T28n1546_阿毗曇毗婆沙論

大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

No. 1546 [No. 1545; cf. Nos. 1543, 1544, 1547]

毗婆沙序

釋道挻作

毗婆沙者。蓋是三藏之指歸。九部之司南。司南既準。則群迷革正。指歸既宣。則邪輪輟駕。自釋迦遷暉。六百餘載。時北天竺有五百應真。以為靈燭久潛。神炬落耀。含生昏喪。重夢方始。雖前勝迦栴延撰阿毗曇以拯頹運。而後進之賢尋其宗致。儒墨競構。是非紛拏。故乃澄神玄觀。搜簡法相。造毗婆沙。抑止眾說。或即其殊辯。或標之銓評。理致淵曠。文蹄艷博。西域勝達之士。莫不資之以鏡心。監之以朗識。而冥瀾潛灑。將洽殊方。然理不虛運。弘之由人。大沮渠河西王。天懷遐廓。摽誠沖寄。雖跡纏紛務。而神棲玄境。冉能丘壑。廊館林野。是使淵叟投竿。巖逸來庭。息心升堂。玄客入室。誠詣既著。理感不期。有沙門道泰。才敏自天。沖氣疏朗。關博奇趣。遠參異言。往以漢土。方等既備。幽宗粗暢。其所未練唯三藏九部。故杖策冒險。爰至蔥西。綜攬梵文。義承高旨。並獲胡本十萬余偈。既達涼境。王即欲令宣譯。然懼環中之固。將或未盡。所以側席虛衿。企囑明勝。天竺沙門浮陀摩。

【現代漢語翻譯】 現代漢語譯本 《毗婆沙》這本書，可以說是三藏的歸宿，九部的指南。指南一旦校準，那麼各種迷惑就會被糾正；指歸一旦宣揚，那麼邪惡的輪子就會停止轉動。自從釋迦牟尼涅槃之後，六百多年來，當時北天竺有五百位阿羅漢，認為靈燭已經隱藏很久，神炬也已隕落，眾生昏昧，好像還在長夢中。雖然之前有勝迦旃延（Katyayana）（佛陀弟子）撰寫《阿毗達摩》（Abhidhamma）來挽救頹廢的局面，但後來的賢士探尋他的宗旨，各種學派爭相構建理論，是非爭論紛紛擾擾。因此，他們澄凈心神，深入觀察，蒐集整理各種法相，編造了《毗婆沙》（Vibhasa），以此來抑制各種不同的說法。或者直接針對他們的特殊辯論，或者標明並加以評論。其理論深遠廣闊，文辭華麗豐富。西域的賢達之士，沒有不依靠它來明鏡心性，用它來洞察事理的。而這深藏的法流，將要流向遠方。然而真理不會憑空執行，弘揚它要靠人。大沮渠（Juqu）（十六國時期北涼的統治者）河西王（Title）天性曠達，以真誠之心寄託于虛無。雖然身陷繁瑣的政務，但精神卻棲息在玄妙的境界。他認為冉能（RanNeng）隱居山林，他的館舍如同山野一般。因此，他讓淵叟（YuanSou）來此垂釣，讓隱士來朝拜。平息心念，登上講堂，玄妙的客人進入內室。誠意既然顯現，真理的感應也就不期而至。有沙門道泰（DaoTai），才思敏捷，天資聰穎，氣質疏朗，胸懷博大，對奇特的學問有濃厚的興趣。他遠赴各地參訪不同的學說，認為漢地的方等經典已經完備，對深奧的宗旨也有了大致的瞭解。他唯一不熟悉的就是三藏九部，所以拄著枴杖，冒著危險，來到了蔥嶺以西的地方。全面研習梵文，領悟高深的義理，並獲得了胡本十萬多頌。到達涼地之後，國王就想讓他翻譯這些經典，但又擔心自己理解不夠透徹，所以謙虛地空出座位，懇請賢明的人來完成這項任務。天竺沙門浮陀摩（Buddhamo）。

【English Translation】 English version The Vibhasa can be said to be the destination of the Tripitaka (Three Baskets) and the compass of the Nine Divisions. Once the compass is accurate, all confusions will be corrected; once the guiding principle is proclaimed, the wheels of evil will cease to turn. Since Shakyamuni (釋迦牟尼) passed away, for more than six hundred years, there were five hundred Arhats (阿羅漢) in North India who believed that the spiritual candle had been hidden for a long time, and the divine torch had fallen, sentient beings were in a state of unconsciousness, as if still in a long dream. Although the venerable Katyayana (迦旃延) had previously compiled the Abhidhamma (阿毗達摩) to save the declining situation, later sages explored his doctrines, and various schools competed to construct theories, with disputes over right and wrong. Therefore, they purified their minds, observed deeply, collected and sorted out various Dharmalaksana (法相), and created the Vibhasa (毗婆沙), in order to suppress various different views. Either directly addressing their specific arguments, or marking them and adding commentary. Its theories are profound and broad, and its writing is ornate and rich. The accomplished scholars of the Western Regions all relied on it to clarify their minds and used it to gain insight. And this hidden current of Dharma is about to flow to distant lands. However, truth does not operate in a vacuum, and its propagation depends on people. The Great Juqu (沮渠) (ruler of Northern Liang during the Sixteen Kingdoms period) King of Hexi (河西王) (Title) was naturally broad-minded and sincerely entrusted himself to emptiness. Although he was entangled in tedious affairs, his spirit dwelled in the realm of mystery. He considered RanNeng (冉能) to be reclusive in the mountains and forests, and his residence was like the wilderness. Therefore, he invited YuanSou (淵叟) to come here to fish, and hermits to come to court. Calming his mind and ascending to the lecture hall, the mysterious guests entered the inner chamber. Since sincerity was manifested, the response of truth came unexpectedly. There was the Shramana (沙門) DaoTai (道泰), who was quick-witted, naturally intelligent, with a free and open temperament, and a keen interest in strange knowledge. He traveled far and wide to visit different doctrines, believing that the Fangdeng (方等) scriptures of the Han land were complete, and he had a general understanding of the profound doctrines. The only thing he was unfamiliar with was the Tripitaka (三藏) and the Nine Divisions, so he leaned on his staff, braved dangers, and came to the west of the Pamir Mountains (蔥嶺). He comprehensively studied Sanskrit, understood the profound meanings, and obtained more than 100,000 verses of the Hu (胡) text. After arriving in Liang, the king wanted him to translate these scriptures, but he was worried that his understanding was not thorough enough, so he humbly vacated his seat and earnestly requested wise men to complete this task. The Indian Shramana Buddhamo (浮陀摩).

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周流敷化。會至涼境。其人開悟淵博。神懷深邃。研味鉆仰。俞不可測。以乙丑歲四月中旬。于涼城內苑閑豫宮寺。請令傳譯理味。沙門智嵩道朗等三百餘人。考文評義。務在本旨。除煩即實。質而不野。王屢回駕。陶其幽趣。使文當理詣。片言有寄。至丁卯歲七月都訖。合一百卷。會涼域覆沒。淪湮遐境。所出經本。零落殆盡。今涼王信向發中。探練幽趣。故每至新異。悕仰奇聞。更寫已出本六十卷。送至宋臺宣佈未聞。庶令日新之美。敞于當時。福祚之興。垂於來葉。挻以微緣。豫參聽末。欣遇之誠。竊不自默。粗例時事。以貽來哲。

如來滅后法勝比丘造阿毗曇心四卷。又迦旃延子造阿毗曇。有八犍度凡四十四品。后五百應真造毗婆沙重釋八犍度。當且翻時大卷一百。太武破沮渠已后。零落收拾得六十卷。後人分之作一百一十卷。唯釋三犍度在。五犍度失盡。

阿毗曇毗婆沙論卷第一

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

云何世第一法。何故名世第一法。如是章及解章義。是中應廣說。優波提舍問曰。誰造此經。答曰。佛世尊。所以然者。諸法性相甚深微妙。唯一切智乃能究盡。問曰。誰問誰答。答曰。或有說者。尊者舍利弗問佛答。復有說者。五百

【現代漢語翻譯】 現代漢語譯本： 周遍流佈教化，一行人來到涼地（指古代的涼州）。那裡的人民開悟淵博，精神懷抱深邃，研習佛法，越發覺得高深莫測。在乙丑年四月中旬，于涼城內苑的閑豫宮寺，請求傳譯佛理真味。沙門智嵩、道朗等三百餘人，考證經文，評判義理，務求符合佛法的本旨，去除繁瑣，直指真實，質樸而不粗野。涼王多次回宮，仍然沉醉於佛法的幽深趣味，使得譯文既符合義理，又片言隻語都寄託深意。到丁卯年七月全部完成，共一百卷。後來涼地覆滅，經典淪落在偏遠的地方，所出的經本，零落殆盡。如今涼王心懷信仰，發自內心，探求佛法幽深的趣味，所以每當遇到新的或不同的版本，就渴望聽到奇異的說法。重新抄寫已出的六十卷經本，送到宋臺（指南朝劉宋）宣佈未曾聽聞的佛法，希望日日更新的美好，能夠顯揚于當時，福運的興盛，能夠流傳於後世。我憑藉著微薄的因緣，有幸參與聽聞了一點點，欣喜相遇的真誠，實在無法讓自己沉默。粗略地記錄下這些事情，以留給後來的賢哲。 如來滅度后，法勝比丘造《阿毗曇心》（Abhidhammahrdaya）四卷。又有迦旃延子（Katyayaniputra）造《阿毗曇》（Abhidhamma），有八犍度（khandha，蘊）凡四十四品。後來五百應真（Arhat，阿羅漢）造《毗婆沙》（Vibhasa）重新解釋八犍度。當初翻譯時大卷一百卷。太武帝（北魏太武帝）攻破沮渠（北涼）以後，零落收拾得到六十卷。後人將它分為一百一十卷，只剩下解釋三犍度的內容，五犍度全部遺失。 《阿毗曇毗婆沙論》（Abhidhamma-vibhasa）卷第一 迦旃延子（Katyayaniputra）造，五百羅漢（Arhat，阿羅漢）釋 北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯 什麼是世第一法（lokagradharma）？為什麼叫做世第一法？像這樣的章節以及解釋章節的意義，應當在這裡詳細說明。優波提舍（Upadesa）問：誰造了這部經？答：佛世尊。之所以這樣說，是因為諸法的體性和現象非常深奧微妙，只有一切智（sarvajna，佛陀的智慧）才能徹底瞭解。問：誰問誰答？答：或者有人說，尊者舍利弗（Sariputra）問，佛回答。也有人說，是五百（阿羅漢）問。

【English Translation】 English version: His teachings spread far and wide, eventually reaching the land of Liang (an ancient state in China). The people there were enlightened and erudite, with profound minds and deep thoughts. They studied the Dharma diligently, finding it increasingly unfathomable. In the fourth month of the year Yichou, at the Xianyu Palace Temple in the inner garden of Liang City, they requested the translation of the true essence of the Dharma. More than three hundred monks, including the Shramanas Zhisong and Daolang, examined the texts and evaluated the meanings, striving to adhere to the original intent of the Buddha's teachings, removing the superfluous and pointing directly to the truth, being simple and not crude. The King of Liang repeatedly returned to the palace, yet remained immersed in the profound interest of the Dharma, ensuring that the translated texts were both consistent with the principles and filled with deep meaning in every word. By the seventh month of the year Dingmao, the entire project was completed, comprising one hundred volumes. Later, the land of Liang was overthrown, and the scriptures were lost in remote regions. The published texts were scattered and almost entirely lost. Now, the King of Liang, with sincere faith from the depths of his heart, seeks to explore the profound interest of the Dharma. Therefore, whenever he encounters new or different versions, he eagerly desires to hear extraordinary teachings. He has re-copied the sixty volumes that have already been produced and sent them to the Song court (referring to the Liu Song dynasty in Southern Dynasties) to proclaim the Dharma that has not yet been heard, hoping that the beauty of daily renewal can be manifested in that era, and that the prosperity of blessings can be passed down to future generations. I, relying on meager karmic connections, have had the good fortune to participate in hearing a little of it. The sincerity of this joyful encounter prevents me from remaining silent. I have roughly recorded these events to leave them for future sages. After the Parinirvana of the Tathagata, Bhikshu Dharmavijaya composed the Abhidhammahrdaya (Abhidhammahrdaya) in four volumes. Furthermore, Katyayaniputra (Katyayaniputra) composed the Abhidhamma (Abhidhamma), which has eight khandhas (khandha, aggregates) comprising forty-four sections. Later, five hundred Arhats (Arhat, enlightened beings) composed the Vibhasa (Vibhasa), re-explaining the eight khandhas. Initially, there were one hundred large volumes when translated. After Emperor Taiwu (Emperor Taiwu of Northern Wei) conquered Juqu (Northern Liang), sixty volumes were salvaged from the scattered remains. Later generations divided it into one hundred and ten volumes, with only the explanations of three khandhas remaining, and the five khandhas were completely lost. Abhidhamma-vibhasa (Abhidhamma-vibhasa), Volume 1 Composed by Katyayaniputra (Katyayaniputra), Explained by Five Hundred Arhats (Arhat, enlightened beings) Translated by the Shramana Buddhavarman (Buddhavarman) from India, together with Daotai and others, in Northern Liang What is the highest mundane Dharma (lokagradharma)? Why is it called the highest mundane Dharma? Such chapters and the meaning of explaining the chapters should be explained in detail here. Upadesa (Upadesa) asked: Who composed this sutra? Answer: The World-Honored One, the Buddha. The reason for this is that the nature and phenomena of all dharmas are extremely profound and subtle, and only the Omniscient One (sarvajna, the wisdom of the Buddha) can fully understand them. Question: Who asked and who answered? Answer: Some say that the Venerable Sariputra (Sariputra) asked, and the Buddha answered. Others say that it was asked by five hundred (Arhats).

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阿羅漢問佛答。復有說者。諸天問佛答。復有說者。化人問佛答。所以者何。諸法性相應當廣說。然無問者。爾時世尊。作化比丘。剃除鬚髮。著僧伽梨。形容端政。彼問佛答。如問眾義經因緣問曰。若然者。何故復言迦旃延子造耶。答曰。彼尊者常好受持讀誦。為他解說廣令流佈。名稱歸彼故言其造。復有說者。即彼尊者迦旃延子造作此經。問曰。向言諸法性相甚深微妙。唯一切智乃能究竟。尊者迦旃延子云何能造。答曰。彼尊者迦旃延子。亦有猛利甚深智慧。善知總相別相。又知文義及前後際。通達三藏。三明六通具八解脫。離三界欲獲得愿智。於五百佛所修行立愿。愿使我于未來世釋迦牟尼佛遺法之中。造阿毗曇經。問曰。若然者。佛阿毗曇何者是耶。答曰。世尊于處處方邑。為化眾生作種種說。彼尊者迦旃延子。于種種說中。立章門造偈頌。製品名作犍度。若說種種不相似義立雜犍度。若說使相立使揵度。若說智相立智犍度。若說業相立業犍度。若說四大相立四大犍度。若說根相立根犍度。若說定相立定犍度。若說見相立見犍度。如法句經。世尊于處處方邑。為眾生故種種演說。尊者達摩多羅。于佛滅后種種說中。無常義者立無常品。乃至梵志義者立梵志品。此迦旃延子亦復如是。又諸佛出世盡說三藏。所謂

【現代漢語翻譯】 現代漢語譯本 阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）問佛，佛陀回答。還有一種說法是，諸天（Devas，天神）問佛，佛陀回答。還有一種說法是，化人（化身之人）問佛，佛陀回答。這是什麼原因呢？因為諸法的自性相應，應當廣泛宣說，但如果沒有人提問，怎麼辦呢？ 這時，世尊（釋迦牟尼佛）化作一位比丘（Bhikkhu，出家修行的僧人），剃除了鬚髮，身穿僧伽梨（Sanghati，僧袍），容貌端正。他向佛陀提問，就像《問眾義經》的因緣所問的那樣：『如果是這樣，為什麼又說是迦旃延子（Katyayaniputra，一位著名的論師）造的呢？』 佛陀回答說：『那位尊者（指迦旃延子）常常喜歡受持、讀誦，為他人解說，廣泛地使之流傳，名聲歸於他，所以說是他造的。』還有一種說法是，就是那位尊者迦旃延子造作了這部經。 有人問：『先前說諸法的自性、體相非常深奧微妙，只有一切智（Sarvajna，佛陀的智慧）才能究竟通達。尊者迦旃延子怎麼能造呢？』 佛陀回答說：『那位尊者迦旃延子，也有猛利而甚深的智慧，善於瞭解總相和別相，又瞭解文句的意義以及前後的關聯，通達三藏（Tripitaka，佛教經典的總稱），具足三明（Tisro Vidyah，三種智慧）六通（Sadabhijna，六種神通），八解脫（Asta Vimoksha，八種解脫境界），遠離三界（Trailokya，欲界、色界、無色界）的慾望，獲得愿智（Pranidhana-jnana，由願力而生的智慧）。他在五百位佛陀那裡修行並立下誓願，愿使我在未來世釋迦牟尼佛的遺法之中，造阿毗曇（Abhidhamma，論藏）經。』 有人問：『如果是這樣，佛陀的阿毗曇是什麼呢？』 佛陀回答說：『世尊在各個地方，爲了教化眾生而作種種說法。那位尊者迦旃延子，在種種說法中，設立章節，造作偈頌，制定品名，作成犍度（Khandha，蘊）。如果說種種不相似的意義，就立雜犍度；如果說使相，就立使犍度；如果說智相，就立智犍度；如果說業相，就立業犍度；如果說四大相，就立四大犍度；如果說根相，就立根犍度；如果說定相，就立定犍度；如果說見相，就立見犍度。就像《法句經》（Dhammapada）一樣，世尊在各個地方，爲了眾生的緣故而作種種演說，尊者達摩多羅（Dharmatrata），在佛陀滅度后，在種種說法中，將無常的意義立為無常品，乃至將梵志的意義立為梵志品。這位迦旃延子也是這樣。 而且諸佛出世都會宣說三藏，也就是...』

【English Translation】 English version An Arhat (Arhat, a saint who has cut off all defilements and attained liberation) asks the Buddha, and the Buddha answers. Another version says that the Devas (Devas, gods) ask the Buddha, and the Buddha answers. Another version says that a transformation being (an incarnate being) asks the Buddha, and the Buddha answers. What is the reason for this? Because the nature of all dharmas is corresponding, it should be widely explained, but what if no one asks? At that time, the World Honored One (Shakyamuni Buddha) transformed into a Bhikkhu (Bhikkhu, a monk who has left home to practice), shaved his head and beard, and wore a Sanghati (Sanghati, a monastic robe), with a dignified appearance. He asked the Buddha, just like the cause and condition in the 'Asking the Meaning of the Assembly Sutra': 'If that is the case, why is it said that Katyayaniputra (Katyayaniputra, a famous philosopher) created it?' The Buddha replied: 'That venerable one (referring to Katyayaniputra) often likes to uphold, recite, explain to others, and widely spread it, and the fame belongs to him, so it is said that he created it.' Another version says that it was that venerable Katyayaniputra who created this sutra. Someone asked: 'Earlier it was said that the nature and characteristics of all dharmas are very profound and subtle, and only the Omniscient One (Sarvajna, the wisdom of the Buddha) can ultimately understand them. How can the venerable Katyayaniputra create it?' The Buddha replied: 'That venerable Katyayaniputra also has keen and profound wisdom, is good at understanding the general characteristics and specific characteristics, and also understands the meaning of the sentences and the connections between the beginning and the end, is proficient in the Tripitaka (Tripitaka, the general term for Buddhist scriptures), possesses the Three Knowledges (Tisro Vidyah, three kinds of wisdom), the Six Supernormal Powers (Sadabhijna, six kinds of supernormal powers), the Eight Liberations (Asta Vimoksha, eight kinds of liberation states), is free from the desires of the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm), and has obtained the Wisdom of Vows (Pranidhana-jnana, wisdom born from vows). He practiced and made vows in the presence of five hundred Buddhas, wishing that in the future world, in the remaining Dharma of Shakyamuni Buddha, I would create the Abhidhamma (Abhidhamma, the collection of treatises) Sutra.' Someone asked: 'If that is the case, what is the Buddha's Abhidhamma?' The Buddha replied: 'The World Honored One, in various places, made various statements to teach sentient beings. That venerable Katyayaniputra, in various statements, established chapters, created verses, formulated chapter names, and made Khandhas (Khandha, aggregates). If he speaks of various dissimilar meanings, he establishes miscellaneous Khandhas; if he speaks of the characteristics of causes, he establishes cause Khandhas; if he speaks of the characteristics of wisdom, he establishes wisdom Khandhas; if he speaks of the characteristics of karma, he establishes karma Khandhas; if he speaks of the characteristics of the four great elements, he establishes the four great element Khandhas; if he speaks of the characteristics of the roots, he establishes root Khandhas; if he speaks of the characteristics of samadhi, he establishes samadhi Khandhas; if he speaks of the characteristics of views, he establishes view Khandhas. Just like the Dhammapada (Dhammapada), the World Honored One, in various places, made various explanations for the sake of sentient beings, and the venerable Dharmatrata (Dharmatrata), after the Buddha's Nirvana, in various statements, established the meaning of impermanence as the chapter on impermanence, and even established the meaning of Brahman as the chapter on Brahman. This Katyayaniputra is also like this. Moreover, all Buddhas who appear in the world will expound the Tripitaka, that is...'

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修多羅毗尼阿毗曇。

問曰。修多羅毗尼阿毗曇有何差別。答曰。或有說者無有差別。所以者何。從一智海佛河出故。因大慈心說故。復有說者亦有差別。云何差別。名即差別。所謂此修多羅此毗尼此阿毗曇。複次為分別心名修多羅。為分別戒名為毗尼。為分別慧名阿毗曇。問曰。若然者。修多羅中亦分別戒亦分別慧。毗尼中亦分別心。亦分別慧。阿毗曇中亦分別心。亦分別戒。如是三藏。有何差別。答曰。從多分故。修多羅中多說心法。毗尼中多說戒法。阿毗曇中多說慧法。複次修多羅中。若分別心名修多羅。若分別戒名毗尼。若分別慧名阿毗曇。阿毗曇中。若分別戒名毗尼。若分別心名修多羅。若分別慧名阿毗曇。毗尼中。若分別慧名阿毗曇。若分別戒名毗尼。若分別心名修多羅。如是三藏。是名差別。複次修多羅中應次第求。以何等故。世尊說此。次復說此(如說信佛次應信法是次第求義)。毗尼中。應因緣求。如說此戒緣何事制。阿毗曇中。應以相求。不以次第。複次修多羅依力故說。毗尼依大慈故說。阿毗曇依無畏故說。複次種種雜說名修多羅。廣說戒律名曰毗尼。說總相別相名阿毗曇。複次未種善根令種善根名修多羅。已種善根欲令成熟名曰毗尼。善根已熟得正解脫名阿毗曇。複次為初入法名修多

【現代漢語翻譯】 現代漢語譯本 修多羅(Sūtra，經藏)、毗尼(Vinaya，律藏)、阿毗曇(Abhidharma，論藏)。

問：修多羅、毗尼、阿毗曇有什麼差別？ 答：或者有人說沒有差別。為什麼呢？因為它們都從同一智慧之海，佛陀的河流中流出，都是因為大慈悲心而宣說的。也有人說有差別。有什麼差別呢？名稱上的差別，這就是修多羅，這就是毗尼，這就是阿毗曇。其次，爲了分別心而說的叫做修多羅，爲了分別戒而說的叫做毗尼，爲了分別慧而說的叫做阿毗曇。 問：如果這樣，修多羅中也分別戒，也分別慧；毗尼中也分別心，也分別慧；阿毗曇中也分別心，也分別戒。這樣三藏有什麼差別呢？ 答：從所佔比例多少的緣故。修多羅中多說心法，毗尼中多說戒法，阿毗曇中多說慧法。其次，修多羅中，如果分別心，就叫做修多羅；如果分別戒，就叫做毗尼；如果分別慧，就叫做阿毗曇。阿毗曇中，如果分別戒，就叫做毗尼；如果分別心，就叫做修多羅；如果分別慧，就叫做阿毗曇。毗尼中，如果分別慧，就叫做阿毗曇；如果分別戒，就叫做毗尼；如果分別心，就叫做修多羅。這樣三藏，就是差別。 再次，修多羅中應該按次第尋求。因為什麼緣故？世尊先說這個，然後又說那個（如說信佛，其次應該信法，這就是按次第尋求的意義）。毗尼中，應該按因緣尋求。如說這個戒律是緣什麼事制定的。阿毗曇中，應該以法相尋求，不按次第。 再次，修多羅依仗佛陀的威力而說，毗尼依仗大慈悲心而說，阿毗曇依仗無畏的智慧而說。再次，種種雜說叫做修多羅，廣泛地說戒律叫做毗尼，說總相和別相叫做阿毗曇。 再次，為未種善根的人令其種善根叫做修多羅，已種善根的人慾令其成熟叫做毗尼，善根已成熟而得正解脫叫做阿毗曇。再次，為初入佛法的人說的是修多羅。

【English Translation】 English version Sūtra (discourses), Vinaya (monastic rules), Abhidharma (philosophical treatises).

Question: What are the differences between Sūtra, Vinaya, and Abhidharma? Answer: Some say there is no difference. Why? Because they all come from the same ocean of wisdom, the Buddha's river, and are spoken out of great compassion. Others say there are differences. What are the differences? Differences in name, that is, this is Sūtra, this is Vinaya, this is Abhidharma. Furthermore, that which distinguishes the mind is called Sūtra, that which distinguishes precepts is called Vinaya, and that which distinguishes wisdom is called Abhidharma. Question: If that is so, then the Sūtra also distinguishes precepts and wisdom; the Vinaya also distinguishes mind and wisdom; and the Abhidharma also distinguishes mind and precepts. What, then, are the differences between the three Piṭakas? Answer: Because of the majority of what is discussed. The Sūtra mostly speaks of mental phenomena, the Vinaya mostly speaks of precepts, and the Abhidharma mostly speaks of wisdom. Furthermore, in the Sūtra, if it distinguishes the mind, it is called Sūtra; if it distinguishes precepts, it is called Vinaya; if it distinguishes wisdom, it is called Abhidharma. In the Abhidharma, if it distinguishes precepts, it is called Vinaya; if it distinguishes the mind, it is called Sūtra; if it distinguishes wisdom, it is called Abhidharma. In the Vinaya, if it distinguishes wisdom, it is called Abhidharma; if it distinguishes precepts, it is called Vinaya; if it distinguishes the mind, it is called Sūtra. These are the differences between the three Piṭakas. Again, in the Sūtra, one should seek in sequence. For what reason? The World-Honored One first spoke of this, and then spoke of that (such as saying 'believe in the Buddha, then believe in the Dharma,' this is the meaning of seeking in sequence). In the Vinaya, one should seek according to causes and conditions. For example, saying 'for what reason was this precept established?' In the Abhidharma, one should seek by characteristics, not in sequence. Again, the Sūtra is spoken relying on the power of the Buddha, the Vinaya is spoken relying on great compassion, and the Abhidharma is spoken relying on fearless wisdom. Again, various mixed discourses are called Sūtra, extensively speaking of precepts is called Vinaya, and speaking of general and specific characteristics is called Abhidharma. Again, causing those who have not planted good roots to plant good roots is called Sūtra, causing those who have planted good roots to mature is called Vinaya, and attaining correct liberation when good roots have matured is called Abhidharma. Again, that which is spoken for those who are newly entering the Dharma is the Sūtra.

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羅。已入法中為受持戒名曰毗尼。已受戒者為令正解名阿毗曇。修多羅毗尼阿毗曇。是名差別。

問曰。彼尊者以何因緣造作此經。答曰。為饒益他故。若有受持讀誦通利說正憶念。無量煩惱及諸惡行不現在前。以此勤修能入法相。譬如有人。欲饒益他于黑闇中。然大燈明。為有目者見種種色。彼尊者亦復如是。為饒益他造作此經。佛亦如是為饒益他說十二部經。一修多羅。二祇夜。三婆伽羅那。四伽他。五優陀那。六尼陀那。七阿波陀那。八伊帝目多伽。九阇陀伽。十毗佛略。十一阿浮陀達摩。十二優婆提舍。所以者何。若有眾生。雖有內因無外緣者。終不能修勝進之行。若遇外緣則能修行。譬如缽頭摩分陀利拘物頭優缽羅華在池水中。日光不照不開不敷不香。日光若照則開敷出香。如闇室中有種種物。若無燈照終不可見。有燈則見。眾生亦然。雖有內因若無外緣。終不能修勝進之行。若遇外緣。則能修習勝進之行。以是緣故。佛說偈言。

譬如闇室中　　雖有種種物 　若無燈明照　　有目不能見 　若人雖有智　　不從他聞法 　是人終不能　　分別善惡義 　譬如有目人　　因燈見眾色 　有智依多聞　　能別善惡義 　多聞能知法　　多聞能遠惡 　多聞離無義　　多聞得涅槃

佛經亦說

【現代漢語翻譯】 現代漢語譯本 羅（Rā）：已進入佛法之中，接受和持守戒律，這被稱為毗尼（Vinaya）。已經受戒的人，爲了讓他們正確理解佛法，這被稱為阿毗曇（Abhidhamma）。修多羅（Sūtra）、毗尼（Vinaya）、阿毗曇（Abhidhamma），這些是名稱上的差別。

問：那位尊者以什麼因緣造作這部經？答：爲了饒益他人。如果有人受持、讀誦、通達、背誦、如理作意，那麼無量的煩惱和各種惡行就不會現前。通過這樣勤奮地修行，就能進入佛法的實相。譬如有人，想要饒益他人，在黑暗中點燃明燈，讓有眼睛的人能夠看見種種顏色。那位尊者也是如此，爲了饒益他人而造作這部經。佛陀也是這樣，爲了饒益眾生而宣說十二部經：一、修多羅（Sūtra），二、祇夜（Geya），三、婆伽羅那（Vyākaraṇa），四、伽他（Gāthā），五、優陀那（Udāna），六、尼陀那（Nidāna），七、阿波陀那（Avadāna），八、伊帝目多伽（Itivṛttaka），九、阇陀伽（Jātaka），十、毗佛略（Vaipulya），十一、阿浮陀達摩（Adbhūta Dharma），十二、優婆提舍（Upadeśa）。為什麼這麼說呢？如果眾生雖然有內在的因，但沒有外在的緣，最終也不能修習殊勝進步的修行。如果遇到外在的緣，就能修行。譬如缽頭摩（Padma）、分陀利（Puṇḍarīka）、拘物頭（Kumuda）、優缽羅華（Utpala）在池水中，如果沒有陽光照耀，就不會開放、舒展、散發香氣。如果陽光照耀，就會開放、舒展、散發香氣。如同黑暗的房間里有種種物品，如果沒有燈光照亮，最終是看不見的。有了燈光就能看見。眾生也是這樣，雖然有內在的因，如果沒有外在的緣，最終也不能修習殊勝進步的修行。如果遇到外在的緣，就能修習殊勝進步的修行。因為這個緣故，佛陀說偈語：

譬如黑暗室中，雖有種種物，若無燈明照，有目不能見。 若人雖有智，不從他聞法，是人終不能，分別善惡義。 譬如有目人，因燈見眾色，有智依多聞，能別善惡義。 多聞能知法，多聞能遠惡，多聞離無義，多聞得涅槃。

佛經也這樣說。

【English Translation】 English version Rā (羅): Having entered the Dharma and accepted and upheld the precepts, this is called Vinaya (毗尼). For those who have already received the precepts, it is called Abhidhamma (阿毗曇) to enable them to correctly understand the Dharma. Sūtra (修多羅), Vinaya (毗尼), and Abhidhamma (阿毗曇) are different in name.

Question: For what reason did that venerable one compose this scripture? Answer: For the benefit of others. If someone receives, recites, comprehends, memorizes, and properly contemplates it, then immeasurable afflictions and various evil deeds will not arise. By diligently practicing in this way, one can enter the true nature of the Dharma. For example, if someone wants to benefit others and lights a bright lamp in the darkness, those with eyes can see various colors. That venerable one is also like this, composing this scripture for the benefit of others. The Buddha is also like this, teaching the twelve divisions of scriptures for the benefit of sentient beings: 1. Sūtra (修多羅), 2. Geya (祇夜), 3. Vyākaraṇa (婆伽羅那), 4. Gāthā (伽他), 5. Udāna (優陀那), 6. Nidāna (尼陀那), 7. Avadāna (阿波陀那), 8. Itivṛttaka (伊帝目多伽), 9. Jātaka (阇陀伽), 10. Vaipulya (毗佛略), 11. Adbhūta Dharma (阿浮陀達摩), 12. Upadeśa (優婆提舍). Why is this so? If sentient beings have an internal cause but lack an external condition, they will ultimately not be able to cultivate superior progressive practices. If they encounter an external condition, they can cultivate. For example, Padma (缽頭摩), Puṇḍarīka (分陀利), Kumuda (拘物頭), and Utpala flowers (優缽羅華) are in the pond. If the sunlight does not shine, they will not open, bloom, or emit fragrance. If the sunlight shines, they will open, bloom, and emit fragrance. Like various objects in a dark room, if there is no lamp to illuminate them, they cannot be seen. With a lamp, they can be seen. Sentient beings are also like this. Although they have an internal cause, if they lack an external condition, they will ultimately not be able to cultivate superior progressive practices. If they encounter an external condition, they can cultivate superior progressive practices. For this reason, the Buddha spoke in verse:

Like various objects in a dark room, if there is no lamp to illuminate them, those with eyes cannot see. If a person has wisdom but does not hear the Dharma from others, that person will ultimately not be able to distinguish the meaning of good and evil. Like a person with eyes who sees various colors because of a lamp, a wise person relies on extensive learning to distinguish the meaning of good and evil. Extensive learning can know the Dharma, extensive learning can avoid evil, extensive learning can be free from meaninglessness, extensive learning can attain Nirvana.

The Buddhist scriptures also say this.

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。有二因二緣發於正見。一從他聞法。二內正思惟。又說。人有四法甚為希有。一親近善知識。二從他聞法。三內正思惟。四如法修行。又說。若我弟子。一心聽法能斷五蓋。具足修行七覺分法。如佛世尊為饒益他故說十二部經。彼尊者亦復如是。複次為破無明闇故。如燈破闇作明。阿毗曇者亦復如是。破無明闇與智慧明。複次欲令無我像得分明故。譬如明鏡照諸色像。若人能以阿毗曇慧。善分別總相別相。無我人像自然顯現。複次為度生死河故。譬如百千那由他眾生。依堅牢船而無所畏。能從此岸到于彼岸。如是百千那由他諸佛世尊。及諸眷屬亦復如是。依阿毗曇船而無所畏。能從此岸到于彼岸。複次為諸修多羅經作燈明故。如人執炬于諸闇中終無所畏。如是行者執阿毗曇炬。于諸修多羅義中而無所畏。複次為觀察善不善無記法故。如善識寶人善別金剛等寶。如是知者。以阿毗曇慧。分別善不善無記法。複次為現阿毗曇人須彌山不傾動故。如須彌山王安住金輪地上。四方猛風不能傾動。如是智者。以阿毗曇慧須彌山。安置於戒金輪地上。四倒邪風不能傾動。複次以三因緣故。尊者迦旃延子造作此經。一為增益智故。二為開覺意故。三為斷我人故。增益智者。于內外法中一切經論莫若阿毗曇。開覺意者。眾生常眠無有

【現代漢語翻譯】 現代漢語譯本 有兩種原因和兩種條件可以產生正見（Samyag-dṛṣṭi，正確的見解）。一是聽聞他人說法，二是內心如理思維。又說，人有四種法非常稀有：一是親近善知識（kalyāṇa-mittatā，良師益友），二是聽聞他人說法，三是內心如理思維，四是如法修行。 又說，如果我的弟子一心聽法，就能斷除五蓋（pañca nivaraṇāni，五種障礙），具足修行七覺支（sapta bodhyaṅgāni，七種覺悟的要素）。如同佛世尊爲了饒益他人而宣說十二部經（dvādaśāṅga-buddhavacana，佛陀教法的十二個類別），這位尊者（指迦旃延子）也是如此。 其次，爲了破除無明（avidyā，無知）的黑暗，就像燈破除黑暗帶來光明一樣，阿毗曇（Abhidhamma，論藏）也是如此，破除無明的黑暗，帶來智慧的光明。 其次，爲了使無我（anātman，沒有永恒不變的自我）的形象得以分明，譬如明鏡照出各種色像，如果人能以阿毗曇的智慧，善於分別總相（sāmānya-lakṣaṇa，共相）和別相（viśeṣa-lakṣaṇa，自相），無我人（anātman-pudgala，沒有自我的個體）的形象自然顯現。 其次，爲了度過生死之河，譬如成百上千那由他（nayuta，數量單位）的眾生，依靠堅固的船隻而無所畏懼，能夠從此岸到達彼岸。如此成百上千那由他的諸佛世尊，以及他們的眷屬也是如此，依靠阿毗曇的船隻而無所畏懼，能夠從此岸到達彼岸。 其次，爲了給諸修多羅（sūtra，經藏）經典作燈明，如同人手執火炬在黑暗中行走而終無所畏懼，如此修行者手執阿毗曇的火炬，在諸修多羅的意義中而無所畏懼。 其次，爲了觀察善法、不善法和無記法（akuśala-kuśala-avyākṛta，善、不善和無記），如同善於識別寶物的人善於辨別金剛等寶物，如此智者以阿毗曇的智慧，分別善法、不善法和無記法。 其次，爲了展現阿毗曇之人如須彌山（Sumeru，佛教宇宙觀中的聖山）般不可傾動，如同須彌山王安住在金輪地上，四方猛烈的風也不能使之傾動，如此智者以阿毗曇的智慧，將須彌山安置於戒（śīla，戒律）的金輪地上，四種顛倒（viparyāsa，對事物錯誤的認知）的邪風也不能使之傾動。 其次，由於三種原因，尊者迦旃延子（Kātyāyanīputra，佛陀弟子，以善於論議著稱）造作此經：一是爲了增益智慧，二是爲了開覺意，三是爲了斷除我人（ātman-pudgala，自我和個體）的執著。增益智慧方面，在內外法中，一切經論沒有比得上阿毗曇的。開覺意方面，眾生常常沉睡，沒有

【English Translation】 English version There are two causes and two conditions for the arising of right view (Samyag-dṛṣṭi). One is hearing the Dharma from others, and the other is internal right contemplation. It is also said that there are four rare qualities in a person: one is associating with good spiritual friends (kalyāṇa-mittatā), the second is hearing the Dharma from others, the third is internal right contemplation, and the fourth is practicing according to the Dharma. It is also said that if my disciples listen to the Dharma with one-pointed mind, they can cut off the five hindrances (pañca nivaraṇāni) and fully cultivate the seven factors of enlightenment (sapta bodhyaṅgāni). Just as the Buddha, the World-Honored One, spoke the twelve divisions of the scriptures (dvādaśāṅga-buddhavacana) for the benefit of others, so too does this venerable one (referring to Kātyāyanīputra). Furthermore, in order to break the darkness of ignorance (avidyā), just as a lamp breaks the darkness and brings light, so too does the Abhidhamma break the darkness of ignorance and bring the light of wisdom. Furthermore, in order to make the image of no-self (anātman) clear, just as a bright mirror reflects various images, if a person can use the wisdom of the Abhidhamma to skillfully distinguish between general characteristics (sāmānya-lakṣaṇa) and specific characteristics (viśeṣa-lakṣaṇa), the image of no-self (anātman-pudgala) will naturally appear. Furthermore, in order to cross the river of birth and death, just as hundreds of thousands of nayutas (nayuta, a unit of measurement) of beings rely on a strong boat and are fearless, able to cross from this shore to the other shore, so too are hundreds of thousands of nayutas of Buddhas, the World-Honored Ones, and their retinues, relying on the boat of the Abhidhamma and are fearless, able to cross from this shore to the other shore. Furthermore, in order to provide a lamp for the sutras (sūtra), just as a person holding a torch in the darkness is ultimately fearless, so too does a practitioner holding the torch of the Abhidhamma have no fear in the meaning of the sutras. Furthermore, in order to observe wholesome, unwholesome, and neutral phenomena (akuśala-kuśala-avyākṛta), just as a person who knows treasures well can distinguish diamonds and other treasures, so too does a wise person use the wisdom of the Abhidhamma to distinguish wholesome, unwholesome, and neutral phenomena. Furthermore, in order to show that a person of Abhidhamma is as immovable as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), just as Mount Sumeru stands firmly on the golden wheel ground, and the fierce winds from all directions cannot shake it, so too does a wise person use the wisdom of the Abhidhamma to place Mount Sumeru on the golden wheel ground of morality (śīla), and the perverse winds of the four inversions (viparyāsa) cannot shake it. Furthermore, for three reasons, the venerable Kātyāyanīputra composed this scripture: one is to increase wisdom, the second is to awaken the mind, and the third is to cut off attachment to self (ātman-pudgala). Regarding increasing wisdom, among all the scriptures and treatises on internal and external phenomena, none is comparable to the Abhidhamma. Regarding awakening the mind, beings are often asleep, without

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覺時。不知何者是一切遍使何者不遍使。何者自界緣遍使。何者他界緣遍使。何者有漏緣。何者無漏緣。何者有為緣。何者無為緣。云何為攝。云何相應。云何因。云何緣。誰成就。誰不成就。能了知如是等遠近法者。是阿毗曇力。斷我人者。彼尊者造阿毗曇經。未曾說有我人。於一切處常說無我無人。以如是等眾因緣故。彼尊者造阿毗曇經。問曰。阿毗曇體為何者是耶。答曰。無漏慧根。自體攝一界一入一陰。一界者法界。一入者法入。一陰者行陰若取相應共有攝三界二入五陰。三界者意界識界法界。二入者。意入法入。五陰者色受想行識。又修多羅說。此帝釋長夜其心質直無有諂曲。諸有所問。爲了知故不為嬈亂。我當以甚深阿毗曇。恣汝所問。此中何者是甚深義。所謂無漏慧根。又如經說。有梵志姓犢子。其性質直無有諂曲。諸有所問。爲了知故不為嬈亂。我當以甚深阿毗曇。恣汝所問。此中何者是甚深義。所謂無漏慧根。復有梵摩瑜婆羅門須跋梵志。亦如上說。如佛告先尼梵志。我法甚深。難解難了難知難見。非思量分別之所能及。唯有微妙決定智者。乃能知之。非汝淺智之所能及。所以者何。空即無我。而汝計我。汝常長夜有異見異欲異心。以是之故。非汝淺智之所及也。此中何者。是甚深義。所謂空三昧

【現代漢語翻譯】 現代漢語譯本：覺悟之時，不知什麼是『一切遍使』（Sarva-traga：一切煩惱的推動者），什麼不是『一切遍使』。什麼是『自界緣遍使』（Svaka-dhatu-pratyaya-traga：由自身界產生的煩惱推動者），什麼又是『他界緣遍使』（Para-dhatu-pratyaya-traga：由其他界產生的煩惱推動者）。什麼是『有漏緣』（Sasrava-pratyaya：與煩惱相關的因緣），什麼又是『無漏緣』（Anasrava-pratyaya：與無煩惱相關的因緣）。什麼是有為緣（Samskrta-pratyaya：由造作產生的因緣），什麼是無為緣（Asamskrta-pratyaya：非造作產生的因緣）。什麼是『攝』（Samgraha：包含），什麼是『相應』（Samprayukta：相應），什麼是『因』（Hetu：原因），什麼是『緣』（Pratyaya：條件）。誰成就（Siddha：成就），誰不成就（Asiddha：未成就）。能夠了知這些遠近之法的人，具有『阿毗曇力』（Abhidharma-bala：精通阿毗達磨的力量）。斷除我見人見的人，那位尊者造了『阿毗曇經』（Abhidharma-sutra：阿毗達磨論著），從未說過有我有人，在任何地方都常說無我無人。因為這些因緣，那位尊者造了阿毗曇經。 問：『阿毗曇』（Abhidharma：論藏）的本體是什麼？答：無漏慧根（Anasrava-jnana-mula：無煩惱的智慧之根）。自體包含一界（Dhatu：界）、一入（Ayatana：處）、一陰（Skandha：蘊）。一界是法界（Dharma-dhatu：法界），一入是法入（Dharma-ayatana：法處），一陰是行陰（Samskara-skandha：行蘊）。如果取其相應，共有包含三界（Tri-dhatu：三界）、二入（Dvi-ayatana：二處）、五陰（Panca-skandha：五蘊）。三界是意界（Mano-dhatu：意識界）、識界（Vijnana-dhatu：識界）、法界（Dharma-dhatu：法界）。二入是意入（Mano-ayatana：意處）、法入（Dharma-ayatana：法處）。五陰是色（Rupa：色）、受（Vedana：受）、想（Samjna：想）、行（Samskara：行）、識（Vijnana：識）。 又如《修多羅》（Sutra：經）所說，『帝釋』（Indra：帝釋天）長夜以來心性正直，沒有諂媚虛偽，所有提問，都是爲了求知，不是爲了擾亂。『我』（如來）將用甚深的『阿毗曇』（Abhidharma：論藏），隨你所問。這裡什麼是甚深之義？就是指無漏慧根（Anasrava-jnana-mula：無煩惱的智慧之根）。又如經中所說，有『梵志』（Brahmana：婆羅門）姓『犢子』（Vatsa：犢子），其性質正直，沒有諂媚虛偽，所有提問，都是爲了求知，不是爲了擾亂。『我』（如來）將用甚深的『阿毗曇』（Abhidharma：論藏），隨你所問。這裡什麼是甚深之義？就是指無漏慧根（Anasrava-jnana-mula：無煩惱的智慧之根）。還有『梵摩瑜婆羅門』（Brahma-ayu-brahmana：梵摩瑜婆羅門）、『須跋梵志』（Subha-brahmana：須跋婆羅門），也如上面所說。 如佛告訴『先尼梵志』（Sreni-brahmana：先尼婆羅門），『我』（如來）的法甚深，難以理解，難以明瞭，難以知曉，難以見到，不是思量分別所能達到的，只有微妙決定智者，才能知曉。不是你淺薄的智慧所能達到的。為什麼呢？空（Sunyata：空性）即無我（Anatman：無我），而你卻執著於我。你常常長夜有不同的見解，不同的慾望，不同的心念。因此，不是你淺薄的智慧所能達到的。這裡什麼是甚深之義？就是指空三昧（Sunyata-samadhi：空三昧）。

【English Translation】 English version: When awakened, one does not know what is 'Sarva-traga' (that which pervades all, the instigator of all afflictions) and what is not 'Sarva-traga'. What is 'Svaka-dhatu-pratyaya-traga' (the instigator of afflictions arising from one's own realm), and what is 'Para-dhatu-pratyaya-traga' (the instigator of afflictions arising from other realms). What is 'Sasrava-pratyaya' (condition associated with defilements), and what is 'Anasrava-pratyaya' (condition not associated with defilements). What is 'Samskrta-pratyaya' (conditioned cause), and what is 'Asamskrta-pratyaya' (unconditioned cause). What is 'Samgraha' (inclusion), what is 'Samprayukta' (concomitant), what is 'Hetu' (cause), and what is 'Pratyaya' (condition). Who is 'Siddha' (accomplished), and who is 'Asiddha' (unaccomplished). One who can understand such distant and near phenomena possesses 'Abhidharma-bala' (the power of Abhidharma). The venerable one who cuts off the view of self and person, he composed the 'Abhidharma-sutra' (Abhidharma treatise), never saying there is a self or a person, always speaking of no self and no person in all places. Because of these causes and conditions, that venerable one composed the Abhidharma-sutra. Question: What is the essence of 'Abhidharma' (the collection of treatises)? Answer: The root of undefiled wisdom ('Anasrava-jnana-mula': the root of wisdom without defilements). In itself, it includes one 'Dhatu' (realm), one 'Ayatana' (sense base), and one 'Skandha' (aggregate). One realm is the 'Dharma-dhatu' (Dharma realm), one sense base is the 'Dharma-ayatana' (Dharma sense base), and one aggregate is the 'Samskara-skandha' (aggregate of formations). If taken in its association, it collectively includes three 'Dhatu' (realms), two 'Ayatana' (sense bases), and five 'Skandha' (aggregates). The three realms are 'Mano-dhatu' (mind realm), 'Vijnana-dhatu' (consciousness realm), and 'Dharma-dhatu' (Dharma realm). The two sense bases are 'Mano-ayatana' (mind sense base) and 'Dharma-ayatana' (Dharma sense base). The five aggregates are 'Rupa' (form), 'Vedana' (feeling), 'Samjna' (perception), 'Samskara' (formation), and 'Vijnana' (consciousness). Furthermore, as the 'Sutra' (discourse) says, 'Indra' (the lord of devas) has been upright in mind for a long night, without flattery or deceit. All his questions are for the sake of understanding, not for the sake of disturbance. 'I' (the Tathagata) will use the profound 'Abhidharma' (the collection of treatises) to answer whatever you ask. What is the profound meaning here? It refers to the root of undefiled wisdom ('Anasrava-jnana-mula': the root of wisdom without defilements). Also, as the Sutra says, there was a 'Brahmana' (priest) named 'Vatsa' (calf), who was upright in nature, without flattery or deceit. All his questions were for the sake of understanding, not for the sake of disturbance. 'I' (the Tathagata) will use the profound 'Abhidharma' (the collection of treatises) to answer whatever you ask. What is the profound meaning here? It refers to the root of undefiled wisdom ('Anasrava-jnana-mula': the root of wisdom without defilements). There were also 'Brahma-ayu-brahmana' (Brahma-ayu Brahmana) and 'Subha-brahmana' (Subha Brahmana), as mentioned above. As the Buddha told 'Sreni-brahmana' (Sreni Brahmana), 'My' (the Tathagata's) Dharma is profound, difficult to understand, difficult to comprehend, difficult to know, difficult to see, not attainable by thought or discrimination. Only those with subtle and decisive wisdom can know it. It is not attainable by your shallow wisdom. Why? Because emptiness ('Sunyata': emptiness) is non-self ('Anatman': no-self), but you cling to self. You have different views, different desires, and different thoughts for a long night. Therefore, it is not attainable by your shallow wisdom. What is the profound meaning here? It refers to 'Sunyata-samadhi' (the samadhi of emptiness).

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也。如說愚人無眼。而與上座智慧比丘論甚深義。此中何者是甚深義。所謂退法是也。如佛告阿難。此十二因緣法甚深。難解難了難知難見。非思量分別之所能及。唯有微妙決定智者。乃能知之。非汝淺智之所能及。此中何者是甚深義。所謂因緣是也。如說此處甚深。所謂緣起。此法離欲寂滅涅槃。此中何者是甚深義。所謂因緣寂靜滅性也。如說諸法甚深故難見。難見故甚深。此中何者是甚深。一切諸法體性甚深是也。問曰。阿毗曇體。何者是耶。答曰。無漏慧根。以無漏慧根力故。令生處得慧。能受持十二部經。讀誦通利。亦名阿毗曇也。又以無漏慧根力故。能令聞慧知總相別相。又令聞慧建立總相別相。又令聞慧斷自性愚及緣中愚。於法不謬。又以無漏慧根力故。能令思慧。不凈安般念處等。亦名阿毗曇。又以無漏慧根力故。能令修慧。暖頂忍世第一法。亦名阿毗曇。又以如是等慧。令無漏慧根。轉得明凈。名阿毗曇。

問曰。若無漏慧根。是阿毗曇體者。何故此經複名阿毗曇。答曰。阿毗曇具故亦名阿毗曇。如處處經中說。因種種具立種種名。以漏具故說漏。如說七漏。是煩惱。是熾然。是苦惱。實漏有三。所謂欲漏有漏無明漏。垢具故說垢。如偈說。

女垢梵行　　女縛眾生　　苦行梵行 　不因

【現代漢語翻譯】 現代漢語譯本： 又比如，說愚人沒有眼睛，卻要和上座智慧比丘討論甚深義理。這裡面什麼是甚深義呢？就是指退法（指容易退失修行成果的法）是甚深義。如同佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：這十二因緣法非常深奧，難以理解，難以明瞭，難以知曉，難以見到，不是思量分別所能達到的境界，只有微妙而有決斷的智慧者，才能明白。不是你淺薄的智慧所能理解的。這裡面什麼是甚深義呢？就是指因緣是甚深義。比如，說此處甚深，就是指緣起（Pratītyasamutpāda，佛教基本理論之一，指一切事物都是依因緣而生起）甚深。此法遠離慾望，寂靜，達到涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。這裡面什麼是甚深義呢？就是指因緣寂靜滅性是甚深義。比如，說諸法甚深所以難以見到，難以見到所以甚深。這裡面什麼是甚深呢？一切諸法的體性甚深就是甚深義。 問：阿毗曇（Abhidhamma，佛教術語，論藏）的本體是什麼呢？ 答：無漏慧根（Anāsrava-jñāna-mūla，指斷除煩惱的智慧之根）就是阿毗曇的本體。因為有了無漏慧根的力量，使得在出生之處就能獲得智慧，能夠受持十二部經，讀誦通利，這也叫做阿毗曇。又因為有了無漏慧根的力量，能夠使聞慧（Srutamayī prajñā，通過聽聞佛法而獲得的智慧）知道總相和別相。又能使聞慧建立總相和別相。又能使聞慧斷除自性愚以及緣中愚，對於佛法不會產生謬誤。又因為有了無漏慧根的力量，能夠使思慧（Cintāmayī prajñā，通過思考佛法而獲得的智慧）修習不凈觀、安般念處等，這也叫做阿毗曇。又因為有了無漏慧根的力量，能夠使修慧（Bhāvanāmayī prajñā，通過禪修而獲得的智慧）達到暖位、頂位、忍位、世第一法（Laukikāgradharma，指世間禪定的最高境界），這也叫做阿毗曇。又因為有了像這樣的智慧，使得無漏慧根，變得更加明凈，這叫做阿毗曇。 問：如果無漏慧根是阿毗曇的本體，為什麼這部經也叫做阿毗曇呢？ 答：因為阿毗曇具足了各種功德，所以也叫做阿毗曇。就像在各處經典中所說的那樣，因為種種功德具足，所以建立種種名稱。因為漏（Āsava，佛教術語，指煩惱）具足，所以說漏，比如所說的七漏，就是煩惱，就是熾燃，就是苦惱。實際上漏有三種，就是欲漏（Kāma-āsava，對慾望的執著）、有漏（Bhava-āsava，對存在的執著）、無明漏（Avijjā-āsava，對無明的執著）。因為垢（Mala，佛教術語，指污垢）具足，所以說垢，就像偈頌所說： 女人的污垢會損害梵行（Brahmacarya，指清凈的修行生活），女人會束縛眾生，苦行不能帶來梵行，

【English Translation】 English version: Furthermore, it is like saying a fool has no eyes, yet he discusses profound meanings with a senior wise Bhikkhu (Buddhist monk). Among these, what is the profound meaning? It refers to the 'retreating Dharma' (the Dharma that is easy to lose the fruits of practice) as the profound meaning. It is like the Buddha telling Ananda (one of the Buddha's ten great disciples): 'This twelve-linked chain of dependent origination is very profound, difficult to understand, difficult to comprehend, difficult to know, difficult to see, and cannot be reached by thinking and discrimination. Only those with subtle and decisive wisdom can understand it. It is not something your shallow wisdom can comprehend.' Among these, what is the profound meaning? It refers to dependent origination as the profound meaning. For example, saying this place is profound refers to the profoundness of Pratītyasamutpāda (dependent origination, a fundamental Buddhist theory that all things arise based on conditions). This Dharma is detached from desire, tranquil, and attains Nirvana (the state of liberation from the cycle of birth and death). Among these, what is the profound meaning? It refers to the tranquil and extinct nature of dependent origination as the profound meaning. For example, saying the Dharmas are profound, therefore difficult to see; difficult to see, therefore profound. Among these, what is profound? The profound nature of all Dharmas is the profound meaning. Question: What is the essence of the Abhidhamma (the Buddhist philosophical texts)? Answer: The root of non-outflow wisdom (Anāsrava-jñāna-mūla, the root of wisdom that eradicates afflictions) is the essence of the Abhidhamma. Because of the power of the root of non-outflow wisdom, one can acquire wisdom at the place of birth, be able to uphold the twelve divisions of scriptures, recite them fluently, and this is also called Abhidhamma. Furthermore, because of the power of the root of non-outflow wisdom, it enables the wisdom of hearing (Srutamayī prajñā, wisdom gained through hearing the Dharma) to know the general and specific characteristics. It also enables the wisdom of hearing to establish the general and specific characteristics. It also enables the wisdom of hearing to cut off the ignorance of self-nature and the ignorance within conditions, so that one will not make mistakes regarding the Dharma. Furthermore, because of the power of the root of non-outflow wisdom, it enables the wisdom of thinking (Cintāmayī prajñā, wisdom gained through thinking about the Dharma) to cultivate the contemplation of impurity, mindfulness of breathing, etc., and this is also called Abhidhamma. Furthermore, because of the power of the root of non-outflow wisdom, it enables the wisdom of cultivation (Bhāvanāmayī prajñā, wisdom gained through meditation) to reach the stages of warmth, peak, forbearance, and the highest mundane Dharma (Laukikāgradharma, the highest state of worldly meditation), and this is also called Abhidhamma. Furthermore, because of such wisdom, the root of non-outflow wisdom becomes even more clear and pure, and this is called Abhidhamma. Question: If the root of non-outflow wisdom is the essence of the Abhidhamma, why is this scripture also called Abhidhamma? Answer: Because the Abhidhamma is complete with various merits, it is also called Abhidhamma. Just as it is said in various scriptures, because various merits are complete, various names are established. Because outflows (Āsava, afflictions) are complete, it is called outflow, such as the seven outflows, which are afflictions, burning, and suffering. In reality, there are three outflows, which are the outflow of desire (Kāma-āsava, attachment to desires), the outflow of existence (Bhava-āsava, attachment to existence), and the outflow of ignorance (Avijjā-āsava, attachment to ignorance). Because defilements (Mala, impurities) are complete, it is called defilement, just as the verse says: The defilement of women harms Brahmacarya (pure conduct), women bind sentient beings, asceticism does not bring Brahmacarya,

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水凈

女實非垢。實垢有三。所謂貪瞋癡垢。樂具故說樂。如偈說。

飲食時樂　　著衣亦樂　　經行山窟 　斯亦復樂

飲食等非樂。實樂者是樂受。使具故說使。如說比丘為色所使為色所繫。色非是使。實使有七。味具說味。如說比丘眼味於色。色是魔鉤。眼非是味。實味是愛。欲具說欲。如說五欲美好能令愛心增長染著。色等非欲。實欲是愛。退具說退。如說時解脫阿羅漢有五因緣退。一者營事勤勞。二者多誦經。三者諍訟。四者遠行。五者長病。非營事等是退。實退是不善隱沒無記法。業具說業。如說比丘有三種意不善業生苦果報。所謂貪恚邪見。貪恚邪見。體非是業。實業有三。謂身口意。報具故說報。如尊者阿泥盧頭說。我以一食施報。七生三十三天。七生波羅柰國。食非生報。生報者是不善。善有漏法。如是等處處經中說。因種種具說種種名。此亦如是。阿毗曇具故說阿毗曇問曰。以何義故名阿毗曇。答曰。尊者和須蜜說。能決定分別十二部經名阿毗曇。復說能覺了十二因緣名阿毗曇複次於四聖諦。能次第得正決定名阿毗曇。復說能解說修習八聖道法。名阿毗曇復說能證涅槃名阿毗曇。尊者婆檀陀說曰。煩惱出要。繫縛解脫。生死涅槃。如是等法。以名味句身。次第撰集。分別解說。

【現代漢語翻譯】 現代漢語譯本 水凈

女子實際上並非污垢。真正的污垢有三種，即貪、嗔、癡。因為喜歡享樂的工具，所以說樂，如偈語所說：

『飲食時是快樂的，穿著衣服也是快樂的，在山間小路或山洞中行走也是快樂的。這些都是快樂。』

飲食等並非真正的快樂。真正的快樂是樂受。因為使役的工具，所以說使役，例如說比丘被色所使役，被色所束縛。色並非真正的使役。真正的使役有七種。因為味道的工具，所以說味道，例如說比丘的眼睛貪戀于女色。女色是魔的鉤子。眼睛並非真正的味道。真正的味道是愛。因為慾望的工具，所以說慾望，例如說五欲美好，能夠使愛心增長，產生染著。色等並非真正的慾望。真正的慾望是愛。因為退步的工具，所以說退步，例如說有時解脫的阿羅漢有五種因緣會退步：一是經營事務過於勤勞，二是過多誦經，三是爭論訴訟，四是遠行，五是長期生病。經營事務等並非真正的退步。真正的退步是不善、隱沒、無記法。因為業的工具，所以說業，例如說比丘有三種意不善業，會產生痛苦的果報，即貪、嗔、邪見。貪、嗔、邪見的本體並非業。真正的業有三種，即身、口、意。因為果報的工具，所以說果報，例如尊者阿泥盧頭說，我以一餐食物佈施的果報，七次轉生到三十三天，七次轉生到波羅奈國。食物並非產生果報的原因。產生果報的原因是不善、善的有漏法。像這樣，處處經典中都說，因為種種工具，所以說種種名稱。這裡也是這樣。因為阿毗曇的工具，所以說阿毗曇。問：因為什麼緣故叫做阿毗曇？答：尊者和須蜜說，能夠決定分別十二部經，叫做阿毗曇。又說能夠覺了十二因緣，叫做阿毗曇。又說對於四聖諦，能夠次第得到正確的決定，叫做阿毗曇。又說能夠解說修習八聖道法，叫做阿毗曇。又說能夠證得涅槃，叫做阿毗曇。尊者婆檀陀說：煩惱的出離要道，繫縛的解脫，生死的涅槃，像這樣的法，用名、味、句、身，次第撰集，分別解說。

【English Translation】 English version Water Purity

A woman is not truly impurity. There are three real impurities: greed (tanha), hatred (dosha), and delusion (moha). Because of the instruments of pleasure, it is called pleasure, as the verse says:

'Eating is a pleasure, wearing clothes is also a pleasure, walking on mountain paths or in caves is also a pleasure. These are all pleasures.'

Eating and so on are not true pleasure. True pleasure is the feeling of pleasure (sukha vedana). Because of the instruments of agency, it is called agency, for example, it is said that a Bhikkhu is enslaved by form (rupa), bound by form. Form is not the true agency. There are seven true agencies. Because of the instruments of taste, it is called taste, for example, it is said that a Bhikkhu's eye craves female form (*). * is the hook of Mara (the Evil One). The eye is not the true taste. The true taste is love (prema). Because of the instruments of desire, it is called desire, for example, the five desires are beautiful and can increase love and cause attachment. Form and so on are not true desires. True desire is love. Because of the instruments of decline, it is called decline, for example, an Arhat (arahant) with occasional liberation has five causes for decline: first, being too diligent in managing affairs; second, reciting too many scriptures; third, arguing and litigating; fourth, traveling far; fifth, being sick for a long time. Managing affairs and so on are not true decline. True decline is unwholesome (akusala), obscured (obhāsa), and indeterminate (avyākata) phenomena. Because of the instruments of karma, it is called karma, for example, it is said that a Bhikkhu has three kinds of unwholesome mental karma that produce painful results: greed, hatred, and wrong views (micchā ditthi). The essence of greed, hatred, and wrong views is not karma. True karma is of three kinds: body (kaya), speech (vacca), and mind (citta). Because of the instruments of result, it is called result, for example, Venerable Anuruddha said, 'With the result of giving one meal as alms, I was reborn seven times in the Thirty-three Heavens (Tavatimsa), and seven times in the country of Varanasi (Benares).' Food is not the cause of rebirth. The cause of rebirth is unwholesome and wholesome defiled (sāsrava) phenomena. Like this, it is said everywhere in the scriptures that because of various instruments, various names are given. It is the same here. Because of the instruments of Abhidhamma, it is called Abhidhamma. Question: For what reason is it called Abhidhamma? Answer: Venerable Vasumitra said, 'That which can definitively distinguish the twelve divisions of the scriptures is called Abhidhamma.' It is also said that that which can awaken to the twelve links of dependent origination (dvadasanga pratityasamutpada) is called Abhidhamma. Furthermore, that which can sequentially attain correct determination regarding the Four Noble Truths (cattāri ariyasaccāni) is called Abhidhamma. It is also said that that which can explain and cultivate the Eightfold Noble Path (ariya atthangika magga) is called Abhidhamma. It is also said that that which can realize Nirvana (Nibbana) is called Abhidhamma. Venerable Bhadanta said: 'The essential path for escaping afflictions (kilesa), the liberation from bondage, the Nirvana of birth and death, such dharmas (phenomena), are sequentially compiled, distinguished, and explained using name (nāma), taste (rasa), sentence (vākya), and body (kāya).'

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名阿毗曇。尊者瞿沙說曰。求解脫者諸所施行。未分別者皆分別之。所謂是苦是苦因。是道是道果。是方便道。是無礙道。是解脫道。是勝進道。是向果道。是得果。名阿毗曇。尊者波奢說曰此智是究竟智。此智是第一智。此智是不謬智。名阿毗曇。阿毗曇人說曰。能種種選擇覺了。證知一切諸法。名阿毗曇。復說法性甚深。能盡其原底。名阿毗曇。復說能凈法眼名阿毗曇。復說顯發幽隱甚深智慧。名阿毗曇。復說若人以阿毗曇慧。分別總相別相。無有人能如法說其過者。名阿毗曇。彌沙塞部說曰。如燈能照名阿毗曇。如說一切照中慧照最上曇摩掘部說曰。此法增上名阿毗曇。如說一切諸法慧為最上。譬喻者說曰。種種諸法涅槃為上。此法次故名阿毗曇。聲論者說曰。阿毗言除棄亦言選擇。除棄者所謂結縛使纏煩惱。選擇者所謂陰入界緣起道品等諸法。複次阿毗言增上慢。如說名增上慢。如說上者名增上者。如說上逸名增上逸。此經增上名阿毗曇。複次阿毗言現前。一切諸善道品等法皆現在前。名阿毗曇。複次阿毗言恭敬。此法尊重可敬。名阿毗曇。此經名智慧基本。問曰。何故名智慧基本。答曰。諸究竟智皆出此經。故名基本。複次此經名安智足處。諸究竟智皆因此經而得成立。是故名安智足處。問曰。此經有何利

【現代漢語翻譯】 現代漢語譯本 名阿毗曇（Abhidhamma，論藏）。尊者瞿沙（Ghosha）說：『求解脫的人所做的一切行為，對於那些尚未分別的事物都加以分別，也就是分辨什麼是苦，什麼是苦因，什麼是道，什麼是道果，什麼是方便道，什麼是無礙道，什麼是解脫道，什麼是勝進道，什麼是向果道，什麼是得果。』這稱為阿毗曇。 尊者波奢（Parsva）說：『這種智慧是究竟的智慧，這種智慧是第一的智慧，這種智慧是不謬的智慧。』這稱為阿毗曇。 阿毗曇學者說：『能夠以種種方式選擇、覺悟和證知一切諸法，』這稱為阿毗曇。 又說：『法性非常深奧，能夠窮盡其根源和底蘊，』這稱為阿毗曇。 又說：『能夠清凈法眼，』這稱為阿毗曇。 又說：『能夠顯發幽深隱秘的智慧，』這稱為阿毗曇。 又說：『如果有人以阿毗曇的智慧，來分別總相和別相，沒有人能夠如法地指出他的過失，』這稱為阿毗曇。 彌沙塞部（Mahisasaka）說：『如同燈能夠照亮，』這稱為阿毗曇。如同所說，一切照耀之中，慧照最為殊勝。 曇摩掘部（Dharmaguptaka）說：『這種法是增上的，』這稱為阿毗曇。如同所說，一切諸法之中，智慧最為殊勝。 譬喻者說：『種種諸法之中，涅槃最為殊勝。這種法僅次於涅槃，』因此稱為阿毗曇。 聲論者說：『阿毗（Abhi）的意思是除棄，也指選擇。除棄是指結縛、使、纏、煩惱；選擇是指陰、入、界、緣起、道品等諸法。』 再者，阿毗（Abhi）的意思是增上慢。如同所說，名為增上慢。如同所說，上者名為增上者。如同所說，上逸名為增上逸。此經是增上的，因此稱為阿毗曇。 再者，阿毗（Abhi）的意思是現前。一切諸善道品等法都現在前，這稱為阿毗曇。 再者，阿毗（Abhi）的意思是恭敬。這種法是尊重和值得尊敬的，這稱為阿毗曇。 此經名為智慧的基本。問：為什麼稱為智慧的基本？答：因為一切究竟的智慧都出自這部經，所以稱為基本。 再者，此經名為安立智慧的處所。一切究竟的智慧都因為這部經而得以成立，所以稱為安立智慧的處所。問：這部經有什麼利益？

【English Translation】 English version It is called Abhidhamma (Abhidhamma, the collection of treatises). Venerable Ghosha said: 'For those seeking liberation, all actions they undertake, for those things not yet distinguished, they are all distinguished, that is, distinguishing what is suffering, what is the cause of suffering, what is the path, what is the fruit of the path, what is the expedient path, what is the unobstructed path, what is the path to liberation, what is the path of superior progress, what is the path leading to the fruit, what is the attainment of the fruit.' This is called Abhidhamma. Venerable Parsva said: 'This wisdom is ultimate wisdom, this wisdom is the foremost wisdom, this wisdom is infallible wisdom.' This is called Abhidhamma. The Abhidhamma scholars say: 'Being able to select, awaken, and realize all dharmas in various ways,' this is called Abhidhamma. Furthermore, it is said: 'The nature of dharma is very profound, capable of exhausting its origin and depths,' this is called Abhidhamma. Furthermore, it is said: 'Being able to purify the Dharma eye,' this is called Abhidhamma. Furthermore, it is said: 'Being able to reveal profound and hidden wisdom,' this is called Abhidhamma. Furthermore, it is said: 'If someone uses the wisdom of Abhidhamma to distinguish between general characteristics and specific characteristics, no one can rightfully point out their faults,' this is called Abhidhamma. The Mahisasaka (Mahisasaka) school says: 'Like a lamp that can illuminate,' this is called Abhidhamma. As it is said, among all illuminations, the illumination of wisdom is the most supreme. The Dharmaguptaka (Dharmaguptaka) school says: 'This dharma is superior,' this is called Abhidhamma. As it is said, among all dharmas, wisdom is the most supreme. The Simile-users say: 'Among all kinds of dharmas, Nirvana is the most supreme. This dharma is second to Nirvana,' therefore it is called Abhidhamma. The Grammarians say: 'Abhi means to discard, and also to select. Discarding refers to fetters, latent tendencies, entanglements, and afflictions; selecting refers to the aggregates, entrances, realms, dependent origination, the factors of the path, and other dharmas.' Furthermore, Abhi means conceit. As it is said, it is called conceit. As it is said, the superior one is called the conceited one. As it is said, superior indulgence is called conceited indulgence. This sutra is superior, therefore it is called Abhidhamma. Furthermore, Abhi means present. All wholesome factors of the path and other dharmas are present, this is called Abhidhamma. Furthermore, Abhi means respect. This dharma is respected and worthy of reverence, this is called Abhidhamma. This sutra is called the foundation of wisdom. Question: Why is it called the foundation of wisdom? Answer: Because all ultimate wisdom comes from this sutra, therefore it is called the foundation. Furthermore, this sutra is called the place where wisdom is established. All ultimate wisdom is established because of this sutra, therefore it is called the place where wisdom is established. Question: What are the benefits of this sutra?

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益。答曰。隨順解脫。隨順無我。斷計我人。顯明無我。發人覺意。出生智慧。除愚癡。斷疑網。得決定。背熾然。向出要。得相續。樂寂靜。止生死輪。隨順空法。到涅槃岸。能斷一切外道異見。于佛法中。能生一切欣樂之心。此經有如是等利。名阿毗曇。

阿毗曇毗婆沙雜犍度世第一法品第一

云何世第一法。問曰。何故此經先說世第一法。為順次說為逆次說耶。若順次說者。應先說不凈。次說安般。次說念處。次說七處。善三種觀義暖頂忍。然後應說世第一法。若逆次說者。應先說阿羅漢果。次說阿那含果。次說斯陀含果。次說須陀洹果。次說見道。然後應說世第一法。又問。為以初入法故說。為以達分善根故說。為以最勝功德故說。若以初入法說者。應說不凈若說安般。若以達分善根說者。應先說暖法。以暖法最在初故。如尊者瞿沙論中先說暖法。若以最勝功德說者。應先說阿羅漢果。有如是等事。如佛在世。尊者大迦旃延有正觀智慧。成就無量功德無礙精進。入阿毗曇海。心無增減。覺意無邊。言論難勝。一切義論無能當者。第二迦栴延子亦有如是智慧功德。何故造作此經。先說世第一法。答曰。諸論師說世第一法種種不同。或有說者不以順次故說。亦不以逆次故說。但彼作經者意爾。隨彼意

【現代漢語翻譯】 現代漢語譯本： 益處是什麼？回答說：隨順解脫（moksha，從輪迴中解脫），隨順無我（anatman，沒有永恒不變的自我）。斷除計較我與他人，顯明無我的真理。啓發人們的覺悟之心，產生智慧。去除愚癡，斷除疑惑之網，獲得堅定不移的信念。背離熾熱的煩惱，趨向解脫的要道，獲得相續不斷的修行。樂於寂靜，止息生死輪迴。隨順空性之法，到達涅槃（nirvana，寂滅）的彼岸。能夠斷除一切外道的不同見解，在佛法中，能夠生起一切欣喜愛樂之心。此經有如此等等的利益，名為阿毗曇（Abhidhamma，論藏）。

《阿毗曇毗婆沙雜犍度》世第一法品第一

什麼是世第一法？提問：為什麼這部經首先說世第一法？是按照順序說，還是逆著順序說呢？如果是按照順序說，應該先說不凈觀（asubha，對身體不潔凈的觀想），其次說安般念（anapanasati，對呼吸的出入的覺知），其次說念處（satipatthana，四念處，即身、受、心、法），其次說七處善（saptasthana-kusala，七種善法），三種觀義（三種觀察的意義），暖位（ushmagata，四加行位的第一個階段），頂位（murdhan，四加行位的第二個階段），忍位（kshanti，四加行位的第三個階段）。然後才應該說世第一法。如果是逆著順序說，應該先說阿羅漢果（arhat，斷盡煩惱的聖者果位），其次說阿那含果（anagamin，不還果），其次說斯陀含果（sakridagamin，一來果），其次說須陀洹果（srotapanna，入流果），其次說見道（darshana-marga，見諦之道），然後才應該說世第一法。 又問：是因為最初進入佛法而說，還是因為達到分位善根而說，還是因為最殊勝的功德而說？如果是因為最初進入佛法而說，應該說不凈觀或者說安般念。如果是因為達到分位善根而說，應該先說暖法，因為暖法最開始。如尊者瞿沙（Ghosha）的論中先說暖法。如果是以最殊勝的功德說，應該先說阿羅漢果。有如此等等的事情。如佛在世時，尊者大迦旃延（Mahakatyayana）有正確的觀察智慧，成就無量功德，無礙精進，進入阿毗曇海，心無增減，覺悟的意念無邊無際，言論難以戰勝，一切義理辯論無人能及。第二迦旃延子（Katyayaniputra）也有如此的智慧功德。為什麼造作這部經，先說世第一法？回答說：各位論師對世第一法的說法種種不同。或者有人說不是因為按照順序說，也不是因為逆著順序說，只是作經者的意願如此，隨順他的意願。

【English Translation】 English version: What is the benefit? The answer is: To accord with liberation (moksha, release from samsara), to accord with non-self (anatman, no permanent self). To cut off the calculation of self and others, to reveal the truth of non-self. To inspire people's awakening mind, to generate wisdom. To remove ignorance, to cut off the net of doubt, to obtain unwavering faith. To turn away from burning afflictions, to move towards the essential path of liberation, to obtain continuous practice. To delight in tranquility, to stop the cycle of birth and death. To accord with the Dharma of emptiness, to reach the shore of nirvana (nirvana, cessation). To be able to cut off all the different views of external paths, in the Buddha-dharma, to be able to generate all joyful and loving minds. This sutra has such benefits, and is called Abhidhamma (Abhidhamma, the collection of treatises).

Abhidhamma Vibhasha Miscellaneous Khandhaka, First Dharma Chapter on the World's Foremost Dharma

What is the World's Foremost Dharma? Question: Why does this sutra first speak of the World's Foremost Dharma? Is it spoken in sequential order or in reverse order? If it is spoken in sequential order, one should first speak of the contemplation of impurity (asubha, contemplation of the body's impurity), then of mindfulness of breathing (anapanasati, awareness of the in-and-out breaths), then of the foundations of mindfulness (satipatthana, the four foundations of mindfulness, namely body, feeling, mind, and phenomena), then of the seven wholesome abodes (saptasthana-kusala, seven wholesome dharmas), the three meanings of contemplation (three meanings of observation), warmth (ushmagata, the first stage of the four preparatory stages), peak (murdhan, the second stage of the four preparatory stages), and forbearance (kshanti, the third stage of the four preparatory stages). Then one should speak of the World's Foremost Dharma. If it is spoken in reverse order, one should first speak of the fruit of an Arhat (arhat, the fruit of a saint who has exhausted all afflictions), then of the fruit of an Anagamin (anagamin, non-returner), then of the fruit of a Sakridagamin (sakridagamin, once-returner), then of the fruit of a Srotapanna (srotapanna, stream-enterer), then of the path of seeing (darshana-marga, the path of seeing the truth), and then one should speak of the World's Foremost Dharma. Furthermore, is it spoken because of the initial entry into the Dharma, or because of reaching the roots of wholesome merit, or because of the most supreme merit? If it is spoken because of the initial entry into the Dharma, one should speak of the contemplation of impurity or of mindfulness of breathing. If it is spoken because of reaching the roots of wholesome merit, one should first speak of warmth, because warmth is the very beginning. As in the treatise of Venerable Ghosha (Ghosha), warmth is spoken of first. If it is spoken because of the most supreme merit, one should first speak of the fruit of an Arhat. There are such things. As when the Buddha was in the world, Venerable Mahakatyayana (Mahakatyayana) had correct wisdom of observation, accomplished immeasurable merit, unimpeded diligence, entered the sea of Abhidhamma, his mind neither increased nor decreased, his awakened thought was boundless, his speech was difficult to defeat, and no one could match him in all discussions of meaning. Katyayaniputra (Katyayaniputra) also had such wisdom and merit. Why was this sutra composed, speaking first of the World's Foremost Dharma? The answer is: The various masters of treatises have different views on the World's Foremost Dharma. Some say that it is not spoken in sequential order, nor is it spoken in reverse order, but it is simply the intention of the composer of the sutra, according to his intention.

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故造作此經。不違法相。是故先說世第一法。或有說者。阿毗曇應以相求。不求次第。修多羅經應求次第。毗尼應求因緣。阿毗曇經若求次第于文煩亂。是故不應求其次第。或有說者。世尊經說。若人不能正觀諸行性相。能起世第一法者。無有是處。若能正觀諸行性相。能起世第一法者。斯有是處。如世尊經中先說世第一法。彼作經者。因經造論。故亦應先說世第一法。問曰。置作經者。世尊何故先說世第一法。答曰。世尊為化眾生次第說法。諸受化者已得下忍中忍。未得上忍及世第一法。欲令得故。世尊說正觀思惟諸行性相。當知即是上忍。次得此世第一法。是故先說。或有說者。為止諸誹謗故。世第一法多諸誹謗。所謂名受誹謗。體受誹謗。界受誹謗。現前受誹謗。退受誹謗。名受誹謗者。或言是性地法非世第一法。體受誹謗者。或言是五根性。界受誹謗者。或言是欲界系。或是色無色界系。或是三界系。或是不繫。現前受誹謗。或是多心相續非是一心。退受誹謗者。或言世第一法退。為止如是等諸誹謗故。先說世第一法。複次一切生死非牢固法。如糞掃污泥。此中誰最勝誰牢固誰如醍醐所謂世第一法。是故先說。複次以隨順無我故。此經常說無我。非如外典說我說欲法說有法說財。此經唯說無我解脫涅槃。此世

【現代漢語翻譯】 現代漢語譯本 因此造作此經，不違背法相（dharma-laksana，法的特徵）。所以先說世第一法（laukika-agradharma，世間第一法）。或者有人說，阿毗曇（Abhidharma，論藏）應該以法相來探求，不求次第；修多羅經（Sutra，經藏）應該求次第；毗尼（Vinaya，律藏）應該求因緣。阿毗曇經如果求次第，在文義上會顯得煩亂，所以不應該求其次第。 或者有人說，世尊（Bhagavan，佛陀）在經中說，如果有人不能正確觀察諸行（samskara，一切有為法）的自性與法相，想要生起世第一法，這是不可能的。如果能正確觀察諸行的自性與法相，才能生起世第一法，這是有可能的。如同世尊在經中先說世第一法，那麼造經者，因為依據經典造論，所以也應該先說世第一法。 問：撇開造經者不談，世尊為什麼先說世第一法？答：世尊爲了教化眾生，次第說法。那些接受教化的人已經得到了下忍（adhimukti-ksanti，勝解忍）和中忍（ruci-ksanti，樂欲忍），但還沒有得到上忍（drsya-ksanti，見忍）以及世第一法，爲了讓他們得到，世尊說要正確觀察思惟諸行的自性與法相，應當知道這就是上忍，然後才能得到這世第一法，所以先說。 或者有人說，爲了阻止各種誹謗的緣故。世第一法有很多誹謗，所謂在名稱上受到誹謗，在體性上受到誹謗，在界（dhatu，構成要素）上受到誹謗，在現前（abhimukha，直接體驗）上受到誹謗，在退失（parihani，退步）上受到誹謗。名稱上受到誹謗，或者說這是性地法（prakrti-bhumi-dharma，自性地法），不是世第一法。體性上受到誹謗，或者說是五根（panca indriyani，眼耳鼻舌身）的自性。在界上受到誹謗，或者說是欲界系（kama-dhatu-samprayukta，與欲界相應的），或者是色無色界系（rupa-arupya-dhatu-samprayukta，與色界和無色界相應的），或者是三界系（traidhatuka-samprayukta，與三界相應的），或者是不繫（asamprayukta，不相應的）。現前受到誹謗，或者說是多個心相續，不是一個心。退失受到誹謗，或者說世第一法會退失。爲了阻止像這樣的各種誹謗，所以先說世第一法。 再次，一切生死（samsara，輪迴）不是牢固的法，就像糞便和污泥一樣。這其中誰最殊勝？誰最牢固？誰像醍醐（sarpirmanda，酥）一樣？就是世第一法。所以先說。再次，因為隨順無我（anatma，非我）的緣故，此經經常說無我，不像外道經典那樣說我（atman，神我）、我說欲法、說有法、說財。此經只說無我、解脫（vimoksa，解脫）、涅槃（nirvana，寂滅）。這個世界

【English Translation】 English version Therefore, this scripture is composed without violating the characteristics of dharmas (dharma-laksana). That is why the Laukika-agradharma (World's Foremost Dharma) is explained first. Some might say that the Abhidharma (collection of philosophical treatises) should be investigated through characteristics, not in sequence; the Sutras (collection of discourses) should be investigated in sequence; and the Vinaya (collection of monastic rules) should be investigated through causes and conditions. If the Abhidharma is investigated in sequence, the text will become confusing. Therefore, it should not be investigated in sequence. Some might say that the Bhagavan (Blessed One, Buddha) said in the scriptures that if someone cannot correctly observe the nature and characteristics of all samskaras (conditioned phenomena), it is impossible for them to generate the Laukika-agradharma. If they can correctly observe the nature and characteristics of all samskaras, it is possible for them to generate the Laukika-agradharma. Just as the Bhagavan first explained the Laukika-agradharma in the scriptures, the author of the treatise, based on the scriptures, should also first explain the Laukika-agradharma. Question: Setting aside the author of the treatise, why did the Bhagavan first explain the Laukika-agradharma? Answer: The Bhagavan, in order to teach and transform sentient beings, taught the Dharma in sequence. Those who are being taught have already attained the lower ksanti (adhimukti-ksanti, acceptance) and middle ksanti (ruci-ksanti, inclination), but have not yet attained the upper ksanti (drsya-ksanti, insight) and the Laukika-agradharma. In order to enable them to attain these, the Bhagavan said to correctly observe and contemplate the nature and characteristics of all samskaras. It should be known that this is the upper ksanti, and then one can attain this Laukika-agradharma. That is why it is explained first. Some might say that it is to prevent various slanders. The Laukika-agradharma is subject to many slanders, such as slanders regarding its name, its essence, its dhatu (element), its abhimukha (manifestation), and its parihani (decline). Slanders regarding its name include saying that it is a prakrti-bhumi-dharma (nature-ground dharma), not the Laukika-agradharma. Slanders regarding its essence include saying that it is the nature of the five indriyani (sense faculties). Slanders regarding its dhatu include saying that it is kama-dhatu-samprayukta (associated with the desire realm), or rupa-arupya-dhatu-samprayukta (associated with the form and formless realms), or traidhatuka-samprayukta (associated with the three realms), or asamprayukta (unassociated). Slanders regarding its manifestation include saying that it is a succession of multiple minds, not a single mind. Slanders regarding its decline include saying that the Laukika-agradharma declines. To prevent such slanders, the Laukika-agradharma is explained first. Furthermore, all samsara (cycle of birth and death) is not a firm dharma, like excrement and mud. Among these, who is the most excellent? Who is the most firm? Who is like sarpirmanda (ghee)? It is the Laukika-agradharma. That is why it is explained first. Furthermore, because it accords with anatma (non-self), this scripture often speaks of non-self, unlike external scriptures that speak of atman (self), speak of desire, speak of existence, and speak of wealth. This scripture only speaks of non-self, vimoksa (liberation), and nirvana (cessation). This world

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第一法。亦觀無我。隨順此經故。是以先說。複次此經於一切論中最勝。世第一法於一切世俗善法中最勝。以此經勝故應先說勝法。複次若住世第一法時。名真佛出世。能得自在受用聖法。佛出世間。眾生入法凡有二種。一假名。二真實。假名者。剃除鬚髮而被法服正信出家。真實者。起世第一法。次第能入苦法忍。是假名沙門有二過患。一者破戒。二者舍戒。入正法者無如是過。真實沙門。受用聖法能得自在。隨其性分終無退失。複次住世第一法時。無始生死已來。聖道門閉今始能開。未曾能捨凡夫之性今始能捨。未曾能得無漏聖道今始能得。是故先說世第一法。複次住世第一法時。舍名得名。舍數得數。舍界得界。舍性得性。舍名得名者。舍凡夫名得聖人名。數界性亦如是。複次住世第一法時。得心不得心因。得明不得明因。得受不得受因。複次住彼法時。舍舊緣得新緣。舍共得不共。舍世間得出世間。複次為斷疑故。眾生謂凡夫性。無始亦謂無終。今說世第一法即示其終。複次住彼法時。凡夫退患。凡夫變異。凡夫剛強。悉不復起。暖頂忍法或有起。複次住彼法時。無有不得聖法而命終者。暖頂忍不爾。住彼法時。無有不得聖道而命終者。不得正決定。而得正決定。不得果得果。出不定聚入正定聚。無聖道有聖

【現代漢語翻譯】 現代漢語譯本： 第一種方法，也要觀察無我（anatman，沒有永恒不變的自我）。這是爲了順應此經的教義，所以先說無我。再者，此經在一切論著中最為殊勝，世第一法（lokikāgradharma，世間最殊勝之法）在一切世俗善法中最為殊勝。因為此經殊勝，所以應當先說殊勝之法。 再者，如果安住於世第一法時，就稱為真正的佛陀出世，能夠自在地受用聖法。佛陀出現在世間，眾生進入佛法有兩種方式：一是假名，二是真實。假名是指剃除鬚髮，身披法服，以正信出家。真實是指生起世第一法，次第能夠進入苦法忍（kṣānti，對苦諦的忍可）。 假名沙門（śrāmaṇa，出家修行者）有兩種過患：一是破戒，二是舍戒。進入正法的人沒有這樣的過患。真實的沙門，受用聖法能夠得到自在，隨著他的根性，最終也不會退失。 再者，安住於世第一法時，從無始生死以來，聖道之門關閉，現在才開始能夠開啟。未曾能夠捨棄凡夫的性質，現在才開始能夠捨棄。未曾能夠得到無漏聖道（anāsrava，沒有煩惱的聖道），現在才開始能夠得到。所以先說世第一法。 再者，安住於世第一法時，捨棄名而得到名，捨棄數而得到數，捨棄界而得到界，捨棄性而得到性。捨棄名而得到名，是指捨棄凡夫的名號而得到聖人的名號。數、界、性也是如此。 再者，安住於世第一法時，得到心而不得心因，得到明而不得明因，得到受而不得受因。 再者，安住于彼法時，捨棄舊的緣而得到新的緣，捨棄共同的而得到不共同的，捨棄世間的而得到出世間的。 再者，爲了斷除疑惑，眾生認為凡夫的性質，無始也認為無終。現在說世第一法，就顯示了它的終結。 再者，安住于彼法時，凡夫的退患、凡夫的變異、凡夫的剛強，全部不再生起。暖位（uṣmagata，四加行位的第一個階段）、頂位（mūrdhan，四加行位的第二個階段）、忍位（kṣānti，四加行位的第三個階段）、法位（laukikāgradharma，四加行位的第四個階段）或許會生起。 再者，安住于彼法時，沒有不得聖法而命終的人。暖位、頂位、忍位不是這樣。安住于彼法時，沒有不得聖道而命終的人。不得正決定（samyaktva-niyata，正確的決定），而得到正決定。不得果（phala，修行證悟的果位）而得果。出離不定聚（aniyata-rāśi，不確定會證悟的群體）而進入正定聚（niyata-rāśi，確定會證悟的群體）。沒有聖道而有聖道。

【English Translation】 English version: Firstly, one should also contemplate non-self (anatman, absence of a permanent self). This is in accordance with the teachings of this sutra, hence it is mentioned first. Furthermore, this sutra is the most supreme among all treatises, and the World's First Dharma (lokikāgradharma, the most excellent Dharma in the world) is the most supreme among all worldly virtuous dharmas. Because this sutra is supreme, the supreme Dharma should be mentioned first. Moreover, when abiding in the World's First Dharma, it is called the true Buddha appearing in the world, capable of freely enjoying the sacred Dharma. There are two ways for the Buddha to appear in the world and for sentient beings to enter the Dharma: one is nominal, and the other is real. Nominal refers to shaving the head and beard, wearing the Dharma robes, and leaving home with right faith. Real refers to generating the World's First Dharma, and sequentially being able to enter the Acceptance of Suffering (kṣānti, acceptance of the truth of suffering). A nominal śrāmaṇa (śrāmaṇa, renunciate practitioner) has two faults: one is breaking the precepts, and the other is abandoning the precepts. Those who enter the true Dharma do not have such faults. A real śrāmaṇa, enjoying the sacred Dharma, can attain freedom, and according to his nature, will ultimately not regress. Furthermore, when abiding in the World's First Dharma, since beginningless samsara, the gate of the sacred path has been closed, and now it can finally be opened. Never having been able to abandon the nature of an ordinary being, now one can finally abandon it. Never having been able to attain the unconditioned sacred path (anāsrava, sacred path without defilements), now one can finally attain it. Therefore, the World's First Dharma is mentioned first. Furthermore, when abiding in the World's First Dharma, one abandons a name and gains a name, abandons a number and gains a number, abandons a realm and gains a realm, abandons a nature and gains a nature. Abandoning a name and gaining a name refers to abandoning the name of an ordinary being and gaining the name of a noble being. The same applies to number, realm, and nature. Furthermore, when abiding in the World's First Dharma, one obtains mind but not the cause of mind, obtains clarity but not the cause of clarity, obtains feeling but not the cause of feeling. Furthermore, when abiding in that Dharma, one abandons old conditions and gains new conditions, abandons the common and gains the uncommon, abandons the worldly and gains the transcendental. Furthermore, in order to dispel doubts, sentient beings believe that the nature of an ordinary being is without beginning and also without end. Now, speaking of the World's First Dharma, it reveals its end. Furthermore, when abiding in that Dharma, the afflictions of an ordinary being, the changes of an ordinary being, the rigidity of an ordinary being, all no longer arise. The Warmth stage (uṣmagata, the first stage of the four preparatory stages), the Peak stage (mūrdhan, the second stage of the four preparatory stages), the Forbearance stage (kṣānti, the third stage of the four preparatory stages), and the Highest Worldly Dharma stage (laukikāgradharma, the fourth stage of the four preparatory stages) may arise. Furthermore, when abiding in that Dharma, there is no one who dies without attaining the sacred Dharma. The Warmth, Peak, and Forbearance stages are not like this. When abiding in that Dharma, there is no one who dies without attaining the sacred path. One does not have right determination (samyaktva-niyata, correct determination), but attains right determination. One does not have the fruit (phala, the result of practice and realization), but attains the fruit. One departs from the uncertain group (aniyata-rāśi, group of those who are uncertain to attain enlightenment) and enters the certain group (niyata-rāśi, group of those who are certain to attain enlightenment). Without the sacred path, one has the sacred path.

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道。無不壞凈有不壞凈亦如是。複次住此善根。無有止滯。暖頂忍法而有止滯。複次住彼法時。凡夫人所修念處究竟滿足。余則不爾。複次住彼法時。漏無漏心。有斷有續。斷者有漏心。續者無漏心。余則不爾。複次如須彌山王安金輪上。四方猛風不能傾動。住此法時。四倒邪風不能傾動。複次住彼法時。示始終故猶如明相。是夜末晝初。彼亦如是。世俗之末聖道之初。如示始終。度已度入出方便究竟亦如是。複次欲示相似法有異相故。世第一法。苦諦所攝。能生滅苦道。以苦攝。世俗攝。生死攝。諸有攝。身見所使攝法。生滅苦道。余則不爾。複次世第一法體。是世俗緣。能生出世緣。是故先說。如是有垢無垢。有過無過。有毒無毒。有濁無濁。有身見聚無身見聚。有顛倒聚無顛倒聚。有愛聚無愛聚。有使聚無使聚。亦如是。複次以世第一法有勢有力。能有所作猶如健夫。住此法中得正決定故。複次以三事故。一以經義故。二止誹謗故。三即此剎那得果故。經義止謗如上說。即此剎那得果者。世第一法。次第能生苦法忍。名功用果。以是次第諸因緣故。先說世第一法。複次欲逆次說凡夫所得法故。如說世第一法。乃至暖法。是名凡夫所得出要法。如說二十身見等。是名凡夫煩惱法。此二種法。誰能知者。唯無我智。

【現代漢語翻譯】 現代漢語譯本 道。沒有不壞的清凈，有不壞的清凈也是這樣。此外，安住於此善根，沒有止息停滯，而暖位、頂位、忍位之法卻有止息停滯。此外，安住於此法時，凡夫人所修的念處究竟圓滿，其餘則不然。此外，安住於此法時，有漏和無漏的心，有斷有續，斷的是有漏心，續的是無漏心，其餘則不然。此外，就像須彌山王（Sumeru, 佛教宇宙觀中的中心山）安穩地立於金輪之上，四方猛烈的風也不能使它傾動，安住於此法時，四種顛倒的邪風也不能使它傾動。此外，安住於此法時，顯示始終的緣故，猶如黎明將至，是夜晚的結束，白天的開始，它也像這樣，是世俗的結束，聖道的開始。如顯示始終，度過已度過的，進入和出去的方便究竟也是這樣。此外，爲了顯示相似的法有不同的相，世第一法（Lokagradharma, 四善根位的最後一個階段），為苦諦（Dukkha Satya, 四聖諦之一，關於苦的真理）所攝，能生滅苦之道，以苦攝，世俗攝，生死攝，諸有攝，為身見（Satkayadristi, 五鈍使之一，認為五蘊的身是真實的我）所使攝的法，生滅苦之道，其餘則不然。此外，世第一法的本體，是世俗的緣，能生出世的緣，所以先說。如是有垢無垢，有過無過，有毒無毒，有濁無濁，有身見聚集無身見聚集，有顛倒聚集無顛倒聚集，有愛聚集無愛聚集，有使聚集無使聚集，也是這樣。此外，因為世第一法有勢力，能有所作為，猶如健壯的男子，安住於此法中，得到正確的決定。此外，因為三件事：一是因為經義的緣故，二是爲了止息誹謗的緣故，三是即在此剎那得到果報的緣故。經義止謗如上所說。即在此剎那得到果報，世第一法，次第能生苦法忍（Kshanti, 忍位），名為功用果。因為這樣的次第和諸種因緣的緣故，所以先說世第一法。此外，想要逆著次序說凡夫所得到的法，如說世第一法，乃至暖法（Ushmagata, 四善根位的第一個階段），這叫做凡夫所得到的出離之要法。如說二十種身見等，這叫做凡夫的煩惱法。這兩種法，誰能知道呢？唯有無我智。

【English Translation】 English version The path. There is no un-decaying purity, and the existence of un-decaying purity is also like this. Furthermore, abiding in this root of goodness, there is no cessation or stagnation, whereas the positions of warmth (Ushmagata, the first stage of the Four Roots of Goodness), summit (Murdhan, the second stage), and forbearance (Kshanti, the third stage) do have cessation and stagnation. Furthermore, when abiding in this Dharma, the mindfulness practices cultivated by ordinary people are ultimately fulfilled; otherwise, it is not so. Furthermore, when abiding in this Dharma, the mind with outflows (Sāsrava-citta) and without outflows (Anāsrava-citta) are both interrupted and continuous; the interrupted is the mind with outflows, and the continuous is the mind without outflows; otherwise, it is not so. Furthermore, just as Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) stands firmly on the golden wheel, and the fierce winds from the four directions cannot shake it, when abiding in this Dharma, the evil winds of the four inversions cannot shake it. Furthermore, when abiding in this Dharma, it shows the beginning and the end, like the dawn, which is the end of the night and the beginning of the day; it is also like this, the end of the mundane and the beginning of the holy path. Just as showing the beginning and the end, the ultimate completion of crossing over what has been crossed, and entering and exiting the expedient means, is also like this. Furthermore, in order to show that similar Dharmas have different aspects, the World's Foremost Dharma (Lokagradharma, the final stage of the Four Roots of Goodness) is included within the Truth of Suffering (Dukkha Satya, one of the Four Noble Truths), and it can generate the path of extinguishing suffering, included by suffering, included by the mundane, included by birth and death, included by all existence, and included by the Dharma driven by the view of a self (Satkayadristi, one of the five dull afflictions), the path of extinguishing suffering; otherwise, it is not so. Furthermore, the substance of the World's Foremost Dharma is a mundane condition, capable of generating a supramundane condition, therefore it is spoken of first. Likewise, having defilements and being without defilements, having faults and being without faults, having poison and being without poison, being turbid and being without turbidity, having a collection of views of a self and being without a collection of views of a self, having a collection of inversions and being without a collection of inversions, having a collection of attachment and being without a collection of attachment, having a collection of fetters and being without a collection of fetters, is also like this. Furthermore, because the World's Foremost Dharma has power and strength, it can accomplish something, like a strong man; abiding in this Dharma, one attains correct determination. Furthermore, because of three reasons: first, because of the meaning of the scriptures; second, to stop slander; third, because one attains the result in this very moment. The scriptural meaning and stopping slander have been spoken of above. Attaining the result in this very moment, the World's Foremost Dharma can generate the forbearance of the Dharma of Suffering (Kshanti, the stage of forbearance) in sequence, called the result of effort. Because of this sequence and various conditions, the World's Foremost Dharma is spoken of first. Furthermore, wanting to speak in reverse order of the Dharmas attained by ordinary people, such as speaking of the World's Foremost Dharma, up to the position of warmth (Ushmagata, the first stage of the Four Roots of Goodness), this is called the essential Dharma of liberation attained by ordinary people. Such as speaking of the twenty views of a self, etc., this is called the afflictive Dharma of ordinary people. Who can know these two kinds of Dharmas? Only the wisdom of no-self.

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是故第二品中。作如是說。頗有一智知一切法。乃至廣說。此無我智。何由而生。由覺緣起。是故第三品中。作如是說。一人此生十二種緣。乃至廣說。所以能覺緣起。由於愛敬。是故第四品中。作如是說。云何為愛。云何為敬。乃至廣說。此愛敬何因而起。由有慚愧。是故第五品中。作如是說。云何慚云何愧。乃至廣說。誰能慚愧。由解法相。是故第六品中。作如是說。色中生住老無常。當言色也非色也。乃至廣說。何由能解法相。由斷無義修習有義。是故第七品中。作如是說。諸他修苦行。當知無義俱。乃至廣說。何由斷無義修有義。由正思憶。是故第八品中。作如是說。云何為思云何為憶。乃至廣說。以是眾因緣事。欲逆次說凡夫所得法。是故先說世第一法。

云何世第一法。答曰。于諸心心數法。次第得正決定。是名世第一法。問曰。已能得正決定。當能得正決定。復是世第一法不。答曰。亦是。若說現在當知則說過去未來。問曰。世第一法。得正決定。為住時得為滅已得。若住時得者。亦是凡夫亦是聖人。若滅已得者。何故不言已得正決定而言今得。答曰。應說已得。所以經文不說已得。自有已得說言今得。如說大王從何處來。此名已來而說今來。已覺諸受。已斷漏。已得解脫亦如是。或有說者。應

【現代漢語翻譯】 現代漢語譯本：因此，在第二品中，像這樣說：『是否有一種智慧能夠了解一切法』，乃至廣泛地闡述。這種無我智，是由什麼產生的呢？是由覺悟緣起而產生的。因此，在第三品中，像這樣說：『一個人此生有十二種緣』，乃至廣泛地闡述。之所以能夠覺悟緣起，是因為有愛和敬。因此，在第四品中，像這樣說：『什麼是愛？什麼是敬？』，乃至廣泛地闡述。這種愛和敬是由什麼原因產生的呢？由於有慚和愧。因此，在第五品中，像這樣說：『什麼是慚？什麼是愧？』，乃至廣泛地闡述。誰能夠有慚愧之心呢？由於理解法相。因此，在第六品中，像這樣說：『色（Rupa，物質）中生、住、老、無常，應當說是色，還是非色呢？』，乃至廣泛地闡述。由什麼能夠理解法相呢？由斷除無意義的事情，修習有意義的事情。因此，在第七品中，像這樣說：『那些修行苦行的人，應當知道都是沒有意義的』，乃至廣泛地闡述。由什麼能夠斷除無意義的事情，修習有意義的事情呢？由正確的思憶。因此，在第八品中，像這樣說：『什麼是思？什麼是憶？』，乃至廣泛地闡述。由於這些眾多的因緣，想要逆著次序來說凡夫所得到的法，因此先說世第一法。

什麼是世第一法呢？回答說：『對於各種心和心所法，次第地得到正確的決定，這叫做世第一法。』 問：『已經能夠得到正確的決定，將要能夠得到正確的決定，也是世第一法嗎？』 回答說：『也是。如果說現在，應當知道也包括過去和未來。』 問：『世第一法，得到正確的決定，是在住的時候得到，還是在滅了之後得到？如果在住的時候得到，那麼既是凡夫也是聖人。如果在滅了之後得到，為什麼不說已經得到正確的決定，而說現在得到呢？』 回答說：『應該說已經得到。之所以經文不說已經得到，是因為有些已經得到的事情，也說成現在得到。比如問大王從哪裡來，這明明是已經來了，卻說成現在來。已經覺悟了各種感受，已經斷除了煩惱，已經得到解脫，也是這樣。』 或者有人說，應該...

【English Translation】 English version: Therefore, in the second chapter, it is said thus: 'Is there a single wisdom that knows all dharmas (phenomena)?', and so on, extensively explained. From what does this wisdom of no-self arise? It arises from the awakening to dependent origination (Pratītyasamutpāda). Therefore, in the third chapter, it is said thus: 'One person in this life has twelve kinds of conditions (Nidanas)', and so on, extensively explained. The reason one can awaken to dependent origination is due to love (Prema) and respect (Gaurava). Therefore, in the fourth chapter, it is said thus: 'What is love? What is respect?', and so on, extensively explained. From what cause do this love and respect arise? They arise from having shame (Hri) and remorse (Apatrāpya). Therefore, in the fifth chapter, it is said thus: 'What is shame? What is remorse?', and so on, extensively explained. Who can have shame and remorse? It is due to understanding the characteristics of dharmas (Dharma-lakshana). Therefore, in the sixth chapter, it is said thus: 'In form (Rupa), there is birth, dwelling, aging, impermanence. Should it be said that it is form or not form?', and so on, extensively explained. From what can one understand the characteristics of dharmas? It is from abandoning meaningless things and cultivating meaningful things. Therefore, in the seventh chapter, it is said thus: 'Those who practice asceticism (Tapas), should know that it is all meaningless', and so on, extensively explained. From what can one abandon meaningless things and cultivate meaningful things? It is from right mindfulness (Samyak Smriti). Therefore, in the eighth chapter, it is said thus: 'What is mindfulness? What is memory?', and so on, extensively explained. Due to these many causes and conditions, wanting to speak in reverse order about the dharmas attained by ordinary beings, therefore, first, the highest mundane dharma (Laukika-agradharma) is spoken.

What is the highest mundane dharma? The answer is: 'Regarding all mental (Citta) and mental factors (Caitasika) dharmas, sequentially attaining correct determination, this is called the highest mundane dharma.' Question: 'Having been able to attain correct determination, and being about to be able to attain correct determination, are they also the highest mundane dharma?' Answer: 'They are also. If one speaks of the present, one should know that it also includes the past and the future.' Question: 'The highest mundane dharma, attaining correct determination, is it attained while abiding or after ceasing? If it is attained while abiding, then it is both an ordinary being and a noble being (Arya). If it is attained after ceasing, why is it not said that one has already attained correct determination, but that one is now attaining it?' Answer: 'It should be said that one has already attained it. The reason the sutra does not say that one has already attained it is because some things that have already been attained are also spoken of as being attained now. For example, when asking a great king where he comes from, it is clearly that he has already come, but it is said that he is coming now. Having already awakened to various feelings (Vedana), having already eradicated defilements (Kleshas), having already attained liberation (Moksha), it is also like this.' Or some say that it should...

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作是說。無間得正決定。是名世第一法。評曰。無間得正決定。次第得正決定。有何差別。復有說者。苦法忍雖未生。此第一法決定為次第緣。是故言今得正決定。或有說者。于諸五根。次第得正決定。是名世第一法。問曰。誰作此說答曰。舊阿毗曇人說。問曰。彼何故說五根。是世第一法。答曰。彼不必欲令五根是世第一法。為斷異論故。異論者毗婆阇婆提說。信等五根一向無漏故。一切凡夫悉不成就。問曰。彼以何故作如是說。答曰。彼依佛經。佛經說言。五根猛利。通達滿足。向阿羅漢。若無五根墮凡夫數。彼以經作如是說故。言信等五根悉是無漏。為斷彼人如是論故。說信等五根是世第一法。若信等五根是無漏者。無始已來未曾能起一念無漏。而得世第一法。是故當知五根非純無漏。複次若五根是無漏者。違佛正經。如說若我于信等五根。不能如實觀是集是滅是味是患是舍者。則不能得阿耨多羅三藐三菩提。乃至廣說。不應以如是相觀無漏法。毗婆阇婆提曰。應以如是相觀無漏法。云何應觀如經說。不能如實觀信等五根者。是別相觀信等五根。何由而得。由親近善知識積集而得。是名觀集。云何觀滅。未知欲知根滅。已知根生。是名觀滅。云何觀味。此無漏法。亦為愛緣。是名觀味。問曰。無漏法亦為愛所繫

耶。答曰不也。如汝法中有無漏緣使緣而不縛。我亦如是。云何觀患。諸無漏法。是無愛故。是名觀患。云何觀舍。一切有為涅槃時舍。是名觀舍。為斷如是種種諸論故作是說。于諸五根次第得正決定。是名世第一法。複次若當五根一向無漏。復違佛經。如說我以佛眼。觀眾生根有上中下。毗婆阇婆提說曰。佛經說上根者阿羅漢。中根者阿那含。下根者斯陀含須陀洹。育多婆提說曰。若爾者。世尊不轉法輪名轉法輪。一切聖人已滿世間。佛亦不須復轉法輪。毗婆阇婆提說曰。世尊所以說諸眾生上中下根者。說根所依處。不說根體。育多婆提說曰。若然者復違此經。如說阇提輸那婆羅門。往至佛所白佛言。沙門瞿曇說有幾根。佛答言。有二十二根。此亦說根所依處。然俱同說是根。一是根所依。一是根體無有是處。是故信等五根。應有漏無漏。問曰。毗婆阇婆提所引佛經。當云何通。答曰。信等五根有二種。有漏無漏。彼經唯說無漏。所以者何。因諸根故說。聖人差別。複次五根有漏無漏。彼經唯說無漏。所以者何。以聖為對治法故。聖人差別。問曰。上言若無五根墮凡夫數。此云何通。答曰。彼言墮凡夫數者。謂斷善根凡夫。或有說者。犢子部說。五根。是世第一法。何以故五根是善性。以五根善故餘數法亦善。亦以

【現代漢語翻譯】 現代漢語譯本： 問：是這樣嗎？ 答：不是這樣。正如你的教法中，有無漏的緣使（hetu-pratyaya，因緣）緣起而不束縛，我的教法也是如此。 問：如何觀察過患（ādīnava，缺點）？ 答：諸無漏法，因為沒有愛（sneha，貪愛），所以稱為觀察過患。 問：如何觀察舍（nissarana，出離）？ 答：一切有為法在涅槃時捨棄，所以稱為觀察舍。 爲了斷除像這樣種種的爭論，所以這樣說：在諸五根（pañc'indriyāṇi，信、精進、念、定、慧五種能力）中次第得到正確的決定，這稱為世第一法（laukikāgra-dharma，世間法中的最高智慧）。 再者，如果五根全部是無漏的，就違背了佛經。例如佛經說：『我以佛眼，觀察眾生的根性有上、中、下。』 《毗婆阇婆提》（Vibhajyavādī，分別說部）說：佛經說上根者是阿羅漢（arhat，已解脫者），中根者是阿那含（anāgāmin，不還者），下根者是斯陀含（sakṛdāgāmin，一來者）和須陀洹（srotaāpanna，入流者）。 《育多婆提》（Yuktavādī，立義部）說：如果這樣，世尊（bhagavat，佛陀）不轉法輪（dharma-cakra，佛法之輪）也叫轉法輪，一切聖人已經充滿世間，佛也不需要再次轉法輪。 《毗婆阇婆提》說：世尊之所以說諸眾生有上、中、下根，是說根的所依處，不是說根的本體。 《育多婆提》說：如果這樣，又違背了此經。例如說阇提輸那婆羅門（Jātiśroṇa Brāhmaṇa）去到佛所，對佛說：『沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛）說有幾種根？』佛回答說：『有二十二根。』 這也只是說根的所依處，然而都同樣說是根。一個是根的所依，一個是根的本體，沒有這樣的道理。所以信等五根，應該有有漏（sāsrava，有煩惱）和無漏（anāsrava，無煩惱）。 問：你引用的《毗婆阇婆提》中的佛經，應當如何解釋？ 答：信等五根有兩種，有漏和無漏。那部經只說了無漏，為什麼呢？因為根據諸根的緣故，才說聖人的差別。 再者，五根有有漏和無漏。那部經只說了無漏，為什麼呢？因為以聖人為對治法（pratipakṣa-dharma，對抗煩惱的方法）的緣故，才說聖人的差別。 問：上面說如果無五根，就墮入凡夫之列，這又如何解釋？ 答：他說的墮入凡夫之列，是指斷了善根的凡夫。或者有人說，犢子部（Vātsīputrīya，佛教部派之一）說五根是世第一法。為什麼呢？因為五根是善性，因為五根是善的緣故，其餘的數法（dharma-saṃkhyā，法數）也是善的，也是因為...

【English Translation】 English version: Question: Is it so? Answer: It is not so. Just as in your Dharma, there are undefiled causal conditions (hetu-pratyaya) that arise without binding, so it is in my Dharma. Question: How does one contemplate suffering (ādīnava)? Answer: The undefiled Dharmas, because they are without affection (sneha, craving), are called contemplation of suffering. Question: How does one contemplate abandonment (nissarana)? Answer: All conditioned things are abandoned at the time of Nirvāṇa, and this is called contemplation of abandonment. In order to cut off such various debates, it is said that in the five faculties (pañc'indriyāṇi, the five faculties of faith, vigor, mindfulness, concentration, and wisdom), one gradually attains correct determination, and this is called the highest mundane Dharma (laukikāgra-dharma). Furthermore, if the five faculties were entirely undefiled, it would contradict the Buddhist scriptures. For example, it is said in the scriptures: 'I, with my Buddha-eye, observe the faculties of beings as superior, middling, and inferior.' The Vibhajyavādī (the 'Distinctionists') says: The Buddhist scriptures say that those with superior faculties are Arhats (arhat, liberated beings), those with middling faculties are Anāgāmins (anāgāmin, non-returners), and those with inferior faculties are Sakṛdāgāmins (sakṛdāgāmin, once-returners) and Srotaāpannas (srotaāpanna, stream-enterers). The Yuktavādī (the 'Logicians') says: If that is the case, then the World-Honored One (bhagavat, the Buddha) does not turn the Wheel of Dharma (dharma-cakra, the wheel of Buddhist teachings) but is still said to turn it, and all the sages have already filled the world, and the Buddha does not need to turn the Wheel of Dharma again. The Vibhajyavādī says: The reason why the World-Honored One speaks of beings having superior, middling, and inferior faculties is to speak of the basis of the faculties, not the essence of the faculties. The Yuktavādī says: If that is the case, it contradicts this scripture. For example, it is said that Jātiśroṇa Brāhmaṇa went to the Buddha and said to the Buddha: 'How many faculties does the Śramaṇa Gautama (Śramaṇa Gautama, the Buddha) say there are?' The Buddha replied: 'There are twenty-two faculties.' This also only speaks of the basis of the faculties, yet both equally say they are faculties. One is the basis of the faculty, and one is the essence of the faculty; there is no such principle. Therefore, the five faculties, such as faith, should be both defiled (sāsrava, with afflictions) and undefiled (anāsrava, without afflictions). Question: How should the Buddhist scripture cited by the Vibhajyavādī be explained? Answer: The five faculties, such as faith, are of two kinds: defiled and undefiled. That scripture only speaks of the undefiled. Why? Because the distinction of sages is spoken of based on the faculties. Furthermore, the five faculties are defiled and undefiled. That scripture only speaks of the undefiled. Why? Because the distinction of sages is spoken of because the sages are the antidotal Dharma (pratipakṣa-dharma, the method to counter afflictions). Question: How is it to be explained that it was said above that if there are no five faculties, one falls into the category of ordinary beings? Answer: What he said about falling into the category of ordinary beings refers to ordinary beings who have severed their roots of goodness. Or some say that the Vātsīputrīya (a Buddhist school) says that the five faculties are the highest mundane Dharma. Why? Because the five faculties are of a virtuous nature. Because the five faculties are virtuous, the remaining number of Dharmas (dharma-saṃkhyā, enumeration of dharmas) are also virtuous, and also because...

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根故。聖人差別。如說五根猛利通達滿足。得阿羅漢。廣說如上。問曰。以何事故。尊者迦旃延子引犢子部所立義耶。答曰。彼犢子部所說而與此經少有相違。所謂五根是世第一法凡夫性一向染污。彼以欲界苦諦所斷十使。是凡夫性。涅槃有三種。學無學非學非無學。阿須羅是第六道。說有我人。為如是等。若五若六。與此經相違。莫謂彼部所說盡與此經同。彼作經者。為斷如是意故。次作是說。如我義。于諸心心數法。次第得正決定。是名世第一法。問曰。如汝所說。五根性善。余心心數法性非是善者。應是不善無記。若以五根性善不善無記親近五根。亦名善者。今五根亦親近不善無記。應是不善無記。此則不然。何以故根與心心數法。同一所依。同一行。同一所緣。同一果。同一依。同一報。共成一事。而云其性善是親近善者。是妄想耳。或有說者。誦持修多羅者。說言五根是世第一法。尊者達摩多羅說曰。世第一法。體性是思名差別耳。尊者佛陀提婆說曰。世第一法。體性是心。名差別耳。所以者何信心異。乃至慧心異。若有眾生。能於一時以五種心。次第得正決定。無有是處。若一一次第得正決定。斯有是處。問曰。若然者。以不相應法得正決定耶。答曰。不也。所以者何。汝法心不與心相應。有為所緣。有

【現代漢語翻譯】 現代漢語譯本 根源何在？聖人的差別又是什麼？例如，經中說五根（信根、精進根、念根、定根、慧根）猛利、通達、滿足，就能證得阿羅漢果。詳細的解釋如前所述。有人問：『因為什麼緣故，尊者迦旃延子要引用犢子部所建立的義理呢？』回答說：『因為犢子部所說的內容與這部經只有少部分相違背。』他們認為五根是世第一法（指四善根位的最高位），凡夫的自性一向是染污的。他們認為欲界苦諦所斷的十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）是凡夫的自性。涅槃有三種：有學、無學、非學非無學。阿修羅是第六道。他們還說有『我』和『人』等。像這些五種或六種說法，都與這部經相違背。不要認為犢子部所說的都與這部經相同。這部經的作者爲了斷除這樣的想法，接著這樣說：『像我所理解的義理，對於各種心和心所法，次第地獲得正確的決定，這叫做世第一法。』有人問：『如果像你所說的，五根的自性是善的，那麼其餘的心和心所法的自性如果不是善的，就應該是不善或無記的。如果因為五根的自性是善的，而不善或無記的心和心所法親近五根，也被稱為善的，那麼現在五根也親近不善或無記的心和心所法，也應該是不善或無記的。』回答說：『這不對。』為什麼呢？因為根與心和心所法，同一所依（指根所依的處所），同一行（指根的作用），同一所緣（指根所緣的對象），同一果（指根所產生的果報），同一依（指根所依賴的條件），同一報（指根所得到的報應），共同成就一件事。而說它的自性是善的，是親近善的，這只是妄想而已。或者有人說，誦持修多羅（佛經）的人說五根是世第一法。尊者達摩多羅說：『世第一法的體性是思，只是名稱上的差別而已。』尊者佛陀提婆說：『世第一法的體性是心，只是名稱上的差別而已。』為什麼這樣說呢？因為信心不同，乃至慧心也不同。如果有眾生，能於一時以五種心，次第地獲得正確的決定，這是不可能的。如果一次一次地次第獲得正確的決定，這是有可能的。有人問：『如果這樣的話，是以不相應法獲得正確的決定嗎？』回答說：『不是的。』為什麼呢？因為你的法認為心不與心相應，以有為法為所緣。

【English Translation】 English version What is the root cause? What are the differences among the sages? For example, the sutra says that if the five roots (faith, vigor, mindfulness, concentration, and wisdom) are sharp, penetrating, and complete, one can attain Arhatship. The detailed explanation is as described above. Someone asks: 'For what reason does Venerable Katyayaniputra cite the doctrines established by the Vatsiputriya school?' The answer is: 'Because what the Vatsiputriya school says only slightly contradicts this sutra.' They believe that the five roots are the highest mundane dharma (referring to the highest position of the four roots of goodness), and the nature of ordinary beings is always defiled. They believe that the ten fetters (greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding wrong views as right, and view of holding wrong precepts as right) severed by the suffering truth of the desire realm are the nature of ordinary beings. There are three types of Nirvana: those in training, those without training, and those neither in training nor without training. Asuras are the sixth path. They also say that there is 'self' and 'person,' etc. Like these five or six statements, they all contradict this sutra. Do not think that everything the Vatsiputriya school says is the same as this sutra. The author of this sutra, in order to eliminate such thoughts, then says: 'As I understand the doctrine, for various minds and mental factors, to successively obtain correct determination is called the highest mundane dharma.' Someone asks: 'If, as you say, the nature of the five roots is good, then if the nature of the remaining minds and mental factors is not good, they should be unwholesome or neutral. If because the nature of the five roots is good, unwholesome or neutral minds and mental factors are close to the five roots, they are also called good, then now the five roots are also close to unwholesome or neutral minds and mental factors, they should also be unwholesome or neutral.' The answer is: 'That's not right.' Why? Because the roots and the minds and mental factors share the same basis (referring to the place where the roots rely), the same action (referring to the function of the roots), the same object (referring to the object that the roots perceive), the same result (referring to the karmic result produced by the roots), the same reliance (referring to the conditions that the roots depend on), and the same retribution (referring to the reward that the roots receive), and together accomplish one thing. And to say that its nature is good, is close to good, is just delusion. Or someone says that those who recite the sutras say that the five roots are the highest mundane dharma. Venerable Dharmatrata says: 'The essence of the highest mundane dharma is thought, it's just a difference in name.' Venerable Buddhatrata says: 'The essence of the highest mundane dharma is mind, it's just a difference in name.' Why say this? Because faith-mind is different, and even wisdom-mind is different. If there are beings who can successively obtain correct determination with five kinds of minds at the same time, that is impossible. If one obtains correct determination successively one at a time, that is possible.' Someone asks: 'If that's the case, is correct determination obtained with non-associated dharmas?' The answer is: 'No.' Why? Because your dharma believes that the mind is not associated with the mind, and takes conditioned dharmas as its object.

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為所緣故。能次第得正決定。我信亦爾。不與信相應。能有所緣。有所緣故。次第得正決定。乃至慧亦如是。問曰。若然者則有大過。所以者何。若但信心得正決定。不以精進念定慧等得正決定者。懈怠失念亂意惡慧。亦應次第得正決定。乃至慧亦如是。為斷彼人如是意故故作是說。如我義于諸心心數法。次第得正決定。是世第一法。如我義者謂不顛倒如法性順。經文同我等意。而作是說。諸心心數法。次第得正決定。是名世第一法。彼迦旃延子。欲顯正義故。言世第一法。亦是根亦非根。問曰。如世第一法。現在前未來世中心心數法。亦修彼為是第一法不耶。答曰。或有說者。依如經本非世第一法。何以故經本說諸心心數法。次第得正決定。是世第一法。彼未來者。不能作次第。是故非世第一法。複次若當是者復違經本。如說世第一法。當言一心非眾多心。評曰。應作是說。彼未來者。亦是世第一法。問曰。彼未來者不能作次第緣。云何是世第一法耶。答曰。彼未來者雖不能作次第。而能隨順作次第法。譬如比丘布薩時。不在僧中。而與僧欲名得布薩。僧事亦成。如是彼在未來世中。為現在得如與欲者。若未來世中。無現在得不與欲者。今現在者。亦不能作次第。若作次第。當知皆是未來者力。何以故彼未來者。不

【現代漢語翻譯】 現代漢語譯本 因為所緣的緣故，才能逐漸獲得正確的決斷。我的『信』也是如此，即使不與『信』相應，也能有所緣。因為有所緣的緣故，才能逐漸獲得正確的決斷，乃至『慧』也是如此。有人問：『如果這樣的話，那就有一個很大的過失。為什麼呢？如果僅僅依靠信心就能獲得正確的決斷，而不是依靠精進、憶念、禪定、智慧等獲得正確的決斷，那麼懈怠、失念、心意散亂、惡劣的智慧，也應該能逐漸獲得正確的決斷，乃至『慧』也是如此。』爲了斷除那人這樣的想法，所以才這樣說：『如我的正見對於各種心和心所法，逐漸獲得正確的決斷，這就是世第一法（laukikāgra-dharma，世間最高的善法）。』這裡的『如我的正見』，是指不顛倒、符合法性順應。經文與我的意思相同，所以這樣說：『各種心和心所法，逐漸獲得正確的決斷，這被稱為世第一法。』迦旃延子（Kātyāyanīputra，佛教論師）想要彰顯正義，所以說世第一法，既是根（indriya，能生善法的力量），又不是根。 有人問：『像世第一法，在現在、過去、未來世中的心和心所法，也修習它作為第一法嗎？』回答說：『或者有人說，依據經文的原本，它不是世第一法。為什麼呢？因為經文原本說各種心和心所法，逐漸獲得正確的決斷，才是世第一法。而未來的心和心所法，不能形成次第，所以不是世第一法。』進一步說，如果未來的心和心所法是世第一法，那就違背了經文原本。如經文說世第一法，應當說是一心，而不是眾多心。 評論說：『應該這樣說，那未來的心和心所法，也是世第一法。』有人問：『那未來的心和心所法不能形成次第緣，怎麼能是世第一法呢？』回答說：『那未來的心和心所法雖然不能形成次第，但能隨順形成次第的法。譬如比丘在布薩（poṣadha，每半月舉行的集會）時，不在僧團中，但給予僧團同意，也算得到布薩，僧團的事務也能完成。』就像這樣，那未來的心和心所法，對於現在的獲得，就像給予同意的人。如果在未來世中，沒有給予同意的人，那麼現在的也無法形成次第。如果能形成次第，應當知道都是未來者的力量。為什麼呢？因為那未來的心和心所法不...

【English Translation】 English version Because of the object of cognition, one can gradually attain correct determination. My 'faith' is also like that; even if it does not correspond with 'faith', it can have an object of cognition. Because it has an object of cognition, it can gradually attain correct determination, and so on, even 'wisdom' is like that. Someone asks: 'If that is the case, then there is a great fault. Why is that? If one can attain correct determination solely through faith, and not through diligence, mindfulness, concentration, wisdom, etc., then laziness, loss of mindfulness, a distracted mind, and bad wisdom should also gradually attain correct determination, and so on, even 'wisdom' is like that.' To cut off that person's thought, that is why it is said: 'As my right view, with respect to all minds and mental factors, gradually attains correct determination, this is the World's Highest Dharma (laukikāgra-dharma).' The 'as my right view' here refers to being non-inverted, conforming to the nature of Dharma and being compliant. The sutra text has the same meaning as my intention, so it is said: 'All minds and mental factors gradually attain correct determination, this is called the World's Highest Dharma.' Kātyāyanīputra (Buddhist philosopher) wanted to manifest the right meaning, so he said that the World's Highest Dharma is both a root (indriya, the power to generate good dharmas) and not a root. Someone asks: 'Like the World's Highest Dharma, do the minds and mental factors in the present, past, and future also cultivate it as the highest Dharma?' The answer is: 'Or some say that, according to the original sutra text, it is not the World's Highest Dharma. Why is that? Because the original sutra text says that all minds and mental factors gradually attain correct determination, and that is the World's Highest Dharma. But the future minds and mental factors cannot form a sequence, so it is not the World's Highest Dharma.' Furthermore, if the future minds and mental factors are the World's Highest Dharma, then it would contradict the original sutra text. As the sutra says the World's Highest Dharma, it should be said as one mind, not many minds. The commentary says: 'It should be said that the future minds and mental factors are also the World's Highest Dharma.' Someone asks: 'The future minds and mental factors cannot form a sequential condition, how can it be the World's Highest Dharma?' The answer is: 'Although the future minds and mental factors cannot form a sequence, they can follow and comply with the Dharma that forms a sequence. For example, when a Bhikkhu is at the Poṣadha (fortnightly assembly), he is not in the Sangha, but he gives consent to the Sangha, and it is considered that he has obtained the Poṣadha, and the affairs of the Sangha can be accomplished.' Just like that, the future minds and mental factors, for the present attainment, are like the one who gives consent. If in the future there is no one who gives consent, then the present cannot form a sequence either. If a sequence can be formed, it should be known that it is all due to the power of the future ones. Why is that? Because those future minds and mental factors do not...

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與聖道作障礙故。複次若彼未來非世第一法者。與智犍度經文相違。所以者何。如未曾得道。今現在前。彼未來世中。相似種修。若彼未來不作世第一法者。云何名彼種相似修。以是事故。彼未來者亦是世第一法。問曰。若未來是世第一法者。經文何故不說耶。答曰。若能與次第緣者經文則說。彼不能與次第緣。是故不說。複次若流轉三世者則說。未來不爾。或有說者。從因而生。成就此法。住在身中。是故說之。彼未來者。雖從因產生就此法。不住身中。是故不說。問曰。若然者。云何非是眾多心耶。答曰。此中唯說現在剎那能成事者。故非眾多心。或有說者。若能令未來世中修者則說。未來不爾。或有說者。若心彼因彼心此果。是以故說。未來不爾。或有說者。能與因能取果住身中。能有所緣。是以故說。未來不爾。或有說者。有二修義。是以故說。彼未來者。唯有得修無有行修。是故不說。問曰。彼世第一法。俱生色心不相應行。為是世第一法不耶。答曰。或有說者。如經本說。彼非世第一法。所以者何。彼不能與次第緣故。評曰。應作是說。彼亦是世第一法。問曰。彼不能與次第緣。云何名世第一法耶。答曰。彼雖不能與次第緣。而能隨順次第緣義。所以者何。彼與世第一法。俱生住滅。同一果一依一報。是

【現代漢語翻譯】 現代漢語譯本 因為會障礙聖道。此外，如果那個未來（指未來的世第一法）不是世第一法，就與《智犍度經》的經文相違背。為什麼這麼說呢？如果一個人從未證得聖道，現在才證得，那麼他在未來世中，會修習相似的種子。如果那個未來不是世第一法，怎麼能說他是修習相似的種子呢？因此，那個未來也是世第一法。有人問：如果未來是世第一法，經文為什麼不說呢？回答：如果能夠作為次第緣（anupubba-paccaya），經文就會說。但它不能作為次第緣，所以不說。此外，如果流轉於三世（過去、現在、未來）的法，經文就會說，但未來不是這樣。或者有人說，從因而生，成就此法，並且住在身中，所以才說。而那個未來，雖然從因而生，成就此法，但不住在身中，所以不說。有人問：如果這樣，為什麼它不是眾多心呢？回答：這裡只說現在剎那能夠成就事情的，所以不是眾多心。或者有人說，如果能夠令未來世中修習，就會說，但未來不是這樣。或者有人說，如果是彼心為因，彼心為此果，所以才說。未來不是這樣。或者有人說，能夠作為因，能夠取果，住在身中，能夠有所緣，所以才說。未來不是這樣。或者有人說，有二種修習的意義，所以才說。那個未來，只有得修（patilābha-bhāvanā），沒有行修（paṭipatti-bhāvanā），所以不說。有人問：那個世第一法，與俱生色（sahajāta-rūpa）、心（citta）、不相應行（vippayutta-saṅkhāra）一起生起的，是不是世第一法呢？回答：或者有人說，如經本所說，它不是世第一法。為什麼呢？因為它不能作為次第緣。評論說：應該這樣說，它也是世第一法。有人問：它不能作為次第緣，怎麼能說是世第一法呢？回答：它雖然不能作為次第緣，但能夠隨順次第緣的意義。為什麼呢？因為它與世第一法，俱生、住、滅，同一果、同一依、同一報。

【English Translation】 English version Because it obstructs the holy path. Furthermore, if that future (referring to the future highest mundane dharma) is not the highest mundane dharma, it contradicts the sutra text of the Jñānaskandha. Why is that? If someone has never attained the path and is now attaining it, then in the future, they will cultivate similar seeds. If that future is not the highest mundane dharma, how can it be said that they are cultivating similar seeds? Therefore, that future is also the highest mundane dharma. Someone asks: If the future is the highest mundane dharma, why doesn't the sutra say so? Answer: If it can serve as a sequential condition (anupubba-paccaya), the sutra will say so. But it cannot serve as a sequential condition, so it is not mentioned. Furthermore, if it transmigrates through the three times (past, present, future), the sutra will say so, but the future is not like that. Or some say that it arises from a cause, accomplishes this dharma, and dwells in the body, so it is mentioned. But that future, although it arises from a cause and accomplishes this dharma, does not dwell in the body, so it is not mentioned. Someone asks: If that is the case, why is it not many minds? Answer: Here, only the present moment that can accomplish things is spoken of, so it is not many minds. Or some say that if it can cause cultivation in the future, it will be mentioned, but the future is not like that. Or some say that if that mind is the cause and that mind is the result, it is mentioned. The future is not like that. Or some say that if it can be a cause, can take the result, dwells in the body, and can have an object, it is mentioned. The future is not like that. Or some say that there are two meanings of cultivation, so it is mentioned. That future only has attainment cultivation (patilābha-bhāvanā), not practice cultivation (paṭipatti-bhāvanā), so it is not mentioned. Someone asks: Is that highest mundane dharma, which arises together with co-arisen form (sahajāta-rūpa), mind (citta), and non-associated formations (vippayutta-saṅkhāra), the highest mundane dharma? Answer: Or some say that, as the sutra says, it is not the highest mundane dharma. Why is that? Because it cannot serve as a sequential condition. Commentary: It should be said that it is also the highest mundane dharma. Someone asks: It cannot serve as a sequential condition, so how can it be said to be the highest mundane dharma? Answer: Although it cannot serve as a sequential condition, it can accord with the meaning of a sequential condition. Why is that? Because it arises, abides, and ceases together with the highest mundane dharma, having the same result, the same support, and the same retribution.

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以故說。問曰。彼若是世第一法者。經本何故不說耶。答曰。彼不能與次第緣故。是以不說。或有說者。若從因產生就此法。能有所緣是以說之。彼雖從因產生就此法。不能有所緣。是故不說。或有說者。若是相應。有依有勢。有行有緣。是以故說。彼非相應。無依無勢。無行無緣。是故不說。問曰彼世第一法。得為是世第一法不耶。答曰。彼非世第一法。問曰。以何等故。生住無常。是世第一法。而得非耶。答曰。生等一事。世第一法。同一果。共行不相離。常相隨無前後。得則不爾。不同一果。不共行相離。不相隨有前後。或離所得法。如樹皮離樹。以是義故非世第一法。問曰。以何義故。沙門果得即沙門果。而此第一法。得非世第一法耶。答曰。以成就得故。名沙門果。是以得即沙門果。能與次第緣。亦能隨順次第緣義。名世第一法。得則不爾。是故非世第一法。如是余達分善根。得非達分善根。何以故若得即是達分善根者。已得聖果。應重起達分善根現在前。以成就得故而實不爾。是故得非達分善根。或有說者。若共起世第一法。俱生者名世第一法。後生者非。余達分善根亦如是。或有說者。得即是世第一法。其餘達分善根得。即是達分善根。問曰。若然者已得聖果。應重起達分善根現在前。答曰。或現前。

【現代漢語翻譯】 現代漢語譯本：因此這樣說。問：如果它是世第一法（lokikāgradharma，世間最殊勝之法），為什麼經本中沒有說明呢？答：因為它不能作為次第緣（paccaya，條件、緣分）的緣故，所以沒有說明。或者有人說，如果從因生而成就此法，能夠有所緣（ālambana，所緣境），因此才說明它。它雖然從因生而成就此法，卻不能有所緣，所以沒有說明。或者有人說，如果是相應（samprayukta，相應），有依（niśraya，所依），有勢（bala，力量），有行（gamana，行進），有緣（ālambana，所緣），因此才說明。它不是相應，無依，無勢，無行，無緣，所以沒有說明。問：世第一法，可以被認為是世第一法的『得』（prāpti，獲得）嗎？答：它不是世第一法。問：因為什麼緣故，生、住、無常，是世第一法，而『得』不是呢？答：生等（生、住、異、滅）一事，世第一法，同一果（phala，結果），共同行，不相離，常常相隨，沒有前後。『得』則不是這樣，不同一果，不共同行，相離，不相隨，有前後，或者離開所得之法，如樹皮離開樹。因為這個緣故，『得』不是世第一法。問：因為什麼意義，沙門果（sāmaññaphala，出家修道所證的果位）的『得』就是沙門果，而此第一法的『得』不是世第一法呢？答：因為成就『得』的緣故，名為沙門果，因此『得』就是沙門果。能夠作為次第緣，也能夠隨順次第緣的意義，名為世第一法。『得』則不是這樣，所以不是世第一法。像這樣，其餘達分善根（nirvedhabhāgīya-kuśalamūla，順抉擇分善根），『得』不是達分善根。為什麼呢？如果『得』就是達分善根，那麼已經得到聖果（aryaphala，聖者之果位）的人，應該重新生起達分善根現在前，因為成就『得』的緣故，但實際上不是這樣。所以『得』不是達分善根。或者有人說，如果共同生起世第一法，俱生者名為世第一法，後生者不是。其餘達分善根也是這樣。或者有人說，『得』就是世第一法，其餘達分善根的『得』，就是達分善根。問：如果這樣，那麼已經得到聖果的人，應該重新生起達分善根現在前。答：或者會現前。

【English Translation】 English version: Therefore, it is said. Question: If that is the Lokikāgradharma (worldly supreme dharma), why is it not mentioned in the sutra? Answer: Because it cannot serve as a sequential condition (paccaya), it is not mentioned. Or, some say that if this dharma arises from a cause and is accomplished, and is capable of having an object of focus (ālambana), then it is mentioned. Although it arises from a cause and is accomplished, it is not capable of having an object of focus, so it is not mentioned. Or, some say that if it is associated (samprayukta), has a basis (niśraya), has power (bala), has movement (gamana), and has an object of focus (ālambana), then it is mentioned. It is not associated, has no basis, no power, no movement, and no object of focus, so it is not mentioned. Question: Can the 'attainment' (prāpti) of the Lokikāgradharma be considered the Lokikāgradharma? Answer: It is not the Lokikāgradharma. Question: For what reason are arising, abiding, and impermanence the Lokikāgradharma, but 'attainment' is not? Answer: Arising and the like (arising, abiding, change, cessation), the Lokikāgradharma, have the same result (phala), act together, are inseparable, always accompany each other, and have no before or after. 'Attainment' is not like this; it does not have the same result, does not act together, is separate, does not accompany each other, has a before and after, or is separate from the dharma attained, like bark separated from a tree. For this reason, 'attainment' is not the Lokikāgradharma. Question: For what reason is the 'attainment' of the Sāmaññaphala (fruits of asceticism) the Sāmaññaphala, but the 'attainment' of this first dharma is not the Lokikāgradharma? Answer: Because of the accomplishment of 'attainment', it is called Sāmaññaphala, therefore 'attainment' is the Sāmaññaphala. It can serve as a sequential condition and can also accord with the meaning of a sequential condition, and is called Lokikāgradharma. 'Attainment' is not like this, so it is not the Lokikāgradharma. Likewise, the 'attainment' of the remaining Nirvedhabhāgīya-kuśalamūla (roots of good that lead to penetration) is not the Nirvedhabhāgīya-kuśalamūla. Why? If 'attainment' were the Nirvedhabhāgīya-kuśalamūla, then one who has already attained the Aryaphala (fruits of the noble ones) should re-arise the Nirvedhabhāgīya-kuśalamūla in the present, because of the accomplishment of 'attainment', but in reality, it is not so. Therefore, 'attainment' is not the Nirvedhabhāgīya-kuśalamūla. Or, some say that if the Lokikāgradharma arises together, that which arises simultaneously is called Lokikāgradharma, and that which arises later is not. The remaining Nirvedhabhāgīya-kuśalamūla is also like this. Or, some say that 'attainment' is the Lokikāgradharma, and the 'attainment' of the remaining Nirvedhabhāgīya-kuśalamūla is the Nirvedhabhāgīya-kuśalamūla. Question: If that is so, then one who has already attained the Aryaphala should re-arise the Nirvedhabhāgīya-kuśalamūla in the present. Answer: Or it may arise.

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或不現在前。何者現前所謂得也。何者不現在前所謂諸相應法也。評曰。不應作如是說。如先所說者好。◎

◎問曰。世第一法為幾念處。答曰。現在一壞緣法念處。未來四。問曰。世第一法為幾緣。答曰。為四緣。因緣者相應共有因。次第緣者。與苦法忍作次第緣。境界緣者忍智所緣。威勢緣者除其自體。餘一切法是彼緣生法。於世第一法亦有四緣。因緣者相應共有法。次第緣者苦忍是。境界緣者欲界五陰是。威勢緣者除其自體。餘一切法是復有義說者。云何名出世第一法。答曰。苦法忍是。所以者何。是聖道種子故。復有說者。金剛喻定是。所以者何。能盡諸結得究竟果故。復有說者。盡智是。所以者何。以初得盡智。余無漏法時凈修故。復有說者。正三昧是。所以者何。得一切有為法中正定最勝故。復有說者。涅槃是。所以者何。一切法中最妙勝故。復有說者。阿羅漢最後心是。所以者何。凡夫人最後心。名世第一法。阿羅漢最後心。名出世第一法。評曰。不應作是說。彼阿羅漢最後心。非出世法故。如先說者好。問曰。頗有世第一法不與苦法忍作次第緣耶。答曰。有。世間第一法。色心不相應法則是。問曰。頗有相應法不與苦法忍作次第緣耶。答曰。有。未來修者是也。尊者佛陀提婆說曰。若以信心。

【現代漢語翻譯】 現代漢語譯本：或者說，什麼是不現在前呢？什麼又是現前，可以稱之為『得』呢？什麼是不現在前，可以稱之為『諸相應法』呢？評論說：不應該這樣說。像先前所說的那樣更好。

問：世第一法屬於幾種念處？答：屬於現在的一壞緣法念處，以及未來的四種。問：世第一法屬於幾種緣？答：屬於四種緣。因緣是指相應和共有的因。次第緣是指與苦法忍作為次第緣。境界緣是指忍智所緣的境界。威勢緣是指除了它自身之外，其餘一切法都是它的緣生法。對於世第一法也有四種緣。因緣是指相應和共有的法。次第緣是指苦忍。境界緣是指欲界的五陰。威勢緣是指除了它自身之外，其餘一切法。還有一種說法是：什麼叫做『出世第一法』？答：苦法忍就是。為什麼呢？因為它是聖道的種子。還有一種說法是：金剛喻定就是。為什麼呢？因為它能斷盡諸結，得到究竟的果。還有一種說法是：盡智就是。為什麼呢？因為最初得到盡智時，其餘的無漏法才能得到清凈的修習。還有一種說法是：正三昧就是。為什麼呢？因為在一切有為法中，正定是最殊勝的。還有一種說法是：涅槃就是。為什麼呢？因為在一切法中，它是最妙最殊勝的。還有一種說法是：阿羅漢的最後心就是。為什麼呢？凡夫的最後心，叫做世第一法；阿羅漢的最後心，叫做『出世第一法』。評論說：不應該這樣說。因為阿羅漢的最後心，不是出世法。像先前所說的那樣更好。問：有沒有世第一法不與苦法忍作為次第緣的？答：有。世間第一法的色心不相應法就是。問：有沒有相應法不與苦法忍作為次第緣的？答：有。未來修習的法就是。尊者佛陀提婆說：如果以信心……

【English Translation】 English version: Or, what is not present? What is present, and can be called 'attainment'? What is not present, and can be called 'all associated dharmas'? Commentary: It should not be said like this. It is better as said before.

Question: To how many mindfulnesses does the 'highest mundane dharma' belong? Answer: It belongs to one mindfulness of the present moment of decaying conditioned dharmas, and to four of the future. Question: To how many conditions does the 'highest mundane dharma' belong? Answer: It belongs to four conditions. The causal condition refers to the associated and shared cause. The immediate condition refers to being the immediate condition for the 'suffering-knowledge-patience'. The objective condition refers to the object cognized by the patience and wisdom. The dominant condition refers to all dharmas other than itself being conditioned by it. For the 'highest mundane dharma', there are also four conditions. The causal condition refers to the associated and shared dharmas. The immediate condition refers to the 'suffering-patience'. The objective condition refers to the five aggregates of the desire realm. The dominant condition refers to all dharmas other than itself. There is also another explanation: What is called the 'highest supramundane dharma'? Answer: It is the 'suffering-knowledge-patience'. Why? Because it is the seed of the noble path. Another explanation is: It is the Vajra-like Samadhi. Why? Because it can exhaust all fetters and attain the ultimate fruit. Another explanation is: It is the 'knowledge of exhaustion'. Why? Because when the 'knowledge of exhaustion' is first attained, the remaining unconditioned dharmas can be purified and cultivated. Another explanation is: It is the right samadhi. Why? Because among all conditioned dharmas, right concentration is the most supreme. Another explanation is: It is Nirvana. Why? Because among all dharmas, it is the most wonderful and supreme. Another explanation is: It is the last thought of an Arhat. Why? The last thought of an ordinary person is called the 'highest mundane dharma'; the last thought of an Arhat is called the 'highest supramundane dharma'. Commentary: It should not be said like this. Because the last thought of an Arhat is not a supramundane dharma. It is better as said before. Question: Is there a 'highest mundane dharma' that does not serve as an immediate condition for the 'suffering-knowledge-patience'? Answer: Yes. The form and mind that are not associated with the 'highest mundane dharma' are such. Question: Is there an associated dharma that does not serve as an immediate condition for the 'suffering-knowledge-patience'? Answer: Yes. The dharma that is cultivated in the future is such. Venerable Buddhatadeva said: If with faith...

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得正決定。是名世第一法與苦法忍作次第緣。余精進念定慧心。是名世第一法。而不與苦法忍作次第緣。說相似法沙門說曰。受與受作次第。不與想等。餘數法亦如是。心法生時。遇緣便生。若愛前緣生樂受。欲有所想生想。欲有所作生思。問曰。若然者無相似次第義。答曰。有。但非一一次第耳。如汝法中。無想眾生。生時心滅。死時心生。想去雖遠得作次第。我法亦爾。如受滅想等生。復還生受。相去雖遠得作次第。評曰。不應作是說。心與心作次第。受與受作次第。心心數法。一一次第生。作次第緣。若作是說與經文相違。如說云何心次第法。答曰。心心數法是也。若然者復更有過。如依有覺有觀三昧入無覺無觀三昧。有覺有觀三昧。不應與無覺無觀三昧作次第緣。不相似故。無覺無觀三昧。則不從次第緣生。若依無覺無觀三昧入有覺有觀三昧亦如是。若然者無解脫。何以故。欲相應心唯次第生。欲相應心不凈觀等及諸善心。無由得生。若善心不生則無解脫。有如是等過。如先說者好。

以何等故名世第一法。問曰。何故作此論。答曰。前雖說世第一法體性。未說所以名世第一法。今欲說故。猶如有人世稱言勝。未知為以族姓財力眷屬言為勝耶。彼亦如是。今欲說其所以名世第一。名第一者。此心心法于

【現代漢語翻譯】 現代漢語譯本 得正決定（獲得正確的決定）。這被稱為『世第一法』（Lokagradharma，世間第一法）與『苦法忍』（Kṣāntih，對苦諦的忍耐）作為次第緣（相續的因緣）。其餘的精進、念、定、慧等心所法，也稱為『世第一法』，但不與『苦法忍』作為次第緣。有分別的說相似法（指心所法）的沙門說：『受』（Vedanā，感受）與『受』作為次第，不與『想』（Saṃjñā，概念）等作為次第。其餘的數法（Dharma，法）也是如此。心法生起時，遇到因緣便生起。如果愛著之前的因緣而生起樂受，想要有所想而生起想，想要有所作而生起思（Cetanā，意志）。 問：如果這樣，就沒有相似次第的意義了？答：有。但不是一一的次第。如你們的法中，『無想眾生』（Asañjñāsattvas，無想天的眾生），生時心滅，死時心生。想的間隔雖然遙遠，但可以作為次第。我的法也是如此。如受滅后想等生起，又還生受，相隔雖然遙遠，也可以作為次第。評：不應該這樣說。心與心作為次第，受與受作為次第。心和心所法，一一的次第生起，作為次第緣。如果這樣說，就與經文相違背。如經文說：『什麼是心次第法？』答：『心和心所法是也。』如果這樣，又更有過失。如依『有覺有觀三昧』（Savitarka-savicāra-samādhi，有尋有伺三昧）入『無覺無觀三昧』（Avitarka-avicāra-samādhi，無尋無伺三昧），『有覺有觀三昧』不應與『無覺無觀三昧』作為次第緣，因為不相似。『無覺無觀三昧』則不從次第緣生。如果依『無覺無觀三昧』入『有覺有觀三昧』也是如此。如果這樣，就沒有解脫。為什麼呢？與欲相應的『心』（Citta，心）唯有次第生起，與欲相應的『心』，不凈觀等及諸善心，沒有由頭可以生起。如果善心不生起，就沒有解脫。有如此等等過失。如先前所說的好。 以什麼緣故稱為『世第一法』？問：為什麼要做這個論述？答：前面雖然說了『世第一法』的體性，但沒有說為什麼稱為『世第一法』，現在想要說這個緣故。猶如有人世俗稱讚說『勝』，但不知道是以族姓、財力、眷屬說為勝呢？這裡也是如此。現在想要說它為什麼稱為『世第一』。稱為『第一』，是因為此心和心所法對於...

【English Translation】 English version Obtaining correct determination. This is called 'Lokagradharma' (World's Supreme Dharma) and serves as a sequential condition (successive cause) with 'Kṣāntih' (Forbearance towards suffering). The remaining diligence, mindfulness, concentration, wisdom, and other mental factors are also called 'Lokagradharma,' but they do not serve as a sequential condition with 'Kṣāntih.' Some Śrāmaṇas (ascetics) who explain similar dharmas (mental factors) say: 'Feeling' (Vedanā) serves as a sequence with 'feeling,' but not with 'perception' (Saṃjñā) and so on. The remaining numerical dharmas (Dharma) are also like this. When a mental dharma arises, it arises when it encounters conditions. If one clings to previous conditions and pleasant feelings arise, wanting to think something causes perception to arise, and wanting to do something causes volition (Cetanā) to arise. Question: If that is the case, then there is no meaning of similar sequence? Answer: There is. But it is not a one-by-one sequence. Like in your dharma, 'Asañjñāsattvas' (beings in the realm of non-perception), when they are born, their minds cease; when they die, their minds arise. Although the interval of perception is far, it can serve as a sequence. My dharma is also like this. For example, after feeling ceases, perception and so on arise, and then feeling arises again. Although the distance is far, it can serve as a sequence. Commentary: It should not be said like this. Mind serves as a sequence with mind, and feeling serves as a sequence with feeling. Mind and mental factors arise in a one-by-one sequence, serving as a sequential condition. If it is said like this, it contradicts the sutras. As the sutra says: 'What is the mind-sequential dharma?' Answer: 'Mind and mental factors.' If that is the case, there is another fault. For example, relying on 'Savitarka-savicāra-samādhi' (Samadhi with initial and sustained application) to enter 'Avitarka-avicāra-samādhi' (Samadhi without initial and sustained application), 'Savitarka-savicāra-samādhi' should not serve as a sequential condition with 'Avitarka-avicāra-samādhi,' because they are not similar. 'Avitarka-avicāra-samādhi' then does not arise from a sequential condition. If relying on 'Avitarka-avicāra-samādhi' to enter 'Savitarka-savicāra-samādhi,' it is also like this. If that is the case, there is no liberation. Why? The 'mind' (Citta) that corresponds to desire only arises sequentially. The 'mind' that corresponds to desire, impure contemplation, and other wholesome minds have no way to arise. If wholesome minds do not arise, there is no liberation. There are such faults. It is better as previously stated. For what reason is it called 'Lokagradharma'? Question: Why is this treatise made? Answer: Although the nature of 'Lokagradharma' was previously explained, it was not explained why it is called 'Lokagradharma.' Now I want to explain this reason. It is like someone in the world praising something as 'supreme,' but it is not known whether it is said to be supreme because of lineage, wealth, or relatives. It is also like this here. Now I want to explain why it is called 'supreme.' It is called 'supreme' because this mind and mental factors, with respect to...

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余法為最為勝為長為尊為上為妙。以如是等義故名為第一。問曰。言第一者。於世法中為都勝為分勝耶。若都勝者。彼則不勝見諦邊等智何以故。彼等智見道眷屬不相離。慧力勝故。一切見道慧力偏多。複次彼亦不勝凈修勛禪。何以故修勛禪者。不與凡夫同生一處。複次彼亦不勝得盡智時一切善根。何以故。得盡智時。所修善根。永離一切諸垢障故。複次彼亦不勝空空三昧無愿無愿三昧無相無相三昧。何以故。空空三昧等。乃至惡賤無漏。何況有漏。若分勝者。彼暖頂忍法。亦應言第一。答曰。或有說者應言分勝。何以故。唯勝暖頂忍法等故。復有說言。第一者。彼則勝一切凡夫所得禪無量解脫。除入一切入乃至第一。有中思故。或有說者。彼則都勝。言都勝者。非謂一切事業中勝。但以能開聖道門故。勝彼見道邊等智。雖是見道眷屬不相離慧力勝。而不能開聖道門。如等智凈修勛禪盡智。俱生善根。空空三昧等。不能開聖道門亦復如是。或有說者。一切都勝。以能開聖道門故。見道邊等智。雖是聖道眷屬。乃至慧性偏多。若當世第一法。不開聖道門者。彼則不修。若得修者。皆是彼世第一法功用之力。余凈修勛禪盡智俱生善根空空三昧等。亦復如是。問曰。第一有何義。答曰。最勝義是第一義。得妙果義是第一義。

【現代漢語翻譯】 現代漢語譯本： 世第一法是最為殊勝、最為長久、最為尊貴、最為至上、最為微妙的。因為具有這些意義，所以稱為『第一』。有人問：所說的『第一』，是在世間法中全部殊勝，還是部分殊勝呢？如果全部殊勝，那麼它就不能勝過見諦邊等智（Vipassanā-ñāṇa，觀智）了。為什麼呢？因為這些觀智與見道（Sotāpatti-magga，入流道）的眷屬不可分離，而且智慧的力量殊勝。一切見道中的智慧力量都特別強大。其次，它也不能勝過凈修熏禪（Jhāna，禪那）。為什麼呢？因為修習禪那的人，不會與凡夫同生一處。再次，它也不能勝過獲得盡智（Khaye-ñāṇa，漏盡智）時的一切善根。為什麼呢？因為獲得盡智時，所修的善根，永遠遠離一切諸垢障。再次，它也不能勝過空空三昧（Suññatā-samādhi，空三昧）、無愿無愿三昧（Apaṇihita-samādhi，無愿三昧）、無相無相三昧（Animitta-samādhi，無相三昧）。為什麼呢？因為空空三昧等等，乃至是低劣的無漏法，何況是有漏法呢？如果說是部分殊勝，那麼暖位（Usmagata，暖位）、頂位（Mūrdhan，頂位）、忍位（Kṣānti，忍位）的法，也應該被稱為『第一』了。 回答說：或者有人說，應該說是部分殊勝。為什麼呢？因為它僅僅勝過暖位、頂位、忍位等法。也有人說，所謂『第一』，是指它勝過一切凡夫所獲得的禪定、無量解脫，除了入一切入（Ākiñcaññāyatana，無所有處定）乃至第一有（Bhavāgra，有頂天）中的思慮。或者有人說，它是全部殊勝。所說的全部殊勝，不是指在一切事業中都殊勝，而是因為它能夠開啟聖道之門，所以勝過見道邊等智。雖然見道的眷屬不可分離，而且智慧的力量殊勝，但它不能開啟聖道之門。如同等智、凈修熏禪、盡智、俱生善根、空空三昧等等，也不能開啟聖道之門，也是如此。 或者有人說，一切都是全部殊勝。因為它能夠開啟聖道之門。見道邊等智，雖然是聖道的眷屬，乃至智慧的性質特別強大，如果世第一法不能開啟聖道之門，那麼它就不會被修習。如果能夠被修習，都是世第一法的功用之力。其餘的凈修熏禪、盡智俱生善根、空空三昧等等，也是如此。有人問：『第一』有什麼意義？回答說：最殊勝的意義就是第一的意義，獲得妙果的意義就是第一的意義。

【English Translation】 English version: The Highest Mundane Dharma (Laukika-agradharma) is the most excellent, the most enduring, the most venerable, the most supreme, and the most subtle. It is called 'the first' because of these meanings. Someone asks: When you say 'the first,' does it mean it is entirely superior or partially superior in mundane dharmas? If it is entirely superior, then it is not superior to the Insight Knowledge bordering on the Path of Seeing (Vipassanā-ñāṇa). Why? Because these Insight Knowledges are inseparable from the retinue of the Path of Seeing (Sotāpatti-magga), and the power of wisdom is superior. The power of wisdom in all Paths of Seeing is particularly strong. Furthermore, it is also not superior to the Jhānas (Jhāna) cultivated purely. Why? Because those who cultivate Jhānas are not born in the same place as ordinary beings. Furthermore, it is also not superior to all the wholesome roots at the time of attaining the Exhaustion Knowledge (Khaye-ñāṇa). Why? Because the wholesome roots cultivated at the time of attaining the Exhaustion Knowledge are forever free from all defilements and obstructions. Furthermore, it is also not superior to the Emptiness Samādhi (Suññatā-samādhi), the Signless Samādhi (Animitta-samādhi), and the Desireless Samādhi (Apaṇihita-samādhi). Why? Because the Emptiness Samādhi, etc., are even inferior to the undefiled, let alone the defiled. If it is partially superior, then the dharmas of the Warmth Stage (Usmagata), the Peak Stage (Mūrdhan), and the Forbearance Stage (Kṣānti) should also be called 'the first'. The answer is: Or some say it should be called partially superior. Why? Because it only surpasses the dharmas of the Warmth Stage, the Peak Stage, the Forbearance Stage, etc. Others say that 'the first' means it surpasses all the meditative stabilizations, immeasurable liberations obtained by ordinary beings, except for the Attainment of the Sphere of Nothingness (Ākiñcaññāyatana) up to the Summit of Existence (Bhavāgra). Or some say it is entirely superior. When it is said to be entirely superior, it does not mean it is superior in all activities, but because it can open the gate to the Noble Path, it surpasses the Insight Knowledge bordering on the Path of Seeing. Although the retinue of the Path of Seeing is inseparable and the power of wisdom is superior, it cannot open the gate to the Noble Path. Just like the Insight Knowledge, the purely cultivated Jhānas, the Exhaustion Knowledge, the wholesome roots born together, the Emptiness Samādhi, etc., cannot open the gate to the Noble Path either. Or some say that everything is entirely superior because it can open the gate to the Noble Path. Although the Insight Knowledge bordering on the Path of Seeing is a retinue of the Noble Path, and even the nature of wisdom is particularly strong, if the Highest Mundane Dharma cannot open the gate to the Noble Path, then it will not be cultivated. If it can be cultivated, it is all due to the power of the Highest Mundane Dharma. The remaining purely cultivated Jhānas, the wholesome roots born together with the Exhaustion Knowledge, the Emptiness Samādhi, etc., are also the same. Someone asks: What is the meaning of 'the first'? The answer is: The meaning of the most excellent is the meaning of the first; the meaning of obtaining wonderful fruit is the meaning of the first.

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能入勝分破有頂義是第一義。最後心義是第一義。如高幢頂更無有上。問曰。上言最勝等有何差別。答曰。或有說者。無有差別。所以者何。此言皆是嘆說上妙之義。或有說者。以善根故。而有差別。于不凈安般名為最。于聞慧名為勝。于思慧名為長。于暖法名為尊。于頂法名為上。于忍法名為妙。或有說者。以地故而有差別。若依未至名為最。若依初禪名為勝。若依中間名為長。若依二禪名為尊。若依三禪名為上。若依四禪名為妙。或有說者。邊頂義名為最。上義名為勝。增善義名為長。升進義名為尊。堅牢義名為上。滿足義名為妙。復有說者。能與苦法忍作次第故名為最。勝諸凡夫善根故名為勝。逮勝進故名為長。勝世俗善根故名為尊。無二故名為上。與無漏相應故名為妙。復有說者。以最故名勝。以勝故名長。以長故名尊。以尊故名上。以上故名妙。復有說者。是凡夫最後心故名為最。猶如樹端。能開聖道門故名為勝。根猛利故名為長。于達分善根中勝故名為尊。折伏煩惱名為上。得好果故名為妙複次此心心法。舍凡夫性者。問曰。舍凡夫性為世第一法。為苦法忍耶。若世第一法舍凡夫性者。云何於一剎那。以凡夫法舍凡夫性。若以苦法忍舍凡夫性者。為以生時舍。為以滅時舍。若以生時舍者。云何未起法。能

【現代漢語翻譯】 現代漢語譯本：能進入殊勝的、破除有頂天之義，是第一義。最後的心識之義，是第一義。如同高高的旗旛頂端，再沒有更高的了。問：『最』、『勝』等詞語，有什麼差別？答：或者有人說，沒有差別。為什麼呢？因為這些詞語都是讚歎殊勝美妙之義。或者有人說，因為善根的緣故，而有差別。在不凈觀和安般念中，稱為『最』。在聞慧中，稱為『勝』。在思慧中，稱為『長』。在暖法中，稱為『尊』。在頂法中，稱為『上』。在忍法中，稱為『妙』。或者有人說，因為禪定的地而有差別。如果依靠未到地定，稱為『最』。如果依靠初禪，稱為『勝』。如果依靠中間定，稱為『長』。如果依靠二禪，稱為『尊』。如果依靠三禪，稱為『上』。如果依靠四禪，稱為『妙』。或者有人說，邊際和頂端之義稱為『最』。超越之義稱為『勝』。增長善法之義稱為『長』。上升進步之義稱為『尊』。堅固之義稱為『上』。圓滿之義稱為『妙』。又有人說，能為苦法忍（Dukkha-dharma-ksanti，對苦諦的忍）作次第準備，所以稱為『最』。勝過所有凡夫的善根，所以稱為『勝』。獲得殊勝的進步，所以稱為『長』。勝過世俗的善根，所以稱為『尊』。沒有二元對立，所以稱為『上』。與無漏法相應，所以稱為『妙』。又有人說，因為『最』的緣故，稱為『勝』。因為『勝』的緣故，稱為『長』。因為『長』的緣故，稱為『尊』。因為『尊』的緣故，稱為『上』。因為『上』的緣故，稱為『妙』。又有人說，因為是凡夫的最後心識，所以稱為『最』，猶如樹的頂端。能開啟聖道之門，所以稱為『勝』。根基猛利，所以稱為『長』。在達到解脫分的善根中殊勝，所以稱為『尊』。折伏煩惱，稱為『上』。得到好的果報，所以稱為『妙』。再次，這個心和心所法，捨棄凡夫的性質。問：捨棄凡夫的性質，是世第一法（Laukika-agradharma，世間第一法）呢？還是苦法忍（Dukkha-dharma-ksanti，對苦諦的忍）呢？如果是世第一法捨棄凡夫的性質，怎麼能在一個剎那間，以凡夫的法捨棄凡夫的性質？如果是以苦法忍捨棄凡夫的性質，是以生起的時候捨棄呢？還是以滅去的時候捨棄呢？如果是以生起的時候捨棄，怎麼能未生起的法，能夠...

【English Translation】 English version: Entering the meaning of surpassing and breaking through the peak of existence is the ultimate meaning. The meaning of the final consciousness is the ultimate meaning. Like the top of a tall banner, there is nothing higher. Question: What are the differences between terms like 'supreme' (最, zuì), 'excellent' (勝, shèng), etc.? Answer: Some say there is no difference. Why? Because these terms all praise the meaning of surpassing and wonderful. Others say there are differences due to the roots of goodness. In contemplating impurity and mindfulness of breathing (安般念, ānbānniàn - ānāpānasmṛti), it is called 'supreme'. In wisdom from hearing (聞慧, wénhuì - śruta-mayā prajñā), it is called 'excellent'. In wisdom from thinking (思慧, sīhuì - cintā-mayā prajñā), it is called 'long'. In the stage of warmth (暖法, nuǎnfǎ - ūṣmagata), it is called 'venerable'. In the stage of peak (頂法, dǐngfǎ - mūrdhan), it is called 'highest'. In the stage of forbearance (忍法, rěnfǎ - kṣānti), it is called 'subtle'. Others say there are differences due to the grounds of meditation. If relying on the un-arrived meditation (未至地定, wèizhìdìdìng - anāgamya-samādhi), it is called 'supreme'. If relying on the first dhyana (初禪, chūchán - prathama-dhyāna), it is called 'excellent'. If relying on the intermediate dhyana (中間定, zhōngjiāndìng - dhyānāntara), it is called 'long'. If relying on the second dhyana (二禪, èrchán - dvitīya-dhyāna), it is called 'venerable'. If relying on the third dhyana (三禪, sānchán - tṛtīya-dhyāna), it is called 'highest'. If relying on the fourth dhyana (四禪, sìchán - caturtha-dhyāna), it is called 'subtle'. Others say the meaning of edge and peak is called 'supreme'. The meaning of surpassing is called 'excellent'. The meaning of increasing goodness is called 'long'. The meaning of ascending and progressing is called 'venerable'. The meaning of firmness is called 'highest'. The meaning of fulfillment is called 'subtle'. Again, some say that because it can prepare the sequence for the forbearance of the Dharma of suffering (苦法忍, Dukkha-dharma-ksanti), it is called 'supreme'. Because it surpasses the roots of goodness of all ordinary beings, it is called 'excellent'. Because it attains surpassing progress, it is called 'long'. Because it surpasses worldly roots of goodness, it is called 'venerable'. Because there is no duality, it is called 'highest'. Because it corresponds to the unconditioned Dharma, it is called 'subtle'. Again, some say that because of 'supreme', it is called 'excellent'. Because of 'excellent', it is called 'long'. Because of 'long', it is called 'venerable'. Because of 'venerable', it is called 'highest'. Because of 'highest', it is called 'subtle'. Again, some say that because it is the final consciousness of an ordinary being, it is called 'supreme', like the top of a tree. Because it can open the gate to the noble path, it is called 'excellent'. Because the roots are sharp and strong, it is called 'long'. Because it is excellent among the roots of goodness that lead to liberation, it is called 'venerable'. Subduing afflictions is called 'highest'. Obtaining good results is called 'subtle'. Furthermore, this mind and mental factors abandon the nature of ordinary beings. Question: Does abandoning the nature of ordinary beings occur with the Worldly Supreme Dharma (世第一法, Laukika-agradharma) or with the Forbearance of the Dharma of Suffering (苦法忍, Dukkha-dharma-ksanti)? If the Worldly Supreme Dharma abandons the nature of ordinary beings, how can the nature of ordinary beings be abandoned in a single moment with the Dharma of ordinary beings? If the nature of ordinary beings is abandoned with the Forbearance of the Dharma of Suffering, is it abandoned at the time of arising or at the time of ceasing? If it is abandoned at the time of arising, how can a Dharma that has not yet arisen be able to...

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有所作。若以滅時舍者。彼已滅已復何所舍。答曰。或有說者。即彼世第一法時舍。問曰。若然者云何於一剎那。以凡夫法舍凡夫性。答曰。凡夫性。世第一法相妨礙。是故住世第一法時舍。猶如象師乘象策象。馬師船師勝怨之人亦復如是。復有說者。苦法忍生時舍。凡夫性滅時。斷見苦所斷十使。如燈生時破闇。已生燋炷盡油。問曰。若爾者云何未起法。能有所作。又一法不應能作二事。答曰。若然者有何過。一切內法有二種。于未來中。能有所作相應者苦法忍是也。不相應者生相是也。一切外法。于未來世。能有所作。唯燈是也。或有說者。世第一法。苦法忍共舍凡夫性。世第一法如無礙道。苦法忍如解脫道。世第一法與凡夫性。成就得俱滅。苦法忍與不成就得俱生。世第一法。依苦法忍。苦法忍助其勢力。能捨凡夫性。譬如羸人依因健者能伏怨家。彼亦如是。得聖法者苦法忍是也。舍邪性者世第一法是也。問曰。邪性有三種。一趣邪性。二業邪性。三見邪性。趣邪性者。三惡趣是也。業邪性者。五無間業是也。見邪性者。五見是也。於此三種邪性為舍何等。若舍趣業邪性者。爾時則不成就。若舍見邪性者。道比智現在前。爾時乃舍。答曰。三種俱舍。問曰。云何俱舍。答曰。不趣不作不行名為舍。不趣者舍趣邪

【現代漢語翻譯】 現代漢語譯本： 有所作為。如果以滅盡時捨棄凡夫性，那麼在滅盡之後，又捨棄什麼呢？回答說：或者有人認為，就是在世第一法（Lokikāgra-dharma，指世間禪定中最高的智慧）生起時捨棄。問：如果這樣，為什麼在一剎那間，以凡夫法捨棄凡夫性呢？答：凡夫性與世第一法是相互妨礙的。所以，當安住於世第一法時，就捨棄了凡夫性。這就像馴象師騎在象上用鉤子控制象，馴馬師、船師和戰勝怨敵的人也是如此。還有人認為，苦法忍（kṣānti-jñāna，指見道位最初的智慧）生起時捨棄凡夫性，凡夫性滅盡時，斷除見苦所斷的十種煩惱（十使）。就像燈生起時破除黑暗，燈燃盡時燈芯燒盡，油也耗盡。問：如果這樣，為什麼未生起的法能夠有所作為？而且一個法不應該能做兩件事。答：如果這樣，有什麼過失呢？一切內在的法有兩種：在未來能夠有所作為的，就是苦法忍；不相應的，就是生相。一切外在的法，在未來世能夠有所作為的，只有燈。或者有人認為，世第一法和苦法忍共同捨棄凡夫性。世第一法就像無礙道（anāvaraṇa-mārga，指能斷除煩惱障礙的道），苦法忍就像解脫道（vimukti-mārga，指獲得解脫的道）。世第一法與凡夫性，成就得（prāpti，指獲得某種狀態的能力）同時滅盡，苦法忍與不成就得同時生起。世第一法依靠苦法忍，苦法忍幫助它增強力量，能夠捨棄凡夫性。譬如一個虛弱的人依靠強壯的人，能夠制伏怨敵，也是這樣。獲得聖法的是苦法忍，捨棄邪性的是世第一法。問：邪性有三種：一、趣邪性（gati-mithyātva，指錯誤的去處），二、業邪性（karma-mithyātva，指錯誤的行業），三、見邪性（dṛṣṭi-mithyātva，指錯誤的見解）。趣邪性，指的是三惡趣（durgati，指地獄、餓鬼、畜生道）。業邪性，指的是五無間業（ānantarya-karma，指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）。見邪性，指的是五見（pañca dṛṣṭayaḥ，指身見、邊見、邪見、見取見、戒禁取見）。在這三種邪性中，捨棄的是哪一種？如果捨棄趣業邪性，那麼那時就不成就（asaṃprapatti，指無法獲得某種狀態）。如果捨棄見邪性，那麼道比智（dharmajñāna-kṣānti，指通過觀察現象推斷真理的智慧）現在前，那時才捨棄。答：三種都捨棄。問：如何都捨棄？答：不趨向、不造作、不行動，就叫做捨棄。不趨向，就是捨棄趣邪性。

【English Translation】 English version: There is something to be done. If one abandons [the nature of an ordinary person] at the time of cessation, then what is abandoned after it has ceased? The answer is: Some say that it is abandoned at the time of the World's Highest Dharma (Lokikāgra-dharma). Question: If that is so, how can one abandon the nature of an ordinary person with the dharma of an ordinary person in a single moment? Answer: The nature of an ordinary person is an obstacle to the World's Highest Dharma. Therefore, when abiding in the World's Highest Dharma, one abandons it. It is like an elephant trainer riding an elephant and controlling it with a hook, or like a horse trainer, a boatman, or someone who overcomes enemies. Others say that when the forbearance of the Dharma of Suffering (kṣānti-jñāna) arises, the nature of an ordinary person is abandoned. When the nature of an ordinary person ceases, the ten fetters (daśa saṃyojanāni) that are severed by seeing suffering are cut off. It is like when a lamp arises, it dispels darkness; when it has burned, the wick is charred, and the oil is exhausted. Question: If that is so, how can a dharma that has not yet arisen do something? Moreover, one dharma should not be able to do two things. Answer: If that is so, what is the fault? All internal dharmas are of two kinds: those that can do something in the future, such as the forbearance of the Dharma of Suffering; and those that are not corresponding, such as the characteristic of arising. All external dharmas that can do something in the future are only lamps. Or some say that the World's Highest Dharma and the forbearance of the Dharma of Suffering together abandon the nature of an ordinary person. The World's Highest Dharma is like the unobstructed path (anāvaraṇa-mārga), and the forbearance of the Dharma of Suffering is like the path of liberation (vimukti-mārga). The World's Highest Dharma and the nature of an ordinary person, the attainment of accomplishment (prāpti) cease simultaneously, and the forbearance of the Dharma of Suffering and the non-attainment arise simultaneously. The World's Highest Dharma relies on the forbearance of the Dharma of Suffering, and the forbearance of the Dharma of Suffering helps it to increase its power, enabling it to abandon the nature of an ordinary person. For example, a weak person relies on a strong person and can subdue enemies, and so it is. The forbearance of the Dharma of Suffering is what obtains the holy dharma, and the World's Highest Dharma is what abandons the evil nature. Question: There are three kinds of evil nature: 1. the evil nature of destination (gati-mithyātva), 2. the evil nature of karma (karma-mithyātva), and 3. the evil nature of views (dṛṣṭi-mithyātva). The evil nature of destination refers to the three evil destinies (durgati). The evil nature of karma refers to the five heinous crimes (ānantarya-karma). The evil nature of views refers to the five views (pañca dṛṣṭayaḥ). Among these three kinds of evil nature, which one is abandoned? If the evil nature of destination and karma is abandoned, then at that time there is no accomplishment (asaṃprapatti). If the evil nature of views is abandoned, then the knowledge of the Dharma by analogy (dharmajñāna-kṣānti) is present, and only then is it abandoned. Answer: All three are abandoned. Question: How are all three abandoned? Answer: Not tending towards, not creating, not acting is called abandonment. Not tending towards is abandoning the evil nature of destination.

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性。不作者舍業邪性。不行者舍見邪性。問曰。若然者住上忍時已舍。何故乃言住世第一法舍耶。答曰。破其所依故。諸煩惱以凡夫性為所依。能起生死過患。猶如師子依于窟穴能害諸狩。彼亦如是。是故說住世第一法時舍。或有說者。苦法忍是邪性對治。問曰。趣邪性業邪性是修道所斷。何以乃言苦法忍是其對治耶。答曰。對治有眾多。有舍對治有斷對治。有持對治。有不作對治。有不趣對治。苦法忍是凡夫性舍對治。斷見苦十使是斷對治。諸無漏道是持對治。不作無間業及余不善業是不作對治。不趣惡道是不趣對治。如是等名舍邪性。得正性者苦法忍是也。得正決定者見道是也。問曰。一切聖道是正決定。何故獨稱見道是也。答曰。或有說者。諸煩惱令眾生善根不熟。愛潤增長染著不離。彼見諦道能令眾生善根成熟。干竭愛水離諸染著。不作覆障。不為所壞。不雜余心。是故見道名正決定。或有說者。眾生根熟入于聖道。是故見道名正決定。復有說者。拔煩惱根入于聖道。是故見道名正決定。復有說者。舍五人種入八人性。是故見道名正決定。或有說者。扶持長養名正決定。猶如牛馬因於水草長養性命。一切聖人。因於見道長養慧命。是故見道名正決定。或有說者。此法解縛永更不繫。是故見道名正決定。或有說

【現代漢語翻譯】 現代漢語譯本： 性。不作者捨棄造業的邪性。不行者捨棄見解的邪性。問：如果這樣說，住在上忍位時已經捨棄了，為什麼還說住在世第一法位時才捨棄呢？答：因為要破除它所依賴的基礎。各種煩惱以凡夫的性質作為所依賴的基礎，能夠引起生死的過患，就像獅子依賴於洞穴能夠傷害各種獵物一樣。它們也是這樣。所以說住在世第一法位時才捨棄。或者有人說，苦法忍是針對邪性的對治。問：趣向邪性的業和邪性是修道所斷除的，為什麼說苦法忍是它的對治呢？答：對治有很多種，有捨棄的對治，有斷除的對治，有保持的對治，有不造作的對治，有不趣向的對治。苦法忍是針對凡夫性質的捨棄對治。斷除見苦所斷的十種煩惱是斷除的對治。各種無漏道是保持的對治。不造作五無間業以及其餘不善業是不造作的對治。不趣向惡道是不趣向的對治。這些都叫做捨棄邪性。得到正性的是苦法忍。得到正決定的，是見道。問：一切聖道都是正決定，為什麼唯獨稱見道是正決定呢？答：或者有人說，各種煩惱使眾生的善根不成熟，被愛滋潤而增長，染著而不離。而見諦道能夠使眾生的善根成熟，使愛水乾涸，遠離各種染著，不作覆蓋和障礙，不被破壞，不雜染其他心念。所以見道名為正決定。或者有人說，眾生的根器成熟而進入聖道，所以見道名為正決定。又有人說，連根拔除煩惱而進入聖道，所以見道名為正決定。又有人說，捨棄五種人（指隨信行、隨法行、信解、見至、身證五種鈍根人）而進入八種人（指預流向、預流果、一來向、一來果、不還向、不還果、阿羅漢向、阿羅漢果八種聖者），所以見道名為正決定。或者有人說，扶持和長養叫做正決定。就像牛馬依靠水草來長養性命一樣，一切聖人依靠見道來長養慧命。所以見道名為正決定。或者有人說，此法能夠解脫束縛，永遠不再被繫縛，所以見道名為正決定。或者有人說

【English Translation】 English version: Nature. Not acting abandons the evil nature of creating karma. Not practicing abandons the evil nature of views. Question: If that is the case, if it has already been abandoned when dwelling in the stage of superior forbearance, why is it said that it is abandoned when dwelling in the highest mundane dharma? Answer: Because it destroys its basis of reliance. All afflictions take the nature of ordinary beings as their basis of reliance, which can cause the suffering of birth and death, just as a lion relies on its den to harm various prey. It is the same with them. Therefore, it is said to be abandoned when dwelling in the highest mundane dharma. Or some say that the forbearance of suffering-dharma is the antidote to evil nature. Question: The karma and evil nature that lead to evil nature are what are severed by the path of cultivation. Why is it said that the forbearance of suffering-dharma is its antidote? Answer: There are many kinds of antidotes: antidotes of abandonment, antidotes of severance, antidotes of maintenance, antidotes of non-action, and antidotes of non-pursuit. The forbearance of suffering-dharma is the antidote of abandonment for the nature of ordinary beings. Severing the ten fetters of suffering to be seen is the antidote of severance. All undefiled paths are the antidotes of maintenance. Not committing the five heinous offenses and other unwholesome actions is the antidote of non-action. Not pursuing evil destinies is the antidote of non-pursuit. These are called abandoning evil nature. Obtaining the right nature is the forbearance of suffering-dharma. Obtaining the right determination is the path of seeing. Question: All noble paths are right determination, why is it uniquely called the path of seeing? Answer: Or some say that all afflictions cause the good roots of sentient beings to not mature, to be nourished and increased by love, to be attached and not separated. The path of seeing truth can cause the good roots of sentient beings to mature, to dry up the water of love, to be separated from all attachments, not to create cover and obstruction, not to be destroyed, and not to be mixed with other thoughts. Therefore, the path of seeing is called right determination. Or some say that the faculties of sentient beings mature and enter the noble path, therefore the path of seeing is called right determination. Again, some say that uprooting afflictions and entering the noble path, therefore the path of seeing is called right determination. Again, some say that abandoning the five types of people (Sui-xin-xing (follower by faith), Sui-fa-xing (follower by dharma), Xin-jie (faith-understanding), Jian-zhi (vision-attainment), Shen-zheng (body-witnessing) referring to five kinds of people with dull roots) and entering the eight types of people (Srotapanna-magga (stream-enterer path), Srotapanna-phala (stream-enterer fruit), Sakrdagamin-magga (once-returner path), Sakrdagamin-phala (once-returner fruit), Anagamin-magga (non-returner path), Anagamin-phala (non-returner fruit), Arhat-magga (arahant path), Arhat-phala (arahant fruit) referring to eight kinds of noble ones), therefore the path of seeing is called right determination. Or some say that supporting and nourishing is called right determination. Just as cattle and horses rely on water and grass to nourish their lives, all noble ones rely on the path of seeing to nourish their wisdom-life. Therefore, the path of seeing is called right determination. Or some say that this dharma can liberate from bondage and never be bound again, therefore the path of seeing is called right determination. Or some say

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者。正必定義是決定義。自有決定而非正所謂邪定是故必定名正決定。或有說者。相應如法義是決定義。見道相應如法故名正決定。問曰。諸正是正性耶。答曰。諸正性彼正也。頗正非正性耶。答曰。有。世第一法是也。問曰。以何等故。世第一法是正而非正性耶。答曰。或有說者。眾生無始已來。煩惱惡行。邪見顛倒。惱亂此心。住世第一法而能制伏。是故名正體。是有漏為使所使不名正性。復有說者。等義是正義。猶如稱懸在中物偏則低。如是世第一法。等住凡夫性。見道中間。若苦法忍。生聖道偏多。是故等義是正義也。復有說者。等義是正義。佛辟支佛阿羅漢等住上上法故。是故等義是正義也。復有說者。等現前行義是正義。一切行人皆同住一剎那故。復有說者。彼世第一法與苦法忍四事同等。所謂地根行緣地者。如苦法忍。依何地與何根相應。行何行緣何法。彼亦如是。與苦法忍四事同故。名為正體。是有漏為使所使。不名正性。

阿毗曇毗婆沙論卷第一 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

雜犍度世第一法品之二

世第一法。當言欲界系耶。乃至廣說

【現代漢語翻譯】 現代漢語譯本： 『正』的必然定義是『決定』。只有自有的決定，而非不正的、所謂的邪定，因此必定名為『正決定』。或者有人說，與如法之義相應的才是『決定義』。見道與如法相應，因此名為『正決定』。 問：所有的『正』都是『正性』嗎？ 答：所有的『正性』，它們都是『正』。那麼，有沒有『正』不是『正性』的呢？ 答：有。『世第一法』（lokikāgradharma，世間最高的善法）就是。 問：因為什麼緣故，『世第一法』是『正』而不是『正性』呢？ 答：或者有人說，眾生無始以來，煩惱惡行、邪見顛倒，惱亂此心。安住于『世第一法』而能夠制伏這些，因此名為『正』。但它是有漏的，被煩惱所驅使，所以不名為『正性』。 又有人說，『等』的意義就是『正』的意義。猶如秤懸掛在中間，物體偏向一邊就會降低。如此，『世第一法』平等地安住于凡夫的性質，處於見道中間。如果『苦法忍』（kṣāntilakṣaṇa，對苦諦的忍耐）生起，聖道的偏向就會增多，因此『等』的意義就是『正』的意義。 又有人說，『等』的意義就是『正』的意義。佛、辟支佛（pratyekabuddha，緣覺佛）、阿羅漢（arhat，斷盡煩惱的聖者）等，平等地安住于上上的法，因此『等』的意義就是『正』的意義。 又有人說，『等現前行』的意義就是『正』的意義。一切修行人，都共同安住於一個剎那（kṣaṇa，極短的時間單位）之中。 又有人說，那『世第一法』與『苦法忍』在四個方面是同等的。所謂地、根、行、緣。『地』是指，如『苦法忍』，依於何地，與何根相應，行何行，緣何法。『世第一法』也像這樣，與『苦法忍』在四個方面相同，所以名為『正體』。但它是有漏的，被煩惱所驅使，所以不名為『正性』。

《阿毗曇毗婆沙論》卷第一 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第二

迦旃延子（Kātyāyanīputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

雜犍度世第一法品之二

『世第一法』，應當說是欲界系嗎？乃至廣說。

【English Translation】 English version: The necessary definition of 'right' (正) is 'determination' (決定). Only self-existent determination, and not what is incorrect, the so-called wrong determination, therefore it must be named 'right determination' (正決定). Or some say that corresponding to the meaning of being in accordance with the Dharma is the 'definition of determination'. Seeing the Path corresponds with the Dharma, therefore it is named 'right determination'. Question: Are all 'right' (正) things 'right-natured' (正性)? Answer: All 'right-natured' things, they are 'right'. Then, is there anything 'right' that is not 'right-natured'? Answer: Yes. 'World's Foremost Dharma' (lokikāgradharma, the highest mundane virtue) is. Question: For what reason is 'World's Foremost Dharma' 'right' but not 'right-natured'? Answer: Or some say that sentient beings, from beginningless time, have been troubled in their minds by afflictions, evil deeds, wrong views, and inversions. Abiding in 'World's Foremost Dharma' is able to subdue these, therefore it is named 'right'. But it is with outflows (漏), driven by afflictions, so it is not named 'right-natured'. Again, some say that the meaning of 'equal' (等) is the meaning of 'right'. Just like a scale hanging in the middle, if an object leans to one side, it will lower. Thus, 'World's Foremost Dharma' equally abides in the nature of ordinary beings, being in the middle of seeing the Path. If 'Forbearance of the Dharma of Suffering' (kṣāntilakṣaṇa, endurance of the truth of suffering) arises, the inclination towards the noble path will increase, therefore the meaning of 'equal' is the meaning of 'right'. Again, some say that the meaning of 'equal' is the meaning of 'right'. Buddhas, Pratyekabuddhas (pratyekabuddha, solitary awakened ones), Arhats (arhat, liberated beings) etc., equally abide in the supreme Dharma, therefore the meaning of 'equal' is the meaning of 'right'. Again, some say that the meaning of 'equal present action' is the meaning of 'right'. All practitioners commonly abide in one instant (kṣaṇa, an extremely short unit of time). Again, some say that 'World's Foremost Dharma' and 'Forbearance of the Dharma of Suffering' are equal in four aspects. Namely, ground, root, action, and condition. 'Ground' refers to, like 'Forbearance of the Dharma of Suffering', on what ground it relies, with what root it corresponds, what action it performs, and what Dharma it conditions. 'World's Foremost Dharma' is also like this, being the same as 'Forbearance of the Dharma of Suffering' in four aspects, so it is named 'right body'. But it is with outflows, driven by afflictions, so it is not named 'right-natured'.

Abhidharma-vibhāṣā-śāstra, Volume 1 Taishō Tripiṭaka Volume 28, No. 1546, Abhidharma-vibhāṣā-śāstra

Abhidharma-vibhāṣā-śāstra, Volume 2

Composed by Kātyāyanīputra, Explained by Five Hundred Arhats

Translated by the Tripiṭaka Master Buddhavarman from India during the Northern Liang Dynasty, together with Dao Tai and others

Miscellaneous Skandha: Chapter Two on World's Foremost Dharma

Should 'World's Foremost Dharma' be said to belong to the Desire Realm? And so on, extensively explained.

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。問曰。何故作此論。答曰。先已說世第一法體性。及說所以名世第一法。未說在何界系。如人言勝。已說勝事。未知住處。今欲說故。故作此論。或有說者。為止並義者意故。如摩訶僧祇部說。世第一法是欲界系。如犢子部說。是色無色界系。何以故。若地有聖道處。亦有世第一法。如曇摩掘部說。或言三界系。或言不繫。或言非不繫法。為止如是等並義意故而作此論問曰。以何等故。世第一法不當言欲界系。應說其所以。不可但以言故。此義便立。答曰。不以欲界道得斷諸蓋。亦不能制伏纏。亦不能令現前不行。所言斷制不行者。謂究竟斷制不行。何以故。以欲界中無道能令蓋纏究竟斷制不行故。問曰。以何等故。欲界中無道能究竟斷蓋制伏纏耶。答曰。或有說者。欲界中不善根強善根弱。是故無道能斷蓋制纏。色界善根強。無不善根。是故有道能斷蓋制纏復有說者。欲界不善根如舊住。善根如客。舊住有勢。客則無力。是故無道。色界善根如舊住。無不善。是故有道。復有說者。欲界善不善同一繫縛。是故無道。色界善根。欲界不善根。不同繫縛。是以色界道。能斷欲界蓋制纏。復有說者。欲界威儀。無有忌難猶如夫妻。色界威儀。共相敬難猶如母子。復有說者。欲界是破慚愧法。如居士子與旃陀羅子交。色界

【現代漢語翻譯】 問：為何要作此論？答：先前已經說了世第一法（Lokikagra-dharma，世間最勝之法）的體性，以及說明了為何稱之為世第一法，但未說明它屬於哪個界系。就像有人說『勝』，已經說了殊勝之事，卻不知道它在哪裡。現在想要說明它，所以作此論。或者有人說，是爲了阻止並糾正那些意義含混的說法。例如，摩訶僧祇部（Mahasanghika）說，世第一法是欲界系；犢子部（Vatsiputriya）說，是色界或無色界系。為什麼呢？如果某個地方有聖道存在，那裡也有世第一法。如曇摩掘部（Dharmaguptaka）說，或者說是三界系，或者說是不繫，或者說並非不繫之法。爲了阻止像這些意義含混的說法，所以才作此論。 問：因為什麼緣故，世第一法不應當說是欲界系？應當說明其中的道理，不能僅僅用言語就使這個道理成立。答：因為不能用欲界的道來斷除諸蓋（Nivarana，五蓋，即貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋），也不能制伏纏（Anusaya，煩惱的潛在形式），也不能使（煩惱）現前不行。所說的斷、制伏、不行，是指究竟的斷、制伏、不行。為什麼呢？因為在欲界中沒有道能夠使蓋和纏究竟斷除、制伏、不行。 問：因為什麼緣故，欲界中沒有道能夠究竟斷除蓋和制伏纏呢？答：或者有人說，欲界中不善根強而善根弱，所以沒有道能夠斷除蓋和制伏纏。色界和無色界善根強，沒有不善根，所以有道能夠斷除蓋和制伏纏。又有人說，欲界的不善根像舊住的居民，善根像客人，舊住的居民有勢力，客人則沒有力量，所以沒有道。色界和無色界的善根像舊住的居民，沒有不善根，所以有道。又有人說，欲界的善和不善是同一繫縛，所以沒有道。色界和無色界的善根，與欲界的不善根，不是同一繫縛，因此色界和無色界的道，能夠斷除欲界的蓋和制伏纏。又有人說，欲界的威儀，沒有忌憚和為難，就像夫妻一樣。色界和無色界的威儀，互相敬重和為難，就像母子一樣。又有人說，欲界是破壞慚愧之法的地方，就像居士的兒子與旃陀羅（Candala，印度種姓制度中的賤民）的兒子交往一樣。色界和無色界...

【English Translation】 Question: Why is this treatise composed? Answer: Previously, the nature of Lokikagra-dharma (the supreme mundane dharma) has been explained, as well as the reason for calling it Lokikagra-dharma, but it has not been stated which realm it belongs to. It is like saying 'superior,' having spoken of a superior matter, but not knowing where it resides. Now, wanting to explain this, this treatise is composed. Or, some say it is to stop and correct those with ambiguous meanings. For example, the Mahasanghika (Great Assembly School) says that Lokikagra-dharma belongs to the Desire Realm; the Vatsiputriya (Personalist School) says it belongs to the Form Realm or the Formless Realm. Why? If there is a noble path in a place, there is also Lokikagra-dharma. As the Dharmaguptaka (Dharma-protecting School) says, it is either related to the Three Realms, or unrelated, or not unrelated dharma. To stop such ambiguous meanings, this treatise is composed. Question: For what reason should Lokikagra-dharma not be said to belong to the Desire Realm? The reason should be explained; this principle cannot be established merely with words. Answer: Because the path of the Desire Realm cannot be used to cut off the Nivarana (Five Hindrances: desire, aversion, sloth, restlessness, and doubt), nor can it subdue the Anusaya (latent tendencies of defilements), nor can it prevent (defilements) from arising. The cutting off, subduing, and preventing that are spoken of refer to the ultimate cutting off, subduing, and preventing. Why? Because in the Desire Realm, there is no path that can ultimately cut off, subdue, and prevent the hindrances and latent tendencies. Question: For what reason is there no path in the Desire Realm that can ultimately cut off the hindrances and subdue the latent tendencies? Answer: Some say that in the Desire Realm, unwholesome roots are strong and wholesome roots are weak, so there is no path that can cut off the hindrances and subdue the latent tendencies. In the Form and Formless Realms, wholesome roots are strong and there are no unwholesome roots, so there is a path that can cut off the hindrances and subdue the latent tendencies. Others say that the unwholesome roots in the Desire Realm are like long-term residents, while the wholesome roots are like guests; long-term residents have power, while guests have no strength, so there is no path. The wholesome roots in the Form and Formless Realms are like long-term residents, and there are no unwholesome roots, so there is a path. Others say that good and bad in the Desire Realm are bound together, so there is no path. The wholesome roots of the Form and Formless Realms, and the unwholesome roots of the Desire Realm, are not bound together, so the path of the Form and Formless Realms can cut off the hindrances and subdue the latent tendencies of the Desire Realm. Others say that the deportment in the Desire Realm has no fear or difficulty, like a husband and wife. The deportment in the Form and Formless Realms respects and makes things difficult for each other, like a mother and son. Others say that the Desire Realm is a place that destroys shame and embarrassment, like the son of a householder associating with the son of a Candala (outcaste in the Indian caste system). The Form and Formless Realms...

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有慚愧。如王不與旃陀羅交。復有說者。欲界愛結。愛慾界善根。以愛善根故。不能生厭離想。欲界愛不能愛色界善根。以不愛故。能生厭離想。以如是等因緣故。欲界中無道能斷蓋制纏。色界有道能斷蓋制纏。或有說者。言斷蓋者。是究竟斷。制伏諸纏不現前行者。是須臾斷。如究竟須臾斷如是。有縛無縛有影無影有片無片亦如是。復有說者。言斷蓋者害其根本。言制伏不現前行者。是制伏諸纏。復有說者。言斷蓋者。拔諸煩惱。制伏不現前行者。是制伏諸纏。問曰。欲界中雖無究竟斷蓋制纏道。可無須臾斷蓋制纏道耶。答曰。有。但不可信。何以故。不堅牢。不久住。不相續。不相著。不久住心中不能久伏煩惱得正決定。猶如水上浮萍以小石投之。雖散隨合。蝦蟆入中。數散數合。有如是等緣故。欲界雖有須臾斷道。而不可信。色界斷道可信。何以故。牢固久住相續相著。久住心中能制伏煩惱。得正決定。猶如大石投浮萍中散而不合。龍象入中亦散不合。有如是等緣。是故色界道。能拔諸蓋制纏害。諸煩惱制伏不行。問曰。若然者如汝所說。世第一法應唯在未至禪。所以者何。斷欲界蓋制纏對治道。唯在未至禪。余上地則不應有。答曰。對治有二種。一斷對治。二過患對治。若依未至禪。斷欲界欲。有二種對治道

【現代漢語翻譯】 現代漢語譯本 有慚愧（Hyoui）。比如國王不與旃陀羅（Chandala，賤民）交往。還有一種說法是，欲界的愛結（愛著），愛著欲界的善根。因為愛著善根的緣故，不能產生厭離的想法。欲界的愛不能愛著善根，因為不愛著的緣故，能產生厭離的想法。因為像這樣的因緣，欲界中沒有道能夠斷除蓋（五蓋，即貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）和制伏纏（八纏，即無慚、無愧、嫉、慳、悔、睡眠、掉舉、昏沉）。有道能夠斷除蓋和制伏纏。或者有人說，所說的『斷蓋』，是究竟斷除。制伏諸纏使它們不現前活動，是須臾斷除。就像究竟斷除和須臾斷除一樣。有束縛和沒有束縛，有影子和沒有影子，有片斷和沒有片斷，也是這樣。還有一種說法是，所說的『斷蓋』，是摧毀它們的根本。所說的『制伏不現前活動』，是制伏諸纏。還有一種說法是，所說的『斷蓋』，是連根拔除諸煩惱。制伏不現前活動，是制伏諸纏。問：欲界中雖然沒有究竟斷除蓋和制伏纏的道，難道沒有須臾斷除蓋和制伏纏的道嗎？答：有。但是不可靠。為什麼呢？因為它不堅固，不能長久存在，不能相續，不能緊密相連。不能長久地住在心中，不能長久地制伏煩惱，不能得到正確的決定。就像水上的浮萍，用小石頭投向它，雖然散開，隨即又會合攏。青蛙進入其中，多次散開，多次合攏。因為有像這樣的因緣，欲界雖然有須臾斷除的道，但是不可靠。斷道是可靠的。為什麼呢？因為它牢固，能夠長久存在，能夠相續，能夠緊密相連。能夠長久地住在心中，能夠制伏煩惱，能夠得到正確的決定。就像大石頭投向浮萍中，散開而不會合攏。龍象進入其中，也會散開而不合攏。有像這樣的因緣，所以道，能夠拔除諸蓋，制伏諸纏，摧毀諸煩惱，制伏它們不活動。問：如果這樣的話，就像你所說的，世第一法（世間第一法）應該只存在於未至禪（Kusala-citta）。為什麼呢？因為斷除欲界蓋和制伏纏的對治道，只存在於未至禪。其餘的上地就不應該有。答：對治有兩種，一是斷對治，二是過患對治。如果依靠未至禪，斷除欲界的慾望，有兩種對治道。

【English Translation】 English version There is shame. For example, a king does not associate with a Chandala (outcaste). Furthermore, some say that the attachment of the desire realm is the love for the roots of goodness in the desire realm. Because of this love for the roots of goodness, one cannot generate thoughts of aversion and detachment. The love of the desire realm cannot love the roots of goodness; because of this lack of love, one can generate thoughts of aversion and detachment. Because of such causes and conditions, there is no path in the desire realm that can cut off the hindrances (five hindrances: sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt) and control the fetters (eight fetters: shamelessness, lack of remorse, jealousy, stinginess, regret, sleep, restlessness, and torpor). There is a path that can cut off the hindrances and control the fetters. Or some say that 'cutting off the hindrances' means ultimately cutting them off. 'Controlling the fetters so that they do not manifest' means momentarily cutting them off. Just as ultimate cutting off and momentary cutting off are like this. Having bonds and not having bonds, having shadows and not having shadows, having fragments and not having fragments are also like this. Furthermore, some say that 'cutting off the hindrances' means destroying their roots. 'Controlling them so that they do not manifest' means controlling the fetters. Furthermore, some say that 'cutting off the hindrances' means uprooting all afflictions. 'Controlling them so that they do not manifest' means controlling the fetters. Question: Although there is no path in the desire realm that ultimately cuts off the hindrances and controls the fetters, is there no path that momentarily cuts off the hindrances and controls the fetters? Answer: There is. But it is not reliable. Why? Because it is not firm, does not last long, is not continuous, and is not closely connected. It cannot reside in the mind for long, cannot subdue afflictions for long, and cannot attain correct determination. It is like duckweed on water; if a small stone is thrown at it, although it scatters, it will soon come together again. If a frog enters it, it scatters and comes together many times. Because of such causes and conditions, although there is a path of momentary cutting off in the desire realm, it is not reliable. The path of cutting off is reliable. Why? Because it is firm, lasts long, is continuous, and is closely connected. It can reside in the mind for long, can subdue afflictions, and can attain correct determination. It is like a large stone thrown into duckweed; it scatters and does not come together. If a dragon or elephant enters it, it also scatters and does not come together. Because of such causes and conditions, the path can uproot all hindrances, control the fetters, destroy all afflictions, and control them so that they do not manifest. Question: If that is the case, as you say, the highest mundane dharma (highest worldly dharma) should only exist in the preliminary concentration (Kusala-citta). Why? Because the path that counteracts the hindrances and controls the fetters of the desire realm only exists in the preliminary concentration. It should not exist in the higher realms. Answer: There are two types of counteraction: one is the counteraction of cutting off, and the other is the counteraction of faults. If one relies on the preliminary concentration to cut off the desires of the desire realm, there are two types of counteraction.

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。余上地雖無斷對治。有過患對治。尊者瞿沙說曰。六地中盡有斷欲界欲二種對治道。所謂斷對治。過患對治。何以故依未至禪。斷欲界欲。其餘諸地而不斷者。先已斷故。猶如日光於一切時與闇相妨。日初出時已破夜闇。其餘日分。雖與闇相違。而不破者。先已破故。亦如六人同一怨家而共議言。隨於何處獲便害之。猶如有人次持六燈入于闇室。初燈破闇。其餘諸燈。雖與闇相違。而不破者。先已破故。如是六地中。盡有斷欲界欲二種對治道。乃至廣說。複次云何知六地中盡有斷欲界欲二種對治耶。若當六地中無斷欲界欲二種對治者。行者依上地。得正決定。不應分別欲界。亦不作證。然能分別作證。以是緣故。知六地中盡有斷欲界欲二種對治。若以欲界道。能斷蓋制纏。亦能除欲界結。乃至廣說。問曰。世第一法。不能斷結。何以言若當以欲界道得斷蓋制纏。乃至廣說。答曰。世第一法。雖不能斷結。而此善根妙勝第一。在深遠處。宜應與彼地離欲界道同在一處。是故以道證之。問曰。以何等故。世第一法不能斷結耶。答曰。彼善根微小法身未長。雖爾有大威勢。以善根微小法身未長。不能斷結。有大威勢故。不為諸結之所毀壞。如師子子身小未長。不能害狩。有大威勢。一切諸狩不能侵害。或有說者。世第一法

。是一剎那故不能斷結。問曰。苦法忍亦一剎那。何以能斷結耶。答曰。彼雖一剎那。後有同性相續故。是以能斷。或有說者。彼是方便道。不以方便道能斷煩惱。但不以欲界道得斷蓋制纏。亦不能除欲界結。乃以色界道。得斷蓋制纏。乃至廣說。作義者說曰。以何等故。世第一法不欲界系耶。或有說者。欲界卑賤。彼善根尊勝。復有說者。欲界薄淡。彼善根美妙。復有說者。欲界散亂。彼善根寂定。復有說者。欲界非修。彼善根修。復有說者。欲界非離欲法。彼善根隨順離欲法。復有說者。若世第一法是欲界系者。有自緣過。云何名自緣過。如苦法忍緣欲界五陰。若世第一法是欲界系者。亦應緣欲界系五陰。若緣欲界系五陰。彼應自緣。若不緣者復違經文如說如苦法忍所緣。彼世第一法亦緣。便有如是自緣之過。作義者說曰。以何等故。世第一法是色界系。答曰。色界法能與三種道作次第緣。所謂見道修道無學道。余界不能與三道作次第緣。若欲界能與三道作次第緣者。則有世第一法。如三道三地三根。初生法智分。次生比智分。如是等色界種種諸功德。應當廣說。以何等故。世第一法。不當言無色界系。答曰。得正決定。先見欲界苦諦苦行。后色無色界俱。問曰。苦諦有四行。何以此中說見苦時。但說苦行。不說

【現代漢語翻譯】 現代漢語譯本： 問：因為是一剎那，所以不能斷除結縛嗎？問：苦法忍（Kshanti-jnana，對苦諦的忍受和確認）也是一剎那，為什麼能斷除結縛呢？答：雖然它是一剎那，但之後有同性質的相續，因此能夠斷除。或者有人說，那是方便道（Upaya-marga，達到解脫的方便法門），不能用方便道來斷除煩惱。但是，不能用欲界的道來斷除蓋（avarana，覆蓋真理的障礙）和制伏纏（paryavasthana，煩惱的纏繞），也不能去除欲界的結縛，而是用道（原文如此，應指色界或無色界之道）。能夠斷除蓋和制伏纏，乃至廣說。 作義者說：因為什麼緣故，世第一法（Laukikagra-dharma，世間最高的善法）不屬於欲界系（Kama-dhatu，慾望界）呢？或者有人說，欲界卑賤，而此善根尊勝。又有人說，欲界薄淡，而此善根美妙。又有人說，欲界散亂，而此善根寂定。又有人說，欲界非修（非修行之處），而此善根是修（修行）。又有人說，欲界不是離欲法（Vairagya-dharma，脫離慾望的法），而此善根隨順離欲法。又有人說，如果世第一法是欲界系，就會有自緣過（svakarana-dosha，自己緣自己的過失）。什麼叫做自緣過？例如苦法忍緣欲界的五陰（Panca-skandha，構成個體的五種要素：色、受、想、行、識），如果世第一法是欲界系，也應該緣欲界系的五陰。如果緣欲界系的五陰，它就應該自緣。如果不緣，又違背經文，如經文所說，如苦法忍所緣，世第一法也緣。這樣就有自緣的過失。 作義者說：因為什麼緣故，世第一法是系（原文如此，應指色界或無色界）？答：法能與三種道（Tri-marga，三種解脫之道：見道、修道、無學道）作次第緣（anupurva-pratyaya，依次產生的因緣）。其他界不能與三道作次第緣。如果欲界能與三道作次第緣，就會有世第一法，如三道、三地（Tri-bhumi，三種境界：欲界、色界、無色界）、三根（Tri-indriya，三種根：未知當知根、已知根、具知根）。初生法智分（Dharma-jnana-kshanti，對法的智慧的忍），次生比智分（Anvaya-jnana-kshanti，類比的智慧的忍），像這樣等等種種諸功德，應當廣說。因為什麼緣故，世第一法，不應當說是無**系（原文如此，應指色界或無色界）？答：因為要得到正確的決定，先要見到欲界的苦諦（Dukkha-satya，關於苦的真理）和苦行（Dukkha-pratipada，導致苦的修行），然後才能與色界和無色界相應。問：苦諦有四行（Chatur-akara，苦諦的四種行相：苦、空、無常、無我），為什麼這裡說見到苦時，只說苦行，不說...

【English Translation】 English version: Question: Is it because it is a single moment (ekaksana) that it cannot sever the bonds (samyojana)? Question: The forbearance of the Dharma of Suffering (Kshanti-jnana) is also a single moment. Why is it able to sever the bonds? Answer: Although it is a single moment, there is a continuation of the same nature afterwards, therefore it is able to sever. Or some say that it is the path of expedient means (Upaya-marga). Troubles (klesha) cannot be severed by the path of expedient means. However, the coverings (avarana) and entanglements (paryavasthana) cannot be restrained and removed by the path of the desire realm (Kama-dhatu), nor can the bonds of the desire realm be removed, but by the path of the ** realm (as in the original text, should refer to the form or formless realm). It is able to sever the coverings and restrain the entanglements, and so on. The one who makes meaning says: For what reason is the highest mundane Dharma (Laukikagra-dharma) not connected to the desire realm (Kama-dhatu)? Or some say that the desire realm is base and lowly, while this root of goodness (kusala-mula) is venerable and superior. Others say that the desire realm is thin and weak, while this root of goodness is beautiful and wonderful. Others say that the desire realm is scattered and confused, while this root of goodness is tranquil and settled. Others say that the desire realm is not a place of cultivation (bhāvanā), while this root of goodness is cultivation. Others say that the desire realm is not a Dharma of detachment (Vairagya-dharma), while this root of goodness accords with the Dharma of detachment. Others say that if the highest mundane Dharma is connected to the desire realm, there would be the fault of self-conditioning (svakarana-dosha). What is called the fault of self-conditioning? For example, the forbearance of the Dharma of Suffering conditions the five aggregates (Panca-skandha) of the desire realm. If the highest mundane Dharma is connected to the desire realm, it should also condition the five aggregates connected to the desire realm. If it conditions the five aggregates connected to the desire realm, it should condition itself. If it does not condition itself, it contradicts the sutra text, as it says, 'What the forbearance of the Dharma of Suffering conditions, the highest mundane Dharma also conditions.' Thus, there is the fault of self-conditioning. The one who makes meaning says: For what reason is the highest mundane Dharma connected to the ** realm (as in the original text, should refer to the form or formless realm)? Answer: The ** Dharma can serve as a sequential condition (anupurva-pratyaya) for the three paths (Tri-marga): the path of seeing (darshana-marga), the path of cultivation (bhāvanā-marga), and the path of no more learning (asaiksha-marga). Other realms cannot serve as a sequential condition for the three paths. If the desire realm could serve as a sequential condition for the three paths, there would be the highest mundane Dharma, such as the three paths, the three realms (Tri-bhumi), and the three roots (Tri-indriya). First arises the moment of the wisdom of Dharma (Dharma-jnana-kshanti), then arises the moment of comparative wisdom (Anvaya-jnana-kshanti), and so on. The various merits of the ** realm should be explained extensively. For what reason should the highest mundane Dharma not be said to be unconnected to the ** realm (as in the original text, should refer to the form or formless realm)? Answer: In order to obtain correct determination, one must first see the truth of suffering (Dukkha-satya) and the practice of suffering (Dukkha-pratipada) in the desire realm, and then be in accordance with the form and formless realms. Question: The truth of suffering has four aspects (Chatur-akara): suffering, emptiness, impermanence, and non-self. Why does this passage only mention the aspect of suffering when seeing suffering, and not mention...

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無常空無我行耶。答曰。此文應作如是說。得正決定時。先見欲界苦諦。不應言苦行。然不爾者。彼作經者。有何等意。答曰。為現初始次第方便法故。如說苦行。無常空無我行。亦應如苦行說。復有說者。以苦行唯在苦諦中。無常行在三諦中。空無我行在一切法。復有說者。此苦與一切有法相違。能棄生死。猶如小兒。雖有種種美食在前。有人語言。此食是苦。即便舍之。復有說者。一切眾生老少愚智。內道外道皆信是苦。復有說者。此苦粗現易以智知。所以者何。佛說苦智。為緣何法。即緣苦法。如智所知覺所覺行所行。根根義緣所緣。應如智說。復有說者。說苦文句。久遠所傳。古昔諸佛皆說苦行。是以行者先見於苦。問曰。以何等故先見欲界苦。后色無色界俱。答曰。或有說者。欲界苦粗現。在了了易見。是以先見。色無色界苦細不現。不了了難見。是以後見。問曰。若然者色界苦粗。無色界苦細。何以俱見耶。答曰。以定不定故。欲界不定是以先見。色界苦雖粗。與無色界俱同定故。是以俱見。如是定不定。住離欲地住不離欲地。住修地不住修地。說亦如是。復有說者。欲界苦。是行者身生病苦痛。是以先見。色無色界苦。非行者身不生苦痛。是以後見。復有說者。欲界苦近是以先見。色無色界苦遠是以後

【現代漢語翻譯】 現代漢語譯本 是無常、空、無我之行嗎？回答說：這段經文應該這樣理解。當獲得正確的決定時，首先見到欲界的苦諦（dukkha satya of kama-dhatu，對慾望界的苦的真理）。不應該說這是苦行（duhkha-carya，導致痛苦的行為）。如果不是這樣，那麼寫這部經的人，他的意圖是什麼呢？回答說：爲了展現初始的次第方便法門的緣故，所以說苦行。無常行（anitya-carya，無常的行為）、空行（sunyata-carya，空的行為）、無我行（anatman-carya，無我的行為），也應該像苦行一樣解釋。還有一種說法是，苦行只在苦諦中，而無常行在三個諦中（苦諦，集諦，滅諦），空行和無我行在一切法中。還有一種說法是，這種苦與一切有法（samskrta-dharma，有為法）相違背，能夠捨棄生死，就像小孩子一樣，即使有各種美食擺在面前，有人告訴他，這些食物是苦的，他就會立刻捨棄它們。 還有一種說法是，一切眾生，無論老少愚智，內道外道，都相信這是苦。還有一種說法是，這種苦顯而易見，容易用智慧去了解。為什麼這麼說呢？佛陀所說的苦智（duhkha-jnana，對苦的智慧），是緣于什麼法呢？就是緣于苦法。就像智慧所知覺的，覺所覺的，行所行的，根根義緣所緣，都應該像智慧一樣去理解。還有一種說法是，關於苦的文句，是久遠以來流傳的。古時候的諸佛都說苦行。因此修行者首先見到苦。問：因為什麼原因先見到欲界的苦，然後才見到色界（rupa-dhatu，色界）和無色界（arupa-dhatu，無色界）的苦呢？回答說：或許有人會說，欲界的苦顯而易見，容易理解，所以先見到。色界和無色界的苦細微而不明顯，難以理解，所以後見到。問：如果是這樣，那麼色界的苦粗顯，無色界的苦細微，為什麼一起見到呢？回答說：因為定（samadhi，禪定）與不定（asamadhi，非禪定）的緣故。欲界是不定的，所以先見到。色界的苦雖然粗顯，但與無色界一同處於禪定之中，所以一起見到。像這樣，定與不定，住在離欲地（viraga-bhumi，離欲的境界）與不住在離欲地，住在修行地與不住在修行地，都可以這樣解釋。還有一種說法是，欲界的苦，是修行者身體生病所帶來的痛苦，所以先見到。色界和無色界的苦，不是修行者身體所生的痛苦，所以後見到。還有一種說法是，欲界的苦近，所以先見到。色界和無色界的苦遠，所以後見到。

【English Translation】 English version Is it the practice of impermanence, emptiness, and non-self? The answer is: This passage should be understood as follows. When one attains correct determination, one first sees the Truth of Suffering (dukkha satya of kama-dhatu) in the Desire Realm. It should not be said that this is ascetic practice (duhkha-carya). If it were not so, then what was the intention of the one who wrote this scripture? The answer is: It is for the sake of showing the initial sequential expedient methods that ascetic practice is mentioned. The practice of impermanence (anitya-carya), the practice of emptiness (sunyata-carya), and the practice of non-self (anatman-carya) should also be explained like ascetic practice. Another explanation is that ascetic practice is only in the Truth of Suffering, while the practice of impermanence is in the three Truths (Truth of Suffering, Truth of Origin, Truth of Cessation), and the practice of emptiness and non-self are in all dharmas. Another explanation is that this suffering is contrary to all conditioned dharmas (samskrta-dharma), and can abandon birth and death, just like a child who, even with various delicacies in front of him, if someone tells him that these foods are bitter, he will immediately abandon them. Another explanation is that all beings, whether old or young, foolish or wise, internal or external, believe that this is suffering. Another explanation is that this suffering is obvious and easy to understand with wisdom. Why is this so? What dharma does the Wisdom of Suffering (duhkha-jnana) spoken by the Buddha arise from? It arises from the dharma of suffering. Just as what is known by wisdom, what is perceived by perception, what is practiced by practice, the root, the meaning of the root, the object of the root, should all be understood like wisdom. Another explanation is that the phrases about suffering have been passed down for a long time. The Buddhas of ancient times all spoke of ascetic practice. Therefore, practitioners first see suffering. Question: For what reason do they first see the suffering of the Desire Realm and then see the suffering of the Form Realm (rupa-dhatu) and the Formless Realm (arupa-dhatu)? Answer: Perhaps some would say that the suffering of the Desire Realm is obvious and easy to understand, so it is seen first. The suffering of the Form Realm and the Formless Realm is subtle and not obvious, difficult to understand, so it is seen later. Question: If that is the case, then the suffering of the Form Realm is coarse, and the suffering of the Formless Realm is subtle, why are they seen together? Answer: Because of samadhi (samadhi) and asamadhi (asamadhi). The Desire Realm is not in samadhi, so it is seen first. Although the suffering of the Form Realm is coarse, it is in samadhi together with the Formless Realm, so it is seen together. In this way, samadhi and asamadhi, residing in the state of detachment from desire (viraga-bhumi) and not residing in the state of detachment from desire, residing in the state of practice and not residing in the state of practice, can also be explained in this way. Another explanation is that the suffering of the Desire Realm is the pain caused by the practitioner's body becoming ill, so it is seen first. The suffering of the Form Realm and the Formless Realm is not the pain caused by the practitioner's body, so it is seen later. Another explanation is that the suffering of the Desire Realm is near, so it is seen first. The suffering of the Form Realm and the Formless Realm is far, so it is seen later.

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見。如近遠。現見不現見俱不俱此身他身亦如是。復有說者。行者成就欲界凡夫性故。是以先見。不成就色無色界凡夫性故。是以後見。復有說者。行者于欲界苦現見故。是以先見。色無色界苦不現見故。是以後見。問曰。若色無色界苦不現見者。行者云何見耶。答曰。現見有二種。一離欲現見。二自身現見。行者于欲界苦。有二種現見。一離欲現見。二自身現見。於色無色界苦。有一種現見。所謂離欲現見。猶如商人有財兩擔。一自負之。二使人擔。于自所負有二種現見。一知物現見。二知輕重現見。於他所擔有一種現見。所謂知物現見。復有說者。欲界苦有三種。善不善無記。是以先見。色無色界苦有二種。善無記。是以後見。復有說者。見欲界苦時。斷二種結。不善無記。見色無色界苦時。唯斷無記。如不善無記。有報無報生一果生二果。無慚無愧相應。無慚無愧不相應。當知亦如是。復有說者。謗言無苦。先從欲界。后色無色界。若信有苦。亦應先從欲界后色無色界。如誹謗生信。無智有智疑決定邪見正見。當知亦如是。若聖道起。先辯欲界事。后色無色界俱。問曰。見道辦事有何差別。答曰。或有說者。無有差別。或有說者。亦有差別。知聚是見道。斷結是辦事。復有說者。知智是見道。斷智名辦事。如是

【現代漢語翻譯】 現代漢語譯本： 見。如同近和遠。現見（親眼見到）和不現見（沒有親眼見到），俱（兩者都有）和不俱（兩者都沒有），此身（自身）和他身（他人）也是如此。又有說法，修行者成就了欲界（kāmadhātu）凡夫的性質，所以先見到（欲界之苦）。因為沒有成就色界（rūpadhātu）和無色界（arūpadhātu）凡夫的性質，所以後見到（色界和無色界之苦）。又有說法，修行者對於欲界的苦是現見的，所以先見到。色界和無色界的苦不是現見的，所以後見到。問：如果色界和無色界的苦不是現見的，修行者如何見到呢？答：現見有兩種，一是離欲現見（通過禪定等方式），二是自身現見（親身經歷）。修行者對於欲界的苦，有兩種現見，一是離欲現見，二是自身現見。對於色界和無色界的苦，有一種現見，就是離欲現見。如同商人有兩擔財物，一擔自己背，一擔讓人背。對於自己背的，有兩種現見，一是知道是什麼東西，二是知道輕重。對於別人背的，只有一種現見，就是知道是什麼東西。又有說法，欲界的苦有三種，善、不善、無記（既非善也非惡）。所以先見到。色界和無色界的苦有兩種，善和無記。所以後見到。又有說法，見到欲界的苦時，斷兩種結（煩惱），不善和無記。見到色界和無色界的苦時，只斷無記。如同不善和無記，有報和無報，生一種果和生兩種果，與無慚無愧相應和與無慚無愧不相應，應當知道也是如此。又有說法，誹謗說沒有苦，先從欲界開始，然後是色界和無色界。如果相信有苦，也應該先從欲界開始，然後是色界和無色界。如同誹謗和生信，無智和有智，懷疑和決定，邪見和正見，應當知道也是如此。如果聖道生起，先辨別欲界的事情，然後是色界和無色界的事情。問：見道（darśanamārga）和辦事（修行）有什麼差別？答：或者有人說，沒有差別。或者有人說，也有差別。知聚是見道，斷結是辦事。又有說法，知智是見道，斷智名為辦事。就是這樣。

【English Translation】 English version: Seeing. Like near and far. Seeing directly (presently visible) and not seeing directly (not presently visible), both (present) and neither (absent), this body (oneself) and other bodies (others) are also like this. Furthermore, some say that the practitioner achieves the nature of an ordinary being of the desire realm (kāmadhātu), therefore they see (the suffering of the desire realm) first. Because they have not achieved the nature of an ordinary being of the form realm (rūpadhātu) and formless realm (arūpadhātu), therefore they see (the suffering of the form and formless realms) later. Furthermore, some say that the practitioner directly sees the suffering of the desire realm, therefore they see it first. The suffering of the form and formless realms is not directly seen, therefore they see it later. Question: If the suffering of the form and formless realms is not directly seen, how does the practitioner see it? Answer: Direct seeing is of two kinds: one is direct seeing through detachment (through meditation, etc.), and the other is direct seeing through oneself (personal experience). The practitioner has two kinds of direct seeing regarding the suffering of the desire realm: one is direct seeing through detachment, and the other is direct seeing through oneself. Regarding the suffering of the form and formless realms, there is one kind of direct seeing, namely direct seeing through detachment. It is like a merchant who has two loads of goods, one he carries himself, and the other he has someone else carry. Regarding what he carries himself, there are two kinds of direct seeing: one is knowing what the goods are, and the other is knowing the weight. Regarding what someone else carries, there is only one kind of direct seeing, namely knowing what the goods are. Furthermore, some say that the suffering of the desire realm is of three kinds: wholesome, unwholesome, and neutral (neither wholesome nor unwholesome). Therefore, it is seen first. The suffering of the form and formless realms is of two kinds: wholesome and neutral. Therefore, it is seen later. Furthermore, some say that when seeing the suffering of the desire realm, two kinds of fetters (afflictions) are severed: unwholesome and neutral. When seeing the suffering of the form and formless realms, only the neutral is severed. Just as with unwholesome and neutral, with retribution and without retribution, producing one result and producing two results, corresponding to shame and embarrassment and not corresponding to shame and embarrassment, it should be known that it is also like this. Furthermore, some say that slandering that there is no suffering starts from the desire realm first, and then the form and formless realms. If one believes that there is suffering, it should also start from the desire realm first, and then the form and formless realms. Just as with slander and generating faith, without wisdom and with wisdom, doubt and certainty, wrong view and right view, it should be known that it is also like this. If the noble path arises, first discern the matters of the desire realm, and then the matters of the form and formless realms. Question: What is the difference between the path of seeing (darśanamārga) and the work of practice (cultivation)? Answer: Some say that there is no difference. Others say that there is a difference. Knowing the aggregate is the path of seeing, severing the fetters is the work of practice. Furthermore, some say that knowing wisdom is the path of seeing, severing wisdom is called the work of practice. Thus it is.

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智作證明得作證明解脫道道果。當知亦如是。復有說者。能見緣境界是見道。所作是辦事。復有說者。一剎那是見道。后相續者名辦事。如一剎那后相續。入數數入。當知亦如是。復有說者。無礙道所作名見道。解脫道所作名辦事。如無礙道所作解脫道所作。遠惡修善。舍無義得有義。出下賤入勝處。棄愛熾然。離愛安樂。當知亦如是。若得正決定時。先見無色界苦諦苦行。如是世第一法。當言無色界系。乃至廣說。問曰。得正決定時。不先見色界苦。不妨世第一法得名色界系。如是得正決定時。不先見無色界苦諦苦行。世第一法。是無色界繫有何過耶。答曰。色界中有遍緣知智慧緣下地。是故得有世第一法。無色界中無遍緣知智慧緣下地。是故無有世第一法。但聖道起先辦欲界事。乃至廣說。不應言世第一法是無色界系。作義者說曰。以何等故。世第一法不當言無色界系。或有說者。彼無色界。非因非地非器。以非器等故。是以無世第一法。復有說者。若彼處有觀諦善根如暖頂忍者。是處應有世第一法。彼無色中無故無世第一法。復有說者。若有見道處。則有世第一法。無色中無見道故。無世第一法。復有說者。若地有智遍緣一切法。亦有斷結對治道。則有世第一法。欲界中。雖有智慧緣一切地。而無斷結對治道。

無色界中。雖有斷結對治道。而無智慧緣一切地。是故欲界無色界。無世第一法。復有說者。欲界善根不寂靜故。無世第一法。無色界道極寂靜故。無世第一法。復有說者。欲界善根羸弱故。無世第一法。無色中非其境界故。無世第一法。複次或有說者。入無色定除去色想。乃至廣說。問曰。不應言。複次或有說者。若言。複次或有說者。義則不定。應作是說。入無色定除去色想。乃至廣說。所以者何。同明一義故。不應如先說無色界苦諦苦行等。應作是說。入無色定除去色想。乃至廣說。何以故。此是根本義故。應作是說。而不爾者彼有何義。答曰。言語有二種。一者方便。二者根本。先所說者是方便語。后所說者是根本語。復有說者。先所說者明苦法忍緣欲界法。后所說者明世第一法與苦法忍同一緣。當知無色界不能緣欲界。問曰。除去色想。體性是何。答曰。七地。謂四無色定及三未至。問曰。此處言除去色想。四大犍度。亦說除去色想。如波羅延說偈。

除去色想　　能斷欲愛　　于內外法 　無不見者

如眾義經說偈。

亦不有有想　　亦不無無想 　如是除色想　　能斷渴愛因

如是等有何差別。答曰。或有說者。此處說除去色想者。除下地色想四大犍度。言除去色想者。除有對色

。如波羅延眾義經所說偈。除去色想者。斷緣色愛。或有說者。此處言除去色想者。是四念處四大犍度。言除去色想者。是身念處。如波羅延眾義經所說。除去色想者。是法念處。復有說者。此處言除去色想者。是四無色定及三未至四大犍度。言除去色想者。是第四禪。波羅延眾義經所說偈。除去色想者。除愛緣色。復有說者。此言除去色想者。此內外道。共除色想法。餘三是不共除色想法。

世第一法當言。有覺有觀無覺有觀無覺無觀。問曰。何以作此論。答曰。復為止彼人意言世第一法是欲界系故。復有說者。先已說世第一法體性。已說所以。已說界未說地。今欲說故。復有說者。先雖明世第一法是色界系。色界中有三種地。有覺有觀無覺有觀無覺無觀地。未說世第一法為在何地。今欲說故。所以者何。色界善根有在一地者。如凈解脫等。有在二地者如喜等。今欲說世第一法所在地故。是以作論。世第一法。或有覺有觀。乃至廣說。云何有覺有觀。答曰。若依有覺有觀三昧。得世第一法。如未至禪初禪是也。問曰。上言依者有何義耶。答曰。或有說者。共俱生義。是依義。彼世第一法生時。相應定力故。持彼心品使不散亂。是依義也。何以知之。有成文說共俱生義是依義。如說。若依空三昧得正決定。是中

【現代漢語翻譯】 現代漢語譯本：正如《波羅延眾義經》所說偈頌，『除去色想者』，是指斷除因色而生的愛。或者有人說，這裡所說的『除去色想者』，是指四念處中的四大犍度（四大要素）。『除去色想者』，是指身念處。正如《波羅延眾義經》所說，『除去色想者』，是指法念處。又有人說，這裡所說的『除去色想者』，是指四無色定以及三未至定中的四大犍度。『除去色想者』，是指第四禪。《波羅延眾義經》所說偈頌，『除去色想者』，是去除因愛而生的色。又有人說，這裡所說的『除去色想者』，是指內外道共同去除色想的方法，其餘三種是不共同去除色想的方法。

世第一法應當說是『有覺有觀』、『無覺有觀』、還是『無覺無觀』？問：為什麼要作這樣的論述？答：爲了糾正那些認為世第一法屬於欲界系的人的觀點。又有人說，先前已經說明了世第一法的體性，也說明了原因，已經說了界，但沒有說地，現在想要說明地。又有人說，先前雖然說明了世第一法是系，中有三種地，即有覺有觀地、無覺有觀地、無覺無觀地，但沒有說世第一法屬於哪一種地，現在想要說明它屬於哪一種地。為什麼呢？因為有些**善根只存在於一個地，比如凈解脫等；有些存在於兩個地，比如喜等。現在想要說明世第一法所在的地位，所以才作此論述。世第一法，或者是有覺有觀，乃至廣說。什麼是『有覺有觀』呢？答：如果依靠有覺有觀的三昧（專注狀態），才能獲得世第一法，比如未至禪和初禪就是這樣。問：上面所說的『依』字有什麼含義呢？答：或者有人說，『共俱生』（共同產生）就是『依』的含義。當世第一法產生時，相應的定力能夠保持心念不散亂，這就是『依』的含義。為什麼知道是這樣呢？因為有明確的經文說『共俱生』就是『依』的含義，比如經文說，如果依靠空三昧才能獲得正確的決定。

【English Translation】 English version: As the verses in the Po-lo-yen Chung-i Ching state, 'Removing the perception of form' means cutting off the love arising from form (rupa). Or some say that 'removing the perception of form' here refers to the four great khandhas (aggregates) in the Four Foundations of Mindfulness (cattāro satipaṭṭhānā). 'Removing the perception of form' refers to the mindfulness of the body (kāya-satipaṭṭhāna). As the Po-lo-yen Chung-i Ching states, 'removing the perception of form' refers to the mindfulness of the Dharma (dhamma-satipaṭṭhāna). Others say that 'removing the perception of form' here refers to the four formless attainments (arūpa jhāna) and the four great khandhas in the three samādhis before reaching them. 'Removing the perception of form' refers to the fourth jhāna. The verses in the Po-lo-yen Chung-i Ching state, 'removing the perception of form' is removing the form arising from love. Others say that 'removing the perception of form' here refers to the method of removing the perception of form that is common to both internal and external paths, while the other three are not common methods of removing the perception of form.

Should the World's Highest Dharma (lokāgra-dharma) be said to be 'with initial and sustained application of thought (savitakka savicāra)', 'without initial application but with sustained application of thought (avitakka vicāramatta)', or 'without initial and sustained application of thought (avitakka avicāra)'? Question: Why is this discussion being made? Answer: To correct the view of those who say that the World's Highest Dharma belongs to the desire realm (kāmadhātu). Others say that the nature of the World's Highest Dharma has already been explained, as well as the reason. The realm (dhātu) has been mentioned, but not the plane (bhūmi). Now we want to explain the plane. Others say that although it has been explained that the World's Highest Dharma is -related, there are three planes within it: the plane with initial and sustained application of thought, the plane without initial application but with sustained application of thought, and the plane without initial and sustained application of thought. It has not been said which plane the World's Highest Dharma belongs to, and now we want to explain which plane it belongs to. Why is that? Because some wholesome roots (kuśala-mūla) exist only in one plane, such as pure liberation (śuddhi-vimokṣa), while others exist in two planes, such as joy (prīti). Now we want to explain the plane where the World's Highest Dharma is located, so this discussion is made. The World's Highest Dharma is either with initial and sustained application of thought, and so on. What is 'with initial and sustained application of thought'? Answer: If one attains the World's Highest Dharma by relying on the samādhi (concentration) with initial and sustained application of thought, such as the samādhi before reaching the first jhāna and the first jhāna itself. Question: What is the meaning of the word 'relying' (niśraya) mentioned above? Answer: Some say that 'co-arising' (sahajāta) is the meaning of 'relying'. When the World's Highest Dharma arises, the corresponding power of samādhi can keep the mind from being scattered, which is the meaning of 'relying'. How do we know this? Because there is a clear textual statement that 'co-arising' is the meaning of 'relying', as in the statement, 'If one attains right determination (samyaktva-niyata) by relying on the emptiness samādhi (śūnyatā-samādhi).'

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即說俱生是依義。如苦法忍與空三昧相應。是共俱生依義。空三昧亦與世第一法相應。是名依義。復有說者。與次第緣義是依義。如增上忍相應三昧。與世第一法作次第緣。是名依義。評曰。即依彼地。是名依義。如是說者好。云何無覺有觀。答曰。若依無覺有觀三昧。得世第一法。是名無覺有觀。如禪中間是也。云何無覺無觀。答曰。若依無覺無觀三昧。得世第一法。是名無覺無觀。如二禪乃至第四禪是也。問曰。何以說世第一法在三地耶。答曰。為止並義者意故。如彌沙塞部說世第一法是有覺有觀有相有勢無定。是凡夫性緣有為有覺有觀者。能分別故。有相者能緣故。有勢者難得故。無定者。無相似心相續故。是凡夫者。凡夫身中可得故。緣有為者。緣諸行故。為止如是並義者意故。說在三地。若依未至地得正決定。彼一地見道修。一地世第一法修。若依初禪得正決定。彼二地見道修。一地世第一法修。若依禪中間得正決定。三地見道修。一地世第一法修。若依二禪得正決定。四地見道修。一地世第一法修。若依三禪得正決定。五地見道修。一地世第一法修。若依四禪得正決定。六地見道修。一地世第一法修。復有說者。若依未至禪得正決定。一地見道修。一地世第一法修。若依初禪得正決定。二地見道修。二地

【現代漢語翻譯】 現代漢語譯本： 關於『俱生』（sahaja，同時產生）的解釋是依據意義而定。例如，『苦法忍』（kṣānti-jñāna-kṣaṇa，對苦諦的忍）與『空三昧』（śūnyatā-samādhi，空性三昧）相應，這是共同俱生的依據意義。『空三昧』也與『世第一法』（laukikāgradharma，世間第一法）相應，這也被稱為依據意義。還有一種說法，與『次第緣』（anukrama-pratyaya，次第緣）的意義相關聯的，就是依據意義。例如，與『增上忍』（adhipati-kṣānti，增上忍）相應的『三昧』（samādhi，禪定），與『世第一法』作為次第緣，這被稱為依據意義。 評判說：依據那個地（bhūmi，層次），就是依據意義。這樣說很好。什麼是『無覺有觀』（avitarka-vicāra-mātra，無覺有觀）？回答說：如果依據『無覺有觀三昧』獲得『世第一法』，這就叫做『無覺有觀』，例如禪定中間位（dhyānāntara）就是這樣。什麼是『無覺無觀』（avitarka-avicāra，無覺無觀）？回答說：如果依據『無覺無觀三昧』獲得『世第一法』，這就叫做『無覺無觀』，例如二禪（dvitīya dhyāna）乃至四禪（caturtha dhyāna）就是這樣。 問：為什麼說『世第一法』在三地（tri-bhūmi，三界）中？答：爲了停止並列義者的想法。如彌沙塞部（Mahīśāsaka，彌沙塞部）所說，『世第一法』是『有覺有觀』（savitarka-savicāra，有覺有觀）、『有相』（salakṣaṇa，有相）、『有勢』（sasāmarthya，有勢）、『無定』（aniyata，無定）。是凡夫的性質，緣于有為法。『有覺有觀』是因為能夠分別，『有相』是因為能夠緣取，『有勢』是因為難以獲得，『無定』是因為沒有相似的心相續。是凡夫是因為在凡夫身中可以獲得，緣于有為是因為緣于諸行。爲了停止這樣的並列義者的想法，所以說在三地。如果依據未至定（anāgamya，未至定）獲得正確的決定，那麼在一地修見道（darśana-mārga，見道），在一地修『世第一法』。如果依據初禪（prathama dhyāna，初禪）獲得正確的決定，那麼在二地修見道，在一地修『世第一法』。如果依據禪中間（dhyānāntara，禪中間）獲得正確的決定，那麼在三地修見道，在一地修『世第一法』。如果依據二禪獲得正確的決定，那麼在四地修見道，在一地修『世第一法』。如果依據三禪獲得正確的決定，那麼在五地修見道，在一地修『世第一法』。如果依據四禪獲得正確的決定，那麼在六地修見道，在一地修『世第一法』。還有一種說法，如果依據未至禪獲得正確的決定，那麼在一地修見道，在一地修『世第一法』。如果依據初禪獲得正確的決定，那麼在二地修見道，在二地

【English Translation】 English version: The explanation of 『sahaja』 (俱生, co-arising) is based on meaning. For example, 『kṣānti-jñāna-kṣaṇa』 (苦法忍, the moment of acceptance of the truth of suffering) corresponding to 『śūnyatā-samādhi』 (空三昧, samadhi of emptiness) is the meaning based on co-arising. 『Śūnyatā-samādhi』 also corresponds to 『laukikāgradharma』 (世第一法, the highest mundane dharma), which is also called meaning-based. Another saying is that what is associated with the meaning of 『anukrama-pratyaya』 (次第緣, sequential condition) is meaning-based. For example, 『samādhi』 (三昧, concentration) corresponding to 『adhipati-kṣānti』 (增上忍, the superior acceptance) acts as a sequential condition with 『laukikāgradharma』, which is called meaning-based. The commentary says: Based on that 『bhūmi』 (地, level), that is meaning-based. This saying is good. What is 『avitarka-vicāra-mātra』 (無覺有觀, without initial application but with sustained application)? The answer is: If one attains 『laukikāgradharma』 based on 『avitarka-vicāra-mātra samādhi』, this is called 『avitarka-vicāra-mātra』, such as the intermediate state of dhyāna (禪中間, dhyānāntara). What is 『avitarka-avicāra』 (無覺無觀, without initial application and sustained application)? The answer is: If one attains 『laukikāgradharma』 based on 『avitarka-avicāra samādhi』, this is called 『avitarka-avicāra』, such as the second dhyāna (二禪, dvitīya dhyāna) up to the fourth dhyāna (四禪, caturtha dhyāna). Question: Why is it said that 『laukikāgradharma』 is in the three 『bhūmi』 (三地, three realms)? Answer: It is to stop the ideas of those who juxtapose meanings. As the Mahīśāsaka (彌沙塞部, Mahīśāsaka) school says, 『laukikāgradharma』 is 『savitarka-savicāra』 (有覺有觀, with initial application and sustained application), 『salakṣaṇa』 (有相, with characteristics), 『sasāmarthya』 (有勢, with power), and 『aniyata』 (無定, undetermined). It is the nature of ordinary beings, conditioned by conditioned dharmas. 『Savitarka-savicāra』 is because it can discriminate, 『salakṣaṇa』 is because it can apprehend, 『sasāmarthya』 is because it is difficult to obtain, and 『aniyata』 is because there is no similar continuous stream of consciousness. It is of ordinary beings because it can be obtained in the body of ordinary beings, conditioned by the conditioned because it is conditioned by all phenomena. In order to stop such juxtaposed ideas, it is said to be in the three realms. If one attains correct determination based on 『anāgamya』 (未至定, the state before entering dhyana), then one cultivates the path of seeing (見道, darśana-mārga) in one realm, and cultivates 『laukikāgradharma』 in one realm. If one attains correct determination based on the first dhyāna (初禪, prathama dhyāna), then one cultivates the path of seeing in two realms, and cultivates 『laukikāgradharma』 in one realm. If one attains correct determination based on the intermediate dhyāna (禪中間, dhyānāntara), then one cultivates the path of seeing in three realms, and cultivates 『laukikāgradharma』 in one realm. If one attains correct determination based on the second dhyāna, then one cultivates the path of seeing in four realms, and cultivates 『laukikāgradharma』 in one realm. If one attains correct determination based on the third dhyāna, then one cultivates the path of seeing in five realms, and cultivates 『laukikāgradharma』 in one realm. If one attains correct determination based on the fourth dhyāna, then one cultivates the path of seeing in six realms, and cultivates 『laukikāgradharma』 in one realm. Another saying is that if one attains correct determination based on the pre-dhyāna, then one cultivates the path of seeing in one realm, and cultivates 『laukikāgradharma』 in one realm. If one attains correct determination based on the first dhyāna, then one cultivates the path of seeing in two realms, in two realms

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世第一法修。若依禪中間得正決定。三地見道修三地。世第一法修。何以故。皆是一地法故。此中有漏法。一種使所使故。此中諸善。展轉為因故。二禪以上如先說。評曰。彼不應作是說。何以故。若依無覺有觀三昧。得正決定。得二種世第一法。有覺有觀。無覺有觀。若然者則違經文。如說云何名無覺有觀。若依禪中間得世第一法。是名無覺有觀。如先說者好。◎

◎問曰。以何等故。見道自地他地修。非世第一法耶。答曰。或有說者。見道展轉為因。非世第一法。復有說者。見道聖人身中修。以聖人身中修故。自地他地修。世第一法凡夫身中修。以凡夫身中修故。唯自地修。非他地修。復有說者。見道有三事故修。一從因生。二能作對治三能辦事。從因生者。六地中展轉更相為因。對治者。若對治斷一地欲。餘地亦名對治。斷辦事者。如一地事辦。餘地亦辦。世第一法。不從因生者。不展轉為因故。非對治者。不斷結故。不辦事者。非如聖道能辦事故。修道亦以此三事故。自地他地修。彼亦展轉為因。如法智斷欲界結。比智亦修。彼比智非欲界對治道。法智現前時。亦名修亦名對治。辦事者。如第四禪地苦智修。如初禪地亦修。如初禪地道辦事。第四禪地道亦辦。如第四禪地道辦事。初禪地亦辦。復有說者

【現代漢語翻譯】 現代漢語譯本： 世第一法（Lokikāgradharma，世間第一之法）的修習。如果依據禪定中間位（dhyāna-madhya）而獲得正決定（samyak-niyama，正確的決斷），那麼三地（trayo bhūmayaḥ，三種境界）見道（darśana-mārga，見真理之道）修習三地。世第一法修習。為什麼呢？因為它們都是同一境界的法。這裡面有漏法（sāsrava-dharma，有煩惱的法），是一種煩惱使（anuśaya，潛在的煩惱）所驅使的緣故。這裡面諸善法，輾轉成為原因的緣故。二禪以上如先前所說。評論說：他不應該這樣說。為什麼呢？如果依據無覺有觀三昧（avitarka-vicāra-samādhi，沒有粗略的思考但有細微的觀察的禪定），獲得正決定，獲得兩種世第一法：有覺有觀（savitarka-savicāra，有粗略和細微思考的），無覺有觀。如果這樣，那麼就違背了經文。如經文說：『什麼叫做無覺有觀？』如果依據禪定中間位而獲得世第一法，這叫做無覺有觀。如先前所說的好。 問：因為什麼緣故，見道在自地（sva-bhūmi，自己的境界）和他地（para-bhūmi，其他的境界）修習，而不是世第一法呢？答：或者有人說，見道輾轉成為原因，不是世第一法。又有人說，見道在聖人（ārya，已證悟者）身中修習，因為在聖人身中修習的緣故，所以在自地和他地修習。世第一法在凡夫（pṛthag-jana，未證悟者）身中修習，因為在凡夫身中修習的緣故，所以只在自地修習，不在他地修習。又有人說，見道有三件事的緣故而修習：一、從因生；二、能作對治（pratipakṣa，對抗）；三、能辦事。從因生，六地（ṣaṭ bhūmayaḥ，六種境界）中輾轉互相成為原因。對治，如果對治斷除一地的慾望，其餘地也名為對治斷。辦事，如一地的事辦完，其餘地也辦完。世第一法，不從因生，因為不輾轉成為原因的緣故。不是對治，因為不斷除煩惱結（kleśa-bandhana，煩惱的束縛）的緣故。不辦事，不像聖道（ārya-mārga，聖者的道路）能辦事的緣故。修道（bhāvanā-mārga，修習之道）也因為這三件事的緣故，在自地和他地修習。它們也輾轉成為原因，如法智（dharma-jñāna，對法的智慧）斷除欲界（kāma-dhātu，慾望的領域）的煩惱結，比智（anvaya-jñāna，類比的智慧）也修習。那比智不是欲界的對治道。法智現前時，也名為修習，也名為對治。辦事，如第四禪地（caturtha-dhyāna-bhūmi，第四禪的境界）的苦智（duḥkha-jñāna，對苦的智慧）修習，如初禪地（prathama-dhyāna-bhūmi，初禪的境界）也修習。如初禪地的道辦事，第四禪地的道也辦。如第四禪地的道辦事，初禪地也辦。又有人說

【English Translation】 English version: The cultivation of Lokikāgradharma (Worldly Supreme Dharma). If one attains correct determination (samyak-niyama) based on the intermediate state of dhyāna (dhyāna-madhya), then the Path of Seeing (darśana-mārga) of the three realms (trayo bhūmayaḥ) cultivates the three realms. Lokikāgradharma is cultivated. Why? Because they are all dharmas of the same realm. Here, defiled dharmas (sāsrava-dharma) are driven by one kind of latent defilement (anuśaya). Here, all virtuous dharmas become causes in turn. What is above the second dhyāna is as previously stated. Comment: He should not have said that. Why? If one attains correct determination based on the samādhi (concentration) of no initial application of thought but sustained application of thought (avitarka-vicāra-samādhi), one attains two kinds of Lokikāgradharma: with initial and sustained application of thought (savitarka-savicāra), and without initial application of thought but with sustained application of thought. If so, then it contradicts the sutra. As the sutra says: 'What is called no initial application of thought but sustained application of thought?' If one attains Lokikāgradharma based on the intermediate state of dhyāna, this is called no initial application of thought but sustained application of thought. What was said previously is good. Question: For what reason does the Path of Seeing cultivate in its own realm (sva-bhūmi) and other realms (para-bhūmi), but not Lokikāgradharma? Answer: Some say that the Path of Seeing becomes a cause in turn, and is not Lokikāgradharma. Others say that the Path of Seeing is cultivated in the body of an ārya (noble one), and because it is cultivated in the body of an ārya, it is cultivated in its own realm and other realms. Lokikāgradharma is cultivated in the body of a pṛthag-jana (ordinary person), and because it is cultivated in the body of a pṛthag-jana, it is only cultivated in its own realm, and not in other realms. Others say that the Path of Seeing is cultivated because of three things: first, it arises from a cause; second, it can act as an antidote (pratipakṣa); third, it can accomplish tasks. Arising from a cause, in the six realms (ṣaṭ bhūmayaḥ), they become causes for each other in turn. As an antidote, if one antidotes and cuts off desire in one realm, the remaining realms are also called antidoted and cut off. Accomplishing tasks, if the tasks of one realm are accomplished, the remaining realms are also accomplished. Lokikāgradharma does not arise from a cause, because it does not become a cause in turn. It is not an antidote, because it does not cut off the bonds of defilements (kleśa-bandhana). It does not accomplish tasks, because it cannot accomplish tasks like the Noble Path (ārya-mārga). The Path of Cultivation (bhāvanā-mārga) is also cultivated in its own realm and other realms because of these three things. They also become causes in turn, such as when Dharma-jñāna (knowledge of Dharma) cuts off the bonds of defilements of the Desire Realm (kāma-dhātu), Anvaya-jñāna (inferential knowledge) also cultivates. That Anvaya-jñāna is not the antidote path of the Desire Realm. When Dharma-jñāna is present, it is also called cultivation and also called antidote. Accomplishing tasks, such as when Duḥkha-jñāna (knowledge of suffering) of the Fourth Dhyāna Realm (caturtha-dhyāna-bhūmi) is cultivated, it is also cultivated like the First Dhyāna Realm (prathama-dhyāna-bhūmi). Just as the path of the First Dhyāna Realm accomplishes tasks, the path of the Fourth Dhyāna Realm also accomplishes them. Just as the path of the Fourth Dhyāna Realm accomplishes tasks, the First Dhyāna Realm also accomplishes them. Others say

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。無漏法所作異。有漏法所作異。所以者何。世第一法。為愛所繫。無漏法者。不為愛所繫。復有說者。世第一法。有垢有過患。雜毒滓濁。是以不他地自地修。見道無垢無過。不雜毒不滓濁。是以自地他地修。復有說者。世第一法。在界為界所繫在地為地所繫。無漏法。在界在地。不為界地所繫。復有說者。世第一法。在身有系。無漏法在身不繫。復有說者。世第一法。必生報。無漏法不生報。問曰。同是有漏。以何等故。見道邊等智。自地他地修。非世第一法耶。答曰。或有說者。見道邊等智。不用功而得。以見道力故修。如見道力。能自地他地修。彼見道邊等智亦修。世第一法大功力得。是以唯自地修。非他地修。復有說者。見道邊等智。是見道眷屬。常不相離。如見道自地他地修彼亦如是。世第一法。非見道。眷屬相離。是以唯自地修。非他地修。復有說者。見道邊等智。堅信堅法。身中可得。若起上地。法現在前。下地便修。世第一法。凡夫身中可得。一切凡夫。不能修於他地。問曰。以何等故。上地見道現在前時下地修。下地見道。

現在前時上地不修耶。答曰。或有說者。上地法勝。若現在前時。下地則修。下地法劣。現在前時。不修上地。猶如勝人不造詣劣人。劣人則應造詣勝人。彼亦如是。

【現代漢語翻譯】 現代漢語譯本：有漏法所產生的（作用）和無漏法所產生的（作用）是不同的。為什麼這樣說呢？因為世第一法（指有漏法中的最高智慧）會被愛慾所束縛，而無漏法不會被愛慾所束縛。還有一種說法是，世第一法是有垢染、有過患的，混雜著毒素、雜質和污濁，因此不能在其他地（更高的禪定層次）修習，只能在自己的地（目前的禪定層次）修習。而見道（證悟的開始）是無垢染、無過患的，不混雜毒素、雜質和污濁，因此可以在自己的地和其他地修習。還有一種說法是，世第一法，在哪個界（欲界、色界、無色界）就受哪個界的束縛，在哪個地（禪定層次）就受哪個地的束縛。而無漏法，雖然在界、在地，卻不受界和地的束縛。還有一種說法是，世第一法，在身中就會產生繫縛，而無漏法在身中卻不會產生繫縛。還有一種說法是，世第一法，必定會產生果報，而無漏法不會產生果報。 有人問：同樣是有漏法，為什麼見道邊等智（與見道相關的智慧），可以在自己的地和其他地修習，而世第一法卻不能呢？回答說：或許有人認為，見道邊等智，不需要費力就能得到，憑藉見道的力量就可以修習。就像見道的力量，能夠在自己的地和其他地修習，見道邊等智也能這樣修習。而世第一法需要花費很大的力氣才能得到，因此只能在自己的地修習，不能在其他地修習。還有一種說法是，見道邊等智，是見道的眷屬，常常不相分離。就像見道在自己的地和其他地修習，見道邊等智也一樣。而世第一法，不是見道的眷屬，會互相分離，因此只能在自己的地修習，不能在其他地修習。還有一種說法是，見道邊等智，是堅固的信心和堅固的法，可以在身中獲得。如果生起上地的法，當下就可以修習下地的法。而世第一法，凡夫身中就可以獲得，一切凡夫，不能修習其他地的法。 有人問：為什麼上地的見道現在前的時候，可以修習下地的法，而下地的見道現在前的時候，卻不能修習上地的法呢？回答說：或許有人認為，上地的法殊勝，如果現在前，下地的法就可以修習。而下地的法低劣，現在前的時候，不能修習上地的法。就像尊貴的人不會去拜訪卑賤的人，而卑賤的人應該去拜訪尊貴的人。道理也是這樣。

【English Translation】 English version: The effects produced by conditioned (leaky) dharmas are different from those produced by unconditioned (leakless) dharmas. Why is this so? Because the 'World's Highest Dharma' (世第一法, shì dì yī fǎ, the highest wisdom in the realm of conditioned existence) is bound by craving, while unconditioned dharmas are not bound by craving. Another explanation is that the 'World's Highest Dharma' is tainted, has faults, and is mixed with poison, impurities, and turbidity. Therefore, it cannot be cultivated in other grounds (higher levels of meditative absorption) but only in one's own ground (current level of meditative absorption). The 'Path of Seeing' (見道, jiàn dào, the beginning of enlightenment) is without taint, without fault, and is not mixed with poison, impurities, or turbidity. Therefore, it can be cultivated in one's own ground and in other grounds. Another explanation is that the 'World's Highest Dharma', when in a realm (desire realm, form realm, formless realm), is bound by that realm; when in a ground (level of meditative absorption), is bound by that ground. Unconditioned dharmas, although in a realm or in a ground, are not bound by the realm or the ground. Another explanation is that the 'World's Highest Dharma', when in the body, creates bondage, while unconditioned dharmas in the body do not create bondage. Another explanation is that the 'World's Highest Dharma' necessarily produces karmic retribution, while unconditioned dharmas do not produce karmic retribution. Someone asks: Since both are conditioned dharmas, why can the 'Wisdom Associated with the Path of Seeing' (見道邊等智, jiàn dào biān děng zhì, wisdom related to the Path of Seeing) be cultivated in one's own ground and in other grounds, while the 'World's Highest Dharma' cannot? The answer is: Perhaps some say that the 'Wisdom Associated with the Path of Seeing' is obtained without effort and can be cultivated by the power of the Path of Seeing. Just as the power of the Path of Seeing can be cultivated in one's own ground and in other grounds, so too can the 'Wisdom Associated with the Path of Seeing' be cultivated. The 'World's Highest Dharma' requires great effort to obtain and therefore can only be cultivated in one's own ground, not in other grounds. Another explanation is that the 'Wisdom Associated with the Path of Seeing' is an attendant of the Path of Seeing, constantly inseparable. Just as the Path of Seeing is cultivated in one's own ground and in other grounds, so too is the 'Wisdom Associated with the Path of Seeing'. The 'World's Highest Dharma' is not an attendant of the Path of Seeing and is separable, therefore it can only be cultivated in one's own ground, not in other grounds. Another explanation is that the 'Wisdom Associated with the Path of Seeing' is firm faith and firm dharma, obtainable in the body. If the dharma of a higher ground arises, one can immediately cultivate the dharma of a lower ground. The 'World's Highest Dharma' is obtainable in the body of an ordinary person, but all ordinary people cannot cultivate the dharma of other grounds. Someone asks: Why is it that when the Path of Seeing of a higher ground arises, one can cultivate the dharma of a lower ground, but when the Path of Seeing of a lower ground arises, one cannot cultivate the dharma of a higher ground? The answer is: Perhaps some say that the dharma of a higher ground is superior, and if it arises, the dharma of a lower ground can be cultivated. The dharma of a lower ground is inferior, and if it arises, one cannot cultivate the dharma of a higher ground. Just as a noble person does not visit an inferior person, but an inferior person should visit a noble person. The principle is the same.

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復有說者。若依上地。得正決定。下地諸法。先已得故。是以故修。若依下地得正決定。上地諸法或得不得。是以不修。復有說者。上地諸法從下地因生。下地諸法不從上地因生。是以不修。復有說者。下地法不能對治上地。上地法能對治下地。以不對治故是以不修。復有說者。若依上地得正決定。爾時離下地欲故。是以修。若依下地得正決定。上地或離欲或不離欲。設使離欲。于上地法不得自在。設得自在。應即上地得正決定而不能得。是以知不自在。復有說者。下地法攝屬上地。是以故修。上地法不攝屬下地。是以不修。復有說者。猶如六種守護法故。三十三天。為備阿修羅故。安六種守護。一依水住龍。二杵手神。三持花鬘神。四常放逸神。

五四天王。六三十三天。若依水住龍。能壞阿修羅者餘五無事。而水住龍若不能。杵手神助。餘四無事而住。若二不勝持花鬘神助。餘三無事而住。若三不勝放逸神助。餘二無事而住。若四不勝四天王助。餘一無事而住。若五不勝三十三天助。帝釋無事而住。彼若不勝爾時帝釋躬身自出。執金剛杵雨金剛雹。時阿修羅眾即時退散。如是見道斷結對治。在六地中。若依未至得正決定。即彼地見道斷。見道所斷結。其餘五地無事而住。若依初禪得正決定。上地則無事而住

【現代漢語翻譯】 現代漢語譯本 還有一種說法。如果依據上地（更高的禪定境界）獲得正決定（正確的決斷），那麼下地（較低的禪定境界）的諸法，先前已經獲得，因此要修習。如果依據下地獲得正決定，那麼上地的諸法或者能獲得，或者不能獲得，因此不修習。還有一種說法。上地的諸法從下地的因緣而生，下地的諸法不從上地的因緣而生，因此不修習。還有一種說法。下地的法不能對治上地，上地的法能對治下地。因為不能對治，所以不修習。還有一種說法。如果依據上地獲得正決定，那時已經離開了下地的慾望，因此要修習。如果依據下地獲得正決定，上地或者已經離欲，或者沒有離欲。假設已經離欲，對於上地的法卻不能自在。假設能自在，應該立即在上地獲得正決定，卻不能獲得，因此知道是不自在的。還有一種說法。下地的法攝屬於上地，因此要修習。上地的法不攝屬於下地，因此不修習。還有一種說法。譬如六種守護法，三十三天（忉利天）爲了防備阿修羅（非天），設定了六種守護。第一是依水而住的龍（Nāga）。第二是杵手神（Vajrapāṇi）。第三是持花鬘神（Puṣpamālin）。第四是常放逸神（Sada-pramādin）。 第五是四天王（Cāturmahārājakāyika）。第六是三十三天。如果依水而住的龍能擊敗阿修羅，其餘五種守護就沒事。如果水住龍不能擊敗，杵手神來幫助，其餘四種守護沒事。如果這兩種不能戰勝，持花鬘神來幫助，其餘三種守護沒事。如果這三種不能戰勝，放逸神來幫助，其餘兩種守護沒事。如果這四種不能戰勝，四天王來幫助，其餘一種守護沒事。如果這五種不能戰勝，三十三天來幫助，帝釋（Indra）就沒事。如果他們都不能戰勝，那時帝釋親自出馬，手執金剛杵（Vajra），降下金剛雹（Vajra hail）。這時阿修羅眾立即退散。如此，見道（Darśanamārga）斷結（Saṃyojana）的對治，在六地（六種禪定境界）中。如果依據未至定（Anāgamya-samādhi）獲得正決定，就在那個禪定境界中見道斷結，見道所斷的煩惱結縛，其餘五地就沒事。如果依據初禪（Prathama Dhyana）獲得正決定，上地就沒事。

【English Translation】 English version Furthermore, some say: If one relies on the higher grounds (higher meditative states) and attains right determination, the dharmas of the lower grounds (lower meditative states) have already been attained, therefore one cultivates them. If one relies on the lower grounds and attains right determination, the dharmas of the higher grounds may or may not be attained, therefore one does not cultivate them. Furthermore, some say: The dharmas of the higher grounds arise from the causes of the lower grounds, but the dharmas of the lower grounds do not arise from the causes of the higher grounds, therefore one does not cultivate them. Furthermore, some say: The dharmas of the lower grounds cannot counteract the higher grounds, but the dharmas of the higher grounds can counteract the lower grounds. Because they cannot counteract, therefore one does not cultivate them. Furthermore, some say: If one relies on the higher grounds and attains right determination, at that time one has already abandoned the desire for the lower grounds, therefore one cultivates them. If one relies on the lower grounds and attains right determination, one may or may not have abandoned the desire for the higher grounds. Even if one has abandoned the desire, one is not free with regard to the dharmas of the higher grounds. Even if one is free, one should immediately attain right determination in the higher grounds, but one cannot attain it, therefore one knows that one is not free. Furthermore, some say: The dharmas of the lower grounds are included in the higher grounds, therefore one cultivates them. The dharmas of the higher grounds are not included in the lower grounds, therefore one does not cultivate them. Furthermore, some say: It is like the six kinds of protective dharmas. The Thirty-three Gods (Trāyastriṃśa) establish six kinds of protection in order to prepare for the Asuras (non-gods). The first is the Nāgas (dragons) who dwell in the water. The second is the Vajrapāṇi (gods holding the vajra scepter). The third is the Puṣpamālin (gods holding flower garlands). The fourth is the Sada-pramādin (gods who are always heedless). The fifth is the Cāturmahārājakāyika (Four Heavenly Kings). The sixth is the Thirty-three Gods. If the Nāgas who dwell in the water can defeat the Asuras, the other five protections are not needed. If the Nāgas who dwell in the water cannot defeat them, the Vajrapāṇi help, and the other four protections are not needed. If these two cannot win, the Puṣpamālin help, and the other three protections are not needed. If these three cannot win, the Sada-pramādin help, and the other two protections are not needed. If these four cannot win, the Cāturmahārājakāyika help, and the other one protection is not needed. If these five cannot win, the Thirty-three Gods help, and Indra (Śakra) is not needed. If they all cannot win, then Indra himself comes forth, holding the Vajra (thunderbolt scepter) and raining down Vajra hail. At that time, the Asura hosts immediately scatter. Thus, the counteraction of severing the Saṃyojana (fetters) by Darśanamārga (the path of seeing) is in the six grounds (six meditative states). If one relies on Anāgamya-samādhi (the Unborn Samadhi) and attains right determination, then in that meditative state one severs the fetters by the path of seeing, and the fetters severed by the path of seeing, the other five grounds are not needed. If one relies on Prathama Dhyana (the First Dhyana) and attains right determination, the higher grounds are not needed.

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。未至禪得修。亦隨順初禪。若依中間二禪三禪亦如是。若依四禪得正決定。彼四禪中見道斷。見道所斷結。下地得修。亦隨順第四禪。復有說者。猶如山陂有六重池次第而下。其在上池次流於下。下池不能逆流於上。如是上地無漏流注下地。是以故修。下地無漏不能流注上地。是以不修。問曰。世第一法頗有覺非有觀耶。有觀非有覺耶。亦有覺有觀耶。非有覺非有觀耶。答曰。有。云何有覺非有觀耶。答曰。如未至禪初禪覺。相應觀是也。所以者何。觀不相應故。云何有觀非有覺。答曰。覺諸中間禪觀相應法。云何有覺有觀。答曰。如未至禪初禪。除其覺觀。余相應法所謂十大地。十善大地及心。云何非有覺非有觀。答曰。謂中間禪觀。諸餘覺觀不相應法。如二禪三禪四禪相應法及色心不相應行。問曰。頗世第一法。非有覺有觀。非無覺有觀。非無覺無觀耶。答曰。有。如未至禪初禪地觀。彼非有覺有觀。所以者何。如說。云何覺觀相應法。答曰。若法與覺觀相應。彼觀唯與覺相應。不與觀相應。云何非無覺有觀。答曰。觀所以者何。如說。云何無覺有觀相應法。答曰。若法不與覺相應與觀相應法。彼觀唯與覺相應。不與觀相應。云何非無覺無觀。答曰。觀。所以者何。如說。云何無覺無觀相應法。答曰。若法不與

【現代漢語翻譯】 現代漢語譯本： 如果未至禪（未能達到禪定的狀態）獲得修習，也隨順於初禪（禪定的第一層境界）。如果依據中間禪、二禪、三禪，情況也是如此。如果依據四禪（禪定的第四層境界）獲得真正的決定，那麼在四禪中就能證見真理並斷除煩惱。見道所斷的煩惱，在下層境界可以修習，也隨順於第四禪。還有一種說法是，就像山坡上有六重池塘，依次向下流動，上面的池塘的水流到下面的池塘，下面的池塘的水不能逆流到上面的池塘。同樣，上層境界的無漏智慧可以流注到下層境界，所以可以修習。下層境界的無漏智慧不能流注到上層境界，所以不能修習。 問：世第一法（世間最高的善法）有沒有隻有覺（Vitarka，粗略的思考）而沒有觀（Vicara，細緻的觀察）的情況？有沒有隻有觀而沒有覺的情況？有沒有既有覺又有觀的情況？有沒有既沒有覺也沒有觀的情況？ 答：有。 問：怎樣是有覺而沒有觀的情況？ 答：比如未至禪和初禪的覺，以及與覺相應的觀就是這種情況。為什麼呢？因為觀不與自身相應。 問：怎樣是有觀而沒有覺的情況？ 答：比如中間禪中與觀相應的法。 問：怎樣是既有覺又有觀的情況？ 答：比如未至禪和初禪，除去覺和觀，其餘的相應法，也就是十大地法（普遍存在於所有心識活動中的十種心理作用），十善大地法（與善良行為相關的十種心理作用）以及心本身。 問：怎樣是既沒有覺也沒有觀的情況？ 答：比如中間禪的觀，以及其他與覺和觀不相應的法，比如二禪、三禪、四禪的相應法，以及色法（物質現象）和心不相應行法（既非物質也非心理的現象）。 問：有沒有世第一法，既不是有覺有觀，也不是無覺有觀，也不是無覺無觀的情況？ 答：有。比如未至禪和初禪的觀。它們不是有覺有觀，為什麼呢？就像經文所說：『什麼是覺觀相應的法？』回答是：『如果一個法與覺和觀相應，那麼這個觀只與覺相應，不與觀自身相應。』 問：怎樣是非無覺有觀的情況？ 答：觀就是這種情況。為什麼呢？就像經文所說：『什麼是無覺有觀相應的法？』回答是：『如果一個法不與覺相應，但與觀相應，那麼這個觀只與覺相應，不與觀自身相應。』 問：怎樣是非無覺無觀的情況？ 答：觀就是這種情況。為什麼呢？就像經文所說：『什麼是無覺無觀相應的法？』回答是：『如果一個法不與』

【English Translation】 English version: If one attains the Unreached Concentration (Avyūha-samādhi, a state before entering the first dhyana) through cultivation, it also accords with the First Dhyana (the first level of meditative absorption). If based on the Intermediate Dhyana, Second Dhyana, or Third Dhyana, it is the same. If based on the Fourth Dhyana (the fourth level of meditative absorption), one attains true determination. Within the Fourth Dhyana, one sees the path and severs the fetters that are severed by seeing the path. Cultivation is possible in the lower realms, and it accords with the Fourth Dhyana. Some say that it is like a mountainside with six tiers of ponds, flowing downwards in sequence. The water in the upper pond flows to the lower pond, but the water in the lower pond cannot flow upwards to the upper pond. Similarly, the undefiled wisdom of the higher realms can flow to the lower realms, so cultivation is possible. The undefiled wisdom of the lower realms cannot flow to the upper realms, so cultivation is not possible. Question: In the Highest Mundane Dharma (Lokāgra-dharma, the highest wholesome dharma in the world), is there a case where there is only Vitarka (initial application of thought, gross thought) without Vicara (sustained application of thought, subtle thought)? Is there a case where there is only Vicara without Vitarka? Is there a case where there is both Vitarka and Vicara? Is there a case where there is neither Vitarka nor Vicara? Answer: Yes. Question: How is there Vitarka without Vicara? Answer: For example, the Vitarka of the Unreached Concentration and the First Dhyana, and the Vicara that is associated with Vitarka. Why? Because Vicara is not associated with itself. Question: How is there Vicara without Vitarka? Answer: For example, the dharmas associated with Vicara in the Intermediate Dhyana. Question: How is there both Vitarka and Vicara? Answer: For example, in the Unreached Concentration and the First Dhyana, excluding Vitarka and Vicara, the remaining associated dharmas, namely the ten universal mental factors (Sarvatraga cetasikas, ten mental functions that are present in every moment of consciousness), the ten wholesome universal mental factors (Kusala-mahābhūmika cetasikas, ten mental functions that are present in every wholesome moment of consciousness), and the mind itself. Question: How is there neither Vitarka nor Vicara? Answer: For example, the Vicara of the Intermediate Dhyana, and other dharmas that are not associated with Vitarka and Vicara, such as the associated dharmas of the Second Dhyana, Third Dhyana, and Fourth Dhyana, as well as form (Rūpa, material phenomena) and citta-viprayukta-saṃskāras (formations that are neither mental nor material). Question: Is there a Highest Mundane Dharma that is neither with Vitarka and Vicara, nor without Vitarka with Vicara, nor without Vitarka and Vicara? Answer: Yes. For example, the Vicara of the Unreached Concentration and the First Dhyana. They are not with Vitarka and Vicara. Why? As it is said in the sutra: 'What are the dharmas associated with Vitarka and Vicara?' The answer is: 'If a dharma is associated with both Vitarka and Vicara, then that Vicara is only associated with Vitarka, not with itself.' Question: How is it not without Vitarka with Vicara? Answer: Vicara is the case. Why? As it is said in the sutra: 'What are the dharmas associated with Vicara without Vitarka?' The answer is: 'If a dharma is not associated with Vitarka but is associated with Vicara, then that Vicara is only associated with Vitarka, not with itself.' Question: How is it not without Vitarka and Vicara? Answer: Vicara is the case. Why? As it is said in the sutra: 'What are the dharmas associated without Vitarka and Vicara?' The answer is: 'If a dharma is not associated with'

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覺觀相應。彼觀雖不與觀相應。與覺相應。問曰。頗世第一法。非與有覺有觀相應。非不是觀耶。答曰。有。禪中間觀。彼不與覺觀相應。非不是觀。問曰。頗世第一法。有覺有觀地非覺唯觀耶。答曰。有。在未至及初禪地覺唯與觀相應非覺。問曰。頗世第一法。在無覺有觀地。非覺非觀相應耶。答曰。有。禪中間觀。問曰。頗世第一法。在有覺有觀地亦有覺有觀無覺有觀無覺無觀耶。答曰。有。云何有覺有觀。如未至禪及初禪地覺觀相應法。云何無覺有觀。即彼覺是也。云何無覺無觀。即彼色心不相應行是也。問曰。頗世第一法。在無覺有觀地無覺有觀無覺無觀耶。答曰。有。云何無覺有觀。如禪中間無覺有觀相應法是。云何無覺無觀耶。彼觀色心不相應行。世第一法。當言樂根相應。乃至廣說。問曰。何故作此論。答曰。先已說世第一法體性所以界地。未說相應。今欲說故。復有說者。先已說世第一法在三地。未說在六地。今欲以根明六地義。分明了了。如觀掌中阿摩勒果。云何世第一法樂根相應。答曰。若依第三禪得世第一法。何者樂根相應。何者非樂根相應。答曰。除樂根。諸餘樂根相應法。何者不相應。答曰。樂根色心不相應行。云何喜根相應。答曰。若依初禪二禪。得世第一法。此中誰與相應。誰不與相

【現代漢語翻譯】 現代漢語譯本 覺與觀是相應的。雖然那個觀不與觀相應，但與覺是相應的。有人問：『是否存在世第一法（Lokuttara-dhamma，指出世間法），它既不與有覺有觀相應，又不是觀呢？』回答是：『存在。禪定中間的觀（Vipassanā-jhāna），它不與覺觀相應，但不是沒有觀。』 有人問：『是否存在世第一法，它存在於有覺有觀之地，但不是覺唯觀（只剩下觀）呢？』回答是：『存在。在未至定（Upacāra-samādhi）和初禪（Paṭhama jhāna）之地，覺只與觀相應，而不是覺本身。』 有人問：『是否存在世第一法，它存在於無覺有觀之地，既不與覺相應，也不與觀相應呢？』回答是：『存在。禪定中間的觀。』 有人問：『是否存在世第一法，它存在於有覺有觀之地，同時具有有覺有觀、無覺有觀、無覺無觀呢？』回答是：『存在。』 『如何是有覺有觀呢？比如在未至定和初禪之地，覺觀相應的法。如何是無覺有觀呢？就是那個覺本身。如何是無覺無觀呢？就是那些與色法和心法不相應的行法（saṅkhāra）。』 有人問：『是否存在世第一法，它存在於無覺有觀之地，同時具有無覺有觀、無覺無觀呢？』回答是：『存在。』 『如何是無覺有觀呢？比如在禪定中間，無覺有觀相應的法。如何是無覺無觀呢？就是那個觀、色法和心法不相應的行法。』 世第一法，應當說是與樂根（sukha vedanā）相應的，乃至廣說。 有人問：『為何要作此論呢？』回答是：『先前已經說了世第一法的體性、所以和界地，但沒有說相應。現在想要說這個。』 還有一種說法是：『先前已經說了世第一法在三地（欲界、色界、無色界），但沒有說在六地（五蘊和涅槃）。現在想要用根（indriya）來闡明六地的意義，使其分明了了，就像觀看掌中的阿摩勒果（āmalaka，一種水果）一樣。』 『如何是世第一法與樂根相應呢？』回答是：『如果依據第三禪（Tatiya jhāna）獲得世第一法，那麼哪些是與樂根相應的，哪些不是與樂根相應的呢？』 回答是：『除了樂根之外，其餘的都是與樂根相應的法。哪些是不相應的呢？』回答是：『樂根、色法和心法不相應的行法。』 『如何是與喜根（somanassa vedanā）相應呢？』回答是：『如果依據初禪（Paṭhama jhāna）和二禪（Dutiya jhāna）獲得世第一法，那麼這裡面誰是與喜根相應的，誰不是與喜根相應的呢？』

【English Translation】 English version Consciousness and observation are corresponding. Although that observation does not correspond with observation, it corresponds with consciousness. Someone asks: 'Is there a Lokuttara-dhamma (Lokuttara-dhamma, supramundane dharma), which neither corresponds with consciousness and observation, nor is it observation?' The answer is: 'There is. The observation in the intermediate stage of meditation (Vipassanā-jhāna), it does not correspond with consciousness and observation, but it is not without observation.' Someone asks: 'Is there a Lokuttara-dhamma, which exists in the realm of consciousness and observation, but is not just observation (only observation remains)?' The answer is: 'There is. In the realm of access concentration (Upacāra-samādhi) and the first jhana (Paṭhama jhāna), consciousness only corresponds with observation, and is not consciousness itself.' Someone asks: 'Is there a Lokuttara-dhamma, which exists in the realm of without consciousness but with observation, neither corresponds with consciousness nor with observation?' The answer is: 'There is. The observation in the intermediate stage of meditation.' Someone asks: 'Is there a Lokuttara-dhamma, which exists in the realm of with consciousness and observation, and simultaneously has with consciousness and observation, without consciousness but with observation, and without consciousness and without observation?' The answer is: 'There is.' 'How is it with consciousness and observation? For example, in the realm of access concentration and the first jhana, the dharmas corresponding with consciousness and observation. How is it without consciousness but with observation? It is that consciousness itself. How is it without consciousness and without observation? It is those formations (saṅkhāra) that do not correspond with form and mind.' Someone asks: 'Is there a Lokuttara-dhamma, which exists in the realm of without consciousness but with observation, and simultaneously has without consciousness but with observation, and without consciousness and without observation?' The answer is: 'There is.' 'How is it without consciousness but with observation? For example, in the intermediate stage of meditation, the dharmas corresponding with without consciousness but with observation. How is it without consciousness and without observation? It is that observation, form, and the formations that do not correspond with mind.' The Lokuttara-dhamma, it should be said that it corresponds with the pleasure faculty (sukha vedanā), and so on. Someone asks: 'Why is this treatise made?' The answer is: 'Previously, the nature, reason, and realm of the Lokuttara-dhamma have been discussed, but the correspondence has not been discussed. Now, we want to discuss this.' There is another saying: 'Previously, the Lokuttara-dhamma has been discussed in the three realms (desire realm, form realm, formless realm), but it has not been discussed in the six realms (five aggregates and Nirvana). Now, we want to use the faculty (indriya) to clarify the meaning of the six realms, making it clear like looking at an amalaka fruit (āmalaka, a kind of fruit) in the palm of the hand.' 'How does the Lokuttara-dhamma correspond with the pleasure faculty?' The answer is: 'If the Lokuttara-dhamma is attained based on the third jhana (Tatiya jhāna), then which are corresponding with the pleasure faculty, and which are not corresponding with the pleasure faculty?' The answer is: 'Except for the pleasure faculty, the rest are the dharmas corresponding with the pleasure faculty. Which are not corresponding?' The answer is: 'The pleasure faculty, form, and the formations that do not correspond with mind.' 'How does it correspond with the joy faculty (somanassa vedanā)?' The answer is: 'If the Lokuttara-dhamma is attained based on the first jhana (Paṭhama jhāna) and the second jhana (Dutiya jhāna), then who is corresponding with the joy faculty, and who is not corresponding with the joy faculty?'

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應。除喜根。諸餘喜根相應法。誰不與相應。喜根色心不相應行。云何舍根相應。答曰。若依未至禪第四禪。得世第一法是也。問曰。何以不說禪中間耶。答曰。應作是說。若依未至中間禪第四禪。得世第一法。而不爾者有何義。答曰。中間禪通名未至。是中誰與相應。誰不與相應。誰與相應。除舍根諸餘舍根相應法。誰不與相應。舍根色心不相應行。頗有世第一法。不與喜根樂根舍根相應耶。答曰。有。色心不相應行。頗有相應法而不與世第一法相應耶。答曰。有。即三根體是也。世第一法。當言一心為多心。乃至廣說。問曰。何以作此論。答曰。先已說世第一法體性。已說所以。已說界。已說地。已說根相應。未說現在前。今欲說故。或有說者。言世第一法是相續現前。為止彼人如是意。欲顯世第一法現在前一剎那故。或有說者。先說諸心心數法次第得正決定。或謂有心心數法多彼剎那亦多。為決定此義故。而作此論。復有說者。相續有三種。一時相續。二生相續。三相似相續。或謂無二相續。唯有相似相續。如彌沙塞部所說。為止彼人意故。而作此論。世第一法。當言一心為眾多心。答曰。當言一心。不當言眾多心。問曰。如世第一法現在前。未來心心數法修。亦名世第一法。此中何以不說。答曰。彼亦應說而

【現代漢語翻譯】 現代漢語譯本 應（應該）。除喜根（喜受）。諸餘喜根相應法（與喜受相應的其他法）。誰不與相應？喜根、色（物質）、心（精神）、不相應行（非心非色的事物）。云何舍根（舍受）相應？答曰：若依未至禪（未到地定）、第四禪（第四禪定），得世第一法（世間第一法）是也。 問曰：何以不說禪中間耶？答曰：應作是說：若依未至、中間禪（中間禪定）、第四禪，得世第一法。而不爾者有何義？答曰：中間禪通名未至。是中誰與相應？誰不與相應？誰與相應？除舍根，諸餘舍根相應法。誰不與相應？舍根、色、心、不相應行。頗有世第一法，不與喜根、樂根（樂受）、舍根相應耶？答曰：有。色、心、不相應行。 頗有相應法而不與世第一法相應耶？答曰：有。即三根體是也。世第一法，當言一心為多心？乃至廣說。問曰：何以作此論？答曰：先已說世第一法體性，已說所以，已說界（界限），已說地（層次），已說根相應，未說現在前，今欲說故。或有說者，言世第一法是相續現前，為止彼人如是意，欲顯世第一法現在前一剎那故。或有說者，先說諸心心數法（精神現象及其屬性）次第得正決定，或謂有心心數法多彼剎那亦多，為決定此義故，而作此論。復有說者，相續有三種：一時相續，二生相續，三相似相續。或謂無二相續，唯有相似相續，如彌沙塞部（一個佛教部派）所說。為止彼人意故，而作此論。世第一法，當言一心為眾多心？答曰：當言一心，不當言眾多心。 問曰：如世第一法現在前，未來心心數法修，亦名世第一法，此中何以不說？答曰：彼亦應說而

【English Translation】 English version Should. Except for the joy faculty (sukha indriya - feeling of joy). Which other phenomena associated with the joy faculty do not correspond? The joy faculty, material form (rupa), mind (citta), and non-associated formations (viprayukta-samskaras). How does the indifference faculty (upekkha indriya - feeling of equanimity) correspond? Answer: If, relying on the preliminary concentration (未至禪 - avigata samadhi) and the fourth dhyana (第四禪 - caturtha dhyana), one attains the highest mundane dharma (世第一法 - laukikagradharma), that is it. Question: Why is the intermediate dhyana (禪中間 - dhyananantara) not mentioned? Answer: It should be said: If, relying on the preliminary, intermediate, and fourth dhyanas, one attains the highest mundane dharma. What is the meaning of not doing so? Answer: The intermediate dhyana is generally called preliminary. Among these, who corresponds? Who does not correspond? Who corresponds? Except for the indifference faculty, which other phenomena associated with the indifference faculty do not correspond? The indifference faculty, material form, mind, and non-associated formations. Are there any highest mundane dharmas that do not correspond with the joy faculty, pleasure faculty (樂根 - somanassa indriya - feeling of pleasure), and indifference faculty? Answer: Yes. Material form, mind, and non-associated formations. Are there any associated phenomena that do not correspond with the highest mundane dharma? Answer: Yes. Namely, the essence of the three faculties. Should the highest mundane dharma be said to be one mind or many minds? And so on, extensively. Question: Why is this treatise made? Answer: The nature of the highest mundane dharma has already been explained, the reason has been explained, the realm (界 - dhatu) has been explained, the level (地 - bhumi) has been explained, the correspondence of the faculties has been explained, but the present moment has not been explained, so now it is intended to explain it. Or some say that the highest mundane dharma is continuously present, to stop such people from thinking so, it is intended to show that the highest mundane dharma is present for a single moment. Or some say that the mental factors (心數法 - caitasikas) are first said to be rightly determined in sequence, or it is thought that if there are many mental factors, there are also many moments, to determine this meaning, this treatise is made. Furthermore, some say that there are three kinds of continuity: simultaneous continuity, birth continuity, and similar continuity. Or it is thought that there are no two continuities, only similar continuity, as said by the Mahisasaka school (彌沙塞部 - a Buddhist school). To stop such people from thinking so, this treatise is made. Should the highest mundane dharma be said to be one mind or many minds? Answer: It should be said to be one mind, not many minds. Question: As the highest mundane dharma is present, the future mental factors are cultivated, and are also called the highest mundane dharma, why is this not mentioned here? Answer: That should also be mentioned, but

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不說者。當知此義是有餘之說。如有餘義。簡略義亦如是。復有說者。彼未來者屬現在。若說現世當知亦說未來。復有說者。若能與次第緣。是中說之。如是義應如先以次第說。問曰。以何等故。世第一法當言一心。應說所以。不但以言故。此義便立。答曰。此心心法。次第便不起。世間有漏心唯生。無漏苦法忍相應心。若當起者無有是處。為分別故。設使起者。若小若相似若勝。若當小者。不能得正決定。所以者何。不以衰退。未成道得正決定。應以勝進勢力道得正決定。若相似者。亦不能得正決定。所以者何。先不以此道得正決定。如初剎那。后剎那亦爾。如初剎那。留難停住不得正決定。后眾多剎那。亦留難停住不得正決定。如初剎那不能取聖道。后眾多剎那亦不能取聖道。問曰。若然者修道中。若以下心。亦不能取聖道。答曰。見道異本曾得道異。若當勝者。亦不能得正決定。所以者何。前者則非世第一法。問曰。若非者為是何法。答曰。是增上忍。后是世第一法。問曰。以何等故修道中若相似若小。能與無漏作次第。見道唯勝。答曰。修道是本曾得道不多用功力。而現在前。是以若相似若小。能作次第。見道是未曾得道。多用功力乃現在前。是以必用。勝者世第一法。於世第一法因威勢。因者共生因。相應

【現代漢語翻譯】 現代漢語譯本： 關於『不說者』，應當知道這種說法是有保留的說法。如果是有保留的說法，那麼簡略的說法也是如此。還有一種說法，他們認為未來屬於現在。如果說的是現世，應當知道也是在說未來。還有一種說法，如果能夠與次第緣分相應，那就是在其中所說的。像這樣的意義，應該像先前那樣按照次第來說。 有人問：因為什麼緣故，世第一法（Lokikāgra-dharma，世間最高的善法）應當被稱為一心？應該說明原因。不能僅僅因為言語，這個意義就能成立。回答說：因為這個心和心法，次第便不能生起。世間有漏的心只能生起，而與無漏的苦法忍（苦諦相應的忍）相應的心，如果能夠生起，那是不可能的。 爲了分別說明，假設（苦法忍）能夠生起，如果是弱小的，或者相似的，或者殊勝的，如果是弱小的，就不能得到正確的決定。為什麼呢？因為不因為衰退，未成道就得到正確的決定，應該憑藉殊勝增進的勢力之道才能得到正確的決定。如果是相似的，也不能得到正確的決定。為什麼呢？因為先前不憑藉這個道得到正確的決定，就像最初的剎那，後面的剎那也是這樣。就像最初的剎那，有留難停滯而不能得到正確的決定，後面的眾多剎那，也有留難停滯而不能得到正確的決定。就像最初的剎那不能取得聖道，後面的眾多剎那也不能取得聖道。 有人問：如果這樣，那麼在修道中，如果以低下的心，也不能取得聖道。回答說：見道（Darsana-marga，見諦道）與根本不同，曾經得道也與根本不同。如果是殊勝的，也不能得到正確的決定。為什麼呢？因為前者就不是世第一法。有人問：如果不是，那是什麼法呢？回答說：是增上忍（adhimoksha-ksanti），後面才是世第一法。 有人問：因為什麼緣故，在修道中，如果是相似的或者弱小的，能夠與無漏法作為次第，而見道唯有殊勝的才能做到？回答說：修道是根本，曾經得道，不需要多用功力就能顯現。因此，如果是相似的或者弱小的，能夠作為次第。見道是未曾得道，需要多用功力才能顯現。因此，必須用殊勝的世第一法。世第一法，憑藉世第一法的因緣勢力。因緣，指的是共生因（sahabhu-hetu，共同生起之因）。相應（samprayukta）。

【English Translation】 English version: Regarding 'the one who does not speak,' know that this meaning is a statement with remainder. If there is a remainder meaning, the abbreviated meaning is also the same. Furthermore, some say that the future belongs to the present. If one speaks of the present world, know that one also speaks of the future. Furthermore, some say that if one can be associated with sequential conditions, it is spoken of within. Such a meaning should be spoken of sequentially as before. The question is asked: For what reason should the Lokikāgra-dharma (highest mundane dharma) be called one mind? The reason should be explained. This meaning cannot be established merely by words. The answer is: Because this mind and mental factors cannot arise sequentially. Worldly defiled minds can only arise, and a mind associated with the Anulomika-ksanti (acceptance of suffering truth) cannot arise. If it could arise, it would be impossible. For the sake of distinguishing, suppose that (Anulomika-ksanti) could arise. If it is weak, similar, or superior, if it is weak, one cannot obtain a correct determination. Why? Because one does not obtain a correct determination by declining, without having attained the path. One should obtain a correct determination by the power of the superior and advancing path. If it is similar, one also cannot obtain a correct determination. Why? Because one did not previously obtain a correct determination by this path. Just like the first moment, the subsequent moments are also like this. Just like the first moment, there are obstacles and stagnation, and one cannot obtain a correct determination. The subsequent many moments also have obstacles and stagnation, and one cannot obtain a correct determination. Just like the first moment cannot attain the noble path, the subsequent many moments also cannot attain the noble path. The question is asked: If that is the case, then in the path of cultivation, if one uses a lower mind, one also cannot attain the noble path. The answer is: The path of seeing (Darsana-marga) is different from the root, and having previously attained the path is also different from the root. If it is superior, one also cannot obtain a correct determination. Why? Because the former is not the Lokikāgra-dharma. The question is asked: If it is not, then what dharma is it? The answer is: It is adhimoksha-ksanti (increased acceptance), and the latter is the Lokikāgra-dharma. The question is asked: For what reason, in the path of cultivation, if it is similar or weak, can it be sequential with the undefiled, while only the superior can do so in the path of seeing? The answer is: The path of cultivation is the root, and having previously attained the path, it appears without much effort. Therefore, if it is similar or weak, it can be sequential. The path of seeing is the path that has not been attained before, and it appears only with much effort. Therefore, it is necessary to use the superior Lokikāgra-dharma. The Lokikāgra-dharma relies on the power of the Lokikāgra-dharma. The condition refers to the sahabhu-hetu (co-arising cause). Samprayukta (associated).

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因。相似因。三因者是總說義。若別說者。過去於過去。二因相應共生。過去于未來一相似因。未來於未來。二因相應共生。現在於現在二因相應共生。現在於未來一相似因。不障礙生得法。是威勢緣。

世第一法當言退。當言不退。乃至廣說。問曰。何故作此論。答曰。前已說世第一法體性所以界地根一心。未說不退。今欲說故而作此論。或有說。世第一法是退者。為止彼人意故。又欲去他義顯自義與法相相應故。問曰。世第一法。當言退。當言不退耶。答曰。不退。問曰。云何不退。應說其所以。不可但以言故。此義便立。答曰。世第一法。隨順諦。轉近諦。垂入諦。云何隨順諦。隨順見道故。云何轉近諦。轉近見道故。云何垂入諦。垂入見道故。復有說者。隨順道諦。轉近道諦。垂入道諦。復有說者。隨順苦法忍。轉近苦法忍。垂入苦法忍。世第一法。于苦法忍有二種轉近。一隨順轉近。二垂入轉近。彼中間不起不相似有漏心。使苦法忍不現在前。問曰。世第一法是有漏心。向言不起不相似有漏心苦法忍是不相似心。何以言有漏是不相似心無漏是相似心耶。答曰。世第一法。惡賤有漏心。以惡賤故。言不相似。無漏言相似。猶如有人為自親里之所苦惱。親近他人作親里想。于自所親作他人想。彼亦如是。

【現代漢語翻譯】 現代漢語譯本 因。相似因。三因是指總括的說法。如果分別來說，過去對過去，兩種因相應共同產生。過去對未來，一種相似因產生。未來對未來，兩種因相應共同產生。現在對現在，兩種因相應共同產生。現在對未來，一種相似因產生。不障礙生得法，這是威勢緣。

世第一法，應當說是退轉，還是不退轉，乃至廣說。問：為什麼要做這部論？答：前面已經說了世第一法的體性、所以、界、地、根、一心，沒有說不退轉。現在想要說這個，所以做這部論。或者有人說，世第一法是退轉的，爲了阻止那個人的想法。又想去除他人的觀點，顯明自己的觀點，與法相相應。問：世第一法，應當說是退轉，還是不退轉呢？答：不退轉。問：為什麼不退轉？應該說出其中的原因。不能只用言語，這個道理就能成立。答：世第一法，隨順真諦，接近真諦，將要進入真諦。怎樣是隨順真諦？隨順見道的緣故。怎樣是接近真諦？接近見道的緣故。怎樣是即將進入真諦？即將進入見道的緣故。還有人說，隨順道諦，接近道諦，即將進入道諦。還有人說，隨順苦法忍（Kshanti-dharma-utpāda，對苦諦的忍可），接近苦法忍，即將進入苦法忍。世第一法，對於苦法忍有兩種接近，一是隨順接近，二是即將進入接近。在那中間不起不相似的有漏心，使得苦法忍不能現在前。問：世第一法是有漏心，前面說不起不相似的有漏心，苦法忍是不相似心。為什麼說有漏是不相似心，無漏是相似心呢？答：世第一法，厭惡輕賤有漏心。因為厭惡輕賤的緣故，說不相似。無漏說是相似。猶如有人被自己的親人所苦惱，親近他人，把他們當作親人看待，對於自己的親人，卻把他們當作他人看待。世第一法也是這樣。

【English Translation】 English version Cause. Similar cause. The three causes are a general explanation. If explained separately, in the past towards the past, two causes arise together in correspondence. In the past towards the future, one similar cause arises. In the future towards the future, two causes arise together in correspondence. In the present towards the present, two causes arise together in correspondence. In the present towards the future, one similar cause arises. Not obstructing the arising of attainable dharmas, this is the cause of power.

The highest mundane dharma, should it be said to regress or not regress, and so on, extensively explained. Question: Why is this treatise made? Answer: Previously, the nature, reason, realm, ground, root, and one-pointedness of mind of the highest mundane dharma have been explained, but not its non-regression. Now, wanting to explain this, this treatise is made. Or, some say that the highest mundane dharma regresses, to stop that person's intention. Also, wanting to remove others' views, manifest one's own views, and correspond with the characteristics of the Dharma. Question: The highest mundane dharma, should it be said to regress or not regress? Answer: It does not regress. Question: Why does it not regress? The reason should be explained. This principle cannot be established merely with words. Answer: The highest mundane dharma, accords with the truth, approaches the truth, is about to enter the truth. How does it accord with the truth? Because it accords with the path of seeing (Darśanamārga). How does it approach the truth? Because it approaches the path of seeing. How is it about to enter the truth? Because it is about to enter the path of seeing. Some also say that it accords with the truth of the path (Mārgasatya), approaches the truth of the path, and is about to enter the truth of the path. Some also say that it accords with the forbearance towards the suffering of dharmas (Kshanti-dharma-utpāda, acceptance of the truth of suffering), approaches the forbearance towards the suffering of dharmas, and is about to enter the forbearance towards the suffering of dharmas. The highest mundane dharma has two kinds of approach towards the forbearance towards the suffering of dharmas: one is according approach, and the other is about-to-enter approach. In between, dissimilar defiled minds do not arise, causing the forbearance towards the suffering of dharmas not to manifest. Question: The highest mundane dharma is a defiled mind. Earlier it was said that dissimilar defiled minds do not arise, and the forbearance towards the suffering of dharmas is a dissimilar mind. Why is it said that defilement is a dissimilar mind, and non-defilement is a similar mind? Answer: The highest mundane dharma despises and disdains defiled minds. Because of despising and disdaining, it is said to be dissimilar. Non-defilement is said to be similar. It is like someone who is troubled by their own relatives, approaches others and regards them as relatives, while regarding their own relatives as others. It is the same with the highest mundane dharma.

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復有說者。世第一法。苦法忍同辦一事故。所謂舍凡夫事。得住聖法。猶如士夫渡河渡谷渡山渡坑。乃至廣說。渡河者。從此至彼。渡谷者。從此岸至彼岸。渡山者。從此山至彼山。渡坑者。從高至下從下至高。猶如有人從高上墮。未至地頃。便作是念。欲還本處得如意不。答曰。不得。假使彼人。若以神足。若以咒術。若以藥草。還至本處可有是事。住世第一法時。無有一法能障苦法忍使不現前。譬如閻浮提有五大河。一名恒伽。二名夜摩那。三名薩羅由。四名阿夷羅跋提。五名摩醯。流趣大海。乃至廣說。問曰。前喻后喻有何差別。答曰。無有差別。所以者何。欲因二喻以明一義令分明故。復有說者。前者以內法具為喻。後者以外法具為喻。復有說者。前喻為止內留難法。后喻為止外留難法。復有說者。前喻為止不如法事。后喻為顯如法事。彼五河流趣大海。無能制者無能遮者。無能住者無能移者。彼五大河流趣大海。頗有人能遮住者不。答曰。無也。若以神足咒術藥草。使彼大河停住不流。未足為難。無有一法能障世第一法使苦法忍不現在前。造此經時在於東方。此五大河在於東方。故以為喻。復有四大河。從阿耨達池出流趣大海。一名𠷐伽。二名辛頭。三名博叉。四名私陀。彼𠷐伽河從金象口出。繞阿耨達池

一匝流趣東海。彼辛頭河從銀牛口出。亦繞大池一匝流趣南海。彼博叉河從琉璃馬口出。繞大池一匝流趣西海。彼私陀河從頗梨師子口出。繞大池一匝流趣北海。彼𠷐伽河有四大河。以為眷屬。一夜摩那。二薩羅由。三阿夷羅跋提。四名摩醯。彼辛頭河亦有四大河。以為眷屬。一名毗婆奢。二名伊羅跋提。三名奢多頭。四名毗德多。彼博叉河有四大河。以為眷屬。一名婆那。二名毗多羅尼。三名朋𠍽。四名究仲婆。彼私陀河亦有四大河。以為眷屬。一名薩梨。二名毗摩。三名那提。四名毗壽波婆。此中唯說廣大有名字者。然彼四河各有五百眷屬。合有二千流趣大海。頗有人能遮住者不。答曰。不能。無有是處。以分別故假使有人。以神足咒術藥草。能令彼河停住不流。未足為難。無有一法能障世第一法使苦法忍不現在前。複次世第一法。與苦法忍。作次第緣。此文是根本義第一答。所以者何。彼世第一法生時。能與苦法忍次第緣果。若此法能與彼法次第緣果者。此法無有眾生。若法若咒術藥草。若佛若辟支佛若聲聞。能作障礙。使第二剎那不現在前者。無有一法速於心者。能于爾時為作障礙。使不能得正決定。彼言無有一法速於心者。即苦法忍相應心是也。作義者說曰。以何次第故。世第一法不當言退。答曰。或有說

【現代漢語翻譯】 現代漢語譯本 一匝流趣東海（Vajra River flows to the Eastern Sea）。那條辛頭河（Sindhu River，印度河）從銀牛口流出，也繞著大池一匝后流向南海。那條博叉河（Bokshu River）從琉璃馬口流出，繞著大池一匝后流向西海。那條私陀河（Sita River）從頗梨獅子口流出，繞著大池一匝后流向北海。那條𠷐伽河（Ganga River，恒河）有四大河作為眷屬，一是夜摩那（Yamuna），二是薩羅由（Sarayu），三是阿夷羅跋提（Ajiravati），四是摩醯（Mahi）。那條辛頭河（Sindhu River，印度河）也有四大河作為眷屬，一是毗婆奢（Vipasha），二是伊羅跋提（Iravati），三是奢多頭（Shatadru），四是毗德多（Vitasta）。那條博叉河（Bokshu River）有四大河作為眷屬，一是婆那（Vana），二是毗多羅尼（Vaitarani），三是朋𠍽（Ponga），四是究仲婆（Kyujongba）。那條私陀河（Sita River）也有四大河作為眷屬，一是薩梨（Sali），二是毗摩（Vima），三是那提（Nadi），四是毗壽波婆（Vishvabhava）。 這裡只說了廣大且有名字的河流，然而那四條河各自有五百條眷屬河流，總共有兩千條河流流向大海，是否有人能夠阻止它們呢？回答說：不能，沒有這種可能。因為是分別的緣故。假使有人用神足、咒術、藥草，能夠讓那些河流停止流動，也不算困難。沒有一種法能夠阻礙世第一法，使得苦法忍不立即生起。而且，世第一法與苦法忍，是次第緣。這段文字是根本義的第一個回答。為什麼這麼說呢？因為世第一法生起時，能夠與苦法忍作為次第緣的果。如果這個法能夠與那個法作為次第緣的果，那麼這個法就沒有眾生，沒有法，沒有咒術藥草，沒有佛，沒有辟支佛，沒有聲聞，能夠作為障礙，使得第二個剎那不能立即生起。沒有一種法比心更快，能夠在那個時候作為障礙，使得不能得到正確的決定。所說的沒有一種法比心更快，就是與苦法忍相應的心。作義者說：以什麼樣的次第，世第一法不應該說是退轉呢？回答說：或許有這種說法。

【English Translation】 English version The Vajra River flows to the Eastern Sea. The Sindhu River (Indus River) flows from the mouth of a silver ox, also circling the great lake once before flowing to the Southern Sea. The Bokshu River flows from the mouth of a lapis lazuli horse, circling the great lake once before flowing to the Western Sea. The Sita River flows from the mouth of a crystal lion, circling the great lake once before flowing to the Northern Sea. The Ganga River (Ganges River) has four great rivers as its retinue: first, the Yamuna; second, the Sarayu; third, the Ajiravati; and fourth, the Mahi. The Sindhu River (Indus River) also has four great rivers as its retinue: first, the Vipasha; second, the Iravati; third, the Shatadru; and fourth, the Vitasta. The Bokshu River has four great rivers as its retinue: first, the Vana; second, the Vaitarani; third, the Ponga; and fourth, the Kyujongba. The Sita River also has four great rivers as its retinue: first, the Sali; second, the Vima; third, the Nadi; and fourth, the Vishvabhava. Here, only the large and named rivers are mentioned, but each of those four rivers has five hundred tributary rivers, totaling two thousand rivers flowing into the great sea. Is there anyone who can stop them? The answer is: no, there is no such possibility, because of the nature of differentiation. Even if someone were to use supernatural powers, mantras, or herbs to stop those rivers from flowing, it would not be difficult. There is no dharma that can obstruct the Worldly First Dharma (世第一法), preventing the arising of the Acceptance of Suffering (苦法忍). Furthermore, the Worldly First Dharma and the Acceptance of Suffering are sequential conditions. This passage is the first answer of the fundamental meaning. Why is this so? Because when the Worldly First Dharma arises, it can serve as the sequential condition for the result of the Acceptance of Suffering. If this dharma can serve as the sequential condition for the result of that dharma, then this dharma has no sentient beings, no dharma, no mantras or herbs, no Buddha, no Pratyekabuddha, no Shravaka, that can act as an obstacle, preventing the immediate arising of the second moment. There is no dharma faster than the mind that can act as an obstacle at that time, preventing the attainment of correct determination. What is said to be no dharma faster than the mind is the mind associated with the Acceptance of Suffering. Those who explain the meaning say: In what sequence should the Worldly First Dharma not be said to regress? The answer is: Perhaps there is such a saying.

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者。根本牢固故。彼行者修佈施時。悉以迴向解脫持戒不凈安般念處七處善暖頂忍亦迴向解脫。是名根本牢固。復有說者。世第一法后次生見道。無有退見道者。彼亦不退。復有說者。世第一法后次生忍智。無有退忍智者。彼亦不退。復有說者。世第一法后。乃至斷非想非非想處見道所斷結。無有退非想非非想處見道所斷結者。彼亦不退。復有說者。世第一法。是勝進分善根。無有退勝進分善根者。暖法有三種。退分住分勝進分。頂亦有三種。忍有二種住分勝進分。世第一法。有一種。謂勝進分。問曰。此皆是達分善根。何以說三種。答曰。名數異耳。如定犍度說。此善根有三種。於此善根退者名退分。不退不進名住分。勝進者名勝進分。彼說三種。此說達分善根。名數異耳。復有說者。此善根是一剎那。無有退半剎那者。問曰。頗有二聖人同生一處。於世第一法。一成就。一不成就耶。答曰。有。一依初禪得正決定。二依第二禪得正決定。彼俱命終生二禪中。彼依初禪得正決定。則不成就。所以者何。以離地故失。依二禪者。彼則成就。問曰。頗二阿羅漢俱在欲界中。於世第一法。一成就。一不成就耶。答曰。有。一依初禪得正決定。二依二禪得正決定。彼俱命終。生二禪中陰中得阿羅漢果。彼依初禪得正決定者。

【現代漢語翻譯】 現代漢語譯本 根本牢固是因為這個原因。修行者在修佈施時，都將功德迴向于解脫，持戒的清凈，以及安般念處（專注呼吸的禪修方法），七處善（七種善法），善暖位（修行中的一種境界），頂位（修行中的一種境界），忍位（修行中的一種境界），也同樣迴向于解脫。這叫做根本牢固。還有一種說法是，在世第一法（四善根位的最高位）之後，緊接著生起見道（證悟的第一階段），沒有從見道退轉的人，也不會從世第一法退轉。還有一種說法是，在世第一法之後，緊接著生起忍位和智位（智慧），沒有從忍位和智位退轉的人，也不會從世第一法退轉。還有一種說法是，在世第一法之後，乃至斷除非想非非想處（禪定的最高境界）見道所斷的煩惱結縛，沒有從非想非非想處見道所斷的煩惱結縛退轉的人，也不會從世第一法退轉。還有一種說法是，世第一法是勝進分善根（不斷進步的善根），沒有從勝進分善根退轉的人。暖法有三種：退分（退步的）、住分（停滯的）、勝進分（進步的）。頂位也有三種。忍位有兩種：住分、勝進分。世第一法只有一種，就是勝進分。有人問：這些都是趨向于證悟的善根，為什麼說有三種？回答說：只是名稱不同而已。就像在定犍度（關於禪定的章節）中所說，這種善根有三種。對於這種善根退步的叫做退分，不退步也不進步的叫做住分，不斷進步的叫做勝進分。那裡說了三種，這裡說趨向于證悟的善根，只是名稱不同而已。還有一種說法是，這種善根只存在一剎那，沒有退半剎那的說法。有人問：是否會有兩個聖人同時生在一個地方，對於世第一法，一個成就，一個不成就呢？回答說：有。一個依靠初禪（色界的第一禪定）得到正決定（正確的決定），一個依靠第二禪（色界的第二禪定）得到正決定。他們都命終后，轉生到二禪天中。那個依靠初禪得到正決定的人，就不成就世第一法。為什麼呢？因為離開了初禪的境界就失去了。而那個依靠二禪得到正決定的人，他就成就世第一法。有人問：是否會有兩個阿羅漢（已證悟的聖人）都在欲界中，對於世第一法，一個成就，一個不成就呢？回答說：有。一個依靠初禪得到正決定，一個依靠二禪得到正決定。他們都命終后，在二禪的中陰身（死亡到投胎之間的狀態）中證得阿羅漢果。那個依靠初禪得到正決定的人，

【English Translation】 English version The reason for fundamental firmness is this. When a practitioner cultivates generosity (佈施, bùshī), they dedicate all the merit towards liberation (解脫, jiětuō), the purity of upholding precepts, mindfulness of breathing (安般念處, ānbān niànchù), the seven wholesome qualities (七處善, qī chù shàn), the 'warmth' stage (善暖, shàn nuǎn), the 'peak' stage (頂, dǐng), and the 'acceptance' stage (忍, rěn), also dedicating them towards liberation. This is called fundamental firmness. Another explanation is that after the 'highest mundane dharma' (世第一法, shì dì yī fǎ, the highest of the four roots of goodness), the path of seeing (見道, jiàndào, the first stage of enlightenment) arises immediately. One who does not regress from the path of seeing also does not regress from the highest mundane dharma. Another explanation is that after the highest mundane dharma, the stages of acceptance and wisdom (智, zhì) arise immediately. One who does not regress from acceptance and wisdom also does not regress from the highest mundane dharma. Another explanation is that after the highest mundane dharma, up to the severing of the fetters to be severed by the path of seeing in the realm of neither perception nor non-perception (非想非非想處, fēi xiǎng fēi fēi xiǎng chù, the highest realm of meditative absorption), one who does not regress from the fetters to be severed by the path of seeing in the realm of neither perception nor non-perception also does not regress from the highest mundane dharma. Another explanation is that the highest mundane dharma is a root of goodness that is progressive (勝進分善根, shèng jìn fēn shàn gēn). One who does not regress from a progressive root of goodness does not regress from the highest mundane dharma. There are three types of 'warmth': regressive, stable, and progressive. There are also three types of 'peak'. There are two types of 'acceptance': stable and progressive. There is only one type of highest mundane dharma, namely, progressive. Someone asks: These are all roots of goodness that lead to attainment, so why are there three types? The answer is: The names are different. Just as it is said in the section on concentration (定犍度, dìng qiántuó), there are three types of this root of goodness. One who regresses from this root of goodness is called regressive, one who neither regresses nor progresses is called stable, and one who progresses is called progressive. There it speaks of three types, here it speaks of roots of goodness that lead to attainment; the names are different. Another explanation is that this root of goodness exists for only a moment; there is no such thing as regressing half a moment. Someone asks: Is it possible for two sages to be born in the same place, one attaining the highest mundane dharma and the other not? The answer is: Yes. One attains right determination (正決定, zhèng juédìng) based on the first dhyana (初禪, chū chán, the first meditative absorption in the form realm), and the other attains right determination based on the second dhyana (二禪, èr chán, the second meditative absorption in the form realm). They both die and are reborn in the second dhyana realm. The one who attained right determination based on the first dhyana does not attain the highest mundane dharma. Why? Because they lose it by leaving that realm. The one who attained it based on the second dhyana does attain it. Someone asks: Is it possible for two Arhats (阿羅漢, ā luó hàn, enlightened beings) to be in the desire realm, one attaining the highest mundane dharma and the other not? The answer is: Yes. One attains right determination based on the first dhyana, and the other attains right determination based on the second dhyana. They both die and attain Arhatship in the intermediate state (中陰身, zhōngyīnshēn, the state between death and rebirth) of the second dhyana. The one who attained right determination based on the first dhyana,

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則不成就。所以者何。以離地故失。問曰。頗有聖人不成就世第一法。成就世第一法解脫得耶。答曰。有。依初禪得正決定。彼命終生二禪中。以離地故。不成就世第一法。彼成就世第一法解脫得。彼得以二禪所攝故。若命終生三禪以上。則不成就世第一法。問曰。頗有聖人不成就世第一法。亦不成就解脫得耶。答曰。有。依初禪得正決定。彼若命終。生第三禪以上。則不成就世第一法及解脫得。

如經說。諸比丘。我不見一法速疾迴轉過於心者。難以喻知。乃至廣說。問曰。言速疾迴轉者。為於世耶為于緣耶。若於世者。一切有為法。亦隨世速疾迴轉。不但心也。若於緣者。諸心心數法受緣。亦速疾迴轉。不但心也。答曰。此中亦說世速疾迴轉。亦說緣速疾迴轉。謂一身中非謂一剎那也。若一剎那言速疾迴轉者。則有少分速疾迴轉。少分不速疾迴轉。亦無于緣速疾迴轉。所以者何。如說若法能緣彼法。或時不緣。無有是事。是以說世之與緣速疾迴轉。謂一身中非謂一剎那。彼一身中。或生善心或時染污。或時不隱沒無記。或依眼生。乃至依意生。若緣色生乃至緣法生。問曰。若於世于緣。名速疾迴轉者。心心數法。亦於世于緣。速疾迴轉。何以獨言心耶。答曰。或有說者。此是世尊有餘之說。亦是世尊為化眾

【現代漢語翻譯】 現代漢語譯本： 則不能成就。為什麼呢？因為離開了（初禪的）基礎的緣故而失去（世第一法）。

問：有沒有聖人不能成就世第一法，但成就世第一法解脫的呢？

答：有。依靠初禪獲得正決定（指入流果），此人命終後生到二禪天中，因為離開了（初禪的）基礎，所以不能成就世第一法，但他成就了世第一法解脫，因為他獲得了二禪所包含的（解脫）。如果命終後生到三禪以上的天界，則不能成就世第一法。

問：有沒有聖人不能成就世第一法，也不能成就解脫的呢？

答：有。依靠初禪獲得正決定（指入流果），此人如果命終，生到第三禪以上的天界，則不能成就世第一法及解脫。

如經中所說：『諸位比丘，我沒有見到有一種法比心更快地迴轉，難以用比喻來知曉。』乃至廣說。

問：所說的『速疾迴轉』，是指對於世間（的變化）而言，還是對於所緣（的對象）而言呢？如果是對於世間而言，那麼一切有為法，也隨著世間快速回轉，不僅僅是心。如果是對於所緣而言，那麼諸心心數法（與心相關的心理活動）在領受所緣時，也快速回轉，不僅僅是心。

答：這裡既說了世間的快速回轉，也說了所緣的快速回轉。指的是一身之中，而不是指一個剎那。如果說一個剎那間快速回轉，那麼就有少部分快速回轉，少部分不快速回轉，也沒有對於所緣的快速回轉。為什麼呢？如經中所說，如果一種法能夠緣另一種法，或者有時不緣，沒有這樣的事情。因此說世間與所緣的快速回轉，指的是一身之中，而不是指一個剎那。在那一身之中，或者生起善心，或者有時染污，或者有時不隱沒無記（非善非惡），或者依眼根生起，乃至依意根生起，或者緣色塵生起，乃至緣法塵生起。

問：如果對於世間和對於所緣，稱為快速回轉，那麼心和心數法，也對於世間和對於所緣，快速回轉，為什麼唯獨說心呢？

答：或者有人說，這是世尊（佛陀）有餘之說（未完全表達），也是世尊爲了教化眾生。

【English Translation】 English version: Then it will not be accomplished. Why? Because it is lost due to being separated from the ground (of the first Dhyana).

Question: Is there a Saint who does not accomplish the World's First Dharma (Śeṣa-prathama-dharma), but accomplishes the liberation of the World's First Dharma?

Answer: Yes. Relying on the first Dhyana (初禪), one attains the right determination (正決定, niyata). When that person dies, they are born in the second Dhyana (二禪). Because they are separated from the ground (of the first Dhyana), they do not accomplish the World's First Dharma. However, they accomplish the liberation of the World's First Dharma because they have attained what is encompassed by the second Dhyana. If they die and are born in the third Dhyana (三禪) or higher, then they do not accomplish the World's First Dharma.

Question: Is there a Saint who does not accomplish the World's First Dharma and also does not accomplish liberation?

Answer: Yes. Relying on the first Dhyana (初禪), one attains the right determination (正決定, niyata). If that person dies and is born in the third Dhyana (三禪) or higher, then they do not accomplish the World's First Dharma and liberation.

As the Sutra says: 'Monks, I have not seen a single dharma that revolves faster than the mind, which is difficult to understand through analogy.' And so on.

Question: Does 'revolving quickly' refer to the world (世) or to the object (緣)? If it refers to the world, then all conditioned dharmas (有為法, saṃskṛta-dharma) also revolve quickly with the world, not just the mind. If it refers to the object, then all mental functions (心心數法, citta-caitta) also revolve quickly when experiencing objects, not just the mind.

Answer: Here, both the quick revolution of the world and the quick revolution of the object are discussed. This refers to within one body, not within one instant. If one speaks of quick revolution within one instant, then there is a small portion that revolves quickly and a small portion that does not revolve quickly. There is also no quick revolution with respect to the object. Why? As it is said, if a dharma can cognize another dharma, or sometimes not cognize it, such a thing does not exist. Therefore, it is said that the world and the object revolve quickly, referring to within one body, not within one instant. Within that one body, either a wholesome mind arises, or sometimes defilement, or sometimes non-obscured neutral (不隱沒無記, anivṛtāvyākṛta), or it arises dependent on the eye, and so on, up to arising dependent on the mind, or arising dependent on color, and so on, up to arising dependent on dharma.

Question: If it is called quick revolution with respect to the world and with respect to the object, then the mind and mental functions also revolve quickly with respect to the world and with respect to the object. Why is only the mind mentioned?

Answer: Some say that this is the Blessed One's (世尊, Bhagavan) incomplete statement (有餘之說), and it is also the Blessed One's way of transforming beings.

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生。簡略之說。復有說者。於心法中誰為最勝。所謂心也。是以說心。猶如王來餘人亦來。以王勝故但言王來。復有說者。以因心故名為心數。是故說心。以心大故數法亦名大地。是故說心。復有說者。若修證心通法時。彼無礙道唯緣於心。是故說心。復有說者。心是遠行法。如說。

獨行遠逝　　不在此身　　若能調伏 　是世梵志

復有說者。心為尊導。如說。

心為前導　　心尊心使　　中心念善 　亦言亦行　　安樂自追　　如影隨形

或有說者。心猶如王。如說。

第六增上王　　此染彼亦染 　無染而生染　　染者名愚小

復有說者。心名城主。如說。比丘當知。言城主者即有漏識。復有說者。心是內法。遍一切處。能有所緣。內者。內入所攝。遍者。從阿毗地獄上至有頂。能有所緣者。緣一切法。復有說者。能起善不善尸羅。如說。善不善尸羅。皆因心起。復有說者。心起惡法生惡道中。心起善法生天人中。如世尊言。諸比丘。都提夜子叔迦摩納婆。以向如來生噁心故。身壞命終。如擲真珠頃當墮惡道。比丘都提夜子叔迦摩納婆。以向如來起善心故。如擲真珠頃身壞命終。當生善道。復有說者。此心為主。多所統攝。如說。此五情根各行境界。心悉能行種種境界。復有

【現代漢語翻譯】 現代漢語譯本： 生。簡略地說。還有一種說法，在心法中，誰是最殊勝的？答案是心。所以才說心，就像國王來了，其他人也跟著來。因為國王最殊勝，所以只說國王來了。還有一種說法，因為依心而有，所以稱為心數（Citta-samkhya，與心相關的心理活動）。因此才說心。因為心廣大，所以心數之法也如同大地一般。因此才說心。還有一種說法，如果修證心通法的時候，那無礙之道（無障礙的智慧之路）只緣於心。因此才說心。還有一種說法，心是遠行的法，如經文所說： 『獨自遠行，不在此身，若能調伏，是世梵志（Brahmana，婆羅門，指修行者）。』 還有一種說法，心是尊貴的引導者，如經文所說： 『心為前導，心尊心使，中心念善，亦言亦行，安樂自追，如影隨形。』 或者有人說，心猶如國王，如經文所說： 『第六增上王，此染彼亦染，無染而生染，染者名愚小。』 還有一種說法，心名為城主，如經文所說：比丘們應當知道，所說的城主就是有漏識（有煩惱的意識）。還有一種說法，心是內法，遍及一切處，能夠緣取所緣之境。內，是指內入所攝。遍，是指從阿鼻地獄（Avīci，佛教中最底層的地獄）向上直到有頂（最高的天界）。能夠緣取所緣之境，是指能夠緣取一切法。還有一種說法，心能生起善與不善的戒律（Śīla，行爲規範），如經文所說：善與不善的戒律，都是因為心而生起。還有一種說法，心生起惡法，就會生於惡道之中；心生起善法，就會生於天人之中。如世尊所說：諸位比丘，都提夜子（Todeyya-putta）叔迦摩納婆（Sukha-manava），因為對如來生起噁心，所以身壞命終后，如同投擲真珠一般迅速地墮入惡道。比丘們，都提夜子叔迦摩納婆，因為對如來生起善心，所以如同投擲真珠一般迅速地身壞命終后，將生於善道。還有一種說法，此心為主，統攝很多事物，如經文所說：這五種情根（五根，即眼、耳、鼻、舌、身五種感覺器官）各自執行于自己的境界，而心卻能夠執行于種種境界。還有一種說法

【English Translation】 English version: Regarding 'birth', this is a simplified explanation. Furthermore, some say, within the Dharma of the mind, who is the most supreme? It is the mind. Therefore, the mind is spoken of. It is like when a king comes, others also come. Because the king is supreme, only the king's arrival is mentioned. Some also say that because of the dependence on the mind, it is called Citta-samkhya (mental activities associated with the mind). Therefore, the mind is spoken of. Because the mind is vast, the Dharma of numbers (mental factors) is also called the great earth. Therefore, the mind is spoken of. Some also say that when cultivating and realizing the supernatural powers of the mind, that unobstructed path (unobstructed path of wisdom) only focuses on the mind. Therefore, the mind is spoken of. Some also say that the mind is a far-traveling Dharma, as it is said: 'Wandering far alone, not dwelling in this body, if one can subdue it, that is a Brahmana (spiritual practitioner) in this world.' Some also say that the mind is the honored guide, as it is said: 'The mind is the forerunner, the mind is supreme, the mind is the master. If the mind thinks of good, in word and deed, happiness follows, like a shadow following form.' Or some say that the mind is like a king, as it is said: 'The sixth, the supreme king, if this is stained, that is also stained. From unstained, staining arises; those stained are called foolish and small.' Some also say that the mind is called the city lord, as it is said: Monks, you should know that the city lord is the afflicted consciousness (consciousness with defilements). Some also say that the mind is an internal Dharma, pervading all places, capable of taking objects as its object. 'Internal' refers to being included within the internal entrances. 'Pervading' refers to extending from Avīci (the lowest hell) upwards to the peak of existence (the highest realm). 'Capable of taking objects as its object' refers to being able to take all Dharmas as its object. Some also say that the mind can give rise to good and unwholesome Śīla (precepts, moral conduct), as it is said: Good and unwholesome Śīla all arise from the mind. Some also say that if the mind gives rise to evil Dharmas, one will be born in evil realms; if the mind gives rise to good Dharmas, one will be born among gods and humans. As the World Honored One said: Monks, Todeyya-putta Sukha-manava, because he harbored evil thoughts towards the Tathagata, after his body was destroyed and his life ended, he fell into an evil realm as quickly as one throws a pearl. Monks, Todeyya-putta Sukha-manava, because he harbored good thoughts towards the Tathagata, after his body was destroyed and his life ended, he will be born in a good realm as quickly as one throws a pearl. Some also say that this mind is the master, governing many things, as it is said: These five sense faculties (eye, ear, nose, tongue, body) each operate within their own realms, but the mind is able to operate within various realms. Some also say

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說者。如心行於緣。數法皆隨。猶如雄魚。其所住處雌魚皆隨。復有說者。心是數法所依之處。復有說者。心所依受身之處無不有心。數法不爾有增有減。復有說者。若心不調伏。不守護。不凈修。數法亦爾。若心調伏守護凈修。數法亦爾。復有說者。若心不伏數法不伏。以不伏故。流行色聲香味觸法。若心折伏數法亦伏。以折伏故不行色聲香味觸法。如濾水筒。上開則漏上閉則止。彼亦如是。復有說者。世尊先說心速疾迴轉。當知余有緣法。亦速疾迴轉。如經說。我不見一法速疾迴轉過於心者。難以喻知。問曰。如余經說以猿猴為喻。今何故言難以喻知。答曰。或有說者。此經難以喻知。不言不以喻知。所以者何。非凡人能作。不易作。不過時作。非無慧者作。非凡人作者。唯佛能作。不易作者。用功能作。不過時作者。佛日出世。爾時能作。非無慧作者。非粗心亂意之所能作。又非凡作者。能知善心起住滅相。亦知出入及知方便。如佛緣覺及諸弟子。善於總相別相。復有說者。言難以喻知者。喻若同若相似。同者。如說心速疾迴轉。其猶如受。此是心法。經先已說。若非心法。喻不相似。複次難以喻知者。不以少功而能得知。複次難以喻知者。如心速疾能有所緣。彼喻亦爾。而無有法與心等者。猶如猿猴。從一枝

【現代漢語翻譯】 現代漢語譯本 說者認為，當心專注于所緣境時，所有數法（dharma，構成經驗的要素）都會隨之而動，就像雄魚遊動時，雌魚都會跟隨一樣。還有人認為，心是數法所依賴的地方。也有人認為，心所依賴的身體之處，無處沒有心；但數法並非如此，它們有增有減。還有人認為，如果心沒有被調伏、守護和凈化修習，數法也是如此；如果心被調伏、守護和凈化修習，數法也是如此。 還有人認為，如果心沒有被調伏，數法也不會被調伏。因為沒有被調伏，心就會流轉於色（rūpa，形態）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）等法之中。如果心被折伏，數法也會被折伏。因為被折伏，心就不會流轉於色、聲、香、味、觸等法之中，就像濾水筒一樣，上面打開就會漏水，上面關閉就會停止漏水，情況也是如此。 還有人認為，世尊（Bhagavān，佛陀）先前說過心速疾迴轉，應當知道其餘有緣法（pratītyasamutpāda，緣起法）也速疾迴轉。正如經中所說：『我沒有見過一種法比心更速疾迴轉，難以用比喻來了解。』有人問：『如其他經中所說，以猿猴為比喻，現在為什麼說難以用比喻來了解呢？』回答說：『或許有人認為，此經難以用比喻來了解，但並非說不能用比喻來了解。』為什麼呢？因為非凡人能夠做到，不容易做到，不是隨便就能做到，不是沒有智慧的人能夠做到。非凡人能夠做到，只有佛（Buddha）才能做到；不容易做到，需要功力才能做到；不是隨便就能做到，佛日（Buddha's teachings）出世時才能做到；非無慧者能夠做到，不是粗心亂意的人所能做到。而且，非凡人能夠做到，能知善心（kuśala-citta，善的心）的生起、住留、滅去之相，也知道出入以及知道方便，如佛、緣覺（Pratyekabuddha，獨覺）以及諸弟子，善於總相和別相。 還有人認為，說難以用比喻來了解，是因為比喻有相同和相似之分。相同，如說心速疾迴轉，其猶如受（vedanā，感受），這是心法。經中先前已經說過。如果不是心法，比喻就不相似。其次，難以用比喻來了解，是因為不花費少許功夫就能夠得知。再次，難以用比喻來了解，是因為心速疾能夠有所緣，那個比喻也是如此，但沒有一種法與心相等，猶如猿猴從一枝...

【English Translation】 English version Some say that when the mind focuses on an object of perception, all dharmas (elements constituting experience) follow it, just as female fish follow the male fish wherever it goes. Others say that the mind is the place where dharmas rely. Still others say that wherever the mind relies in the body, there is no place without the mind; but dharmas are not like that, they increase and decrease. Some also say that if the mind is not tamed, guarded, and purified through practice, the dharmas are also like that; if the mind is tamed, guarded, and purified through practice, the dharmas are also like that. Some also say that if the mind is not subdued, the dharmas are not subdued either. Because it is not subdued, it flows through forms (rūpa), sounds (śabda), smells (gandha), tastes (rasa), and tactile sensations (sparśa). If the mind is subdued, the dharmas are also subdued. Because it is subdued, it does not flow through forms, sounds, smells, tastes, and tactile sensations, just like a water filter; when the top is open, it leaks, and when the top is closed, it stops leaking, the situation is also like that. Some also say that the Bhagavan (Buddha) previously said that the mind revolves swiftly, and it should be known that the remaining conditioned dharmas (pratītyasamutpāda) also revolve swiftly. As it is said in the sutra: 'I have not seen a single dharma that revolves more swiftly than the mind, which is difficult to understand through analogy.' Someone asks: 'As it is said in other sutras, using a monkey as an analogy, why is it now said that it is difficult to understand through analogy?' The answer is: 'Perhaps some think that this sutra is difficult to understand through analogy, but it is not said that it cannot be understood through analogy.' Why? Because it cannot be done by ordinary people, it is not easy to do, it cannot be done casually, it cannot be done by those without wisdom. It can be done by non-ordinary people, only the Buddha can do it; it is not easy to do, it requires effort to do; it cannot be done casually, it can be done when the Buddha's teachings appear in the world; it cannot be done by those without wisdom, it cannot be done by those who are careless and distracted. Moreover, it can be done by non-ordinary people, who can know the characteristics of the arising, abiding, and ceasing of wholesome thoughts (kuśala-citta), and also know the entering and exiting and know the means, like the Buddha, Pratyekabuddhas (Solitary Buddhas), and all disciples, who are skilled in general and specific characteristics. Some also say that saying it is difficult to understand through analogy is because analogies have similarities and differences. Similarity, such as saying that the mind revolves swiftly, which is like feeling (vedanā), this is a mental dharma. It has already been said in the sutra. If it is not a mental dharma, the analogy is not similar. Secondly, it is difficult to understand through analogy because it cannot be known without putting in some effort. Again, it is difficult to understand through analogy because the mind can swiftly focus on an object of perception, and the analogy is also like that, but there is no dharma equal to the mind, just like a monkey from one branch...

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至一枝頃。心想回轉。有百千剎那。尊者波奢說曰。世尊為化眾生。還以心喻心。彼猿猴輕躁躁動皆心所為。問曰。彼心可以一法為定喻不。答曰。或有說者。有誰能作。唯佛能作。但無能知者。如佛化作一剎那以喻心而無知者。是故比丘應善知心。應善知心迴轉。乃至廣說。問曰。善知心善知心迴轉。有何差別。答曰。或有說者。無有差別。言善知心即是善知心迴轉。復有說者。有差別。若觀心總相是名善知心。觀心別相是名善知心迴轉。復有說者。若觀心。是名善知心。若觀數法。是名善知心迴轉。復有說者。若觀心念處。是名善知心。若觀法念處。是名善知心迴轉。復有說者。若觀識陰。是名善知心若觀余陰。是名善知心迴轉。復有說者。若觀意入。是名善知心。若觀余入。是名善知心迴轉。復有說者。若觀七識界。是名善知心。若觀余界。是名善知心迴轉。復有說者。若觀心自相。是名善知心。若觀心所緣行處。是名善知心迴轉。復有說者。若觀識。是名善知心。若觀識住處。是名善知心迴轉。尊者波奢說曰。若知有欲心是名善知心。若知轉離欲心是名善知心迴轉。如有欲心轉離欲心。有瞋心轉離瞋心。有癡心轉離癡心。散亂心攝心。懈怠心精進心。有掉心無掉心。少心多心。有染心無染心定心不定心。修心

【現代漢語翻譯】 現代漢語譯本 到達一枝頃（極短的時間單位）的時間。心中思緒迴轉，有百千剎那（極短的時間單位）。尊者波奢（Venerable Posha）說道：『世尊（Lord Buddha）爲了教化眾生，還是用心來比喻心。那猿猴的輕浮躁動都是心所為。』 問：『這心可以用一個法來作為固定的比喻嗎？』 答：『或許有人會說可以，有誰能做到呢？只有佛（Buddha）能做到。但是沒有人能完全知曉。比如佛（Buddha）化作一個剎那（極短的時間單位）來比喻心，也沒有人能完全知曉。因此，比丘（bhikkhu）應該好好地瞭解心，應該好好地瞭解心的迴轉，乃至廣泛地說。』 問：『好好地瞭解心和好好地瞭解心的迴轉，有什麼差別呢？』 答：『或許有人會說，沒有差別。說好好地瞭解心，就是好好地瞭解心的迴轉。』 『又有人說，有差別。如果觀察心的總體相狀，這叫做好好地瞭解心；觀察心的個別相狀，這叫做好好地瞭解心的迴轉。』 『又有人說，如果觀察心，這叫做好好地瞭解心；如果觀察數法（dhamma），這叫做好好地瞭解心的迴轉。』 『又有人說，如果觀察心念處（citta-satipatthana），這叫做好好地瞭解心；如果觀察法念處（dhamma-satipatthana），這叫做好好地瞭解心的迴轉。』 『又有人說，如果觀察識陰（viññana-khandha），這叫做好好地瞭解心；如果觀察其餘的色陰（rupa-khandha）、受陰（vedana-khandha）、想陰（sañña-khandha）、行陰（sankhara-khandha），這叫做好好地瞭解心的迴轉。』 『又有人說，如果觀察意入（mano-ayatana），這叫做好好地瞭解心；如果觀察其餘的入（ayatana），這叫做好好地瞭解心的迴轉。』 『又有人說，如果觀察七識界（satta viññana-dhatu），這叫做好好地瞭解心；如果觀察其餘的界（dhatu），這叫做好好地瞭解心的迴轉。』 『又有人說，如果觀察心自身的相狀，這叫做好好地瞭解心；如果觀察心所緣的行處，這叫做好好地瞭解心的迴轉。』 『又有人說，如果觀察識（viññana），這叫做好好地瞭解心；如果觀察識的住處，這叫做好好地瞭解心的迴轉。』 尊者波奢（Venerable Posha）說道：『如果知道有欲心，這叫做好好地瞭解心；如果知道轉離欲心，這叫做好好地瞭解心的迴轉。』 『如有欲心轉離欲心，有瞋心轉離瞋心，有癡心轉離癡心，散亂心攝心，懈怠心精進心，有掉心無掉心，少心多心，有染心無染心，定心不定心，修心。

【English Translation】 English version In the space of a 'kshana' (至一枝頃, an extremely short unit of time), the mind can revolve through hundreds of thousands of 'kshanikas' (剎那, moments). Venerable Posha (尊者波奢) said: 'The World Honored One (世尊, Lord Buddha), in order to transform sentient beings, uses the mind to exemplify the mind. The monkey's fickleness and restlessness are all caused by the mind.' Question: 'Can the mind be represented by a single, fixed metaphor?' Answer: 'Some might say it can, but who can do it? Only the Buddha (佛) can. But no one can fully know it. For example, the Buddha (佛) transforms into a 'kshana' (剎那, an extremely short unit of time) to exemplify the mind, but no one can fully know it. Therefore, a bhikkhu (比丘, monk) should be well-versed in understanding the mind, and should be well-versed in understanding the revolutions of the mind, and so on.' Question: 'What is the difference between being well-versed in understanding the mind and being well-versed in understanding the revolutions of the mind?' Answer: 'Some might say there is no difference. To say one is well-versed in understanding the mind is the same as saying one is well-versed in understanding the revolutions of the mind.' 'Others say there is a difference. If one observes the general characteristics of the mind, this is called being well-versed in understanding the mind. If one observes the specific characteristics of the mind, this is called being well-versed in understanding the revolutions of the mind.' 'Others say that if one observes the mind, this is called being well-versed in understanding the mind. If one observes the 'dhamma' (數法, phenomena), this is called being well-versed in understanding the revolutions of the mind.' 'Others say that if one observes the 'citta-satipatthana' (心念處, mindfulness of the mind), this is called being well-versed in understanding the mind. If one observes the 'dhamma-satipatthana' (法念處, mindfulness of phenomena), this is called being well-versed in understanding the revolutions of the mind.' 'Others say that if one observes the 'viññana-khandha' (識陰, aggregate of consciousness), this is called being well-versed in understanding the mind. If one observes the remaining 'rupa-khandha' (色陰, aggregate of form), 'vedana-khandha' (受陰, aggregate of feeling), 'sañña-khandha' (想陰, aggregate of perception), 'sankhara-khandha' (行陰, aggregate of mental formations), this is called being well-versed in understanding the revolutions of the mind.' 'Others say that if one observes the 'mano-ayatana' (意入, sense base of mind), this is called being well-versed in understanding the mind. If one observes the remaining 'ayatana' (入, sense bases), this is called being well-versed in understanding the revolutions of the mind.' 'Others say that if one observes the seven 'viññana-dhatu' (識界, realms of consciousness), this is called being well-versed in understanding the mind. If one observes the remaining 'dhatu' (界, realms), this is called being well-versed in understanding the revolutions of the mind.' 'Others say that if one observes the mind's own characteristics, this is called being well-versed in understanding the mind. If one observes the objects and activities of the mind, this is called being well-versed in understanding the revolutions of the mind.' 'Others say that if one observes consciousness (viññana, 識), this is called being well-versed in understanding the mind. If one observes the abodes of consciousness, this is called being well-versed in understanding the revolutions of the mind.' Venerable Posha (尊者波奢) said: 'If one knows there is a mind with desire, this is called being well-versed in understanding the mind. If one knows the mind has turned away from desire, this is called being well-versed in understanding the revolutions of the mind.' 'If there is a mind with desire that turns away from desire, a mind with anger that turns away from anger, a mind with delusion that turns away from delusion, a scattered mind that becomes collected, a lazy mind that becomes diligent, a restless mind that becomes un-restless, a small mind that becomes a large mind, a defiled mind that becomes undefiled, a concentrated mind that becomes un-concentrated, cultivate the mind.'

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不修心。解脫心不解脫心。繫心不繫心。當知亦如是。尊者佛陀提婆說曰。世尊言善知心迴轉者。即是善知心異名說耳。如定犍度說。我弟子中善知心迴轉。摩訶般特迦是也。此即說心念處。名善知心迴轉。

問曰。頗住一剎那頃。當得世第一法。不當得所依緣耶。當得所依緣不當得世第一法耶。亦當得世第一法及所依緣耶。亦不當得世第一法及所依緣耶。答曰。有。應作四句。若依未來禪。當得正決定。住增上忍一剎那頃。當得世第一法。不當得所依緣者。除未至禪所攝世第一法現在前及所依緣。謂諸餘未來世第一法也。當得所依緣。不當得世第一法者。謂初禪二禪三禪四禪所攝世第一法所依緣也。當得世第一法及所依緣者。謂未來禪所攝世第一法現在前及所依緣也。亦不當得世第一法及所依緣者。謂初禪二禪三禪四禪所攝世第一法。諸餘所依緣。問曰。頗住一剎那頃當得世第一法緣有緣法耶。當得緣無緣法耶。當得緣有緣無緣法耶。不當得緣有緣無緣法耶。答曰。有。住增上忍應作四句。初句者。謂世第一法。能緣心心數法也。第二句者。謂世第一法。能緣色心不相應行也。第三句者。謂世第一法。能緣心心數法色心不相應行也。第四句者。除上爾所事。

彼作經者說世第一法。凡作七論。五是根本

【現代漢語翻譯】 現代漢語譯本：不修飾心，解脫心與不解脫心，繫縛心與不繫縛心，應當知道也是如此。尊者Buddha-deva（佛陀提婆）說：『世尊說善於瞭解心的迴轉變化的人，就是善於瞭解心的不同名稱。』如同《定犍度》所說：『我的弟子中，善於瞭解心的迴轉變化的是摩訶般特迦。』這指的是通過修習心念處，從而善於瞭解心的迴轉變化。

問：是否有人住於一剎那之間，能夠獲得世第一法（Lokagradharma，世間第一法），但不能獲得所依緣（所依賴的因緣）？是否有人能夠獲得所依緣，但不能獲得世第一法？是否有人既能獲得世第一法，又能獲得所依緣？是否有人既不能獲得世第一法，也不能獲得所依緣？答：有。應該分為四句來解答。如果依賴於未來的禪定，能夠獲得正確的決定。住于增上忍（Adhikshanti，殊勝的忍）的一剎那之間，能夠獲得世第一法，但不能獲得所依緣，指的是除了未至禪（Anagamyadhyana，未到地定）所包含的世第一法現在顯現以及它的所依緣之外，其餘的未來的世第一法。能夠獲得所依緣，但不能獲得世第一法，指的是初禪、二禪、三禪、四禪所包含的世第一法的所依緣。既能獲得世第一法，又能獲得所依緣，指的是未來禪所包含的世第一法現在顯現以及它的所依緣。既不能獲得世第一法，也不能獲得所依緣，指的是初禪、二禪、三禪、四禪所包含的世第一法，以及其餘的所依緣。

問：是否有人住於一剎那之間，能夠獲得世第一法，並緣取有緣法（有為法）？是否有人能夠緣取無緣法（無為法）？是否有人能夠緣取有緣法和無緣法？是否有人不能緣取有緣法和無緣法？答：有。住于增上忍，應該分為四句來解答。第一句指的是世第一法能夠緣取心和心所法（Citta-caitta dharmas，心及心所）。第二句指的是世第一法能夠緣取色法（Rupa，物質）和心不相應行法（Citta-viprayukta-samskara dharmas，心不相應行）。第三句指的是世第一法能夠緣取心和心所法、色法和心不相應行法。第四句指的是排除以上所說的情況。

那位經文作者說，關於世第一法，總共寫了七種論述，其中五種是根本性的。

【English Translation】 English version: Not modifying the mind, whether the mind is liberated or not liberated, whether the mind is bound or not bound, know that it is also thus. The Venerable Buddha-deva (佛陀提婆) said: 'The World Honored One said that one who is good at knowing the turning of the mind is also good at knowing the different names of the mind.' As stated in the 'Dhyana Skandha': 'Among my disciples, Maha Pantaka is good at knowing the turning of the mind.' This refers to being good at knowing the turning of the mind through the practice of mindfulness of the mind.

Question: Is it possible that someone, dwelling for a moment, can attain the Lokagradharma (世第一法, the highest mundane dharma) but not attain the support condition (the dependent cause)? Is it possible that someone can attain the support condition but not attain the Lokagradharma? Is it possible that someone can attain both the Lokagradharma and the support condition? Is it possible that someone can attain neither the Lokagradharma nor the support condition? Answer: Yes. It should be answered in four categories. If relying on future dhyana, one can attain correct determination. Dwelling for a moment in Adhikshanti (增上忍, superior forbearance), one can attain the Lokagradharma but not attain the support condition, referring to the future Lokagradharma, except for the Lokagradharma contained in Anagamyadhyana (未至禪, the dhyana of nearness) that is presently manifest and its support condition. One can attain the support condition but not attain the Lokagradharma, referring to the support condition of the Lokagradharma contained in the first dhyana, second dhyana, third dhyana, and fourth dhyana. One can attain both the Lokagradharma and the support condition, referring to the Lokagradharma contained in future dhyana that is presently manifest and its support condition. One can attain neither the Lokagradharma nor the support condition, referring to the Lokagradharma contained in the first dhyana, second dhyana, third dhyana, and fourth dhyana, and the remaining support conditions.

Question: Is it possible that someone, dwelling for a moment, can attain the Lokagradharma and cognize conditioned dharmas (有緣法, samskrta dharmas)? Is it possible that someone can cognize unconditioned dharmas (無緣法, asamskrta dharmas)? Is it possible that someone can cognize both conditioned and unconditioned dharmas? Is it possible that someone cannot cognize either conditioned or unconditioned dharmas? Answer: Yes. Dwelling in Adhikshanti, it should be answered in four categories. The first category refers to the Lokagradharma being able to cognize the mind and mental factors (Citta-caitta dharmas, 心及心所). The second category refers to the Lokagradharma being able to cognize rupa (色法, form) and citta-viprayukta-samskara dharmas (心不相應行法, mind-independent formations). The third category refers to the Lokagradharma being able to cognize the mind and mental factors, rupa, and mind-independent formations. The fourth category refers to excluding the aforementioned situations.

The author of that sutra said that regarding the Lokagradharma, a total of seven treatises were written, five of which are fundamental.

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。二因論生論。五根本者。從云何世第一法。乃至根相應。二因論生論者。謂當言一心當言不退。造毗婆沙者。因此造論廣現多文。

阿毗曇毗婆沙論卷第二 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

雜犍度世第一法品之三

云何頂法雲何頂法退。云何暖法乃至廣說。問曰。此中逆說凡夫所得法。說世第一法已。何以不次說忍耶。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。應說云何為忍。以何等故名忍。當云何系乃至廣說。而不說者。有何意耶。答曰。此是有餘之說簡略之義。復有說者。先已說忍而不彰顯。如先說。若後心心數法。勝者前者。則非世第一法為是何耶。答曰。增上忍是名說忍。復有說者。若佛經說此中便說。若經不說此中不說。佛經無說忍處是故不說。說曰。如增一阿含中說。若不成就六法。則不能遠塵離垢得法眼凈。云何為六。一不樂聞法。二雖聞法不攝耳聽。三不為知解。四所未得法不方便勤求。五所得法不善守護。六不成就順忍。若成就六法則。能遠塵離垢。得法眼凈云何為六喜樂。聞法。乃至成就順忍。問曰。彼經雖說順忍。不

【現代漢語翻譯】 現代漢語譯本：二因論生論（Dvihetuka-utpatti-nirdeśa）。五根本是指：從什麼是世第一法（laukikāgradharma）開始，直到根相應（mūla-saṃprayukta）。二因論生論是指：應當說一心（eka-citta），應當說不退（anivartanīya）。造《毗婆沙》（Vibhāṣā）的人，因此造論，廣泛地展現了許多文句。

《阿毗曇毗婆沙論》（Abhidharma-vibhāṣā）卷第二 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第三

迦旃延子（Kātyāyanīputra）造 五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

雜犍度世第一法品之三

什麼是頂法（mūrdha-dharma），什麼是頂法退（mūrdha-dharma-parihāṇi）？什麼是暖法（ūṣma-dharma）？乃至廣泛地說。問：這裡逆向地說了凡夫所得到的法，說了世第一法之後，為什麼不接著說忍（kṣānti）呢？答：或者有人說，那位作經者是這樣想的，乃至廣泛地說。又有人說，應該說什麼是忍？因為什麼緣故叫做忍？應當如何繫念？乃至廣泛地說。而不說的原因是什麼呢？答：這是有餘之說，是簡略的含義。又有人說，先前已經說了忍，但是沒有彰顯。如先前所說，如果後來的心心數法（citta-caitta-dharma）勝過前者，那麼前者就不是世第一法，那是什麼呢？答：增上忍（adhimokṣa-kṣānti）是名為說忍。又有人說，如果佛經說了，這裡就說；如果經沒有說，這裡就不說。佛經沒有說忍的地方，所以這裡不說。經中說：如《增一阿含經》（Ekottarāgama）中說，如果不成就六法，就不能遠離塵垢，得到法眼凈（dharma-cakṣus-viśuddhi）。什麼是六法？一是不喜歡聽法。二是即使聽法也不攝耳傾聽。三是不爲了知理解。四是對未得到的法不方便勤求。五是對已得到的法不善於守護。六是不成就順忍（anuloma-kṣānti）。如果成就六法，就能遠離塵垢，得到法眼凈。什麼是六喜樂？喜樂聞法，乃至成就順忍。問：那部經雖然說了順忍，但

【English Translation】 English version: Dvihetuka-utpatti-nirdeśa (Treatise on the Arising of the Two Causes). The five roots refer to: starting from what is the Laukikāgradharma (Worldly Supreme Dharma), up to Mūla-saṃprayukta (Root-Associated). Dvihetuka-utpatti-nirdeśa refers to: one should speak of Eka-citta (One Mind), one should speak of Anivartanīya (Non-Regression). Those who created the Vibhāṣā, therefore created the treatise, extensively presenting many sentences.

Abhidharma-vibhāṣā, Volume 2 Taishō Tripiṭaka Volume 28, No. 1546, Abhidharma-vibhāṣā

Abhidharma-vibhāṣā, Volume 3

Composed by Kātyāyanīputra, Explained by Five Hundred Arhats

Translated by Buddhavarman, an Indian Śrāmaṇa from Northern Liang, together with Dao Tai and others

Miscellaneous Skandha, Chapter Three on the Worldly Supreme Dharma

What is Mūrdha-dharma (Summit Dharma), what is Mūrdha-dharma-parihāṇi (Decline of Summit Dharma)? What is Ūṣma-dharma (Warmth Dharma)? And so on, extensively explained. Question: Here, the dharma attained by ordinary beings is spoken of in reverse order. After speaking of the Worldly Supreme Dharma, why is Kṣānti (Forbearance) not discussed next? Answer: Some say that the author of the sutra intended it that way, and so on, extensively explained. Others say that one should ask, 'What is Forbearance? For what reason is it called Forbearance? How should one focus one's mind?' and so on, extensively explained. What is the reason for not discussing it? Answer: This is a saying with remainder, meaning it is abbreviated. Others say that Forbearance has already been mentioned but not explicitly stated. As mentioned earlier, if the subsequent Citta-caitta-dharma (Mind and Mental Factors) are superior to the former, then the former is not the Worldly Supreme Dharma. What is it then? Answer: Adhimokṣa-kṣānti (Superior Forbearance) is what is meant by mentioning Forbearance. Others say that if the Buddha's sutras mention it, it is mentioned here; if the sutras do not mention it, it is not mentioned here. There is no place in the Buddha's sutras that mentions Forbearance, so it is not mentioned here. It is said: As mentioned in the Ekottarāgama (Increasing by One Agama), if one does not accomplish six dharmas, one cannot be far from dust and defilement and attain Dharma-cakṣus-viśuddhi (Purity of the Dharma Eye). What are the six dharmas? First, not delighting in hearing the Dharma. Second, even if one hears the Dharma, one does not listen attentively. Third, not for the sake of knowing and understanding. Fourth, one does not diligently seek the dharmas one has not yet attained. Fifth, one does not skillfully guard the dharmas one has already attained. Sixth, one does not accomplish Anuloma-kṣānti (Compliant Forbearance). If one accomplishes the six dharmas, one can be far from dust and defilement and attain Purity of the Dharma Eye. What are the six joys? Joyfully hearing the Dharma, and so on, accomplishing Compliant Forbearance. Question: Although that sutra mentions Compliant Forbearance,

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說是順諦忍。答曰。順忍順諦忍。有何差別。因論生論。以何等故。忍言順諦。忍暖頂不耶。或有說者。如說忍言順諦。暖頂亦應說。而不說者。當知皆是有餘之說。復有說者。順者言隨順。彼忍善隨順。暖頂不爾。復有說者。暖法能止緣諦增上愚。頂止中愚。忍止下愚。以止身中愚故。生世第一法。復有說者。暖法能生緣諦下明。頂生中明。忍生上明。以此身中有緣諦明故。能生世第一法。復有說者。暖法于陰悅適。頂法于寶悅適。忍法于諦悅適。以觀聖諦身中悅適故。能生世第一法。復有說者。忍於一切時。與見道相似。如見道一切時唯法念處現在前。彼忍亦爾。暖頂不爾。所以者何。先修法念處。后增長三念處。展轉現在前。是故不相似也。忍修習法念處。唯增長法念處。以與見道相似故。名順諦忍。暖頂不爾。不名順諦。復有說者。忍法側近見道。暖頂不如。復有說者。忍法亦多相續。亦一剎那現在前。頂暖唯多相續現在前。復有說者。忍法唯一定意。暖頂不爾。復有說者。忍法正觀不雜。暖頂有雜。或時起欲界善根。復有說者。忍法正觀。不多不廣。而能隨順趣向涅槃。暖頂正觀。亦多亦廣。亦能隨順趣向涅槃。此中應說轉買摩尼寶喻。以如是等眾因緣故。忍名順諦。暖頂不得名順諦。

是暖頂及下

【現代漢語翻譯】 現代漢語譯本： 問：什麼是順諦忍（Anuloma-ksanti，隨順真諦之忍）？ 答：順忍（Ksanti，忍）就是順諦忍。有什麼差別呢？ 因為討論而引發討論，因為什麼緣故，稱忍為順諦？暖位（Usma-gata，熱位）和頂位（Murdhan，頂位）不是順諦忍嗎？ 或者有人說，如果說忍是順諦，那麼暖位和頂位也應該這樣說。但是沒有這樣說，應當知道這都是不完全的說法。 又有人說，順的意思是隨順。這種忍善於隨順真諦，暖位和頂位不是這樣。 又有人說，暖法能夠止息對於緣諦（Pratyaya-satya，因緣諦）增上的愚癡，頂位止息中等的愚癡，忍位止息下等的愚癡。因為止息了自身中等的愚癡，所以能生起世第一法（Laukikagradharma，世間第一法）。 又有人說，暖法能夠生起對於緣諦下等的明，頂位生起中等的明，忍位生起上等的明。因為自身中有對於緣諦的明，所以能夠生起世第一法。 又有人說，暖法對於陰（Skandha，五蘊）感到悅適，頂法對於寶感到悅適，忍法對於諦感到悅適。因為觀察聖諦（Arya-satya，四聖諦）自身感到悅適，所以能夠生起世第一法。 又有人說，忍在一切時候，都與見道（Darsana-marga，見道）相似。如同見道一切時候只有法念處（Dharma-smrtyupasthana，法念住）現在前，這種忍也是這樣。暖位和頂位不是這樣。為什麼呢？先修習法念處，然後增長三念處，輾轉現在前，所以不相似。忍修習法念處，唯獨增長法念處，因為與見道相似的緣故，名為順諦忍。暖位和頂位不是這樣，不名為順諦。 又有人說，忍法靠近見道，暖位和頂位不如。 又有人說，忍法既可以多相續，也可以一剎那現在前，頂位和暖位只能多相續現在前。 又有人說，忍法唯有一定之意，暖位和頂位不是這樣。 又有人說，忍法正觀不雜，暖位和頂位有雜染。有時生起欲界（Kama-dhatu，欲界）的善根。 又有人說，忍法正觀，不多也不廣，而能夠隨順趣向涅槃（Nirvana，涅槃）。暖位和頂位正觀，既多也廣，也能隨順趣向涅槃。這裡應該說轉賣摩尼寶的譬喻。因為像這樣等眾多因緣的緣故，忍名為順諦，暖位和頂位不能得名順諦。 是暖位、頂位及下位……

【English Translation】 English version: Question: What is Anuloma-ksanti (acquiescent endurance of truth)? Answer: Ksanti (endurance) is Anuloma-ksanti. What is the difference? Because a discussion leads to another discussion, for what reason is endurance called Anuloma-ksanti? Are Usma-gata (heat stage) and Murdhan (peak stage) not Anuloma-ksanti? Or some say, if endurance is said to be Anuloma-ksanti, then heat stage and peak stage should also be said so. But they are not said so, it should be known that these are all incomplete statements. Again, some say that 'Anuloma' means 'to accord with'. This endurance is good at according with truth, but heat stage and peak stage are not so. Again, some say that the heat stage can stop the increased ignorance of Pratyaya-satya (truth of conditions), the peak stage stops the middle ignorance, and the endurance stage stops the lower ignorance. Because it stops the middle ignorance in oneself, it can generate Laukikagradharma (the highest mundane dharma). Again, some say that the heat stage can generate the lower clarity of Pratyaya-satya, the peak stage generates the middle clarity, and the endurance stage generates the upper clarity. Because there is clarity of Pratyaya-satya in oneself, it can generate Laukikagradharma. Again, some say that the heat stage is pleasant to the Skandha (five aggregates), the peak stage is pleasant to the treasure, and the endurance stage is pleasant to the truth. Because observing the Arya-satya (Four Noble Truths) is pleasant in oneself, it can generate Laukikagradharma. Again, some say that endurance is similar to Darsana-marga (path of seeing) at all times. Just as only Dharma-smrtyupasthana (contemplation of dharma) is present in the path of seeing at all times, so is this endurance. The heat stage and peak stage are not so. Why? First, cultivate Dharma-smrtyupasthana, then increase the three Smrtyupasthana, which alternately appear, so they are not similar. Endurance cultivates Dharma-smrtyupasthana, and only increases Dharma-smrtyupasthana, because it is similar to the path of seeing, it is called Anuloma-ksanti. The heat stage and peak stage are not so, and are not called Anuloma-ksanti. Again, some say that endurance is close to the path of seeing, but the heat stage and peak stage are not as close. Again, some say that endurance can be both continuous and present in one moment, while the peak stage and heat stage can only be continuously present. Again, some say that endurance has only a fixed intention, while the heat stage and peak stage are not so. Again, some say that endurance has pure observation without mixture, while the heat stage and peak stage have mixture. Sometimes they generate good roots in the Kama-dhatu (desire realm). Again, some say that endurance has pure observation, neither much nor broad, but can accord with and move towards Nirvana (Nirvana). The heat stage and peak stage have observation that is both much and broad, and can also accord with and move towards Nirvana. Here, the analogy of selling a Mani jewel should be mentioned. Because of these many causes and conditions, endurance is called Anuloma-ksanti, while the heat stage and peak stage cannot be called Anuloma-ksanti. These are the heat stage, peak stage, and lower stages...

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中忍。行十六行。緣四真諦。增上忍。行四行。緣苦諦。復有說者。增上忍緣道諦。問曰。忍為緣何法得正決定。答曰。或有說言緣于道諦。問曰。若然者云何不緣行倒錯耶。若緣行倒錯。云何不為得正決定而作留難。答曰。假令緣行倒錯。于正決定。不作留難。所以者何。於此善根。修習緣行。先有徑路。是以入聖道時。於此緣行。自在能用。如見道中。先起欲界忍智道。次生有頂忍智道。彼有頂忍智道。后復還生欲界忍智道觀苦行。后復生觀習行。乃至廣說。如此皆名緣行倒錯。不以緣行倒錯。便為見道。而作留難。何以故。以于見道修習緣行先有徑路故。忍亦如是。于得正決定。不作留難。諸作是說。緣道諦增上忍。后得正決定。彼有三心。應同一緣一行。所謂世第一法。苦法忍苦法智。二心應同一行。不同一緣。謂苦比忍苦比智。二心同於一緣。不同一行。謂習法忍習法智。評曰。應作是說。應緣苦諦增上忍。后得正決定。彼見道是猛健善根。雖緣行倒錯。于正決定。而無留難。彼忍是世俗有漏善根。其性羸劣。若緣行倒錯。則與見道。而作留難。如實義者。應觀苦增上忍。后得正決定。非先觀道忍后得正決定。增上忍行苦行緣苦。而忍方便道廣行十六行。緣四真諦。彼行者正觀欲界苦。觀色無色界苦。欲界

【現代漢語翻譯】 現代漢語譯本 中忍（Kshanti，忍辱）。行十六行。緣四真諦（Satya，四聖諦）。增上忍。行四行。緣苦諦（Dukkha Satya，苦諦）。復有說者。增上忍緣道諦（Marga Satya，道諦）。 問曰。忍為緣何法得正決定？ 答曰。或有說言緣于道諦。 問曰。若然者云何不緣行倒錯耶？若緣行倒錯。云何不為得正決定而作留難？ 答曰。假令緣行倒錯。于正決定。不作留難。所以者何。於此善根。修習緣行。先有徑路。是以入聖道時。於此緣行。自在能用。如見道中。先起欲界忍智道。次生有頂忍智道。彼有頂忍智道。后復還生欲界忍智道觀苦行。后復生觀習行。乃至廣說。如此皆名緣行倒錯。不以緣行倒錯。便為見道。而作留難。何以故。以于見道修習緣行先有徑路故。忍亦如是。于得正決定。不作留難。 諸作是說。緣道諦增上忍。后得正決定。彼有三心。應同一緣一行。所謂世第一法。苦法忍苦法智。二心應同一行。不同一緣。謂苦比忍苦比智。二心同於一緣。不同一行。謂習法忍習法智。 評曰。應作是說。應緣苦諦增上忍。后得正決定。彼見道是猛健善根。雖緣行倒錯。于正決定。而無留難。彼忍是世俗有漏善根。其性羸劣。若緣行倒錯。則與見道。而作留難。如實義者。應觀苦增上忍。后得正決定。非先觀道忍后得正決定。增上忍行苦行緣苦。而忍方便道廣行十六行。緣四真諦。彼行者正觀欲界苦。觀色無色界苦。欲界

【English Translation】 English version Middle Kshanti (Kshanti, patience). Practices sixteen aspects. Conditions the Four Noble Truths (Satya, Four Noble Truths). Superior Kshanti. Practices four aspects. Conditions the Truth of Suffering (Dukkha Satya, Truth of Suffering). Some say that superior Kshanti conditions the Truth of the Path (Marga Satya, Truth of the Path). Question: What dharma does Kshanti condition to attain correct determination? Answer: Some say it conditions the Truth of the Path. Question: If that is so, why does it not condition the inverted practices? If it conditions the inverted practices, why does it not create obstacles to attaining correct determination? Answer: Even if it conditions the inverted practices, it does not create obstacles to correct determination. Why? Because in this root of goodness, the practice of conditioning has a prior path. Therefore, when entering the Noble Path, one can freely use this conditioning practice. For example, in the Path of Seeing, first arises the Path of Patience and Wisdom in the Desire Realm, then arises the Path of Patience and Wisdom in the Peak of Existence. That Path of Patience and Wisdom in the Peak of Existence then returns to produce the practice of contemplating suffering in the Desire Realm. Then arises the contemplation of the practice of accumulation, and so on. All of these are called conditioning the inverted practices. It does not use conditioning the inverted practices to create obstacles for the Path of Seeing. Why? Because in the Path of Seeing, the practice of conditioning has a prior path. Kshanti is also like this. It does not create obstacles to attaining correct determination. Those who say that superior Kshanti conditions the Truth of the Path and then attains correct determination, they have three minds that should have the same condition and the same practice, namely the World's First Dharma, the Patience of the Dharma of Suffering, and the Wisdom of the Dharma of Suffering. Two minds should have the same practice but not the same condition, namely the Inferential Patience of Suffering and the Inferential Wisdom of Suffering. Two minds have the same condition but not the same practice, namely the Patience of the Dharma of Accumulation and the Wisdom of the Dharma of Accumulation. Commentary: It should be said that superior Kshanti should condition the Truth of Suffering and then attain correct determination. That Path of Seeing is a vigorous and strong root of goodness. Although it conditions the inverted practices, it does not create obstacles to correct determination. That Kshanti is a mundane, defiled root of goodness. Its nature is weak. If it conditions the inverted practices, it will create obstacles for the Path of Seeing. According to the true meaning, one should contemplate superior Kshanti on suffering and then attain correct determination, not first contemplate Kshanti on the Path and then attain correct determination. Superior Kshanti practices the practice of suffering and conditions suffering, while Kshanti is a skillful means for the Path, broadly practicing sixteen aspects and conditioning the Four Noble Truths. That practitioner correctly contemplates the suffering of the Desire Realm, contemplates the suffering of the Form and Formless Realms, the Desire Realm.

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行集。色無色界行集。欲界行滅。色無色界行滅。斷欲界行道。斷色無色界行道。如是三十二心。是名下忍。行者后時漸漸減損行及緣。復更正觀欲界苦色無色界苦。乃至觀斷欲界行道。除觀斷色無色界行道。從是名中忍。復更正觀欲界苦。觀色無色界苦。乃至觀色無色界行滅。除減一切道。復更正觀欲界苦色無色界苦。乃至觀欲界行滅。除色無色界行滅。復更正觀欲界苦。乃至觀色無色界行集除一切滅。復更正觀欲界苦。乃至觀欲界行集。除色無色界行集。復更正觀欲界苦色無色界苦。除一切集。復更正觀欲界苦。除色無色界苦。復更正觀欲界苦常相續不斷不遠離。如是觀時。深生厭患。復更減損。但作二心。觀於一行。如似苦法忍苦法智。如是正觀。是名中忍。彼復以一心。觀欲界苦。是名上忍。后次生世第一法。世第一法后。次生苦法忍。譬如有人。欲從己國適於他國。多有財寶及諸生業之具。不能持去。以此財物。轉以易錢。猶嫌其多不能持去。以錢易金。猶嫌其多不能持去。以金復易多價寶珠。持此寶珠。隨其所安。往適他國。如是行者。乃至漸舍。相續不離。生於上忍。忍后次生世第一法。世第一法后。次生苦法忍。諸言緣苦忍后得正決定。彼四心須同一行一緣。所謂增上忍。世第一法。苦法忍。苦法智

【現代漢語翻譯】 現代漢語譯本 行集（行的生起）。色無色（指色界和無色界）行集。欲界行滅（欲界行的止息）。色無色行滅。斷欲界行之道。斷色無色行之道。如此三十二心，是名下忍（下品忍）。行者之後漸漸減少行和緣。又更正確地觀察欲界之苦和色無色界之苦，乃至觀察斷欲界行之道，除去觀察斷色無色行之道。從此名為中忍（中品忍）。又更正確地觀察欲界之苦，觀察色無色界之苦，乃至觀察色無色界行滅，除去減少一切道。又更正確地觀察欲界之苦色無色界之苦，乃至觀察欲界行滅，除去色無色界行滅。又更正確地觀察欲界之苦，乃至觀察色無色界行集，除去一切滅。又更正確地觀察欲界之苦，乃至觀察欲界行集，除去色無色界行集。又更正確地觀察欲界之苦色無色界之苦，除去一切集。又更正確地觀察欲界之苦，除去色無色界之苦。又更正確地觀察欲界之苦，常常相續不斷不遠離。如此觀察時，深深產生厭患。又更減少，只作二心，觀察一行，如似苦法忍（對苦諦的忍）和苦法智（對苦諦的智）。如此正確地觀察，是名中忍。他復以一心，觀察欲界之苦，是名上忍（上品忍）。之後次第生起世第一法（世間第一法）。世第一法之後，次第生起苦法忍。譬如有人，想要從自己的國家前往其他國家，有很多財寶以及各種生活事業的用具，不能攜帶而去。因此把這些財物，轉而換成錢。還嫌錢太多不能攜帶而去。把錢換成金。還嫌金太多不能攜帶而去。把金又換成高價的寶珠。攜帶這顆寶珠，隨著他的安身之處，前往其他國家。如此行者，乃至漸漸捨棄，相續不離，生於上忍。忍之後次第生起世第一法。世第一法之後，次第生起苦法忍。諸言緣苦忍之後得到正確決定，那四心必須同一行同一緣。所謂增上忍（增長的上品忍），世第一法，苦法忍，苦法智。

【English Translation】 English version The arising of actions. The arising of actions in the realm of form and the formless realm. The cessation of actions in the desire realm. The cessation of actions in the realm of form and the formless realm. The path to cease actions in the desire realm. The path to cease actions in the realm of form and the formless realm. These thirty-two moments of consciousness are called Lower Endurance (lower forbearance). The practitioner later gradually reduces actions and conditions. Again, he correctly observes the suffering of the desire realm and the suffering of the realm of form and the formless realm, and even observes the path to cease actions in the desire realm, excluding the observation of the path to cease actions in the realm of form and the formless realm. From this, it is called Middle Endurance (middle forbearance). Again, he correctly observes the suffering of the desire realm, observes the suffering of the realm of form and the formless realm, and even observes the cessation of actions in the realm of form and the formless realm, excluding the reduction of all paths. Again, he correctly observes the suffering of the desire realm and the suffering of the realm of form and the formless realm, and even observes the cessation of actions in the desire realm, excluding the cessation of actions in the realm of form and the formless realm. Again, he correctly observes the suffering of the desire realm, and even observes the arising of actions in the realm of form and the formless realm, excluding all cessation. Again, he correctly observes the suffering of the desire realm, and even observes the arising of actions in the desire realm, excluding the arising of actions in the realm of form and the formless realm. Again, he correctly observes the suffering of the desire realm and the suffering of the realm of form and the formless realm, excluding all arising. Again, he correctly observes the suffering of the desire realm, excluding the suffering of the realm of form and the formless realm. Again, he correctly observes the suffering of the desire realm, constantly continuing without interruption or separation. When observing in this way, deep aversion arises. Again, he reduces further, only making two moments of consciousness, observing one action, like the Endurance of the Dharma of Suffering (K苦法忍, Kṣānti of the Dharma of Suffering) and the Wisdom of the Dharma of Suffering (苦法智, Jñāna of the Dharma of Suffering). Observing correctly in this way is called Middle Endurance. He again, with one moment of consciousness, observes the suffering of the desire realm, which is called Upper Endurance (upper forbearance). After that, the World's First Dharma (世第一法, Lokāgradharma) arises in sequence. After the World's First Dharma, the Endurance of the Dharma of Suffering arises in sequence. It is like a person who wants to go from his own country to another country, having much wealth and various tools for living and business, but cannot carry them away. Therefore, he exchanges these possessions for money. He still dislikes that there is too much money to carry away. He exchanges the money for gold. He still dislikes that there is too much gold to carry away. He exchanges the gold for a precious jewel of great value. Carrying this jewel, he goes to another country, wherever he settles. In this way, the practitioner, even gradually abandoning, continuously without separation, gives rise to Upper Endurance. After Endurance, the World's First Dharma arises in sequence. After the World's First Dharma, the Endurance of the Dharma of Suffering arises in sequence. Those who say that after the Endurance of Suffering, a correct determination is obtained, those four moments of consciousness must have the same action and the same condition. These are called Increasing Upper Endurance (增上忍, increasing upper forbearance), the World's First Dharma, the Endurance of the Dharma of Suffering, and the Wisdom of the Dharma of Suffering.

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。二心同一行。不同一緣。所謂苦比忍。苦比智。二心同一緣。不同一行。所謂集法忍集法智。是故如此說者好。問曰。世第一法。為有上中下不。答曰。無也。不得一人心中有。多人心中乃有如尊者舍利弗。是上目連是中。其餘聲聞是下。性分亦有上中下。佛為上。緣覺為中。聲聞為下云何名頂。以何等故名頂。尊者瞿沙說曰。有二種達分善根。一是欲界所謂暖頂。二是色界所謂忍及世第一法。欲界中下者是名為暖。上者名頂。色界中下者名為忍。上者名世第一法。評曰。彼不應作是說此儘是色界法。是修法住定地法。能行聖行法。如是說者好。問曰。何以言頂法耶。答曰。色界善根。有動者有不動者。有住不住。有難無難。有斷不斷。有退不退。諸彼動者。諸不住有難有斷有退者有二。下者是暖。上者是頂。諸彼不動住無難不斷不退者有二。下者是忍。上者是世第一法。復有說者。應言下頂。所以者何。在下暖法頂故。復有說者。猶如山頂。故名為頂。如山頂之道人不久住。若無諸難。必過此山。到于彼山。若遇諸難即便退還。如是行者。住頂無久住者。若無諸難。必到于忍。若有諸難。還退到暖。是以猶如山頂。故名為頂。復有說者。勝於暖法。故名為頂。云何為頂。歡喜于佛法僧。生下小信。乃至廣說。

【現代漢語翻譯】 現代漢語譯本 二心在同一目標上運作，但行為不同，例如苦比忍（khanti，忍受痛苦）和苦比智（ñāṇa，理解痛苦）。二心在同一目標上運作，但行為不同，例如集法忍（samudaya-dhamma-khanti，對產生之法的忍受）和集法智（samudaya-dhamma-ñāṇa，對產生之法的理解）。因此，這樣說才是正確的。問：世第一法（lokāgra-dharma，世間最高的法）有上、中、下之分嗎？答：沒有。不能在一個人心中同時存在。在多個人心中可能有，例如尊者舍利弗（Sariputta）是上，目連（Moggallāna）是中，其餘聲聞（sāvaka，弟子）是下。性分也有上、中、下之分，佛（Buddha）為上，緣覺（paccekabuddha，獨覺佛）為中，聲聞為下。如何稱為頂（agga，頂峰）？因為什麼原因稱為頂？尊者瞿沙（Ghosaka）說：有兩種達到區分的善根（kusala-mūla，功德之本），一是欲界（kāma-dhātu，感官界）的暖（ūsmagata，溫暖），二是（此處原文缺失）。所謂忍（khanti，忍受）及世第一法。欲界中下者，是名為暖，上者名頂，中下者名為忍，上者名為世第一法。評論：他不應該這樣說，這全是法，是修法住定地法，能行聖行法。這樣說才是正確的。問：為什麼稱為頂法呢？答：善根，有動搖的，有不動的；有停留的，有不停留的；有困難的，沒有困難的；有斷絕的，有不斷絕的；有退轉的，有不退轉的。那些動搖的，那些不停留的，有困難的，有斷絕的，有退轉的有兩種：下者是暖，上者是頂。那些不動的，停留的，沒有困難的，不斷絕的，不退轉的也有兩種：下者是忍，上者是世第一法。又有人說，應該說下頂，為什麼呢？因為在下暖法是頂峰。又有人說，猶如山頂，所以名為頂。如山頂的道人不久住，若無諸難，必過此山，到達彼山。若遇到諸難，立即退還。如此修行者，住頂沒有長久停留的。若無諸難，必到達于忍。若有諸難，還退回到暖。因此猶如山頂，所以名為頂。又有人說，勝於暖法，所以名為頂。什麼是頂呢？歡喜于佛（Buddha）、法（Dhamma）、僧（Sangha），生起下等微小的信心，乃至廣說。

【English Translation】 English version Two minds operate on the same object but act differently, such as khanti (endurance of suffering) compared to ñāṇa (understanding of suffering). Two minds operate on the same object but act differently, such as samudaya-dhamma-khanti (endurance of the arising of phenomena) and samudaya-dhamma-ñāṇa (understanding of the arising of phenomena). Therefore, it is good to say it this way. Question: Does lokāgra-dharma (the highest mundane dharma) have superior, intermediate, and inferior levels? Answer: No. It cannot exist simultaneously in one person's mind. It may exist in the minds of many people, such as Venerable Sariputta being superior, Moggallāna being intermediate, and the remaining sāvakās (disciples) being inferior. The nature also has superior, intermediate, and inferior levels, with the Buddha being superior, the paccekabuddha (solitary Buddha) being intermediate, and the sāvakās being inferior. How is it called agga (peak)? For what reason is it called agga? Venerable Ghosaka said: There are two kinds of roots of good (kusala-mūla) that reach distinction, one is ūsmagata (warmth) in the kāma-dhātu (desire realm), and the other is (missing text in original). So-called khanti (endurance) and lokāgra-dharma. Those in the lower and middle levels of the desire realm are called warmth, the upper level is called the peak, the lower and middle levels are called endurance, and the upper level is called lokāgra-dharma. Commentary: He should not say it this way, this is all dharma, it is the dharma of cultivating and abiding in the state of samadhi, capable of practicing the noble path. It is good to say it this way. Question: Why is it called the peak dharma? Answer: Roots of good, some are moving, some are not moving; some are abiding, some are not abiding; some are difficult, some are not difficult; some are severed, some are not severed; some are regressing, some are not regressing. Those that are moving, those that are not abiding, those that are difficult, those that are severed, those that are regressing, there are two kinds: the lower is warmth, the upper is the peak. Those that are not moving, those that are abiding, those that are not difficult, those that are not severed, those that are not regressing, there are also two kinds: the lower is endurance, the upper is lokāgra-dharma. Furthermore, some say that one should say lower peak, why? Because the lower warmth dharma is the peak. Furthermore, some say that it is like a mountain peak, therefore it is called the peak. Like a renunciant on a mountain peak does not stay long, if there are no difficulties, he will surely cross this mountain and reach the other mountain. If he encounters difficulties, he will immediately retreat. Such a practitioner, abiding at the peak, does not stay long. If there are no difficulties, he will surely reach endurance. If there are difficulties, he will retreat back to warmth. Therefore, it is like a mountain peak, therefore it is called the peak. Furthermore, some say that it is superior to warmth dharma, therefore it is called the peak. What is the peak? Rejoicing in the Buddha, the Dhamma, and the Sangha, generating inferior and small faith, and so on extensively.

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問曰。何以故。言此信為下小耶。答曰。如尊者瞿沙說。此暖頂二達分善根。是欲界法故言下小。復有說者。此住不久停故。故言下小。復有說者。此信當言異信。何以故。異於色界定地修地行聖行暖法故。故名為異。于佛僧。生下小信。是緣道諦信。於法生下小信。是緣滅諦信。問曰。如頂能緣四諦。此中何以唯說緣二諦信。不說緣苦集信耶。答曰。或有說者。此中說名義最勝法故。於此四諦何者最勝。所謂滅道。何以故。此二諦清凈無過故。復有說者。此二諦是妙是離。復有說者。此二諦能生信處。復有說者此二諦有二義。一可信。二可求。復有說者。為生受化者。信樂心故。若世尊說。苦集是可敬信者。則無受化者。何以故。彼受化者。當作是念。此是煩惱惡行。邪見顛倒。何可敬信。而我等常為此苦之所逼迫。若世尊說滅道。是可敬信。彼受化者。心生欣樂。是故滅道最勝可信。復有說者。此滅道有可信敬事。一樂觀在前。二無心舍離。復有說者。信佛信僧說緣道信信法是緣三諦信。若如是者則說盡緣四諦信也。如說波羅延摩納婆等。能于佛法僧。生下小信。是名頂法。彼作經者。引經為證。問曰。如住頂時。亦信陰亦信三寶亦信諦。以何等故。世尊為摩納婆等。但說信寶。不說信陰諦耶。答曰。或有說

【現代漢語翻譯】 現代漢語譯本 問：為什麼說這種信是下劣微小的呢？ 答：正如尊者瞿沙（Ghosha，一位論師）所說，這種暖位和頂位的二達分善根，是屬於欲界的法，所以說是下劣微小的。 還有一種說法是，這種信住留的時間不長，所以說是下劣微小的。 還有一種說法是，這種信應當說是『異信』。為什麼呢？因為它不同於在定地、修地所行的聖行和暖法，所以稱為『異』。對於佛、僧，生起下劣微小的信，是緣于道諦的信；對於法，生起下劣微小的信，是緣于滅諦的信。 問：既然頂位能夠緣於四諦，為什麼這裡只說緣于滅諦和道諦的信，而不說緣于苦諦和集諦的信呢？ 答：或者有人說，這裡說的是名義最殊勝的法。在這四諦中，哪兩個最殊勝呢？就是滅諦和道諦。為什麼呢？因為這兩個諦清凈無過失。 還有一種說法是，這兩個諦是微妙的、遠離煩惱的。 還有一種說法是，這兩個諦能夠產生信心的處所。 還有一種說法是，這兩個諦有兩重意義：一是可信，二是可求。 還有一種說法是，爲了使接受教化的人產生信樂之心。如果世尊說苦諦和集諦是可敬可信的，那麼就沒有人願意接受教化了。為什麼呢？因為那些接受教化的人會這樣想：『這些是煩惱、惡行、邪見和顛倒，有什麼可敬可信的呢？而且我們常常為此苦所逼迫。』如果世尊說滅諦和道諦是可敬可信的，那麼那些接受教化的人，心中就會生起欣喜和快樂。所以，滅諦和道諦是最殊勝、最可信的。 還有一種說法是，這滅諦和道諦有可信可敬的事：一是樂觀在前，二是無心舍離。 還有一種說法是，信佛和信僧，說是緣于道諦的信；信法，是緣於三諦的信。如果這樣說，那就是說盡了緣於四諦的信了。比如所說的波羅延摩納婆（Bāvarī，婆婆離）等人，能夠對於佛、法、僧，生起下劣微小的信，這叫做頂法。那些作經的人，引用經典作為證據。 問：既然住在頂位的時候，也信五陰，也信三寶，也信四諦，因為什麼緣故，世尊只為摩納婆等人說信寶，而不說信五陰和四諦呢？ 答：或者有人說...

【English Translation】 English version Question: Why is it said that this belief is inferior and small? Answer: As Venerable Ghosha (a commentator) said, the roots of goodness of this 'warmth' and 'peak' two-part attainments belong to the desire realm, hence it is said to be inferior and small. Another explanation is that this belief does not last long, so it is said to be inferior and small. Another explanation is that this belief should be called 'different belief'. Why? Because it is different from the noble practices and 'warmth' dharma practiced in the meditative and cultivation grounds, so it is called 'different'. To have inferior and small belief in the Buddha and the Sangha is belief related to the Path Truth (Dukkha Nirodha Gamini Patipada); to have inferior and small belief in the Dharma is belief related to the Cessation Truth (Nirodha). Question: Since the 'peak' can be related to the Four Noble Truths, why does this passage only mention belief related to the Cessation Truth and the Path Truth, and not belief related to the Suffering Truth (Dukkha) and the Arising Truth (Samudaya)? Answer: Some say that this passage speaks of the Dharma with the most excellent name and meaning. Among these Four Noble Truths, which two are the most excellent? They are the Cessation Truth and the Path Truth. Why? Because these two truths are pure and without fault. Another explanation is that these two truths are subtle and free from defilements. Another explanation is that these two truths can generate places of faith. Another explanation is that these two truths have two meanings: one is believable, and the other is attainable. Another explanation is for the sake of generating faith and joy in those who are being taught. If the World Honored One said that the Suffering Truth and the Arising Truth are worthy of respect and belief, then no one would be willing to be taught. Why? Because those who are being taught would think: 'These are afflictions, evil deeds, wrong views, and inversions. What is there to respect and believe? Moreover, we are constantly oppressed by this suffering.' If the World Honored One said that the Cessation Truth and the Path Truth are worthy of respect and belief, then those who are being taught would feel joy and happiness in their hearts. Therefore, the Cessation Truth and the Path Truth are the most excellent and believable. Another explanation is that the Cessation Truth and the Path Truth have things that are worthy of belief and respect: one is optimism in the forefront, and the other is no intention to abandon. Another explanation is that belief in the Buddha and belief in the Sangha are said to be belief related to the Path Truth; belief in the Dharma is belief related to the three truths. If it is said this way, then it is said that all belief is related to the Four Noble Truths. For example, Bāvarī (Bāvarī, a brahmin) and others are able to generate inferior and small belief in the Buddha, Dharma, and Sangha, which is called the 'peak' dharma. Those who composed the scriptures cite the scriptures as evidence. Question: Since when dwelling in the 'peak' position, one also believes in the five aggregates (skandha), also believes in the Three Jewels (Triratna), and also believes in the Four Noble Truths, for what reason did the World Honored One only speak of belief in the Jewels to Bāvarī and others, and not speak of belief in the aggregates and the truths? Answer: Some say that...

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者。彼摩納婆等。非不信苦集諦。但不信三寶。以不信故。佛故為說。復有說者。彼為苦所困。欲求離苦。往詣佛所。如說偈。

為苦所逼諸眾生　　不知離苦來詣佛 　愿示法要除眾患　　猶如熱時入涼池

如實能離苦者。唯有滅道。彼有二義可信。一常樂觀。二常喜求。復有說者。信佛說緣二諦信。信僧說緣道諦信。信法說緣滅諦信。復有說者。信佛說緣四諦信。信僧說緣道諦信。信法說緣三諦信。復有說者。三寶是生信敬處是以說之。復有說者。隨行者意悅適故是以說之。若於陰生悅適是名為暖。于寶生悅適是名為頂。于諦生悅適是名為忍。

問曰。如頂體性。是五陰。何以世尊為波羅延等。以信名說。為諸新學比丘。以慧名說。答曰。或有說者。唯佛世尊決定明解法相。亦知所應作事。非余所及應為眾生而說何法。即便說之。復有說者。以波羅延等。未住所作地。未入佛法中。未得舍摩他。未有漸次聞他天言生信。來詣佛所。爾時世尊。因彼善根欲令增長故。以信名說。彼諸新學比丘。與上相違故。即慧名說。復有說者。隨他乏少為饒益故。如波羅延等乏少於信。釋種比丘乏少於慧。是以波羅延等。說信以饒益之。釋種比丘。說慧以饒益之。復有說者。為止諂曲愚癡意故。波羅延等。雖復聰

【現代漢語翻譯】 現代漢語譯本： 這些摩納婆（年輕婆羅門）等，並非不相信苦集諦（苦的起因和聚集），只是不相信三寶（佛、法、僧）。因為不相信的緣故，佛才為他們宣說。還有一種說法是，他們被痛苦所困擾，想要脫離痛苦，所以來到佛陀這裡。正如偈語所說： 『為苦所逼諸眾生，不知離苦來詣佛，愿示法要除眾患，猶如熱時入涼池。』 真正能夠脫離痛苦的，只有滅道（寂滅之道）。對於滅道，他們有兩種可以相信的理由：一是常樂觀，二是常喜求。還有一種說法是，相信佛所說的，是相信緣二諦（世俗諦和勝義諦）；相信僧所說的，是相信緣道諦（通往解脫的道路）；相信法所說的，是相信緣滅諦（寂滅的真理）。還有一種說法是，三寶是產生信心和敬意的地方，所以才這樣說。還有一種說法是，爲了隨順修行者的心意，使他們感到愉悅和舒適，所以才這樣說。如果對於五陰（色、受、想、行、識）產生悅適感，這叫做暖位；對於三寶產生悅適感，這叫做頂位；對於四諦產生悅適感，這叫做忍位。 問：既然頂位的體性是五陰，為什麼世尊對波羅延（一個婆羅門的名字）等人用『信』這個名稱來說明，而對新學的比丘用『慧』這個名稱來說明呢？ 答：或者有人說，只有佛世尊才能徹底明瞭法相，也知道應該做什麼事情，這不是其他人所能達到的。應該為眾生宣說什麼法，就宣說那個法。還有一種說法是，因為波羅延等人還沒有安住于所應作的地位，還沒有進入佛法之中，沒有得到奢摩他（止觀），沒有通過逐漸聽聞其他天人的言語而生起信心，所以才來到佛陀這裡。這時，世尊因為想要增長他們的善根，所以用『信』這個名稱來說明。而那些新學的比丘，情況與上述相反，所以就用『慧』這個名稱來說明。還有一種說法是，爲了彌補他人的不足，使他們得到饒益。例如，波羅延等人缺少信心，釋迦族的比丘缺少智慧。因此，對波羅延等人說『信』，是爲了饒益他們；對釋迦族的比丘說『慧』，是爲了饒益他們。還有一種說法是，爲了止息他們的諂曲和愚癡之心。波羅延等人雖然聰

【English Translation】 English version: These Manavas (young Brahmins), etc., did not disbelieve in the Dukkha-samudaya-satya (the truth of the arising and accumulation of suffering), but they did not believe in the Three Jewels (Buddha, Dharma, Sangha). Because of their disbelief, the Buddha spoke for them. Another explanation is that they were troubled by suffering and wanted to escape it, so they came to the Buddha. As the verse says: 'Beings oppressed by suffering, not knowing how to escape it, come to the Buddha, wishing to be shown the essential Dharma to remove all afflictions, like entering a cool pond in hot weather.' The only way to truly escape suffering is through Nirodha-marga (the path to cessation). They have two reasons to believe in Nirodha-marga: one is constant optimism, and the other is constant desire to seek. Another explanation is that believing in what the Buddha says is believing in the two truths of relative and ultimate reality; believing in what the Sangha says is believing in the path to liberation; believing in what the Dharma says is believing in the truth of cessation. Another explanation is that the Three Jewels are the place where faith and respect arise, so it is said that way. Another explanation is that it is said that way to accord with the practitioner's intention and make them feel pleased and comfortable. If a feeling of pleasure arises towards the five skandhas (form, feeling, perception, mental formations, consciousness), it is called the stage of 'warmth'; if a feeling of pleasure arises towards the Three Jewels, it is called the stage of 'peak'; if a feeling of pleasure arises towards the Four Noble Truths, it is called the stage of 'forbearance'. Question: Since the nature of the stage of 'peak' is the five skandhas, why did the World Honored One use the name 'faith' to explain to Parayana (name of a Brahmin) and others, and use the name 'wisdom' to explain to the newly learning Bhikkhus? Answer: Or some say that only the Buddha, the World Honored One, can thoroughly understand the characteristics of the Dharma and also know what should be done, which is beyond the reach of others. Whatever Dharma should be spoken for sentient beings, that Dharma is spoken. Another explanation is that because Parayana and others have not yet settled in the position of what should be done, have not yet entered the Buddha-dharma, have not yet attained Shamatha (calm abiding), and have not yet gradually heard the words of other devas and generated faith, they came to the Buddha. At that time, the World Honored One, wanting to increase their roots of goodness, used the name 'faith' to explain. Those newly learning Bhikkhus are the opposite of the above, so the name 'wisdom' is used to explain. Another explanation is that it is to compensate for the lack of others and benefit them. For example, Parayana and others lack faith, and the Shakya Bhikkhus lack wisdom. Therefore, speaking of 'faith' to Parayana and others is to benefit them; speaking of 'wisdom' to the Shakya Bhikkhus is to benefit them. Another explanation is to stop their deceitful and foolish minds. Although Parayana and others are intelli

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明。乏少於信。無信之慧。能增長諂曲。是故為波羅延等。說信止其諂曲。新學比丘釋種出家。雖少有信而乏于慧。無慧之信增長愚心。是故為新學比丘。說慧止其愚心。復有說者。世尊說法。受化者二種。有利根。有鈍根。為利根者說信。為鈍根者說慧。以波羅延等利根故說信。新學比丘等。鈍根故說慧。如利根鈍根。內因力外緣力內分力外分力。內正觀思惟增益外從他聞法內增益。無愚無貪修不修損身見聚處不損身見聚處。當知亦如是。

云何頂法退乃至廣說。問曰。以何等故說頂有退。不說暖退。答曰。或有說者如說頂退。亦應說暖退。而不說者。當知皆是有餘之說。復有說者。行者在頂之時。多諸留難。有三時諸煩惱業。多諸留難。如從頂至忍。爾時惡道諸煩惱業。多作留難。所以者何。彼諸煩惱。而作是念。若彼行者。已到于忍。我復于誰身中當生果報。離欲界欲時。彼欲界諸煩惱業。多作留難。所以者何。諸煩惱業。而作是念。若彼行者。出於欲界。我復于誰身中。生於果報。離非想非非想處欲時。受未來有諸煩惱業。多作留難。所以者何。諸煩惱業。而作是念。若彼行者。離欲已彼更不受身。我復于誰身中。生於果報。行者於此三時。多諸留難。是故說頂有退。不說暖退。復有說者。行者爾時生

大憂惱猶如有人。見珍寶藏。見已歡喜作是思惟。我今永斷貧窮根本。后欲取時忽然還滅。彼人爾時於此寶藏生大憂惱。如是行者。住頂法時。自念不久。當得于忍。永斷惡道。心生歡喜。后便還退生大憂惱。復有說者。若說頂有退。當知亦說暖有退。復有說者。以頂法不久住故是以有退。復有說者。欲得忍時大獲重利。猶如聖人不墮惡道。得忍之時亦復如是。如沙門二十億九十一劫不墮惡道。與上相違名失重利。

云何頂退。答曰。猶如有人。親近善知識。從其聞法乃至廣說。何以復作此論。答曰。前雖說頂體相未說云何得頂云何失頂。今欲說之故作此論。猶如有人。親近善知識者。說親近善友。從其聞法者。聽隨順方便法。內正觀思惟者。自身修行正行。信佛菩提。信善說法。信僧清凈功德。是說信寶說色無常。乃至說識無常。是說信陰。知有苦集滅道。是說信諦。彼于余時。不親近善知識者。親近惡友。不從他聞法者。不聽隨順方便法。不正觀思惟者。自身行邪行。失此信法。是名頂退。問曰。頂退體相為是何耶。答曰。是不成就性。不隱沒無記。心不相應行。行陰所攝。復有說者。是不信體性。所以者何。有信便得。無信便失。復有說者。以何使纏。而退頂法。即彼使纏性。如是說者。亦是染污性。復

【現代漢語翻譯】 現代漢語譯本 大憂惱就像有人，發現了一個珍寶寶藏。看到后歡喜地想：『我今後可以永遠斷絕貧窮的根源了。』後來想要去取寶時，寶藏卻忽然消失了。那個人當時對這個寶藏生起極大的憂惱。修行人也是這樣，安住于頂法（Dharmāgra，趨向于忍位的階段）時，自己想著不久之後，就將獲得忍位（kṣānti，對真理的確認），永遠斷絕惡道。心中生起歡喜。後來卻退失了，生起極大的憂惱。還有人說，如果說頂法有退失，應當知道也說了暖法（uṣmagata，四加行位之一）也有退失。還有人說，因為頂法不能長久安住，所以會有退失。還有人說，想要獲得忍位時，就像聖人不會墮入惡道一樣，獲得了極大的利益。得到忍位的時候也是這樣。就像沙門（śrāmaṇa，出家修行者）二十億九十一劫都不會墮入惡道。與此相反的情況，就叫做失去重大利益。

什麼是頂退（agrāvakrānti，頂法的退失）呢？回答說：就像有人，親近善知識（kalyāṇa-mitra，能引導人走向正道的良師益友），從他們那裡聽聞佛法，乃至廣說。為什麼還要再作這樣的論述呢？回答說：前面雖然說了頂法的體相，但沒有說如何獲得頂法，如何失去頂法。現在想要說這些，所以才作這樣的論述。就像有人，親近善知識，是說親近善友。從他們那裡聽聞佛法，是說聽聞隨順方便的法門。內心正確地觀察思惟，是說自身修行正行。相信佛的菩提（bodhi，覺悟），相信善說的法，相信僧眾清凈的功德，這是說信寶。說色（rūpa，物質）是無常的，乃至說識（vijñāna，意識）是無常的，這是說信陰（skandha，五蘊）。知道有苦（duḥkha，痛苦）、集（samudaya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（mārga，通往止息痛苦的道路），這是說信諦（satya，四聖諦）。他在其他時候，不親近善知識，而是親近惡友。不從他人那裡聽聞佛法，而是不聽隨順方便的法門。不正確地觀察思惟，而是自身行邪行。失去這些信法，這就叫做頂退。問道：頂退的體相是什麼呢？回答說：是不成就性（asiddhatva），是不隱沒無記（anivṛtāvyākṛta），心不相應行（citta-viprayuktasaṃskāra），屬於行陰（saṃskāra-skandha）所攝。還有人說，是不信的體性。為什麼這樣說呢？因為有信就能得到，沒有信就會失去。還有人說，是什麼樣的煩惱纏縛，導致退失頂法呢？就是那些煩惱纏縛的性質。這樣說的人，也是說這是染污的性質。

【English Translation】 English version Great distress is like someone who sees a treasure trove. Seeing it, they rejoice, thinking, 'Now I will forever cut off the root of poverty.' Later, when they want to take the treasure, it suddenly vanishes. At that time, that person experiences great distress over this treasure. Similarly, a practitioner, abiding in the Dharmāgra (the stage approaching forbearance), thinks to themselves, 'Soon, I will attain kṣānti (acceptance of the truth), and forever cut off the evil paths.' Joy arises in their heart. Later, however, they regress, experiencing great distress. Some say that if it is said that Dharmāgra can regress, it should be known that uṣmagata (heat, one of the four preparatory stages) can also regress. Others say that because Dharmāgra does not abide for long, it regresses. Still others say that when one desires to attain kṣānti, they obtain great benefit, just as a noble one does not fall into the evil paths. It is the same when one attains kṣānti. Just as a śrāmaṇa (ascetic) does not fall into the evil paths for twenty billion and ninety-one kalpas (eons). The opposite of this is called losing great benefit.

What is agrāvakrānti (regression from Dharmāgra)? The answer is: It is like someone who associates with kalyāṇa-mitra (virtuous friends), and hears the Dharma from them, and so on. Why is this discussion made again? The answer is: Although the nature of Dharmāgra was discussed earlier, it was not said how to attain Dharmāgra or how to lose it. Now, wanting to discuss these things, this discussion is made. Just as someone associates with virtuous friends, it means associating with good friends. Hearing the Dharma from them means hearing the Dharma that accords with skillful means. Correctly contemplating internally means personally practicing the right conduct. Believing in the bodhi (enlightenment) of the Buddha, believing in the well-spoken Dharma, believing in the pure merits of the Sangha (community), this is called believing in the Three Jewels. Saying that rūpa (form) is impermanent, and so on, saying that vijñāna (consciousness) is impermanent, this is called believing in the skandhas (aggregates). Knowing that there is duḥkha (suffering), samudaya (the origin of suffering), nirodha (the cessation of suffering), and mārga (the path to the cessation of suffering), this is called believing in the satyas (Four Noble Truths). At other times, they do not associate with virtuous friends, but associate with evil friends. They do not hear the Dharma from others, but do not listen to the Dharma that accords with skillful means. They do not contemplate correctly, but personally engage in wrong conduct. Losing these beliefs in the Dharma, this is called regression from Dharmāgra. Question: What is the nature of regression from Dharmāgra? The answer is: It is asiddhatva (non-accomplishment), anivṛtāvyākṛta (unconcealed indeterminate), citta-viprayuktasaṃskāra (non-concurrent formations with mind), included within the saṃskāra-skandha (aggregate of formations). Some say that it is the nature of disbelief. Why is this said? Because with belief, one attains it; without belief, one loses it. Others say, what kind of afflictions bind and cause regression from Dharmāgra? It is the nature of those afflictions. Those who say this also say that it is of a defiled nature.

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有說者。若法隨順退法即是其性。若然者一切諸法。儘是退性。何以故。一切諸法。與威勢緣故。尊者佛陀提婆說曰。無所有性。是退性。強生分別。無有相對。彼善根和集名頂。善根離散名退。復有何性。猶如有人多諸財物。他人劫去。后便貧窮人問之言。汝今貧窮為是何性。彼人答言。我本有財。他人劫去今唯貧窮。當有何性。又如有人衣裂。他人問言。汝今衣裂為是何性。彼人答曰。衣本完堅今者破裂。更有何性。又如有人身本著衣。人奪其去。他人問言。汝今裸形無衣為是何性。彼人答言。我本著衣。他人奪去。今者裸形無衣當有何性。如是行者善根和集之時名之為頂。后若離散名之為退。當有何性。是故無所有性是名退性。評曰。不應作是說。如前說者好。頂退是不成就性。不隱沒無記。心不相應行。行陰所攝。

問曰。如說信佛菩提。是名信佛。乃至廣說。以何等故世尊。或說信寶。或說信陰。或說信諦。答曰。或有說者。佛於法明瞭。乃至廣說。復有說者。隨眾生愚處。佛隨其所愚而解說之。復有說者。受佛化者有三種。一多疑心。二染著於我。三為見所覆。為疑者說。寶為染著我者說陰。為見所覆者說諦。

云何暖法。乃至廣說。以何等故名暖。答曰。或有說者。智緣境界。能生於暖。

【現代漢語翻譯】 現代漢語譯本：有人這樣說：如果法隨著退法，那就是它的本性。如果這樣，那麼一切諸法，都具有退的性質。為什麼呢？因為一切諸法，都與威勢有關。尊者佛陀提婆（Buddha Deva，人名）說：『無所有性』，就是退的性質。強行生出分別，沒有相對性。善根聚合叫做頂，善根離散叫做退。還有什麼性質呢？就像有人有很多財物，被別人搶走，後來就變得貧窮。別人問他說：『你現在貧窮，這是什麼性質？』那人回答說：『我本來有財，別人搶走了，現在只有貧窮，這又是什麼性質呢？』又如有人衣服破裂，別人問他說：『你現在衣服破裂，這是什麼性質？』那人回答說：『衣服本來完好堅固，現在破裂了，還有什麼性質呢？』又如有人身上本來穿著衣服，被人脫去。別人問他說：『你現在赤身裸體沒有衣服，這是什麼性質？』那人回答說：『我本來穿著衣服，別人脫去了，現在赤身裸體沒有衣服，這又是什麼性質呢？』像這樣，修行者善根聚合的時候叫做頂，後來如果離散就叫做退，這又是什麼性質呢？』所以說，無所有性就叫做退性。評論說：不應該這樣說。像前面說的那樣好。頂和退是不成就的性質，不隱沒無記，與心不相應的行，屬於行陰所包含。

有人問：如經文所說，信佛菩提，就叫做信佛，乃至廣說。因為什麼緣故世尊，有時說信寶，有時說信陰，有時說信諦？回答說：或者有人說，佛對於法是明瞭的，乃至廣說。又有人說，隨著眾生的愚昧之處，佛就隨著他們所愚昧的地方而解說。又有人說，接受佛陀教化的人有三種：一是多疑心，二是染著於我，三是被見解所覆蓋。為多疑心的人說寶，為染著於我的人說陰，為被見解所覆蓋的人說諦。

什麼是暖法，乃至廣說。因為什麼緣故叫做暖？回答說：或者有人說，智慧緣于境界，能夠產生暖。

【English Translation】 English version: Someone says: 'If a dharma follows the nature of decline, then that is its nature.' If that is the case, then all dharmas have the nature of decline. Why? Because all dharmas are related to power and influence. The Venerable Buddha Deva (Buddha Deva, a name) said: 'The nature of non-existence' is the nature of decline. Forcibly creating distinctions without relativity. The aggregation of wholesome roots is called 'peak,' and the dispersion of wholesome roots is called 'decline.' What other nature is there? It is like someone who has a lot of wealth, but others rob it away, and later they become poor. Others ask them: 'You are now poor, what is this nature?' That person replies: 'I originally had wealth, but others robbed it away, and now I only have poverty, what other nature is this?' Or like someone whose clothes are torn, and others ask them: 'Your clothes are now torn, what is this nature?' That person replies: 'The clothes were originally complete and strong, but now they are torn, what other nature is there?' Or like someone who was originally wearing clothes, but others take them away. Others ask them: 'You are now naked without clothes, what is this nature?' That person replies: 'I was originally wearing clothes, but others took them away, and now I am naked without clothes, what other nature is this?' Like this, when a practitioner's wholesome roots are aggregated, it is called 'peak,' and later if they are dispersed, it is called 'decline,' what other nature is this?' Therefore, the nature of non-existence is called the nature of decline.' The commentary says: 'It should not be said like this. It is better as said before. Peak and decline are the nature of non-accomplishment, not obscured and unrecordable, actions not corresponding to the mind, included in the aggregate of formations (行陰).'

Someone asks: 'As it is said in the scriptures, believing in the Bodhi of the Buddha is called believing in the Buddha, and so on. For what reason does the World Honored One sometimes speak of believing in the Three Jewels (寶), sometimes speak of believing in the Skandhas (陰), and sometimes speak of believing in the Four Noble Truths (諦)?' The answer is: 'Or someone says that the Buddha is clear about the Dharma, and so on. And someone says that according to the ignorance of sentient beings, the Buddha explains according to what they are ignorant of. And someone says that there are three kinds of people who receive the Buddha's teachings: first, those with much doubt; second, those attached to the self; and third, those covered by views. For those with much doubt, he speaks of the Three Jewels; for those attached to the self, he speaks of the Skandhas; and for those covered by views, he speaks of the Four Noble Truths.'

What is the 'warmth' dharma, and so on. For what reason is it called 'warmth'? The answer is: 'Or someone says that wisdom, conditioned by the realm, can generate warmth.'

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燒煩惱薪。猶如火攢。上下相依。生火燒薪。復有說者。以有智知有能生暖智。令有萎悴。猶如夏時聚花為𧂐花生暖氣。還自萎悴。復有說者。智生依陰。在陰智火。還燒于陰。猶如兩竹相摩生火還燒竹林。尊者瞿沙說曰。求解脫智火。彼最在初。如火以煙在初為相。無漏智火。亦以暖法在先為相。如日明相在初為相。無漏智日。亦以暖在初為相。是故名暖。云何為暖。于正法毗尼中。生信愛敬。乃至廣說。問曰。若然者。說于正法毗尼中生信愛敬。盡得暖耶。答曰。不然。何以故。暖者乃是色界修地定地。能行聖行所攝。于正法毗尼中。生信愛敬者也。彼正法者。說緣道諦信。毗尼者。說緣滅諦信。問曰。暖能緣四諦。何以但說緣滅道諦信。答曰。或有說者。滅道于諦中最勝故。應如先頂中廣答。復有說者。滅道是可歸依處。是以故說。復有說者。正法說緣三諦信。毗尼說緣滅諦信。是亦名暖。能緣四諦。彼作經者。引經為證。如說佛告馬師滿宿比丘。我有四句法。當爲汝說。為欲知不當恣汝意。彼二人言。我等今者便為非器。何用知為。乃至廣說。問曰。佛深知彼人不堪受法。何故告言當恣汝意。答曰。或有說者。人謂彼人無教化者。所以造作眾惡。而自毀壞。是以如來。舉手語言。我所應作。今已作之。而汝自

【現代漢語翻譯】 現代漢語譯本 燒煩惱之薪，就像鉆木取火一樣。上下相互依靠，產生火來燃燒木柴。還有一種說法，憑藉智慧認知，有能力產生溫暖的智慧，使（煩惱）枯萎凋謝，就像夏天聚集花朵產生熱氣，反而使花朵自身枯萎凋謝一樣。還有一種說法，智慧的產生依賴於陰（煩惱），在陰（煩惱）中產生的智慧之火，反過來燃燒陰（煩惱），就像兩根竹子相互摩擦產生火，反過來燃燒竹林一樣。尊者瞿沙說：『求解脫的智慧之火，它最初的徵兆，就像火最初以煙為徵兆一樣。無漏智慧之火，也以暖法作為最初的徵兆，就像太陽的光明最初以光亮為徵兆一樣。無漏智慧之日，也以暖作為最初的徵兆。』所以稱為『暖』。什麼是『暖』呢？就是在正法（Saddharma）和毗奈耶（Vinaya）中，產生信心、愛敬，乃至廣說。 問：如果是這樣，那麼在正法和毗奈耶中產生信心、愛敬，都算是『暖』嗎？答：不是的。為什麼呢？『暖』乃是修習世第一法（Murdhan），能行聖道所包含的，于正法和毗奈耶中產生信心、愛敬的人。這裡的『正法』，是指緣于道諦（Marga-satya）的信心；『毗奈耶』，是指緣于滅諦（Nirodha-satya）的信心。問：『暖』能緣於四聖諦（Arya-satyani），為什麼只說緣于滅諦和道諦的信心呢？答：或許有人說，滅諦和道諦在四聖諦中最殊勝的緣故，應該像先前在世第一法中廣泛地回答一樣。還有人說，滅諦和道諦是可歸依之處，所以這樣說。還有人說，『正法』是指緣於三諦的信心，『毗奈耶』是指緣于滅諦的信心，這也稱為『暖』，能緣於四聖諦。經的作者引用經典作為證明，如佛陀告訴馬師滿宿比丘（Asvajit Punarvasu）：『我有四句法，應當為你宣說，爲了讓你知道，不應當放縱你的意願。』那兩個人說：『我們現在就是不堪受法的器皿，知道它有什麼用呢？』乃至廣說。問：佛陀明明知道那兩個人不堪接受佛法，為什麼還要告訴他們『應當放縱你的意願』呢？答：或許有人說，人們認為那兩個人沒有教化者，所以造作各種惡業，而自我毀壞。因此如來（Tathagata）舉手說：『我所應當做的，現在已經做了，而你們自己』

【English Translation】 English version Burning the fuel of afflictions is like drilling wood to make fire. The upper and lower parts rely on each other, producing fire to burn the fuel. Another explanation is that with wisdom and knowledge, one has the ability to generate warm wisdom, causing (afflictions) to wither and decay, just as gathering flowers in summer produces heat, which in turn causes the flowers themselves to wither and decay. Another explanation is that the arising of wisdom depends on the '陰' (afflictions), and the fire of wisdom arising within the '陰' (afflictions) burns the '陰' (afflictions) in return, just as two bamboo sticks rubbing against each other produce fire, which in turn burns the bamboo forest. Venerable Ghosa said: 'The fire of wisdom that seeks liberation, its earliest sign is like the smoke that is the earliest sign of fire. The fire of undefiled wisdom also has the warm dharma as its earliest sign, just as the brightness of the sun has light as its earliest sign. The sun of undefiled wisdom also has warmth as its earliest sign.' Therefore, it is called 'warmth'. What is 'warmth'? It is generating faith, love, and respect in the Saddharma (正法, the true Dharma) and Vinaya (毗奈耶, monastic discipline), and so on, as explained extensively. Question: If that is the case, does generating faith, love, and respect in the Saddharma and Vinaya all count as 'warmth'? Answer: No. Why? 'Warmth' is the practice of Murdhan (世第一法, the highest mundane dharma), encompassing the practice of the noble path, for those who generate faith, love, and respect in the Saddharma and Vinaya. Here, 'Saddharma' refers to faith in the Marga-satya (道諦, the Truth of the Path); 'Vinaya' refers to faith in the Nirodha-satya (滅諦, the Truth of Cessation). Question: 'Warmth' can be related to the Four Noble Truths (Arya-satyani), why only speak of faith related to the Truth of Cessation and the Truth of the Path? Answer: Perhaps some say that the Truth of Cessation and the Truth of the Path are the most excellent among the Four Noble Truths, so it should be answered extensively as before in Murdhan. Others say that the Truth of Cessation and the Truth of the Path are places of refuge, so it is said this way. Still others say that 'Saddharma' refers to faith related to the three truths, and 'Vinaya' refers to faith related to the Truth of Cessation, which is also called 'warmth', and can be related to the Four Noble Truths. The author of the sutra cites the sutra as proof, as the Buddha told the Bhikkhu Asvajit Punarvasu (馬師滿宿比丘): 'I have four lines of Dharma that I should explain to you, so that you may know, and you should not indulge your desires.' The two of them said: 'We are now vessels incapable of receiving the Dharma, what is the use of knowing it?' And so on, as explained extensively. Question: The Buddha clearly knew that those two were incapable of receiving the Dharma, why did he still tell them 'you should indulge your desires'? Answer: Perhaps some say that people thought that those two had no teacher, so they created various evil deeds and destroyed themselves. Therefore, the Tathagata (如來, Thus Gone One) raised his hand and said: 'What I should do, I have now done, and you yourselves'

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行邪行。以自毀壞。非我不教化之過。復有說者。為止外道誹謗故。所以告言當恣汝意。若當如來不告彼者。諸外道等。當作是謗。云何大悲。于弟子眾。有隨順者。說法教化。不隨順者。不說法教化。若當如來告彼人者。諸外道等。不生誹謗。復有說者。為止諸釋。不信心故。若當如來不告彼者。爾時諸釋生不信心。云何悉達。不為親族說法教化。心懷嫉妒。將慮彼人共己相似。若其如來告彼人者。諸釋爾時便更不生不信之心。復有說者。彼人自行邪行。如來以彼。即為證人。而語之言。汝本在家。及今出家。自行邪行。非是我過。爾時如來。即以軟語。面前責數。是故告言當恣汝意。復有說者。為生彼人將來善根故。佛知彼人。而今雖復不能受化。將來必生追悔善根。所以者何。彼人作是念。彼大悲者。恣我意。而我不受。非如來過。能生如此追悔善根。以此緣故。必出惡道。復有說者。佛知彼人於此命終必生龍中受大苦痛。便作是念。我本從何來生此間。自知本在佛法出家。次作是念。無化我者。我今應往作不利益事。破壞佛塔及諸精舍。殺諸比丘。當於爾時。佛神力故。有如來像。當立其前而告之言。馬師滿宿。我有四句之法。汝欲知不當知。今苦汝等過。非我咎也。我應作者。皆已作之。而汝今者。自為邪

【現代漢語翻譯】 現代漢語譯本 行邪行，以自毀壞，這不是我不教化的過錯。（佛陀）還有一種說法，是爲了阻止外道（Tirthika）的誹謗。所以（佛陀）才告訴他們可以隨自己的意願行事。如果如來不告訴他們這些，那些外道就會誹謗說：『（喬達摩）怎麼能說是大悲呢？對於弟子眾，有隨順他的，就為他們說法教化；不隨順他的，就不為他們說法教化。』如果如來告訴他們這些，那些外道就不會產生誹謗。 還有一種說法，是爲了阻止釋迦族（Sakya）不生信心。如果如來不告訴他們這些，那時釋迦族就會產生不信心，（他們會說）『喬達摩（Siddhartha）為什麼不為親族說法教化？心裡懷著嫉妒，擔心他們和他一樣。』如果如來告訴他們這些，釋迦族那時就不會再生不信心。 還有一種說法，那個人自己行邪行，如來就把他當作證人，對他說：『你本來在家，以及現在出家，自己行邪行，這不是我的過錯。』那時如來就用柔和的語言，當面責備他，所以（佛陀）才告訴他們可以隨自己的意願行事。 還有一種說法，是爲了使那個人將來生出善根。佛知道那個人，現在雖然不能接受教化，將來必定會生出追悔的善根。為什麼呢？那個人會這樣想：『那位大悲者，隨我的意願，而我不接受，這不是如來的過錯。』能生出如此追悔的善根，因此緣故，必定能脫離惡道。 還有一種說法，佛知道那個人在此命終后，必定會生到龍中，遭受巨大的苦痛，（他）便會這樣想：『我本來從哪裡來，生到這裡？』自己知道本來在佛法中出家。接著會這樣想：『沒有人教化我，我現在應該去做不利益的事情，破壞佛塔以及各個精舍，殺害各個比丘。』當在那時，由於佛的神力，有一尊如來像，會立在他的面前，告訴他說：『馬師滿宿（Asvajit and Purnavasu），我有四句之法，你想知道嗎？應當知道，現在你的苦難，是你們自己的過錯，不是我的過錯。我應該做的，都已經做了，而你現在，自己造作邪行。』

【English Translation】 English version He practices evil deeds, destroying himself, and it is not my fault for not teaching him. There is another saying, to prevent the slander of the Tirthikas (外道). Therefore, (the Buddha) told them to act according to their own wishes. If the Tathagata (如來) did not tell them this, those Tirthikas would slander, saying: 'How can (Gautama) be said to be of great compassion? For the disciples, those who follow him, he preaches and teaches; those who do not follow him, he does not preach and teach.' If the Tathagata told them this, those Tirthikas would not generate slander. There is another saying, to prevent the Sakyas (釋迦族) from losing faith. If the Tathagata did not tell them this, then the Sakyas would lose faith, (they would say) 'Why does Siddhartha (悉達) not preach and teach for his relatives? He harbors jealousy, fearing that they will be like him.' If the Tathagata told them this, the Sakyas would not lose faith. There is another saying, that person practices evil deeds himself, and the Tathagata takes him as a witness, saying to him: 'You were originally at home, and now you have left home, practicing evil deeds yourself, and it is not my fault.' At that time, the Tathagata rebuked him face to face with gentle words, so (the Buddha) told them to act according to their own wishes. There is another saying, to generate good roots for that person in the future. The Buddha knows that person, although he cannot be taught now, he will surely generate good roots of repentance in the future. Why? That person will think: 'That compassionate one, allows me to do as I wish, and I do not accept it, it is not the fault of the Tathagata.' Being able to generate such good roots of repentance, for this reason, he will surely escape the evil paths. There is another saying, the Buddha knows that after that person dies here, he will surely be born into a dragon, suffering great pain, (he) will think: 'Where did I originally come from, to be born here?' He knows that he originally left home in the Buddha-dharma. Then he will think: 'No one teaches me, I should now do unprofitable things, destroy pagodas and various monasteries, and kill various Bhikkhus (比丘).' At that time, due to the Buddha's divine power, there will be an image of the Tathagata, standing in front of him, telling him: 'Asvajit and Purnavasu (馬師滿宿), I have the four-line Dharma, do you want to know it? You should know that your suffering now is your own fault, not my fault. What I should do, I have already done, and you are now, creating evil deeds yourself.'

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行。欲止彼龍瞋恚纏故。令守護佛法。是以告言當恣汝意。問曰。云何名四句法。答曰。或有說者。是四諦法。何以故。彼二人以不見諦故。造斯惡行。復有說者。四念處是。何以故。彼二人以顛倒故。造斯惡行。復有說者。四正勤是。何以故。彼二人者。多懈怠故。造斯惡行。復有說者。四如意足是。何以故。彼二人者。不能積集諸善故。造斯惡行。復有說者。四聖種是。何以故。彼二人者。貪著利養故。造斯惡行。復有說者。四沙門果是。何以故。彼二人者。實不得沙門。而言我得四沙門果。故造斯惡行。復有說者四善是(一善知界二善知入三善知緣起四善知處非處)。何以故。彼二人者。愚于因果故。造斯惡行。復有說者。如雜阿含中說偈。

賢聖法中善言最　　二常愛言遠不愛 　三常實語離虛妄　　四常法言遠非法

是名為四。復有說者。如增一阿含所說。無貪無恚正念正定是名為四。彼作是言。我今何用知是法為。世尊告言。汝愚癡人遠離我法。乃至無有少許暖法。問曰。彼二人者何以作如是說。我今何用知是法為。答曰。或有說者。彼人自知非是法器趣向善道。猶為非器。況趣涅槃。當是器也。復有說者。諸邪惡行。在彼身中。數數犯禁。自知此身非是法器瓦石可令生牙。我今此身。終不能

生解脫法分。復有說者。彼人已作決定業故。復有說者。彼人已近報果法故。彼人惡道報相。已現在前。乃至十指水流而出。復有說者。佛記彼人當成辟支佛菩提。彼作是念。何煩如來。為我說法。我于現世。終不能得入正決定。以是等眾因緣故。彼作是言。我今何用知是法為。世尊告言。遠離我法愚癡人。於我正法毗尼中。乃至無有少許暖法。問曰。有眾多毗尼。有時毗尼有方毗尼。有種性毗尼。有家法毗尼。有罰罪毗尼。有犯毗尼。有明毗尼。有聖毗尼。有欲瞋癡毗尼。此中為說何者毗尼耶。答曰。或有說者。此中說聖毗尼。復有說者。此中說欲瞋癡毗尼。問曰。諸不得暖法。一切皆與馬師滿宿同耶。答曰。不一切也。眾生凡有三種。一有期心。二除期心。三斷期心。有期心者。清凈持戒者是也。除期心者。所作已辦阿羅漢是也。斷期心者。犯戒者是也。以彼無有期心。無除期心。但有斷期心。是以世尊。而呵嘖之。其餘眾生。斷期心者。亦與彼同。如說乃至無有少許暖法。問曰。此暖善根。最勝微妙。住寂靜地。今者何以言少耶。答曰。以于達分善根中最是微小故言為少。復有說者。以是見聚善根後邊生故。故言少許(見聚善根者謂安般不凈四念處也)。此四種善根。所謂暖法頂法忍法世第一法。名為達分。亦

【現代漢語翻譯】 現代漢語譯本 生解脫法分。又有人這樣說，那個人已經造作了決定的業。又有人說，那個人已經接近了報應的果法，那個人的惡道報應之相，已經顯現在眼前，乃至十個手指有水流出來。又有人說，佛陀授記那個人應當成就辟支佛（Pratyekabuddha，獨覺佛）的菩提（Bodhi，覺悟）。那個人這樣想，何必麻煩如來（Tathagata，如來）為我說法呢？我今生終究不能進入正確的決定。因為這些眾多的因緣，那個人這樣說，我現在要知道這個法有什麼用呢？世尊（Bhagavan，世尊）告訴他說：『遠離我的法（Dharma，佛法）的愚癡之人，在我的正法毗尼（Vinaya，戒律）中，乃至沒有絲毫的暖法。』 問：有眾多的毗尼，有時毗尼，有方毗尼，有種性毗尼，有家法毗尼，有罰罪毗尼，有犯毗尼，有明毗尼，有聖毗尼，有欲瞋癡毗尼，這裡說的是哪一種毗尼呢？ 答：有人說，這裡說的是聖毗尼。又有人說，這裡說的是欲（Raga，貪慾）瞋（Dvesha，嗔恨）癡（Moha，愚癡）毗尼。 問：所有得不到暖法的人，都和馬師滿宿（Maha-Pūrṇa，大滿）一樣嗎？ 答：不，不是所有人都一樣。眾生凡有三種：一是有期心，二是除期心，三是斷期心。有期心的人，是清凈持戒的人。除期心的人，是所作已辦的阿羅漢（Arhat，應供）。斷期心的人，是犯戒的人。因為他沒有有期心，沒有除期心，只有斷期心，所以世尊才呵斥他。其餘斷期心的人，也和他一樣，就像經文所說，乃至沒有絲毫的暖法。 問：這暖善根，是最殊勝微妙的，住在寂靜之地，現在為什麼說少呢？ 答：因為在達到分位的善根中，它是最微小的，所以說少。又有人說，因為它是見聚善根後面才產生的，所以說少許（見聚善根指的是安般念（ānāpānasmṛti，入出息念）、不凈觀（Aśubha，不凈觀）、四念處（catu-smṛtyupasthāna，四念處））。這四種善根，所謂的暖法（Uṣmagata，暖位）、頂法（Mūrdhan，頂位）、忍法（Kṣānti，忍位）、世第一法（Agradharma，世第一位），稱為達分。

【English Translation】 English version The Division on the Dharma of Liberation in Life. Furthermore, some say that this person has already committed a determined karma (karma, action). Others say that this person is close to experiencing the fruition of their actions, and the signs of their retribution in the evil realms are already manifesting, even to the point where water flows from their ten fingers. Still others say that the Buddha (Buddha, awakened one) has predicted that this person will become a Pratyekabuddha (Pratyekabuddha, solitary Buddha). This person thinks, 'Why bother the Tathagata (Tathagata, thus-gone one) to teach me the Dharma (Dharma, teachings)? I will never be able to enter into the right determination in this life.' Because of these various causes and conditions, this person says, 'What use is it for me to know this Dharma now?' The Bhagavan (Bhagavan, blessed one) tells him, 'A foolish person who is far from my Dharma has not even a little bit of warmth in my true Dharma Vinaya (Vinaya, monastic rules).' Question: There are many Vinayas, sometimes Vinaya, sometimes directional Vinaya, sometimes Vinaya based on lineage, sometimes Vinaya based on family customs, sometimes Vinaya for punishment, sometimes Vinaya for offenses, sometimes clear Vinaya, sometimes noble Vinaya, sometimes Vinaya for desire (Raga, lust), anger (Dvesha, hatred), and delusion (Moha, ignorance). Which Vinaya is being discussed here? Answer: Some say that the noble Vinaya is being discussed here. Others say that the Vinaya for desire, anger, and delusion is being discussed here. Question: Are all those who do not attain warmth the same as Maha-Pūrṇa (Maha-Pūrṇa, great full)? Answer: No, not all are the same. There are three types of beings: those with a determined mind, those with a mind free from determination, and those with a mind severed from determination. Those with a determined mind are those who purely uphold the precepts. Those with a mind free from determination are Arhats (Arhat, worthy one) who have accomplished what needs to be done. Those with a mind severed from determination are those who have broken the precepts. Because he has no determined mind, no mind free from determination, but only a mind severed from determination, the Bhagavan rebukes him. Other beings with a mind severed from determination are also the same as him, as the sutra says, 'not even a little bit of warmth.' Question: This warmth of good roots is most excellent and subtle, residing in a place of stillness. Why is it now said to be little? Answer: Because it is the smallest among the good roots that lead to attainment, it is said to be little. Others say that because it arises after the accumulation of good roots from seeing, it is said to be a little (the accumulation of good roots from seeing refers to mindfulness of breathing (ānāpānasmṛti, mindfulness of breathing), contemplation of impurity (Aśubha, contemplation of impurity), and the four foundations of mindfulness (catu-smṛtyupasthāna, four foundations of mindfulness)). These four types of good roots, namely the warmth stage (Uṣmagata, warmth), the peak stage (Mūrdhan, peak), the forbearance stage (Kṣānti, forbearance), and the highest mundane Dharma (Agradharma, highest mundane Dharma), are called the stages of attainment.

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名觀諦。亦名修治。亦名善根。言達分者無漏聖道。是達此善根。隨順彼法。羽翼彼法。是彼法性分。故言達分。觀諦者。以無常等行觀諦察諦。故名觀諦。修治者。為求聖道及果修治。此身除去穢惡。欲為法器。猶如農夫為求子實修治田地除去惡草。彼亦如是。故名修治。言善根者。聖道言善。涅槃言果。此諸法等。是彼初基始立之本。故名善根。問曰。此暖等善根。有何差別。答曰。暖法能止緣諦增上愚。乃至能止身中愚。故生世第一法。復有說者。暖法能生緣諦下明。乃至身中有緣諦明。故生世第一法。複次暖法。能生緣諦下信。頂法生中信。忍法生上信。以身中有此信故。能生世第一法。複次暖法。于陰悅適。乃至身中悅適故。生世第一法。復有說者。暖是念處所入處。頂是暖法所入處。忍是頂法所入處。世第一法。是忍所入處。如是次第無間亦如是。尊者瞿沙說曰。此善根二是欲界。所謂暖頂。二是色界。所謂忍世第一法。評曰。不應作是說。此是色界故。定地修地。能行聖行所攝法。如是說者好。問曰。暖法有幾種。乃至世第一法幾種。答曰。或有說者。暖法有三種。謂下下下中下上。頂法有三種。中下中中中上。忍有二種。上下上中。世第一法有一種。謂上上。此四善根以三言之。暖是下。頂是中。忍

【現代漢語翻譯】 現代漢語譯本 名為觀諦（Dṛṣṭisatya，以觀察真理為目的）。也名修治（Pratikarman，通過修行來凈化）。也名善根（Kuśalamūla，善的根基）。所說的『達分』（Gatabhāga）是指無漏聖道（Anāsrava-āryamārga）。這是達到此善根，隨順彼法，羽翼彼法，是彼法性的部分，所以稱為『達分』。『觀諦』是指以無常（Anitya）等行來觀察、諦察真理，所以名為『觀諦』。『修治』是指爲了尋求聖道及其果報而修治此身，除去穢惡，使其成為法的容器，猶如農夫爲了求得果實而修治田地，除去惡草。他們也是如此，所以名為『修治』。所說的『善根』，聖道被稱為『善』，涅槃（Nirvāṇa）被稱為『果』。這些法等，是它們最初的基礎和建立的根本，所以名為『善根』。問：這暖法（Uṣmagata）等善根，有什麼差別？答：暖法能阻止對於緣諦（Pratyayasatya）的增上愚昧，乃至能阻止身中的愚昧，所以產生世第一法（Laukikāgradharma）。還有人說，暖法能生起對於緣諦的下等明，乃至身中生起對於緣諦的明，所以產生世第一法。再次，暖法能生起對於緣諦的下等信，頂法（Mūrdhan）生起中等信，忍法（Kṣānti）生起上等信，因為身中有了這種信，所以能生起世第一法。再次，暖法，對於陰（Skandha）感到悅適，乃至身中感到悅適，所以生起世第一法。還有人說，暖是念處（Smṛtyupasthāna）所入之處，頂是暖法所入之處，忍是頂法所入之處，世第一法是忍所入之處。這樣的次第無間也是如此。尊者瞿沙（Ghoṣa）說：此善根，兩種屬於欲界（Kāmadhātu），即暖和頂，兩種屬於，即忍和世第一法。評：不應該這樣說，因為這是，是定地（Dhyānabhūmi）修地（Bhāvanābhūmi），是能行聖行所攝的法。這樣說才好。問：暖法有幾種？乃至世第一法有幾種？答：或者有人說，暖法有三種，即下下、下中、下上。頂法有三種，中下、中中、中上。忍有兩種，上下、上中。世第一法有一種，即上上。這四種善根用三種說法來概括，暖是下，頂是中，忍

【English Translation】 English version It is called Dṛṣṭisatya (aiming to observe the truth). It is also called Pratikarman (purifying through practice). It is also called Kuśalamūla (the root of goodness). The so-called 'Gatabhāga' refers to the Anāsrava-āryamārga (untainted noble path). This is to reach this root of goodness, to follow that Dharma, to support that Dharma, and is part of that Dharma nature, so it is called 'Gatabhāga'. 'Dṛṣṭisatya' refers to observing and scrutinizing the truth with impermanence (Anitya) and other practices, so it is called 'Dṛṣṭisatya'. 'Pratikarman' refers to cultivating this body in order to seek the holy path and its fruits, removing filth and evil, and making it a vessel of the Dharma, just as a farmer cultivates the field to obtain fruit, removing weeds. They are also like this, so it is called 'Pratikarman'. The so-called 'Kuśalamūla', the holy path is called 'good', and Nirvāṇa is called 'fruit'. These Dharmas, etc., are their initial foundation and the root of establishment, so they are called 'Kuśalamūla'. Question: What are the differences between these Uṣmagata (heat) and other roots of goodness? Answer: The Uṣmagata can prevent the increasing ignorance of Pratyayasatya (dependent origination truth), and even prevent the ignorance in the body, so it produces Laukikāgradharma (the highest mundane Dharma). Some also say that the Uṣmagata can generate the lower clarity of Pratyayasatya, and even generate the clarity of Pratyayasatya in the body, so it produces Laukikāgradharma. Again, the Uṣmagata can generate the lower faith of Pratyayasatya, the Mūrdhan (peak) generates the middle faith, and the Kṣānti (patience) generates the upper faith, because there is this faith in the body, so it can generate Laukikāgradharma. Again, the Uṣmagata feels pleasant to the Skandha (aggregate), and even feels pleasant in the body, so it generates Laukikāgradharma. Some also say that Uṣmagata is the place entered by Smṛtyupasthāna (mindfulness), Mūrdhan is the place entered by Uṣmagata, Kṣānti is the place entered by Mūrdhan, and Laukikāgradharma is the place entered by Kṣānti. Such a sequence is also uninterrupted. Venerable Ghoṣa said: These roots of goodness, two belong to the Kāmadhātu (desire realm), namely Uṣmagata and Mūrdhan, and two belong to , namely Kṣānti and Laukikāgradharma. Commentary: It should not be said like this, because this is , it is Dhyānabhūmi (meditation ground) and Bhāvanābhūmi (cultivation ground), and it is the Dharma included in the holy practice. It is better to say it this way. Question: How many kinds of Uṣmagata are there? And how many kinds of Laukikāgradharma are there? Answer: Or some say that there are three kinds of Uṣmagata, namely lower-lower, lower-middle, and lower-upper. There are three kinds of Mūrdhan, namely middle-lower, middle-middle, and middle-upper. There are two kinds of Kṣānti, namely upper-lower and upper-middle. There is one kind of Laukikāgradharma, namely upper-upper. These four roots of goodness are summarized in three ways, Uṣmagata is lower, Mūrdhan is middle, and Kṣānti

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世第一法是上。復有說者。暖有二種。謂下下下中。頂有三種。謂下上中下中中。忍法有三種。謂中上上下上中。世第一法有一種。謂上上。此善根以三言之。暖是下。頂是下中。忍是中上。世第一法是上。尊者瞿沙說曰。暖有三種。下下下中下上頂有六種。下下乃至中上。忍有八種。下下乃至上中。世第一法一種。謂上上。若以三言之。暖法一種。謂是下頂有二種。謂下中。忍有三種謂下中上。世第一法有一種謂上。

得暖法亦舍。舍有二種。離界地時。及退時舍。退時舍者。作無間業。能斷善根。亦墮惡道。復有何善利。已為涅槃。作決定因。如吞鉤餌法。得頂法亦舍。舍有二種。離界地時。及退時。退時舍者。作無間業。亦墮惡道。復有何善利。更不斷善根。若然者。提婆達多。不得頂法耶。如偈說。

無德受供養　　是名為凡小 　有善皆忘失　　是名為頂退

此偈當云何通。答曰。此說得退。復有說者。世尊如頂。彼以噁心向佛。墮于惡道。故言頂墮。得忍亦舍。舍有一種。離界地時。舍彼善根無退。不作無間業。不斷善根。復有何善利。不墮惡道。得世第一法亦舍。舍有一種。離界地時舍不退。所以者何。此善根性是不退。不作無間業。不斷善根。不墮惡道。復有何善利。彼次第得正決

【現代漢語翻譯】 現代漢語譯本： 『世第一法』是最高層次。另有一種說法，『暖』有二種，即下下、下中。『頂』有三種，即下上、中下、中中。『忍法』有三種，即中上、上下、上中。『世第一法』有一種，即上上。如果用三種說法來概括這些善根，『暖』是下，『頂』是下中，『忍』是中上，『世第一法』是上。尊者瞿沙說：『暖』有三種，下下、下中、下上。『頂』有六種，下下乃至中上。『忍』有八種，下下乃至上中。『世第一法』有一種，即上上。如果用三種說法來概括，『暖法』有一種，即是下。『頂』有兩種，即下、中。『忍』有三種，即下中上。『世第一法』有一種，即上。

獲得『暖法』也會失去。失去有兩種情況：離開界地時，以及退失時。退失時失去，是指造作『無間業』（anantarika-karma），能夠斷絕善根，也會墮入惡道。還有什麼善的利益呢？已經為『涅槃』（Nirvana）作了決定的因。如同吞下帶鉤的魚餌一樣。獲得『頂法』也會失去。失去有兩種情況：離開界地時，以及退失時。退失時失去，是指造作『無間業』，也會墮入惡道。還有什麼善的利益呢？不再斷絕善根。如果這樣說，『提婆達多』（Devadatta）沒有得到『頂法』嗎？如偈頌所說：

『無德受供養，是名為凡小，有善皆忘失，是名為頂退。』

這偈頌應當如何解釋呢？回答說：這是說得到后又退失。還有一種說法，『世尊』（Lokajyestha）如同『頂』，『提婆達多』以噁心對待佛，墮入惡道，所以說是『頂墮』。獲得『忍』也會失去。失去有一種情況：離開界地時。失去這些善根不會退失，不造作『無間業』，不斷絕善根。還有什麼善的利益呢？不墮入惡道。獲得『世第一法』也會失去。失去有一種情況：離開界地時失去，不會退失。為什麼呢？因為這種善根的性質是不退失的，不造作『無間業』，不斷絕善根，不墮入惡道。還有什麼善的利益呢？他次第獲得正決。

【English Translation】 English version: 'The Highest Mundane Dharma' is the highest level. Another saying is that 'Warmth' has two types, namely lower-lower and lower-middle. 'Peak' has three types, namely lower-upper, middle-lower, and middle-middle. 'Forbearance Dharma' has three types, namely middle-upper, upper-lower, and upper-middle. 'The Highest Mundane Dharma' has one type, namely upper-upper. If we summarize these roots of goodness in three terms, 'Warmth' is lower, 'Peak' is lower-middle, 'Forbearance' is middle-upper, and 'The Highest Mundane Dharma' is upper. Venerable Ghosa said: 'Warmth' has three types, lower-lower, lower-middle, and lower-upper. 'Peak' has six types, from lower-lower to middle-upper. 'Forbearance' has eight types, from lower-lower to upper-middle. 'The Highest Mundane Dharma' has one type, namely upper-upper. If we summarize in three terms, 'Warmth Dharma' has one type, which is lower. 'Peak' has two types, namely lower and middle. 'Forbearance' has three types, namely lower, middle, and upper. 'The Highest Mundane Dharma' has one type, which is upper.

One also loses the 'Warmth Dharma' (ushmagata). There are two kinds of loss: when leaving a realm or plane, and when regressing. Losing through regression means committing 'anantarika-karma' (deeds with immediate retribution), which can sever roots of goodness and also lead to falling into evil paths. What good benefit is there then? It has already created the determined cause for 'Nirvana' (liberation). It is like swallowing a baited hook. One also loses the 'Peak Dharma' (murdhan). There are two kinds of loss: when leaving a realm or plane, and when regressing. Losing through regression means committing 'anantarika-karma', and also falling into evil paths. What good benefit is there then? No longer severing roots of goodness. If that is the case, did 'Devadatta' (a cousin of the Buddha) not attain the 'Peak Dharma'? As the verse says:

'Receiving offerings without virtue, is called an ordinary person; forgetting all goodness, is called regression from the Peak.'

How should this verse be explained? The answer is: this speaks of attaining and then regressing. Another saying is that the 'World Honored One' (Lokajyestha) is like the 'Peak'; 'Devadatta', with an evil mind towards the Buddha, fell into evil paths, so it is said to be 'Peak-fall'. One also loses 'Forbearance' (kshanti). There is one kind of loss: when leaving a realm or plane. Losing these roots of goodness does not lead to regression, one does not commit 'anantarika-karma', and one does not sever roots of goodness. What good benefit is there then? Not falling into evil paths. One also loses 'The Highest Mundane Dharma' (laukikagradharma). There is one kind of loss: losing when leaving a realm or plane, which does not lead to regression. Why is that? Because the nature of this root of goodness is non-regressing, one does not commit 'anantarika-karma', one does not sever roots of goodness, and one does not fall into evil paths. What good benefit is there then? He successively attains right decision.

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定。復有說者。得暖法亦舍。舍有二種。離地界時。及退時。退時舍者。作無間業。亦墮惡道。復有何善利。唯不斷善根。若然者提婆達多。不得暖法。何以故。彼斷善根故。得頂法亦舍。舍有二種離地界時。及退時。退時舍者。墮惡道。復有何善利。不作無間業。不斷善根。得忍亦舍。舍有一種。離界地時。彼善根無退。不作無間業。不斷善根。不墮惡道。復有何善利。不染著我。問曰。若然者尸利掘多安仇利摩羅薩遮尼揵子。便為不得忍。何以故。染著我故。答曰。彼不染著我。以論義故。言有我耳。問曰。彼與如來。競諍論我。云何乃言不染著我耶。答曰。彼以不斷我見暫現在前。非染著也。世第一法得亦舍。離界地時舍。余如先說。西方人。作此論言暖善根。有何意趣。為何所依。有何因緣何法。有何果。有何依。有何報。有何善利。為行幾行。為緣名生。為緣義起。為是聞慧。為是思慧。為是修慧。為欲界系。為色無色界系。為有覺有觀。為無覺有觀。為無覺無觀。為樂根相應。為喜舍根相應。為一心。為眾多心。為退為不退。乃至世第一法亦如是。問曰。暖有何意趣。答曰。所有佈施持戒。乃至上忍善根。盡以迴向解脫。是其意趣。為何所依者。依色界定起。有何因緣者。于自地前生善根。是相似因。緣

【現代漢語翻譯】 定。又有人說，得到暖法也會捨棄。捨棄有兩種情況：離開地界時，以及退失時。退失時捨棄的人，如果造作了無間業（指極重的罪業），也會墮入惡道。還有什麼善的利益呢？唯有不斷絕善根。如果這樣說，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）就無法得到暖法了。為什麼呢？因為他斷絕了善根的緣故。得到頂法也會捨棄。捨棄有兩種情況：離開地界時，以及退失時。退失時捨棄的人，會墮入惡道。還有什麼善的利益呢？不造作無間業，不斷絕善根。得到忍位也會捨棄。捨棄只有一種情況：離開界地時。他的善根不會退失，不造作無間業，不斷絕善根，不墮入惡道。還有什麼善的利益呢？不染著於我。問：如果這樣說，尸利掘多（Śrīgupta，人名），安仇利摩羅（Aṅgulimāla，殺人狂魔，后被佛陀度化），薩遮尼犍子（Satyaka Nigaṇṭhaputra，耆那教徒）這些人，就無法得到忍位了。為什麼呢？因為他們染著於我的緣故。答：他們並非染著於我，只是因為論辯的緣故，才說有我罷了。問：他們與如來（Tathāgata，佛陀的稱號）爭論關於我的問題，怎麼能說他們不染著於我呢？答：他們只是因為沒有斷除我見，暫時顯現出來，並非是染著。世第一法得到后也會捨棄，在離開界地時捨棄。其餘的如同先前所說。西方人，作這樣的論述：暖善根有什麼意義和趣味？依靠什麼？有什麼因緣？有什麼法？有什麼果報？有什麼依靠？有什麼報應？有什麼善的利益？修習幾種行？是緣于名而生起，還是緣于義而生起？是屬於聞慧，還是屬於思慧，還是屬於修慧？是屬於欲界所繫，還是屬於色界或無色界所繫？是有覺有觀，還是無覺有觀，還是無覺無觀？是與樂根相應，還是與喜舍根相應？是一心，還是眾多心？是退失還是不退失？乃至世第一法也是如此。問：暖法有什麼意義和趣味？答：所有佈施、持戒，乃至上忍的善根，都用來回向解脫，這就是它的意義和趣味。依靠什麼呢？依靠**定而生起。有什麼因緣呢？在自地之前所生的善根，是相似的因緣。

【English Translation】 Fixed. Furthermore, some say that the 'warmth' (ūṣmagata, the first stage of spiritual progress) is also abandoned. There are two kinds of abandonment: when leaving the realm and when regressing. Those who abandon it when regressing, if they commit deeds of immediate retribution (ānantarika-karma, the gravest sins), will also fall into evil realms. What good benefit is there then? Only the non-severance of good roots. If that is the case, Devadatta (Devadatta, Buddha's cousin who later betrayed Buddhism) would not attain the 'warmth'. Why? Because he severed his good roots. The 'summit' (mūrdhan, the second stage of spiritual progress) is also abandoned. There are two kinds of abandonment: when leaving the realm and when regressing. Those who abandon it when regressing will fall into evil realms. What good benefit is there then? Not committing deeds of immediate retribution, not severing good roots. 'Forbearance' (kṣānti, the third stage of spiritual progress) is also abandoned. There is only one kind of abandonment: when leaving the realm. His good roots do not regress, he does not commit deeds of immediate retribution, he does not sever good roots, and he does not fall into evil realms. What good benefit is there then? Not being attached to 'self'. Question: If that is the case, Śrīgupta (Śrīgupta, a person's name), Aṅgulimāla (Aṅgulimāla, a serial killer who was later converted by the Buddha), and Satyaka Nigaṇṭhaputra (Satyaka Nigaṇṭhaputra, a Jain ascetic) would not attain 'forbearance'. Why? Because they are attached to 'self'. Answer: They are not attached to 'self'; they only speak of 'self' for the sake of argument. Question: They argued with the Tathāgata (Tathāgata, an epithet of the Buddha) about 'self', how can you say they are not attached to 'self'? Answer: They only temporarily manifest the view of 'self' because they have not severed it, it is not attachment. The 'highest mundane dharma' (laukikāgradharma, the fourth and final stage before entering the path of seeing) is also abandoned, abandoned when leaving the realm. The rest is as previously stated. Westerners make this argument: What is the meaning and interest of the 'warmth' good root? What does it rely on? What are its causes and conditions? What is its dharma? What is its fruit? What does it depend on? What is its retribution? What good benefit is there? How many practices are cultivated? Does it arise from name or from meaning? Does it belong to the wisdom of hearing, the wisdom of thinking, or the wisdom of cultivation? Is it bound to the desire realm, or to the form realm or formless realm? Is it with initial and sustained application of mind, without initial but with sustained application of mind, or without initial and sustained application of mind? Is it associated with the root of pleasure, or with the roots of joy and equanimity? Is it one mind or many minds? Is it regressing or non-regressing? And so on, the 'highest mundane dharma' is also like this. Question: What is the meaning and interest of 'warmth'? Answer: All good roots of generosity, morality, and even the highest forbearance are dedicated to liberation, that is its meaning and interest. What does it rely on? It arises relying on **samādhi (samādhi, concentration). What are its causes and conditions? The good roots that arise before one's own realm are similar causes and conditions.

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何法者。緣四真諦。有何果者。頂近於暖。是功用果。有何依者。自地相似。後生善法。是其依果。有何報者。謂色界五陰。有何善利者。或有說者。是涅槃決定因。復有說者。不斷善根。為行幾行者。行十六行。為緣名生為緣義生者。當言緣義生。為是聞思修慧者。當言是修慧。欲色無色界系者。當言色界系。有覺有觀無覺有觀無覺無觀者。當言三行。為何根相應者。當言三隨所應說。為一心為眾多心者。當言多心。為退不退者。當言退忍。于頂近者。是功用果。頂有何善利。或有說者。不斷善根。或有說者。不作無間業。余如暖說。世第一法。于忍近者。為功用果。忍有何善利。有此善利。不墮惡道。復有說者。不染著我亦不退。其餘如頂。世第一法。緣苦苦法忍。是功用果世第一法。有何善利次第。得正決定。行四行。當言一心不退。其餘如忍生暖法時。若苦集道諦。現在一法念處。未來修四念處。現在行一行。未來修四行。取其同性。非不同性。若緣滅諦。現在一法念處。未來修一法念處。現在一行未來四行。增長暖法。以下增長中。以中增長上時。若緣苦集道諦。現在四念處。展轉現在前。未來四。現在一行未來十六。若緣滅諦。現在法念處。未來四。現在一行未來十六。問曰。以何等故。初生暖法時。未

【現代漢語翻譯】 現代漢語譯本 什麼法？緣於四真諦（苦、集、滅、道）。有什麼果？頂位接近於暖位，是功用果。有什麼所依？以自地的相似善法和後生的善法作為所依果。有什麼報？指的是五陰（色、受、想、行、識）。有什麼善利？或者有人說，是涅槃的決定因。也有人說，不會斷絕善根。修行幾種行相？修行十六種行相。是緣名而生，還是緣義而生？應當說是緣義而生。是聞慧、思慧還是修慧？應當說是修慧。是欲界、色界還是無色界所繫縛？應當說是色界所繫縛。是有覺有觀、無覺有觀還是無覺無觀？應當說是三種行相都有。與什麼根相應？應當說是三種，隨其所應而說。是一心還是眾多心？應當說是多心。是退還是不退？應當說是退忍。對於頂位接近者來說，是功用果。頂位有什麼善利？或者有人說，不會斷絕善根。或者有人說，不會造作無間業。其餘的如同暖位所說。世第一法，對於忍位接近者來說，是功用果。忍位有什麼善利？有這樣的善利，不會墮入惡道。又有人說，不會染著於我，也不會退轉。其餘的如同頂位。世第一法，緣于苦苦法忍，是功用果。世第一法，有什麼善利次第？能夠正確地決定。修行四種行相。應當說是一心不退。其餘的如同忍位生起暖法時。如果是苦、集、道諦，現在是一法念處，未來修四念處。現在修行一種行相，未來修行四種行相。取其同性，而不是不同性。如果是緣于滅諦，現在是一法念處，未來修一種法念處。現在一行，未來四行。增長暖法，以下增長中位，以中位增長上位時，如果是緣于苦、集、道諦，現在是四念處，輾轉現在前，未來也是四念處。現在修行一種行相，未來修行十六種行相。如果是緣于滅諦，現在是法念處，未來也是法念處。現在修行一種行相，未來修行十六種行相。問：因為什麼緣故，初生暖法時，未

【English Translation】 English version What is the Dharma? It is based on the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga). What is the result? The summit is close to the warmth, which is the result of effort. What is the reliance? The similarity of one's own ground and the good dharmas that are born later are the reliance result. What is the retribution? It refers to the five skandhas (rupa, vedana, samjna, samskara, vijnana). What are the benefits? Some say it is the decisive cause of Nirvana. Others say that good roots will not be cut off. How many aspects are practiced? Sixteen aspects are practiced. Is it born from the name or from the meaning? It should be said that it is born from the meaning. Is it the wisdom of hearing, thinking, or cultivating? It should be said that it is the wisdom of cultivation. Is it bound by the desire realm, the form realm, or the formless realm? It should be said that it is bound by the form realm. Is it with perception and observation, without perception but with observation, or without perception and without observation? It should be said that all three aspects are present. With what roots does it correspond? It should be said that it corresponds to the three, as appropriate. Is it one mind or many minds? It should be said that it is many minds. Is it regressive or non-regressive? It should be said that it is regressive forbearance. For those close to the summit, it is the result of effort. What are the benefits of the summit? Some say that good roots will not be cut off. Others say that one will not commit the five heinous crimes. The rest is as described for warmth. The World's First Dharma, for those close to forbearance, is the result of effort. What are the benefits of forbearance? There is this benefit: one will not fall into the evil paths. Others say that one will not be attached to the self and will not regress. The rest is like the summit. The World's First Dharma, based on the forbearance of suffering, is the result of effort. What is the order of benefits of the World's First Dharma? One can correctly decide. Practicing four aspects. It should be said that it is one mind and non-regressive. The rest is like when warmth arises in forbearance. If it is the Truth of Suffering, Accumulation, and the Path, now it is one mindfulness, and in the future, four mindfulnesses will be cultivated. Now one aspect is practiced, and in the future, four aspects will be cultivated. Take its homogeneity, not its heterogeneity. If it is based on the Truth of Cessation, now it is one mindfulness, and in the future, one mindfulness will be cultivated. Now one aspect, and in the future, four aspects. Increasing the warmth Dharma, below increasing the middle, and with the middle increasing the upper, if it is based on the Truth of Suffering, Accumulation, and the Path, now it is four mindfulnesses, turning to the present, and in the future, it is also four. Now one aspect is practiced, and in the future, sixteen aspects will be cultivated. If it is based on the Truth of Cessation, now it is Dharma mindfulness, and in the future, it is also Dharma mindfulness. Now one aspect is practiced, and in the future, sixteen aspects will be cultivated. Question: For what reason, when warmth first arises, not yet

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來同性者。修非不同性。增長暖時。未來同性。不同性修。答曰。初生時。以行觀諦。未曾得彼種而得。增長時。以行觀諦。已曾得彼種而得。是以具修。初生頂時。緣苦集滅道。現在一法念處。未來四。現在一行。未來十六。增長時。下增長中。中增長上。若緣苦集道諦。四念處展轉現在前。未來四。現在一行未來十六。若緣滅諦。現在一法念處。未來四。現在一行未來十六。初生忍。及增長時。現在一法念處。未來四。現在一行未來十六。尊者瞿沙說曰。初忍時若緣苦集道諦。現在一法念處。未來四。現在一行未來四。同性修不異性。若緣滅諦。現在一法念處。未來亦一法念處。現在一行未來四。同性修不異性。若增長時。緣苦集道諦。四念處展轉現在前。未來四。現在一行未來十六。若緣滅諦。現在一法念處。未來四。現在一行未來十六。評曰。彼不應作是說。如前說者好。

問曰。以何等故忍一切時。法念處現在前耶。答曰。如見諦道一切時法念處現在前。忍亦相似。問曰。如增長忍時。盡修十六行耶。答曰。不也。如漸除所緣行亦如是。若緣四諦。有十六行。若緣三諦有十二行。若緣二諦有八行。若緣一諦有四行。通一忍生勢則有十六。問曰。以何等故。增長忍時。或十六或十二。或八或四行修。答

【現代漢語翻譯】 現代漢語譯本 問：對於那些具有相同性別的人，修習『非不同性』（指對治貪慾的修習）會增長『暖位』（指修行中的一個階段），而未來會獲得相同的性別。對於那些具有不同性別的人，修習什麼呢？ 答：在初生『頂位』（指修行中的一個階段）時，通過對『四聖諦』（苦、集、滅、道）的觀行，在未曾獲得那種（同性或異性）根性的情況下而獲得。在增長『頂位』時，通過對『四聖諦』的觀行，在已經獲得那種根性的情況下而獲得。因此，是具足修習的。初生『頂位』時，緣于『苦、集、滅、道』，現在是『一法念處』（四念處之一，即對法的觀照），未來是四種念處。現在是一行（指對四聖諦的觀行），未來是十六行。增長『頂位』時，分為下增長、中增長、上增長。如果緣于『苦、集、道諦』，四念處輪流在現在生起，未來是四種念處。現在是一行，未來是十六行。如果緣于『滅諦』，現在是『一法念處』，未來是四種念處。現在是一行，未來是十六行。初生『忍位』（指修行中的一個階段）以及增長『忍位』時，現在是『一法念處』，未來是四種念處。現在是一行，未來是十六行。 尊者瞿沙（Ghosha）（一位論師）說：初『忍位』時，如果緣于『苦、集、道諦』，現在是『一法念處』，未來是四種念處。現在是一行，未來是四行。這是同性修習，不是異性修習。如果緣于『滅諦』，現在是『一法念處』，未來也是『一法念處』。現在是一行，未來是四行。這是同性修習，不是異性修習。如果增長『忍位』時，緣于『苦、集、道諦』，四念處輪流在現在生起，未來是四種念處。現在是一行，未來是十六行。如果緣于『滅諦』，現在是『一法念處』，未來是四種念處。現在是一行，未來是十六行。 評論說：他不應該這樣說。如前面所說的那樣更好。 問：因為什麼原因，『忍位』的一切時候，『法念處』都在現在生起呢？ 答：如同見『諦道』（指證悟真理的道路）的一切時候，『法念處』都在現在生起，『忍位』也與之相似。 問：如同增長『忍位』時，是否完全修習十六行呢？ 答：不是的。如同逐漸去除所緣，觀行也是如此。如果緣于『四聖諦』，有十六行。如果緣于『三聖諦』，有十二行。如果緣于『二聖諦』，有八行。如果緣于『一聖諦』，有四行。總的來說，一個『忍位』生起的力量則有十六行。 問：因為什麼原因，增長『忍位』時，或者修習十六行，或者十二行，或者八行，或者四行呢？ English version Question: For those who are of the same gender, practicing 'non-difference' (referring to the practice of counteracting desire) will increase the 'warmth stage' (a stage in practice), and in the future, they will attain the same gender. For those who are of different genders, what is practiced? Answer: At the initial arising of the 'peak stage' (a stage in practice), through contemplation on the 'Four Noble Truths' (suffering, its cause, its cessation, and the path), it is attained without ever having acquired that (same or different) nature. At the increasing 'peak stage', through contemplation on the 'Four Noble Truths', it is attained having already acquired that nature. Therefore, it is a complete practice. At the initial arising of the 'peak stage', conditioned by 'suffering, its cause, its cessation, and the path', the 'Dharma contemplation' (one of the four foundations of mindfulness, i.e., contemplation of phenomena) is present, and in the future, there are four foundations of mindfulness. In the present, there is one aspect (referring to the contemplation of the Four Noble Truths), and in the future, there are sixteen aspects. At the increasing 'peak stage', divided into lower increase, middle increase, and upper increase. If conditioned by 'suffering, its cause, and the path', the four foundations of mindfulness arise in the present in turn, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are sixteen aspects. If conditioned by 'cessation', the 'Dharma contemplation' is present, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are sixteen aspects. Venerable Ghosha (Ghosha) (a commentator) said: At the initial 'acceptance stage' (a stage in practice), if conditioned by 'suffering, its cause, and the path', the 'Dharma contemplation' is present, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are four aspects. This is same-sex practice, not different-sex practice. If conditioned by 'cessation', the 'Dharma contemplation' is present, and in the future, the 'Dharma contemplation' is also present. In the present, there is one aspect, and in the future, there are four aspects. This is same-sex practice, not different-sex practice. If at the increasing 'acceptance stage', conditioned by 'suffering, its cause, and the path', the four foundations of mindfulness arise in the present in turn, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are sixteen aspects. If conditioned by 'cessation', the 'Dharma contemplation' is present, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are sixteen aspects. The commentary says: He should not say it that way. What was said earlier is better. Question: For what reason is it that at all times of the 'acceptance stage', the 'Dharma contemplation' arises in the present? Answer: Just as at all times of seeing the 'path of truth' (referring to the path of realizing the truth), the 'Dharma contemplation' arises in the present, the 'acceptance stage' is similar to it. Question: Is it like when increasing the 'acceptance stage', one completely practices the sixteen aspects? Answer: No. Just as gradually removing the object of contemplation, the contemplation is also like that. If conditioned by the 'Four Noble Truths', there are sixteen aspects. If conditioned by 'three Noble Truths', there are twelve aspects. If conditioned by 'two Noble Truths', there are eight aspects. If conditioned by 'one Noble Truth', there are four aspects. Generally speaking, the power of one 'acceptance stage' arising has sixteen aspects. Question: For what reason is it that when increasing the 'acceptance stage', one practices either sixteen aspects, or twelve aspects, or eight aspects, or four aspects?

【English Translation】 English version Question: For those who are of the same gender, practicing 'non-difference' (referring to the practice of counteracting desire) will increase the 'warmth stage' (a stage in practice), and in the future, they will attain the same gender. For those who are of different genders, what is practiced? Answer: At the initial arising of the 'peak stage' (a stage in practice), through contemplation on the 'Four Noble Truths' (suffering, its cause, its cessation, and the path), it is attained without ever having acquired that (same or different) nature. At the increasing 'peak stage', through contemplation on the 'Four Noble Truths', it is attained having already acquired that nature. Therefore, it is a complete practice. At the initial arising of the 'peak stage', conditioned by 'suffering, its cause, its cessation, and the path', the 'Dharma contemplation' (one of the four foundations of mindfulness, i.e., contemplation of phenomena) is present, and in the future, there are four foundations of mindfulness. In the present, there is one aspect (referring to the contemplation of the Four Noble Truths), and in the future, there are sixteen aspects. At the increasing 'peak stage', divided into lower increase, middle increase, and upper increase. If conditioned by 'suffering, its cause, and the path', the four foundations of mindfulness arise in the present in turn, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are sixteen aspects. If conditioned by 'cessation', the 'Dharma contemplation' is present, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are sixteen aspects. Venerable Ghosha (Ghosha) (a commentator) said: At the initial 'acceptance stage' (a stage in practice), if conditioned by 'suffering, its cause, and the path', the 'Dharma contemplation' is present, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are four aspects. This is same-sex practice, not different-sex practice. If conditioned by 'cessation', the 'Dharma contemplation' is present, and in the future, the 'Dharma contemplation' is also present. In the present, there is one aspect, and in the future, there are four aspects. This is same-sex practice, not different-sex practice. If at the increasing 'acceptance stage', conditioned by 'suffering, its cause, and the path', the four foundations of mindfulness arise in the present in turn, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are sixteen aspects. If conditioned by 'cessation', the 'Dharma contemplation' is present, and in the future, there are four foundations of mindfulness. In the present, there is one aspect, and in the future, there are sixteen aspects. The commentary says: He should not say it that way. What was said earlier is better. Question: For what reason is it that at all times of the 'acceptance stage', the 'Dharma contemplation' arises in the present? Answer: Just as at all times of seeing the 'path of truth' (referring to the path of realizing the truth), the 'Dharma contemplation' arises in the present, the 'acceptance stage' is similar to it. Question: Is it like when increasing the 'acceptance stage', one completely practices the sixteen aspects? Answer: No. Just as gradually removing the object of contemplation, the contemplation is also like that. If conditioned by the 'Four Noble Truths', there are sixteen aspects. If conditioned by 'three Noble Truths', there are twelve aspects. If conditioned by 'two Noble Truths', there are eight aspects. If conditioned by 'one Noble Truth', there are four aspects. Generally speaking, the power of one 'acceptance stage' arising has sixteen aspects. Question: For what reason is it that when increasing the 'acceptance stage', one practices either sixteen aspects, or twelve aspects, or eight aspects, or four aspects?

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曰。漸除所緣。漸除所行。轉近得正決定。是以或時修十六行。乃至四行。生世第一法時。現在一法念處。未來四。現在一行。未來四。問曰。如世第一法曾得彼種。以行觀諦。何以故。同性行修不異性耶。答曰。隨彼所得。即此法修。如人裸形無衣可奪。彼亦如是。復有說者。世第一法。最近見道。如見道中不修余行。唯修同性。世第一法亦復如是。問曰。若生暖乃至忍時。為常相續。為不相續。答曰。或有說者。言常相續緣於四諦。如見道中十五心常相續現在前。彼暖法生時。常相續緣四真諦。復有說者。此義不定。或相續或不相續。或有暖緣苦而止者。或緣集滅道而止者。

問曰。為正觀思惟。何法次能生暖耶。答曰。是色界修。地定地心。有厭離有惡賤有渴仰。有不隨順生勢不樂。有如此正思惟時。次能生暖。暖次生頂。頂次生忍。忍次生世第一法。世第一法次得正決定。問曰。若離欲者可爾。不離欲者云何。答曰。不離欲者。彼亦可爾。有欲界思慧正觀思惟緣苦行。苦行次第生暖法。余如上說。

問曰。諸前身生暖法。未生頂法。彼便命終。於此生中。欲生頂法。為即生頂法。為還起暖法耶。答曰。或有說者。若從師順次聞頂法。即從頂去。若師不為說。還從根本起。問曰。若然者何以言暖次

【現代漢語翻譯】 現代漢語譯本： 問：如何逐步去除所緣（Alambana，禪修的目標）和所行（Gochara，禪修的實踐）？如何逐漸接近並獲得正確的決斷？因此，有時修習十六行觀，乃至四行觀，在生起世第一法（Laukikāgradharma，世間最高的善法）時，當下只有一個法念處（Dhammanupassana Satipatthana，法念住），未來有四個。現在有一個行觀，未來有四個。問：如果世第一法曾經獲得過那種子，以行觀諦（Satya，真諦），為什麼同性質的行觀修習，而不是不同性質的呢？答：隨著他所獲得的，就修習這個法。如同裸體的人沒有衣服可以被奪走一樣，他也是如此。還有一種說法是，世第一法最接近見道（Darshana-marga，見道）。如同在見道中不修習其他的行觀，只修習同性質的，世第一法也是如此。問：如果生起暖位（Ushmagata，四善根位的第一位）乃至忍位（Ksanti，四善根位的第三位）時，是持續相續的，還是不相續的？答：有些人說，是持續相續的，緣於四諦（Chatvari-aryasatyani，四聖諦）。如同在見道中，十五個心念持續相續地現在前，那暖法生起時，也是持續相續地緣於四真諦。還有人說，這個意義是不定的，或者相續，或者不相續。或者有暖法緣于苦諦（Dukkha Satya，苦諦）而止息的，或者緣于集諦（Samudaya Satya，集諦）、滅諦（Nirodha Satya，滅諦）、道諦（Marga Satya，道諦）而止息的。 問：以正確的觀智思惟，什麼法能夠緊接著生起暖法呢？答：是修習。地定地心（Dhyana，禪定），有厭離，有厭惡，有渴仰，有不隨順生勢不樂，有如此正確的思惟時，緊接著就能生起暖法。暖法之後生起頂法（Murdhan，四善根位的第二位），頂法之後生起忍法，忍法之後生起世第一法，世第一法之後就能獲得正確的決斷。問：如果離欲者可以這樣，不離欲者又該如何呢？答：不離欲者，他也可以這樣。有欲界思慧，以正確的觀智思惟緣于苦諦的行觀，苦諦的行觀次第生起暖法，其餘的如上面所說。 問：如果前一生生起了暖法，但沒有生起頂法，他就命終了。在這一生中，想要生起頂法，是直接生起頂法，還是還要重新生起暖法呢？答：有些人說，如果從老師那裡順次聽聞了頂法，就直接從頂法開始。如果老師沒有為他說，就還要從根本的暖法開始。問：如果這樣的話，為什麼說暖法之後是頂法呢？

【English Translation】 English version: Question: How does one gradually eliminate the Alambana (object of meditation) and the Gochara (practice of meditation)? How does one gradually approach and attain correct determination? Therefore, sometimes practicing the sixteen aspects of contemplation, or even four, when the Laukikāgradharma (highest mundane dharma) arises, there is only one Dhammanupassana Satipatthana (contemplation of dharma) present, with four in the future. There is one practice now, with four in the future. Question: If the Laukikāgradharma has previously attained that seed, contemplating the Satya (truth) through practice, why is the practice of the same nature cultivated, and not of a different nature? Answer: According to what he has attained, he cultivates this dharma. Just as a naked person has no clothes to be taken away, so it is with him. Others say that the Laukikāgradharma is closest to the Darshana-marga (path of seeing). Just as in the path of seeing, no other practices are cultivated, only those of the same nature, so it is with the Laukikāgradharma. Question: When Ushmagata (heat stage, the first of the four roots of goodness) arises, up to Ksanti (patience stage, the third of the four roots of goodness), is it constantly continuous, or not continuous? Answer: Some say that it is constantly continuous, based on the Chatvari-aryasatyani (Four Noble Truths). Just as in the path of seeing, fifteen thoughts are constantly and continuously present, so when the heat dharma arises, it is also constantly and continuously based on the Four Noble Truths. Others say that this meaning is uncertain, either continuous or not continuous. Or there are heat dharmas that cease based on Dukkha Satya (the truth of suffering), or cease based on Samudaya Satya (the truth of origin), Nirodha Satya (the truth of cessation), or Marga Satya (the truth of the path). Question: With correct wisdom contemplating, what dharma can arise immediately after the heat dharma? Answer: It is cultivation. Dhyana (meditative absorption), having renunciation, having aversion, having longing, having displeasure with the unfavorable arising of momentum, having such correct contemplation, then the heat dharma can arise immediately. After the heat dharma arises Murdhan (peak stage, the second of the four roots of goodness), after the peak dharma arises the patience dharma, after the patience dharma arises the Laukikāgradharma, after the Laukikāgradharma one can attain correct determination. Question: If this is so for those who are free from desire, what about those who are not free from desire? Answer: For those who are not free from desire, it can also be so. There is wisdom of the desire realm, with correct wisdom contemplating the practice based on the truth of suffering, the practice based on the truth of suffering arises the heat dharma in sequence, the rest is as described above. Question: If in a previous life one generated the heat dharma, but did not generate the peak dharma, and then died. In this life, wanting to generate the peak dharma, does one generate the peak dharma directly, or does one have to generate the heat dharma again? Answer: Some say that if one has heard the peak dharma sequentially from a teacher, then one proceeds directly from the peak dharma. If the teacher has not spoken of it, then one must start from the fundamental heat dharma. Question: If that is the case, then why is it said that after the heat dharma comes the peak dharma?

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生頂。頂次生忍。忍次生世第一法。答曰。作如是說者。謂一身中次第生者。若前身中。曾得暖法。從根本起者也。問曰。若前身曾得暖法。於此生中。欲生頂法。作何正觀思惟。答曰。如暖正觀思惟頂亦復爾。如生頂生忍亦爾。問曰。若生暖法為離欲不。答曰。或有說者。不為離欲。所以者何。彼行者愛樂寧生頂法不起有頂中忍。復有說者。若彼行者。自知有力能生頂者即便生頂。自知無力不能生頂。欲得離欲。所以者何。若得離欲我生處轉勝。

問曰。若依根本地。生達分善根。為有退不。答曰。或有說者。暖頂有退。忍則不退。何以故。此善根是不退法故。評曰。彼不應作是說。何以故。若依根本地生達分善根者。即于現身。得正決定。何以故。此諸善根。盡為生聖道故。若依未至。此則不定。

問曰。若依未至禪。生暖法。亦生頂忍世第一法。得正決定耶。答曰。或有說者。若依未至禪。生暖法。乃至生世第一法。得正決定。初禪乃至第四禪亦如是。復有說者。若依未至禪生暖法。次生初禪。暖頂忍世第一法。得正決定。禪中間二禪三禪四禪亦如是。復有說者。若依未至禪。生於暖頂。次生初禪頂忍世第一法。得正決定。禪中間二禪三禪四禪亦如是。復有說者。若依未至禪。生暖頂忍。次生初禪

【現代漢語翻譯】 現代漢語譯本： 問：從暖法（Ushmagata，四加行位的第一個階段）生起頂法（Murddha，四加行位的第二個階段），從頂法生起忍法（Ksanti，四加行位的第三個階段），從忍法生起世第一法（Laukikagradharma，四加行位的第四個階段）。答：如果有人這樣說，是指在同一身中次第生起這些善根，如果前世已經獲得了暖法，並且是從根本定（Dhyana，禪那）生起的。問：如果前世已經獲得了暖法，在這一生中想要生起頂法，應該如何正確地觀察和思惟？答：如暖法一樣正確地觀察和思惟，生起頂法也是如此。如生起頂法生起忍法也是如此。問：生起暖法是爲了離欲嗎？答：有些人說，不是爲了離欲。為什麼呢？因為修行者喜愛生起頂法，而不願生起有頂天（Bhavagra，三界之頂）中的忍法。另一些人說，如果修行者自知有能力生起頂法，就生起頂法；自知沒有能力生起頂法，就希望離欲。為什麼呢？如果能夠離欲，我所生之處就會更加殊勝。 問：如果依靠根本地（Rupa-dhatu，色界）生起達分善根（Nirvedha-bhagiya-kusala-mula，順抉擇分善根），會有退失嗎？答：有些人說，暖法和頂法會有退失，忍法則不會退失。為什麼呢？因為這種善根是不退轉之法。評：他們不應該這樣說。為什麼呢？如果依靠根本地生起達分善根，那麼在現世就能得到正確的決定。為什麼呢？因為這些善根都是爲了生起聖道。如果依靠未至定（Anagamyadhyana，未到地定），情況就不確定了。 問：如果依靠未至禪（Anagamyadhyana，未到地禪）生起暖法，也生起頂法、忍法、世第一法，能得到正確的決定嗎？答：有些人說，如果依靠未至禪生起暖法，乃至生起世第一法，就能得到正確的決定。初禪（Prathama-dhyana）乃至第四禪（Caturtha-dhyana）也是如此。另一些人說，如果依靠未至禪生起暖法，接著生起初禪，暖法、頂法、忍法、世第一法就能得到正確的決定。禪中間（Dhyanantara，禪定中間）、二禪（Dvitiya-dhyana）、三禪（Tritiya-dhyana）、四禪也是如此。另一些人說，如果依靠未至禪，生起暖法、頂法，接著生起初禪的頂法、忍法、世第一法，就能得到正確的決定。禪中間、二禪、三禪、四禪也是如此。另一些人說，如果依靠未至禪，生起暖法、頂法、忍法，接著生起初禪。

【English Translation】 English version: Question: From Ushmagata (heat, the first stage of the four preparatory practices) arises Murddha (peak, the second stage of the four preparatory practices), from Murddha arises Ksanti (forbearance, the third stage of the four preparatory practices), from Ksanti arises Laukikagradharma (the best mundane dharma, the fourth stage of the four preparatory practices). Answer: Those who say this mean that these roots of good are produced in sequence in the same body, if in the previous life one had already attained Ushmagata, and it arose from the fundamental Dhyana (meditative absorption). Question: If in the previous life one had already attained Ushmagata, and in this life one wants to produce Murddha, how should one correctly observe and contemplate? Answer: Just as with Ushmagata, one should correctly observe and contemplate, and producing Murddha is also like that. Just as producing Murddha produces Ksanti, so it is. Question: Is producing Ushmagata for the sake of detachment from desire? Answer: Some say that it is not for the sake of detachment from desire. Why? Because the practitioner loves to produce Murddha and does not wish to produce Ksanti in Bhavagra (the peak of existence, the highest realm of the three realms). Others say that if the practitioner knows that they have the ability to produce Murddha, then they produce Murddha; if they know that they do not have the ability to produce Murddha, then they wish to be detached from desire. Why? If I can be detached from desire, the place where I am born will be even more excellent. Question: If one relies on the Rupa-dhatu (form realm) to produce Nirvedha-bhagiya-kusala-mula (roots of good that lead to discernment, the preparatory wholesome roots), will there be regression? Answer: Some say that Ushmagata and Murddha will regress, but Ksanti will not regress. Why? Because this root of good is a non-regressing dharma. Comment: They should not say this. Why? If one relies on the Rupa-dhatu to produce Nirvedha-bhagiya-kusala-mula, then in this very life one will attain correct determination. Why? Because these roots of good are all for the sake of producing the noble path. If one relies on Anagamyadhyana (the meditation of the state of 'not returning'), the situation is uncertain. Question: If one relies on Anagamyadhyana (the meditation of the state of 'not returning') to produce Ushmagata, and also produces Murddha, Ksanti, and Laukikagradharma, can one attain correct determination? Answer: Some say that if one relies on Anagamyadhyana to produce Ushmagata, and even produces Laukikagradharma, then one can attain correct determination. The Prathama-dhyana (first Dhyana) and even the Caturtha-dhyana (fourth Dhyana) are also like this. Others say that if one relies on Anagamyadhyana to produce Ushmagata, and then produces the Prathama-dhyana, Ushmagata, Murddha, Ksanti, and Laukikagradharma, then one can attain correct determination. Dhyanantara (the intermediate Dhyana), Dvitiya-dhyana (second Dhyana), Tritiya-dhyana (third Dhyana), and the Caturtha-dhyana are also like this. Others say that if one relies on Anagamyadhyana to produce Ushmagata and Murddha, and then produces the Murddha, Ksanti, and Laukikagradharma of the Prathama-dhyana, then one can attain correct determination. Dhyanantara, Dvitiya-dhyana, Tritiya-dhyana, and the Caturtha-dhyana are also like this. Others say that if one relies on Anagamyadhyana to produce Ushmagata, Murddha, and Ksanti, and then produces the Prathama-dhyana.

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忍。生世第一法。得正決定。乃至第四禪亦如是。此則說聲聞次第法。問曰。菩薩云何。答曰。菩薩依第四禪生暖法。乃至生世第一法。得正決定。復有說者。菩薩依初禪。生暖法頂法忍法。二禪三禪亦如是。第四禪中。生暖頂忍世第一法。得正決定。問曰。如達分善根中。不應次生下上。不應次生中下。云何菩薩而能生耶。答曰。自地不能。他地則能。復有說者。欲離如是過。當作是說。若依初禪。生暖法。乃至第四禪。若依初禪生頂法。乃至第四禪。若依初禪生忍法。乃至第四禪。次生世第一法。得正決定。評曰。不應作是說。如前說者好。所以者何一切菩薩盡依第四禪生暖法。乃至生世第一法。得正決定故。問曰。辟支佛復云何。答曰。辟支佛獨出世者。當知如佛。若眾多出世者。此則不定。與聲聞同。如渴伽狩。獨生一角彼亦如是。獨出世者。當知如佛。

問曰。菩薩前身為曾生達分善根不耶。答曰。或有說者。曾生為障惡道故菩薩九十一劫。不墮惡道者。是達分善根之力。此是他性達分善根。非是己性。評曰。不應作是說。應作是說菩薩不曾生達分善根。所以者何。一切菩薩所有善根。不經歷世菩提樹下。一結加趺坐。生不凈觀。乃至盡智。問曰。菩薩九十一劫不墮惡道。此豈非忍力耶。答曰。不必

【現代漢語翻譯】 現代漢語譯本 忍（Ksanti，忍辱）。生世第一法（Lokikāgradharma，世間第一法），得正決定（正性決定）。乃至第四禪（Caturtha Dhyana）亦如是。此則說聲聞（Śrāvaka）次第法。問曰：菩薩（Bodhisattva）云何？答曰：菩薩依第四禪生暖法（Uṣmagata，暖位）。乃至生世第一法，得正決定。復有說者：菩薩依初禪（Prathama Dhyana），生暖法、頂法（Mūrdhan，頂位）、忍法（Ksanti，忍位）。二禪、三禪（Tritiya Dhyana）亦如是。第四禪中，生暖、頂、忍、世第一法，得正決定。問曰：如達分善根（Nirvedhabhāgīya，順抉擇分）中，不應次生下上，不應次生中下。云何菩薩而能生耶？答曰：自地不能，他地則能。復有說者：欲離如是過，當作是說。若依初禪，生暖法，乃至第四禪。若依初禪生頂法，乃至第四禪。若依初禪生忍法，乃至第四禪。次生世第一法，得正決定。評曰：不應作是說。如前說者好。所以者何？一切菩薩盡依第四禪生暖法，乃至生世第一法，得正決定故。問曰：辟支佛（Pratyekabuddha）復云何？答曰：辟支佛獨出世者，當知如佛。若眾多出世者，此則不定，與聲聞同。如渴伽狩（Khaggavisāna-sutta，犀牛角經），獨生一角彼亦如是。獨出世者，當知如佛。 問曰：菩薩前身為曾生達分善根不耶？答曰：或有說者，曾生為障惡道故，菩薩九十一劫，不墮惡道者，是達分善根之力。此是他性達分善根，非是己性。評曰：不應作是說。應作是說，菩薩不曾生達分善根。所以者何？一切菩薩所有善根，不經歷世菩提樹下，一結加趺坐，生不凈觀（Aśubha-bhāvanā），乃至盡智（Ksaya-jnana）。問曰：菩薩九十一劫不墮惡道，此豈非忍力耶？答曰：不必。

【English Translation】 English version Ksanti (Patience). The first dharma of becoming (Lokikāgradharma, the highest mundane dharma), obtaining the right determination (certainty of rightness). And so it is even with the fourth Dhyana (Caturtha Dhyana). This speaks of the sequential dharma of the Śrāvaka (Śrāvaka). Question: What about the Bodhisattva (Bodhisattva)? Answer: The Bodhisattva relies on the fourth Dhyana to generate the warmth dharma (Uṣmagata, heat stage), and so on, up to generating the first dharma of becoming, obtaining the right determination. Some say: The Bodhisattva relies on the first Dhyana (Prathama Dhyana) to generate the warmth dharma, the peak dharma (Mūrdhan, peak stage), and the patience dharma (Ksanti, forbearance stage). The second and third Dhyanas (Tritiya Dhyana) are also like this. In the fourth Dhyana, they generate warmth, peak, patience, the first dharma of becoming, obtaining the right determination. Question: In the Nirvedhabhāgīya (Nirvedhabhāgīya, preparatory stage of liberation), one should not sequentially generate lower and higher, nor should one sequentially generate middle and lower. How can the Bodhisattva generate them? Answer: One's own ground cannot, but another's ground can. Some say: To avoid such a fault, one should say it this way. If relying on the first Dhyana, generate the warmth dharma, up to the fourth Dhyana. If relying on the first Dhyana, generate the peak dharma, up to the fourth Dhyana. If relying on the first Dhyana, generate the patience dharma, up to the fourth Dhyana. Then generate the first dharma of becoming, obtaining the right determination. Comment: One should not say it this way. What was said before is good. Why? Because all Bodhisattvas rely entirely on the fourth Dhyana to generate the warmth dharma, and so on, up to generating the first dharma of becoming, obtaining the right determination. Question: What about the Pratyekabuddha (Pratyekabuddha)? Answer: If the Pratyekabuddha appears alone in the world, know that they are like the Buddha. If many appear in the world, then this is uncertain, and they are the same as the Śrāvakas. Like the Khaggavisāna-sutta (Khaggavisāna-sutta, Rhinoceros Horn Sutra), who grows a single horn alone, so it is with them. If they appear alone in the world, know that they are like the Buddha. Question: In previous lives, did the Bodhisattva ever generate the Nirvedhabhāgīya? Answer: Some say that they did, to obstruct evil paths. The fact that the Bodhisattva does not fall into evil paths for ninety-one kalpas is due to the power of the Nirvedhabhāgīya. This is the Nirvedhabhāgīya of another nature, not of one's own nature. Comment: One should not say it this way. One should say that the Bodhisattva never generated the Nirvedhabhāgīya. Why? Because all the good roots of the Bodhisattva, without passing through lifetimes, under the Bodhi tree, in a single lotus posture, generate the contemplation of impurity (Aśubha-bhāvanā), up to the exhaustion of knowledge (Ksaya-jnana). Question: The fact that the Bodhisattva does not fall into evil paths for ninety-one kalpas, is this not the power of patience? Answer: Not necessarily.

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以達分善根能障惡道。或以施力。或以戒力。或以不凈。或以安般。或以聞慧或以思慧。或以暖頂后乃以忍。尊者佛陀提婆說曰。障于惡道。非不因知緣起法。其義云何彼作是說。覺知緣起法。即是無漏道。非無漏道力不能障惡道。評曰。不應作是說。如先說者好。所以者何。菩薩若行佈施。亦以戒以慧。若行戒時。亦以施以慧。若行慧時。亦以施以戒。以是因緣。能障那由他惡道。況十處惡道耶。聲聞辟支佛。所有暖頂。菩薩盡能起。以障惡道。唯不起忍。所以者何。忍與惡道相妨。菩薩於三阿僧祇劫。在生死中。以願力故。生惡道中。此中應說魚因緣喻。復有說者。起聲聞辟支佛忍。以障惡道。不起菩薩忍。所以者何。于得道身大玄遠故。求辟支佛人。以生辟支佛忍。不能生佛種忍。以近辟支佛道故。復有說者。求辟支佛人。能起佛種忍。評曰。不應作是說。應作是說。求辟支佛人。不能起佛種忍。問曰。得忍凡夫命終時。為舍忍不。若舍者何故不生惡道。若舍者何故凡夫舍聖人不捨。若不捨者。行揵度四大犍度何故不說耶。如說。若成就身。彼成就身業。乃至廣說。答曰。或有說者舍。問曰。若舍者。何以不生惡道。答曰。或有說者。彼善根勢力能爾。雖舍不墮惡道。自有善根雖成就。不障惡道。況不成就。所

【現代漢語翻譯】 現代漢語譯本 以達成分善根，能夠阻礙墮入惡道。或者憑藉佈施的力量，或者憑藉持戒的力量，或者憑藉不凈觀，或者憑藉安般念（Ānāpāna，即安那般那，一種呼吸禪定），或者憑藉聽聞佛法所生的智慧（聞慧），或者憑藉思維修所生的智慧（思慧），或者憑藉暖位、頂位，然後憑藉忍位。尊者佛陀提婆（Buddha-deva）說：『阻礙墮入惡道，不能不依靠了知緣起法。』這其中的含義是什麼呢？他這樣說：『覺知緣起法，就是無漏道。非無漏道的力量不能阻礙墮入惡道。』 評議說：不應該這樣說。如先前所說的那樣更好。為什麼呢？菩薩如果行佈施，也同時具備持戒和智慧；如果行持戒時，也同時具備佈施和智慧；如果行智慧時，也同時具備佈施和持戒。因為這樣的因緣，能夠阻礙那由他（Nayuta，數量單位，極大的數）數量的惡道，更何況僅僅是十處惡道呢？聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而自己覺悟的修行者）所具有的暖位、頂位，菩薩完全能夠生起，以此來阻礙墮入惡道，唯獨不生起忍位。為什麼呢？因為忍位與菩薩在生死中度化眾生的願力相妨礙。菩薩在三大阿僧祇劫（Asaṃkhya-kalpa，極長的時間單位）中，爲了願力的緣故，會生在惡道中。這裡應該說魚的因緣譬喻。 又有的人說：生起聲聞、辟支佛的忍位，以此來阻礙墮入惡道，不生起菩薩的忍位。為什麼呢？因為菩薩的得道之身非常深遠玄妙的緣故。追求辟支佛果位的人，生起辟支佛的忍位，不能生起佛種的忍位，因為接近辟支佛道的緣故。 又有的人說：追求辟支佛果位的人，能夠生起佛種的忍位。 評議說：不應該這樣說。應該這樣說：追求辟支佛果位的人，不能生起佛種的忍位。 問：得到忍位的凡夫命終時，會捨棄忍位嗎？如果捨棄，為什麼不墮入惡道？如果捨棄，為什麼凡夫捨棄而聖人不捨棄？如果不捨棄，那麼經中所說的行蘊、色蘊、受蘊、想蘊、識蘊（五蘊）為什麼不說呢？如經中所說：『如果成就了身，他就成就了身業。』乃至廣說。 答：有的人說是捨棄的。 問：如果捨棄，為什麼不墮入惡道？ 答：有的人說：他的善根勢力能夠這樣。雖然捨棄了忍位，也不會墮入惡道。自身具有善根，尚且不能阻礙墮入惡道，更何況是不成就善根呢？

【English Translation】 English version By attaining wholesome roots, one can obstruct evil destinies. This is achieved either through the power of generosity (dāna), or the power of moral discipline (śīla), or through contemplation on impurity (aśubha), or through mindfulness of breathing (Ānāpāna), or through the wisdom gained from hearing (śruta-mayā prajñā), or through the wisdom gained from reflection (cintā-mayā prajñā), or through the stages of warmth (uṣmagata) and peak (mūrdhan), and then through forbearance (kṣānti). Venerable Buddha-deva said: 'Obstructing evil destinies cannot be done without knowing the law of dependent origination (pratītyasamutpāda).' What is the meaning of this? He said: 'Knowing the law of dependent origination is the unconditioned path (anāsrava-mārga). Without the power of the unconditioned path, one cannot obstruct evil destinies.' Critique: It should not be said this way. It is better as said before. Why? Because when a Bodhisattva practices generosity, he also possesses moral discipline and wisdom; when he practices moral discipline, he also possesses generosity and wisdom; when he practices wisdom, he also possesses generosity and moral discipline. Because of these causes and conditions, he can obstruct Nayuta (a very large number) of evil destinies, let alone just ten evil destinies. The stages of warmth and peak possessed by Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (solitary Buddhas) can be fully attained by Bodhisattvas to obstruct evil destinies, except for the stage of forbearance. Why? Because forbearance interferes with the Bodhisattva's vow to liberate beings in samsara (cycle of rebirth). Bodhisattvas, for the sake of their vows, are born in evil destinies for three great Asaṃkhya-kalpas (immeasurably long eons). Here, the analogy of the fish should be mentioned. Some say: By attaining the forbearance of Śrāvakas and Pratyekabuddhas, one can obstruct evil destinies, but not by attaining the forbearance of Bodhisattvas. Why? Because the body of a Bodhisattva who attains enlightenment is profoundly deep and mysterious. Those who seek the path of a Pratyekabuddha attain the forbearance of a Pratyekabuddha, but cannot attain the forbearance of a Buddha, because they are close to the path of a Pratyekabuddha. Some say: Those who seek the path of a Pratyekabuddha can attain the forbearance of a Buddha. Critique: It should not be said this way. It should be said: Those who seek the path of a Pratyekabuddha cannot attain the forbearance of a Buddha. Question: When an ordinary person who has attained forbearance dies, do they relinquish forbearance? If they relinquish it, why do they not fall into evil destinies? If they relinquish it, why do ordinary people relinquish it while saints do not? If they do not relinquish it, then why are the aggregates of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) (the five skandhas) not mentioned in the scriptures? As it is said in the scriptures: 'If one has accomplished the body, then one has accomplished the actions of the body,' and so on. Answer: Some say that they relinquish it. Question: If they relinquish it, why do they not fall into evil destinies? Answer: Some say that the power of their wholesome roots is capable of this. Although they relinquish forbearance, they do not fall into evil destinies. Having wholesome roots does not necessarily obstruct evil destinies, let alone not having wholesome roots.

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謂生處得善。自有善根。雖不成就。能障惡道。況覆成就所謂忍也。是故彼善根勢力能障惡道。復有說者。彼善根勢力。能令身中墮惡道。煩惱業極令遠離於此身中。更不復行。若其不行。何由得墮惡道耶。如人秋時服於下藥。藥亦不住彼人身中。或有與病俱出。或身中自消。而能除去病患。永使不起。如是彼善根勢力。令墮惡道。諸煩惱業。永更不起。復有說者。此善根曾在彼身中。如師子住處在彼身中。雖不成就。勛著之力。能令惡道諸煩惱業。更不復行。況墮惡道。猶如師子所住之處。師子若行不在其餘小狩。無能到者。何況在時。復有說者。彼善根住此身中。猶如舊住。諸惡道煩惱業。住此身中。其猶如客。舊住力強。客則不如。復有說者。行者有二種期心。一者期心遠離諸惡。二者期心深著善法。以有此二期心故。不墮惡道。是故尊者瞿沙說。彼行者有如是期心。有如是欲如是忍如是可如是意如是敬如是愛如是樂復有說者。彼惡道已得非數緣滅。諸法已得非數緣滅。終不現前。復有說者。彼行者墮法雨駛流河中。不容作余惡道之業。是以不墮惡道。復有說者。依倚聖道故。彼行者依倚聖道。使此身中惡道煩惱業。不現在前況墮惡道。猶如有人畏於怨家。依倚于王。而彼怨家。猶尚不能正面視之。何況加害。

【現代漢語翻譯】 現代漢語譯本： 問：如果說在生處獲得善，是因為自身具有善根，即使沒有成就，也能障礙惡道，更何況是成就了所謂的忍呢？因此，那善根的力量能夠障礙惡道。 答：還有一種說法是，那善根的力量，能使身中導致墮入惡道的煩惱業，極其遠離這個身體，不再發生作用。如果不再發生作用，又怎麼會墮入惡道呢？ 譬如有人在秋天服用瀉藥，藥也不會停留在他的身體里，或者與疾病一同排出，或者在身體中自行消化，從而能夠除去病患，使其永遠不再復發。同樣，那善根的力量，使導致墮入惡道的各種煩惱業，永遠不再生起。 答：還有一種說法是，這善根曾經存在於他的身體中，就像獅子居住的地方一樣。即使沒有成就，其熏習的力量，也能使惡道的各種煩惱業，不再發生作用，更何況是墮入惡道呢？猶如獅子所居住的地方，獅子如果離開，其餘的小動物，沒有誰能夠靠近，更何況是獅子還在的時候呢？ 答：還有一種說法是，那善根住在他的身體中，就像舊有的居民一樣。各種惡道的煩惱業，住在他的身體中，就像客人一樣。舊有的居民力量強大，客人則不如。 答：還有一種說法是，修行者有兩種期望的心：一是期望遠離各種惡行，二是期望深深地執著于善法。因為有這兩種期望的心，所以不會墮入惡道。因此，尊者瞿沙說，那修行者有這樣的期望的心，有這樣的慾望，有這樣的忍耐，有這樣的認可，有這樣的意念，有這樣的尊敬，有這樣的愛，有這樣的快樂。 答：還有一種說法是，那惡道已經獲得了非數緣滅（Asankhyata-nirodha），各種法已經獲得了非數緣滅，最終不會現前。 答：還有一種說法是，那修行者墮入了法雨奔流的河流中，不容許再造作其餘惡道的業，因此不會墮入惡道。 答：還有一種說法是，因為依仗聖道，所以那修行者依仗聖道，使這個身體中的惡道煩惱業，不會現在前，更何況是墮入惡道呢？猶如有人畏懼怨家，依仗國王，而那怨家，尚且不能正面看他，更何況是加害呢？

【English Translation】 English version: Question: If it is said that obtaining goodness in the place of birth is because one possesses good roots, and even if not accomplished, it can obstruct evil paths, how much more so when the so-called forbearance (Kshanti) is accomplished? Therefore, the power of that good root can obstruct evil paths. Answer: There is another saying that the power of that good root can cause the afflictions and karma (Karma) in the body that lead to falling into evil paths to be extremely far away from this body, no longer taking effect. If they no longer take effect, how can one fall into evil paths? For example, when a person takes a purgative medicine in autumn, the medicine will not stay in their body either; it will either be discharged along with the disease or be digested in the body, thereby removing the ailment and preventing it from recurring. Similarly, the power of that good root prevents the various afflictions and karma that lead to falling into evil paths from ever arising again. Answer: There is another saying that this good root once existed in their body, like the place where a lion dwells. Even if not accomplished, the power of its influence can prevent the various afflictions and karma of evil paths from taking effect, let alone falling into evil paths. Just as the place where a lion dwells, if the lion leaves, no other small animals can approach, let alone when the lion is still there? Answer: There is another saying that the good root dwells in their body like an old resident. The various afflictions and karma of evil paths dwell in their body like a guest. The old resident is strong, while the guest is not as strong. Answer: There is another saying that practitioners have two kinds of aspirational minds: one is the aspiration to stay away from all evils, and the other is the aspiration to deeply attach to good dharmas (Dharma). Because of these two aspirational minds, they do not fall into evil paths. Therefore, Venerable Ghosa said that the practitioner has such an aspirational mind, such a desire, such forbearance, such acceptance, such intention, such respect, such love, such joy. Answer: There is another saying that the evil paths have already attained Asankhyata-nirodha (non-number-conditioned cessation), and the various dharmas have already attained Asankhyata-nirodha, and will ultimately not manifest. Answer: There is another saying that the practitioner has fallen into the river of rushing Dharma rain, not allowing the creation of other evil path karma, therefore not falling into evil paths. Answer: There is another saying that because of relying on the Noble Path (Aryamarga), the practitioner relies on the Noble Path, causing the afflictions and karma of evil paths in this body not to manifest, let alone falling into evil paths? Just as someone who fears an enemy relies on the king, and that enemy cannot even look at them directly, let alone harm them?

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復有說者。彼行者以此善根。于自身中。以守護聖道所住處故。猶如王人先守護王所住之地。一切人民不敢覆住。復有說者。彼善根決定作人天處故。若作決定處業。必生彼處。猶如貴勝之座處所以定。不應復更坐于余坐。如是彼善根所住處。定亦復如是。復有說者。彼行者以正方便。令彼惡道諸煩惱業更不復行。何況生於惡道。復有說者。彼行者見惡行過患。見善行利益。是故不作惡行墮惡道中。復有說者。有善好期心。在此身中。不作惡行墮惡道中。復有說者。以心柔軟故。隨順趣涅槃故。以信根深牢固故。是以不作惡行墮于惡道問曰。若舍者。何以凡夫舍。聖人不捨耶。答曰。彼凡夫人。無聖道對治力以自持御。雖有對治道以自持御。此道羸劣。不堅固久住是以命終時舍。聖人身中。有無漏對治道以自持御。彼以無漏定力牢固久住。是以命終時不捨。此中應說合眾辨喻。復有說者不捨。問曰。若不捨者。業犍度四大犍度。何以不說耶。答曰。或有說者。彼中應說。而不說者。當知此義是有餘之說。復有說者。彼業犍度中。亦說在第三句中。說聖人在胎是也。聖人有二種。有名數聖人。實義聖人。得達分善根者。謂名數聖人。得正決定者。謂實義聖人。是故彼亦說之。若人有一出家之心。猶得名為聖弟子。何況得

達分善根者也。復有說者。或有舍者。有不捨者。誰不捨耶。於此善根。常勤方便故。作方便一切時作方便。善受持善修習者不捨。與上相違舍。如所聞。若於善根。常勤方便。乃至善修習者。雖經生死。而常不捨。如彌多羅達子初生之時。便作是言。結有二種。乃至廣說。如先所聞。若於善根。不勤方便。乃至不善修習。於此身中。雖得速舍。如是當知有舍不捨。評曰。如實義者。凡夫人依彼地。生達分善根猶有舍者。何況生於他地。

問曰。達分善根言得報。所謂色界五陰。為作彼身初業不。答曰。或有說者。不作初業。所以者何。彼似無漏道。憎惡受生故。餘業作初業。彼達分善根。唯作滿業。然後受報。復有說者。亦作初業。得身報妙好。隨順行道。

此暖等善根。有七十三種。其事云何。欲界有十種。所謂一具縛凡夫。二除一品結。乃至九品盡者。初禪有九。或有除一品結。乃至九品初禪無具縛人。即欲界說故。如是乃至無所有處。有九種頂忍世第一法亦如是。問曰。具縛凡夫。所得暖法。除一品結。乃至九品。為一種耶。答曰不也。具縛凡夫異。除一品結異。乃至九品異。

問曰。若退暖法。還生暖法。為本得得不。答曰不也。所以者何。彼不數數得用功而得。不前後相似故。如舍波

【現代漢語翻譯】 現代漢語譯本

達到部分善根的人也會捨棄。還有一種說法，有些人會捨棄，有些人不會捨棄。誰不會捨棄呢？對於這種善根，經常勤奮地運用方便法門，無論何時都運用方便法門，善於受持和善於修習的人不會捨棄。與此相反的人則會捨棄，就像所聽聞的那樣。如果對於善根，經常勤奮地運用方便法門，乃至善於修習，即使經歷生死輪迴，也常常不會捨棄。就像彌多羅達（Mitra-da，朋友施與）的兒子初生之時，便說：『結有二種』，乃至廣泛地宣說，就像先前所聽聞的那樣。如果對於善根，不勤奮地運用方便法門，乃至不善於修習，即使在此身中，也會迅速捨棄。由此可知，有捨棄和不捨棄的情況。評論說：按照真實的意義，凡夫依靠彼地，即使生起達到部分善根，仍然有捨棄的可能，更何況是生於其他地方。 問：達到部分善根，說能得到果報，所謂的五陰（Panca-skandha，色、受、想、行、識五種構成要素），是否會作為彼身最初的業因呢？答：有些人說，不會作為最初的業因。為什麼呢？因為這種善根類似於無漏道（Anasrava-marga，沒有煩惱的道路），厭惡受生，所以其他的業會作為最初的業因。這種達到部分善根，僅僅作為圓滿業，然後才接受果報。還有些人說，也會作為最初的業因，得到身體果報時非常美妙，順應于修行道路。 這種暖位（Usma-gata，修行過程中產生的溫暖感覺）等的善根，有七十三種。這是怎麼回事呢？欲界（Kama-dhatu，眾生有情慾的世界）有十種，即：一、具縛凡夫（Bandhana-yukta-prthag-jana，被煩惱束縛的凡夫），二、去除一品結（Ekavimsatitamaklesa-prahana，斷除一種煩惱），乃至九品結盡者。初禪（Prathama-dhyana，色界的第一禪定）有九種，或者有去除一品結，乃至九品。初禪沒有具縛的人，因為已經在欲界中說過了。像這樣乃至無所有處（Akincanyayatana，無所有處定）有九種。頂位（Murdhan，修行位階的頂位）、忍位（Ksanti，安忍位）、世第一法（Laukikagradharma，世間第一法）也是如此。問：具縛凡夫所得的暖法，與去除一品結乃至九品所得的暖法，是一種嗎？答：不是的。具縛凡夫所得的暖法不同，去除一品結所得的暖法不同，乃至九品所得的暖法也不同。 問：如果退失了暖法，又重新生起暖法，是原本得到的暖法嗎？答：不是的。為什麼呢？因為他不是經常地、數數地通過努力而得到的，前後不相似。就像舍波（Sarpa，蛇）一樣。

【English Translation】 English version

Those who have attained a portion of good roots also abandon them. Furthermore, some say that some abandon them, while others do not. Who does not abandon them? Those who are constantly diligent in applying skillful means to these good roots, who apply skillful means at all times, and who are good at upholding and cultivating them do not abandon them. Those who are the opposite of this abandon them, as has been heard. If one is constantly diligent in applying skillful means to good roots, and even cultivates them well, one will not abandon them even through the cycle of birth and death. Just like when the son of Mitra-da (Mitra-da, giver of friends) was born, he said, 'There are two kinds of fetters,' and so on, as has been heard before. If one is not diligent in applying skillful means to good roots, and even does not cultivate them well, one will quickly abandon them even in this lifetime. Thus, it should be known that there is abandonment and non-abandonment. The commentary says: According to the true meaning, ordinary people, relying on that ground, even if they generate a portion of good roots, still have the possibility of abandoning them, let alone being born in other places. Question: When it is said that attaining a portion of good roots leads to retribution, do the so-called five skandhas (Panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) act as the initial cause for that body? Answer: Some say that they do not act as the initial cause. Why? Because this kind of good root is similar to the unconditioned path (Anasrava-marga, the path free from defilements), and it detests rebirth. Therefore, other karmas act as the initial cause. This portion of good roots only acts as the fulfilling karma, and then one receives the retribution. Others say that it also acts as the initial cause, and when one receives the retribution of the body, it is very wonderful and conducive to the path of practice. These good roots, such as the stage of warmth (Usma-gata, the feeling of warmth generated during practice), are of seventy-three kinds. How is this so? The desire realm (Kama-dhatu, the realm of beings with sensual desires) has ten kinds, namely: 1. An ordinary person bound by fetters (Bandhana-yukta-prthag-jana, an ordinary person bound by afflictions), 2. One who has removed one category of fetters (Ekavimsatitamaklesa-prahana, one who has eliminated one type of affliction), and so on, up to one who has exhausted all nine categories of fetters. The first dhyana (Prathama-dhyana, the first meditative absorption in the form realm) has nine kinds, or there are those who have removed one category of fetters, and so on, up to nine categories. There are no people bound by fetters in the first dhyana, because it has already been discussed in the desire realm. Likewise, up to the realm of nothingness (Akincanyayatana, the sphere of nothingness) there are nine kinds. The peak (Murdhan, the peak of a stage of practice), forbearance (Ksanti, the stage of patience), and the highest mundane dharma (Laukikagradharma, the highest worldly dharma) are also like this. Question: Is the warmth attained by an ordinary person bound by fetters the same as the warmth attained by one who has removed one category of fetters, and so on, up to nine categories? Answer: No. The warmth attained by an ordinary person bound by fetters is different, the warmth attained by one who has removed one category of fetters is different, and so on, up to the warmth attained by one who has removed nine categories is also different. Question: If one loses the warmth and then generates it again, is it the original warmth that was attained? Answer: No. Why? Because it is not attained frequently and repeatedly through effort, and the before and after are not the same. It is like a Sarpa (Sarpa, snake).

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羅提木叉戒后更受。非本得得彼亦如是。如暖頂亦爾。問曰。增長暖時。暖增長已。還起初者不。答曰。不也。所以者何。得勝進善根。前所得者。無可欣尚。頂忍亦如是。

問曰。為於何處生此善根耶。答曰。欲界人中。謂三天下。非郁單越。問曰。欲界六天不能生耶。答曰不能。初生已曾生者。能起現在前。所以者何。若有好身。亦有隨順厭患。正觀彼處。則能生暖。此三天下。具有此二。問曰若有好身。則諸天勝人。若取隨順厭患正觀。則惡道勝。答曰。如先說俱有者。能天與惡道不俱有故。是以不能。問曰。暖法亦依男身。亦依女身。若依女身得於暖法。復得自身中男子所依暖法耶。答曰。得如是當知。頂忍亦爾。問曰。若依男身。得於暖法。復得自身中女人所依暖法耶。答曰。不得頂忍亦如是。黃門般吒(有男形不能男有女形不能女)無形二形。不能生暖等四善方便法。

慧有三種。聞慧思慧修慧。答曰。或有師略說十八界十二入五陰。復有善誦修多羅毗尼阿毗曇生厭惱心。彼作是說。三藏所說要者。唯是十八界十二入五陰。彼即觀察界觀察界已。復作三種。所謂名體性總相。名者謂眼界乃至法界。體性者謂別相。總相者謂無常苦空無我。如是觀時。修習此智。轉得定意。於此界中。生厭惱想

【現代漢語翻譯】 現代漢語譯本 受持《羅提木叉戒》（Pratimoksha，佛教戒律）之後，再受持其他戒律。如果不是最初獲得的戒律，那麼之後獲得的戒律也是如此（指不會因為后得而失去先得）。就像生起『暖位』（Usnogata，四加行位的第一個階段）一樣。有人問：在增長『暖位』的時候，『暖』增長之後，還會退回到最初的狀態嗎？回答說：不會的。為什麼呢？因為獲得了更殊勝的善根，之前獲得的（暖位）就沒有什麼值得欣喜的了。『頂位』（Murdhan，四加行位的第二個階段）和『忍位』（Ksanti，四加行位的第三個階段）也是如此。

有人問：這種善根在什麼地方產生呢？回答說：在欲界的人中，也就是指三大天下（指閻浮提、瞿陀尼、弗婆提）。不在郁單越（Uttarakuru，北俱盧洲）。有人問：欲界的六慾天不能產生嗎？回答說：不能。最初生起（善根），或者曾經生起過（善根）的，能夠讓（善根）現在生起。為什麼呢？如果擁有好的身體，也會有隨順厭離（世間）的（想法），正確地觀察那個地方，就能生起『暖位』。這三大天下，同時具有這兩種條件。有人問：如果擁有好的身體，那麼諸天（deva）比人更殊勝；如果採取隨順厭離的正確觀察，那麼惡道（durgati）比人更殊勝。回答說：就像先前所說的，只有同時具有這兩種條件的才能（生起善根）。天道和惡道不能同時具有這兩種條件，所以不能（生起善根）。有人問：『暖法』（Usnogata-dharma，暖位的法）既可以依男身生起，也可以依女身生起。如果依女身獲得了『暖法』，還能在自身中獲得男子所依的『暖法』嗎？回答說：可以獲得，應當這樣理解。『頂位』和『忍位』也是如此。有人問：如果依男身獲得了『暖法』，還能在自身中獲得女人所依的『暖法』嗎？回答說：不能，『頂位』和『忍位』也是如此。黃門（Pandaka，不能行男事的男人），般吒（不能行女事的女人），無形（既不能行男事也不能行女事的人），二形（具有男女兩性特徵的人），不能生起『暖位』等四善方便法（指暖、頂、忍、世第一法）。

智慧有三種：聞慧（Srutimaya-prajna，聽聞佛法而獲得的智慧）、思慧（Cintamaya-prajna，通過思考佛法而獲得的智慧）、修慧（Bhavanamaya-prajna，通過禪修而獲得的智慧）。回答說：或者有老師簡略地說十八界（dhatus，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，眼識、耳識、鼻識、舌識、身識、意識六識）、十二入（ayatanas，六根和六境）、五陰（skandhas，色、受、想、行、識）。又有人善於背誦《修多羅》（Sutra，經）、《毗尼》（Vinaya，律）、《阿毗曇》（Abhidhamma，論），卻生起厭煩惱怒的心。他們這樣說：三藏（Tripitaka，經、律、論）所說的要點，僅僅是十八界、十二入、五陰。他們就觀察界，觀察界之後，又分為三種，也就是名、體性、總相。名，指的是眼界乃至法界。體性，指的是各個界的別相。總相，指的是無常、苦、空、無我。像這樣觀察的時候，修習這種智慧，逐漸獲得定意，對於這些界，生起厭煩惱怒的想法。

【English Translation】 English version After receiving the Pratimoksha vows (Pratimoksha, Buddhist precepts), one may receive additional vows. If the vows are not the initially obtained ones, then the subsequent vows are also like that (meaning that one does not lose the previously obtained vows by receiving later ones). It is just like generating the 'Warmth Stage' (Usnogata, the first stage of the Four Preparatory Stages). Someone asks: When increasing the 'Warmth Stage,' after the 'Warmth' has increased, does it revert to the initial state? The answer is: No. Why? Because one has obtained more excellent roots of goodness, the previously obtained (Warmth Stage) is no longer something to be delighted in. The 'Summit Stage' (Murdhan, the second stage of the Four Preparatory Stages) and the 'Forbearance Stage' (Ksanti, the third stage of the Four Preparatory Stages) are also like this.

Someone asks: Where does this root of goodness arise? The answer is: Among humans in the desire realm, which refers to the three great continents (Jambudvipa, Godaniya, Purvavideha). Not in Uttarakuru (Uttarakuru, the Northern Kurus). Someone asks: Can't the six heavens of the desire realm generate it? The answer is: No. Those who initially generate (the root of goodness), or those who have generated it before, can cause (the root of goodness) to arise in the present. Why? If one has a good body, one will also have thoughts of aversion and weariness (towards the world), and by correctly observing that place, one can generate the 'Warmth Stage.' These three great continents possess both of these conditions simultaneously. Someone asks: If having a good body is superior for the gods (deva), and taking the correct observation of aversion and weariness is superior for the evil paths (durgati), then... The answer is: As previously stated, only those who possess both conditions simultaneously can (generate the root of goodness). The heavenly path and the evil paths cannot possess both conditions simultaneously, so they cannot (generate the root of goodness). Someone asks: The 'Warmth Dharma' (Usnogata-dharma, the dharma of the Warmth Stage) can arise based on a male body or a female body. If one obtains the 'Warmth Dharma' based on a female body, can one also obtain the 'Warmth Dharma' based on a male body within oneself? The answer is: One can obtain it, it should be understood in this way. The 'Summit Stage' and the 'Forbearance Stage' are also like this. Someone asks: If one obtains the 'Warmth Dharma' based on a male body, can one also obtain the 'Warmth Dharma' based on a female body within oneself? The answer is: No, the 'Summit Stage' and the 'Forbearance Stage' are also like this. Eunuchs (Pandaka, men who cannot perform male acts), Pantha (women who cannot perform female acts), those without form (neither male nor female), and those with two forms (having characteristics of both male and female), cannot generate the four wholesome expedient dharmas such as the 'Warmth Stage' (referring to Warmth, Summit, Forbearance, and the Highest Mundane Dharma).

There are three types of wisdom: Hearing Wisdom (Srutimaya-prajna, wisdom gained through hearing the Dharma), Thinking Wisdom (Cintamaya-prajna, wisdom gained through thinking about the Dharma), and Cultivation Wisdom (Bhavanamaya-prajna, wisdom gained through meditation). The answer is: Or some teachers briefly speak of the eighteen realms (dhatus, the six sense organs of eye, ear, nose, tongue, body, and mind; the six sense objects of form, sound, smell, taste, touch, and dharma; and the six consciousnesses of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), the twelve entrances (ayatanas, the six sense organs and the six sense objects), and the five aggregates (skandhas, form, feeling, perception, volition, and consciousness). And some are good at reciting the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic rules), and the Abhidhamma (Abhidhamma, philosophical treatises), but generate feelings of aversion and annoyance. They say: The essentials spoken of in the Tripitaka (Tripitaka, the three baskets of Sutra, Vinaya, and Abhidhamma) are merely the eighteen realms, the twelve entrances, and the five aggregates. They then observe the realms, and after observing the realms, they further divide them into three types, namely name, essence, and general characteristics. Name refers to the eye realm up to the dharma realm. Essence refers to the distinct characteristics of each realm. General characteristics refer to impermanence, suffering, emptiness, and non-self. When observing in this way, cultivating this wisdom, one gradually obtains samadhi, and towards these realms, one generates thoughts of aversion and annoyance.

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。復略觀十二入。眼界即是眼入。乃至觸界即是觸入。七識界即是意入。法界即是法入。又略入觀陰。彼觀十色入及法入中造色。即是色陰。意入即是識陰。法入即是三陰。又略陰即是四念處色陰即是身念處。受陰即是受念處。識陰即是心念處。想陰行陰。即是法念處。又略陰觀諦諸五陰果是苦諦。諸五陰因是集諦。五陰滅是滅諦。學無學法是道諦。彼諦復作三種名體性總相。名者謂是苦。乃至道。體性者謂別相。別相者。逼迫行義是苦義。乃至出要。行義是道義。總相者苦有四行。無常苦空無我。集有四行因集有緣。滅有四行滅止妙離。道有四行道如跡乘。修習此智。轉得定意時。如見彼諦時。彼亦次第觀別。欲界苦作異相別。色無色界苦乃至別斷。欲界行道亦別。乃至色無色界行道。當於爾時觀諦。猶如觀疊外物。作如是觀時。是名聞慧滿足。如是展轉修習。次生思慧。轉進修習。次生修慧。能行聖行。如是觀時。是名暖法。如是展轉增長次生頂。頂次生忍。忍次生世第一法。次生苦法忍。斷見苦所斷十使。次第生苦法智。如是次第生道比智。得須陀洹果。次第乃至盡智。是名諸善根生次第生法。

善根有三種。一福分善根。二解脫分善根。三達分善根。福分善根者。謂能作生天種子。若在人中生豪貴家。

【現代漢語翻譯】 現代漢語譯本：再簡略地觀察十二入（十二入：眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵）。眼界就是眼入。乃至觸界就是觸入。七識界就是意入。法界就是法入。又簡略地從陰的角度觀察。觀察十色入及法入中的造色，就是色陰。意入就是識陰。法入就是三陰（受、想、行）。又簡略地從陰的角度觀察四念處（四念處：身念處、受念處、心念處、法念處），色陰就是身念處。受陰就是受念處。識陰就是心念處。想陰和行陰，就是法念處。又簡略地從陰的角度觀察四諦（四諦：苦諦、集諦、滅諦、道諦），諸五陰（五陰：色、受、想、行、識）的果是苦諦。諸五陰的因是集諦。五陰的滅是滅諦。有學和無學之法是道諦。這四諦又可以分為三種名稱：體性、總相。名稱是指苦，乃至道。體性是指個別的相狀。個別的相狀是：逼迫行義是苦的意義。乃至出要行義是道的意義。總相是：苦有四種行相，無常、苦、空、無我。集有四種行相，因、集、有、緣。滅有四種行相，滅、止、妙、離。道有四種行相，道、如、跡、乘。修習這種智慧，逐漸獲得定意時，就像見到四諦時一樣。也次第地觀察四諦的差別。欲界的苦有不同的相狀，色界和無色界也有不同的苦，乃至斷除。欲界的行道也有不同，乃至色界和無色界的行道。當在這個時候觀察四諦，就像觀察堆疊在外面的物體一樣。像這樣觀察時，就叫做聞慧滿足。像這樣輾轉修習，接著產生思慧。進一步修習，接著產生修慧，能夠實行聖行。像這樣觀察時，就叫做暖法。像這樣輾轉增長，接著產生頂位。頂位之後產生忍位。忍位之後產生世第一法。之後產生苦法忍，斷除見苦所斷的十使（十使：貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）。次第產生苦法智。像這樣次第產生道比智，得到須陀洹果（須陀洹果：預流果）。次第乃至盡智，這就叫做諸善根生起的次第生法。 善根有三種。一是福分善根。二是解脫分善根。三是達分善根。福分善根是指能夠作為生天的種子。如果在人中，就出生在豪門貴族之家。

【English Translation】 English version: Furthermore, briefly observe the twelve entrances (twelve entrances: the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma). The eye realm is the eye entrance. And so on, the touch realm is the touch entrance. The seven consciousness realms are the mind entrance. The dharma realm is the dharma entrance. Also, briefly observe the skandhas (skandhas: aggregates) from the perspective of the entrances. Observing the created form within the ten form entrances and the dharma entrance, that is the form skandha. The mind entrance is the consciousness skandha. The dharma entrance is the three skandhas (feeling, perception, volition). Also, briefly observe the four foundations of mindfulness (four foundations of mindfulness: mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharma) from the perspective of the skandhas. The form skandha is the mindfulness of body. The feeling skandha is the mindfulness of feeling. The consciousness skandha is the mindfulness of mind. The perception and volition skandhas are the mindfulness of dharma. Also, briefly observe the Four Noble Truths (Four Noble Truths: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, the truth of the path to the cessation of suffering) from the perspective of the skandhas. The result of the five skandhas (five skandhas: form, feeling, perception, volition, consciousness) is the truth of suffering. The cause of the five skandhas is the truth of the origin of suffering. The cessation of the five skandhas is the truth of the cessation of suffering. The teachings of those who are still learning and those who have completed their learning is the truth of the path. These Four Noble Truths can also be divided into three types of names: nature, general characteristic. The names refer to suffering, and so on, to the path. The nature refers to the individual characteristics. The individual characteristics are: the meaning of pressing and acting is the meaning of suffering. And so on, the meaning of the way out is the meaning of the path. The general characteristics are: suffering has four characteristics, impermanence, suffering, emptiness, non-self. Origin has four characteristics, cause, accumulation, existence, condition. Cessation has four characteristics, cessation, stopping, wonderful, detachment. The path has four characteristics, path, suchness, trace, vehicle. When cultivating this wisdom and gradually attaining samadhi, it is like seeing the Four Noble Truths. Also, observe the differences of the Four Noble Truths in order. The suffering of the desire realm has different characteristics, and the form and formless realms also have different suffering, and so on, to cessation. The practice of the path in the desire realm is also different, and so on, the practice of the path in the form and formless realms. When observing the Four Noble Truths at this time, it is like observing objects stacked outside. When observing in this way, it is called the fulfillment of learning wisdom. Cultivating in this way, then thought wisdom arises. Further cultivating, then cultivation wisdom arises, enabling one to practice the holy conduct. When observing in this way, it is called the warmth dharma. Increasing in this way, then the peak arises. After the peak, forbearance arises. After forbearance, the supreme mundane dharma arises. After that, the suffering-dharma-patience arises, cutting off the ten fetters (ten fetters: greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding to views, view of holding to precepts and rituals) that are severed by seeing suffering. The suffering-dharma-wisdom arises in order. In this way, the path-analogical-wisdom arises in order, attaining the Sotapanna fruit (Sotapanna fruit: stream-enterer fruit). In order, up to exhaustive-wisdom, this is called the sequential arising of dharmas from the arising of all good roots. There are three types of good roots. First, the good roots of merit. Second, the good roots of liberation. Third, the good roots of attainment. The good roots of merit refer to that which can serve as the seed for being born in the heavens. If one is among humans, one is born into a wealthy and noble family.

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有大威勢。多饒財寶。眷屬成就。顏貌端嚴。能作轉輪聖王帝釋魔王梵王種子。解脫分善根者謂能作解脫種子。決定不退因。必至涅槃。達分善根者謂暖法。乃至世第一法。問曰。解脫分善根。於何處種耶。答曰。于欲界中。非色界。欲界中人道。非余道。人道中在三天下。非郁單越。佛出世時非無佛時。復有說者。若無佛時。遇辟支佛。亦種解脫分善根。體性是何。答曰。若身業口業意業。但意業偏多為是五識身。為是意地。答曰。是意地非五識身。為是方便善。為是生得善。答曰。亦是方便善。亦是生得善。為是聞慧。為是思慧。為是修慧。答曰。是聞慧思慧。非修慧。為以何事種此善根。答曰。或以佈施。或以持戒。或以多聞。而不必定。所以者何。有人以一揣食施。能種解脫分善根。自有能作長齋般遮于瑟。而不能種解脫分善根。或有持一日齋。能種解脫分善根。自有終身持戒。而不能種解脫分善根。或有誦持一偈。能種解脫分善根。自有善通三藏文義。而不能種解脫分善根是。故不定。何以故。或有種者。有不種者。若以此事。迴向解脫涅槃。欲永離生死。有如是勇猛心者是則能種。若不為迴向解脫涅槃永離生死。雖多佈施終身持戒廣學多聞。而不能種解脫分善根。有近有遠。近者前身中種。此身成熟來身

【現代漢語翻譯】 現代漢語譯本 具有大威勢，非常富饒，眷屬圓滿成就，容貌端正莊嚴，能夠成為轉輪聖王（cakravartin-rāja，統治世界的理想君主）、帝釋（Indra，天神之王）、魔王（Māra，佛教中的惡魔）和梵王（Brahmā，創造之神）的種子。所謂『解脫分善根』，是指能夠作為解脫的種子，是決定不會退轉的因，必定能夠達到涅槃（Nirvāṇa，佛教的最高目標）。達到『達分善根』，是指暖法，乃至世第一法。 問：解脫分善根在何處種下？ 答：在欲界（Kāmadhātu，眾生有情慾的世界）中。不是**。在欲界中的人道，不是其餘道。人道中在三大天下，不是郁單越（Uttarakuru，四大部洲之一，以幸福著稱）。在佛出世時，不是無佛時。也有人說，如果沒有佛出世，遇到辟支佛（Pratyekabuddha，緣覺佛）也能種下解脫分善根。 體性是什麼？ 答：無論是身業、口業還是意業，但意業偏多。是五識身，還是意地？ 答：是意地，不是五識身。是方便善，還是生得善？ 答：既是方便善，也是生得善。是聞慧、思慧，還是修慧？ 答：是聞慧和思慧，不是修慧。用什麼事來種下這種善根？ 答：或者用佈施（dāna，給予），或者用持戒（śīla，遵守戒律），或者用多聞（bahusruta，博學），但不一定。為什麼這麼說呢？有人用一小團食物佈施，就能種下解脫分善根；有的人即使長期持齋，遵守八關齋戒（uposatha），也不能種下解脫分善根。有的人持一日齋，就能種下解脫分善根；有的人即使終身持戒，也不能種下解脫分善根。有的人誦持一個偈頌，就能種下解脫分善根；有的人即使精通三藏（Tripiṭaka，佛教經典）的文義，也不能種下解脫分善根。所以說不一定。為什麼呢？有的人種下，有的人不種下。如果用這件事，迴向解脫涅槃，想要永遠脫離生死，有這樣勇猛的心，就能種下。如果不為迴向解脫涅槃，永遠脫離生死，即使多多佈施，終身持戒，廣泛學習，也不能種下解脫分善根。有近有遠，近的是前身中種下，此身成熟，來生

【English Translation】 English version Possessing great power, abundant wealth, accomplished retinue, and dignified appearance, capable of becoming the seed of a Cakravartin-Rāja (wheel-turning king, an ideal monarch ruling the world), Indra (king of the gods), Māra (the demon in Buddhism), and Brahmā (the creator god). 'Roots of good conducive to liberation' refer to the ability to act as seeds of liberation, a definite and irreversible cause, inevitably leading to Nirvāṇa (the ultimate goal of Buddhism). 'Attaining roots of good' refers to the stage of warmth, up to the highest mundane dharma. Question: Where are the roots of good conducive to liberation planted? Answer: In the desire realm (Kāmadhātu, the world of beings with desires). Not **. In the human path within the desire realm, not other paths. In the human path, in the three continents, not Uttarakuru (one of the four great continents, known for its happiness). During the time when a Buddha appears in the world, not when there is no Buddha. Some also say that if there is no Buddha, encountering a Pratyekabuddha (a solitary Buddha) can also plant the roots of good conducive to liberation. What is its nature? Answer: Whether it is bodily karma, verbal karma, or mental karma, but mental karma is predominant. Is it the aggregate of the five consciousnesses or the mental sphere? Answer: It is the mental sphere, not the aggregate of the five consciousnesses. Is it skillful means or innate goodness? Answer: It is both skillful means and innate goodness. Is it wisdom from hearing, wisdom from thinking, or wisdom from cultivation? Answer: It is wisdom from hearing and wisdom from thinking, not wisdom from cultivation. With what actions are these roots of good planted? Answer: Perhaps with dāna (giving), perhaps with śīla (observing precepts), or perhaps with bahusruta (extensive learning), but it is not definite. Why is this so? Someone who gives a handful of food can plant the roots of good conducive to liberation; someone who observes long fasts and the eight precepts (uposatha) may not be able to plant the roots of good conducive to liberation. Someone who observes a one-day fast can plant the roots of good conducive to liberation; someone who observes precepts for a lifetime may not be able to plant the roots of good conducive to liberation. Someone who recites a single verse can plant the roots of good conducive to liberation; someone who is well-versed in the meaning of the Tripiṭaka (the Buddhist scriptures) may not be able to plant the roots of good conducive to liberation. Therefore, it is not definite. Why is that? Some plant them, and some do not. If one dedicates this action to liberation and Nirvāṇa, desiring to permanently escape from birth and death, and has such a courageous mind, then one can plant them. If it is not dedicated to liberation and Nirvāṇa, permanently escaping from birth and death, even with much giving, lifelong observance of precepts, and extensive learning, one cannot plant the roots of good conducive to liberation. There are near and far causes; the near cause is planted in the previous life, matures in this life, and in the next life

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解脫。遠者曾種解脫分善根。經那由他世受身。而不能生達分善根。聲聞所得解脫分善根。可迴向趣辟支佛。辟支佛所得解脫分善根。亦可迴向趣佛。佛所種解脫分善根。不可迴轉。

問曰。有生滅觀彼以何為方便耶。答曰。彼行者見春時草木青色。如紺琉璃。見河駛流浮沫著岸。見已作是思惟。此諸外法。今已復生。若入城邑聚落。見諸男女歌舞戲笑。而問之言何以故爾。答言。此中生男生女。彼復思惟如此內法。今已復生。彼行者。於後秋時。見諸草木。為秋日所曝冷風所吹。被諸霜露。枝葉零落。河水枯涸。彼復思惟如此外法。今已覆滅。若入城邑聚落。見諸男女亂髮舉手㘁啕啼哭。而問之言。何以故爾答言。此中男女死喪。彼復思惟此中內法。今已覆滅。彼行者深見如此相已。還所住處。自觀己身。有少壯老無常之相。次第觀于歲月日時晝夜。相續是名方便。於此諸時展轉除減。乃至觀陰二剎那一生一滅。是名生滅觀滿足。問曰。此生滅觀。為虛想觀為實觀耶。若是虛想觀者。此偈云何通如說。

若有知見能盡漏　　若無知見云何盡 　若能觀陰生滅者　　是則解脫煩惱心

非以虛想觀能斷煩惱。若當非實觀者。應不見諸行有來去相。而諸行實無來去。或有作論者。說是虛想觀問曰。若爾者

【現代漢語翻譯】 現代漢語譯本 解脫。過去曾種下解脫分（Vimokkha-bhāgiya-kusala）善根的人，經歷那由他（nayuta）世的受身，也不能生起達分（達分）善根。聲聞（Śrāvaka）所得到的解脫分善根，可以迴向趣向辟支佛（Pratyekabuddha）。辟支佛所得到的解脫分善根，也可以迴向趣向佛。佛所種的解脫分善根，不可迴轉。

問：修習生滅觀的人，以什麼作為方便呢？ 答：修習者看見春天時草木呈現青色，如同紺琉璃（一種深藍色寶石）。看見河流急速流動，泡沫停留在岸邊。看見這些后，就思惟：『這些外在的法，現在又產生了。』如果進入城邑聚落，看見男女歌舞嬉笑，就問他們為什麼這樣。他們回答說：『這裡生了男孩女孩。』修習者又思惟：『如此內在的法，現在又產生了。』修習者在之後的秋天，看見草木被秋日的曝曬和冷風的吹拂，被霜露覆蓋，枝葉凋零飄落，河水枯竭。他又思惟：『如此外在的法，現在又滅亡了。』如果進入城邑聚落，看見男女披散頭髮，舉手頓足，嚎啕啼哭，就問他們為什麼這樣。他們回答說：『這裡有人死亡。』修習者又思惟：『如此內在的法，現在又滅亡了。』修習者深刻地觀察到這些現象后，回到所居住的地方，自己觀察自己的身體，有少壯老等無常之相。次第觀察歲月、日時、晝夜相續不斷，這叫做方便。于這些時間中逐漸減少，乃至觀察陰（skandha）在二剎那（ksana）中一生一滅，這叫做生滅觀滿足。 問：這生滅觀，是虛想觀還是實觀呢？如果是虛想觀，這首偈（gatha）如何解釋呢？如經中所說：

『若有知見能盡漏， 若無知見云何盡？ 若能觀陰生滅者， 是則解脫煩惱心。』

不是以虛想觀能夠斷除煩惱。如果不是實觀，就不應看見諸行（samskara）有來去之相。而諸行實際上沒有來去。或者有論師認為，這是虛想觀。 問：如果這樣的話……

【English Translation】 English version Liberation. Those who in the distant past planted roots of good associated with the aspect of liberation (Vimokkha-bhāgiya-kusala), even after experiencing rebirth for nayuta (nayuta) of kalpas, are unable to generate roots of good associated with attainment (達分). The roots of good associated with the aspect of liberation obtained by a Śrāvaka (Śrāvaka) can be redirected towards a Pratyekabuddha (Pratyekabuddha). The roots of good associated with the aspect of liberation obtained by a Pratyekabuddha can also be redirected towards a Buddha. The roots of good associated with the aspect of liberation planted by a Buddha cannot be redirected.

Question: For one who cultivates the contemplation of arising and ceasing, what serves as the means? Answer: That practitioner sees the green color of grass and trees in springtime, like lapis lazuli (a deep blue gemstone). Seeing the rapid flow of the river, with foam clinging to the banks, they contemplate: 'These external dharmas are now arising again.' If they enter a city or village and see men and women singing, dancing, and laughing, they ask why. They are told, 'Boys and girls have been born here.' The practitioner then contemplates: 'These internal dharmas are now arising again.' Later, in autumn, the practitioner sees the grass and trees exposed to the autumn sun and blown by the cold wind, covered with frost and dew, with branches and leaves falling, and the river drying up. They contemplate: 'These external dharmas are now ceasing.' If they enter a city or village and see men and women with disheveled hair, raising their hands, stamping their feet, wailing, and crying, they ask why. They are told, 'People have died here.' The practitioner then contemplates: 'These internal dharmas are now ceasing.' After deeply observing these phenomena, the practitioner returns to their dwelling and observes their own body, noting the impermanent aspects of youth, adulthood, and old age. They sequentially observe the passing of years, months, days, hours, and the continuous cycle of day and night. This is called the means. Gradually reducing the focus within these periods, until observing the skandhas (skandha) arising and ceasing in two ksanás (ksana), this is called the fulfillment of the contemplation of arising and ceasing. Question: Is this contemplation of arising and ceasing a contemplation of mere imagination or a contemplation of reality? If it is a contemplation of mere imagination, how can this verse (gatha) be explained? As it is said:

'If there is knowledge and vision, one can exhaust the outflows, If there is no knowledge and vision, how can they be exhausted? If one can contemplate the arising and ceasing of the skandhas, Then one is liberated from the mind of afflictions.'

It is not through contemplation of mere imagination that one can sever afflictions. If it is not a contemplation of reality, one should not see the characteristics of coming and going in conditioned things (samskara). But conditioned things actually have no coming and going. Or some theorists say that this is a contemplation of mere imagination. Question: If that is the case...

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此偈云何通。答曰。有轉轉因故。是以說彼轉轉相生。猶子孫法。其事云何虛想觀能生實想觀。實想觀能斷煩惱。是故說轉轉因。如子孫法。復有說者。是實想觀。問曰。若然者諸行無來去。然彼行者。見於來去。答曰。若生滅觀。未滿足時。便見諸行有來去相。若其滿足。見諸行無來去相。猶如小兒弄于獨樂。旋速則見如住。旋遲則見來去。陶家輪喻亦復如是。

問曰。為以一心見生滅。為二心一見生一見滅耶。若以一心見生滅者。云何一心而有二慮。若有二慮破一心義。復云何見為以見生生時復見滅耶。見滅滅時。復見生耶。若見生生時。唯見生者。是則為正。若見生生時。復見滅者。是則為邪。若見滅滅時。唯見滅者。是則為正。若見滅滅時。復見生者。是則為邪。若當一心見生一心見滅者。則無生滅觀。答曰。應作是說。一心見生。一心見滅。問曰。若然者則無生滅觀。答曰。此說通一生中相續生滅觀耳。非謂一剎那也。

阿毗曇毗婆沙論卷第三 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

雜犍度世第一品之四

此二十種身見。幾是我見。幾是我所見。乃

【現代漢語翻譯】 現代漢語譯本 問：這段偈語應該如何理解？ 答：因為有輾轉相生的因緣。因此說它們是輾轉相生的。就像子孫繁衍一樣。這是怎麼回事呢？虛妄的想像觀可以產生真實的想像觀，真實的想像觀可以斷除煩惱。所以說是輾轉相生的因緣，就像子孫繁衍一樣。還有一種說法是，這是真實想像觀的作用。 問：如果這樣，那麼諸行（saṃskāra，一切有為法）就沒有來去。然而修行者卻能看到來去。 答：如果生滅觀（utpāda-vyaya-anupaśyanā，觀察事物生起和滅去的智慧）還沒有達到圓滿，就會看到諸行有來去的現象。如果達到圓滿，就會看到諸行沒有來去的現象。就像小孩子玩獨輪車，旋轉得快就覺得像是靜止的，旋轉得慢就覺得有來去。陶工轉輪的例子也是這樣。 問：是用一個心識來觀察生滅，還是用兩個心識，一個觀察生，一個觀察滅呢？如果用一個心識來觀察生滅，怎麼能一個心識有兩種思慮呢？如果有了兩種思慮，就破壞了一個心識的定義。又怎麼能說，在觀察生的時候也觀察到滅呢？在觀察滅的時候又觀察到生呢？如果在觀察生的時候，只觀察到生，這才是正確的。如果在觀察生的時候，又觀察到滅，這就是錯誤的。如果在觀察滅的時候，只觀察到滅，這才是正確的。如果在觀察滅的時候，又觀察到生，這就是錯誤的。如果用一個心識觀察生，一個心識觀察滅，那就沒有生滅觀了。 答：應該這樣說，一個心識觀察生，一個心識觀察滅。 問：如果這樣，那就沒有生滅觀了。 答：這裡說的是在整個生命過程中相續不斷的生滅觀，不是指一個剎那（kṣaṇa，極短的時間單位）的生滅。 《阿毗曇毗婆沙論》卷第三 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第四 迦旃延子（Kātyāyanīputra，佛教論師名）造　五百羅漢釋 北涼天竺沙門浮陀跋摩（Buddhavarman，譯經師名）共道泰等譯 雜犍度世第一品之四 這二十種身見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的錯誤見解），哪些是『我』見（ātma-dṛṣṭi，認為有一個永恒不變的『我』的錯誤見解），哪些是『我所』見（ātmīya-dṛṣṭi，認為『我』所擁有的東西是真實存在的錯誤見解）？

【English Translation】 English version Question: How should this verse be understood? Answer: Because there is a cause of interdependent origination. Therefore, it is said that they arise interdependently, like the law of descendants. How is this so? False conceptualization can generate true conceptualization, and true conceptualization can cut off afflictions. Therefore, it is said to be a cause of interdependent origination, like the law of descendants. Some say that it is the function of true conceptualization. Question: If that is the case, then the saṃskāras (conditioned phenomena) have no coming and going. However, practitioners see coming and going. Answer: If the utpāda-vyaya-anupaśyanā (contemplation of arising and ceasing) is not yet complete, then one sees the coming and going of the saṃskāras. If it is complete, then one sees that the saṃskāras have no coming and going. It is like a child playing with a unicycle; when it spins fast, it appears to be still, and when it spins slowly, it appears to be coming and going. The analogy of the potter's wheel is also similar. Question: Is arising and ceasing seen with one mind, or with two minds, one seeing arising and one seeing ceasing? If arising and ceasing are seen with one mind, how can one mind have two thoughts? If there are two thoughts, it violates the meaning of one mind. How can it be said that when seeing arising, one also sees ceasing? And when seeing ceasing, one also sees arising? If, when seeing arising, one only sees arising, then that is correct. If, when seeing arising, one also sees ceasing, then that is wrong. If, when seeing ceasing, one only sees ceasing, then that is correct. If, when seeing ceasing, one also sees arising, then that is wrong. If one mind sees arising and one mind sees ceasing, then there is no contemplation of arising and ceasing. Answer: It should be said that one mind sees arising and one mind sees ceasing. Question: If that is the case, then there is no contemplation of arising and ceasing. Answer: This refers to the continuous contemplation of arising and ceasing throughout a lifetime, not the arising and ceasing of a single kṣaṇa (instant). Abhidhamma-vibhāṣā-śāstra, Volume 3 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidhamma-vibhāṣā-śāstra Abhidhamma-vibhāṣā-śāstra, Volume 4 Composed by Kātyāyanīputra (a Buddhist philosopher), Explained by Five Hundred Arhats Translated by the Tripiṭaka Master Buddhavarman (a translator) from India of the Northern Liang Dynasty, together with Dao Tai and others Chapter 1, Section 4 of Miscellaneous Aggregates on the World Of these twenty types of satkāya-dṛṣṭi (the view of self in the aggregates), how many are ātma-dṛṣṭi (the view of a permanent self), and how many are ātmīya-dṛṣṭi (the view of what belongs to the self)?

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至廣說。問曰。何故作此論。答曰。世尊經中。處處說二十種身見而不廣分別。唯尊者舍利弗經中一處分別。彼雖分別而不說此二十種身見。幾是我見幾是我所見。因彼諸經不分別故。今欲分別故作此論。複次毗婆阇婆提作是說。身見無所緣。如身見緣我。實義中無我。彼何所緣。如人見繩謂是蛇見杌謂是人。為止彼人如是意故。亦欲顯身見有所緣故。身見緣五陰。但所見事異。非無所緣。如彼人喻見繩謂是蛇見杌謂是人。此亦所見事異。非無所緣。是故止異人意欲顯己義。亦欲示決定法相故。而作此論。問曰。此二十種身見。幾是我見。幾是我所見。答曰。五種是我見。十五種是我所見。問曰。若我見有五。我所見亦應有五。何故說十五我所見耶。答曰。緣行故說五我見。具故說十五我所見。所以者何。此十五我所見。以具故生。應說一我見。所謂五見中我見應說二如我見。我所見應說三謂欲界色無色界。我見應說六。如欲界中有我見我所見。色無色界亦爾應說九。如欲界地我見。乃至非想非非想地我見。應說十八。如欲界地我見我所見。乃至非想非非想地我見我所見。如分別行緣陰。應說二十不分別所起處。見色是我色異我。色屬我我在色中。如色四種。受想行識亦如是。如是五四。則有二十。以行緣分別十二入

【現代漢語翻譯】 現代漢語譯本 至廣說：問：為何要作此論？答：世尊在經典中，處處說到二十種身見，但沒有詳細分別。只有尊者舍利弗在一部經中有所分別。但他雖然有所分別，卻沒有說明這二十種身見中，哪些是『我見』，哪些是『我所見』。因為那些經典沒有分別，所以現在想要分別，因此作此論。 再者，毗婆阇婆提這樣說：身見沒有所緣。如果身見緣于『我』（ātman），但真實的意義中沒有『我』，那麼它緣于什麼呢？就像有人把繩子看成蛇，把樹樁看成人。爲了阻止那些人這樣的想法，也爲了顯示身見是有所緣的，身見緣於五陰（pañca-skandha）。只是所見的事物不同，並非沒有所緣。就像那個人把繩子看成蛇，把樹樁看成人一樣，這也是所見的事物不同，並非沒有所緣。所以，爲了阻止不同人的想法，想要顯示自己的義理，也想要展示決定的法相，所以才作此論。 問：這二十種身見中，哪些是『我見』，哪些是『我所見』？答：五種是『我見』，十五種是『我所見』。 問：如果『我見』有五種，『我所見』也應該有五種，為什麼說有十五種『我所見』呢？答：因為緣於行蘊（saṃskāra-skandha），所以說有五種『我見』；因為具足，所以說有十五種『我所見』。為什麼這樣說呢？這十五種『我所見』，是因為具足而生起的。應該說一種『我見』，也就是五見（pañca-dṛṣṭi）中的『我見』；應該說兩種，如『我見』、『我所見』；應該說三種，指欲界（kāma-dhātu）、色界（rūpa-dhātu）、無色界（arūpa-dhātu）。『我見』應該說六種，如欲界中有『我見』、『我所見』，色界、無色界也是這樣。應該說九種，如欲界地（kāma-dhātu-bhūmi）的『我見』，乃至非想非非想地（nevasaṃjñānāsaṃjñāyatana-bhūmi）的『我見』。應該說十八種，如欲界地的『我見』、『我所見』，乃至非想非非想地的『我見』、『我所見』。如果分別行蘊緣于陰，應該說二十種，不分別所生之處，見色（rūpa）是我，色異於我，色屬於我，我在色中。如色有四種，受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）也是這樣。這樣五乘以四，就有二十種。以行緣分別十二入（dvādaśa-āyatana）。

【English Translation】 English version To explain extensively: Question: Why is this treatise composed? Answer: In the World Honored One's (Śākyamuni's) sutras, the twenty kinds of personality views (satkāya-dṛṣṭi) are mentioned in various places, but they are not extensively differentiated. Only in one sutra by the Venerable Śāriputra (舍利弗) is there some differentiation. However, even though he differentiates them, he does not say which of these twenty kinds of personality views are 'self-views' (ātma-dṛṣṭi) and which are 'what belongs to self-views' (ātmīya-dṛṣṭi). Because those sutras do not differentiate them, this treatise is now composed to differentiate them. Furthermore, the Vibhajjavādins (毗婆阇婆提) say this: Personality view has no object. If personality view is based on 'self' (ātman), but in reality there is no 'self', then what is it based on? It is like a person seeing a rope and thinking it is a snake, or seeing a tree stump and thinking it is a person. To stop such thoughts in those people, and also to show that personality view has an object, personality view is based on the five aggregates (pañca-skandha). It is just that the things seen are different, but it is not without an object. Just like that person seeing a rope and thinking it is a snake, or seeing a tree stump and thinking it is a person, this is also that the things seen are different, but it is not without an object. Therefore, to stop the thoughts of different people, wanting to show one's own meaning, and also wanting to demonstrate the characteristics of the determined Dharma, this treatise is composed. Question: Among these twenty kinds of personality views, which are 'self-views' and which are 'what belongs to self-views'? Answer: Five are 'self-views' and fifteen are 'what belongs to self-views'. Question: If there are five kinds of 'self-views', there should also be five kinds of 'what belongs to self-views'. Why are there fifteen kinds of 'what belongs to self-views'? Answer: Because of being based on the aggregate of formations (saṃskāra-skandha), it is said that there are five kinds of 'self-views'; because of being complete, it is said that there are fifteen kinds of 'what belongs to self-views'. Why is this so? These fifteen kinds of 'what belongs to self-views' arise because of being complete. One kind of 'self-view' should be spoken of, which is the 'self-view' among the five views (pañca-dṛṣṭi); two kinds should be spoken of, such as 'self-view' and 'what belongs to self-view'; three kinds should be spoken of, referring to the desire realm (kāma-dhātu), the form realm (rūpa-dhātu), and the formless realm (arūpa-dhātu). Six kinds of 'self-view' should be spoken of, such as in the desire realm there are 'self-view' and 'what belongs to self-view', and the same is true for the form realm and the formless realm. Nine kinds should be spoken of, such as the 'self-view' of the desire realm ground (kāma-dhātu-bhūmi), up to the 'self-view' of the realm of neither perception nor non-perception (nevasaṃjñānāsaṃjñāyatana-bhūmi). Eighteen kinds should be spoken of, such as the 'self-view' and 'what belongs to self-view' of the desire realm ground, up to the 'self-view' and 'what belongs to self-view' of the realm of neither perception nor non-perception. If the aggregate of formations is differentiated based on the aggregates, twenty kinds should be spoken of, without differentiating the place of origin, seeing form (rūpa) as me, form as different from me, form as belonging to me, and me as being in form. Just as there are four kinds of form, so too are feeling (vedanā), perception (saṃjñā), formations (saṃskāra), and consciousness (vijñāna). Thus, five times four, there are twenty kinds. Differentiating the twelve entrances (dvādaśa-āyatana) based on the aggregate of formations.

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。則有四十八。不分別所起處。如見眼入是我。眼入異我。眼入屬我。我在眼入中。如眼入有四。乃至法入亦有四。如是十二四。則有四十八。以行緣分別界。則有七十二。不分別所起處。如眼界是我。眼界異我。眼界屬我。我在眼界中。如眼界有四。乃至法界亦有四。如是十八四。則有七十二。若分別緣陰。分別所起處。則有六十五。如說色是我。受是我瓔珞。受是我僮僕。受是我器。如受有三。想行識亦三。如是四三有十二。及色有十三。如是五種十三。則有六十五。若分別緣入。分別所起處。則有四百八眼入是我色入是我瓔珞是我僮僕是我器。如眼入有三十四。乃至法入亦有三十四。十二種三十四。則有四百八。若分別緣界。分別所起處。則有九百三十六。眼界是我色界是我瓔珞是我僮僕是我器。如眼界有五十二。乃至法界有五十二十八種五十二。則有九百三十六。如是種種身。諸剎那相續。則有無量我見我所見。此處分別行緣陰。不分別所起處。則有二十。問曰。以何等故此身見言種答曰此二十種身見。各有差別故言種。

問曰。以何等故。因陰說二十我見。非因界入。答曰。或有說者。彼作經者。有如是意如是欲如是可隨。彼意作經不違法相。復有說者。為現初起初方便入法。如因陰說。見因界入。

【現代漢語翻譯】 現代漢語譯本： 則有四十八種。不分別這些見解從何處生起。例如，認為『眼入（眼根，視覺的入口）是我』，『眼入與我不同』，『眼入屬於我』，『我在眼入中』。像眼入有四種見解一樣，乃至法入（意識的入口）也有四種見解。這樣，十二種入各有四種見解，總共有四十八種。

如果以行（行為，活動）為緣分別界（界限，領域），則有七十二種。不分別這些見解從何處生起。例如，認為『眼界（眼識的領域）是我』，『眼界與我不同』，『眼界屬於我』，『我在眼界中』。像眼界有四種見解一樣，乃至法界（意識的領域）也有四種見解。這樣，十八種界各有四種見解，總共有七十二種。

如果分別緣陰（構成要素），並分別這些見解從何處生起，則有六十五種。例如，說『色（物質）是我』，『受（感受）是我的瓔珞（裝飾品）』，『受是我的僮僕（僕人）』，『受是我的器（工具）』。像受有三種見解一樣，想（思維）、行（行為）、識（意識）也各有三種見解。這樣，四種陰各有三種見解，總共有十二種，加上色陰的一種見解，總共有十三種。這樣，五種陰各有十三種見解，總共有六十五種。

如果分別緣入，並分別這些見解從何處生起，則有四百八十種。例如，認為『眼入是我』，『色入（色塵，視覺對像）是我』，『色入是我的瓔珞』，『色入是我的僮僕』，『色入是我的器』。像眼入有三十四種見解一樣，乃至法入也有三十四種見解。這樣，十二種入各有三十四種見解，總共有四百八十種。

如果分別緣界，並分別這些見解從何處生起，則有九百三十六種。例如，認為『眼界是我』，『是我』，『是我的瓔珞』，『是我的僮僕』，『是我的器』。像眼界有五十二種見解一樣，乃至法界也有五十二種見解。這樣，十八種界各有五十二種見解，總共有九百三十六種。

像這樣，種種身體，在剎那（極短的時間）的相續中，就會有無量無邊的我見和我所見。這裡分別行緣陰，但不分別這些見解從何處生起，則有二十種。問：因為什麼緣故，這些身見被稱為『種』？答：因為這二十種身見各有差別，所以稱為『種』。

問：因為什麼緣故，因陰（五蘊）而說二十種我見，而不是因界（十八界）或入（十二入）？答：或者有人說，那位作經者，有這樣的意圖，這樣的願望，這樣的認可，可以隨順他的意圖來作經，不違反法的實相。還有人說，爲了展現最初的生起，最初的方便，進入法門，就像因陰而說，見因界入（一樣）。 English version: Then there are forty-eight. Not distinguishing where they arise from. For example, 'The eye-entry (eye base, the entrance of vision) is me,' 'The eye-entry is different from me,' 'The eye-entry belongs to me,' 'I am in the eye-entry.' Just as the eye-entry has four views, so too does the mind-entry (the entrance of consciousness) have four views. Thus, twelve entries each have four views, totaling forty-eight.

If distinguishing the realms (spheres, domains) based on action as the condition, then there are seventy-two. Not distinguishing where they arise from. For example, 'The eye-realm (the sphere of eye-consciousness) is me,' 'The eye-realm is different from me,' 'The eye-realm belongs to me,' 'I am in the eye-realm.' Just as the eye-realm has four views, so too does the mind-realm have four views. Thus, eighteen realms each have four views, totaling seventy-two.

If distinguishing the aggregates (constituents), and distinguishing where they arise from, then there are sixty-five. For example, saying 'Form (matter) is me,' 'Feeling (sensation) is my necklace (ornament),' 'Feeling is my servant (attendant),' 'Feeling is my vessel (tool).' Just as feeling has three views, so too do perception (thought), volition (action), and consciousness each have three views. Thus, four aggregates each have three views, totaling twelve, and adding the one view of the form aggregate, there are thirteen. Thus, five aggregates each have thirteen views, totaling sixty-five.

If distinguishing the entries, and distinguishing where they arise from, then there are four hundred and eighty. For example, thinking 'The eye-entry is me,' 'The form-entry (form object, visual object) is me,' 'The form-entry is my necklace,' 'The form-entry is my servant,' 'The form-entry is my vessel.' Just as the eye-entry has thirty-four views, so too does the mind-entry have thirty-four views. Thus, twelve entries each have thirty-four views, totaling four hundred and eighty.

If distinguishing the realms, and distinguishing where they arise from, then there are nine hundred and thirty-six. For example, thinking 'The eye-realm is me,' ' is me,' ' is my necklace,' ' is my servant,' ' is my vessel.' Just as the eye-realm has fifty-two views, so too does the mind-realm have fifty-two views. Thus, eighteen realms each have fifty-two views, totaling nine hundred and thirty-six.

Like this, various bodies, in the continuous succession of moments (instant), will have immeasurable views of 'me' and 'what belongs to me.' Here, distinguishing the aggregates based on action as the condition, but not distinguishing where they arise from, there are twenty. Question: For what reason are these body-views called 'seeds'? Answer: Because these twenty body-views each have differences, they are called 'seeds.'

Question: For what reason are twenty views of 'me' spoken of based on the aggregates (five skandhas), and not based on the realms (eighteen dhatus) or entries (twelve ayatanas)? Answer: Or some say, that the one who composed the sutra, had such an intention, such a desire, such an acceptance, that one can compose the sutra following his intention, without violating the true nature of the Dharma. Others say, it is to show the initial arising, the initial convenience, of entering the Dharma, just as it is spoken of based on the aggregates, seeing the cause in the realms and entries.

【English Translation】 Then there are forty-eight. Not distinguishing where they arise from. For example, 'The eye-entry (eye base, the entrance of vision) is me,' 'The eye-entry is different from me,' 'The eye-entry belongs to me,' 'I am in the eye-entry.' Just as the eye-entry has four views, so too does the mind-entry (the entrance of consciousness) have four views. Thus, twelve entries each have four views, totaling forty-eight. If distinguishing the realms (spheres, domains) based on action as the condition, then there are seventy-two. Not distinguishing where they arise from. For example, 'The eye-realm (the sphere of eye-consciousness) is me,' 'The eye-realm is different from me,' 'The eye-realm belongs to me,' 'I am in the eye-realm.' Just as the eye-realm has four views, so too does the mind-realm have four views. Thus, eighteen realms each have four views, totaling seventy-two. If distinguishing the aggregates (constituents), and distinguishing where they arise from, then there are sixty-five. For example, saying 'Form (matter) is me,' 'Feeling (sensation) is my necklace (ornament),' 'Feeling is my servant (attendant),' 'Feeling is my vessel (tool).' Just as feeling has three views, so too do perception (thought), volition (action), and consciousness each have three views. Thus, four aggregates each have three views, totaling twelve, and adding the one view of the form aggregate, there are thirteen. Thus, five aggregates each have thirteen views, totaling sixty-five. If distinguishing the entries, and distinguishing where they arise from, then there are four hundred and eighty. For example, thinking 'The eye-entry is me,' 'The form-entry (form object, visual object) is me,' 'The form-entry is my necklace,' 'The form-entry is my servant,' 'The form-entry is my vessel.' Just as the eye-entry has thirty-four views, so too does the mind-entry have thirty-four views. Thus, twelve entries each have thirty-four views, totaling four hundred and eighty. If distinguishing the realms, and distinguishing where they arise from, then there are nine hundred and thirty-six. For example, thinking 'The eye-realm is me,' ' is me,' ' is my necklace,' ' is my servant,' ' is my vessel.' Just as the eye-realm has fifty-two views, so too does the mind-realm have fifty-two views. Thus, eighteen realms each have fifty-two views, totaling nine hundred and thirty-six. Like this, various bodies, in the continuous succession of moments (instant), will have immeasurable views of 'me' and 'what belongs to me.' Here, distinguishing the aggregates based on action as the condition, but not distinguishing where they arise from, there are twenty. Question: For what reason are these body-views called 'seeds'? Answer: Because these twenty body-views each have differences, they are called 'seeds.' Question: For what reason are twenty views of 'me' spoken of based on the aggregates (five skandhas), and not based on the realms (eighteen dhatus) or entries (twelve ayatanas)? Answer: Or some say, that the one who composed the sutra, had such an intention, such a desire, such an acceptance, that one can compose the sutra following his intention, without violating the true nature of the Dharma. Others say, it is to show the initial arising, the initial convenience, of entering the Dharma, just as it is spoken of based on the aggregates, seeing the cause in the realms and entries.

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亦應如是說。而不說者。當知此義是有餘之說。復有說者。此陰說見者。正佛經所說。佛經因陰說二十種我見。彼作經者。亦依佛經作論。說二十種我見。問曰。置作經者。以何等故。世尊。因陰說二十種我見。答曰。為化眾生故。佛因陰說二十種我見。若受化者。應聞界入。而得度者。世尊亦因界入。說於我見。以不應聞是故不說。復有說者。諸見生時。多依于陰。少依界入。是故世尊因陰說見。不因界入。

色是我者。云何為色諸所有色盡四大。四大所造定諸所有有二種。有盡諸所有。有不盡諸所有。言不盡者。如求糟糠等少物有亦名諸所有。言盡者。如求一切物及糟糠等亦諸所有。此中唯說盡諸所有色。問曰。如我見是自界緣非他界緣。彼云何能見一切色是我。答曰。諸是彼所行。是彼境界者。計以為我。非一切色也。色異我者。云何色異我。於此四陰。展轉計異於我。彼作是念。此色是我。有如人有財。名為有財。色屬我者。云何色屬我。於此四陰。展轉計屬我。如人有僮僕。言僮僕屬我。色中我者。云何色中我。於此四陰。展轉計是色中我。彼作是念。色是我器。如油在麻中。膩在揣中。如蘇在酪中如刀在鞘中。蛇在篋中。如血在身中。問曰。如受是我。色是具可爾。色粗受細故。如說色是我受是具

【現代漢語翻譯】 現代漢語譯本：也應該這樣說。如果不這樣說，應當知道這種說法是有保留的說法。還有一種說法，這種基於蘊（khandha）來說明『見』（ditthi）的方式，正是佛經所說的。佛經根據五蘊說明了二十種我見（sakkayaditthi）。那些著經的人，也是依據佛經來作論，說明這二十種我見。有人問：暫且不論著經的人，因為什麼緣故，世尊（Bhagavan）根據五蘊說明這二十種我見？回答說：爲了教化眾生的緣故。佛（Buddha）根據五蘊說明這二十種我見。如果接受教化的人，應該聽聞十二處（ayatana）和十八界（dhatu），而得以解脫，世尊也會根據十二處和十八界來說明我見。因為（有些人）不應該聽聞這些，所以不說。還有一種說法，各種『見』產生時，大多依賴於五蘊，少部分依賴於十二處和十八界。所以世尊根據五蘊來說明『見』，而不是根據十二處和十八界。

認為『色是我』（rupa atta）是什麼意思呢？所謂『色』，是指所有屬於色的事物，完全由四大（mahabhuta）組成，以及四大所造的色法。所有『有』的事物有兩種：完全包含所有事物的『有』，和不完全包含所有事物的『有』。所謂『不完全』，比如爲了尋求酒糟、糠秕等少量物品而擁有的，也稱為『所有』。所謂『完全』，比如爲了尋求一切物品，以及酒糟、糠秕等而擁有的，也稱為『所有』。這裡只說完全包含所有事物的『色』。有人問：比如我見是自身範圍內的因緣，而不是其他範圍內的因緣。那麼，他怎麼能認為一切色都是『我』呢？回答說：凡是屬於他所行之處，屬於他的境界的事物，就被他認為是『我』，並非一切色都是『我』。認為『色異於我』（rupa annatta）是什麼意思呢？對於這四蘊（色受想行），輾轉認為不同於『我』。他這樣想：這『色』是『我』，就像人有財富，被稱為『有財』。認為『色屬於我』（rupa mama）是什麼意思呢？對於這四蘊，輾轉認為屬於『我』。就像人有奴僕，說奴僕屬於『我』。認為『我在色中』（rupesu aham）是什麼意思呢？對於這四蘊，輾轉認為『我』在『色』中。他這樣想：『色』是我的容器，就像油在麻中，油脂在肉團中，就像酥油在乳酪中，就像刀在鞘中，蛇在箱子里，就像血在身體里。有人問：如果說『受是我』，『色』是工具，這還可以理解，因為『色』粗糙而『受』細膩。如果說『色是我』，『受』是工具，這怎麼說呢？

【English Translation】 English version: It should also be said in this way. If it is not said, it should be known that this statement is a reserved statement. There is another statement that this way of explaining 'view' (ditthi) based on the aggregates (khandha) is exactly what the Buddha-scriptures say. The Buddha-scriptures explain twenty kinds of self-views (sakkayaditthi) based on the five aggregates. Those who wrote the scriptures also made arguments based on the Buddha-scriptures, explaining these twenty kinds of self-views. Someone asks: Leaving aside those who wrote the scriptures, for what reason did the World-Honored One (Bhagavan) explain these twenty kinds of self-views based on the aggregates? The answer is: For the sake of transforming sentient beings. The Buddha (Buddha) explained these twenty kinds of self-views based on the aggregates. If those who accept the teachings should hear the twelve sense bases (ayatana) and the eighteen elements (dhatu) and attain liberation, the World-Honored One would also explain self-views based on the twelve sense bases and the eighteen elements. Because (some people) should not hear these, they are not mentioned. There is another statement that when various 'views' arise, they mostly rely on the aggregates, and a small part relies on the twelve sense bases and the eighteen elements. Therefore, the World-Honored One explains 'views' based on the aggregates, not based on the twelve sense bases and the eighteen elements.

What does it mean to think 'form is self' (rupa atta)? The so-called 'form' refers to all things that belong to form, completely composed of the four great elements (mahabhuta), and the form derived from the four great elements. There are two kinds of 'existence' (bhava): 'existence' that completely includes all things, and 'existence' that does not completely include all things. The so-called 'incomplete' refers to what is owned for the sake of seeking small items such as distiller's grains and chaff, which is also called 'all'. The so-called 'complete' refers to what is owned for the sake of seeking all items, as well as distiller's grains and chaff, which is also called 'all'. Here, only 'form' that completely includes all things is discussed. Someone asks: For example, self-view is a condition within one's own realm, not a condition within another realm. Then, how can he think that all form is 'self'? The answer is: Whatever belongs to his sphere of activity, whatever belongs to his realm, is considered by him to be 'self', not all form is 'self'. What does it mean to think 'form is different from self' (rupa annatta)? Regarding these four aggregates (form, feeling, perception, volition), it is thought in turn that they are different from 'self'. He thinks like this: This 'form' is 'self', just as a person has wealth and is called 'wealthy'. What does it mean to think 'form belongs to self' (rupa mama)? Regarding these four aggregates, it is thought in turn that they belong to 'self'. Just as a person has servants, it is said that the servants belong to 'self'. What does it mean to think 'I am in form' (rupesu aham)? Regarding these four aggregates, it is thought in turn that 'I' am in 'form'. He thinks like this: 'Form' is my container, just as oil is in sesame, grease is in a lump of meat, just as ghee is in yogurt, just as a knife is in a sheath, a snake is in a box, just as blood is in the body. Someone asks: If it is said that 'feeling is self' and 'form' is a tool, this can be understood, because 'form' is coarse and 'feeling' is subtle. If it is said that 'form is self' and 'feeling' is a tool, how can this be explained?

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。云何見粗色。入細受中。尊者波奢說曰。不應責盲人墮坑。亦不應問無明者愚。復有說者。彼見色是我受是具者。彼人見受粗色細。是以見色住于受中。尊者和須蜜說曰。此四大身中。盡能覺觸。有所觸處。則能生受。以受處處生故。言色裹在受中。尊者佛陀提婆說曰。彼見受遍在身中。從足至頭。無不有受處。然計色是我。不遍在身。是故彼見色住在受中。

問曰。以何等故。我見說二十種。其餘諸見不說耶。答曰。或有說者。彼作經者意欲爾乃至廣說。復有說者。此為現。初起初方便初入法。如說身見有二十種。戒取應有四十種。邪見見取應各有八十種。應說而不說者。此義是有餘之說。復有說者。為對治我見故。佛說十種空。十種空者。所謂內空。外空。內外空。有為空。無為空。第一義空。無所行空。無始空。性空。空空。此十種空。與何法相對。與我見相對。以空與我見相對故。有二十種我見。余見不爾是故不說。

問曰。頗於一陰。起我見我所見耶。答曰。起如於眼入起我見。其餘諸色。起我所見。餘四陰亦如是。問曰。頗有我見者。一時於五陰。盡計我不耶。若有者。朔迦書云何通如說。唯有一我見。無有五我見。無五我見者。無計五陰是我者是也。所以者何。計我見。唯計一法。五陰

【現代漢語翻譯】 現代漢語譯本：如何理解『見粗色，入細受中』？尊者波奢（Vashpa，人名）說：『不應該責怪盲人掉進坑裡，也不應該問無知的人愚蠢。』也有人說：『那人認為色是我，受是我的工具。』那人認為受是粗顯的，色是細微的，因此認為色住在受中。尊者和須蜜（Vasumitra，人名）說：『這四大組成的身體中，都能感覺到觸覺。凡是有所觸碰的地方，就能產生感受。因為感受處處產生，所以說色包裹在受中。』尊者佛陀提婆（Buddha-deva，人名）說：『那人認為感受遍佈全身，從腳到頭，沒有哪個地方沒有感受。然而，他認為色是我，卻沒有遍佈全身。因此，他認為色住在受中。』 問：因為什麼緣故，『我見』被說成有二十種，而其他的見解卻沒有被這樣說呢？答：或許有人說：『作經的人想要這樣，』乃至廣說。又有人說：『這是爲了展現最初的生起、最初的方便、最初的進入佛法。』正如身見有二十種，戒禁取見應該有四十種，邪見和見取見應該各有八十種。應該說卻沒有說，這是因為這個意義是未完全表達的。又有人說：『爲了對治我見，佛陀說了十種空。』這十種空是：內空、外空、內外空、有為空、無為空、第一義空、無所得空、無散空、性空、空空。這十種空與什麼法相對呢？與我見相對。因為空與我見相對，所以有二十種我見，其他的見解不是這樣，所以沒有被這樣說。 問：是否可能對一個蘊（skandha，構成要素），生起我見和我所見呢？答：可能。例如，對眼根（eye sense-base）生起我見，對其餘的色（form）生起我所見。其餘的四個蘊也是這樣。問：是否可能有一個我見者，同時對五個蘊都執著為我呢？如果可能，那麼朔迦書（Shuka，人名）該如何解釋呢？如書中所說：『只有一種我見，沒有五種我見。』沒有五種我見，就是沒有執著五個蘊為我。』為什麼呢？因為執著我見，只是執著一個法，而不是五個蘊。

【English Translation】 English version: How to understand 'seeing coarse form, entering subtle feeling'? Venerable Vashpa (Vashpa, a name) said: 'One should not blame a blind person for falling into a pit, nor should one ask an ignorant person about foolishness.' Some say: 'That person considers form to be 'I' and feeling to be my instrument.' That person considers feeling to be coarse and form to be subtle, therefore considers form to reside in feeling. Venerable Vasumitra (Vasumitra, a name) said: 'In this body composed of the four great elements, all can perceive touch. Wherever there is touch, feeling can arise. Because feeling arises everywhere, it is said that form is wrapped in feeling.' Venerable Buddha-deva (Buddha-deva, a name) said: 'That person considers feeling to be pervasive throughout the body, from foot to head, there is no place without feeling. However, he considers form to be 'I', but it is not pervasive throughout the body. Therefore, he considers form to reside in feeling.' Question: For what reason is 'self-view' (ātma-dṛṣṭi) said to be of twenty kinds, while other views are not spoken of in this way? Answer: Perhaps some say: 'The author of the sutra intended it to be so,' and so on. Others say: 'This is to show the initial arising, the initial means, the initial entry into the Dharma.' Just as self-view has twenty kinds, adherence to rules and rituals (śīla-vrata-parāmarśa) should have forty kinds, and wrong view (mithyā-dṛṣṭi) and holding to views (dṛṣṭi-parāmarśa) should each have eighty kinds. What should be said but is not said is because the meaning is not fully expressed. Others say: 'To counteract self-view, the Buddha spoke of ten kinds of emptiness (śūnyatā).' These ten kinds of emptiness are: internal emptiness (adhyātma-śūnyatā), external emptiness (bahirdhā-śūnyatā), internal-external emptiness (adhyātmabahirdhā-śūnyatā), emptiness of conditioned things (saṃskṛta-śūnyatā), emptiness of unconditioned things (asaṃskṛta-śūnyatā), emptiness of ultimate meaning (paramārtha-śūnyatā), emptiness of no attainment (anupalabdhi-śūnyatā), emptiness of no beginning (anavarāgra-śūnyatā), emptiness of nature (prakṛti-śūnyatā), and emptiness of emptiness (śūnyatā-śūnyatā). What Dharma do these ten kinds of emptiness relate to? They relate to self-view. Because emptiness relates to self-view, there are twenty kinds of self-view. Other views are not like this, so they are not spoken of in this way. Question: Is it possible to generate self-view and the view of 'mine' (ātma-saṃjñā) towards one aggregate (skandha, aggregates)? Answer: It is possible. For example, to the eye sense-base (eye sense-base) generate self-view, and to the remaining forms (form) generate the view of 'mine'. The other four aggregates are also like this. Question: Is it possible for someone with self-view to cling to all five aggregates as 'I' at the same time? If so, how can the Shuka (Shuka, a name) scripture be explained? As it says in the scripture: 'There is only one self-view, not five self-views.' Not having five self-views means not clinging to the five aggregates as 'I'. Why? Because clinging to self-view is only clinging to one dharma, not the five aggregates.

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是別異法。計我見家。說一我一人無分不壞不變是常。若無者。薩遮尼乾子經云何通。如說瞿曇沙門色是我受想行識是我。答曰。無有一時計五陰是我者。問曰。若然者薩遮尼乾子經。云何通耶。答曰。彼自大心重故。作如是說復有說者。彼不信佛。內有知見。欲試如來彼為知不。故作不順理說。次見如來諸論議相。領如師子。鉤牙铦利。口四十齒。出梵音聲。彼人聞已。心懷怖懅。作不順理說。復有說者。彼人見如來威德。勝於梵釋難近難親。有如是威德故。作不順理說。復有說者。天神威逼故。令彼人作不順理說。復有信佛天神。作如是念。此弊惡人。何以久惱如來故。以威逼能令彼人作不順理說。復有說者。或有一時計五陰為我。問曰。若然者。朔迦書所說云何通。答曰。彼人於此五陰。盡作一具聚相。問曰。若然者復以何為具。答曰。若計內入為我。則以外入為具。若計外入為我。則以內入為具。問曰。為有見微塵計以為我不。若有者。是則無我見。非是我見。若無者。朔迦書復云何通。如說五大微塵雖各異相。是我是常。若言無常是則無理。問曰。彼書云何通我見見微塵。答曰。此書說邊見緣微塵。此義已立。當知我見緣微塵。此義亦立。答曰。無有見微塵計以為我。問曰。若然者。朔迦書復云何通。答曰

【現代漢語翻譯】 現代漢語譯本 是別異法（認為『我』與五蘊不同的一種邪見）。計我見家（持有我見的人）說，『一我』（獨立的我）一人無分不壞不變是常（是不可分割、不會損壞、不會改變的，是永恒的）。若無者（如果不是這樣），薩遮尼乾子經（一部記載薩遮尼乾子與佛陀辯論的經典）云何通（如何解釋）？如說瞿曇沙門（喬達摩沙門，指佛陀）色是我（色蘊是我），受想行識是我（受、想、行、識蘊是我）。答曰（回答是）：無有一時計五陰是我者（沒有人在任何時候認為五蘊都是『我』）。問曰（提問是）：若然者（如果這樣），薩遮尼乾子經云何通耶（如何解釋薩遮尼乾子經）？答曰（回答是）：彼自大心重故（他因為自大心很重），作如是說（才這樣說）。復有說者（還有一種說法是）：彼不信佛（他不相信佛陀），內有知見（內心有自己的知見），欲試如來彼為知不（想要試探如來是否知道他的想法），故作不順理說（所以才說不合道理的話）。次見如來諸論議相（其次，他看到如來辯論時的樣子），領如師子（像獅子一樣），鉤牙铦利（牙齒像鉤子一樣鋒利），口四十齒（口中有四十顆牙齒），出梵音聲（發出清凈的聲音）。彼人聞已（那個人聽了之後），心懷怖懅（心中充滿恐懼），作不順理說（才說不合道理的話）。復有說者（還有一種說法是）：彼人見如來威德（那個人看到如來的威德），勝於梵釋（勝過梵天和帝釋天），難近難親（難以接近，難以親近），有如是威德故（因為有這樣的威德），作不順理說（才說不合道理的話）。復有說者（還有一種說法是）：天神威逼故（天神用威力逼迫他），令彼人作不順理說（讓他說不合道理的話）。復有信佛天神（還有相信佛的天神），作如是念（這樣想）：此弊惡人（這個卑鄙邪惡的人），何以久惱如來（為什麼要長時間地惱亂如來）？故以威逼（所以用威力逼迫），能令彼人作不順理說（讓他說不合道理的話）。復有說者（還有一種說法是）：或有一時計五陰為我（或許有的時候認為五蘊是『我』）。問曰（提問是）：若然者（如果這樣），朔迦書（一部外道典籍）所說云何通（如何解釋朔迦書所說）？答曰（回答是）：彼人於此五陰（那個人對於這五蘊），盡作一具聚相（都看作一個整體）。問曰（提問是）：若然者（如果這樣），復以何為具（又以什麼作為整體）？答曰（回答是）：若計內入為我（如果認為內六入是『我』），則以外入為具（就以外六入作為整體）。若計外入為我（如果認為外六入是『我』），則以內入為具（就以內六入作為整體）。問曰（提問是）：為有見微塵計以為我不（有沒有人認為微塵是『我』）？若有者（如果有），是則無我見（那就是無我見），非是我見（不是我見）。若無者（如果沒有），朔迦書復云何通（朔迦書又如何解釋）？如說五大微塵（如朔迦書所說，五大微塵），雖各異相（雖然各自不同），是我是常（是『我』，是永恒的）。若言無常（如果說無常），是則無理（那就沒有道理）。問曰（提問是）：彼書云何通我見見微塵（那本書如何解釋我見認為微塵是『我』）？答曰（回答是）：此書說邊見緣微塵（這本書說的是邊見以微塵為緣）。此義已立（這個意義已經成立），當知我見緣微塵（應當知道我見以微塵為緣）。此義亦立（這個意義也成立）。答曰（回答是）：無有見微塵計以為我（沒有人認為微塵是『我』）。問曰（提問是）：若然者（如果這樣），朔迦書復云何通（朔迦書又如何解釋）？答曰（回答是）：

【English Translation】 English version It is the 'seeing difference' method (a false view that considers 'self' to be different from the five skandhas). Those who adhere to the view of self ('計我見家') say, 'The one self ('一我'), the individual, is indivisible, indestructible, unchanging, and eternal ('一人無分不壞不變是常').' If this is not the case ('若無者'), how can the Saccakaniraggantha Sutta (薩遮尼乾子經, a scripture recording the debate between Saccaka the Nigantha and the Buddha) be explained ('云何通')? As it says, 'Gotama the ascetic (瞿曇沙門, referring to the Buddha), form is me (色是我, the skandha of form is me), feeling, perception, volition, and consciousness are me (受想行識是我, the skandhas of feeling, perception, volition, and consciousness are me).' The answer is: 'There is no time when anyone considers the five skandhas to be me ('無有一時計五陰是我者').' The question is: 'If that is so ('若然者'), how can the Saccakaniraggantha Sutta be explained ('薩遮尼乾子經云何通耶')?' The answer is: 'He said that because his arrogance was great ('彼自大心重故, 作如是說').' Another explanation is: 'He did not believe in the Buddha ('彼不信佛'), had his own internal knowledge and views ('內有知見'), and wanted to test whether the Tathagata knew his thoughts ('欲試如來彼為知不'), so he spoke illogically ('故作不順理說').' Furthermore, seeing the Tathagata's debating skills ('次見如來諸論議相'), like a lion ('領如師子'), with hooked and sharp teeth ('鉤牙铦利'), forty teeth in his mouth ('口四十齒'), emitting a Brahma-like voice ('出梵音聲'), that person, having heard it ('彼人聞已'), was filled with fear ('心懷怖懅'), and spoke illogically ('作不順理說').' Another explanation is: 'That person saw the Tathagata's power and virtue ('彼人見如來威德'), surpassing Brahma and Indra ('勝於梵釋'), difficult to approach and difficult to be close to ('難近難親'), and because of such power and virtue ('有如是威德故'), spoke illogically ('作不順理說').' Another explanation is: 'The gods, through their power, compelled him ('天神威逼故'), causing him to speak illogically ('令彼人作不順理說').' Furthermore, some gods who believed in the Buddha ('復有信佛天神') thought, 'Why does this wicked person ('此弊惡人') trouble the Tathagata for so long ('何以久惱如來')?' Therefore, through their power ('故以威逼'), they were able to make him speak illogically ('能令彼人作不順理說').' Another explanation is: 'Perhaps at some time, they consider the five skandhas to be me ('或有一時計五陰為我').' The question is: 'If that is so ('若然者'), how can the Sakka scripture (朔迦書, a scripture of non-Buddhist origin) be explained ('朔迦書所說云何通')?' The answer is: 'That person, regarding these five skandhas ('彼人於此五陰'), considers them all as a single aggregate ('盡作一具聚相').' The question is: 'If that is so ('若然者'), then what is considered the aggregate ('復以何為具')?' The answer is: 'If one considers the internal sense bases to be me ('若計內入為我'), then the external sense bases are considered the aggregate ('則以外入為具'). If one considers the external sense bases to be me ('若計外入為我'), then the internal sense bases are considered the aggregate ('則以內入為具').' The question is: 'Is there anyone who considers a dust mote to be me ('為有見微塵計以為我不')? If there is ('若有者'), then that is the view of no-self ('是則無我見'), not the view of self ('非是我見'). If there is not ('若無者'), how can the Sakka scripture be explained ('朔迦書復云何通')? As it says, 'The five great elements as dust motes ('五大微塵'), although each has a different characteristic ('雖各異相'), are me and are eternal ('是我是常'). If one says they are impermanent ('若言無常'), then that is unreasonable ('是則無理').' The question is: 'How does that scripture explain the view of self seeing dust motes as self ('彼書云何通我見見微塵')?' The answer is: 'This scripture speaks of the extreme view based on dust motes ('此書說邊見緣微塵'). This meaning has been established ('此義已立'), it should be known that the view of self based on dust motes ('我見緣微塵') also has this meaning established ('此義亦立').' The answer is: 'There is no one who considers a dust mote to be me ('無有見微塵計以為我').' The question is: 'If that is so ('若然者'), how can the Sakka scripture be explained ('朔迦書復云何通')?' The answer is:

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。此書所說不順正法理。復有說者。有見微塵計以為我。有推理見義無實見生時義。評曰。不應作是說。如前說者好。

問曰。五陰之外。為有起我見者不。若有者此經云何通。如說若有沙門婆羅門。起於我見。盡見五受陰。若無者。說第六我見。復云何有。答曰。無有五陰之外起於我見。問曰。若然者。第六我見云何而有。答曰。思是行陰。于思起我。見其餘行陰起於我所見。即是第六我見。佛經說身見。是六十二見根本。余經復說。若有沙門婆羅門。所起諸見。盡依二邊。若斷若常。此二經有何差別。答曰。云何能生諸見故。說身見為本。守護長養諸見故。是說邊見。復有說者。能生諸見。是說身見為根本。使諸見轉行是說邊見。◎

◎復有經說。若入地一切處定行者。作是念。地即是我。我即是地。不離不異。餘一切處亦如是。問曰。諸得一切處定。必離第三禪欲。彼若見地是我。當知是第四禪地身見。見第四禪中地為我。一切處定法緣欲界。彼云何不相違耶。答曰。此中不定說定。如非沙門說名沙門。復有說者。以本名說故。如王失位猶名為王。行者本曾得此定。后雖失時猶稱得定。復有說者。行者于定速疾故失。于彼定起欲界身見。舍于身見還得彼定。如提婆達多。于定速疾。以神足力。自化

【現代漢語翻譯】 現代漢語譯本：此書所說的內容不符合正確的佛法義理。還有人說，有人以微塵的數量來計算，認為那就是『我』（ātman）。有人通過推理來理解，認為『義』（artha）在沒有實際看到產生的時候就存在。我的評論是，不應該這樣說，像前面所說的那樣更好。

有人問：在五蘊（pañca-skandha）之外，是否還有產生『我見』（ātma-dṛṣṭi）的可能性？如果存在，那麼這部經的說法如何解釋？經中說，如果有沙門（śrāmaṇa，出家修行者）或婆羅門（brāhmaṇa，祭司），產生了『我見』，他們所見到的都只是五受陰（pañca vedanā-skandha）。如果不存在，那麼經中所說的第六種『我見』又如何存在？回答是：在五蘊之外，沒有產生『我見』的可能性。有人問：如果這樣，那麼第六種『我見』又是如何產生的？回答是：『思』（cetanā）是行蘊（saṃskāra-skandha）的一種，由於『思』而產生『我』的觀念，並且認為其餘的行蘊是『我所』（ātmanīya）的觀念，這就是第六種『我見』。佛經中說，『身見』（satkāya-dṛṣṭi）是六十二見（bāṣṭi-dṛṣṭi）的根本。其他經典又說，如果有沙門或婆羅門，所產生的各種見解，都依賴於兩種極端，即『斷見』（uccheda-dṛṣṭi）和『常見』（śāśvata-dṛṣṭi）。這兩部經有什麼區別？回答是：因為『身見』能夠產生各種見解，所以說它是根本。因為守護和滋養各種見解，所以說是『邊見』（anta-grāha-dṛṣṭi）。還有人說，因為能夠產生各種見解，所以說『身見』是根本；因為使各種見解流轉，所以說是『邊見』。

還有經典說，如果進入『地一切處定』（pṛthivī-kṛtsnāyatana-samāpatti）的修行者，會這樣想：『地就是我，我就是地，不離不異』。其餘的一切處定也是如此。有人問：那些證得一切處定的人，必定已經離開了第三禪（tṛtīya-dhyāna）的慾望。如果他們認為『地是我』，那麼應當知道這是第四禪（caturtha-dhyāna）中的『地身見』。認為第四禪中的『地』是『我』，一切處定之法是緣于欲界（kāma-dhātu）的，這怎麼會不相違背呢？回答是：這裡是不確定地說『定』，就像不是沙門卻被稱為沙門一樣。還有人說，這是用原來的名稱來說，就像國王失去了王位仍然被稱為國王一樣。修行者本來曾經證得這種禪定，後來即使失去時仍然被稱為證得禪定。還有人說，修行者對於禪定過於迅速而失去，在那個禪定中產生欲界的身見，捨棄身見后又重新獲得那個禪定，就像提婆達多（Devadatta）一樣，對於禪定過於迅速，以神通力（ṛddhi-bala）化現自己。

【English Translation】 English version: What this book says does not accord with the correct principles of the Dharma. Furthermore, some say that there are those who calculate the number of fine dust particles and consider that to be 'I' (ātman). Others understand through reasoning that 'meaning' (artha) exists even before actually seeing its arising. My comment is that it should not be said in this way; it is better as said before.

Someone asks: Is there the possibility of arising 'self-view' (ātma-dṛṣṭi) outside of the five aggregates (pañca-skandha)? If there is, how can this sutra be explained? As it says, if there are śrāmaṇas (wandering ascetics) or brāhmaṇas (priests) who arise 'self-view', all they see are the five aggregates of feeling (pañca vedanā-skandha). If there is not, then how can the sixth 'self-view' mentioned in the sutra exist? The answer is: There is no possibility of arising 'self-view' outside of the five aggregates. Someone asks: If that is so, then how does the sixth 'self-view' arise? The answer is: 'Thought' (cetanā) is a type of the aggregate of mental formations (saṃskāra-skandha). Due to 'thought', the notion of 'I' arises, and the remaining aggregates of mental formations are seen as 'mine' (ātmanīya). This is the sixth 'self-view'. The Buddhist scriptures say that 'view of self' (satkāya-dṛṣṭi) is the root of the sixty-two views (bāṣṭi-dṛṣṭi). Other scriptures also say that if there are śrāmaṇas or brāhmaṇas whose various views arise, they all rely on two extremes, namely 'annihilationism' (uccheda-dṛṣṭi) and 'eternalism' (śāśvata-dṛṣṭi). What is the difference between these two scriptures? The answer is: Because 'view of self' can generate various views, it is said to be the root. Because it protects and nourishes various views, it is said to be 'extreme views' (anta-grāha-dṛṣṭi). Others say that because it can generate various views, 'view of self' is said to be the root; because it causes various views to circulate, it is said to be 'extreme views'.

Furthermore, there are scriptures that say that if a practitioner who enters the 'earth-element all-pervading concentration' (pṛthivī-kṛtsnāyatana-samāpatti) thinks, 'Earth is me, I am earth, not separate, not different.' All other all-pervading concentrations are the same. Someone asks: Those who attain all-pervading concentration must have already left the desire of the third dhyana (tṛtīya-dhyāna). If they think 'Earth is me', then it should be known that this is the 'earth self-view' in the fourth dhyana (caturtha-dhyāna). Thinking that 'earth' in the fourth dhyana is 'me', and the Dharma of all-pervading concentration is related to the desire realm (kāma-dhātu), how can this not be contradictory? The answer is: Here, 'concentration' is spoken of indefinitely, just as someone who is not a śrāmaṇa is called a śrāmaṇa. Others say that it is spoken of using the original name, just as a king who has lost his throne is still called a king. The practitioner originally attained this concentration, and even if they lose it later, they are still called as having attained concentration. Others say that the practitioner loses the concentration due to being too quick in the concentration, and in that concentration, the self-view of the desire realm arises. After abandoning the self-view, they regain that concentration, just like Devadatta, who was too quick in concentration and transformed himself with supernatural power (ṛddhi-bala).

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己身。作太子像。于阿阇世王抱上。迴轉遊戲復現相貌。令阿阇世王知是尊者提婆達多當作太子像時。阿阇世王抱弄嗚之唾其口中。貪利養故即便咽之。是以世尊而語之言。汝是死屍食唾之人。若嚥唾時彼非離欲。若作太子。為阿阇世王所抱弄時爾時離欲。復有說者。身見見第四禪中地是我。一切處定。亦緣第四禪中地。問曰。若然者一切處定。不緣欲界耶。答曰。一切處定。亦緣欲界。亦緣第四禪。問曰。如色界諸天一切悉白。彼復云何見青黃赤等差別。答曰。彼眾生數者。其色悉白。非眾生數有青黃赤色。評曰。不應作是說。所以者何。若我見與一切處定。是相應共有法者。應有是過。云何是一切相應共有法。少緣欲界。少緣色界。身見與一切處定。雖非相應共有法。而一人亦得二名。以計我故名為身見。以得定故名得定人。身見緣第四禪中地。一切處定。緣于欲界。不同一時。是故此論為已善通。

無常見常。乃至廣說。問曰。何以作此論。答曰。此諸邪見於生死中。為諸眾生作大系縛。作大衰患作大藏伏。猶如世間繫縛衰患藏伏人。若不見不能遠避人。若見時則能遠避此諸邪見。乃至廣說。亦復如是。此中應以二事推求邪見。一以體性。二以對治。如智犍度見犍度。如增益智論。彼中亦以二事。推求邪

【現代漢語翻譯】 現代漢語譯本 自身。化作太子之像。被阿阇世王抱起。翻轉嬉戲又顯現原本相貌。讓阿阇世王知道這是尊者提婆達多（Devadatta，佛陀的堂弟，以反對佛陀著稱）在扮演太子的時候。阿阇世王抱弄他，並向他口中吐唾沫。因為貪圖利養的緣故，提婆達多就吞了下去。因此世尊才對他說：『你是個吃死人唾沫的人。』如果吞唾沫時他沒有離欲，那麼當他化作太子，被阿阇世王抱弄時，他就是離欲的。還有一種說法是，身見（Sakkayaditthi，認為五蘊是「我」的邪見）和第四禪中的地界是『我』，一切處定（Kasina-ayatana，一種禪定修習）也是如此。也緣于第四禪中的地界。有人問：『如果這樣，一切處定不是不緣于欲界嗎？』回答說：『一切處定也緣于欲界，也緣于第四禪。』有人問：『比如諸天（Deva，天神）一切都是白色的，他們又如何看到青黃赤等顏色差別呢？』回答說：『他們作為眾生的時候，其顏色都是白色的，非眾生之物才有青黃赤色。』評論說：『不應該這樣說。』為什麼呢？如果我見與一切處定是相應共有的法，那就會有這種過失。什麼是『一切相應共有法』呢？就是少部分緣于欲界，少部分緣于**。身見與一切處定，雖然不是相應共有的法，但是一個人也可以有兩個名稱。因為計著于『我』，所以稱為身見；因為得到禪定，所以稱為得定之人。身見緣于第四禪中的地界，一切處定緣于欲界，兩者不同時。因此，這個論述已經很通順了。

無常見常，乃至廣說。有人問：『為什麼要作此論？』回答說：『這些邪見在生死輪迴中，對眾生來說是巨大的束縛，是巨大的衰敗禍患，是巨大的隱藏的禍根。』就像世間的束縛、衰敗禍患、隱藏的禍根一樣，如果看不見，就不能遠離躲避；如果看見了，就能遠離躲避。這些邪見，乃至廣說，也是如此。這裡應該用兩件事來推求邪見：一是體性，二是對治。就像智犍度（Jnana-skandha，智慧之蘊）見犍度（Skandha，蘊），就像增益智論（Agama-jnana，增益智慧的論述）一樣，那裡也用兩件事來推求邪。

【English Translation】 English version Himself. He transformed into the image of a prince. King Ajatasattu (Ajatasattu, King of Magadha) held him. Turning and playing, he revealed his original appearance again. He let King Ajatasattu know that this was Venerable Devadatta (Devadatta, a cousin of the Buddha, known for opposing him) acting as the prince. King Ajatasattu held and fondled him, and spat into his mouth. Because of his greed for profit and offerings, he swallowed it. Therefore, the World Honored One (Buddha) said to him, 'You are a person who eats the spittle of a corpse.' If he was not free from desire when he swallowed the spittle, then when he transformed into the prince and was held and fondled by King Ajatasattu, he was free from desire. Another explanation is that the self-view (Sakkayaditthi, the wrong view that the five aggregates are 'I') and the earth element in the fourth Dhyana (Jhana, a state of profound meditation) are 'I,' and so is the all-encompassing meditation (Kasina-ayatana, a type of meditation practice). It also focuses on the earth element in the fourth Dhyana. Someone asks, 'If that is the case, doesn't the all-encompassing meditation not focus on the desire realm?' The answer is, 'The all-encompassing meditation also focuses on the desire realm and also on the fourth Dhyana.' Someone asks, 'For example, all the Devas (Deva, gods) are white, how do they see the differences in colors like blue, yellow, and red?' The answer is, 'When they are beings, their colors are all white; non-sentient things have blue, yellow, and red colors.' The commentary says, 'It should not be said like this.' Why? If the self-view and the all-encompassing meditation are corresponding and shared dharmas, then there would be this fault. What is a 'corresponding and shared dharma'? It is that a small part focuses on the desire realm, and a small part focuses on **. Although the self-view and the all-encompassing meditation are not corresponding and shared dharmas, one person can also have two names. Because of clinging to 'I,' it is called self-view; because of attaining meditation, it is called a person who has attained meditation. The self-view focuses on the earth element in the fourth Dhyana, and the all-encompassing meditation focuses on the desire realm; the two are not at the same time. Therefore, this discussion is already very clear.

'Impermanence is permanent,' and so on, extensively explained. Someone asks, 'Why is this treatise written?' The answer is, 'These wrong views, in the cycle of birth and death, are a great bondage for sentient beings, a great decline and calamity, a great hidden root of misfortune.' Just like worldly bondage, decline, calamity, and hidden roots of misfortune, if one cannot see them, one cannot avoid them; if one sees them, one can avoid them. These wrong views, and so on, are also like this. Here, one should investigate wrong views with two things: one is the nature, and the other is the antidote. Just like Jnana-skandha (Jnana-skandha, the aggregate of wisdom) seeing Skandha (Skandha, aggregate), just like Agama-jnana (Agama-jnana, discourses on wisdom), there, too, two things are used to investigate wrong views.

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見。一體性。二對治。如增益智論中說。沙門瞿曇汝是幻。世尊之道已過於幻。此邪見謗道是其體性。見道斷是其對治。復作是說。此是阿羅漢。汝何故慳惜阿羅漢名也。世尊之道已過於慳。此邪見謗道是其體性。見道斷是其對治。如偈問論如梵網經說。應以起處推求邪見。便有三事所謂起處體性對治。復有說者。不應推求邪見三事。所謂起處體性對治若推求邪見。如責無明。汝何以愚。復有說者。應以三事推求邪見。所謂起處體性對治若能以三事。推求邪見。雖是具縛凡夫。邪見過患不現在前。猶如聖人以無漏道斷諸邪見永不復起。如陀婆法師昔在罽賓。與眾多修行比丘。共會一處。論說諸見。有作是言者。諸大德。聖人能斷多諸過患。邪見惡行永不現前。甚為希有。爾時陀婆法師在此會中。而作是言。聖人以無漏道。斷諸邪見。永不現前。有何奇事。如我今者住凡夫地。以此二事。推求邪見。若久住生死者。無有是處。設久住生死。更不現前。以是緣故。應以三事推求邪見。無常有常見者。云何無常。答曰。一切有為法。問曰。彼諸外道為以何事言常耶。答曰。見色相似相續。諸心法憶本所作。能誦持諸論。云何見色相似相續。如昨日所見色今日相似。彼作是念。童幼時色。即老時色。云何心法憶本所作。如昨日

【現代漢語翻譯】 現代漢語譯本 見（Drsti）。一體性（Ekattva）。二對治（Dvaya Pratipaksa）。如《增益智論》中說：『沙門瞿曇（Śrāmana Gautama，釋迦牟尼佛的稱號）汝是幻。世尊（Bhagavan，佛的稱號）之道已過於幻。』此邪見謗道是其體性。見道斷是其對治。復作是說：『此是阿羅漢（Arhat，斷盡煩惱的聖者）。汝何故慳惜阿羅漢名也？世尊之道已過於慳。』此邪見謗道是其體性。見道斷是其對治。如《偈問論》如《梵網經》說：『應以起處推求邪見。』便有三事，所謂起處、體性、對治。復有說者：『不應推求邪見三事，所謂起處、體性、對治。若推求邪見，如責無明（Avidya，對事物真相的迷惑）。汝何以愚？』復有說者：『應以三事推求邪見，所謂起處、體性、對治。若能以三事，推求邪見，雖是具縛凡夫（Prthagjana，指尚未解脫的普通人），邪見過患不現在前，猶如聖人以無漏道斷諸邪見永不復起。』如陀婆（Dharva）法師昔在罽賓（Kashmir），與眾多修行比丘（Bhikkhu，佛教出家男眾）共會一處，論說諸見。有作是言者：『諸大德，聖人能斷多諸過患，邪見惡行永不現前，甚為希有。』爾時陀婆法師在此會中，而作是言：『聖人以無漏道，斷諸邪見，永不現前，有何奇事？如我今者住凡夫地，以此二事，推求邪見，若久住生死者，無有是處。設久住生死，更不現前。』以是緣故，應以三事推求邪見。無常有常見者，云何無常？答曰：一切有為法。問曰：彼諸外道為以何事言常耶？答曰：見色（Rupa，物質現象）相似相續，諸心法憶本所作，能誦持諸論。云何見色相似相續？如昨日所見色今日相似。彼作是念：童幼時色，即老時色。云何心法憶本所作？如昨日

【English Translation】 English version Vision (Drsti). Oneness (Ekattva). Two antidotes (Dvaya Pratipaksa). As it is said in the Increasing Intelligence Sutra: 'Śrāmana Gautama (Śrāmana Gautama, title of Shakyamuni Buddha), you are an illusion. The path of the Bhagavan (Bhagavan, title of the Buddha) has surpassed illusion.' This wrong view of slandering the path is its nature. Cutting off the path of vision is its antidote. Again, it is said: 'This is an Arhat (Arhat, a saint who has extinguished all afflictions). Why are you stingy with the name of Arhat? The path of the Bhagavan has surpassed stinginess.' This wrong view of slandering the path is its nature. Cutting off the path of vision is its antidote. As the Verses of Questions Sutra, as the Brahma Net Sutra says: 'One should investigate wrong views from their origin.' Then there are three things, namely origin, nature, and antidote. Some say: 'One should not investigate the three aspects of wrong views, namely origin, nature, and antidote. If one investigates wrong views, it is like blaming ignorance (Avidya, delusion about the true nature of things). Why are you ignorant?' Some say: 'One should investigate wrong views with three aspects, namely origin, nature, and antidote. If one can investigate wrong views with three aspects, even though one is a bound ordinary person (Prthagjana, refers to ordinary people who have not yet been liberated), the faults of wrong views will not appear, just as a sage cuts off all wrong views with the unconditioned path and never arises again.' For example, the Dharma master Dharva (Dharva) was once in Kashmir (Kashmir), and gathered in one place with many practicing Bhikkhus (Bhikkhu, Buddhist monks), discussing various views. Some said: 'Virtuous ones, it is rare that sages can cut off many faults, and wrong views and evil deeds will never appear.' At that time, the Dharma master Dharva was in this assembly and said: 'What is so strange about a sage cutting off all wrong views with the unconditioned path and never appearing again? As I am now dwelling in the state of an ordinary person, investigating wrong views with these two aspects, there is no such thing as dwelling in samsara (cycle of rebirth) for a long time. Even if one dwells in samsara for a long time, it will not appear again.' For this reason, one should investigate wrong views with three aspects. Those who see permanence in impermanence, what is impermanence? The answer is: all conditioned dharmas. Question: What do those heretics say is permanent? Answer: Seeing the similarity and continuity of form (Rupa, material phenomena), the mental dharmas remember what they did in the past and can recite the treatises. How do they see the similarity and continuity of form? For example, the form seen yesterday is similar to today. They think: the form in childhood is the same as the form in old age. How do the mental dharmas remember what they did in the past? Like yesterday

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所作今日故憶。如是諸先所作。后時皆憶。能誦持經論者。如少所讀至老能誦。彼作是念。今日誦心。即往日讀心。彼以是故計常。無常計常是邊見。邊見有二種。有斷有常。是則說邊見。體性見苦斷。是其對治。此見緣苦而生。故見苦斷。如草上露日照則干。彼亦如是。若見苦時。彼見則斷。復有說者。苦法忍苦法智。是其對治。苦法忍苦法智生時。斷此虛妄分別顛倒險惡斷見。問曰。如善說法中。亦說諸法。有自體性相常住。而不是邪見。何故惡說法中。若說此相。便是邪見。答曰。或有說者。善說法雖說有自體性相常住無所作。惡說法中。於一切時。常有所作。復有說者。善說法中。說法性。不數數作。惡說法中。說於法性。則數數作。復有說者善說法中。說於法性。為生所生。為老所老。為無常所壞。惡說法中。不為生所生。乃至廣說。復有說者。善說法中。說法性屬諸因緣。彼所說法。不屬因緣。復有說者。善說法。所說則與生滅相應。彼則不爾。復有說者。善說法中說法。則從因生。能有所作。屬於眾緣。以是諸因緣故。善說法。雖說體性常住。不墮邪見。惡說法者。墮于邪見。問曰。邊見是何義。答曰。取于斷邊。取于常邊。是邊見義。如經說。佛告迦旃延。若以正智。觀世是集。言無所有。則更不行

【現代漢語翻譯】 現代漢語譯本 今天所做的事情，以後會回憶起來。同樣，以前所做的事情，以後也會回憶起來。能夠背誦經論的人，就像小時候讀過的東西，到老了還能背誦。他們會這樣想：今天背誦的內容，就是往日讀過的內容。因此，他們就認為事物是恒常不變的。認為無常的事物是恒常的，這就是邊見。邊見有兩種：斷見和常見。這裡說的是邊見。體性見（認為事物有固定不變的自體）可以通過觀察苦來斷除。這種見解是緣于苦而產生的，所以觀察苦可以斷除它，就像草上的露水被太陽照射就會乾涸一樣。如果看到苦，這種見解就會斷除。還有人說，苦法忍（對苦的忍耐）和苦法智（對苦的智慧）可以對治這種見解。當苦法忍和苦法智產生時，就能斷除這種虛妄分別、顛倒和險惡的斷見。 有人問：在善於說法的人的說法中，也說諸法有自體性相，是常住不變的，但那不是邪見。為什麼在惡于說法的人的說法中，如果說這些，就是邪見呢？ 回答是：有人說，善於說法的人雖然說有自體性相，常住不變，但認為法是無所作為的。而惡于說法的人，認為法在任何時候都是有所作為的。 還有人說，善於說法的人，說的是法性，不經常造作。而惡于說法的人，說的是法性，就經常造作。 還有人說，善於說法的人，說的是法性，為生所生，為老所老，為無常所壞。而惡于說法的人，認為法性不為生所生，等等。 還有人說，善於說法的人，說的是法性屬於諸因緣，他們所說的法，不屬於因緣。 還有人說，善於說法的人所說的法，與生滅相應。而惡于說法的人所說的法，則不然。 還有人說，善於說法的人說法，是從因產生的，能夠有所作為，屬於眾緣。因為這些因緣，善於說法的人，雖然說體性常住，也不會墮入邪見。而惡于說法的人，就會墮入邪見。 有人問：什麼是邊見的含義？ 回答是：執取斷滅的邊，執取常恒的邊，這就是邊見的含義。如經中所說：佛告訴迦旃延（Kātyāyana，佛陀弟子名）：如果以正確的智慧觀察世界是因緣和合而生起的，那麼就不會再說『什麼都沒有』。

【English Translation】 English version What is done today is remembered later. Likewise, what was done in the past is also remembered later. Those who can recite the sutras and treatises, like what they read when they were young, can still recite when they are old. They think: what I recite today is what I read in the past. Therefore, they consider things to be constant and unchanging. Considering impermanent things to be permanent is a form of extreme view (邊見, biānjiàn). There are two types of extreme views: annihilationism (斷見, duànjiàn) and eternalism (常見, chángjiàn). This refers to extreme views. The view of inherent existence (體性見, tǐxìngjiàn) can be eliminated by observing suffering. This view arises from suffering, so observing suffering can eliminate it, just as dew on grass dries up when exposed to the sun. If one sees suffering, this view will be eliminated. Some say that forbearance of suffering (苦法忍, kǔfǎrěn) and wisdom of suffering (苦法智, kǔfǎzhì) can counteract this view. When forbearance of suffering and wisdom of suffering arise, they can eliminate this false discrimination, delusion, and dangerous annihilationist view. Someone asks: In the teachings of those who are skilled in teaching the Dharma, it is also said that all dharmas have inherent nature and characteristics, and are permanent and unchanging, but that is not a wrong view. Why is it that in the teachings of those who are unskilled in teaching the Dharma, if they say these things, it is a wrong view? The answer is: Some say that although those who are skilled in teaching the Dharma say that there is inherent nature and characteristics, permanent and unchanging, they consider the Dharma to be inactive. Those who are unskilled in teaching the Dharma, however, consider the Dharma to be active at all times. Others say that those who are skilled in teaching the Dharma speak of the nature of Dharma and do not frequently create. Those who are unskilled in teaching the Dharma speak of the nature of Dharma and frequently create. Others say that those who are skilled in teaching the Dharma speak of the nature of Dharma, which is born of birth, ages with age, and is destroyed by impermanence. Those who are unskilled in teaching the Dharma believe that the nature of Dharma is not born of birth, and so on. Others say that those who are skilled in teaching the Dharma say that the nature of Dharma belongs to all causes and conditions, and the Dharma they speak of does not belong to causes and conditions. Others say that the Dharma spoken by those who are skilled in teaching the Dharma is in accordance with birth and death. The Dharma spoken by those who are unskilled in teaching the Dharma is not. Others say that the Dharma spoken by those who are skilled in teaching the Dharma arises from causes, can act, and belongs to all conditions. Because of these causes and conditions, those who are skilled in teaching the Dharma, although they say that the inherent nature is permanent, will not fall into wrong views. Those who are unskilled in teaching the Dharma will fall into wrong views. Someone asks: What is the meaning of extreme views? The answer is: Grasping the extreme of annihilation, grasping the extreme of permanence, this is the meaning of extreme views. As the sutra says: The Buddha told Kātyāyana (迦旃延, a disciple of the Buddha): If one observes the world with correct wisdom as arising from the aggregation of causes and conditions, then one will no longer say 'nothing exists'.

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。無所有者。即斷見也。見此有滅未來身生。而作是念。是眾生死此生彼。非是斷耶。又迦旃延。若以正智。觀世是滅。言世有所有。則更不行。言世有所有者。則是常見。知此陰界諸入展轉相續。彼作是念。此諸法等。有生有滅。非是常也。複次起我見者。猶是邊僻下賤。世所呵責。況復於我。計有斷常。復有說者。此見行邊處。故有二種義。名行邊處。一行常邊。二行斷邊。以是等義。故名邊見。問曰。實義常者。是滅盡涅槃。云何無常見常。不名邪見。答曰。諸言無所有。是名邪見。此則不言無所有。更增益所有。是故非邪見。

常見無常者。云何為常。答曰。滅盡涅槃。問曰。彼諸外道為以何事言涅槃無常。答曰。彼以四無色定。為解脫涅槃。一名無身。二名無邊意。三名凈聚。四名世塔。無身者是空處定。無邊意是識處定。凈聚是無所有處定。世塔是非想非非想處定。彼作是說。如此涅槃。雖久當還。當知釋種所說涅槃。亦當復還。是以故言涅槃無常。彼常見無常者。此是邪見。是其自性。見滅所斷。是其對治。此見因滅生故。故見滅斷。如草上露。乃至廣說。問曰。為有邪見。能觀是無常行不。若有者波伽羅那經云何通。如說云何邪見使使。答曰。諸謗無因無作。是名邪見使。此中何以不說。若無

【現代漢語翻譯】 現代漢語譯本：『無所有者』，即是斷見（認為事物在死後完全消失的錯誤觀念）。如果觀察到此有（此處的存在）滅亡，未來身產生，卻認為眾生死後會從一處生到另一處，這不是斷見嗎？又如迦旃延（Kātyāyana，佛陀的弟子），如果以正確的智慧觀察到世間是會滅亡的，那麼說世間有『所有』（恒常不變的實體）就是錯誤的。說世間有『所有』，那就是常見（認為事物是永恒存在的錯誤觀念）。瞭解此陰（五蘊）、界（十八界）、諸入（十二入）展轉相續，他們會認為這些法有生有滅，不是永恒的。進一步說，生起我見（認為有一個永恒不變的『我』的錯誤觀念）的人，仍然是思想偏頗的，為世人所呵責，更何況是對『我』執著于斷滅或常恒的觀念呢？還有人說，這種見解是行於邊見之處，所以有兩種含義，稱為行邊處：一是行於常邊，二是行於斷邊。因為這些原因，所以稱為邊見。有人問：如果實義是常，指的是滅盡涅槃（Nirvana，佛教的最高目標，指脫離輪迴后的寂靜狀態），為什麼說無常見常，卻不稱為邪見呢？回答說：如果說一切都『無所有』，這才是邪見。而這裡並不是說『無所有』，而是更增益了『所有』，所以不是邪見。 常見無常，這是指什麼常呢？回答說：指的是滅盡涅槃。有人問：那些外道（佛教以外的其他宗教或哲學流派）為什麼認為涅槃是無常的呢？回答說：他們把四無色定（四種超越物質世界的禪定狀態）當作解脫涅槃，一是無身，二是無邊意，三是凈聚，四是世塔。無身指的是空無邊處定，無邊意指的是識無邊處定，凈聚指的是無所有處定，世塔指的是非想非非想處定。他們這樣說：這樣的涅槃，即使持續很久，最終還是會返回輪迴。他們認為釋迦族（佛陀所在的種族）所說的涅槃，最終也會返回輪迴。因此他們說涅槃是無常的。他們所持的常見無常的觀點，是邪見，是其自性。見滅所斷，是其對治。這種見解因為滅而生起，所以見滅斷，就像草上的露水一樣，乃至廣說。有人問：有沒有邪見能夠觀察到無常的現象呢？如果有，那麼《波伽羅那經》（Puggala-paññatti，論人的型別的一部經）該如何解釋呢？經中說：什麼是邪見使（導致邪見的潛在因素）？回答說：誹謗沒有因果，沒有造作，這稱為邪見使。為什麼這裡沒有說，如果沒有……

【English Translation】 English version: 'Without an owner' is nihilistic view (the wrong idea that things completely disappear after death). If one observes that this existence ceases and a future body arises, yet thinks that beings are born from one place to another after death, isn't this nihilism? Furthermore, Kātyāyana (a disciple of the Buddha), if one observes with correct wisdom that the world is subject to cessation, then saying that the world has 'ownership' (a constant and unchanging entity) is wrong. Saying that the world has 'ownership' is eternalism (the wrong idea that things are eternally existent). Understanding that these skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances) arise in mutual succession, they will think that these dharmas have arising and ceasing, and are not eternal. Furthermore, a person who gives rise to the view of self (the wrong idea that there is an eternal and unchanging 'self') is still biased in thought and is criticized by the world, let alone clinging to the idea of annihilation or permanence regarding the 'self'? Some also say that this view is practiced at the edge of views, so there are two meanings, called practicing at the edge: one is practicing at the edge of permanence, and the other is practicing at the edge of annihilation. For these reasons, it is called a biased view. Someone asks: If the true meaning is permanence, referring to extinction Nirvana (Nirvana, the ultimate goal of Buddhism, referring to the state of tranquility after liberation from reincarnation), why is it said that not seeing permanence as permanence is not called a wrong view? The answer is: If one says that everything is 'without ownership,' that is a wrong view. But here it is not said 'without ownership,' but rather 'ownership' is further increased, so it is not a wrong view. Seeing impermanence as permanence, what permanence is being referred to? The answer is: it refers to extinction Nirvana. Someone asks: Why do those non-Buddhists (religious or philosophical schools other than Buddhism) think that Nirvana is impermanent? The answer is: they regard the four formless attainments (four meditative states that transcend the material world) as liberation Nirvana, one is without body, two is without boundless intention, three is pure accumulation, and four is the world tower. Without body refers to the attainment of the sphere of infinite space, without boundless intention refers to the attainment of the sphere of infinite consciousness, pure accumulation refers to the attainment of the sphere of nothingness, and the world tower refers to the attainment of the sphere of neither perception nor non-perception. They say this: such Nirvana, even if it lasts for a long time, will eventually return to reincarnation. They believe that the Nirvana spoken of by the Shakya clan (the clan to which the Buddha belonged) will eventually return to reincarnation. Therefore, they say that Nirvana is impermanent. Their view of seeing impermanence as permanence is a wrong view, it is its nature. Seeing cessation as what is severed is its antidote. This view arises because of cessation, so seeing cessation as severed, like dew on the grass, and so on. Someone asks: Is there a wrong view that can observe impermanent phenomena? If so, how should the Puggala-paññatti (a scripture on the classification of people) be explained? The scripture says: What is the latent tendency of wrong view (underlying factors that lead to wrong views)? The answer is: slandering that there is no cause and effect, no action, this is called the latent tendency of wrong view. Why is it not said here, if there is no...

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者此文復云何通。如說常見無常。此是邪見。見滅所斷。答曰。有此邪見常見無常。問曰。若然者波伽羅那經何以不說耶。答曰。彼說邪見。行相不盡。自有諸結行相。彼中不盡說。復有說者雖有此見。悉入彼所說中。如謗言無因。當知謗集。如謗言無作。當知謗於三諦。復有說者。謗言無因。是說謗於三諦。謗言無作。是說謗于滅諦。復有說者。無有邪見。能謗常言無常。問曰。若然者此文復云何通。答曰。涅槃有常相。若言無涅槃。亦謗常相。猶如有人。謗人無指。亦謗指所依色香味觸彼亦如是。復有說者。彼外道言。五陰是常。釋種言涅槃是常非陰。彼作是說。除陰之外。更無有常。以是義故。豈非謗涅槃耶。

苦作樂見者。乃至廣說。云何為苦。五受陰是實苦。彼諸外道。以何等故。言苦是樂。答曰。以少時樂故言樂。如人極時止息為樂。熱時涼為樂。寒時暖為樂。飢渴時得飲食為樂。以是事故。言陰是樂。如說以下法為最。名曰見取。是其自性見苦斷。是其對治。問曰。苦有樂見。名曰見取。以何等故無常見常。不名見取。答曰。彼無常常見者。勝不勝法。同爲一體。自有法雖言常不勝。如計虛空非數緣滅。苦有樂見。以下法為最。名為見取。無常見常。不名見取。復有說者。陰中有大苦故。以小苦

【現代漢語翻譯】 現代漢語譯本： 問：那麼這段文字又該如何理解呢？比如經中說常見是無常的，這是一種邪見，會被斷滅。答：確實有這種邪見，認為常見是無常的。問：如果是這樣，為什麼《波伽羅那經》（Puggala-paññatti，關於人的分類的經文）中沒有提到呢？答：那部經只是說了邪見，但沒有完全涵蓋邪見的各種表現形式。有些煩惱的各種表現形式，在那部經中沒有完全說盡。還有一種說法是，雖然有這種見解，但都包含在那部經所說的內容中。比如誹謗說沒有因，應當知道這是誹謗集諦（Samudaya Satya，苦的根源）。比如誹謗說沒有作者，應當知道這是誹謗三諦（Tri-satya，三種真理）。還有一種說法是，誹謗說沒有因，就是誹謗三諦；誹謗說沒有作者，就是誹謗滅諦（Nirodha Satya，苦的止息）。還有一種說法是，沒有哪種邪見能夠誹謗常說無常。問：如果是這樣，這段文字又該如何理解呢？答：涅槃（Nirvana，解脫）有常的特性，如果說沒有涅槃，也是誹謗常的特性。就像有人誹謗人沒有手指，也是誹謗手指所依賴的色、香、味、觸。這裡的情況也是如此。還有一種說法是，外道說五蘊（Skandha，構成個體的五種要素）是常的，釋迦族的弟子說涅槃是常的，但不是五蘊。他們這樣說，除了五蘊之外，再沒有什麼是常的。因為這個緣故，難道不是誹謗涅槃嗎？

認為苦是樂，乃至廣說。什麼是苦呢？五受陰（Vedanā-skandha，感受之蘊）是真實的苦。那些外道，因為什麼緣故，說苦是樂呢？答：因為短暫的快樂，所以說它是樂。比如人在極度疲勞時停止休息是快樂的，熱的時候涼爽是快樂的，冷的時候溫暖是快樂的，飢渴的時候得到飲食是快樂的。因為這些緣故，他們說五蘊是樂。正如經中所說，以下劣的法為最殊勝的，叫做見取（Silabbataparamasa，戒禁取）。這是它的自性，見苦斷（Dukkha，苦諦）是它的對治。問：認為苦是樂，叫做見取，為什麼認為無常是常，卻不叫做見取呢？答：那些認為無常是常的人，勝妙的法和不勝妙的法，都被他們看作一體。有些法雖然說是常，但並不殊勝，比如計較虛空和非數緣滅。認為苦是樂，以下劣的法為最殊勝的，叫做見取。認為無常是常，不叫做見取。還有一種說法是，因為五蘊中有巨大的痛苦，所以用小的苦

【English Translation】 English version: Q: How then should this passage be understood? For example, the sutra says that perceiving permanence in impermanence is a wrong view, which is to be eradicated. A: Indeed, there is such a wrong view, perceiving permanence in impermanence. Q: If that is the case, why is it not mentioned in the Puggala-paññatti (Treatise on Human Types)? A: That sutra only speaks of wrong views, but does not fully cover all the manifestations of wrong views. Some aspects of afflictions are not fully described in that sutra. Another explanation is that although this view exists, it is included in what is said in that sutra. For example, to slander that there is no cause is to slander the Samudaya Satya (Truth of the Origin of Suffering). To slander that there is no agent is to slander the Three Truths (Tri-satya). Another explanation is that to slander that there is no cause is to slander the Three Truths; to slander that there is no agent is to slander the Nirodha Satya (Truth of the Cessation of Suffering). Another explanation is that no wrong view can slander the statement that permanence is impermanent. Q: If that is the case, how then should this passage be understood? A: Nirvana (Liberation) has the characteristic of permanence. If one says there is no Nirvana, it is also slandering the characteristic of permanence. It is like someone slandering that a person has no fingers, which is also slandering the color, smell, taste, and touch that depend on the fingers. The situation here is similar. Another explanation is that the non-Buddhists say that the five Skandhas (aggregates constituting an individual) are permanent, while the followers of Shakya say that Nirvana is permanent, but not the Skandhas. They say that apart from the Skandhas, there is nothing permanent. For this reason, is it not slandering Nirvana?

Regarding seeing pleasure in suffering, and so on. What is suffering? The five aggregates of sensation (Vedanā-skandha) are real suffering. Why do those non-Buddhists say that suffering is pleasure? A: Because of the momentary pleasure, they say it is pleasure. For example, resting when extremely tired is pleasure, coolness in heat is pleasure, warmth in cold is pleasure, and obtaining food and drink when hungry and thirsty is pleasure. For these reasons, they say the Skandhas are pleasure. As it is said in the sutra, considering inferior things as the most excellent is called Silabbataparamasa (clinging to rites and rituals). This is its nature, and seeing and abandoning suffering (Dukkha) is its antidote. Q: Considering suffering as pleasure is called Silabbataparamasa, why is considering impermanence as permanence not called Silabbataparamasa? A: Those who consider impermanence as permanence regard both superior and inferior things as one. Some things, although said to be permanent, are not superior, such as considering space and cessation through non-numbering. Considering suffering as pleasure, considering inferior things as the most excellent, is called Silabbataparamasa. Considering impermanence as permanence is not called Silabbataparamasa. Another explanation is that because there is great suffering in the Skandhas, using small suffering

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為樂。以此小樂同於涅槃。故名見取。無常見常。陰中無有少常同於常者。所以者何。一剎那頃。更無停住。是散滅法。如說云何滅時法。答曰。現在法。以是事故。無常見常。是名邊見。不名見取。

樂有苦見者。乃至廣說。云何為樂實義。樂者滅盡涅槃。彼諸外道以何等故。以涅槃為苦。答曰。如人壞一根時便以為苦。彼作是念。若壞一根猶以為苦。況眾多根。以是事故以樂法為苦。尊者和須蜜說曰。若一根在。猶為苦因。況多根在。不為苦因。若諸根滅。則為解脫。涅槃樂有苦見邪見。是其體性見滅斷。是其對治。此見依滅生還見滅斷。如草上露。乃至廣說。問曰。以何等故見涅槃是苦。名為邪見。非見道諦耶。如說道諦亦是樂。能至樂故。答曰。道有二分。苦分樂分。以道能至樂處。故名為樂分。無常故苦。名為苦分。涅槃無二分純樂。謗者即是邪見道諦不爾。復有說者。如見犍度所說。有二種樂。一名數樂。二實義樂。上言能至樂處者。是名數樂。非實義樂。複次以涅槃樂故。道得稱樂。問曰。為有邪見能緣涅槃。是苦不耶。若有者波伽羅那經云何通。如說云何邪見使使。答曰。諸謗無因無作。乃至廣說。應如上常計無常句中說。

不凈見凈者。云何不凈。答曰。一切有漏法有二事故不凈。一

【現代漢語翻譯】 現代漢語譯本：以（小）樂為樂，認為這種小樂等同於涅槃（Nirvana，寂滅）。因此，這被稱為『見取』（dṛṣṭi-parāmarśa，執取不正見）。（他們）認為無常是常，但在五蘊（skandha，構成個體的要素）中，沒有絲毫常的性質可以等同於常。為什麼呢？因為每一剎那都在變化，沒有停頓，是散滅之法。正如所說，什麼是滅時的法？回答是：現在的法。因為這個緣故，認為無常是常，這被稱為邊見（antagrahā，極端之見），而不是見取。

認為樂是苦，乃至廣說。什麼是樂的真實意義？樂就是滅盡的涅槃。那些外道為什麼認為涅槃是苦呢？回答是：就像人損壞一個根（indriya，感覺器官）時就覺得痛苦一樣。他們這樣認為：如果損壞一個根都覺得痛苦，更何況是眾多根呢？因此，他們認為樂法是苦。尊者和須蜜（Vasumitra）說：如果一個根存在，仍然是痛苦的原因，更何況是多個根存在呢？如果諸根滅盡，那就是解脫。對於涅槃的樂，認為它是苦，這是邪見（mithyā-dṛṣṭi，錯誤的見解），是其體性。見滅斷（dṛṣṭi-nirodha，斷除不正見）是對治方法。這種見解依賴於滅而生，仍然需要斷滅，就像草上的露水一樣，乃至廣說。問：為什麼認為涅槃是苦，被稱為邪見，而不是見道諦（mārga-satya，通往解脫的真理）呢？正如說道諦也是樂，因為它能到達樂的境界。回答是：道有兩部分，苦的部分和樂的部分。因為道能到達樂的境界，所以被稱為樂的部分；因為無常所以是苦，被稱為苦的部分。涅槃沒有兩部分，是純粹的樂，誹謗涅槃就是邪見，而道諦不是這樣。還有一種說法，就像犍度（Kātyāyana）所說，有兩種樂，一種是名數樂（saṃkhyā-sukha，世俗的樂），另一種是實義樂（paramārtha-sukha，真實的樂）。上面所說的能到達樂的境界，是名數樂，不是實義樂。再次，因為涅槃是樂，所以道才被稱為樂。問：是否有邪見能夠認為涅槃是苦呢？如果有，那麼波伽羅那經（Puggala-paññatti，人施設論）該如何解釋？如說，什麼是邪見使（mithyā-dṛṣṭi-anuśaya，邪見隨眠）？回答是：那些誹謗無因無作的人，乃至廣說。應該像上面常計無常的句子中那樣解釋。

認為不凈是凈。什麼是不凈呢？回答是：一切有漏法（sāsrava-dharma，有煩惱的法）有兩個原因導致不凈。一是...

【English Translation】 English version: Taking pleasure in (small) pleasures, considering this small pleasure to be the same as Nirvana (Nirvana, extinction). Therefore, this is called 'grasping at views' (dṛṣṭi-parāmarśa, clinging to wrong views). (They) consider impermanence to be permanence, but in the five aggregates (skandha, the elements constituting an individual), there is not the slightest permanent nature that can be equated with permanence. Why? Because every moment is changing, without stopping, it is a law of dissolution. As it is said, what is the law at the time of extinction? The answer is: the present law. Because of this reason, considering impermanence to be permanence, this is called extreme view (antagrahā, extreme view), not grasping at views.

Seeing suffering in pleasure, and so on, extensively explained. What is the true meaning of pleasure? Pleasure is the extinction of Nirvana. Why do those non-Buddhists consider Nirvana to be suffering? The answer is: just as a person feels pain when one sense faculty (indriya, sense organ) is damaged. They think like this: if damaging one sense faculty is painful, how much more so are many sense faculties? Therefore, they consider the law of pleasure to be suffering. Venerable Vasumitra said: if one sense faculty exists, it is still a cause of suffering, how much more so if many sense faculties exist? If all the sense faculties are extinguished, that is liberation. Regarding the pleasure of Nirvana, considering it to be suffering is a wrong view (mithyā-dṛṣṭi, incorrect view), which is its nature. The cessation of views (dṛṣṭi-nirodha, the cessation of wrong views) is the antidote. This view arises dependent on cessation and still needs to be extinguished, like dew on the grass, and so on, extensively explained. Question: Why is considering Nirvana to be suffering called a wrong view, and not the truth of the path (mārga-satya, the truth leading to liberation)? As it is said that the truth of the path is also pleasure, because it can lead to the state of pleasure. The answer is: the path has two parts, the part of suffering and the part of pleasure. Because the path can lead to the state of pleasure, it is called the part of pleasure; because it is impermanent, it is suffering, and it is called the part of suffering. Nirvana has no two parts, it is pure pleasure, slandering Nirvana is a wrong view, but the truth of the path is not like this. There is another saying, as Katyayana said, there are two kinds of pleasure, one is conventional pleasure (saṃkhyā-sukha, mundane pleasure), and the other is ultimate pleasure (paramārtha-sukha, true pleasure). The above-mentioned ability to reach the state of pleasure is conventional pleasure, not ultimate pleasure. Again, because Nirvana is pleasure, the path is called pleasure. Question: Is there a wrong view that can consider Nirvana to be suffering? If so, how can the Puggala-paññatti (Puggala-paññatti, Designation of Persons) be explained? As it is said, what is the underlying tendency of wrong view (mithyā-dṛṣṭi-anuśaya, latent wrong view)? The answer is: those who slander causelessness and inaction, and so on, extensively explained. It should be explained as in the above sentence of considering impermanence as permanence.

Considering impurity to be purity. What is impurity? The answer is: all contaminated dharmas (sāsrava-dharma, defiled dharmas) are impure for two reasons. One is...

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以煩惱。二以境界。彼諸外道。以何事故不凈見凈。答曰。愚于所行。以少時凈故。如治爪齒髮膚形容摩身洗浴等。以是事故彼見是凈。若此法中。有少凈性者。彼計則非邪見。以顛倒想故。計屎尿腸胃等是凈。故名為見取。復應以二事知有漏行是不凈法。一從煩惱生。二從淫慾生。如說以下法為最。此名見取。是其自性。見苦所斷是其對治。乃至廣說。問曰。現見屎尿涕唾流出。彼云何言凈。答曰。彼作是說。所流出者雖是不凈。彼流出處是凈。猶如緊首迦樹花。其色似肉花盛之時。野干見之便作是念。如我今者定當食肉。久住樹下。或時樹花有墮地者。即便嗅之乃知非肉。復作是念。墮者雖非是肉。樹上餘者必應是肉。彼諸外道亦復如是。所流出者。雖非是凈。所流出處必應是凈。問曰。如善說法中。亦說有漏善行是凈。而非邪見。彼說即是邪見。答曰。有少凈相。便見少凈。問曰。何等是凈相。答曰。不雜煩惱。復與煩惱相違。是故非是邪見。彼惡說法中。以不凈法。同於實義清凈之法。是名邪見。復有說者。如善說法中以善行為凈。故非邪見。彼以善不善行不善根煩惱顛倒邪見是凈。故名邪見。問曰。如有漏法。雜煩惱故。當知不凈。云何說言三凈。答曰。如實義。一切有漏法儘是不凈。以假名故說凈。云何

假名。從無貪無恚無癡善根生故。亦能對治貪慾等法。故名假名。

凈見不凈者。此見有二種。乃至廣說。云何為凈。答曰。道道果。彼諸外道。以何事故。言滅道不凈。答曰。彼作是說。如實義諸煩惱。是不凈法。道能斷之。以道能斷諸煩惱。故道亦不凈。以涅槃從不凈道生故。亦是不凈。猶如以刀割不凈物刀則不凈。以不凈刀更割余物。能令余物不凈。又如水洗不凈物水則不凈。若以此水更洗余物物則不凈。如是以道斷諸煩惱。道則不凈。若以此道。生於涅槃亦是不凈。言道是不凈此見名邪見是其自性。見道斷。是其對治。若言滅是不凈。此見名邪見。是其自性。見滅斷。是其對治。見道斷邪見。緣道生故。若道智道忍生時。斷見滅斷邪見亦如是。無我見我者。乃至廣說。云何無我。答曰。一切諸法無我。彼諸外道以何事故見我。答曰。愚于來去威儀法故。彼作是說。若無我者誰來誰去。誰住誰坐。誰屈誰申耶。以有我故。能來去住坐屈申。複次若無我者。則無見聞嗅香知味覺觸憶念。以有此事必知有我。彼無我見我。此名身見。是其自性。見苦所斷。是其對治。此見緣苦生。乃至廣說。我有二種。一假名我。二計人我。若計假名我。則非邪見。若計人我此則邪見。問曰。此中但說我見。何以不說我所見。

【現代漢語翻譯】 現代漢語譯本 假名（Prajñapti-nāma，施設之名）。從無貪（alobha，不貪）、無嗔（adveṣa，不嗔）、無癡（amoha，不癡）善根生起，因此稱為假名。也能對治貪慾等法，所以名為假名。

凈見不凈者。這種見解有兩種，乃至廣說。什麼是『凈』？答：道（mārga，通往解脫的道路）和道果（phalas，修道所證之果位）。那些外道（tīrthika，佛教以外的修行者）因為什麼緣故說滅（nirodha，寂滅）和道是不凈的呢？答：他們這樣認為，如實義（yathārtha，真實的意義）是諸煩惱（kleśāḥ，使人煩惱的事物）是不凈之法，道能夠斷除這些煩惱。因為道能斷除諸煩惱，所以道也是不凈的。因為涅槃（nirvāṇa，解脫）是從不凈的道產生的，所以也是不凈的。猶如用刀割不凈之物，刀也會變得不凈。如果用不凈的刀再去割其他東西，就會使其他東西也不乾淨。又如用水洗不凈之物，水也會變得不凈。如果用這水再去洗其他東西，其他東西也會變得不乾淨。像這樣，用道斷除諸煩惱，道也變得不凈。如果用這道，生出涅槃，涅槃也是不凈的。說『道是不凈的』，這種見解名為邪見（mithyā-dṛṣṭi，錯誤的見解），是其自性。見道斷（mārga-ccheda，斷滅正道）是其對治。如果說『滅是不凈的』，這種見解名為邪見，是其自性。見滅斷（nirodha-ccheda，斷滅寂滅）是其對治。見道斷的邪見，是緣道而生起的。如果道智（mārga-jñāna，對道的智慧）和道忍（mārga-kṣānti，對道的忍可）生起時，斷見（uccheda-dṛṣṭi，斷滅見）和滅斷邪見也會隨之斷除。無我見我者，乃至廣說。什麼是『無我』？答：一切諸法無我（anātman，沒有永恒不變的自我）。那些外道因為什麼緣故見我（ātman，永恒不變的自我）呢？答：因為他們愚昧於來去威儀法。他們這樣認為，如果沒有我，誰來誰去？誰住誰坐？誰屈誰伸呢？因為有我，才能來去住坐屈伸。再次，如果沒有我，就沒有見聞嗅香知味覺觸憶念。因為有這些事，必定知道有我。他們無我見我，這名為身見（satkāya-dṛṣṭi，認為五蘊和合之身是真實自我的見解），是其自性。見苦所斷（duḥkha-prahātavya，在苦諦中應當斷除的），是其對治。這種見解緣苦（duḥkha，痛苦）而生起，乃至廣說。我有兩種，一是假名我，二是計人我。如果執計假名我，則不是邪見。如果執計人我，這才是邪見。問：這裡只說了我見，為什麼不說我所見（ātmīya-dṛṣṭi，認為屬於我的見解）？

【English Translation】 English version Prajñapti-nāma (conventional designation). It arises from the wholesome roots of non-greed (alobha), non-hatred (adveṣa), and non-delusion (amoha). Therefore, it is called a conventional designation. It can also counteract greed and other such phenomena, hence the name Prajñapti-nāma.

Regarding 'seeing impurity in purity': This view is of two kinds, and so on, extensively explained. What is 'purity'? Answer: The path (mārga) and the fruit of the path (phalas). For what reason do those non-Buddhist practitioners (tīrthika) say that cessation (nirodha) and the path are impure? Answer: They say that the actual meaning (yathārtha) is that afflictions (kleśāḥ) are impure phenomena, and the path can sever them. Because the path can sever all afflictions, the path is also impure. Because Nirvāṇa (liberation) arises from the impure path, it is also impure. It is like using a knife to cut an impure object, and the knife becomes impure. If one uses the impure knife to cut other objects, it will make the other objects impure. Or like using water to wash an impure object, and the water becomes impure. If one uses this water to wash other objects, the other objects will become impure. In this way, using the path to sever all afflictions, the path becomes impure. If one uses this path to generate Nirvāṇa, Nirvāṇa is also impure. Saying 'the path is impure,' this view is called a wrong view (mithyā-dṛṣṭi), which is its nature. Seeing the severance of the path (mārga-ccheda) is its antidote. If one says 'cessation is impure,' this view is called a wrong view, which is its nature. Seeing the severance of cessation (nirodha-ccheda) is its antidote. The wrong view of seeing the severance of the path arises dependent on the path. When the wisdom of the path (mārga-jñāna) and the acceptance of the path (mārga-kṣānti) arise, the annihilationist view (uccheda-dṛṣṭi) and the wrong view of severing cessation are also eliminated. Regarding 'seeing self in no-self': And so on, extensively explained. What is 'no-self'? Answer: All phenomena are without self (anātman). For what reason do those non-Buddhists see self (ātman)? Answer: Because they are ignorant of the laws of coming and going, and deportment. They say, 'If there is no self, who comes and goes? Who stays and sits? Who bends and stretches?' Because there is a self, one can come and go, stay and sit, bend and stretch. Furthermore, if there is no self, there would be no seeing, hearing, smelling, tasting, knowing flavors, feeling touch, or remembering. Because these things exist, one must know there is a self. Their seeing self in no-self is called the view of the body (satkāya-dṛṣṭi), which is its nature. It is to be abandoned through seeing suffering (duḥkha-prahātavya), which is its antidote. This view arises dependent on suffering (duḥkha), and so on, extensively explained. There are two kinds of self: one is the conventionally designated self, and the other is the self imputed by persons. If one clings to the conventionally designated self, it is not a wrong view. If one clings to the self imputed by persons, this is a wrong view. Question: Here, only the view of self is mentioned, why is the view of what belongs to self (ātmīya-dṛṣṭi) not mentioned?

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答曰。我見是顛倒性。我所見非顛倒性。復有說者。我見是根本。若說我見。當知亦說我所見。復有說者。以有我見得有我所見。若說我見當知亦說我所見。己見己所見亦如是。問曰。以何等故。不說我見無我。名為邪見。答曰。以無我故。復有說者。若我見無我。是則正見。不名邪見。

非因見因。乃至廣說。問曰。彼云何非因見因。答曰。謬見因故。如農夫種殖秋大獲實。彼作是言。此皆尸利夜天思陀夜天舍摩夜天恩之所與。若生男女彼作是言。此皆難陀天難陀婆羅天之所與。若富貴者生男女。彼作是言。此皆是毗紐天摩醯首羅天之所與。彼作如是謬見。于因非因計因。此名戒取。是其自性。見苦所斷。是其對治。此戒取緣苦生。故還見苦斷。問曰。無因見因。是亦名謗因。云何非邪見。答曰。尊者和須蜜說。若謗無因。是名邪見。彼不言無因非因計因。故非邪見。

有因無因見。乃至廣說。彼諸外道。以何事故。言無因耶。答曰。見內外所有諸物有種種相故。彼作是言誰鑿河誰積山。誰纖刺誰采畫禽獸。故說是偈。

誰能造刺纖　　采畫諸禽獸 　此皆無因作　　世無自在者

彼有因無因見。此名邪見。是其自性。見集所斷。是其對治。此見緣集生。還見集斷。乃至廣說。問曰。以何等

【現代漢語翻譯】 現代漢語譯本： 答：我所見的是顛倒的性質，我所見的並非顛倒的性質。還有人說，『我見』是根本，如果說『我見』，應當知道也是說『我所見』。還有人說，因為有『我見』，才會有『我所見』，如果說『我見』，應當知道也是說『我所見』。自己所見和自己所有的見解也是這樣。問：因為什麼緣故，不說『我見』和『無我』是邪見？答：因為沒有『我』的緣故。還有人說，如果『我見』是『無我』，那就是正見，不稱為邪見。

非因見因，乃至廣說。問：他們為什麼認為非因是因呢？答：因為錯誤地認為有因。比如農夫種植，秋天獲得豐收，他們就說：『這都是尸利夜天（Śrīya-deva，吉祥天）、思陀夜天（Siddha-deva，成就天）、舍摩夜天（Śama-deva，寂靜天）的恩賜。』如果生了男孩女孩，他們就說：『這都是難陀天（Nanda-deva，歡喜天）、難陀婆羅天（Nandabala-deva，歡喜力天）所賜。』如果富貴人家生了男孩女孩，他們就說：『這都是毗紐天（Viṣṇu-deva，遍入天）、摩醯首羅天（Maheśvara-deva，大自在天）所賜。』他們這樣錯誤地認為，把非因當成因，這叫做戒禁取見，是它的自性，是見苦所斷的，是它的對治。這種戒禁取見緣于苦而生，所以還是通過見苦來斷除。問：無因見因，也叫做謗因，為什麼不是邪見呢？答：尊者和須蜜（Vasumitra）說，如果誹謗沒有因，這叫做邪見。他們沒有說沒有因，也沒有把非因當成因，所以不是邪見。

有因無因見，乃至廣說。那些外道，因為什麼緣故，說沒有因呢？答：因為看到內外所有事物有種種不同的形態，他們就說：『誰開鑿了河流？誰堆積了山巒？誰能精細地雕刻？誰能描繪禽獸？』所以說了這首偈頌：

『誰能造刺纖，采畫諸禽獸，此皆無因作，世無自在者。』

他們這種有因無因的見解，叫做邪見，是它的自性，是見集所斷的，是它的對治。這種見解緣于集而生，還是通過見集來斷除。乃至廣說。問：因為什麼緣故

【English Translation】 English version: Answer: What I see is the nature of being inverted, and what I see is not the nature of being inverted. Some also say, 'The view of self' (ātma-dṛṣṭi) is fundamental; if one speaks of 'the view of self,' one should know that one is also speaking of 'what belongs to the self' (ātma-saṃjñā). Some also say that because there is 'the view of self,' there is 'what belongs to the self'; if one speaks of 'the view of self,' one should know that one is also speaking of 'what belongs to the self.' One's own view and what one considers one's own view are also like this. Question: For what reason is it not said that 'the view of self' and 'no-self' (anātman) are wrong views (mithyā-dṛṣṭi)? Answer: Because there is no 'self.' Some also say that if 'the view of self' is 'no-self,' then that is right view (samyag-dṛṣṭi), and it is not called wrong view.

Seeing a non-cause as a cause, and so on, extensively explained. Question: How do they see a non-cause as a cause? Answer: Because of a mistaken view of cause. For example, a farmer plants crops and reaps a great harvest in the autumn; they say, 'This is all given by the grace of Śrīya-deva (Goddess of Fortune), Siddha-deva (God of Accomplishment), and Śama-deva (God of Tranquility).' If a boy or girl is born, they say, 'This is all given by Nanda-deva (God of Joy) and Nandabala-deva (God of Joyful Strength).' If a wealthy person has a boy or girl, they say, 'This is all given by Viṣṇu-deva (All-Pervading God) and Maheśvara-deva (Great Lord).' They hold such mistaken views, considering a non-cause as a cause. This is called grasping at precepts and vows (śīlavrata-parāmarśa), which is its nature, is to be abandoned by seeing suffering (duḥkha), and is its antidote. This grasping at precepts and vows arises from suffering, so it is still abandoned by seeing suffering. Question: Seeing a cause as no-cause is also called slandering cause; why is it not a wrong view? Answer: Venerable Vasumitra said that if one slanders that there is no cause, that is called wrong view. They did not say there is no cause, nor did they consider a non-cause as a cause, so it is not a wrong view.

Seeing cause and no-cause, and so on, extensively explained. For what reason do those non-Buddhists say there is no cause? Answer: Because they see that all things, internal and external, have various forms, they say, 'Who dug the rivers? Who piled up the mountains? Who can carve so finely? Who can paint birds and beasts?' Therefore, they say this verse:

'Who can create fine carvings, and paint various birds and beasts? All this is made without cause; there is no self-existent being in the world.'

Their view of cause and no-cause is called wrong view, which is its nature, is to be abandoned by seeing the origin (samudaya), and is its antidote. This view arises from the origin, and is still abandoned by seeing the origin. And so on, extensively explained. Question: For what reason

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故。此中說謗因邪見見集所斷。見犍度中說謗因邪見。當言見集見道斷。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。此中不說一切因義。彼說一切因義。復有說者。此中謗生果因。彼中說者。謗生果不生果因。若說涅槃無因。此豈非正見耶復有說者。此中說謗苦因。彼中說謗苦不苦因。復有說者。此中無謗道因義。是故不說。是謗道邪見。唯有謗集因義。是以說是謗集邪見。有作無見。乃至廣說。云何為有。答曰。四諦是也。彼諸外道以何事故。言無諦耶。答曰。以有我見。故言無諦。彼作是說。我無有苦。是則謗苦。我無有因。是則謗集。我若無滅。是則謗滅。若無有滅。則無對治。如善法中。作如是言。此陰是苦。無我生信。苦心言有苦諦。此苦有因生信。集心言有集諦。若苦有滅生信。滅心言有滅諦。滅若有對治生信。道心言有道諦。彼有作無見。此名邪見。是其自性。見苦集滅道所斷。是其對治。此見緣四諦生。還見四諦斷。乃至廣說。問曰。以何等故邪見不緣虛空非數緣滅。答曰。或有說者。若法是陰。是陰因。是陰滅。是陰對治。邪見則緣虛空非數緣滅。非陰因滅對治。是以邪見不緣。復有說者。若法是苦。是苦因。是苦滅。是苦對治。邪見則緣虛空非數緣滅。與上相違。是故邪見不緣。

【現代漢語翻譯】 現代漢語譯本：因此，這裡說誹謗（bàng）的因是邪見（xié jiàn），為見集所斷（jiàn jí suǒ duàn）。《見犍度》（Jiàn qián dù）中說誹謗的因是邪見，應當說是見集見道斷（jiàn jí jiàn dào duàn）。回答說：或者有這樣說的，作經者（zuò jīng zhě）的意圖是這樣，乃至廣說。又有人說，這裡沒有說一切因的意義，那裡說了一切因的意義。又有人說，這裡說的是誹謗產生果報的因，那裡說的是誹謗產生果報和不產生果報的因。如果說涅槃（niè pán）沒有因，這難道不是正見（zhèng jiàn）嗎？又有人說，這裡說的是誹謗苦的因，那裡說的是誹謗苦和不苦的因。又有人說，這裡沒有誹謗道的因的意義，所以不說。這是誹謗道的邪見，唯有誹謗集的因的意義，因此說是誹謗集的邪見。有作無見（yǒu zuò wú jiàn），乃至廣說。什麼是『有』呢？回答說：四諦（sì dì）就是。那些外道（wài dào）因為什麼緣故，說沒有諦呢？回答說：因為有我見（wǒ jiàn），所以說沒有諦。他們這樣說，我沒有苦，這就是誹謗苦。我沒有因，這就是誹謗集。我如果沒有滅，那就是誹謗滅。如果沒有滅，就沒有對治。如善法中，這樣說，此陰（cǐ yīn）是苦，無我生信，苦心說有苦諦。此苦有因生信，集心說有集諦。如果苦有滅生信，滅心說有滅諦。滅如果有對治生信，道心說有道諦。他們有作無見，這名叫邪見，是它的自性。見苦集滅道所斷，是它的對治。此見緣四諦生，還見四諦斷，乃至廣說。問：因為什麼緣故邪見不緣虛空（xū kōng）和非數緣滅（fēi shù yuán miè）？回答說：或者有人說，如果法是陰，是陰的因，是陰的滅，是陰的對治，邪見就緣。虛空和非數緣滅，不是陰的因、滅、對治，因此邪見不緣。又有人說，如果法是苦，是苦的因，是苦的滅，是苦的對治，邪見就緣。虛空和非數緣滅，與上面所說相反，所以邪見不緣。

【English Translation】 English version: Therefore, here it is said that the cause of slander is wrong view (邪見, xié jiàn), which is severed by the view of the origin (見集所斷, jiàn jí suǒ duàn). In the 'View Khandha' (見犍度, Jiàn qián dù), it is said that the cause of slander is wrong view, and it should be said that it is severed by the view of origin and the path (見集見道斷, jiàn jí jiàn dào duàn). The answer is: Perhaps some say that the intention of the scripture writer (作經者, zuò jīng zhě) is thus, and so on. Others say that the meaning of all causes is not discussed here, but the meaning of all causes is discussed there. Others say that here it speaks of the cause of slander that produces consequences, while there it speaks of the cause of slander that produces consequences and does not produce consequences. If it is said that Nirvana (涅槃, niè pán) has no cause, is this not a correct view (正見, zhèng jiàn)? Others say that here it speaks of the cause of slander of suffering, while there it speaks of the cause of slander of suffering and non-suffering. Others say that here there is no meaning of slander of the cause of the path, so it is not mentioned. This is the wrong view of slander of the path, and only the meaning of slander of the cause of origin is present, so it is said to be the wrong view of slander of origin. 'Having action, seeing non-existence' (有作無見, yǒu zuò wú jiàn), and so on. What is 'existence'? The answer is: The Four Noble Truths (四諦, sì dì) are. For what reason do those non-Buddhist (外道, wài dào) say that there are no truths? The answer is: Because they have the view of self (我見, wǒ jiàn), they say that there are no truths. They say thus: 'I have no suffering,' which is slander of suffering. 'I have no cause,' which is slander of origin. 'If I have no cessation,' that is slander of cessation. If there is no cessation, there is no antidote. As in good Dharma, it is said thus: 'This skandha (陰, yīn) is suffering,' and faith arises in no-self, and the mind of suffering says that there is the Truth of Suffering. 'This suffering has a cause,' and faith arises, and the mind of origin says that there is the Truth of Origin. 'If suffering has cessation,' and faith arises, and the mind of cessation says that there is the Truth of Cessation. 'If cessation has an antidote,' and faith arises, and the mind of the path says that there is the Truth of the Path. They have action, seeing non-existence, and this is called wrong view, which is its nature. It is severed by seeing suffering, origin, cessation, and path, which is its antidote. This view arises from the Four Noble Truths and is severed by seeing the Four Noble Truths, and so on. Question: For what reason does wrong view not arise in relation to space (虛空, xū kōng) and cessation through non-number condition (非數緣滅, fēi shù yuán miè)? The answer is: Perhaps some say that if a dharma is a skandha, is the cause of a skandha, is the cessation of a skandha, is the antidote of a skandha, then wrong view arises. Space and cessation through non-number condition are not the cause, cessation, or antidote of a skandha, therefore wrong view does not arise. Others say that if a dharma is suffering, is the cause of suffering, is the cessation of suffering, is the antidote of suffering, then wrong view arises. Space and cessation through non-number condition are contrary to what was said above, so wrong view does not arise.

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復有說者。若法是煩惱。是出要。邪見則緣虛空非數緣滅。與上相違。是故不緣。復有說者。若法為無漏正見所緣。亦為邪見所緣虛空非數緣滅。不為正見所緣。邪見亦不緣。如邪見正見。明非明。智非智。決定疑信誹謗。當知亦如是。問曰。若言無虛空非數緣滅。此心為何所緣。答曰。即緣虛空非數緣滅名。所以者何。此無深重心。如謗煩惱出要法。問曰。為是何智。答曰。此是思惟所斷。不隱沒無記邪智。有作無見者。有有三種。一相待有。二處所有。三實有。相待有者。因有故有無。因無故有有。處所有者如此處有彼處無。實有者。此實有此實無(如苦實有我實無)。復有說者。有有二種。一物體有。二施設有。物體有者。謂五陰。施設有者謂男女等。謗苦有二種。一謗物體。二謗果。若謗集者謗物體。謗因。若謗滅者謗物體。不謗果。若謗道者謗物體。不謗因。或有說者。亦謗因。

無作有見。乃至廣說。問曰。何以作此論。答曰。或有說者。應作是說。若無作有見。當言是身見。見苦所斷。復有說者應作是說。無作有慧。所以者何。此非見性。復有說者。應作是說。此非是見。所以者何。五見不說故。而不說者。彼有何意。答曰。欲作問答故。如說無作有見。此是何見。是名為問。答曰。此非是見。

【現代漢語翻譯】 現代漢語譯本：還有一種說法。如果法是煩惱，是解脫之道，那麼邪見就會緣于虛空和非數緣滅（Nirvana obtained without wisdom）。這與上述觀點相反，因此邪見不緣於此。還有一種說法是，如果某種法是無漏正見（undefiled right view）所緣的，那麼它也為邪見所緣。虛空和非數緣滅不為正見所緣，邪見也不緣於它們。如同邪見和正見，明與非明，智與非智，決定、懷疑、相信、誹謗，應當知道也是如此。有人問：如果說沒有虛空和非數緣滅，那麼這個心緣于什麼呢？回答說：就緣于虛空和非數緣滅的『名』。為什麼呢？因為這裡沒有深刻的重心，如同誹謗煩惱和解脫之道。有人問：這是什麼智？回答說：這是思惟所斷的，不隱沒的無記邪智。有些人持有『無作有見』的觀點。『有』有三種：一是相待有（relative existence），二是處所有（locational existence），三是實有（absolute existence）。相待有是指因為有，所以有無；因為無，所以有有。處所有是指這個地方有，那個地方沒有。實有是指這個是實有，那個是實無（例如苦是實有，我是實無）。還有一種說法，『有』有兩種：一是物體有（substantial existence），二是施設有（conceptual existence）。物體有是指五陰（Skandhas），施設有是指男女等。誹謗苦有兩種：一是誹謗物體，二是誹謗果。如果誹謗集（Samudaya）就誹謗物體，誹謗因。如果誹謗滅（Nirodha）就誹謗物體，不誹謗果。如果誹謗道（Marga）就誹謗物體，不誹謗因。或者有人說，也誹謗因。 無作有見，乃至廣說。有人問：為什麼要作此論？回答說：或者有人會這樣說：如果『無作有見』，應當說是身見（Satkayadristi），是見苦所斷。又有人會這樣說：『無作有慧』，為什麼呢？因為這不是見的性質。還有人會這樣說：這不是見，為什麼呢？因為五見（five wrong views）中沒有說。而不說，他們有什麼用意呢？回答說：爲了作問答。例如說『無作有見』，這是什麼見？這叫做問。回答說：這不是見。

【English Translation】 English version: Furthermore, some say that if a Dharma is a Klesha (defilement) and a way of liberation, then a false view will be based on space and Nirodha-visesa (cessation attained without wisdom). This contradicts the above, therefore, false views are not based on these. Others say that if a Dharma is based on undefiled right view, then it is also based on false view. Space and Nirodha-visesa are not based on right view, and false views are not based on them either. Just like false view and right view, clarity and non-clarity, wisdom and non-wisdom, certainty, doubt, belief, and slander, it should be known that it is the same. Someone asks: If it is said that there is no space and Nirodha-visesa, then what does this mind rely on? The answer is: It relies on the 'name' of space and Nirodha-visesa. Why? Because there is no deep focus here, just like slandering Klesha and the way of liberation. Someone asks: What kind of wisdom is this? The answer is: This is severed by thought, non-obscured, and unwholesome ignorant wisdom. Some hold the view of 'no action, but there is seeing'. 'Existence' has three types: one is relative existence, two is locational existence, and three is absolute existence. Relative existence means that because there is existence, there is non-existence; because there is non-existence, there is existence. Locational existence means that there is existence in this place, but not in that place. Absolute existence means that this is absolutely existent, and that is absolutely non-existent (for example, suffering is absolutely existent, and self is absolutely non-existent). Others say that 'existence' has two types: one is substantial existence, and two is conceptual existence. Substantial existence refers to the five Skandhas (aggregates), and conceptual existence refers to male and female, etc. There are two types of slander of suffering: one is slander of substance, and the other is slander of result. If one slanders Samudaya (the origin of suffering), one slanders substance and slanders the cause. If one slanders Nirodha (the cessation of suffering), one slanders substance, but does not slander the result. If one slanders Marga (the path to the cessation of suffering), one slanders substance, but does not slander the cause. Or some say that they also slander the cause. No action, but there is seeing, and so on. Someone asks: Why is this treatise made? The answer is: Or someone might say this: If there is 'no action, but there is seeing', it should be said that it is Satkayadristi (self-view), which is severed by seeing suffering. And someone might say this: 'No action, but there is wisdom', why? Because this is not the nature of seeing. Still others might say this: This is not seeing, why? Because it is not mentioned in the five wrong views. And if it is not mentioned, what is their intention? The answer is: To make questions and answers. For example, saying 'no action, but there is seeing', what kind of seeing is this? This is called a question. The answer is: This is not seeing.

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是名為答。自有雖無是事。而有問答。如十門中。未知欲知根知根知已根無漏無為法亦問。幾使所使。此亦是問。答曰。不為使所使。此亦是答。如彼雖無是事。而有問答。此亦如是。無有是事。而作問答。無作有見。此是何見。答曰。此非是見。是邪智。問曰。云何邪智。答曰。或有說者。是思惟所斷。不隱沒無記法。如行正路作非路想。如行非路作正路想。如男作女想。女作男想。如是等想是也。復有說者。此智亦有隱沒無記。所謂與慢相應者。如彼梵天作如是說。我是大梵。諸梵中尊。我能造化。此是邪智。所以者何。無有住見諦所斷心。能作是言者。應作是說。如前說者好。是思惟所斷。不隱沒無記法。問曰。若然者。違智揵度如說。云何邪智。謂染污慧。答曰。不與彼相違。所以者何。無知有二種。所謂實義假名。實義者。與無明使相應。是諸阿羅漢已斷盡。假名者如見杌謂是人等者。阿羅漢辟支佛亦有唯有如來等正覺二事俱盡。

有四倒所謂常樂凈我。為相似法所覆故。不知無常。為適意威儀法所覆故。不知苦。為面板所覆故。不知不凈。為所作事覆故。不知無我。問曰。此四倒性是何。答曰。是慧性。問曰。若是慧者。此五見。幾是倒幾非倒。答曰。二見半是倒。二見半非倒。二見半是倒者。身

【現代漢語翻譯】 現代漢語譯本： 問：名為答。自有雖無是事，而有問答。如十門中，未知欲知根知根知已根無漏無為法亦問。幾使所使？此亦是問。答曰：不為使所使。此亦是答。如彼雖無是事，而有問答。此亦如是，無有是事，而作問答。無作有見，此是何見？答曰：此非是見，是邪智。問曰：云何邪智？答曰：或有說者，是思惟所斷，不隱沒無記法。如行正路作非路想，如行非路作正路想，如男作女想，女作男想，如是等想是也。復有說者，此智亦有隱沒無記，所謂與慢相應者。如彼梵天（Brahma，印度教中的創造之神）作如是說：『我是大梵（Mahabrahma，偉大的梵天），諸梵中尊，我能造化。』此是邪智。所以者何？無有住見諦所斷心，能作是言者。應作是說，如前說者好，是思惟所斷，不隱沒無記法。問曰：若然者，違智揵度如說，云何邪智？謂染污慧。答曰：不與彼相違。所以者何？無知有二種，所謂實義假名。實義者，與無明使相應，是諸阿羅漢（Arhat，已證得涅槃的聖者）已斷盡。假名者如見杌謂是人等者，阿羅漢（Arhat，已證得涅槃的聖者）、辟支佛（Pratyekabuddha，緣覺佛）亦有唯有如來（Tathagata，佛的稱號之一）等正覺二事俱盡。

有四倒，所謂常、樂、凈、我。為相似法所覆故，不知無常。為適意威儀法所覆故，不知苦。為面板所覆故，不知不凈。為所作事覆故，不知無我。問曰：此四倒性是何？答曰：是慧性。問曰：若是慧者，此五見，幾是倒幾非倒？答曰：二見半是倒，二見半非倒。二見半是倒者，身

【English Translation】 English version: Question: It is called 'answer'. Although there is no such thing, there are questions and answers. For example, in the ten gates, asking about the unknown, wanting to know the root, knowing the root, having already known the root, the unconditioned and uncreated Dharma is also a question. How many 'anusayas' (latent tendencies) are influenced? This is also a question. Answer: Not influenced by 'anusayas' (latent tendencies). This is also an answer. Just as there is no such thing, yet there are questions and answers, so too, there is no such thing, yet questions and answers are made. Without action, there is seeing; what kind of seeing is this? Answer: This is not seeing; it is 'false wisdom' (mithya-jnana). Question: What is 'false wisdom' (mithya-jnana)? Answer: Some say that it is severed by thought, not obscured by indeterminate phenomena. For example, walking on the right path but imagining it to be the wrong path, or walking on the wrong path but imagining it to be the right path, or imagining a man to be a woman, or a woman to be a man; such imaginings are 'false wisdom' (mithya-jnana). Others say that this wisdom also has obscured indeterminate phenomena, that is, those associated with pride. For example, that Brahma (Brahma, the creator god in Hinduism) says, 'I am Mahabrahma (Mahabrahma, the great Brahma), the most honored among all Brahmas, I am capable of creation.' This is 'false wisdom' (mithya-jnana). Why? Because there is no mind abiding in the truth of cessation that can make such a statement. One should say as before, that it is severed by thought, not obscured by indeterminate phenomena. Question: If that is so, it contradicts the 'Skandha of Wisdom' (Prajna-skandha) which says, 'What is 'false wisdom' (mithya-jnana)? It is defiled wisdom.' Answer: It does not contradict that. Why? Because ignorance is of two kinds, namely, real meaning and nominal designation. Real meaning is associated with the 'anusaya' (latent tendency) of ignorance, which all Arhats (Arhat, enlightened saints who have attained Nirvana) have completely severed. Nominal designation is like seeing a stump and thinking it is a person. Arhats (Arhat, enlightened saints who have attained Nirvana) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas) also have this, only the Tathagata (Tathagata, one of the titles of the Buddha), the perfectly enlightened one, has completely eradicated both.

There are four inversions (viparyasa), namely, permanence, pleasure, purity, and self. Because they are covered by similar phenomena, they do not know impermanence. Because they are covered by pleasant and dignified behavior, they do not know suffering. Because they are covered by skin, they do not know impurity. Because they are covered by actions, they do not know no-self. Question: What is the nature of these four inversions (viparyasa)? Answer: It is the nature of wisdom. Question: If it is wisdom, then among these five views, how many are inverted and how many are not inverted? Answer: Two and a half views are inverted, and two and a half views are not inverted. The two and a half views that are inverted are the view of self

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見見取。及邊見所攝常見。二見半非倒者。邪見戒取。及邊見所攝斷見。問曰。以何等故。二見半是倒。二見半非耶。答曰。以三事故名倒。一轉行。二增益。三性倒。邪見斷見。雖轉行性倒。而非增益。所以者何。是壞物性故。戒取雖轉行。雖增益性。非是倒。所以者何。有少相似法故。亦說有色界道。能離欲界欲。有無色界道。能離色界欲。此是倒自體。是我是物是相是分是性。已說自體所以。今當說以何等故名為倒。答曰。倒有所增故名倒。此四倒。唯見苦斷。所以者何。緣苦生故。還見苦斷。複次此倒緣果生。還以見果慧斷。複次身見見苦所斷性是倒。若身見斷亦斷。複次苦粗。若於粗苦。有錯謬者。賢聖所呵。如人晝日錯謬。人之所呵。三諦微細。若於微細有錯謬者。不深呵責。如於夜中有脫失者。則世人不深呵責。複次行者已見苦。永無倒心。若當行者見苦已不見集者。無有是處。為分別故。設見苦已。更不見余諦。若問彼言。此陰為是常。為是無常。彼定。答言。是無常乃至無一剎那停住者。若問為是苦為是樂。彼定答言。是苦猶熱鐵丸。若問為凈為不凈。彼定答言。是不凈猶如糞聚。若問為有我無我耶。彼定答言無我。以無作者。無彼作者。無受者故。如草木糞掃等。◎

阿毗曇毗婆沙論卷第

【現代漢語翻譯】 現代漢語譯本 見取（認為錯誤的見解是正確的）以及邊見（執著於事物極端方面的見解）所包含的常見（認為事物是永恒不變的見解）。這兩種半見解不是顛倒的。邪見（否定因果的見解）和戒取（執著于錯誤的戒律和修行方法），以及邊見所包含的斷見（認為生命死後一切都消失的見解）。 問：為什麼這兩種半見解是顛倒的，而另兩種半見解不是呢？ 答：因為有三種原因被稱為顛倒：一是轉行（錯誤的修行），二是增益（增加錯誤的觀念），三是性倒（本質上的顛倒）。邪見和斷見雖然是轉行和性倒，但不是增益，因為它們破壞事物的本性。戒取雖然是轉行和增益，但本質上不是顛倒的，因為它有少許相似於正法的成分。經典中也說有道（某種修行方法），可以脫離欲界的慾望，有無道（另一種修行方法），可以脫離**界的慾望。這些是顛倒的自體，認為『我是真實的』，『事物是真實的』，『相是真實的』，『分是真實的』，『性是真實的』。已經解釋了自體的原因，現在解釋為什麼被稱為顛倒。答：因為顛倒有所增加，所以稱為顛倒。這四種顛倒，只有在見到苦諦時才能斷除。為什麼呢？因為它們是緣于苦而產生的，所以要通過見到苦諦來斷除。其次，這些顛倒是緣于果報而產生的，所以要通過見到果報的智慧來斷除。再次，身見（認為身體是真實的）是見苦所斷的，本質上是顛倒的。如果身見斷除了，那麼顛倒也就斷除了。再次，苦是粗顯的，如果對於粗顯的苦有錯謬，會被賢聖所呵責，就像人在白天犯錯一樣，會被人呵責。三諦（苦集滅道）是微細的，如果對於微細的真理有錯謬，不會被嚴厲呵責，就像在夜晚中有疏忽一樣，世人不會嚴厲呵責。 再次，修行者已經見到苦諦，就永遠不會有顛倒之心。如果修行者見到苦諦后，沒有見到集諦（苦的根源），這是不可能的。爲了分別，假設見到苦諦后，沒有見到其餘的諦。如果問他：『這個陰（五蘊，構成個體的要素）是常還是無常？』他一定會回答：『是無常，乃至沒有一剎那的停住。』如果問：『是苦還是樂？』他一定會回答：『是苦，猶如熾熱的鐵丸。』如果問：『是凈還是不凈？』他一定會回答：『是不凈，猶如糞堆。』如果問：『有我還是無我？』他一定會回答：『無我，因為沒有作者，沒有彼作者，沒有受者。』就像草木糞掃等一樣。 《阿毗曇毗婆沙論》卷第

【English Translation】 English version 'Seeing-attachment' (ditthi-upadana, clinging to wrong views) and the 'eternalism' (sassata-ditthi, the view that things are permanent) embraced by 'extremist views' (anta-grahika-ditthi, views that cling to extremes). These two and a half views are not inverted. 'Wrong view' (miccha-ditthi, incorrect understanding), 'precept-attachment' (silabbata-paramasa, clinging to rituals and vows), and 'nihilism' (uccheda-ditthi, the view that life ends at death) embraced by 'extremist views'. Question: Why are these two and a half views inverted, while the other two and a half are not? Answer: Because they are called inverted for three reasons: first, 'wrong practice' (miccha-patipatti, incorrect conduct); second, 'augmentation' (atirikta, increasing wrong notions); and third, 'essential inversion' (prakriti-viparyasa, inversion of nature). 'Wrong view' and 'nihilism', although they are 'wrong practice' and 'essential inversion', are not 'augmentation' because they destroy the nature of things. 'Precept-attachment', although it is 'wrong practice' and 'augmentation', is not essentially inverted because it has some similarity to the true Dharma. It is also said that there is a path (a certain practice) that can liberate from the desires of the desire realm (kama-dhatu), and there is a non-path (another practice) that can liberate from the desires of the **realm. These are the inverted self, thinking 'I am real', 'things are real', 'form is real', 'division is real', 'nature is real'. The reason for the self has already been explained; now I will explain why it is called inverted. Answer: Because inversion increases, it is called inversion. These four inversions can only be eliminated when seeing the 'truth of suffering' (dukkha-satya). Why? Because they arise from suffering, they must be eliminated by seeing the truth of suffering. Secondly, these inversions arise from 'karmic results' (vipaka), so they must be eliminated by the wisdom of seeing karmic results. Furthermore, 'self-view' (satkaya-ditthi, the view of a permanent self) is to be eliminated by seeing the truth of suffering, and its nature is inverted. If self-view is eliminated, then inversion is also eliminated. Furthermore, suffering is coarse. If there is error regarding coarse suffering, it will be criticized by the wise and noble, just as a person who makes a mistake in broad daylight will be criticized. The three truths (suffering, origin, cessation) are subtle. If there is error regarding subtle truths, there will be no severe criticism, just as if there is negligence in the night, the world will not severely criticize it. Furthermore, a practitioner who has seen the truth of suffering will never have an inverted mind. If a practitioner sees the truth of suffering but does not see the 'truth of the origin' (samudaya-satya, the cause of suffering), this is impossible. For the sake of distinction, suppose that after seeing the truth of suffering, one does not see the remaining truths. If asked, 'Is this 'skandha' (aggregate, the elements that constitute an individual) permanent or impermanent?' He will definitely answer, 'It is impermanent, even without a moment's pause.' If asked, 'Is it suffering or pleasure?' He will definitely answer, 'It is suffering, like a hot iron ball.' If asked, 'Is it pure or impure?' He will definitely answer, 'It is impure, like a pile of dung.' If asked, 'Is there a self or no-self?' He will definitely answer, 'No-self, because there is no maker, no other maker, and no receiver.' Like grass, trees, and sweepings, etc. Abhidhamma-vibhasa-sastra, Volume No.

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四 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

◎雜犍度智品第二

頗有一智知一切法耶。如此章及解章義。是中應廣說。優波提舍。問曰。何以作此論。答曰。為止他義故。如摩訶僧祇部作如是說。自體能知自體。如燈是照性。能自照亦能照他。彼智亦爾。是智性。能自知亦能知他。曇摩掘部。作是說。智慧知相應法。彌沙塞部。作是說。智慧知共有法。彼作是說。智有二種。一時共生。一與心相應。一不與心相應。心相應智。知心不相應法。心不相應智。知心相應法。犢子部。作是說。人能知非智。為止如是諸異義故。而作此論。頗有一智知一切法耶。答曰。無也。若復有此智生一切諸法無我。此智何所不知耶。答曰。不知自體。是為便止摩訶僧祇意。不知相應。便止曇摩掘部意。不知共有。便止彌沙塞部意。以智知不以人知。便止犢子部意。此中作問作答。作難作通。如說頗有一智知一切法耶。此則是問。答曰。無也。此則是答。若復有此智生一切諸法無我。此智何所不知。此則是難。答曰。不知自體不知相應不知共有。此則是通。問曰。誰作此問。誰作此答。或有說者

【現代漢語翻譯】 現代漢語譯本 第四卷 大正藏第28冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五

迦旃延子（Kātyāyanīputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

◎雜犍度智品第二

是否有一種智慧能夠知曉一切法（dharma）呢？如此章節以及解釋章節的意義，在此之中應當廣泛地說明優波提舍（Upadeśa，論議）。 問：為何要作此論？ 答：爲了止息其他的觀點。例如，摩訶僧祇部（Mahāsāṃghika）這樣說：自體能夠知曉自體，如同燈具有照亮的性質，能夠自己照亮，也能夠照亮其他事物。他們的智慧也是如此，是智慧的性質，能夠自己知曉，也能夠知曉其他事物。 曇摩掘部（Dharmaguptaka）這樣說：智慧能夠知曉相應的法。 彌沙塞部（Mahīśāsaka）這樣說：智慧能夠知曉共有的法。他們這樣說：智慧有兩種，一種是同時共生，一種是與心相應；一種是不與心相應。與心相應的智慧，知曉不與心相應的法；不與心相應的智慧，知曉與心相應的法。 犢子部（Vātsīputrīya）這樣說：人能夠知曉非智慧的事物。 爲了止息如此種種不同的觀點，所以才作此論：是否有一種智慧能夠知曉一切法呢？ 答：沒有。 如果有一種智慧生起，能夠知曉一切諸法無我（anātman），那麼這種智慧有什麼不知曉的呢？ 答：不知曉自體。這是爲了止息摩訶僧祇部的觀點；不知曉相應，是爲了止息曇摩掘部的觀點；不知曉共有，是爲了止息彌沙塞部的觀點；以智慧知曉，而不是以人知曉，是爲了止息犢子部的觀點。 此中作出提問，作出回答，作出詰難，作出疏通。例如說：是否有一種智慧能夠知曉一切法呢？這便是提問。回答說：沒有。這便是回答。如果有一種智慧生起，能夠知曉一切諸法無我，那麼這種智慧有什麼不知曉的呢？這便是詰難。回答說：不知曉自體，不知曉相應，不知曉共有。這便是疏通。 問：是誰作出此提問？是誰作出此回答？或許有人說：

【English Translation】 English version Volume Four Taisho Tripitaka Volume 28, No. 1546 Abhidharma-vibhāṣā-śāstra

Abhidharma-vibhāṣā-śāstra, Volume 5

Composed by Kātyāyanīputra, Explained by Five Hundred Arhats

Translated by Buddhavarman, a Śrāmaṇa from India during the Northern Liang Dynasty, together with Dao Tai and others

◎ Miscellaneous Skandha of Wisdom, Chapter Two

Is there a single wisdom that knows all dharmas (phenomena)? This chapter and the explanation of its meaning should be extensively discussed in the Upadeśa (treatise). Question: Why is this treatise composed? Answer: To stop other views. For example, the Mahāsāṃghika school says this: the self can know the self, just as a lamp has the nature of illumination, it can illuminate itself and also illuminate others. Their wisdom is also like this, it is the nature of wisdom, it can know itself and also know others. The Dharmaguptaka school says this: wisdom can know corresponding dharmas. The Mahīśāsaka school says this: wisdom can know shared dharmas. They say this: there are two kinds of wisdom, one arises simultaneously, one corresponds with the mind; one does not correspond with the mind. Wisdom that corresponds with the mind knows dharmas that do not correspond with the mind; wisdom that does not correspond with the mind knows dharmas that correspond with the mind. The Vātsīputrīya school says this: a person can know things that are not wisdom. In order to stop such different views, this treatise is composed: Is there a single wisdom that knows all dharmas? Answer: No. If there is a wisdom that arises and knows that all dharmas are without self (anātman), then what does this wisdom not know? Answer: It does not know the self. This is to stop the view of the Mahāsāṃghika school; it does not know correspondence, this is to stop the view of the Dharmaguptaka school; it does not know sharing, this is to stop the view of the Mahīśāsaka school; it knows with wisdom, not with a person, this is to stop the view of the Vātsīputrīya school. Here, questions are asked, answers are given, challenges are made, and explanations are provided. For example, it is said: Is there a single wisdom that knows all dharmas? This is the question. The answer is: No. This is the answer. If there is a wisdom that arises and knows that all dharmas are without self, then what does this wisdom not know? This is the challenge. The answer is: It does not know the self, it does not know correspondence, it does not know sharing. This is the explanation. Question: Who asks this question? Who gives this answer? Perhaps someone says:

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。毗婆阇婆提問。育多婆提答。如毗婆阇婆提問。育多婆提言。頗有一智知一切法耶。育多婆提答無也。毗婆阇婆提復難。若此智生一切法無我。此智何所不知。育多婆提。作如是通。不知自體不知相應不知共有。復有說者。弟子問師答。復有說者。無有問者。無有答者。但作經者。有如是意。若有人問。頗有一智知一切法。我當答無也。彼復作此難。若此智生一切諸法無我此智何所不知我當答言不知自體不知相應不知共有。此中說一智者。是一剎那智。是故說不知自體。乃至廣說。若作是說。此十智中。頗有一智知一切法耶。可作是答有。謂等智是也。如是九八七六五四三亦如是。若作是說。此二智中。頗有一智知一切法也。答曰有。謂等智也。頗即彼等智。能知一切法不。答曰知。若一剎那頃。等智除自體相應共有。能知餘一切法次第二剎那生。能知前剎那等智及相應共有。是故等智二剎那頃。一智慧知一切法。上言一智不知者。言一剎那一智。問曰。以何等故。自體不知自體。答曰。或有說者。諸法除自體。於他有緣生義。自體于自體。無長無損。無害無利。無育養無壞。無增無減無因無緣。無次第。復有說者。若自體知自體者。則與世間現喻相違。猶如指端不能自觸。如眼瞳黑不自見黑。如刀不自割。是故自

【現代漢語翻譯】 現代漢語譯本： 毗婆阇婆提（Vipashyabha, 提問者）問，育多婆提（Yuktavadhi, 回答者）答。如毗婆阇婆提問，育多婆提說：『是否有一種智慧能夠知曉一切法（dharma, 宇宙間的一切事物和現象）？』育多婆提回答：『沒有。』毗婆阇婆提又反駁說：『如果這種智慧生起時，一切法都顯現為無我（anatman, 沒有永恒不變的實體），那麼這種智慧有什麼不知道的呢？』育多婆提這樣解釋：『它不知道自體，不知道相應法，不知道共有法。』 還有一種說法是，弟子問老師答。還有一種說法是，沒有提問者，也沒有回答者，只是經書的作者有這樣的用意：如果有人問，『是否有一種智慧能夠知曉一切法？』我應當回答『沒有』。他們又會這樣反駁：『如果這種智慧生起時，一切諸法都顯現為無我，那麼這種智慧有什麼不知道的？』我應當回答說：『它不知道自體，不知道相應法，不知道共有法。』這裡所說的一種智慧，是指一個剎那（ksana, 極短的時間單位）的智慧，所以說它不知道自體，乃至廣說。 如果這樣說：『這十種智慧中，是否有一種智慧能夠知曉一切法？』可以這樣回答：『有，就是等智（samajñana, 平等智慧）。』像這樣，九、八、七、六、五、四、三智也是如此。如果這樣說：『這兩種智慧中，是否有一種智慧能夠知曉一切法？』回答說：『有，就是等智。』是否就是這種等智，能夠知曉一切法呢？回答說：『知道。』如果在一個剎那間，等智除了自體、相應法、共有法之外，能夠知曉其餘一切法，在下一個剎那生起時，能夠知曉前一個剎那的等智以及相應法、共有法。所以，等智在兩個剎那間，一種智慧能夠知曉一切法。上面說一種智慧不知道，是指一個剎那的智慧。 問：因為什麼緣故，自體不能知曉自體呢？答：或者有人說，諸法除了自體之外，對於其他事物有生起的因緣，自體對於自體，沒有增長沒有損減，沒有損害沒有利益，沒有養育沒有破壞，沒有增加沒有減少，沒有因沒有緣，沒有次第。還有人說，如果自體能夠知曉自體，就與世間的現象相違背，就像指尖不能自己觸控自己，就像眼瞳的黑色不能自己看見黑色，就像刀不能自己割自己，所以自體不能知曉自體。

【English Translation】 English version: Vipashyabha (the questioner) asked, and Yuktavadhi (the answerer) replied. As Vipashyabha asked, Yuktavadhi said, 'Is there a single wisdom that knows all dharmas (all things and phenomena in the universe)?' Yuktavadhi answered, 'No.' Vipashyabha further challenged, 'If this wisdom arises and all dharmas appear as non-self (anatman, without a permanent and unchanging entity), then what does this wisdom not know?' Yuktavadhi explained, 'It does not know its own self, it does not know associated dharmas, and it does not know common dharmas.' There is another saying that the disciple asks the teacher and the teacher answers. There is also a saying that there is no questioner and no answerer, but the author of the scripture has this intention: If someone asks, 'Is there a single wisdom that knows all dharmas?' I should answer 'No.' They would then challenge: 'If this wisdom arises and all dharmas appear as non-self, then what does this wisdom not know?' I should answer, 'It does not know its own self, it does not know associated dharmas, and it does not know common dharmas.' The single wisdom mentioned here refers to the wisdom of a single kshana (an extremely short unit of time), so it is said that it does not know its own self, and so on. If it is said, 'Among these ten wisdoms, is there a single wisdom that knows all dharmas?' It can be answered, 'Yes, it is equal wisdom (samajñana, equal wisdom).' Likewise, the nine, eight, seven, six, five, four, and three wisdoms are also the same. If it is said, 'Among these two wisdoms, is there a single wisdom that knows all dharmas?' The answer is, 'Yes, it is equal wisdom.' Is it this equal wisdom that can know all dharmas? The answer is, 'It knows.' If, in one kshana, equal wisdom, apart from its own self, associated dharmas, and common dharmas, can know all other dharmas, and in the next kshana, it can know the equal wisdom of the previous kshana, as well as associated dharmas and common dharmas. Therefore, in two kshanas, one wisdom can know all dharmas. The above statement that one wisdom does not know refers to the wisdom of one kshana. Question: For what reason does the self not know itself? Answer: Or some say that dharmas, apart from the self, have causes and conditions for arising in relation to other things. The self, in relation to itself, has no increase, no decrease, no harm, no benefit, no nurturing, no destruction, no addition, no subtraction, no cause, no condition, no sequence. Others say that if the self could know itself, it would contradict worldly phenomena, just as the fingertip cannot touch itself, just as the blackness of the pupil cannot see itself, just as a knife cannot cut itself. Therefore, the self cannot know itself.

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體不知自體。復有說者。若自體知自體者。則無二處法。如世尊說。眼緣色生眼識。乃至意緣法生意識。復有說者。若自體知自體者。則無三等觸。如世尊說。眼緣色生眼識。是三等觸。然有此觸生。是以無有自體能知自體。復有說者。若自體知自體者。則無邪見。若邪見能自知我是邪見。此則正見。不名邪見。復有說者。若自體知自體者。此智畢竟效能自知。不能知他。然能知他。是故不知自體。復有說者。若自體知自體者。則無取所取。如取所取。智所知亦如是。復有說者。若自體知自體者云何知耶。為知自體是自體。為知他體亦如知自體耶。為知他體是他體。為知自體亦如知他體耶。若知自體是自體。若知他體是他體。是則為正。若知自體如知他體。是則為邪。若此智生。能知自體。亦知他體者。一智則有二作相。有二作相則有二智。有二智則有眾多自體。問曰。若自體不知自體者。摩訶僧祇喻云何通。答曰。此喻不必須通。所以者何。此喻非修多羅毗尼阿毗曇中說。不可以世俗現喻難賢聖法。賢聖所作法異世俗所作法異若必欲通者。當云何通。答曰。應說其喻過。若喻有過。所喻法亦有過。云何喻有過。答曰。燈無根無心。非眾生數。彼智亦非根非心。非眾生數耶。複次燈眾微塵所成。彼智亦眾微塵所成耶。

若不爾者。則不相似。複次如燈體性是照。不若是照性。復何所照。若體性非照。應當是闇。則無明性。為破闇故取燈。若燈體性是闇。則有大不相似過。以何等故。不知相應。答曰。同緣一法生故。是諸心心數法。同緣一法生。以同緣一法故。不能展轉相緣。如眾多人仰視虛空。不能展轉自相見面彼亦如是。複次若慧緣自相應受。彼受為自緣為緣他。若自緣者。有上自緣之過。若緣他者則不與慧共同一緣。以何等故。不知共有法。答曰。以逼近故。如以銅籌盛安阇那藥著于眼中。以逼近故。眼不得見。問曰。云何名共有法。答曰。彼迴轉身口業生住無常是也。西方沙門作如是說云何共有法。慧生時所依陰身。是共有法。問曰。如汝所說。慧生時所依身。是共有法。若然者。眼識生則不自見身眾色差別。如眼識余識亦爾。彼作是說。五識生時。能各自緣所依。意識不能。問曰。意能緣一切法。汝先言不能。是則不然。複次若慧生時所依身。是名共有法者。則有大過。何以知之。如苦忍生時。便於自身不得決定。是名于苦得少決定。彼作是言。若苦法忍。不盡決定。苦法智生。盡得決定。如道法忍不盡決定。道法智生盡得決定。彼亦如是者。彼不應作是說。所以者何。于道得決定時異。于苦得決定時異。問曰。其事云何

【現代漢語翻譯】 現代漢語譯本 若不是這樣，那就不相似了。再者，比如燈的體性是照亮，如果不是照亮的性質，那又照亮什麼呢？如果燈的體性不是照亮，應當是黑暗，那麼爲了破除黑暗才取用燈。如果燈的體性是黑暗，那就有了極大的不相似的過失。因為什麼緣故，不能知曉相應呢？回答說：因為共同緣於一個法而生起。這些心和心所法，共同緣於一個法而生起，因為共同緣於一個法，所以不能輾轉互相緣。如同眾多人仰視虛空，不能輾轉互相看見，它們也是這樣。再者，如果智慧緣于自身相應的受，那麼這個受是緣于自身還是緣於他者呢？如果是緣于自身，就有上緣自身的過失。如果是緣於他者，那麼就不與智慧共同緣於一個法。因為什麼緣故，不能知曉共有法呢？回答說：因為逼近的緣故。如同用銅製的探針盛著安阇那藥塗在眼睛上，因為逼近的緣故，眼睛不能看見。問：什麼叫做共有法呢？回答說：那個迴轉、身口業、生、住、無常就是。西方的沙門這樣說：什麼叫做共有法呢？智慧生起時所依的陰身，就是共有法。問：如你所說，智慧生起時所依的身，是共有法。如果是這樣，那麼眼識生起時就不能自己看見身體眾色的差別。如同眼識一樣，其他的識也是這樣。他們這樣說：五識生起時，能夠各自緣于所依，意識不能。問：意能夠緣於一切法，你先前說不能，這就是不對的。再者，如果智慧生起時所依的身，是名為共有法，那麼就有很大的過失。憑什麼知道呢？比如苦忍生起時，對於自身不能得到決定，這叫做對於苦得到少許決定。他們這樣說：如果苦法忍沒有完全決定，苦法智生起，就完全得到決定。如同道法忍沒有完全決定，道法智生起就完全得到決定。如果他們也是這樣，他們就不應該這樣說。為什麼呢？因為在道上得到決定的時候不同，在苦上得到決定的時候不同。問：事情是怎樣的呢？

【English Translation】 English version If it is not so, then it is dissimilar. Furthermore, like the nature of a lamp is to illuminate, if it is not the nature of illumination, then what does it illuminate? If the nature of the lamp is not illumination, it should be darkness, then a lamp is taken to dispel darkness. If the nature of the lamp is darkness, then there is a great fault of dissimilarity. For what reason is it not known to be corresponding? The answer is: Because they arise from the same condition of one dharma. These mental and mental properties arise from the same condition of one dharma. Because they arise from the same condition of one dharma, they cannot mutually condition each other. Just as many people look up at the empty sky and cannot see each other, so it is with them. Furthermore, if wisdom conditions its own corresponding feeling (受, vedanā), is that feeling conditioning itself or conditioning another? If it is conditioning itself, there is the fault of conditioning itself. If it is conditioning another, then it does not share the same condition with wisdom. For what reason is the shared dharma (共有法) not known? The answer is: Because of proximity. Just as applying Anjana medicine (安阇那藥) with a copper probe to the eyes, the eyes cannot see it because of its proximity. Question: What is called a shared dharma? Answer: That turning, bodily and verbal karma, arising, abiding, and impermanence are. A Shramana (沙門) from the West says: What is called a shared dharma? The aggregates (陰, skandha) and body that wisdom relies on when it arises are the shared dharma. Question: As you say, the body that wisdom relies on when it arises is the shared dharma. If that is so, then when eye consciousness arises, it cannot see the differences in the colors of the body itself. Just like eye consciousness, so are the other consciousnesses. They say: When the five consciousnesses arise, they can each condition their own basis, but the mind consciousness (意識, manovijñāna) cannot. Question: The mind can condition all dharmas, but you said earlier that it cannot, which is incorrect. Furthermore, if the body that wisdom relies on when it arises is called a shared dharma, then there is a great fault. How is this known? For example, when the forbearance of suffering (苦忍, kṣānti) arises, one cannot have certainty about oneself, which is called having a little certainty about suffering. They say: If the forbearance of the dharma of suffering (苦法忍, dharma-kṣānti) is not completely certain, when the wisdom of the dharma of suffering (苦法智, dharma-jñāna) arises, it becomes completely certain. Just as the forbearance of the dharma of the path (道法忍, dharma-kṣānti) is not completely certain, when the wisdom of the dharma of the path (道法智, dharma-jñāna) arises, it becomes completely certain. If they are also like that, they should not say that. Why? Because the time of gaining certainty on the path is different from the time of gaining certainty on suffering. Question: What is the matter?

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。答曰。如道諦所斷邪見。總謗一切道。欲令于道少分決定無有是處。為分別故。設使于道少分決定。便能斷謗道邪見。何況盡決定。唯除一剎那相應共有法。如身見或計色是我乃至計識是我。若苦法忍生時。于所依身。不得正決定者。所緣身我見則不應斷。所以者何。以苦忍不見我見所緣身故。如身見於苦諦所斷煩惱為首。若其不斷則余結不斷。余結不斷則無于苦究竟得正決定。若於苦不得究竟正決定。于集滅道亦不得究竟正決定。以是事故苦法忍現在前。于所依身。亦見是苦得正決定。何以知之。如說苦法忍所緣。世第一法亦緣。彼世第一法。緣欲界五陰盡無有餘。頗有一識識一切法。乃至廣說。問曰。以何等故。智后次說識。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。此是經論舊法。如經說。長老摩訶拘郗羅。往長老舍利弗所問言。長老舍利弗。所言智者云何為智。次作是問。所言識者云何為識。乃至廣說。如波伽羅那論中說。云何知法。次問云何識法。如此義等。先說智次說識。如尊者曇摩難提說。若以智以識。有所觀察。此事必定。彼作經者。亦隨順舊法。是以先說智次說識。復有說者。識即智。智即識唯長一字。何者阇那秦言智。毗阇那秦言識。長一字者所謂毗也。為斷如是意欲說差別義

【現代漢語翻譯】 現代漢語譯本：答：就像道諦所斷的邪見，總的來說是誹謗一切正道，想要讓人對正道哪怕產生少許的堅定信念都不可能。爲了進行分辨，假設能對正道哪怕產生少許的堅定信念，就能斷除誹謗正道的邪見，更何況是完全的堅定信念呢？除非是與一剎那相應的共有法。比如身見，或者認為色是我，乃至認為識是我。如果苦法忍生起時，對於所依之身，不能正確地堅定認識，那麼所緣之身我見就不應該斷除。為什麼呢？因為苦忍不能見到我見所緣之身。就像身見是苦諦所斷煩惱的首要，如果它不斷除，那麼其他的結縛就無法斷除。其他的結縛無法斷除，那麼就無法對苦獲得究竟的正確認識。如果對苦不能獲得究竟的正確認識，那麼對集、滅、道也不能獲得究竟的正確認識。因此，苦法忍現在前時，對於所依之身，也能見到是苦，從而獲得正確的堅定認識。根據什麼知道這一點呢？就像所說的，苦法忍所緣的，世第一法也緣。那個世第一法，緣欲界的五陰，全部沒有剩餘。難道有一個識能夠認識一切法嗎？乃至廣說。問：因為什麼緣故，在智之後接著說識？答：或者有人說，那位作者的意願就是如此，乃至廣說。還有人說，這是經論的舊規。如經中所說，長老摩訶拘絺羅去長老舍利弗那裡，問道：長老舍利弗，所說的智是什麼意思？接著問：所說的識是什麼意思？乃至廣說。如《波伽羅那論》中說，如何知法？接著問如何識法？像這樣的意義，先說智再說識。如尊者曇摩難提所說，如果用智用識來觀察，這件事是必定存在的。那位作者，也是隨順舊規，因此先說智再說識。還有人說，識就是智，智就是識，只是多了一個字。什麼是阇那（jnana）？秦言翻譯為智。什麼是毗阇那（vijnana）？秦言翻譯為識。多一個字，就是指『毗』字。爲了斷除這樣的想法，想要說明差別之義。

【English Translation】 English version: Answer: It is like the false views severed by the Truth of the Path, which generally slander all paths, attempting to prevent any degree of firm conviction in the path. For the sake of differentiation, suppose one could have even a slight firm conviction in the path, then one could sever the false views that slander the path, let alone a complete firm conviction. Except for the co-existent dharmas corresponding to a single moment, such as the view of self in the body, or considering form to be 'I', or even considering consciousness to be 'I'. If, when the forbearance of the Dharma of Suffering arises, one cannot correctly and firmly recognize the body on which it relies, then the view of self in the body that is the object of perception should not be severed. Why? Because the forbearance of suffering does not see the body that is the object of the view of self. Just as the view of self in the body is the foremost of the afflictions severed by the Truth of Suffering, if it is not severed, then the other fetters cannot be severed. If the other fetters cannot be severed, then one cannot attain ultimate correct understanding of suffering. If one cannot attain ultimate correct understanding of suffering, then one cannot attain ultimate correct understanding of origination, cessation, and the path. Therefore, when the forbearance of the Dharma of Suffering is present, one can also see that the body on which it relies is suffering, thereby attaining correct and firm understanding. How do we know this? As it is said, what the forbearance of the Dharma of Suffering perceives, the World's Supreme Dharma also perceives. That World's Supreme Dharma perceives the five aggregates of the desire realm, completely without remainder. Is there a consciousness that can cognize all dharmas? And so on, extensively speaking. Question: For what reason is consciousness discussed after wisdom? Answer: Or some say that the intention of the author was such, and so on, extensively speaking. Others say that this is the old custom of the sutras and treatises. As it is said in the sutra, the elder Mahākoṣṭhila went to the elder Śāriputra and asked: 'Elder Śāriputra, what is meant by 'wisdom'?' Then he asked: 'What is meant by 'consciousness'?' And so on, extensively speaking. As it is said in the Prakaraṇa treatise, 'How does one know the Dharma?' Then it is asked, 'How does one cognize the Dharma?' Like these meanings, wisdom is discussed first, then consciousness. As the venerable Dharmānandin said, 'If one observes with wisdom and consciousness, this matter is certain.' That author also followed the old custom, therefore wisdom is discussed first, then consciousness. Others say that consciousness is wisdom, and wisdom is consciousness, only one syllable is longer. What is jñāna (智)? In Qin language (Chinese), it is translated as wisdom. What is vijñāna (識)? In Qin language, it is translated as consciousness. The longer syllable refers to the syllable 'vi'. In order to dispel such thoughts, the intention is to explain the meaning of difference.

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故。先說智次說識。復有說者。以此俱是根本法故。增長法中識為根本。寂滅法中智為根本。復有說者。俱是元首法故。如說道品法中誰為元首。所謂智也。生死法中誰為元首。所謂識也。復有說者。此俱是依法故。如說依智不依識。亦說如行五根識。盡依意識。復有說者。若說智則說數法。所未說者唯是心。是故先說智次說心。復有說者。十二入中。二入能緣。所謂意入法入。若說智即說法入。若說識即說意入。復有說者。此六識各別行境界。如眼識識色。耳識識聲。鼻識識香。舌識識味。身識識觸。意識唯識法。為止如是意欲說意識能緣一切法故。次智說識。復有說者。智慧緣一切法故。次智說識。復有說者。智慧緣總相別相。識唯緣別相。為止彼人意欲說識能緣總相別相故。次智說識。復有說者。智行相似不相似境界。識唯行相似境界。為止彼人意欲說識行相似不相似境界故。次智說識。復有說者。欲止犢子部意故。彼說智是道支。識是有枝。彼依佛經。作如是說。識緣名色故。知是有枝。云何聖道。所謂正見。乃至正定。是故說智是道支。為止如是意欲說智識俱是有枝俱是道支故。次智說識。復有說者。止譬喻者意。譬喻者說。智之與識。是次第生法。不一時生。為止彼人意故。作如是說。若此智生一切法無

【現代漢語翻譯】 現代漢語譯本： 因此，先說智，后說識。又有人說，這是因為兩者都是根本法。在增長法中，識是根本；在寂滅法中，智是根本。又有人說，兩者都是元首法。例如，在道品法中，誰是元首？是智。在生死法中，誰是元首？是識。又有人說，兩者都是依法。例如，經中說要依智不依識，也說五根識的執行完全依賴意識。又有人說，如果說了智，就說了數法，未說的只有心。所以先說智，后說心。又有人說，在十二入中，有兩個入能緣，即意入和法入。如果說了智，就是說法入；如果說了識，就是說意入。又有人說，這六識各自執行于不同的境界，如眼識識別色，耳識識別聲，鼻識識別香，舌識識別味，身識識別觸，意識只識別法。爲了阻止這種說法，想要說明意識能緣一切法，所以先說智，后說識。又有人說，因為智慧緣一切法，所以先說智，后說識。又有人說，智慧緣總相和別相，而識只能緣別相。爲了阻止那種認為識只能緣別相的觀點，想要說明識也能緣總相和別相，所以先說智，后說識。又有人說，智行於相似和不相似的境界，而識只行於相似的境界。爲了阻止那種認為識只行於相似境界的觀點，想要說明識也能行於相似和不相似的境界，所以先說智，后說識。又有人說，這是爲了阻止犢子部（Vatsiputriya）的觀點。他們認為智是道支，識是有枝。他們依據佛經，這樣說：識緣名色，所以是有枝。什麼是聖道？就是正見（samyag-dṛṣṭi），乃至正定（samyak-samādhi）。所以說智是道支。爲了阻止這種觀點，想要說明智和識都是有枝，也都是道支，所以先說智，后說識。又有人說，這是爲了阻止譬喻者的觀點。譬喻者說，智和識是次第生起的法，不是同時生起的。爲了阻止這種觀點，所以這樣說：如果智生起，一切法都...

【English Translation】 English version: Therefore, first 'wisdom' (jñāna), then 'consciousness' (vijñāna) is spoken of. Some say that it is because both are fundamental dharmas. In the dharma of increase, consciousness is fundamental; in the dharma of cessation, wisdom is fundamental. Some say that both are the head dharmas. For example, in the factors of enlightenment (bodhipākṣika-dharmas), who is the head? It is wisdom. In the dharmas of birth and death, who is the head? It is consciousness. Some say that both are dependent dharmas. For example, it is said to rely on wisdom, not on consciousness; it is also said that the functioning of the five sense consciousnesses (pañca vijñāna) entirely depends on mind consciousness (mano-vijñāna). Some say that if wisdom is spoken of, then the counted dharmas are spoken of, and what is not spoken of is only mind. Therefore, first wisdom, then mind is spoken of. Some say that in the twelve entrances (dvādaśa-āyatana), two entrances can cognize, namely mind entrance (mana-āyatana) and dharma entrance (dharma-āyatana). If wisdom is spoken of, then dharma entrance is spoken of; if consciousness is spoken of, then mind entrance is spoken of. Some say that these six consciousnesses (ṣaṭ vijñāna) each operate in different realms, such as eye consciousness (cakṣur-vijñāna) cognizing form (rūpa), ear consciousness (śrotra-vijñāna) cognizing sound (śabda), nose consciousness (ghrāṇa-vijñāna) cognizing smell (gandha), tongue consciousness (jihvā-vijñāna) cognizing taste (rasa), body consciousness (kāya-vijñāna) cognizing touch (sparśa), and mind consciousness only cognizing dharmas. To stop this, wanting to explain that mind consciousness can cognize all dharmas, therefore first wisdom, then consciousness is spoken of. Some say that because wisdom can cognize all dharmas, therefore first wisdom, then consciousness is spoken of. Some say that wisdom can cognize general characteristics (sāmānya-lakṣaṇa) and specific characteristics (viśeṣa-lakṣaṇa), while consciousness can only cognize specific characteristics. To stop the view that consciousness can only cognize specific characteristics, wanting to explain that consciousness can also cognize general and specific characteristics, therefore first wisdom, then consciousness is spoken of. Some say that wisdom operates in similar and dissimilar realms, while consciousness only operates in similar realms. To stop the view that consciousness only operates in similar realms, wanting to explain that consciousness can also operate in similar and dissimilar realms, therefore first wisdom, then consciousness is spoken of. Some say that it is to stop the view of the Vatsiputriya school. They say that wisdom is a factor of the path (mārga-aṅga), and consciousness is a limb of existence (bhava-aṅga). They rely on the Buddha's sutras, saying that consciousness conditions name and form (nāma-rūpa), therefore it is a limb of existence. What is the noble path? It is right view (samyag-dṛṣṭi), up to right concentration (samyak-samādhi). Therefore, it is said that wisdom is a factor of the path. To stop this view, wanting to explain that both wisdom and consciousness are limbs of existence and factors of the path, therefore first wisdom, then consciousness is spoken of. Some say that it is to stop the view of the parable-makers (dṛṣṭāntika). The parable-makers say that wisdom and consciousness are dharmas that arise in sequence, not simultaneously. To stop this view, it is said that if wisdom arises, all dharmas...

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我。此智何所不知。此智必有相應識。便止彼人識智次第生意故。如智慧緣一切法無我。識亦如是余文如上說。頗有一識識一切法。此中亦有問有答。有難有通。應如智文說。如說有緣一切法無我行。問曰。此何處經中說。答曰。如偈說。

若能以智觀　　一切行無我 　能生厭苦心　　是道得清凈

此偈當知說諸行無我。問曰。如說能生厭苦心。此云何能緣一切法。答曰。有說者初半偈說一切法無我行。後半偈說緣苦諦行。復有說者。初半偈是觀行時。後半偈說是見苦時。復有說者。此偈舉說緣苦時無我行。所以者何。無漏法非是可厭法。問曰。若然者云何是緣一切法無我行。答曰。一切有二種。有少分一切。有一切一切。此中說少分一切。非一切一切。余經亦說。一切皆熾然。無漏法不熾然。當知說少分一切。彼亦如是說少分一切。復有說者余經亦說。一切行無常。一切行無我。涅槃寂靜。此經即說一切法無我行。評曰。且置佛經說與不說。如是說者好。應有緣一切無我法行。所以者何。行者在初行地。必有如是觀現在前。是以說之。問曰。如空行亦能緣一切法。此中何以不說。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。應說而不說者。當知此義是有餘之說。復有說者。如空行有所以空

【現代漢語翻譯】 現代漢語譯本： 我：這種智慧有什麼是不知道的呢？這種智慧必定有相應的識。這樣就能阻止那個人識和智次第生起。例如，如果智慧能夠緣取一切法皆無我，那麼識也能如此，其餘的文字如同上面所說。是否有一種識能夠識知一切法呢？對於這個問題，也有問有答，有詰難有通達，應該像智慧的文字那樣解釋。 如經中所說，有緣取一切法無我之行。有人問：『這在什麼經中說的？』回答說：『如偈頌所說： 『若能以智觀，一切行無我，能生厭苦心，是道得清凈。』 應當知道，這首偈頌說的是諸行無我。有人問：『如經中所說，能生厭苦心，這怎麼能緣取一切法呢？』回答說：『有人認為，前半偈說的是一切法無我之行，後半偈說的是緣取苦諦之行。』還有人認為，前半偈說的是觀行的時候，後半偈說的是見到苦的時候。還有人認為，這首偈頌是舉例說明緣取苦時無我之行。為什麼這樣說呢？因為無漏法不是可以厭惡的法。 有人問：『如果這樣，那麼什麼是緣取一切法無我之行呢？』回答說：『一切有兩種，有少分的一切，有一切的一切。這裡說的是少分的一切，不是一切的一切。』其他的經中也說，『一切皆熾然』，而無漏法不熾然，應當知道說的是少分的一切。這裡也是這樣，說的是少分的一切。 還有人認為，其他的經中也說，『一切行無常，一切行無我，涅槃寂靜。』這部經就說了『一切法無我行』。評論說：『姑且不論佛經說了還是沒說，這樣說很好。』應該有緣取一切無我法之行。為什麼這樣說呢？因為修行者在初行地，必定有這樣的觀想出現在眼前，所以才這樣說。 有人問：『如果空行也能緣取一切法，為什麼這裡不說呢？』回答說：『或許有人認為，作經的人是這樣想的，乃至廣說。』還有人認為，應該說而沒有說的，應當知道這種意義是有餘之說。還有人認為，空行有它之所以為空的原因。

【English Translation】 English version: I: What is it that this wisdom does not know? This wisdom must have a corresponding consciousness (識, shì). Thus, it stops that person's consciousness and wisdom from arising in succession. For example, if wisdom can perceive that all dharmas are without self (無我, wú wǒ), then consciousness can also do so, and the rest of the text is as described above. Is there a consciousness that cognizes all dharmas? Regarding this, there are questions and answers, challenges and explanations, which should be explained like the text on wisdom. As it is said in the sutra, there is the practice of perceiving all dharmas as without self. Someone asks: 'Where is this said in the sutras?' The answer is: 'As the verse says: 'If one can observe with wisdom, all actions are without self, one can generate a mind that detests suffering, this is the path to attain purity.' It should be known that this verse speaks of all actions being without self. Someone asks: 'As it is said in the sutra, one can generate a mind that detests suffering, how can this perceive all dharmas?' The answer is: 'Some say that the first half of the verse speaks of the practice of all dharmas being without self, and the second half speaks of the practice of perceiving the truth of suffering (苦諦, kǔ dì).' Others think that the first half of the verse speaks of the time of contemplation, and the second half speaks of the time of seeing suffering. Still others think that this verse is an example of the practice of perceiving the absence of self when experiencing suffering. Why is this so? Because un-outflowed (無漏, wú lòu) dharmas are not objects of aversion. Someone asks: 'If that is the case, then what is the practice of perceiving all dharmas as without self?' The answer is: 'There are two kinds of 'all': a partial 'all' and an absolute 'all'. Here, it refers to a partial 'all', not an absolute 'all'.' Other sutras also say, 'Everything is ablaze,' but un-outflowed dharmas are not ablaze, so it should be known that it refers to a partial 'all'. It is the same here, referring to a partial 'all'. Still others think that other sutras also say, 'All actions are impermanent, all actions are without self, Nirvana (涅槃, Niè pán) is tranquility.' This sutra speaks of the 'practice of all dharmas being without self.' The commentary says: 'Let's put aside whether the Buddha's sutras say it or not, it is good to say it this way.' There should be the practice of perceiving all dharmas as without self. Why is this so? Because practitioners in the initial stage of practice must have such contemplation present before them, so it is said this way. Someone asks: 'If the emptiness practice (空行, kōng xíng) can also perceive all dharmas, why is it not mentioned here?' The answer is: 'Perhaps some think that the author of the sutra intended it that way, and so on.' Others think that what should be said but is not said should be understood as having a surplus meaning. Still others think that the emptiness practice has its reason for being empty.

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。有所以不空。有所以空者。如自中無他。有所以不空者。以自故不空無我行無。如此分別。是以尊者和須蜜作如是說。我不說一切諸法悉空。問曰。以何等故。有漏無我行。能緣一切法。無漏無我行。唯緣于苦。答曰。或有說者。有漏無我行。于觀行中勢用勝。無漏無我行。得正決定時。自分中勝。如初觀行時。行者必觀一切法是無我。是以有漏無我行勢用勝。能緣一切法。無漏無我行。于自分中明瞭故勝。是以不緣一切法。復有說者。無漏無我行。能對治四倒。如四倒所緣。彼無漏無我行亦緣有漏無我行。不能對治四倒。是以能緣一切法。復有說者。無漏觀諦有分齊。有漏觀諦無分齊。復有說者。無漏者。對治煩惱。非一切法是煩惱性。有漏者。不對治煩惱。是以能緣一切法。問曰。如有漏無我行不能盡緣一切法。彼作是念。一切諸法無我。云何非是邪也。答曰。或有說者。彼緣多分。不緣少分。緣多分者。如大海水。少分不緣者。如海水一渧。復有說者。隨其所行。隨其境界。盡緣自體。相應共有。非其所行。非其境界。是以不緣。問曰。緣一切法無我行。體性是何。答曰。慧是體是性。乃至廣說。已說體性。今當說所以名無我行。答曰。此行無我法故。名無我行。

界者。在欲色界無色界中。亦有緣一

【現代漢語翻譯】 現代漢語譯本： 『有所以不空，有所以空者』：因為自身之中沒有其他（自中無他），所以是空的；因為自身的原因（以自故），所以不是空的。『無我行無』，像這樣分別。因此，尊者和須蜜（Vasumitra）這樣說：我不說一切諸法都是空。 問：因為什麼緣故，有漏的無我行（anāsrava anātman-smṛtyupasthāna）能夠緣一切法，而無漏的無我行（sāsrava anātman-smṛtyupasthāna）只能緣于苦？ 答：或者有人說，有漏的無我行在觀行（dhyāna）中勢用更強；無漏的無我行在獲得正決定（samyaktva-niyata）時，在自身的分位中更強。比如在最初觀行時，修行者必須觀一切法都是無我的，因此有漏的無我行勢用更強，能夠緣一切法。無漏的無我行，在自身的分位中明瞭，所以更強，因此不能緣一切法。 又有人說，無漏的無我行能夠對治四倒（viparyāsa），就像四倒所緣的境界，那無漏的無我行也緣。有漏的無我行不能對治四倒，因此能夠緣一切法。 又有人說，無漏的觀諦（satya-darśana）有分齊，有漏的觀諦沒有分齊。 又有人說，無漏的，是對治煩惱的，但不是一切法都是煩惱的性質；有漏的，不對治煩惱，因此能夠緣一切法。 問：如果說有漏的無我行不能完全緣一切法，那麼他作這樣的念頭『一切諸法無我』，怎麼說不是邪見呢？ 答：或者有人說，他緣的是大部分，不緣的是少部分。緣大部分，就像大海的水；少部分不緣，就像海水中的一滴。 又有人說，隨其所行，隨其境界，完全緣自體，相應共有；不是他所行，不是他境界，因此不緣。 問：緣一切法無我行的體性是什麼？ 答：慧（prajñā）是它的體性。乃至廣說。已經說了體性，現在應當說為什麼叫做無我行。 答：因為此行是無我法，所以叫做無我行。 界（dhātu）的方面，在欲界（kāma-dhātu）和無色界（arūpa-dhātu）中，也有緣一

【English Translation】 English version: 'There is a reason for not being empty, and there is a reason for being empty': Because there is nothing else within itself (svato na paraḥ), it is empty; because of itself (svato hetu), it is not empty. 'No-self practice is absent,' thus distinguishing. Therefore, Venerable Vasumitra said: I do not say that all dharmas are empty. Question: For what reason can the defiled mindfulness of no-self (sāsrava anātman-smṛtyupasthāna) cognize all dharmas, while the undefiled mindfulness of no-self (anāsrava anātman-smṛtyupasthāna) can only cognize suffering (duḥkha)? Answer: Some say that the defiled mindfulness of no-self is more powerful in contemplation (dhyāna); the undefiled mindfulness of no-self is more powerful in its own sphere when attaining right determination (samyaktva-niyata). For example, in the initial contemplation, the practitioner must contemplate that all dharmas are no-self; therefore, the defiled mindfulness of no-self is more powerful and can cognize all dharmas. The undefiled mindfulness of no-self is clearer in its own sphere, so it is more powerful, and therefore cannot cognize all dharmas. Others say that the undefiled mindfulness of no-self can counteract the four inversions (viparyāsa); just as the objects cognized by the four inversions, the undefiled mindfulness of no-self also cognizes. The defiled mindfulness of no-self cannot counteract the four inversions, so it can cognize all dharmas. Others say that the undefiled contemplation of truth (satya-darśana) has limitations, while the defiled contemplation of truth has no limitations. Others say that the undefiled is for counteracting afflictions (kleśa), but not all dharmas are of the nature of afflictions; the defiled does not counteract afflictions, so it can cognize all dharmas. Question: If the defiled mindfulness of no-self cannot fully cognize all dharmas, then how can his thought 'all dharmas are no-self' not be a wrong view? Answer: Some say that it cognizes the majority and does not cognize the minority. Cognizing the majority is like the water of the great ocean; not cognizing the minority is like a drop of water in the ocean. Others say that according to its practice and its realm, it fully cognizes its own nature, corresponding and shared; it is not its practice, not its realm, so it does not cognize. Question: What is the nature of the mindfulness of no-self that cognizes all dharmas? Answer: Wisdom (prajñā) is its nature. And so on, extensively speaking. Having spoken of the nature, now we should speak of why it is called mindfulness of no-self. Answer: Because this practice is the dharma of no-self, it is called mindfulness of no-self. Regarding the realm (dhātu), in the desire realm (kāma-dhātu) and the formless realm (arūpa-dhātu), there is also cognizing one

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切法無我行。而不能普緣一切法。地者。在七地。謂欲界未至禪中間。根本四禪空處亦有。而不能緣一切法。問曰。為能緣幾所法。答曰。緣四無色陰。諸彼因。諸彼滅。諸彼比智分。諸比智分非數緣滅。諸無色非數緣滅及虛空。虛空與眾生。若言是一。若言是異。彼空處無我行盡能緣。識處亦有無我行。而不能緣一切法。問曰。能緣幾所法。答曰。緣三無色陰。諸彼因。諸彼滅。諸彼比智分。諸比智分非數緣滅。三無色非數緣滅。除一切虛空。彼識處無我行盡能緣。不用處。緣二地。非想非非想處緣一地。余如上說。復有說者。空處無我行能緣。如上所說法。復緣五地。非數緣滅四無色第四禪如是識處緣四地。不用處緣三地。非想非非想處緣二地非數緣滅。評曰。不應作如是說。如前說者好。所依身者。依欲色界身初生依欲界身後依色界。所以者何。初生依欲界身。命終生色界。依色界身。重起現在前。行者唯行無我行。緣者。緣一切法。念處者壞緣法念處。智者等智。三昧相應者不與三昧相應。根相應者。三根相應。謂喜樂舍。第三禪與樂根相應。初禪二禪喜根相應。未至中間禪。及第四禪。舍根相應。欲界二根相應。謂喜舍。問曰。如善憂根相應能緣一切法。此中何以不說與相應。答曰。體性相違。無我行體性

欣尚。憂根體性愁悴。是以不與相應。世者。當言在過去未來現在。緣世者緣過去未來現在及非世法。善不善無記者當言善。緣善不善無記者。當言三種緣。欲色無色界系者。當言欲色界系亦無色界系。緣欲色無色界系法者。當言緣欲色無色系法亦緣非系法。是學無學非學非無學者。當言非學非無學。緣學無學非學非無學者。當言三種緣。見諦斷修道斷不斷者。當言修道斷。緣見道斷法修道斷法不斷法者。當言三種緣。緣名緣義者。當言二俱緣。緣己身緣他身者。當言緣己身他身亦緣非己非他。聞慧思慧修慧者。當言是三種慧。欲界是聞慧思慧。色界是聞修慧。無色界是修慧。方便得生得者。當言是方便得是生得。如色界聞慧。可言是方便亦可言是生得。云何言方便得。答曰如於此間修總相別相生彼則得。若不修習。雖生彼不得云何亦可言生得。答曰。此雖修習。不生彼間。不名生得。欲界命終生二禪中。二禪命終生初禪中。彼為得不。答曰。或有說者。不得。所以者何。以遠故。若即二禪得修習。生初禪中。則得。初禪命終。生二禪中。初禪地法盡舍。二禪命終。還生二禪。彼為得不。答曰。得欲界命終。生無色界中。無色界命終。還生無色界中。彼為得不。答曰。或有說者。不得以遠故。復有說者。若即無色修習

。還生無色界則得。問曰。為是聖人能生此法。為凡夫人能生此法。答曰。聖人亦能凡夫亦能。凡夫有二種。有內道凡夫有外道凡夫。何道凡夫能生此法。答曰。內道亦能外道亦能。內道凡夫。亦方便得。亦生處得。外道凡夫。唯生處得。復有說者。外道凡夫。唯生處得。不起現在前。所以者何。以計我故。

問曰。云何起緣一切法。無我行現在前。答曰。生欲界中。起現在前時。緣一切法。生欲界中。起色界者現在前。亦緣一切法。若生初禪。不入定現在前時。亦緣一切法。若入定現在前時。緣初禪乃至非想非非想處。生初禪起二禪三禪四禪者現在前。亦緣初禪乃至非想非非想處。若生二禪不入定現在前時。能緣一切法。若入定現在前時。緣二禪乃至非想非非想處。若生二禪起三禪四禪者現在前亦緣二禪乃至非想非非想處。生三禪四禪亦如是。無色中緣一切法無我行。若生欲界。若生色界。若生無色界現在前。緣一切法。如上說。問曰。欲界者緣法多。色界者緣法多。答曰。色界者若不入定。所緣與欲界等。若入定欲界者多非。色界者。所以者何。不自緣定共色故。應作是說。不入定時。無有不緣一切色身念處。無有緣一切受受念處。無有緣一切心心念處。無有緣一切法法念處。

問曰。一切法無我行

【現代漢語翻譯】 現代漢語譯本：還有生於無色界（Arūpadhātu）的人也能證得。問：是聖人能生起這種法，還是凡夫也能生起這種法？答：聖人能，凡夫也能。凡夫有兩種，有內道凡夫，有外道凡夫。哪種凡夫能生起這種法？答：內道凡夫能，外道凡夫也能。內道凡夫，可以通過方便法門獲得，也可以通過生處獲得。外道凡夫，只能通過生處獲得。還有一種說法是，外道凡夫，只能通過生處獲得，但不能在當下生起。為什麼呢？因為他們執著于『我』的觀念。 問：如何生起緣於一切法的無我行，使其在當下顯現？答：如果生於欲界（Kāmadhātu）中，在當下顯現時，就能緣於一切法。如果生於欲界，生起色界（Rūpadhātu）的禪定，在當下顯現時，也能緣於一切法。如果生於初禪，未入定時，在當下顯現時，也能緣於一切法。如果入定時，則緣于初禪乃至非想非非想處（Naivasaṃjñānāsaṃjñāyatana）。如果生於初禪，生起二禪、三禪、四禪，在當下顯現時，也緣于初禪乃至非想非非想處。如果生於二禪，未入定時，能緣於一切法。如果入定時，則緣於二禪乃至非想非非想處。如果生於二禪，生起三禪、四禪，在當下顯現時，也緣於二禪乃至非想非非想處。生於三禪、四禪也是如此。在無色界中，緣於一切法的無我行。如果生於欲界，如果生於色界，如果生於無色界，在當下顯現時，緣於一切法，如上所述。問：欲界所緣的法多，還是色界所緣的法多？答：色界如果不入定，所緣與欲界相等。如果入定，欲界所緣的法比色界多。為什麼呢？因為色界不能自己緣定，而是與色法共同緣。應該這樣說，不入定時，沒有不緣一切色身念處（Kāyasmṛtyupasthāna）的，沒有緣一切受受念處（Vedanāsmṛtyupasthāna）的，沒有緣一切心心念處（Cittasmṛtyupasthāna）的，沒有緣一切法法念處（Dharmasmṛtyupasthāna）的。 問：一切法無我行...

【English Translation】 English version: Furthermore, those born in the Arūpadhātu (formless realm) can also attain it. Question: Is it a sage who can generate this Dharma, or can ordinary beings also generate this Dharma? Answer: Sages can, and ordinary beings can as well. There are two types of ordinary beings: inner-path ordinary beings and outer-path ordinary beings. Which path's ordinary beings can generate this Dharma? Answer: Inner-path beings can, and outer-path beings can as well. Inner-path ordinary beings can attain it through skillful means or through their place of birth. Outer-path ordinary beings can only attain it through their place of birth. Some say that outer-path ordinary beings can only attain it through their place of birth, but it does not arise in the present moment. Why? Because they cling to the concept of 'self'. Question: How does the practice of non-self (anatta) in relation to all dharmas arise and manifest in the present moment? Answer: If one is born in the Kāmadhātu (desire realm), when it arises in the present moment, one can contemplate all dharmas. If one is born in the Kāmadhātu and generates the dhyānas of the Rūpadhātu (form realm), when it arises in the present moment, one can also contemplate all dharmas. If one is born in the first dhyāna and is not in samādhi, when it arises in the present moment, one can also contemplate all dharmas. If one is in samādhi, then one contemplates the first dhyāna up to the Naivasaṃjñānāsaṃjñāyatana (neither perception nor non-perception). If one is born in the first dhyāna and generates the second, third, or fourth dhyāna, when it arises in the present moment, one also contemplates the first dhyāna up to the Naivasaṃjñānāsaṃjñāyatana. If one is born in the second dhyāna and is not in samādhi, one can contemplate all dharmas. If one is in samādhi, then one contemplates the second dhyāna up to the Naivasaṃjñānāsaṃjñāyatana. If one is born in the second dhyāna and generates the third or fourth dhyāna, when it arises in the present moment, one also contemplates the second dhyāna up to the Naivasaṃjñānāsaṃjñāyatana. The same applies to being born in the third and fourth dhyānas. In the Arūpadhātu, one contemplates the non-self nature of all dharmas. Whether born in the Kāmadhātu, the Rūpadhātu, or the Arūpadhātu, when it arises in the present moment, one contemplates all dharmas, as described above. Question: Does the Kāmadhātu contemplate more dharmas, or does the Rūpadhātu contemplate more dharmas? Answer: If the Rūpadhātu is not in samādhi, what is contemplated is equal to the Kāmadhātu. If in samādhi, the Kāmadhātu contemplates more than the Rūpadhātu. Why? Because the Rūpadhātu cannot contemplate samādhi itself, but contemplates together with form. It should be said that when not in samādhi, there is no failure to contemplate all aspects of the Kāyasmṛtyupasthāna (mindfulness of the body), no failure to contemplate all aspects of the Vedanāsmṛtyupasthāna (mindfulness of feeling), no failure to contemplate all aspects of the Cittasmṛtyupasthāna (mindfulness of mind), and no failure to contemplate all aspects of the Dharmasmṛtyupasthāna (mindfulness of phenomena). Question: The practice of non-self in relation to all dharmas...

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。為是欣尚行。為是厭離行。若是欣尚行者。云何緣苦集。若是厭離行者。云何緣可欣尚法。答曰。應作是說。是欣尚非厭離行。問曰。若是欣尚行者。云何能緣苦集。答曰。雖緣苦集。故是欣尚行。所以者何。設使彼多緣有漏法。少緣無漏法。而於無漏法故是欣尚行。如銅錢𧂐上置一金錢。銅錢雖多。得一金錢。猶生欣尚。彼亦如是。問曰。此行為斷結不耶。答曰。不斷。問曰。若不斷結。何用起現在前。答曰。欲令心猛利故。心若猛利。能入聖道。

問曰。空行無我行。有何差別。答曰。對治我是無我行。對治我所是空行。複次對治五我見是無我行。對治十五我所見。是空行。複次對治己見。是無我行。對治己所見。是空行。我愛我所愛亦如是。複次陰非是我。是無我行。我不入陰中。是空行。複次見眼無我生悅適。是無我行。見我不入眼中生悅適。是空行。乃至意入亦如是。複次性空義。是無我行。行空義是空行。

頗有二心展轉相因耶。問曰。何以作此論。答曰。為止外道意故。外道作如是說。後心是前心因。所以者何。如水流時。后水能逼前水駛流。如是法生。未來世法逼駛現在。現在逼駛過去。如是未來法是現在因。現在法是過去因。為斷如是意故。明後心非前心因。若當后是前因者。則違

【現代漢語翻譯】 現代漢語譯本：因為是欣求嚮往而修行，還是因為是厭惡舍離而修行？如果是欣求嚮往而修行，為何還要緣于苦和集（苦諦和集諦，佛教四聖諦之二）？如果是厭惡舍離而修行，為何還要緣于可欣求嚮往的法？回答說：應當這樣說，是欣求嚮往而非厭惡舍離的修行。問道：如果是欣求嚮往而修行，為何能夠緣于苦和集？回答說：雖然緣于苦和集，仍然是欣求嚮往的修行。為什麼呢？假設他多數時候緣于有漏法（指有煩惱的世間法），少數時候緣于無漏法（指沒有煩惱的出世間法），但因為無漏法的緣故，他就是欣求嚮往的修行。如同銅錢堆上放一枚金錢，銅錢雖然多，但得到一枚金錢，仍然會感到欣求嚮往。他也是這樣。問道：這種修行能夠斷除煩惱嗎？回答說：不能斷除。問道：如果不能斷除煩惱，為何還要發起並使其現在顯現？回答說：爲了使心變得猛利。心如果猛利，就能進入聖道。 空行（sunyata-vihāra，體悟空性的修行）和無我行（anatta-vihāra，體悟無我的修行）有什麼差別？回答說：對治『我』的，是無我行；對治『我所』的，是空行。進一步說，對治五種我見（五蘊和合而成的錯誤觀念）的是無我行；對治十五種我所見（認為事物屬於我的錯誤觀念）的是空行。進一步說，對治執著于自己的見解，是無我行；對治執著于屬於自己的見解，是空行。我愛和我所愛也是這樣。進一步說，五蘊（色、受、想、行、識）不是我，這是無我行；我不存在於五蘊之中，這是空行。進一步說，看到眼睛無我而生起喜悅和適意，這是無我行；看到我不存在於眼中而生起喜悅和適意，這是空行。乃至意（manas，意識）也是這樣。進一步說，體悟事物本性是空性的意義，這是無我行；體悟事物執行變化是空性的意義，這是空行。 有沒有兩個心識展轉互相作為因的？問道：為什麼要做這樣的討論？回答說：爲了阻止外道的想法。外道這樣說：后一個心識是前一個心識的因。為什麼呢？如同水流的時候，後面的水能夠逼迫前面的水快速流動。像這樣，法生起時，未來世的法逼迫現在世的法快速生起，現在世的法逼迫過去世的法快速生起。這樣，未來法是現在法的因，現在法是過去法的因。爲了斷除這樣的想法，說明后一個心識不是前一個心識的因。如果后一個是前一個的因，那就違背了...

【English Translation】 English version: Is it practicing because of joyful aspiration, or is it practicing because of aversion and detachment? If it is practicing because of joyful aspiration, why then contemplate suffering and its origin (duhkha and samudaya, the first two of the Four Noble Truths)? If it is practicing because of aversion and detachment, why then contemplate things that are joyfully aspired to? The answer is: it should be said that it is practicing with joyful aspiration, not aversion and detachment. The question is: if it is practicing with joyful aspiration, how can one contemplate suffering and its origin? The answer is: although contemplating suffering and its origin, it is still practicing with joyful aspiration. Why? Suppose one mostly contemplates conditioned dharmas (saṃskṛta-dharma, phenomena associated with afflictions) and rarely contemplates unconditioned dharmas (asaṃskṛta-dharma, phenomena free from afflictions), but because of the unconditioned dharmas, it is practicing with joyful aspiration. It is like placing a gold coin on top of a pile of copper coins. Although there are many copper coins, obtaining one gold coin still gives rise to joyful aspiration. It is the same in this case. The question is: does this practice sever the fetters (saṃyojana, bonds that tie beings to samsara)? The answer is: it does not sever them. The question is: if it does not sever the fetters, why initiate it and bring it into the present moment? The answer is: in order to make the mind sharp and keen. If the mind is sharp and keen, it can enter the Noble Path. What is the difference between emptiness practice (sunyata-vihāra) and no-self practice (anatta-vihāra)? The answer is: counteracting 'self' is no-self practice; counteracting 'what belongs to self' is emptiness practice. Furthermore, counteracting the five views of self (the mistaken belief in a self arising from the five aggregates) is no-self practice; counteracting the fifteen views of what belongs to self (the mistaken belief that things belong to oneself) is emptiness practice. Furthermore, counteracting attachment to one's own views is no-self practice; counteracting attachment to what belongs to one's own views is emptiness practice. Love of self and love of what belongs to self are also like this. Furthermore, the five aggregates (skandha, form, feeling, perception, mental formations, and consciousness) are not self, this is no-self practice; I do not exist within the five aggregates, this is emptiness practice. Furthermore, seeing no-self in the eye and generating joy and pleasure is no-self practice; seeing that I do not exist in the eye and generating joy and pleasure is emptiness practice. And so it is with the mind (manas, consciousness). Furthermore, understanding the meaning of the inherent emptiness of things is no-self practice; understanding the meaning of the emptiness of the functioning and changing of things is emptiness practice. Are there two minds that reciprocally act as causes for each other? The question is: why is this discussion being made? The answer is: to stop the ideas of external paths. External paths say this: the later mind is the cause of the earlier mind. Why? Like when water flows, the later water can force the earlier water to flow quickly. Like this, when dharmas arise, the dharmas of the future force the dharmas of the present to arise quickly, and the dharmas of the present force the dharmas of the past to arise quickly. Like this, the future dharma is the cause of the present dharma, and the present dharma is the cause of the past dharma. In order to cut off such ideas, it is explained that the later mind is not the cause of the earlier mind. If the later one were the cause of the earlier one, then it would contradict...

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內外因緣生法。如世尊說。無明緣行。乃至生緣老死。若后是前因。應當行緣無明。乃至老死緣生。如說眼緣色生眼識。若后為前因。應當緣眼識生色。如父母是兒因。若然者應兒是父母因。違如是等內緣生法。云何與外緣生法相違。如種子為牙因。乃至花為果因。若然者應牙為種子因。乃至果為花因。若后為前因。復有大過。何以故。不作業而受果。已作業而無果故。云何不作業而受果。答曰。如先受善不善果。然後作善不善業。先受律儀不律儀戒果。然後受律儀戒。先受阿毗地獄果。然後作五逆業。先受轉輪聖王果。然後修轉輪聖王業。先得阿耨多羅三藐三菩提。然後行諸波羅蜜。若爾不作業而受果。已作業應無果。作業而無果。則無解脫出要之道。若后是前因。則有如是大過。複次所以作此論者。如摩訶僧祇部說二心俱生。為止如是意故作此論。複次或有說者。言因緣無體性。今欲分明因緣體性故作此論。頗有二心展轉相因耶。答曰。無耶。所以者何。無有一人前後二心俱生。復有說者。言前者諸過去心無二俱生者。言後者諸未來心無二俱生者。是故答言。一人前後二心不俱生。復有說者。言前者除過去世。言後者除未來世。不俱者欲明現在一剎那無二心俱生。若作是說。無有一人前後二心俱生。此則止二心俱

【現代漢語翻譯】 現代漢語譯本 內外因緣生法。正如世尊所說：『無明緣行，乃至生緣老死。』如果後者是前者的原因，那麼應該是『行緣無明，乃至老死緣生。』正如所說『眼緣色生眼識』，如果後者是前者的原因，那麼應該是『緣眼識生色』。如同父母是子女的原因，如果這樣，就應該子女是父母的原因。這違背了像這樣的內緣生法。 那麼，這如何與外緣生法相違背呢？比如種子是牙的原因，乃至花是果的原因。如果這樣，就應該是牙是種子的原因，乃至果是花的原因。如果後者是前者的原因，還會產生更大的過失。為什麼呢？因為會出現不作業而受果，已作業而無果的情況。 什麼是不作業而受果呢？回答說：比如先承受善或不善的果報，然後才造作善或不善的業；先承受律儀或不律儀戒的果報，然後才受持律儀戒；先承受阿鼻地獄的果報，然後才造作五逆業；先承受轉輪聖王的果報，然後才修習轉輪聖王的業；先證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），然後才行持諸波羅蜜（Paramita，到彼岸）。如果這樣，就成了不作業而受果，已作業應該沒有果報。作業而沒有果報，那就沒有解脫出離的道路了。如果後者是前者的原因，就會有這樣大的過失。 再者，之所以要作此論，是因為如摩訶僧祇部（Mahasanghika，大眾部）所說二心俱生。爲了阻止這樣的觀點，所以才作此論。還有人說，因緣沒有體性。現在想要分明因緣的體性，所以才作此論。難道有二心輾轉相因的情況嗎？回答說：沒有。為什麼呢？因為沒有一個人前後二心同時生起。還有人說，前者是指過去的心，沒有二心同時生起；後者是指未來的心，沒有二心同時生起。所以回答說，一個人的前後二心不會同時生起。還有人說，前者排除過去世，後者排除未來世，『不俱』是爲了說明現在一剎那沒有二心同時生起。如果這樣說，『沒有一個人前後二心同時生起』，這就阻止了二心俱生。

【English Translation】 English version The arising of phenomena from internal and external causes and conditions. As the World Honored One said: 'Ignorance conditions volitional actions, and so on, up to birth conditions old age and death.' If the latter is the cause of the former, then it should be 'volitional actions condition ignorance, and so on, up to old age and death condition birth.' As it is said, 'The eye conditions color to give rise to eye consciousness.' If the latter is the cause of the former, then it should be 'eye consciousness conditions color.' Just as parents are the cause of children, if that were the case, then children should be the cause of parents. This contradicts such internal causal arising. How does this contradict external causal arising? For example, a seed is the cause of a sprout, and so on, up to a flower is the cause of a fruit. If that were the case, then a sprout should be the cause of a seed, and so on, up to a fruit should be the cause of a flower. If the latter is the cause of the former, there would be even greater faults. Why? Because one would receive a result without having performed the action, and one would have performed the action without receiving a result. What is receiving a result without having performed the action? The answer is: For example, one first receives the result of good or bad deeds, and then performs good or bad deeds; one first receives the result of the precepts of discipline or indiscipline, and then receives the precepts of discipline; one first receives the result of Avici Hell (Avici, 無間地獄), and then commits the five rebellious acts; one first receives the result of a Wheel-Turning Sage King (Chakravartin, 轉輪聖王), and then cultivates the deeds of a Wheel-Turning Sage King; one first attains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and then practices the various Paramitas (波羅蜜, perfections). If that were the case, then one would receive a result without having performed the action, and having performed the action, one should receive no result. If performing an action yields no result, then there is no path to liberation and escape. If the latter is the cause of the former, there would be such great faults. Furthermore, the reason for making this treatise is that, as the Mahasanghika (摩訶僧祇部, Great Assembly School) says, two minds arise simultaneously. To stop such a view, this treatise is made. Also, some say that causes and conditions have no substance. Now, wanting to clearly distinguish the substance of causes and conditions, this treatise is made. Are there two minds that mutually cause each other? The answer is: No. Why? Because there is no one whose two minds, before and after, arise simultaneously. Some say that the former refers to past minds, and no two arise simultaneously; the latter refers to future minds, and no two arise simultaneously. Therefore, the answer is that one's minds, before and after, do not arise simultaneously. Some say that the former excludes the past, and the latter excludes the future; 'not simultaneously' is to clarify that in the present moment, no two minds arise simultaneously. If it is said that 'no one's minds, before and after, arise simultaneously,' this stops the simultaneous arising of two minds.

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生者意。次作是說。非未來心與前心因。此則止后與前作因者意。復有說者。若作是說。無有一人前後二心俱生。此則止相應共有因義。次作是說。非未來心與前心因。此則止相似因一切遍因報因義。此中依五因作論故。答曰。無若依六因作論者。應答言有。以有所作因故。如二心二受二想二思二觸二作意二解脫二念二定二眼乃至二身二命根二身種類。如是等則無展轉因義。

頗有二心展轉相緣。乃至廣說。問曰。不應先作是論。應先作此論。以何等故。一人前後二心不俱生。然後應次作此問。頗有二心。前後展轉相緣。應作是說。而不說者有何意耶。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。論有二種。一是根本。二是傍生。諸作是問。頗有二心展轉相因。頗有二心展轉相緣。此是根本論。以何等故。一人前後二心不俱生。是傍生論。是以先論根本。次問傍生。復有說者。阿毗曇應以相求不以次第。若前若后。俱無有過。但莫違其相。不應責次第。頗有二心展轉相緣。問曰。何以作此論。答曰。前說無有二心展轉相因。亦謂二心無展轉相緣義。欲斷如是疑故。而作是論。頗有二心展轉相緣耶。復有說者。或有言境界緣無體性。為止彼人如是意欲分明境界緣有實體性故作此論。問曰。頗有二心展

【現代漢語翻譯】 現代漢語譯本：

『生者意』（生者的意圖）。接下來這樣說：『非未來心與前心因』（不是未來的心作為過去的心的原因）。這阻止了後心作為前心之因的觀點。還有一種說法：如果這樣說，『無有一人前後二心俱生』（沒有一個人前後兩個心同時生起）。這阻止了相應共有因的意義。接下來這樣說：『非未來心與前心因』（不是未來的心作為過去的心的原因）。這阻止了相似因、一切遍因、報應因的意義。這裡是依據五種因來作論述的。回答說：『沒有』。如果依據六種因來作論述，應該回答說『有』，因為有所作因的緣故。例如兩個心、兩個受（感受）、兩個想（想法）、兩個思（思考）、兩個觸（接觸）、兩個作意（注意）、兩個解脫、兩個念（憶念）、兩個定（禪定）、兩個眼，乃至兩個身、兩個命根（生命力）、兩個身種類。像這樣等等，就沒有展轉因的意義。

『頗有二心展轉相緣』（是否有兩個心互相作為緣），乃至廣說。問：不應該先作這樣的論述，應該先作『以何等故，一人前後二心不俱生』（因為什麼原因，一個人的前後兩個心不會同時生起）這樣的論述，然後應該接著問『頗有二心，前後展轉相緣』（是否有兩個心，前後互相作為緣）。應該這樣說，而不這樣說，有什麼用意呢？答：或者有人說，作經者（經典的作者）的意圖就是這樣，乃至廣說。還有一種說法：論有兩種，一是根本，二是傍生。諸如『頗有二心展轉相因』（是否有兩個心互相作為因），『頗有二心展轉相緣』（是否有兩個心互相作為緣），這是根本論。『以何等故，一人前後二心不俱生』（因為什麼原因，一個人的前後兩個心不會同時生起），這是傍生論。因此先論述根本，再問傍生。還有一種說法：阿毗曇（論藏）應該以相求，不以次第。無論先後，都沒有過失，只要不違背其相。不應該責求次第。『頗有二心展轉相緣』（是否有兩個心互相作為緣）。問：為什麼要做這樣的論述？答：前面說沒有兩個心互相作為因，也認為兩個心沒有互相作為緣的意義。爲了斷除這樣的疑惑，所以作這樣的論述，『頗有二心展轉相緣耶』（是否有兩個心互相作為緣呢）？還有一種說法：或者有人說境界緣沒有體性，爲了阻止那些人這樣的意圖，分明境界緣有實體性，所以作這樣的論述。問：『頗有二心展』（是否有兩個心展）

【English Translation】 English version:

『The intention of the living being.』 Next, it is said: 『The future mind is not the cause of the past mind.』 This prevents the idea that the later mind is the cause of the former mind. Another explanation is: if it is said, 『No one has two minds arising simultaneously, one after the other.』 This prevents the meaning of the corresponding common cause. Next, it is said: 『The future mind is not the cause of the past mind.』 This prevents the meaning of the similar cause, the all-pervading cause, and the retribution cause. Here, the discussion is based on five causes. The answer is: 『No.』 If the discussion is based on six causes, the answer should be 『Yes,』 because there is the cause of action. For example, two minds, two sensations (vedana), two perceptions (samjna), two thoughts (cetana), two contacts (sparsha), two attentions (manaskara), two liberations, two mindfulnesses (smrti), two concentrations (samadhi), two eyes, and so on, up to two bodies, two life forces (jivitendriya), two types of bodies. In such cases, there is no meaning of reciprocal causation.

『Are there two minds that reciprocally condition each other?』 and so on. Question: It should not be discussed in this way first. It should first be discussed, 『For what reason do two minds of one person not arise simultaneously, one after the other?』 Then, the question should follow, 『Are there two minds that reciprocally condition each other, one after the other?』 It should be said in this way, but if it is not said in this way, what is the intention? Answer: Perhaps some say that the intention of the author of the sutra is like this, and so on. Another explanation is: there are two types of treatises, one is fundamental, and the other is secondary. Questions such as 『Are there two minds that reciprocally cause each other?』 and 『Are there two minds that reciprocally condition each other?』 are fundamental treatises. 『For what reason do two minds of one person not arise simultaneously, one after the other?』 is a secondary treatise. Therefore, the fundamental is discussed first, and then the secondary is asked. Another explanation is: Abhidhamma (the collection of treatises) should be sought by characteristics, not by sequence. Whether it is first or last, there is no fault, as long as it does not violate its characteristics. The sequence should not be demanded. 『Are there two minds that reciprocally condition each other?』 Question: Why is this discussion made? Answer: It was said earlier that there are no two minds that reciprocally cause each other, and it is also thought that two minds have no meaning of reciprocally conditioning each other. In order to eliminate such doubts, this discussion is made, 『Are there two minds that reciprocally condition each other?』 Another explanation is: perhaps some say that the object-condition has no substance. In order to prevent those people from having such an intention, and to clearly show that the object-condition has a real substance, this discussion is made. Question: 『Are there two minds that reci』

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轉相緣耶。答曰。有。問曰。若答言有。此言便足。所以者何。如說若法是彼境界緣。或時不作境界。無有是事。以何等故復作是說。若生無當來心耶。答曰。不應作是說。所以說者。欲饒益弟子令受義時分明了了故。頗有二心展轉相緣耶。答曰。有。若發意思惟無有未來。問曰。其事云何。答曰。邪見生言無未來。次後復生邪見。言無過去邪見。亦言無過去諸法。是名二心展轉相緣邪見。次生身見。身見覆計過去邪見為我。如身見。邊見計斷常亦如是。見取計過去勝第一。戒取計凈能至解脫計是乘疑猶豫計二里。想受計好妙適意。恚計不好妙不適意。慢計自高自舉。無明於彼。愚冥不知。如是等名染污心展轉相緣。善心云何。答曰。如正見計過去。是無常苦空。無我因集有緣。是有是性分。是有因是有緣。如是等名善心邪見展轉相緣。不隱沒無記心云何。答曰。非是巧便。非是不巧便。是名無記心邪見展轉相緣。若發意思惟有未來。其事云何。答曰。如正見生言有未來。次後生正見。言有過去。亦言有過去諸法。是名二心展轉相緣。身見計過去正見為我。乃至不隱沒無記緣過去正見亦如是。若發意思惟無未來道。問曰。何以復作此論。答曰。先說有漏心相緣。今欲說無漏心相緣。問曰。其事云何。答曰。若發意思惟

【現代漢語翻譯】 現代漢語譯本 轉相緣耶？（是否互相為緣？）答曰：有。（回答說：是的。）問曰：若答言有，此言便足。所以者何？（如果回答說有，這句話就足夠了。為什麼呢？）如說若法是彼境界緣，或時不作境界，無有是事。（如經中所說，如果一個法是另一個法境界的緣，有時卻不作為境界，沒有這樣的事情。）以何等故復作是說？若生無當來心耶？（因為什麼緣故又這樣說呢？如果生起沒有未來的心呢？）答曰：不應作是說。（回答說：不應該這樣說。）所以說者，欲饒益弟子令受義時分明了了故。（之所以這樣說，是爲了利益弟子，使他們在領受義理時能夠更加清楚明白。） 頗有二心展轉相緣耶？（是否有兩個心互相為緣呢？）答曰：有。（回答說：有。）若發意思惟無有未來。（如果發起心思，認為沒有未來。）問曰：其事云何？（問道：這是怎麼回事？）答曰：邪見生言無未來，次後復生邪見，言無過去邪見，亦言無過去諸法。（回答說：邪見生起，說沒有未來，之後又生起邪見，說沒有過去的邪見，也說沒有過去的諸法。）是名二心展轉相緣邪見。（這就是所謂的兩個心互相為緣的邪見。）次生身見，身見覆計過去邪見為我。（接著生起身見，身見又把過去的邪見當作我。）如身見，邊見計斷常亦如是。（像身見一樣，邊見執著斷見和常見也是如此。）見取計過去勝第一。（見取執著過去的見解是最殊勝第一的。）戒取計凈能至解脫計是乘疑猶豫計二里。（戒取執著清凈能夠達到解脫，執著這是乘，疑惑猶豫，認為有兩條路。）想受計好妙適意。（想和受執著好的、美妙的、適意的。）恚計不好妙不適意。（嗔恚執著不好的、不美妙的、不適意的。）慢計自高自舉。（慢執著自己高人一等，抬高自己。）無明於彼，愚冥不知。（無明對於這些，愚昧無知。）如是等名染污心展轉相緣。（像這些都叫做染污心互相為緣。） 善心云何？（善心是怎樣的呢？）答曰：如正見計過去，是無常苦空，無我因集有緣，是有是性分，是有因是有緣。（回答說：如正見認為過去是無常、苦、空、無我，因緣和合而生，是有其自性的，是有因有緣的。）如是等名善心邪見展轉相緣。（像這些都叫做善心和邪見互相為緣。）不隱沒無記心云何？（不隱沒的無記心是怎樣的呢？）答曰：非是巧便，非是不巧便，是名無記心邪見展轉相緣。（回答說：既不是巧妙的，也不是不巧妙的，這叫做無記心和邪見互相為緣。） 若發意思惟有未來，其事云何？（如果發起心思，認為有未來，這是怎麼回事？）答曰：如正見生言有未來，次後生正見，言有過去，亦言有過去諸法。（回答說：如正見生起，說有未來，之後又生起正見，說有過去，也說有過去的諸法。）是名二心展轉相緣。（這就是所謂的兩個心互相為緣。）身見計過去正見為我，乃至不隱沒無記緣過去正見亦如是。（身見把過去的正見當作我，乃至不隱沒的無記心緣過去的正見也是如此。） 若發意思惟無未來道。（如果發起心思，認為沒有未來的道。）問曰：何以復作此論？（問道：為什麼又要做這個論述呢？）答曰：先說有漏心相緣，今欲說無漏心相緣。（回答說：先前說了有漏心互相為緣，現在想要說無漏心互相為緣。）問曰：其事云何？（問道：這是怎麼回事？）答曰：若發意思惟（回答說：如果發起心思）

【English Translation】 English version Are they mutually conditioned? The answer is: Yes. The question is: If the answer is yes, this statement is sufficient. Why is that? As it is said, if a dharma is a condition for that realm, sometimes it does not act as a realm; there is no such thing. For what reason is it said again: If a mind without a future arises? The answer is: It should not be said like that. The reason for saying it is to benefit the disciples, so that they can understand the meaning clearly when they receive it. Are there two minds that are mutually conditioned? The answer is: Yes. If the thought arises that there is no future. The question is: How is that? The answer is: Wrong view arises, saying there is no future; then wrong view arises again, saying there is no past wrong view, and also saying there are no past dharmas. This is called two minds mutually conditioned by wrong view. Then self-view arises, and self-view considers the past wrong view as 'I' (self). Like self-view, the extreme view of clinging to permanence or annihilation is also like that. View-attachment considers the past view to be superior and the best. Morality-attachment considers purity to lead to liberation, considering it as a vehicle; doubt hesitates, considering there are two paths. Perception and feeling consider what is good, wonderful, and pleasing. Anger considers what is not good, not wonderful, and not pleasing. Pride considers oneself superior and exalts oneself. Ignorance is ignorant and unenlightened about these. These are called defiled minds mutually conditioned. What about wholesome minds? The answer is: Like right view considering the past as impermanent, suffering, empty, selfless, arising from causes and conditions; it has its own nature, it has causes and conditions. These are called wholesome minds and wrong view mutually conditioned. What about un-obscured, indeterminate minds? The answer is: It is neither skillful nor unskillful; this is called indeterminate minds and wrong view mutually conditioned. If the thought arises that there is a future, how is that? The answer is: Like right view arising, saying there is a future; then right view arises again, saying there is a past, and also saying there are past dharmas. This is called two minds mutually conditioned. Self-view considers the past right view as 'I' (self), and even the un-obscured, indeterminate mind conditions the past right view in the same way. If the thought arises that there is no future path. The question is: Why is this discussion made again? The answer is: Previously, it was said that defiled minds are mutually conditioned; now, it is intended to say that undefiled minds are mutually conditioned. The question is: How is that? The answer is: If the thought arises

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無未來道。此心與邪見相應。緣無未來道。后得正決定。緣過去法。作無常苦空無我因集有緣。此中言后時者。遮一念。遮相續。不限時不限身。不限無始已來。以何等故不限時。答曰。或有初夜謗道中夜得正決定。中夜謗道后夜得正決定。或有後夜謗道晝得正決定。有晝謗道夜得正決定。或有一日一夜謗道。一日一夜得正決定。如是半月一月。一時一歲。乃至一身。當知亦如是。若發意思惟有未來道。此心與正見相應。緣有未來道。次後生無漏道。緣過去正見。是無常苦空無我因集有緣。如是正見。緣未來道。未來道生。還緣正見。是名展轉相緣。后時者如說。總相觀后。能入聖道者。遮一剎那頃。不限相續。不限時不限身。乃至不限無始生死已來。如說三種正觀。后能入聖道。不限一剎那頃。乃至不限無始生死已來。如二知他心智。亦展轉相緣。問曰。何以復作此論。答曰。前說己身相緣法。今欲說他身相緣法故。如二知他心展轉相緣。問曰。此中為說何等二知他心。答曰。此中說根同。同利根。同中根。同下根。同是初禪地他心智。乃至第四禪地他心智。同有漏。同無漏。同是法智分。同是比智分。問曰。彼云何相緣。答曰。俱緣彼心。不緣彼心所緣。若緣心所緣。是則自緣心。不名緣他心。問曰。此中為說何

【現代漢語翻譯】 現代漢語譯本 沒有未來的道。這個心與邪見相應，認為沒有未來的道。之後獲得正確的決斷，緣於過去的法，將其視為無常、苦、空、無我的因、集、有緣。這裡所說的『后時』，是爲了排除一念之間，排除相續不斷，不限制時間，不限制身體，不限制從無始以來。為什麼不限制時間呢？回答是：或許有人在初夜誹謗道，中夜獲得正確的決斷；中夜誹謗道，后夜獲得正確的決斷；或者有人在後夜誹謗道，白天獲得正確的決斷；白天誹謗道，夜晚獲得正確的決斷；或者有一天一夜誹謗道，有一天一夜獲得正確的決斷。像這樣，半個月、一個月、一個時辰、一年，乃至一生，應當知道也是如此。如果發起意思，思維有未來的道，這個心就與正見相應，認為有未來的道。緊接著產生無漏道，緣於過去的正見，將其視為無常、苦、空、無我的因、集、有緣。像這樣，正見緣于未來的道，未來的道產生，又反過來緣于正見，這叫做輾轉相緣。后時，就像所說的，總相觀察之後，能夠進入聖道的人，排除一剎那頃，不限制相續不斷，不限制時間，不限制身體，乃至不限制從無始生死以來。就像所說的三種正觀，之後能夠進入聖道，不限制一剎那頃，乃至不限制從無始生死以來。就像兩種知他人心智，也輾轉相緣。問：為什麼要再次作此論述？答：前面說了自身相緣的法，現在想要說他身相緣的法，所以說兩種知他人心智輾轉相緣。問：這裡說的是哪兩種知他人心智？答：這裡說的是根器相同，都是利根、都是中根、都是下根，都是初禪地的他心智，乃至第四禪地的他心智，都是有漏的、都是無漏的、都是法智分、都是比智分。問：它們是如何相互緣起的？答：都是緣于對方的心，不緣于對方心所緣的事物。如果緣於心所緣的事物，那就是自己緣于自己的心，不能稱為緣於他人的心。問：這裡說的是什麼

【English Translation】 English version There is no future path. This mind is associated with wrong views, believing there is no future path. Afterwards, one attains right determination, contemplating past dharmas (phenomena), viewing them as impermanent (anitya), suffering (duhkha), empty (sunya), and selfless (anatman), as causes (hetu), conditions (samudaya), and arising from conditions (pratyaya). The term 'later time' here is to exclude a single moment, to exclude continuity, not limited by time, not limited by body, not limited from beginningless time. Why is it not limited by time? The answer is: perhaps someone slanders the path in the early night and attains right determination in the middle of the night; slanders the path in the middle of the night and attains right determination in the later night; or someone slanders the path in the later night and attains right determination during the day; slanders the path during the day and attains right determination at night; or slanders the path for one day and one night and attains right determination for one day and one night. Likewise, half a month, a month, an hour, a year, even a lifetime, should be understood in the same way. If one initiates thought, contemplating that there is a future path, this mind is associated with right view, believing there is a future path. Immediately afterwards, the unconditioned path (anasrava-marga) arises, contemplating past right view, viewing it as impermanent, suffering, empty, and selfless, as causes, conditions, and arising from conditions. In this way, right view contemplates the future path, the future path arises, and in turn, contemplates right view. This is called reciprocal conditioning (paraspara-pratyaya). 'Later time,' as it is said, after observing the general characteristics, those who can enter the holy path (arya-marga), excluding a single moment, not limited by continuity, not limited by time, not limited by body, even not limited from beginningless samsara (cycle of rebirth). As it is said, the three kinds of right contemplation, after which one can enter the holy path, not limited to a single moment, even not limited from beginningless samsara. Like the two kinds of knowledge of others' minds (paracitta-jnana), they also reciprocally condition each other. Question: Why is this discourse made again? Answer: Previously, the dharma of self-conditioning was discussed; now, the dharma of other-conditioning is to be discussed, therefore, it is said that the two kinds of knowledge of others' minds reciprocally condition each other. Question: What two kinds of knowledge of others' minds are being discussed here? Answer: What is being discussed here are those with the same faculties, all with sharp faculties, all with medium faculties, all with dull faculties, all are the knowledge of others' minds in the first dhyana (meditative absorption) realm, even the fourth dhyana realm, all are conditioned (sasrava), all are unconditioned, all are part of the knowledge of dharma (dharma-jnana), all are part of the knowledge of analogy (anvaya-jnana). Question: How do they arise in relation to each other? Answer: They both contemplate the other's mind, not contemplating what the other's mind contemplates. If one contemplates what the mind contemplates, then it is oneself contemplating one's own mind, and it cannot be called contemplating the mind of others. Question: What is being discussed here

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等知他心智。答曰。此中說得證他心智通者。問曰。亦更有餘能知他心智。此中何以不說。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。此應說而不說者。當知此義是有餘之說。復有說者。此中說名義俱好者。復有說者。若體性是通。若體性是修。若是離欲得。若是四支五支禪果。此中說之。復有說者。若智知他心。如實無謬是中說之。因此事故。擾動智海。如二心展轉相緣。諸數法亦如是。亦應分別五識種界善染污不隱沒無記威儀工巧。彼五識不能展轉相緣。各行境界故。意識能展轉相緣。緣一切法故。苦諦所斷心。與集諦所斷心。能展轉相緣。苦諦所斷心。與修道所斷心。展轉相緣。集諦所斷心。與修道斷心。展轉相緣。滅諦所斷。有漏緣使展轉相緣。亦能緣無漏緣使。無漏緣使不能緣有漏緣使。道諦所斷有漏緣使。展轉相緣。亦能緣無漏緣使。無漏緣使不能緣有漏緣使。無漏緣使于道展轉相緣。修道所斷善不善隱沒無記。能緣五行所斷心。其餘修道所斷。展轉相緣不斷心。如苦忍苦智。集忍集智。能緣五行所斷心道緣道。隨其所應展轉相緣。界者欲界色界。展轉相緣。欲界不繫法展轉相緣。欲界無色界無展轉相緣。色界無色界及不繫心展轉相緣。善者能緣三種。善染污不隱沒無記。染污能緣三種。

【現代漢語翻譯】 現代漢語譯本 『等知他心智』（等待了解他人心智）。回答說：『這裡說的是證得他心智通的人。』 問：『也有其他人能知他心智，為什麼這裡沒有說？』 答：『或許有說，作經者是這樣想的，』乃至廣說。又有說：『這裡應該說而沒有說的，應當知道這個意義是有剩餘的說法。』 又有說：『這裡說的是名稱和意義都好的。』 又有說：『如果體性是通，如果體性是修，如果是離欲所得，如果是四支五支禪的果報，這裡就說了。』 又有說：『如果是智慧如實無謬地知道他人心，這裡就說了。』 因為這個緣故，擾動智慧之海，就像兩個心輾轉互相攀緣。諸多數法也是這樣。也應該分別五識的種界，善、染污、不隱沒無記、威儀、工巧。這五識不能輾轉互相攀緣，因為各自執行在自己的境界中。意識能輾轉互相攀緣，因為它能緣一切法。苦諦所斷的心，與集諦所斷的心，能輾轉互相攀緣。苦諦所斷的心，與修道所斷的心，輾轉互相攀緣。集諦所斷的心，與修道所斷的心，輾轉互相攀緣。滅諦所斷的有漏緣使，輾轉互相攀緣，也能緣無漏緣使。無漏緣使不能緣有漏緣使。道諦所斷的有漏緣使，輾轉互相攀緣，也能緣無漏緣使。無漏緣使不能緣有漏緣使。無漏緣使于道輾轉互相攀緣。修道所斷的善、不善、隱沒無記，能緣五行所斷的心。其餘修道所斷的，輾轉互相攀緣不斷的心，如苦忍苦智，集忍集智，能緣五行所斷的心道緣道，隨其所應輾轉互相攀緣。界，指的是欲界（Kāmadhātu）。欲界輾轉互相攀緣。欲界不繫法輾轉互相攀緣。欲界無（可能是指無色界，Ārūpyadhātu）無輾轉互相攀緣。無**（可能是指無色界，Ārūpyadhātu）及不繫心輾轉互相攀緣。善能緣三種：善、染污、不隱沒無記。染污能緣三種。

【English Translation】 English version 『Waiting to know the mind of others.』 The answer is: 『Here it speaks of those who have attained the power of knowing the minds of others.』 The question is: 『Are there others who can know the minds of others, why is it not mentioned here?』 The answer is: 『Perhaps it is said that the author of the scripture intended it that way,』 and so on. Another says: 『What should be said here but is not said, it should be known that this meaning is a remaining statement.』 Another says: 『Here it speaks of those whose names and meanings are both good.』 Another says: 『If the nature is penetration, if the nature is cultivation, if it is obtained by detachment from desire, if it is the result of the four or five branches of dhyana (meditation), it is spoken of here.』 Another says: 『If wisdom knows the minds of others truthfully and without error, it is spoken of here.』 Because of this reason, the sea of wisdom is disturbed, just like two minds turning to each other. The various number-dharmas (numerical principles) are also like this. One should also distinguish the seed-realms of the five consciousnesses, good, defiled, non-obscured indeterminate, deportment, and skillful activities. These five consciousnesses cannot turn to each other, because each operates in its own realm. The consciousness can turn to each other, because it can cognize all dharmas. The mind severed by the truth of suffering can turn to each other with the mind severed by the truth of accumulation. The mind severed by the truth of suffering can turn to each other with the mind severed by the path of cultivation. The mind severed by the truth of accumulation can turn to each other with the mind severed by the path of cultivation. The outflows-tainted attachments severed by the truth of cessation can turn to each other, and can also cognize the outflows-free attachments. The outflows-free attachments cannot cognize the outflows-tainted attachments. The outflows-tainted attachments severed by the truth of the path can turn to each other, and can also cognize the outflows-free attachments. The outflows-free attachments cannot cognize the outflows-tainted attachments. The outflows-free attachments turn to each other in the path. The good, unwholesome, obscured indeterminate severed by the path of cultivation can cognize the mind severed by the five aggregates. The remaining severed by the path of cultivation, turn to each other with the uninterrupted mind, such as the forbearance of suffering and the wisdom of suffering, the forbearance of accumulation and the wisdom of accumulation, can cognize the mind severed by the five aggregates. The path conditions the path, turning to each other as appropriate. The realm refers to the desire realm (Kāmadhātu). The desire realm turns to each other. The unconditioned dharmas of the desire realm turn to each other. The formless realm (Ārūpyadhātu) of the desire realm does not turn to each other. The formless realm (Ārūpyadhātu) and the unconditioned mind turn to each other. Good can cognize three types: good, defiled, non-obscured indeterminate. Defiled can cognize three types.

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善染污不隱沒無記。善報無記心緣三種。善染污不隱沒無記。不善報無記無展轉緣。所以者何。意地無不善報無記。如說頗業身受受報非心耶。答曰。有諸不善業威儀無記心展轉相緣。其事云何。答曰。威儀有二種。一是威儀。二是威儀心。威儀者謂色香味觸。威儀心者能起威儀心是也。四識是威儀方便。非起威儀心。意識是威儀方便。亦是起威儀心。彼四識能緣威儀。不能緣起威儀心。意識能緣威儀亦能緣起威儀心。復有說者。因威儀心更生意識。能緣十二入。是能展轉相緣。工巧無記心展轉相緣。其事云何。答曰。工巧有二種。一是工巧。二是工巧心。工巧謂色聲香味觸。工巧心者能起工巧心者是。五識是工巧方便。非起工巧心。意識是工巧方便。亦是起工巧心。五識能緣工巧。不能緣起工巧心。意識能緣工巧。亦能緣起工巧心。復有說者。因工巧心更生意識。能緣十二入。是能展轉相緣邪見。或以因謗果。或以果謗因。或不以果謗因。或不以因謗果。云何以因謗果。如說此善惡業無果報。云何以果謗因。如說是人諸所受報無因無緣。云何不以果謗因。眾生煩惱無因無緣。云何不以因謗果。如說無過去未來現在。是名不以因謗果。此邪見苦諦所斷。先說二心展轉相因。展轉相緣者此中說二緣義所謂因緣境界緣。問

【現代漢語翻譯】 現代漢語譯本 『善』（kusala）染污（kliṣṭa）不隱沒無記（avyākṛta）。『善』報（vipāka）無記心緣三種。『善』染污不隱沒無記。『不善』（akuśala）報無記無展轉緣。所以者何？意地無『不善』報無記。如說頗業身受受報非心耶？答曰：有諸『不善』業威儀（iryāpatha）無記心展轉相緣。其事云何？答曰：威儀有二種，一是威儀，二是威儀心。威儀者謂色（rūpa）香味觸（spraṣṭavya）。威儀心者能起威儀心是也。四識（vijñāna）是威儀方便，非起威儀心。意識（manovijñāna）是威儀方便，亦是起威儀心。彼四識能緣威儀，不能緣起威儀心。意識能緣威儀，亦能緣起威儀心。復有說者，因威儀心更生意識，能緣十二入（āyatana），是能展轉相緣。工巧（śilpasthāna）無記心展轉相緣。其事云何？答曰：工巧有二種，一是工巧，二是工巧心。工巧謂色聲香味觸。工巧心者能起工巧心者是。五識（vijñāna）是工巧方便，非起工巧心。意識是工巧方便，亦是起工巧心。五識能緣工巧，不能緣起工巧心。意識能緣工巧，亦能緣起工巧心。復有說者，因工巧心更生意識，能緣十二入，是能展轉相緣邪見。或以因謗果，或以果謗因，或不以果謗因，或不以因謗果。云何以因謗果？如說此『善』『惡』業無果報。云何以果謗因？如說是人諸所受報無因無緣。云何不以果謗因？眾生煩惱無因無緣。云何不以因謗果？如說無過去未來現在，是名不以因謗果。此邪見苦諦（duḥkha-satya）所斷。先說二心展轉相因，展轉相緣者此中說二緣義，所謂因緣（hetu-pratyaya）境界緣（ārambaṇa-pratyaya）。問

【English Translation】 English version 『Kusala』 (wholesome) defiled (kliṣṭa) non-revealed indeterminate (avyākṛta). 『Kusala』 resultant (vipāka) indeterminate mind conditions three things. 『Kusala』 defiled non-revealed indeterminate. 『Akuśala』 (unwholesome) resultant indeterminate has no mutually conditioning. Why is that? Because in the mind-basis there is no 『akuśala』 resultant indeterminate. As it is said, is the body-feeling that experiences the result of actions not a mind? The answer is: There are 『akuśala』 actions where the indeterminate mind of deportment (iryāpatha) mutually conditions each other. How does this happen? The answer is: There are two kinds of deportment, one is deportment itself, and the other is the mind of deportment. Deportment refers to form (rūpa), smell, taste, and touch (spraṣṭavya). The mind of deportment is the mind that can initiate deportment. The four consciousnesses (vijñāna) are the means of deportment, but they do not initiate the mind of deportment. The mind consciousness (manovijñāna) is both the means of deportment and initiates the mind of deportment. Those four consciousnesses can condition deportment, but they cannot condition the arising of the mind of deportment. The mind consciousness can condition deportment and also condition the arising of the mind of deportment. Furthermore, some say that because of the mind of deportment, another mind consciousness arises, which can condition the twelve entrances (āyatana), and this is how they mutually condition each other. The indeterminate mind of craftsmanship (śilpasthāna) mutually conditions each other. How does this happen? The answer is: There are two kinds of craftsmanship, one is craftsmanship itself, and the other is the mind of craftsmanship. Craftsmanship refers to form, sound, smell, taste, and touch. The mind of craftsmanship is the mind that can initiate craftsmanship. The five consciousnesses (vijñāna) are the means of craftsmanship, but they do not initiate the mind of craftsmanship. The mind consciousness is both the means of craftsmanship and initiates the mind of craftsmanship. The five consciousnesses can condition craftsmanship, but they cannot condition the arising of the mind of craftsmanship. The mind consciousness can condition craftsmanship and also condition the arising of the mind of craftsmanship. Furthermore, some say that because of the mind of craftsmanship, another mind consciousness arises, which can condition the twelve entrances, and this is how they mutually condition each other. Wrong views, either slandering the result based on the cause, or slandering the cause based on the result, or not slandering the cause based on the result, or not slandering the result based on the cause. How does one slander the result based on the cause? For example, saying that these 『kusala』 (wholesome) and 『akuśala』 (unwholesome) actions have no result. How does one slander the cause based on the result? For example, saying that the experiences of this person have no cause or condition. How does one not slander the cause based on the result? The afflictions of sentient beings have no cause or condition. How does one not slander the result based on the cause? For example, saying that there is no past, future, or present, this is called not slandering the result based on the cause. This wrong view is severed by the truth of suffering (duḥkha-satya). Earlier, it was said that two minds mutually cause each other and mutually condition each other. Here, two kinds of conditions are discussed, namely the causal condition (hetu-pratyaya) and the objective condition (ārambaṇa-pratyaya). Question.

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曰。以何等故。此中不說次第緣威勢緣耶。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。應說而不說者。當知此是有餘之說。復有說者。此義以入彼所說中。其事云何。若說因緣當知已說次第緣。所以者何。如說二心無展轉相因。當知二心亦無次第緣。若說境界緣。當知亦說威勢緣。所以者何。如說二心展轉相緣。當知二心亦展轉威勢緣。是名已入彼所說中。◎

阿毗曇毗婆沙論卷第五 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第六

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜犍度智品之二

◎以何等故一人前後二心不俱生。問曰。何以作此論。答曰。此是傍生論。所以者何。前說二心不得展轉相因。何以故。無有一人前後二心俱生故。雖有是說未說所以。今欲說之。故作此論。以何等故一人前後二心不俱生者。答無第二次第緣。此說心心數法。依次第緣生未來世法。依現在世法和合則生。不和合則不生現在。若與未來次第則生。不與次第則不生。復有說者。以何等故一人前後二心不俱生。乃至廣說。答曰。眾生法爾。一一心次第生。不得有二。所以者何。無第二次第緣故。復有說者。此說前如兩鞅相系。以何

【現代漢語翻譯】 現代漢語譯本：問：因為什麼緣故，這裡沒有說次第緣（cìdì yuán，sequential condition）和威勢緣（wēishì yuán，condition of influence）呢？答：或許有（論師）說了，是作經者的意願如此，乃至廣說。又有人說，應該說卻沒有說的，應當知道這是有餘之說（yǒuyú zhī shuō，incomplete explanation）。又有人說，這個意義已經包含在他們所說的之中了。事情是怎樣的呢？如果說了因緣（yīnyuán，causal condition），應當知道已經說了次第緣。為什麼呢？例如說兩個心識沒有互相作為因緣，應當知道兩個心識也沒有次第緣。如果說了境界緣（jìngjiè yuán，objective condition），應當知道也說了威勢緣。為什麼呢？例如說兩個心識互相作為緣，應當知道兩個心識也互相作為威勢緣。這叫做已經包含在他們所說的之中了。

《阿毗曇毗婆沙論》卷第五 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第六

迦旃延子（Jiāzhān Yánzǐ，Kātyāyanīputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Fútuó Bámó，Buddhavarman）共道泰等譯雜犍度智品之二

問：因為什麼緣故，一個人的前後兩個心識不能同時產生？問：為什麼要作這個論述呢？答：這是傍生論（bàngshēng lùn，collateral discussion）。為什麼呢？前面說了兩個心識不能互相作為因，因為沒有一個人的前後兩個心識同時產生。雖然有這樣的說法，但沒有說出原因。現在想要說出這個原因，所以作這個論述。因為什麼緣故一個人的前後兩個心識不能同時產生呢？答：沒有第二次第緣。這裡說的是心和心所法（xīnsuǒ fǎ，mental factors），依靠次第緣產生未來世的法，依靠現在世的法和合則產生，不和合則不產生現在（的法）。如果與未來（的法）有次第，則產生，沒有次第則不產生。又有人說，因為什麼緣故一個人的前後兩個心識不能同時產生，乃至廣說。答：眾生的法則是，一個一個心識依次產生，不能有兩個（心識）同時產生。為什麼呢？因為沒有第二次第緣的緣故。又有人說，這裡所說的前後（關係）就像兩個車轅互相連線一樣。因為什麼

【English Translation】 English version: Question: For what reason is the condition of sequence (cìdì yuán) and the condition of influence (wēishì yuán) not discussed here? Answer: Perhaps some (teachers) have spoken about it, and that was the intention of the author of the scripture, and so on. Furthermore, some say that what should have been said but was not, should be understood as an incomplete explanation (yǒuyú zhī shuō). Furthermore, some say that this meaning is already included in what they have said. How is this the case? If the causal condition (yīnyuán) is discussed, it should be understood that the condition of sequence has already been discussed. Why? For example, if it is said that two minds do not mutually act as cause, it should be understood that two minds also do not have a condition of sequence. If the objective condition (jìngjiè yuán) is discussed, it should be understood that the condition of influence has also been discussed. Why? For example, if it is said that two minds mutually act as condition, it should be understood that two minds also mutually act as a condition of influence. This is called already being included in what they have said.

Abhidhamma-vibhāṣā-śāstra, Volume 5 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidhamma-vibhāṣā-śāstra

Abhidhamma-vibhāṣā-śāstra, Volume 6

Composed by Kātyāyanīputra (Jiāzhān Yánzǐ), Explained by Five Hundred Arhats

Translated by the Tripiṭaka Master Buddhavarman (Fútuó Bámó) from India during the Northern Liang Dynasty, together with Dàotài and others, Miscellaneous Skandha of Wisdom, Part Two

Question: For what reason do two successive moments of mind of one person not arise simultaneously? Question: Why is this treatise composed? Answer: This is a collateral discussion (bàngshēng lùn). Why? Previously, it was said that two minds cannot mutually act as cause, because no two successive moments of mind of one person arise simultaneously. Although there is such a statement, the reason was not given. Now, wanting to state this reason, this treatise is composed. For what reason do two successive moments of mind of one person not arise simultaneously? Answer: There is no second condition of sequence. This speaks of mind and mental factors (xīnsuǒ fǎ), relying on the condition of sequence to produce future phenomena; relying on present phenomena, if they are in harmony, they arise; if they are not in harmony, present (phenomena) do not arise. If there is sequence with future (phenomena), they arise; if there is no sequence, they do not arise. Furthermore, some say, for what reason do two successive moments of mind of one person not arise simultaneously, and so on. Answer: It is the nature of beings that one mind arises in sequence, one at a time; two (minds) cannot arise simultaneously. Why? Because there is no second condition of sequence. Furthermore, some say that the preceding and following (relationship) spoken of here is like two shafts connected to each other. For what

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等故無第二次第緣。答曰。眾生一一心次第生。不得有二。以何等故。眾生一一心次第生不得有二。答曰。無第二次第緣。是名展轉更相答義。如現在有一次第緣。未來生一心。是中應說。如園中閉眾多羊門俠少。喻如羊園俠小門中一一羊出。彼心心法生亦復如是。現在一剎那與未來剎那開次。設現在世有眾多剎那者。則與未來眾多剎那開次。以無故現在一剎那與未來一剎那開次。作義者說曰。以何等故二心不俱生。答曰。或有說者。如命根是一剎那。依命根心亦一剎那。是故不俱。復有說者。如身根是一剎那。依身根心亦一剎那。是故不俱。復有說者。若二心俱生。則心不可調伏。如今一心猶剛強難伏。何況二心。復有說者。若二心俱生者。則一時有煩惱出要一心煩惱一心出要。若爾者則無解無離無乘。如是等過。復有說者。若二心俱生何妨有三。若有三者則三界身可一時受。若三界一時受身則破界。若界破一人亦是欲界亦是色界無色界。若然則無解脫。乃至廣說。若三心俱生何妨有四。若有四心則可一時受四生身。若然者則壞四生。一身亦是胎生亦是卵生亦是濕生亦是化生。則無解脫。乃至廣說。復有說者。若四俱生何妨有五。若有五者則可一時受五道身。若然者則五道壞。若五道壞地獄身乃至即是天身。乃至廣

【現代漢語翻譯】 現代漢語譯本 問：因為這樣就沒有第二次第緣了嗎？ 答：眾生每一個心都是次第產生的，不可能有兩個心同時產生。為什麼眾生每一個心都是次第產生，不可能有兩個心同時產生呢？ 答：因為沒有第二次第緣。這叫做輾轉互相回答的意義。比如現在有一個次第緣，未來生起一個心，這裡面應該這樣說：就像園中關閉了很多羊，只有一個狹小的門，比喻就像羊圈只有一個狹小的門，羊一隻一隻地出來。心和心所法的生起也是這樣。現在一個剎那與未來一個剎那開闢次第。 假設現在世間有很多剎那，那麼就與未來很多剎那開闢次第。因為沒有很多剎那，所以現在一個剎那與未來一個剎那開闢次第。 造義者說：因為什麼原因兩個心不能同時產生？ 答：或者有人說，比如命根是一個剎那，依靠命根的心也是一個剎那，所以不能同時產生。 又有人說，比如身根是一個剎那，依靠身根的心也是一個剎那，所以不能同時產生。 又有人說，如果兩個心同時產生，那麼心就不可調伏。如今一個心都還剛強難以調伏，何況兩個心呢？ 又有人說，如果兩個心同時產生，那麼一時會有煩惱和出要（解脫）的心，一心是煩惱，一心是出要。如果這樣，就沒有解脫，沒有脫離，沒有乘（解脫之法）。像這樣等等的過失。 又有人說，如果兩個心同時產生，為什麼妨礙有三個心同時產生呢？如果有三個心同時產生，那麼三界的身可以一時接受。如果三界一時接受身，那麼就破壞了界限。如果界限破壞了，一個人既是欲界的身，也是無色界的身。如果這樣，就沒有解脫，乃至廣說。 如果三個心同時產生，為什麼妨礙有四個心同時產生呢？如果有四個心同時產生，那麼可以一時接受四生（胎生、卵生、濕生、化生）的身。如果這樣，就破壞了四生。一個身既是胎生，也是卵生，也是濕生，也是化生。那麼就沒有解脫，乃至廣說。 又有人說，如果四個心同時產生，為什麼妨礙有五個心同時產生呢？如果有五個心同時產生，那麼可以一時接受五道（地獄、餓鬼、畜生、人、天）的身。如果這樣，就破壞了五道。如果五道破壞了，地獄的身乃至就是天身，乃至廣說。

【English Translation】 English version Question: Is it because of this that there is no second sequential cause (dvitiya-krama-pratyaya)? Answer: Each mind of sentient beings arises sequentially; there cannot be two. Why is it that each mind of sentient beings arises sequentially and there cannot be two? Answer: Because there is no second sequential cause. This is called the meaning of answering each other in turn (paryaya-arthah). For example, if there is a sequential cause in the present, and one mind arises in the future, it should be said in this way: it is like many sheep closed in a pen with a small gate. The analogy is like a sheep pen with a small gate, and the sheep come out one by one. The arising of mind and mental factors (citta-caitta) is also like this. One moment (ksana) in the present opens the sequence to one moment in the future. If there were many moments in the present world, then they would open the sequence to many moments in the future. Because there are not many moments, one moment in the present opens the sequence to one moment in the future. Those who create meaning (arthakara) say: For what reason do two minds not arise simultaneously? Answer: Some say, for example, the life faculty (jivitendriya) is one moment, and the mind dependent on the life faculty is also one moment; therefore, they do not arise simultaneously. Others say, for example, the body faculty (kayendriya) is one moment, and the mind dependent on the body faculty is also one moment; therefore, they do not arise simultaneously. Others say, if two minds were to arise simultaneously, then the mind would be uncontrollable. Now, even one mind is still stubborn and difficult to subdue, how much more so two minds? Others say, if two minds were to arise simultaneously, then at one time there would be a mind of affliction (klesa) and a mind of escape (moksa), one mind of affliction and one mind of escape. If that were the case, then there would be no liberation, no release, no vehicle (yana). Such are the faults. Others say, if two minds arise simultaneously, what prevents three from arising simultaneously? If three minds were to arise simultaneously, then one could simultaneously receive bodies in the three realms (tridhatu). If one were to receive bodies in the three realms simultaneously, then the realms would be broken. If the realms are broken, one person would be both in the desire realm (kamadhatu) and also in the formless realm (arupadhatu). If that were so, there would be no liberation, and so on, extensively. If three minds arise simultaneously, what prevents four from arising simultaneously? If four minds were to arise simultaneously, then one could simultaneously receive bodies of the four births (catur-yoni: egg-born, womb-born, moisture-born, and transformation-born). If that were so, then the four births would be destroyed. One body would be both womb-born, egg-born, moisture-born, and transformation-born. Then there would be no liberation, and so on, extensively. Others say, if four arise simultaneously, what prevents five from arising simultaneously? If five were to arise simultaneously, then one could simultaneously receive bodies of the five destinies (panca-gati: hell, hungry ghost, animal, human, and god). If that were so, then the five destinies would be destroyed. If the five destinies are destroyed, the body in hell would be the same as the body in heaven, and so on, extensively.

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說。若五俱生何妨有六。若有者則可一時緣六根義。乃至廣說。若不妨六乃至百千未來世中一時俱生。一剎那生一剎那滅。若然則無未來。以有未來則有現在。以有現在則有過去。若無未來則無現在。若無現在則無過去。若無過去則無有為。若無有為則無無為。若無有為無為則無一切諸法。有如是等過。不得二心一時俱生。問曰。如眾多數法一時生。無如上等諸過。若當二心如數法一時生者。復有何過。答曰。如一次第緣。與未來一心和合。以一心和合故。眾生一一心生。復有說者。如作觀。與未來一心和合。以一心和合故眾生一一心生。若有二心俱生。應有二受俱生。若有二受則破眾生身法。若破眾生身法則有二種身。若有二身則有十陰。以有如是過故。二心不得俱生。

問曰次第緣體性是何。答曰。如波伽羅那說。除過去現在阿羅漢最後心。諸餘過去現在心心數法是也。復有說者。諸過去現在心心數法。是次第緣體性。問曰。若然者阿羅漢最後心。無次第緣義。云何名次第緣耶。答曰。不以阿羅漢最後心過故。余心不生。更有餘事故。令後心不生。若當生者。能與次第緣。問曰。次第緣者有何相耶。答曰。所言體性即是其相。所言相者。即是體性一切諸法。不可離體性別立其相。尊者和須蜜說曰。相避義是

【現代漢語翻譯】 現代漢語譯本： 問：如果五俱生（panchasahabhuka，同時生起的五種心所）成立，為何不能有六俱生？如果可以有六俱生，那麼就可以同時緣六根（sadindriya，六種感覺器官）的意義，乃至可以廣泛地推論。如果允許六俱生，乃至百千俱生在未來世中一時俱生，一剎那生一剎那滅，那麼就意味著沒有未來。因為有未來，所以有現在；因為有現在，所以有過去。如果無未來，則無現在；如果無現在，則無過去；如果無過去，則無有為（samskrta，有生滅變化的事物）；如果無有為，則無無為（asamskrta，沒有生滅變化的事物）。如果無有為和無為，則無一切諸法。有如此等等的過失，所以不得有二心一時俱生。 問：如果像眾多數量的法一時生起一樣，沒有如上所述的過失，如果當二心像數量法一樣一時生起，又有什麼過失呢？ 答：如果像一次第緣（samanantarapratyaya，等無間緣，即前念為后念生起之緣）一樣，與未來一心和合，因為一心和合的緣故，眾生一一心生起。還有一種說法是，如作觀（vipassana，內觀），與未來一心和合，因為一心和合的緣故，眾生一一心生起。如果有二心俱生，應該有二受（vedana，感受）俱生。如果有二受，則會破壞眾生身法（kayadharma，身體的法則）。如果破壞眾生身法，則會有二種身。如果有二身，則會有十陰（dasaskandha，五蘊的兩倍）。因為有如此的過失，所以二心不得俱生。

問：次第緣的體性是什麼？ 答：如波伽羅那（Prakaranapada，論事）所說，除了過去和現在的阿羅漢（arhat，斷盡煩惱的聖者）的最後心，其餘的過去和現在的心心數法（cittacaitta，心和心所）都是。還有一種說法是，所有的過去和現在的心心數法，都是次第緣的體性。 問：如果這樣，阿羅漢的最後心，沒有次第緣的意義，怎麼能稱為次第緣呢？ 答：不是因為阿羅漢的最後心過去，所以余心不生，而是因為有其他的原因，使得後心不生。如果應當生起，就能給予次第緣。 問：次第緣有什麼樣的相（laksana，特徵）呢？ 答：所說的體性就是它的相，所說的相就是體性。一切諸法，不可離開體性而單獨設立其相。尊者和須蜜（Vasumitra，一位論師）說：相避義是。

【English Translation】 English version: Question: If the five co-arisen (panchasahabhuka, five mental factors arising simultaneously) are valid, why can't there be six? If there could be six, then it would be possible to simultaneously cognize the meaning of the six sense organs (sadindriya, six sense faculties), and so on, extensively. If six co-arisen are allowed, even hundreds or thousands co-arising simultaneously in future lives, arising and ceasing in an instant, then it would mean there is no future. Because there is a future, there is a present; because there is a present, there is a past. If there is no future, then there is no present; if there is no present, then there is no past; if there is no past, then there is no conditioned (samskrta, things subject to arising and ceasing); if there is no conditioned, then there is no unconditioned (asamskrta, things not subject to arising and ceasing). If there is no conditioned and unconditioned, then there are no all dharmas (phenomena). There are such faults, so two minds cannot arise simultaneously. Question: If, like many numerical dharmas arising simultaneously, there are no such faults as mentioned above, if two minds arise simultaneously like numerical dharmas, what faults are there? Answer: If, like one sequential condition (samanantarapratyaya, immediately preceding condition, i.e., the preceding thought as a condition for the arising of the subsequent thought), it combines with a future one mind, because of the combination of one mind, each mind of sentient beings arises. Another explanation is that, like practicing contemplation (vipassana, insight meditation), it combines with a future one mind, because of the combination of one mind, each mind of sentient beings arises. If there are two minds arising simultaneously, there should be two feelings (vedana, sensation) arising simultaneously. If there are two feelings, then it would destroy the body-dharma (kayadharma, the laws of the body) of sentient beings. If the body-dharma of sentient beings is destroyed, then there would be two bodies. If there are two bodies, then there would be ten aggregates (dasaskandha, twice the five aggregates). Because there are such faults, two minds cannot arise simultaneously.

Question: What is the nature of sequential condition? Answer: As stated in the Prakaranapada (Prakaranapada, a treatise), except for the last mind of past and present Arhats (arhat, a liberated being who has extinguished all defilements), all other past and present mind and mental factors (cittacaitta, mind and mental concomitants) are. Another explanation is that all past and present mind and mental factors are the nature of sequential condition. Question: If that is the case, the last mind of an Arhat has no meaning of sequential condition, how can it be called sequential condition? Answer: It is not because the last mind of the Arhat has passed that the remaining minds do not arise, but because there are other reasons that the subsequent mind does not arise. If it should arise, it can give sequential condition. Question: What are the characteristics (laksana, characteristics) of sequential condition? Answer: What is said to be the nature is its characteristic, and what is said to be the characteristic is the nature. All dharmas cannot be established separately from the nature. Venerable Vasumitra (Vasumitra, a scholar) said: The meaning of avoiding characteristics is.

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次第緣。復有說者。發跡相避義是次第緣。復有說者能生心義。是次第緣。復有說者。心相續義是次第緣。復有說者。能取義是次第緣。復有說者。心勢用義是次第緣。尊者佛陀提婆說曰。次第生心相是次第緣。復有說者。未生剎那令剎那生是次第緣。阿毗曇人說曰。異相法令俱生是次第緣。復有說者。未生法似自己是次第緣。已說次第緣體相。未說所以。以何等故名次第緣。答曰。等無間義是次第緣。問曰。若然者心與心作次第。不與數法作次第耶。數法與數法作次第。不與心作次第耶。答曰。如說相似法沙門所說。心與心作次第。受與受作次第。如是說者則有過。所以者何。貪慾心還與貪慾心作次第。瞋恚還與瞋恚。愚癡還與愚癡。善還與善。不善還與不善。無記還與無記。如是說者。則無解脫涅槃。如是說者好。所謂心與心作次第。亦與數法作次第。數與數作次第。亦與心作次第。前心聚與後心聚作次第。問曰。若心與心作次第。則相隨順非數法耶。若數法與數法作次第。則相隨順非心耶。答曰。若如說相似法沙門所說。心隨順心。數法隨順數法。評曰。不應作是說。作如是說者好。所謂心與數法作次第。數法與心作次第。前心聚與後心聚作次第。等無差別。猶如豆聚。如波伽羅那所說。若法與彼法作次第。或

【現代漢語翻譯】 現代漢語譯本 次第緣。還有一種說法，『發跡相避』的意思是次第緣。還有一種說法，『能生心』的意思是次第緣。還有一種說法，『心相續』的意思是次第緣。還有一種說法，『能取』的意思是次第緣。還有一種說法，『心勢用』的意思是次第緣。尊者佛陀提婆說：『次第生心相』是次第緣。還有一種說法，『未生剎那令剎那生』是次第緣。阿毗曇人說：『異相法令俱生』是次第緣。還有一種說法，『未生法似自己』是次第緣。已經說了次第緣的體相，還沒說它的所以然。因為什麼緣故叫做次第緣呢？回答說：『等無間』的意思是次第緣。問：如果這樣說，心與心之間才構成次第緣，而不與數法（Dharma，構成要素）構成次第緣嗎？數法與數法之間才構成次第緣，而不與心構成次第緣嗎？回答說：如果像那些自稱相似佛法的沙門所說的那樣，心與心構成次第緣，受（Vedana，感受）與受構成次第緣，這樣說就錯了。為什麼呢？因為貪慾心還與貪慾心構成次第緣，瞋恚（Dvesha，嗔恨）還與瞋恚，愚癡（Moha，迷惑）還與愚癡，善還與善，不善還與不善，無記（Avyakrta，非善非惡）還與無記。如果這樣說，就沒有解脫涅槃（Nirvana，寂滅）。這樣說才好，所謂心與心構成次第緣，也與數法構成次第緣；數法與數法構成次第緣，也與心構成次第緣；前一個心聚與后一個心聚構成次第緣。問：如果心與心構成次第緣，那麼就只是互相隨順，而不是數法嗎？如果數法與數法構成次第緣，那麼就只是互相隨順，而不是心嗎？回答說：如果像那些自稱相似佛法的沙門所說的那樣，心隨順心，數法隨順數法。評論說：不應該這樣說。這樣說才好，所謂心與數法構成次第緣，數法與心構成次第緣，前一個心聚與后一個心聚構成次第緣，沒有差別，就像豆子的堆積。就像波伽羅那（Puggalavada，補特伽羅論者）所說，如果一個法與另一個法構成次第緣，或者

【English Translation】 English version Successive Condition. Furthermore, some say that the meaning of 'manifesting traces and avoiding each other' is the Successive Condition. Others say that the meaning of 'being able to generate mind' is the Successive Condition. Others say that the meaning of 'the continuity of mind' is the Successive Condition. Others say that the meaning of 'being able to grasp' is the Successive Condition. Others say that the meaning of 'the force of mind' is the Successive Condition. The Venerable Buddhatadeva said: 'The successive arising of mental characteristics' is the Successive Condition. Others say that 'causing the unarisen moment to arise' is the Successive Condition. The Abhidhamma (Higher Doctrine) proponents say: 'Different characteristic dharmas (Dharma, elements of existence) arising together' is the Successive Condition. Others say that 'the unarisen dharma resembling itself' is the Successive Condition. The substance and characteristics of the Successive Condition have been explained, but not the reason for it. For what reason is it called the Successive Condition? The answer is: The meaning of 'uninterrupted sequence' is the Successive Condition. Question: If that is the case, then does the mind only form a Successive Condition with the mind, and not with the number of dharmas? Do the number of dharmas only form a Successive Condition with the number of dharmas, and not with the mind? Answer: If, as those shramanas (wandering ascetics) who claim to be similar to the Dharma say, the mind forms a Successive Condition with the mind, and feeling (Vedana, sensation) forms a Successive Condition with feeling, then that is wrong. Why? Because a greedy mind would still form a Successive Condition with a greedy mind, anger (Dvesha, hatred) would still form a Successive Condition with anger, delusion (Moha, ignorance) would still form a Successive Condition with delusion, good would still form a Successive Condition with good, unwholesome would still form a Successive Condition with unwholesome, and neutral (Avyakrta, neither good nor bad) would still form a Successive Condition with neutral. If that were the case, there would be no liberation or Nirvana (Nirvana, cessation). It is better to say that the mind forms a Successive Condition with the mind, and also with the number of dharmas; the number of dharmas forms a Successive Condition with the number of dharmas, and also with the mind; the previous mental aggregate forms a Successive Condition with the subsequent mental aggregate. Question: If the mind forms a Successive Condition with the mind, then is it only mutually following, and not the number of dharmas? If the number of dharmas forms a Successive Condition with the number of dharmas, then is it only mutually following, and not the mind? Answer: If, as those shramanas who claim to be similar to the Dharma say, the mind follows the mind, and the number of dharmas follows the number of dharmas. Commentary: It should not be said like that. It is better to say that the mind forms a Successive Condition with the number of dharmas, the number of dharmas forms a Successive Condition with the mind, the previous mental aggregate forms a Successive Condition with the subsequent mental aggregate, without any difference, like a pile of beans. As the Puggalavada (Puggalavada, Personalist school) says, if one dharma forms a Successive Condition with another dharma, or

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時不作次第耶。答曰有。若彼法未生。問曰。此說未生為前者耶。為後者耶。為如前法未生后法不名次第。若生是次第耶。復如后法未生。前法不名有次第。若生是有次第耶。如世第一法苦法忍作次第。為如世第一法未生。苦法忍不名次第。若生是次第耶。復如苦法忍未生。世第一法不名有次第。若生是有次第耶。若前法未生。后法不名次第。若生是次第者。有心時可爾。無心時云何可爾。如入無想定滅盡定。若一七若過一七。出定心與入定心名為次第。彼第二剎那心必生。所以者何。若法與彼法。能作次第緣。果無有眾生。無有法。無有咒術。無有藥草。無有佛。無有辟支佛。無有聲聞。能遮此法使第二剎那心令不生者。若然者二定則無體。若當后法未生。前法不名有次第。若生是有次第。若然者則苦法忍未生。世第一法不名有次第。何故說未生耶。或有說者。應作是說。前法未生不名次第。問曰。若然者有心時可爾。無心時云何。答曰。有心時已爾。無心時亦可爾。其事云何。如入無想定滅盡定。彼入定心。定初剎那亦取果亦與果。諸餘剎那。及出定心。但名取果。彼入定心。滅在過去。定余剎那。及出定心。其現在者與果。彼不應作是說。所以者何。次第緣義。無有異時取果異時與果。即與果時取果。問曰。若

【現代漢語翻譯】 現代漢語譯本： 問：不是按照次第產生的嗎？ 答：是的，有次第。 問：如果那個法還沒有生起，那麼，這是說未生起的是在前呢？還是在後呢？如果像前面的法未生起，後面的法就不能稱為次第。如果生起了，才是次第嗎？或者像後面的法未生起，前面的法就不能稱為有次第。如果生起了，才是有次第嗎？比如世第一法（lokaikagradharma，指世間法中的最高智慧）和苦法忍（kṣānti-jñāna，對苦諦的忍受和確認）是按照次第產生的。如果像世第一法未生起，苦法忍就不能稱為次第。如果生起了，才是次第嗎？或者像苦法忍未生起，世第一法就不能稱為有次第。如果生起了，才是有次第嗎？如果前面的法未生起，後面的法就不能稱為次第。如果生起了，才是次第，那麼在有心識的時候可以這樣說，沒有心識的時候又該怎麼說呢？比如進入無想定（asaṃjñā-samāpatti，一種無意識的禪定狀態）和滅盡定（nirodha-samāpatti，一種完全停止意識和感受的禪定狀態）。如果是一七天或者超過一七天，出定時的心和入定時的心稱為次第。那麼第二個剎那的心必定會生起。為什麼呢？如果一個法與另一個法，能夠作為次第緣（samanantara-pratyaya，緊隨緣，指前一剎那的心是后一剎那心的直接原因），那麼就沒有眾生，沒有法，沒有咒術，沒有藥草，沒有佛，沒有辟支佛（pratyekabuddha，獨覺佛），沒有聲聞（śrāvaka，聽聞佛法而證悟的弟子），能夠阻止這個法，使第二個剎那的心不生起。 如果這樣，那麼這兩個禪定就沒有實體。如果當後面的法未生起，前面的法就不能稱為有次第。如果生起了，才是有次第。如果這樣，那麼苦法忍未生起，世第一法就不能稱為有次第。為什麼要說未生起呢？或者有人說，應該這樣說，前面的法未生起就不能稱為次第。 問：如果這樣，那麼在有心識的時候可以這樣說，沒有心識的時候又該怎麼說呢？ 答：有心識的時候是這樣，沒有心識的時候也可以這樣。事情是怎樣的呢？比如進入無想定和滅盡定，那個入定時的心，在定的最初剎那，既取果也與果。其餘的剎那，以及出定時的心，只稱為取果。那個入定時的心，滅在過去。定的其餘剎那，以及出定時的心，它們現在正在與果。不應該這樣說。為什麼呢？次第緣的意義，沒有異時取果異時與果。就是在與果的時候取果。 問：如果……

【English Translation】 English version: Question: Are they not produced in succession? Answer: Yes, there is succession. Question: If that dharma has not yet arisen, is it said that the unarisen is prior or subsequent? If, like the prior dharma not arising, the subsequent dharma is not called succession. If it arises, is it succession? Or if, like the subsequent dharma not arising, the prior dharma is not called having succession. If it arises, is there succession? For example, the lokaikagradharma (the highest wisdom in the world) and kṣānti-jñāna (acceptance and confirmation of the truth of suffering) arise in succession. If, like the lokaikagradharma not arising, kṣānti-jñāna is not called succession. If it arises, is it succession? Or if, like kṣānti-jñāna not arising, the lokaikagradharma is not called having succession. If it arises, is there succession? If the prior dharma has not arisen, the subsequent dharma is not called succession. If it arises, is it succession, then it is acceptable when there is consciousness. How is it acceptable when there is no consciousness? For example, entering asaṃjñā-samāpatti (a state of unconscious meditation) and nirodha-samāpatti (a state of complete cessation of consciousness and feeling). Whether it is one seven days or more than one seven days, the mind emerging from meditation and the mind entering meditation are called succession. Then the mind of the second kṣaṇa (moment) will certainly arise. Why? If one dharma and another dharma can act as samanantara-pratyaya (the immediately preceding condition, referring to the mind of the previous moment being the direct cause of the mind of the next moment), then there are no beings, no dharmas, no mantras, no herbs, no Buddhas, no pratyekabuddhas (solitary Buddhas), no śrāvakas (disciples who attain enlightenment by hearing the Dharma), who can prevent this dharma, causing the mind of the second kṣaṇa not to arise. If so, then these two samāpattis (meditative states) have no substance. If, when the subsequent dharma has not arisen, the prior dharma is not called having succession. If it arises, there is succession. If so, then when kṣānti-jñāna has not arisen, the lokaikagradharma is not called having succession. Why is it said 'not arisen'? Or some say, it should be said that the prior dharma not arising is not called succession. Question: If so, then it is acceptable when there is consciousness. How is it when there is no consciousness? Answer: It is so when there is consciousness, and it is also acceptable when there is no consciousness. How is it? For example, entering asaṃjñā-samāpatti and nirodha-samāpatti, that mind entering samāpatti, in the first kṣaṇa of the samāpatti, both takes the result and gives the result. The remaining kṣaṇas, and the mind emerging from samāpatti, are only called taking the result. That mind entering samāpatti, ceases in the past. The remaining kṣaṇas of the samāpatti, and the mind emerging from samāpatti, their present is giving the result. It should not be said like this. Why? The meaning of samanantara-pratyaya (succession condition) is that there is no taking the result at a different time and giving the result at a different time. It is taking the result at the same time as giving the result. Question: If...

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與果時取果。有心時可爾。無心時云何。答曰。如入無想定滅盡定。彼入定心。與定初一剎那。取果與果。彼滅在過去。定余剎那。及出定心。若現在前。取果與果。若作是說。則無異時取果異時與果。問曰。若然者過去法則有所作。答曰。雖過去有所作能取果與果。而無有果。過去世見色乃至知法。無如是作事。與果取果。可有是事。復有說者。后法未生前法不名次第。后法若生則前法名次第。問曰。若然者苦法忍未生。世第一法不名次第耶。答曰。可名次第。不名次第緣。若苦法忍生。是名次第。亦名次第緣。如次第次第緣。次第有次第。相續有相續。依有依。當知亦如是。

問曰。未來世中有次第緣不耶。若有者諸法應未來世中已次第住。修正方便。則無有用。所以者何。聖道于未來世。已有次第。時到則生。修正方便。復何所為。復有大過。何以故。無有制伏貪慾生不凈觀。如是亦不能制伏一切煩惱生對治觀。若爾則無解脫涅槃。乃至廣說。若無者八分經云何通。如說是人十二劫不墮惡趣。乃至二十劫。云何知三業差別是現法報。是生法報。是后法報。何故一切時世第一法。但生苦法忍。何以不生乃至盡智等諸法。何故金剛喻定但生盡智不生余法。答曰。應作是說。未來世中無次第緣。問曰。若無者則

【現代漢語翻譯】 現代漢語譯本 在結果產生的時候獲取結果。有意識的時候可以這樣做。無意識的時候又該如何呢？回答說：就像進入無想定（Asaññasamāpatti，無所有想處定）和滅盡定（Nirodhasamāpatti，滅盡定）一樣。他們入定之心，與入定最初一剎那，獲取結果並給予結果。那滅盡發生在過去。定的其餘剎那，以及出定之心，如果現在顯現，獲取結果並給予結果。如果這樣說，就沒有異時獲取結果異時給予結果的情況了。 問：如果這樣，那麼過去的法則有所作為嗎？答：雖然過去有所作為，能夠獲取結果並給予結果，但沒有結果。過去世見色乃至知法，沒有像這樣作事，給予結果獲取結果，可能有這樣的事。還有一種說法是，后法未生，前法不名為次第（anupubbā，連續）。后法如果生起，那麼前法才名為次第。 問：如果這樣，那麼苦法忍（khanti，忍）未生，世第一法（laukikāgradharma，世間第一法）不名為次第嗎？答：可以名為次第，不名為次第緣（paccayasamuppāda，緣起）。如果苦法忍生起，這名為次第，也名為次第緣。如次第次第緣，次第有次第，相續有相續，依有依，應當知道也是這樣。 問：未來世中有次第緣嗎？如果有，那麼諸法應該在未來世中已經次第安住。修正方便，就沒有用了。為什麼呢？聖道（ariyamagga，八正道）在未來世，已經有次第，時間到了就會產生。修正方便，又有什麼用呢？還有很大的過失。為什麼呢？沒有制伏貪慾而生起不凈觀（asubha-nimitta，不凈想），這樣也不能制伏一切煩惱而生起對治觀（patipakkhadhamme，對治法）。如果這樣，就沒有解脫涅槃（Nibbāna，涅槃），乃至廣說。如果沒有，那麼八分經（aṭṭhaṅgiko maggo，八支聖道）如何解釋呢？如說這個人十二劫不墮惡趣，乃至二十劫。如何知道三業（kamma，業）的差別是現法報（diṭṭhadhammavedanīya，現法受業），是生法報（upapajjavedanīya，來生受業），是后法報（aparāpariyavedanīya，後後受業）？為什麼一切時候世第一法，只生起苦法忍？為什麼不生起乃至盡智（khaye ñāṇaṃ，盡智）等諸法？為什麼金剛喻定（vajropamasamādhi，金剛喻定）只生起盡智而不生起其餘法？答：應該這樣說，未來世中沒有次第緣。問：如果沒有，那麼...

【English Translation】 English version At the time of fruition, one takes the fruit. This is possible when there is intention. What about when there is no intention? The answer is: It is like entering the Asaññasamāpatti (Non-Perception Attainment) and Nirodhasamāpatti (Cessation Attainment). Their mind entering the attainment, with the first moment of entering the attainment, takes the fruit and gives the fruit. That cessation is in the past. The remaining moments of the attainment, and the mind emerging from the attainment, if they appear in the present, take the fruit and give the fruit. If it is said this way, then there is no situation of taking the fruit at one time and giving the fruit at another time. Question: If that is so, then do past laws have an effect? Answer: Although the past has an effect, being able to take the fruit and give the fruit, there is no fruit. In the past, seeing form and even knowing the Dhamma, there is no such action of giving the fruit and taking the fruit. It is possible that such a thing exists. Another explanation is that if the later Dhamma is not born, the former Dhamma is not called anupubbā (succession). If the later Dhamma arises, then the former Dhamma is called succession. Question: If that is so, then when the khanti (patience) of suffering is not born, is the laukikāgradharma (highest mundane dharma) not called succession? Answer: It can be called succession, but not called paccayasamuppāda (dependent origination). If the khanti of suffering arises, this is called succession, and also called dependent origination. Just as succession has succession, continuity has continuity, reliance has reliance, it should be known that it is also like that. Question: Is there dependent origination in the future? If there is, then all dharmas should already be successively abiding in the future. Correcting the means is then useless. Why? The ariyamagga (Noble Eightfold Path) in the future already has succession, and when the time arrives, it will arise. What is the use of correcting the means again? There is also a great fault. Why? Without subduing greed, the asubha-nimitta (perception of unattractiveness) arises, and thus one cannot subdue all afflictions and generate patipakkhadhamme (counteracting factors). If that is so, then there is no liberation Nibbāna (Nirvana), and so on. If there is not, then how can the aṭṭhaṅgiko maggo (eightfold path) be explained? As it is said that this person will not fall into evil realms for twelve kalpas, and even twenty kalpas. How can one know the differences in the three kamma (actions) are diṭṭhadhammavedanīya (immediately effective karma), upapajjavedanīya (subsequently effective karma), and aparāpariyavedanīya (indefinitely effective karma)? Why does the laukikāgradharma only give rise to the khanti of suffering at all times? Why does it not give rise to even khaye ñāṇaṃ (knowledge of destruction) and other dharmas? Why does the vajropamasamādhi (diamond-like samadhi) only give rise to the knowledge of destruction and not other dharmas? Answer: It should be said that there is no dependent origination in the future. Question: If there is not, then...

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無前說諸過。此八分經云何通。答曰。世尊觀過去現在以比相。亦知未來世。其事云何。答曰。世尊觀過去世。見彼眾生修如是業。爾所劫中不墮惡道。見此眾生修如是業。爾所劫中當不墮惡道。見諸眾生於過去世修如是業。于現世中受如此報。見諸眾生於彼造業若受生報若受后報。見諸眾生於此造業若受現報若受生報若受后報。復有說者。眾生有相是心不相應行住眾生身中。世尊不因禪定神通能知眾生身中有此法者。爾所劫中不墮惡道。即見此相。知是眾生受現法報。次受生報復受后報。評曰。不應作是說。若作此說。明如來唯有比相智無了達智。應作是說。佛世尊有了達智。能知未來。雖未來法亂無定次第。如來以明凈智。能知未來亂法無定次第。知諸眾生造如此業。經爾所劫不墮惡道。受于現報。次受生報。復受后報悉實無謬。如算數法知于谷聚明瞭無謬。何況如來有自然智。問曰。以何等故世第一法次生苦法忍。不生乃至盡智等諸法。答曰。此名數定事相不定。所以者何。苦法忍法。在於六地。未知為是何地。苦法忍三根相應。不知定與何根相應。行於四行。不知定行何行。如住增上忍時。地行根定。剎那不定。所以者何。有多剎那故不知生者。是何剎那。次第緣亦不定。住世第一法時。有五事定地根行次第

【現代漢語翻譯】 現代漢語譯本 前面已經說了種種過失。那麼，這八分經應該如何解釋才能融會貫通呢？回答是：世尊觀察過去和現在，用類比的方法，也能知道未來世的事情。這是怎麼回事呢？回答是：世尊觀察過去世，看到那些眾生修習這樣的業，在若干劫中不會墮入惡道；看到這些眾生修習這樣的業，在若干劫中將不會墮入惡道；看到眾生在過去世修習這樣的業，在現世中受到這樣的果報；看到眾生在那裡造業，或者受生報，或者受后報；看到眾生在這裡造業，或者受現報，或者受生報，或者受后報。還有人說，眾生有一種『相』（lakṣaṇa），這種『相』是與心不相應的行蘊，存在於眾生的身中。世尊不需要依靠禪定和神通，就能知道眾生身中存在這種法，知道他們在若干劫中不會墮入惡道。世尊可以直接看到這種『相』，知道這些眾生會受到現法報，接著受生報，然後受后報。評論說：不應該這樣說。如果這樣說，就說明如來只有類比的智慧，而沒有完全通達的智慧。應該這樣說：佛世尊具有完全通達的智慧，能夠知道未來。即使未來的法是混亂的，沒有固定的次第，如來也能用明凈的智慧，知道未來混亂的法，沒有固定的次第。知道眾生造了這樣的業，經過若干劫不會墮入惡道，會受到現報，接著受生報，然後受后報，完全真實，沒有謬誤，就像算術家計算谷堆一樣，明瞭而沒有謬誤。更何況如來具有自然產生的智慧。問：因為什麼緣故，世第一法（laukikāgradharma）之後，緊接著產生苦法忍（kṣānti-dharmotpāda），而不產生乃至盡智（kṣayajñāna）等等諸法呢？回答是：這是名相數量是固定的，但事物的相狀是不固定的。為什麼這樣說呢？苦法忍法，存在於六地（ṣaṭbhūmi），不知道是哪一地；苦法忍與三種根相應，不知道是與哪一種根相應；行於四行，不知道是行於哪一行。就像住在增上忍（adhimokṣa-kṣānti）的時候，地、行、根是確定的，但剎那是不確定的。為什麼這樣說呢？因為有很多剎那，所以不知道產生的是哪一個剎那。次第緣也是不確定的。住在世第一法的時候，有五件事是確定的：地、根、行、次第。

【English Translation】 English version The previous explanations have pointed out various faults. How can this eightfold scripture be reconciled? The answer is: The World-Honored One observes the past and present, using analogy, and also knows the affairs of the future world. How is this so? The answer is: The World-Honored One observes the past world and sees those beings who cultivate such karma will not fall into evil destinies for so many kalpas; sees these beings who cultivate such karma will not fall into evil destinies for so many kalpas; sees beings who in the past cultivated such karma receive such retribution in the present; sees beings who create karma there, either receiving the retribution of rebirth or the retribution later; sees beings who create karma here, either receiving present retribution, or the retribution of rebirth, or the retribution later. Furthermore, some say that beings have a 'characteristic' (lakṣaṇa), which is a mental formation not corresponding to the mind, residing in the body of beings. The World-Honored One does not need to rely on meditation or supernatural powers to know that this dharma exists in the body of beings, knowing that they will not fall into evil destinies for so many kalpas. The World-Honored One can directly see this 'characteristic', knowing that these beings will receive the retribution of present dharma, then the retribution of rebirth, and then the retribution later. Commentary: It should not be said this way. If it is said this way, it indicates that the Tathagata only has the wisdom of analogy and not the wisdom of complete understanding. It should be said this way: The Buddha World-Honored One has the wisdom of complete understanding and can know the future. Even if the future dharmas are chaotic and without a fixed order, the Tathagata can use clear and pure wisdom to know the chaotic dharmas of the future without a fixed order. Knowing that beings who create such karma will not fall into evil destinies for so many kalpas, will receive present retribution, then the retribution of rebirth, and then the retribution later, completely true and without error, just like an arithmetician calculating a pile of grain, clear and without error. How much more so is the Tathagata, who has naturally arising wisdom. Question: For what reason does the World's Supreme Dharma (laukikāgradharma) immediately give rise to the forbearance of suffering-dharma (kṣānti-dharmotpāda), and not give rise to even the knowledge of exhaustion (kṣayajñāna) and other dharmas? The answer is: This is because the names and numbers are fixed, but the characteristics of things are not fixed. Why is this so? The dharma of the forbearance of suffering-dharma exists in the six grounds (ṣaṭbhūmi), and it is not known which ground it is in; the forbearance of suffering-dharma corresponds to three roots, and it is not known which root it corresponds to; it acts in the four actions, and it is not known which action it acts in. Just like when dwelling in the increased forbearance (adhimokṣa-kṣānti), the ground, action, and root are fixed, but the moment is not fixed. Why is this so? Because there are many moments, it is not known which moment is produced. The sequential cause is also not fixed. When dwelling in the World's Supreme Dharma, there are five things that are fixed: ground, root, action, and sequence.

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剎那。是名數定事相不定。復有說者。若法依前法相續生。不必次第緣。猶如外物無次第緣依於前法相續而生。如牙依前種相續得生。乃至果依前花相續而生。內法亦爾。不因次第緣。依於前法相續而生。苦法忍依世第一法故相續而生。余乃至盡智。不依世第一法故。是以不生金剛喻定。亦應如是通。然未來世法屬於現在。若於現在和合則生。若不和合不生。世第一法后能生修道。無有是處。以分別故。設當世第一法與修道和合。爾時則生。以不與和合故。是則不生。如是苦法忍。屬世第一法故生。余乃至盡智不屬故不生。復有說者。未來世中。有次第緣。問曰。若未來世有次第緣。諸法應次第住。答曰。未來世中有次第緣義。無次第住。未來世法應從何次第緣。生者已定。然不次第住。后若生時。從何緣生亦定。次第住亦定。猶如眾多比丘。亂住一處。臘數已定行列不定。后次第住時。臘數亦定行列亦定。如是法未生時。應屬何緣。生者已定。次第住不定。后若生時。從緣生亦定。次第住亦定。問曰。若然者修正方便。則無有用亦無解脫涅槃。答曰。一心次第略說有二種心當生。所謂善與染污。若修正方便。善心便生染污不生。若行邪方便。染污便生善心不生。如一種子后二種當生。所謂牙與爛壞。若遇生牙因緣則

【現代漢語翻譯】 現代漢語譯本 『剎那』（Ksana）：這是名稱是確定的，但其所指的事物狀態是不確定的。還有一種說法是，如果一個法（Dharma）依賴於前一個法相續產生，不一定需要按照次第緣（sequential condition）。就像外在事物不需要按照次第緣，而是依賴於前一個法相續產生一樣。例如，牙齒依賴於之前的種子相續而生，乃至果實依賴於之前的花朵相續而生。內在的法也是如此，不依賴於次第緣，而是依賴於前一個法相續而生。苦法忍（Ksanti-dharma-ksanti）依賴於世第一法（Laukikagradharma）而相續產生，其餘的乃至盡智（Ksaya-jnana），因為不依賴於世第一法，所以不產生金剛喻定（Vajropamasamadhi）。也應該這樣理解。然而，未來世的法屬於現在世。如果在現在世和合，就會產生；如果不和合，就不會產生。世第一法之後能夠產生修道（Marga）是不可能的，因為有分別。假設世第一法與修道和合，那時就會產生；因為不與修道和合，所以不產生。就像苦法忍，因為它屬於世第一法，所以產生；其餘的乃至盡智，因為不屬於世第一法，所以不產生。還有一種說法是，在未來世中，存在次第緣。有人問：如果未來世存在次第緣，那麼諸法應該按照次第安住。回答說：未來世中存在次第緣的意義，但沒有次第安住。未來世的法應該從什麼次第緣產生呢？產生者已經確定，然而不按照次第安住。之後如果產生時，從什麼緣產生也已經確定，次第安住也已經確定。就像眾多比丘（Bhiksu）雜亂地住在一起，他們的僧臘（seniority）已經確定，但行列不確定。之後按照次第安住時，僧臘也確定，行列也確定。就像法未產生時，應該屬於什麼緣，產生者已經確定，次第安住不確定。之後如果產生時，從什麼緣產生也確定，次第安住也確定。有人問：如果這樣，那麼修正方便（right effort）就沒有用處，也沒有解脫涅槃（Nirvana）。回答說：一心次第略說有兩種心將要產生，即善心與染污心。如果修正方便，善心便產生，染污心不產生；如果行邪方便，染污心便產生，善心不產生。就像一種種子，之後有兩種東西將要產生，即牙齒與腐爛。如果遇到產生牙齒的因緣，那麼牙齒便會產生。

【English Translation】 English version 『Ksana』 (moment): This is a name that is fixed, but the state of the thing it refers to is not fixed. There is another saying: If a Dharma (law, phenomenon) arises in dependence on the preceding Dharma in a continuous sequence, it does not necessarily require sequential condition. Just like external objects do not require sequential condition, but arise in dependence on the preceding Dharma in a continuous sequence. For example, a sprout arises in dependence on the preceding seed in a continuous sequence, and even a fruit arises in dependence on the preceding flower in a continuous sequence. Internal Dharmas are also like this; they do not depend on sequential condition, but arise in dependence on the preceding Dharma in a continuous sequence. Ksanti-dharma-ksanti (patience with the truth of suffering) arises in dependence on Laukikagradharma (the highest mundane dharma) in a continuous sequence. The rest, up to and including Ksaya-jnana (knowledge of exhaustion), do not produce Vajropamasamadhi (diamond-like samadhi) because they do not depend on Laukikagradharma. It should be understood in this way. However, the Dharmas of the future world belong to the present world. If they are in harmony in the present world, they will arise; if they are not in harmony, they will not arise. It is impossible for Marga (the path) to arise after Laukikagradharma, because there is discrimination. Suppose Laukikagradharma is in harmony with Marga, then it will arise; because it is not in harmony with Marga, it will not arise. Just like Ksanti-dharma-ksanti, because it belongs to Laukikagradharma, it arises; the rest, up to and including Ksaya-jnana, do not arise because they do not belong to Laukikagradharma. There is another saying: In the future world, there is sequential condition. Someone asks: If there is sequential condition in the future world, then all Dharmas should abide in sequence. The answer is: In the future world, there is the meaning of sequential condition, but there is no sequential abiding. From what sequential condition should the Dharmas of the future world arise? The one that arises is already determined, but it does not abide in sequence. Later, if it arises, it is also determined from what condition it arises, and it is also determined that it abides in sequence. Just like many Bhiksus (monks) live together in a disorderly manner, their seniority is already determined, but their ranks are not determined. Later, when they abide in sequence, their seniority is also determined, and their ranks are also determined. Just like when a Dharma has not yet arisen, it is already determined to which condition it should belong, and the one that arises is already determined, but sequential abiding is not determined. Later, if it arises, it is also determined from what condition it arises, and sequential abiding is also determined. Someone asks: If this is the case, then right effort (samyag-vyayama) is useless, and there is no liberation or Nirvana (extinction of suffering). The answer is: Briefly speaking, in terms of the sequence of one mind, there are two kinds of minds that will arise, namely wholesome minds and defiled minds. If one practices right effort, wholesome minds will arise, and defiled minds will not arise; if one practices wrong effort, defiled minds will arise, and wholesome minds will not arise. Just like one seed, after which two things will arise, namely a sprout and decay. If it encounters the conditions for producing a sprout, then a sprout will arise.

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便生牙。若遇爛壞因緣則生爛壞。一心次第生二種心亦復如是。評曰。應作是說。未來世中無次第緣。所以者何。次第緣者是次第住法。未來世中無次第住。次第緣者是不亂法未來法亂。復有說者。若未來世有次第緣者。修善者常應修善。不應作惡。若修惡時。常應作惡。不應修善。今現見提婆達多。本欲修善而後作惡。央掘魔羅氣噓惡人。本欲作惡而後修善。以如是等因緣故。知未來世無次第緣。問曰。以何等故色法無次第緣。答曰。或有說者。若法定有所依。定有所行。定有所緣。故有次第緣。色法無有所依。無所行無所緣。是故無次第緣。復有說者。若法是相應。有所依有所行。有勢用有所緣。故有次第緣。色法不相應無依無行。無勢用無緣。故無次第緣。復有說者。次第緣者。是次第住法。色非次第住法。或二萬劫或四萬劫。或六萬劫或八萬劫斷絕者。復有說者。次第緣現在前時不亂。色法現在前時亂。如一時中起。欲色界系色現在前。欲界系不繫色現在前。色界系不繫色現在前。是故尊者和須蜜說曰。欲界增益色未滅。色界增益色生。尊者佛陀提婆說曰。少色無間生多色。多色無間生少色。彼少色無間生多色者。如空中雲少便生多。如小種子生於大樹。如小迦羅羅后成大人。多色無間生少色者。如燒大草𧂐

後生少灰。以少色無間生多色多色無間生少色故。無次第緣。問曰。如心數法少無間生多多無間生少。其事云何。答曰。如無覺無觀地次生無覺有觀。次生有覺有觀。如此名少無間生多。如有覺有觀地生無覺有觀。次生無覺無觀。如此名多無間生少。答曰。不應以地定。應以數法定。若一受次第生二受。若二受次第生一受。有如上過。以不生故無如上過。

問曰。以何等故心不相應行。無次第緣。答曰。或有說者。若法定有所依。定有所行。定有所緣。故有次第緣。心不相應行不爾。色法三界系。心不相應行三界系。余如上色法說。問曰。以何等故說無想定滅盡定是心次第。不說無想天。答曰。或有說者。亦應說而不說者。當知此是有餘之說。復有說者。若用功難得者說。不用功不難得者不說。復有說者。若是善者說。彼是無記故不說。問曰。以何等故無想定滅盡定。是心次第而非次第緣耶。答曰。或有說者。若法能生心能增益。心能取心是次第緣。彼定生時。住心礙心使心不相續。是以不作次第緣。復有說者。此定斷心遮心行處。是不相應無勢用法。是以不作次第緣。問曰。入無想定滅盡定。心出定心。是其次第。中間有爾許多相續定。云何是次第。答曰。此中更無餘心故。得名次第。猶如有人一在前行一在

後來。他人問言彼後來人。與誰共來。其人答言與某甲人次後而來。彼二中間。雖有村落樹木畜生等物。更無餘人故言次第。如是彼二心中間。雖復曠遠更無餘心故。得名次第。

問曰。諸法是心次第亦是無間耶。答曰。或有是心次第非心無間。有是心無間非心次第。有是心次第亦心無間。有非心次第非心無間。是心次第非心無間者。除定初剎那及余有心法。諸餘定及出定心。是謂心次第非心無間。是心無間非心次第者。定初剎那。及余有心法。生住無常。是謂心無間非心次第。是心次第亦心無間者。定初剎那。諸餘有心法。是謂心次第亦心無間。非心次第非心無間者。除定初剎那及余有心法生住無常。諸餘定剎那及出定心生住無常。是謂非心次第非心無間。問曰。諸是心次第。亦是定無間耶。答曰。應作四句。是心次第非定無間者。謂定初剎那。諸餘有心時。是謂心次第非定無間。是定無間非心次第者。除定初剎那及余有心法生住無常。諸餘定及出定心生住無常。是謂定無間非心次第。是心次第亦定無間者。除定初剎那及余有心法。諸餘定及出定心。是謂心次第亦定無間。非心次第非定無間者。定初剎那生住無常。及余有心生住無常。是謂非心次第非定無間。

觀有三種。所謂別相觀。總相觀。虛相觀

【現代漢語翻譯】 現代漢語譯本：後來，如果有人問及後來的人，『你和誰一起來的？』那人回答說，『我和某甲（指代某人）之後一起來的。』他們兩人之間，雖然有村落、樹木、牲畜等事物，但沒有其他人，所以說是次第（依次）。同樣，這兩個心念之間，雖然相隔遙遠，但沒有其他心念介入，所以得名次第。

問：諸法是心次第（心念的依次生起）也是心無間（心念的無間斷生起）嗎？ 答：有的是心次第而非心無間，有的是心無間而非心次第，有的是心次第也是心無間，有的既非心次第也非心無間。是心次第而非心無間的情況是：除了禪定最初的剎那（極短的時間單位）以及其他有心法（有心識作用的法）之外，其他的禪定以及出定之心。這稱為心次第而非心無間。是心無間而非心次第的情況是：禪定最初的剎那，以及其他有心法，它們的生、住、無常（變化）。這稱為心無間而非心次第。是心次第也是心無間的情況是：禪定最初的剎那，以及其他有心法。這稱為心次第也是心無間。既非心次第也非心無間的情況是：除了禪定最初的剎那以及其他有心法之外的生、住、無常，其他的禪定剎那以及出定之心的生、住、無常。這稱為既非心次第也非心無間。

問：凡是心次第，也是定無間（禪定的無間斷生起）嗎？ 答：應該作四句分析。是心次第而非定無間的情況是：指禪定最初的剎那，以及其他有心之時。這稱為心次第而非定無間。是定無間而非心次第的情況是：除了禪定最初的剎那以及其他有心法之外的生、住、無常，其他的禪定以及出定之心的生、住、無常。這稱為定無間而非心次第。是心次第也是定無間的情況是：除了禪定最初的剎那以及其他有心法之外，其他的禪定以及出定之心。這稱為心次第也是定無間。既非心次第也非定無間的情況是：禪定最初的剎那的生、住、無常，以及其他有心的生、住、無常。這稱為既非心次第也非定無間。

觀有三種，分別是別相觀（觀察事物的個別特徵），總相觀（觀察事物的共同特徵），虛相觀（觀察事物虛幻不實的本質）。

【English Translation】 English version: Later, if someone asks the person who came later, 'Who did you come with?' That person replies, 'I came after so-and-so (a placeholder name).』 Between those two, although there are villages, trees, livestock, and other things, there are no other people, so it is said to be in sequence (successively). Similarly, although there is a vast distance between these two thoughts, there are no other thoughts intervening, so it is named sequence.

Question: Are all dharmas (phenomena) a sequence of mind (successive arising of thoughts) and also without interval of mind (uninterrupted arising of thoughts)? Answer: Some are a sequence of mind but not without interval of mind, some are without interval of mind but not a sequence of mind, some are both a sequence of mind and without interval of mind, and some are neither a sequence of mind nor without interval of mind. A sequence of mind but not without interval of mind refers to: except for the initial moment (an extremely short unit of time) of samadhi (meditative concentration) and other dharmas with mind (dharmas with mental activity), other samadhis and the mind emerging from samadhi. This is called a sequence of mind but not without interval of mind. Without interval of mind but not a sequence of mind refers to: the initial moment of samadhi, and other dharmas with mind, their arising, abiding, and impermanence (change). This is called without interval of mind but not a sequence of mind. Both a sequence of mind and without interval of mind refers to: the initial moment of samadhi, and other dharmas with mind. This is called both a sequence of mind and without interval of mind. Neither a sequence of mind nor without interval of mind refers to: except for the arising, abiding, and impermanence of the initial moment of samadhi and other dharmas with mind, the arising, abiding, and impermanence of other moments of samadhi and the mind emerging from samadhi. This is called neither a sequence of mind nor without interval of mind.

Question: Are all sequences of mind also without interval of dhyana (meditative absorption)? Answer: Four possibilities should be analyzed. A sequence of mind but not without interval of dhyana refers to: the initial moment of dhyana, and other times with mind. This is called a sequence of mind but not without interval of dhyana. Without interval of dhyana but not a sequence of mind refers to: except for the arising, abiding, and impermanence of the initial moment of dhyana and other dharmas with mind, the arising, abiding, and impermanence of other dhyanas and the mind emerging from dhyana. This is called without interval of dhyana but not a sequence of mind. Both a sequence of mind and without interval of dhyana refers to: except for the initial moment of dhyana and other dharmas with mind, other dhyanas and the mind emerging from dhyana. This is called both a sequence of mind and without interval of dhyana. Neither a sequence of mind nor without interval of dhyana refers to: the arising, abiding, and impermanence of the initial moment of dhyana, and the arising, abiding, and impermanence of other minds. This is called neither a sequence of mind nor without interval of dhyana.

There are three types of contemplation: namely, contemplation of distinct characteristics (observing individual characteristics of things), contemplation of general characteristics (observing common characteristics of things), and contemplation of illusory characteristics (observing the unreal nature of things).

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。別相觀者觀色是色相乃至觀識是識相。觀地是堅相。乃至觀風是動相。是名別相觀。總相觀者十六聖行觀是名總相觀。虛相觀者不凈安般無量除入解脫一切處。是名虛相觀。問曰。此三種觀。何觀次第能入聖道。出聖道時何觀最初現在前。答曰。或有說者。入聖道時三種能入。出聖道時三種現在前復有說者。總相觀能入聖道出聖道時三種現在前。問曰。若虛想觀不入聖道。此經云何通。如說不凈觀次修念覺意。答曰。此說展轉相因。如子孫法。其事云何。答曰。先以不凈觀。善調伏心。使心止息堪任質直柔軟。心得自在。然後總相觀現在前能入聖道。復有說者。總相觀現在前能入聖道。出聖道時亦總相觀而現在前。問曰。若然者若依未至若依初禪。若依中間。得正決定出聖道時。欲界總相觀現在前可爾。若依二禪三禪四禪得正決定。彼無慾界總相觀。所以者何。以大遠故。復更不得總相觀除達分善根。所以者何。以聖道后不能復起現在前故。出聖道時。為起何等總相觀現在前。答曰。于暖頂忍中間。修總相觀。所謂諸行無常苦空無我。涅槃寂靜。出聖道時。此觀現在前。評曰。不應作是說。如前說者好。欲界有三種觀。所謂聞慧思慧生得慧。色界有三種。所謂聞慧修慧生得慧。無色界有二種。修慧生得慧。問曰。欲

【現代漢語翻譯】 現代漢語譯本： 『別相觀』是指觀察色蘊是色相，乃至觀察識蘊是識相；觀察地界是堅硬相，乃至觀察風界是流動相。這稱為『別相觀』。 『總相觀』是指觀察十六聖行，這稱為『總相觀』。 『虛相觀』是指不凈觀、安般念、無量心、除入、解脫和一切處。這稱為『虛相觀』。 問：這三種觀法，哪一種觀法能夠次第進入聖道？出聖道時，哪一種觀法最先顯現？ 答：或者有人說，進入聖道時，三種觀法都能進入；出聖道時，三種觀法都會顯現。也有人說，『總相觀』能夠進入聖道，出聖道時，三種觀法都會顯現。 問：如果『虛相觀』不能進入聖道，那麼這部經文該如何解釋呢？經中說，修習不凈觀之後，接著修習念覺意。 答：這是說輾轉相因，就像子孫相承一樣。事情是怎樣的呢？ 答：先用不凈觀好好調伏內心，使內心止息、堪能、正直、柔軟，內心得到自在。然後，『總相觀』顯現，就能進入聖道。 又有人說，『總相觀』顯現，就能進入聖道；出聖道時，也是『總相觀』顯現。 問：如果這樣，如果依靠未至定、或者依靠初禪、或者依靠中間定而得到正決定，出聖道時，欲界的『總相觀』顯現還可以理解。如果依靠二禪、三禪、四禪而得到正決定，那裡沒有欲界的『總相觀』，為什麼呢？因為距離太遠了。而且不能再得到『總相觀』，除非是達到達分善根。為什麼呢？因為聖道之後不能再次生起顯現。出聖道時，會生起什麼樣的『總相觀』顯現呢？ 答：在暖位、頂位、忍位、中間位修習『總相觀』，也就是觀察諸行無常、苦、空、無我，涅槃寂靜。出聖道時，這種觀法會顯現。 評論說：不應該這樣說，像前面所說的那樣比較好。欲界有三種智慧，分別是聞慧、思慧、生得慧。有三種智慧，分別是聞慧、修慧、生得慧。無有兩種智慧，修慧、生得慧。 問：欲界

【English Translation】 English version: 'Separate Aspect Contemplation' means observing the Skandha of Form as the aspect of Form, and so on, up to observing the Skandha of Consciousness as the aspect of Consciousness; observing the Earth element as the aspect of Solidity, and so on, up to observing the Wind element as the aspect of Motion. This is called 'Separate Aspect Contemplation'. 'General Aspect Contemplation' means observing the Sixteen Noble Practices; this is called 'General Aspect Contemplation'. 'Illusory Aspect Contemplation' means the Contemplation of Impurity, Anapanasati (mindfulness of breathing), the Immeasurable Minds, the Cessations and Entrances, Liberation, and All the Realms. This is called 'Illusory Aspect Contemplation'. Question: Among these three types of contemplation, which one can enter the Noble Path in sequence? When emerging from the Noble Path, which contemplation appears first? Answer: Some say that all three can be used to enter the Noble Path, and all three appear when emerging from the Noble Path. Others say that 'General Aspect Contemplation' can be used to enter the Noble Path, and all three appear when emerging from the Noble Path. Question: If 'Illusory Aspect Contemplation' cannot be used to enter the Noble Path, how can this sutra be explained? As it says, after cultivating the Contemplation of Impurity, one then cultivates the Mindfulness of the Enlightenment Factors. Answer: This refers to a mutually dependent relationship, like the succession of descendants. How so? Answer: First, use the Contemplation of Impurity to well-tame the mind, making it calm, capable, upright, and gentle, so that the mind attains freedom. Then, 'General Aspect Contemplation' appears, and one can enter the Noble Path. Others say that 'General Aspect Contemplation' appears, and one can enter the Noble Path; when emerging from the Noble Path, 'General Aspect Contemplation' also appears. Question: If that is the case, if one attains Right Determination based on the Unreached Concentration (未至定), or based on the First Dhyana, or based on the Intermediate Dhyana, it is understandable that the 'General Aspect Contemplation' of the Desire Realm appears when emerging from the Noble Path. But if one attains Right Determination based on the Second Dhyana, Third Dhyana, or Fourth Dhyana, there is no 'General Aspect Contemplation' of the Desire Realm there. Why? Because the distance is too great. Moreover, one cannot attain 'General Aspect Contemplation' again, unless one reaches the stage of 'Attainment of the Division of Roots of Goodness' (達分善根). Why? Because after the Noble Path, it cannot arise and appear again. When emerging from the Noble Path, what kind of 'General Aspect Contemplation' arises and appears? Answer: In the stages of Warmth (暖位), Peak (頂位), Forbearance (忍位), and the Intermediate stage, one cultivates 'General Aspect Contemplation', which is the observation of all phenomena as impermanent, suffering, empty, without self, and Nirvana as tranquil. When emerging from the Noble Path, this contemplation appears. Commentary: It should not be said in this way; it is better as said before. In the Desire Realm, there are three types of wisdom: Hearing-wisdom (聞慧), Thinking-wisdom (思慧), and Innate-wisdom (生得慧). There are three types of wisdom: Hearing-wisdom, Cultivation-wisdom (修慧), and Innate-wisdom. Without there are two types of wisdom: Cultivation-wisdom and Innate-wisdom. Question: Desire Realm

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界有三種觀慧。何等慧現在前能入聖道。答曰。欲界思慧觀現在前。能入聖道。出聖道時。三種觀現在前。色界修慧觀現在前。能入聖道。出聖道時二種。聞修慧觀現在前。非生得慧。無色界修慧現在前。能入聖道。出聖道時。亦修慧觀現在前。非生得慧。問曰。以何等故。出聖道時。欲界生得慧現在前。非色無色界。答曰。欲界生得慧猛利。色無色界不猛利。若依未至禪。得阿羅漢。出聖道時。還起未至地及欲界心。若依無所有處。得阿羅漢。出聖道時。還起無所有處及非想非非想處心。若依餘地得阿羅漢。出聖道時即起彼地心。

初禪有三種。味凈無漏。乃至無所有處亦三種。非想非非想處二種。味凈味相應次第生。味相應及凈不生。無漏凈有三種。無漏二種凈及無漏不生味凈。初禪有四種。有退分住分勝進分達分。乃至非想非非想處亦有四種。退分次第生退分生住分。不生勝進分不生達分。住分次第生住分生退分生勝進分。不生達分。勝進分次第生勝進分生住分生達分。不生退分。達分次第生達分生勝進分。不生住分退分。復有說者。退分次第生三種。不生達分住分勝進分。盡生四種。達分次第生三種除退分。問曰。若坐二禪三禪四禪地。欲入初禪。識現在前。幾種觀現在前。答曰。隨所住地。未離欲者

【現代漢語翻譯】 現代漢語譯本 有三種觀慧（Vipassanā-paññā，內觀智慧）。什麼樣的智慧在當下能夠進入聖道（Ariya-magga，通往涅槃的道路）？回答說：欲界（Kāma-loka，感官世界）的思慧（cintā-paññā，通過思考獲得的智慧）在當下能夠進入聖道。出聖道時，三種觀慧都在當下。修慧（bhāvanā-paññā，通過禪修獲得的智慧）在當下能夠進入聖道。出聖道時，有兩種觀慧在當下：聞慧（suta-paññā，通過聽聞獲得的智慧）和修慧在當下。並非生得慧（jāti-paññā，與生俱來的智慧）。沒有修慧在當下也能進入聖道。出聖道時，也是修慧在當下。並非生得慧。 問：因為什麼緣故，出聖道時，欲界的生得慧在當下，而不是色界（Rūpa-loka，色界）和無色界（Arūpa-loka，無色界）的生得慧？答：因為欲界的生得慧猛利（tikha，敏銳），色界和無色界的生得慧不猛利（mandā，遲鈍）。如果依靠未至禪（upacāra-samādhi，近行定）獲得阿羅漢（Arahat，已證涅槃者），出聖道時，還會生起未至地以及欲界的心。如果依靠無所有處（Ākiñcaññāyatana，無所有處定）獲得阿羅漢，出聖道時，還會生起無所有處以及非想非非想處（Nevasaññānāsaññāyatana，非想非非想定）的心。如果依靠其他地獲得阿羅漢，出聖道時，立即生起彼地的心。 初禪（paṭhama jhāna，初禪）有三種：味禪（assāda jhāna，樂味禪）、凈禪（visuddhi jhāna，清凈禪）和無漏禪（anāsava jhāna，無漏禪）。乃至無所有處也有三種。非想非非想處有兩種：味禪和凈禪。味禪相應次第生起。味禪相應和凈禪不生起。無漏禪和凈禪有三種。無漏禪有兩種：凈禪和無漏禪不生起味禪和凈禪。初禪有四種：有退分（hānabhāgiya，退分）、住分（ṭhitibhāgiya，住分）、勝進分（visesabhāgiya，勝進分）和達分（nibbedhabhāgiya，達分）。乃至非想非非想處也有四種：退分次第生起退分，生起住分，不生起勝進分，不生起達分。住分次第生起住分，生起退分，生起勝進分，不生起達分。勝進分次第生起勝進分，生起住分，生起達分，不生起退分。達分次第生起達分，生起勝進分，不生起住分和退分。又有人說，退分次第生起三種，不生起達分、住分和勝進分。盡生四種。達分次第生起三種，除去退分。問：如果安坐於二禪（dutiya jhāna，二禪）、三禪（tatiya jhāna，三禪）、四禪（catuttha jhāna，四禪）之地，想要進入初禪，識（viññāṇa，意識）在當下，有幾種觀慧在當下？答：隨所住之地，未離欲者（vītarāga，離欲者）。

【English Translation】 English version There are three kinds of wisdom of observation (Vipassanā-paññā). What kind of wisdom, being present, can lead to entering the Noble Path (Ariya-magga)? The answer is: The wisdom of thought (cintā-paññā) in the desire realm (Kāma-loka), being present, can lead to entering the Noble Path. When exiting the Noble Path, all three kinds of wisdom of observation are present. The wisdom of cultivation (bhāvanā-paññā), being present, can lead to entering the Noble Path. When exiting the Noble Path, two kinds are present: the wisdom of hearing (suta-paññā) and the wisdom of cultivation are present. It is not innate wisdom (jāti-paññā). Without the wisdom of cultivation being present, one can enter the Noble Path. When exiting the Noble Path, the wisdom of cultivation is also present. It is not innate wisdom. Question: For what reason, when exiting the Noble Path, is the innate wisdom of the desire realm present, and not the innate wisdom of the form realm (Rūpa-loka) and the formless realm (Arūpa-loka)? Answer: Because the innate wisdom of the desire realm is sharp (tikha), while the innate wisdom of the form realm and the formless realm is not sharp (mandā). If one attains Arhatship (Arahat) relying on the access concentration (upacāra-samādhi), when exiting the Noble Path, one will still generate the mind of the access level and the desire realm. If one attains Arhatship relying on the sphere of nothingness (Ākiñcaññāyatana), when exiting the Noble Path, one will still generate the mind of the sphere of nothingness and the sphere of neither perception nor non-perception (Nevasaññānāsaññāyatana). If one attains Arhatship relying on other levels, when exiting the Noble Path, one will immediately generate the mind of that level. The first Jhāna (paṭhama jhāna) has three kinds: the Jhāna of savoring (assāda jhāna), the Jhāna of purity (visuddhi jhāna), and the Jhāna without outflows (anāsava jhāna). Even the sphere of nothingness has three kinds. The sphere of neither perception nor non-perception has two kinds: the Jhāna of savoring and the Jhāna of purity. The Jhāna corresponding to savoring arises sequentially. The Jhāna corresponding to savoring and the Jhāna of purity do not arise. The Jhāna without outflows and the Jhāna of purity have three kinds. The Jhāna without outflows has two kinds: the Jhāna of purity and the Jhāna without outflows do not give rise to the Jhāna of savoring and the Jhāna of purity. The first Jhāna has four kinds: there is the declining portion (hānabhāgiya), the abiding portion (ṭhitibhāgiya), the advancing portion (visesabhāgiya), and the penetrating portion (nibbedhabhāgiya). Even the sphere of neither perception nor non-perception has four kinds: the declining portion arises sequentially, giving rise to the declining portion, giving rise to the abiding portion, not giving rise to the advancing portion, not giving rise to the penetrating portion. The abiding portion arises sequentially, giving rise to the abiding portion, giving rise to the declining portion, giving rise to the advancing portion, not giving rise to the penetrating portion. The advancing portion arises sequentially, giving rise to the advancing portion, giving rise to the abiding portion, giving rise to the penetrating portion, not giving rise to the declining portion. The penetrating portion arises sequentially, giving rise to the penetrating portion, giving rise to the advancing portion, not giving rise to the abiding portion and the declining portion. Furthermore, some say that the declining portion arises sequentially, giving rise to three kinds, not giving rise to the penetrating portion, the abiding portion, and the advancing portion. All four kinds arise. The penetrating portion arises sequentially, giving rise to three kinds, excluding the declining portion. Question: If one is seated in the second Jhāna (dutiya jhāna), the third Jhāna (tatiya jhāna), or the fourth Jhāna (catuttha jhāna), and wishes to enter the first Jhāna, with consciousness (viññāṇa) present, how many kinds of wisdom of observation are present? Answer: Depending on the level in which one dwells, for those who have not abandoned desire (vītarāga).

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。三種觀現在前。所謂善染污不隱沒無記。出時亦三種現在前。若離欲二種。有十二種心。欲界系四種。善不善隱沒無記不隱沒無記。色界系三種。善隱沒無記不隱沒無記。無色界系亦三種。學無學心。問曰。欲界系善心次第生。幾心復從幾心次第生。乃至無學心次第生。幾心復從幾心生。答曰。欲界系善心。次第生九心。欲界系四。色界系二善隱沒無記。無色界系一。隱沒無記學無學。亦從八心次第生。欲界系四。色界二。善隱沒無記。學無學不善心次第生。欲界四心亦從十心次第生。欲界系四。色界系三。無色界系三。隱沒無記心亦如是。欲界系不隱沒無記心次第生七心。欲界四。色界二。善隱沒無記。無色界一。隱沒無記。亦從五心次第生。欲界四。色界一。善心。色界系善心次第生十一心。除無色界系不隱沒無記心。餘次第能生。亦從九心生。自地三。欲界二。善不隱沒無記。無色界二。善隱沒無記。學無學心色界系隱沒無記心次第生六心。色界系三。欲界三。除不隱沒無記心。亦從八心次第生。色界三。欲界二。善不隱沒無記。無色界三。色界系不隱沒無記心次第生六心。色界三。欲界二。不善隱沒無記。無色界一。隱沒無記。亦從色界三心次第生。無色界善心次第生九心。無色界三。欲界二。不善隱沒無

【現代漢語翻譯】 現代漢語譯本： 三種觀現在前，即善、染污、不隱沒無記。出時亦三種現在前。若離欲，則有兩種。有十二種心：欲界系四種，即善、不善、隱沒無記、不隱沒無記；色界系三種，即善、隱沒無記、不隱沒無記；無色界系亦三種，即學、無學心。 問：欲界系善心次第生，從幾心復從幾心次第生？乃至無學心次第生，從幾心復從幾心生？ 答：欲界系善心，次第生九心：欲界系四種，色界系二種（善、隱沒無記），無色界係一種（隱沒無記），學、無學。亦從八心次第生：欲界系四種，色界系二種（善、隱沒無記），學、無學。不善心次第生，欲界四心亦從十心次第生：欲界系四種，色界系三種，無色界系三種。隱沒無記心亦如是。欲界系不隱沒無記心次第生七心：欲界四種，色界系二種（善、隱沒無記），無色界係一種（隱沒無記）。亦從五心次第生：欲界四種，色界係一種（善心）。 色界系善心次第生十一心，除無色界系不隱沒無記心，其餘次第能生。亦從九心生：自地三種，欲界二種（善、不隱沒無記），無色界系二種（善、隱沒無記），學、無學心。 色界系隱沒無記心次第生六心：色界系三種，欲界三種（除不隱沒無記心）。亦從八心次第生：色界系三種，欲界二種（善、不隱沒無記），無色界系三種。 色界系不隱沒無記心次第生六心：色界系三種，欲界二種（不善、隱沒無記），無色界係一種（隱沒無記）。亦從色界系三種心次第生。無色界系善心次第生九心：無色界系三種，欲界二種（不善、隱沒無記）。

【English Translation】 English version: Three kinds of observations are present: namely, wholesome, defiled, and non-obscured indeterminate. When emerging, these three are also present. If detached from desire, there are two kinds. There are twelve types of minds: four belonging to the desire realm (Kāmadhātu) – wholesome, unwholesome, obscured indeterminate, and non-obscured indeterminate; three belonging to the form realm (Rūpadhātu) – wholesome, obscured indeterminate, and non-obscured indeterminate; and three belonging to the formless realm (Arūpadhātu) – the minds of learners (Śaikṣa) and non-learners (Aśaikṣa). Question: When a wholesome mind belonging to the desire realm arises in sequence, from how many minds does it arise, and from which minds does it arise in sequence? And so on, when a non-learner's mind arises in sequence, from how many minds does it arise, and from which minds does it arise? Answer: A wholesome mind belonging to the desire realm arises in sequence from nine minds: four belonging to the desire realm, two belonging to the form realm (wholesome and obscured indeterminate), one belonging to the formless realm (obscured indeterminate), and the minds of learners and non-learners. It also arises in sequence from eight minds: four belonging to the desire realm, two belonging to the form realm (wholesome and obscured indeterminate), and the minds of learners and non-learners. When an unwholesome mind arises in sequence, the four minds of the desire realm also arise in sequence from ten minds: four belonging to the desire realm, three belonging to the form realm, and three belonging to the formless realm. The obscured indeterminate mind is similar. A non-obscured indeterminate mind belonging to the desire realm arises in sequence from seven minds: four belonging to the desire realm, two belonging to the form realm (wholesome and obscured indeterminate), and one belonging to the formless realm (obscured indeterminate). It also arises in sequence from five minds: four belonging to the desire realm, and one belonging to the form realm (wholesome mind). A wholesome mind belonging to the form realm arises in sequence from eleven minds, excluding the non-obscured indeterminate mind belonging to the formless realm; the rest can arise in sequence. It also arises from nine minds: three from its own realm, two from the desire realm (wholesome and non-obscured indeterminate), two from the formless realm (wholesome and obscured indeterminate), and the minds of learners and non-learners. An obscured indeterminate mind belonging to the form realm arises in sequence from six minds: three belonging to the form realm, and three belonging to the desire realm (excluding the non-obscured indeterminate mind). It also arises in sequence from eight minds: three belonging to the form realm, two belonging to the desire realm (wholesome and non-obscured indeterminate), and three belonging to the formless realm. A non-obscured indeterminate mind belonging to the form realm arises in sequence from six minds: three belonging to the form realm, two belonging to the desire realm (unwholesome and obscured indeterminate), and one belonging to the formless realm (obscured indeterminate). It also arises from the three minds belonging to the form realm. A wholesome mind belonging to the formless realm arises in sequence from nine minds: three belonging to the formless realm, and two belonging to the desire realm (unwholesome and obscured indeterminate).

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記。色界系二。善隱沒無記。學無學心亦從六心次第生。無色界三。色界一。善心。學無學心無色界系隱沒無記心次第生七心。無色界三。欲界二。不善隱沒無記。色界二。善隱沒無記。亦從七心次第生。無色界三。欲界二。善不隱沒無記。色界二。善不隱沒無記。無色界系不隱沒無記心次第生六心。無色界三。欲界二。不善隱沒無記。色界一。隱沒無記。亦從無色界三心次第生。學心次第生五心。欲界善色界善無色界善學無學心。亦從四心次第生。欲界善色界善無色界善。學心無學心次第生四心。欲界善色界善無色界善無學心。亦從五心生。欲界善色界善無色界善學無學心。

九八四與十　　七五當知欲 　十一九六八　　六三當知色 　九六七亦七　　六三知無色 　五四亦四五　　當知學無學

有二十種心。欲界有八心。方便善心。生得善心。不善心。隱沒無記心。威儀心。工巧心。報心。通果心。色界有六心。方便善心。生得善心。隱沒無記心。威儀心。報心。通果心。無色界有四心。方便善心。生得善心。隱沒無記心。報心。無漏有二心。學心無學心。問曰。欲界方便善心次第生幾心。亦從幾心次第生。乃至無學心次第生幾心。亦從幾心生。答曰。欲界方便善心次第生十心。欲界七除通果心。色

【現代漢語翻譯】 現代漢語譯本： 記。系二。善隱沒無記。學無學心亦從六心次第生。無三。一。善心。學無學心無系隱沒無記心次第生七心。無三。欲界二。不善隱沒無記。二。善隱沒無記。亦從七心次第生。無三。欲界二。善不隱沒無記。二。善不隱沒無記。無系不隱沒無記心次第生六心。無三。欲界二。不善隱沒無記。一。隱沒無記。亦從無三心次第生。學心次第生五心。欲界善善無善學無學心。亦從四心次第生。欲界善善無善。學心無學心次第生四心。欲界善善無善無學心。亦從五心生。欲界善善無善學無學心。

九八四與十　　七五當知欲 　十一九六八　　六三當知色 　九六七亦七　　六三知無色 　五四亦四五　　當知學無學

有二十種心。欲界有八心。方便善心（skillful wholesome mind）。生得善心（innately wholesome mind）。不善心（unwholesome mind）。隱沒無記心（obscured indeterminate mind）。威儀心（mind of deportment）。工巧心（artisan mind）。報心（resultant mind）。通果心（supernormal fruition mind）。有六心。方便善心。生得善心。隱沒無記心。威儀心。報心。通果心。無有四心。方便善心。生得善心。隱沒無記心。報心。無漏有二心。學心（mind of learning）。無學心（mind of no further learning）。問曰。欲界方便善心次第生幾心。亦從幾心次第生。乃至無學心次第生幾心。亦從幾心生。答曰。欲界方便善心次第生十心。欲界七除通果心。色

【English Translation】 English version: Note. Series Two. Wholesome obscured indeterminate. The mind of learning and the mind of no further learning also arise sequentially from six minds. Without Three. One. Wholesome mind. The mind of learning and the mind of no further learning without series obscured indeterminate mind arises sequentially from seven minds. Without Three. Desire realm Two. Unwholesome obscured indeterminate. Two. Wholesome obscured indeterminate. Also arises sequentially from seven minds. Without Three. Desire realm Two. Wholesome unobscured indeterminate. Two. Wholesome unobscured indeterminate. Without series unobscured indeterminate mind arises sequentially from six minds. Without Three. Desire realm Two. Unwholesome obscured indeterminate. One. Obscured indeterminate. Also arises sequentially from without three minds. The mind of learning arises sequentially from five minds. Desire realm wholesome wholesome without wholesome mind of learning and no further learning. Also arises sequentially from four minds. Desire realm wholesome wholesome without wholesome. The mind of learning and the mind of no further learning arise sequentially from four minds. Desire realm wholesome wholesome without wholesome mind of no further learning. Also arises from five minds. Desire realm wholesome wholesome without wholesome mind of learning and no further learning.

Nine eight four and ten　　Seven five should know desire 　Eleven nine six eight　　Six three should know form 　Nine six seven also seven　　Six three know formless 　Five four also four five　　Should know learning and no further learning

There are twenty types of minds. The desire realm has eight minds: skillful wholesome mind, innately wholesome mind, unwholesome mind, obscured indeterminate mind, mind of deportment, artisan mind, resultant mind, supernormal fruition mind. There are six minds. Skillful wholesome mind, innately wholesome mind, obscured indeterminate mind, mind of deportment, resultant mind, supernormal fruition mind. Without There are four minds: skillful wholesome mind, innately wholesome mind, obscured indeterminate mind, resultant mind. There are two unconditioned minds: mind of learning and mind of no further learning. Question: How many minds arise sequentially from the skillful wholesome mind in the desire realm? And from how many minds does it arise sequentially? And so on, how many minds arise sequentially from the mind of no further learning? And from how many minds does it arise? Answer: Ten minds arise sequentially from the skillful wholesome mind in the desire realm. Seven in the desire realm excluding the supernormal fruition mind. Form

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界一。方便善心。學心無學心。亦從八心次第生。欲界四。方便善生得善不善隱沒無記。色界二。方便善隱沒無記。學無學。欲界生得善心次第生九心。欲界七。除通果心。色界隱沒無記心。無色界隱沒無記心。亦從十一心次第生。欲界七。除通果心。色界二。方便善隱沒無記。學無學。不善心次第生欲界七心。除通果心。亦從十四心次第生。欲界七。除通果心。色界四。生得善隱沒無記威儀報。無色界三。除方便善。隱沒無記心亦如是。欲界威儀心次第生八心。欲界六。除方便善通果心。色界一。隱沒無記心。無色界一。隱沒無記心。亦從七心次第生。欲界七。除通果心。報心亦如是。工巧心次第生六心。除方便善通果心。亦從七心次第生。欲界七。除通果心。欲界通果心次第生二心。欲界通果。色界方便善心。亦從二心次第生。欲界通果。色界方便善心。色界方便善心次第生十二心。色界六。欲界三。方便善生得善通果心。無色界一。方便善。學無學心。亦從十心次第生。色界四。除威儀心報心。欲界二。方便善通果心。無色界二。方便善隱沒無記。學無學心。色界生得善次第生八心。色界五。除通果心。欲界二。不善心隱沒無記。無色界一。隱沒無記心。亦從色界五心次第生。除通果心。色界隱沒無記心次第生

【現代漢語翻譯】 現代漢語譯本 第一界。方便善心（Upaya-kusala citta），學心（Sekha citta），無學心（Asekha citta），也從八種心識次第生起。欲界四種：方便善心，生得善心（Jati-kusala citta），不善心（Akusala citta），有覆無記心（Savyapakatabyakata citta），無覆無記心（Ahetuka-abyakata citta）。 第二界。方便善心，有覆無記心，學心，無學心。欲界生得善心次第生起九種心識。欲界七種，除去神通果心（Abhinna-phala citta）。 有覆無記心，無覆無記心。也從十一種心識次第生起。欲界七種，除去神通果心。 第二界。方便善心，有覆無記心，學心，無學心。不善心次第生起欲界七種心識，除去神通果心。也從十四種心識次第生起。欲界七種，除去神通果心。 第四界。生得善心，有覆無記心，威儀心（Kiriya citta），果報心（Vipaka citta）。無覆無記心。 第三界。除去方便善心，有覆無記心也是如此。欲界威儀心次第生起八種心識。欲界六種，除去方便善心，神通果心。 第一界。有覆無記心。無覆無記心。也從七種心識次第生起。欲界七種，除去神通果心。果報心也是如此。工巧心（Kiriya citta）次第生起六種心識，除去方便善心，神通果心。也從七種心識次第生起。欲界七種，除去神通果心。欲界神通果心次第生起兩種心識。欲界神通果心。 方便善心。也從兩種心識次第生起。欲界神通果心。方便善心。 方便善心次第生起十二種心識。 第六界。欲界三種：方便善心，生得善心，神通果心。無覆無記心。 第一界。方便善心。學心，無學心。也從十種心識次第生起。 第四界。除去威儀心，果報心。欲界兩種：方便善心，神通果心。無覆無記心。 第二界。方便善心，有覆無記心。學心，無學心。 生得善心次第生起八種心識。 第五界。除去神通果心。欲界兩種：不善心，有覆無記心。無覆無記心。 第一界。有覆無記心。也從五種心識次第生起。除去神通果心。 有覆無記心次第生起

【English Translation】 English version The first category. Upaya-kusala citta (skillful volitional thought), Sekha citta (thought of one under training), Asekha citta (thought of one who is no longer under training), also arise in sequence from eight types of consciousness. Four in the Sensuous Sphere: Upaya-kusala citta, Jati-kusala citta (resultant wholesome thought), Akusala citta (unwholesome thought), Savyapakatabyakata citta (defiled indeterminate thought), Ahetuka-abyakata citta (rootless indeterminate thought). The second category. Upaya-kusala citta, Savyapakatabyakata citta, Sekha citta, Asekha citta. Jati-kusala citta in the Sensuous Sphere arises in sequence from nine types of consciousness. Seven in the Sensuous Sphere, excluding Abhinna-phala citta (supramundane consciousness attained through psychic powers). Savyapakatabyakata citta, Ahetuka-abyakata citta. Also arises in sequence from eleven types of consciousness. Seven in the Sensuous Sphere, excluding Abhinna-phala citta. The second category. Upaya-kusala citta, Savyapakatabyakata citta, Sekha citta, Asekha citta. Akusala citta arises in sequence from seven types of consciousness in the Sensuous Sphere, excluding Abhinna-phala citta. Also arises in sequence from fourteen types of consciousness. Seven in the Sensuous Sphere, excluding Abhinna-phala citta. The fourth category. Jati-kusala citta, Savyapakatabyakata citta, Kiriya citta (functional thought), Vipaka citta (resultant thought). Ahetuka-abyakata citta. The third category. Excluding Upaya-kusala citta, Savyapakatabyakata citta is also the same. Kiriya citta in the Sensuous Sphere arises in sequence from eight types of consciousness. Six in the Sensuous Sphere, excluding Upaya-kusala citta, Abhinna-phala citta. The first category. Savyapakatabyakata citta. Ahetuka-abyakata citta. Also arises in sequence from seven types of consciousness. Seven in the Sensuous Sphere, excluding Abhinna-phala citta. Vipaka citta is also the same. Kiriya citta arises in sequence from six types of consciousness, excluding Upaya-kusala citta, Abhinna-phala citta. Also arises in sequence from seven types of consciousness. Seven in the Sensuous Sphere, excluding Abhinna-phala citta. Abhinna-phala citta in the Sensuous Sphere arises in sequence from two types of consciousness. Abhinna-phala citta in the Sensuous Sphere. Upaya-kusala citta. Also arises in sequence from two types of consciousness. Abhinna-phala citta in the Sensuous Sphere. Upaya-kusala citta. Upaya-kusala citta arises in sequence from twelve types of consciousness. The sixth category. Three in the Sensuous Sphere: Upaya-kusala citta, Jati-kusala citta, Abhinna-phala citta. Ahetuka-abyakata citta. The first category. Upaya-kusala citta. Sekha citta, Asekha citta. Also arises in sequence from ten types of consciousness. The fourth category. Excluding Kiriya citta, Vipaka citta. Two in the Sensuous Sphere: Upaya-kusala citta, Abhinna-phala citta. Ahetuka-abyakata citta. The second category. Upaya-kusala citta, Savyapakatabyakata citta. Sekha citta, Asekha citta. Jati-kusala citta arises in sequence from eight types of consciousness. The fifth category. Excluding Abhinna-phala citta. Two in the Sensuous Sphere: Akusala citta, Savyapakatabyakata citta. Ahetuka-abyakata citta. The first category. Savyapakatabyakata citta. Also arises in sequence from five types of consciousness. Excluding Abhinna-phala citta. Savyapakatabyakata citta arises in sequence from

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九心。色界五。除通果心。欲界四。方便善生得善不善隱沒無記。亦從十一心次第生。色界五。除通果心。欲界三。生得善威儀報心。無色界三。除方便善。色界威儀心次第生七心。色界四。除方便善通果心。欲界二。不善隱沒無記心。無色界一。隱沒無記心。亦從五心次第生。色界五。除通果心。報心亦如是。色界通果心次第生色界二。方便善通果心。亦從二心次第生。色界方便善通果心。無色界方便善心次第生七心。無色界四。色界一。方便善學無學心。亦從六心次第生。無色界三。除報心。色界一。方便善。學無學心。無色界生得善次第生七心。無色界四。欲界二。不善隱沒無記。色界一。隱沒無記心。亦從無色界四心次第生。無色界隱沒無記心。次第生八心。無色界四。欲界二不善隱沒。無記心色界二方便善隱沒無記心。亦從十心次第生。無色界四。欲界三。生得善威儀報心。色界三。生得善威儀報心。無色界報心次第生六心。無色界三。除方便善。欲界二。不善隱沒無記心。色界一。隱沒無記心。亦從無色界四心次第生。學心次第生六心。欲界二。生得善方便善。色界一。方便善心。無色界一。方便善心。學無學心。亦從四心次第生。欲界一。方便善心。色界一。方便善心。無色界一。方便善心。學心。無

【現代漢語翻譯】 現代漢語譯本 九心。五。除通果心（Arahantship fruition consciousness associated with psychic power）。欲界四。方便善生得善不善隱沒無記。亦從十一心次第生。五。除通果心。欲界三。生得善威儀報心。無三。除方便善。威儀心次第生七心。四。除方便善通果心。欲界二。不善隱沒無記心。無一。隱沒無記心。亦從五心次第生。五。除通果心。報心亦如是。通果心次第生二。方便善通果心。亦從二心次第生。方便善通果心。無方便善心次第生七心。無四。一。方便善學無學心。亦從六心次第生。無三。除報心。一。方便善。學無學心。無生得善次第生七心。無四。欲界二。不善隱沒無記。一。隱沒無記心。亦從無四心次第生。無隱沒無記心。次第生八心。無四。欲界二不善隱沒。無記心二方便善隱沒無記心。亦從十心次第生。無四。欲界三。生得善威儀報心。三。生得善威儀報心。無報心次第生六心。無三。除方便善。欲界二。不善隱沒無記心。一。隱沒無記心。亦從無四心次第生。學心次第生六心。欲界二。生得善方便善。一。方便善心。無一。方便善心。學無學心。亦從四心次第生。欲界一。方便善心。一。方便善心。無一。方便善心。學心。無

【English Translation】 English version Nine types of consciousness. Five, excluding the Arahantship fruition consciousness associated with psychic power. Four in the desire realm: skillful preparatory, resultant-of-kamma, unwholesome, obscured-indeterminate. These also arise sequentially from eleven types of consciousness. Five, excluding the Arahantship fruition consciousness associated with psychic power. Three in the desire realm: resultant-of-kamma, functional, and resultant consciousness. Without three, excluding skillful preparatory consciousness, functional consciousness arises sequentially from seven types of consciousness. Four, excluding skillful preparatory consciousness and Arahantship fruition consciousness associated with psychic power. Two in the desire realm: unwholesome and obscured-indeterminate consciousness. Without one, obscured-indeterminate consciousness. It also arises sequentially from five types of consciousness. Five, excluding the Arahantship fruition consciousness associated with psychic power. Resultant consciousness is also the same. Arahantship fruition consciousness associated with psychic power arises sequentially from two: skillful preparatory consciousness and Arahantship fruition consciousness associated with psychic power. It also arises sequentially from two types of consciousness. Skillful preparatory consciousness and Arahantship fruition consciousness associated with psychic power. Without skillful preparatory consciousness, skillful preparatory consciousness arises sequentially from seven types of consciousness. Without four. One, skillful preparatory consciousness of a learner and non-learner. It also arises sequentially from six types of consciousness. Without three, excluding resultant consciousness. One, skillful preparatory consciousness. Skillful preparatory consciousness of a learner and non-learner. Without resultant-of-kamma consciousness, resultant-of-kamma consciousness arises sequentially from seven types of consciousness. Without four. Two in the desire realm: unwholesome and obscured-indeterminate. One, obscured-indeterminate consciousness. It also arises sequentially from four types of consciousness. Without obscured-indeterminate consciousness. Obscured-indeterminate consciousness arises sequentially from eight types of consciousness. Without four. Two in the desire realm: unwholesome and obscured-indeterminate consciousness. Two, skillful preparatory consciousness and obscured-indeterminate consciousness. It also arises sequentially from ten types of consciousness. Without four. Three in the desire realm: resultant-of-kamma, functional, and resultant consciousness. Three, resultant-of-kamma, functional, and resultant consciousness. Without resultant consciousness, resultant consciousness arises sequentially from six types of consciousness. Without three, excluding skillful preparatory consciousness. Two in the desire realm: unwholesome and obscured-indeterminate consciousness. One, obscured-indeterminate consciousness. It also arises sequentially from four types of consciousness. Learner consciousness arises sequentially from six types of consciousness. Two in the desire realm: resultant-of-kamma and skillful preparatory consciousness. One, skillful preparatory consciousness. Without one, skillful preparatory consciousness. Skillful preparatory consciousness of a learner and non-learner. It also arises sequentially from four types of consciousness. One skillful preparatory consciousness in the desire realm. One, skillful preparatory consciousness. Without one, skillful preparatory consciousness. Learner consciousness.

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學心次第生五心。欲界二。方便善心生得善心。色界一。方便善心。無色界一。方便善心。無學心亦從五心次第生。欲界一。方便善心。色界一。方便善心。無色界一。方便善心。學無學心。

十八次生九　　十一生於七 　十四亦生八　　七六及與七 　二生二欲盡　　十二十八五 　九十一七五　　二二當知色 　七六七四八　　十六四無色 　六四亦五五　　當知學無學

以何等故。如人不可得。乃至廣說。問曰。何故作此論。答曰。為止他人意故。或有說者。有人以有人故憶本所作。復有說者。物性相入。相入論者作如是說。一切有為法有二分。若晝若夜。夜時晝入夜中。晝時夜入晝中。所以者何。如夜中所作晝則憶之。以夜入晝中故。如晝中所作夜則憶之。以晝入夜中故。是故憶本所作。或有說者。物性變物。性變論者作如是說。迦羅羅變作阿浮陀。乃至中年變作老年。是故憶本所作。如婆吒樹葉青變為黃。彼亦如是。或有說者。物性往來。往來論者作如是說。迦羅羅來至阿浮陀中住故。乃至廣說。以是事故憶本所作。問曰。物性變論。往來論有何差別。答曰。物性變論言。迦羅羅變作阿浮陀。往來論言。迦羅羅來至阿浮陀中住。俱增長故。或有說者。覺是一性。后所知覺。即是前所作覺。或有

【現代漢語翻譯】 現代漢語譯本 學心次第生五心（指五種心識生起的次第）。欲界二（指欲界有兩種心）。方便善心生得善心（指通過方便法門產生的善心，能夠生出已經獲得的善心）。一（第一種）。方便善心。無（沒有）。一（第一種）。方便善心。無學心（指已經達到無學果位的心）亦從五心次第生。欲界一（指欲界有一種心）。方便善心。一（第一種）。方便善心。無（沒有）。一（第一種）。方便善心。學無學心（指有學和無學的心）。

十八次生九，十一生於七，十四亦生八，七六及與七，二生二欲盡，十二十八五，九十一七五，二二當知色，七六七四八，十六四無色，六四亦五五，當知學無學。

以何等故，如人不可得，乃至廣說（因為什麼原因，說人是不可得的，等等，廣泛地解釋）。問曰（提問）：何故作此論（為什麼要做這個論述）？答曰（回答）：為止他人意故（爲了阻止其他人的觀點）。或有說者（或者有人說）：有人以有人故憶本所作（因為存在『人』，所以能夠回憶起之前所做的事情）。復有說者（還有人說）：物性相入（事物的性質相互滲透）。相入論者作如是說（持『相入』觀點的論者這樣說）：一切有為法有二分（一切有為法都有兩個部分），若晝若夜（白天和夜晚）。夜時晝入夜中（夜晚的時候，白天進入夜晚之中），晝時夜入晝中（白天的時候，夜晚進入白天之中）。所以者何（為什麼這樣說）？如夜中所作晝則憶之（比如夜晚所做的事情，白天能夠回憶起來），以夜入晝中故（因為夜晚進入了白天之中）。如晝中所作夜則憶之（比如白天所做的事情，夜晚能夠回憶起來），以晝入夜中故（因為白天進入了夜晚之中）。是故憶本所作（所以能夠回憶起之前所做的事情）。或有說者（或者有人說）：物性變物（事物的性質會改變事物）。性變論者作如是說（持『性變』觀點的論者這樣說）：迦羅羅（kalala，受胎后第一週的凝結狀態）變作阿浮陀（arbuda，受胎后第二週的肉泡狀態），乃至中年變作老年（甚至中年變成老年）。是故憶本所作（所以能夠回憶起之前所做的事情）。如婆吒樹葉青變為黃（比如婆吒樹的葉子從青色變成黃色），彼亦如是（它也是這樣）。或有說者（或者有人說）：物性往來（事物的性質會往來）。往來論者作如是說（持『往來』觀點的論者這樣說）：迦羅羅來至阿浮陀中住故（迦羅羅來到阿浮陀中停留），乃至廣說（等等，廣泛地解釋）。以是事故憶本所作（因為這個原因，所以能夠回憶起之前所做的事情）。問曰（提問）：物性變論（『物性變』的觀點），往來論（『往來』的觀點）有何差別（有什麼區別）？答曰（回答）：物性變論言（『物性變』的觀點說）：迦羅羅變作阿浮陀（迦羅羅變成阿浮陀）。往來論言（『往來』的觀點說）：迦羅羅來至阿浮陀中住（迦羅羅來到阿浮陀中停留）。俱增長故（都是因為增長的緣故）。或有說者（或者有人說）：覺是一性（感覺是一種性質），后所知覺（後來所知道的感覺），即是前所作覺（就是之前所做的感覺）。或有

【English Translation】 English version The mind of learning arises sequentially from five minds. Two in the desire realm. The expedient wholesome mind generates the acquired wholesome mind. One. Expedient wholesome mind. None. One. Expedient wholesome mind. The mind of no-more-learning also arises sequentially from five minds. One in the desire realm. Expedient wholesome mind. One. Expedient wholesome mind. None. One. Expedient wholesome mind. The mind of learning and no-more-learning.

Eighteen times arising nine, eleven arising from seven, fourteen also arising eight, seven six and with seven, two arising two desires exhausted, twelve eighteen five, nine one seven five, two two should know form, seven six seven four eight, sixteen four formless, six four also five five, should know learning and no-more-learning.

For what reason, is a person unattainable, and so on, extensively explained. Question: Why is this treatise made? Answer: To stop the intentions of others. Or some say: A person remembers what they did because there is a person. Others say: The nature of things interpenetrates. Those who argue for interpenetration say this: All conditioned dharmas have two parts, whether day or night. At night, day enters into night; during the day, night enters into day. Why is this so? Because what is done at night is remembered during the day, because night enters into day. What is done during the day is remembered at night, because day enters into night. Therefore, one remembers what one has done. Or some say: The nature of things transforms things. Those who argue for transformation of nature say this: Kalala (the coagulated state in the first week after conception) transforms into arbuda (the fleshy bubble state in the second week after conception), even middle age transforms into old age. Therefore, one remembers what one has done. Just as the leaves of the banyan tree change from green to yellow, so it is. Or some say: The nature of things comes and goes. Those who argue for coming and going say this: Kalala comes and stays in arbuda, and so on, extensively explained. For this reason, one remembers what one has done. Question: What is the difference between the argument for transformation of nature and the argument for coming and going? Answer: The argument for transformation of nature says: Kalala transforms into arbuda. The argument for coming and going says: Kalala comes and stays in arbuda. Both are due to growth. Or some say: Awareness is one nature, the subsequent awareness is the same as the previous awareness. Or some

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說者。意界是常。以意界常故。憶本所作。或有說者。有根本陰。有客陰。客陰所作。根本陰能知。以是故能憶本所作。或有說者。前心往後心。語後心我作如是事。是故憶本所作。恒河沙數諸佛。及佛弟子。不作此論。言有人不言物性相入。不言物性變。不言物性往來。不言覺性是一。不言意界常。不言有根本陰客陰。不言前心往後心。然能憶本所作。如此事。微細甚深難知。為顯如此微細甚深難知法故。而作此論。問曰。以何等故。唯說如人不可得前心不住後心。言我有所作而能憶本所作。答曰。應如是說。以何等故。人不可得。物性不相入。物性不變。物性不往來。覺性不一。意界不常。陰性無根本無客陰。前心不往後心。而能憶本所作。而不說者。欲現始終略其中間。令經文易故。若說如人不可得則止。有人者意前心不往後心則止。往來論者意前心後心則止。其餘諸論者意。答曰。眾生之法得如是相似習智。問曰。前言無人今何以言眾生。答曰。欲令所說與法體相順故。所以者何。若不言眾生但言法。法于義雖順於文不便。若言眾生文義俱順。以是故說于眾生。復有說者。前說實義今說假名眾生之法。得如是相似習智。習智者是決定。是修習。是自在義。本所作者。隨其本事。本事者。如其性如其體。如其相

【現代漢語翻譯】 現代漢語譯本 有人說：『意界（Manovijnana-dhatu，意識界）是常恒不變的。』因為意界是常恒的緣故，所以能夠憶起先前所做的事情。 或者有人說：『有根本陰（Mulaskandha，根本蘊），有客陰（Agantukaskandha，客塵蘊）。客陰所做的事情，根本陰能夠知曉。』因為這個緣故，能夠憶起先前所做的事情。 或者有人說：『前一個心念傳遞給后一個心念，告訴后一個心念「我做了這樣的事情」。』所以能夠憶起先前所做的事情。 恒河沙數般的諸佛以及佛弟子，不作這樣的論斷。他們不認為人與物性相互滲入，不認為物性會變化，不認為物性會往來，不認為覺性是單一的，不認為意界是常恒的，不認為有根本陰和客陰，不認為前一個心念會傳遞給后一個心念。然而，他們能夠憶起先前所做的事情。這樣的事情，非常微細、非常深奧，難以理解。爲了顯明如此微細、深奧、難以理解的法，所以才作這樣的論述。 有人問：『因為什麼緣故，只說如人不可得，前一個心念不住留，后一個心念不生起，卻說「我有所做」而能夠憶起先前所做的事情？』 回答說：『應該這樣問：因為什麼緣故，人不可得，物性不相互滲入，物性不變化，物性不往來，覺性不是單一的，意界不是常恒的，陰性沒有根本陰和客陰，前一個心念不傳遞給后一個心念，卻能夠憶起先前所做的事情？』之所以不這樣說，是爲了展現始終，省略中間部分，使經文簡明易懂。如果說如人不可得，就包含了有人這個意思；前一個心念不傳遞給后一個心念，就包含了往來論者的意思；前一個心念和后一個心念，就包含了其餘各種論者的意思。 回答說：『眾生的法能夠獲得如此相似的習智（Paricita-jnana，串習的智慧）。』 有人問：『前面說無人，現在為什麼又說眾生？』 回答說：『爲了使所說的話與法的本體相順應。』為什麼這樣說呢？如果不說眾生，只說法，法在意義上雖然順應，但在文句上不方便。如果說眾生，文句和意義都順應。因此才說眾生。 還有人說：『前面說的是實義，現在說的是假名，眾生的法，能夠獲得如此相似的習智。』習智，是決定的意思，是修習的意思，是自在的意思。 『本所作』，是隨順其本來的事情。『本事』，是如其自性，如其本體，如其相狀。

【English Translation】 English version Some say: 'The Manovijnana-dhatu (意界, the mind-consciousness element) is permanent.' Because the mind-consciousness element is permanent, one can recall what was done before. Or some say: 'There is a Mulaskandha (根本陰, root aggregate) and an Agantukaskandha (客陰, adventitious aggregate). What the adventitious aggregate does, the root aggregate can know.' Because of this, one can recall what was done before. Or some say: 'The previous mind goes to the subsequent mind, telling the subsequent mind, "I did such and such a thing." ' Therefore, one can recall what was done before. Buddhas as numerous as the sands of the Ganges, and their disciples, do not make such arguments. They do not say that the nature of people and things interpenetrate, do not say that the nature of things changes, do not say that the nature of things comes and goes, do not say that the nature of awareness is one, do not say that the mind-consciousness element is permanent, do not say that there are root aggregates and adventitious aggregates, do not say that the previous mind goes to the subsequent mind. Yet, they can recall what was done before. Such a thing is very subtle, very profound, and difficult to understand. In order to reveal this subtle, profound, and difficult-to-understand Dharma, this discussion is made. Someone asks: 'For what reason do you only say that a person is unattainable, the previous mind does not stay, the subsequent mind does not arise, yet say, "I have done something" and can recall what was done before?' The answer is: 'It should be asked like this: For what reason is a person unattainable, the nature of things does not interpenetrate, the nature of things does not change, the nature of things does not come and go, the nature of awareness is not one, the mind-consciousness element is not permanent, the aggregates have no root aggregate and no adventitious aggregate, the previous mind does not go to the subsequent mind, yet one can recall what was done before?' The reason for not saying it that way is to show the beginning and the end, omitting the middle part, so that the sutra text is easy to understand. If it is said that a person is unattainable, then it includes the meaning of someone; the previous mind not going to the subsequent mind includes the meaning of those who argue about coming and going; the previous mind and the subsequent mind include the meaning of all the other arguments. The answer is: 'The Dharma of sentient beings can attain such similar Paricita-jnana (習智, wisdom of familiarity).' Someone asks: 'Earlier you said no person, now why do you say sentient beings?' The answer is: 'In order to make what is said accord with the substance of the Dharma.' Why is that? If you do not say sentient beings but only say Dharma, the Dharma, although in meaning it accords, in the wording it is not convenient. If you say sentient beings, both the wording and the meaning accord. Therefore, it is said of sentient beings. Others say: 'Earlier it was said in terms of the real meaning, now it is said in terms of a provisional name, the Dharma of sentient beings can attain such similar wisdom of familiarity.' Wisdom of familiarity is the meaning of determination, the meaning of cultivation, the meaning of freedom. 'What was done before' is according to its original matter. 'Original matter' is like its nature, like its substance, like its appearance.

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如其物。復有說者。應言憶本共作。云何共作。如本所見曾所更。復有說者。應言憶本作事。云何本作事。隨本形色本所。為欲明憶本所作義故而作此論。喻如能書者。乃至廣說。如能書者不至彼能書者所。問言。汝作何字。彼亦不答。我作是字。然能書者。得如此所習智。自所作字亦知。他所作字亦知。乃至海外書來亦能讀知。如是前心不往後心。然後心能憶本所作。復欲重明此義故。更作喻。如二知他心展轉相緣。此亦不問彼汝思何事。彼亦不答我思此事。乃至百由旬外。二心而能相知。如是前心不至後心。後心而能憶本所念。

複次諸心心數法。于所緣定。問曰。為於何法定言定耶。為于眼入定。為於色定。為于剎那定。答曰。或有說者。于眼入定。不於色定剎那定也。所以者何。未生心心數法甚多。云何于眼入定。答曰。如眼識於色定。其餘諸識。各于自境界定。若眼與青色和合。則生青識。若與余色和合。則生余識。問曰。若然者便有二心。知青色心。則異知黃色等心。復違識身經文。如說過去眼識。為緣過去法。緣現在法緣未來法耶。答曰。緣過去法。不緣現在未來。復有說者。于眼入定色定。于剎那不定。所以者何。未生心心數法甚多。云何於色定。答曰。若緣青色。則生青識。余則不生。緣黃

【現代漢語翻譯】 現代漢語譯本： 就像事物本來的樣子。還有一種說法，應該說是回憶起最初共同做的事情。什麼是共同做的事情呢？就像最初所見、曾經經歷過的事情。還有一種說法，應該說是回憶起最初做的事情。什麼是最初做的事情呢？隨著最初的形狀、顏色和最初的目的。爲了闡明回憶最初所做事情的意義，所以才作此論述。比如一個會寫字的人，乃至更廣泛地說。比如一個會寫字的人不會到另一個會寫字的人那裡去，問他說：『你寫的是什麼字？』他也不會回答說：『我寫的是這個字。』然而，會寫字的人，能夠獲得如此所學習的智慧，自己所寫的字也知道，別人所寫的字也知道，乃至海外的書信傳來也能閱讀知曉。如此，前一個心念不會到后一個心念那裡去，然後一個心念能夠回憶起最初所做的事情。爲了再次闡明這個意義，又作了一個比喻。比如兩個能知他人心念的人，互相之間輾轉相緣。這人也不會問那人：『你在想什麼事情？』那人也不會回答說：『我在想這件事情。』乃至百由旬（Yojana，古印度長度單位）之外，兩個心念也能互相知曉。如此，前一個心念不會到后一個心念那裡去，后一個心念卻能回憶起最初所想的事情。

再者，各種心和心所法，對於所緣境是確定的。問道：對於什麼才是確定的呢？對於眼入（Eye-base）是確定的嗎？對於色（Form）是確定的嗎？對於剎那（Kshana，極短的時間單位）是確定的嗎？回答說：或者有人說，對於眼入是確定的，而不是對於色和剎那是確定的。為什麼呢？因為未生起的心和心所法非常多，怎麼能說對於眼入是確定的呢？回答說：就像眼識對於色是確定的，其餘各種識，各自對於自己的境界是確定的。如果眼睛與青色和合，就會生起青識；如果與其餘顏色和合，就會生起其餘的識。問道：如果這樣的話，就會有兩種心，知青色的心，就不同於知黃色等的心。又違背了識身經文，如經文所說，過去的眼識，是緣過去的法，還是緣現在的法，還是緣未來的法呢？回答說：是緣過去的法，不緣現在和未來。又有人說，對於眼入和色是確定的，對於剎那是不確定的。為什麼呢？因為未生起的心和心所法非常多，怎麼能說對於色是確定的呢？回答說：如果緣青色，就會生起青識，緣其他的顏色就不會生起。緣黃色

【English Translation】 English version: It is as the thing itself is. Furthermore, some say that one should speak of remembering the original joint action. What is joint action? It is like what was originally seen and what was once experienced. Furthermore, some say that one should speak of remembering the original action. What is the original action? It follows the original shape, color, and original purpose. In order to clarify the meaning of remembering the original action, this treatise is made. For example, like someone who can write, and so on extensively. Like someone who can write does not go to the place of another who can write and ask, 'What character are you writing?' Nor does that person answer, 'I am writing this character.' However, someone who can write obtains such learned wisdom, knowing the characters they themselves write and also knowing the characters others write, even being able to read and understand letters that come from overseas. Thus, the previous thought does not go to the subsequent thought, and yet the subsequent thought can remember the original action. To further clarify this meaning, another analogy is made. For example, two people who can know each other's thoughts are mutually connected. One does not ask the other, 'What are you thinking about?' Nor does the other answer, 'I am thinking about this.' Even hundreds of yojanas (Yojana, an ancient Indian unit of distance) away, the two minds can know each other. Thus, the previous thought does not go to the subsequent thought, and yet the subsequent thought can remember the original thought.

Furthermore, all minds and mental factors are definite with respect to their objects. The question is asked: With respect to what is it said to be definite? Is it definite with respect to the eye-base (Eye-base)? Is it definite with respect to form (Form)? Is it definite with respect to a kshana (Kshana, an extremely short unit of time)? The answer is: Some say that it is definite with respect to the eye-base, but not with respect to form or a kshana. Why is that? Because there are many minds and mental factors that have not yet arisen, how can it be definite with respect to the eye-base? The answer is: Just as eye-consciousness is definite with respect to form, the other consciousnesses are each definite with respect to their own realm. If the eye combines with blue color, then blue consciousness arises; if it combines with other colors, then other consciousnesses arise. The question is asked: If that is the case, then there would be two minds, the mind that knows blue color, which is different from the mind that knows yellow color, etc. This also contradicts the texts of the 'Skandha-varga' (Section on Aggregates), as it says that past eye-consciousness is conditioned by past dharmas, or present dharmas, or future dharmas? The answer is: It is conditioned by past dharmas, not by present or future dharmas. Others say that it is definite with respect to the eye-base and form, but not definite with respect to a kshana. Why is that? Because there are many minds and mental factors that have not yet arisen, how can it be definite with respect to form? The answer is: If it is conditioned by blue color, then blue consciousness arises; if it is conditioned by other colors, it does not arise. Conditioned by yellow

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等色亦復如是。問曰。青色眾多。有青莖青枝青葉青花青果。若緣青莖識。云何不耶。即是緣青枝青葉青花青果識耶。評曰。應作是說。於三法定。問曰。若然者未生心心數法則多。答曰。未生法多復有何過。未來世竟無住處耶。先已有住處故。問曰。若心心數法。于緣定於所依亦定耶。答曰。于所依亦定。其事云何。如未來心心數法。于所依則遠。若生現在前。與所依則俱。若滅則遠所依。復有說者。未生心心數法。于所依遠。若現在前則俱。若滅俱滅。問曰。若心心數法。于所緣所依定者。彼於何時。能有所緣。為于生時。為于滅時。若以生時。生時是未來。云何未來能有所作。若以滅時。滅是壞散衰退之法。云何壞散衰退之時能有所緣評曰。應作是說。滅時能緣非是生時。所以者何。未生法是未來。未來法不能有所作。滅時名現在。現在法能有所作。問曰。若然者云何以壞散衰退之法。能有所作。答曰。一切有法皆爾。體性羸劣。屬眾因緣不得自在。若心心數法。于依所緣和合。能有所緣未來世依及境界散亂。如未來過去亦爾。現在則眾緣和合。若當現在。不能緣境界者。則畢竟無緣境界義。問曰。若心心數法。于所緣所依定者。此中何以但說所緣。不說所依。答曰。此中說所念事故。不說所依。若有所念。必

【現代漢語翻譯】 現代漢語譯本： 顏色也是如此。有人問：『青色有很多種，有青色的莖、青色的枝、青色的葉、青色的花、青色的果實。如果因青色的莖而生起意識，為什麼不是因青色的枝、青色的葉、青色的花、青色的果實而生起意識呢？』 答：『應該這樣說，在三種法中是決定的。』 有人問：『如果這樣，那麼未生的心和心所法就很多了。』 答：『未生的法多又有什麼過失呢？難道未來世就沒有安住之處了嗎？』 因為先前已經有安住之處的緣故。 有人問：『如果心和心所法，對於所緣是決定的，那麼對於所依也是決定的嗎？』 答：『對於所依也是決定的。』 事情是怎樣的呢？比如未來的心和心所法，對於所依是遙遠的。如果生起而出現在眼前，就與所依在一起。如果滅去，就遠離所依。還有一種說法是，未生的心和心所法，對於所依是遙遠的。如果出現在眼前就一起，如果滅去就一起滅去。 有人問：『如果心和心所法，對於所緣和所依是決定的，那麼它們在什麼時候能夠有所緣呢？是在生的時候，還是在滅的時候？如果是在生的時候，生的時候是未來，怎麼能有所作為呢？如果是在滅的時候，滅是壞散衰退之法，怎麼能在壞散衰退的時候有所緣呢？』 答：『應該這樣說，滅的時候能夠緣，不是生的時候。』 為什麼呢？因為未生的法是未來，未來的法不能有所作為。滅的時候名為現在，現在的法能夠有所作為。 有人問：『如果這樣，怎麼能以壞散衰退之法，能夠有所作為呢？』 答：『一切有法都是這樣，體性羸弱，受眾多因緣的支配，不能夠自在。如果心和心所法，在所依和所緣和合的情況下，能夠有所緣，未來世的所依和境界是散亂的，如同未來和過去一樣。現在是眾多因緣和合。如果當下的現在，不能夠緣境界，那麼就畢竟沒有緣境界的道理。』 有人問：『如果心和心所法，對於所緣和所依是決定的，那麼這裡為什麼只說所緣，而不說所依呢？』 答：『這裡說的是所念的事情，所以不說所依。如果有所念，必定…』

【English Translation】 English version: Color is also like this. Question: 'Blue has many kinds, there are blue stems, blue branches, blue leaves, blue flowers, blue fruits. If consciousness arises from a blue stem, why doesn't consciousness arise from a blue branch, blue leaf, blue flower, or blue fruit?' Answer: 'It should be said that it is determined in the three dharmas.' Question: 'If that's the case, then there are many unarisen minds and mental factors (心所法, xin suo fa).』 Answer: 'What fault is there in having many unarisen dharmas? Is there no place to dwell in the future world?' Because there is already a place to dwell. Question: 'If the mind and mental factors are determined with respect to the object (所緣, suo yuan), are they also determined with respect to the support (所依, suo yi)?' Answer: 'They are also determined with respect to the support.' How is that? For example, future minds and mental factors are distant from their support. If they arise and appear before the present, they are together with their support. If they cease, they are distant from their support. Another explanation is that unarisen minds and mental factors are distant from their support. If they appear in the present, they are together. If they cease, they cease together. Question: 'If the mind and mental factors are determined with respect to the object and the support, then when can they apprehend an object? Is it at the time of arising, or at the time of ceasing? If it is at the time of arising, the time of arising is the future, how can the future act? If it is at the time of ceasing, cessation is the dharma of decay and disintegration, how can one apprehend an object at the time of decay and disintegration?' Answer: 'It should be said that one can apprehend at the time of ceasing, not at the time of arising.' Why? Because unarisen dharmas are future, and future dharmas cannot act. The time of ceasing is called the present, and present dharmas can act. Question: 'If that's the case, how can the dharma of decay and disintegration act?' Answer: 'All conditioned dharmas (有法, you fa) are like this, their nature is weak and they are subject to many causes and conditions, unable to be independent. If the mind and mental factors, in the union of support and object, can apprehend, the support and realm of the future world are scattered, just like the future and the past. The present is the union of many causes and conditions. If the present cannot apprehend an object, then there is ultimately no meaning of apprehending an object.' Question: 'If the mind and mental factors are determined with respect to the object and the support, then why is only the object mentioned here, and not the support?' Answer: 'Here, the object of thought (所念事, suo nian shi) is being discussed, so the support is not mentioned. If there is something to be thought of, it must...'

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依所緣。不用所依。如一境界。則為眾多心心數法所緣。如前一心緣已后眾多心亦緣。猶如一人而有百子。若一子念父餘子亦念。彼一境界。為多心所緣。亦復如是。

問曰。若所更事異。所念事異。云何不提婆達多所更。延若達多能憶。若延若達多所更。提婆達多能憶。答曰。提婆達多身異。延若達多身異。憶本所作者身則不異。復有說者。如提婆達多延若達多心不得展轉為因。憶本所作前為后因。復有說者。若心相續。若身相續。能憶本所作。提婆達多。延若達多。心不相續。身不相續。問曰。若心相續者。何以先見一牛。后見余牛。言是本牛。答曰。曾所更事。要當相似爾乃識之。先所見牛。雖復曾更。而與后牛不相似故。是以不識。若前牛與后牛相似。爾乃可識。前所更意。必當有力。后不失念。而能憶本所作。先生心聚。以意名說。後生心聚。以念名說。以前意有勢力故。令后念憶本所作。不失念者。所謂不狂心不亂。不為苦痛所逼是也。

有二種心。一同行心。二同緣心。苦法忍苦比忍苦比智。是名同行心。不名同緣心。集法忍。集法智。是名同緣心不名同行心。苦法智亦名同行心亦名同緣心。其餘心亦不同行。亦不同緣。同行心所更事。同緣心能憶。同緣心所更事。同行心能憶。有三種心

【現代漢語翻譯】 現代漢語譯本：根據所緣（alambana，認識的對象），不需要所依（ashraya，認識的基礎）。例如，一個境界可以被眾多心和心所法所緣。就像之前一個心緣取了這個境界，之後眾多的心也緣取它。就像一個人有很多兒子，如果一個兒子想念父親，其他的兒子也會想念。這一個境界，被多個心所緣，也是如此。

問：如果所經歷的事情不同，所念的事情也不同，為什麼提婆達多（Devadatta，人名）所經歷的事情，延若達多（Yajnadatta，人名）能夠回憶起來？如果延若達多所經歷的事情，提婆達多能夠回憶起來？答：提婆達多的身體和延若達多的身體不同，回憶起自己所做事情的那個身體則沒有不同。還有一種說法是，提婆達多和延若達多的心不能輾轉作為原因，回憶自己所做的事情，之前的心是之後心的原因。還有一種說法是，如果心相續，或者身相續，就能回憶起自己所做的事情。提婆達多和延若達多，心不相續，身不相續。問：如果心相續，為什麼先看到一頭牛，后看到另一頭牛，卻說這是原來的那頭牛？答：曾經經歷過的事情，一定要相似才能認出來。先前見過的牛，即使曾經經歷過，但和後來的牛不相似，因此不能認出來。如果之前的牛和之後的牛相似，才能認出來。先前經歷的意，必定要有力量，之後不失去念，才能回憶起自己所做的事情。先生起的心聚，用意（manas）這個名稱來說明；後生起的心聚，用念（smriti）這個名稱來說明。因為之前的意有勢力，所以讓之後的念回憶起自己所做的事情。不失念，就是指不瘋狂、心不亂、不被苦痛所逼迫。

有兩種心：一同行心（sahacitta，同時生起的心），二同緣心（samanantara-citta，緣取相同對象的心）。苦法忍（duhkha-dharmajnanaksanti，對苦諦的忍），苦比忍（duhkha-anvayajnanaksanti，類比于苦諦的忍），苦比智（duhkha-anvayajnana，類比于苦諦的智），這叫做同行心，不叫做同緣心。集法忍（samudaya-dharmajnanaksanti，對集諦的忍），集法智（samudaya-dharmajnanana，對集諦的智），這叫做同緣心，不叫做同行心。苦法智（duhkha-dharmajnanana，對苦諦的智）也叫做同行心，也叫做同緣心。其餘的心既不同行，也不同緣。同行心所經歷的事情，同緣心能夠回憶；同緣心所經歷的事情，同行心能夠回憶。有三種心。

【English Translation】 English version: Depending on the alambana (object of cognition), there is no need for ashraya (basis of cognition). For example, one object can be cognized by many minds and mental factors. Just as when one mind cognizes this object, many subsequent minds also cognize it. It is like a man who has a hundred sons; if one son thinks of his father, the other sons also think of him. This one object, cognized by many minds, is also like that.

Question: If the experienced events are different, and the things thought of are different, how can Yajnadatta (Yajnadatta, a name) remember what Devadatta (Devadatta, a name) experienced? Or how can Devadatta remember what Yajnadatta experienced? Answer: Devadatta's body is different from Yajnadatta's body, but the body that remembers what it did is not different. Another explanation is that the minds of Devadatta and Yajnadatta cannot be the cause of each other in a chain. To remember what one has done, the previous mind is the cause of the subsequent mind. Another explanation is that if the mind is continuous, or the body is continuous, one can remember what one has done. Devadatta and Yajnadatta, their minds are not continuous, and their bodies are not continuous. Question: If the mind is continuous, why, when one sees one cow and then sees another cow, does one say it is the same cow? Answer: What has been experienced must be similar in order to be recognized. The cow seen previously, even if it was experienced, is not similar to the later cow, so it cannot be recognized. If the previous cow is similar to the later cow, then it can be recognized. The previous intention (manas) must have power, and one must not lose mindfulness (smriti) in order to remember what one has done. The mind-aggregate that arises first is spoken of as 'intention'; the mind-aggregate that arises later is spoken of as 'mindfulness'. Because the previous intention has power, it causes the subsequent mindfulness to remember what one has done. 'Not losing mindfulness' means not being insane, not having a confused mind, and not being oppressed by suffering.

There are two kinds of minds: 1. Sahacitta (concurrent mind), 2. Samanantara-citta (mind with the same object). Duhkha-dharmajnanaksanti (acceptance of the truth of suffering), duhkha-anvayajnanaksanti (acceptance by analogy of the truth of suffering), duhkha-anvayajnana (knowledge by analogy of the truth of suffering) are called concurrent minds, but not minds with the same object. Samudaya-dharmajnanaksanti (acceptance of the truth of the origin of suffering), samudaya-dharmajnanana (knowledge of the truth of the origin of suffering) are called minds with the same object, but not concurrent minds. Duhkha-dharmajnanana (knowledge of the truth of suffering) is called both a concurrent mind and a mind with the same object. The remaining minds are neither concurrent nor have the same object. What the concurrent mind experiences, the mind with the same object can remember; what the mind with the same object experiences, the concurrent mind can remember. There are three kinds of minds.

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。善不善無記。若善心所更事。善不善無記心能憶。不善無記心亦如是。復有四種心。善不善隱沒無記。不隱沒無記。如善心所更事。四種心能憶。乃至不隱沒無記心所更事。四種心能憶復有四種心。從因緣生心。從次第緣生心。從境界緣生心。從威勢緣生心。若一心曾所更事。四心盡能憶。復有五種心。見苦所斷心。乃至修道所斷心。若見苦所斷心所更事。五種心能憶。見集所斷修道所斷亦如是。見滅所斷心所更事。四種心能憶。除見道所斷心。道亦如是。除見滅所斷心。復有六種心。所謂六識。若六識所更事。意識能憶。復有十二種心。欲界善心。不善心。隱沒無記心。不隱沒無記心。色界三種。除不善。無色界亦如是。學心。無學心。如十二種心。有相似十二法十二念。如欲界善心所更法。十二念盡能憶。不善亦如是隱沒無記心所更法。有八種念能憶。欲界四。色界善不隱沒無記學無學。欲界不隱沒無記亦如是。色界善心所更法。十二種念能憶。色界隱沒無記心所更法。十種念能憶。除欲界隱沒無記不隱沒無記。色界不隱沒無記心所更法。十種念能憶。除無色界隱沒無記不隱沒無記。無色界善心所更法。十種念能憶。除欲界隱沒無記不隱沒無記。無色界隱沒無記心所更法。九種念能憶。欲界善不善。色界善隱沒

【現代漢語翻譯】 現代漢語譯本 善、不善、無記（既非善亦非惡的狀態）。如果善心所（與善心相應的心理活動）經歷過某事，善、不善、無記心都能憶起。不善、無記心也是如此。又有四種心：善、不善、隱沒無記（受煩惱染污的無記）、不隱沒無記（未受煩惱染污的無記）。如同善心所經歷過某事，這四種心都能憶起。乃至不隱沒無記心所經歷過某事，這四種心都能憶起。又有四種心：從因緣生心（由因緣條件產生的心）、從次第緣生心（由次第相續的條件產生的心）、從境界緣生心（由外在境界為條件產生的心）、從威勢緣生心（由威德勢力影響產生的心）。如果一心曾經經歷過某事，這四種心都能憶起。 又有五種心：見苦所斷心（通過觀察苦諦而斷除煩惱的心）、乃至修道所斷心（通過修道而斷除煩惱的心）。如果見苦所斷心所經歷過某事，這五種心都能憶起。見集所斷（通過觀察集諦而斷除煩惱）、修道所斷也是如此。見滅所斷心（通過觀察滅諦而斷除煩惱的心）所經歷過某事，四種心能憶起，除去見道所斷心（通過觀察道諦而斷除煩惱的心）。道也是如此，除去見滅所斷心。 又有六種心，即六識（眼識、耳識、鼻識、舌識、身識、意識）。如果六識所經歷過某事，意識能憶起。又有十二種心：欲界善心、不善心、隱沒無記心、不隱沒無記心。三種，除去不善。無也是如此。學心（有待學習的心）、無學心（已無需學習的心）。如同十二種心，有相似的十二法（十二種事物）、十二念（十二種憶念）。如同欲界善心所經歷的事物，十二念都能憶起。不善也是如此，隱沒無記心所經歷的事物，有八種念能憶起：欲界四種，善、不隱沒無記、學、無學。欲界不隱沒無記也是如此。善心所經歷的事物，十二種念都能憶起。隱沒無記心所經歷的事物，十種念能憶起，除去欲界隱沒無記、不隱沒無記。不隱沒無記心所經歷的事物，十種念能憶起，除去無隱沒無記、不隱沒無記。無善心所經歷的事物，十種念能憶起，除去欲界隱沒無記、不隱沒無記。無隱沒無記心所經歷的事物，九種念能憶起：欲界善、不善，善、隱沒**

【English Translation】 English version Good, unwholesome, and neutral (neither good nor bad state). If a wholesome mental concomitant (mental activity corresponding to a wholesome mind) has experienced something, the wholesome, unwholesome, and neutral minds can all remember it. The unwholesome and neutral minds are also like this. There are also four types of minds: wholesome, unwholesome, obscured neutral (neutral defiled by afflictions), and unobscured neutral (neutral undefiled by afflictions). Just as a wholesome mental concomitant has experienced something, these four types of minds can remember it. Even when an unobscured neutral mental concomitant has experienced something, these four types of minds can remember it. There are also four types of minds: mind arising from causes and conditions, mind arising from sequential conditions, mind arising from object conditions, and mind arising from powerful influence. If one mind has ever experienced something, these four minds can all remember it. There are also five types of minds: mind to be abandoned by seeing suffering (mind that eliminates afflictions by observing the truth of suffering), up to mind to be abandoned by cultivation (mind that eliminates afflictions through cultivation). If a mind to be abandoned by seeing suffering has experienced something, these five types of minds can remember it. The minds to be abandoned by seeing origination (mind that eliminates afflictions by observing the truth of origination) and by cultivation are also like this. When a mind to be abandoned by seeing cessation (mind that eliminates afflictions by observing the truth of cessation) has experienced something, four types of minds can remember it, except for the mind to be abandoned by seeing the path (mind that eliminates afflictions by observing the truth of the path). The path is also like this, except for the mind to be abandoned by seeing cessation. There are also six types of minds, namely the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). If the six consciousnesses have experienced something, the mind consciousness can remember it. There are also twelve types of minds: wholesome mind of the desire realm, unwholesome mind, obscured neutral mind, and unobscured neutral mind. Three types, excluding unwholesome. No is also like this. Mind of learning (mind that needs to learn), and mind of no more learning (mind that no longer needs to learn). Just like the twelve types of minds, there are similar twelve dharmas (twelve things) and twelve recollections (twelve types of remembrance). Just as the wholesome mind of the desire realm has experienced something, all twelve recollections can remember it. The unwholesome is also like this. When an obscured neutral mind has experienced something, eight recollections can remember it: four of the desire realm, wholesome, unobscured neutral, learning, and no more learning. The unobscured neutral of the desire realm is also like this. When a wholesome mind has experienced something, all twelve recollections can remember it. When an obscured neutral mind has experienced something, ten recollections can remember it, excluding the obscured neutral and unobscured neutral of the desire realm. When an unobscured neutral mind has experienced something, ten recollections can remember it, excluding no obscured neutral and unobscured neutral. When a no wholesome mind has experienced something, ten recollections can remember it, excluding the obscured neutral and unobscured neutral of the desire realm. No obscured neutral mind has experienced something, nine recollections can remember it: wholesome and unwholesome of the desire realm, wholesome, obscured

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無記。無色界三種學無學不隱沒無記亦如是。學心所更法。十二種念能憶。無學心亦如是。

如經說。尊者舍利弗。作如是言。諸長老。若不壞意。內入照了。外入法能生。正觀現在前。則意識生。彼云何壞意入。答曰。壞有三種。所謂須臾壞命終壞究竟壞。須臾壞者。若入無想定滅盡定。是名須臾壞。命終壞者。如斷善根壞善意。如凡夫人離欲乃至命終時壞不善意。究竟壞者。如苦比智生苦諦所斷意究竟壞。乃至道比智生見諦所斷意究竟壞。住不退法。斯陀含見諦所斷意。及欲界修道所斷六種意究竟壞。住不退法。阿那含一切見諦所斷意。欲界修道所斷染污意究竟壞。住不退法。阿羅漢一切染污意究竟壞。

以何等故所念事忘而復憶。答曰。眾生之法心相似次第生知見者。有三種相似。所謂方便相似。境界相似。隨順相似。云何方便相似。如人讀修多羅。而後忘失。後勤方便。還復通利。毗尼阿毗曇勤方便亦如是。先修不凈觀。而後忘失。後勤方便。隨其境界。還現在前。安般觀界方便亦如是。曾聞有婆羅門子讀違陀經。而後忘失。還欲通利。盡其方便。而猶不能。往詣師所而問之言。本所讀經今悉忘失。還欲通利。雖勤方便猶故不能。今當云何。其師問言。汝本讀時云何而讀。弟子答言。初讀經時。

【現代漢語翻譯】 現代漢語譯本 無記（既非善也非惡的狀態）。三種學（有待學習的階段）、無學（已完成學習的階段）不隱沒無記也同樣如此。學心所（與學習相關的心所）更替法則。十二種念能夠憶持。無學心也同樣如此。

如經中所說。尊者舍利弗（智慧第一的佛陀弟子）這樣說：『諸位長老，若不壞意，內入照了，外入法能生，正觀現在前，則意識生。』 那麼，什麼是『壞意入』呢？回答是：『壞』有三種，即須臾壞、命終壞、究竟壞。須臾壞是指，如果進入無想定（一種禪定狀態，停止一切心識活動）或滅盡定（比無想定更深的一種禪定狀態，連受想也滅除），這稱為須臾壞。命終壞是指，如斷善根（斷絕行善的根源）而壞善意，如凡夫離欲（脫離慾望）乃至命終時壞不善意。究竟壞是指，如苦比智（對苦諦的比較認知）生起，苦諦所斷的意（與苦諦相關的煩惱）就究竟壞滅，乃至道比智（對道諦的比較認知）生起，見諦所斷的意（通過見道所斷的煩惱）就究竟壞滅。安住于不退法（不會退轉的修行階段）的斯陀含（二果聖者），見諦所斷的意，以及欲界修道所斷的六種意就究竟壞滅。安住于不退法的阿那含（三果聖者），一切見諦所斷的意，以及欲界修道所斷的染污意就究竟壞滅。安住于不退法的阿羅漢（四果聖者），一切染污意就究竟壞滅。

因為什麼緣故，所念之事會遺忘然後又憶起呢？回答是：眾生的心法是相似且次第生起的，知見者有三種相似，即方便相似、境界相似、隨順相似。什麼是方便相似呢？比如有人讀修多羅（佛經），然後忘記了，後來勤加方便，又重新通達。毗尼（戒律）、阿毗曇（論藏）勤加方便也同樣如此。先修不凈觀（觀想身體不凈的禪修方法），然後忘記了，後來勤加方便，隨著其境界，又重新顯現。安般觀（觀呼吸）、界方便也同樣如此。曾經聽說有婆羅門（古印度祭司階層）的兒子讀違陀經（吠陀經，古印度經典），然後忘記了，想要重新通達，用盡各種方法，仍然不能。於是前往老師那裡請教說：『我原本所讀的經典現在全部忘記了，想要重新通達，雖然勤加方便仍然不能，現在該怎麼辦呢？』 他的老師問他說：『你當初讀經的時候是怎麼讀的？』 弟子回答說：『當初讀經的時候，』

【English Translation】 English version Indeterminate. The three types of learning (the stage of needing to learn), non-learning (the stage of completing learning) do not obscure. Indeterminate is also like this. The mental factors associated with learning change according to the law. Twelve types of mindfulness can remember. The non-learning mind is also like this.

As the sutra says, Venerable Sariputra (the Buddha's disciple foremost in wisdom) said, 'Elders, if the intention is not destroyed, internal entry illuminates, external entry generates the Dharma, and right view is present, then consciousness arises.' So, what is 'destroying the intention and entering'? The answer is, 'Destruction' has three types, namely momentary destruction, life-ending destruction, and ultimate destruction. Momentary destruction refers to entering the cessation of perception (a state of meditation where all mental activities cease) or the cessation of feeling and perception (a deeper state of meditation than the cessation of perception, where even feelings and perceptions are eliminated), which is called momentary destruction. Life-ending destruction refers to destroying good intentions by cutting off the roots of goodness, such as an ordinary person leaving desire until the end of life and destroying unwholesome intentions. Ultimate destruction refers to the arising of knowledge by comparison of suffering (comparative cognition of the truth of suffering), and the intention cut off by the truth of suffering (afflictions related to the truth of suffering) is ultimately destroyed, up to the arising of knowledge by comparison of the path (comparative cognition of the truth of the path), and the intention cut off by the truth of seeing (afflictions cut off through the path of seeing) is ultimately destroyed. A Stream-enterer (Sotapanna) abiding in the irreversible Dharma (the stage of practice that does not regress), the intention cut off by the truth of seeing, and the six types of intention cut off by the path of cultivation in the desire realm are ultimately destroyed. An Once-returner (Sakadagami) abiding in the irreversible Dharma, all intentions cut off by the truth of seeing, and the defiled intention cut off by the path of cultivation in the desire realm are ultimately destroyed. An Arhat (Arahat) abiding in the irreversible Dharma, all defiled intentions are ultimately destroyed.

For what reason are things that are remembered forgotten and then remembered again? The answer is: The mental dharmas of sentient beings arise similarly and sequentially. Those who have knowledge and views have three similarities, namely similarity in means, similarity in realm, and similarity in accordance. What is similarity in means? For example, someone reads a Sutra (Buddhist scripture) and then forgets it. Later, they diligently use means and become proficient again. The same is true for Vinaya (discipline) and Abhidhamma (doctrinal commentaries) when diligently using means. First, one cultivates the contemplation of impurity (a meditation method of contemplating the impurity of the body) and then forgets it. Later, by diligently using means, according to its realm, it reappears. The same is true for mindfulness of breathing (Anapanasati) and the means of the elements. It was once heard that a Brahmin (ancient Indian priestly class) son read the Vedas (ancient Indian scriptures) and then forgot them. He wanted to become proficient again, using all kinds of methods, but still could not. So he went to his teacher and asked, 'The scriptures I originally read are now completely forgotten. I want to become proficient again, but although I diligently use means, I still cannot. What should I do now?' His teacher asked him, 'How did you read the scriptures in the beginning?' The disciple replied, 'When I first read the scriptures,'

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手則索繩口誦經文。師告之言。當如先法還讀誦之。弟子如教后便通利。是名相似方便。云何境界相似。如於此處見河池山林經行住處。后至異處。若見如先事者。還復憶念本所見事。是名境界相似。云何隨順相似。如得隨順飲食方土住處說法同行之人。則能憶本所作。曾聞有一比丘讀誦阿含。而後忘失。雖勤方便。猶故不能還得通利。往詣大德阿難所。作如是言。本讀阿含而今忘失。雖勤方便。猶故不能還令通利。今當云何。阿難語言。可求多油入浴室中。以用涂身暖水洗浴。加求隨順飲食方土住處說法同行之人。彼如其言。具諸方便即還通利。是名隨順相似。云何次第。彼相續不斷是名次第。復有說者。次第者。不相續心還令相續。無能遮止。不為對治所壞。亦所更意力強。而不失念者。前生心聚。以意名說。後生心聚。以念名說。前心有力故。能令後心憶本所作不失念者。不狂不心亂。不為苦痛所逼。尊者和須蜜說曰。以三事故所念事忘而復憶。一者善取前相。二者有相似方便。三者不失念。

以何等故。先所念事忘而不憶。答曰。眾生之法心不相似次第生心知見者。有三種不相似。所謂方便不相似。境界不相似。隨順不相似。云何方便不相似。如人讀修多羅而後忘失。復讀毗尼阿毗曇亦復忘失。先修不

【現代漢語翻譯】 現代漢語譯本：手拿著繩子，口中誦讀經文。老師告訴他說：『應當像先前的方法一樣，重新讀誦。』弟子按照教導去做，後來便通達順利。這叫做相似方便。什麼是境界相似呢？例如在這裡看見河流、池塘、山林、經行的地方、住處。後來到了別的地方，如果看見與先前相似的事物，便能回憶起先前所見的事情。這叫做境界相似。什麼是隨順相似呢？例如得到隨順的飲食、地方、住處、說法的人、同行的人，就能回憶起原本所做的事情。曾經聽說有一位比丘誦讀《阿含經》，後來忘記了。雖然勤奮努力，仍然不能恢復通達順利。於是前往大德阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）那裡，這樣說道：『原本誦讀《阿含經》，現在忘記了。雖然勤奮努力，仍然不能恢復通達順利。現在該怎麼辦呢？』阿難說：『可以尋找大量的油，進入浴室中，用來塗抹身體，用溫水洗浴。加上尋求隨順的飲食、地方、住處、說法的人、同行的人。』那位比丘按照阿難所說去做，具備了各種方便，立刻就恢復了通達順利。這叫做隨順相似。什麼是次第呢？就是相續不斷，這叫做次第。還有人說，次第就是不相續的心，重新令其相續，沒有能夠阻止的，不被對治所破壞，也因為更加強烈的意念力量，而不失去正念。前一生起的心念集合，用意念來稱說；后一生起的心念集合，用正念來稱說。因為前一個心念有力量，所以能夠讓后一個心念回憶起原本所做的事情，不失去正念，不發狂，不心神錯亂，不被痛苦所逼迫。尊者和須蜜（Vasumitra，佛教論師）說：『因為三種原因，所念的事情忘記了，然後又回憶起來。一是善於抓住先前的形象，二是有相似的方便，三是不失去正念。』 因為什麼緣故，先前所念的事情忘記了而不能回憶起來呢？回答說：眾生的規律是心念不相似，次第生起心念知見的人，有三種不相似。所謂方便不相似，境界不相似，隨順不相似。什麼是方便不相似呢？例如有人讀誦修多羅（Sūtra，經）之後忘記了，又讀誦毗尼（Vinaya，律）和阿毗曇（Abhidharma，論），也同樣忘記了。先前修習不...

【English Translation】 English version: Holding a rope in his hand and reciting scriptures orally, the teacher told him, 'You should read and recite again as before.' The disciple followed the instruction, and later became fluent and proficient. This is called 'similar means' (sādṛśa-upāya). What is 'similarity of realm' (viṣaya-sādṛśya)? For example, seeing rivers, ponds, mountains, forests, places for walking meditation, and dwellings in this place. Later, when arriving at a different place, if one sees things similar to what was seen before, one can recall the things seen originally. This is called 'similarity of realm'. What is 'similarity of accordance' (anukūla-sādṛśya)? For example, obtaining agreeable food, place, dwelling, a person who teaches the Dharma, and a companion, one can recall what was originally done. It is said that there was once a Bhikṣu (monk) who recited the Āgama (collection of early Buddhist texts), but later forgot it. Although he made diligent efforts, he still could not regain fluency. He went to the venerable Ānanda (one of the ten principal disciples of the Buddha, known for his memory) and said, 'I used to recite the Āgama, but now I have forgotten it. Although I have made diligent efforts, I still cannot regain fluency. What should I do now?' Ānanda said, 'Seek plenty of oil, enter the bathroom, use it to anoint your body, and bathe with warm water. Also, seek agreeable food, place, dwelling, a person who teaches the Dharma, and a companion.' The Bhikṣu followed Ānanda's instructions, employed all these means, and immediately regained fluency. This is called 'similarity of accordance'. What is 'sequence' (krama)? It is continuous succession, this is called 'sequence'. Some say that 'sequence' is causing non-continuous mind to become continuous again, without anything being able to stop it, not being destroyed by antidotes, and also because of stronger mental effort, and without losing mindfulness. The collection of mental moments arising in the previous life is called 'intention' (mati); the collection of mental moments arising in the subsequent life is called 'mindfulness' (smṛti). Because the previous mind has power, it can cause the subsequent mind to recall what was originally done, without losing mindfulness, not being mad, not being mentally disturbed, and not being oppressed by suffering. The venerable Vasumitra (Buddhist philosopher) said, 'Because of three reasons, what was thought of is forgotten and then recalled: first, being good at grasping the previous image; second, having similar means; and third, not losing mindfulness.' For what reason is what was previously thought of forgotten and not recalled? The answer is: the nature of sentient beings is that minds are not similar, and for those who sequentially generate mental cognitions, there are three kinds of dissimilarity: so-called dissimilarity of means, dissimilarity of realm, and dissimilarity of accordance. What is dissimilarity of means? For example, if someone recites a Sūtra (Buddhist scripture) and then forgets it, and then recites the Vinaya (monastic rules) and Abhidharma (Buddhist philosophy), and also forgets it. The previous practice is not...

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凈觀。后復忘失。復修安般觀界方便。亦復忘失。是名方便不相似。云何境界不相似。本曾見河池山林經行住處如是等事。后至異處。不見如是等事。於前所見更不復憶。是名境界不相似。云何隨順不相似。若不得隨順飲食方土住處同行之人。於前所作永不復憶。是名隨順不相似。不次第者。不相續斷絕。是名不次第。亦所更意力弱。而失所念者。彼前生心聚。以意名說。後生心聚。以念名說。前心弱故不能令後心憶本所作。失念者若狂心亂為苦所逼。尊者和須蜜說曰。以三事故。前所念事。忘而不憶。一者不善取前相。二者無相似方便。三者失所念。

問曰。色界修慧。亦有忘而不憶耶。答曰。亦有以身羸弱故。心亦羸弱。心羸弱故。所念事忘而不憶。誰有此忘而不憶耶。答曰。聖人凡夫俱有。聖人者須陀洹斯陀含阿那含阿羅漢辟支佛。亦于所念事忘而不憶。唯有如來。憶而不忘。何以知之。如經說。佛告舍利弗。假使諸比丘眾。于百年中。若以坐床臥床。輿我而行。若當如來無上智辯。而有退失。無有是處。如持四弓喻。乃至廣說。以是事故。知如來無忘。◎

阿毗曇毗婆沙論卷第六 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第七

迦旃延子造　

【現代漢語翻譯】 現代漢語譯本 凈觀（專注的觀察）。之後又忘失。再次修習安般觀（Anapanasati，入出息念）和界方便（Dhatu-vavatthana，界差別觀），也再次忘失。這叫做方便不相似。什麼是境界不相似？原本曾經見到河流、池塘、山林、經行處、住處等等這樣的事物，後來到了不同的地方，沒有見到這些事物，對於之前所見的事物不再回憶，這叫做境界不相似。什麼是隨順不相似？如果不能得到隨順的飲食、方土、住處、同行之人，對於之前所做的事情永遠不再回憶，這叫做隨順不相似。不次第，就是不相續、斷絕，這叫做不次第。也是因為意力弱，而失去所念。之前的生起的心聚，用意（Mano）這個名稱來說明；後生的心聚，用念（Smriti）這個名稱來說明。因為前心弱，所以不能讓後心回憶起原本所做的事情。失念，是指狂心、心亂，被痛苦所逼迫。尊者和須蜜（Vasumitra）說：因為三種原因，之前所念的事情，忘記而不回憶。一是沒有好好地把握之前的相；二是缺少相似的方便；三是失去所念。

問：修慧（Prajna，智慧），也有忘記而不回憶的情況嗎？答：也有。因為身體羸弱，所以心也羸弱。心羸弱，所以所念的事情忘記而不回憶。誰會有這種忘記而不回憶的情況呢？答：聖人凡夫都有。聖人，指須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）。也會對所念的事情忘記而不回憶。只有如來（Tathagata，佛陀），回憶而不忘記。憑什麼知道呢？如經中所說：佛告訴舍利弗（Sariputra）：假使眾比丘（Bhikkhu）在一百年中，用坐床、臥床抬著我行走，如果如來的無上智辯會有退失，這是不可能的。如同持四弓的譬喻，乃至廣說。因為這個緣故，知道如來沒有忘記。

【English Translation】 English version 'Pure contemplation. Afterwards, one forgets again. Again, one practices Anapanasati (mindfulness of breathing) and Dhatu-vavatthana (analysis of the elements), and forgets again. This is called dissimilar expedients. What is dissimilar environment? Originally, one has seen rivers, ponds, mountains, forests, places for walking meditation, dwelling places, and such things. Later, one goes to a different place and does not see such things. One no longer remembers what one saw before. This is called dissimilar environment. What is dissimilar conformity? If one cannot obtain conforming food, land, dwelling place, or companions, one will never remember what one did before. This is called dissimilar conformity. Non-sequential means not continuous, interrupted. This is called non-sequential. Also, one's mental strength is weak, and one loses what one was mindful of. The previous aggregate of mind is spoken of as 'mind' (Mano). The subsequent aggregate of mind is spoken of as 'mindfulness' (Smriti). Because the previous mind is weak, it cannot cause the subsequent mind to remember what was done originally. Loss of mindfulness refers to a mad or confused mind, being oppressed by suffering. Venerable Vasumitra said: Because of three reasons, one forgets and does not remember what one was mindful of before. First, one does not grasp the previous characteristic well. Second, there is a lack of similar expedients. Third, one loses what one was mindful of.'

Question: 'Does the cultivation of Prajna (wisdom) also involve forgetting and not remembering?' Answer: 'Yes, it does. Because the body is weak, the mind is also weak. Because the mind is weak, one forgets and does not remember what one was mindful of. Who experiences this forgetting and not remembering?' Answer: 'Both saints and ordinary people do. Saints refer to Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha). They also forget and do not remember what they were mindful of. Only the Tathagata (Buddha) remembers and does not forget. How do we know this?' As the sutra says: 'The Buddha told Sariputra: Even if the assembly of Bhikkhu (monks) were to carry me on sitting beds and lying beds for a hundred years, if the Tathagata's supreme wisdom and eloquence were to decline, there would be no such possibility.' Like the simile of holding four bows, and so on, extensively explained. Because of this reason, we know that the Tathagata does not forget.'

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五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜揵度智品之三

◎何故祭祀餓鬼則到。乃至廣說。問曰。何故作此論。答曰。欲解佛經故。如經說生聞婆羅門。往至佛所。問佛言。沙門瞿曇。我有親里命過。欲施其揣食。為得食不。佛告婆羅門。此事不定。所以者何。有五道生處。地獄乃至天道。婆羅門若汝親里。生地獄中。即食地獄中食。以自存活。彼云何能受汝所施揣食。生畜生人天中。亦復如是。婆羅門言。沙門瞿曇。若我親里。不生餓鬼中者。所施揣食。誰當受之。佛語婆羅門。欲令餓鬼道中無汝親里者。無有是處。彼經雖說施與餓鬼則到未說所以。今者欲說祭祀餓鬼則到。非余處故而作此論。彼佛經。是此論根本因緣。諸經中未說者今盡說之。

以何等故。祭祀餓鬼則到。問曰。為以此道高勝故到。為以下賤故到。若以此道是下賤者。地獄畜生是則下賤。若以此道是高勝者。人天則勝。答曰。應作是說。不以勝到。亦不以賤到。云何能到。答曰。此道自爾乃至廣說。有二事故。祭祀餓鬼則到。一者是業。二者此道自爾。先已說之。猶鴻雁孔雀鸚鵡舍利瞿翅羅共命等諸鳥。而能飛行乃至廣說。然神不勝人。勢不勝人。隨其所欲。而能飛行。于虛空中。久住遊戲。然人慾住虛空。去地四指

【現代漢語翻譯】 現代漢語譯本

五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhabhadra，意為覺賢）與道泰等翻譯的《雜揵度智品》之三

◎為什麼祭祀餓鬼就能到達？乃至廣泛地說明。問：為什麼要作此論？答：爲了解釋佛經的含義。如經中所說，一位生聞婆羅門（Sravana Brahmana，聽聞婆羅門）來到佛陀處所，問佛陀說：『沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的尊稱），我有一位親人去世，我想佈施一些食物給他，他能得到食物嗎？』佛陀告訴婆羅門：『這件事不一定。』為什麼呢？因為有五道輪迴之處，地獄乃至天道。婆羅門，如果你的親人，生在地獄中，就會吃地獄中的食物，以此來存活。他怎麼能接受你所佈施的食物呢？生在畜生、人、天道中，也是如此。婆羅門說：『沙門瞿曇，如果我的親人，沒有生在餓鬼道中，那麼我所佈施的食物，誰會接受呢？』佛陀告訴婆羅門：『想要餓鬼道中沒有你的親人，這是不可能的。』那部經雖然說了佈施給餓鬼就能到達，但沒有說原因。現在想要說明祭祀餓鬼就能到達，而不是其他地方，所以才作此論。那部佛經，是此論的根本因緣。其他經典中沒有說的，現在全部說出來。

因為什麼緣故，祭祀餓鬼就能到達？問：是因為這個道高勝所以能到達，還是因為卑賤所以能到達？如果因為這個道是卑賤的，那麼地獄、畜生也都是卑賤的。如果因為這個道是高勝的，那麼人、天就更勝一籌。答：應該這樣說，不是因為高勝而到達，也不是因為卑賤而到達。那麼怎樣才能到達呢？答：這個道自然如此，乃至廣泛地說明。有兩種原因，祭祀餓鬼就能到達。一是業力，二是此道自然如此。先前已經說過了，就像鴻雁、孔雀、鸚鵡、舍利（Śāri，鳥名）、瞿翅羅（Kokila，杜鵑鳥）、共命（Jīvaṃjīvaka，命命鳥）等各種鳥類，能夠飛行乃至廣泛地說明。然而神力不如人，勢力不如人，它們可以隨心所欲，在虛空中飛行，長久地停留嬉戲。然而人想要停留在虛空中，離開地面四指都不行。

【English Translation】 English version

Five Hundred Arhats Explain

Translated by the Tripiṭaka master Buddhabhadra (meaning 'Wise and Auspicious') from India during the Northern Liang Dynasty, together with Dao Tai and others, Chapter 3 of the Miscellaneous Abhidharma Wisdom Section.

◎Why does offering sacrifices to hungry ghosts reach them? And so on, extensively explained. Question: Why is this treatise composed? Answer: To explain the meaning of the Buddha's teachings. As it says in the sutra, a Sravana Brahmana (Brahmin who learns by hearing) went to the Buddha's place and asked the Buddha: 'Śramaṇa Gautama (ascetic Gautama, a respectful title for Śākyamuni Buddha), I have a relative who has passed away, and I want to offer some food to him. Will he be able to receive the food?' The Buddha told the Brahmana: 'This is not certain.' Why is that? Because there are five realms of rebirth, from hell to the heavens. Brahmana, if your relative is born in hell, he will eat the food of hell to sustain himself. How can he receive the food you offer? It is the same if he is born in the animal, human, or heavenly realms.' The Brahmana said: 'Śramaṇa Gautama, if my relative is not born in the hungry ghost realm, then who will receive the food I offer?' The Buddha told the Brahmana: 'To want there to be no relatives of yours in the hungry ghost realm is impossible.' Although that sutra says that offering to hungry ghosts reaches them, it does not say why. Now, we want to explain that offering sacrifices to hungry ghosts reaches them, and not other places, so this treatise is composed. That Buddha's sutra is the fundamental cause and condition for this treatise. What is not said in other sutras is now fully explained.

For what reason does offering sacrifices to hungry ghosts reach them? Question: Is it because this path is superior that it reaches them, or is it because it is base that it reaches them? If it is because this path is base, then hell and animals are also base. If it is because this path is superior, then humans and gods are even more superior. Answer: It should be said like this: it does not reach them because of superiority, nor does it reach them because of baseness. Then how can it reach them? Answer: This path is naturally like this, and so on, extensively explained. There are two reasons why offering sacrifices to hungry ghosts reaches them. One is karma, and the other is that this path is naturally like this. It has already been said before, like swans, peacocks, parrots, Śāri (a type of bird), Kokila (cuckoo), Jīvaṃjīvaka (a mythical two-headed bird sharing one life), and other birds, which are able to fly, and so on, extensively explained. However, spiritual power is not as good as human power, and influence is not as good as human influence. They can fly in the empty sky as they please, staying and playing for a long time. However, if a person wants to stay in the empty sky, they cannot even leave the ground by four fingers.

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經須臾間。猶無能者。如彼眾鳥而能飛行。生處自爾此餓鬼道。祭祀則到。生處亦爾。亦如一地獄道中。或有能自識宿命者。如經說地獄眾生作如是念。諸沙門婆羅門。恒如是說。貪慾是將來過患可畏之處。是以當斷貪慾。我等以不能斷貪慾因緣故。今受極劇苦痛極惱。問曰。彼作如是念時。為初生時為中時為后時耶。答曰。初生時非中后時。所以者何。初生之時。未受苦痛。若受苦痛。次前滅事。尚不能憶。況復久遠。問曰。為住何心作如是念。善耶不善無記耶。答曰。住三種心。能作是念。為是意地。為五識身。答曰。意地非五識身。為是威儀為是工巧。為是報心。答曰。是威儀。非是工巧報心。所以者何。彼處無有工巧。以報心是五識地故。爲念幾世耶。答曰。一世。于彼處死。來生此間。或有說者。亦能憶念多世。評曰。不應作是說。如先說者好。亦能知他心者。其事云何。答曰。若獄卒杻械種種殺害之器。在前而立。作如是念。彼獄卒意今欲殺我。評曰。不應作是說。若然者人亦能知。可名他心智耶。如是說者好。彼有生處得智。能知此事。為初知為中知為後知耶。答曰。應如前廣說。畜生中亦有能自識宿命者。如經中說。傷佉。汝若是我父都提耶者。可升此坐。即便升之。復作是言。汝若是我父都提耶者

【現代漢語翻譯】 現代漢語譯本： 即使經過很短的時間，也沒有人能夠做到。就像那些鳥類能夠飛行一樣，這是它們天生的能力。餓鬼道也是如此，祭祀的時候他們就能到達，這也是他們天生的能力。也像在地獄道中，有些人能夠回憶起自己的前世。比如經書上說，地獄眾生會這樣想：『那些沙門（Śrāmaṇa，指修行者）和婆羅門（Brāhmaṇa，指祭司）總是這樣說，貪慾是未來過患的可怕根源，所以應當斷除貪慾。我們就是因為不能斷除貪慾的緣故，現在才遭受如此劇烈的痛苦和煩惱。』

問：他們產生這種想法的時候，是剛出生的時候，還是中間的時候，還是之後的時候呢？

答：是剛出生的時候，不是中間或之後的時候。為什麼呢？因為剛出生的時候，還沒有感受到痛苦。如果感受到了痛苦，連之前已經消失的事情都無法回憶，更何況是久遠的事情呢？

問：他們以什麼樣的心來產生這種想法呢？是善心、不善心，還是無記心（既非善亦非惡的心）呢？

答：以三種心都能產生這種想法。這是意地（Manodhātu，意識界）的作用，還是五識身（眼、耳、鼻、舌、身五種感覺器官）的作用呢？

答：是意地的作用，不是五識身的作用。這是威儀心（行為舉止的心）、工巧心（技巧的心），還是報心（果報的心）呢？

答：是威儀心，不是工巧心或報心。為什麼呢？因為那個地方沒有工巧。而報心屬於五識的範疇。

問：他們回憶的是哪一世的事情呢？

答：是前一世的事情。他們在那裡死去，然後轉生到這裡。也有人說，他們也能回憶起多世的事情。

評：不應該這樣說。像前面說的那樣比較好。也有能夠知道他人想法的人，這是怎麼回事呢？

答：如果獄卒拿著鐐銬和各種殺害的器具站在面前，他們會這樣想：『那個獄卒現在想要殺我。』

評：不應該這樣說。如果這樣的話，人也能知道，那就可以稱為他心智（Paracitta-jñāna，知他人心的智慧）了嗎？像這樣說比較好，他們有生處得智（Upapatti-jñāna，生處獲得的智慧），能夠知道這件事。

問：是剛開始知道，還是中間知道，還是之後知道呢？

答：應該像前面那樣詳細說明。

畜生中也有能夠回憶起自己前世的。比如經書中說，傷佉（Śaṅkha，人名）：『你如果是我父親都提耶（Dhutiya，人名），就請升到這個座位上來。』他就升了上來。又說：『你如果是我父親都提耶（Dhutiya），』

【English Translation】 English version: Even for a short moment, no one is able to do it. Just like those birds are able to fly, it is their innate ability. It is the same with the realm of the hungry ghosts (pretas), they can arrive at the time of offerings, and this is also their innate ability. It is also like in one of the hell realms, some are able to recall their past lives. For example, the scriptures say that the beings in hell think like this: 'Those Śrāmaṇas (ascetics) and Brāhmaṇas (priests) always say that greed is a terrible source of future suffering, so greed should be abandoned. It is because we were unable to abandon greed that we are now suffering such extreme pain and torment.'

Question: When do they have this thought, at the time of their birth, in the middle, or afterwards?

Answer: It is at the time of their birth, not in the middle or afterwards. Why? Because at the time of their birth, they have not yet experienced suffering. If they have experienced suffering, they cannot even recall things that have already disappeared, let alone things from a long time ago.

Question: With what kind of mind do they have this thought? Is it a wholesome mind, an unwholesome mind, or a neutral mind (neither wholesome nor unwholesome)?

Answer: They can have this thought with all three kinds of minds. Is this the function of the mind element (Manodhātu, the realm of consciousness), or the function of the five aggregates of consciousness (the five sense organs of eye, ear, nose, tongue, and body)?

Answer: It is the function of the mind element, not the function of the five aggregates of consciousness. Is it the mind of deportment (behavior), the mind of skill (technique), or the mind of retribution (karma)?

Answer: It is the mind of deportment, not the mind of skill or the mind of retribution. Why? Because there is no skill in that place. And the mind of retribution belongs to the category of the five aggregates of consciousness.

Question: Which lifetime are they recalling?

Answer: It is the previous lifetime. They die there and are then reborn here. Some say that they can also recall multiple lifetimes.

Commentary: It should not be said like that. It is better to say it as before. There are also those who can know the thoughts of others, how is this?

Answer: If the prison guards are standing in front of them with shackles and various instruments of torture, they will think: 'That prison guard now wants to kill me.'

Commentary: It should not be said like that. If that were the case, then people would also be able to know, and could that be called knowledge of the minds of others (Paracitta-jñāna, the wisdom of knowing the minds of others)? It is better to say it like this, they have the wisdom gained from their place of birth (Upapatti-jñāna, wisdom gained from the place of birth), and are able to know this matter.

Question: Do they know it at the beginning, in the middle, or afterwards?

Answer: It should be explained in detail as before.

Among animals, there are also those who can recall their past lives. For example, the scriptures say, Śaṅkha (name of a person): 'If you are my father Dhutiya (name of a person), please ascend to this seat.' And he ascended. And he said again: 'If you are my father Dhutiya,'

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可食此粳米肉飯。即便食之。復作是言。汝若是我父都提耶者。可示我所寶藏物。即便示之。問曰。作如是念時。為是初為中后耶。答曰。三時俱能。為住何心。答曰。住善不善無記心中悉能。威儀工巧報心亦能。能知幾世耶。答曰。或有說者。能知一世。死彼生此處。或有說者能知多世。何以知之。曾聞有一女人。置其嬰兒。在於一處。有因緣故。余行不在。時有一狼檐其兒去。時人捕搊而語之言。汝今何故檐他兒去。狼答之言。此小兒母是我等怨家。時人問言。有何怨耶。狼即答言。此小兒母。五百世中常食我兒。我亦五百世中常殺其子。若彼能捨舊怨之心。我亦能捨。時人語其兒母。可舍怨心。兒母答言。我今已舍。時狼觀兒母心。雖口言舍。而心不放。即便害其兒命而去。如此者能知他心。亦識宿命。何時知耶。答曰。初中后悉知。住何心知。答曰。善不善無記悉知。意地知非五識身。威儀工巧報心亦能知。彼經文雖不說。而餓鬼道亦有此智。何以知之。曾聞有一女人。為餓鬼所持。即以咒術而問鬼言。何以惱他女人。鬼答之言。此女人者。是我怨家。五百世中。而常殺我。我亦五百世中。斷其命根。若彼能捨舊怨之心。我亦能捨。爾時女人。作如是言。我今已舍怨心。鬼觀女人。雖口言舍而心不放。鬼即斷

【現代漢語翻譯】 現代漢語譯本 可以吃這種粳米肉飯。吃了之後，（那人）又說：『你如果是我的父親都提耶（Dutiya），就請告訴我寶藏在哪裡。』（都提耶）就指示給他看。問：『在產生這種想法的時候，是最初、中間還是最後（知曉）？』答：『三個階段都能（知曉）。』問：『以什麼樣的心（的狀態）？』答：『以善、不善、無記（既非善也非惡）的心都能（知曉）。威儀、工巧、報應之心也能（知曉）。』（問：）『能知道多少世的事情？』答：『有些人說，能知道一世，即死於彼處，生於此處。也有些人說，能知道很多世。』（問：）『憑什麼知道呢？』（答：）『曾經聽說有一個女人，把她的嬰兒放在一個地方。因為一些原因，她離開了。當時有一隻狼叼走了她的孩子。當時人們抓住狼並對它說：『你現在為什麼要叼走別人的孩子？』狼回答說：『這個小孩的母親是我的仇人。』人們問：『有什麼仇恨呢？』狼就回答說：『這個小孩的母親，五百世中常常吃我的孩子。我也在五百世中常常殺她的孩子。如果她能捨棄舊的仇恨之心，我也能捨棄。』當時人們告訴那個孩子的母親，可以捨棄仇恨之心。孩子的母親回答說：『我現在已經捨棄了。』當時狼觀察孩子的母親的心，雖然口頭上說捨棄，但心裡並沒有放下，狼就殺死了那個孩子離開了。』像這樣，能知道他人的心，也能認識宿命。（問：）『什麼時候知道呢？』答：『最初、中間、最後都能知道。』（問：）『以什麼樣的心知道呢？』答：『以善、不善、無記都能知道。』用意地（意識）知道，而不是五識身（眼、耳、鼻、舌、身）。威儀、工巧、報應之心也能知道。那部經文雖然沒有說，但是餓鬼道也有這種智慧。憑什麼知道呢？曾經聽說有一個女人，被餓鬼所控制。就用咒術來問鬼說：『為什麼要惱害這個女人？』鬼回答說：『這個女人是我的仇人。五百世中，常常殺我。我也在五百世中，斷絕她的性命。如果她能捨棄舊的仇恨之心，我也能捨棄。』當時那個女人，這樣說：『我現在已經捨棄了仇恨之心。』鬼觀察那個女人，雖然口頭上說捨棄，但心裡並沒有放下，鬼就斷絕了（她的性命）。』

【English Translation】 English version One may eat this glutinous rice and meat meal. After eating it, (that person) would say: 'If you are my father Dutiya (Dutiya), please show me where the treasure is.' (Dutiya) would then point it out to him. Question: 'When such a thought arises, is it at the beginning, middle, or end (that he knows)?' Answer: 'He can (know) at all three times.' Question: 'With what kind of mind (state)?' Answer: 'He can (know) with a mind of good, non-good, or neutral (neither good nor evil). He can also (know) with a mind of deportment, skill, or retribution.' (Question:) 'How many lifetimes can he know?' Answer: 'Some say that he can know one lifetime, that is, dying there and being born here. Others say that he can know many lifetimes.' (Question:) 'How is this known?' (Answer:) 'It was once heard that a woman placed her infant in a certain place. Due to some reason, she left. At that time, a wolf carried her child away. The people then caught the wolf and said to it: 'Why are you carrying away someone else's child?' The wolf replied: 'This child's mother is my enemy.' The people asked: 'What is the enmity?' The wolf then replied: 'This child's mother has often eaten my children in five hundred lifetimes. I have also often killed her children in five hundred lifetimes. If she can relinquish her old hatred, I can also relinquish it.' At that time, the people told the child's mother that she could relinquish her hatred. The child's mother replied: 'I have now relinquished it.' At that time, the wolf observed the child's mother's mind. Although she said she relinquished it with her mouth, she did not let go in her heart. The wolf then killed the child and left.' Like this, one can know the minds of others and also recognize past lives. (Question:) 'When does one know?' Answer: 'One knows at the beginning, middle, and end.' (Question:) 'With what kind of mind does one know?' Answer: 'One knows with a mind of good, non-good, and neutral.' One knows with the mind of intention (consciousness), not with the five aggregates of consciousness (eye, ear, nose, tongue, body). One can also know with a mind of deportment, skill, or retribution. Although that sutra does not say it, the realm of hungry ghosts also has this wisdom. How is this known? It was once heard that a woman was possessed by a hungry ghost. She was then asked by means of a mantra: 'Why are you tormenting this woman?' The ghost replied: 'This woman is my enemy. In five hundred lifetimes, she has often killed me. I have also cut off her life in five hundred lifetimes. If she can relinquish her old hatred, I can also relinquish it.' At that time, that woman said: 'I have now relinquished my hatred.' The ghost observed that woman. Although she said she relinquished it with her mouth, she did not let go in her heart. The ghost then cut off (her life).'

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其命根。舍之而去。為何時知耶。答曰。廣說如上。諸天道亦有此生處得智。而無現事可說。為何時知耶。答曰。廣說如上。人道中無如此生得智。問曰。何以故無。答曰。非器非田故。複次人中有瞻相智。有睹言相智。彼生得智。為如此智所覆蔽故。複次人中雖無此生得智。而有勝妙者。所謂他心智愿智。問曰。為知幾心。答曰。或有說者。地獄還知地獄心。畜生還知畜生心。餓鬼還知餓鬼心。復有說者。地獄還知地獄心。畜生還知畜生心。亦知地獄心。餓鬼還知餓鬼心。亦知地獄畜生心。天盡知五道心。問曰。若畜生不知天心者。施設世界經云何通。如說善住龍王。伊羅拔那龍王。知帝釋心所念。猶如猛健丈夫屈伸臂頃。于自住處沒。在帝釋前立。答曰。此是比智。何以知之。諸天若欲出軍鬥戰之時。善住龍王脊背諸骨。自然出聲。彼作是念。今我脊背聲出。定知諸天必與阿修羅共戰。諸天若欲遊戲之時。伊羅拔那龍王背上自然有香手像現。彼作是念。我今背上。有香手像現。定知諸天欲遊戲園林。餓鬼亦有生得智。能識宿命。如偈說。

我本求財物　　如法或非法 　他人得其樂　　今我受苦惱

問曰。為何時知。答曰。廣說如上。諸天亦有生得智。能自識宿命。如偈說。

我今祇洹林　　恒住

【現代漢語翻譯】 現代漢語譯本 其命根，舍之而去，於何時知曉？答：詳細解釋如上文所述。諸天道也有這種與生俱來的智慧，但沒有實際發生的事情可以說明。於何時知曉？答：詳細解釋如上文所述。人道中沒有這種與生俱來的智慧。問：為什麼沒有？答：因為人道不是合適的容器，也不是合適的田地。再者，人中有通過觀察外貌來判斷的智慧（瞻相智），有通過觀察言語來判斷的智慧（睹言相智）。這種與生俱來的智慧，被這些後天習得的智慧所遮蔽。再者，人中雖然沒有這種與生俱來的智慧，但有更殊勝的智慧，即他心智和愿智（他心智：能知他人心中所想的智慧；愿智：隨愿所成的智慧）。問：能知道多少種心？答：有人說，地獄眾生只能知道地獄眾生的心，畜生只能知道畜生的心，餓鬼只能知道餓鬼的心。也有人說，地獄眾生能知道地獄眾生的心，畜生能知道畜生的心，也能知道地獄眾生的心；餓鬼能知道餓鬼的心，也能知道地獄和畜生的心。天人能完全知道五道眾生的心。問：如果畜生不知道天人的心，那麼《施設世界經》如何解釋？經中說，善住龍王（善住龍王：一位龍王的名字），伊羅拔那龍王（伊羅拔那龍王：另一位龍王的名字）能知道帝釋（帝釋：佛教中的一位天神）心中所想，就像強壯的男子屈伸手臂一樣迅速，從自己的住所消失，站在帝釋面前。答：這是通過比較推測出來的智慧（比智）。如何知道的呢？諸天如果想要出兵作戰時，善住龍王的脊背上的骨頭，自然會發出聲音。它就想，現在我的脊背發出聲音，一定知道諸天要和阿修羅（阿修羅：一種神道生物，常與天人作戰）交戰。諸天如果想要遊戲時，伊羅拔那龍王的背上自然會出現香手的形象。它就想，現在我的背上有香手的形象出現，一定知道諸天想要在園林中游戲。餓鬼也有與生俱來的智慧，能認識到宿命。如偈頌所說： 『我本求財物，如法或非法，他人得其樂，今我受苦惱。』 問：於何時知曉？答：詳細解釋如上文所述。諸天也有與生俱來的智慧，能自己認識到宿命。如偈頌所說： 『我今祇洹林（祇洹林：佛教寺院的名字），恒住』

【English Translation】 English version Its life force, abandoning it and departing. When does one know this? Answer: The detailed explanation is as above. The Deva realm also possesses this innate wisdom, but there are no actual events to illustrate it. When does one know this? Answer: The detailed explanation is as above. In the human realm, there is no such innate wisdom. Question: Why is there none? Answer: Because the human realm is not a suitable vessel, nor a suitable field. Furthermore, humans possess the wisdom of observing appearances (Zhān Xiāng Zhì), and the wisdom of observing speech (Dǔ Yán Xiāng Zhì). This innate wisdom is obscured by these acquired wisdoms. Moreover, although humans do not possess this innate wisdom, they possess more superior wisdoms, namely telepathy and the wisdom of aspiration (Tā Xīn Zhì: the wisdom to know what others are thinking; Yuàn Zhì: the wisdom to fulfill one's wishes). Question: How many minds can one know? Answer: Some say that beings in hell can only know the minds of beings in hell, animals can only know the minds of animals, and hungry ghosts can only know the minds of hungry ghosts. Others say that beings in hell can know the minds of beings in hell, animals can know the minds of animals, and also know the minds of beings in hell; hungry ghosts can know the minds of hungry ghosts, and also know the minds of beings in hell and animals. Devas can fully know the minds of beings in the five realms. Question: If animals do not know the minds of Devas, how is the 『Establishment of the World Sutra』 to be explained? The sutra says that the Good Abiding Dragon King (Shàn Zhù Lóng Wáng: the name of a dragon king), and the Airāvata Dragon King (Yī Luó Bá Nà Lóng Wáng: another dragon king's name) can know what Śakra (Dì Shì: a deity in Buddhism) is thinking, as quickly as a strong man extends and retracts his arm, disappearing from his own abode and standing before Śakra. Answer: This is wisdom derived from comparison (Bǐ Zhì). How is this known? When the Devas want to send out troops to battle, the bones on the back of the Good Abiding Dragon King will naturally make sounds. It then thinks, 『Now my back is making sounds, I certainly know that the Devas will fight with the Asuras (Ā Xiū Luó: a type of divine being, often at war with the Devas).』 When the Devas want to play, an image of fragrant hands will naturally appear on the back of the Airāvata Dragon King. It then thinks, 『Now an image of fragrant hands has appeared on my back, I certainly know that the Devas want to play in the gardens.』 Hungry ghosts also have innate wisdom, able to recognize past lives. As the verse says: 『I once sought wealth, lawfully or unlawfully, others enjoy its pleasure, now I suffer misery.』 Question: When does one know this? Answer: The detailed explanation is as above. Devas also have innate wisdom, able to recognize their own past lives. As the verse says: 『I now constantly dwell in the Jeta Grove (Qí Huán Lín: the name of a Buddhist monastery).』

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諸聖眾 　法王亦在中　　今我心歡喜

問曰。為何時知。答曰。廣說如上。問曰。以何等故人無生得智自識宿命。答曰。非其器。廣說如上。複次為余法所覆蔽。如性自念前生智。複次人中雖無生得智。自識宿命通。而有勝妙者。所謂宿命通愿智彼亦能。雷電興風降雨者。唯畜生能非余。畜生道中。唯龍能非余。彼畜生中。能興風降雨。近者是其功用果。所住之處。遠邊外出者。是其威勢果。問曰。為一龍能作如是等事不耶。答曰能作。問曰。若然者。經何以說異耶。如說或有天能雨。或有天能風。乃至廣說。答曰。隨其所樂故。或有樂為雨者樂為風者。乃至廣說。以所樂不同。經說有異。如此等自爾。所欲便果。彼餓鬼道自爾。施其揣食則到。復有說者。五道生處。各有自爾之法。如地獄報色斷便還續。生處自爾。畜生中能飛虛空。餓鬼施揣食則到。人中有勇健念力梵行勇健者。不見果而廣能修因念力者。久遠所作。久遠所說。而能憶念梵行者。能得解脫分達分善根得正決定。天中有自然隨意所須之物。如是等諸道。各有生處自爾之法。復有說者。方土亦有生處自爾之法。如罽賓土秋時牛咽系鬱金花鬘。余方貴勝。所不能得。如那伽羅國。凡人飲蒲桃酒。東方貴人所不能得。如東方貴勝衣絹凡人衣㲲。如北

【現代漢語翻譯】 現代漢語譯本 諸聖眾 法王也在其中，現在我內心歡喜。

問：什麼時候才能知道這些？答：詳細的解釋如前文所述。問：因為什麼原因，人沒有天生的智慧，自己能認識到宿命？答：因為不是能承載智慧的器皿。詳細的解釋如前文所述。另外，還因為被其他法所覆蓋和遮蔽。例如，有些人天生就具有回憶前世的智慧。另外，人道中雖然沒有天生的智慧，自己能認識到宿命神通，但是有更殊勝的，那就是宿命通愿智，他們也能做到。雷電、興風、降雨這些事情，只有畜生道才能做到，其他道不行。畜生道中，只有龍能做到，其他畜生不行。這些畜生中，能夠興風降雨，近處是它們功用的結果，所居住的地方，遠邊外出，是它們威勢的結果。問：是一條龍就能做這些事情嗎？答：能做到。問：如果這樣，為什麼經典里說的又不一樣呢？比如經典里說，有的天能降雨，有的天能興風，等等。答：這是因為它們各自的喜好不同。有的喜歡降雨，有的喜歡興風，等等。因為喜好不同，所以經典里的說法也不一樣。就像這些（龍）自然而然地，想要什麼就能得到什麼。餓鬼道也是這樣，自然而然地，施捨給它們一小團食物就能送到它們手中。還有一種說法，五道眾生所生的處所，各有其自然而然的法則。比如地獄中，受報的顏色斷了，馬上又會接續上，這是生處自然而然的法則。畜生道中，有的能飛翔在虛空中。餓鬼道中，施捨一小團食物就能送到它們手中。人道中，有勇猛健壯、有念力、修行梵行的人，勇猛健壯的人，不追求果報也能廣泛地修習因，有念力的人，能憶念很久以前所做的事情，很久以前所說的話，修行梵行的人，能得到解脫分和達分善根，得到正確的決定。天道中，有自然而然、隨意所須的物品。像這樣，各個道都有其生處自然而然的法則。還有一種說法，地方風土也有其生處自然而然的法則。比如在罽賓國，秋天的時候，牛會用喉嚨繫上鬱金花鬘，這種東西在其他地方是很珍貴的，得不到。比如在那伽羅國，普通人都能喝到蒲桃酒，這種酒在東方是很珍貴的，貴族都喝不到。比如在東方，貴族穿的是絲綢，普通人穿的是粗布。比如在北方……

【English Translation】 English version The Holy Assembly The Dharma King is also among them; now my heart is filled with joy.

Question: When will one know this? Answer: As explained extensively above. Question: For what reason do people not have innate wisdom and are unable to recognize their past lives? Answer: Because they are not the proper vessels. As explained extensively above. Furthermore, they are obscured and covered by other dharmas. For example, some beings naturally possess the wisdom to recall past lives. Moreover, although there is no innate wisdom in the human realm to recognize past lives through supernatural powers, there are those who are superior, namely, those with the supernatural power of knowing past lives and the wisdom of aspiration; they can also achieve this. Lightning, thunder, raising winds, and causing rain are things that only beings in the animal realm can do, not others. Within the animal realm, only dragons can do this, not other animals. Among these animals, the ability to raise winds and cause rain in the immediate vicinity is the result of their function, while the ability to do so far away from where they reside is the result of their power and influence. Question: Can one dragon do all these things? Answer: Yes, it can. Question: If that is the case, why does the scripture say differently? For example, the scripture says that some devas can cause rain, and some devas can cause wind, and so on. Answer: This is because of their different inclinations. Some enjoy causing rain, some enjoy causing wind, and so on. Because their inclinations are different, the scriptures describe them differently. Just like these (dragons), naturally, whatever they desire comes to fruition. The same is true in the preta realm; naturally, if a morsel of food is offered to them, it will reach them. There is also another explanation: each of the five realms of existence has its own natural laws. For example, in hell, when the color of retribution is severed, it is immediately restored; this is the natural law of that realm. In the animal realm, some can fly in the sky. In the preta realm, if a morsel of food is offered, it will reach them. In the human realm, there are those who are brave and strong, who have mindfulness, and who practice pure conduct. Those who are brave and strong can extensively cultivate causes without seeking results. Those who have mindfulness can remember things done long ago and words spoken long ago. Those who practice pure conduct can attain the roots of virtue that lead to liberation and realization, and they can attain correct determination. In the deva realm, there are natural and readily available things that are needed. In this way, each realm has its own natural laws of existence. There is also another explanation: the local customs of different regions also have their own natural laws of existence. For example, in Kashmir, in the autumn, cows adorn their throats with garlands of turmeric flowers, which are precious and unobtainable in other regions. For example, in Nagarahara, ordinary people can drink grape wine, which is precious and unobtainable by nobles in the East. For example, in the East, nobles wear silk, while ordinary people wear coarse cloth. For example, in the North...

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方人貴勝衣㲲凡人衣絹。如諸道諸方各有生處自爾之法。隨意能果。彼餓鬼亦爾。施其揣食。隨意能果。

複次有人長夜有如是欲。有如是念。乃至廣說。彼人長夜有如是欲如是念。所念便果。猶如邊僻聚落中人。為富名故守護家財。多畜牛羊衣服穀米及諸生業之具。為名譽故不施與人。以不施與人故。身壞命終墮餓鬼中。復有說者。有人性親愛眷屬欲饒益之。為眷屬故。如法或不如法求財。及其得時。以慳惜故。於己眷屬尚無心與。況復餘人。以無施心故。身壞命終墮餓鬼中。若在本舍邊不凈糞穢廁溷中住。諸親里等。生苦惱心。作如是念。彼積聚財物自不受用。又不能施人。以苦惱心故。欲施其食。請諸眷屬親友知識沙門婆羅門。施其飲食。爾時餓鬼親自見之。于眷屬財物生己有想。作如是念。如此財物。我所積聚。今施與人心大歡喜。于福田所生信敬心。即時增長舍相應思。以如此業。能得現報。是故施其揣食則到。復有說者。過去世時作如是業。施與則到。其事云何。尊者和須蜜答曰。彼諸餓鬼。以慳惜故有顛倒想有顛倒見。以有顛倒想見故。河見非河。水見非水。於好飲食。見是不凈。彼諸親里。為於此人修佈施時。能生信心。則除顛倒。見河是河見水是水見食是食。復有說者。餓鬼有二種。一者樂

【現代漢語翻譯】 現代漢語譯本

凡人穿絹，而有地位的人穿貴重的絲織品。正如各個地方有各自的生活方式，只要隨順因緣就能有所成就。那些餓鬼也是如此，佈施給他們一點食物，就能讓他們得到滿足。 再者，如果有人長期以來一直有這樣的慾望，有這樣的想法（乃至廣說）。這個人長期以來有這樣的慾望，這樣的想法，那麼他所想的就能實現。就像邊遠鄉村的人，爲了追求財富的名聲而守護家裡的財產，大量蓄養牛羊、衣服、穀米以及各種謀生的工具。爲了名譽而不肯施捨給別人。因為不肯施捨給別人，所以身死命終后墮入餓鬼道中。還有一種說法是，有人非常疼愛自己的眷屬，想要讓他們過得富裕。爲了眷屬的緣故，如法或者不如法地求取財富，等到得到財富的時候，因為吝嗇的緣故，連自己的眷屬都不捨得給，更何況是其他人。因為沒有佈施的心，所以身死命終后墮入餓鬼道中。如果（餓鬼）住在原來的家舍旁邊，住在不乾淨的糞穢廁所中，他的親人們因此生起苦惱之心，這樣想：『他積聚了這麼多的財物，自己卻不能享用，又不能佈施給別人。』因為親人們生起苦惱之心，想要佈施食物給他，就請來各位眷屬、親友、知識、沙門、婆羅門，佈施飲食。這時，餓鬼親自看到這些，對眷屬的財物生起『這是我的』的想法，這樣想：『這些財物，是我積聚的，現在佈施給別人，我心裡非常歡喜。』對於福田生起信心和恭敬心，當下增長了捨棄相應的思念。因為這樣的業力，能夠得到現世的果報。所以佈施給他們一點食物，就能送到他們手中。還有一種說法是，過去世的時候做了這樣的業，佈施的食物就能送到他們手中。這是怎麼回事呢？尊者和須蜜答（Vasumitra）說：那些餓鬼，因為吝嗇的緣故，有顛倒的想法，有顛倒的見解。因為有顛倒的想法和見解，所以把河流看成不是河流，把水看成不是水，把好的飲食看成是不乾淨的東西。他們的親人們，爲了給這個人修佈施的時候，能夠生起信心，就能消除他的顛倒，讓他看到河流是河流，看到水是水，看到食物是食物。還有一種說法是，餓鬼有兩種，一種是樂於……

【English Translation】 English version

Common people wear silk, while people of status wear expensive silk fabrics. Just as different places have their own ways of life, one can achieve something by following the conditions. It is the same with those hungry ghosts; giving them a little food can satisfy them. Furthermore, if someone has had such desires and such thoughts for a long time (and so on). If this person has such desires and such thoughts for a long time, then what they think will come true. It is like people in remote villages who guard their family property to pursue the fame of wealth, hoarding large numbers of cattle, sheep, clothes, grains, and various means of livelihood. They are unwilling to give to others for the sake of reputation. Because they are unwilling to give to others, they fall into the realm of hungry ghosts after death. Another saying is that someone loves their family very much and wants them to be wealthy. For the sake of their family, they seek wealth lawfully or unlawfully, and when they obtain it, they are unwilling to give it even to their own family due to stinginess, let alone to others. Because they have no intention of giving, they fall into the realm of hungry ghosts after death. If (the hungry ghost) lives next to their former home, in an unclean dung-filled toilet, their relatives feel distressed and think, 'They accumulated so much wealth, but they cannot enjoy it themselves, nor can they give it to others.' Because the relatives feel distressed and want to give food to them, they invite all the family members, relatives, friends, acquaintances, Shramanas (ascetics) and Brahmanas (priests), and give them food. At this time, the hungry ghost personally sees this and has the thought that the family's wealth is their own, thinking, 'This wealth was accumulated by me, and now it is being given to others, which makes me very happy.' They develop faith and respect for the field of merit, and immediately increase the thought of giving. Because of such karma, they can receive immediate retribution. Therefore, giving them a little food will reach them. Another saying is that in the past life, they did such karma that the food given will reach them. How is this so? The Venerable Vasumitra (和須蜜答) said: Those hungry ghosts have inverted thoughts and inverted views because of stinginess. Because they have inverted thoughts and views, they see rivers as not rivers, water as not water, and good food as unclean things. When their relatives cultivate giving for this person, they can generate faith and eliminate their inversion, allowing them to see rivers as rivers, water as water, and food as food. Another saying is that there are two types of hungry ghosts, one of which is happy to...

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凈。二者樂不凈。彼樂凈者。以慳惜故。于河等顛倒想。如先說。樂不凈者。見河則干。于滿器飲食。見其中空。若諸親里。為其人故。修佈施時。其鬼見已。于所施物及福田所。生歡喜心。即能增長舍相應思。以是業故。除顛倒想。樂凈者。于河見河。見水是水。器中飲食。見是凈食。樂不凈者。見水滿河。于空器中。見食滿器。以是事故。作如是說。施與餓鬼揣食則到。復有說者。彼餓鬼前世有少善行。于諸飲食。不生倒想。以慳惜故。身心怯弱。以怯弱故。不能往詣諸餓鬼中有威德者所。或有因緣。往詣其所。心不喜樂。所以者何。以自身卑賤故。彼威德餓鬼。以福德因緣。有種種飲食。此鬼身心怯弱故。不敢食之。若諸親里。為其人故。修佈施時。其鬼見已。于所施物及福田所。生歡喜心。以此信樂心故。便得勝身心。以得勝身心故。而能往詣諸餓鬼中有威德者所。生喜心樂心。所得飲食。盡能食之。以是事故。施於餓鬼揣食則到。尊者佛陀提婆說曰。不應他作他受。但以彼諸親里為其鬼故修行佈施。其鬼若於福田財物。生信敬心。於此果報。亦有其分。以是事故。施與餓鬼揣食則到。非余道也。問曰。為餓鬼作福。為唯得飲食。亦增益其身耶。答曰。亦得飲食。亦增益身。得飲食如先所說。云何增益其身。

【現代漢語翻譯】 現代漢語譯本 凈與不凈兩種情況下的快樂。那些認為快樂是清凈的鬼，由於吝嗇的緣故，對於河流等事物產生顛倒的妄想，就像先前所說的那樣。而那些認為快樂是不清凈的鬼，看到河流就會乾涸，看到裝滿食物的器皿，會覺得裡面是空的。如果親屬們爲了這個鬼魂的緣故，進行佈施時，這個鬼魂看到后，對於所佈施的物品以及能帶來福報的場所，生起歡喜心，就能增長與舍心相應的思念。因為這個善業的緣故，去除顛倒的妄想。認為快樂是清凈的鬼，看到河流就是河流，看到水就是水，器皿中的食物，看到的就是乾淨的食物。認為快樂是不清凈的鬼，看到滿是水的河流，會覺得乾涸，在空的器皿中，看到食物裝滿器皿。 因為這個緣故，所以這樣說，佈施給餓鬼一小團食物，他們就能得到。還有一種說法是，這些餓鬼前世有少許善行，對於各種飲食，不會產生顛倒的妄想。但因為吝嗇的緣故，身心怯弱。因為怯弱的緣故，不能前往那些有威德的餓鬼那裡。或者因為某種因緣，前往了那裡，心中也不喜悅。為什麼呢？因為自身卑賤的緣故。那些有威德的餓鬼，因為福德的因緣，有種種飲食。這個鬼因為身心怯弱的緣故，不敢食用。如果親屬們爲了這個鬼魂的緣故，進行佈施時，這個鬼魂看到后，對於所佈施的物品以及能帶來福報的場所，生起歡喜心。因為這種信樂心的緣故，便能得到殊勝的身心。因為得到殊勝的身心的緣故，就能前往那些有威德的餓鬼那裡，生起喜悅心和快樂心，所得到的飲食，都能食用。 因此，佈施給餓鬼一小團食物，他們就能得到。尊者佛陀提婆（Buddhatadeva）說：『不應該是他人造作，他人承受。但如果那些親屬爲了鬼魂的緣故修行佈施，鬼魂如果對於福田和財物，生起信心和恭敬心，對於這個果報，也有他的一份。』因為這個緣故，佈施給餓鬼一小團食物，他們就能得到，而不是其他的途徑。問：為餓鬼造福，是隻能得到飲食，還是也能增益他們的身體呢？答：既能得到飲食，也能增益身體。得到飲食就像先前所說的那樣。如何增益身體呢？

【English Translation】 English version The joy of both purity and impurity. Those ghosts who consider joy to be pure, due to their stinginess, have inverted thoughts about rivers, etc., as mentioned earlier. Those who consider joy to be impure see rivers as drying up and see empty spaces in full containers of food. If relatives perform acts of charity for the sake of this ghost, upon seeing it, the ghost generates joy towards the objects of charity and the fields of merit, which increases thoughts corresponding to generosity. Because of this karma, inverted thoughts are removed. Those who consider joy to be pure see rivers as rivers and water as water; the food in the container is seen as pure food. Those who consider joy to be impure see rivers full of water as dry and see food filling empty containers. For this reason, it is said that giving a handful of food to a hungry ghost will reach them. Others say that these hungry ghosts had little good deeds in their previous lives and do not have inverted thoughts about food and drink. However, due to stinginess, their bodies and minds are weak. Because of this weakness, they cannot go to the powerful ghosts. Or, if they go there for some reason, they are not happy because they are of low status. The powerful ghosts have various foods due to their meritorious deeds. Because this ghost's body and mind are weak, they dare not eat it. If relatives perform acts of charity for the sake of this ghost, upon seeing it, the ghost generates joy towards the objects of charity and the fields of merit. Because of this faithful mind, they obtain a superior body and mind. Because they have obtained a superior body and mind, they can go to the powerful ghosts, generating joy and happiness, and they can eat all the food they receive. Therefore, giving a handful of food to a hungry ghost will reach them. Venerable Buddhatadeva (Buddhatadeva) said: 'It should not be that others perform and others receive. But if those relatives practice charity for the sake of the ghost, and the ghost generates faith and respect towards the fields of merit and wealth, they also have a share in this reward.' For this reason, giving a handful of food to a hungry ghost will reach them, and not through other means. Question: Does making merit for hungry ghosts only provide them with food and drink, or does it also increase their bodies? Answer: It provides both food and drink and increases their bodies. Obtaining food and drink is as mentioned earlier. How does it increase their bodies?

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其身臭者得香。惡色得好。粗觸得細。無威德身。得威德身。問曰。余道中亦能得此果報不耶。答曰。若能生信心則得。不能生者則不得。問曰。若諸道中。皆得如是等事。此中何以獨說餓鬼道。不說余道。答曰。以諸餓鬼為飢渴故。常有悕望飲食之心。以自存活。余道不必有如是心。是故不說。復有說者。以餓鬼道中常有求心期心。是故施之則到。有五趣所謂地獄畜生餓鬼人天。問曰。五趣體性。為是不隱沒無記為是三種。若是無記者。波伽羅那說云何通。如說趣性是一切使所使。若有三種。則壞諸趣體。云何壞趣體。答曰。地獄眾生。則應成就他化自在天煩惱業。及善他化自在天亦成就地獄眾生煩惱業及不善。應作此說。趣體性是不隱沒無記。問曰。若然者。波伽羅那說云何通。答曰。彼應作如是說。地獄畜生餓鬼人趣體性。是欲界一切遍使。及思惟所斷。諸使所使。天趣體性。是三界一切遍使。及思惟所斷。諸使所使。應如是說。而不說者有何意耶。答曰。彼誦者錯謬故作如是說。復有說者。和合諸趣心。是五行所斷。是以一切使所使。復有說者。趣體性有三種。問曰。若然者。云何不壞趣體性。答曰。若已成就言之則壞。若以現在行言之則不壞。云何現在行言之則不壞。答曰。如地獄畜生餓鬼成就他化自在天

【現代漢語翻譯】 現代漢語譯本：自身散發臭味的人可以獲得香氣，醜陋的容貌可以變得美好，粗糙的觸感可以變得細膩，沒有威嚴德行的人可以獲得威嚴德行。有人問：『在其他道中也能獲得這樣的果報嗎？』回答說：『如果能生起信心就能獲得，不能生起信心就不能獲得。』又問：『如果各道中都能獲得像這樣的事情，為什麼這裡只說餓鬼道，而不說其他道呢？』回答說：『因為餓鬼道的眾生因為飢渴，常常有希望獲得飲食的心，以此來存活。其他道的眾生不一定有這樣的心，所以不說。』還有一種說法是，因為餓鬼道中常常有求取和期望的心，所以施捨給他們就能到達。有五趣，也就是地獄、畜生、餓鬼、人、天。 有人問：『五趣的體性，是不隱沒無記，還是三種（善、惡、無記）？如果是無記，那麼《波伽羅那》的說法如何解釋呢？如經中所說，趣的體性是被一切煩惱所驅使的。如果是有三種，那麼就會破壞諸趣的體性。』如何破壞趣的體性呢？回答說：『如果這樣，地獄眾生就應該成就他化自在天的煩惱業，以及善業。他化自在天的眾生也應該成就地獄眾生的煩惱業以及不善業。』應該這樣說，趣的體性是不隱沒無記。 有人問：『如果這樣，那麼《波伽羅那》的說法如何解釋呢？』回答說：『那裡應該這樣說，地獄、畜生、餓鬼、人趣的體性，是欲界一切普遍的煩惱，以及通過思惟才能斷除的煩惱所驅使的。天趣的體性，是三界一切普遍的煩惱，以及通過思惟才能斷除的煩惱所驅使的。』應該這樣說，而不這樣說有什麼用意呢？回答說：『是誦讀者錯謬，所以這樣說。』還有一種說法是，和合諸趣的心，是被五種行所斷的，因此被一切煩惱所驅使。 還有一種說法是，趣的體性有三種。有人問：『如果是這樣，如何不破壞趣的體性呢？』回答說：『如果以已經成就的角度來說，就會破壞；如果以現在的行為來說，就不會破壞。』如何以現在的行為來說就不會破壞呢？回答說：『比如地獄、畜生、餓鬼成就了他化自在天（的果報）。』

【English Translation】 English version: Those whose bodies are foul-smelling obtain fragrance. Those with ugly appearances obtain beauty. Those with coarse touch obtain fineness. Those without majestic virtue obtain majestic virtue. Someone asks: 'In other realms, can one also obtain such karmic rewards?' The answer is: 'If one can generate faith, one can obtain them; if one cannot generate faith, one cannot obtain them.' Someone asks: 'If in all realms one can obtain such things, why is it only said here about the realm of hungry ghosts, and not about other realms?' The answer is: 'Because the beings in the realm of hungry ghosts, due to hunger and thirst, constantly have the desire to obtain food and drink, in order to survive. Beings in other realms do not necessarily have such a mind, therefore it is not mentioned.' Another explanation is that because in the realm of hungry ghosts there is constantly a mind of seeking and expecting, therefore giving to them will reach them. There are five realms, namely hell, animals, hungry ghosts, humans, and heavens. Someone asks: 'The nature of the five realms, is it non-obscured unrecordable (avyākrta), or is it threefold (good, evil, and unrecordable)? If it is unrecordable, how can the teachings in the Prakaranas be explained? As it is said in the sutras, the nature of a realm is driven by all afflictions (kleshas). If it is threefold, then it will destroy the nature of the realms.' How does it destroy the nature of the realms? The answer is: 'If that were the case, beings in hell should attain the afflictive karma of the Paranirmitavasavartin (他化自在天) heavens, as well as good karma. And beings in the Paranirmitavasavartin heavens should also attain the afflictive karma and unwholesome karma of beings in hell.' It should be said that the nature of the realms is non-obscured unrecordable. Someone asks: 'If that is the case, how can the teachings in the Prakaranas be explained?' The answer is: 'There it should be said that the nature of the realms of hell, animals, hungry ghosts, and humans is driven by all pervasive afflictions of the desire realm, as well as afflictions that are severed through contemplation. The nature of the heavenly realms is driven by all pervasive afflictions of the three realms, as well as afflictions that are severed through contemplation.' It should be said in this way, but what is the intention of not saying it this way? The answer is: 'It is because the reciters made a mistake, therefore they said it this way.' Another explanation is that the mind that combines the realms is severed by the five aggregates (skandhas), therefore it is driven by all afflictions. Another explanation is that the nature of the realms is threefold. Someone asks: 'If that is the case, how does it not destroy the nature of the realms?' The answer is: 'If speaking from the perspective of what has already been attained, it will destroy it; if speaking from the perspective of present actions, it will not destroy it.' How does speaking from the perspective of present actions not destroy it? The answer is: 'For example, hell, animals, and hungry ghosts attain the Paranirmitavasavartin (他化自在天) (karmic results).'

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煩惱業及善。而不現前行。如他化自在天成就地獄餓鬼畜生煩惱業及不善。而不現在行。評曰。應作是說。地獄體性。是不隱沒無記。何以知之。如尊者舍利弗作如是言。諸長老。若地獄漏現在前。造作地獄苦痛身口意業。所謂身口意曲濁穢果報。生地獄中。生已受彼報。色乃至識。是名地獄趣。諸長老。除此五陰。更無有法名地獄趣。以是事故。知趣體性是不隱沒無記。然以報故五趣差別。此是趣性。今當說趣。所以者何。故名為趣。答曰。趣彼生處。趣彼生相續。是名為趣。

已說諸趣總相。一一相今當說。云何名地獄趣。答曰。是地獄分。與地獄眾生為伴。受地獄身處。所得體性。得諸入。得生彼處。得不隱沒無記色受想行識。是名地獄趣。以何等故。名泥梨迦。泥犁迦秦言無有。所以者何。彼中無有喜樂。無氣味無歡喜無利無喜無樂無喜樂。故言無有。復有說者。作增上身口意惡行。故生彼處。彼處生相續。是名地獄趣。復有說者。地獄趣者。是名施設。是想施設。不必如名悉有其義。復有說者。是趣卑下。於五道中更無卑下。如地獄趣。故名卑下。復有說者是趣墮落。如偈說。

諸墮地獄者　　其身盡倒懸 　坐誹謗賢聖　　及諸凈行者 　諸根皆毀壞　　如彼燋爛魚

復有說者。泥犁迦

【現代漢語翻譯】 現代漢語譯本 煩惱業和善業，雖然存在，但不一定總是顯現出來。例如，他化自在天（欲界第六天，為欲界天之頂）成就了地獄、餓鬼、畜生的煩惱業和不善業，但這些業並不一定現在就顯現。評論說：應該這樣說，地獄的體性是『不隱沒無記』（既不屬於善，也不屬於惡，且果報不會消失）。為什麼知道是這樣呢？正如尊者舍利弗（佛陀十大弟子之一，以智慧著稱）這樣說：『諸位長老，如果地獄的業漏現在顯現，就會造作地獄苦痛的身口意業，也就是身口意行為的曲濁和污穢，從而得到相應的果報，導致生於地獄之中。一旦生於地獄，就會承受那些果報，包括色、受、想、行、識五陰。這就是所謂的『地獄趣』。諸位長老，除了這五陰之外，再沒有其他法可以稱為『地獄趣』。』因此，我們知道『趣』的體性是『不隱沒無記』。然而，因為果報的緣故，五趣（地獄、餓鬼、畜生、人、天）才會有差別。這就是『趣』的性質。現在將要說『趣』，為什麼呢？因為要說明什麼是『趣』。回答是：『趣向』那個生處，『趣向』那個生命的相續，這就是所謂的『趣』。

已經說了諸趣的總相，現在將要一一說明它們的個別相。什麼是『地獄趣』呢？回答是：屬於地獄的部分，與地獄的眾生為伴，承受地獄的身處，所得的體性，得到諸入（六根與六塵的接觸），得到生於彼處的機會，得到不隱沒無記的色、受、想、行、識。這就是所謂的『地獄趣』。因為什麼緣故，稱為『泥梨迦』（梵文Naraka的音譯，意為地獄）？『泥犁迦』在秦語中是『無有』的意思。為什麼這樣說呢？因為在那裡沒有喜樂，沒有氣味，沒有歡喜，沒有利益，沒有喜悅，沒有快樂，沒有喜樂。所以說『無有』。還有一種說法是，造作增長的身口意惡行，所以生於彼處，並在彼處延續生命，這就是所謂的『地獄趣』。還有一種說法是，『地獄趣』只是一個施設（假名安立），是想的施設，不一定像名字一樣完全符合實際情況。還有一種說法是，這個『趣』非常卑下，在五道之中沒有比地獄趣更卑下的了，所以稱為卑下。還有一種說法是，這個『趣』是墮落的。正如偈頌所說：

『諸墮地獄者，其身盡倒懸，坐誹謗賢聖，及諸凈行者，諸根皆毀壞，如彼燋爛魚。』

還有一種說法，『泥犁迦』...

【English Translation】 English version Karmas of affliction and goodness, though existing, do not necessarily manifest. For example, the Paranirmitavasavartin Devas (the sixth heaven of the desire realm, the highest of the desire realm heavens) accomplish the afflictive and unwholesome karmas of hell-beings, pretas (hungry ghosts), and animals, but these karmas do not necessarily manifest in the present. Commentary: It should be said that the nature of hell is 'non-obscured and neutral' (neither good nor evil, and the consequences will not disappear). How do we know this? As the Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said: 'Venerable elders, if the outflows of hell manifest now, they will create the painful karmas of body, speech, and mind of hell, that is, the crooked, turbid, and defiled actions of body, speech, and mind, thereby obtaining the corresponding retribution, leading to birth in hell. Once born in hell, one will endure those retributions, including the five skandhas of form, feeling, perception, mental formations, and consciousness. This is what is called the 'hell-realm'. Venerable elders, apart from these five skandhas, there is no other dharma that can be called the 'hell-realm'.' Therefore, we know that the nature of the 'realm' is 'non-obscured and neutral'. However, because of the retribution, the five realms (hell, preta, animal, human, deva) have differences. This is the nature of the 'realm'. Now we will speak about 'realm', why? Because we need to explain what 'realm' is. The answer is: 'Moving towards' that place of birth, 'moving towards' the continuity of that life, this is what is called 'realm'.

Having spoken of the general characteristics of the realms, now we will explain their individual characteristics one by one. What is the 'hell-realm'? The answer is: it belongs to the part of hell, accompanies the beings of hell, endures the body and place of hell, the nature obtained, obtains the entrances (contact between the six senses and the six sense objects), obtains the opportunity to be born in that place, obtains the non-obscured and neutral form, feeling, perception, mental formations, and consciousness. This is what is called the 'hell-realm'. For what reason is it called 'Naraka' (transliteration of the Sanskrit word Naraka, meaning hell)? 'Naraka' in the Qin language (ancient Chinese) means 'non-existent'. Why is it said so? Because there is no joy or happiness there, no taste, no delight, no benefit, no pleasure, no joy and happiness. Therefore, it is said 'non-existent'. Another explanation is that one creates and increases evil actions of body, speech, and mind, therefore one is born in that place, and life continues in that place, this is what is called the 'hell-realm'. Another explanation is that the 'hell-realm' is just a designation (a provisional establishment), a designation of thought, not necessarily completely in accordance with reality like the name. Another explanation is that this 'realm' is very base, and there is no realm more base than the hell-realm among the five paths, so it is called base. Another explanation is that this 'realm' is fallen. As the verse says:

'Those who fall into hell, their bodies are all hung upside down, because they slander the virtuous and sages, and those who practice pure conduct, all their faculties are destroyed, like those scorched and rotten fish.'

Another explanation, 'Naraka'...

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。秦言無去處。所以者何。生彼眾生。無有去處。無有依處。無有救處。故名無去處。復以何故名阿毗至。阿毗至秦言無間。亦名淳受苦痛。亦名百釘釘身。亦名六苦觸。復有說者。眾生生彼者。多無處容受。故言無間。不應作是說。所以者何。生餘地獄者多。生阿毗至者少。何以知之。作增上身口意惡業。生阿毗至中眾生少。有作增上身口意惡業者。如眾生少。作增上善行。生有頂中。彼亦如是。復有說者。無有暫樂故名無間。問曰。若然者。余大地獄中。有意樂為樂受間耶。答曰。雖無意樂。樂受有二種。一者依二者報。一切地獄。無報樂受而有依樂受。阿毗至中。依樂受亦無。何以知余大地獄中有依樂受。如施設世界經中說。唱活地獄中。有泠風來。吹眾生身。還生血肉。或作是唱。諸眾生活。諸眾生活。爾時眾生即便還活。以是事故。知餘地獄有依樂受。阿毗至中無如是事。故無依樂受。復有說者。生阿毗至中眾生其身雖大。受苦痛時無有間處。故名無間。問曰。地獄為在何處。答曰。或有說者。閻浮提下四萬由旬。有阿毗至地獄。問曰。其餘諸獄。為在上下耶。為在傍邊耶。答曰。或有說者。阿毗至獄。在於中央。其餘諸獄週迴四邊。如今城在其中村落圍繞問曰。此閻浮提縱廣七千由旬。下諸地獄各各廣大

【現代漢語翻譯】 現代漢語譯本： 秦國話稱之為『無去處』（wú qù chù）。為什麼這樣說呢？因為生在那裡的眾生，沒有可以去的地方，沒有可以依靠的地方，沒有可以救助的地方，所以叫做『無去處』。 又因為什麼緣故稱之為『阿毗至』（Ābízhì）呢？『阿毗至』，秦國話翻譯為『無間』（wújiàn），也叫做『淳受苦痛』（chún shòu kǔ tòng），也叫做『百釘釘身』（bǎi dīng dīng shēn），也叫做『六苦觸』（liù kǔ chù）。還有一種說法是，眾生生在那裡的，大多沒有容身之處，所以叫做『無間』。不應該這樣說。為什麼呢？因為生在其他大地獄的眾生多，生在阿毗至地獄的眾生少。憑什麼知道呢？因為造作極重身口意惡業，而生在阿毗至地獄中的眾生少。有造作極重身口意惡業的，就像眾生少，造作極重善行，而生在有頂天（yǒu dǐng tiān）中一樣，也是如此。 還有一種說法是，沒有片刻的快樂，所以叫做『無間』。有人問：如果這樣說，那麼，其他大地獄中，有以意念的快樂作為苦樂之間的間隔嗎？回答說：雖然沒有意念的快樂，但快樂的感受有兩種：一種是依附的，一種是果報的。一切地獄，沒有果報的快樂感受，但有依附的快樂感受。阿毗至地獄中，依附的快樂感受也沒有。憑什麼知道其他大地獄中有依附的快樂感受呢？如《施設世界經》（Shīshè shìjiè jīng）中所說，在唱活地獄（chàng huó dìyù）中，有冷風吹來，吹到眾生的身上，使他們重新生出血肉，或者這樣唱到：『諸眾生活，諸眾生活。』（zhū zhòngshēng huó, zhū zhòngshēng huó）那時眾生便立即還活。因為這個緣故，知道其他地獄有依附的快樂感受。阿毗至地獄中沒有這樣的事，所以沒有依附的快樂感受。 還有一種說法是，生在阿毗至地獄中的眾生，他們的身體雖然巨大，但受苦痛時沒有間隙，所以叫做『無間』。 有人問：地獄在什麼地方？回答說：有人說，在閻浮提（Yánfú tí）下四萬由旬（yóuxún）的地方，有阿毗至地獄。 有人問：其餘的各個地獄，是在上面還是下面呢？是在旁邊嗎？回答說：有人說，阿毗至地獄，在中央，其餘的各個地獄在周圍四邊，就像現在的城市在其中，村落在周圍環繞一樣。 有人問：這閻浮提縱橫七千由旬，下面的各個地獄各自廣大……

【English Translation】 English version: In the Qin language, it is called 'Wú qù chù' (無去處) [no place to go]. Why is it called that? Because the beings born there have no place to go, no place to rely on, and no place to be saved, so it is called 'Wú qù chù'. And for what reason is it called 'Ābízhì' (阿毗至)? 'Ābízhì', in the Qin language, is translated as 'Wújiàn' (無間) [uninterrupted], also called 'Chún shòu kǔ tòng' (淳受苦痛) [pure suffering], also called 'Bǎi dīng dīng shēn' (百釘釘身) [hundred nails piercing the body], also called 'Liù kǔ chù' (六苦觸) [touch of six sufferings]. Another explanation is that the beings born there mostly have no room to accommodate them, so it is called 'Wújiàn'. This should not be said. Why? Because more beings are born in other great hells, and fewer beings are born in the Ābízhì hell. How do we know this? Because few beings who commit extremely heavy evil deeds of body, speech, and mind are born in the Ābízhì hell. Those who commit extremely heavy evil deeds of body, speech, and mind are like the few beings who perform extremely heavy good deeds and are born in the Akaniṣṭha Heaven (Yǒu dǐng tiān 有頂天); it is the same. Another explanation is that there is no moment of happiness, so it is called 'Wújiàn'. Someone asks: If that is the case, then in other great hells, is there a mental pleasure as an interval between suffering and happiness? The answer is: Although there is no mental pleasure, there are two kinds of pleasurable feelings: one is dependent, and the other is retributional. All hells have no retributional pleasurable feelings, but they have dependent pleasurable feelings. In the Ābízhì hell, there are no dependent pleasurable feelings either. How do we know that there are dependent pleasurable feelings in other great hells? As it is said in the 'Śāsana World Scripture' (Shīshè shìjiè jīng 施設世界經), in the Reviving Hell (chàng huó dìyù 唱活地獄), there is a cold wind that comes and blows on the bodies of the beings, causing them to regenerate flesh and blood, or it is chanted: 'May all beings live, may all beings live' ('zhū zhòngshēng huó, zhū zhòngshēng huó 諸眾生活, 諸眾生活'). At that time, the beings immediately come back to life. For this reason, we know that other hells have dependent pleasurable feelings. There is no such thing in the Ābízhì hell, so there are no dependent pleasurable feelings. Another explanation is that the bodies of the beings born in the Ābízhì hell, although they are huge, have no gaps when they suffer pain, so it is called 'Wújiàn'. Someone asks: Where is hell located? The answer is: Some say that 40,000 yojanas (yóuxún 由旬) below Jambudvīpa (Yánfú tí 閻浮提) is the Ābízhì hell. Someone asks: Are the other hells above or below? Are they on the side? The answer is: Some say that the Ābízhì hell is in the center, and the other hells are around the four sides, just like the current city is in the middle, and the villages surround it. Someone asks: This Jambudvīpa is 7,000 yojanas in length and width, and the various hells below are each vast...

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。如偈說。

火焰遍滿多由旬　　見者恐怖身毛豎 　諸惡眾生常然之　　其焰熾盛不可近

如是地獄一一廣大。云何可受。答曰。此大地形。下廣上狹。其猶垛谷在地。是故經說大海漸廣轉深。復有說者。阿毗至獄最在其下。次上有火炙地獄。次炙地獄。次大叫喚地獄。次叫喚地獄。次押地獄。次黑繩地獄。次唱活地獄。彼阿毗至獄。縱廣高下二萬由旬。周匝八萬由旬。其餘諸獄。縱廣萬九千由旬。或有說者。其餘諸獄縱廣萬由旬。復有說者。閻浮提下四萬由旬。有阿毗至獄。阿毗至獄。縱廣高下二萬由旬。週迴八萬由旬。火炙地獄。縱廣高下五千由旬。乃至唱活地獄。各各五千由旬。如是七地獄。合三萬五千由旬。餘五千由旬。千由旬青色地。千由旬黃色地。千由旬赤色地。千由旬白色地。五百由旬是白墡。五百由旬是泥。一一地獄。有十六眷屬。云何十六。答曰。一一地獄各有四門。一一門各有四眷屬。一名熱沙上下沒膝地獄。二名惡蟲沸屎地獄。有刀道地獄。有雨刀葉地獄。有刀林地獄。如是三種。是第三眷屬。第四名熱灰河地獄。如是門門。各有四種眷屬。阿毗至獄。通己身及眷屬。合有十七。餘七地獄亦爾。都合有一百三十六。諸眷屬地獄中。以種種苦治罪人。正地獄中。以一種苦治罪人。閻

【現代漢語翻譯】 現代漢語譯本： 如偈頌所說： 『火焰遍滿許多由旬（yóu xún，古印度長度單位）， 見到的人都恐怖得汗毛倒豎。 各種惡業眾生常在此燃燒， 那火焰熾盛得無法靠近。』 像這樣的地獄，每一個都非常廣大。如何能夠承受呢？回答說：這大地形狀，下面寬廣上面狹窄，就像堆積的穀物在地上。所以經書上說大海逐漸寬廣而且深邃。還有一種說法是，阿毗至（Ā bí zhì，無間地獄）地獄最在下面，其次上面有火炙地獄，再次是炙地獄，再次是大叫喚地獄，再次是叫喚地獄，再次是押地獄，再次是黑繩地獄，再次是唱活地獄。那阿毗至地獄，縱橫高下都是二萬由旬，周圍八萬由旬。其餘的各個地獄，縱橫都是一萬九千由旬。或者有人說，其餘的各個地獄縱橫都是一萬由旬。還有人說，閻浮提（Yán fú tí，我們所居住的這個世界）下面四萬由旬，有阿毗至地獄。阿毗至地獄，縱橫高下都是二萬由旬，周圍八萬由旬。火炙地獄，縱橫高下五千由旬，乃至唱活地獄，各自都是五千由旬。這樣七個地獄，合計三萬五千由旬。剩餘的五千由旬，一千由旬是青色地，一千由旬是黃色地，一千由旬是赤色地，一千由旬是白色地，五百由旬是白墡（shàn，肥沃的土壤），五百由旬是泥。每一個地獄，有十六個眷屬。什麼是十六個眷屬呢？回答說：每一個地獄各有四個門，每一個門各有四個眷屬。一個叫做熱沙上下沒膝地獄，二個叫做惡蟲沸屎地獄，有刀道地獄，有雨刀葉地獄，有刀林地獄，這三種是第三個眷屬，第四個叫做熱灰河地獄。像這樣門門，各有四種眷屬。阿毗至地獄，連同自身以及眷屬，合起來有十七個。其餘七個地獄也是這樣。總合起來有一百三十六個。各個眷屬地獄中，用種種苦難來懲治罪人。正地獄中，用一種苦難來懲治罪人。

【English Translation】 English version: As the verse says: 'Flames fill many yojanas (yóu xún, an ancient Indian unit of length), those who see them are terrified and their hair stands on end. Various evil beings are constantly burned here, the flames are so intense that they cannot be approached.' Such hells, each one is vast. How can they be endured? The answer is: the shape of this great earth, wide at the bottom and narrow at the top, is like a stack of grain on the ground. Therefore, the scriptures say that the great sea gradually widens and deepens. There is also a saying that Avici (Ā bí zhì, the hell of incessant suffering) hell is at the very bottom, followed by the Hot Burning hell, then the Burning hell, then the Great Crying hell, then the Crying hell, then the Pressing hell, then the Black Rope hell, then the Reviving hell. That Avici hell is 20,000 yojanas in length, width, and height, and 80,000 yojanas in circumference. The other hells are each 19,000 yojanas in length and width. Or some say that the other hells are each 10,000 yojanas in length and width. Still others say that 40,000 yojanas below Jambudvipa (Yán fú tí, the world we live in) is the Avici hell. The Avici hell is 20,000 yojanas in length, width, and height, and 80,000 yojanas in circumference. The Hot Burning hell is 5,000 yojanas in length, width, and height, and so on, up to the Reviving hell, each being 5,000 yojanas. These seven hells together total 35,000 yojanas. The remaining 5,000 yojanas consist of 1,000 yojanas of blue earth, 1,000 yojanas of yellow earth, 1,000 yojanas of red earth, 1,000 yojanas of white earth, 500 yojanas of white clay, and 500 yojanas of mud. Each hell has sixteen dependents. What are the sixteen dependents? The answer is: each hell has four gates, and each gate has four dependents. One is called the Hot Sand Knee-Deep hell, the second is called the Foul Insect Boiling Excrement hell, there is the Knife Path hell, there is the Raining Knife Leaves hell, there is the Knife Forest hell, these three are the third dependent, and the fourth is called the Hot Ash River hell. Like this, each gate has four kinds of dependents. The Avici hell, including itself and its dependents, has a total of seventeen. The other seven hells are also like this. Altogether, there are one hundred and thirty-six. In the various dependent hells, criminals are punished with all kinds of suffering. In the main hell, criminals are punished with one kind of suffering.

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浮提下。亦有正地獄。閻浮提地上。唯有邊地獄。或在山上。或在谷中。或在曠野。或在空中。弗婆提瞿陀尼。唯有邊地獄。無正地獄。郁單越。無正地獄。亦無邊地獄。所以者何。彼是凈果報。問曰。以何等故。閻浮提下。有正地獄。余處則無。答曰。閻浮提人。修善猛利。作不善業。亦復猛利。是故閻浮提。有正地獄。余處則無。問曰。如余方亦作五無間諸餘重業。為於何處受其報耶。答曰。於此閻浮提下受。問曰。諸地獄卒。為是眾生。為非眾生耶。若是眾生者。多作不善業。當於何處復受此報。若非眾生者。曇摩須菩提所說偈。復云何通。如說。

剛強瞋恚人　　常樂作諸惡 　見他苦生喜　　死作閻羅卒

答曰。或有說者。是眾生數。問曰。若然者。多作不善業。當於何處復受此報。答曰。即于彼處受報。所以者何。作無間業斷善根。增上邪見者。猶于如受報。況地獄卒。復有說者。非眾生數。以諸眾生罪業因緣故。實非眾生。作眾生像。而現其前。以種種事。治諸罪人。問曰。若然者。曇摩須菩提偈云何通。答曰。此造文頌不必須通。所以者何。造文頌。有增有減。有得有失。若欲通者。其事云何。答曰。諸以鐵鎖繫縛眾生。詣閻羅王所。是眾生數。餘種種治諸罪人者非眾生數。如是說者好。

【現代漢語翻譯】 現代漢語譯本： 在浮提（Pūrvavideha，東勝身洲）之下，也有正地獄。在閻浮提（Jambudvīpa，南贍部洲）的地上，只有邊地獄，或者在山上，或者在谷中，或者在曠野，或者在空中。弗婆提（Pūrvavideha，東勝身洲）和瞿陀尼（Godānīya，西牛賀洲），只有邊地獄，沒有正地獄。郁單越（Uttarakuru，北俱盧洲），沒有正地獄，也沒有邊地獄。這是為什麼呢？因為那裡是清凈的果報之地。 問：因為什麼緣故，閻浮提之下有正地獄，其他地方卻沒有呢？ 答：閻浮提的人，修善猛利，作不善業，也同樣猛利。因此閻浮提有正地獄，其他地方則沒有。 問：如果其他地方也有人造作五無間罪以及其他重罪，那麼他們會在哪裡受報呢？ 答：就在這閻浮提之下受報。 問：那些地獄的獄卒，是眾生，還是非眾生呢？如果是眾生，他們造作了這麼多不善業，應當在哪裡再次受報呢？如果不是眾生，那麼曇摩須菩提（Dharmasubodhi）所說的偈頌，又該如何解釋呢？偈頌中說： 『剛強瞋恚人，常樂作諸惡，見他苦生喜，死作閻羅卒。』 答：有人說，他們是眾生。問：如果這樣，他們造作了這麼多不善業，應當在哪裡再次受報呢？答：就在他們所處的地獄中受報。這是為什麼呢？因為造作無間業、斷善根、增長邪見的人，尚且在那裡受報，更何況是地獄獄卒呢？ 也有人說，他們不是眾生。因為眾生罪業的因緣，實際上不是眾生，卻顯現出眾生的形象，在罪人面前，用各種各樣的方式懲治他們。 問：如果這樣，曇摩須菩提的偈頌又該如何解釋呢？ 答：這種造文頌，不一定都要解釋得通。這是為什麼呢？因為造文頌，有增有減，有得有失。如果一定要解釋通，那該怎麼說呢？ 答：那些用鐵鎖捆綁眾生，押送到閻羅王那裡去的獄卒，是眾生。其餘那些用種種方式懲治罪人的獄卒，不是眾生。這樣說比較好。

【English Translation】 English version: Beneath Pūrvavideha (East Videha), there are also principal hells. On the land of Jambudvīpa (South Jambudvīpa), there are only peripheral hells, either on mountains, in valleys, in wildernesses, or in the air. In Pūrvavideha (East Videha) and Godānīya (West Godānīya), there are only peripheral hells, no principal hells. In Uttarakuru (North Kuru), there are neither principal hells nor peripheral hells. Why is that? Because that is a land of pure karmic reward. Question: For what reason are there principal hells beneath Jambudvīpa, but not in other places? Answer: The people of Jambudvīpa are vigorous in cultivating good deeds, and equally vigorous in committing unwholesome actions. Therefore, Jambudvīpa has principal hells, while other places do not. Question: If people in other regions also commit the five heinous offenses and other grave misdeeds, where will they receive their retribution? Answer: They will receive their retribution beneath this Jambudvīpa. Question: Are the wardens of the hells sentient beings or non-sentient beings? If they are sentient beings, having committed so many unwholesome actions, where will they receive retribution again? If they are not sentient beings, how can we reconcile the verse spoken by Dharmasubodhi? 『The stubborn and hateful person, always delights in committing all kinds of evil, rejoices at the suffering of others, and after death becomes a warden of Yama.』 Answer: Some say that they are sentient beings. Question: If that is the case, having committed so many unwholesome actions, where will they receive retribution again? Answer: They will receive retribution in the very hells where they are. Why is that? Because those who commit the five heinous offenses, sever their roots of goodness, and increase their perverse views still receive retribution there, how much more so the wardens of hell? Others say that they are not sentient beings. Due to the karmic causes of sentient beings' sins, they are actually not sentient beings, but they manifest in the form of sentient beings and appear before the sinners, punishing them in various ways. Question: If that is the case, how can we reconcile the verse of Dharmasubodhi? Answer: These composed verses do not necessarily need to be reconciled. Why is that? Because in composing verses, there are additions and subtractions, gains and losses. If we must reconcile it, how should we explain it? Answer: Those wardens who bind sentient beings with iron chains and escort them to the place of King Yama are sentient beings. The remaining wardens who punish sinners in various ways are not sentient beings. This explanation is better.

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地獄眾生其形云何。答曰。其形如人。言語云何。答曰。初生未受苦痛時。盡作聖語。后受苦痛時。雖出苦痛聲。乃至無有一言可分別者。但有打棒壞裂之聲。

云何名畜生趣。答曰。是畜生趣分。與畜生為伴。乃至廣說。以何等故。名畜生趣。答曰。其形傍故行亦傍。其行傍故形亦傍。故名畜生趣。復有說者。作身口意過行。生彼道中。故名畜生趣。復有說者。畜生者名施設想。施設不必如名盡有其義。復有說者。遍有故名畜生趣。此遍五道中。地獄中有無足者。如能究陀。有二足者。如烏鳩羅那等。有四足者。如狗等。有多足者。如百足等。餓鬼中亦有無足者。如蛇等。有二足者。如烏鳩羅那等。有四足者。有威德者。則有象馬等。無威德者。唯有狗等。有多足者。如百足等。人中亦有無足者。如腹行蟲等。有二足者。如鴻雁等。有四足者。如象馬等。有多足者。如百足等。天中四天王三十三天。有二足者。如雁孔雀等。有四足者。如象馬等。自上有二足者。如雁孔雀鳥等。問曰。聞自上諸天。亦乘象馬。今言無者。其事云何。答曰。彼眾生福業因緣故。作非眾生數象馬形。以自娛樂。復有說者。以盲冥故。名為畜生。盲冥者。謂無明也。五道之中。無明多者。莫若畜生。問曰。畜生住處正在何所。答曰。

【現代漢語翻譯】 現代漢語譯本： 問：地獄眾生的形貌是怎樣的？答：他們的形貌像人。問：他們說什麼語言？答：剛出生還未遭受苦痛時，都說聖語（指規範的語言）。後來遭受苦痛時，雖然發出痛苦的聲音，但沒有一句是可以分辨的，只有打罵和身體破裂的聲音。

問：什麼叫做畜生趣（動物道）？答：就是畜生趣的類別，與畜生為伴，乃至廣為解說。問：因為什麼緣故，叫做畜生趣？答：因為它們的形體是橫的，所以行走也是橫的；因為它們的行走是橫的，所以形體也是橫的，所以叫做畜生趣。還有一種說法是，造作身、口、意方面的過失行為，就會生到那一道中，所以叫做畜生趣。還有一種說法是，『畜生』這個名稱只是假立的，假立的名稱不一定完全符合實際情況。還有一種說法是，普遍存在，所以叫做畜生趣。這種普遍存在於五道（地獄、餓鬼、畜生、人、天）之中。地獄中有沒有腳的，如能究陀（Nengjiutuo，地獄眾生名）；有兩隻腳的，如烏鳩羅那（Wujuluona，地獄眾生名）等；有四隻腳的，如狗等；有多隻腳的，如百足蟲等。餓鬼中也有沒有腳的，如蛇等；有兩隻腳的，如烏鳩羅那等；有四隻腳的，有威德的，則有象、馬等，沒有威德的，只有狗等；有多隻腳的，如百足蟲等。人中也有沒有腳的，如腹行蟲等；有兩隻腳的，如鴻雁等；有四隻腳的，如象、馬等；有多隻腳的，如百足蟲等。天中，四天王天、三十三天，有兩隻腳的，如雁、孔雀等；有四隻腳的，如象、馬等。自上（指更高的天界）也有兩隻腳的，如雁、孔雀鳥等。問：聽說自上諸天，也乘坐象馬，現在說沒有，這是怎麼回事？答：那些眾生因為福業因緣，變現出非眾生類的象馬形象，用來自己娛樂。還有一種說法是，因為盲昧無知，所以叫做畜生。盲昧無知，就是指無明（無知）。五道之中，無明最多的，莫過於畜生。問：畜生居住的地方到底在哪裡？答：

【English Translation】 English version: Question: What is the form of beings in hell? Answer: Their form is like that of humans. Question: What language do they speak? Answer: When they are first born and have not yet suffered pain, they all speak the 'holy language' (referring to standard language). Later, when they suffer pain, although they utter sounds of suffering, not a single word can be distinguished; there are only sounds of beating and breaking.

Question: What is called the animal realm (畜生趣, Chushengqu)? Answer: It is the category of the animal realm, associating with animals, and so on, extensively explained. Question: For what reason is it called the animal realm? Answer: Because their form is horizontal, so their walk is also horizontal; because their walk is horizontal, so their form is also horizontal, therefore it is called the animal realm. Another explanation is that by committing wrongdoings of body, speech, and mind, they are born into that realm, so it is called the animal realm. Another explanation is that the name 'animal' (畜生, Chusheng) is merely a provisional designation; a provisional designation does not necessarily fully correspond to reality. Another explanation is that it is universally present, so it is called the animal realm. This is universally present in the five realms (hell, hungry ghosts, animals, humans, and gods). In hell, there are those without feet, such as Nengjiutuo (能究陀, a name of a hell being); those with two feet, such as Wujuluona (烏鳩羅那, a name of a hell being), etc.; those with four feet, such as dogs, etc.; and those with many feet, such as centipedes, etc. In the realm of hungry ghosts, there are also those without feet, such as snakes, etc.; those with two feet, such as Wujuluona, etc.; those with four feet, those with power and virtue, such as elephants and horses, etc., and those without power and virtue, only dogs, etc.; and those with many feet, such as centipedes, etc. Among humans, there are also those without feet, such as crawling insects, etc.; those with two feet, such as swans and geese, etc.; those with four feet, such as elephants and horses, etc.; and those with many feet, such as centipedes, etc. In the heavens, in the Four Heavenly Kings Heaven and the Thirty-three Heavens, there are those with two feet, such as geese and peacocks, etc.; those with four feet, such as elephants and horses, etc. Above (referring to higher heavens), there are also those with two feet, such as geese and peacocks, etc. Question: It is heard that the gods above also ride elephants and horses; now you say there are none, how is this so? Answer: Those beings, due to the causes and conditions of their meritorious karma, manifest non-sentient elephant and horse forms to entertain themselves. Another explanation is that because of blindness and ignorance, they are called animals. Blindness and ignorance refer to ignorance (無明, Wuming). Among the five realms, the most ignorance is found in the animal realm. Question: Where exactly do animals reside? Answer:

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根本住處在大海中。諸渚亦有。其形云何。答曰。其形傍側。亦有形上曏者。如毗舍遮。如伊盧薩迦。如闇盧破鞠羅緊那羅等。言語云何。答曰。世界初成時。一切眾生。盡作聖語。后以飲食過患。時世轉惡。諂曲心多。便有種種語。乃至有不能言者。云何名餓鬼趣。答曰。是餓鬼分。乃至廣說。以何等故。名卑帝梨。卑帝梨。秦言祖父。或有眾生。最初生彼道中。名為祖父。后諸眾生生彼處。生彼相續者。亦名祖父。是故此趣名為祖父。復有說者。眾生長夜。修行廣佈慳貪之心。生彼趣中。故名餓鬼。復有說者。此是名施設。乃至廣說。復有說者。多飢渴故。名曰餓鬼。彼諸眾生其腹如山。咽如針孔。于百千歲不聞水聲。亦不曾見。何況得觸。復有說者。被驅使故名曰餓鬼。彼恒為諸天。處處驅使。是故此趣名曰驅使。復有說者。常於他人有悕望故。名曰餓鬼。以如是等緣故。此趣名餓鬼。問曰。此趣住在何處。答曰。或有說者。閻浮提下五百由旬。有閻羅王住處。是根本住處。其餘諸渚亦有。住閻浮提渚者有二種。一有威德。二無威德。有威德者。住花林果林種種樹下好山林中。亦有宮殿在虛空中者。無威德者。住不凈糞穢屎尿之中。弗婆提瞿陀尼。亦有二種。有威德者。無威德者。郁單越唯有威德者。所以者何

【現代漢語翻譯】 現代漢語譯本：根本的住處在大海之中，各個小島上也有餓鬼存在。它們的形狀是怎樣的呢？回答說：它們的形狀是橫向的，也有形狀是向上生長的，比如毗舍遮（Pisaca，食人鬼），比如伊盧薩迦（Ilusaka），比如闇盧破鞠羅緊那羅（Andhakupakula-kinnara）等等。它們的語言是怎樣的呢？回答說：世界剛形成的時候，一切眾生都說聖語。後來因為飲食帶來的過患，時代逐漸變壞，諂媚虛偽的心增多，於是就有了種種不同的語言，甚至有不能說話的。什麼叫做餓鬼趣呢？回答說：是屬於餓鬼的那一部分，乃至廣泛地解說。因為什麼緣故，叫做卑帝梨（Pitri，祖父）呢？卑帝梨，用秦朝的語言來說就是祖父。或者有些眾生，最初生到那一道中，被稱為祖父。後來其他的眾生生到那個地方，生生相續的，也被稱為祖父。所以這一趣叫做祖父。還有一種說法是，眾生長久以來，修行並廣泛地散佈慳吝貪婪的心，死後就生到餓鬼趣中，所以叫做餓鬼。還有一種說法是，這只是名稱的設定，乃至廣泛地解說。還有一種說法是，因為經常遭受飢餓乾渴，所以叫做餓鬼。那些眾生的肚子像山一樣大，咽喉卻像針孔一樣細小，在成百上千年中聽不到水的響聲，也不曾見過水，更何況能夠觸控到水。還有一種說法是，因為經常被驅使，所以叫做餓鬼。它們經常被諸天到處驅使，所以這一趣叫做驅使。還有一種說法是，因為經常對他人有所期望，所以叫做餓鬼。因為像這樣的種種因緣，所以這一趣叫做餓鬼。問：這一趣住在什麼地方呢？回答說：有的人說，在閻浮提（Jambudvipa，南贍部洲）下面五百由旬（Yojana，印度長度單位）的地方，有閻羅王（Yama，地獄之王）的住處，那是根本的住處。其餘的各個小島上也有餓鬼居住。住在閻浮提小島上的餓鬼有兩種，一種是有威德的，一種是沒有威德的。有威德的餓鬼，住在花林、果林、各種樹下、美好的山林中，也有住在虛空中的宮殿里的。沒有威德的餓鬼，住在不乾淨的糞便、污穢、屎尿之中。弗婆提（Purvavideha，東勝身洲）、瞿陀尼（Godaniya，西牛貨洲）也有兩種餓鬼，有威德的，沒有威德的。郁單越（Uttarakuru，北俱盧洲）只有有威德的餓鬼。這是什麼原因呢？ English version: The fundamental dwelling place is in the great ocean. There are also some on various islands. What is their form like? The answer is: Their form is sideways, and there are also some whose form is upward. Such as Pisaca (Pisaca, flesh-eating demon), such as Ilusaka, such as Andhakupakula-kinnara, and so on. What is their language like? The answer is: When the world was first formed, all sentient beings spoke the holy language. Later, due to the faults of food and drink, the times became evil, and there were many deceitful minds, so there were various languages, and even some who could not speak. What is called the realm of hungry ghosts? The answer is: It is the part belonging to the hungry ghosts, and so on, explained extensively. For what reason is it called Pitri (Pitri, ancestors)? Pitri, in the language of the Qin dynasty, means ancestors. Or some sentient beings, who are first born into that path, are called ancestors. Later, other sentient beings are born in that place, those who are born in succession, are also called ancestors. Therefore, this realm is called ancestors. Another explanation is that sentient beings, for a long night, cultivate and widely spread the mind of stinginess and greed, and are born into that realm, so they are called hungry ghosts. Another explanation is that this is just a designation, and so on, explained extensively. Another explanation is that because they often suffer from hunger and thirst, they are called hungry ghosts. Those sentient beings have bellies as big as mountains, but throats as narrow as needle holes, and for hundreds of thousands of years they do not hear the sound of water, nor have they ever seen water, let alone touch it. Another explanation is that because they are often driven, they are called hungry ghosts. They are often driven everywhere by the devas, so this realm is called driven. Another explanation is that because they often have expectations of others, they are called hungry ghosts. Because of such causes and conditions, this realm is called hungry ghosts. Question: Where does this realm reside? The answer is: Some say that five hundred yojanas (Yojana, a unit of distance in India) below Jambudvipa (Jambudvipa, the southern continent), there is the dwelling place of Yama (Yama, the king of hell), which is the fundamental dwelling place. There are also hungry ghosts living on the other islands. There are two kinds of hungry ghosts living on the island of Jambudvipa, one with power and one without power. Hungry ghosts with power live in flower forests, fruit forests, under various trees, in beautiful mountain forests, and some also live in palaces in the sky. Hungry ghosts without power live in unclean feces, filth, and excrement. Purvavideha (Purvavideha, the eastern continent) and Godaniya (Godaniya, the western continent) also have two kinds of hungry ghosts, those with power and those without power. Uttarakuru (Uttarakuru, the northern continent) only has hungry ghosts with power. What is the reason for this?

【English Translation】 English version: The fundamental dwelling place is in the great ocean. There are also some on various islands. What is their form like? The answer is: Their form is sideways, and there are also some whose form is upward. Such as 'Pisaca' ('Pisaca', flesh-eating demon), such as 'Ilusaka', such as 'Andhakupakula-kinnara', and so on. What is their language like? The answer is: When the world was first formed, all sentient beings spoke the holy language. Later, due to the faults of food and drink, the times became evil, and there were many deceitful minds, so there were various languages, and even some who could not speak. What is called the realm of hungry ghosts? The answer is: It is the part belonging to the hungry ghosts, and so on, explained extensively. For what reason is it called 'Pitri' ('Pitri', ancestors)? 'Pitri', in the language of the Qin dynasty, means ancestors. Or some sentient beings, who are first born into that path, are called ancestors. Later, other sentient beings are born in that place, those who are born in succession, are also called ancestors. Therefore, this realm is called ancestors. Another explanation is that sentient beings, for a long night, cultivate and widely spread the mind of stinginess and greed, and are born into that realm, so they are called hungry ghosts. Another explanation is that this is just a designation, and so on, explained extensively. Another explanation is that because they often suffer from hunger and thirst, they are called hungry ghosts. Those sentient beings have bellies as big as mountains, but throats as narrow as needle holes, and for hundreds of thousands of years they do not hear the sound of water, nor have they ever seen water, let alone touch it. Another explanation is that because they are often driven, they are called hungry ghosts. They are often driven everywhere by the devas, so this realm is called driven. Another explanation is that because they often have expectations of others, they are called hungry ghosts. Because of such causes and conditions, this realm is called hungry ghosts. Question: Where does this realm reside? The answer is: Some say that five hundred 'yojanas' ('Yojana', a unit of distance in India) below 'Jambudvipa' ('Jambudvipa', the southern continent), there is the dwelling place of 'Yama' ('Yama', the king of hell), which is the fundamental dwelling place. There are also hungry ghosts living on the other islands. There are two kinds of hungry ghosts living on the island of 'Jambudvipa', one with power and one without power. Hungry ghosts with power live in flower forests, fruit forests, under various trees, in beautiful mountain forests, and some also live in palaces in the sky. Hungry ghosts without power live in unclean feces, filth, and excrement. 'Purvavideha' ('Purvavideha', the eastern continent) and 'Godaniya' ('Godaniya', the western continent) also have two kinds of hungry ghosts, those with power and those without power. 'Uttarakuru' ('Uttarakuru', the northern continent) only has hungry ghosts with power. What is the reason for this?

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。彼地清凈果報處。四天王三十三天。唯有威德者。復有說者。閻浮提西。有五百渚。兩渚中間。有五百餓鬼城。其二百五十。有威德者住。其二百五十。無威德者住。是故尼彌轉輪聖王。告御者摩多羅曰。我欲昇天。汝可從是道去。使吾見諸眾生受惡。報者受善報者。爾時摩多羅御者。即如王教。從諸城過。爾時彼王。罪福俱見。有威德者。如諸天子。頭戴天冠。身著天衣。食甘美飲食。各各遊戲。而自娛樂。無威德者。裸形無衣。以發自覆。手執瓦器。行乞自活。其形云何。答曰。有上立者。有傍側者。或面似豬。如壁上畫像。言語云何。答曰。世界初成。一切眾生。盡作聖語。余如先說。復有說者。隨其死處。往生彼間。如彼本形。隨彼本語。評曰。不應作是說。所以者何。若從無色界死。來生此趣。可無形無言耶。應作是說。隨彼生處。形言亦爾。

人趣云何。答曰。是人分。是人伴侶。乃至廣說。以何等故。名摩㝹奢。摩㝹奢。秦言意。昔有王名頂生。化四天下。告諸眾生。諸有所作意。當善思。當善籌量。當善憶念。時諸眾生即如王教。諸有所作。思量憶念。然後便自有工巧作業種種差別。以人所作先意思故。是故名人。為意如人。先未有此名時。展轉相呼多羅裳伽。亦呼阿婆達荼。復有說者。以

【現代漢語翻譯】 現代漢語譯本：在那清凈果報之處，有四大天王和三十三天（忉利天）。只有具威德者才能居住。還有一種說法是，在閻浮提（Jambudvipa，我們所居住的娑婆世界）的西方，有五百個小洲，兩洲之間有五百座餓鬼城。其中二百五十座住著有威德的餓鬼，另外二百五十座住著沒有威德的餓鬼。因此，尼彌（Nimi）轉輪聖王（轉輪聖王是古印度傳說中統治世界的理想君主）告訴御者摩多羅（Matali）說：『我想要昇天，你可從這條路走，讓我看看那些受惡報的眾生和受善報的眾生。』當時，御者摩多羅就按照國王的吩咐，從各個城池經過。那時，國王尼彌看見了罪惡和福報的景象。那些有威德的餓鬼，就像天上的天子一樣，頭戴天冠，身穿天衣，吃著甘美的飲食，各自嬉戲娛樂。而那些沒有威德的餓鬼，則赤身裸體，用頭髮遮蓋身體，手拿瓦器，靠乞討為生。他們的形狀是怎樣的呢？回答說：有的站立著，有的側臥著，有的面容像豬，如同墻壁上的畫像。他們說的話是怎樣的呢？回答說：世界剛形成的時候，一切眾生都說聖語（梵語）。其餘的就如先前所說。還有一種說法是，他們隨著死亡的地方，往生到那裡，保持著原來的形狀，說著原來的語言。評論說：不應該這樣說。為什麼呢？如果從無（無色界）死亡，來生到餓鬼道，難道可以沒有形狀和語言嗎？應該這樣說，隨著他們所生的地方，他們的形狀和語言也是如此。 人趣（Manushya-gati，人道）是怎樣的呢？回答說：是人的部分，是人的伴侶，乃至廣泛地說。因為什麼緣故，叫做摩㝹奢（Manusha，人）？摩㝹奢，用秦語（漢語）來說是『意』。過去有一位國王名叫頂生（Mandhatri），教化四天下（四大部洲），告訴眾生說：『凡是所作的事情，意念應當善於思考，應當善於籌劃，應當善於憶念。』當時，眾生就按照國王的教導，凡是所作的事情，都思考、籌劃、憶念，然後就自然有巧妙的作業和種種差別。因為人所作的事情先有意思，所以叫做人，因為意念如同人。在先前沒有這個名字的時候，輾轉相呼為多羅裳伽（Tarashanga），也呼為阿婆達荼（Apavadata）。還有一種說法是，因為...

【English Translation】 English version: In that pure place of karmic reward, there are the Four Heavenly Kings and the Thirty-three Heavens (Trayastrimsa). Only those with power and virtue reside there. Others say that to the west of Jambudvipa (the world we live in), there are five hundred islets, and between two islets, there are five hundred cities of hungry ghosts (pretas). Two hundred and fifty of these are inhabited by hungry ghosts with power and virtue, and the other two hundred and fifty are inhabited by those without power and virtue. Therefore, King Nimi (Nimi), the Chakravarti (Chakravarti, the ideal universal ruler in ancient Indian legends), said to his charioteer Matali (Matali): 'I wish to ascend to heaven. You may go by this path, so that I may see those beings who receive evil retribution and those who receive good retribution.' At that time, the charioteer Matali, according to the king's command, passed through the various cities. Then, the king Nimi saw the scenes of sin and merit. Those hungry ghosts with power and virtue were like the sons of gods, wearing heavenly crowns on their heads, dressed in heavenly garments, eating delicious food, and enjoying themselves in various ways. But those hungry ghosts without power and virtue were naked, covering their bodies with their hair, holding earthen vessels in their hands, and living by begging. What are their forms like? The answer is: some are standing, some are lying on their sides, and some have faces like pigs, like paintings on the wall. What kind of language do they speak? The answer is: when the world was first formed, all beings spoke the holy language (Sanskrit). The rest is as previously stated. Others say that they are reborn there according to the place of their death, retaining their original forms and speaking their original languages. The commentary says: This should not be said. Why? If one dies from the realm of non-form (Arupa-dhatu) and is reborn in the realm of hungry ghosts, can they be without form and language? It should be said that according to the place where they are born, their forms and languages are also like that. What is the human realm (Manushya-gati, the realm of humans) like? The answer is: it is the part of humans, it is the companion of humans, and so on, extensively speaking. For what reason is it called Manusha (Manusha, human)? Manusha, in Qin language (Chinese), means 'intention'. In the past, there was a king named Mandhatri (Mandhatri), who taught the four continents (the four great continents), telling beings: 'Whatever you do, your intention should be good at thinking, should be good at planning, and should be good at remembering.' At that time, beings followed the king's teachings, and whatever they did, they thought, planned, and remembered, and then they naturally had skillful works and various differences. Because what humans do first has intention, it is called human, because intention is like human. Before there was this name, they called each other Tarashanga (Tarashanga), and also called Apavadata (Apavadata). Others say that because...

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修下身口意善業。生彼趣中。故名人趣。復有說者。是名施設。廣說如上。復有說者。慢偏多故。五道之中慢心多者。莫若於人。是故此趣名為人趣。復有說者。此趣能止息意故五道之中能止息意。莫若人趣。所以者何。人能得解脫分善根達分善根。能親近善知識等四法。亦能修行親近善知識等四法。是故此趣名人。問曰。為住何處。答曰。住四天下。亦住八大渚上。所謂一名拘羅婆。二名喬羅婆。三名毗地呵。四名蘇毗地呵。五者奢吒。六名郁多羅曼提那。七名婆羅。八名遮摩羅。彼拘羅婆喬羅婆二渚。是郁單越眷屬。毗地呵蘇毗地呵二渚。是弗婆提。眷屬奢吒郁多羅曼提那二渚。是瞿陀尼眷屬。婆羅遮摩羅二渚。是閻浮提眷屬。復有說者。此二渚是閻浮提。別名三天下。二渚亦如是。復有說者。此諸渚上。盡有人住。但其形短小。此一一渚。有五百小渚以為眷屬。或有人住。或無人住。問曰。人形云何。答曰。其形上立言語云何。答曰。世界初成時。盡作聖語。余如上說。云何天趣。答曰。天分天伴侶。得天身。乃至廣說。以何等故名天趣。答曰。諸趣中勝故。有何等勝。所謂有勝樂勝吉善勝身勝形體勝。有如是勝故名曰天趣。復有說者。行增上身口意善業。生彼趣中故名天趣。復有說者。此名施設。廣說如上。

【現代漢語翻譯】 現代漢語譯本 修習身、口、意三方面的善業，因此往生到這一趣。所以稱為人趣。還有一種說法，這是一種施設（prajñapti，假名安立），詳細解釋如前所述。還有一種說法，是因為人道的我慢（māna）特別重。五道之中，我慢心最重的莫過於人。因此這一趣被稱為人趣。還有一種說法，這一趣能夠止息意念。五道之中，能夠止息意念的，莫過於人趣。為什麼呢？因為人能夠獲得解脫分善根（mokṣabhāgīya-kuśalamūla）和達分善根（nirvedhabhāgīya-kuśalamūla），能夠親近善知識等四法，也能夠修行親近善知識等四法。因此這一趣稱為人。問：人住在哪裡？答：住在四大天下，也住在八大洲上。這八大洲分別是：一名拘羅婆（Kurava），二名喬羅婆（Kaurava），三名毗地呵（Videha），四名蘇毗地呵（Suvideha），五名奢吒（Śāṭa），六名郁多羅曼提那（Uttaramantriṇa），七名婆羅（Bhara），八名遮摩羅（Camara）。其中，拘羅婆和喬羅婆二洲，是郁單越（Uttarakuru）的眷屬。毗地呵和蘇毗地呵二洲，是弗婆提（Pūrvavideha）的眷屬。奢吒和郁多羅曼提那二洲，是瞿陀尼（Godānīya）的眷屬。婆羅和遮摩羅二洲，是閻浮提（Jambudvīpa）的眷屬。還有一種說法，這兩個洲是閻浮提的別名，如同三天下。另外兩個洲也是如此。還有一種說法，這些洲上都有人居住，只是他們的形體短小。這每一洲，都有五百個小洲作為眷屬，有的有人居住，有的沒有人居住。問：人的形狀是怎樣的？答：他們的形狀是站立的。問：他們的語言是怎樣的？答：世界剛形成時，都說聖語。其餘的如前所述。什麼是天趣？答：天眾、天伴侶，得到天身，乃至廣說。因為什麼緣故稱為天趣？答：因為在諸趣中最為殊勝。有什麼殊勝之處？所謂有殊勝的快樂、殊勝的吉祥、殊勝的善、殊勝的身、殊勝的形體。有這樣的殊勝，所以稱為天趣。還有一種說法，修習增上的身、口、意善業，往生到那一趣中，所以稱為天趣。還有一種說法，這是一種施設，詳細解釋如前所述。

【English Translation】 English version By cultivating virtuous actions of body, speech, and mind, one is born into that realm. Therefore, it is called the Human Realm (manuṣya-gati). Alternatively, it is said that this is a designation (prajñapti), as explained extensively above. Another explanation is that pride (māna) is particularly prevalent in this realm. Among the five realms, the realm with the most pride is none other than the human realm. Therefore, this realm is called the Human Realm. Yet another explanation is that this realm can pacify the mind. Among the five realms, the realm that can best pacify the mind is the human realm. Why? Because humans can attain roots of virtue pertaining to liberation (mokṣabhāgīya-kuśalamūla) and roots of virtue pertaining to penetration (nirvedhabhāgīya-kuśalamūla), and can associate with virtuous friends (kalyāṇa-mitra) and the like, which are the four qualities. They can also practice associating with virtuous friends and the like, which are the four qualities. Therefore, this realm is called Human. Question: Where do humans reside? Answer: They reside in the four great continents (catasro dvīpāḥ), and also on the eight great subcontinents (aṣṭau mahādvīpāḥ). These are: 1. Kurava, 2. Kaurava, 3. Videha, 4. Suvideha, 5. Śāṭa, 6. Uttaramantriṇa, 7. Bhara, and 8. Camara. Among them, Kurava and Kaurava are associated with Uttarakuru. Videha and Suvideha are associated with Pūrvavideha. Śāṭa and Uttaramantriṇa are associated with Godānīya. Bhara and Camara are associated with Jambudvīpa. Some say that these two subcontinents are other names for Jambudvīpa, like the three continents. The other two subcontinents are similar. Others say that all these subcontinents are inhabited, but the beings there are short in stature. Each of these subcontinents has five hundred smaller subcontinents as its retinue, some inhabited and some uninhabited. Question: What is the shape of humans? Answer: Their shape is upright. Question: What is their language? Answer: In the beginning of the world, everyone spoke the sacred language. The rest is as explained above. What is the Deva Realm (deva-gati)? Answer: Devas, companions of devas, attaining a deva body, and so on, extensively explained. For what reason is it called the Deva Realm? Answer: Because it is the most excellent among all realms. What are its excellences? It has excellent happiness, excellent auspiciousness, excellent virtue, excellent body, and excellent form. Because of these excellences, it is called the Deva Realm. Alternatively, it is said that by cultivating superior virtuous actions of body, speech, and mind, one is born into that realm, therefore it is called the Deva Realm. Another explanation is that this is a designation, as explained extensively above.

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復有說者。諸天無晝夜。常以光明自照故名天趣。復有說者。以善行因緣故。生彼天趣中。常自遊戲娛樂故名天趣。為住何處。答曰。住須彌山側。四邊水上。繞須彌山。廣萬六千由旬。有杵手天住處。次上萬由旬。繞須彌山。廣八千由旬。是持花鬘天所住之處。次上萬由旬。繞須彌山。廣四千由旬。是常放逸天所住之處。次上二萬由旬。繞須彌山。廣二千由旬。是四天王所住之處。有七種金山。四天王城天民村落悉在其中。此處諸天于下最多。次上四萬由旬。須彌山頂有善見城。縱廣萬由旬。是三十三天所住之處。須彌山頂縱廣幾何。答曰。周匝四萬由旬。離須彌山頂四萬由旬。中間如雲。有焰摩諸天。依地而住。如是次第。上至善見諸天。皆依地住。從善見天。上至阿迦貳吒天。亦依地住。◎

◎齊量云何。如須彌山頂量。上至他化自在天。量亦如是。如四天下齊量。初禪地齊量亦如是。如千世界齊量。第二禪地齊量亦如是。如二千世界齊量。第三禪地齊量亦如是。如三千大千世界齊量。第四禪地齊量亦如是。復有說者。如須彌山頂齊量。焰摩諸天齊量。轉大一倍。如是乃至他化自在天。轉大一倍亦爾。如千世界齊量。初禪齊量亦爾。如二千世界齊量。第二禪齊量亦爾。如三千大千世界齊量。第三禪齊量亦

【現代漢語翻譯】 現代漢語譯本： 還有一種說法。諸天沒有晝夜之分，常以自身的光明照耀，所以稱為天趣（Devaloka，天界）。還有一種說法，因為行善的因緣，所以生於天趣之中，常常自在地遊戲娛樂，所以稱為天趣。他們住在哪裡呢？回答說，住在須彌山（Mount Sumeru）的側面，四邊的水上，環繞須彌山，寬一萬六千由旬（Yojana，古印度長度單位）。那裡是杵手天（Vajrapani Deva）的住處。再往上萬由旬，環繞須彌山，寬八千由旬，是持花鬘天（Mala-dhara Deva）所住之處。再往上萬由旬，環繞須彌山，寬四千由旬，是常放逸天（Sada-pramatta Deva）所住之處。再往上二萬由旬，環繞須彌山，寬二千由旬，是四大天王（Four Heavenly Kings）所住之處。有七種金山，四大天王的城池、天民村落都在其中。此處的諸天在下方最多。再往上四萬由旬，須彌山頂有善見城（Sudarsana City），縱橫一萬由旬，是三十三天（Trayastrimsa Devas）所住之處。須彌山頂的縱橫是多少呢？回答說，周長四萬由旬。距離須彌山頂四萬由旬，中間像云一樣，有焰摩諸天（Yama Devas），依靠地面而住。像這樣依次向上，直到善見諸天，都依靠地面而住。從善見天，向上直到阿迦貳吒天（Akanistha Devas），也依靠地面而住。

齊量是怎樣的呢？如須彌山頂的量，向上直到他化自在天（Paranirmita-vasavartin Devas），量也是這樣。如四天下（Four Continents）的齊量，初禪地（First Dhyana Heaven）的齊量也是這樣。如千世界的齊量，第二禪地（Second Dhyana Heaven）的齊量也是這樣。如二千世界的齊量，第三禪地（Third Dhyana Heaven）的齊量也是這樣。如三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的齊量，第四禪地（Fourth Dhyana Heaven）的齊量也是這樣。還有一種說法，如須彌山頂的齊量，焰摩諸天的齊量，轉大一倍。像這樣乃至他化自在天，轉大一倍也是這樣。如千世界的齊量，初禪的齊量也是這樣。如二千世界的齊量，第二禪的齊量也是這樣。如三千大千世界的齊量，第三禪的齊量也是這樣。

【English Translation】 English version: Furthermore, some say that the Devas (celestial beings) have no day or night, and they are constantly illuminated by their own light, hence the name Devaloka (realm of the Devas). Others say that due to the cause and condition of good deeds, they are born in that Devaloka, constantly enjoying themselves in play and entertainment, hence the name Devaloka. Where do they reside? The answer is, they reside on the side of Mount Sumeru, above the water on all four sides, surrounding Mount Sumeru, which is 16,000 yojanas (ancient Indian unit of distance) wide. There is the abode of the Vajrapani Deva (deity holding a thunderbolt). Further up by 10,000 yojanas, surrounding Mount Sumeru, which is 8,000 yojanas wide, is the place where the Mala-dhara Deva (garland-bearing deity) resides. Further up by 10,000 yojanas, surrounding Mount Sumeru, which is 4,000 yojanas wide, is the place where the Sada-pramatta Deva (constantly heedless deity) resides. Further up by 20,000 yojanas, surrounding Mount Sumeru, which is 2,000 yojanas wide, is the place where the Four Heavenly Kings reside. There are seven kinds of golden mountains, and the cities, villages, and settlements of the Devas of the Four Heavenly Kings are all within them. The Devas in this place are the most numerous in the lower regions. Further up by 40,000 yojanas, on the summit of Mount Sumeru is Sudarsana City, which is 10,000 yojanas in length and breadth, and is the place where the Trayastrimsa Devas (thirty-three deities) reside. What is the length and breadth of the summit of Mount Sumeru? The answer is, its circumference is 40,000 yojanas. At a distance of 40,000 yojanas from the summit of Mount Sumeru, in the middle like clouds, are the Yama Devas (deities of Yama), who reside relying on the ground. In this order, ascending to the Sudarsana Devas, all reside relying on the ground. From the Sudarsana Heaven, ascending to the Akanistha Devas (deities of Akanistha), they also reside relying on the ground.

How is the measurement of equality? Like the measurement of the summit of Mount Sumeru, ascending to the Paranirmita-vasavartin Devas (deities who delight in their creations), the measurement is also the same. Like the equal measurement of the Four Continents, the equal measurement of the First Dhyana Heaven is also the same. Like the equal measurement of a thousand worlds, the equal measurement of the Second Dhyana Heaven is also the same. Like the equal measurement of two thousand worlds, the equal measurement of the Third Dhyana Heaven is also the same. Like the equal measurement of the Trisahasra-Mahasahasra-lokadhatu (three-thousand great thousand world system), the equal measurement of the Fourth Dhyana Heaven is also the same. Others say that like the equal measurement of the summit of Mount Sumeru, the equal measurement of the Yama Devas increases by one fold. In this way, even up to the Paranirmita-vasavartin Devas, the increase by one fold is also the same. Like the equal measurement of a thousand worlds, the equal measurement of the First Dhyana is also the same. Like the equal measurement of two thousand worlds, the equal measurement of the Second Dhyana is also the same. Like the equal measurement of the three-thousand great thousand world system, the equal measurement of the Third Dhyana is also the same.

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爾。第四禪地齊量。則無量無邊。是故於第四禪地。起我見者。是見難斷難捨。復有說者。第四禪地齊量不定。若諸天子。生彼禪中。則有爾許宮殿處所。若其命終處所便滅。是故不定。評曰。如前說者好。彼地無量無邊。問曰。彼第四禪地。三災所不及。云何非是常耶。答曰非常。墮諸剎那故。諸天其形云何。答曰。其形上立。言語云何。答曰。盡作聖語。已說諸趣種種所以。今當復說阿修羅所以。何故名阿修羅。答曰。修羅是天。彼非天故名阿修羅。復有說者。修羅言端政。彼非端政故。名阿修羅。何以知之。世界初成時。諸阿修羅。先住須彌山頂。后光音諸天。命終生須彌山頂上。亦有宮殿自然而出。諸阿修羅。興大瞋恚。即便避之。如是有第二天宮。展轉乃至三十三天。悉滿其上。諸阿修羅。生大瞋恚。舍須彌山頂。退下而住。以瞋恚故。形不端政。以是事故。名不端政。問曰為住何處。答曰。或有說者。須彌山中。有空缺處。猶覆寶器。中有大城。諸阿修羅。在中而住。問曰。若然者。諸龍見阿修羅軍。著金銀琉璃頗梨鎧。手執弓箭種種器杖。從阿修羅城出。此言善通。如說阿修羅言我所住大海同一鹹味。此說云何通。答曰。諸阿修羅。村落人民。居在大海。阿修羅王。住須彌山中。復有說者。阿修羅居大

【現代漢語翻譯】 現代漢語譯本 爾（指第四禪）。第四禪的範圍是齊等的。則是無量無邊的。因此，在第四禪中，如果有人生起『我見』（認為有一個真實不變的『我』），這種『我見』是很難斷除和捨棄的。也有人說，第四禪的範圍是不確定的。如果諸天子（天界的眾生）生到這個禪定中，就會有相應的宮殿和住所。如果他們命終（死亡），這些住所就會消失。所以說它是不確定的。評論說：像前面所說的比較好，那個地方是無量無邊的。問：那個第四禪，是三災（火災、水災、風災）所不能到達的地方，為什麼說它不是常住的呢？答：不是常住的，因為它會剎那剎那地變化。諸天的形體是什麼樣的呢？答：他們的形體是向上直立的。他們說什麼語言呢？答：他們都說聖語（高尚的語言）。已經說了各種趣（眾生輪迴的去處）的種種原因，現在應當再說阿修羅（非天，好戰的神）的原因。為什麼叫做阿修羅呢？答：修羅是天，他們不是天，所以叫做阿修羅。還有一種說法，修羅的意思是端正，他們不端正，所以叫做阿修羅。怎麼知道的呢？世界剛形成的時候，阿修羅先住在須彌山（世界的中心）頂上。後來光音諸天（一種天人）命終后也生到須彌山頂上，也有宮殿自然出現。阿修羅生起很大的瞋恚（憤怒），就避開了他們。像這樣，第二天宮（更高一層的天界），逐漸乃至三十三天（欲界天的頂層），都滿了天人。阿修羅生起很大的瞋恚，捨棄了須彌山頂，退下來居住。因為瞋恚的緣故，形體不端正。因為這個緣故，叫做不端正。問：他們住在什麼地方呢？答：有人說，須彌山中有空缺的地方，像覆蓋的寶器一樣，裡面有大城，阿修羅就住在裡面。問：如果是這樣，諸龍（一種神）看見阿修羅的軍隊，穿著金銀琉璃頗梨（水晶）鎧甲，手執弓箭和各種器杖，從阿修羅城出來，這種說法是合理的。如果說阿修羅說我所住的大海是同一種鹹味，這種說法怎麼解釋呢？答：阿修羅的村落人民，居住在大海中，阿修羅王，住在須彌山中。還有人說，阿修羅居住在大

【English Translation】 English version Then, the extent of the Fourth Dhyana (Fourth Meditation Realm) is equal, which is immeasurable and boundless. Therefore, in the Fourth Dhyana, if one arises with 'self-view' (the belief in a real and unchanging 'self'), this 'self-view' is difficult to cut off and abandon. Some say that the extent of the Fourth Dhyana is uncertain. If the Devas (heavenly beings) are born into this Dhyana, there will be corresponding palaces and dwellings. If they die, these dwellings will disappear. Therefore, it is said to be uncertain. The commentary says: What was said earlier is better, that place is immeasurable and boundless. Question: That Fourth Dhyana is not reached by the three disasters (fire, water, wind), why is it said to be impermanent? Answer: It is impermanent because it changes from moment to moment. What are the forms of the Devas like? Answer: Their forms are upright. What language do they speak? Answer: They all speak noble language. Having spoken of the various causes of the various Gatis (realms of rebirth), now we should speak of the causes of the Asuras (non-gods, warlike deities). Why are they called Asuras? Answer: Suras are Devas, they are not Devas, therefore they are called Asuras. Another explanation is that Sura means 'handsome', they are not handsome, therefore they are called Asuras. How do we know this? When the world was first formed, the Asuras first lived on the summit of Mount Sumeru (the center of the world). Later, the Abhasvara Devas (a type of Deva) also were born on the summit of Mount Sumeru after their death, and palaces appeared naturally. The Asuras arose with great anger and avoided them. Like this, the second Deva palace (a higher heaven), gradually up to the Trayastrimsa Devas (the top of the Desire Realm), were filled with Devas. The Asuras arose with great anger, abandoned the summit of Mount Sumeru, and retreated to live below. Because of anger, their forms are not handsome. For this reason, they are called 'not handsome'. Question: Where do they live? Answer: Some say that in Mount Sumeru there are empty places, like covered treasure vessels, inside which there are large cities, and the Asuras live inside. Question: If that is the case, the Nagas (a type of deity) see the Asura armies, wearing armor of gold, silver, lapis lazuli, and crystal, holding bows and arrows and various weapons, coming out of the Asura cities, this statement is reasonable. If it is said that the Asuras say that the great sea where I live has the same salty taste, how is this statement explained? Answer: The villages and people of the Asuras live in the great sea, and the Asura king lives in Mount Sumeru. Others say that the Asuras live in the great

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海水。以金為地。地上有金臺。縱廣五百由旬。其上有城。諸阿修羅在中而住。問曰。若然者。此經善通。如說諸阿修羅言我住大海同一鹹味。此言善通。如說諸阿修羅軍從城而出。乃至廣說。此云何通。答曰。諸天以龍在金山中。用為守邏。是以見之。阿修羅城中。有四種園觀。一名歡喜。二名喜樂。三名大喜樂。四名愛樂。亦有質多羅波吒梨樹。問曰。阿修羅為天趣所攝。為餓鬼趣攝。若是天趣。何以無有得正決定者。若是餓鬼趣者。何以乃與諸天交親。何以復與諸天戰鬥。此經復云何通。如說帝釋作如是說。毗摩質多羅王。汝本是此處天。答曰。或有說者。此是天趣所攝。問曰。若然者。何以無有得正決定者。答曰。為諂曲所覆故。其事云何。答曰。彼阿修羅作如是念。佛偏為諸天。若佛為說四念處。彼作是念。為我等說四念處。必為諸天說五念處。若佛為說三十七助道法。彼作是念。佛為我等說三十七助道法。必為諸天說三十八助道法。以為如是諂曲心所覆故。不能得正決定。復有說者。是餓鬼趣所攝。問曰。若然者。何以與諸天交親。答曰。諸天貪美色故。不為族姓。如舍芝阿修羅女。端政無雙。是以帝釋納之為妻。亦如頭摩緊那羅王女。名曰摩㝹訶利。須陀那菩薩納之為妻。菩薩是天趣。緊那羅是畜生趣

【現代漢語翻譯】 現代漢語譯本 海水環繞，以黃金為地面。地面上有黃金臺，縱橫五百由旬（yóu xún，古印度長度單位）。其上有阿修羅（ā xiū luó，意為非天、不端正）居住的城池。問：如果這樣，那麼此經文如何解釋得通呢？經文說諸阿修羅說『我住在同一鹹味的大海中』，這可以理解。但經文又說阿修羅軍隊從城中出來，乃至後面的詳細描述，這又該如何解釋呢？答：諸天（zhū tiān，天神）看到龍在金山中，被用作守衛巡邏，所以能看到阿修羅的城池。阿修羅的城中有四種園林景觀，一名歡喜，二名喜樂，三名大喜樂，四名愛樂。也有質多羅波吒梨樹（zhì duō luó bō zhà lí shù）。問：阿修羅是被歸為天道，還是餓鬼道？如果是天道，為什麼沒有證得正果的人？如果是餓鬼道，為什麼又與諸天交往親密，甚至與諸天戰鬥？此經文又該如何解釋呢？經文說帝釋（dì shì，佛教護法神）這樣說：『毗摩質多羅王（pí mó zhì duō luó wáng），你本來是此地的天人。』答：有人說，阿修羅屬於天道。問：如果是天道，為什麼沒有證得正果的人？答：因為被諂媚和虛偽所矇蔽。事情是怎樣的呢？答：那些阿修羅這樣想：佛陀偏袒諸天。如果佛陀為他們說四念處（sì niàn chù，佛教修行方法），他們就想，佛陀為我們說四念處，一定是為諸天說五念處。如果佛陀為他們說三十七道品（sān shí qī dào pǐn，佛教修行方法），他們就想，佛陀為我們說三十七道品，一定是為諸天說三十八道品。因為被這樣的諂媚之心所矇蔽，所以不能證得正果。也有人說，阿修羅屬於餓鬼道。問：如果是餓鬼道，為什麼與諸天交往親密？答：諸天貪圖美色，不看重門第。比如舍芝阿修羅女（shě zhī ā xiū luó nǚ），容貌端莊美麗，無與倫比，因此帝釋娶她為妻。又如頭摩緊那羅王女（tóu mó jǐn nuó luó wáng nǚ），名叫摩㝹訶利（mó nòng hē lì），須陀那菩薩（xū tuó nuó pú sà）娶她為妻。菩薩是天道，緊那羅（jǐn nuó luó，天龍八部之一，歌神）是畜生道。

【English Translation】 English version The ocean surrounds, with gold as the ground. On the ground are golden platforms, five hundred yojanas (yóu xún, ancient Indian unit of distance) in length and width. Upon them are cities where the Asuras (ā xiū luó, meaning non-gods, not upright) dwell. Question: If that is so, how can this scripture be understood? The scripture says that the Asuras say, 'I dwell in the great ocean with the same salty taste.' This is understandable. But the scripture also says that the Asura armies come out from the city, and so on in detail. How can this be explained? Answer: The Devas (zhū tiān, gods) see the dragons in the golden mountains, used as guards and patrols, so they can see the cities of the Asuras. In the cities of the Asuras, there are four kinds of gardens: the first is called Joy, the second is called Delight, the third is called Great Delight, and the fourth is called Love. There are also Citrapatali trees (zhì duō luó bō zhà lí shù). Question: Are the Asuras included in the Deva realm or the hungry ghost realm? If they are in the Deva realm, why are there none who have attained right determination? If they are in the hungry ghost realm, why do they associate closely with the Devas and even fight with them? How can this scripture be explained? The scripture says that Sakra (dì shì, Buddhist Dharma protector) said, 'Vemacitraraja (pí mó zhì duō luó wáng), you were originally a Deva here.' Answer: Some say that the Asuras belong to the Deva realm. Question: If that is so, why are there none who have attained right determination? Answer: Because they are covered by flattery and deceit. How is that? Answer: Those Asuras think like this: The Buddha favors the Devas. If the Buddha speaks the Four Foundations of Mindfulness (sì niàn chù, Buddhist practice) for them, they think that if the Buddha speaks the Four Foundations of Mindfulness for us, he must be speaking five Foundations of Mindfulness for the Devas. If the Buddha speaks the Thirty-Seven Limbs of Enlightenment (sān shí qī dào pǐn, Buddhist practice) for them, they think that if the Buddha speaks the Thirty-Seven Limbs of Enlightenment for us, he must be speaking thirty-eight Limbs of Enlightenment for the Devas. Because they are covered by such flattering thoughts, they cannot attain right determination. Others say that the Asuras belong to the hungry ghost realm. Question: If they are in the hungry ghost realm, why do they associate closely with the Devas? Answer: The Devas are greedy for beauty and do not value lineage. For example, the Asura maiden Shezhi (shě zhī ā xiū luó nǚ) is of dignified and beautiful appearance, unparalleled, so Sakra took her as his wife. Also, the Kinnara king's daughter Tumakinnarirajadhita (tóu mó jǐn nuó luó wáng nǚ), named Manoharī (mó nòng hē lì), was taken as his wife by Sudhana Bodhisattva (xū tuó nuó pú sà). The Bodhisattva is in the Deva realm, and the Kinnara (jǐn nuó luó, one of the eight classes of supernatural beings, a celestial musician) is in the animal realm.

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。如此皆為美色。不為族姓。以何等故。復與諸天共戰鬥耶。答曰亦有。不如與勝者共鬥。如奴僕亦與其主。而共鬥諍。狗亦與人諍。彼亦如是。此經復云何通。如說毗摩質多羅王。汝本是此處天。答曰。毗摩質多羅王。是帝釋婦公。以尊重恭敬故。作如是言。

問曰。如拔陀那神女旃陀迦神女旃陀利迦神女伊吒地婆神摩頭建陀神等。為是天趣所攝。為餓鬼趣所攝。若是天趣所攝。何以奪人精氣。亦斷人命。受人祠祀。若是餓鬼趣所攝者。此經云何通。如偈說。

郁多利莫鬧　　畢陵伽亦然 　若我見真諦　　汝等亦當得

答曰。或有說者。是天趣所攝。問曰。若然者。何以奪人精氣。亦斷人命。受人祠祀。答曰。彼不奪人精氣。亦不斷人命。不受人祠祀。彼所將眷屬。或有奪人精氣者斷人命者受人祠祀者。復有說者。是餓鬼趣所攝。問曰。若然者如所說偈。云何通耶。答曰。彼有信向諦心故。實不見諦。于諦中愚。何由能見。如摩頭建陀神所說云何通。答曰。此是自高之言。于諸趣中愚。何能見趣差別。但自高故作如是說。如今富者。于奴僕邊。亦自稱高。彼亦如是。是四天王給使。自言我是天生四天王天中。諸依地住神。彼盡餓鬼趣所攝。諸毗舍遮神。緊那羅神。醯樓索迦神。婆樓尼神。奢羅破

【現代漢語翻譯】 現代漢語譯本： 這些都是因為美貌，而不是因為家族姓氏。因為什麼緣故，又要和諸天戰鬥呢？回答說：也有不如對方而與之戰鬥的，就像奴僕也和他的主人爭鬥，狗也和人爭鬥一樣，他們也是如此。這段經文又該如何解釋呢？比如經中說毗摩質多羅王（Vimacitraraja，一種阿修羅王）說：『你本來就是此地的天人。』回答說：毗摩質多羅王是帝釋（Indra，眾神之王）的岳父，因為尊重恭敬的緣故，才這樣說。

問：像拔陀那神女（Bhadra Goddess），旃陀迦神女（Candika Goddess），旃陀利迦神女（Candalika Goddess），伊吒地婆神（Itadiva Goddess），摩頭建陀神（Mathukandha God）等，是屬於天道所管轄，還是屬於餓鬼道所管轄？如果是屬於天道所管轄，為什麼又要奪取人的精氣，甚至斷送人的性命，接受人們的祭祀呢？如果是屬於餓鬼道所管轄，這段經文又該如何解釋呢？比如偈頌中說：

『郁多利莫鬧（Uttari ma naud），畢陵伽亦然（Pilinga亦然），如果我見到真諦，你們也應當能夠得到。』

答：有人說，她們是屬於天道所管轄。問：如果是這樣，為什麼又要奪取人的精氣，甚至斷送人的性命，接受人們的祭祀呢？答：她們自己並不奪取人的精氣，也不斷送人的性命，也不接受人們的祭祀。是她們所帶領的眷屬，或許有奪取人的精氣、斷送人的性命、接受人們的祭祀的。也有人說，她們是屬於餓鬼道所管轄。問：如果是這樣，像經文中所說的偈頌，又該如何解釋呢？答：她們因為信奉真諦的緣故，實際上並沒有見到真諦，對於真諦愚昧無知，怎麼能夠見到呢？像摩頭建陀神所說的話，又該如何解釋呢？答：這是他自高自大的言論，在各個道中愚昧無知，怎麼能夠見到道的差別呢？只是因為自高自大才這樣說。就像現在富有的人，在奴僕面前，也會自稱高貴一樣，他們也是如此。他們是四大天王（Four Heavenly Kings）的侍從，自己說我是天生在四大天王天中的。那些依地而住的神，都屬於餓鬼道所管轄。那些毗舍遮神（Pisaca），緊那羅神（Kinnara），醯樓索迦神（Hirousaka），婆樓尼神（Varuni），奢羅破

【English Translation】 English version: All these are because of beauty, not because of family lineage. For what reason do they fight with the devas (devas, gods)? The answer is: there are also those who fight with those who are inferior to them, just as servants also fight with their masters, and dogs also fight with people, and they are the same. How can this sutra be explained? For example, it is said in the sutra that King Vimacitraraja (Vimacitraraja, an Asura king) said: 'You were originally a deva of this place.' The answer is: King Vimacitraraja is the father-in-law of Indra (Indra, king of the gods), and he said this out of respect and reverence.

Question: Are goddesses like Bhadra Goddess, Candika Goddess, Candalika Goddess, Itadiva Goddess, Mathukandha God, etc., governed by the deva realm or the preta (hungry ghost) realm? If they are governed by the deva realm, why do they steal people's essence, even take their lives, and receive people's sacrifices? If they are governed by the preta realm, how can this sutra be explained? For example, the verse says:

'Uttari ma naud, Pilinga also, if I see the truth, you should also be able to attain it.'

Answer: Some say that they are governed by the deva realm. Question: If so, why do they steal people's essence, even take their lives, and receive people's sacrifices? Answer: They themselves do not steal people's essence, nor do they take their lives, nor do they receive people's sacrifices. It is their retinue who may steal people's essence, take their lives, and receive people's sacrifices. Others say that they are governed by the preta realm. Question: If so, how can the verse mentioned in the sutra be explained? Answer: Because they believe in the truth, they have not actually seen the truth, and they are ignorant of the truth, so how can they see it? How can the words of Mathukandha God be explained? Answer: This is his arrogant statement. Being ignorant in all realms, how can he see the differences between realms? He only says this because of his arrogance. Just like rich people today, in front of servants, they will also call themselves noble, and they are the same. They are servants of the Four Heavenly Kings (Four Heavenly Kings), and they say that I was born in the heaven of the Four Heavenly Kings. Those gods who live on the earth are all governed by the preta realm. Those Pisacas (Pisaca), Kinnaras (Kinnara), Hirousakas (Hirousaka), Varunis (Varuni), and Saraphas

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仇羅神。盡畜生趣所攝。彼雖其形上立。猶有畜生相。或有耳尖。或有著甲。諸夜叉羅剎竭吒富單那鳩槃茶等。儘是餓鬼趣所攝。如說是地獄分是地獄伴侶。命根等心不相應行。此說是地獄眾生。或有說者。不應作是說言。是處所得體性得諸入得。應言是地獄分地獄伴侶。復有說者。應說所以者何。說處所得者諸界得。體性得者諸陰得。諸入得者說內外入得。問曰。若說界陰入得便足。何以復作是說生。地獄眾生。得無記色乃至識。答曰。為說報果故。以報果故。五道差別。◎

阿毗曇毗婆沙論卷第七 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第八

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜犍度智品之四

◎當言一眼見色。乃至廣說。問曰。何以作此論。答曰。為止並義者意故。如尊者曇摩多羅說。眼不見色識見色為止如是意故。言眼見非識見。如犢子部說一眼見色。非二眼一時見。所以者何。以相遠故。以捷疾故。人謂兩眼一時見色。問曰。若以相遠。不得一時見者。身根亦相遠。如兩臂而能一時覺觸。生於身識。兩眼亦應爾。是故為止並義者意。而作此論。複次為斷人疑意故。而作此論。眾生兩眼相去。或半指一指。

【現代漢語翻譯】 現代漢語譯本：仇羅神（Cura God）。完全被畜生道所包含。他們雖然身體是直立的，但仍然具有畜生的特徵，例如有的耳朵尖，有的長著甲。諸如夜叉（Yaksa）、羅剎（Rakshasa）、竭吒（Kata）、富單那（Putana）、鳩槃茶（Kumbhanda）等，都屬於餓鬼道所包含。如經中所說，他們是地獄的一部分，是地獄的同伴。命根等心不相應行，這指的是地獄眾生。或者有人說，不應該這樣說，說在那個地方所得的體性，所得的諸入。應該說他們是地獄的一部分，地獄的同伴。又有人說，應該說明原因。說處所得，指的是諸界得；體性得，指的是諸陰得；諸入得，指的是說內外入得。問：如果說界、陰、入得就足夠了，為什麼還要說是生地獄眾生，得到無記色乃至識？答：爲了說明報果的緣故。因為報果的緣故，五道才會有差別。

《阿毗曇毗婆沙論》卷第七 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第八

迦旃延子（Katyayaniputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯雜犍度智品之四

應當說一眼見色，乃至廣說。問：為什麼要作這部論？答：爲了阻止並糾正那些持錯誤觀點的人。例如尊者曇摩多羅（Dharmatrata）說，眼不見色，是識見色，爲了阻止這種觀點。說眼見色，而不是識見色。如同犢子部（Vatsiputriya）所說，一眼見色，不是兩眼同時見。原因是什麼？因為兩眼相距較遠，而且見的速度很快。人們認為兩眼同時見色。問：如果因為相距較遠，就不能同時見，那麼身根也相距較遠，例如兩臂，卻能同時覺觸，產生身識，兩眼也應該如此。因此，爲了阻止並糾正那些持錯誤觀點的人，才作這部論。其次，爲了斷除人們的疑惑，才作這部論。眾生兩眼相距，或者半指，或者一指。

【English Translation】 English version: Cura Gods. Completely contained within the animal realm. Although their bodies are upright, they still possess animal characteristics, such as pointed ears or scales. Beings such as Yakshas (Yaksa), Rakshasas (Rakshasa), Katas (Kata), Putanas (Putana), and Kumbhandas (Kumbhanda) are all contained within the preta (hungry ghost) realm. As it is said in the sutras, they are a part of hell, companions of hell. 'Life-faculty and other citta-viprayukta-samskaras (non-associated mental formations)' refers to hell beings. Or some say that it should not be said that the nature and sense bases are obtained in that place. It should be said that they are a part of hell, companions of hell. Others say that the reason should be explained. 'Obtained in a place' refers to the obtaining of the dhatus (elements); 'obtaining of nature' refers to the obtaining of the skandhas (aggregates); 'obtaining of the sense bases' refers to the obtaining of the internal and external sense bases. Question: If it is sufficient to say that the dhatus, skandhas, and sense bases are obtained, why is it also said that hell beings are born and obtain indeterminate color and even consciousness? Answer: It is to explain the result of karma. Because of the result of karma, the five realms are differentiated.

Abhidharma-vibhasa-sastra, Volume 7 Taisho Tripitaka, Volume 28, No. 1546, Abhidharma-vibhasa-sastra

Abhidharma-vibhasa-sastra, Volume 8

Composed by Katyayaniputra (Katyayaniputra), Explained by Five Hundred Arhats

Translated by Buddhavarman (Buddhavarman), an Indian Sramana from Northern Liang, together with Dao Tai and others, Miscellaneous Khandha-jnana, Part 4

It should be said that one eye sees color, and so on. Question: Why is this treatise composed? Answer: It is to stop and correct those who hold wrong views. For example, the Venerable Dharmatrata (Dharmatrata) said that the eye does not see color, but consciousness sees color, in order to stop this view. It is said that the eye sees color, not consciousness. As the Vatsiputriya (Vatsiputriya) school says, one eye sees color, not both eyes simultaneously. What is the reason? Because the two eyes are far apart and the speed of seeing is very fast. People think that both eyes see color simultaneously. Question: If it is not possible to see simultaneously because they are far apart, then the body-sense is also far apart, such as the two arms, but they can simultaneously feel touch and generate body-consciousness, so the two eyes should also be like that. Therefore, in order to stop and correct those who hold wrong views, this treatise is composed. Secondly, it is to dispel people's doubts that this treatise is composed. The distance between the two eyes of beings is either half a finger or one finger.

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二三四指。半尺一尺。一肘一尋。半拘盧舍。一拘盧舍。半由旬。一由旬。二三四由旬。乃至百由旬。如大海中有眾生身。或百由旬。或百四十由旬。或二百一十由旬。如色界阿迦膩吒天。身長萬六千由旬。如是等眾生。兩眼相去甚遠。有如此事。人生疑心。為二識一時生兩眼中。為一眼各有一識耶為一一識眼中生已復生一眼中。為一識分為二分在兩眼中生。為如橫木通兩眼中耶。若當二識一時生兩眼中者。云何不有二心過。若當一眼中生已復生一眼中者。云何不有前後剎那過。若當一識分為二分在二眼中者。云何一識非是分法。若依身法。是名身識。若依眼生。是名眼識。若當如橫木通兩眼中者。云何一識。不亦是身識亦是眼識耶。而此五識。所依各異。所行識界亦異。一識二依。事不應爾。如是二識一時生兩眼中。一識生一眼中已。復生一眼中。一識分為二分。在兩眼中。如橫木通兩眼中。皆不應爾。非不依二眼生於一識。而能分別極遠微細之色。如此皆是甚深微妙難知之法。欲說甚深微妙難知之法故。而作此論。問曰。云何一識依二眼生。答曰。是識所依法故。兩眼相去雖遠能為一識。而作所依。俱是眼識所依法故。設有百眼。而為一識作依者。亦無有過。如百水精器一面往觀則有百面像現。彼亦如是。雖是二

【現代漢語翻譯】 現代漢語譯本 二指、三指、四指。半尺、一尺。一肘、一尋（古代長度單位，約八尺）。半拘盧舍（古代印度長度單位）。一拘盧舍。半由旬（古代印度長度單位）。一由旬。二由旬、三由旬、四由旬，乃至百由旬。比如大海中有眾生的身體，或者一百由旬，或者一百四十由旬，或者二百一十由旬。比如阿迦膩吒天（色界頂天的最高一層），身長一萬六千由旬。像這樣的眾生，兩眼相距甚遠。有這樣的事情，人生疑心：是兩個識同時在兩眼中產生嗎？還是一個眼中各有一個識？還是一個識在一個眼中產生后又在一個眼中產生？還是一個識分為兩部分在兩眼中產生？還是像橫木一樣貫通兩眼？如果說是兩個識同時在兩眼中產生，為什麼不會有二心（兩種不同的想法）的過失？如果說一個識在一個眼中產生后又在一個眼中產生，為什麼不會有前後剎那（極短的時間）的過失？如果說一個識分為兩部分在兩眼中，為什麼一個識不是可分的？如果依據身法，就叫做身識；如果依據眼生，就叫做眼識。如果像橫木一樣貫通兩眼，為什麼一個識不既是身識又是眼識呢？而這五識，所依據的各不相同，所行識的界限也不同，一個識有兩個依據，事情不應該是這樣。像兩個識同時在兩眼中產生，一個識在一個眼中產生后又在一個眼中產生，一個識分為兩部分在兩眼中，像橫木貫通兩眼，都不應該是這樣。不是不依據兩眼而產生一個識，而能分別極遠微細的顏色。這些都是甚深微妙難以知曉的法。想要說甚深微妙難以知曉的法，所以才作此論。問：為什麼一個識依據兩眼產生？答：因為是識所依法的緣故。兩眼相距雖遠，能為一個識作為所依。都是眼識所依法的緣故。即使有百眼，而為一個識作依據，也沒有過失。就像一百個水晶器皿，一面往外觀看則有百面影像顯現，它們也是這樣，雖然是二

【English Translation】 English version Two fingers, three fingers, four fingers. Half a foot, one foot. One cubit, one fathom (an ancient unit of length, about eight feet). Half a krosa (an ancient Indian unit of length). One krosa. Half a yojana (an ancient Indian unit of length). One yojana. Two yojanas, three yojanas, four yojanas, up to a hundred yojanas. For example, there are beings in the great ocean whose bodies are either a hundred yojanas, or a hundred and forty yojanas, or two hundred and ten yojanas. For example, the Akanistha Heaven (the highest layer of the Form Realm), whose body length is sixteen thousand yojanas. For beings like these, the distance between their two eyes is very far. When such a thing happens, people have doubts: Do two consciousnesses arise simultaneously in the two eyes? Or does each eye have one consciousness? Or does one consciousness arise in one eye and then arise in the other eye? Or is one consciousness divided into two parts and arise in the two eyes? Or is it like a horizontal beam that connects the two eyes? If it is said that two consciousnesses arise simultaneously in the two eyes, why would there not be the fault of having two minds (two different thoughts)? If it is said that one consciousness arises in one eye and then arises in the other eye, why would there not be the fault of having successive kshanas (extremely short moments)? If it is said that one consciousness is divided into two parts in the two eyes, why is one consciousness not divisible? If it relies on the body-dharma, it is called body-consciousness; if it arises relying on the eye, it is called eye-consciousness. If it is like a horizontal beam connecting the two eyes, why is one consciousness not both body-consciousness and eye-consciousness? But these five consciousnesses, what they rely on are different, and the boundaries of the consciousness realms they operate in are also different. One consciousness having two bases should not be so. Like two consciousnesses arising simultaneously in the two eyes, one consciousness arising in one eye and then arising in the other eye, one consciousness being divided into two parts in the two eyes, like a horizontal beam connecting the two eyes, none of these should be so. It is not that without relying on the two eyes, one consciousness can arise and be able to distinguish extremely distant and subtle colors. All of these are very profound, subtle, and difficult-to-know dharmas. Wanting to speak of the very profound, subtle, and difficult-to-know dharmas, therefore this treatise is made. Question: Why does one consciousness arise relying on two eyes? Answer: Because it is the dharma that consciousness relies on. Although the two eyes are far apart, they can serve as the basis for one consciousness. Because they are both the dharma that eye-consciousness relies on. Even if there are a hundred eyes, and they serve as the basis for one consciousness, there is no fault. Just like a hundred crystal vessels, when looking at one side, a hundred images appear. They are also like that, although they are two

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依生於一識行於境界。當言一眼見色。乃至廣說。答曰。當言兩眼見色。應說所以令世人生信。何以故。當言兩眼見色。不當言一眼見色。如合一眼。不生凈眼識。則不能廣見境界。于境界不明不了不凈。若開兩眼。則生凈眼識。則能廣見境界。于境界明瞭清凈。設如合一眼不生凈眼識。不廣見境界。乃至廣說。開兩眼亦不生凈識。不廣見境界。乃至廣說者。不當言兩眼見色。但一眼見色。生不凈識。不廣見境界。乃至廣說。若開兩眼。生凈眼識能廣見境界。乃至廣說。是故當言兩眼見色不當言一眼見色。合者。若以手以衣以葉。諸餘障眼具。壞者。若瞟翳。若赤膜若眼云若生白膜。覆者。為煙塵垢所覆。滅者。若爛敗。若蟲啖。若墮若破。若消涸。若挑出。若自脫。如眼色。耳聲鼻香亦如是。如所依凈識則凈。所依不凈識則不凈。實義凈者。善識是凈。染污是不凈。或有眼凈識不凈。或有識凈眼不凈。或有眼識俱凈。或有眼識俱不凈。眼凈識不凈者。如眼無諸障翳生染污識。識凈眼不凈者。如眼有障翳生善識。眼識俱凈者。如眼無障翳生善識。眼識俱不凈者。如眼有障翳生染污識。問曰。何故眼耳鼻。有二處所。而舌身無兩處所耶。答曰如此諸根。以莊嚴身。若有二舌。是鄙陋事。世所嫌笑。云何此人而有二舌。如

【現代漢語翻譯】 現代漢語譯本 依（依靠）生於一識（單一的意識），行於境界（在感官領域中活動）。當說『一眼見色』，乃至廣泛地說（其他感官）。回答說：應當說『兩眼見色』。應該說明理由，使世人相信。為什麼呢？應當說『兩眼見色』，不應當說『一眼見色』。如果合上一隻眼，不生起清凈的眼識，就不能廣泛地看到境界，對於境界不明白、不瞭解、不清凈。如果睜開兩眼，就生起清凈的眼識，就能廣泛地看到境界，對於境界明白、瞭解、清凈。假設合上一隻眼，不生起清凈的眼識，不能廣泛地看到境界，乃至廣泛地說；睜開兩眼，也不生起清凈的眼識，不能廣泛地看到境界，乃至廣泛地說——不應當說『兩眼見色』，而只說『一眼見色』，生起不清凈的意識，不能廣泛地看到境界，乃至廣泛地說。如果睜開兩眼，生起清凈的眼識，能廣泛地看到境界，乃至廣泛地說。因此，應當說『兩眼見色』，不應當說『一眼見色』。『合』是指用手、用衣服、用樹葉，以及其他遮蔽眼睛的東西。『壞』是指有瞟翳（眼翳病）、有赤膜（眼部疾病）、有眼云（角膜雲翳）、有生白膜（白內障）。『覆』是指被煙塵污垢所覆蓋。『滅』是指腐爛、敗壞，被蟲子吃掉，脫落、破損，消退乾涸，被挑出，或者自己脫落。如同眼和色（視覺對像），耳和聲（聽覺對像），鼻和香（嗅覺對像）也是如此。如同所依靠的清凈識就清凈，所依靠的不清凈識就不清凈。真實的意義是，善識是清凈的，染污是不清凈的。或者有眼是清凈的而識是不清凈的，或者有識是清凈的而眼是不清凈的，或者有眼和識都清凈，或者有眼和識都不清凈。眼清凈而識不清凈，比如眼睛沒有各種遮蔽，卻生起染污的識。識清凈而眼不清凈，比如眼睛有遮蔽，卻生起善良的識。眼和識都清凈，比如眼睛沒有遮蔽，生起善良的識。眼和識都不清凈，比如眼睛有遮蔽，生起染污的識。問：為什麼眼、耳、鼻有兩處，而舌和身沒有兩處呢？答：像這些根，是爲了莊嚴身體。如果有兩條舌頭，這是鄙陋的事情，會被世人嫌棄嘲笑。『怎麼這個人有兩條舌頭呢？』比如...

【English Translation】 English version It (consciousness) relies (依) on a single consciousness (識) to arise and acts within the sensory realm (境界). Should it be said that 'one eye sees form (色),' and so on extensively (regarding other senses)? The answer is: It should be said that 'two eyes see form.' The reason should be explained to make people believe. Why? It should be said that 'two eyes see form,' not 'one eye sees form.' If one eye is closed, pure eye-consciousness (眼識) does not arise, and one cannot broadly see the sensory realm; one is not clear, does not understand, and is not pure regarding the sensory realm. If both eyes are opened, pure eye-consciousness arises, and one can broadly see the sensory realm; one is clear, understands, and is pure regarding the sensory realm. Suppose if one eye is closed, pure eye-consciousness does not arise, and one cannot broadly see the sensory realm, and so on extensively; if both eyes are opened, pure consciousness does not arise either, and one cannot broadly see the sensory realm, and so on extensively—it should not be said that 'two eyes see form,' but only that 'one eye sees form,' impure consciousness arises, and one cannot broadly see the sensory realm, and so on extensively. If both eyes are opened, pure eye-consciousness arises, and one can broadly see the sensory realm, and so on extensively. Therefore, it should be said that 'two eyes see form,' not 'one eye sees form.' 'Closed' means using a hand, clothing, a leaf, or other objects that obstruct the eyes. 'Damaged' means having pterygium (瞟翳), pannus (赤膜), corneal nebula (眼云), or developing leukoma (生白膜). 'Covered' means being covered by smoke, dust, or dirt. 'Destroyed' means being rotten, decayed, eaten by insects, fallen off, broken, dried up, poked out, or falling off by itself. Just like the eye and form (visual object), the ear and sound (auditory object), the nose and smell (olfactory object) are also like this. Just as the pure consciousness that is relied upon is pure, the impure consciousness that is relied upon is impure. The true meaning is that wholesome consciousness is pure, and defiled consciousness is impure. Or there is a pure eye but impure consciousness, or there is pure consciousness but an impure eye, or there are both pure eye and consciousness, or there are both impure eye and consciousness. An eye is pure but consciousness is impure, such as when the eye has no obstructions but defiled consciousness arises. Consciousness is pure but the eye is impure, such as when the eye has obstructions but wholesome consciousness arises. Both eye and consciousness are pure, such as when the eye has no obstructions and wholesome consciousness arises. Both eye and consciousness are impure, such as when the eye has obstructions and defiled consciousness arises. Question: Why do the eyes, ears, and nose have two locations, while the tongue and body do not have two locations? Answer: These roots are for adorning the body. If there were two tongues, it would be a vulgar thing, and people would despise and laugh at it. 'How can this person have two tongues?' For example...

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似毒蛇。若有二身。亦是鄙陋為世所笑。云何一人而有二身。如孿子並。問曰。以何等故。但有二眼二鼻二耳。而不多耶。答曰。如此諸根。以莊嚴身。若有多眼。廣說如上。復有說者。若有多眼。則無所益。所以者何。如二眼見色則凈。多亦無益。以無益故。唯有二眼。耳鼻亦應如是說。問曰何故二眼二鼻二耳處所。唯說一界一入一根。答曰。行一境界一識所依。以作一事。故說一界。乃至廣說。

問曰。為眼見色。為識見。為識相應慧見。為和合見。若眼見者。無識時亦應見。若與余識合時。亦應見。若識見者。識即見性。亦是識性。若識相應慧見者。耳識相應慧亦應見應聞。若和合見者。未嘗不和合。答曰。眼見色。而必須識。眼有二種。一報眼二長養眼。耳鼻舌身亦如是。色入有三種。有長養報依。香味觸亦如是。聲有二種。有長養有依。意入有三種。報依剎那。彼苦法忍相應心名曰剎那。法入有四種。有報依剎那物體。物體者。以有無為法故。問曰。頗有唯報眼。無長養眼。頗有唯長養眼非報眼。答曰。無有。有報眼無長養眼者。如人重人。如墻重墻。報眼長養眼亦如是。頗唯有長養眼。無報眼耶。答曰。得天眼者是。或時長養眼有勢力。非報眼。或時報眼有勢力。非長養眼。或時長養眼報眼有勢力

【現代漢語翻譯】 現代漢語譯本： 如同毒蛇。如果擁有兩個身體，也是醜陋的，會被世人嘲笑。怎麼可能一個人擁有兩個身體，就像雙胞胎一樣？問：因為什麼緣故，只有兩隻眼睛、兩個鼻子、兩隻耳朵，而不是更多呢？答：這些諸根是爲了莊嚴身體。如果有很多眼睛，就像上面所說的那樣（沒有必要）。又有人說，如果有很多眼睛，也沒有什麼益處。為什麼呢？因為兩隻眼睛看東西就很清楚了，再多也沒有用。因為沒有用處，所以只有兩隻眼睛。耳朵和鼻子也應該這樣說。問：為什麼兩隻眼睛、兩個鼻子、兩隻耳朵的處所，只說一個界、一個入、一個根呢？答：因為它們在同一個境界中活動，依靠同一個識，共同完成一件事，所以說一個界，乃至廣說。

問：是眼睛看見顏色，還是識看見？是與識相應的慧看見，還是和合看見？如果是眼睛看見，那麼沒有識的時候也應該看見，如果與其他的識結合的時候，也應該看見。如果是識看見，那麼識就是見性的主體，也是識的本性。如果是與識相應的慧看見，那麼耳識相應的慧也應該看見、應該聽見。如果是和合看見，那麼它們未嘗不和合。答：是眼睛看見顏色，但必須要有識。眼睛有兩種，一是報眼（karmic eye），二是長養眼（nourished eye）。耳朵、鼻子、舌頭、身體也是這樣。色入（form element）有三種，有長養、報、依。香、味、觸也是這樣。聲音有兩種，有長養、有依。意入（mind element）有三種，報、依、剎那（moment）。與彼苦法忍（suffering-related dharma-acceptance）相應的心叫做剎那。法入（dharma element）有四種，有報、依、剎那、物體。物體是指有為法和無為法。

問：有沒有隻有報眼而沒有長養眼的？有沒有隻有長養眼而不是報眼的？答：沒有。有報眼而沒有長養眼的，就像人疊加在人身上，像墻疊加在墻上，報眼和長養眼也是這樣。有沒有隻有長養眼而沒有報眼的呢？答：得到天眼（divine eye）的人就是。有時長養眼有勢力，而不是報眼。有時報眼有勢力，而不是長養眼。有時長養眼和報眼都有勢力。

【English Translation】 English version: Like a venomous snake. If it had two bodies, it would be ugly and laughed at by the world. How could one person have two bodies, like twins? Question: For what reason are there only two eyes, two noses, and two ears, and not more? Answer: These sense organs are for adorning the body. If there were many eyes, as mentioned above (it would be unnecessary). Furthermore, some say that if there were many eyes, it would be of no benefit. Why? Because two eyes see colors clearly, and more would be useless. Because it is useless, there are only two eyes. The ears and nose should be explained in the same way. Question: Why are the locations of the two eyes, two noses, and two ears only described as one realm (dhatu), one entrance (ayatana), and one root (indriya)? Answer: Because they operate in the same realm, rely on the same consciousness (vijnana), and accomplish one thing together, therefore it is said to be one realm, and so on.

Question: Does the eye see color, or does consciousness (vijnana) see? Does wisdom (prajna) associated with consciousness see, or does a combination see? If the eye sees, then it should also see when there is no consciousness, and it should also see when combined with other consciousnesses. If consciousness sees, then consciousness is the subject of seeing, and it is also the nature of consciousness. If wisdom associated with consciousness sees, then wisdom associated with ear-consciousness should also see and hear. If a combination sees, then they are never not combined. Answer: The eye sees color, but it must have consciousness. There are two types of eyes: karmic eye (vipaka-caksu) and nourished eye (ahara-caksu). The ears, nose, tongue, and body are the same. The form element (rupa-ayatana) has three types: nourished, karmic, and dependent. Smell, taste, and touch are the same. Sound has two types: nourished and dependent. The mind element (mana-ayatana) has three types: karmic, dependent, and momentary. The mind associated with suffering-related dharma-acceptance (duhkha-dharma-ksanti) is called a moment (ksana). The dharma element (dharma-ayatana) has four types: karmic, dependent, momentary, and object. An object refers to conditioned (samskrta) and unconditioned (asamskrta) dharmas.

Question: Is there only a karmic eye without a nourished eye? Is there only a nourished eye that is not a karmic eye? Answer: No. Having a karmic eye without a nourished eye is like a person stacked on top of a person, like a wall stacked on top of a wall; the karmic eye and the nourished eye are the same. Is there only a nourished eye without a karmic eye? Answer: Those who have attained the divine eye (divya-caksu) are like that. Sometimes the nourished eye has power, but not the karmic eye. Sometimes the karmic eye has power, but not the nourished eye. Sometimes the nourished eye and the karmic eye both have power.

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。或時長養眼有勢力。非報眼者。如少年時眼。或時報眼有勢力。非長養眼者。如老病時。彼長養力少。或時長養眼報眼俱有勢力者。如中年時。或有眾生。長養眼有勢力。非報眼。或有報眼有勢力。非長養眼。或有長養眼報眼俱有勢力。或有長養眼報眼俱無勢力。長養眼有勢力非報眼者。如富貴人。本眼性劣。以種種所須。令眼明凈。或報眼有勢力非長養眼者。如田作人。無種種所須之具。本眼自凈。或有長養眼報眼俱有勢力者。如富貴人。有種種所須之具。本眼明凈。或長養眼報眼俱無勢力者。如田作人。無種種所須之具。本眼不明凈。問曰。為長養眼見色多。為報眼見色多。答曰。長養眼見多。所以者何天眼是長養眼故。或時長養眼見凈好非報眼。或時報眼見凈好非長養眼。或長養眼報眼俱見凈好。或時長養眼報眼俱見非凈好。問曰。為善行報眼見凈好。為不善行報眼見凈好。答曰。總而言之。善行報眼見凈好。所以者何善。行報得人。如佛辟支佛轉輪聖王。皆是人故。不善行報是畜生。是故總而言之。善行報眼見凈好。以身言之。或有象見勝人。如人眼。雖是善行報。而有障翳。畜生眼。雖是不善行報。而無障翳。問曰。眼微塵。為次第傍布。為前後重生。若次第傍布。云何不散壞。若前後重生。云何前者不

【現代漢語翻譯】 現代漢語譯本：或者，滋養眼（指通過後天保養的眼睛）在一段時間內具有力量，但果報眼（指先天帶來的眼睛）沒有力量。例如，少年時的眼睛就是如此。或者，果報眼在一段時間內具有力量，但滋養眼沒有力量。例如，老年或生病時的眼睛，它們的滋養力量較弱。或者，滋養眼和果報眼在一段時間內都具有力量，例如中年時。或者，有些眾生的滋養眼有力量，但果報眼沒有；有些眾生的果報眼有力量，但滋養眼沒有；有些眾生的滋養眼和果報眼都具有力量；有些眾生的滋養眼和果報眼都沒有力量。 滋養眼有力量但果報眼沒有力量的情況，例如富貴之人，他們原本的眼睛素質較差，但通過各種所需的物質條件，使眼睛變得明亮清晰。或者，果報眼有力量但滋養眼沒有力量的情況，例如農田勞作之人，他們沒有各種所需的物質條件，但原本的眼睛就很明凈。或者，滋養眼和果報眼都具有力量的情況，例如富貴之人，他們有各種所需的物質條件，並且原本的眼睛也很明凈。或者，滋養眼和果報眼都沒有力量的情況，例如農田勞作之人，他們沒有各種所需的物質條件，並且原本的眼睛也不明凈。 問：是滋養眼看到的顏色多，還是果報眼看到的顏色多？答：滋養眼看到的更多。為什麼呢？因為天眼是滋養眼。或者，有時滋養眼看到的是乾淨美好的，而果報眼不是；有時果報眼看到的是乾淨美好的，而滋養眼不是；有時滋養眼和果報眼都看到乾淨美好；有時滋養眼和果報眼都看到不乾淨美好。 問：是善行果報的眼睛看到乾淨美好，還是不善行果報的眼睛看到乾淨美好？答：總的來說，善行果報的眼睛看到乾淨美好。為什麼呢？因為善行果報會得到人身，例如佛（Buddha），辟支佛（Pratyekabuddha），轉輪聖王（Chakravartin），都是人。不善行果報是畜生。所以總的來說，善行果報的眼睛看到乾淨美好。具體到身體而言，有時大象看到的比人更好，就像人眼一樣，雖然是善行果報，但有遮蔽。畜生的眼睛，雖然是不善行果報，但沒有遮蔽。 問：眼睛的微塵，是次第並排分佈，還是前後重疊生長？如果是次第並排分佈，為什麼不會散壞？如果是前後重疊生長，為什麼前面的微塵不會...

【English Translation】 English version: Or, the nurtured eye (referring to the eye improved through postnatal care) has power for a period of time, but the retribution eye (referring to the eye brought about by innate karma) does not. For example, the eye of a young person is like this. Or, the retribution eye has power for a period of time, but the nurtured eye does not. For example, the eye of an old or sick person, whose nurturing power is weak. Or, both the nurtured eye and the retribution eye have power for a period of time, such as in middle age. Or, some beings have a nurtured eye with power, but not a retribution eye; some beings have a retribution eye with power, but not a nurtured eye; some beings have both a nurtured eye and a retribution eye with power; some beings have neither a nurtured eye nor a retribution eye with power. The situation where the nurtured eye has power but the retribution eye does not is like that of a wealthy person, whose original eye quality is poor, but through various necessary material conditions, the eyes become bright and clear. Or, the situation where the retribution eye has power but the nurtured eye does not is like that of a farmer, who does not have various necessary material conditions, but whose original eyes are clear. Or, the situation where both the nurtured eye and the retribution eye have power is like that of a wealthy person, who has various necessary material conditions, and whose original eyes are also clear. Or, the situation where neither the nurtured eye nor the retribution eye has power is like that of a farmer, who does not have various necessary material conditions, and whose original eyes are not clear. Question: Does the nurtured eye see more colors, or does the retribution eye see more colors? Answer: The nurtured eye sees more. Why? Because the heavenly eye (divyacakṣus) is a nurtured eye. Or, sometimes the nurtured eye sees what is clean and beautiful, but the retribution eye does not; sometimes the retribution eye sees what is clean and beautiful, but the nurtured eye does not; sometimes both the nurtured eye and the retribution eye see what is clean and beautiful; sometimes both the nurtured eye and the retribution eye see what is not clean and beautiful. Question: Does the eye resulting from good deeds see what is clean and beautiful, or does the eye resulting from bad deeds see what is clean and beautiful? Answer: Generally speaking, the eye resulting from good deeds sees what is clean and beautiful. Why? Because the retribution of good deeds results in a human body, such as the Buddha (Buddha), Pratyekabuddha (Pratyekabuddha), Chakravartin (Chakravartin), all of whom are humans. The retribution of bad deeds is an animal. Therefore, generally speaking, the eye resulting from good deeds sees what is clean and beautiful. Specifically, in terms of the body, sometimes an elephant sees better than a person, just like a human eye, although it is the retribution of good deeds, has obscurations. The eye of an animal, although it is the retribution of bad deeds, does not have obscurations. Question: Are the micro-particles of the eye arranged side by side in sequence, or do they grow one in front of the other in layers? If they are arranged side by side in sequence, why do they not scatter and break apart? If they grow one in front of the other in layers, why does the former micro-particle not...

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障於後。答曰。或有說者。次第傍布。于黑瞳子上。對諸境界。猶如器中盛水以糠坌上。亦如阿閦花子次第傍生。眼微塵亦如是。問曰。若然者。云何不散壞耶。答曰。薄膜覆故。而不散壞。復有說者。前後重生於黑瞳子上。問曰。若然者。前者云何不障於後。答曰。造色性不相障礙。復有說者。明凈色不相障礙。猶如秋時潢水明凈不障細針墮底猶故可見。明凈色不相障礙。亦復如是。耳微塵住耳孔內。鼻微塵住鼻孔內。此三根繞頭。如著花鬘。舌微塵依舌。如半月像。其中間空猶如毛許。是身根分。餘者悉是舌微塵身微塵。次第而立。復有說者。眼微塵其形如銅杵頭。耳微塵在耳孔內。其形如燈器。鼻微塵在鼻孔中。其形如爪甲。舌微塵其形如偃月刀。身微塵其形如大刀。男根微塵其形如指㧺。女根微塵。其形如鼓框。以如是等因緣。是佛經說相似喻。眼根微塵。或時是分。或時是彼分。或時是一分。或時是彼一分。耳根鼻根舌根微塵亦如是。身根微塵。或時是彼分。或時是一分。或時是彼一分。無有全是分時。問曰。若無全是分時者。如入冷池水時。如入熱鑊湯時。如地獄中十三種猛焰繞身之時。此豈非是耶。答曰。如此之時。故是彼分。所以者何。若身根微塵。盡能生身識者則散壞。色入有二十一種。所謂青黃

【現代漢語翻譯】 現代漢語譯本： 『障於後。』（問：如果眼微塵是次第排列的，那麼）後面的微塵如何不遮擋前面的微塵呢？答：有些人說，眼微塵是次第橫向排列，在黑色的瞳孔上，對應著各種境界，就像容器中盛水，上面撒了糠秕一樣。又像阿輸迦花（Asoka，一種花名）的種子次第橫向生長一樣，眼微塵也是如此。問：如果這樣，為什麼它們不會散開損壞呢？答：因為有薄膜覆蓋著，所以不會散開損壞。還有些人說，眼微塵是前後重疊地生長在黑色的瞳孔上。問：如果這樣，前面的微塵如何不遮擋後面的微塵呢？答：因為造色的性質是不互相障礙的。還有些人說，明凈的顏色是不互相障礙的，就像秋天清澈的水，即使細針掉到水底也能看見一樣，明凈的顏色不互相障礙，也是如此。耳微塵住在耳孔內，鼻微塵住在鼻孔內。這三個根圍繞著頭部，就像戴著花鬘（Mala，花環）一樣。舌微塵依附在舌頭上，像半月形。它們之間的空隙就像毛髮一樣細微，這是身根的一部分。其餘的都是舌微塵和身微塵，次第排列而立。還有些人說，眼微塵的形狀像銅杵頭。耳微塵在耳孔內，形狀像燈器。鼻微塵在鼻孔中，形狀像爪甲。舌微塵的形狀像偃月刀。身微塵的形狀像大刀。男根微塵的形狀像指㧺（一種樂器）。女根微塵的形狀像鼓框。因為這些因緣，佛經中說了相似的比喻。眼根微塵，有時是分，有時是彼分，有時是一分，有時是彼一分。耳根、鼻根、舌根微塵也是如此。身根微塵，有時是彼分，有時是一分，有時是彼一分，沒有全是分的時候。問：如果沒有全是分的時候，那麼當進入冷池水時，當進入熱鑊湯時，當地獄中十三種猛烈的火焰圍繞身體時，這難道不是全是分嗎？答：在這些時候，確實是彼分。為什麼呢？如果身根微塵全部都能產生身識，那麼就會散壞。色入有二十一種，所謂青色、黃色……』

【English Translation】 English version: 『Obstructing the rear.』 (Question: If the eye-micro-dusts are arranged sequentially, how do the micro-dusts at the back not obstruct those at the front?) Answer: Some say that they are arranged laterally in sequence on the black pupil, corresponding to various realms, just like water in a container with chaff sprinkled on top. It is also like the seeds of the Asoka (a type of flower) flower growing laterally in sequence; the eye-micro-dusts are also like this. Question: If that is the case, why do they not scatter and break? Answer: Because they are covered by a thin membrane, they do not scatter and break. Others say that they grow one in front of the other on the black pupil. Question: If that is the case, how do the ones at the front not obstruct those at the back? Answer: Because the nature of created matter does not obstruct each other. Others say that clear and pure colors do not obstruct each other, just like clear water in autumn, where even a fine needle dropped to the bottom can still be seen. Clear and pure colors do not obstruct each other, and it is the same here. The ear-micro-dusts reside within the ear canal, and the nose-micro-dusts reside within the nostrils. These three roots surround the head, like wearing a Mala (garland). The tongue-micro-dusts adhere to the tongue, like a half-moon shape. The space between them is as fine as a hair, and this is part of the body-root. The rest are the tongue-micro-dusts and body-micro-dusts, arranged sequentially. Others say that the shape of the eye-micro-dusts is like the head of a copper pestle. The ear-micro-dusts are in the ear canal, and their shape is like a lamp holder. The nose-micro-dusts are in the nostrils, and their shape is like a fingernail. The tongue-micro-dusts are shaped like a crescent blade. The body-micro-dusts are shaped like a large knife. The male organ-micro-dusts are shaped like a finger pick (a musical instrument). The female organ-micro-dusts are shaped like a drum frame. Because of these causes and conditions, the Buddhist scriptures use similar metaphors. The eye-root-micro-dusts are sometimes a part, sometimes a part of that, sometimes one part, and sometimes one part of that. The ear-root, nose-root, and tongue-root micro-dusts are also like this. The body-root-micro-dusts are sometimes a part of that, sometimes one part, and sometimes one part of that; there is no time when it is entirely a part. Question: If there is no time when it is entirely a part, then when entering a cold pool of water, when entering a hot cauldron of soup, when thirteen kinds of fierce flames surround the body in hell, is this not entirely a part? Answer: At these times, it is indeed a part of that. Why? If all the body-root-micro-dusts could generate body-consciousness, then they would scatter and break. There are twenty-one types of color-entry, namely blue, yellow...』

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赤白長短方圓適不適高下。光影明闇。煙雲塵霧虛空色。問曰。為緣一色能生眼識。為緣多色能生眼識。若緣一色能生眼識者。此云何通。如說眼能緣五色。若緣多色能生眼識者。云何不有二覺意。有二覺意。則有多體。答曰。緣一種色。能生眼識。問曰。若然者。能緣五色云何通。尊者和須蜜。答曰。于緣捷疾故。佛說俱緣。如旋火輪。而實不匝。以捷疾故。而似輪像。彼亦如是。尊者佛陀提婆說曰。於色不決了故言俱緣。如觀樹林葉。有種種諸色。彼亦如是。復有說者。如五色。能生一色。見一色時。名見五色。複次若諸色集聚。則見多色生一識若諸色別異。則見一色生一識。

聲入有八種有內大因聲。有外大因聲。內大因聲有二種。有適意不適意。外大因聲亦如是。有眾生數。有非眾生數。眾生數有二種。適意不適意。非眾生數亦如是。為緣一聲能生耳識。為緣多聲能生耳識。若但緣一聲能生耳識者。如今一時能聞五樂聲。亦聞多人誦聲。若緣多聲生耳識者。云何不有二心。乃至廣說。答曰。應作是說。緣一聲生耳識。問曰。若然者。不於一時聞五樂聲及多人誦聲耶。答曰。五樂聲多人誦聲。同是一聲。能生耳識。復有說者。若諸聲聚集。則緣多聲。能生一識。若聲別異。則緣一聲。而生一識。

【現代漢語翻譯】 現代漢語譯本 赤、白、長、短、方、圓，合適與不合適，高與下，光與影，明與暗，煙、云、塵、霧，虛空之色。問：因為什麼緣故，一種顏色能產生眼識？因為什麼緣故，多種顏色能產生眼識？如果因為一種顏色能產生眼識，這如何解釋『眼能緣五色』的說法？如果因為多種顏色能產生眼識，為什麼不會有二種覺知意念？有二種覺知意念，就會有多個自體。答：緣一種顏色，能產生眼識。問：如果這樣，『能緣五色』又如何解釋？尊者Vasumitra（和須蜜：佛教論師）答：因為緣的速度非常快，所以佛說同時緣。就像旋轉的火輪，實際上並沒有轉完一圈，因為速度快，看起來像輪子的形象。這裡也是這樣。尊者Buddha-deva（佛陀提婆：佛教論師）說：因為對顏色沒有明確的辨別，所以說同時緣。就像觀察樹林，樹葉有各種各樣的顏色，這裡也是這樣。還有人說：就像五種顏色，能產生一種顏色。見到一種顏色時，就叫做見到五種顏色。再次，如果各種顏色聚集在一起，就見到多種顏色產生一個識；如果各種顏色是分別不同的，就見到一種顏色產生一個識。

聲音的傳入有八種：有內在的大因之聲，有外在的大因之聲。內在的大因之聲有兩種：有適意的，有不適意的。外在的大因之聲也是這樣。有眾生之聲，有非眾生之聲。眾生之聲有兩種：適意的和不適意的。非眾生之聲也是這樣。因為什麼緣故，一種聲音能產生耳識？因為什麼緣故，多種聲音能產生耳識？如果只緣一種聲音能產生耳識，那麼現在一時能聽到五種樂器的聲音，也能聽到多人誦經的聲音。如果緣多種聲音產生耳識，為什麼不會有二個心？乃至廣說。答：應該這樣說，緣一種聲音產生耳識。問：如果這樣，難道不是在同一時間聽到五種樂器的聲音和多人誦經的聲音嗎？答：五種樂器的聲音和多人誦經的聲音，同是一種聲音，能產生耳識。還有人說：如果各種聲音聚集在一起，就緣多種聲音，能產生一個識；如果聲音是分別不同的，就緣一種聲音，而產生一個識。

【English Translation】 English version Red, white, long, short, square, round, suitable and unsuitable, high and low, light and shadow, bright and dark, smoke, clouds, dust, mist, the color of emptiness. Question: For what reason does one color produce eye-consciousness? For what reason do multiple colors produce eye-consciousness? If one color produces eye-consciousness, how can it be explained that 'the eye can perceive five colors'? If multiple colors produce eye-consciousness, why are there not two perceptions? If there are two perceptions, there would be multiple entities. Answer: One color produces eye-consciousness. Question: If that is the case, how is 'being able to perceive five colors' explained? Venerable Vasumitra (和須蜜: a Buddhist philosopher) answered: Because the speed of perception is very fast, the Buddha said they are perceived simultaneously. It is like a rotating fire wheel, which does not actually complete a full circle, but because of its speed, it appears as a wheel. It is the same here. Venerable Buddha-deva (佛陀提婆: a Buddhist philosopher) said: Because there is no clear distinction of colors, it is said that they are perceived simultaneously. It is like observing a forest where the leaves have various colors; it is the same here. Others say: It is like five colors producing one color. When one color is seen, it is called seeing five colors. Furthermore, if various colors are gathered together, then multiple colors are seen producing one consciousness; if the various colors are distinct, then one color is seen producing one consciousness.

The entry of sound has eight types: there is sound from an internal great cause, and there is sound from an external great cause. Internal sounds from a great cause are of two types: agreeable and disagreeable. External sounds from a great cause are also like this. There are sounds from sentient beings and sounds from non-sentient beings. Sounds from sentient beings are of two types: agreeable and disagreeable. Sounds from non-sentient beings are also like this. For what reason does one sound produce ear-consciousness? For what reason do multiple sounds produce ear-consciousness? If only one sound produces ear-consciousness, then how is it that one can hear the sounds of five musical instruments at once, and also hear the chanting of many people? If multiple sounds produce ear-consciousness, why are there not two minds? And so on, extensively explained. Answer: It should be said that one sound produces ear-consciousness. Question: If that is the case, is it not that one hears the sounds of five musical instruments and the chanting of many people at the same time? Answer: The sounds of five musical instruments and the chanting of many people are the same one sound, which can produce ear-consciousness. Others say: If various sounds are gathered together, then multiple sounds are perceived, producing one consciousness; if the sounds are distinct, then one sound is perceived, producing one consciousness.

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香入有四種。有好有惡。好有二種。有等有增減。惡香亦爾。問曰。為緣一香能生鼻識。為緣多香能生鼻識。若緣一香生鼻識者。如今一時能嗅百種和香。若緣多香生鼻識者。云何不有二心。乃至廣說。答曰。應作是說。緣一香能生鼻識。問曰。若然者。不能一時嗅百種香耶。答曰。或有說者。百種香能生一種香。生於鼻識。如是說者好。如多香聚集。則嗅多香。生於一識。若香別異。則嗅一香。能生一識。

味入有六種。甜酢咸辛苦澹。問曰。為緣一味能生舌識。為緣多味能生舌識。若緣一味能生舌識者。如今一時能嘗百味歡喜丸等。若緣多味能生舌識者。云何不有二心。乃至廣說。答曰。應作是說。緣於一味。能生舌識。問曰。若然者。不能一時嘗百味歡喜丸耶。答曰。或有說者。百味歡喜丸。能生一種味。生於舌識。如是說者好。如多味聚集。則嘗多味。生於一識。若味別異。則嘗一味生於一識。

觸入有十一種。四大澀滑輕重冷飢渴。問曰。為緣一觸能生身識。為緣多觸能生身識。答曰。十一種觸。能生十一種身識。復有說者。五觸能生一身識。如四大及滑。生一身識。如是四大。乃至及渴。生一身識。問曰。若然者。云何不名總緣境界。答曰。同一觸入故。不名總緣境界。評曰。不應作是說。

【現代漢語翻譯】 現代漢語譯本 香的傳入有四種情況：有好有壞。好香有兩種：有相同（等）的，有增減變化的。壞香也是如此。問：憑藉一種香才能產生鼻識，還是憑藉多種香才能產生鼻識？如果憑藉一種香產生鼻識，那麼現在一個人同時能聞到上百種混合的香。如果憑藉多種香產生鼻識，為什麼不會產生兩種心識，乃至更多？答：應該這樣說，憑藉一種香才能產生鼻識。問：如果這樣，就不能同時聞到上百種香了嗎？答：或者有人說，上百種香能產生一種香，從而產生鼻識。這樣說也可以。如同多種香聚集在一起，就能聞到多種香，產生一個識。如果香氣各不相同，就能聞到一種香，產生一個識。

味的傳入有六種：甜、酸、咸、苦、辛、淡。問：憑藉一種味才能產生舌識，還是憑藉多種味才能產生舌識？如果憑藉一種味產生舌識，那麼現在一個人同時能嚐到上百種味道的歡喜丸等食物。如果憑藉多種味產生舌識，為什麼不會產生兩種心識，乃至更多？答：應該這樣說，憑藉一種味才能產生舌識。問：如果這樣，就不能同時嚐到上百種味道的歡喜丸了嗎？答：或者有人說，百味歡喜丸能產生一種味道，從而產生舌識。這樣說也可以。如同多種味道聚集在一起，就能嚐到多種味道，產生一個識。如果味道各不相同，就能嚐到一種味道，產生一個識。

觸的傳入有十一種：四大（地、水、火、風），澀、滑、輕、重、冷、饑、渴。問：憑藉一種觸才能產生身識，還是憑藉多種觸才能產生身識？答：十一種觸，能產生十一種身識。又有人說，五種觸能產生一個身識，如四大及滑，產生一個身識。如同四大，乃至及渴，產生一個身識。問：如果這樣，為什麼不稱為總緣境界？答：因為是同一種觸的傳入，所以不稱為總緣境界。評：不應該這樣說。

【English Translation】 English version There are four kinds of olfactory inputs: good and bad. Good scents are of two kinds: equal and varying (increasing or decreasing). The same is true for bad scents. Question: Is it by virtue of one scent that nose-consciousness arises, or by virtue of many scents that nose-consciousness arises? If nose-consciousness arises by virtue of one scent, then how is it that one can simultaneously smell hundreds of blended scents? If nose-consciousness arises by virtue of many scents, why does not two consciousnesses arise, and so on? Answer: It should be said that nose-consciousness arises by virtue of one scent. Question: If that is so, then is it not possible to smell hundreds of scents simultaneously? Answer: Some say that hundreds of scents can produce one kind of scent, which then gives rise to nose-consciousness. This is a good way to explain it. Just as many scents gather together, one can smell many scents, giving rise to one consciousness. If the scents are distinct, then one can smell one scent, giving rise to one consciousness.

There are six kinds of gustatory inputs: sweet, sour, salty, bitter, spicy, and bland. Question: Is it by virtue of one taste that tongue-consciousness arises, or by virtue of many tastes that tongue-consciousness arises? If tongue-consciousness arises by virtue of one taste, then how is it that one can simultaneously taste hundreds of flavors in 'joy pills' (歡喜丸) and other foods? If tongue-consciousness arises by virtue of many tastes, why does not two consciousnesses arise, and so on? Answer: It should be said that tongue-consciousness arises by virtue of one taste. Question: If that is so, then is it not possible to simultaneously taste hundreds of flavors in 'joy pills'? Answer: Some say that 'joy pills' with hundreds of flavors can produce one kind of taste, which then gives rise to tongue-consciousness. This is a good way to explain it. Just as many tastes gather together, one can taste many tastes, giving rise to one consciousness. If the tastes are distinct, then one can taste one taste, giving rise to one consciousness.

There are eleven kinds of tactile inputs: the four great elements (四大) (earth, water, fire, wind), roughness, smoothness, lightness, heaviness, cold, hunger, and thirst. Question: Is it by virtue of one touch that body-consciousness arises, or by virtue of many touches that body-consciousness arises? Answer: Eleven kinds of touch can produce eleven kinds of body-consciousness. Others say that five touches can produce one body-consciousness, such as the four great elements and smoothness, producing one body-consciousness. Just as the four great elements, and even thirst, produce one body-consciousness. Question: If that is so, why is it not called a total object of perception? Answer: Because it is the same kind of tactile input, it is not called a total object of perception. Commentary: It should not be said in this way.

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如前說者好。

問曰。為嗅嘗覺身中香味觸。不若嗅嘗覺身中香味觸者。云何檀越所施。而有果報。復云何不於一切時嗅嘗覺耶。若嗅嘗覺外香味觸。外香味觸。與內香味觸。無有因義。答曰。應作是說。能緣內香味觸。問曰。若然者。云何檀越所施。而有果報。云何不一切時嗅嘗覺耶。答曰外香味觸。能發內香味觸。以是事故。名之為食。復有說者。亦嗅嘗覺觸。內入外入。若時覺內則不知外。覺外則不知內。問曰。內香味觸。體無增減。云何嗅嘗覺觸。答曰。彼法雖無增減。亦為識所緣所知。

法入有七種。無作假色受想行虛空數緣滅非數緣滅。問曰。為緣一法生意入。為緣多法生意入。答曰。一法亦生。二三乃至多法亦生。唯除自體相應共有。餘一切法。能生意識。曾聞菩薩六識猛利。為知幾所法名為猛利。答曰。菩薩宮邊。有阿泥盧頭舍。舍中次第行列。然五百燈。菩薩爾時于自宮中。不見彼燈及與燈焰。但見其光。知然五百燈。若一燈滅時。菩薩作是言。彼五百燈中。一燈已滅。以是事故。言眼識猛利。阿泥盧頭舍中。有五百伎女。作樂歌舞。菩薩聞聲。知有五百伎女中或琴絃絕。或時睡眠不彈琴時。菩薩亦知。是名耳識猛利。菩薩宮中。常燒百種和香。菩薩嗅之。便知是百種香。彼合香者。

【現代漢語翻譯】 現代漢語譯本： 正如前面所說的那樣是好的。

問：如果嗅覺、味覺、觸覺只能感知自身內部的香味和觸感，而不是感知自身外部的香味和觸感，那麼佈施者的佈施怎麼會有果報呢？又為什麼不是在所有時間都能嗅到、嚐到、感覺到呢？如果嗅覺、味覺、觸覺感知的是外部的香味和觸感，那麼外部的香味和觸感與內部的香味和觸感之間就沒有因果關係了。答：應該這樣說，（我們的感官）能夠緣取內部的香味和觸感。問：如果這樣的話，那麼佈施者的佈施怎麼會有果報呢？又為什麼不是在所有時間都能嗅到、嚐到、感覺到呢？答：外部的香味和觸感能夠引發內部的香味和觸感，因為這個緣故，（外部的香味和觸感）被稱為食物。還有一種說法是，（我們的感官）也能嗅到、嚐到、感覺到內部和外部的（香味和觸感）。當感知到內部的（香味和觸感）時，就不知道外部的（香味和觸感）；感知到外部的（香味和觸感）時，就不知道內部的（香味和觸感）。問：內部的香味和觸感，其本體並沒有增減變化，怎麼會被嗅到、嚐到、感覺到呢？答：這些法雖然沒有增減變化，但也是意識所緣取、所知曉的。

法入有七種：無作假色（未經造作的虛假色法），受（感受），想（想法），行（行為），虛空（空無），數緣滅（通過智慧力證得的滅盡），非數緣滅（非通過智慧力證得的滅盡）。問：是緣取一種法而生起意入，還是緣取多種法而生起意入？答：緣取一種法也能生起意入，緣取二種、三種乃至多種法也能生起意入。只有自體（自身）、相應（與自身相應的法）、共有（與自身共同存在的法）除外，其餘一切法都能生起意識。曾經聽說菩薩的六識非常敏銳，要知道多少法才算得上是敏銳呢？答：在菩薩的宮殿旁邊，有一個阿泥盧頭舍（Aniruddha-śālā，無滅室）。房間中依次排列著五百盞燈。菩薩那時在自己的宮殿中，看不見那些燈以及燈焰，但能看見燈光，知道那裡點燃著五百盞燈。如果有一盞燈熄滅時，菩薩會說，那五百盞燈中，有一盞已經熄滅了。因為這個緣故，說（菩薩的）眼識非常敏銳。在阿泥盧頭舍中，有五百個伎女在演奏音樂、唱歌跳舞。菩薩聽到聲音，知道那五百個伎女中，或者琴絃斷了，或者有人因為睡覺而沒有彈琴。菩薩也知道這些情況。這叫做耳識敏銳。菩薩的宮殿中，經常焚燒一百種混合香。菩薩聞到香味，就能知道那是一百種香。那些混合香的人……

【English Translation】 English version: As previously stated, that is good.

Question: If the senses of smell, taste, and touch can only perceive the internal fragrances and sensations within oneself, and not the external fragrances and sensations, then how can the almsgiving of donors have karmic consequences? And why is it not possible to smell, taste, and feel at all times? If the senses of smell, taste, and touch perceive external fragrances and sensations, then there is no causal relationship between external and internal fragrances and sensations. Answer: It should be said that (our senses) are capable of apprehending internal fragrances and sensations. Question: If that is the case, then how can the almsgiving of donors have karmic consequences? And why is it not possible to smell, taste, and feel at all times? Answer: External fragrances and sensations can trigger internal fragrances and sensations. For this reason, (external fragrances and sensations) are called food. Another explanation is that (our senses) can also smell, taste, and feel both internal and external (fragrances and sensations). When one perceives internal (fragrances and sensations), one is unaware of the external (fragrances and sensations); when one perceives external (fragrances and sensations), one is unaware of the internal (fragrances and sensations). Question: Internal fragrances and sensations do not increase or decrease in their essence. How can they be smelled, tasted, and felt? Answer: Although these dharmas do not increase or decrease, they are still apprehended and known by consciousness.

There are seven kinds of dharma-āyatana (sense fields of dharma): anābhoga-apratigha-rūpa (unwilled and unresisting form), vedanā (feeling), saṃjñā (perception), saṃskāra (volition), ākāśa (space), saṃkhyā-nirodha (cessation through wisdom), and asamkhyā-nirodha (cessation not through wisdom). Question: Does the mind-āyatana (sense field of mind) arise from apprehending one dharma, or from apprehending multiple dharmas? Answer: The mind-āyatana can arise from apprehending one dharma, or from apprehending two, three, or even multiple dharmas. Only the self (itself), samprayukta (dharmas associated with itself), and sabhāga (dharmas co-existing with itself) are excluded. All other dharmas can give rise to consciousness. It has been said that Bodhisattvas have keen six senses. How many dharmas must one know to be considered keen? Answer: Near the Bodhisattva's palace, there is an Aniruddha-śālā (Aniruddha's hall). In the hall, five hundred lamps are arranged in a row. At that time, the Bodhisattva, in his own palace, cannot see those lamps or their flames, but he can see the light and knows that five hundred lamps are lit there. If one lamp goes out, the Bodhisattva will say, 'Of those five hundred lamps, one has gone out.' For this reason, it is said that (the Bodhisattva's) eye-consciousness is keen. In the Aniruddha-śālā, there are five hundred female musicians performing music, singing, and dancing. The Bodhisattva hears the sounds and knows that among those five hundred female musicians, either a string has broken on a musical instrument, or someone is sleeping and not playing. The Bodhisattva also knows these things. This is called keen ear-consciousness. In the Bodhisattva's palace, a hundred kinds of mixed incense are constantly burned. The Bodhisattva smells the fragrance and knows that it is a hundred kinds of incense. Those who mix the incense...

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欲試菩薩。于百種中。或增或減。若燒香時。菩薩亦知本有百種今增爾所種減爾所種。是名鼻識猛利。菩薩食時。常有百味歡喜丸。彼諸使人。于百味中。或增或減。菩薩即知。以是事故。名舌識猛利。菩薩洗浴時。侍者奉劫波育㲲。菩薩觸時。即便知彼織㲲師身有熱病。以是事故。名身識猛利。菩薩意根。於一切法。而無掛礙。以是事故。名意識猛利。

問曰。此六根幾到境界能知。答曰。到有二種。一者取境界。二者于境界無間。若以取境界言之。六根盡到。若以無間言之。則三到三不到。三到者。謂鼻舌身根。三不到者。謂眼耳意根。問曰。若三是不到。而能知者。何故聞近聲。而不見近色。尊者和須蜜答曰。彼界法自爾。復有說者。眼能取遠境界。以極近故不見。問曰。耳亦是遠境界。何以聞近聲。答曰。如以銅籌筋安阇那藥置黑瞳上。以近故不見。若聲到耳根微塵上。亦復不聞。尊者佛陀提婆說曰。眼因明故能見近。則冥奪于明。是以不見。如是耳因空故聞聲。鼻因風故嗅香。舌因水故知味。身因地堅故覺觸。意因所觀故能知法。

問曰。頗有一微塵作所依。一微塵為境界。能生識不。答曰。無也。所以者何。此五識身。依有對緣有對。依積聚緣積聚。依和合緣和合。復有說者。如眼識依自分

【現代漢語翻譯】 現代漢語譯本：如果菩薩想要測試自己的能力，可以在一百種事物中，或者增加或者減少。當焚香時，菩薩也能知道原本有一百種香，現在增加了多少種，減少了多少種。這被稱為鼻識的敏銳。菩薩進食時，常有包含一百種味道的歡喜丸。那些侍奉的人，在一百種味道中，或者增加或者減少，菩薩立刻就能知道。因為這個緣故，被稱為舌識的敏銳。菩薩洗浴時，侍者奉上劫波育㲲（一種柔軟的布）。菩薩觸控時，立刻就能知道織布師的身體有熱病。因為這個緣故，被稱為身識的敏銳。菩薩的意根，對於一切法，都沒有掛礙。因為這個緣故，被稱為意識的敏銳。

問：這六根中有幾個能到達境界而知曉？答：到達有兩種，一是取境界，二是在境界中沒有間隔。如果從取境界來說，六根都能到達。如果從沒有間隔來說，則是三個能到達，三個不能到達。三個能到達的是：鼻根、舌根、身根。三個不能到達的是：眼根、耳根、意根。問：如果三個是不能到達的，卻能知曉，為什麼能聽到近處的聲音，卻不能看到近處的顏色？尊者和須蜜（Vasumitra）回答說：那是界法的自然規律。還有一種說法是，眼睛能取遠處的境界，因為太近了反而看不見。問：耳朵也是取遠處的境界，為什麼能聽到近處的聲音？答：就像用銅製的探針，沾上阇那藥（Anjana，一種眼藥），放在黑色的瞳孔上，因為太近了反而看不見。如果聲音到達耳根的微塵上，也同樣聽不見。尊者佛陀提婆（Buddha-deva）說：眼睛因為有光明才能看見近處，但黑暗會奪走光明，所以看不見。同樣，耳朵因為有空隙才能聽見聲音，鼻子因為有風才能嗅到香味，舌頭因為有水才能知道味道，身體因為有地的堅實才能感覺到觸覺，意識因為有所觀察才能知曉法。

問：是否有一個微塵作為所依，一個微塵作為境界，就能產生意識？答：沒有。為什麼呢？這五識身，依靠有對的才能緣有對的，依靠積聚的才能緣積聚的，依靠和合的才能緣和合的。還有一種說法是，比如眼識依靠自己的部分。

【English Translation】 English version: If a Bodhisattva wishes to test their abilities, they may either increase or decrease from a hundred things. When burning incense, the Bodhisattva also knows if there were originally a hundred types of incense, and how many types have been added or subtracted. This is called the sharpness of the nose-consciousness. When a Bodhisattva eats, there are always 'joyful pills' containing a hundred flavors. Those who serve, either increase or decrease from the hundred flavors, and the Bodhisattva immediately knows. Because of this, it is called the sharpness of the tongue-consciousness. When a Bodhisattva bathes, attendants offer 'Kappotika' (Kapotika, a soft cloth). When the Bodhisattva touches it, they immediately know that the weaver has a fever. Because of this, it is called the sharpness of the body-consciousness. The Bodhisattva's mind-root (意根, i gen), towards all dharmas, has no hindrance. Because of this, it is called the sharpness of the mind-consciousness.

Question: How many of these six roots can reach the realm and know? Answer: There are two types of reaching: one is to grasp the realm, and the other is to have no interval in the realm. If speaking of grasping the realm, all six roots can reach. If speaking of no interval, then three can reach and three cannot. The three that can reach are: the nose-root, the tongue-root, and the body-root. The three that cannot reach are: the eye-root, the ear-root, and the mind-root. Question: If three cannot reach, yet can know, why can one hear nearby sounds but not see nearby colors? Venerable Vasumitra (和須蜜, Hé Xūmì) answered: That is the natural law of the realm. Another explanation is that the eye can grasp distant realms, but cannot see what is too close. Question: The ear also grasps distant realms, so why can it hear nearby sounds? Answer: It is like placing a copper probe with 'Anjana' (阇那藥, Anjana, a type of eye medicine) on the black pupil; it cannot be seen because it is too close. If a sound reaches the dust particles of the ear-root, it also cannot be heard. Venerable Buddha-deva (佛陀提婆, Fótuó Típó) said: The eye can see nearby because of light, but darkness takes away the light, so it cannot see. Similarly, the ear can hear sounds because of space, the nose can smell fragrances because of wind, the tongue can know flavors because of water, the body can feel touch because of the earth's solidity, and the mind can know dharmas because of observation.

Question: Can a single dust particle be a support, and a single dust particle be a realm, to generate consciousness? Answer: No. Why? These five consciousness-bodies rely on the 'having-counterpart' (有對, yǒu duì) to connect with the 'having-counterpart', rely on accumulation to connect with accumulation, and rely on harmony to connect with harmony. Another explanation is that, for example, eye-consciousness relies on its own part.

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緣自分彼分。耳識亦如是。意識依自分彼分。緣自分彼分。鼻舌身識。依自分緣自分。復有說者。眼識依自界。緣自界他界。耳識亦如是。意識依自界他界。緣自界他界。餘三識依自界緣自界(界者三界)。復有說者。眼識依無記緣三種。耳識亦如是。意識依三種緣三種。餘三識依無記緣無記。復有說者。眼識依近緣近遠。耳識亦如是。意識依近遠緣近遠。餘三識依近緣近。所以者何。若三塵與三依合時。三識則生。不合時則不生。復有說者。眼識或所依大所緣小。或所依小所緣大。或所依所緣等。所依大所緣小者。如見毛端。所依小所緣大者。如見大山。所依所緣等者。如見蒲桃珠。耳識亦如是。意識所依。雖無大小。而所緣有大小。餘三識。所依所緣等。隨香與所依等。生鼻識。乃至舌身識亦如是。或有色雖遠而是境界。或有色雖不遠而非境界。有色亦遠亦非境界。有色亦不遠亦非不境界。云何有色雖遠而是境界。如四天王所居宮遠。人眼所不見。此非不是境界。以遠故人眼不見。不遠亦非境界者。如梵天在此。人眼不見。亦遠亦非境界者。如梵天自住宮。亦不遠亦非不境界者。除上爾所事。尊者和須蜜說曰。色有四事。故不見極近極遠極細障色。迦毗羅弟子。作是說。色有八事。故不見極遠極近。根壞意不住。

【現代漢語翻譯】 現代漢語譯本 眼識的生起依賴於自己的部分和所緣對象的部分（自分指眼根，彼分指色塵）。耳識也是如此。意識依賴於自己的部分和所緣對象的部分，緣取自己的部分和所緣對象的部分。鼻識、舌識、身識，依賴於自己的部分，緣取自己的部分。（註：自分指各自的根，如鼻根、舌根、身根；緣取自己的部分指各自的塵，如香塵、味塵、觸塵） 還有一種說法是：眼識依賴於自己的界（眼界），緣取自己的界和他人的界（色界）。耳識也是如此。意識依賴於自己的界和他人的界，緣取自己的界和他人的界。其餘三種識（鼻識、舌識、身識）依賴於自己的界，緣取自己的界。（界指三界：欲界、色界、無色界） 還有一種說法是：眼識依賴於無記性（非善非惡）的根，緣取三種對像（善、惡、無記）。耳識也是如此。意識依賴於三種根，緣取三種對象。其餘三種識依賴於無記性的根，緣取無記性的對象。 還有一種說法是：眼識依賴於近處的根，緣取近處和遠處的對象。耳識也是如此。意識依賴於近處和遠處的根，緣取近處和遠處的對象。其餘三種識依賴於近處的根，緣取近處的對象。為什麼這樣說呢？如果三種塵（香、味、觸）與三種所依（鼻根、舌根、身根）結合時，三種識（鼻識、舌識、身識）就會產生；不結合時，就不會產生。 還有一種說法是：眼識有時所依賴的根大，所緣取的對象小；有時所依賴的根小，所緣取的對象大；有時所依賴的根和所緣取的對象相等。所依賴的根大，所緣取的對象小，比如看見毛髮的末端。所依賴的根小，所緣取的對象大，比如看見大山。所依賴的根和所緣取的對象相等，比如看見葡萄珠。 耳識也是如此。意識所依賴的根，雖然沒有大小之分，但所緣取的對象有大小之分。其餘三種識，所依賴的根和所緣取的對象相等。隨著香塵與所依賴的鼻根相等，產生鼻識。乃至舌識、身識也是如此。 有時色塵雖然遙遠，但卻是境界；有時色塵雖然不遙遠，但卻不是境界。有時色塵既遙遠又不是境界；有時色塵既不遙遠也不是不境界。 怎樣理解色塵雖然遙遠，但卻是境界呢？比如四大天王所居住的宮殿遙遠，人的眼睛看不見，但這並非不是境界。因為遙遠，所以人的眼睛看不見。不遙遠也不是境界的例子，比如梵天就在這裡，人的眼睛看不見。既遙遠又不是境界的例子，比如梵天自己居住的宮殿。既不遙遠也不是不境界的例子，就是除去上面所說的那些情況。 尊者和須蜜（Vasumitra）說：色塵有四種情況，所以看不見：極近、極遠、極細、被遮擋的色塵。 迦毗羅（Kapila）的弟子這樣說：色塵有八種情況，所以看不見：極遠、極近、根損壞、意（Manas）不住。

【English Translation】 English version Eye consciousness arises dependent on its own part (self-portion) and the part of the object (other-portion). (Self-portion refers to the eye-organ, other-portion refers to the form-object). Ear consciousness is also like this. Mind consciousness depends on its own part and the part of the object, cognizing its own part and the part of the object. Nose, tongue, and body consciousness depend on their own part and cognize their own part. (Note: Self-portion refers to their respective organs, such as the nose-organ, tongue-organ, body-organ; cognizing their own part refers to their respective objects, such as smell-object, taste-object, touch-object). There is another saying: Eye consciousness depends on its own realm (eye-realm) and cognizes its own realm and the realm of others (form-realm). Ear consciousness is also like this. Mind consciousness depends on its own realm and the realm of others, cognizing its own realm and the realm of others. The remaining three consciousnesses (nose, tongue, body consciousness) depend on their own realm and cognize their own realm. (Realm refers to the three realms: desire realm, form realm, formless realm). There is another saying: Eye consciousness depends on a neutral (neither good nor evil) organ and cognizes three kinds of objects (good, evil, neutral). Ear consciousness is also like this. Mind consciousness depends on three kinds of organs and cognizes three kinds of objects. The remaining three consciousnesses depend on a neutral organ and cognize a neutral object. There is another saying: Eye consciousness depends on a nearby organ and cognizes nearby and distant objects. Ear consciousness is also like this. Mind consciousness depends on nearby and distant organs and cognizes nearby and distant objects. The remaining three consciousnesses depend on a nearby organ and cognize nearby objects. Why is this so? If the three objects (smell, taste, touch) combine with the three bases (nose-organ, tongue-organ, body-organ), then the three consciousnesses (nose, tongue, body consciousness) will arise; if they do not combine, then they will not arise. There is another saying: Sometimes the organ that eye consciousness depends on is large, and the object it cognizes is small; sometimes the organ it depends on is small, and the object it cognizes is large; sometimes the organ it depends on and the object it cognizes are equal. The organ it depends on is large, and the object it cognizes is small, such as seeing the tip of a hair. The organ it depends on is small, and the object it cognizes is large, such as seeing a large mountain. The organ it depends on and the object it cognizes are equal, such as seeing a grape. Ear consciousness is also like this. Although the organ that mind consciousness depends on does not have a distinction of large or small, the object it cognizes has a distinction of large or small. The remaining three consciousnesses, the organ they depend on and the object they cognize are equal. As the smell-object is equal to the nose-organ it depends on, nose consciousness arises. And so on, tongue and body consciousness are also like this. Sometimes a form-object, although distant, is a realm; sometimes a form-object, although not distant, is not a realm. Sometimes a form-object is both distant and not a realm; sometimes a form-object is neither distant nor not a realm. How is it that a form-object, although distant, is a realm? For example, the palaces where the Four Heavenly Kings (Caturmaharajika) reside are distant, and human eyes cannot see them, but this is not that it is not a realm. Because it is distant, human eyes cannot see it. An example of not distant and also not a realm is that Brahma (梵天) is here, but human eyes cannot see him. An example of both distant and not a realm is Brahma's own palace where he resides. An example of neither distant nor not a realm is excluding the things mentioned above. Venerable Vasumitra (和須蜜) said: There are four reasons why a form-object cannot be seen: it is extremely close, extremely far, extremely subtle, or obstructed. The disciples of Kapila (迦毗羅) say this: There are eight reasons why a form-object cannot be seen: it is extremely far, extremely close, the organ is damaged, the mind (Manas) does not abide.

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微細障為勝所翳同故不見。問曰。限根為有筋骨皮肉不耶。答曰。無也。是凈四大。言有骨等者。是眼根處所。筋骨皮肉是四入。謂色香味觸。

諸過去者。盡不現耶。乃至廣說。問曰。何以作此論。答曰。優陀耶經。是此論本緣。世尊共優陀耶。東方遊行。爾時世尊。著一重衣。而自洗浴。

時優陀耶。給事世尊。摩拭身體。優陀耶是菩薩少小親友。常為菩薩按摩調身。今見世尊。光明照耀。勝菩薩時。生於尊敬歡喜之心。白佛言。世尊。我今欲以龍喻之。偈讚歎世尊。世尊告言。隨意說之。時優陀耶便說此偈。

一切結過去　　于林離林來 　出欲生喜樂　　猶如山頂金

一切結過去者。過去有二種。一世過去。二巧便過去。世尊于諸結得解脫。是名結過去。于林離林來者。林名居家。離林來者。所謂出家。于林來出家。故名于林離林來。出欲生喜樂者。欲有二種。一煩惱欲。二境界欲。出者。出家欲煩亂。生喜樂者。身心寂靜。是名出欲生喜樂。猶如山頂金者。山者日出處山也。金者日也。如日在山頂出時其光明凈。世尊于諸煩惱使垢山頂。出時其光明凈。亦復如是。復有說者。山者黑沙山也。金者金沙山也。若除黑沙山。則金沙山。其光明凈。世尊亦爾。除去一切煩惱使垢黑沙之山。

【現代漢語翻譯】 現代漢語譯本 微細的障礙會被殊勝的智慧所遮蔽，因此看不見。有人問：『眼根是否有筋骨皮肉？』回答說：『沒有。』眼根是清凈的四大（地、水、火、風）。說有骨等，是指眼根的處所。筋骨皮肉是四入（色、聲、香、味、觸）中的色、香、味、觸。 所有過去的（事物），都完全不顯現嗎？』乃至廣說。有人問：『為什麼要作這部論？』回答說：『《優陀耶經》是這部論的根本因緣。』世尊與優陀耶在東方一起。當時世尊只穿一件衣服，自己洗浴。 當時優陀耶侍奉世尊，為世尊按摩身體。優陀耶是菩薩（釋迦牟尼佛成佛前）從小親近的朋友，常常為菩薩調理身體。現在看見世尊光明照耀，勝過做菩薩的時候，生起尊敬歡喜之心，對佛說：『世尊，我現在想用龍來比喻您，用偈頌讚嘆世尊。』世尊告訴他說：『可以隨意說。』當時優陀耶就說了這首偈頌： 『一切結過去，于林離林來，出欲生喜樂，猶如山頂金。』 『一切結過去』，過去有兩種，一是世俗的過去，二是巧妙方便的過去。世尊對於各種煩惱結縛得到解脫，這叫做『結過去』。『于林離林來』，林是指居家，離林來是指所謂出家。從居家來到出家，所以叫做『于林離林來』。『出欲生喜樂』，欲有兩種，一是煩惱欲，二是境界欲。『出』是指，出家遠離慾望的煩亂。『生喜樂』是指，身心寂靜。這叫做『出欲生喜樂』。『猶如山頂金』，山是指太陽升起的山。金是指太陽。如同太陽在山頂升起時，它的光明清凈。世尊從各種煩惱使垢的山頂升起時，他的光明清凈，也是這樣。還有一種說法，山是指黑沙山，金是指金沙山。如果除去黑沙山，那麼金沙山的光明就清凈。世尊也是這樣，除去一切煩惱使垢的黑沙之山。

【English Translation】 English version Subtle obstacles are obscured by superior wisdom, and therefore cannot be seen. Someone asks: 'Do the sense organs (eye-root) have sinews, bones, skin, and flesh?' The answer is: 'No.' They are pure four great elements (earth, water, fire, and wind). Saying there are bones, etc., refers to the location of the eye-root. Sinews, bones, skin, and flesh are the four entrances (rupa, sabda, gandha, rasa, and sparsa) of rupa (form), gandha (smell), rasa (taste), and sparsa (touch). 'Do all past (things) completely not appear?' and so on, extensively explained. Someone asks: 'Why is this treatise composed?' The answer is: 'The Udayi Sutra is the fundamental cause of this treatise.' The Bhagavan (World Honored One, Buddha) and Udayi were together in the east . At that time, the Bhagavan was wearing only one layer of clothing and was bathing himself. At that time, Udayi attended to the Bhagavan, massaging his body. Udayi was a close friend of the Bodhisattva (Siddhartha Gautama before becoming Buddha) from a young age, and often ** regulated the Bodhisattva's body. Now, seeing the Bhagavan's radiant light, surpassing when he was a Bodhisattva, he felt respect and joy, and said to the Buddha: 'World Honored One, I now wish to use a dragon to metaphor you, and praise the Bhagavan with a verse.' The Bhagavan told him: 'You may speak as you wish.' At that time, Udayi spoke this verse: 'All fetters are past, from the forest, coming from leaving the forest, from desire, joy and happiness arise, like gold on a mountain peak.' 'All fetters are past,' there are two kinds of past, one is worldly past, and the other is skillful means past. The Bhagavan has attained liberation from all fetters, this is called 'fetters are past.' 'From the forest, coming from leaving the forest,' forest refers to being at home, leaving the forest refers to so-called leaving home (becoming a monk). Coming from home to leave home, therefore it is called 'from the forest, coming from leaving the forest.' 'From desire, joy and happiness arise,' there are two kinds of desire, one is afflictive desire, and the other is objective desire. 'From' refers to, leaving home and being far from the disturbance of desire. 'Joy and happiness arise' refers to, body and mind being tranquil. This is called 'from desire, joy and happiness arise.' 'Like gold on a mountain peak,' mountain refers to the mountain where the sun rises. Gold refers to the sun. Just as when the sun rises on a mountain peak, its light is pure. When the Bhagavan rises from the mountain peak of all afflictions and defilements, his light is pure, it is also like this. There is also another explanation, mountain refers to the black sand mountain, gold refers to the gold sand mountain. If the black sand mountain is removed, then the light of the gold sand mountain is pure. The Bhagavan is also like this, removing the black sand mountain of all afflictions and defilements.

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則力無畏念處大悲金沙之山。其光明凈。是故說猶如山頂金。是名過去非不現。所以者何。如來身猶現在故。或有不現非過去者。猶如有一。若以神足。若以咒術。乃至廣說。若以神足者。爾時世尊入如是三昧。于梵世中。放大光明。普令周遍。出大音聲。令梵天王及諸梵眾。普使聞知。而無見者。如尊者目連入如是三昧。能令提婆達多不見其身。問曰。此神足於誰不現。答曰。佛於一切眾生邊不現。辟支佛除佛。餘一切眾生邊不現。舍利弗除佛辟支佛。餘一切眾生邊不現。目犍連除佛辟支佛舍利弗。餘一切眾生邊不現。乃至利根于鈍根邊。能令不現。咒術者諸仙人。結如是咒。有能誦者。令身不現。彼神足者。于咒術邊。令身不現。咒術不能于神足邊令身不現。問曰。咒術還於咒術。能令身不現耶。答曰。能如善咒術者。于不善咒術邊。能令身不現。藥草者有如是藥草。人若執之。令身不現。如毗舍遮鳩槃荼等咒術者。能于持藥草者邊。令身不現。持藥草者。于咒術者邊。不能令身不現。何以故。咒術力能取藥草故。生得處者。如地獄生得處。不能令身不現。若當能令身不現者。乃至須臾不住地獄中受苦。復有說者。雖于地獄卒邊不能令身不現。能于余處令身不現。畜生餓鬼天。亦能令身不現。問曰。如是各各能于

誰令身不現。答曰。或有說者。地獄還於地獄。令身不現。畜生於畜生地獄。能令身不現。餓鬼能于餓鬼畜生地獄。令身不現。天於五道。能令身不現。評曰。應作是說。地獄能於五道。令身不現。乃至天能於五道。令身不現。所謂障隔也。是謂不現非過去。云何過去亦不現耶。諸法生始生。乃至過去過去世攝。如此盡明生法。是謂過去亦不現。云何非過去非不現。答曰。除上爾所事。諸法第一第二第三句已稱已說已行已立名字者。除諸餘法未稱未說未行未作名字者。作第四句。彼已說者。是何等耶。答曰。所謂一切過去現在世中。取如來身及障隔不現者。其餘現在法。一切未來世法。無為法在在者。作第四句。是謂非過去非不現。問曰。以何等故。此中不說結不現耶。答曰。處處有說結是儘是滅。無有處說結不現。如此四句。亦依世俗法。亦依佛經。亦依世諦。亦依第一義諦。

諸過去者彼盡耶。乃至廣說。過去不盡者。如長老優陀耶所說。廣說如上。盡不過去者。如世尊言。此比丘。盡地獄趣。乃至廣說。問曰。地獄畜生餓鬼。即說地獄畜生餓鬼盡。何以復言不墮惡道惡趣耶。答曰。更無未曾有事。言不墮惡道者。即是盡地獄畜生餓鬼。但前廣說。后是略說。文雖有異義無異也。復有說者。前是廣說后是略

【現代漢語翻譯】 現代漢語譯本 誰能使身體不顯現？回答說：或者有人這樣說，地獄眾生還能在地獄中，使身體不顯現；畜生能在畜生、地獄中，使身體不顯現；餓鬼能在餓鬼、畜生、地獄中，使身體不顯現；天能在五道（panchagati）中，使身體不顯現。評議說：應該這樣說，地獄眾生能在五道中，使身體不顯現；乃至天眾能在五道中，使身體不顯現，這就是所謂的障隔。這被稱為不顯現，而非過去。那麼，什麼是過去也不顯現呢？諸法生起之始，乃至過去被過去世所攝，如此完全明瞭生法，這被稱為過去也不顯現。什麼是非過去非不顯現呢？回答說：除去上面所說的事情，諸法的第一句、第二句、第三句，已經被稱說、已經被講述、已經被實行、已經被建立名字的，除去那些其餘的法，未被稱說、未被講述、未被實行、未被建立名字的，作為第四句。那些已經被說的是什麼呢？回答說：就是所謂的一切過去、現在世中，取如來身以及障隔不顯現的，其餘現在法，一切未來世法，無為法存在於各處的，作為第四句。這被稱為非過去非不顯現。問：因為什麼緣故，這裡不說結（bandhana）不顯現呢？答：處處有說結是儘是滅，沒有地方說結不顯現。如此四句，也依據世俗法，也依據佛經，也依據世諦（samvriti-satya），也依據第一義諦（paramartha-satya）。

那些過去的，他們都滅盡了嗎？乃至廣說。過去沒有滅盡的，如長老優陀耶（Udayin）所說，廣說如上。滅盡沒有過去的，如世尊所說：『這位比丘，盡地獄趣（niraya-gati）』，乃至廣說。問：地獄、畜生、餓鬼，即說地獄、畜生、餓鬼盡，為什麼又說不墮惡道（durgati）、惡趣（apaya）呢？答：更沒有未曾有的事，說不墮惡道，就是盡地獄、畜生、餓鬼。但前面是廣說，後面是略說，文句雖然有差異，意義沒有差異。又有人說，前面是廣說，後面是略說。

【English Translation】 English version Who causes the body not to appear? The answer is: Some say that hell beings, even in hell, can cause the body not to appear. Animals can cause the body not to appear in the animal realm and hell. Hungry ghosts can cause the body not to appear in the hungry ghost realm, the animal realm, and hell. Gods can cause the body not to appear in the five destinies (panchagati). The commentary says: It should be said that hell beings can cause the body not to appear in the five destinies, and even gods can cause the body not to appear in the five destinies. This is what is called obstruction. This is called non-appearance, not the past. Then, what is it that the past also does not appear? The beginning of the arising of all dharmas, even the past being included in the past world, thus fully understanding the arising of dharmas, this is called the past also not appearing. What is neither the past nor non-appearance? The answer is: Except for the matters mentioned above, the first, second, and third phrases of all dharmas, those that have already been named, spoken, practiced, and established, except for those other dharmas that have not been named, spoken, practiced, or established, are taken as the fourth phrase. What are those that have already been spoken? The answer is: That is, all those in the past and present worlds who take the body of the Tathagata (Tathāgata) and those who obstruct and do not appear, the remaining present dharmas, all future world dharmas, and unconditioned dharmas that exist everywhere, are taken as the fourth phrase. This is called neither the past nor non-appearance. Question: For what reason is it not said here that the bonds (bandhana) do not appear? Answer: Everywhere it is said that the bonds are exhausted and extinguished, but nowhere is it said that the bonds do not appear. These four phrases are based on worldly laws, Buddhist scriptures, conventional truth (samvriti-satya), and ultimate truth (paramartha-satya).

Those who are past, are they all exhausted? And so on, extensively explained. Those who are past and not exhausted, as said by the Elder Udayin, extensively explained as above. Those who are exhausted and not past, as the World Honored One said: 'This bhikshu (bhikṣu), exhausts the hell destiny (niraya-gati),' and so on, extensively explained. Question: Hell, animals, and hungry ghosts, it is said that hell, animals, and hungry ghosts are exhausted, why is it also said that they do not fall into evil paths (durgati) and evil destinies (apaya)? Answer: There is nothing unprecedented. Saying that they do not fall into evil paths means that hell, animals, and hungry ghosts are exhausted. But the former is an extensive explanation, and the latter is a brief explanation. Although the wording is different, the meaning is not different. Some say that the former is an extensive explanation, and the latter is a brief explanation.

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說。前說是解后說不解。復有說者。儘是地獄畜生餓鬼。如前說不墮惡道惡趣者。是黃門般吒。無形二形。所以者何。此亦是人中惡道惡趣故。復有說者。盡地獄等。如前說不墮惡道惡趣者。是不斷善根。所以者何。若斷善根。即是惡道惡趣故。如說。身壞命終。如擲真珠須。墮惡道中。復有說者。盡地獄等。如前說不墮惡道惡趣者。說十二非律儀家。所以者何。此亦是惡趣故。復有說者。盡地獄等。如前說不墮惡道惡趣者。說惡道惡趣因。以因說果故。如世尊言。汝等比丘。若見有人作身口意惡業。當知是地獄趣。復有說者。盡地獄等。如前說不墮者。說地獄趣。所以者何。不能成就善果故。惡道者。是餓鬼趣。所以者何。於一切時。常乏少所須故。惡趣者。是畜生趣。所以者何。有眾生。生彼趣中。世界成時受身。乃至世界壞時命終。復有說者。不墮者。盡說三惡道。如畜生餓鬼中。雖有成就善果者少。惡道者。盡說三惡道。以人天言之。儘是惡道。惡趣者。亦盡說三惡道。以身心生其中故。盡地獄趣。乃至廣說。問曰。如今地獄鑊湯獄卒等猶在。何以言盡。答曰。或有說者。不往不生故言盡。不往者不復往彼處。不往者不復生地獄陰界入。復有說者。彼聖人不生故言盡。彼諸陰界入。住不生法故。復有說者。得

【現代漢語翻譯】 說：之前的說法是理解，之後的說法是不理解。還有一種說法是，所有都是地獄、畜生、餓鬼。像之前說的不會墮入惡道惡趣的，是指黃門（閹人，指失去生殖能力的人）般吒（指天生沒有生殖能力的人）、無形（指沒有性器官的人）、二形（指具有雙重性器官的人）。為什麼呢？因為這些也是人中的惡道惡趣。還有一種說法是，所有都是地獄等。像之前說的不會墮入惡道惡趣的，是指不斷善根的人。為什麼呢？如果斷了善根，就是惡道惡趣了。就像經中說的，身壞命終，就像拋擲真珠須一樣，墮入惡道中。還有一種說法是，所有都是地獄等。像之前說的不會墮入惡道惡趣的，是指十二非律儀家（指不遵守戒律的十二種人）。為什麼呢？因為這也是惡趣。還有一種說法是，所有都是地獄等。像之前說的不會墮入惡道惡趣的，是指惡道惡趣的因。這是用因來說果。就像世尊說的：『你們這些比丘，如果看到有人造作身口意惡業，應當知道這是地獄趣。』還有一種說法是，所有都是地獄等。像之前說的不墮入的，是指地獄趣。為什麼呢？因為不能成就善果。惡道，是指餓鬼趣。為什麼呢？因為在一切時候，常常缺乏所需。惡趣，是指畜生趣。為什麼呢？因為有眾生，生在那個趣中，世界成時受身，乃至世界壞時命終。還有一種說法是，不墮入的，是指所有三惡道。就像畜生餓鬼中，雖然有成就善果的人很少。惡道，是指所有三惡道。以人天來說，都是惡道。惡趣，也是指所有三惡道。因為身心生在其中。所有地獄趣，乃至廣說。問：如今地獄的鑊湯（煮人的大鍋）、獄卒等還在，為什麼說盡了呢？答：或者有人說，不往不生，所以說盡了。不往，是指不再往那個地方去。不往，是指不再生在地獄的陰界入（指構成生命的要素）。還有一種說法是，彼聖人不生，所以說盡了。彼諸陰界入，住在不生法中。還有一種說法是，得

【English Translation】 It says: The previous explanation is understanding, the subsequent explanation is non-understanding. There is another explanation that all are hells, animals, and hungry ghosts. Those who, as previously stated, do not fall into evil paths and evil destinies, refer to eunuchs (Huangmen, referring to people who have lost their reproductive ability), bandha (referring to people born without reproductive ability), those without form (referring to people without sexual organs), and those with two forms (referring to people with dual sexual organs). Why? Because these are also evil paths and evil destinies among humans. There is another explanation that all are hells, etc. Those who, as previously stated, do not fall into evil paths and evil destinies, refer to those who do not sever their roots of goodness. Why? If one severs their roots of goodness, then they are in evil paths and evil destinies. As it is said in the scriptures, when the body is destroyed and life ends, it is like throwing away a pearl tassel, falling into evil paths. There is another explanation that all are hells, etc. Those who, as previously stated, do not fall into evil paths and evil destinies, refer to the twelve non-disciplined households (referring to twelve types of people who do not follow the precepts). Why? Because this is also an evil destiny. There is another explanation that all are hells, etc. Those who, as previously stated, do not fall into evil paths and evil destinies, refer to the causes of evil paths and evil destinies. This is using the cause to explain the result. Just as the World Honored One said: 'You monks, if you see someone creating evil karma through body, speech, and mind, you should know that this is the destiny of hell.' There is another explanation that all are hells, etc. Those who, as previously stated, do not fall into, refer to the destiny of hell. Why? Because they cannot achieve good results. Evil paths refer to the destiny of hungry ghosts. Why? Because at all times, they are constantly lacking what they need. Evil destinies refer to the destiny of animals. Why? Because there are beings who, born in that destiny, receive a body when the world is formed, and die when the world is destroyed. There is another explanation that those who do not fall into, refer to all three evil paths. Just like among animals and hungry ghosts, although there are few who achieve good results. Evil paths refer to all three evil paths. In terms of humans and gods, all are evil paths. Evil destinies also refer to all three evil paths. Because the body and mind are born within them. All destinies of hell, and so on, are extensively explained. Question: Now that the cauldrons of boiling water (a large pot for boiling people) and hell guards in hell are still there, why is it said that they are exhausted? Answer: Perhaps some say that because they do not go and are not born, it is said that they are exhausted. Not going means not going to that place again. Not going means not being born again in the ayatana (elements constituting life) of hell. Another explanation is that those arya (saints) are not born, so it is said that they are exhausted. Those ayatana abide in the law of non-birth. Another explanation is that they have attained

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非數緣滅故言盡。問曰。彼亦盡天趣。亦盡人趣。盡天趣者。不生無想天。盡人趣者。不生郁單越。何以但言盡地獄等趣。答曰。以都盡故說盡。不都盡故說不盡。過去亦盡者。諸行始生。廣說如上。亦不過去不盡者。除上爾所事。如前廣說。已說者一切過去現世有如來身。未來世中聖人墮惡趣陰界入住。不生者余未來現在法。無為法在在者。作第四句。此說世盡四句。今當說結盡四句。

複次今當說結。結有過去不盡。乃至廣說。結過去不盡者。諸過去結。不斷不知不滅不吐。不斷者不以聖道斷諸結得。不知者不證解脫得。復有說者。不斷者是斷知。不知者是智知。不滅者不得數緣滅。不吐者不斷諸結得。不證無為得。復有說者。不吐者不捨棄。彼不斷等。復是何耶。答曰。具縛人。見道修道所斷結是也。聖人若住苦法忍時亦爾。苦比智生。余有四種結。如是次第。乃至道比智生。余有一種見諦具足。修道所斷。隨相而說。盡不過去者。諸結已斷已知已滅已吐。斷者以聖道斷諸結得。已知者證解脫得。復有說者。已斷者所謂斷知。乃至廣說。斷等復是何耶。答曰。阿羅漢三界結使斷。乃至廣說。斷等復是何耶。答曰。阿羅漢三界結使斷。乃至欲界凡夫結使斷。應隨相說。過去亦盡者。諸過去結已斷。乃至廣說

【現代漢語翻譯】 現代漢語譯本： 『非數緣滅故言盡』。問：『彼亦盡天趣，亦盡人趣。盡天趣者，不生無想天。盡人趣者，不生郁單越（北俱盧洲）。何以但言盡地獄等趣？』答：『以都盡故說盡，不都盡故說不盡。』『過去亦盡者』，諸行始生，廣說如上。『亦不過去不盡者』，除上爾所事，如前廣說。『已說者一切過去現世有如來身，未來世中聖人墮惡趣陰界入住，不生者余未來現在法，無為法在在者』，作第四句。此說世盡四句。今當說結盡四句。

複次，今當說結。結有過去不盡，乃至廣說。結過去不盡者，諸過去結，不斷、不知、不滅、不吐。『不斷』者，不以聖道斷諸結得。『不知』者，不證解脫得。復有說者，『不斷』者是斷知，『不知』者是智知。『不滅』者，不得數緣滅。『不吐』者，不斷諸結得，不證無為得。復有說者，『不吐』者不捨棄。彼不斷等，復是何耶？答曰：具縛人，見道修道所斷結是也。聖人若住苦法忍時亦爾。苦比智生，余有四種結。如是次第，乃至道比智生，余有一種見諦具足，修道所斷，隨相而說。『盡不過去者』，諸結已斷、已知、已滅、已吐。『斷』者，以聖道斷諸結得。『已知』者，證解脫得。復有說者，『已斷』者所謂斷知，乃至廣說。斷等復是何耶？答曰：阿羅漢三界結使斷，乃至廣說。斷等復是何耶？答曰：阿羅漢三界結使斷，乃至欲界凡夫結使斷，應隨相說。『過去亦盡者』，諸過去結已斷，乃至廣說。

【English Translation】 English version: 'Because of non-causal cessation, it is said to be exhausted.' Question: 'That also exhausts the realms of gods, and also exhausts the realms of humans. Exhausting the realms of gods means not being born in the Realm of Non-Perception. Exhausting the realms of humans means not being born in Uttarakuru (Uttara Kurukshetra). Why only speak of exhausting the realms of hells, etc.?' Answer: 'Because it is completely exhausted, it is said to be exhausted; because it is not completely exhausted, it is said to be not exhausted.' 'Those that are exhausted in the past' refers to the initial arising of all phenomena, as explained extensively above. 'Those that are also not exhausted in the past' excludes the aforementioned matters, as explained extensively before. 'Those that have been spoken of include all past and present Tathagata bodies; in the future, sages will fall into evil realms, enter the aggregates and realms, and reside there; those that are not born include the remaining future and present dharmas; the unconditioned dharma resides in...' This forms the fourth statement. This speaks of the four statements on the exhaustion of the world. Now, let us speak of the four statements on the exhaustion of fetters (結, jie).

Furthermore, now let us speak of fetters. There are fetters that are not exhausted in the past, and so on, extensively. 'Fetters that are not exhausted in the past' refers to past fetters that are not severed, not known, not extinguished, and not relinquished. 'Not severed' means not severing the attainment of fetters through the noble path. 'Not known' means not attaining the realization of liberation. Some say that 'not severed' means knowing severance, and 'not known' means knowing with wisdom. 'Not extinguished' means not attaining cessation through numerical causation. 'Not relinquished' means not severing the attainment of fetters, not realizing the attainment of the unconditioned. Some say that 'not relinquished' means not abandoning. What are these 'not severed,' etc.? The answer is: they are the fetters severed by ordinary beings bound by fetters, through the path of seeing and the path of cultivation. It is also the same when a sage abides in the forbearance of suffering. When the knowledge of suffering arises, there are four remaining types of fetters. In this order, until the knowledge of the path arises, there remains one type of fetter that is fully realized through seeing and severed through cultivation, described according to its characteristics. 'Those that are exhausted and do not pass away' refers to fetters that have been severed, known, extinguished, and relinquished. 'Severed' means severing the attainment of fetters through the noble path. 'Known' means attaining the realization of liberation. Some say that 'severed' means knowing severance, and so on, extensively. What are these 'severed,' etc.? The answer is: the fetters of the Arhat (阿羅漢, Āluóhàn) in the three realms are severed, and so on, extensively. What are these 'severed,' etc.? The answer is: the fetters of the Arhat in the three realms are severed, and even the fetters of ordinary beings in the desire realm are severed, and should be described according to their characteristics. 'Those that are exhausted in the past' refers to past fetters that have been severed, and so on, extensively.

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。斷者以聖道斷。乃至廣說。不過去亦不盡者。諸未來結不斷。乃至廣說。諸過去盡滅耶。乃至廣說。作四句。過去不滅者。如長老優陀耶言。乃至廣說。是謂過去不滅。滅不過去者。當說小事。小舍言舍滅。乃至廣說。此是世所傳。如東方人小舍言舍滅。乃至小眼見色言眼滅。故作是說。頗有滅眼能見色耶。答曰。有。如此者是也。是名滅不過去。過去亦滅者。諸行生始生。廣說如上。不過去亦不滅者。除上爾所事。廣說如上。已說者是何。一切過去法。現在有佛身及小滅。余現在法未來世及無為法在在者。作第四句。

複次今當說結。乃至廣說。前四句明世滅。今四句明數緣滅結。或過去不滅。乃至作四句。廣說如上。問曰。以何等故。但說結不說結法。答曰。或有說者。作結者意欲爾。乃至結說。復有說者。若說結當知亦說結法。所以者何。同一對治斷故。復有說者。若緣結法。皆為結故。復有說者。結一向染污故說。結法染污不染污故不說。復有說者。若與聖道相妨者說。善有漏不隱沒無記法。不與聖道相妨。所以者何。善有漏法。于道有出有入。于定亦有出有入。不隱沒無記。與聖道作所依。煩惱與聖道相妨。所以應斷。若斷煩惱。彼法亦斷以同對治斷故。譬如燈明。不與炷油器相妨。唯與闇相妨。

欲壞闇故。燒炷盡油熱器。如是有漏善法。不與無漏道相妨猶如燈炷油。不隱沒無記法。不與無漏道相妨如器。是以說結不說結法。如王不與自國自軍相妨。與他國他軍相妨。為壞他軍故。亦少自損國。少自壞軍。如有漏善法。不與無漏道相妨。猶如自軍。不隱沒無記法。猶如自國。如是若說斷結。當知結法亦斷。復有說者。若斷害煩惱。亦斷害生死。以是故說結不說結法。如結結法。受受法使使法垢垢法纏纏法亦如是。

若苦生疑。乃至廣說。問曰。何故作此論。答曰。此是佛經。如經說。有事論婆羅門。往詣佛所。作如是問。沙門瞿曇。甚為希有。是疑難度。非是易度。佛語婆羅門。如是。如是甚為希有。是疑難度。非是易度。婆羅門于意云何。古昔諸婆羅門。作韋陀者。造咒術者。一名阿吒駒。二名傍摩駒。三名傍摩提婆。四名毗婆蜜哆。五名阇婆阿尼。六名阿祈羅。七名婆羅池殊。八名婆私吒。九名迦葉。十名毗浮。如是等皆不斷疑心。而便命終。婆羅門以是因緣故。當知疑心難斷難度。佛經說疑。不廣分別。佛經是此論根本因緣。彼中未說者。今當盡說。故作此論。若苦生疑。乃至廣說。此是甚深微細。難可顯現。若緣此苦如是之間。多心已過。以是事故。尊者迦旃延子。說苦法忍生。乃至道比智生

【現代漢語翻譯】 現代漢語譯本 爲了摧毀黑暗，需要燃燒燈芯，耗盡燈油，加熱燈具。同樣，有漏的善法（指帶有煩惱和執著的善行），不與無漏道（指超越煩惱和執著的修行道路）相妨礙，就像燈芯和燈油一樣。有漏善法不隱沒無記法（指非善非惡的狀態），不與無漏道相妨礙，就像燈具一樣。因此，只說斷『結』（指煩惱的束縛），而不說斷『結法』（指產生煩惱的根源）。就像國王不與自己的國家和軍隊相妨礙，卻與他國和他國的軍隊相妨礙，爲了摧毀敵軍，也會稍微損害自己的國家，稍微摧毀自己的軍隊。同樣，有漏的善法不與無漏道相妨礙，就像自己的軍隊一樣；不隱沒無記法，就像自己的國家一樣。因此，如果說斷除『結』，應當知道『結法』也被斷除了。還有一種說法，如果斷除了『害煩惱』（指能直接造成傷害的煩惱），也就斷除了『害生死』（指能導致生死輪迴的因素）。因此，只說斷『結』，而不說斷『結法』。就像『結』和『結法』，『受』（感受）和『受法』（感受的根源），『使』（指使煩惱）和『使法』（指使煩惱的根源），『垢』（污垢）和『垢法』（污垢的根源），『纏』（纏縛）和『纏法』（纏縛的根源），也是同樣的道理。

『若苦生疑，乃至廣說』。問：為什麼要作這部論？答：這是佛經的內容。如經中所說，有一位善於辯論的婆羅門，來到佛陀那裡，這樣問道：『沙門瞿曇（釋迦牟尼佛），您真是太稀有了！這個『疑』（疑惑）非常難以度過，不是容易度過的。』佛陀回答婆羅門：『是的，是的，非常稀有，這個『疑』非常難以度過，不是容易度過的。』婆羅門，你認為如何？古代的那些婆羅門，從事《韋陀》研究的人，創造咒語的人，名叫阿吒駒（Atakuma），名叫傍摩駒（Pamakuma），名叫傍摩提婆（Pamadeva），名叫毗婆蜜哆（Vipamitra），名叫阇婆阿尼（Javani），名叫阿祈羅（Akila），名叫婆羅池殊（Bharadvaja），名叫婆私吒（Vasistha），名叫迦葉（Kasyapa），名叫毗浮（Vibhu），這些人都沒有斷除疑心，就命終了。』婆羅門，因為這個緣故，應當知道疑心難以斷除。佛經中說了『疑』，但沒有詳細分別。佛經是這部論的根本因緣。佛經中沒有說的，現在應當全部說出，所以才作這部論。『若苦生疑，乃至廣說』，這是非常深奧、微妙、難以顯現的。如果緣著這個『苦』，在這樣的一念之間，已經過去了許多心念。因為這個緣故，尊者迦旃延子（Katyayaniputra）說苦法忍（Khadha-dharma-ksanti）生，乃至道比智（Marga-anvaya-jnana）生。

【English Translation】 English version To destroy darkness, one burns a wick, exhausts oil, and heats a vessel. Similarly, wholesome deeds with outflows (referring to good actions with afflictions and attachments) do not hinder the path without outflows (referring to the path of practice beyond afflictions and attachments), just like a wick and oil. Wholesome deeds with outflows do not obscure the unspecified (referring to the state of neither good nor evil), and do not hinder the path without outflows, just like a vessel. Therefore, it is said only 'fetters' (referring to the bonds of afflictions) are severed, not 'fetter-dharmas' (referring to the root causes of afflictions). Just as a king does not hinder his own country and army, but hinders other countries and their armies; to destroy the enemy army, he will slightly damage his own country and slightly destroy his own army. Similarly, wholesome deeds with outflows do not hinder the path without outflows, just like one's own army; they do not obscure the unspecified, just like one's own country. Thus, if it is said that 'fetters' are severed, it should be known that 'fetter-dharmas' are also severed. Furthermore, some say that if 'harmful afflictions' (referring to afflictions that directly cause harm) are severed, then 'harmful samsara' (referring to factors that lead to the cycle of birth and death) is also severed. Therefore, it is said only 'fetters' are severed, not 'fetter-dharmas'. Just like 'fetters' and 'fetter-dharmas', 'feeling' (vedana) and 'feeling-dharmas' (vedana-dharmas), 'instigations' (kilesa) and 'instigation-dharmas' (kilesa-dharmas), 'defilements' (mala) and 'defilement-dharmas' (mala-dharmas), 'entanglements' (pariyuṭṭhāna) and 'entanglement-dharmas' (pariyuṭṭhāna-dharmas) are also the same.

'If doubt arises from suffering, and so on.' Question: Why is this treatise composed? Answer: This is from the Buddha's sutras. As it says in the sutra, a Brahmin skilled in debate went to the Buddha and asked: 'Shramana Gautama (Sakyamuni Buddha), you are truly rare! This 'doubt' (vicikitsa) is very difficult to overcome, not easy to overcome.' The Buddha replied to the Brahmin: 'Yes, yes, it is very rare, this 'doubt' is very difficult to overcome, not easy to overcome.' Brahmin, what do you think? The ancient Brahmins, those who studied the Vedas, those who created mantras, named Atakuma (阿吒駒), named Pamakuma (傍摩駒), named Pamadeva (傍摩提婆), named Vipamitra (毗婆蜜哆), named Javani (阇婆阿尼), named Akila (阿祈羅), named Bharadvaja (婆羅池殊), named Vasistha (婆私吒), named Kasyapa (迦葉), named Vibhu (毗浮), all of these people died without severing their doubt.' Brahmin, for this reason, it should be known that doubt is difficult to sever. The sutras speak of 'doubt' but do not elaborate. The sutras are the fundamental cause for this treatise. What is not said in the sutras, now should all be said, therefore this treatise is composed. 'If doubt arises from suffering, and so on,' this is very profound, subtle, and difficult to reveal. If one contemplates this 'suffering', in such a moment, many thoughts have already passed. For this reason, Venerable Katyayaniputra (迦旃延子) said that the acceptance of the dharma of suffering (Khadha-dharma-ksanti) arises, and even the knowledge of the path by inference (Marga-anvaya-jnana) arises.

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。于其中間。有六十剎那現。其性速疾有苦邪。是一意無苦邪。是二意彼邪字者。以成疑義。所以者何。若無邪字者。有苦是正見。無苦是邪見。如是以邪字成。于苦疑亦應以邪字。乃至成於道疑。如此八心。是最少者。若緣諦生疑。亦有多心。頗有一意。是疑非疑。乃至廣說。問曰。何以作此論。為以自體。為以境界。若以自體者。疑心相應法。猶豫是疑。慧是非疑。若以境界者。一切凡夫。于如來身疑。一切聖于如來身不疑。若作是說。頗有一意。是疑非疑。何以答言無。答曰。所問者。頗有一意。是疑非疑。是疑者。一意猶豫。亦是決定邪。非疑者。一意決定。亦是猶豫邪。是故答曰無邪。是苦邪此心是疑是苦。此心非疑。是正見無苦邪。此心是疑無苦此心非疑是邪見。如是有四正見。有四邪見。有八疑。問曰。此八疑心。幾能生正決定。幾能生邪決定。答曰。四能生正決定。四能生邪決定。問曰。何等人疑。能生正決定。何等人疑。能生邪決定。答曰。有人喜親近善知識。樂聽聞法。有人不喜親近善知識。不樂聞法。若人喜親近善知識。樂聽聞法者。如此人疑。能生正決定。有人不喜親近善知識不樂聞法者。如此人疑。能生邪決定。復有說者。有人多與內道人共住。有人多與外道人共住。若多與內道人共住者

【現代漢語翻譯】 現代漢語譯本：在其（六十剎那）中間，有六十個剎那生滅顯現。它的性質快速而帶有苦的邪見。一個意念是苦，沒有邪見；另一個意念是苦，帶有邪見。這個『邪』字，是爲了構成疑惑的意義。為什麼這樣說呢？如果沒有『邪』字，有苦就是正見，沒有苦就是邪見。像這樣用『邪』字構成疑惑，對於苦的疑惑也應該用『邪』字，乃至構成對於道的疑惑。這樣八個心，是最少的。如果緣于諦理而生起疑惑，也會有很多心。是否有一個意念，既是疑惑又不是疑惑，乃至廣泛地說。問：為什麼要作這部論？是爲了自體，還是爲了境界？如果是爲了自體，與疑心相應的法，猶豫就是疑惑，智慧就不是疑惑。如果是爲了境界，一切凡夫對於如來身有疑惑，一切聖人對於如來身沒有疑惑。如果這樣說，是否有一個意念，既是疑惑又不是疑惑？為什麼回答說沒有？答：所問的是，是否有一個意念，既是疑惑又不是疑惑？是疑惑的，一個意念猶豫，也是決定性的邪見；不是疑惑的，一個意念是決定的，也是猶豫性的邪見。所以回答說沒有『邪』。是苦的邪見，這個心是疑惑，是苦的，這個心不是疑惑；是正見，沒有苦的邪見，這個心是疑惑，沒有苦，這個心不是疑惑，是邪見。像這樣有四種正見，有四種邪見，有八種疑惑。問：這八種疑心中，有幾種能生起正確的決定，有幾種能生起錯誤的決定？答：四種能生起正確的決定，四種能生起錯誤的決定。問：什麼樣的人的疑惑，能生起正確的決定？什麼樣的人的疑惑，能生起錯誤的決定？答：有人喜歡親近善知識（kalyāṇa-mitta，指引正道的朋友），樂於聽聞佛法；有人不喜歡親近善知識，不樂於聽聞佛法。如果有人喜歡親近善知識，樂於聽聞佛法，這樣的人的疑惑，能生起正確的決定。如果有人不喜歡親近善知識，不樂於聽聞佛法，這樣的人的疑惑，能生起錯誤的決定。還有一種說法，有人經常與內道（佛教）的人住在一起，有人經常與外道（非佛教）的人住在一起。如果經常與內道的人住在一起

【English Translation】 English version: In the midst of that (sixty kṣaṇas), there appear sixty kṣaṇas arising and ceasing. Its nature is swift and carries the impurity of suffering. One thought is suffering without impurity; another thought is suffering with impurity. The word 'impurity' (邪, xié) is used to create the meaning of doubt. Why is this so? If there were no 'impurity' word, having suffering would be right view, and not having suffering would be wrong view. Thus, by using the word 'impurity' to form doubt, the doubt about suffering should also use the word 'impurity', even to the point of forming doubt about the path (道, dào). These eight minds are the fewest. If doubt arises from contemplating the Truths (諦, dì), there will also be many minds. Is there a single thought that is both doubt and not doubt, and so on, broadly speaking. Question: Why is this treatise composed? Is it for the self-nature (自體, zìtǐ) or for the realm of objects (境界, jìngjiè)? If it is for the self-nature, then the mental factors associated with doubt are hesitation, which is doubt, and wisdom, which is not doubt. If it is for the realm of objects, then all ordinary beings (凡夫, fánfū) have doubt about the body of the Tathāgata (如來, Rúlái), and all sages (聖人, shèngrén) do not have doubt about the body of the Tathāgata. If it is said like this, is there a single thought that is both doubt and not doubt? Why is the answer 'no'? Answer: What is asked is, is there a single thought that is both doubt and not doubt? That which is doubt is a single thought of hesitation, which is also a decisively wrong view; that which is not doubt is a single thought of decisiveness, which is also a hesitating wrong view. Therefore, the answer is 'no impurity'. It is the impurity of suffering; this mind is doubt, it is suffering; this mind is not doubt; it is right view, there is no impurity of suffering; this mind is doubt, there is no suffering; this mind is not doubt, it is wrong view. Like this, there are four right views, four wrong views, and eight doubts. Question: Among these eight doubtful minds, how many can give rise to correct determination, and how many can give rise to wrong determination? Answer: Four can give rise to correct determination, and four can give rise to wrong determination. Question: What kind of person's doubt can give rise to correct determination? What kind of person's doubt can give rise to wrong determination? Answer: Some people like to be close to good spiritual friends (kalyāṇa-mitta), and enjoy listening to the Dharma (法, Dǎrma); some people do not like to be close to good spiritual friends and do not enjoy listening to the Dharma. If someone likes to be close to good spiritual friends and enjoys listening to the Dharma, then this person's doubt can give rise to correct determination. If someone does not like to be close to good spiritual friends and does not enjoy listening to the Dharma, then this person's doubt can give rise to wrong determination. There is another saying: some people often live with people of the inner path (Buddhism), and some people often live with people of the outer paths (non-Buddhism). If one often lives with people of the inner path

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。如此人疑能生正決定。若多與外道人共住者。如此人疑。能生邪決定。復有說者。有人多好習內道經。有人多好習外書。若好習內道經者。如是人疑。能生正決定若好習外書者。如此人疑。能生邪決定。

有三種冥身。所謂於過去世疑猶豫。現在未來亦如是。問曰。如疑性。非是無明。何以說是冥身。答曰。與無明相似故。無有法非無明而與無明相似如疑者。是故說疑是冥身。復有說者。冥是無明。彼疑是其處所。是其舍宅。復有說者。疑是住處故。所以者何。若身中有疑。必有無明。如世人言。以親他故言。汝即是我身。復有說者。同是一法。所以者何。俱是不決定故。問曰。以何等故。世尊說緣世生疑是冥身。不說緣無為是冥身耶。答曰。或有說者。世是粗法。現可了知。若於世脫失諸聖說是冥身。無為法微細。不可現得了知。是故諸聖不說是冥身。如人晝行脫失。為世人所呵笑。如人夜行脫失。則不為世所呵笑。彼亦如是。復有說者。為諸外道故。緣世生疑。說是冥身。諸外道偏愚於世。我曾在過去世不。乃至廣說。是故說疑世是冥身。復有說者。疑心多緣世生少緣無為生。復有說者。世乃至小兒。猶于中愚。所謂去來今事。以如是等現事故。世尊說疑世心是冥身。涅槃是非根法。甚深微細覺性。乃能

【現代漢語翻譯】 現代漢語譯本：如果這個人經常懷疑，就可能產生正確的決斷。如果經常和外道（非佛教的修行者）的人住在一起，這個人就會產生邪惡的決斷。還有一種說法是，有些人喜歡學習佛經，有些人喜歡學習外道的書籍。如果喜歡學習佛經，這個人就可能產生正確的決斷；如果喜歡學習外道的書籍，這個人就可能產生邪惡的決斷。

有三種冥身（遮蔽智慧之身）。第一種是過去世的疑惑猶豫，現在和未來也是如此。有人問：『像疑惑這種性質，不是無明（ignorance）。為什麼說是冥身呢？』回答說：『因為它和無明相似。』沒有哪種法不是無明，卻又和無明相似，就像疑惑一樣。所以說疑惑是冥身。還有一種說法是，冥就是無明，而疑惑是無明存在的地方，是無明的住所。還有一種說法是，疑惑是無明的住處。為什麼這麼說呢？如果身體里有疑惑，必定有無明。就像世人常說，因為關係親近，就說『你就是我的身體』。還有一種說法是，疑惑和無明是同一種法。為什麼這麼說呢？因為兩者都是不確定的。有人問：『因為什麼緣故，世尊（釋迦牟尼佛）說緣於世間而產生的疑惑是冥身，而不說緣于無為法（Nirvana）而產生的疑惑是冥身呢？』回答說：『或許有人會說，世間是粗顯的法，容易被瞭解。如果對於世間產生迷惑，諸位聖者就說是冥身。無為法是細微的，不容易被瞭解，所以諸位聖者不說它是冥身。就像人白天走路迷路，會被人嘲笑；如果人晚上走路迷路，就不會被人嘲笑。』情況也是如此。還有一種說法是，爲了那些外道，緣於世間而產生的疑惑，才說是冥身。那些外道特別愚昧於世間，例如『我過去世是否存在？』等等。所以說疑惑世間是冥身。還有一種說法是，疑惑的心多半緣於世間而生，很少緣于無為法而生。還有一種說法是，世間的事情，即使是小孩子，也會在其中感到迷惑，例如過去、現在、未來的事情。因為這些顯而易見的事情，世尊才說疑惑世間的心是冥身。涅槃（Nirvana）不是根本的法，而是非常深奧細微的覺悟。

【English Translation】 English version: If a person is often doubtful, they may generate correct decisions. If they often live with people of other paths (non-Buddhist practitioners), this person will generate wrong decisions. Another explanation is that some people like to study inner path scriptures (Buddhist scriptures), and some people like to study outer path books. If they like to study inner path scriptures, this person may generate correct decisions; if they like to study outer path books, this person may generate wrong decisions.

There are three kinds of dark bodies (bodies that obscure wisdom). The first is doubt and hesitation in the past life, and so it is in the present and future. Someone asks: 'Like the nature of doubt, it is not ignorance (Avidya). Why is it said to be a dark body?' The answer is: 'Because it is similar to ignorance.' There is no dharma that is not ignorance but is similar to ignorance, like doubt. Therefore, doubt is said to be a dark body. Another explanation is that darkness is ignorance, and doubt is its place, its dwelling. Another explanation is that doubt is the dwelling place of ignorance. Why is that? If there is doubt in the body, there must be ignorance. Just as people often say, because of close relationships, they say, 'You are my body.' Another explanation is that doubt and ignorance are the same dharma. Why is that? Because both are uncertain. Someone asks: 'For what reason did the World Honored One (Shakyamuni Buddha) say that doubt arising from the world is a dark body, and not say that doubt arising from the unconditioned (Nirvana) is a dark body?' The answer is: 'Perhaps some would say that the world is a coarse dharma, easily understood. If one is confused about the world, the sages say it is a dark body. The unconditioned dharma is subtle and not easily understood, so the sages do not say it is a dark body. It is like a person getting lost walking in the daytime, they will be laughed at by the world; if a person gets lost walking at night, they will not be laughed at by the world.' The situation is also like that. Another explanation is that for those of other paths, doubt arising from the world is said to be a dark body. Those of other paths are particularly ignorant of the world, such as 'Did I exist in the past life?' and so on. Therefore, it is said that doubting the world is a dark body. Another explanation is that the mind of doubt mostly arises from the world and rarely arises from the unconditioned. Another explanation is that even children are confused about worldly matters, such as past, present, and future events. Because of these obvious things, the World Honored One said that the mind of doubting the world is a dark body. Nirvana is not a root dharma, but a very deep and subtle awakening.

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了知。是故疑此法者。不說冥身。如經說。佛告比丘。以五事故令心弊惡。云何為五。所謂有人。于如來所。而生疑心。不解不觀不信。是名于如來所不斷心弊惡。於法于戒于教亦如是。佛所讚歎。智人所識。修梵行者。常以粗言。譏刺毀訾觸惱。無恭敬心。是名于梵行者不斷心弊惡。問曰。此心弊惡體性是何。答曰。此心弊惡有二分。所謂疑與瞋恚。四是疑分一是瞋恚。問曰。瞋恚是弊惡。是事可爾。所以者何。如說云何瞋恚結。答曰。若心生害。心生弊惡。心生瞋恚。是名瞋恚結。如疑心性非瞋恚。何以說是弊惡。答曰。或有說者。無有法性非瞋恚。而與瞋恚相似如疑心者。如所說疑隱弊心。令心堅䩕弊惡。猶如良田不種植時堅䩕弊惡。彼亦如是。復有說者。疑隱弊心時。尚不能生邪決定。況正決定。如田弊惡。猶不生草。何況苗稼。復有說者。瞋恚令自身弊惡。疑心能令自身弊惡。亦復如是。如田弊惡人所棄捨。所生稗䅎。猶不任用。何況粳糧。如是疑結。令眾生生心弊惡。猶不能生於邪決定。況正決定。復有說者。同行相對故。同行者俱行愁戚。行相對者。同與欣踴行相對。問曰。以何等故。于佛生疑。說是弊惡。于僧非邪。答曰。佛無過失之行。若於佛生疑。此疑無過而起。僧少有過失之行可見。若於僧生

{ "translations": [ "現代漢語譯本：\n了知。因此，懷疑此法的人，不能證得涅槃。如經中所說：佛告訴比丘，有五種原因使內心變得惡劣。什麼是五種原因呢？就是有人對於如來（Tathagata，佛的稱號之一）產生懷疑之心，不理解、不觀察、不相信。這被稱為對於如來不斷地產生惡劣之心。對於佛法、戒律、教義也是如此。佛所讚歎、智者所認識、修行梵行（Brahmacharya，清凈的行為）的人，卻常常用粗惡的言語，譏諷、譭謗、觸惱，沒有恭敬之心。這被稱為對於修行梵行者不斷地產生惡劣之心。\n\n問：這種內心惡劣的體性是什麼？\n\n答：這種內心惡劣有兩種成分，就是懷疑和瞋恚。四分是懷疑，一分是瞋恚。\n\n問：瞋恚是惡劣的，這是可以理解的。為什麼呢？如經中所說：什麼是瞋恚結（Krodha-samyojana，煩惱的束縛）？\n\n答：如果內心產生傷害、產生惡劣、產生瞋恚，這被稱為瞋恚結。但是懷疑的性質不是瞋恚，為什麼說它是惡劣的呢？\n\n答：或者有人說，沒有一種法性不是瞋恚，卻與瞋恚相似，就像懷疑之心。如經中所說，懷疑會隱藏和敗壞內心，使內心堅硬和惡劣，就像良田不耕種時會變得堅硬和惡劣一樣。懷疑也是如此。還有人說，懷疑隱藏和敗壞內心時，尚且不能產生錯誤的決定，更何況是正確的決定。就像田地惡劣，尚且不能生長雜草，更何況是莊稼。還有人說，瞋恚會使自身變得惡劣，懷疑也能使自身變得惡劣，也是如此。就像惡劣的田地被人拋棄，所生長的稗草也不堪使用，更何況是粳米。這樣，懷疑的束縛，使眾生內心產生惡劣，尚且不能產生錯誤的決定，更何況是正確的決定。還有人說，同行的人會相互愁苦，行為相反的人會共同欣喜踴躍。問：因為什麼原因，對佛產生懷疑，就說是惡劣的，而對僧眾（Samgha，佛教僧團）產生懷疑，就不是邪惡的呢？\n\n答：佛沒有過失的行為。如果對佛產生懷疑，這種懷疑是無緣無故產生的。僧眾少有過失的行為是可以見到的。如果對僧眾產生", "疑" ], "english_translations": [ "English version:\nUnderstanding. Therefore, those who doubt this Dharma (law, teaching) cannot attain Nirvana (liberation). As the Sutra (scripture) says: The Buddha (enlightened one) told the Bhikshus (monks), there are five reasons that make the mind bad. What are the five reasons? That is, someone has doubts about the Tathagata (one of the Buddha's titles), does not understand, does not observe, and does not believe. This is called constantly generating a bad mind towards the Tathagata. It is the same for the Dharma, the precepts, and the teachings. Those who are praised by the Buddha, recognized by the wise, and practice Brahmacharya (pure conduct), often use coarse words to ridicule, slander, offend, and have no respect. This is called constantly generating a bad mind towards those who practice Brahmacharya.\n\nQuestion: What is the nature of this bad mind?\n\nAnswer: This bad mind has two components, namely doubt and anger. Four parts are doubt, and one part is anger.\n\nQuestion: Anger is bad, this is understandable. Why? As the Sutra says: What is the bond of anger (Krodha-samyojana, fetter of affliction)?\n\nAnswer: If the mind generates harm, generates badness, generates anger, this is called the bond of anger. But the nature of doubt is not anger, why is it said to be bad?\n\nAnswer: Or some say that there is no Dharma nature that is not anger, but is similar to anger, like the mind of doubt. As the Sutra says, doubt hides and corrupts the mind, making the mind hard and bad, just like good farmland becomes hard and bad when it is not cultivated. Doubt is also like this. Others say that when doubt hides and corrupts the mind, it cannot even produce a wrong decision, let alone a right decision. Just like bad land cannot even grow weeds, let alone crops. Others say that anger makes oneself bad, and doubt can also make oneself bad, it is also like this. Just like bad farmland is abandoned by people, and the weeds that grow are not useful, let alone rice. In this way, the bond of doubt makes sentient beings generate a bad mind, and cannot even produce a wrong decision, let alone a right decision. Others say that those who walk together feel sad together, and those who act oppositely rejoice together. Question: For what reason is it said to be bad to have doubts about the Buddha, but not evil to have doubts about the Sangha (Buddhist monastic community)?\n\nAnswer: The Buddha has no faulty behavior. If doubt arises about the Buddha, this doubt arises for no reason. The Sangha has some faulty behavior that can be seen. If doubt arises about the Sangha," "doubt" ] }

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疑。此疑因過而起。以是事故。因佛生疑名為弊惡。因僧生疑不名弊惡。復有說者。一向無過故。佛世尊乃至無有少過。若於佛生疑。此疑無過而起。眾僧少不隨順事可見故。若於僧生疑。因過而起。以是事故。因佛生疑名為弊惡。因僧生疑不名弊惡。如佛生疑。法戒教亦如是。問曰。以何等故。于僧生恚名為弊惡。于佛非耶。答曰。若佛生恚。此心偏重。以偏重故。更立重名。名為橫惡。

阿毗曇毗婆沙論卷第八 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第九

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜犍度智品之五

云何名身。云何句身。云何味身。乃至廣說。問曰。何以故作此論。答曰。彼作經者意欲爾。乃至廣說。復有說者。彼尊者迦旃延子。於此經中。現種種事。善於義相。或有人疑。彼但善於義不善於文。為斷如是等疑。欲現於文義中俱得自在。故作此論。復有說者。如聲論家。欲令字是色法字型是聲聲是色陰所攝。為斷如是意故。作如是說。字是心不相應行。行陰所攝。復有說者。此名身句身味身。能照煩惱出要法。所以者何。若稱煩惱名。當知此法是煩惱。若稱出要名。當知此法是出要。以名身句身味身能

【現代漢語翻譯】 現代漢語譯本： 疑問。這種疑問是由於過失而產生的。因為這個緣故，因對佛（Buddha，覺悟者）產生懷疑被稱為『弊惡』（pie e，不好的，邪惡的）。因對僧（Sangha，僧團）產生懷疑不被稱為『弊惡』。還有一種說法是，佛一向沒有過失，乃至沒有絲毫過錯。如果對佛產生懷疑，這種懷疑是沒有過失而產生的。眾僧多少有不隨順的事情是可以看到的，所以如果對僧產生懷疑，是因過失而產生的。因為這個緣故，因對佛產生懷疑被稱為『弊惡』，因對僧產生懷疑不被稱為『弊惡』。如同對佛產生懷疑，對法（Dharma，佛法）、戒（Vinaya，戒律）、教（teachings，教導）也是如此。有人問：因為什麼緣故，對僧產生嗔恚被稱為『弊惡』，而對佛不是呢？回答說：如果對佛產生嗔恚，這種心就過於偏頗嚴重。因為偏頗嚴重，所以另外立一個更重的名稱，叫做『橫惡』（heng e，不講道理的惡）

《阿毗曇毗婆沙論》卷第八 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第九

迦旃延子（Katyayaniputra，論主名）造 五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman，譯者名）共道泰等譯 雜犍度智品之五

什麼叫做名身（nama-kaya，名稱的集合）？什麼叫做句身（vakya-kaya，句子的集合）？什麼叫做味身（vyanjana-kaya，味道的集合）？乃至廣說。有人問：為什麼要作這部論？回答說：作經的人想要這樣做，乃至廣說。還有一種說法是，尊者迦旃延子（Katyayaniputra）在這部經中，展現種種事情，擅長於義理的表達。或許有人懷疑，他只是擅長義理而不擅長文辭。爲了斷除這樣的疑惑，想要展現他在文辭和義理中都能夠自在運用，所以作這部論。還有一種說法是，如同聲論家，想要認為字是色法（rupa-dharma，物質現象），字型是聲音，聲音是色陰（rupa-skandha，色蘊）所包含的。爲了斷除這樣的想法，所以這樣說，字是心不相應行（citta-viprayukta-samskara，不與心識相應的行法），屬於行陰（samskara-skandha，行蘊）所包含的。還有一種說法是，這名身、句身、味身，能夠照亮煩惱和出離的要法。為什麼這樣說呢？如果稱呼煩惱的名字，應當知道這種法是煩惱。如果稱呼出離的名字，應當知道這種法是出離。因為名身、句身、味身能夠

【English Translation】 English version: Doubt. This doubt arises from faults. Because of this reason, doubt arising towards the Buddha (the Awakened One) is called 'Blemish-Evil' (pie e, bad, evil). Doubt arising towards the Sangha (the monastic community) is not called 'Blemish-Evil'. Another explanation is that the Buddha is always without fault, even without the slightest fault. If doubt arises towards the Buddha, this doubt arises without fault. The Sangha, to some extent, has matters of non-compliance that can be seen, so if doubt arises towards the Sangha, it arises from faults. Because of this reason, doubt arising towards the Buddha is called 'Blemish-Evil', doubt arising towards the Sangha is not called 'Blemish-Evil'. Just as doubt arises towards the Buddha, so it is with the Dharma (the teachings), the Vinaya (the monastic discipline), and the teachings. Someone asks: For what reason is anger arising towards the Sangha called 'Blemish-Evil', but not towards the Buddha? The answer is: If anger arises towards the Buddha, this mind is excessively biased and severe. Because of the excessive bias and severity, another heavier name is established, called 'Perverse-Evil' (heng e, unreasonable evil).

Abhidharma-vibhasa-sastra Volume 8 Taisho Tripitaka Volume 28 No. 1546 Abhidharma-vibhasa-sastra

Abhidharma-vibhasa-sastra Volume 9

Composed by Katyayaniputra (author's name), Explained by Five Hundred Arhats

Translated by Buddhavarman (translator's name), a Shramana from India of the Northern Liang Dynasty, together with Dao Tai and others. Chapter 5 on Miscellaneous Khandha Wisdom

What is called nama-kaya (collection of names)? What is called vakya-kaya (collection of sentences)? What is called vyanjana-kaya (collection of tastes)? And so on, extensively explained. Someone asks: Why is this treatise composed? The answer is: The author of the sutra intended to do so, and so on, extensively explained. Another explanation is that the Venerable Katyayaniputra demonstrates various matters in this sutra, being skilled in the expression of meaning. Perhaps someone doubts that he is only skilled in meaning but not skilled in writing. In order to dispel such doubts, wanting to demonstrate that he is able to freely use both writing and meaning, this treatise is composed. Another explanation is that, like the grammarians, wanting to consider that letters are rupa-dharma (material phenomena), the form of letters is sound, and sound is included in rupa-skandha (the aggregate of form). In order to dispel such ideas, it is said that letters are citta-viprayukta-samskara (formations not associated with consciousness), belonging to samskara-skandha (the aggregate of formations). Another explanation is that these nama-kaya, vakya-kaya, and vyanjana-kaya are able to illuminate the afflictions and the essential methods of liberation. Why is this so? If the name of affliction is mentioned, it should be known that this dharma is affliction. If the name of liberation is mentioned, it should be known that this dharma is liberation. Because nama-kaya, vakya-kaya, and vyanjana-kaya are able to

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顯照煩惱出要法故。而作此論。復有說者。以覺知名句味等法故。有三種菩提差別。其事云何。答曰。若增上慧。覺知名等法。是名為佛。若以中慧。名辟支佛。若以下慧。名曰聲聞。復有說者。以覺知名等法故。名佛一人。為無量說法者。復有說者。若不能觀察名句味身。生大過患。若能觀察。生大善利。其事云何。若不能觀察名句味身。則煩惱惡行之河。常流不絕。如罵琉璃太子言婢子。何以升釋種堂。彼以不能觀察四五字故。與百千眾生。墮惡道中。彼若能觀察四五字者。如山等惡行。亦能堪忍。以不觀察故。有如是折減。問曰。行者得他罵時。云何觀察名身等。令恚心不生。答曰。或有說者。阿拘盧奢。秦言是。罵拘盧奢。秦言喚聲。行者作如是念。我今不應念是阿字。所以者何。若有阿字。是名為罵。若無阿字。名曰喚聲。若我不念是阿字者。使他人終日竟夜常作喚聲。於我何為生瞋恚心。復有說者。行者作如是念。若以如是等字罵我。於此方是卑陋語。於他方是嘆美語。我若於此方卑陋語中。生於憂苦。于異方語。生喜樂者。我則常憂常苦。常喜常樂。誰有苦人與我等者。以是事故。不生恚心。復有說者。罵我者以是等字。行者作是念。讚歎我者。為以是字更有異字。諦觀察之更無異字。但此諸字。次第

【現代漢語翻譯】 現代漢語譯本 爲了清楚地闡明脫離煩惱的方法，所以撰寫這部論著。還有一種說法是，因為覺知了名（Nāma，名稱）、句（Pada，語句）、味（Vyañjana，文句的含義）等法，所以有三種菩提（Bodhi，覺悟）的差別。這是怎麼回事呢？回答是：如果以增上的智慧，覺知名等法，這被稱為佛（Buddha）。如果以中等的智慧，稱為辟支佛（Pratyekabuddha，緣覺）。如果以下等的智慧，稱為聲聞（Śrāvaka，阿羅漢）。還有一種說法是，因為覺知名等法，所以佛一個人，能為無量的人說法。還有一種說法是，如果不能觀察名、句、味、身（Kāya，身體），就會產生很大的過患；如果能夠觀察，就會產生很大的利益。這是怎麼回事呢？如果不能觀察名、句、味、身，那麼煩惱和惡行的河流，就會常常流動，永不停止。例如，辱罵琉璃太子（Virūḍhaka）說他是婢女的兒子，憑什麼登上釋迦（Śākya）族的殿堂？他因為不能觀察『四五字』的含義，導致自己和成百上千的眾生，墮入惡道之中。如果他能觀察這『四五字』的含義，即使像山一樣大的惡行，也能忍受。因為不觀察，所以有這樣的折損。有人問：修行人在被他人辱罵時，應該如何觀察名身等，才能使嗔恚心不生起？回答是：或者有人說，『阿拘盧奢』（Akrośa），在秦語中是『罵』的意思，『拘盧奢』（Krośa），在秦語中是『喚聲』的意思。修行人應該這樣想：我現在不應該執著于這個『阿』字。為什麼呢？因為有了『阿』字，才被稱為『罵』；如果沒有『阿』字，就只是『喚聲』。如果我不執著于這個『阿』字，即使他人整天整夜不停地發出『喚聲』，對我又有什麼關係，為什麼要生起嗔恚心呢？還有一種說法是，修行人應該這樣想：如果用這些字來罵我，在這個地方是卑賤污穢的語言，在其他地方卻是讚美之詞。如果我因為這個地方的卑賤污穢之語，而產生憂愁痛苦，卻因為異地的讚美之語，而產生喜悅快樂，那麼我就永遠處於憂愁痛苦和喜悅快樂之中，誰有像我這樣苦樂不定的人呢？因為這個緣故，不生起嗔恚心。還有一種說法是，罵我的人用的是這些字。修行人應該這樣想：讚歎我的人，是用這些字還是用其他的字呢？仔細觀察，並沒有其他的字。只不過是這些字，按照不同的次序排列組合罷了。

【English Translation】 English version This treatise is composed to clearly illuminate the method of escaping from afflictions. Another explanation is that because of perceiving Nāma (name), Pada (sentence), Vyañjana (meaning of the sentence), and other Dharmas, there are three kinds of Bodhi (enlightenment) differences. What is this about? The answer is: if with superior wisdom, one perceives name and other Dharmas, this is called Buddha. If with medium wisdom, it is called Pratyekabuddha (Solitary Buddha). If with inferior wisdom, it is called Śrāvaka (Arhat). Another explanation is that because of perceiving name and other Dharmas, one Buddha can preach to countless people. Another explanation is that if one cannot observe name, sentence, taste, and Kāya (body), great faults will arise; if one can observe, great benefits will arise. What is this about? If one cannot observe name, sentence, taste, and body, then the river of afflictions and evil deeds will constantly flow without ceasing. For example, insulting Prince Virūḍhaka, saying he is the son of a slave girl, why should he ascend the hall of the Śākya clan? Because he could not observe the meaning of 'four or five words,' he caused himself and hundreds of thousands of beings to fall into evil paths. If he could observe the meaning of these 'four or five words,' even evil deeds as great as mountains could be endured. Because of not observing, there is such a reduction. Someone asks: When a practitioner is insulted by others, how should he observe name, body, etc., so that anger does not arise? The answer is: Or some say, 'Akrośa' (insult) in Qin language means 'to scold,' 'Krośa' (calling) in Qin language means 'to call out.' The practitioner should think like this: I should not be attached to this word 'A' now. Why? Because with the word 'A,' it is called 'scolding'; without the word 'A,' it is just 'calling out.' If I am not attached to this word 'A,' even if others constantly make 'calling out' sounds to me all day and night, what does it matter to me, why should I give rise to anger? Another explanation is that the practitioner should think like this: If these words are used to scold me, in this place they are base and vile words, but in other places they are words of praise. If I feel sorrow and pain because of the base and vile words in this place, but feel joy and happiness because of the words of praise in another place, then I will always be in sorrow and pain, and joy and happiness. Who is as unstable in suffering and happiness as I am? For this reason, anger does not arise. Another explanation is that those who scold me use these words. The practitioner should think like this: Do those who praise me use these words or other words? Upon careful observation, there are no other words. It is just that these words are arranged in different sequences.

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顛倒。言是罵是贊。我今何為於是字中而生瞋恚。復有說者。行者作如是念。若人罵我。以一界少入。一入少入。一陰少入。余不罵我者。十七界一界少入。十一入一入少入。四陰一陰少入。如是不罵我者多。罵我者少。而我何為生瞋恚心。復有說者。行者作是念。此罵名誰所成就。為是罵者。為是受罵者。推之應是罵者成就。若然者便是自罵。於我何為而生瞋恚。復有說者。行者作是念。若以一字則不成罵。二字則成。無有能一時稱二字者。若稱后字時。前字已滅不至后字。如是但以意分別故。言是罵者。是受罵者。以是事故。不生瞋心。復有說者。行者作是念。罵者及我。一時同一剎那滅。後生諸陰。亦無罵者及受罵者。罵法不可得故。是以不生恚心。復有說者。行者作是念。罵者受罵者。皆悉是空。所以者何。無我無人。無眾生。無壽命。無作無作者。無受無受者。但有諸陰空聚。是故不生瞋心。行者應以如是等法觀名身句身味身。問曰。何以復依名句味身作論耶。答曰。欲現此經文義具足故。而作此論。復有說者。以依此文能顯明陰界入中眾多之義。亦能讚歎佛法僧寶。以是事故。而作此論。

云何名身(名身胡音有三種一語名名二語名名身三語以上名多名身一語名名者一法一名二語名身者二法二名三

【現代漢語翻譯】 現代漢語譯本：顛倒想。言語是辱罵還是讚揚？我為何要因為這些字眼而生起嗔恚之心呢？又有人說，修行者應當這樣想：如果有人辱罵我，只涉及一個界少分、一個入少分、一個陰少分；而沒有辱罵我的，則涉及十七個界的一個界少分、十一個入的一個入少分、四個陰的一個陰少分。這樣看來，沒有辱罵我的情況更多，辱罵我的情況更少，我為何要生起嗔恚之心呢？ 又有人說，修行者應當這樣想：這辱罵之名是誰成就的呢？是辱罵者，還是受罵者？推究起來，應該是辱罵者成就的。如果是這樣，那就是辱罵者自己在辱罵，與我何干，我為何要生起嗔恚之心呢？又有人說，修行者應當這樣想：如果一個字不能構成辱罵，兩個字才能構成辱罵，那麼沒有人能同時說出兩個字。當說出后一個字時，前一個字已經消失，無法到達后一個字。因此，只是因為內心的分別，才認為言語是辱罵。既然如此，無論是辱罵者還是受罵者，都不應因此而生起嗔心。 又有人說，修行者應當這樣想：辱罵者和我，在同一剎那間滅亡，之後產生的諸陰，也沒有辱罵者和受罵者。辱罵之法不可得，因此不生嗔心。又有人說，修行者應當這樣想：辱罵者和受罵者，都是空性的。為什麼呢？因為沒有我，沒有人，沒有眾生，沒有壽命，沒有作者，沒有受者，只有諸陰的空聚。因此不生嗔心。修行者應當用這些方法來觀察名身（Nāmakāya，由名稱組成的集合）、句身（Padakāya，由句子組成的集合）、味身（Vyañjanakāya，由味道組成的集合）。 問：為什麼還要依據名身、句身、味身來作論述呢？答：爲了展現此經文的意義完備充足，所以作此論述。又有人說，因為依據此文能夠顯明陰、界、入中眾多的意義，也能夠讚歎佛、法、僧三寶（Buddha, Dharma, Sangha），因此作此論述。 什麼是名身（Nāmakāya）？（用胡語來說，有三種：一個語詞稱為名，兩個語詞稱為名身，三個語詞以上稱為多名身。一個語詞稱為名，指的是一個法一個名稱；兩個語詞稱為名身，指的是兩個法兩個名稱；三個

【English Translation】 English version: Inverted thinking. Are the words abuse or praise? Why should I generate anger because of these words? Furthermore, some say that the practitioner should think like this: If someone abuses me, it only involves one element of a realm, one element of an entry, one element of a skandha (Khandha, aggregate); those who do not abuse me involve one element of seventeen realms, one element of eleven entries, one element of four skandhas. Thus, there are more instances of not being abused than being abused, so why should I generate anger? Furthermore, some say that the practitioner should think like this: Who accomplishes this name of abuse? Is it the abuser or the abused? Upon investigation, it should be the abuser who accomplishes it. If that is the case, then it is the abuser who is abusing himself. What does it have to do with me that I should generate anger? Furthermore, some say that the practitioner should think like this: If one word cannot constitute abuse, but two words can, then no one can utter two words simultaneously. When the latter word is uttered, the former word has already ceased and cannot reach the latter word. Therefore, it is only because of internal discrimination that one considers the words to be abuse. Since this is the case, neither the abuser nor the abused should generate anger because of it. Furthermore, some say that the practitioner should think like this: The abuser and I perish in the same instant, and the skandhas (Khandha, aggregate) that arise afterward have neither abuser nor abused. The dharma (Dhamma, law) of abuse is unattainable, therefore one does not generate anger. Furthermore, some say that the practitioner should think like this: The abuser and the abused are all empty. Why? Because there is no self, no person, no sentient being, no life, no doer, no receiver, only empty aggregates of skandhas (Khandha, aggregate). Therefore, one does not generate anger. The practitioner should observe the Nāmakāya (collection of names), Padakāya (collection of sentences), and Vyañjanakāya (collection of tastes) with these methods. Question: Why is it necessary to discuss based on Nāmakāya (collection of names), Padakāya (collection of sentences), and Vyañjanakāya (collection of tastes)? Answer: In order to demonstrate that the meaning of this sutra is complete and sufficient, this discussion is made. Furthermore, some say that because relying on this text can reveal the numerous meanings within skandhas (Khandha, aggregate), realms, and entries, and also praise the Three Jewels (Buddha, Dharma, Sangha), this discussion is made. What is Nāmakāya (collection of names)? (In the Hu language, there are three types: one word is called 'name,' two words are called 'Nāmakāya (collection of names),' and three or more words are called 'multiple Nāmakāya (collection of names)'. One word is called 'name,' referring to one dharma (Dhamma, law) and one name; two words are called 'Nāmakāya (collection of names),' referring to two dharmas (Dhamma, law) and two names; three

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語以上名多名身者三法三名以上名多名身句身味身亦如是此所問名身者問多語名身也)。

問曰。何以問多語名身。不問名。不問名身耶。答曰。彼作經者意欲爾。乃至廣說。復有說者。應問而不問者。當知此是有餘之說。復有說者。多與名身。悉入多語名身中。是故問多語名身。不問名與名身。答曰。名者。稱語種種語增語。想數施設世所傳說是謂名。如是等語。盡說是名。問曰。何故問多名身。而答名耶。答曰。以名成滿多名身故。多名身還成滿多名身。複次名能生多名身。多名身還生多名身。是故問多名身答名。問曰。名多名身體性是何。答曰。是心不相應行。已說體性。所以今當說。何故名名。答曰。名者。亦名隨。亦名求。亦名合(天竺名音中含此三義)。隨者。隨其所作。有如是名求者。以是名求有此物應。複次求者。四陰名求。以四陰。能取諸界。能取諸趣。能取諸生。是故名求。合者。于義于造相應故名合。問曰。何故名多名身。答曰。眾多名合聚故。名多名身。如一鳥不名多鳥身。眾多鳥名多鳥身。馬等亦如是。如是一名不名多名身。眾多名合集名多名身。句身味身當知亦如是。如是有名。有名身。有多名身。名者有一字名二字名多字名。一字名者名曰名。二字名者名曰名身。多字名者或說

【現代漢語翻譯】 現代漢語譯本： 以上所說的『名』、『多名』、『名身』這三種，以及『法』、『三法』，還有『多名身』、『句身』、『味身』也是如此。（這裡所問的『名身』，是指包含多種語言的名身）。

問：為什麼只問『多語名身』，而不問『名』和『名身』呢？ 答：這是因為經書作者的意願如此，乃至更廣泛的解釋。還有一種說法是，應該問卻沒有問的，應當知道這是有所保留的說法。還有一種說法是，『多』已經包含了『名』和『名身』，所以只問『多語名身』，而不問『名』和『名身』。

答：『名』是指稱謂、語言、各種語言的增加、概念、施設、世俗流傳的說法，這些都叫做『名』。像這樣的語言，都可歸為『名』。

問：為什麼問『多名身』，卻只回答『名』呢？ 答：因為『名』成就了『多名身』，『多名身』也反過來成就『多名身』。而且，『名』能產生『多名身』，『多名身』也能產生『多名身』。所以問『多名身』，回答『名』。

問：『名』和『多名身』的體性是什麼？ 答：是『心不相應行』（Citta-viprayukta-saṃskāra）。

已經說了體性，現在來說明為什麼稱為『名』。 答：『名』，也叫做『隨』，也叫做『求』，也叫做『合』（在梵文的發音中包含這三種含義）。『隨』，是隨順其所作而有這樣的名稱；『求』，是通過這個名稱來尋求這個事物。另外，『求』也指四陰（catvāri skandhāḥ）的尋求，因為四陰能取諸界（dhātu）、能取諸趣（gati）、能取諸生（jāti），所以叫做『求』。『合』，是指在意義和造作上相互相應，所以叫做『合』。

問：為什麼叫做『多名身』？ 答：因為眾多名稱的集合，所以叫做『多名身』。就像一隻鳥不能叫做『多鳥身』，而眾多鳥才能叫做『多鳥身』，馬等也是如此。就像一個名稱不能叫做『多名身』，而眾多名稱的集合才能叫做『多名身』。『句身』（vākkāya）、『味身』（rasakāya），應當知道也是如此。像這樣，有名、有名身、有多名身。『名』，有一字名、二字名、多字名。一字名叫做『名』，二字名叫做『名身』，多字名或者說...

【English Translation】 English version: The above-mentioned 'name' (nāma), 'multiple names', 'name-body' (nāmakāya), as well as 'dharma' (dharma), 'three dharmas', and also 'multiple name-body', 'sentence-body' (vākkāya), 'flavor-body' (rasakāya) are all like that. (The 'name-body' asked about here refers to a name-body containing multiple languages).

Question: Why only ask about 'multiple language name-body' and not about 'name' and 'name-body'? Answer: This is because the author of the scripture intended it that way, and further explanations. Another explanation is that what should be asked but is not asked, it should be known that this is a reserved statement. Another explanation is that 'multiple' already includes 'name' and 'name-body', so only 'multiple language name-body' is asked about, and not 'name' and 'name-body'.

Answer: 'Name' refers to appellations, languages, various language augmentations, concepts, designations, and worldly transmitted sayings; these are all called 'name'. Languages like these can all be categorized as 'name'.

Question: Why ask about 'multiple name-body' but only answer 'name'? Answer: Because 'name' accomplishes 'multiple name-body', and 'multiple name-body' in turn accomplishes 'multiple name-body'. Moreover, 'name' can generate 'multiple name-body', and 'multiple name-body' can also generate 'multiple name-body'. Therefore, 'multiple name-body' is asked about, and 'name' is answered.

Question: What is the nature of 'name' and 'multiple name-body'? Answer: It is 'mind-non-associated formations' (Citta-viprayukta-saṃskāra).

The nature has already been spoken of, now to explain why it is called 'name'. Answer: 'Name' is also called 'following', also called 'seeking', also called 'combining' (the Sanskrit pronunciation contains these three meanings). 'Following' is that there is such a name following what is done; 'seeking' is to seek this thing through this name. In addition, 'seeking' also refers to the seeking of the four skandhas (catvāri skandhāḥ), because the four skandhas can take the elements (dhātu), can take the destinies (gati), can take the births (jāti), so it is called 'seeking'. 'Combining' is that it corresponds to each other in meaning and creation, so it is called 'combining'.

Question: Why is it called 'multiple name-body'? Answer: Because of the collection of many names, it is called 'multiple name-body'. Just as one bird cannot be called 'multiple bird-body', but many birds can be called 'multiple bird-body', and so on with horses. Just as one name cannot be called 'multiple name-body', but the collection of many names can be called 'multiple name-body'. 'Sentence-body' (vākkāya), 'flavor-body' (rasakāya), it should be known that it is also like this. Like this, there is name, there is name-body, there is multiple name-body. 'Name', there is one-letter name, two-letter name, multi-letter name. A one-letter name is called 'name', a two-letter name is called 'name-body', a multi-letter name or say...

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三字。或說四字。名多名身。二字名者亦名名。四字名名身。或六字或八字。名多名身。三字名者亦名名。六字名名身。或九字或十二字。名多名身。四字名者亦名名。八字名名身。或十二字或十六字。名多名身。如是乃至多字立門亦爾。如名身。味身當知亦如是。

云何句身(此問多句身)。答曰。隨句義滿。現如是事。是名句身。所以引偈者。為作證故。如說。

諸惡莫作　　諸善奉行　　自凈其意 　是諸佛教

彼諸惡莫作。是初句。乃至廣說隨句義滿者。滿偈義也。現如是事者。顯明如是事也。是名句身。此偈有說有解。如說諸惡是說。莫作是解。下諸句亦如是說。如說諸惡于說是足。于解不足。于句不足。于偈不足。莫作于說于解于句足。于偈不足。乃至是諸。于說于解于句足。于偈不足。佛教於說于解于句于偈足。此是偈中。不長不短。八字為一句。三十二字為一偈。此結偈法。名阿㝹吒闡提。是經論數法。亦是計書寫數法。六字為句者。名初偈。二十六字為句者。是后偈。或有減。六字為句者。此偈名周利荼。若過二十六字為句者。此偈名摩羅。

云何味身。答曰。字說是味身。所以引偈者。為作證故。如說。

欲是偈本　　字即是味　　偈依于名 　造是偈體

欲

【現代漢語翻譯】 現代漢語譯本 三個字，或者說是四個字，都可稱為『名多名身』（nama bahu nama-kaya，由多個名稱組成的名身）。兩個字的名，也稱為『名』（nama）。四個字合起來稱為『名身』（nama-kaya）。或者六個字、八個字，都可稱為『名多名身』。三個字的名，也稱為『名』。六個字合起來稱為『名身』。或者九個字、十二個字，都可稱為『名多名身』。四個字的名，也稱為『名』。八個字合起來稱為『名身』。或者十二個字、十六個字，都可稱為『名多名身』。像這樣，乃至更多字的情況，建立名目的方式也是如此。如同名身一樣，味身（rasa-kaya，味道之身）也應當知道是這樣的。

什麼是句身（pada-kaya，句子之身）？（這是關於多個句子之身的提問）回答說：隨著句子的意義完整，顯現出這樣的事情，這就是句身。之所以引用偈頌，是爲了作為證明。如說：

『諸惡莫作，諸善奉行，自凈其意，是諸佛教。』

其中，『諸惡莫作』是第一句，乃至廣泛地說，隨著句子的意義完整，就是偈頌的意義完整。『顯現出這樣的事情』，就是顯明這樣的事情。這就是句身。這個偈頌有『說』（vacana）和『解』（nirvacana）兩種方式。如說，『諸惡』是『說』，『莫作』是『解』。下面的句子也像這樣『說』。如說，『諸惡』在『說』的方面是完整的，在『解』的方面是不完整的，在『句』的方面是不完整的，在『偈』的方面是不完整的。『莫作』在『說』、『解』、『句』的方面是完整的，在『偈』的方面是不完整的。乃至『是諸』在『說』、『解』、『句』的方面是完整的，在『偈』的方面是不完整的。『佛教』在『說』、『解』、『句』、『偈』的方面都是完整的。這是偈頌中，不長不短，八個字為一句，三十二個字為一偈。這種總結偈頌的方法，叫做『阿㝹吒闡提』（anutpada-ksanti）。這是經論中的計數方法，也是計算書寫數量的方法。六個字為一句的，叫做『初偈』。二十六個字為一句的，是『后偈』。或者有減少的，六個字為一句的，這種偈叫做『周利荼』（culita）。如果超過二十六個字為一句的，這種偈叫做『摩羅』（mala）。

什麼是味身？回答說：字所說是味身。之所以引用偈頌，是爲了作為證明。如說：

『欲是偈本，字即是味，偈依于名，造是偈體。』

『欲』（kama）

【English Translation】 English version Three words, or perhaps four words, can be called 'nama bahu nama-kaya' (name with many name-bodies, a body of names composed of multiple names). A name of two words is also called 'nama' (name). Four words together are called 'nama-kaya' (name-body). Or six words, eight words, can all be called 'nama bahu nama-kaya'. A name of three words is also called 'nama'. Six words together are called 'nama-kaya'. Or nine words, twelve words, can all be called 'nama bahu nama-kaya'. A name of four words is also called 'nama'. Eight words together are called 'nama-kaya'. Or twelve words, sixteen words, can all be called 'nama bahu nama-kaya'. Like this, even in cases with more words, the way of establishing names is the same. Just like nama-kaya, rasa-kaya (taste-body) should also be understood in the same way.

What is pada-kaya (sentence-body)? (This is a question about multiple sentence-bodies.) The answer is: As the meaning of the sentence is complete, and such a thing appears, this is pada-kaya. The reason for quoting the verse is to provide proof. As it is said:

'Do no evil, practice all good, purify your mind, this is the teaching of all Buddhas.'

Among them, 'Do no evil' is the first sentence, and so on, broadly speaking, as the meaning of the sentence is complete, that is the meaning of the verse is complete. 'Such a thing appears' means that such a thing is made clear. This is pada-kaya. This verse has two aspects: 'vacana' (statement) and 'nirvacana' (explanation). As it is said, 'Do no evil' is the 'vacana', 'practice' is the 'nirvacana'. The following sentences are also 'stated' in this way. As it is said, 'Do no evil' is complete in terms of 'vacana', but incomplete in terms of 'nirvacana', incomplete in terms of 'sentence', and incomplete in terms of 'verse'. 'Practice' is complete in terms of 'vacana', 'nirvacana', and 'sentence', but incomplete in terms of 'verse'. And so on, 'This is' is complete in terms of 'vacana', 'nirvacana', and 'sentence', but incomplete in terms of 'verse'. 'Buddhas' is complete in terms of 'vacana', 'nirvacana', 'sentence', and 'verse'. In this verse, neither long nor short, eight words form a sentence, and thirty-two words form a verse. This method of concluding a verse is called 'anutpada-ksanti'. This is a method of counting in sutras and treatises, and it is also a method of calculating the number of writings. Six words forming a sentence is called the 'first verse'. Twenty-six words forming a sentence is the 'later verse'. Or there may be a reduction, six words forming a sentence, this verse is called 'culita'. If it exceeds twenty-six words forming a sentence, this verse is called 'mala'.

What is rasa-kaya? The answer is: What the word says is rasa-kaya. The reason for quoting the verse is to provide proof. As it is said:

'Desire is the root of the verse, the word is the taste, the verse relies on the name, creating the body of the verse.'

'Kama' (desire)

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是偈本者。云何為欲。答曰。欲者欲造偈。欲作偈。是名為欲。本者是所起是所因。是名為本。字即是味者。諸字即是味。偈依于名者。偈依名有。造是偈體者。造者是作偈者。偈從作偈者生。如泉出水。如乳房出乳。偈從造者生。故以為體。

有名有名身有多名身。有句有句身有多句身。有味有味身有多味身。彼一字名者名曰名。不名名身。不名多名身。不名句不名句身不名多句身。是名味不名味身不名多味身。二字名者名曰名。不名名身不名多名身。不名句不名句身不名多句身。是名味名味身不名多味身。彼二字名。一字為名者名曰名。二字名名身不名多名身。不名句不名句身不名多句身。是名味名味身不名多味身。四字名者名曰名。不名名身不名多名身。不名句不名句身不名多句身。是名味名味身不名多味身。彼四字名。一字為名者。名曰名。二字名名身。餘二字。名多名身不名句。不名句身不名多句身。是名味。名味身名多味身。以二字為名者名曰名。名名身不名多名身不名句不名句身不名多句身。名味名味身名多味身。八字名者名曰名。不名名身不名多名身。是名句不名句身不名多句身。是名味名味身名多味身。彼八字名。以一字為名者名曰名。名名身名多名身。名句不名句身不名多句身。名味名味

【現代漢語翻譯】 現代漢語譯本： 如果是偈本，什麼是『欲』（chanda）？回答：『欲』是指想要創作偈頌，想要製作偈頌，這叫做『欲』。『本』是指所起始，所因由，這叫做『本』。字就是『味』（rasa），所有的字就是『味』。偈頌依賴於『名』（nama），偈頌依賴於『名』而存在。創作是偈頌的『體』（kaya），創作者是製作偈頌的人。偈頌從創作者產生，就像泉水涌出，就像**產出乳汁。偈頌從創作者產生，所以以創作者為『體』。

有『名』，有『名身』（nama-kaya），有多『名身』。有『句』（pada），有『句身』，有多『句身』。有『味』，有『味身』，有多『味身』。其中一個字是『名』，稱作『名』，不稱為『名身』，不稱為多『名身』，不稱為『句』，不稱為『句身』，不稱為多『句身』，這稱為『味』，不稱為『味身』，不稱為多『味身』。兩個字是『名』，稱作『名』，不稱為『名身』，不稱為多『名身』，不稱為『句』，不稱為『句身』，不稱為多『句身』，這稱為『味』，稱為『味身』，不稱為多『味身』。那兩個字是『名』，一個字作為『名』，稱作『名』，兩個字是『名身』，不稱為多『名身』，不稱為『句』，不稱為『句身』，不稱為多『句身』，這稱為『味』，稱為『味身』，不稱為多『味身』。四個字是『名』，稱作『名』，不稱為『名身』，不稱為多『名身』，不稱為『句』，不稱為『句身』，不稱為多『句身』，這稱為『味』，稱為『味身』，不稱為多『味身』。那四個字是『名』，一個字作為『名』，稱作『名』，兩個字是『名身』，剩餘兩個字是多『名身』，不稱為『句』，不稱為『句身』，不稱為多『句身』，這稱為『味』，稱為『味身』，稱為多『味身』。用兩個字作為『名』，稱作『名』，是『名身』，不稱為多『名身』，不稱為『句』，不稱為『句身』，不稱為多『句身』，是『味』，是『味身』，是多『味身』。八個字是『名』，稱作『名』，不稱為『名身』，不稱為多『名身』，是『句』，不稱為『句身』，不稱為多『句身』，是『味』，是『味身』，是多『味身』。那八個字是『名』，用一個字作為『名』，稱作『名』，是『名身』，是多『名身』，是『句』，不稱為『句身』，不稱為多『句身』，是『味』，是『味身』

【English Translation】 English version: If it is a verse text, what is 『desire』 (chanda)? The answer is: 『Desire』 means wanting to create verses, wanting to make verses, this is called 『desire』. 『Source』 (本) means that which is originated, that which is caused, this is called 『source』. A letter is 『flavor』 (rasa), all letters are 『flavor』. A verse relies on 『name』 (nama), a verse exists relying on 『name』. Creation is the 『body』 (kaya) of the verse, the creator is the one who makes the verse. The verse arises from the creator, like a spring gushing water, like ** producing milk. The verse arises from the creator, therefore the creator is considered the 『body』.

There is 『name』, there is 『name-body』 (nama-kaya), there are multiple 『name-bodies』. There is 『phrase』 (pada), there is 『phrase-body』, there are multiple 『phrase-bodies』. There is 『flavor』, there is 『flavor-body』, there are multiple 『flavor-bodies』. Among them, one letter is 『name』, called 『name』, not called 『name-body』, not called multiple 『name-bodies』, not called 『phrase』, not called 『phrase-body』, not called multiple 『phrase-bodies』, this is called 『flavor』, not called 『flavor-body』, not called multiple 『flavor-bodies』. Two letters are 『name』, called 『name』, not called 『name-body』, not called multiple 『name-bodies』, not called 『phrase』, not called 『phrase-body』, not called multiple 『phrase-bodies』, this is called 『flavor』, called 『flavor-body』, not called multiple 『flavor-bodies』. Those two letters are 『name』, one letter as 『name』, called 『name』, two letters are 『name-body』, not called multiple 『name-bodies』, not called 『phrase』, not called 『phrase-body』, not called multiple 『phrase-bodies』, this is called 『flavor』, called 『flavor-body』, not called multiple 『flavor-bodies』. Four letters are 『name』, called 『name』, not called 『name-body』, not called multiple 『name-bodies』, not called 『phrase』, not called 『phrase-body』, not called multiple 『phrase-bodies』, this is called 『flavor』, called 『flavor-body』, not called multiple 『flavor-bodies』. Those four letters are 『name』, one letter as 『name』, called 『name』, two letters are 『name-body』, the remaining two letters are multiple 『name-bodies』, not called 『phrase』, not called 『phrase-body』, not called multiple 『phrase-bodies』, this is called 『flavor』, called 『flavor-body』, called multiple 『flavor-bodies』. Using two letters as 『name』, called 『name』, is 『name-body』, not called multiple 『name-bodies』, not called 『phrase』, not called 『phrase-body』, not called multiple 『phrase-bodies』, is 『flavor』, is 『flavor-body』, is multiple 『flavor-bodies』. Eight letters are 『name』, called 『name』, not called 『name-body』, not called multiple 『name-bodies』, is 『phrase』, not called 『phrase-body』, not called multiple 『phrase-bodies』, is 『flavor』, is 『flavor-body』, is multiple 『flavor-bodies』. Those eight letters are 『name』, using one letter as 『name』, called 『name』, is 『name-body』, is multiple 『name-bodies』, is 『phrase』, not called 『phrase-body』, not called multiple 『phrase-bodies』, is 『flavor』, is 『flavor-body』

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身名多味身。以二字為名亦如是。四字為名者名曰名。名名身不名多名身。名句不名句身不名多句身。名味名味身名多味身。十六字為名者名曰名。不名名身不名多名身。名句名句身不名多句身。名味名味身名多味身。彼十六字。一字為名者名曰名。名名身名多名身名句名句身不名多句身。名味名味身名多味身。二字四字為名亦如是。八字為名者名曰名。名名身不名多名身。名句名句身不名多句身。名味名味身名多味身。三十二字為名者名曰名。不名名身不名多名身。名句名句身名多句身。名味名味身名多味身。彼三十二字。一字為名者。二字為名者。四字為名者。八字為名者。如前說。十六字為名者名曰名。名名身不名多名身。名句名句身名多句身。名味名味身名多味身。一字一名。如上廣說。一字二名者名曰名名名身不名多名身。不名句不名句身不名多句身。名味名味身不名多味身。一字四名者名曰名。名名身名多名身。不名句不名句身不名多句身。名味名味身名多味身。一字八名者名曰名。名名身名多名身。名句不名句身不名多句身。名味名味身名多味身。一字十六名者是名句。名句身不名多句身。余如上說。一字三十二名者。說皆具足。二字一名如前說。二字二名者名曰名。名名身不名多名身。不名句不名句

【現代漢語翻譯】 現代漢語譯本： 『身名多味身』，如果以兩個字為名，情況也是如此。如果以四個字為名，則稱之為『名』。『名』指稱『名身』，但不指稱『多名身』。『名』指稱『句身』，但不指稱『多句身』。『名』指稱『味身』，也指稱『多味身』。如果以十六個字為名，則稱之為『名』。『名』不指稱『名身』，也不指稱『多名身』。『名』指稱『句身』，但不指稱『多句身』。『名』指稱『味身』，也指稱『多味身』。這指的是那十六個字的情況。如果以一個字為名，則稱之為『名』。『名』指稱『名身』，也指稱『多名身』，『名』指稱『句身』，但不指稱『多句身』。『名』指稱『味身』，也指稱『多味身』。兩個字、四個字為名的情況也是如此。如果以八個字為名，則稱之為『名』。『名』指稱『名身』，但不指稱『多名身』。『名』指稱『句身』，但不指稱『多句身』。『名』指稱『味身』，也指稱『多味身』。如果以三十二個字為名，則稱之為『名』。『名』不指稱『名身』，也不指稱『多名身』。『名』指稱『句身』，也指稱『多句身』。『名』指稱『味身』，也指稱『多味身』。這指的是那三十二個字的情況。一個字為名的情況，兩個字為名的情況，四個字為名的情況，八個字為名的情況，如前面所說。如果以十六個字為名，則稱之為『名』。『名』指稱『名身』，但不指稱『多名身』。『名』指稱『句身』，也指稱『多句身』。『名』指稱『味身』，也指稱『多味身』。一個字一個名的情況，如上面廣泛所說。一個字兩個名的情況，稱之為『名名』，『名』指稱『名身』，但不指稱『多名身』。不指稱『句』，不指稱『句身』，也不指稱『多句身』。『名』指稱『味身』，但不指稱『多味身』。一個字四個名的情況，稱之為『名』。『名』指稱『名身』，也指稱『多名身』。不指稱『句』，不指稱『句身』，也不指稱『多句身』。『名』指稱『味身』，也指稱『多味身』。一個字八個名的情況，稱之為『名』。『名』指稱『名身』，也指稱『多名身』。『名』指稱『句身』，但不指稱『多句身』。『名』指稱『味身』，也指稱『多味身』。一個字十六個名的情況，稱之為『句』。『名』指稱『句身』，但不指稱『多句身』。其餘情況如上面所說。一個字三十二個名的情況，所有說法都已完備。兩個字一個名的情況如前面所說。兩個字兩個名的情況，稱之為『名』。『名』指稱『名身』，但不指稱『多名身』。不指稱『句』，不指稱『句身』

【English Translation】 English version: 'The body-name-manifold-taste-body (身名多味身)', if named with two characters, the situation is the same. If named with four characters, it is called 'name (名)'. 'Name' refers to 'name-body (名身)', but does not refer to 'multiple-name-body (多名身)'. 'Name' refers to 'sentence-body (句身)', but does not refer to 'multiple-sentence-body (多句身)'. 'Name' refers to 'taste-body (味身)', and also refers to 'manifold-taste-body (多味身)'. If named with sixteen characters, it is called 'name'. 'Name' does not refer to 'name-body', nor does it refer to 'multiple-name-body'. 'Name' refers to 'sentence-body', but does not refer to 'multiple-sentence-body'. 'Name' refers to 'taste-body', and also refers to 'manifold-taste-body'. This refers to the situation of those sixteen characters. If named with one character, it is called 'name'. 'Name' refers to 'name-body', and also refers to 'multiple-name-body', 'Name' refers to 'sentence-body', but does not refer to 'multiple-sentence-body'. 'Name' refers to 'taste-body', and also refers to 'manifold-taste-body'. The situation of two characters, four characters being the name is also the same. If named with eight characters, it is called 'name'. 'Name' refers to 'name-body', but does not refer to 'multiple-name-body'. 'Name' refers to 'sentence-body', but does not refer to 'multiple-sentence-body'. 'Name' refers to 'taste-body', and also refers to 'manifold-taste-body'. If named with thirty-two characters, it is called 'name'. 'Name' does not refer to 'name-body', nor does it refer to 'multiple-name-body'. 'Name' refers to 'sentence-body', and also refers to 'multiple-sentence-body'. 'Name' refers to 'taste-body', and also refers to 'manifold-taste-body'. This refers to the situation of those thirty-two characters. The situation of one character being the name, the situation of two characters being the name, the situation of four characters being the name, the situation of eight characters being the name, as mentioned earlier. If named with sixteen characters, it is called 'name'. 'Name' refers to 'name-body', but does not refer to 'multiple-name-body'. 'Name' refers to 'sentence-body', and also refers to 'multiple-sentence-body'. 'Name' refers to 'taste-body', and also refers to 'manifold-taste-body'. The situation of one character one name, as widely described above. The situation of one character two names, it is called 'name-name (名名)', 'Name' refers to 'name-body', but does not refer to 'multiple-name-body'. It does not refer to 'sentence (句)', it does not refer to 'sentence-body', nor does it refer to 'multiple-sentence-body'. 'Name' refers to 'taste-body', but does not refer to 'manifold-taste-body'. The situation of one character four names, it is called 'name'. 'Name' refers to 'name-body', and also refers to 'multiple-name-body'. It does not refer to 'sentence', it does not refer to 'sentence-body', nor does it refer to 'multiple-sentence-body'. 'Name' refers to 'taste-body', and also refers to 'manifold-taste-body'. The situation of one character eight names, it is called 'name'. 'Name' refers to 'name-body', and also refers to 'multiple-name-body'. 'Name' refers to 'sentence', but does not refer to 'sentence-body', nor does it refer to 'multiple-sentence-body'. 'Name' refers to 'taste-body', and also refers to 'manifold-taste-body'. The situation of one character sixteen names, it is called 'sentence'. 'Name' refers to 'sentence-body', but does not refer to 'multiple-sentence-body'. The remaining situations are as described above. The situation of one character thirty-two names, all statements are complete. The situation of two characters one name is as described earlier. The situation of two characters two names, it is called 'name'. 'Name' refers to 'name-body', but does not refer to 'multiple-name-body'. It does not refer to 'sentence', it does not refer to 'sentence-body'

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身不名多句身。名味名味身名多味身。二字二名。一字為名者。如前說。四字一名者。如前說。四字二名者名曰名。名名身不名多名身。名句不名句身不名多句身。名味名味身名多味身。彼四字二名。一字二字為名者。如前說。八字一名者。如前說。八字二名者名曰名。名名身不名多名身。名句名句身不名多句身。名味名味身名多味身。彼八字二名。一字二字四字為名。如前說。十六字為一名者。如前說。十六字二名者名曰名。名名身不名多名身。名句名句身名多句身。名味名味身名多味身。彼十六字一名。一字二字四字八字為名者。如前說。

問曰。名為隨身處所。為隨語處所。答曰。或有說者。名隨語處所。諸作是說。名隨語處所者。生欲界中。作欲界語。語是欲界。名是欲界。人是欲界。所說義。或三界系。或不繫。生欲界。作初禪地語。語是初禪地。名是初禪地。人是欲界。所說義。或三界系。或不繫。生初禪中。作初禪地語。語是初禪地。名是初禪地。人是初禪地。所說義。或三界系。或不繫。生初禪中。作欲界語。語是欲界。名是欲界。人是初禪。所說義。如前說。生二禪三禪四禪中。作初禪地語。語是初禪。名是初禪。人是二禪三禪四禪。所說義。如前說。生二禪三禪四禪中。作欲界語。語是欲

【現代漢語翻譯】 現代漢語譯本 『身』（kaya）不稱為『多句身』（bahuvacanakaya）。『名味』（namarasa）稱為『名味身』（namarasakaya），也稱為『多味身』（bahurasakaya）。兩個字是兩個名稱。一個字作為一個名稱的情況，如前所述。四個字作為一個名稱的情況，如前所述。四個字是兩個名稱的情況，稱為『名』（nama）。『名名身』（namanama kaya）不稱為『多名身』（bahunama kaya）。『名句』（namavakya）不稱為『句身』（vakya kaya），也不稱為『多句身』（bahuvakya kaya）。『名味』（namarasa）稱為『名味身』（namarasakaya），也稱為『多味身』（bahurasakaya）。這四個字是兩個名稱的情況，一個字或兩個字作為一個名稱的情況，如前所述。八個字作為一個名稱的情況，如前所述。八個字是兩個名稱的情況，稱為『名』（nama）。『名名身』（namanama kaya）不稱為『多名身』（bahunama kaya）。『名句』（namavakya）稱為『句身』（vakya kaya），但不稱為『多句身』（bahuvakya kaya）。『名味』（namarasa）稱為『名味身』（namarasakaya），也稱為『多味身』（bahurasakaya）。這八個字是兩個名稱的情況，一個字、兩個字或四個字作為一個名稱的情況，如前所述。十六個字作為一個名稱的情況，如前所述。十六個字是兩個名稱的情況，稱為『名』（nama）。『名名身』（namanama kaya）不稱為『多名身』（bahunama kaya）。『名句』（namavakya）稱為『句身』（vakya kaya），也稱為『多句身』（bahuvakya kaya）。『名味』（namarasa）稱為『名味身』（namarasakaya），也稱為『多味身』（bahurasakaya）。這十六個字是一個名稱的情況，一個字、兩個字、四個字或八個字作為一個名稱的情況，如前所述。

問：『名』（nama）是隨『身』（kaya）的處所，還是隨『語』（vac）的處所？ 答：或者有人說，『名』（nama）是隨『語』（vac）的處所。那些這樣說的人認為，『名』（nama）是隨『語』（vac）的處所，如果生在欲界（kamadhatu）中，說欲界的語言，語言是欲界的，『名』（nama）是欲界的，人是欲界的，所說的義，或者屬於三界（tridhatu），或者不屬於三界。如果生在欲界（kamadhatu），說初禪地（prathama-dhyana-bhumi）的語言，語言是初禪地的，『名』（nama）是初禪地的，人是欲界的，所說的義，或者屬於三界（tridhatu），或者不屬於三界。如果生在初禪（prathama-dhyana）中，說初禪地（prathama-dhyana-bhumi）的語言，語言是初禪地的，『名』（nama）是初禪地的，人是初禪地的，所說的義，或者屬於三界（tridhatu），或者不屬於三界。如果生在初禪（prathama-dhyana）中，說欲界的語言，語言是欲界的，『名』（nama）是欲界的，人是初禪的，所說的義，如前所述。如果生在二禪（dvitiya-dhyana）、三禪（tritiya-dhyana）、四禪（caturtha-dhyana）中，說初禪地（prathama-dhyana-bhumi）的語言，語言是初禪地的，『名』（nama）是初禪地的，人是二禪、三禪、四禪的，所說的義，如前所述。如果生在二禪（dvitiya-dhyana）、三禪（tritiya-dhyana）、四禪（caturtha-dhyana）中，說欲界的語言，語言是欲界的

【English Translation】 English version 『Kaya』 (body) is not called 『bahuvacanakaya』 (collection of many sentences). 『Namarasa』 (name and taste) is called 『namarasakaya』 (body of name and taste), and also called 『bahurasakaya』 (body of many tastes). Two words are two names. The case where one word is a name is as previously explained. The case where four words are one name is as previously explained. The case where four words are two names is called 『nama』 (name). 『Namanama kaya』 (body of name and name) is not called 『bahunama kaya』 (body of many names). 『Namavakya』 (name and sentence) is not called 『vakya kaya』 (body of sentence), nor is it called 『bahuvakya kaya』 (body of many sentences). 『Namarasa』 (name and taste) is called 『namarasakaya』 (body of name and taste), and also called 『bahurasakaya』 (body of many tastes). In the case of these four words being two names, the case where one or two words are a name is as previously explained. The case where eight words are one name is as previously explained. The case where eight words are two names is called 『nama』 (name). 『Namanama kaya』 (body of name and name) is not called 『bahunama kaya』 (body of many names). 『Namavakya』 (name and sentence) is called 『vakya kaya』 (body of sentence), but is not called 『bahuvakya kaya』 (body of many sentences). 『Namarasa』 (name and taste) is called 『namarasakaya』 (body of name and taste), and also called 『bahurasakaya』 (body of many tastes). In the case of these eight words being two names, the case where one word, two words, or four words are a name is as previously explained. The case where sixteen words are one name is as previously explained. The case where sixteen words are two names is called 『nama』 (name). 『Namanama kaya』 (body of name and name) is not called 『bahunama kaya』 (body of many names). 『Namavakya』 (name and sentence) is called 『vakya kaya』 (body of sentence), and also called 『bahuvakya kaya』 (body of many sentences). 『Namarasa』 (name and taste) is called 『namarasakaya』 (body of name and taste), and also called 『bahurasakaya』 (body of many tastes). In the case of these sixteen words being one name, the case where one word, two words, four words, or eight words are a name is as previously explained.

Question: Does 『nama』 (name) follow the location of 『kaya』 (body), or does it follow the location of 『vac』 (speech)? Answer: Some say that 『nama』 (name) follows the location of 『vac』 (speech). Those who say this believe that 『nama』 (name) follows the location of 『vac』 (speech). If one is born in the kamadhatu (desire realm) and speaks the language of the desire realm, the language is of the desire realm, 『nama』 (name) is of the desire realm, the person is of the desire realm, and the meaning spoken is either bound by the tridhatu (three realms) or not bound by the tridhatu. If one is born in the kamadhatu (desire realm) and speaks the language of the prathama-dhyana-bhumi (first dhyana realm), the language is of the first dhyana realm, 『nama』 (name) is of the first dhyana realm, the person is of the desire realm, and the meaning spoken is either bound by the tridhatu (three realms) or not bound by the tridhatu. If one is born in the prathama-dhyana (first dhyana) and speaks the language of the prathama-dhyana-bhumi (first dhyana realm), the language is of the first dhyana realm, 『nama』 (name) is of the first dhyana realm, the person is of the first dhyana realm, and the meaning spoken is either bound by the tridhatu (three realms) or not bound by the tridhatu. If one is born in the prathama-dhyana (first dhyana) and speaks the language of the desire realm, the language is of the desire realm, 『nama』 (name) is of the desire realm, the person is of the first dhyana, and the meaning spoken is as previously explained. If one is born in the dvitiya-dhyana (second dhyana), tritiya-dhyana (third dhyana), caturtha-dhyana (fourth dhyana) and speaks the language of the prathama-dhyana-bhumi (first dhyana realm), the language is of the first dhyana realm, 『nama』 (name) is of the first dhyana realm, the person is of the second dhyana, third dhyana, fourth dhyana, and the meaning spoken is as previously explained. If one is born in the dvitiya-dhyana (second dhyana), tritiya-dhyana (third dhyana), caturtha-dhyana (fourth dhyana) and speaks the language of the desire realm, the language is of the desire realm

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界。名是欲界。人是二禪三禪四禪。所說義。如前說。問曰。諸作是說。名隨語處所者。名是欲界初禪。餘三禪地。為有名不。答曰。或有說者無。復有說者有。而不可說。評曰。不應作是說。如前說者好。復有說者。名隨人處。若作是說。名隨人處者。生欲界中。作欲界語。語是欲界。名是欲界。人是欲界。所說義。如前說。生欲界中。作初禪地語。語是初禪地。名是欲界。人是欲界。所說義。如前說。生初禪中。作初禪地語。語是初禪。名是初禪。人是初禪所說義。如前說。生初禪中。作欲界語。語是欲界。名是初禪。人是初禪所說義。如前說。生二禪三禪四禪中。作初禪地語。語是初禪。名之與人。即是彼地所說義。如前說。生二禪三禪四禪中。作欲界語。語是欲界。名之與人。即是彼地所說義。如前說。問曰若作是說。名隨人處者。二禪三禪四禪地有名。無色界為有名不。答曰或有說者無。復有說者有。而不可說。評曰不應作是說。如前說者好。問曰名為是眾生數。為非眾生數耶。答曰。名是眾生數。問曰。名者為是長養。為是報。為是依。答曰。一切名是依。非長養。非報。問曰若名非報者此經云何通。如佛告阿難。我亦說名從業生。答曰此中說業威勢果。言從業生。如作好業亦生好名。問曰名當言善不善

【現代漢語翻譯】 現代漢語譯本： 界。名稱是欲界（Kāmadhātu， desire realm）。人是二禪、三禪、四禪（Dhyāna， meditation）。所說的意義，如前面所說。 問：如果有人這樣說，名稱隨著語言所處的處所而定，那麼名稱是欲界、初禪（Prathama Dhyāna， first dhyana）。其餘的三禪之地，是否有名稱呢？ 答：或者有人說沒有。又有人說有，但不可說。 評：不應該這樣說。如前面所說的好。 又有人說，名稱隨著人所處的處所而定。如果這樣說，名稱隨著人所處的處所而定，那麼生在欲界中，說欲界的語言，語言是欲界的，名稱是欲界的，人是欲界的。所說的意義，如前面所說。生在欲界中，說初禪之地的語言，語言是初禪之地的，名稱是欲界的，人是欲界的。所說的意義，如前面所說。生在初禪中，說初禪之地的語言，語言是初禪，名稱是初禪，人是初禪。所說的意義，如前面所說。生在初禪中，說欲界的語言，語言是欲界，名稱是初禪，人是初禪。所說的意義，如前面所說。生在二禪、三禪、四禪中，說初禪之地的語言，語言是初禪，名稱和人，就是彼地（指二禪、三禪、四禪）的。所說的意義，如前面所說。生在二禪、三禪、四禪中，說欲界的語言，語言是欲界，名稱和人，就是彼地的。所說的意義，如前面所說。 問：如果這樣說，名稱隨著人所處的處所而定，那麼二禪、三禪、四禪之地有名稱嗎？還是沒有名稱呢？ 答：或者有人說沒有。又有人說有，但不可說。 評：不應該這樣說。如前面所說的好。 問：名稱是眾生數（Sattvasamkhya， number of beings）嗎？還是非眾生數呢？ 答：名稱是眾生數。 問：名稱是長養（growth）嗎？是報（retribution）嗎？是依（support）嗎？ 答：一切名稱是依，非長養，非報。 問：如果名稱不是報，那麼這部經怎麼解釋呢？如佛告訴阿難（Ananda， one of the ten principal disciples of the Buddha），『我也說名稱從業生』。 答：這裡說的是業的威勢果，說是從業生。如作好業也生好名。 問：名稱應當說是善還是不善？

【English Translation】 English version: Realm. The name is Kāmadhātu (desire realm). People are in the second, third, and fourth Dhyānas (meditation). The meaning spoken is as previously stated. Question: If some say that the name follows the place where the language is spoken, is there a name for the remaining three Dhyāna lands, besides the name being Kāmadhātu and the first Dhyāna (Prathama Dhyāna, first dhyana)? Answer: Some say there is none. Others say there is, but it is unspeakable. Commentary: It should not be said this way. What was said before is better. Others say that the name follows the place where the person is. If it is said that the name follows the place where the person is, then if one is born in the Kāmadhātu and speaks the language of the Kāmadhātu, the language is of the Kāmadhātu, the name is of the Kāmadhātu, and the person is of the Kāmadhātu. The meaning spoken is as previously stated. If one is born in the Kāmadhātu and speaks the language of the first Dhyāna land, the language is of the first Dhyāna land, the name is of the Kāmadhātu, and the person is of the Kāmadhātu. The meaning spoken is as previously stated. If one is born in the first Dhyāna and speaks the language of the first Dhyāna land, the language is of the first Dhyāna, the name is of the first Dhyāna, and the person is of the first Dhyāna. The meaning spoken is as previously stated. If one is born in the first Dhyāna and speaks the language of the Kāmadhātu, the language is of the Kāmadhātu, the name is of the first Dhyāna, and the person is of the first Dhyāna. The meaning spoken is as previously stated. If one is born in the second, third, or fourth Dhyānas and speaks the language of the first Dhyāna land, the language is of the first Dhyāna, and the name and the person are of that land (referring to the second, third, and fourth Dhyānas). The meaning spoken is as previously stated. If one is born in the second, third, or fourth Dhyānas and speaks the language of the Kāmadhātu, the language is of the Kāmadhātu, and the name and the person are of that land. The meaning spoken is as previously stated. Question: If it is said that the name follows the place where the person is, is there a name for the second, third, and fourth Dhyāna lands, or is there no name? Answer: Some say there is none. Others say there is, but it is unspeakable. Commentary: It should not be said this way. What was said before is better. Question: Is the name a Sattvasamkhya (number of beings), or is it not a Sattvasamkhya? Answer: The name is a Sattvasamkhya. Question: Is the name growth, retribution, or support? Answer: All names are support, not growth, not retribution. Question: If the name is not retribution, how is this sutra explained? As the Buddha told Ananda (one of the ten principal disciples of the Buddha), 'I also say that the name arises from karma'. Answer: Here it speaks of the powerful result of karma, saying it arises from karma. For example, doing good karma also produces a good name. Question: Should the name be said to be good or bad?

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無記耶。答曰名當言無記。問曰誰成就此名。為是說者。為是所說法耶。若是說者。斷善根人。亦說善法。可成就善耶。離欲人亦說不善。可成就不善耶。若是所說法者。非眾生數法。及無為法。亦是所說法。可成就名耶。答曰應作是說。名是說者成就。問曰若然者。斷善根人亦說善法。離欲人亦說不善法。可成就善不善耶。答曰不也所以者何彼雖成就善不善法名。然名體是無記法。

聲聞一心。能起一語。一語不能說一字。問曰如說阿此非一字耶。答曰爾所時已經多剎那。世尊一心起一語。一語說一字。唯佛世尊其言輕疾言聲無過。辭辯第一。

問曰諸法過去。有過去現在未來名耶。答曰有過去法有過去名者。如毗婆尸佛。以如是名。說過去法。過去法有未來名者。如彌勒佛。以如是名。說過去法。過去法有現在名者。如今現在。以如是名。說過去法頗未來法。有未來現在過去名耶。答曰有未來法有未來名者。如彌勒佛。以如是名。說未來法。未來法有過去名者。如毗婆尸佛。以如是名。說未來法。未來法有現在名者。如今現在。以如是名。說未來法。頗現在法。有現在過去未來名耶。答曰有現在法有現在名者。如今以如是名。說現在法。現在法有過去名者。如毗婆尸佛。以如是名。說現在法。現在法

【現代漢語翻譯】 現代漢語譯本 問：是無記嗎？答：名稱應當說是無記。問：誰成就了這個名稱？是說法者，還是所說法？如果是說法者，斷了善根的人也能說善法，難道也能成就善嗎？離開了慾望的人也能說不善法，難道也能成就惡嗎？如果是所說法，那麼非眾生數的法以及無為法，也是所說法，難道也能成就名稱嗎？答：應當這樣說，名稱是說法者成就的。問：如果這樣，斷了善根的人也能說善法，離欲的人也能說不善法，難道也能成就善或不善嗎？答：不能。為什麼呢？因為他們雖然成就了善或不善法的名稱，但名稱的本體是無記法。

聲聞（Śrāvaka，聽聞佛法而修行證果的人）一心，只能生起一語。一語不能說一個字。問：如說『阿』，這不是一個字嗎？答：那個時候已經過了很多剎那（kṣaṇa，極短的時間單位）。世尊（釋迦牟尼佛）一心生起一語，一語說一個字。只有佛世尊他的言語輕快敏捷，言辭聲音沒有過失，辯才第一。

問：諸法（dharma，事物、現象）過去之後，有過去、現在、未來的名稱嗎？答：有。過去的法有過去的名稱，比如毗婆尸佛（Vipaśyin，過去七佛之一），用這樣的名稱，說過去的法。過去的法有未來的名稱，比如彌勒佛（Maitreya，未來佛），用這樣的名稱，說過去的法。過去的法有現在的名稱，比如現在，用這樣的名稱，說過去的法。那麼未來的法，有未來、現在、過去的名稱嗎？答：有。未來的法有未來的名稱，比如彌勒佛，用這樣的名稱，說未來的法。未來的法有過去的名稱，比如毗婆尸佛，用這樣的名稱，說未來的法。未來的法有現在的名稱，比如現在，用這樣的名稱，說未來的法。那麼現在的法，有現在、過去、未來的名稱嗎？答：有。現在的法有現在的名稱，比如現在用這樣的名稱，說現在的法。現在的法有過去的名稱，比如毗婆尸佛，用這樣的名稱，說現在的法。現在的法

【English Translation】 English version Question: Is it indeterminate (avyākṛta)? Answer: The name should be said to be indeterminate. Question: Who accomplishes this name? Is it the speaker or the spoken dharma (teaching, law)? If it is the speaker, then a person who has severed their roots of goodness can also speak good dharma. Can they then accomplish goodness? A person who is free from desire can also speak unwholesome things. Can they then accomplish unwholesomeness? If it is the spoken dharma, then dharmas that are not sentient beings and unconditioned dharmas are also spoken dharma. Can they then accomplish a name? Answer: It should be said that the name is accomplished by the speaker. Question: If that is the case, then a person who has severed their roots of goodness can also speak good dharma, and a person free from desire can also speak unwholesome things. Can they then accomplish good or unwholesome things? Answer: No. Why not? Because although they accomplish the name of good or unwholesome dharmas, the essence of the name is indeterminate dharma.

A Śrāvaka (one who listens to and practices the teachings) with a focused mind can only produce one utterance. One utterance cannot speak one word. Question: Like saying 'A', is that not one word? Answer: At that time, many kṣaṇas (very short units of time) have already passed. The World Honored One (Śākyamuni Buddha) with a focused mind produces one utterance, and one utterance speaks one word. Only the World Honored Buddha's speech is swift and agile, the words and sounds are without fault, and the eloquence is foremost.

Question: After all dharmas (phenomena, things) have passed, do they have past, present, and future names? Answer: Yes. Past dharmas have past names, such as Vipaśyin Buddha (one of the past seven Buddhas), who used such a name to speak of past dharmas. Past dharmas have future names, such as Maitreya Buddha (the future Buddha), who used such a name to speak of past dharmas. Past dharmas have present names, such as now, using such a name to speak of past dharmas. Then, do future dharmas have future, present, and past names? Answer: Yes. Future dharmas have future names, such as Maitreya Buddha, who uses such a name to speak of future dharmas. Future dharmas have past names, such as Vipaśyin Buddha, who uses such a name to speak of future dharmas. Future dharmas have present names, such as now, using such a name to speak of future dharmas. Then, do present dharmas have present, past, and future names? Answer: Yes. Present dharmas have present names, such as now using such a name to speak of present dharmas. Present dharmas have past names, such as Vipaśyin Buddha, who uses such a name to speak of present dharmas. Present dharmas

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有未來名者。如彌勒佛。以如是名。說現在法。

如語能說名名能顯義。問曰一切名盡能顯義不耶。答曰一切名盡能顯義。問曰若然者。以如是名。顯斷常見。第二頭。第三手。第六陰。第十三入。第十九界。如是等名。為顯何義。答曰顯眾生常想斷想。第二頭想。第三手想。第六陰想。第十三入想。第十九界想。顯如是等義。問曰若以名顯一切法無我。此何所不顯。答曰或有說者。不顯自體相應共有。余法悉顯。復有說者。唯除自體。余法悉顯。復有說者。唯除四字。所謂諸法無我。余法悉顯。復有說者。一切法悉顯。所以者何如婆字顯婆字娑字顯娑字。

問曰為名多耶為義多耶。答曰或有說者義多。何以故義攝十七界一界少入。十一入一入少入。四陰一陰少入。名攝一界一入一陰少入。復有說者。名多非義多。何以故一義有多名故。如尼犍荼書分別諸名。一義有千名。評曰如是說者好。義多非名多。所以者何。不須更以餘事。但以攝界等多故。義攝十七界一界少入。十一入一入少入。四陰一陰少入。名攝一界一入一陰少入。彼名亦是義。若然者。應全攝陰界入。復有說者。若以說法故。則名多於義。所以者何世尊說法。一義以多名說故。若以陰界入。則義多於名。

問曰義為可說不耶。若可說

【現代漢語翻譯】 現代漢語譯本： 對於有未來名號者，例如彌勒佛（Maitreya Buddha），以這樣的名號，宣說現在的佛法。

如同語言能夠表達名稱，名稱能夠顯明意義。有人問：『是否一切名稱都能顯明意義呢？』回答說：『一切名稱都能顯明意義。』有人問：『如果這樣，以這樣的名稱，來顯明斷見和常見、第二個頭、第三隻手、第六個陰（蘊）、第十三個入（處）、第十九個界（界），像這樣的名稱，是顯明什麼意義呢？』回答說：『顯明眾生常的想念、斷的想念、第二個頭的想念、第三隻手的想念、第六個陰（蘊）的想念、第十三個入（處）的想念、第十九個界（界）的想念，顯明像這樣的意義。』有人問：『如果用名稱來顯明一切法無我，這又有什麼不能顯明的呢？』回答說：『或許有人說，不能顯明自體相應和共有，其餘的法都能顯明。』又有人說：『只有自體不能顯明，其餘的法都能顯明。』又有人說：『只有四個字不能顯明，就是「諸法無我」，其餘的法都能顯明。』又有人說：『一切法都能顯明。』為什麼呢？例如「婆」字顯明「婆」字，「娑」字顯明「娑」字。

有人問：『是名稱多呢，還是意義多呢？』回答說：『或許有人說意義多。』為什麼呢？因為意義包含十七界（界），一界（界）少於入（處）。十一入（處）少於一入（處）。四陰（蘊）少於一陰（蘊）。名稱包含一界（界），一入（處），一陰（蘊），少於入（處）。又有人說：『名稱多，不是意義多。』為什麼呢？因為一個意義有多個名稱。例如尼犍荼（Nigantha）的書分別諸名稱，一個意義有千個名稱。』評論說：『這樣說的人好。意義多，不是名稱多。』為什麼呢？不需要再用其他的事情，只是因為包含界（界）等多的緣故。意義包含十七界（界），一界（界）少於入（處）。十一入（處）少於一入（處）。四陰（蘊）少於一陰（蘊）。名稱包含一界（界），一入（處），一陰（蘊），少於入（處）。那個名稱也是意義。如果這樣，應該全部包含陰（蘊）、界（界）、入（處）。又有人說：『如果因為說法的緣故，那麼名稱多於意義。』為什麼呢？世尊（釋迦摩尼佛）說法，一個意義用多個名稱來說明。如果用陰（蘊）、界（界）、入（處）來說，那麼意義多於名稱。

有人問：『意義是可以說的嗎？如果可以說的』

【English Translation】 English version: Regarding those who have future names, such as Maitreya Buddha (the future Buddha), with such a name, he speaks the present Dharma.

Just as language can express names, and names can reveal meanings. Someone asks: 'Can all names reveal meanings?' The answer is: 'All names can reveal meanings.' Someone asks: 'If that is so, with such names, to reveal the views of annihilation and permanence, the second head, the third hand, the sixth skandha (aggregate), the thirteenth ayatana (sense base), the nineteenth dhatu (element), what meanings do such names reveal?' The answer is: 'They reveal the beings' thoughts of permanence, thoughts of annihilation, thoughts of a second head, thoughts of a third hand, thoughts of the sixth skandha (aggregate), thoughts of the thirteenth ayatana (sense base), thoughts of the nineteenth dhatu (element), they reveal such meanings.' Someone asks: 'If names are used to reveal that all dharmas are without self, what is not revealed?' The answer is: 'Perhaps some say that self-nature, correspondence, and commonality are not revealed, but all other dharmas are revealed.' Others say: 'Only self-nature is not revealed, but all other dharmas are revealed.' Others say: 'Only four words are not revealed, namely 'all dharmas are without self,' but all other dharmas are revealed.' Others say: 'All dharmas are revealed.' Why? For example, the syllable 'bha' reveals the syllable 'bha,' the syllable 'sa' reveals the syllable 'sa.'

Someone asks: 'Are there more names or more meanings?' The answer is: 'Perhaps some say there are more meanings.' Why? Because meaning encompasses seventeen dhatus (elements), one dhatu (element) is less than an ayatana (sense base). Eleven ayatanas (sense bases) are less than one ayatana (sense base). Four skandhas (aggregates) are less than one skandha (aggregate). Name encompasses one dhatu (element), one ayatana (sense base), one skandha (aggregate), less than an ayatana (sense base). Others say: 'There are more names, not more meanings.' Why? Because one meaning has multiple names. For example, the books of the Nigantha (a Jain sect) distinguish various names, one meaning has a thousand names.' The commentary says: 'Those who say this are good. There are more meanings, not more names.' Why? There is no need to use other things, but simply because of encompassing more dhatus (elements), etc. Meaning encompasses seventeen dhatus (elements), one dhatu (element) is less than an ayatana (sense base). Eleven ayatanas (sense bases) are less than one ayatana (sense base). Four skandhas (aggregates) are less than one skandha (aggregate). Name encompasses one dhatu (element), one ayatana (sense base), one skandha (aggregate), less than an ayatana (sense base). That name is also a meaning. If so, then it should completely encompass skandhas (aggregates), dhatus (elements), and ayatanas (sense bases). Others say: 'If it is because of teaching the Dharma, then names are more than meanings.' Why? The World Honored One (Shakyamuni Buddha) teaches the Dharma, one meaning is explained with multiple names. If using skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), then meanings are more than names.'

Someone asks: 'Are meanings speakable? If speakable'

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者。說火則應燒舌。說刀則割舌。說不凈則污舌。若不可說。云何有顛倒耶。如索象則馬來。如索馬則像來。此經復云何通。如佛告比丘。我所說法。文亦善義亦善。答曰應作是論。義不可說。問曰若然者云何所索非顛倒耶。答曰古時人立於象名。有如是想。索象則像來非馬。索馬則馬來非像。復有說者。語能生名。名能顯義。如是語生象名。像名能顯像義。馬等亦如是。此經云何通者。尊者和須蜜答曰。說顯義文故言說義。復有說者。為破外道所說法故。外道所說。或無義。或有少義。世尊所說。有義有多義。是故言說義。復有說者。外道所說。文與義相違。義與文相違。世尊說法。文不違義義不違文。問曰文義有何差別。答曰文者味義者所味。問曰彼味亦為餘味所味。彼味亦是所味耶。答曰彼味亦是所味。問曰若然者味與所味有何差別。答曰所味是十七界一界少入。十一入一入少入。四陰一陰少入所攝。味是一界一入一陰少入所攝。復有說者。義是色非色。文是非色。如色非色。相應不相應。有依無依。有勢用無勢用。有行無行。有緣無緣。文是不相應。乃至是無緣。復有說者。義是可見不可見。文是不可見。義是有對無對。文是無對。義是有漏無漏。文是有漏。義是有為無為。文是有為。義是善不善無記。文是

【現代漢語翻譯】 現代漢語譯本 問：如果這樣，那麼說火就應該燒舌頭，說刀就應該割舌頭，說不凈之物就應該污染舌頭。如果（義）是不可說的，怎麼會有顛倒呢？就像尋找大象卻來了馬，尋找馬卻來了大象，這部經又該如何解釋呢？ 答：就像佛告訴比丘們，我所說的法，文句也好，義理也好，都是善的。應該這樣論述：義是不可說的。 問：如果這樣，為什麼所尋找的不是顛倒呢？ 答：古時候的人設立了大象這個名稱，心中有這樣的想法，尋找大象，來的就是大象而不是馬，尋找馬，來的就是馬而不是大象。還有一種說法，語言能夠產生名稱，名稱能夠顯現義理。就像這樣，語言產生了大象這個名稱，大象這個名稱能夠顯現大象的義理，馬等等也是這樣。 問：這部經該如何解釋呢？ 尊者和須蜜（Vasumitra）回答說：因為說的是能夠顯現義理的文句，所以才說義理。 還有一種說法，是爲了破斥外道所說的法。外道所說的，或者沒有義理，或者只有很少的義理。世尊所說的，有義理，而且有很多義理，所以才說義理。 還有一種說法，外道所說的，文句與義理相違背，義理與文句相違背。世尊所說的法，文句不違背義理，義理不違背文句。 問：文句和義理有什麼差別呢？ 答：文句是味道，義理是所品嚐的味道。 問：那麼，這個味道也被其他的味道所品嚐嗎？這個味道也是所品嚐的嗎？ 答：這個味道也是所品嚐的。 問：如果這樣，味道和所品嚐的味道有什麼差別呢？ 答：所品嚐的味道是被十七界（seventeen realms）中的一界，十一入（eleven entrances）中的一入少分，四陰（four aggregates）中的一陰少分所包含的。味道是被一界、一入、一陰少分所包含的。 還有一種說法，義理是色（rupa）和非色（arupa），文句是非色。就像色和非色，相應和不相應，有依和無依，有作用和沒有作用，有行和沒有行，有緣和沒有緣，文句是不相應，乃至是沒有緣。 還有一種說法，義理是可見（visible）和不可見（invisible），文句是不可見。義理是有對（with resistance）和無對（without resistance），文句是無對。義理是有漏（with outflows）和無漏（without outflows），文句是有漏。義理是有為（conditioned）和無為（unconditioned），文句是有為。義理是善（wholesome）、不善（unwholesome）和無記（neutral），文句是...

【English Translation】 English version Question: If that's the case, then saying 'fire' should burn the tongue, saying 'knife' should cut the tongue, and saying 'impurity' should defile the tongue. If (meaning) is unspeakable, how can there be delusion? It's like asking for an elephant and getting a horse, or asking for a horse and getting an elephant. How can this sutra be explained? Answer: It's like the Buddha told the monks, 'The Dharma I speak, both the words and the meaning, are good.' It should be argued that meaning is unspeakable. Question: If that's the case, why isn't what is sought a delusion? Answer: In ancient times, people established the name 'elephant' and had the thought that when asking for an elephant, an elephant comes, not a horse; when asking for a horse, a horse comes, not an elephant. Another explanation is that language can generate names, and names can reveal meaning. Just like that, language generates the name 'elephant,' and the name 'elephant' can reveal the meaning of 'elephant.' The same goes for 'horse' and so on. Question: How should this sutra be explained? Venerable Vasumitra (和須蜜) answered: Because it speaks of words that can reveal meaning, it speaks of meaning. Another explanation is to refute the Dharma spoken by externalists. What the externalists speak of either has no meaning or has very little meaning. What the World-Honored One speaks of has meaning and has much meaning, so it speaks of meaning. Another explanation is that what the externalists speak of contradicts the words and the meaning, and the meaning contradicts the words. The Dharma spoken by the World-Honored One does not contradict the meaning, and the meaning does not contradict the words. Question: What is the difference between words and meaning? Answer: Words are the flavor, and meaning is what is tasted. Question: Then, is this flavor also tasted by other flavors? Is this flavor also what is tasted? Answer: This flavor is also what is tasted. Question: If that's the case, what is the difference between flavor and what is tasted? Answer: What is tasted is included in one realm of the seventeen realms (十七界), a small part of one entrance of the eleven entrances (十一入), and a small part of one aggregate of the four aggregates (四陰). Flavor is included in a small part of one realm, one entrance, and one aggregate. Another explanation is that meaning is form (rupa) and non-form (arupa), and words are non-form. Like form and non-form, corresponding and non-corresponding, with support and without support, with function and without function, with action and without action, with condition and without condition, words are non-corresponding, and so on, to without condition. Another explanation is that meaning is visible (visible) and invisible (invisible), and words are invisible. Meaning is with resistance (with resistance) and without resistance (without resistance), and words are without resistance. Meaning is with outflows (with outflows) and without outflows (without outflows), and words are with outflows. Meaning is conditioned (conditioned) and unconditioned (unconditioned), and words are conditioned. Meaning is wholesome (wholesome), unwholesome (unwholesome), and neutral (neutral), and words are...

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無記。義是墮世不墮世。文是墮世。義是三界系不繫。文是欲色界系。義是學無學非學非無學。文是非學非無學。義是見道斷修道斷不斷。文是修道斷。義是染污不染污。文是不染污。如染污不染污。有過無過。黑白隱沒不隱沒。退不退。有報無報。文是不染污。乃至是無報。文義是謂差別。

如經說。云何為名。四陰為名。問曰如名是心不相應行陰所攝。以何等故。世尊說四陰非色陰為名耶。答曰。佛說色法。非色法為二分。諸色法為色陰。諸非色法為四陰。諸顯義名。是心不相應行。陰所攝。

名有六種。所謂功德生處時隨欲作事相。功德為名者。如誦修多羅故名修多羅者。誦毗尼故名持律者。誦阿毗曇故名阿毗曇者。以得須陀洹果故名須陀洹。乃至得阿羅漢果者名阿羅漢。生處為名者。城中生者名城中人。如是隨何國生。名彼國人。時為名者。如小兒時名為小兒。如老時名為老人。隨欲名者。如生時父母為作名。亦沙門婆羅門為作名(作事名者如能)。畫故名為畫師。能銅鐵作故名銅鐵師。相為名者。如棷杖執蓋故名為棷杖執蓋者。復有說者。有四種名。所謂一想。二枳互。三呾地多。四三摩娑。想為名者。如世貴人以奴為名。如貧賤人以貴為名。枳互為名者。能腹行故名復行蟲。呾地多為名者。

【現代漢語翻譯】 現代漢語譯本： 無記（既非善也非惡）。含義是屬於世俗還是不屬於世俗？文句是屬於世俗。含義是屬於三界束縛還是不屬於？文句是屬於欲界束縛。含義是有學、無學還是非學非無學？文句是非學非無學。含義是見道斷除還是修道斷除？文句是修道斷除。含義是染污還是不染污？文句是不染污。如同染污與不染污，有過失還是沒有過失，黑白分明還是不分明，退步還是不退步，有果報還是沒有果報？文句是不染污，乃至是沒有果報。文句和含義就是所謂的差別。

如經中所說：什麼是『名』？四陰（受、想、行、識四種精神現象）是『名』。問：如果『名』是心不相應行陰所攝，為什麼世尊說四陰而非色陰是『名』呢？答：佛將一切法分為色法和非色法兩部分。一切色法屬於色陰，一切非色法屬於四陰。而那些能夠顯現意義的『名』，是心不相應行陰所攝。

『名』有六種，分別是功德、生處、時、隨欲、作事、相貌。以功德為名，例如因為誦讀修多羅（佛經）而被稱為修多羅者，因為誦讀毗尼（戒律）而被稱為持律者，因為誦讀阿毗曇（論藏）而被稱為阿毗曇者，因為證得須陀洹果（預流果）而被稱為須陀洹，乃至證得阿羅漢果（無學果）而被稱為阿羅漢。以生處為名，例如在城中出生的人被稱為城中人，如此類推，在哪個國家出生就稱為哪個國家的人。以時間為名，例如年幼時被稱為小兒，年老時被稱為老人。隨欲為名，例如出生時父母所取的名字，或者沙門（出家修行者）婆羅門（古印度祭司）所取的名字。（以作事為名，例如）因為擅長繪畫所以被稱為畫師，因為擅長銅鐵製作所以被稱為銅鐵師。以相貌為名，例如因為拿著手杖和傘蓋所以被稱為手杖執蓋者。還有一種說法，有四種名，分別是想、枳互、呾地多、三摩娑。想為名，例如世俗的貴人以『奴』為名，貧賤的人以『貴』為名。枳互為名，例如因為能用腹部行走所以被稱為腹行蟲。呾地多為名，

【English Translation】 English version: Indeterminate. Does it mean belonging to the world or not belonging to the world? The text says belonging to the world. Does it mean bound by the Three Realms or not bound? The text says bound by the Desire Realm. Does it mean a learner, a non-learner, or neither a learner nor a non-learner? The text says neither a learner nor a non-learner. Does it mean severed by the Path of Seeing or severed by the Path of Cultivation? The text says severed by the Path of Cultivation. Does it mean defiled or undefiled? The text says undefiled. Like defiled and undefiled, with fault or without fault, clear black and white or unclear, regressing or not regressing, with retribution or without retribution? The text says undefiled, up to without retribution. The text and meaning are what is called difference.

As the sutra says: What is 'name'? The Four Skandhas (form, feeling, perception, mental formations, and consciousness) are 'name'. Question: If 'name' is included in the Skandha of Mental Formations that are not associated with the mind, why did the World Honored One say that the Four Skandhas, and not the Skandha of Form, are 'name'? Answer: The Buddha divided all dharmas into two parts: form dharmas and non-form dharmas. All form dharmas belong to the Skandha of Form, and all non-form dharmas belong to the Four Skandhas. Those 'names' that can reveal meaning are included in the Skandha of Mental Formations that are not associated with the mind.

There are six kinds of 'name', namely merit, place of birth, time, according to desire, action, and appearance. Taking merit as a name, for example, because one recites the Sutras (Buddha's teachings), one is called a Sutra reciter; because one recites the Vinaya (rules of discipline), one is called a Vinaya holder; because one recites the Abhidharma (scholastic treatises), one is called an Abhidharma scholar; because one has attained the Srotapanna fruit (stream-enterer), one is called a Srotapanna; and so on, because one has attained the Arhat fruit (worthy one), one is called an Arhat. Taking the place of birth as a name, for example, one born in a city is called a city dweller; similarly, one born in any country is called a person of that country. Taking time as a name, for example, in childhood one is called a child, and in old age one is called an old person. Taking desire as a name, for example, the name given by parents at birth, or the name given by a Shramana (wandering ascetic) or Brahmin (priest). (Taking action as a name, for example,) because one is skilled in painting, one is called a painter; because one is skilled in copper and iron work, one is called a copper and iron worker. Taking appearance as a name, for example, because one carries a staff and umbrella, one is called a staff and umbrella carrier. Another explanation is that there are four kinds of names: Samjna, Tadbhava, Tadita, and Samasa. Samjna as a name, for example, a noble person in the world is named 'slave', and a poor person is named 'noble'. Tadbhava as a name, for example, because it can walk on its belly, it is called a belly-walking insect. Tadita as a name,

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如事毗紐天名事毗紐天者。如從婆修提婆天生名婆修提婆子。三摩沙為名者。如牛駁色名為駁牛。如人屬王名為王人。復有說者。名有二種。所謂生作。生為名者。如婆羅門剎利毗舍首陀。作為名者。如生時父母為作名。若沙門婆羅門為作名。復有說者。生為名者。如生時父母為作名。亦沙門婆羅門為作名。作為名者。后時親友知識。更為作名。名第二名。復有說者。有二種名。所謂有相無相。有相為名者。如無常苦空無我陰入等名。無相為名者。如眾生人那羅禪頭等名。若佛出世作有相名。若佛不出世。唯無相名。復有說者。有二種名。所謂共不共。不共為名者。如三寶等名。共為名者。諸餘名。復有說者。一切名。儘是共。無不共名。所以者何一義可立一切名。一切義可立一名。復有說者。有二種名。所謂決定不決定。決定為名者。如須彌山四天下大海。此世界始成時。是決定名。不決定為名者。諸餘等名。復有說者。無決定名。所以者何。諸餘邊方。亦為須彌山等。更作餘名。評曰如是說者好。世界初成時。名須彌山四天下大海名亦如是。問曰如劫盡時。一切散壞。誰復作此名。答曰或有說者。是仙人入定力。復傳此名。復有說者。眾生有因力。能說此名。問曰諸名為先有共傳。為更有新作者。答曰世界初成。

【現代漢語翻譯】 現代漢語譯本： 『如事毗紐天名事毗紐天者』（Visnu，遍入天，印度教主神之一的名字，這裡指稱呼毗紐天的名字為毗紐天），就像『從婆修提婆天生名婆修提婆子』（Vasudeva，意為『居住的神』，克里希納的父親，這裡指稱呼婆修提婆所生的兒子為婆修提婆之子）一樣。『三摩沙為名者』（Samasa，略稱，這裡指用略稱來稱呼），就像『牛駁色名為駁牛』（稱呼毛色駁雜的牛為駁牛），『如人屬王名為王人』（稱呼屬於國王的人為王人）。 還有一種說法，名字有兩種，即『生』和『作』。『生為名者』（天生的名字），如婆羅門、剎帝利、吠舍、首陀羅（印度四大種姓）。『作為名者』（後天的名字），如出生時父母所取的名字，或者沙門、婆羅門所取的名字。 還有一種說法，『生為名者』，如出生時父母所取的名字，也包括沙門、婆羅門所取的名字。『作為名者』，指後來親友、知識分子另外取的名字，即第二名字。 還有一種說法，名字有兩種，即『有相』和『無相』。『有相為名者』（有具體所指的名字），如無常、苦、空、無我、陰、入等名字。『無相為名者』（沒有具體所指的名字），如眾生、人、那羅（Nara，人）、禪頭（Jantu，眾生）等名字。如果佛出世，就使用『有相名』；如果佛不出世，就只有『無相名』。 還有一種說法，名字有兩種，即『共』和『不共』。『不共為名者』（不共通用的名字），如三寶等名字。『共為名者』（共通用的名字），指其他所有名字。 還有一種說法，一切名字都是共通用的，沒有不共通用的名字。為什麼呢？因為一個意義可以建立一切名字，一切意義也可以建立一個名字。 還有一種說法，名字有兩種，即『決定』和『不決定』。『決定為名者』（確定的名字），如須彌山、四天下、大海。這些世界剛形成時，就是確定的名字。『不決定為名者』（不確定的名字），指其他所有名字。 還有一種說法，沒有確定的名字。為什麼呢？因為其他邊遠地方，也會給須彌山等取其他的名字。 評論說，這樣的說法很好。世界剛開始形成時，『須彌山』、『四天下』、『大海』的名字也是這樣確定的。 問：如果劫盡時，一切都散壞了，誰還會取這些名字呢？ 答：或者有人說，是仙人入定時的力量，重新傳出這些名字。也有人說，眾生有業力的原因，能夠說出這些名字。 問：這些名字是先有共通的流傳，還是有新的創造者？ 答：世界剛開始形成時，名字也是這樣產生的。

【English Translation】 English version: 『As the name of Visnu is Visnu』 (Visnu, the Pervader, one of the principal deities of Hinduism, here referring to calling the name of Visnu as Visnu), just like 『born from Vasudeva is named the son of Vasudeva』 (Vasudeva, meaning 『dwelling god,』 Krishna's father, here referring to calling the son born of Vasudeva as the son of Vasudeva). 『Samasa is the name』 (Samasa, abbreviation, here referring to using an abbreviation to call something), just like 『a cow of mottled color is called a mottled cow』 (calling a cow with mottled fur a mottled cow), 『a person belonging to the king is called a king's man』 (calling a person belonging to the king a king's man). There is another saying that there are two kinds of names, namely 『born』 and 『made.』 『Born as a name』 (a name by birth), such as Brahmin, Kshatriya, Vaishya, Shudra (the four castes of India). 『Made as a name』 (a name given later), such as the name given by parents at birth, or the name given by Sramanas or Brahmins. There is another saying that 『born as a name』 refers to the name given by parents at birth, including the name given by Sramanas or Brahmins. 『Made as a name』 refers to the name given later by relatives, friends, and acquaintances, which is the second name. There is another saying that there are two kinds of names, namely 『with form』 and 『without form.』 『With form as a name』 (a name with a specific reference), such as impermanence, suffering, emptiness, non-self, skandhas, ayatanas, etc. 『Without form as a name』 (a name without a specific reference), such as sentient beings, people, Nara (man), Jantu (creature), etc. If the Buddha appears in the world, then 『names with form』 are used; if the Buddha does not appear, then only 『names without form』 exist. There is another saying that there are two kinds of names, namely 『common』 and 『uncommon.』 『Uncommon as a name』 (a name not commonly used), such as the Three Jewels. 『Common as a name』 (a commonly used name), referring to all other names. There is another saying that all names are commonly used, and there are no uncommon names. Why? Because one meaning can establish all names, and all meanings can establish one name. There is another saying that there are two kinds of names, namely 『definite』 and 『indefinite.』 『Definite as a name』 (a definite name), such as Mount Sumeru, the Four Continents, and the Great Sea. These were definite names when the world was first formed. 『Indefinite as a name』 (an indefinite name), referring to all other names. There is another saying that there are no definite names. Why? Because other remote places will also give other names to Mount Sumeru, etc. The commentary says that this statement is good. When the world first began to form, the names 『Mount Sumeru,』 『the Four Continents,』 and 『the Great Sea』 were also determined in this way. Question: If everything is destroyed at the end of the kalpa, who will give these names again? Answer: Some say that it is the power of the immortals in meditation that transmits these names again. Others say that sentient beings have the power of karma to speak these names. Question: Did these names exist first through common transmission, or are there new creators? Answer: Names also arose in this way when the world first began to form.

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須彌山等諸名。先有共傳。餘名不定。復有說者。名有二種。所謂物作。物為名者。如提婆達多延若達多名。作為名者。如作者刈者煮者讀者等名。問曰為有知名邊際者不。答曰有唯佛能余無知者。所以者何以佛能知一切名邊際故。名一切智。

如經說如來出世。便有名身等出現世間。問曰若佛出世。若不出世。常有名身等現於世間。何以言如來出世便有名身等出現世間。答曰言名身等出世者。所謂陰界入名。隨順無我。隨順解脫。隨順空。斷人見。生覺意。背煩惱。向出要。止愚癡。生智慧。斷猶豫。生決定。厭生死。樂寂靜。斷外道意。嘆內道意。為說如是等名身言出現世間。

問曰如火名火。此名為是有相名。為是無相名耶。答曰是有相名。如向所說一切顯義名此名是有相。問曰若然者。火有何相。答曰凡義有二種。有相無相。如火外無火相。言是無相。如焰是火相言有火相。

佛經有三種名說法。謂去來今。問曰此三種名說法。體性是何。答曰如波伽羅那說。三種名說法體性。攝十八界十二入五陰。問曰如波伽羅那說三種說法體性攝十八界十二入五陰。所說是語所顯。是名應是一界一入一陰少入。云何說攝十八界十二入五陰。答曰或有說者。取三種名說法及眷屬故。其事云何。答曰語能生

【現代漢語翻譯】 現代漢語譯本 關於須彌山（Sumeru Mountain）等名稱，先前已有共同流傳的說法。其餘名稱則不固定。還有人說，名稱有兩種，即『物作』和『物為』。『物為名』指的是如提婆達多（Devadatta，天授）和延若達多（Yajnadatta，施祭）這樣的名字。『作為名』指的是如作者、刈者（割草者）、煮者、讀者等這樣的名字。有人問：『是否存在知曉所有名稱邊際的人？』回答是：『存在，只有佛陀能夠知曉，其他人無法知曉。』這是因為佛陀能夠知曉一切名稱的邊際，因此被稱為一切智者。 如經文所說，如來（Tathagata，如來）出世，便有名身等出現在世間。有人問：『如果佛陀出世與否，名身等都常存於世間，為何說如來出世，名身等才出現於世間？』回答是：『所說的名身等出世，指的是陰（skandha，蘊）、界（dhatu，界）、入（ayatana，處）等名稱，隨順無我（anatman，非我），隨順解脫（vimoksha，解脫），隨順空（sunyata，空性），斷除人見，生起覺悟之意，背離煩惱，趨向出離之要道，止息愚癡，生起智慧，斷除猶豫，生起決斷，厭離生死，喜樂寂靜，斷除外道之意，讚歎內道之意，為眾生宣說如是等等名身言出現在世間。』 有人問：『如「火」這個名稱，這個名稱是有相名，還是無相名呢？』回答是：『是有相名。』如先前所說，一切能夠顯現意義的名稱，都屬於有相名。有人問：『如果這樣，火有什麼樣的相呢？』回答是：『凡是意義有兩種，有相和無相。如火的外部沒有火的相，這稱為無相。如火焰是火的相，這稱為有火相。』 佛經有三種名稱的說法，即過去、現在、未來。有人問：『這三種名稱的說法，其體性是什麼？』回答是：『如波伽羅那（Prakarana，論）所說，三種名稱說法的體性，涵蓋十八界（dhatus，界）、十二入（ayatanas，處）、五陰（skandhas，蘊）。』有人問：『如波伽羅那所說，三種說法體性涵蓋十八界、十二入、五陰，所說是語言所顯現的，名稱應該是一界、一入、一陰的少量部分，為何說涵蓋十八界、十二入、五陰呢？』回答是：『或許有人說，這是因為取了三種名稱說法及其眷屬的緣故。』事情是怎樣的呢？回答是：『語言能夠產生……』

【English Translation】 English version Regarding names such as Sumeru Mountain (Sumeru Mountain), there are pre-existing common traditions. Other names are not fixed. Some also say that there are two types of names: 'object-made' and 'object-for'. 'Object-for' names refer to names like Devadatta (Devadatta, 'God-given') and Yajnadatta (Yajnadatta, 'sacrifice-given'). 'Object-made' names refer to names like author, cutter (grass cutter), cooker, reader, etc. Someone asks: 'Is there anyone who knows the boundaries of all names?' The answer is: 'Yes, only the Buddha can know, and others cannot. 'This is because the Buddha can know the boundaries of all names, therefore he is called the All-Knowing One. As the sutra says, when the Tathagata (Tathagata, 'Thus Gone One') appears in the world, name and form (nama-rupa) and so on appear in the world. Someone asks: 'If name and form, etc., always exist in the world whether the Buddha appears or not, why is it said that when the Tathagata appears, name and form, etc., appear in the world?' The answer is: 'The appearance of name and form, etc., refers to names such as the skandhas (skandha, aggregates), dhatus (dhatu, elements), ayatanas (ayatana, sense bases), etc., which accord with no-self (anatman, non-self), accord with liberation (vimoksha, deliverance), accord with emptiness (sunyata, emptiness), cut off human views, generate the intention of awakening, turn away from afflictions, move towards the essential path of liberation, stop ignorance, generate wisdom, cut off hesitation, generate determination, detest birth and death, delight in tranquility, cut off the intentions of external paths, praise the intentions of internal paths, and proclaim such name and form to the world.' Someone asks: 'Like the name 'fire', is this name a name with characteristics or a name without characteristics?' The answer is: 'It is a name with characteristics.' As mentioned earlier, all names that can manifest meaning belong to names with characteristics. Someone asks: 'If so, what kind of characteristic does fire have?' The answer is: 'Generally, meaning has two types: with characteristics and without characteristics. For example, there is no fire characteristic outside of fire, which is called without characteristics. For example, flame is the characteristic of fire, which is called having a fire characteristic.' Buddhist scriptures have three types of name teachings, namely past, present, and future. Someone asks: 'What is the nature of these three types of name teachings?' The answer is: 'As the Prakarana (Prakarana, treatise) says, the nature of the three types of name teachings encompasses the eighteen dhatus (dhatus, elements), the twelve ayatanas (ayatanas, sense bases), and the five skandhas (skandhas, aggregates).' Someone asks: 'As the Prakarana says, the nature of the three teachings encompasses the eighteen elements, the twelve sense bases, and the five aggregates, what is said is manifested by language, and the name should be a small part of one element, one sense base, and one aggregate, why is it said to encompass the eighteen elements, the twelve sense bases, and the five aggregates?' The answer is: 'Perhaps some say that this is because the three types of name teachings and their retinue are taken.' What is the matter? The answer is: 'Language can produce...'

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名。名能顯義。故說及其眷屬。復有說者。為三義說法故。言三名說法。所以者何。說者聽者。皆為于義。以是事故。盡攝陰界入。問曰何故有為法說是三名說法。不說無為法耶。尊者和須蜜答曰此經為說有為法。有為法不得作第四第五說法。復有說者。此經為說一切法無為法墮現在世中。所以者何。以現在法能證得無為法故。以是故。無為法亦在三種名說法中。復有說者。若有三性者。說是三名說法。三性者所謂語名義。無為法。雖語有義。無語無名。是故說不在三名說法中。問曰何故世尊說世是三名說法。答曰或有說者。為止外道意故。外道於世中愚故。復有說者。為壞未來世中說無過去未來者意故。是故說世是三種名說法。復有說者。外道作如是說若無我者。是人說法。終無所為。為壞如是意。而作是說雖無有我。為世故說。問曰若為過去說法。解未來現在事。若為未來說法。解過去現在事。若為現在說法。解未來過去事。於三種名說法中。為是何名說法。答曰或有說者。如是說者。於三種名說法中。是異說。復有說者。若為過去說法。解未來現在事者。為過去。即過去世。解未來現在事。即未來現在世攝。乃至為現在說。過去未來亦如是。復有說者。若作是說。是說三世義。若為過去。是說過去義。解未來現

【現代漢語翻譯】 現代漢語譯本 名（nama，名稱）。名稱能夠彰顯意義。所以（佛經）說到與其相關的眷屬。還有一種說法，是爲了三種意義而說法，所以說三種名稱的說法。為什麼呢？說法的人和聽法的人，都是爲了理解其中的意義。因為這個緣故，（說法）涵蓋了所有的陰（skandha，蘊）、界（ayatana，處）、入（dhatu，界）。 問：為什麼有為法（saṃskṛta dharma，有生滅變化的事物）說是三種名稱的說法，而不說無為法（asaṃskṛta dharma，無生滅變化的事物）呢？ 尊者和須蜜（Vasumitra）回答說：這部經是爲了說明有為法。有為法不能作為第四種、第五種說法。 還有一種說法，這部經是爲了說明一切法（sarva dharma），無為法也包含在現在世中。為什麼呢？因為現在的法能夠證得無為法。因為這個緣故，無為法也包含在三種名稱的說法中。 還有一種說法，如果具有三種自性，就說是三種名稱的說法。三種自性是指語言、名稱、意義。無為法雖然語言有意義，但是沒有語言和名稱，所以說不包含在三種名稱的說法中。 問：為什麼世尊（Bhagavan，佛陀）說世間是三種名稱的說法？ 答：或者有人說，爲了阻止外道的想法。外道對於世間愚昧無知。 還有一種說法，爲了破除未來世中說沒有過去和未來的人的想法。所以說世間是三種名稱的說法。 還有一種說法，外道這樣說：如果沒有我（atman，靈魂），這個人說法，最終也不會有什麼作用。爲了破除這種想法，所以這樣說：即使沒有我，也是爲了世間而說法。 問：如果爲了過去說法，解釋未來和現在的事情；如果爲了未來說法，解釋過去和現在的事情；如果爲了現在說法，解釋未來和過去的事情。在三種名稱的說法中，這是屬於哪一種名稱的說法？ 答：或者有人說，這樣說的人，在三種名稱的說法中，是另一種說法。 還有一種說法，如果爲了過去說法，解釋未來和現在的事情，是爲了過去，即過去世，解釋未來和現在的事情，即未來和現在世所包含的。乃至爲了現在說法，過去和未來也是這樣。 還有一種說法，如果這樣說，是說明三世的意義。如果爲了過去，是說明過去的意義，解釋未來和現在

【English Translation】 English version Name (nama). A name can reveal meaning. Therefore, it speaks of its retinue. Others say that it speaks of three names because it speaks of three meanings. Why is that? Both the speaker and the listener are for the sake of meaning. For this reason, it encompasses all skandhas (aggregates), ayatanas (sense bases), and dhatus (elements). Question: Why does conditioned dharma (saṃskṛta dharma) say that it is a teaching of three names, but not unconditioned dharma (asaṃskṛta dharma)? Venerable Vasumitra (Vasumitra) replied: This sutra is to explain conditioned dharma. Conditioned dharma cannot be made into a fourth or fifth teaching. There is another saying that this sutra is to explain all dharmas (sarva dharma), and unconditioned dharma also falls into the present world. Why is that? Because the present dharma can attain unconditioned dharma. For this reason, unconditioned dharma is also in the teaching of three names. There is another saying that if there are three natures, it is said to be a teaching of three names. The three natures are language, name, and meaning. Although unconditioned dharma has meaning in language, it has no language or name. Therefore, it is said that it is not in the teaching of three names. Question: Why did the World Honored One (Bhagavan, Buddha) say that the world is a teaching of three names? Answer: Some say that it is to stop the intentions of externalists. Externalists are ignorant of the world. There is another saying that it is to destroy the intention of those who say that there is no past or future in the future world. Therefore, it is said that the world is a teaching of three names. There is another saying that externalists say that if there is no self (atman, soul), then a person's teaching will ultimately be useless. To destroy this intention, it is said that even if there is no self, it is still taught for the sake of the world. Question: If one teaches for the past and explains the future and present, or if one teaches for the future and explains the past and present, or if one teaches for the present and explains the future and past, which of the three names does this teaching belong to? Answer: Some say that such a speaker is a different teaching in the teaching of three names. There is another saying that if one teaches for the past and explains the future and present, it is for the past, that is, the past world, and explaining the future and present is included in the future and present worlds. Even teaching for the present, the past and future are the same. There is another saying that if one says this, it is explaining the meaning of the three times. If it is for the past, it is explaining the meaning of the past, explaining the future and present

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在。是說未來現在義。未來現在亦如是。

如經說。有三種名說法。無第四第五。問曰若說三種名說法。有說有解。于義已足。何以復言無第四第五。答曰無第四者遮有第四世。無第五者決定此義無第五世。復有說者。無第四者遮第四世。無第五者遮無為法。復有說者。應說四種名說法。所謂四聖諦。無第五者無第五諦。無第六者遮虛空非數滅。復有說者。應有五種名說法。所謂五陰。無第六者無第六陰。無第七者遮無為法。此為三世名說法故。無第四第五。應有一種名說法。所謂作觀。無第二第三。無第二者無第二作觀。無第三者遮作觀所不攝法。復有說者。應有二種名說法。所謂定慧。無第三者無第二定若第二慧。無第四者遮定慧所不攝法。此說三世名說法故。無第四第五。無第四者遮第四世。無第五者遮三世所不攝法。以如是數法。應說三解脫門。說四諦五陰六聖明分想。七覺分。八道分。九次第定。十種無學法。如來十力。應有十種名說法。無第十一第十二。無第十一者無第十一力。無第十二者遮十力所不攝法。

即彼經說。應以四事察人是長老。為可與語。為不可與語。云何為四。一不住是處非處。二不住智論。三不住分別。四不住道跡。問曰如此四事有何差別。答曰或有說者。不住是處非處

【現代漢語翻譯】 現代漢語譯本： 『在』，是指未來、現在之義。未來、現在也是如此。

如經文所說，有三種名稱的說法，沒有第四種、第五種。問：如果說三種名稱的說法，有說有理解，對於意義已經足夠，為什麼又說沒有第四種、第五種？答：沒有第四種，是遮止有第四世；沒有第五種，是決定此義沒有第五世。又有說法，沒有第四種，是遮止第四世；沒有第五種，是遮止無為法（Asamskrta-dharma）。又有說法，應該說四種名稱的說法，即四聖諦（catvāri āryasatyāni）。沒有第五種，是沒有第五諦；沒有第六種，是遮止虛空（ākāśa）、非數滅（apratisaṃkhyā-nirodha）。又有說法，應該有五種名稱的說法，即五陰（pañca-skandha）。沒有第六種，是沒有第六陰；沒有第七種，是遮止無為法。這是因為說三世名稱的說法，所以沒有第四種、第五種。應該有一種名稱的說法，即作觀（yoga）。沒有第二種、第三種。沒有第二種，是沒有第二種作觀；沒有第三種，是遮止作觀所不攝的法。又有說法，應該有兩種名稱的說法，即定（samādhi）、慧（prajñā）。沒有第三種，是沒有第二種定，或者第二種慧；沒有第四種，是遮止定慧所不攝的法。這是因為說三世名稱的說法，所以沒有第四種、第五種。沒有第四種，是遮止第四世；沒有第五種，是遮止三世所不攝的法。以這樣的數法，應該說三解脫門（trīṇi vimokṣa-dvārāṇi），說四諦、五陰、六聖明分想（ṣaṭ ṣaḍāyatanāni）、七覺分（sapta bodhyaṅgāni）、八道分（aṣṭāṅga-mārga）、九次第定（navānupūrva-vihāra-samāpattayaḥ）、十種無學法（daśa aśaikṣā dharmāḥ）、如來十力（tathāgata-daśabala）。應該有十種名稱的說法，沒有第十一種、第十二種。沒有第十一種，是沒有第十一力；沒有第十二種，是遮止十力所不攝的法。

即彼經文說，應該用四件事來觀察人是否是長老（sthavira），是否可以與他交談，是否不可以與他交談。什麼是四件事？一、不住於是處非處（sthānāsthāna）。二、不住于智論（prajñā-vāda）。三、不住于分別（vikalpa）。四、不住于道跡（mārga-pada）。問：如此四件事有什麼差別？答：或者有人說，不住於是處非處。

【English Translation】 English version: 'Present' refers to the meaning of future and present. The future and present are also like this.

As the sutra says, there are three kinds of named teachings; there is no fourth or fifth. Question: If it is said that there are three kinds of named teachings, with speaking and understanding, is the meaning already sufficient? Why then say there is no fourth or fifth? Answer: No fourth means to preclude a fourth age. No fifth means to definitively state that there is no fifth age. Another explanation: No fourth means to preclude the fourth age. No fifth means to preclude unconditioned dharmas (Asamskrta-dharma). Another explanation: There should be four kinds of named teachings, namely the Four Noble Truths (catvāri āryasatyāni). No fifth means there is no fifth truth. No sixth means to preclude space (ākāśa) and cessation through lack of the power of reflection (apratisaṃkhyā-nirodha). Another explanation: There should be five kinds of named teachings, namely the five aggregates (pañca-skandha). No sixth means there is no sixth aggregate. No seventh means to preclude unconditioned dharmas. This is because of speaking of the named teachings of the three times, therefore there is no fourth or fifth. There should be one kind of named teaching, namely contemplation (yoga). There is no second or third. No second means there is no second contemplation. No third means to preclude dharmas not included in contemplation. Another explanation: There should be two kinds of named teachings, namely concentration (samādhi) and wisdom (prajñā). No third means there is no second concentration or second wisdom. No fourth means to preclude dharmas not included in concentration and wisdom. This is because of speaking of the named teachings of the three times, therefore there is no fourth or fifth. No fourth means to preclude the fourth age. No fifth means to preclude dharmas not included in the three times. With such enumeration of dharmas, one should speak of the three doors of liberation (trīṇi vimokṣa-dvārāṇi), speak of the Four Noble Truths, the five aggregates, the six sense bases (ṣaṭ ṣaḍāyatanāni), the seven factors of enlightenment (sapta bodhyaṅgāni), the eightfold path (aṣṭāṅga-mārga), the nine successive stages of meditative absorption (navānupūrva-vihāra-samāpattayaḥ), the ten non-learning dharmas (daśa aśaikṣā dharmāḥ), and the ten powers of the Tathagata (tathāgata-daśabala). There should be ten kinds of named teachings; there is no eleventh or twelfth. No eleventh means there is no eleventh power. No twelfth means to preclude dharmas not included in the ten powers.

That very sutra says that one should examine a person with four things to see if they are an elder (sthavira), whether one can speak with them, and whether one cannot speak with them. What are the four things? 1. Not dwelling in what is possible and impossible (sthānāsthāna). 2. Not dwelling in discussions of wisdom (prajñā-vāda). 3. Not dwelling in discrimination (vikalpa). 4. Not dwelling in the traces of the path (mārga-pada). Question: What is the difference between these four things? Answer: Some say that not dwelling in what is possible and impossible.

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者。不如實知是處非處。不住智論者。不如實知智與不智。不住分別者。不如實知世諦第一義諦。不住道跡者。不如實知此身集道跡。不如實知此身滅道跡。復有說者。不住是處非處者。如眼色能生眼識。乃至意法能生意識。名為是處。不如實知者名為不住。不住智論者。不如實知十智。不住分別者。不如實知了義不了義經。不住道跡者。不如實知四種道跡。復有說者。不住是處非處者。不能自定所說是處非處。不住智論者。不能堪忍分別前後問答。不住分別者。不如實知詭誑真實。不住道跡者。他如法問心不悅可復有說者。不住是處非處者。不別有無。不住智論者。不解智人論。不住分別者。不知假設無有是處之言。不住道跡者無有隨應覺意。復有說者。不住是處非處者。于所言論不別自義他義。不住智論者。于先所聞。執著不捨。后所聞義不能觀察。不住分別者。他說正義。心生疑慮。如人見蘇謂是米飯。不住道跡者。不識他人所說次第。以前為中。以中為后。復有說者。不住是處非處者。不知現前可了不可了事。不住智論者。不能以比想籌量所論。不住分別者。不知前後所說次第。不住道跡者。不解他人所問意。尊者婆摩勒說曰。不住是處非處者。不能定所說。不住智論者。不知詭誑及與真實。不住分別者。不

【現代漢語翻譯】 現代漢語譯本： 這些人，如果不能如實地瞭解什麼是『是處』（可能性）和『非處』（不可能性），就稱為『不住是處非處』。如果不能安住于智慧的討論，不能如實地瞭解智慧與非智慧的區別，就稱為『不住智論』。如果不能安住于分別，不能如實地瞭解世俗諦和第一義諦，就稱為『不住分別』。如果不能安住于道的足跡，不能如實地瞭解此身是聚集道跡的原因，也不能如實地瞭解此身是滅除道跡的原因，就稱為『不住道跡』。 還有一種說法，不能安住于『是處非處』，例如眼睛和顏色能夠產生眼識，乃至意和法能夠產生意識，這被稱為『是處』，如果不能如實地瞭解這些，就稱為『不住』。不能安住于智慧的討論，不能如實地瞭解十種智慧。不能安住于分別，不能如實地瞭解了義經和不了義經。不能安住于道的足跡，不能如實地瞭解四種道的足跡。 還有一種說法，不能安住于『是處非處』，就不能自己確定所說的是『是處』還是『非處』。不能安住于智慧的討論，就不能夠忍受和分辨前後的問答。不能安住于分別，就不能如實地瞭解欺騙和真實。不能安住于道的足跡，別人如法地提問，內心卻不悅納。 還有一種說法，不能安住于『是處非處』，就不能區分有和無。不能安住于智慧的討論，就不理解有智慧的人的言論。不能安住于分別，就不知道假設沒有『是處』這種說法。不能安住于道的足跡，就沒有隨順相應的覺悟。 還有一種說法，不能安住于『是處非處』，對於所說的言論，不能區分自己和他人的意義。不能安住于智慧的討論，對於先前所聽聞的，執著不捨，對於後來所聽聞的意義，不能觀察。不能安住于分別，別人說的是正義，內心卻產生疑慮，就像有人看見酥油，卻認為是米飯。不能安住于道的足跡，不認識他人所說的次第，把前面當成中間，把中間當成後面。 還有一種說法，不能安住于『是處非處』，不知道現前可以瞭解和不可以瞭解的事情。不能安住于智慧的討論，不能用比量和推想來衡量所討論的內容。不能安住于分別，不知道前後所說的次第。不能安住于道的足跡，不理解他人所提問的意圖。尊者婆摩勒（Vamala）說：不能安住于『是處非處』，就不能確定所說的是什麼。不能安住于智慧的討論，就不知道欺騙和真實。不能安住于分別，就不能……

【English Translation】 English version: Those who do not truly know what is possible (is-place) and what is impossible (non-is-place) are said to 'not abide in is-place and non-is-place'. Those who do not abide in wise discussion, who do not truly know the difference between wisdom and non-wisdom, are said to 'not abide in wise discussion'. Those who do not abide in discrimination, who do not truly know the conventional truth (lokasamvrti-satya) and the ultimate truth (paramartha-satya), are said to 'not abide in discrimination'. Those who do not abide in the path's traces, who do not truly know that this body is the cause of accumulating the path's traces, and do not truly know that this body is the cause of extinguishing the path's traces, are said to 'not abide in the path's traces'. Some say that not abiding in 'is-place and non-is-place' is like the eye and color being able to produce eye-consciousness, and so on, up to the mind and phenomena being able to produce mind-consciousness, which is called 'is-place'. Not truly knowing these is called 'not abiding'. Not abiding in wise discussion is not truly knowing the ten wisdoms. Not abiding in discrimination is not truly knowing the definitive (nitartha) and non-definitive (neyartha) sutras. Not abiding in the path's traces is not truly knowing the four kinds of path's traces. Some say that not abiding in 'is-place and non-is-place' means not being able to determine for oneself whether what is said is 'is-place' or 'non-is-place'. Not abiding in wise discussion means not being able to endure and distinguish between questions and answers, both before and after. Not abiding in discrimination means not truly knowing deception and truth. Not abiding in the path's traces means that when others ask according to the Dharma, the mind is not pleased. Some say that not abiding in 'is-place and non-is-place' means not distinguishing between existence and non-existence. Not abiding in wise discussion means not understanding the speech of wise people. Not abiding in discrimination means not knowing that there is no such thing as 'is-place' in hypothetical situations. Not abiding in the path's traces means not having corresponding mindfulness. Some say that not abiding in 'is-place and non-is-place' means not distinguishing between one's own meaning and the meaning of others in what is said. Not abiding in wise discussion means clinging to what was heard before and not letting go, and not being able to observe the meaning of what is heard later. Not abiding in discrimination means having doubts when others speak of the correct meaning, like someone seeing ghee (clarified butter) and thinking it is rice. Not abiding in the path's traces means not recognizing the order in which others speak, taking the beginning for the middle and the middle for the end. Some say that not abiding in 'is-place and non-is-place' means not knowing what can and cannot be understood in the present moment. Not abiding in wise discussion means not being able to use analogy and inference to measure what is being discussed. Not abiding in discrimination means not knowing the order of what is said before and after. Not abiding in the path's traces means not understanding the intention of others' questions. Venerable Vamala (Vamala) said: Not abiding in 'is-place and non-is-place' means not being able to determine what is being said. Not abiding in wise discussion means not knowing deception and truth. Not abiding in discrimination means not being able to...

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堪忍分別前後問答。不住道跡者。他人如法論。心不悅可。尊者僧伽婆秀說曰。不住是處非處者。不知多界經所說。是處非處義。不住智論者。不知四十四智七十七智體分。不住分別者。不知煩惱出要。不住道跡者。不如實知色滅道法。復應以四事察人是長老。應以決定答論作決定答。是可與語乃至廣說。云何決定答論。如問佛是等正覺耶。應決定答言是此佛法是善好耶。應決定答言。是此聲聞。是善隨順眾耶。應決定答言。是一切行無常。一切行無我。涅槃是寂靜耶。應決定答言是。是名決定答論。問曰何故如是問者。作決定答。答曰此問于義利益。能增長善。亦進梵行。通達覺意。能得涅槃。是故如是問者。作決定答論。云何分別答論。答曰若作是問。為我說法。彼應作是答。法亦眾多。過去未來現在。善不善無記。欲界系色界系無色界系不繫。學無學非學非無學。見道斷修道斷無斷。如是等法。為說何法。如是隨所問。應分別答。是名分別答論。云何反問答論。答曰如說為我說法。應作是答。法亦眾多。有過去乃至無斷法。於此法中。為說何法。是名反問答論。問曰分別答反問答。有何差別。答曰若以答而言。無有差別若以所問。應有差別。所以者何。問有二種。有欲知義故問。為觸惱故問。若為知義故問。為

【現代漢語翻譯】 現代漢語譯本 堪忍分別前後問答。 不住道跡者：如果有人以如法的方式進行辯論，但你內心不悅納，尊者僧伽婆秀（Venerable Saṃghavarman，一位受尊敬的佛教長老）說：『不住于「是處」和「非處」的人，不瞭解《多界經》所說的「是處非處」的含義。』不住于智慧之論的人，不瞭解四十四種智慧和七十七種智慧的體性和區分。不住于分別的人，不瞭解從煩惱中解脫的要義。不住于道跡的人，不能如實地瞭解色（rūpa，物質）的滅盡之道。 此外，應該用四件事來觀察一個人是否是長老：應該用決定的回答來作決定性的回答。這是可以與之交談的，乃至可以廣泛地討論。什麼是決定的回答呢？例如，如果有人問：『佛（Buddha，覺悟者）是等正覺（Samyaksaṃbuddha，正等覺者）嗎？』應該肯定地回答：『是的。』『佛法（Buddhadharma，佛陀的教法）是善妙的嗎？』應該肯定地回答：『是的。』『聲聞（Śrāvaka，聽聞佛法而修行的人）僧團是善妙和隨順教法的嗎？』應該肯定地回答：『是的。』『一切行（saṃskāra，一切有為法）是無常（anitya，變遷）的，一切行是無我（anātman，非實體），涅槃（nirvāṇa，寂滅）是寂靜的嗎？』應該肯定地回答：『是的。』這被稱為決定的回答。 有人問：『為什麼對這樣的問題要作決定的回答呢？』回答說：『因為這樣的問題對於義理有利益，能夠增長善根，也能促進梵行（brahmacarya，清凈行），通達覺悟的意境，能夠證得涅槃。』所以，對於這樣的問題，要作決定的回答。 什麼是分別的回答呢？回答說：如果有人問：『請為我說法。』他應該這樣回答：『法有很多種，有過去、未來、現在的，有善、不善、無記的，有欲界系、色界系、無色界系、非三界所繫的，有學、無學、非學非無學的，有見道所斷、修道所斷、無所斷的。』像這樣的法有很多，你要我說哪一種法呢？』像這樣，根據所問的內容，應該分別地回答。這被稱為分別的回答。 什麼是反問的回答呢？回答說：如果有人說：『請為我說法。』應該這樣回答：『法有很多種，有過去乃至無所斷的法。在這些法中，你要我說哪一種法呢？』這被稱為反問的回答。 有人問：『分別的回答和反問的回答有什麼差別呢？』回答說：『如果從回答本身來說，沒有差別。但如果從所問的問題來說，應該有差別。』為什麼呢？因為問題有兩種：一種是爲了瞭解義理而問，一種是爲了觸惱對方而問。如果是爲了瞭解義理而問，那麼...

【English Translation】 English version The Questions and Answers on Tolerance and Discrimination. Regarding those who do not abide in the path's traces: If someone debates according to the Dharma, but your mind is not pleased, Venerable Saṃghavarman (a respected Buddhist elder) said: 'Those who do not abide in 'what is possible' and 'what is impossible' do not understand the meaning of 'what is possible' and 'what is impossible' as explained in the Multiverse Sutra. Those who do not abide in the wisdom discourse do not understand the nature and distinctions of the forty-four wisdoms and the seventy-seven wisdoms. Those who do not abide in discrimination do not understand the essential meaning of liberation from afflictions. Those who do not abide in the path's traces do not truly know the path to the cessation of form (rūpa, matter).' Furthermore, one should examine a person with four matters to determine if they are an elder: one should give a decisive answer to a decisive question. This is someone with whom it is possible to speak, and so on, extensively. What is a decisive answer? For example, if someone asks: 'Is the Buddha (Buddha, the Awakened One) a Samyaksaṃbuddha (Perfectly Enlightened One)?' One should decisively answer: 'Yes.' 'Is the Buddhadharma (Buddhadharma, the Buddha's teachings) good and excellent?' One should decisively answer: 'Yes.' 'Is the Saṃgha (Śrāvaka, those who listen to the Dharma and practice) a good and harmonious community?' One should decisively answer: 'Yes.' 'Are all conditioned things (saṃskāra, all conditioned phenomena) impermanent (anitya, transient), are all conditioned things without self (anātman, non-self), and is Nirvāṇa (nirvāṇa, cessation) peaceful?' One should decisively answer: 'Yes.' This is called a decisive answer. Someone asks: 'Why should one give a decisive answer to such questions?' The answer is: 'Because such questions are beneficial for meaning, able to increase merit, and also promote pure conduct (brahmacarya, pure conduct), penetrate the state of awakening, and be able to attain Nirvāṇa.' Therefore, one should give a decisive answer to such questions. What is a discriminating answer? The answer is: If someone asks: 'Please explain the Dharma to me,' they should answer: 'There are many kinds of Dharma, there are past, future, and present, there are wholesome, unwholesome, and neutral, there are those pertaining to the desire realm, the form realm, the formless realm, and those not pertaining to the three realms, there are those of learners, non-learners, and neither learners nor non-learners, there are those to be abandoned by the path of seeing, the path of cultivation, and those not to be abandoned.' Like this, there are many kinds of Dharma, which Dharma do you want me to explain?' Like this, according to what is asked, one should answer discriminately. This is called a discriminating answer. What is a counter-questioning answer? The answer is: If someone says: 'Please explain the Dharma to me,' one should answer: 'There are many kinds of Dharma, there are past, up to those not to be abandoned. Among these Dharmas, which Dharma do you want me to explain?' This is called a counter-questioning answer. Someone asks: 'What is the difference between a discriminating answer and a counter-questioning answer?' The answer is: 'If one speaks from the answer itself, there is no difference. But if one speaks from the question asked, there should be a difference.' Why? Because there are two kinds of questions: one is asked to understand the meaning, and one is asked to annoy the other person. If it is asked to understand the meaning, then...

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我說法者。應作是答。法亦眾多。有法過去乃至不斷。於此法中。為說何法。若言為我說過去法。應作是答。過去法亦眾多。有善不善無記。若作是言。為我說善法。應作是答。善法亦眾多。有色乃至識。若作是言。為我說色法。應作是答。色亦眾多。有不殺生乃至不綺語。若作是言。為我說不殺生法。應作是答。不殺有三種。從不貪不恚不癡生。為說何等。若作是言。為我說從不貪生者。應作是答從不貪生有二種作無作。若為知義故問。應次第分別顯說。若為觸惱故問者。應答言法亦眾多。為說何法。不應語言。有過去未來乃至不斷。若作是言。為我說過去法。應作是答。過去法亦眾多。不應說善不善無記。若作是言。為我說善法。應作是答。善法亦眾多。不應說色乃至識。若作是言。為我說色。應作是答。色亦眾多。不應說不殺生乃至不綺語若作是言。為我說不殺生應作是答。不殺生亦眾多。不應說從無貪無恚無癡生。若作是言。為我說從不貪生者。應作是答。從無貪生亦眾多。不應說作無作。如是為觸惱問者。應作如是。答乃至問盡。或時自答。如是有求善義故問。有試他覺意深淺故問。或有求義故問。或有輕他故問。或有質直故問。或有諂曲故問。或有情性軟弱故問。或有自恃智故問。如軟弱問者。應分別答

【現代漢語翻譯】 現代漢語譯本： 我作為說法者，應該這樣回答：『法』（Dharma）也是眾多的。有『法』是過去的，乃至是不斷延續的。在這眾多的『法』中，你想聽我說哪一種『法』呢？ 如果對方說：『我想聽你說過去的『法』。』應該這樣回答：『過去的『法』也是眾多的，有善的、不善的、無記的。』 如果對方說：『我想聽你說善的『法』。』應該這樣回答：『善的『法』也是眾多的，有色（Rupa）乃至識（Vijnana）。』 如果對方說：『我想聽你說色（Rupa）法。』應該這樣回答：『色（Rupa）法也是眾多的，有不殺生乃至不綺語。』 如果對方說：『我想聽你說不殺生法。』應該這樣回答：『不殺生有三種，從不貪（alobha）、不嗔（advesha）、不癡（amoha）而生。你想聽我說哪一種呢？』 如果對方說：『我想聽你說從不貪（alobha）而生的。』應該這樣回答：『從不貪（alobha）而生的有兩種，作（karma）和無作（non-action）。』如果爲了求知義理而提問，應該次第分別，清楚地解說。 如果是爲了觸惱對方而提問，應該回答說：『法』也是眾多的，你想聽我說哪一種『法』呢？不應該說有過去、未來乃至不斷延續的。如果對方說：『我想聽你說過去的『法』。』應該回答說：『過去的『法』也是眾多的。』不應該說善、不善、無記。 如果對方說：『我想聽你說善的『法』。』應該回答說：『善的『法』也是眾多的。』不應該說色（Rupa）乃至識（Vijnana）。 如果對方說：『我想聽你說色（Rupa）。』應該回答說：『色（Rupa）也是眾多的。』不應該說不殺生乃至不綺語。 如果對方說：『我想聽你說不殺生。』應該回答說：『不殺生也是眾多的。』不應該說從不貪（alobha）、不嗔（advesha）、不癡（amoha）而生。 如果對方說：『我想聽你說從不貪（alobha）而生的。』應該回答說：『從不貪（alobha）而生的也是眾多的。』不應該說作（karma）和無作（non-action）。 像這樣，如果是爲了觸惱對方而提問，應該這樣回答，乃至問到沒有問題為止。有時也可以自己回答。 像這樣，有的是爲了尋求善的義理而提問，有的是爲了試探對方覺悟的深淺而提問，有的是爲了尋求義理而提問，有的是爲了輕視對方而提問，有的是爲了質直地提問，有的是爲了諂媚地提問，有的是因為性情軟弱而提問，有的是因為自恃智慧而提問。像對軟弱的人提問，應該分別回答。

【English Translation】 English version: I, as a speaker of the Dharma, should answer in this way: 'Dharma is also numerous. There is Dharma that is past, and even continuously existing. Among these many Dharmas, which Dharma do you want me to speak about?' If the other person says, 'I want to hear you speak about the past Dharma,' you should answer, 'Past Dharmas are also numerous, including good, bad, and neutral (avyākrta) ones.' If the other person says, 'I want to hear you speak about good Dharma,' you should answer, 'Good Dharmas are also numerous, including form (Rupa), and even consciousness (Vijnana).' If the other person says, 'I want to hear you speak about form (Rupa) Dharma,' you should answer, 'Form (Rupa) Dharma is also numerous, including non-killing and even non-false speech.' If the other person says, 'I want to hear you speak about non-killing Dharma,' you should answer, 'Non-killing has three types, arising from non-greed (alobha), non-hatred (advesha), and non-delusion (amoha). Which one do you want me to speak about?' If the other person says, 'I want to hear you speak about the one arising from non-greed (alobha),' you should answer, 'The one arising from non-greed (alobha) has two types: action (karma) and non-action (non-action).' If the question is asked for the sake of understanding the meaning, it should be explained clearly in order. If the question is asked to annoy the other person, you should answer, 'Dharma is also numerous, which Dharma do you want me to speak about?' You should not say that there is past, future, or continuously existing Dharma. If the other person says, 'I want to hear you speak about the past Dharma,' you should answer, 'Past Dharmas are also numerous.' You should not say good, bad, or neutral (avyākrta). If the other person says, 'I want to hear you speak about good Dharma,' you should answer, 'Good Dharmas are also numerous.' You should not say form (Rupa) or even consciousness (Vijnana). If the other person says, 'I want to hear you speak about form (Rupa),' you should answer, 'Form (Rupa) is also numerous.' You should not say non-killing or even non-false speech. If the other person says, 'I want to hear you speak about non-killing,' you should answer, 'Non-killing is also numerous.' You should not say arising from non-greed (alobha), non-hatred (advesha), and non-delusion (amoha). If the other person says, 'I want to hear you speak about the one arising from non-greed (alobha),' you should answer, 'The one arising from non-greed (alobha) is also numerous.' You should not say action (karma) and non-action (non-action). In this way, if the question is asked to annoy the other person, you should answer in this way, until all questions are exhausted. Sometimes you can answer yourself. In this way, some ask to seek the meaning of good, some ask to test the depth of the other person's awakening, some ask to seek meaning, some ask to belittle the other person, some ask straightforwardly, some ask flatteringly, some ask because of their weak nature, and some ask because they rely on their own wisdom. Like asking a weak person, you should answer separately.

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。若自恃智問者。應反問答。乃至問盡。或時自答。云何置答論。答曰。如諸外道。詣世尊所。作如是問。沙門瞿曇。世界是常無常。佛言是不應答。問曰何故問世界常無常佛不答耶。答曰諸外道以人是常。往詣佛所。作如是問。人為是常是無常耶。佛作是念。畢竟無人。若答言無人。彼當作是言。我不問有無。若答言斷常。畢竟無人。有何斷常。如人問他言。善男子石女兒。為恭敬孝順不。彼作是念石女無兒。若我答言石女無兒彼當作是語。我不問有無。若當答言恭敬孝順者。石女無兒。有何恭敬孝順。彼亦如是。此問論非是真實。以是非有非實故。佛不答。如是有常無常。亦常無常。非有常非無常。世界有邊無邊。亦有邊無邊。非有邊非無邊。當知亦如是。復作是問。沙門瞿曇。神即身耶。佛言是不應答。問曰何故佛不答此問。答曰諸外道以身是神。往詣佛所。作如是問。沙門瞿曇。是身即神。乃至廣說。佛作是念。有身無神若我答言有身無神。彼當作是言。我不問有無。若當答言神異於身。畢竟無神。云何是身是異。如人問他言。善男子兔角牛角。為等相似耶。彼人作如是念。兔無角。牛有角。若我答言兔無角牛有角。彼當作是言。我不問有無。若言等相似。兔無有角。云何言等相似。彼亦如是。是問論是有是

【現代漢語翻譯】 現代漢語譯本： 如果有人自恃聰明來提問，應該反過來提問，甚至一直問到他詞窮。或者有時自己回答。為什麼設立『不回答』的論點呢？回答是：比如那些外道，來到世尊（釋迦牟尼佛的尊稱）那裡，這樣發問：『沙門瞿曇（對釋迦牟尼佛的稱呼），世界是永恒的還是無常的？』佛說這是不應該回答的。他們問：『為什麼問世界是永恒還是無常，佛卻不回答呢？』回答是：因為那些外道認為人是永恒的，來到佛那裡，這樣發問：『沙門瞿曇，人是永恒的還是無常的呢？』佛這樣想：畢竟沒有『人』這個實體。如果我回答說沒有『人』，他們會說：『我不是問有還是沒有。』如果回答說斷滅或永恒，畢竟沒有『人』這個實體，哪裡來的斷滅或永恒？就像有人問別人說：『善男子，石女的兒子，是恭敬孝順父母嗎？』那人會這樣想：石女沒有兒子。如果我回答說石女沒有兒子，他們會說：『我不是問有還是沒有。』如果回答說恭敬孝順，石女沒有兒子，哪裡來的恭敬孝順？他們也是這樣。這種提問的論點不是真實的，因為它既非有也非實，所以佛不回答。像這樣，有常無常，亦常亦無常，非有常非無常；世界有邊無邊，亦有邊亦無邊，非有邊非無邊，應當知道也是這樣。他們又這樣發問：『沙門瞿曇，神（靈魂）就是身體嗎？』佛說這是不應該回答的。他們問：『為什麼佛不回答這個問題呢？』回答是：因為那些外道認為身體就是神，來到佛那裡，這樣發問：『沙門瞿曇，是身體就是神嗎？』乃至廣說。佛這樣想：有身體而沒有神（靈魂）。如果我回答說有身體而沒有神（靈魂），他們會說：『我不是問有還是沒有。』如果回答說神（靈魂）不同於身體，畢竟沒有神（靈魂），怎麼能說身體和神（靈魂）是不同的呢？就像有人問別人說：『善男子，兔子的角和牛的角，是相等相似的嗎？』那人會這樣想：兔子沒有角，牛有角。如果我回答說兔子沒有角，牛有角，他們會說：『我不是問有還是沒有。』如果說相等相似，兔子沒有角，怎麼能說相等相似呢？他們也是這樣。這種提問的論點是有是

【English Translation】 English version: If someone, relying on their own intelligence, asks questions, one should counter with questions, even to the point of exhausting their inquiries. Or sometimes answer oneself. Why establish the 'no answer' argument? The answer is: For example, those heretics, coming to the World Honored One (a title for Shakyamuni Buddha), ask thus: 'Shramana Gautama (another name for Shakyamuni Buddha), is the world eternal or impermanent?' The Buddha says this should not be answered. They ask: 'Why, when asked whether the world is eternal or impermanent, does the Buddha not answer?' The answer is: Because those heretics believe that a person is eternal, they come to the Buddha and ask thus: 'Shramana Gautama, is a person eternal or impermanent?' The Buddha thinks thus: Ultimately, there is no such entity as a 'person'. If I answer that there is no 'person', they will say: 'I am not asking about existence or non-existence.' If I answer with annihilation or permanence, ultimately there is no such entity as a 'person', so where does annihilation or permanence come from? It is like someone asking another: 'Good man, is the son of a barren woman respectful and filial to his parents?' That person would think thus: A barren woman has no son. If I answer that a barren woman has no son, they will say: 'I am not asking about existence or non-existence.' If I answer that he is respectful and filial, a barren woman has no son, so where does respect and filial piety come from? They are also like this. This argument of questioning is not real, because it is neither existent nor real, so the Buddha does not answer. Like this, with eternal and impermanent, both eternal and impermanent, neither eternal nor impermanent; the world having boundaries or no boundaries, both having boundaries and no boundaries, neither having boundaries nor no boundaries, one should know that it is also like this. They then ask thus: 'Shramana Gautama, is the spirit (soul) the same as the body?' The Buddha says this should not be answered. They ask: 'Why does the Buddha not answer this question?' The answer is: Because those heretics believe that the body is the spirit, they come to the Buddha and ask thus: 'Shramana Gautama, is the body the same as the spirit?' and so on. The Buddha thinks thus: There is a body but no spirit (soul). If I answer that there is a body but no spirit (soul), they will say: 'I am not asking about existence or non-existence.' If I answer that the spirit (soul) is different from the body, ultimately there is no spirit (soul), so how can one say that the body and spirit (soul) are different? It is like someone asking another: 'Good man, are the horns of a rabbit and the horns of a cow equal and similar?' That person would think thus: A rabbit has no horns, a cow has horns. If I answer that a rabbit has no horns and a cow has horns, they will say: 'I am not asking about existence or non-existence.' If one says equal and similar, a rabbit has no horns, so how can one say equal and similar? They are also like this. This argument of questioning is existent is

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無。是虛是實。以是問論是有是無是虛是實故。佛不答。身異神異。亦復如是。復作是問。沙門瞿曇。如來死後為斷為常。乃至廣作四句。佛言是不應答。問曰何故佛不答耶。答曰。諸外道以神本無今有。往詣佛所。作如是問。沙門瞿曇如此神本無今有已有。為是常。為是斷。佛作是念。畢竟無神。云何本無今有已有。若斷若常。是問論。非有非實。以是問論非有非實故。佛不答。復作是問。沙門瞿曇自作自受耶。佛言是不應答。問曰何故佛不答耶。答曰諸外道以我作我受。世尊常說無我。復作是問。沙門瞿曇。他作他受耶。佛言是不應答。問曰何故佛不答耶。答曰諸外道作如是說。自在天作我受。世尊常說自行果報。復作是問。沙門瞿曇無作無受耶。佛言是不應答。問曰何故佛不答耶。答曰諸外道作如是說。苦樂不從因生。佛常說有因有緣。問曰如前三答與答法相應。此云何名答論。乃至不論一句。答曰雖無所說。此是根本答論。所以者何與答理相應。乃至不說一句。于理善通。或有默然于理得勝。況有所說而不勝耶。曾聞。有大論師名奢提羅。至罽賓國。於時佛跡林中有阿羅漢名婆秀羅具足三明。離三界欲。通達三藏。于內外經論無不究暢。時奢提羅。聞彼林中有大論師。即詣其所。到已與尊者婆秀羅共相問訊。

【現代漢語翻譯】 現代漢語譯本： 『是虛是實』，因為用『是有』、『是無』、『是虛』、『是實』來提問，所以佛陀不回答。『身異神異』，也是如此。又有人這樣提問：『沙門瞿曇（釋迦牟尼的尊稱），如來（佛的稱號）死後是斷滅還是常存？』乃至廣泛地提出四種說法，佛說：『這些都不應該回答。』 問：『為什麼佛陀不回答呢？』答：『那些外道認為神本來沒有現在有了，來到佛陀這裡，這樣提問：『沙門瞿曇，像這樣神本來沒有現在有了，是常存的呢，還是斷滅的呢？』佛陀這樣想：『畢竟沒有神，怎麼會有本來沒有現在有了的情況呢？無論是斷滅還是常存，這種提問都是不成立的。』因為這種提問既不真實也沒有根據，所以佛陀不回答。 又有人這樣提問：『沙門瞿曇，是自己做自己承受嗎？』佛說：『這些都不應該回答。』問：『為什麼佛陀不回答呢？』答：『那些外道認為是我做我承受，而世尊（佛的尊稱）常說無我。』又有人這樣提問：『沙門瞿曇，是他人做他人承受嗎？』佛說：『這些都不應該回答。』問：『為什麼佛陀不回答呢？』答：『那些外道這樣說：『自在天（一種神）創造了我並讓我承受。』而世尊常說自己行為自己承受果報。 又有人這樣提問：『沙門瞿曇，是沒有做也沒有承受嗎？』佛說：『這些都不應該回答。』問：『為什麼佛陀不回答呢？』答：『那些外道這樣說：『苦樂不是從因緣產生的。』而佛陀常說有因有緣。』問：『像前面三種回答與答法的原則相應，這為什麼也叫回答呢？甚至一句話都沒說。』答：『雖然沒有說什麼，但這是根本的回答。』為什麼這樣說呢？因為與回答的道理相符，甚至不說一句話，也能很好地通達道理。有時沉默也能在道理上勝過對方，更何況有所說而不勝過對方呢？ 曾經聽說，有一位大論師名叫奢提羅（音譯），來到罽賓國（古代地名）。當時佛跡林中有一位阿羅漢（佛教修行者）名叫婆秀羅（音譯），具足三明（宿命明、天眼明、漏盡明），遠離三界（欲界、色界、無色界）的慾望，通達三藏（經藏、律藏、論藏），對於內外經論沒有不精通的。當時奢提羅，聽說那片林中有一位大論師，就前往他的住所。到達后與尊者婆秀羅互相問候。

【English Translation】 English version: 'Is it false or real?' Because the question is posed using 'is it existent,' 'is it non-existent,' 'is it false,' 'is it real,' the Buddha does not answer. 'Are the body and the spirit different or the same?' It is also like this. Again, someone asks: 'Shramana Gautama (a respectful title for Shakyamuni), after the Tathagata (an epithet of the Buddha) dies, is he annihilated or does he continue to exist?' And so on, extensively presenting four possibilities. The Buddha says: 'These should not be answered.' Question: 'Why does the Buddha not answer?' Answer: 'Those heretics believe that the spirit originally did not exist but now does, and they come to the Buddha and ask: 'Shramana Gautama, like this, the spirit originally did not exist but now does, is it permanent or is it annihilated?' The Buddha thinks: 'Ultimately, there is no spirit, so how can there be a situation where it originally did not exist but now does? Whether it is annihilation or permanence, this question is not valid.' Because this question is neither true nor based on reality, the Buddha does not answer. Again, someone asks: 'Shramana Gautama, does one do and receive the consequences oneself?' The Buddha says: 'These should not be answered.' Question: 'Why does the Buddha not answer?' Answer: 'Those heretics believe that 'I' do and 'I' receive, but the World-Honored One (a respectful title for the Buddha) always speaks of no-self.' Again, someone asks: 'Shramana Gautama, does another do and another receive?' The Buddha says: 'These should not be answered.' Question: 'Why does the Buddha not answer?' Answer: 'Those heretics say: 'The Ishvara (a deity) creates me and makes me receive.' But the World-Honored One always says that one's own actions bring about one's own karmic consequences. Again, someone asks: 'Shramana Gautama, is there no doing and no receiving?' The Buddha says: 'These should not be answered.' Question: 'Why does the Buddha not answer?' Answer: 'Those heretics say: 'Suffering and happiness do not arise from causes and conditions.' But the Buddha always says that there are causes and conditions.' Question: 'Like the previous three answers, which correspond to the principles of answering, why is this also called an answer? Not even a single word is spoken.' Answer: 'Although nothing is said, this is a fundamental answer.' Why is it said like this? Because it corresponds to the principle of answering, and even without saying a word, one can thoroughly understand the principle. Sometimes silence can overcome the opponent in reasoning, let alone speaking and not overcoming them?' It was once heard that there was a great debater named Shatila (transliteration), who came to Kipin (ancient place name). At that time, in the Buddha's Footprint Forest, there was an Arhat (Buddhist practitioner) named Vasura (transliteration), who possessed the Three Clear Knowledges (knowledge of past lives, divine eye, and extinction of outflows), was free from the desires of the Three Realms (desire realm, form realm, formless realm), and was well-versed in the Three Baskets (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). He was proficient in both internal and external scriptures and treatises. At that time, Shatila, hearing that there was a great debater in that forest, went to his residence. Upon arriving, he exchanged greetings with the Venerable Vasura.

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種種慰勞在一面坐。時奢提羅。語尊者婆秀羅言。誰當先立論門。婆秀羅答曰我是舊住。應先立論門。然汝遠來聽汝隨意先立論門。時奢提羅作如是言。一切論有報論。時婆秀羅聞是語已。默然而坐。時奢提羅諸弟子輩唱如是言沙門釋子今墮負處。從坐欲起而去。時尊者婆秀羅作如是言。善去汝師。若是奢提羅者。自知此事。從彼林中。展轉前行。其師作是思惟。沙門釋子何故作是言。汝師若是奢提羅者。自知此事。即便自憶。我作是言。一切論有報。彼沙門釋子默然不言。便為我論無報。沙門釋子已為勝我。即如所念。告諸弟子。今我當往還歸謝之。諸弟子言于大眾中今已得勝。何須復往。時師復言。我寧于智者邊負。不于愚者邊勝。即時還詣婆秀羅所作如是言。汝是勝者。我墮負處。汝今是師我是弟子。如是默然而能得勝。何況所說。

如佛世尊責諸弟子言。是癡人乃至廣說。問曰何以作此論。答曰佛世尊。無相似愛。無相似恚。無相似慢。無相似無明。世尊愛恚已斷離於憎愛。斷一切諍訟根本。如諸弟子。有煩惱習。如畢陵伽婆蹉。有瞋恚習。彼長老罵恒河神言。小住弊婢。長老阿難則有愛習。以憐諸釋子故。尊者舍利弗有憍慢習舍隨病藥等如是等習。佛世尊永無。所以者何已離一切。諸無巧便煩惱習故

【現代漢語翻譯】 現代漢語譯本： 種種慰勞后，（他們）在一旁坐下。這時，奢提羅（Śaṭhila，人名）對尊者婆秀羅（Vasura，人名）說：『誰應當先開始立論？』婆秀羅回答說：『我是老資格的住眾，應該先開始立論。然而你遠道而來，聽憑你隨意先開始立論。』這時，奢提羅這樣說：『一切論都有報應。』當時婆秀羅聽了這話后，沉默地坐著。這時，奢提羅的弟子們這樣唱道：『沙門釋子（Śrāmaṇa Śākyaputra，佛教出家人）現在已經落敗了。』（他們）想要從座位上起身離去。這時，尊者婆秀羅這樣說：『好好地走吧，你的老師。如果（你的老師）是奢提羅，自然會知道這件事。』（奢提羅）從那片樹林中，輾轉向前走。他的老師這樣思惟：『沙門釋子為什麼說這樣的話：「你的老師如果是奢提羅，自然會知道這件事」？』他隨即回憶起，我說過這樣的話：『一切論都有報應。』那位沙門釋子沉默不語，就等於說我的論點是無報應的。沙門釋子已經勝過我了。』隨即如他所想的，告訴他的弟子們：『我現在應當返回去向他道歉。』弟子們說：『在大眾之中，現在已經獲勝了，何必還要回去呢？』他的老師又說：『我寧願在智者那裡失敗，也不願在愚者那裡獲勝。』隨即返回到婆秀羅那裡，這樣說：『你是勝者，我落敗了。你現在是老師，我是弟子。像這樣沉默就能獲勝，更何況是說話呢。』 如同佛世尊責備眾弟子說：『這些愚癡的人』乃至廣說。問：『為什麼要作此論？』答：『佛世尊沒有相似的愛，沒有相似的嗔，沒有相似的慢，沒有相似的無明。世尊的愛和嗔已經斷除，遠離了憎恨和愛戀，斷除了一切爭訟的根本。如同眾弟子，有煩惱的習氣，如同畢陵伽婆蹉（Piliṅgavatsa，人名），有嗔恚的習氣。那位長老辱罵恒河神說：『稍微停一下，你這卑賤的婢女。』長老阿難（Ānanda，人名）則有愛的習氣，因為憐憫眾釋迦族人。尊者舍利弗（Śāriputra，人名）有驕慢的習氣，捨棄隨病給藥等等，像這樣的習氣。佛世尊永遠沒有。』為什麼呢？因為（世尊）已經遠離了一切沒有方便的煩惱習氣。』

【English Translation】 English version: After various consolations, they sat to one side. Then Śaṭhila (a person's name) said to the venerable Vasura (a person's name): 'Who should begin the debate first?' Vasura replied: 'I am the senior resident, so I should begin the debate first. However, you have come from afar, so you may begin the debate as you wish.' Then Śaṭhila said: 'All arguments have consequences.' At that time, Vasura, having heard these words, sat in silence. Then Śaṭhila's disciples chanted thus: 'The Śrāmaṇa Śākyaputra (Buddhist renunciant) has now been defeated.' They wanted to rise from their seats and leave. Then the venerable Vasura said: 'Go well, your teacher. If (your teacher) is Śaṭhila, he will naturally know this matter.' (Śaṭhila) proceeded forward from that forest. His teacher thought thus: 'Why did the Śrāmaṇa Śākyaputra say such words: "If your teacher is Śaṭhila, he will naturally know this matter"?' He then recalled that he had said such words: 'All arguments have consequences.' That Śrāmaṇa Śākyaputra remained silent, which is equivalent to saying that my argument has no consequences. The Śrāmaṇa Śākyaputra has already overcome me.' Immediately, as he thought, he told his disciples: 'I should now return to apologize to him.' The disciples said: 'In the assembly, you have already won, why is there a need to return?' His teacher then said: 'I would rather be defeated by the wise than be victorious over the foolish.' Immediately, he returned to Vasura and said thus: 'You are the victor, I am defeated. You are now the teacher, I am the disciple. Like this, being silent can achieve victory, how much more so by speaking?' Just as the Buddha, the World Honored One, rebuked the disciples, saying: 'These foolish people,' and so on, extensively. Question: 'Why was this discourse made?' Answer: 'The Buddha, the World Honored One, has no similar love, no similar hatred, no similar pride, no similar ignorance. The World Honored One's love and hatred have been cut off, separated from aversion and affection, cutting off the root of all disputes. Like the disciples, they have habits of affliction, like Piliṅgavatsa (a person's name), who has a habit of anger. That elder scolded the Ganges River goddess, saying: 'Stop a little, you vile slave girl.' The elder Ānanda (a person's name) has a habit of love, because of his compassion for the Śākya clan. The venerable Śāriputra (a person's name) has a habit of arrogance, abandoning medicine appropriate to the illness, and so on, such habits. The Buddha, the World Honored One, never has them.' Why? Because (the World Honored One) has already separated from all unskillful habits of affliction.'

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。然佛有巧便相似言。愛相似言者。如說。善來比丘。快能出家。瞋恚相似言者。汝是釋種婢子諸釋是汝大家。慢相似言者。如說我成就十力四無所畏。無明相似言者。如說大王從何處來。如告阿難。園林外何以有高聲大聲。問曰如來以拔習氣根本。何以有如是相似言。答曰為守護受化田故。其事云何。此中應廣說破僧因緣所以者何即是此經根本因緣故。諸比丘為提婆達多所壞。尊者舍利弗化使還來。彼諸比丘生大慚愧。兼有疑心。我等親近提婆達多。所受禁戒將不失耶。以慚愧心往詣佛所。爾時世尊。以親愛軟語而告之言。善來比丘快能出家。說是語時彼諸比丘皆得除去慚愧及其疑心。所以罵庵婆吒言婢子者。欲破其憍慢心。以破憍慢心故。次第二身。得生天上見於聖諦。所以說我成就十力四無所畏者。不知佛功德者。欲令知故。所以言大王從何處來者。欲生談論次第法故。所以問園林外有高聲大聲者。欲令阿難生。閑靜親近心故。以如是等眾因緣故而作此論。

何故世尊責諸弟子言是癡人。此有二義。一是呵責。二言是癡人。今欲說癡人義故作是說。云何名癡人。答曰于佛法中。生於愚癡。佛法者所謂道也。問曰云何于道生愚癡耶。答曰不能令道愚癡。但于自身。增長愚癡。復有說者。亦能令道愚癡。所以

【現代漢語翻譯】 現代漢語譯本：然而，佛陀有方便善巧的相似之語。與愛相關的相似之語，例如說：『善來比丘（指來得好比丘），很高興你能出家。』與嗔恚相關的相似之語，例如說：『你是釋迦族的婢女之子，那些釋迦族人是你的主人。』與傲慢相關的相似之語，例如說：『我成就了十力（如來所具有的十種力量）和四無所畏（佛對自己的證悟所具有的四種無所畏懼的自信）。』與無明相關的相似之語，例如說：『大王從哪裡來？』或者告訴阿難（佛陀的十大弟子之一）：『園林外為什麼有這麼大的喧譁聲？』 問：如來已經拔除了習氣根本，為什麼還會有這些相似之語呢？答：爲了守護接受教化的福田的緣故。事情是怎樣的呢？這裡應該詳細說明破僧（破壞僧團）的因緣。為什麼呢？因為這是此經的根本因緣。眾比丘被提婆達多（佛陀的堂兄弟，試圖分裂僧團）所破壞，尊者舍利弗（佛陀的十大弟子之一，以智慧著稱）化導他們迴歸。那些比丘生起了深深的慚愧，並且心存疑慮：『我們親近提婆達多，所受的戒律會不會因此而失效呢？』他們懷著慚愧之心前往佛陀處。 當時，世尊用親切溫柔的語言告訴他們：『善來比丘，很高興你們能出家。』說完這些話，那些比丘都消除了慚愧和疑慮。之所以罵庵婆吒（婆羅門種姓的人）是婢女之子，是爲了破除他的驕慢之心。因為破除了驕慢之心，他才能在下一世，得生天上，見到聖諦（佛教的真理）。之所以說『我成就了十力和四無所畏』，是爲了讓那些不瞭解佛陀功德的人瞭解。之所以問『大王從哪裡來』，是爲了引發談論，從而依次說法。之所以問『園林外有高聲大聲』，是爲了讓阿難生起閑靜親近之心。因為這些種種因緣，所以才作此論。 為什麼世尊責備弟子們說是癡人呢？這裡有兩個含義：一是呵責，二是說他們是癡人。現在想要解釋癡人的含義，所以這樣說。什麼叫做癡人呢？答：在佛法中，產生愚癡。佛法，就是所謂的道。問：如何在道中產生愚癡呢？答：不能使道愚癡，只是在自身，增長愚癡。還有一種說法，也能使道愚癡。為什麼呢？

【English Translation】 English version: However, the Buddha has skillful means of similar speech. Similar speech related to love, such as saying: 'Welcome, Bhikshus (monks), it's wonderful that you have renounced the household life.' Similar speech related to anger, such as saying: 'You are the son of a Shākya (the Buddha's clan) slave girl; those Shākyas are your masters.' Similar speech related to pride, such as saying: 'I have attained the ten powers (the ten powers of a Buddha) and the four fearlessnesses (the four kinds of confidence a Buddha has in his enlightenment).' Similar speech related to ignorance, such as saying: 'Great King, where do you come from?' Or telling Ānanda (one of the Buddha's ten principal disciples): 'Why is there such a loud noise outside the garden?' Question: The Tathāgata (another name for the Buddha) has already eradicated the root of habitual tendencies, so why are there still these similar speeches? Answer: It is for the sake of protecting the field of merit for those who receive teachings. What is the matter? Here, the causes and conditions for breaking up the Sangha (the monastic community) should be explained in detail. Why? Because this is the fundamental cause and condition of this sutra. The Bhikshus were corrupted by Devadatta (the Buddha's cousin who tried to split the Sangha), and the Venerable Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) converted them back. Those Bhikshus felt deep shame and had doubts: 'We were close to Devadatta, will the precepts we received be invalidated because of this?' With shame in their hearts, they went to the Buddha. At that time, the World-Honored One (another name for the Buddha) told them with affectionate and gentle words: 'Welcome, Bhikshus, it's wonderful that you have renounced the household life.' After saying these words, those Bhikshus all removed their shame and doubts. The reason for scolding Ambaṭṭha (a Brahmin) as the son of a slave girl was to break his arrogance. Because his arrogance was broken, he was able to be reborn in heaven in his next life and see the Noble Truths (the Buddhist truths). The reason for saying 'I have attained the ten powers and the four fearlessnesses' was to let those who do not understand the Buddha's merits understand. The reason for asking 'Great King, where do you come from?' was to initiate a discussion, thereby expounding the Dharma (Buddhist teachings) in order. The reason for asking 'There is a loud noise outside the garden' was to make Ānanda develop a quiet and intimate mind. Because of these various causes and conditions, this treatise is made. Why did the World-Honored One rebuke the disciples, saying they were foolish people? There are two meanings here: one is rebuke, and the other is saying they are foolish people. Now, wanting to explain the meaning of foolish people, that's why it is said this way. What is called a foolish person? Answer: In the Buddha-Dharma (the teachings of the Buddha), foolishness arises. The Buddha-Dharma is what is called the Path. Question: How does foolishness arise in the Path? Answer: It cannot make the Path foolish, but only in oneself, foolishness increases. There is also another saying that it can also make the Path foolish. Why?

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者何。以道遠離故。道不得自在故。復有說者。佛說斷愚癡法。是人於此法。不斷愚癡。反增愚癡。故作是說。于佛法中。生於愚癡。無生分別者。令佛功用方便無有果實。其事云何。如婦人不產名無產分。如是聞佛所說。不受聖道胎者。是人于佛法中。名無產分。

無果者。無依果解脫果。無得者。于佛法中。無所得故。無味者。不得出離味閑靜味道品味寂滅味。故言無味。無利者。無善果利故。譬如良醫。四方勤求種種藥草。以與病人。為除病故。而彼病人。反以藥草。棄糞掃中。生二過患。一自病不愈。二唐捐醫功。如是諸佛世尊。作百千萬種種苦行。勤求無漏聖道之藥。為受化者。而解說之。而聞法者。不能修行。生二過患。一不能自愈諸煩惱病。二唐捐諸佛所行功報。複次生愚癡者。能令自身為非器故。名生愚癡。復有說者。斷佛期心故。名生愚癡佛期心者。欲令眾生解脫諸苦。彼不能修離苦方便。故言斷佛期心。復有說者。斷于佛法。令不相續。若彼人身修正行。亦令他人修于正行。如是轉轉。令多眾生修于正行。若自身不能修于正行。亦令他人不修正行。如是轉轉。令多眾生不修正行。如是之人。不能利益一身何況多人。復有說者。本出家所為。而不能得。名生愚癡。複次于佛法中。不如義次行

【現代漢語翻譯】 現代漢語譯本： 是什麼原因呢？因為（此人）與道遠離的緣故，因為道不能自在顯現的緣故。還有一種說法是，佛陀宣說了斷除愚癡的方法，而這個人對於這個方法，不但不能斷除愚癡，反而增長了愚癡，所以這樣說。（此人）在佛法中，產生愚癡，沒有產生（聖道的）因，（這會）令佛陀的功用和方便沒有果實。這件事是怎樣的呢？比如婦人不能生育，叫做『無產分』。像這樣，聽聞佛陀所說（的法），卻不能接受聖道之胎，這個人對於佛法來說，就叫做『無產分』。

『無果』，是指沒有依果和解脫果。 『無得』，是指在佛法中，沒有所得。 『無味』，是指不能得到出離之味、閑靜之味、味道品之味、寂滅之味，所以說『無味』。 『無利』，是指沒有善果之利益。譬如良醫，四處勤奮地尋找各種藥草，用來給病人，爲了去除病痛的緣故。而那個病人，反而把藥草丟棄到糞堆里，產生兩種過患：一是自己的病不能痊癒，二是白白浪費了醫生的功夫。像這樣，諸佛世尊，做了百千萬種的苦行，勤奮地尋求無漏聖道之藥，爲了受教化的人，而為他們解說。而聽聞佛法的人，不能修行，產生兩種過患：一是不能自己治癒各種煩惱之病，二是白白浪費了諸佛所行的功德和報應。再次，產生愚癡的人，能使自身成為非法器，所以叫做產生愚癡。 還有一種說法是，斷絕了佛陀的期望，所以叫做產生愚癡。佛陀的期望是，想要讓眾生解脫各種痛苦，而他們不能修習脫離痛苦的方便，所以說斷絕了佛陀的期望。還有一種說法是，斷絕了佛法，使之不能相續。如果這個人能夠修正行，也能令他人修習正行，這樣輾轉相傳，令更多的眾生修習正行。如果自身不能修習正行，也會令他人不修習正行，這樣輾轉相傳，令更多的眾生不修習正行。這樣的人，不能利益自身，更何況是更多的人呢？還有一種說法是，原本出家的目的，而不能得到，叫做產生愚癡。再次，在佛法中，不如法如義地行事。

【English Translation】 English version: What is the reason? It is because (this person) is far from the path (道). It is because the path (道) cannot manifest freely. Another explanation is that the Buddha taught the method of cutting off ignorance, but this person, instead of cutting off ignorance with this method, increases ignorance. Therefore, it is said that (this person) generates ignorance in the Buddha's Dharma, and does not produce the cause (of the holy path), which causes the Buddha's efforts and skillful means to have no fruit. How is this matter? For example, a woman who cannot give birth is called 'barren (無產分)'. Like this, hearing what the Buddha said, but not accepting the womb of the holy path, this person is called 'barren (無產分)' in the Buddha's Dharma.

'Without fruit' means without the fruit of reliance and the fruit of liberation. 'Without attainment' means that there is no attainment in the Buddha's Dharma. 'Without taste' means that one cannot obtain the taste of renunciation, the taste of tranquility, the taste of savoring, and the taste of extinction. Therefore, it is said 'without taste'. 'Without benefit' means that there is no benefit of good fruit. For example, a good doctor diligently seeks various herbs from all directions to give to the patient in order to remove the pain. But that patient throws the herbs into the dung heap, causing two faults: one is that his own illness cannot be cured, and the other is that he wastes the doctor's efforts in vain. Like this, all the Buddhas, the World Honored Ones, perform hundreds of thousands of kinds of ascetic practices, diligently seeking the medicine of the un-leaking holy path for those who are to be taught, and explain it to them. But those who hear the Dharma cannot practice it, causing two faults: one is that they cannot cure their own illnesses of various afflictions, and the other is that they waste the merits and rewards of all the Buddhas' practices in vain. Furthermore, a person who generates ignorance can make himself a non-vessel, so it is called generating ignorance. Another explanation is that cutting off the Buddha's expectations is called generating ignorance. The Buddha's expectation is to liberate sentient beings from all suffering, but they cannot practice the means of escaping suffering, so it is said that they cut off the Buddha's expectations. Another explanation is that cutting off the Buddha's Dharma makes it unable to continue. If this person can cultivate right practice, he can also cause others to cultivate right practice, and thus transmit it, causing more sentient beings to cultivate right practice. If one cannot cultivate right practice, one will also cause others not to cultivate right practice, and thus transmit it, causing more sentient beings not to cultivate right practice. Such a person cannot benefit himself, let alone more people? Another explanation is that the original purpose of leaving home, but not being able to obtain it, is called generating ignorance. Furthermore, in the Buddha's Dharma, one acts improperly and unrighteously.

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。言是癡人。此中以佛語為佛法行者。應如義次行。然復不能行。故言癡人。復有說者。如所應行名。如義次行。彼于佛法中。不如所應行。名不如義次行。不隨順者。于佛法中。不如法隨順。不次第行者。于佛法中。不作相續行。犯眾過惡者。犯于佛法。不如法行者。不行次法。謂聖道也。復有說者。不如義語次行者。不於一切時能行。如婆他利比丘。於三月后。乃受不非時食法。復有說者。不如義次行者。此答前說。于佛法中。生於愚癡。云何生愚癡。答曰于佛教戒。不如義次行。乃至不如法修行次法亦如是。以何等故。佛責諸弟子。此答先所說義。答曰諸佛世尊。常訓誨語。如今和上阿阇梨。向諸弟子。以憐愍意。言是癡人。佛亦如是。以憐愍饒益故。言是癡人。諸佛世尊。常以四事教化。一以嘆美。二以呵責。三以因他。四以放舍。嘆美者。如嘆美億耳等。善哉善哉。比丘能以清妙之音聲唄頌經法。呵責者。如呵責優陀耶等。因他者。如轉法輪時。為五比丘說法。令八萬諸天得道。如頻婆娑羅王迎佛。令八萬人天得道。如帝釋問佛。亦有八萬諸天得道。放舍者。如犢子性梵志等。諸應以呵責教化者。若不呵責。則不受化。以是故。佛世尊。呵責弟子。如阿阇梨向近住弟子。和上向同住弟子。以苦切語。而呵責

【現代漢語翻譯】 現代漢語譯本：說他們是愚癡之人。這裡以佛的教誨作為佛法的修行準則。應當按照正義的次第修行。然而又不能夠做到，所以說他們是愚癡之人。還有一種說法是，如其所應地修行叫做『如義次行』。那些在佛法中，不如其所應地修行，就叫做『不如義次行』。不隨順的人，在佛法中，不能如法地隨順。不次第修行的人，在佛法中，不能相續地修行。犯下各種過錯罪惡的人，就是冒犯了佛法。不如法修行的人，不能修行次第之法，這裡指的是聖道。還有一種說法是，『不如義語次行』，是指不能在一切時都能修行，例如婆他利（Bhata利）比丘，在三個月之後，才接受不非時食的戒律。還有一種說法是，『不如義次行』，這是回答前面的說法，指在佛法中，產生愚癡。如何產生愚癡呢？回答說，對於佛教的戒律，不能按照正義的次第修行，乃至不能如法地修行次第之法也是如此。因為什麼緣故，佛要責備這些弟子呢？這是回答先前所說的意義。回答說，諸佛世尊，常常訓誨教導，就像如今的和尚阿阇梨（Acharya，導師），對諸位弟子，以憐憫的心意，說他們是愚癡之人。佛也是這樣，因為憐憫和饒益的緣故，說他們是愚癡之人。諸佛世尊，常常用四種方式教化：一是讚美，二是呵責，三是因他，四是放舍。讚美，例如讚美億耳（Ears）等，『善哉善哉，比丘能夠用清妙的聲音歌頌經法』。呵責，例如呵責優陀耶（Udaya）等。因他，例如轉法輪時，為五比丘說法，令八萬諸天得道。例如頻婆娑羅王（Bimbisara）迎接佛，令八萬人天得道。例如帝釋（Indra）問佛，也有八萬諸天得道。放舍，例如犢子性梵志（Vatsa Gotra Brahman）等。那些應該用呵責來教化的人，如果不呵責，就不會接受教化。因此，佛世尊，呵責弟子，就像阿阇梨對近住的弟子，和尚對同住的弟子，用嚴厲的言語來呵責。

【English Translation】 English version: They are said to be foolish people. Here, the Buddha's teachings are taken as the standard for practicing the Dharma. One should practice according to the proper meaning and order. However, since they are unable to do so, they are called foolish people. Another explanation is that practicing as one should is called 'practicing according to meaning and order'. Those who, in the Buddha's Dharma, do not practice as they should are called 'not practicing according to meaning and order'. Those who do not comply, in the Buddha's Dharma, cannot comply according to the Dharma. Those who do not practice in order, in the Buddha's Dharma, do not practice continuously. Those who commit various faults and evils offend the Buddha's Dharma. Those who do not practice according to the Dharma cannot practice the Dharma in order, which refers to the Noble Path. Another explanation is that 'not practicing according to meaning and order' means not being able to practice at all times, such as Bhata利 (Bhata利 Bhikkhu), who accepted the rule of not eating at improper times only after three months. Another explanation is that 'not practicing according to meaning and order' is a response to the previous statement, referring to generating ignorance in the Buddha's Dharma. How does ignorance arise? The answer is that regarding the Buddhist precepts, one cannot practice according to the proper meaning and order, and the same applies to not practicing the Dharma in order according to the Dharma. For what reason does the Buddha rebuke these disciples? This is in response to the meaning stated earlier. The answer is that the Buddhas, World Honored Ones, often instruct and teach, just like the Upadhyaya (preceptor) and Acharya (teacher) of today, who, with compassionate intention, say to the disciples that they are foolish people. The Buddha is also like this, saying they are foolish people out of compassion and benefit. The Buddhas, World Honored Ones, often use four methods to teach: first, praise; second, rebuke; third, through others; and fourth, abandonment. Praise, such as praising Ears (Ears), 'Excellent, excellent, the Bhikkhu is able to chant the scriptures with a clear and wonderful voice'. Rebuke, such as rebuking Udaya (Udaya). Through others, such as when turning the Wheel of Dharma, preaching to the five Bhikkhus, causing eighty thousand devas to attain the Path. For example, King Bimbisara (Bimbisara) welcomed the Buddha, causing eighty thousand humans and devas to attain the Path. For example, when Indra (Indra) asked the Buddha, eighty thousand devas also attained the Path. Abandonment, such as Vatsa Gotra Brahman (Vatsa Gotra Brahman). Those who should be taught with rebuke, if not rebuked, will not accept teaching. Therefore, the Buddha, World Honored One, rebukes the disciples, just like the Acharya rebukes the nearby disciples, and the Upadhyaya rebukes the fellow residents, using harsh words to rebuke.

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之。而彼和上阿阇梨。非是噁心。但以不順法故。而呵責之。如父母見子為非法事。欲擁護故。以苦切言。而呵責之。而彼父母。無有噁心。若當諸子為非法事。而彼父母生苦惱心。欲制諸子為非法事。以苦切語。而呵責之。佛亦如是不以噁心。若當應以呵責受化。而不呵責。彼人畢竟無有調伏。是故世尊。而呵責之。復有說者。佛大悲心。重於一切時。常作是念。以何方便。能饒益眾生。若如來不呵責提婆達多者。諸餘比丘。隨從者眾。復當數數觸嬈世尊。若當向無比女。不言如是盛屎尿器。彼女欲心。無由得息。若當不罵庵婆羅吒言是婢子者。彼人無由能破憍慢。若不罵其師弗迦羅婆羅者。亦無由能破憍慢。如是等為增益功德故。亦呵責餘人。複次以二事故。呵責餘人。一善根不熟者。以呵責故。令善根熟。二善根雖熟。不作方便。以呵責故。令生方便。得於道果。問曰以何義故言癡人耶。為以從癡生故。言是癡人。為以現行癡故。言是癡人。若從癡生者。阿羅漢亦是癡人。何以故阿羅漢身。從癡生故。若以現行故。言癡人者。唯阿羅漢得言不癡。所以者何。阿羅漢不現行癡故。若然者。此經云何通。如說。癡人遠去。莫我前住。評曰應作是論。現前行癡。名曰癡人。問曰若然者。唯阿羅漢。是不癡人。此經云何

【現代漢語翻譯】 現代漢語譯本： 他們的和尚和阿阇梨（Acharya，導師），並非懷著惡意，只是因為不符合佛法，才呵斥他們。就像父母看到孩子做不合法的事情，爲了保護他們，用嚴厲的話語來呵斥。這些父母並沒有惡意。如果孩子們做了不合法的事情，父母會感到痛苦，想要阻止他們做這些事情，所以用嚴厲的話語來呵斥。佛陀也是這樣，並非懷著惡意。如果應該用呵斥來教化，而不去呵斥，那麼這個人最終無法被調伏。所以世尊才會呵斥他們。還有一種說法是，佛陀的大悲心勝過一切，總是想著用什麼方法能夠利益眾生。如果如來不呵斥提婆達多（Devadatta，佛陀的堂兄弟），其他比丘（Bhiksu，佛教僧侶）會跟隨他，並且會多次冒犯世尊。如果不向無比女說她是裝滿屎尿的容器，她的慾望就不會停止。如果不罵庵婆羅吒（Amra，人名）是婢女，她就無法破除驕慢。如果不罵其師弗迦羅婆羅（Purana Kashyapa，古印度思想家）是愚蠢的人，他也無法破除驕慢。像這樣，爲了增長功德，也會呵斥其他人。其次，因為兩種原因呵斥他人：一是善根不成熟的人，通過呵斥，使善根成熟；二是善根雖然成熟，但不採取行動的人，通過呵斥，使他們採取行動，從而獲得道果。有人問：為什麼說『癡人』呢？是因為從愚癡而生，所以說是癡人嗎？還是因為現在正在做愚癡的事情，所以說是癡人？如果是從愚癡而生，那麼阿羅漢（Arhat，已證悟的人）也是癡人。為什麼呢？因為阿羅漢的身體也是從愚癡而生的。如果是現在正在做愚癡的事情，所以說是癡人，那麼只有阿羅漢才能被稱為不癡。為什麼呢？因為阿羅漢不會再做愚癡的事情。如果這樣的話，這段經文該如何解釋呢？經文說：『癡人遠去，不要站在我面前。』評論說：應該這樣解釋，現在正在做愚癡的事情，才叫做癡人。有人問：如果這樣的話，只有阿羅漢是不癡人，這段經文該如何解釋呢？

【English Translation】 English version: Their preceptors and Acharyas (Acharya, teachers), did not have malicious intentions, but rebuked them because they were not in accordance with the Dharma (law, teachings). It is like parents seeing their children doing unlawful things, and rebuking them with harsh words in order to protect them. These parents have no malicious intentions. If the children do unlawful things, the parents will feel pain and want to stop them from doing these things, so they rebuke them with harsh words. The Buddha is also like this, not with malicious intentions. If one should be taught through rebuke, and is not rebuked, then that person will ultimately not be tamed. Therefore, the World Honored One rebukes them. Another explanation is that the Buddha's great compassion surpasses everything, and he always thinks about what methods can benefit sentient beings. If the Tathagata (Buddha) does not rebuke Devadatta (Devadatta, Buddha's cousin), other Bhiksus (Bhiksu, Buddhist monks) will follow him, and will repeatedly offend the World Honored One. If he does not tell the incomparable woman that she is a container filled with excrement and urine, her desires will not cease. If he does not scold Amra (Amra, a name) as a slave girl, she will not be able to break her pride. If he does not scold his teacher Purana Kashyapa (Purana Kashyapa, an ancient Indian thinker) as a foolish person, he will not be able to break his pride either. Like this, in order to increase merit, he also rebukes others. Secondly, he rebukes others for two reasons: first, for those whose roots of goodness are not mature, through rebuke, he makes the roots of goodness mature; second, for those whose roots of goodness are mature, but do not take action, through rebuke, he makes them take action, thereby obtaining the fruit of the path. Someone asks: Why is it said 'foolish person'? Is it because they are born from foolishness, so they are called foolish people? Or is it because they are currently doing foolish things, so they are called foolish people? If it is because they are born from foolishness, then Arhats (Arhat, enlightened beings) are also foolish people. Why? Because the bodies of Arhats are also born from foolishness. If it is because they are currently doing foolish things, so they are called foolish people, then only Arhats can be called not foolish. Why? Because Arhats no longer do foolish things. If this is the case, how should this sutra (scripture) be explained? The sutra says: 'Foolish people go away, do not stand before me.' The commentary says: It should be explained like this, those who are currently doing foolish things are called foolish people. Someone asks: If this is the case, only Arhats are not foolish people, how should this sutra be explained?

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通。乃至廣說。答曰此經應如是說。速去比丘。莫我前住。曾聞。佛般涅槃時。長壽諸天。嫌如是事。此天德神力比丘。今者何以在我前立。障我等前。使不得見世尊身。此是我等最後見世尊身。所以者何世尊不久當般涅槃。爾時世尊知諸天心所念。告比丘言。遠去莫我前住。復有說者。先說應以呵責得度者。而呵責之。若呵責阿羅漢。得勝進者。佛亦呵責言是癡人。問曰人有愛有恚有慢有見有癡。何以言是癡人。不言是愛等人耶。答曰。以癡遍一切處故。若行彼地癡。即是彼地癡人。◎

阿毗曇毗婆沙論卷第九 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜犍度智品之六

◎有六因乃至廣說。論曰此六因非佛經說。四緣是佛經說。今欲以因解緣。其事云何。相應因乃至報因是因緣。所作因者是次第緣境界緣威勢緣。問曰因攝緣緣攝因。答曰隨體性相攝。或有說者。應有差別。云何差別。如相應因。乃至報因是因緣。所作因是威勢緣。次第緣境界緣是緣非因。為因攝緣。為緣攝因。緣攝因。非因攝緣。不攝何等次第緣境界緣。復有說者。六因亦是佛經說。如增一阿含六法中說。經

【現代漢語翻譯】 現代漢語譯本：通，乃至廣說。（省略前文，表示與前文內容相連，並有進一步的闡述）回答說，這部經應該這樣說：『速去，比丘（佛教出家男眾），不要站在我前面。』曾經聽說，佛陀般涅槃（佛教術語，指佛陀的圓寂）的時候，長壽諸天（壽命很長的天神）嫌棄這樣的事情。這個有天德神力的比丘，現在為什麼站在我前面？擋住我們，使我們不能見到世尊（對佛陀的尊稱）的身體。這是我們最後一次見到世尊的身體了。為什麼呢？因為世尊不久就要般涅槃了。』當時，世尊知道諸天心中所想，告訴比丘說：『走遠點，不要站在我前面。』還有一種說法，應該先用呵責來度化那些可以通過呵責得度的人，就呵責他們。如果呵責阿羅漢（佛教修行證果者），能夠使他們更加精進，佛陀也會呵責他們，說：『真是愚癡的人。』問：『人有愛、有恚（嗔恨）、有慢（傲慢）、有見（邪見）、有癡（愚癡），為什麼說『是癡人』，而不說『是愛等人』呢？』答：『因為愚癡遍及一切處。如果他在那個地方行愚癡之事，他就是那個地方的愚癡之人。』 現代漢語譯本：有六因，乃至廣說。（省略前文，表示與前文內容相連，並有進一步的闡述）論中說，這六因不是佛經所說。四緣是佛經所說。現在想要用因來解釋緣，這件事應該怎麼說呢？相應因，乃至報因，是因緣。所作因，是次第緣、境界緣、威勢緣。問：『因包含緣，還是緣包含因？』答：『隨體性相攝。』或者有人說，應該有差別。有什麼差別呢？如相應因，乃至報因，是因緣。所作因是威勢緣。次第緣、境界緣是緣，不是因。是因包含緣，還是緣包含因？緣包含因，不是因包含緣。不包含什麼呢？次第緣、境界緣。還有一種說法，六因也是佛經所說。如《增一阿含經》（佛教經典）六法中說。經中...

【English Translation】 English version: '...throughout.' The answer is: 'This sutra should be spoken as follows: "Leave quickly, Bhikshu (Buddhist monk), do not stand before me." It has been heard that when the Buddha entered Parinirvana (the final passing away of the Buddha), the long-lived Devas (gods) were displeased by such things. This Bhikshu with heavenly virtue and divine power, why is he standing before me now? Blocking us, preventing us from seeing the body of the World Honored One (a respectful title for the Buddha). This is the last time we will see the body of the World Honored One. Why? Because the World Honored One will soon enter Parinirvana.' At that time, the World Honored One knew what the Devas were thinking and told the Bhikshu: 'Go far away, do not stand before me.' Another explanation is that those who can be liberated through rebuke should be rebuked first. If rebuking an Arhat (one who has attained enlightenment) can lead to further progress, the Buddha would also rebuke them, saying: 'You are a foolish person.' Question: 'People have love, hatred, pride, views, and ignorance. Why say 'a foolish person' and not 'a loving person' or similar?' Answer: 'Because ignorance pervades everywhere. If one acts ignorantly in a certain place, they are an ignorant person in that place.' English version: There are six causes, and so on. The treatise says that these six causes are not mentioned in the Buddha's sutras. The four conditions are mentioned in the Buddha's sutras. Now, if we want to explain the conditions using the causes, how should we do it? The co-arising cause, and so on, up to the resultant cause, are causal conditions. The acting cause is the sequential condition, the object condition, and the influential condition. Question: 'Does cause encompass condition, or does condition encompass cause?' Answer: 'They encompass each other according to their nature and characteristics.' Or, some say that there should be a distinction. What is the distinction? For example, the co-arising cause, and so on, up to the resultant cause, are causal conditions. The acting cause is the influential condition. The sequential condition and the object condition are conditions but not causes. Does cause encompass condition, or does condition encompass cause? Condition encompasses cause, but cause does not encompass condition. What does it not encompass? The sequential condition and the object condition. Another explanation is that the six causes are also mentioned in the Buddha's sutras, as stated in the six dharmas in the Ekottara Agama (Buddhist scripture). The sutra...

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久遠故。而有亡失。彼尊者迦旃延子。以愿智力。觀佛經中說六因處。於此阿毗曇中。依六因而作論。曾聞增一阿含。從一法增乃至百法。今唯有一法增乃至十法在余悉亡失。又於一法中。亡失者多。乃至十法。亡失亦多。曾聞有大德阿羅漢名奢那婆數。是尊者耆婆迦和上。彼尊者般涅槃時。即日有七萬七千本生因緣。有一萬阿毗曇論。滅不復現。從是以後。更不復行。一論師滅。有爾所經論。更不復行。何況若百若千諸論師滅。復有說者。雖無有經一處全說六因。處處經中。別說六因中一一因問曰若然者。何經中說相應因。答曰如說是名見道根本信名不壞智相應。此經說相應因。何處說共生因者。如說眼緣色生眼識。亦生共生受想等。此經說共生因何處說相似因者。如說此人成就善法。亦成就不善法。此人不善法滅。善法更生。此經說相似因。何處說遍因者。如說比丘若有所思。有所分別。是名起使。何處說報因者。如說修行廣佈殺生。身壞命終。生地獄中。受不善報。此經說報因。何處說所作因者。如說以二因二緣。生於正見。乃至廣說。此經說所作因。如是等經。皆說六因。此犍度分別因不分別緣。見犍度。分別緣不分別因。問曰何故彼尊者依六因作論。答曰以此六因。斷無因惡因者意故。復有說者。彼尊者所

【現代漢語翻譯】 現代漢語譯本 久遠以前，因為時間流逝，許多佛經都已遺失。尊者迦旃延子（Kātyāyanīputra，佛陀弟子）以他的愿智力，觀察到佛經中闡述了六因（hetu，原因）。因此，他在阿毗曇（Abhidhamma，論藏）中，依據這六因而作論。我曾聽聞《增一阿含經》（Ekottara Āgama），內容是從一法逐漸增至百法。但現在只剩下一法增至十法，其餘都已亡失。而且，在一法中，遺失的內容也很多，乃至十法，遺失的也很多。我曾聽聞有一位大德阿羅漢（Arhat，已證悟者）名為奢那婆數（Śāṇavāsu），他是尊者耆婆迦（Jīvaka）的和尚。當這位尊者般涅槃（parinirvana，入滅）時，當日就有七萬七千本生因緣（Jātaka，佛陀前世故事），以及一萬阿毗曇論消失不再出現。從那以後，這些經論就不再流傳。一位論師入滅，就有如此多的經論不再流傳，更何況是成百上千的論師入滅呢？ 還有一種說法是，雖然沒有一部經完整地闡述六因，但在各處經文中，分別闡述了六因中的每一個因。有人問：『如果是這樣，那麼哪部經中闡述了相應因（samprayukta-hetu，俱生因）呢？』回答說：『如經中所說，名為見道根本的信，名為不壞智相應。』這部經就闡述了相應因。哪部經中闡述了共生因（sahabhū-hetu，同時俱有因）呢？如經中所說，眼緣色而生眼識，同時也生起共生的受（vedanā，感受）、想（saṃjñā，認知）等。這部經就闡述了共生因。哪部經中闡述了相似因（sabhāga-hetu，同類因）呢？如經中所說，此人成就善法，也成就不善法。此人不善法滅，善法更生。這部經就闡述了相似因。哪部經中闡述了遍因（sarvatraga-hetu，一切遍行因）呢？如經中所說，比丘若有所思，有所分別，這名為起使（anuśaya，煩惱的潛在傾向）。哪部經中闡述了報因（vipāka-hetu，異熟因）呢？如經中所說，修行者廣行殺生，身壞命終后，生地獄中，受不善報。這部經就闡述了報因。哪部經中闡述了所作因（kāraka-hetu，能作因）呢？如經中所說，以二因二緣，生於正見，乃至廣說。這部經就闡述了所作因。』 像這些經文，都闡述了六因。此犍度（skandha，蘊）分別因而不分別緣（pratyaya，條件），見犍度分別緣而不分別因。有人問：『為什麼尊者要依據六因而作論呢？』回答說：『這是爲了用這六因，斷除無因惡因者的意圖。』還有一種說法是，尊者所

【English Translation】 English version Long ago, due to the passage of time, many Buddhist scriptures were lost. The Venerable Kātyāyanīputra (a disciple of the Buddha), with his power of aspirational wisdom, observed that the Buddhist scriptures expounded the six causes (hetu, reasons). Therefore, in the Abhidhamma (the collection of philosophical treatises), he composed a treatise based on these six causes. I have heard that the Ekottara Āgama (a collection of Buddhist scriptures) contained content that gradually increased from one dharma to a hundred dharmas. But now only the content from one dharma increasing to ten dharmas remains, and the rest has been lost. Moreover, within one dharma, much content has been lost, and even within ten dharmas, much has been lost. I have heard that there was a great Arhat (an enlightened being) named Śāṇavāsu, who was the preceptor of the Venerable Jīvaka. When this Venerable one attained parinirvana (final liberation), on that very day, seventy-seven thousand Jātakas (stories of the Buddha's past lives) and ten thousand Abhidhamma treatises disappeared and never reappeared. From then on, these scriptures ceased to circulate. The passing away of one treatise master resulted in so many scriptures ceasing to circulate, let alone the passing away of hundreds or thousands of treatise masters? Another explanation is that, although there is no single scripture that fully expounds the six causes, each cause among the six causes is expounded separately in various scriptures. Someone asked: 'If that is the case, then which scripture expounds the samprayukta-hetu (associated cause)?' The answer is: 'As it is said in the scripture, 'The faith that is the root of the path of seeing is associated with indestructible wisdom.' This scripture expounds the samprayukta-hetu. Which scripture expounds the sahabhū-hetu (co-existent cause)? As it is said in the scripture, 'Eye consciousness arises from the eye and form, and co-existent feelings (vedanā, sensations), perceptions (saṃjñā, cognitions), etc., also arise.' This scripture expounds the sahabhū-hetu. Which scripture expounds the sabhāga-hetu (similar cause)? As it is said in the scripture, 'This person achieves wholesome dharmas and also achieves unwholesome dharmas. When this person's unwholesome dharmas cease, wholesome dharmas arise.' This scripture expounds the sabhāga-hetu. Which scripture expounds the sarvatraga-hetu (omnipresent cause)? As it is said in the scripture, 'If a bhikkhu thinks or discriminates, this is called the arising of latent tendencies (anuśaya, underlying tendencies of defilements).' Which scripture expounds the vipāka-hetu (resultant cause)? As it is said in the scripture, 'A practitioner who extensively engages in killing, after the disintegration of the body and death, is born in hell and experiences unwholesome results.' This scripture expounds the vipāka-hetu. Which scripture expounds the kāraka-hetu (efficient cause)? As it is said in the scripture, 'Through two causes and two conditions, right view arises,' and so on. This scripture expounds the kāraka-hetu.' Like these scriptures, they all expound the six causes. This skandha (aggregate) distinguishes causes without distinguishing conditions (pratyaya, factors), and sees skandhas distinguishing conditions without distinguishing causes. Someone asked: 'Why did the Venerable one compose a treatise based on the six causes?' The answer is: 'This is to use these six causes to refute the intentions of those who hold to causelessness and evil causes.' Another explanation is that what the Venerable one

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以依六因作論者。欲顯現四種果。如觀掌中阿摩勒故。若說相應共生因。即顯現功用果。若說相似因遍因即顯現依果。若說報因。即顯現報果。若說所作因。即顯現威勢果。以是事故。依六因作論。

云何相應因。答曰受于受相應法相應因中因。受相應法于受相應因中因。問曰何故此法展轉為因。答有為法。性羸劣故。義言問受法不用想。能所覺不受。當答言。不能如是余法相離。不能有所作。是故心心數法。展轉相長養。展轉相增益。展轉相依。而能負重。如二葦束相依而住。眾多亦然。如以一繩不能挽大材。多繩則能。彼亦如是。問曰何故不說心耶。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。應說心心數法相應因中因。乃至廣說。而不說者。當知此義是有餘說。復有說者。此文說諸因。義不盡。若盡說者。應作是說。云何相應因心心數法相應因中因。云何共生因一切有為法。云何相似因過去現在法。云何一切遍因過去現在一切遍使。及使相應共有法。云何報因不善及善有漏法。云何所作因一切諸法。應如是說諸因。若不說者。當知說諸因義不盡。復有說者。已說在先所說受相應法中。其義云何。如說受受相應法相應因中因。乃至廣說。問曰若然者何以不即心名說耶。答曰等義是相應義。此心

【現代漢語翻譯】 現代漢語譯本： 如果有人依據六因（hetu，原因）來著述論典，那是爲了顯現四種果（phala，結果）。這就像觀看手中的阿摩勒果（āmalaka，一種水果）一樣清晰。 如果論述相應因（saṃprayukta-hetu，俱生因）和共生因（sahabhū-hetu，同時存在的原因），就能顯現功用果（kāraṇa-phala，作用的結果）。如果論述相似因（sabhāga-hetu，同類因）和遍因（sarvatraga-hetu，普遍原因），就能顯現依果（ādhipatya-phala，增上果）。如果論述報因（vipāka-hetu，異熟因），就能顯現報果（vipāka-phala，異熟果）。如果論述所作因（kṛta-hetu，造作因），就能顯現威勢果（puruṣakāra-phala，士用果）。因此，要依據六因來著述論典。

什麼是相應因？回答是：受（vedanā，感受）在受與受相應法（saṃprayukta-dharma，相應法）的相應因中是因。受相應法在受與受相應因中是因。有人問：為什麼這種法輾轉互為因呢？回答是：因為有為法（saṃskṛta-dharma，有為法）的自性是脆弱的。如果有人問，受法不用想（saṃjñā，概念），能所覺（grāhaka，能取）不受（grāhya，所取），應當回答說：不能這樣，其他法相離，不能有所作為。因此，心（citta，心）和心數法（caitta，心所法）輾轉互相滋養，輾轉互相增益，輾轉互相依靠，才能承擔重任，就像兩束蘆葦互相依靠才能站立一樣，眾多蘆葦也是如此。就像用一根繩子不能拉動巨大的木材，但用多根繩子就能拉動一樣。心和心數法也是如此。有人問：為什麼不說心呢？回答是：或許有人會說，著經者（sūtra-kāra，造經者）的意願就是如此，乃至廣說。還有人說，應該說心和心數法在相應因中是因，乃至廣說。但經中沒有這樣說，應當知道這種說法是有保留的。還有人說，這段經文所說的諸因，意義並不完全。如果完全說出，應該這樣說：什麼是相應因？心和心數法在相應因中是因。什麼是共生因？一切有為法。什麼是相似因？過去和現在的法。什麼是遍因？過去和現在的一切遍使（sarvatraga-anuśaya，一切處隨眠），以及與遍使相應的共有法。什麼是報因？不善（akuśala，不善）和善（kuśala，善）的有漏法（sāsrava-dharma，有漏法）。什麼是所作因？一切諸法。應該這樣說諸因。如果沒有這樣說，應當知道所說的諸因意義不完全。還有人說，已經在先前所說的受相應法中包含了心的意義。這是什麼意思呢？就像說受在受與受相應法的相應因中是因，乃至廣說。有人問：如果這樣，為什麼不直接說心這個名稱呢？回答是：等義就是相應義。這個心 English version: If someone composes treatises based on the six hetus (causes), it is to reveal the four phalas (results). It is as clear as seeing an āmalaka (a type of fruit) in the palm of one's hand. If one discusses the saṃprayukta-hetu (associated cause) and the sahabhū-hetu (co-existent cause), then the kāraṇa-phala (functional result) is revealed. If one discusses the sabhāga-hetu (similar cause) and the sarvatraga-hetu (pervasive cause), then the ādhipatya-phala (dominant result) is revealed. If one discusses the vipāka-hetu (resultant cause), then the vipāka-phala (resultant result) is revealed. If one discusses the kṛta-hetu (productive cause), then the puruṣakāra-phala (result of effort) is revealed. Therefore, treatises should be composed based on the six hetus.

What is the saṃprayukta-hetu (associated cause)? The answer is: vedanā (feeling) is the cause within the associated cause of feeling and associated dharmas (saṃprayukta-dharmas). Associated dharmas are the cause within the associated cause of feeling and associated causes. Someone asks: Why do these dharmas mutually act as causes? The answer is: Because the nature of saṃskṛta-dharmas (conditioned dharmas) is weak. If someone asks, 'If feeling does not use saṃjñā (perception), and the grāhaka (apprehender) does not apprehend the grāhya (apprehended), what should be answered?' One should answer: 'It cannot be so; other dharmas, separated, cannot accomplish anything.' Therefore, citta (mind) and caitta (mental factors) mutually nourish each other, mutually increase each other, and mutually rely on each other, so that they can bear heavy burdens, just as two bundles of reeds rely on each other to stand, and so it is with many. Just as one rope cannot pull a large timber, but many ropes can, so it is with mind and mental factors. Someone asks: Why is citta (mind) not mentioned? The answer is: Perhaps some would say that the sūtra-kāra's (author of the sūtra) intention was so, and so on. Others say that it should be said that mind and mental factors are the cause within the associated cause, and so on. But if it is not said in the sūtra, one should know that this meaning is reserved. Others say that the meaning of the causes mentioned in this passage is not complete. If it were completely stated, it should be said: What is the associated cause? Mind and mental factors are the cause within the associated cause. What is the co-existent cause? All conditioned dharmas. What is the similar cause? Past and present dharmas. What is the pervasive cause? All sarvatraga-anuśayas (pervasive latent tendencies) of the past and present, and the shared dharmas associated with them. What is the resultant cause? Akuśala (unwholesome) and kuśala (wholesome) sāsrava-dharmas (defiled dharmas). What is the productive cause? All dharmas. The causes should be stated in this way. If they are not stated in this way, one should know that the meaning of the causes stated is incomplete. Others say that the meaning of mind is already included in the previously mentioned associated dharmas of feeling. What does this mean? It is like saying that feeling is the cause within the associated cause of feeling and associated dharmas, and so on. Someone asks: If so, why not directly mention the name 'mind'? The answer is: 'Equivalent meaning' is the meaning of 'associated'. This mind.

【English Translation】 English version: If someone composes treatises based on the six hetus (causes), it is to reveal the four phalas (results). It is as clear as seeing an āmalaka (a type of fruit) in the palm of one's hand. If one discusses the saṃprayukta-hetu (associated cause) and the sahabhū-hetu (co-existent cause), then the kāraṇa-phala (functional result) is revealed. If one discusses the sabhāga-hetu (similar cause) and the sarvatraga-hetu (pervasive cause), then the ādhipatya-phala (dominant result) is revealed. If one discusses the vipāka-hetu (resultant cause), then the vipāka-phala (resultant result) is revealed. If one discusses the kṛta-hetu (productive cause), then the puruṣakāra-phala (result of effort) is revealed. Therefore, treatises should be composed based on the six hetus.

What is the saṃprayukta-hetu (associated cause)? The answer is: vedanā (feeling) is the cause within the associated cause of feeling and associated dharmas (saṃprayukta-dharmas). Associated dharmas are the cause within the associated cause of feeling and associated causes. Someone asks: Why do these dharmas mutually act as causes? The answer is: Because the nature of saṃskṛta-dharmas (conditioned dharmas) is weak. If someone asks, 'If feeling does not use saṃjñā (perception), and the grāhaka (apprehender) does not apprehend the grāhya (apprehended), what should be answered?' One should answer: 'It cannot be so; other dharmas, separated, cannot accomplish anything.' Therefore, citta (mind) and caitta (mental factors) mutually nourish each other, mutually increase each other, and mutually rely on each other, so that they can bear heavy burdens, just as two bundles of reeds rely on each other to stand, and so it is with many. Just as one rope cannot pull a large timber, but many ropes can, so it is with mind and mental factors. Someone asks: Why is citta (mind) not mentioned? The answer is: Perhaps some would say that the sūtra-kāra's (author of the sūtra) intention was so, and so on. Others say that it should be said that mind and mental factors are the cause within the associated cause, and so on. But if it is not said in the sūtra, one should know that this meaning is reserved. Others say that the meaning of the causes mentioned in this passage is not complete. If it were completely stated, it should be said: What is the associated cause? Mind and mental factors are the cause within the associated cause. What is the co-existent cause? All conditioned dharmas. What is the similar cause? Past and present dharmas. What is the pervasive cause? All sarvatraga-anuśayas (pervasive latent tendencies) of the past and present, and the shared dharmas associated with them. What is the resultant cause? Akuśala (unwholesome) and kuśala (wholesome) sāsrava-dharmas (defiled dharmas). What is the productive cause? All dharmas. The causes should be stated in this way. If they are not stated in this way, one should know that the meaning of the causes stated is incomplete. Others say that the meaning of mind is already included in the previously mentioned associated dharmas of feeling. What does this mean? It is like saying that feeling is the cause within the associated cause of feeling and associated dharmas, and so on. Someone asks: If so, why not directly mention the name 'mind'? The answer is: 'Equivalent meaning' is the meaning of 'associated'. This mind.

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是宗主。如偈說心是第六增上王。復有說者。以心故名相應不相應法。如說是名心相應法。是名心不相應法。如是想思觸作觀欲解脫念定慧慧相應法相應因中因。乃至廣說。問曰何以但說十大地數法。不說餘數法耶。答曰或有說者。彼作經者意欲爾。乃至廣說。復有說者。應說而不說者。當知此義是有餘說。復有說者。諸界諸地諸心諸種中可得者說。餘數法與上相違故不說。

問曰云何是相應義。答曰等義是相應義。問曰若等義是相應義者。此數法於心。或多或少。于善心多。于染污心少。于染污多。于不隱沒無記少。于欲界系多。於色界系少。於色界系多。于無色界系少。于有漏多。于無漏少。如是者云何等義是相應義。答曰以體等故。言等義是相應義。若當一心中有二受一想。如是不名為等。非相應義。一心一受餘數法亦爾。以是故等義是相應義。復有說者。等不相離義。是相應義。復有說者。等不別異義。是相應義。復有說者。等同受義。是相應義。如車載時。諸分皆載。無不載者。如是心車受緣時。諸大地。于緣等受。無不受者。復有說者。等同受義。是相應義。非前後故。如秋時群鴿一時詣場一時食一時起。如是心心數法。于緣一時造。一時所作。一時滅復有說者。合義是相應義。如水乳不相妨故共

【現代漢語翻譯】 現代漢語譯本： 是宗主。如偈頌所說，心是第六增上王。又有人說，因為心的緣故，才有名為相應法和不相應法。例如，說這是名為心相應法，那是名為心不相應法。就像這樣，想、思、觸、作觀、欲、解脫、念、定、慧，這些慧相應法在相應因中作為因，乃至廣說。有人問：為什麼只說十大地數法，而不說其餘數法呢？回答說：或許有人認為，作經者是這個意思。乃至廣說。又有人說：應該說而沒有說的，應當知道這個意義是有剩餘的說法。又有人說：在諸界、諸地、諸心、諸種中可以得到的才說，其餘數法與上述情況相反，所以不說。 有人問：什麼是相應的意義？回答說：相等的意思就是相應的意義。有人問：如果相等的意思就是相應的意義，那麼這些數法對於心來說，或者多或者少。在善心中多，在染污心中少；或者在染污心中多，在不隱沒無記心中少；或者在欲界系中多，在界系（此處原文缺失，應為色界或無色界）中少；或者在界系（此處原文缺失，應為色界或無色界）中多，在無**界系（此處原文缺失，應為色界或無色界）中少；或者在有漏法中多，在無漏法中少。像這樣，怎麼能說相等的意思就是相應的意義呢？回答說：因為體性相等，所以說相等的意思就是相應的意義。如果一個心中有兩個受或一個想，像這樣就不稱為相等，不是相應的意義。一個心中只有一個受，其餘數法也是這樣。因此，相等的意思就是相應的意義。又有人說：相等且不相離的意思，就是相應的意義。又有人說：相等且沒有差別異樣的意思，就是相應的意義。又有人說：相等且共同領受的意思，就是相應的意義。就像車子載東西時，各個部分都參與承載，沒有不參與的。像這樣，心車在領受緣時，諸大地法，對於緣平等地領受，沒有不領受的。又有人說：相等且共同領受的意思，就是相應的意義，不是有先後順序的。就像秋天時，一群鴿子同時飛到場地，同時吃食，同時起飛。像這樣，心和心數法，對於所緣同時造作，同時所作，同時滅亡。又有人說：合在一起的意思就是相應的意義。就像水和乳，互不妨礙地混合在一起。

【English Translation】 English version: He is the Lord. As the verse says, the mind is the sixth supreme king. And some say that it is because of the mind that there are named 'associated dharmas' and 'non-associated dharmas'. For example, it is said that these are called 'mind-associated dharmas', and those are called 'mind-non-associated dharmas'. Just like this, thought (saṃjñā), consideration (cetanā), contact (sparśa), attention (manaskāra), desire (chanda), liberation (vimokṣa), mindfulness (smṛti), concentration (samādhi), wisdom (prajñā)—these wisdom-associated dharmas act as causes within the corresponding causes, and so on, extensively explained. Someone asks: Why are only the ten great earth mental factors (mahābhumika) mentioned, and not the other mental factors? The answer is: Perhaps some think that the author of the sutra intended it that way. And so on, extensively explained. And some say: What should be said but is not said, one should know that this meaning has remaining explanations. And some say: What can be obtained in the realms (dhātu), lands (bhūmi), minds (citta), and seeds (bīja) is what is spoken of; the remaining mental factors are contrary to the above, so they are not spoken of. Someone asks: What is the meaning of 'association' (saṃprayoga)? The answer is: Equality is the meaning of association. Someone asks: If equality is the meaning of association, then these mental factors are either many or few in relation to the mind. They are many in a wholesome mind, and few in a defiled mind; or many in a defiled mind, and few in an un-obscured, indeterminate mind; or many in the desire realm (kāmadhātu), and few in the ** realm (missing in the original text, should be either rūpadhātu or arūpadhātu); or many in the ** realm (missing in the original text, should be either rūpadhātu or arūpadhātu), and few in the non-** realm (missing in the original text, should be either rūpadhātu or arūpadhātu); or many in the afflicted (sāsrava), and few in the unafflicted (anāsrava). Like this, how can it be said that equality is the meaning of association? The answer is: Because the nature (svabhāva) is equal, it is said that equality is the meaning of association. If there are two feelings (vedanā) or one perception (saṃjñā) in one mind, like this it is not called equality, it is not the meaning of association. One mind has one feeling, and the other mental factors are also like this. Therefore, equality is the meaning of association. And some say: Equality and non-separation is the meaning of association. And some say: Equality and non-difference is the meaning of association. And some say: Equality and shared experience is the meaning of association. Just like when a cart carries things, all parts participate in carrying, none do not participate. Like this, when the mind-cart experiences conditions, the great earth mental factors, equally experience the conditions, none do not experience. And some say: Equality and shared experience is the meaning of association, not in a sequential order. Just like in autumn, a flock of pigeons simultaneously flies to the field, simultaneously eats, and simultaneously takes off. Like this, the mind and mental factors, simultaneously create in relation to the object, simultaneously act, and simultaneously cease. And some say: Being together is the meaning of association. Just like water and milk, mixing together without hindering each other.

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合。如是此法與彼法。不相妨故相應。復有說者。等相愛義。是相應義。如人更相隨順言是相愛。如是此法與彼法。更相隨順。言是相應。尊者婆已說曰。有四事等故。是相應義。所謂時所依行境界。時者同一剎那。所依者同一所依。行者同於一行。境界者同行一境界。以是事故。是相應義。復有說者。葦束義是相應義。如葦二束多束相依而住。如是心心數法。性羸劣故。一一不能生。不能取緣。心與十大地合。能行世能取果。能知境界。能有所作。復有說者。系材義是相應義。如一斤麻不能系材。若多合為索則能系材。如是心大地法。廣說如上。復有說者。相牽渡河義。是相應義。相牽者展轉相牽手。如山谷中駛河。一人則不能渡。若與多人。更相牽手。然後能渡。如是心與大地。廣說如上。復有說者。同伴義是相應義。如曠野道。多諸盜賊惡獸。一人則不能過。若集多人。展轉相因。然後能過。如是心與大地。廣說如上。尊者和須蜜說曰。云何是相應義。相生義是相應義。問曰若然者眼識能生意識。彼是相應耶。答曰所依異。若同所依。能相生者。是相應義。複次不別異義。是相應義。問曰若然者四大亦不別異。是相應耶。答曰四大無有所依。若有所依。不別異者是相應義。複次有所緣義是相應義。問曰若然者五

【現代漢語翻譯】 現代漢語譯本 合。如此，此法與彼法，不互相妨礙，所以相應。還有人說，『等同相愛』的意思，就是『相應』的意思。比如人們互相隨順，就說是相愛。如此，此法與彼法，互相隨順，就說是相應。尊者婆已說：『有四事相同，所以是相應的意思。』所謂時間、所依、行、境界。時間相同，指同一剎那；所依相同，指同一所依；行相同，指同於一行；境界相同，指同行于同一境界。因為這個緣故，是相應的意思。還有人說，『葦束』的意思就是『相應』的意思。如同兩束或多束蘆葦互相依靠而立。如此，心和心所法，因為性質羸弱，所以單獨一個不能生起，不能取緣。心與十大地法聚合，才能行於世間，才能取得果報，才能知曉境界，才能有所作為。還有人說，『系材』的意思就是『相應』的意思。比如一斤麻不能繫住木材，如果多股合為繩索，就能繫住木材。如此，心與大地法，詳細的解釋如上所述。還有人說，『互相牽引渡河』的意思，就是『相應』的意思。互相牽引，指輾轉互相牽著手。如同山谷中湍急的河流，一個人就不能渡過，如果與多人互相牽手，然後才能渡過。如此，心與大地法，詳細的解釋如上所述。還有人說，『同伴』的意思就是『相應』的意思。如同在曠野的道路上，有很多盜賊和惡獸，一個人就不能通過，如果聚集很多人，互相依靠，然後才能通過。如此，心與大地法，詳細的解釋如上所述。尊者和須蜜（Vasumitra）說：『什麼是相應的意思呢？互相生起』的意思就是『相應』的意思。』問：『如果這樣，眼識能生起意識，它們是相應的嗎？』答：『所依不同。如果所依相同，能夠互相生起，才是相應的意思。』其次，『不別異』的意思就是『相應』的意思。』問：『如果這樣，四大（mahābhūta）也不別異，它們是相應的嗎？』答：『四大沒有所依。如果有所在依靠，不別異，才是相應的意思。』再次，『有所緣』的意思就是『相應』的意思。』問：『如果這樣，五 根（pañcendriya）

【English Translation】 English version 『Togetherness.』 Thus, this dharma and that dharma, not obstructing each other, are therefore corresponding. Others say that the meaning of 『equal mutual love』 is the meaning of 『correspondence.』 For example, when people mutually comply with each other, it is said to be mutual love. Thus, this dharma and that dharma, mutually complying with each other, is said to be correspondence. Venerable Bhava has said: 『There are four things being equal, therefore it is the meaning of correspondence.』 These are time, support, activity, and object. Same time means the same kshana (moment); same support means the same basis; same activity means the same action; same object means acting on the same object. Because of this reason, it is the meaning of correspondence. Others say that the meaning of 『a bundle of reeds』 is the meaning of 『correspondence.』 Just as two or more bundles of reeds rely on each other to stand. Thus, the mind and mental factors, because of their weak nature, cannot arise individually, cannot grasp conditions. The mind, together with the ten great earth dharmas, can act in the world, can obtain results, can know objects, and can accomplish something. Others say that the meaning of 『binding materials』 is the meaning of 『correspondence.』 For example, one pound of hemp cannot bind materials, but if many strands are combined into a rope, it can bind materials. Thus, the mind and the great earth dharmas, explained in detail as above. Others say that the meaning of 『mutually pulling each other across the river』 is the meaning of 『correspondence.』 Mutually pulling each other refers to taking turns holding hands. Just as in a swift river in a mountain valley, one person cannot cross, but if many people hold hands with each other, then they can cross. Thus, the mind and the great earth dharmas, explained in detail as above. Others say that the meaning of 『companions』 is the meaning of 『correspondence.』 Just as on a road in the wilderness, there are many thieves and fierce beasts, one person cannot pass, but if many people gather together, relying on each other, then they can pass. Thus, the mind and the great earth dharmas, explained in detail as above. Venerable Vasumitra said: 『What is the meaning of correspondence? The meaning of 『mutually arising』 is the meaning of 『correspondence.』』 Question: 『If that is so, the eye consciousness can give rise to mind consciousness, are they corresponding?』 Answer: 『The supports are different. If the supports are the same and they can arise mutually, then it is the meaning of correspondence.』 Secondly, the meaning of 『not being different』 is the meaning of 『correspondence.』 Question: 『If that is so, the four great elements (mahābhūta) are also not different, are they corresponding?』 Answer: 『The four great elements have no support. If there is something to rely on and they are not different, then it is the meaning of correspondence.』 Again, the meaning of 『having an object』 is the meaning of 『correspondence.』 Question: 『If that is so, the five roots (pañcendriya)』

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識亦有所緣。是相應耶。答曰所依各異。若同所依。同所緣。是相應義。複次同一緣義。是相應義。問曰若然者眼識意識。同於一緣是相應耶。今現見多人俱共生心。同觀初月。是相應耶。答曰所依各異。若同所依。同於一緣。是相應義。複次合義是相應義。問曰若然者壽命暖氣識。合在一處是相應耶。答曰彼二無所依。若有所依。亦有合相是相應義。複次一時生義是相應義。問曰若然者四大一時生是相應耶。答曰四大無所依。若有所依。一時俱生是相應義。複次俱生俱住俱滅。是相應義。問曰若然者心迴轉。色心不相應行。俱生俱住俱滅。則相應耶。答曰無有所依。若有所依。俱生俱住俱滅。是相應義。複次同一所依。同一行。同一所緣是相應義。問曰何以知同一所依同一行同一所緣是相應耶。答曰復何以知同一所依同一行同一所緣非是相應義耶。複次同作一事義是相應義。問曰若然者忍智同作一事是相應耶。答曰彼不同時生。若同時生。同作一事是相應義。尊者佛陀提婆說曰。同伴義是相應義。如識隨所緣事。為諸數名。離於俱生。是相應義。尊者瞿沙說曰。同一依同一行同一緣。是相應義。所以者何有為法性羸劣。展轉相因力生。不見有一大地獨行世者。是故說名相應。此相應因。於三世中。決定能生功用果。

【現代漢語翻譯】 現代漢語譯本 識也有所緣（所攀緣的對象）。這是相應（saṃprayoga，心理作用的相應）嗎？回答說：所依（ālambana，支援或基礎）各不相同。如果所依相同，所緣也相同，這就是相應的意義。進一步說，同一緣（對像）的意義，就是相應的意義。問：如果這樣，眼識和意識，對於同一個緣（對像），是相應的嗎？現在我們看到很多人一起生起心，一同觀看新月，這是相應的嗎？答：所依各不相同。如果所依相同，對於同一個緣（對像），這就是相應的意義。進一步說，合（集合）的意義就是相應的意義。問：如果這樣，壽命、暖氣、識，合在一起，是相應的嗎？答：它們兩者沒有所依。如果有所依，也有合相，這就是相應的意義。進一步說，一時生起的意義就是相應的意義。問：如果這樣，四大（地、水、火、風）一時生起，是相應的嗎？答：四大沒有所依。如果有所依，一時一起生起，這就是相應的意義。進一步說，俱生、俱住、俱滅，就是相應的意義。問：如果這樣，心的迴轉，色（rūpa，物質現象）、心不相應行（cittaviprayuktasaṃskāra，既非心也非色的行），俱生、俱住、俱滅，那麼是相應的嗎？答：沒有所依。如果有所依，俱生、俱住、俱滅，這就是相應的意義。進一步說，同一所依、同一行（作用）、同一所緣，就是相應的意義。問：憑什麼知道同一所依、同一行、同一所緣是相應的呢？答：又憑什麼知道同一所依、同一行、同一所緣不是相應的呢？進一步說，一同做一件事的意義，就是相應的意義。問：如果這樣，忍（kṣānti，安忍）和智（jñāna，智慧）一同做一件事，是相應的嗎？答：它們不是同時生起的。如果同時生起，一同做一件事，這就是相應的意義。尊者佛陀提婆（Buddha-deva）說：同伴的意義就是相應的意義。如識隨著所緣的事，成為各種數（dharma，法）的名，離開了一起生起，這就是相應的意義。尊者瞿沙（Ghosha）說：同一依、同一行、同一緣，就是相應的意義。為什麼這樣說呢？因為有為法（saṃskṛta-dharma，因緣和合而成的法）的性質是脆弱的，輾轉互相依靠才能產生力量。沒有看到有一塊大地獨自在世間執行的。所以說名為相應。這種相應因，在三世（過去、現在、未來）中，決定能夠產生功用果（作用和結果）。

【English Translation】 English version Consciousness also has something it depends on. Is this 'saṃprayoga' (association)? The answer is: the supports (ālambana) are different. If the support is the same, and the object of dependence is the same, that is the meaning of 'saṃprayoga'. Furthermore, the meaning of the same object is the meaning of 'saṃprayoga'. Question: If that is so, are eye-consciousness and mind-consciousness, with regard to the same object, 'saṃprayoga'? Now we see many people together giving rise to mind, watching the new moon together. Is this 'saṃprayoga'? Answer: The supports are different. If the support is the same, with regard to the same object, that is the meaning of 'saṃprayoga'. Furthermore, the meaning of combination is the meaning of 'saṃprayoga'. Question: If that is so, are life, warmth, and consciousness, combined in one place, 'saṃprayoga'? Answer: Those two have no support. If there is a support, and there is also a combined aspect, that is the meaning of 'saṃprayoga'. Furthermore, the meaning of arising at the same time is the meaning of 'saṃprayoga'. Question: If that is so, do the four great elements (mahābhūta) arising at the same time constitute 'saṃprayoga'? Answer: The four great elements have no support. If there is a support, arising together at the same time, that is the meaning of 'saṃprayoga'. Furthermore, arising together, abiding together, ceasing together, is the meaning of 'saṃprayoga'. Question: If that is so, the turning of the mind, 'rūpa' (form), 'cittaviprayuktasaṃskāra' (neither mind nor form), arising together, abiding together, ceasing together, are they 'saṃprayoga'? Answer: There is no support. If there is a support, arising together, abiding together, ceasing together, that is the meaning of 'saṃprayoga'. Furthermore, the same support, the same function, the same object of dependence, is the meaning of 'saṃprayoga'. Question: How do we know that the same support, the same function, the same object of dependence is 'saṃprayoga'? Answer: Furthermore, how do we know that the same support, the same function, the same object of dependence is not 'saṃprayoga'? Furthermore, the meaning of doing one thing together is the meaning of 'saṃprayoga'. Question: If that is so, are 'kṣānti' (patience) and 'jñāna' (wisdom) doing one thing together 'saṃprayoga'? Answer: They do not arise at the same time. If they arise at the same time, doing one thing together, that is the meaning of 'saṃprayoga'. The venerable Buddha-deva said: The meaning of companionship is the meaning of 'saṃprayoga'. Like consciousness following the object of dependence, becoming the names of various 'dharma', apart from arising together, that is the meaning of 'saṃprayoga'. The venerable Ghosha said: The same support, the same function, the same object, is the meaning of 'saṃprayoga'. Why is this so? Because the nature of 'saṃskṛta-dharma' (conditioned dharmas) is weak, relying on each other in turn to generate strength. We have not seen a single great earth operating alone in the world. Therefore, it is called 'saṃprayoga'. This cause of 'saṃprayoga', in the three times (past, present, future), is definitely able to produce functional results.

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云何共生因。乃至廣說。問曰。相應因共生因有何差別。答曰。或有說者。若有相應因。則有共生因。頗有共生因非相應因耶。答曰有諸不相應共生因也。問曰。此事可爾所問差別者。於一剎那中受與想有二因。所謂相應因共生因。有何差別。答曰不相離義。是相應因義。同一果義。是共生因義。復有說者。同一所依。同一行。同一緣。是相應因義。同一生一住一滅。是共生因義。復有說者。牽手渡河義。是相應因義。自勤力渡義。是共生因義。復有說者。共財義。是相應因義。能起義是共生因義。復有說者。等義是相應因義。不相離義。是共生因義。

云何共生因。答曰心與數法。是共生因中因。乃至廣說。先不說心。今則說之。心與數法。是共生因中因。數法轉還與心是共生因中因。心與心迴轉身口業。是共生因中因。身口業者。謂禪無漏戒。問曰何以不說心迴轉身口業與心是共生因中因。答曰應說而不說者。當知此義是有餘說。復有說者。前後廣說。中說則略。如所作因前後廣說中說則略。此亦復爾。復有說者。心於身口業與因。不隨其事。身口業於心隨其事。不與其因。如王于其眷屬。與其飲食饒益不隨其事。眷屬於王隨其事。不與飲食饒益。如是心身口業。乃至廣說。復有說者。身口業從心

【現代漢語翻譯】 現代漢語譯本 什麼是共生因？乃至廣說。問：相應因和共生因有什麼差別？答：或者有人說，如果有相應因，則有共生因。難道有共生因不是相應因嗎？答：有，有那些不相應的共生因。問：這件事可以這樣理解，所問的差別在於，在一個剎那中，受（vedanā，感受）與想（saṃjñā，概念）有兩個因，即相應因和共生因，這二者有什麼差別？答：不相分離的意義，是相應因的意義；同一結果的意義，是共生因的意義。又有人說，同一所依（āśraya，基礎），同一行（carita，行為），同一緣（ālambana，所緣），是相應因的意義；同一生、同一住、同一滅，是共生因的意義。又有人說，牽手渡河的意義，是相應因的意義；自己努力渡河的意義，是共生因的意義。又有人說，共同財產的意義，是相應因的意義；能夠生起的意義，是共生因的意義。又有人說，相等的意義，是相應因的意義；不相分離的意義，是共生因的意義。 什麼是共生因？答：心（citta，意識）與數法（dharma，法）是共生因中的因，乃至廣說。先前沒有說心，現在則說了。心與數法，是共生因中的因；數法反過來與心是共生因中的因；心與心迴轉身口業，是共生因中的因。身口業指的是禪（dhyāna，禪定）、無漏戒（anāsrava-śīla，無漏戒律）。問：為什麼不說心迴轉身口業與心是共生因中的因？答：應該說而沒有說，應當知道這個意義是有餘說。又有人說，前面和後面廣泛地說，中間說就簡略。如所作因（kāraṇa-hetu，能作因），前面和後面廣泛地說，中間說就簡略，這裡也是這樣。又有人說，心對於身口業是因，不隨其事；身口業對於心隨其事，不與其因。如同國王對於他的眷屬，給予飲食饒益，但不隨其事；眷屬對於國王隨其事，不給予飲食饒益。如此心身口業，乃至廣說。又有人說，身口業從心生起。

【English Translation】 English version What is the co-existent cause? And so on, extensively explained. Question: What is the difference between the corresponding cause and the co-existent cause? Answer: Some say that if there is a corresponding cause, then there is a co-existent cause. Is there a co-existent cause that is not a corresponding cause? Answer: Yes, there are those non-corresponding co-existent causes. Question: Can this matter be understood in this way, that the difference being asked about is that, in a single moment, feeling (vedanā) and perception (saṃjñā) have two causes, namely the corresponding cause and the co-existent cause, what is the difference between these two? Answer: The meaning of 'not being separate' is the meaning of the corresponding cause; the meaning of 'same result' is the meaning of the co-existent cause. Others say that 'same basis (āśraya), same conduct (carita), same object (ālambana)' is the meaning of the corresponding cause; 'same arising, same abiding, same ceasing' is the meaning of the co-existent cause. Others say that the meaning of 'holding hands to cross a river' is the meaning of the corresponding cause; the meaning of 'crossing the river by one's own effort' is the meaning of the co-existent cause. Others say that the meaning of 'common property' is the meaning of the corresponding cause; the meaning of 'being able to arise' is the meaning of the co-existent cause. Others say that the meaning of 'equality' is the meaning of the corresponding cause; the meaning of 'not being separate' is the meaning of the co-existent cause. What is the co-existent cause? Answer: Mind (citta) and mental factors (dharma) are the cause within the co-existent cause, and so on, extensively explained. Previously, the mind was not mentioned, but now it is. Mind and mental factors are the cause within the co-existent cause; mental factors, in turn, and the mind are the cause within the co-existent cause; mind and the mind turning back to body and speech actions are the cause within the co-existent cause. Body and speech actions refer to dhyāna (meditation) and unconditioned precepts (anāsrava-śīla). Question: Why is it not said that the mind turning back to body and speech actions and the mind are the cause within the co-existent cause? Answer: What should be said but is not said, it should be known that this meaning is a remaining explanation. Others say that the beginning and the end are extensively explained, while the middle is briefly explained. Just as with the efficient cause (kāraṇa-hetu), the beginning and the end are extensively explained, while the middle is briefly explained, this is also the case here. Others say that the mind is a cause for body and speech actions, but does not follow their affairs; body and speech actions follow the affairs of the mind, but do not give it a cause. Just as a king gives food and benefits to his retinue, but does not follow their affairs; the retinue follows the affairs of the king, but does not give him food and benefits. Thus, mind, body, and speech actions, and so on, extensively explained. Others say that body and speech actions arise from the mind.

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起屬於心。從心生故。是共生因。身口業不能起心。心不屬業。亦不從生故。非共生因。評曰不應作是說。如是說者好。心與心迴轉身口業共生因。當知心迴轉身口業。與心共生因中因。所以者何同一果同一所作故。問曰若然者何以不說。答曰上已廣說故。心不相應行共生因中因。問曰何等是心不相應行。答曰或有說者。心自體生。生與心共生因中因。復有說者。心與自體生老住滅。共生因中因。生與心共生因中因。非老住滅。所以者何增長義是因義。彼是散壞義。復有說者。心與生等生等與心共生因中因。復有說者。心與心數法。生等共生因中因。心生等與心共生因中因。評曰不應作是說。如是說者好。心與心數法。生等共生因中因。心數法生等與心共生因中因。問曰若然者此說云何通。如說除身見生老住滅。諸餘苦諦。于身見非共生因。答曰應作是說。除身見相應法生老住滅。諸餘苦諦。于身見非共生因。而不說者。當知此義是有餘說。複次共生四大共生因中因。諸作是說。四大勢無偏者。地大水火風大。共生因中因。三大於地大。共生因中因。諸作是說。四大勢有偏者。地大於三大。共生因中因。三大於地大。共生因中因。所以者何地大則有多體。一體與多體。是共生因。多體於一體。是共生因。乃至風大亦如

是。評曰如是說者好。四大若有偏勢。若無偏勢。地大於三大。三大於地大。作共生因。所以者何地大不因地大生於造色。問曰為生已是因。為未生是因。答曰生亦是因。未生亦是因。所以者何生已未生。盡墮因義中。如波伽羅那說。云何從因生法。一切有為法。如彼所說。生與未生。悉是從因生法。此亦如是。問曰造色為有共生因不耶。答曰有。所以者何以一切有為法盡有共生因故。問曰造色與造色。有共生因不耶。答曰無。所以者何自體不與自體作共生因。復有說者。造色與造色。作共生因。其事云何。如眼根共生微塵展轉共生因。評曰不應作是說。所以者何有對造色。不得還與有對造色作共生因。

一切心盡有俱共迴轉。所謂數法及生等。非一切心盡有心迴轉。色有十事。故名迴轉。云何為十。一共生。二共住。三共滅。四共一果。五共一依。六共一報。七善共善。八不善共不善。九無記共無記。十共墮一世中。共一果者。謂解脫果。共一依者。謂依果。共一報者。謂報果。總而言之。有十事。如世俗斷結道迴轉有八事。除不善無記。除世俗斷結道迴轉。諸餘善有漏迴轉有七事。除解脫果。不善無記無漏斷結道迴轉有七事。除報果。不善無記除無漏斷結道迴轉。諸餘無漏迴轉有六事。除解脫果報果。不善

【現代漢語翻譯】 現代漢語譯本：評論說，『如是說』（Tathata）是好的。四大（四大元素：地、水、火、風）如果有偏頗之勢，或者沒有偏頗之勢，地大（地元素）大於其他三大，其他三大於地大，作為共生之因。為什麼呢？因為地大不是由地大自身所生，而是由造色（Rupa，物質現象）所生。問：是已生是因，還是未生是因？答：已生也是因，未生也是因。為什麼呢？因為已生和未生，都包含在『因』的意義中。如波伽羅那（Puggalavada，補特伽羅論者）所說：『如何從因生法？』一切有為法（Samskrta，有為法），如他們所說，生與未生，都是從因所生之法。這裡也是如此。問：造色是否有共生之因呢？答：有。為什麼呢？因為一切有為法都有共生之因。問：造色與造色之間，有共生之因嗎？答：沒有。為什麼呢？因為自體不與自體作為共生之因。又有人說，造色與造色之間，可以作為共生之因。這是怎麼回事呢？比如眼根（眼識的根源）共生微塵，輾轉作為共生之因。評論說，不應該這樣說。為什麼呢？因為有對造色（有障礙的物質現象），不能反過來與有對造色作為共生之因。 一切心都有俱共迴轉，也就是數法（Dharma，法）以及生等等。並非一切心都有心迴轉。色有十事，所以名為迴轉。哪十事呢？一是共生，二是共住，三是共滅，四是共一果，五是共一依，六是共一報，七是善共善，八是不善共不善，九是無記共無記，十是共墮一世中。共一果，指的是解脫果（Nirvana，涅槃）。共一依，指的是依果。共一報，指的是報果。總而言之，有十事。如世俗斷結道迴轉有八事，除去不善和無記。除去世俗斷結道迴轉，其餘善有漏迴轉有七事，除去解脫果。不善和無記無漏斷結道迴轉有七事，除去報果。不善和無記除去無漏斷結道迴轉，其餘無漏迴轉有六事，除去解脫果和報果，不善。

【English Translation】 English version: The commentary says, 'Thus said' (Tathata) is good. If the four great elements (earth, water, fire, and wind) have a biased tendency, or if they do not have a biased tendency, the earth element (earth dhatu) is greater than the other three, and the other three are greater than the earth element, acting as a co-arising cause. Why is that? Because the earth element is not born from the earth element itself, but from Rupa (form, material phenomena). Question: Is what is already born a cause, or is what is not yet born a cause? Answer: What is already born is also a cause, and what is not yet born is also a cause. Why is that? Because what is already born and what is not yet born are both included in the meaning of 'cause.' As the Puggalavada (Personalists) say: 'How do dharmas arise from causes?' All conditioned dharmas (Samskrta), as they say, both what is born and what is not yet born, are dharmas that arise from causes. This is also the case here. Question: Does Rupa have a co-arising cause? Answer: Yes. Why is that? Because all conditioned dharmas have a co-arising cause. Question: Is there a co-arising cause between Rupa and Rupa? Answer: No. Why is that? Because the self does not act as a co-arising cause for itself. Some say that Rupa and Rupa can act as a co-arising cause. How is this so? For example, the eye-organ (the source of eye-consciousness) co-arises with subtle dust particles, which in turn act as a co-arising cause. The commentary says that this should not be said. Why is that? Because Rupa with resistance (material phenomena with obstruction) cannot in turn act as a co-arising cause for Rupa with resistance. All minds have co-occurring revolutions, that is, Dharma (law, phenomena) and birth, etc. Not all minds have mind-revolutions. Form has ten aspects, hence the name 'revolution.' What are the ten? First, co-arising; second, co-dwelling; third, co-ceasing; fourth, co-one result; fifth, co-one support; sixth, co-one retribution; seventh, good with good; eighth, unwholesome with unwholesome; ninth, neutral with neutral; tenth, co-falling into one world. 'Co-one result' refers to the fruit of liberation (Nirvana). 'Co-one support' refers to the support result. 'Co-one retribution' refers to the retribution result. In summary, there are ten aspects. Like the worldly path of severing fetters, there are eight aspects of revolution, excluding unwholesome and neutral. Excluding the worldly path of severing fetters, the remaining wholesome contaminated revolutions have seven aspects, excluding the fruit of liberation. Unwholesome and neutral uncontaminated paths of severing fetters have seven aspects, excluding the retribution result. Unwholesome and neutral, excluding the uncontaminated path of severing fetters, the remaining uncontaminated revolutions have six aspects, excluding the fruit of liberation and the retribution result, unwholesome.

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無記不善心迴轉有七事。除解脫果。善無記無記心迴轉有六事。除解脫果報果善不善。是故總而言之。有十事。心於心數法迴轉有五事。一共所依。二共所行。三共所緣。四共果。五共報。數法迴轉於心。亦同有五事。心與心迴轉色心不相應行有二事。一果二報。心迴轉色心不相應行。與心迴轉有二事。一果二報。問曰何者是迴轉體性。答曰是四陰五陰。如色界是五陰。欲界無色界是四陰。所以者何。欲界無色界。無心迴轉戒。此是迴轉體性。是我是物是相是分是性。已說體性。所以今當說。問曰迴轉是何義。答曰隨順義。是迴轉義。取一果義。是迴轉義。同作一事義。是迴轉義。如義言。如汝等所作。我等亦作是迴轉義。◎

◎問曰何故欲界戒。不與心迴轉。答曰非其田非其器非其地。以非田非器非地故。復有說者。以欲界非是定地非修地非離欲地。此中戒亦不與心迴轉。色界是定地修地離欲地。彼中戒與心迴轉。複次義言。欲界戒語欲界心。汝能為我。若破戒。若起破戒心煩惱。作擁護不。欲界心答言不能。戒言汝若不能。我何為隨順汝耶。猶如有人。怖畏怨家。語他人言。汝能為我作覆護不。我當隨順汝。他人答言不能。其人語言。汝若不能者。我何為隨順汝耶。彼亦如是。色界心能為破戒及起破戒煩惱

【現代漢語翻譯】 現代漢語譯本： 無記（既非善也非惡）不善心迴轉有七件事。除去解脫果。善、無記、無記心迴轉有六件事。除去解脫果、報果、善、不善。因此總而言之，有十件事。心於心數法（與心相關的心理現象）迴轉有五件事：一是共同的所依（支援），二是共同的所行（活動），三是共同的所緣（對像），四是共同的果，五是共同的報。數法迴轉於心，也同樣有五件事。心與心迴轉色（物質現象）、心不相應行（既非物質也非心理的現象）有二件事：一是果，二是報。心迴轉色、心不相應行，與心迴轉有二件事：一是果，二是報。 問：什麼是迴轉的體性？ 答：是四陰（色、受、想、行）或五陰（色、受、想、行、識）。如色界（Rūpadhātu）是五陰，欲界（Kāmadhātu）無色界（Arūpadhātu）是四陰。為什麼呢？因為欲界無色界沒有心迴轉戒（道德規範）。這就是迴轉的體性。是『我』、『是物』、『是相』、『是分』、『是性』。已經說了體性，所以現在應當說。 問：迴轉是什麼意思？ 答：隨順的意思，是迴轉的意思。取一果的意思，是迴轉的意思。一同做一件事的意思，是迴轉的意思。比如俗語說，『如你們所作，我們也作』，這就是迴轉的意思。 問：為什麼欲界的戒，不與心迴轉？ 答：因為不是它的田、不是它的器、不是它的地。因為不是田、不是器、不是地。還有一種說法，因為欲界不是定地（禪定的境界）、不是修地（修行的境界）、不是離欲地（脫離慾望的境界）。這裡戒也不與心迴轉。色界（Rūpadhātu）是定地、修地、離欲地，那裡戒與心迴轉。進一步說，欲界的戒對欲界的心說：『你能夠為我，若破戒，若起破戒心煩惱，作擁護嗎？』欲界的心回答說：『不能。』戒說：『你如果不能，我為什麼要隨順你呢？』猶如有人，害怕怨家，對他人說：『你能夠為我作覆護嗎？我當隨順你。』他人回答說：『不能。』那人說：『你如果不能，我為什麼要隨順你呢？』這裡也是這樣。色界（Rūpadhātu）心能為破戒及起破戒煩惱。

【English Translation】 English version: Unspecified (neither good nor bad) unwholesome mind has seven things that revolve. Except for the fruit of liberation. Good, unspecified, and unspecified minds have six things that revolve. Except for the fruit of liberation, the fruit of retribution, good, and unwholesome. Therefore, in summary, there are ten things. The mind revolves with mental phenomena (citta-samprayutta-dharmas) in five ways: first, a common basis (support); second, a common activity; third, a common object; fourth, a common result; and fifth, a common retribution. Mental phenomena revolving with the mind also have five things in common. The mind revolving with material phenomena (rūpa) and non-associated formations (citta-viprayutta-saṃskāra-dharmas) has two things: one is the result, and the other is the retribution. The mind revolving with material phenomena and non-associated formations, and the mind revolving, have two things: one is the result, and the other is the retribution. Question: What is the nature of revolution? Answer: It is the four aggregates (skandhas) (form, feeling, perception, mental formations) or the five aggregates (form, feeling, perception, mental formations, consciousness). For example, the Form Realm (Rūpadhātu) has five aggregates, while the Desire Realm (Kāmadhātu) and the Formless Realm (Arūpadhātu) have four aggregates. Why? Because the Desire Realm and the Formless Realm do not have the precepts (śīla) revolving with the mind. This is the nature of revolution. It is 'I', 'thing', 'appearance', 'division', 'nature'. The nature has already been discussed, so now we should speak about it. Question: What is the meaning of revolution? Answer: The meaning of compliance is the meaning of revolution. The meaning of taking one result is the meaning of revolution. The meaning of doing one thing together is the meaning of revolution. For example, as the saying goes, 'As you do, so do we,' this is the meaning of revolution. Question: Why do the precepts of the Desire Realm not revolve with the mind? Answer: Because it is not its field, not its vessel, not its ground. Because it is not the field, not the vessel, not the ground. Another explanation is that the Desire Realm is not a realm of concentration (dhyāna), not a realm of cultivation, not a realm of detachment from desire. Here, the precepts do not revolve with the mind. The Form Realm (Rūpadhātu) is a realm of concentration, a realm of cultivation, and a realm of detachment from desire; there, the precepts revolve with the mind. Furthermore, the precepts of the Desire Realm say to the mind of the Desire Realm, 'Can you protect me if I break the precepts or if defilements arise from breaking the precepts?' The mind of the Desire Realm answers, 'No.' The precepts say, 'If you cannot, why should I comply with you?' It is like someone who fears an enemy and says to another, 'Can you protect me? I will comply with you.' The other answers, 'No.' That person says, 'If you cannot, why should I comply with you?' It is the same here. The Form Realm (Rūpadhātu) mind can protect against breaking the precepts and against defilements arising from breaking the precepts.

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。而作擁護。是故彼戒隨順於心。問曰一切色界善心。盡有迴轉戒色不。答曰不盡有也。初禪中。有六善心。無迴轉戒色。三善識身聞慧死時善心起作善心。二禪三禪四禪中。有二善心。無迴轉戒色。聞慧死時善心無色界無戒。問曰何故無色界無戒。答曰非其田故。乃至廣說。戒與色俱無色界。無色故無戒。復有說者。戒是四大造。無色界無四大故無戒。問曰無無漏四大。亦無無漏戒耶。答曰無漏戒。不以四大故是無漏。以心故是無漏戒。複次戒對治破戒及起破戒煩惱。無色界無破戒及起破戒煩惱。是故無戒。問曰何故無色界無破戒及起破戒煩惱對治耶。答曰破戒及起破戒煩惱。是欲界法。無色界于欲界有四事極遠。謂所依(所依者是次第緣)。所行。所緣。對治極遠。問曰若然者。二禪三禪四禪。無犯戒及起犯戒煩惱對治。彼亦無迴轉戒色耶。答曰對治有二種。一斷對治。二過患對治。二禪三禪四禪。雖無斷對治。有過患對治。如世尊說。不動法心解脫。聖弟子入三昧。斷不善法修善法。爾時彼身無不善法。以過患對治故。作如是說。無色界。無過患對治。亦無斷對治。

有二種戒。一道俱生。二定俱生。道俱生戒。是無漏。定俱生戒。是有漏。若是道俱生戒。非定俱生戒。若是定俱生戒。非道俱生戒。復有

【現代漢語翻譯】 現代漢語譯本：因此才會有擁護。所以說，這種戒律是隨順於心的。有人問：『一切善心，都能夠迴轉成戒色嗎？』回答說：『不是所有的善心都可以。在初禪中，有六種善心，不能迴轉成戒色。三種善識，即身識、耳識、意識，在死亡時產生的善心，可以作為善心。在二禪、三禪、四禪中，有兩種善心，不能迴轉成戒色。耳識、意識在死亡時產生的善心沒有色界也沒有戒。』有人問：『為什麼無色界沒有色界也沒有戒呢？』回答說：『因為不是它的田地。』乃至廣說。戒與色界同在，無色界沒有色界，所以沒有戒。還有一種說法是，戒是由四大假合而成，無色界沒有四大，所以沒有戒。有人問：『沒有無漏的四大，也沒有無漏的戒嗎？』回答說：『無漏的戒，不是因為四大才是無漏的，而是因為心才是無漏戒。』再次，戒是對治破戒以及產生破戒的煩惱。無色界沒有破戒以及產生破戒的煩惱，所以沒有戒。有人問：『為什麼無色界沒有破戒以及產生破戒的煩惱的對治呢？』回答說：『破戒以及產生破戒的煩惱，是欲界的法。無色界對於欲界有四種極遠的距離，即所依（所依是指次第緣），所行，所緣，對治極遠。』有人問：『如果這樣的話，二禪、三禪、四禪，沒有犯戒以及產生犯戒煩惱的對治，那麼它們也沒有迴轉的戒色嗎？』回答說：『對治有兩種，一是斷對治，二是過患對治。二禪、三禪、四禪，雖然沒有斷對治，但有過患對治。』如世尊所說：『不動法心解脫，聖弟子入三昧，斷不善法修善法。』爾時彼身無不善法，以過患對治故。作如是說。無色界，沒有過患對治，也沒有斷對治。 有兩種戒，一是道俱生（與道同時生起），二是定俱生（與禪定同時生起）。道俱生戒，是無漏的。定俱生戒，是有漏的。如果是道俱生戒，就不是定俱生戒。如果是定俱生戒，就不是道俱生戒。還有。

【English Translation】 English version: Therefore, there is protection. Hence, this precept accords with the mind. Someone asks: 'Can all good minds be transformed into rupa (form/matter) precepts?' The answer is: 'Not all good minds can. In the first dhyana (禪定, meditative state), there are six good minds that cannot be transformed into rupa precepts. The three good consciousnesses, namely body consciousness, ear consciousness, and mind consciousness, that arise at the time of death can serve as good minds. In the second, third, and fourth dhyanas, there are two good minds that cannot be transformed into rupa precepts. The good minds arising from ear consciousness and mind consciousness at the time of death have neither rupa nor precepts.' Someone asks: 'Why do the arupa-dhatu (無色界, formless realm) have neither rupa nor precepts?' The answer is: 'Because it is not their field.' And so on, extensively explained. Precepts and rupa are together; the arupa-dhatu has no rupa, so it has no precepts. Another explanation is that precepts are made of the four great elements (mahabhuta), and the arupa-dhatu has no four great elements, so it has no precepts. Someone asks: 'Are there no unconditioned (anasrava) four great elements and no unconditioned precepts?' The answer is: 'Unconditioned precepts are not unconditioned because of the four great elements, but because of the mind that they are unconditioned precepts.' Furthermore, precepts are the antidote to breaking precepts and to the afflictions that arise from breaking precepts. The arupa-dhatu has no breaking of precepts and no afflictions arising from breaking precepts, so it has no precepts. Someone asks: 'Why does the arupa-dhatu have no antidote to breaking precepts and to the afflictions arising from breaking precepts?' The answer is: 'Breaking precepts and the afflictions arising from breaking precepts are phenomena of the kama-dhatu (欲界, desire realm). The arupa-dhatu is extremely far from the kama-dhatu in four ways: the basis (asraya, 所依者是次第緣, the basis refers to the sequential condition), the activity, the object, and the antidote are extremely far.' Someone asks: 'If that is the case, then the second, third, and fourth dhyanas have no antidote to transgressing precepts and to the afflictions arising from transgressing precepts, so do they also have no rupa precepts that can be transformed?' The answer is: 'There are two types of antidotes: one is the antidote of cessation, and the other is the antidote of fault. The second, third, and fourth dhyanas, although they have no antidote of cessation, have the antidote of fault.' As the World Honored One said: 'The mind of the unmoving Dharma is liberated, and the noble disciple enters samadhi (三昧, meditative absorption), ceasing unwholesome dharmas and cultivating wholesome dharmas.' At that time, his body has no unwholesome dharmas, because of the antidote of fault. Thus, it is said that the arupa-dhatu has neither the antidote of fault nor the antidote of cessation. There are two types of precepts: one is marga-sahaja (道俱生, born with the path), and the other is dhyana-sahaja (定俱生, born with dhyana). Marga-sahaja precepts are unconditioned. Dhyana-sahaja precepts are conditioned. If it is a marga-sahaja precept, it is not a dhyana-sahaja precept. If it is a dhyana-sahaja precept, it is not a marga-sahaja precept. Furthermore.

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說者。道俱生戒。是無漏。定俱生戒。是有漏無漏。是故道作初句。若有道俱生戒。彼有定俱生戒耶。答曰彼若有道俱生戒。亦有定俱生戒。頗有定俱生戒非道俱生戒耶。答曰有謂有漏戒。復有說者。道俱生戒是無漏。定俱生戒是根本禪。是故應作四句。若有道俱生戒。彼亦有定俱生戒耶。若有定俱生戒彼亦有道俱生戒耶。答曰或有道俱生戒非定俱生戒。乃至廣作四句。道俱生戒非定俱生戒者。謂未至中間禪無漏。定俱生戒非道俱生戒者。根本禪中有漏戒。道俱生戒亦定俱生戒者。根本禪中無漏。非道俱生戒非定俱生戒者。未至中間禪有漏戒。一切欲界戒。若得道俱生戒。彼亦得定俱生戒耶。若得定俱生戒。彼亦得道俱生戒耶。應作四句。得道俱生戒非定俱生戒者。未離欲得正決定。見道中十五心道比智。離欲者。依未至禪。得正決定。見道十五心聖人。離欲界欲。方便道。九無礙道。八解脫道。未離欲信解脫人。轉根作見到方便無礙解脫道。未離欲聖人。起無量心。起不凈安般念處。如是等時。得道俱生戒。非定俱生戒。得定俱生戒。非道俱生戒者。凡夫人離欲界欲。最後解脫道。離初禪欲。即以初禪。為方便方便道。最後解脫道。若依二禪邊。為方便方便道。最後解脫道。乃至第三禪亦如是。離第四禪欲。若以第

【現代漢語翻譯】 現代漢語譯本：有人這樣說：『道俱生戒（dào jù shēng jiè，與道同時生起的戒律）是無漏（wú lòu，沒有煩惱的），定俱生戒（dìng jù shēng jiè，與禪定同時生起的戒律）是有漏（yǒu lòu，有煩惱的）和無漏的。』因此，應該以『道』作為第一個條件。如果有人具有道俱生戒，那麼他是否也具有定俱生戒呢？回答是：如果他具有道俱生戒，那麼他也具有定俱生戒。是否有人具有定俱生戒，但沒有道俱生戒呢？回答是：有，指的是有漏戒。還有人這樣說：『道俱生戒是無漏的，定俱生戒是根本禪（gēn běn chán，四禪八定中的根本四禪）。』因此，應該作四句分析：如果有人具有道俱生戒，那麼他是否也具有定俱生戒呢？如果有人具有定俱生戒，那麼他是否也具有道俱生戒呢？回答是：或許有人具有道俱生戒，但沒有定俱生戒，乃至可以廣泛地作四句分析。道俱生戒而非定俱生戒的情況，指的是未至定（wèi zhì dìng）和中間禪（zhōng jiān chán）中的無漏戒。定俱生戒而非道俱生戒的情況，指的是根本禪中的有漏戒。道俱生戒也是定俱生戒的情況，指的是根本禪中的無漏戒。既非道俱生戒也非定俱生戒的情況，指的是未至定和中間禪中的有漏戒，以及一切欲界（yù jiè，佛教三界之一，指有情眾生有情慾和物質慾望的生存空間）的戒律。如果有人獲得道俱生戒，那麼他是否也獲得定俱生戒呢？如果有人獲得定俱生戒，那麼他是否也獲得道俱生戒呢？應該作四句分析。獲得道俱生戒但沒有獲得定俱生戒的情況，指的是未脫離欲界，獲得正決定（zhèng jué dìng，正確的決定），在見道（jiàn dào，佛教修行階段，指初見真理的階段）中的十五心（shí wǔ xīn，指見道位中的十五個剎那）。脫離欲界的人，依靠未至禪，獲得正決定，見道十五心的聖人，脫離了欲界的慾望，通過方便道（fāng biàn dào，引導至解脫的方便法門），九無礙道（jiǔ wú ài dào，九種無障礙的智慧），八解脫道（bā jiě tuō dào，八種解脫煩惱的方法）。未脫離欲界的信解脫人（xìn jiě tuō rén，通過信仰獲得解脫的人），轉變根性，通過見到方便無礙解脫道。未脫離欲界的聖人，生起無量心（wú liàng xīn，慈、悲、喜、舍四種心），生起不凈觀（bù jìng guān，觀察身體不凈的禪修方法）和安般念處（ān bān niàn chù，觀察呼吸的禪修方法）。像這些時候，獲得道俱生戒，但沒有獲得定俱生戒。獲得定俱生戒但沒有獲得道俱生戒的情況，指的是凡夫人脫離欲界的慾望，最後的解脫道（jiě tuō dào，通往解脫的道路）。脫離初禪（chū chán，色界第一禪）的慾望，就以初禪作為方便，方便道，最後的解脫道。如果依靠二禪（èr chán，色界第二禪）的邊緣，作為方便，方便道，最後的解脫道，乃至第三禪（sān chán，色界第三禪）也是這樣。脫離第四禪（sì chán，色界第四禪）的慾望，如果以第四禪

【English Translation】 English version: Someone says: 'The precepts arising simultaneously with the Path (dào jù shēng jiè) are unconditioned (wú lòu), while the precepts arising simultaneously with Samadhi (dìng jù shēng jiè) are conditioned (yǒu lòu) and unconditioned.' Therefore, 'Path' should be taken as the first condition. If someone has precepts arising simultaneously with the Path, do they also have precepts arising simultaneously with Samadhi? The answer is: If they have precepts arising simultaneously with the Path, they also have precepts arising simultaneously with Samadhi. Is there anyone who has precepts arising simultaneously with Samadhi but does not have precepts arising simultaneously with the Path? The answer is: Yes, referring to conditioned precepts. Someone else says: 'The precepts arising simultaneously with the Path are unconditioned, while the precepts arising simultaneously with Samadhi are the fundamental Dhyanas (gēn běn chán).' Therefore, a fourfold analysis should be made: If someone has precepts arising simultaneously with the Path, do they also have precepts arising simultaneously with Samadhi? If someone has precepts arising simultaneously with Samadhi, do they also have precepts arising simultaneously with the Path? The answer is: Perhaps someone has precepts arising simultaneously with the Path but not precepts arising simultaneously with Samadhi, and a fourfold analysis can be made extensively. Precepts arising simultaneously with the Path but not with Samadhi refer to the unconditioned precepts in the preliminary stage of Dhyana (wèi zhì dìng) and the intermediate Dhyana (zhōng jiān chán). Precepts arising simultaneously with Samadhi but not with the Path refer to the conditioned precepts in the fundamental Dhyanas. Precepts arising simultaneously with both the Path and Samadhi refer to the unconditioned precepts in the fundamental Dhyanas. Neither precepts arising simultaneously with the Path nor with Samadhi refer to the conditioned precepts in the preliminary stage of Dhyana and the intermediate Dhyana, as well as all the precepts of the desire realm (yù jiè). If someone attains precepts arising simultaneously with the Path, do they also attain precepts arising simultaneously with Samadhi? If someone attains precepts arising simultaneously with Samadhi, do they also attain precepts arising simultaneously with the Path? A fourfold analysis should be made. Attaining precepts arising simultaneously with the Path but not with Samadhi refers to not having left the desire realm, attaining right determination (zhèng jué dìng), and the fifteen moments of mind (shí wǔ xīn) in the Path of Seeing (jiàn dào). Those who have left the desire realm, relying on the preliminary stage of Dhyana, attain right determination, the saints of the fifteen moments of mind in the Path of Seeing, having left the desires of the desire realm, through the expedient path (fāng biàn dào), the nine unobstructed paths (jiǔ wú ài dào), and the eight paths of liberation (bā jiě tuō dào). Those who have not left the desire realm but are liberated through faith (xìn jiě tuō rén), transform their faculties, and through seeing, attain the expedient unobstructed path of liberation. Saints who have not left the desire realm, generate immeasurable minds (wú liàng xīn), generate contemplation of impurity (bù jìng guān) and mindfulness of breathing (ān bān niàn chù). At such times, they attain precepts arising simultaneously with the Path but not with Samadhi. Attaining precepts arising simultaneously with Samadhi but not with the Path refers to ordinary people leaving the desires of the desire realm, the final path of liberation. Leaving the desires of the first Dhyana (chū chán), they take the first Dhyana as an expedient, the expedient path, the final path of liberation. If relying on the edge of the second Dhyana (èr chán) as an expedient, the expedient path, the final path of liberation, and so on up to the third Dhyana (sān chán) as well. Leaving the desires of the fourth Dhyana (sì chán), if taking the fourth Dhyana

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四禪為方便方便道。起神通時。五無礙道。三解脫道。離欲凡夫。起無量心。起初第二第三解脫。起勝處。起八一切處。起不凈安般念處。依禪起達分善根。無色界死生色界時。色界中上地死。生下地時。如是等時。得定俱生戒。非道俱生戒。得道俱生戒定俱生戒者。離欲人依未至禪。得正決定。道比智依上地。得正決定。見道十五心道比智聖人。離欲界欲。最後解脫道。離初禪欲。方便道。九無礙道。九解脫道。如是乃至離非想非非想處欲。離欲信解脫人轉根。得見到方便無盡解脫道時。解脫阿羅漢轉根。得不動時。方便道。九無礙。九解脫道。勛禪時。三心起神通時。五無礙道三解脫道。離欲聖人。起無量心解脫勝處。一切處不凈安般念處。辯無諍愿智半多俱提迦。空無想無愿空無相無愿滅定微細相。如是等時。得道俱生戒。得定俱生戒。不得道俱生戒定俱生戒者。除上爾所事。若舍道俱生戒。亦舍定俱生戒耶。乃至應作四句。舍道俱生戒非定俱生戒者。得須陀洹果。得斯陀含。順次得阿那含。未離欲信解脫轉根。得見到斯陀含果。于勝進道退。須陀洹果勝進道退。是時舍道俱生戒。不捨定俱生戒。舍定俱生戒不捨道俱生戒者。凡夫人離欲色界欲退時。凡夫人聖人。欲色界命終。生無色界。色界命終。生欲界中。

【現代漢語翻譯】 現代漢語譯本 四禪（Catasso Citta，四種禪定）是方便道（Upaya-marga，達到解脫的方便法門）。發起神通（Abhijna，超自然能力）時，是五無礙道（Panca-anantarya-marga，五種無礙解脫之道）。三解脫道（Tri-vimoksa-marga，三種解脫之道）。 離欲凡夫（Vita-raga-prthagjana，斷除了慾望的凡夫），發起無量心（Apramana-citta，四無量心）。發起初禪、第二禪、第三禪解脫。發起勝處（Abhibhayatana，八勝處）。發起八一切處（Asta-krtsnayatanani，八一切處定）。發起不凈觀（Asubha-smrti，對身體不凈的觀想）、安般念處（Anapana-smrti-upasthana，呼吸念處）。 依禪定發起達分善根（Nirvedha-bhagiya-kusala-mula，順抉擇分善根）。無死生時（Na marana-utpada-kala，沒有死亡和出生的時刻）。中上地死，生下地時（Madhyama-uttara-bhumi-cyavana, adho-bhumi-utpada-kala，從較高或中間的禪定境界死亡，而生於較低的境界時）。如是等時，得定俱生戒（Samadhi-sahaja-sila，由禪定而生的戒律），非道俱生戒（Na marga-sahaja-sila，非由道而生的戒律）。 得道俱生戒（Marga-sahaja-sila，由道而生的戒律）定俱生戒者（Samadhi-sahaja-sila，由禪定而生的戒律）：離欲人依未至禪（Vita-raga-pudgala-anagami-dhyana，斷欲之人依靠未至定），得正決定（Samyak-niyama，正確的決定）。道比智依上地（Marga-anvaya-jnana-upari-bhumi，道類智依靠上地），得正決定（Samyak-niyama，正確的決定）。 見道十五心道比智聖人（Darsana-marga-panca-dasa-citta-marga-anvaya-jnana-arya，見道十五心和道類智的聖者），離欲界欲（Vita-kama-dhatu-raga，斷離欲界之慾）。最後解脫道（Antima-vimoksa-marga，最後的解脫道），離初禪欲（Vita-prathama-dhyana-raga，斷離初禪之慾），方便道（Upaya-marga，方便道）。九無礙道（Nava-anantarya-marga，九無礙道）。九解脫道（Nava-vimoksa-marga，九解脫道）。 如是乃至離非想非非想處欲（Yavat vita-naivasamjna-nasamjnayatana-raga，乃至斷離非想非非想處之慾）。離欲信解脫人轉根（Vita-raga-sraddhadhimukta-pudgala-gotra-parivrtti，斷欲信解脫之人轉變根器），得見到方便無盡解脫道時（Darsana-upaya-ananta-vimoksa-marga-kala，證得見道方便無盡解脫道時）。解脫阿羅漢轉根（Vimukta-arhat-gotra-parivrtti，解脫阿羅漢轉變根器），得不動時（Aparihaniya-kala，證得不動時），方便道（Upaya-marga，方便道）。九無礙（Nava-anantarya，九無礙）。九解脫道（Nava-vimoksa-marga，九解脫道）。 勛禪時（Bhavana-dhyana-kala，修習禪定時），三心起神通時（Tri-citta-abhijna-utpada-kala，三心發起神通時），五無礙道（Panca-anantarya-marga，五無礙道）三解脫道（Tri-vimoksa-marga，三解脫道）。離欲聖人（Vita-raga-arya，斷欲聖人），起無量心解脫勝處（Apramana-citta-vimoksa-abhibhayatana，發起無量心解脫勝處）。一切處不凈安般念處（Krtsnayatanani-asubha-anapana-smrti-upasthana，一切處、不凈觀、安般念處）。 辯無諍愿智半多俱提迦（Pratisamvida-arana-pranidhana-jnana-panta-kotika，辯才、無諍、愿智、半多俱提迦）。空無想無愿空無相無愿滅定微細相（Sunyata-animitta-apranihita-sunyata-animitta-apranihita-nirodha-samapatti-suksma-laksana，空、無相、無愿、空、無相、無愿、滅盡定之微細相）。如是等時，得道俱生戒（Marga-sahaja-sila，由道而生的戒律）。得定俱生戒（Samadhi-sahaja-sila，由禪定而生的戒律）。 不得道俱生戒定俱生戒者（Na marga-sahaja-sila-samadhi-sahaja-sila，不得道俱生戒和定俱生戒者）：除上爾所事（Varjayitva-upari-yavat-krtya，除了以上所說之事）。若舍道俱生戒（Yadi tyajati marga-sahaja-sila，如果捨棄道俱生戒），亦舍定俱生戒耶（Api tyajati samadhi-sahaja-sila，也捨棄定俱生戒嗎）？乃至應作四句（Yavat kartavya catuh-kotika，乃至應作四句分別）。 舍道俱生戒非定俱生戒者（Tyajati marga-sahaja-sila na tyajati samadhi-sahaja-sila，捨棄道俱生戒，但不捨棄定俱生戒者）：得須陀洹果（Prapnoti srotapatti-phala，證得須陀洹果）。得斯陀含（Prapnoti sakrdagami，證得斯陀含）。順次得阿那含（Anupurvena prapnoti anagami，依次證得阿那含）。未離欲信解脫轉根（Avita-raga-sraddhadhimukta-gotra-parivrtti，未離欲信解脫轉變根器），得見到斯陀含果（Darsana-sakrdagami-phala，證得見道斯陀含果）。 于勝進道退（Visista-marga-pratisarana，于勝進道退轉），須陀洹果勝進道退（Srotapatti-phala-visista-marga-pratisarana，須陀洹果勝進道退轉），是時舍道俱生戒（Tada tyajati marga-sahaja-sila，是時捨棄道俱生戒），不捨定俱生戒（Na tyajati samadhi-sahaja-sila，不捨棄定俱生戒）。舍定俱生戒不捨道俱生戒者（Tyajati samadhi-sahaja-sila na tyajati marga-sahaja-sila，捨棄定俱生戒，不捨棄道俱生戒者）：凡夫人離欲欲退時（Prthagjana-vita-raga-raga-pratisarana-kala，凡夫人斷欲后又退失慾望時），凡夫人聖人慾命終（Prthagjana-arya-raga-marana-kala，凡夫人或聖人慾望命終時），生無慾（Utpadyate vita-raga，生於無慾界）。命終，生欲界中（Marana, utpadyate kama-dhatau，命終，生於欲界中）。

【English Translation】 English version The four Dhyanas (Catasso Citta, four states of meditation) are the expedient path (Upaya-marga, the skillful means to achieve liberation). When arising supernormal powers (Abhijna, supernatural abilities), it is the five unobstructed paths (Panca-anantarya-marga, five unobstructed paths of liberation). The three paths of liberation (Tri-vimoksa-marga, three paths of liberation). A common person who has abandoned desire (Vita-raga-prthagjana, a common person who has abandoned desire) generates immeasurable minds (Apramana-citta, the four immeasurable minds). Generates the first, second, and third Dhyana liberation. Generates the overcoming bases (Abhibhayatana, the eight overcoming bases). Generates the eight all-encompassing bases (Asta-krtsnayatanani, the eight all-encompassing bases). Generates the contemplation of impurity (Asubha-smrti, contemplation on the impurity of the body), mindfulness of breathing (Anapana-smrti-upasthana, mindfulness of breathing). Relying on Dhyana, one generates roots of goodness that lead to penetration (Nirvedha-bhagiya-kusala-mula, roots of goodness that lead to penetration). There is no time of death and birth (Na marana-utpada-kala, no moment of death and birth). When dying in the middle or upper realms and being born in the lower realms (Madhyama-uttara-bhumi-cyavana, adho-bhumi-utpada-kala, when dying in higher or middle realms and being born in lower realms). At such times, one obtains precepts born of Samadhi (Samadhi-sahaja-sila, precepts born of Samadhi), precepts not born of the path (Na marga-sahaja-sila, precepts not born of the path). One who obtains precepts born of the path (Marga-sahaja-sila, precepts born of the path) and precepts born of Samadhi (Samadhi-sahaja-sila, precepts born of Samadhi): A person who has abandoned desire, relying on the unarrived Dhyana (Vita-raga-pudgala-anagami-dhyana, a person who has abandoned desire, relying on the unarrived Dhyana), obtains correct determination (Samyak-niyama, correct determination). Knowledge of inference following the path relies on the upper realms (Marga-anvaya-jnana-upari-bhumi, knowledge of inference following the path relies on the upper realms), obtains correct determination (Samyak-niyama, correct determination). A noble one with fifteen moments of mind in the path of seeing and knowledge of inference following the path (Darsana-marga-panca-dasa-citta-marga-anvaya-jnana-arya, a noble one with fifteen moments of mind in the path of seeing and knowledge of inference following the path), abandons desire for the desire realm (Vita-kama-dhatu-raga, abandons desire for the desire realm). The final path of liberation (Antima-vimoksa-marga, the final path of liberation), abandons desire for the first Dhyana (Vita-prathama-dhyana-raga, abandons desire for the first Dhyana), the expedient path (Upaya-marga, the expedient path). The nine unobstructed paths (Nava-anantarya-marga, the nine unobstructed paths). The nine paths of liberation (Nava-vimoksa-marga, the nine paths of liberation). Thus, even abandoning desire for the realm of neither perception nor non-perception (Yavat vita-naivasamjna-nasamjnayatana-raga, thus, even abandoning desire for the realm of neither perception nor non-perception). A person liberated by faith who has abandoned desire transforms their faculties (Vita-raga-sraddhadhimukta-pudgala-gotra-parivrtti, a person liberated by faith who has abandoned desire transforms their faculties), when obtaining the path of seeing, expedient, and endless liberation (Darsana-upaya-ananta-vimoksa-marga-kala, when obtaining the path of seeing, expedient, and endless liberation). An Arhat liberated from defilements transforms their faculties (Vimukta-arhat-gotra-parivrtti, an Arhat liberated from defilements transforms their faculties), when obtaining immovability (Aparihaniya-kala, when obtaining immovability), the expedient path (Upaya-marga, the expedient path). The nine unobstructed paths (Nava-anantarya, the nine unobstructed paths). The nine paths of liberation (Nava-vimoksa-marga, the nine paths of liberation). During the time of cultivating Dhyana (Bhavana-dhyana-kala, during the time of cultivating Dhyana), when the three minds arise with supernormal powers (Tri-citta-abhijna-utpada-kala, when the three minds arise with supernormal powers), the five unobstructed paths (Panca-anantarya-marga, the five unobstructed paths) and the three paths of liberation (Tri-vimoksa-marga, the three paths of liberation). A noble one who has abandoned desire (Vita-raga-arya, a noble one who has abandoned desire) generates immeasurable minds, liberation, and overcoming bases (Apramana-citta-vimoksa-abhibhayatana, generates immeasurable minds, liberation, and overcoming bases). All-encompassing bases, contemplation of impurity, and mindfulness of breathing (Krtsnayatanani-asubha-anapana-smrti-upasthana, all-encompassing bases, contemplation of impurity, and mindfulness of breathing). Analytical knowledge, non-contention, vows, knowledge, and Panta Kotika (Pratisamvida-arana-pranidhana-jnana-panta-kotika, analytical knowledge, non-contention, vows, knowledge, and Panta Kotika). Emptiness, signlessness, wishlessness, emptiness, signlessness, wishlessness, subtle characteristics of cessation attainment (Sunyata-animitta-apranihita-sunyata-animitta-apranihita-nirodha-samapatti-suksma-laksana, emptiness, signlessness, wishlessness, emptiness, signlessness, wishlessness, subtle characteristics of cessation attainment). At such times, one obtains precepts born of the path (Marga-sahaja-sila, precepts born of the path). One obtains precepts born of Samadhi (Samadhi-sahaja-sila, precepts born of Samadhi). Those who do not obtain precepts born of the path and precepts born of Samadhi (Na marga-sahaja-sila-samadhi-sahaja-sila, those who do not obtain precepts born of the path and precepts born of Samadhi): Except for the aforementioned matters (Varjayitva-upari-yavat-krtya, except for the aforementioned matters). If one abandons precepts born of the path (Yadi tyajati marga-sahaja-sila, if one abandons precepts born of the path), does one also abandon precepts born of Samadhi (Api tyajati samadhi-sahaja-sila, does one also abandon precepts born of Samadhi)? Up to the point where one should make a fourfold distinction (Yavat kartavya catuh-kotika, up to the point where one should make a fourfold distinction). One who abandons precepts born of the path but does not abandon precepts born of Samadhi (Tyajati marga-sahaja-sila na tyajati samadhi-sahaja-sila, one who abandons precepts born of the path but does not abandon precepts born of Samadhi): One attains the fruit of Stream-enterer (Prapnoti srotapatti-phala, one attains the fruit of Stream-enterer). One attains Once-returner (Prapnoti sakrdagami, one attains Once-returner). Sequentially, one attains Non-returner (Anupurvena prapnoti anagami, sequentially, one attains Non-returner). One who has not abandoned desire and is liberated by faith transforms their faculties (Avita-raga-sraddhadhimukta-gotra-parivrtti, one who has not abandoned desire and is liberated by faith transforms their faculties), one attains the fruit of Once-returner in the path of seeing (Darsana-sakrdagami-phala, one attains the fruit of Once-returner in the path of seeing). Retreating from the path of superior progress (Visista-marga-pratisarana, retreating from the path of superior progress), the fruit of Stream-enterer retreats from the path of superior progress (Srotapatti-phala-visista-marga-pratisarana, the fruit of Stream-enterer retreats from the path of superior progress), at that time, one abandons precepts born of the path (Tada tyajati marga-sahaja-sila, at that time, one abandons precepts born of the path), but does not abandon precepts born of Samadhi (Na tyajati samadhi-sahaja-sila, but does not abandon precepts born of Samadhi). One who abandons precepts born of Samadhi but does not abandon precepts born of the path (Tyajati samadhi-sahaja-sila na tyajati marga-sahaja-sila, one who abandons precepts born of Samadhi but does not abandon precepts born of the path): When a common person abandons desire and then retreats from desire (Prthagjana-vita-raga-raga-pratisarana-kala, when a common person abandons desire and then retreats from desire), when a common person or a noble one desires to die (Prthagjana-arya-raga-marana-kala, when a common person or a noble one desires to die), one is born without desire (Utpadyate vita-raga, one is born without desire). Dying, one is born in the desire realm (Marana, utpadyate kama-dhatau, dying, one is born in the desire realm).

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是時舍定俱生戒。不捨道俱生戒。舍道俱生戒亦舍定俱生戒者。依禪得阿那含果阿羅漢果。離欲信解脫轉根。得見到時。解脫轉根得不動。退阿羅漢果。阿那含勝進道退阿那含果。是時舍道俱生戒。亦舍定俱生戒。不捨道俱生戒不捨定俱生戒者。除上爾所事。若成就道俱生戒。亦成就定俱生戒耶。乃至廣作四句。成就道俱生戒非定俱生戒者。生欲界中。未離欲聖人。是名成就道俱生戒非定俱生戒。成就定俱生戒非道俱生戒者。生欲界中。離欲凡夫人。亦生色界中。是名成就定俱生戒非道俱生戒。俱成就者。生欲界中聖人。離欲界欲。亦生色界中。是名俱成就。俱不成就者。生欲界凡夫人。不離欲。生無色界凡夫人。是名俱不成就。若不成就道俱生戒。亦不成就定俱生戒耶。乃至廣說作四句。前成就初句作第二句。第二句作第一句。第三句作第四句。第四句作第三句。

有四種戒。一逮解脫戒。二禪戒。三無漏戒。四斷戒。逮解脫戒者欲界戒。禪戒者色界戒。無漏戒者道俱生戒斷戒者禪戒無漏戒。其事云何。離欲界欲。九無礙道中。世俗迴轉色。是名禪戒斷戒。離欲界欲。九無礙道中。無漏迴轉色。是名無漏戒斷戒。問曰何故離欲界欲。九無礙道中迴轉色。名斷戒耶。答曰以離欲界欲九無礙道中迴轉色。是犯戒及

【現代漢語翻譯】 現代漢語譯本 這時，捨棄由禪定而生的俱生戒，但不捨棄由道而生的俱生戒。什麼情況下捨棄由道而生的俱生戒，也捨棄由禪定而生的俱生戒呢？當依靠禪定獲得阿那含果（Anāgāmin，不還果）或阿羅漢果（Arhat，無學果），從欲界解脫的信解脫者轉根，在獲得見道時，或解脫轉根獲得不動時，或退失阿羅漢果，或阿那含果的修行者勝進道退失阿那含果時，這時就捨棄由道而生的俱生戒，也捨棄由禪定而生的俱生戒。什麼情況下不捨棄由道而生的俱生戒，也不捨棄由禪定而生的俱生戒呢？除了上述情況之外。如果成就了由道而生的俱生戒，也就成就了由禪定而生的俱生戒嗎？乃至廣泛地作出四句分別：成就了由道而生的俱生戒，但沒有成就由禪定而生的俱生戒的情況是：生在欲界中，但還沒有脫離慾望的聖人，這叫做成就了由道而生的俱生戒，但沒有成就由禪定而生的俱生戒。成就了由禪定而生的俱生戒，但沒有成就由道而生的俱生戒的情況是：生在欲界中，已經脫離慾望的凡夫，或者生在中，這叫做成就了由禪定而生的俱生戒，但沒有成就由道而生的俱生戒。同時成就兩種俱生戒的情況是：生在欲界中的聖人，脫離了欲界的慾望，或者生在中，這叫做同時成就。兩種俱生戒都沒有成就的情況是：生在欲界的凡夫，沒有脫離慾望，或者生在無**的凡夫，這叫做兩種俱生戒都沒有成就。如果沒成就由道而生的俱生戒，也就沒成就由禪定而生的俱生戒嗎？乃至廣泛地說，作出四句分別：將前面的成就初句作為第二句，第二句作為第一句，第三句作為第四句，第四句作為第三句。

有四種戒：一是逮解脫戒，二是禪戒，三是無漏戒，四是斷戒。逮解脫戒指的是欲界的戒律，禪戒指的是**的戒律，無漏戒指的是由道而生的俱生戒，斷戒指的是禪戒和無漏戒。這是怎麼回事呢？脫離欲界的慾望，在九無礙道中，世俗的迴轉色，這叫做禪戒斷戒。脫離欲界的慾望，在九無礙道中，無漏的迴轉色，這叫做無漏戒斷戒。有人問：為什麼脫離欲界的慾望，在九無礙道中迴轉的色，叫做斷戒呢？回答說：因為脫離欲界的慾望，在九無礙道中迴轉的色，是犯戒以及...

【English Translation】 English version At this time, the co-arisen precepts born of meditation are relinquished, but the co-arisen precepts born of the path are not relinquished. Under what circumstances are the co-arisen precepts born of the path relinquished, and the co-arisen precepts born of meditation also relinquished? When, relying on meditation, one attains the Anāgāmin (non-returner) fruit or the Arhat (worthy one) fruit, when a faith-liberated person who is liberated from the desire realm transforms their roots, upon attaining the path of seeing, or when liberation transforms their roots to attain immovability, or when one regresses from the Arhat fruit, or when a practitioner of the Anāgāmin fruit, progressing on the path, regresses from the Anāgāmin fruit, at this time, the co-arisen precepts born of the path are relinquished, and the co-arisen precepts born of meditation are also relinquished. Under what circumstances are the co-arisen precepts born of the path not relinquished, and the co-arisen precepts born of meditation also not relinquished? Except for the aforementioned circumstances. If one has accomplished the co-arisen precepts born of the path, has one also accomplished the co-arisen precepts born of meditation? And so on, extensively making four distinctions: One has accomplished the co-arisen precepts born of the path, but has not accomplished the co-arisen precepts born of meditation: this refers to a sage born in the desire realm who has not yet detached from desire; this is called accomplishing the co-arisen precepts born of the path but not the co-arisen precepts born of meditation. One has accomplished the co-arisen precepts born of meditation, but has not accomplished the co-arisen precepts born of the path: this refers to an ordinary person born in the desire realm who has detached from desire, or one born in the ** realm; this is called accomplishing the co-arisen precepts born of meditation but not the co-arisen precepts born of the path. One has simultaneously accomplished both co-arisen precepts: this refers to a sage born in the desire realm who has detached from the desires of the desire realm, or one born in the ** realm; this is called simultaneous accomplishment. One has not accomplished either co-arisen precept: this refers to an ordinary person born in the desire realm who has not detached from desire, or an ordinary person born in the formless ** realm; this is called not accomplishing either co-arisen precept. If one has not accomplished the co-arisen precepts born of the path, has one also not accomplished the co-arisen precepts born of meditation? And so on, speaking extensively, making four distinctions: take the first clause of accomplishment and make it the second clause, the second clause and make it the first clause, the third clause and make it the fourth clause, the fourth clause and make it the third clause.

There are four kinds of precepts: first, precepts attained through liberation; second, meditation precepts; third, undefiled precepts; and fourth, severance precepts. Precepts attained through liberation refer to the precepts of the desire realm; meditation precepts refer to the precepts of the ** realm; undefiled precepts refer to the co-arisen precepts born of the path; severance precepts refer to meditation precepts and undefiled precepts. How is this so? Detaching from the desires of the desire realm, in the nine unobstructed paths, the worldly revolving form is called meditation severance precepts. Detaching from the desires of the desire realm, in the nine unobstructed paths, the undefiled revolving form is called undefiled severance precepts. Someone asks: Why is it that detaching from the desires of the desire realm, the revolving form in the nine unobstructed paths is called severance precepts? The answer is: Because detaching from the desires of the desire realm, the revolving form in the nine unobstructed paths is a violation of the precepts and...

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起犯戒煩惱對治。以是事故。應作四句。若是禪戒。彼亦是斷戒耶。若是斷戒。亦是禪戒耶。乃至廣作四句。是禪戒非斷戒者。除離欲界欲九無礙道中迴轉色。諸餘世俗迴轉色。是名禪戒非斷戒。是斷戒非禪戒者。離欲界欲九無礙道中無漏迴轉色。是名斷戒非禪戒。俱是者離欲界欲九無礙道中世俗迴轉色。是名俱是。俱非者除離欲界欲九無礙道中無漏迴轉色。諸餘無漏道迴轉色。是名俱非。若是無漏戒。彼亦是斷戒耶。乃至廣作四句。是無漏戒非斷戒者。除離欲界欲九無礙道中無漏迴轉色。諸餘無漏迴轉色。是名無漏非斷戒是斷戒非無漏戒者。離欲界欲九無礙道中世俗迴轉色。是名斷戒非無漏戒。俱是者離欲界欲九無礙道中無漏迴轉色。是名俱是。俱非者除離欲界欲九無礙道中世俗迴轉色。諸餘世俗迴轉色。是名俱非。

問曰。此四種戒。若成就者。成就幾種耶。答曰。或有但成就逮解脫戒。或有但成就禪戒。或有但成就無漏戒。無有但說成就斷戒者。或有成就逮解脫戒禪戒者。無有但成就逮解脫戒無漏戒者。無有但成就逮解脫戒斷戒者。或有但成就無漏戒禪戒者。或有但成就禪戒斷戒者。無有但成就無漏戒斷戒者。或有成就逮解脫戒禪戒無漏戒非成就斷戒者。或有成就逮解脫戒禪戒斷戒非成就無漏戒者。無有

【現代漢語翻譯】 現代漢語譯本： 關於因違犯戒律而產生的煩惱的對治方法。因此，應該作四句分別：如果是禪定之戒（Dhyana-sila），它也是斷除煩惱之戒（Chedana-sila）嗎？如果是斷除煩惱之戒，它也是禪定之戒嗎？乃至廣泛地作四句分別：是禪定之戒而非斷除煩惱之戒的是，除了脫離欲界之慾的九無礙道（Nava-anantarya-marga）中輪迴的色法，其餘的世俗輪迴的色法，這被稱為是禪定之戒而非斷除煩惱之戒。是斷除煩惱之戒而非禪定之戒的是，脫離欲界之慾的九無礙道中無漏的輪迴色法，這被稱為是斷除煩惱之戒而非禪定之戒。兩者都是的是，脫離欲界之慾的九無礙道中世俗輪迴的色法，這被稱為兩者都是。兩者都不是的是，除了脫離欲界之慾的九無礙道中無漏輪迴的色法，其餘的無漏道輪迴的色法，這被稱為兩者都不是。如果是無漏之戒（Anasrava-sila），它也是斷除煩惱之戒嗎？乃至廣泛地作四句分別：是無漏之戒而非斷除煩惱之戒的是，除了脫離欲界之慾的九無礙道中無漏輪迴的色法，其餘的無漏輪迴的色法，這被稱為是無漏之戒而非斷除煩惱之戒。是斷除煩惱之戒而非無漏之戒的是，脫離欲界之慾的九無礙道中世俗輪迴的色法，這被稱為是斷除煩惱之戒而非無漏之戒。兩者都是的是，脫離欲界之慾的九無礙道中無漏輪迴的色法，這被稱為兩者都是。兩者都不是的是，除了脫離欲界之慾的九無礙道中世俗輪迴的色法，其餘的世俗輪迴的色法，這被稱為兩者都不是。

問：這四種戒，如果成就的話，成就幾種呢？答：或者僅僅成就逮解脫戒（Prapti-vimoksha-sila），或者僅僅成就禪定之戒，或者僅僅成就無漏之戒，沒有僅僅說成就斷除煩惱之戒的。或者成就逮解脫戒和禪定之戒，沒有僅僅成就逮解脫戒和無漏之戒的，沒有僅僅成就逮解脫戒和斷除煩惱之戒的。或者僅僅成就無漏之戒和禪定之戒，或者僅僅成就禪定之戒和斷除煩惱之戒，沒有僅僅成就無漏之戒和斷除煩惱之戒的。或者成就逮解脫戒、禪定之戒和無漏之戒，而非成就斷除煩惱之戒的。或者成就逮解脫戒、禪定之戒和斷除煩惱之戒，而非成就無漏之戒的。沒有同時成就四種戒的。

【English Translation】 English version: Counteracting Afflictions Arising from Breaking Precepts. Therefore, four statements should be made. If it is Dhyana-sila (meditative precepts), is it also Chedana-sila (precepts of cutting off afflictions)? If it is Chedana-sila, is it also Dhyana-sila? And so on, making four statements extensively: That which is Dhyana-sila but not Chedana-sila is, apart from the revolving form within the nine unobstructed paths (Nava-anantarya-marga) of detachment from desire in the desire realm, the remaining mundane revolving form. This is called Dhyana-sila but not Chedana-sila. That which is Chedana-sila but not Dhyana-sila is the unconditioned revolving form within the nine unobstructed paths of detachment from desire in the desire realm. This is called Chedana-sila but not Dhyana-sila. That which is both is the mundane revolving form within the nine unobstructed paths of detachment from desire in the desire realm. This is called both. That which is neither is, apart from the unconditioned revolving form within the nine unobstructed paths of detachment from desire in the desire realm, the remaining unconditioned paths' revolving form. This is called neither. If it is Anasrava-sila (unconditioned precepts), is it also Chedana-sila? And so on, making four statements extensively: That which is Anasrava-sila but not Chedana-sila is, apart from the unconditioned revolving form within the nine unobstructed paths of detachment from desire in the desire realm, the remaining unconditioned revolving form. This is called Anasrava-sila but not Chedana-sila. That which is Chedana-sila but not Anasrava-sila is the mundane revolving form within the nine unobstructed paths of detachment from desire in the desire realm. This is called Chedana-sila but not Anasrava-sila. That which is both is the unconditioned revolving form within the nine unobstructed paths of detachment from desire in the desire realm. This is called both. That which is neither is, apart from the mundane revolving form within the nine unobstructed paths of detachment from desire in the desire realm, the remaining mundane revolving form. This is called neither.

Question: If these four types of precepts are attained, how many types are attained? Answer: Sometimes only Prapti-vimoksha-sila (precepts of attainment of liberation) is attained, sometimes only Dhyana-sila is attained, sometimes only Anasrava-sila is attained. There is no saying that only Chedana-sila is attained. Sometimes Prapti-vimoksha-sila and Dhyana-sila are attained. There is no attaining only Prapti-vimoksha-sila and Anasrava-sila, nor is there attaining only Prapti-vimoksha-sila and Chedana-sila. Sometimes only Anasrava-sila and Dhyana-sila are attained, sometimes only Dhyana-sila and Chedana-sila are attained. There is no attaining only Anasrava-sila and Chedana-sila. Sometimes Prapti-vimoksha-sila, Dhyana-sila, and Anasrava-sila are attained, but not Chedana-sila. Sometimes Prapti-vimoksha-sila, Dhyana-sila, and Chedana-sila are attained, but not Anasrava-sila. There is no simultaneous attainment of all four types of precepts.

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成就逮解脫戒無漏戒斷戒非禪戒者。或有成就禪戒無漏戒斷戒非成就逮解脫戒者。或有成就四種者。成就逮解脫戒非餘者。生欲界中受戒。不得色界善心者也。但成就禪戒非餘者。生欲界中不受戒。具縛凡夫人。得色界善心。生第二第三第四禪凡夫人也。但成無漏戒非餘者。聖人生無色界者也。但成就逮解脫戒禪戒非餘者。生欲界中受戒具縛凡夫人。得色界善心者也。但成就禪戒無漏戒者。生欲界聖人不受戒。欲界修道所斷具縛聖人。生二禪三禪四禪者也。成就禪戒斷戒非餘者。生欲界中凡夫人。不受戒離欲界欲。一種乃至九種凡夫人。生初禪中者也。成就逮解脫戒禪戒無漏戒。非斷戒者。生欲界中。受戒聖人。欲界修道所斷具縛者也。成就逮解脫戒禪戒斷戒。非無漏戒者。生欲界中。凡夫人受戒。離一種欲乃至九種是也。成就禪無漏斷戒。非逮解脫者。生欲界中。不受戒聖人。離一種欲乃至九種。生初禪中聖人者也。成就四種者。生欲界中。受戒聖人。離一種欲乃至九種。

問曰此四種戒。幾與心迴轉。幾不與心迴轉。答曰三與心迴轉。所謂禪無漏斷戒。一不與心迴轉。所謂逮解脫戒。問曰何故逮解脫戒。不與心迴轉。答曰非其田乃至廣說。複次逮解脫戒粗。心迴轉戒細。複次逮解脫戒重。心迴轉戒輕。複次

【現代漢語翻譯】 現代漢語譯本 成就逮解脫戒（Pratimoksha，別解脫戒）、無漏戒（Anasrava-sila，無漏戒）、斷戒（Paripurna-sila，斷戒）、非禪戒（Non-dhyana-sila，非禪定戒）者，或者有成就禪戒（Dhyana-sila，禪定戒）、無漏戒、斷戒、而非成就逮解脫戒者，或者有成就四種戒者。成就逮解脫戒而非其他戒者，是生於欲界中受戒，不得善心者。但成就禪戒而非其他戒者，是生於欲界中不受戒，具縛凡夫人，得善心，生於第二禪、第三禪、第四禪的凡夫人。但成就無漏戒而非其他戒者，是聖人生於無色界者。但成就逮解脫戒、禪戒而非其他戒者，是生於欲界中受戒的具縛凡夫人，得善心者。但成就禪戒、無漏戒者，是生於欲界的聖人不受戒，欲界修道所斷的具縛聖人，生於二禪、三禪、四禪者。成就禪戒、斷戒而非其他戒者，是生於欲界中的凡夫人，不受戒而離欲界欲，離一種乃至九種欲的凡夫人，生於初禪中者。成就逮解脫戒、禪戒、無漏戒，而非斷戒者，是生於欲界中受戒的聖人，欲界修道所斷的具縛者。成就逮解脫戒、禪戒、斷戒，而非無漏戒者，是生於欲界中的凡夫人受戒，離一種欲乃至九種欲者。成就禪戒、無漏戒、斷戒，而非逮解脫戒者，是生於欲界中不受戒的聖人，離一種欲乃至九種欲，生於初禪中的聖人。成就四種戒者，是生於欲界中受戒的聖人，離一種欲乃至九種欲。

問：這四種戒，有幾種與心迴轉（citta-pravrtti，隨心而轉），有幾種不與心迴轉？答：三種與心迴轉，即禪戒、無漏戒、斷戒。一種不與心迴轉，即逮解脫戒。問：為什麼逮解脫戒不與心迴轉？答：因為非其田（aksetra，非其田），乃至廣說。其次，逮解脫戒粗（sthula，粗顯），心迴轉戒細（suksma，微細）。其次，逮解脫戒重（guru，重），心迴轉戒輕（laghu，輕）。

【English Translation】 English version Those who have attained Pratimoksha (Deliverance-obtaining precepts), Anasrava-sila (Non-outflow precepts), Paripurna-sila (Severance precepts), and not Dhyana-sila (Meditation precepts); or those who have attained Dhyana-sila, Anasrava-sila, Severance precepts, and not attained Pratimoksha; or those who have attained all four. Those who have attained Pratimoksha and not the others are those who take precepts in the desire realm and do not obtain wholesome mind. But those who attain Dhyana-sila and not the others are those who do not take precepts in the desire realm, bound ordinary people, obtain wholesome mind, and are ordinary people born in the second, third, and fourth Dhyana realms. But those who attain Anasrava-sila and not the others are saints born in the formless realm. But those who attain Pratimoksha and Dhyana-sila and not the others are bound ordinary people who take precepts in the desire realm and obtain wholesome mind. But those who attain Dhyana-sila and Anasrava-sila are saints in the desire realm who do not take precepts, bound saints severed by cultivation in the desire realm, and those born in the second, third, and fourth Dhyana realms. Those who attain Dhyana-sila and Severance precepts and not the others are ordinary people in the desire realm who do not take precepts and are detached from desire realm desires, ordinary people detached from one to nine types of desires, and those born in the first Dhyana realm. Those who attain Pratimoksha, Dhyana-sila, and Anasrava-sila, and not Severance precepts, are saints who take precepts in the desire realm, bound by cultivation in the desire realm. Those who attain Pratimoksha, Dhyana-sila, and Severance precepts, and not Anasrava-sila, are ordinary people who take precepts in the desire realm, detached from one to nine types of desires. Those who attain Dhyana-sila, Anasrava-sila, and Severance precepts, and not Pratimoksha, are saints in the desire realm who do not take precepts, detached from one to nine types of desires, and saints born in the first Dhyana realm. Those who attain all four precepts are saints who take precepts in the desire realm, detached from one to nine types of desires.

Question: Among these four types of precepts, how many revolve with the mind (citta-pravrtti, mind-revolving), and how many do not revolve with the mind? Answer: Three revolve with the mind, namely Dhyana-sila, Anasrava-sila, and Severance precepts. One does not revolve with the mind, namely Pratimoksha. Question: Why does Pratimoksha not revolve with the mind? Answer: Because it is not its field (aksetra, not its field), and so on. Furthermore, Pratimoksha is coarse (sthula, gross), and mind-revolving precepts are subtle (suksma, subtle). Furthermore, Pratimoksha is heavy (guru, heavy), and mind-revolving precepts are light (laghu, light).

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逮解脫戒從有作生。心迴轉戒從心生。複次逮解脫戒從他生。心迴轉戒從自生。複次逮解脫戒從眾聚和合生。心迴轉戒不爾。複次逮解脫戒假施設受得。心迴轉戒從法而得。複次逮解脫戒行不及心。心迴轉戒行則及心。複次逮解脫戒為破戒所蔽。心迴轉戒不為破戒所蔽。複次逮解脫戒為噁心劫殺意所蔽。心迴轉戒不為所蔽。複次心迴轉戒與心俱生住滅。逮解脫戒不爾。複次心迴轉戒與心同一果一依一報。逮解脫戒與上相違。複次法應如是。心若善心。迴轉法亦善心。若不善無記心。迴轉法亦不善無記。逮解脫戒是善。若與心迴轉者。唯與善。心迴轉。不善無記心應斷。複次法應如是。欲界繫心。欲界系迴轉。色界繫心。色界系迴轉。無色界繫心。無色界系迴轉。不繫心。不繫迴轉。逮解脫戒。是欲界系。若與欲界繫心迴轉。色無色界繫心。及不繫心。現在前時應斷。複次法應如是。學心學回轉。無學心無學回轉。非學非無學心。非學非無學回轉。逮解脫戒。是非學非無學。若與非學非無學心迴轉。學無學心現在前時應斷。複次法應如是。見道所斷心。見道所斷迴轉。修道所斷心。修道所斷迴轉。無斷心。無斷迴轉。逮解脫戒。是修道所斷。若與修道所斷心迴轉。見道所斷心。無斷心。現在前時應斷。複次逮解脫戒。若

【現代漢語翻譯】 現代漢語譯本 逮解脫戒從有作為而生起（Dàijiětuō jiè cóng yǒu zuòwéi ér shēngqǐ）：逮解脫戒（Dàijiětuō jiè，通過儀式獲得的解脫戒律）是從有為法（yǒuwéi fǎ，有條件的、造作的事物）中產生的。 心迴轉戒從心而生（Xīn huízhuǎn jiè cóng xīn ér shēng）：心迴轉戒（Xīn huízhuǎn jiè，通過內心轉變獲得的戒律）是從內心產生的。 再次，逮解脫戒從他而生（Zàicì, dàijiětuō jiè cóng tā ér shēng）：逮解脫戒是從他人處獲得的。 心迴轉戒從自而生（Xīn huízhuǎn jiè cóng zì ér shēng）：心迴轉戒是從自身獲得的。 再次，逮解脫戒從眾聚和合而生（Zàicì, dàijiětuō jiè cóng zhòng jù héhé ér shēng）：逮解脫戒是從僧團的和合中產生的。 心迴轉戒則不然（Xīn huízhuǎn jiè zé bùrán）：心迴轉戒不是這樣。 再次，逮解脫戒假借施設而受得（Zàicì, dàijiětuō jiè jiǎjiè shīshè ér shòu dé）：逮解脫戒是假借施設（shīshè，通過儀式和規定）而受持獲得的。 心迴轉戒從法而得（Xīn huízhuǎn jiè cóng fǎ ér dé）：心迴轉戒是從佛法（fófǎ，宇宙真理）中獲得的。 再次，逮解脫戒行不及心（Zàicì, dàijiětuō jiè xíng bùjí xīn）：逮解脫戒的修行不一定能達到內心。 心迴轉戒行則及心（Xīn huízhuǎn jiè xíng zé jí xīn）：心迴轉戒的修行則能達到內心。 再次，逮解脫戒為破戒所蔽（Zàicì, dàijiětuō jiè wèi pòjiè suǒ bì）：逮解脫戒容易被破戒（pòjiè，違反戒律）所遮蔽。 心迴轉戒不為破戒所蔽（Xīn huízhuǎn jiè bù wèi pòjiè suǒ bì）：心迴轉戒不會被破戒所遮蔽。 再次，逮解脫戒為噁心、劫殺意所蔽（Zàicì, dàijiětuō jiè wèi èxīn, jiéshā yì suǒ bì）：逮解脫戒容易被噁心（èxīn，邪惡的念頭）、劫殺意（jiéshā yì，搶劫殺人的意圖）所遮蔽。 心迴轉戒不為所蔽（Xīn huízhuǎn jiè bù wèi suǒ bì）：心迴轉戒不會被這些所遮蔽。 再次，心迴轉戒與心俱生、住、滅（Zàicì, xīn huízhuǎn jiè yǔ xīn jù shēng, zhù, miè）：心迴轉戒與心同時生起、存在、滅去。 逮解脫戒則不然（Dàijiětuō jiè zé bùrán）：逮解脫戒不是這樣。 再次，心迴轉戒與心同一果、一依、一報（Zàicì, xīn huízhuǎn jiè yǔ xīn tóngyī guǒ, yī yī, yī bào）：心迴轉戒與心具有相同的果報（guǒbào，行為的結果）、所依（suǒ yī，依靠的基礎）、和報應（bàoyìng，因果報應）。 逮解脫戒與上相違（Dàijiětuō jiè yǔ shàng xiāngwéi）：逮解脫戒與上述情況相反。 再次，法應如是（Zàicì, fǎ yìng rúshì）：佛法應該是這樣的： 心若善心，迴轉法亦善心（Xīn ruò shànxīn, huízhuǎn fǎ yì shànxīn）：如果心是善心（shànxīn，善良的念頭），那麼迴轉法（huízhuǎn fǎ，轉變的方法）也是善心。 若不善、無記心，迴轉法亦不善、無記（Ruò bùshàn, wújì xīn, huízhuǎn fǎ yì bùshàn, wújì）：如果是不善心（bùshàn xīn，不善良的念頭）或無記心（wújì xīn，非善非惡的念頭），那麼迴轉法也是不善或無記。 逮解脫戒是善（Dàijiětuō jiè shì shàn）：逮解脫戒是善的。 若與心迴轉者，唯與善心迴轉（Ruò yǔ xīn huízhuǎn zhě, wéi yǔ shànxīn huízhuǎn）：如果與心迴轉，那麼只與善心迴轉。 不善、無記心應斷（Bùshàn, wújì xīn yìng duàn）：不善心和無記心應該斷除。 再次，法應如是（Zàicì, fǎ yìng rúshì）：佛法應該是這樣的： 欲界繫心，欲界系迴轉（Yùjiè xì xīn, yùjiè xì huízhuǎn）：欲界繫心（yùjiè xì xīn，受慾望束縛的心），欲界系迴轉（yùjiè xì huízhuǎn，與慾望界相關聯的轉變）。 繫心，系迴轉（xì xīn, xì huízhuǎn）：繫心（xì xīn，受束縛的心），系迴轉（xì huízhuǎn，與相關聯的轉變）。 無繫心，無系迴轉（Wúxì xīn, wúxì huízhuǎn）：無繫心（wúxì xīn，不受束縛的心），無系迴轉（wúxì huízhuǎn，與無關的轉變）。 不繫心，不繫迴轉（Bù xì xīn, bù xì huízhuǎn）：不繫心（bù xì xīn，不受束縛的心），不繫迴轉（bù xì huízhuǎn，不受束縛的轉變）。 逮解脫戒，是欲界系（Dàijiětuō jiè, shì yùjiè xì）：逮解脫戒是屬於欲界的。 若與欲界繫心迴轉，色、無繫心，及不繫心，現在前時應斷（Ruò yǔ yùjiè xì xīn huízhuǎn, sè, wúxì xīn, jí bù xì xīn, xiànzài qián shí yìng duàn）：如果與欲界繫心迴轉，當色界（sèjiè，物質界）、無**界繫心，以及不繫心出現時，應該斷除。 再次，法應如是（Zàicì, fǎ yìng rúshì）：佛法應該是這樣的： 學心學回轉，無學心無學回轉（Xué xīn xué huízhuǎn, wúxué xīn wúxué huízhuǎn）：有學心（xué xīn，正在學習的心）有學回轉（xué huízhuǎn，與學習相關的轉變），無學心（wúxué xīn，已經完成學習的心）無學回轉（wúxué huízhuǎn，與完成學習相關的轉變）。 非學非無學心，非學非無學回轉（Fēi xué fēi wúxué xīn, fēi xué fēi wúxué huízhuǎn）：非學非無學心（fēi xué fēi wúxué xīn，既非學習也非完成學習的心），非學非無學回轉（fēi xué fēi wúxué huízhuǎn，既非與學習相關也非與完成學習相關的轉變）。 逮解脫戒，是非學非無學（Dàijiětuō jiè, shì fēi xué fēi wúxué）：逮解脫戒既非有學也非無學。 若與非學非無學心迴轉，學、無學心現在前時應斷（Ruò yǔ fēi xué fēi wúxué xīn huízhuǎn, xué, wúxué xīn xiànzài qián shí yìng duàn）：如果與非學非無學心迴轉，當有學心和無學心出現時，應該斷除。 再次，法應如是（Zàicì, fǎ yìng rúshì）：佛法應該是這樣的： 見道所斷心，見道所斷迴轉（Jiàndào suǒ duàn xīn, jiàndào suǒ duàn huízhuǎn）：見道所斷心（jiàndào suǒ duàn xīn，通過見道需要斷除的心），見道所斷迴轉（jiàndào suǒ duàn huízhuǎn，與見道所斷相關的轉變）。 修道所斷心，修道所斷迴轉（Xiūdào suǒ duàn xīn, xiūdào suǒ duàn huízhuǎn）：修道所斷心（xiūdào suǒ duàn xīn，通過修道需要斷除的心），修道所斷迴轉（xiūdào suǒ duàn huízhuǎn，與修道所斷相關的轉變）。 無斷心，無斷迴轉（Wú duàn xīn, wú duàn huízhuǎn）：無斷心（wú duàn xīn，不需要斷除的心），無斷迴轉（wú duàn huízhuǎn，與不需要斷除相關的轉變）。 逮解脫戒，是修道所斷（Dàijiětuō jiè, shì xiūdào suǒ duàn）：逮解脫戒是通過修道需要斷除的。 若與修道所斷心迴轉，見道所斷心、無斷心，現在前時應斷（Ruò yǔ xiūdào suǒ duàn xīn huízhuǎn, jiàndào suǒ duàn xīn, wú duàn xīn, xiànzài qián shí yìng duàn）：如果與修道所斷心迴轉，當見道所斷心和無斷心出現時，應該斷除。 再次，逮解脫戒，若（Zàicì, dàijiětuō jiè, ruò）：再次，逮解脫戒，如果...

【English Translation】 English version 'Daijietuo' precepts arise from conditioned actions (Dàijiětuō jiè cóng yǒu zuòwéi ér shēngqǐ): 'Daijietuo' precepts (Dàijiětuō jiè, precepts of liberation obtained through rituals) arise from conditioned dharmas (yǒuwéi fǎ, conditioned and fabricated things). 'Xin Huizhuan' precepts arise from the mind (Xīn huízhuǎn jiè cóng xīn ér shēng): 'Xin Huizhuan' precepts (Xīn huízhuǎn jiè, precepts of liberation obtained through inner transformation) arise from the mind. Furthermore, 'Daijietuo' precepts arise from others (Zàicì, dàijiětuō jiè cóng tā ér shēng): 'Daijietuo' precepts are obtained from others. 'Xin Huizhuan' precepts arise from oneself (Xīn huízhuǎn jiè cóng zì ér shēng): 'Xin Huizhuan' precepts are obtained from oneself. Furthermore, 'Daijietuo' precepts arise from the assembly of the Sangha (Zàicì, dàijiětuō jiè cóng zhòng jù héhé ér shēng): 'Daijietuo' precepts arise from the harmony of the Sangha. 'Xin Huizhuan' precepts are not so (Xīn huízhuǎn jiè zé bùrán): 'Xin Huizhuan' precepts are not like this. Furthermore, 'Daijietuo' precepts are received through provisional establishment (Zàicì, dàijiětuō jiè jiǎjiè shīshè ér shòu dé): 'Daijietuo' precepts are received through provisional establishment (shīshè, through rituals and regulations). 'Xin Huizhuan' precepts are obtained from the Dharma (Xīn huízhuǎn jiè cóng fǎ ér dé): 'Xin Huizhuan' precepts are obtained from the Dharma (fófǎ, the truth of the universe). Furthermore, the practice of 'Daijietuo' precepts may not reach the mind (Zàicì, dàijiětuō jiè xíng bùjí xīn): The practice of 'Daijietuo' precepts may not necessarily reach the mind. The practice of 'Xin Huizhuan' precepts reaches the mind (Xīn huízhuǎn jiè xíng zé jí xīn): The practice of 'Xin Huizhuan' precepts reaches the mind. Furthermore, 'Daijietuo' precepts are obscured by breaking the precepts (Zàicì, dàijiětuō jiè wèi pòjiè suǒ bì): 'Daijietuo' precepts are easily obscured by breaking the precepts (pòjiè, violating the precepts). 'Xin Huizhuan' precepts are not obscured by breaking the precepts (Xīn huízhuǎn jiè bù wèi pòjiè suǒ bì): 'Xin Huizhuan' precepts are not obscured by breaking the precepts. Furthermore, 'Daijietuo' precepts are obscured by evil thoughts and the intention to rob and kill (Zàicì, dàijiětuō jiè wèi èxīn, jiéshā yì suǒ bì): 'Daijietuo' precepts are easily obscured by evil thoughts (èxīn, evil intentions) and the intention to rob and kill (jiéshā yì, the intention to rob and kill). 'Xin Huizhuan' precepts are not obscured by these (Xīn huízhuǎn jiè bù wèi suǒ bì): 'Xin Huizhuan' precepts are not obscured by these. Furthermore, 'Xin Huizhuan' precepts arise, abide, and cease together with the mind (Zàicì, xīn huízhuǎn jiè yǔ xīn jù shēng, zhù, miè): 'Xin Huizhuan' precepts arise, abide, and cease simultaneously with the mind. 'Daijietuo' precepts are not so (Dàijiětuō jiè zé bùrán): 'Daijietuo' precepts are not like this. Furthermore, 'Xin Huizhuan' precepts share the same result, basis, and retribution with the mind (Zàicì, xīn huízhuǎn jiè yǔ xīn tóngyī guǒ, yī yī, yī bào): 'Xin Huizhuan' precepts share the same result (guǒbào, the result of actions), basis (suǒ yī, the foundation of reliance), and retribution (bàoyìng, karmic retribution) with the mind. 'Daijietuo' precepts are contrary to the above (Dàijiětuō jiè yǔ shàng xiāngwéi): 'Daijietuo' precepts are contrary to the above. Furthermore, the Dharma should be like this (Zàicì, fǎ yìng rúshì): The Dharma should be like this: If the mind is a wholesome mind, the transformation is also a wholesome mind (Xīn ruò shànxīn, huízhuǎn fǎ yì shànxīn): If the mind is a wholesome mind (shànxīn, virtuous thought), then the transformation (huízhuǎn fǎ, the method of transformation) is also a wholesome mind. If it is an unwholesome or neutral mind, the transformation is also unwholesome or neutral (Ruò bùshàn, wújì xīn, huízhuǎn fǎ yì bùshàn, wújì): If it is an unwholesome mind (bùshàn xīn, unvirtuous thought) or a neutral mind (wújì xīn, neither virtuous nor unvirtuous thought), then the transformation is also unwholesome or neutral. 'Daijietuo' precepts are wholesome (Dàijiětuō jiè shì shàn): 'Daijietuo' precepts are wholesome. If it transforms with the mind, it only transforms with a wholesome mind (Ruò yǔ xīn huízhuǎn zhě, wéi yǔ shànxīn huízhuǎn): If it transforms with the mind, it only transforms with a wholesome mind. Unwholesome and neutral minds should be abandoned (Bùshàn, wújì xīn yìng duàn): Unwholesome and neutral minds should be abandoned. Furthermore, the Dharma should be like this (Zàicì, fǎ yìng rúshì): The Dharma should be like this: A mind bound to the desire realm, a transformation bound to the desire realm (Yùjiè xì xīn, yùjiè xì huízhuǎn): A mind bound to the desire realm (yùjiè xì xīn, a mind bound by desires), a transformation bound to the desire realm (yùjiè xì huízhuǎn, a transformation associated with the realm of desire). -bound mind, -bound transformation (xì xīn, xì huízhuǎn): A mind bound by , a transformation associated with . A mind not bound by , a transformation not bound by ** (Wúxì xīn, wúxì huízhuǎn): A mind not bound by , a transformation not associated with . An unbound mind, an unbound transformation (Bù xì xīn, bù xì huízhuǎn): An unbound mind (bù xì xīn, a mind free from bondage), an unbound transformation (bù xì huízhuǎn, a transformation free from bondage). 'Daijietuo' precepts belong to the desire realm (Dàijiětuō jiè, shì yùjiè xì): 'Daijietuo' precepts belong to the desire realm. If it transforms with a mind bound to the desire realm, when a mind of the form realm (sèjiè, the realm of form), a mind not bound by , or an unbound mind arises, it should be abandoned (Ruò yǔ yùjiè xì xīn huízhuǎn, sè, wúxì xīn, jí bù xì xīn, xiànzài qián shí yìng duàn): If it transforms with a mind bound to the desire realm, when a mind of the form realm, a mind not bound by , or an unbound mind arises, it should be abandoned. Furthermore, the Dharma should be like this (Zàicì, fǎ yìng rúshì): The Dharma should be like this: A learning mind, a learning transformation; a mind beyond learning, a transformation beyond learning (Xué xīn xué huízhuǎn, wúxué xīn wúxué huízhuǎn): A learning mind (xué xīn, a mind in the process of learning), a learning transformation (xué huízhuǎn, a transformation associated with learning); a mind beyond learning (wúxué xīn, a mind that has completed learning), a transformation beyond learning (wúxué huízhuǎn, a transformation associated with completing learning). A mind that is neither learning nor beyond learning, a transformation that is neither learning nor beyond learning (Fēi xué fēi wúxué xīn, fēi xué fēi wúxué huízhuǎn): A mind that is neither learning nor beyond learning (fēi xué fēi wúxué xīn, a mind that is neither learning nor has completed learning), a transformation that is neither learning nor beyond learning (fēi xué fēi wúxué huízhuǎn, a transformation associated with neither learning nor completing learning). 'Daijietuo' precepts are neither learning nor beyond learning (Dàijiětuō jiè, shì fēi xué fēi wúxué): 'Daijietuo' precepts are neither in the stage of learning nor beyond learning. If it transforms with a mind that is neither learning nor beyond learning, when a learning mind or a mind beyond learning arises, it should be abandoned (Ruò yǔ fēi xué fēi wúxué xīn huízhuǎn, xué, wúxué xīn xiànzài qián shí yìng duàn): If it transforms with a mind that is neither learning nor beyond learning, when a learning mind or a mind beyond learning arises, it should be abandoned. Furthermore, the Dharma should be like this (Zàicì, fǎ yìng rúshì): The Dharma should be like this: A mind to be abandoned by the path of seeing, a transformation to be abandoned by the path of seeing (Jiàndào suǒ duàn xīn, jiàndào suǒ duàn huízhuǎn): A mind to be abandoned by the path of seeing (jiàndào suǒ duàn xīn, a mind to be abandoned through the path of seeing), a transformation to be abandoned by the path of seeing (jiàndào suǒ duàn huízhuǎn, a transformation associated with what is to be abandoned by the path of seeing). A mind to be abandoned by the path of cultivation, a transformation to be abandoned by the path of cultivation (Xiūdào suǒ duàn xīn, xiūdào suǒ duàn huízhuǎn): A mind to be abandoned by the path of cultivation (xiūdào suǒ duàn xīn, a mind to be abandoned through the path of cultivation), a transformation to be abandoned by the path of cultivation (xiūdào suǒ duàn huízhuǎn, a transformation associated with what is to be abandoned by the path of cultivation). A mind that is not to be abandoned, a transformation that is not to be abandoned (Wú duàn xīn, wú duàn huízhuǎn): A mind that is not to be abandoned (wú duàn xīn, a mind that does not need to be abandoned), a transformation that is not to be abandoned (wú duàn huízhuǎn, a transformation associated with what does not need to be abandoned). 'Daijietuo' precepts are to be abandoned by the path of cultivation (Dàijiětuō jiè, shì xiūdào suǒ duàn): 'Daijietuo' precepts are to be abandoned through the path of cultivation. If it transforms with a mind to be abandoned by the path of cultivation, when a mind to be abandoned by the path of seeing or a mind that is not to be abandoned arises, it should be abandoned (Ruò yǔ xiūdào suǒ duàn xīn huízhuǎn, jiàndào suǒ duàn xīn, wú duàn xīn, xiànzài qián shí yìng duàn): If it transforms with a mind to be abandoned by the path of cultivation, when a mind to be abandoned by the path of seeing or a mind that is not to be abandoned arises, it should be abandoned. Furthermore, 'Daijietuo' precepts, if (Zàicì, dàijiětuō jiè, ruò): Furthermore, 'Daijietuo' precepts, if...

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與心迴轉者。應未來世修。若未來世修。亦無有過。應未來世成就。然無未來世成就。複次逮解脫戒。與心迴轉者。界地還生時應得。若從色無色界命終。生欲界中。相續心時應得。有如是過。則無三種人差別。謂住戒住非戒。住非戒非非戒。複次逮解脫戒。以四事故舍。一舍戒時。二變成。二形時。三死時。四斷善根時。若當逮解脫戒與心迴轉者。不以此四事亦應舍。複次逮解脫戒。從受以後。一切時生。謂眠狂迷悶等時。若逮解脫戒。與心迴轉者。有心時則有。無心時應斷。複次逮解脫戒。與心迴轉者。則受戒人。無有上下。然有上下。欲令無如是等過故。逮解脫戒。不與心迴轉。暖法迴轉戒。是破戒舍對治。頂法忍法世第一法。見道修道中道比智迴轉戒。是時于破戒。作二種對治。遠分對治。持對治。離欲界欲。方便道迴轉戒。與破戒作舍對治。離欲界欲。初無礙道迴轉戒。與破戒作遠分對治持對治。與起破戒煩惱。作斷對治舍對治。七無礙道迴轉戒。與破戒作遠分對治持對治。與起破戒煩惱。作舍對治斷對治遠分對治持對治。第九無礙道。與破戒作斷對治遠分對治持對治。與起破戒煩惱。作斷對治舍對治遠分對治持對治。除上所說迴轉戒。諸餘迴轉戒。與破戒及起破戒煩惱。作遠分對治持對治。問曰如法智回

【現代漢語翻譯】 現代漢語譯本： 對於那些心意轉變的人，戒律應該在未來世修行。如果未來世修行，也不會有過失，應該在未來世成就，然而實際上並沒有未來世的成就。此外，對於獲得解脫戒律的人，如果心意轉變，在界地還生時應該能夠獲得。如果從色無色界命終，生到欲界中，在相續心生起時應該能夠獲得。如果這樣，就會有三種人的差別，即住戒者、住非戒者、住非戒非非戒者。此外，獲得解脫戒律，會因為四種情況而捨棄：一是舍戒時，二是變成二形人時，三是死亡時，四是斷善根時。如果獲得解脫戒律的人心意轉變，即使沒有這四種情況也應該捨棄。此外，獲得解脫戒律，從受戒以後，一切時都存在，即使在睡眠、狂亂、迷悶等時候。如果獲得解脫戒律的人心意轉變，有心時則有戒，無心時就應該斷戒。此外，獲得解脫戒律的人心意轉變，那麼受戒的人就沒有上下之分，然而實際上有上下之分。爲了避免出現這些過失，所以獲得解脫戒律，不會隨著心意轉變。暖法迴轉戒，是對破戒的捨棄對治。頂法、忍法、世第一法，見道、修道、中道比智迴轉戒，這時對於破戒，作兩種對治：遠分對治和持對治。離欲界欲的方便道迴轉戒，對破戒作捨棄對治。離欲界欲的初無礙道迴轉戒，對破戒作遠分對治和持對治，對生起破戒煩惱，作斷除對治和捨棄對治。七無礙道迴轉戒，對破戒作遠分對治和持對治，對生起破戒煩惱，作捨棄對治、斷除對治、遠分對治和持對治。第九無礙道，對破戒作斷除對治、遠分對治和持對治，對生起破戒煩惱，作斷除對治、捨棄對治、遠分對治和持對治。除了上面所說的迴轉戒，其餘的迴轉戒，對破戒和生起破戒煩惱，作遠分對治和持對治。問：如法智回

【English Translation】 English version: For those whose minds change, the precepts should be cultivated in the future life. If cultivated in the future life, there will be no fault, and they should be accomplished in the future life; however, there is actually no accomplishment in the future life. Furthermore, for those who have attained the precepts of liberation, if their minds change, they should be able to attain them when reborn in a realm. If they die from the Formless Realm and are born in the Desire Realm, they should be able to attain them when the continuous mind arises. If this were the case, there would be no distinction between the three types of people: those who abide by the precepts, those who do not abide by the precepts, and those who neither abide by nor do not abide by the precepts. Furthermore, the precepts of liberation are abandoned due to four reasons: first, when abandoning the precepts; second, when transforming into a hermaphrodite; third, at the time of death; and fourth, when severing roots of goodness. If those who have attained the precepts of liberation change their minds, they should abandon them even without these four reasons. Furthermore, the precepts of liberation arise at all times after receiving them, even during sleep, madness, confusion, and faintness. If those who have attained the precepts of liberation change their minds, they have the precepts when they have a mind, and should sever the precepts when they have no mind. Furthermore, if those who have attained the precepts of liberation change their minds, then there would be no distinction of high and low among those who receive the precepts; however, there is actually a distinction of high and low. In order to avoid such faults, the precepts of liberation do not change with the mind. The Warmth Dharma (Niyama-dhamma) turning precepts are the abandonment countermeasure for breaking the precepts. The Summit Dharma (Agga-dhamma), Patience Dharma (Khanti-dhamma), World's First Dharma (Lokagga-dhamma), the precepts of turning in the Path of Seeing (Dassana-magga), the Path of Cultivation (Bhavana-magga), and the Middle Way Wisdom (Majjhima-panna), at this time, two countermeasures are taken for breaking the precepts: distant countermeasure and upholding countermeasure. The Expedient Path (Upaya-magga) turning precepts for separating from desire in the Desire Realm is the abandonment countermeasure for breaking the precepts. The First Unobstructed Path (Pathama-anantara-magga) turning precepts for separating from desire in the Desire Realm is the distant countermeasure and upholding countermeasure for breaking the precepts, and the cutting off countermeasure and abandonment countermeasure for arising defilements of breaking the precepts. The Seven Unobstructed Paths (Satta-anantara-magga) turning precepts are the distant countermeasure and upholding countermeasure for breaking the precepts, and the abandonment countermeasure, cutting off countermeasure, distant countermeasure, and upholding countermeasure for arising defilements of breaking the precepts. The Ninth Unobstructed Path (Navama-anantara-magga) is the cutting off countermeasure, distant countermeasure, and upholding countermeasure for breaking the precepts, and the cutting off countermeasure, abandonment countermeasure, distant countermeasure, and upholding countermeasure for arising defilements of breaking the precepts. Except for the turning precepts mentioned above, the remaining turning precepts are the distant countermeasure and upholding countermeasure for breaking the precepts and arising defilements of breaking the precepts. Question: How does the Dharma Wisdom (Dhamma-ñana) turn

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轉戒能捨破戒及起破戒煩惱非比智。何以言比智有迴轉戒耶。尊者和須蜜答曰彼是因故。複次屬彼故。複次與彼相續故。複次從彼生故。複次此已住對治法故。所以者何。若當法智不捨破戒及起破戒煩惱者。比智當舍。複次對治法多比智與破戒及起破戒煩惱。雖不作舍對治斷對治。而作遠分對治持對治。尊者佛陀提婆說曰。若當法智有迴轉戒比智無迴轉戒者。則雖有能對治戒。然世尊說。有能對治戒。有不能對治戒。

問曰為欲界戒多。為色界戒多。答曰或有說者。欲戒多。所以者何以根本業前業后業可得故。又以從正性罪遮罪可得故。色界雖有根本業性業。非余處可得。評曰應作是說。色界戒多。但未至禪所可攝戒。與欲界戒等。餘者則多。問曰有漏戒多。無漏戒多。答曰或有說者。有漏戒多。有漏戒有二種。一種少入無漏戒。少無漏戒有一種。一種少入。評曰應作是說。無漏戒多。但苦法忍迴轉戒。則與有漏戒等。余則是多。問曰苦法忍迴轉戒多。盡智無生智迴轉戒多。答曰或有說者。苦法智迴轉戒。于苦法忍迴轉戒一倍勝。如是次第轉倍勝。乃至盡智無生智。于施設經說善通。所謂苦法智勝苦法忍。乃至道比智勝道比忍。離欲界欲。方便道。一無礙一解脫則勝。如是轉轉勝。乃至第九解脫。所以者何。如

【現代漢語翻譯】 現代漢語譯本： 轉戒（轉換之戒）能否捨棄破戒以及生起破戒的煩惱，不是比智（類比智慧）所能做到的。為什麼說比智慧迴轉戒呢？尊者和須蜜（Vasumitra）回答說：因為比智是（轉戒的）因；其次，（轉戒）屬於比智；再次，（比智）與（轉戒）相續；再次，（轉戒）從比智生起；再次，（比智）已經安住于對治法（對抗煩惱的方法）。為什麼這麼說呢？如果法智（對法的智慧）不捨棄破戒以及生起破戒的煩惱，那麼比智就能捨棄。其次，對治法多於比智與破戒以及生起破戒的煩惱。雖然不直接捨棄，不對治斷除，但能起到遠離和保持的對治作用。尊者佛陀提婆（Buddha-deva）說：如果法智慧夠迴轉戒，而比智不能迴轉戒，那麼即使有能夠對治的戒，世尊（釋迦牟尼佛）也說過，有能夠對治的戒，也有不能夠對治的戒。

問：欲界（Kāmadhātu）的戒律多，還是色界（Rūpadhātu）的戒律多？答：有人說，欲界的戒律多。為什麼呢？因為根本業、前業、后業都可以得到（觀察到），又因為從正性罪（根本罪）和遮罪（防止犯根本罪的戒律）都可以得到（觀察到）。色界雖然有根本業和性業，但在其他地方無法得到（觀察到）。評：應該這樣說，色界的戒律多。但未至禪（未到地定）所包含的戒律，與欲界的戒律相等，其餘的則多。問：有漏戒（具有煩惱的戒律）多，還是無漏戒（沒有煩惱的戒律）多？答：有人說，有漏戒多。有漏戒有兩種，一種少量進入無漏戒，少量無漏戒有一種，一種少量進入。評：應該這樣說，無漏戒多。但苦法忍（Kṣānti-jñāna）迴轉的戒律，與有漏戒相等，其餘的則多。問：苦法忍迴轉的戒律多，還是盡智（Kṣaya-jñāna）無生智（Anutpāda-jñāna）迴轉的戒律多？答：有人說，苦法智（Dharma-jñāna）迴轉的戒律，比苦法忍迴轉的戒律勝過一倍。像這樣依次遞增，直到盡智無生智。在施設經（Prajñāpanā-śāstra）中說得很清楚，所謂苦法智勝過苦法忍，乃至道比智勝過道比忍。離開欲界的慾望，方便道，一無礙（無礙解脫道）一解脫（解脫道）就勝過。像這樣轉轉勝過，直到第九解脫。為什麼呢？如……

【English Translation】 English version: Can the 'turning back' of precepts (the ability to revert to purity) abandon the breaking of precepts and the arising of defilements from breaking precepts? This is not achieved by inferential knowledge (Anumāna-jñāna). Why is it said that inferential knowledge can 'turn back' precepts? The Venerable Vasumitra (和須蜜) replied: Because it is the cause; secondly, because it belongs to it; thirdly, because it is continuous with it; fourthly, because it arises from it; fifthly, because it already abides in the antidotal dharma (對治法). Why is this so? If Dharma-knowledge (法智) does not abandon the breaking of precepts and the arising of defilements from breaking precepts, then inferential knowledge can abandon them. Furthermore, the antidotal dharma is more than inferential knowledge in relation to the breaking of precepts and the arising of defilements from breaking precepts. Although it does not directly abandon or counteract and sever, it acts as a distant and sustaining antidote. The Venerable Buddha-deva (佛陀提婆) said: If Dharma-knowledge can 'turn back' precepts, but inferential knowledge cannot, then even if there are precepts that can counteract, the World-Honored One (世尊, referring to Shakyamuni Buddha) has said that there are precepts that can counteract and precepts that cannot.

Question: Are the precepts of the Desire Realm (欲界, Kāmadhātu) more numerous, or are the precepts of the Form Realm (色界, Rūpadhātu) more numerous? Answer: Some say that the precepts of the Desire Realm are more numerous. Why? Because the root karma, the prior karma, and the subsequent karma can be obtained (observed); also, because the precepts from the essential offenses (正性罪, fundamental transgressions) and the prohibitive offenses (遮罪, precepts preventing fundamental transgressions) can be obtained (observed). Although the Form Realm has root karma and essential karma, they cannot be obtained (observed) elsewhere. Commentary: It should be said that the precepts of the Form Realm are more numerous. However, the precepts included in the 'unreached concentration' (未至禪, proximity concentration) are equal to the precepts of the Desire Realm; the rest are more numerous. Question: Are the precepts with outflows (有漏戒, precepts with defilements) more numerous, or are the precepts without outflows (無漏戒, precepts without defilements) more numerous? Answer: Some say that the precepts with outflows are more numerous. There are two kinds of precepts with outflows: one kind enters the precepts without outflows in small amounts; there is one kind of precepts without outflows: one kind enters in small amounts. Commentary: It should be said that the precepts without outflows are more numerous. However, the precepts 'turned back' by the forbearance of suffering-dharma (苦法忍, Kṣānti-jñāna) are equal to the precepts with outflows; the rest are more numerous. Question: Are the precepts 'turned back' by the forbearance of suffering-dharma more numerous, or are the precepts 'turned back' by the knowledge of exhaustion (盡智, Kṣaya-jñāna) and the knowledge of non-arising (無生智, Anutpāda-jñāna) more numerous? Answer: Some say that the precepts 'turned back' by the Dharma-knowledge of suffering (苦法智, Dharma-jñāna) are onefold superior to the precepts 'turned back' by the forbearance of suffering-dharma. In this way, they increase successively until the knowledge of exhaustion and the knowledge of non-arising. It is clearly stated in the Treatise on Exposition (施設經, Prajñāpanā-śāstra), that the Dharma-knowledge of suffering surpasses the forbearance of suffering-dharma, and so on, until the inferential knowledge of the path surpasses the forbearance of the path. Leaving the desires of the Desire Realm, the path of expedient means, one unobstructed (無礙解脫道, unimpeded liberation) and one liberation (解脫道, liberation) are superior. In this way, they become increasingly superior, up to the ninth liberation. Why is this so? As...

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漸漸舍破戒及破戒煩惱。彼戒亦漸漸增益。如是次第轉轉一倍勝。乃至盡智無生智。評曰如是說者好。如苦法忍戒。乃至盡智無生智戒。等無有異。所以者何同從身口七善生故。問曰若然者。施設經說云何通。答曰從因生增益故。作如是說。如苦法智從苦法忍因生而得增益。乃至盡智無生智亦如是。如是等戒。儘是七善。問曰。佛戒多聲聞戒多。答曰或有說者。聲聞戒多非佛。所以者何佛唯有一界身戒。聲聞有二界身戒。評曰應作是說。佛戒多。所以者何力無畏大悲三不共念處。如是等戒。聲聞辟支佛所無。

問曰生欲界中。得阿羅漢道。得幾地身迴轉戒。答曰如西方沙門。作如是說。得二十六地身迴轉戒。所以者何初禪地有三種。所謂梵迦夷梵富樓大梵。如罽賓沙門說曰。得二十五地身迴轉戒。所以者何初禪有二處所。所謂梵迦夷梵富樓。大梵天即梵富樓攝故。猶如村落與阿練若處。得彼地身迴轉戒。未來世中修。不得起現在前。所以者何即彼地報身。能起彼地身迴轉戒現在前。諸餘地身迴轉戒。成就不起現在前。生無色界。成就不起現在前。所以者何此戒是六地所攝。未至禪乃至第四禪。無色界自地無戒。下地所攝。不能起現在前。問曰諸生下地。盡能起現在前耶。答曰不盡起也。所以者何一切功德。不必

【現代漢語翻譯】 現代漢語譯本 漸漸捨棄破戒以及破戒的煩惱，他的戒律也漸漸增長。這樣次第輾轉，一倍勝過一倍，乃至達到盡智（一切煩惱已盡的智慧）和無生智（不再產生煩惱的智慧）。評論說：這樣說很好。如苦法忍戒（對苦諦產生忍可的戒），乃至盡智無生智戒，等等，沒有差別。為什麼呢？因為它們都同樣從身口七善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語）而生。問：如果是這樣，那麼《施設經》的說法如何解釋？答：因為從因生而增益，所以這樣說。如苦法智（對苦諦的智慧）從苦法忍（對苦諦的忍可）因生而得到增益，乃至盡智無生智也是這樣。像這樣的戒，都是七善。問：佛的戒律多，還是聲聞（聽聞佛法而修行的人）的戒律多？答：或者有人說，聲聞的戒律多，不是佛的。為什麼呢？因為佛只有一界（欲界、色界、無色界）的身戒，聲聞有二界的身戒。評論說：應該這樣說，佛的戒律多。為什麼呢？因為力（十力）、無畏（四無畏）、大悲（大慈大悲）、三不共念處（佛獨有的三種念處）等等戒，是聲聞和辟支佛（獨自覺悟的人）所沒有的。 問：生在欲界中，得到阿羅漢道（斷盡煩惱的境界），能得到幾地（禪定境界）的身迴轉戒（指能隨意在不同禪定境界中轉換的戒）？答：如西方沙門（出家人）這樣說，能得到二十六地身迴轉戒。為什麼呢？因為初禪地有三種，所謂梵迦夷（梵眾天）、梵富樓（梵輔天）、大梵（大梵天）。如罽賓（古代地名，今克什米爾一帶）的沙門說，能得到二十五地身迴轉戒。為什麼呢？因為初禪有兩個處所，所謂梵迦夷、梵富樓。大梵天即被梵富樓所包含。猶如村落與阿練若處（寂靜處）。得到那個地的身迴轉戒，未來世中修習，不能在現在生起。為什麼呢？因為只有那個地的報身（果報之身），才能使那個地的身迴轉戒在現在生起。其餘地的身迴轉戒，雖然成就，但不能在現在生起。生在無色界，雖然成就，但不能在現在生起。為什麼呢？因為此戒是六地所攝（未至定、初禪、二禪、三禪、四禪、空無邊處定）。未至禪乃至第四禪，無色界自地沒有戒，下地所攝的戒，不能在現在生起。問：所有生在下地的人，都能使戒在現在生起嗎？答：不是都能生起。為什麼呢？因為一切功德，不一定。

【English Translation】 English version Gradually abandoning the precepts that have been broken and the defilements of breaking precepts, his precepts also gradually increase. In this way, successively and repeatedly, it becomes more superior by one fold, until reaching the Exhaustion Knowledge (knowledge that all defilements have been exhausted) and the Non-arising Knowledge (knowledge that defilements will no longer arise). Comment: It is good to say it this way. Like the Acceptance of Suffering Precept (precept arising from acceptance of the truth of suffering), up to the Exhaustion Knowledge and Non-arising Knowledge Precept, etc., there is no difference. Why? Because they all arise from the seven good deeds of body and speech (not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, not engaging in frivolous speech). Question: If that is the case, how can the statement in the 'Treatise on Establishments' be explained? Answer: Because it arises from the cause and increases, that is why it is said this way. Like the Knowledge of Suffering arising from the Acceptance of Suffering as a cause and gaining increase, and so on up to the Exhaustion Knowledge and Non-arising Knowledge. Precepts like these are all seven good deeds. Question: Are the Buddha's precepts more numerous, or the Śrāvaka's (one who hears and practices the teachings) precepts more numerous? Answer: Or some say that the Śrāvaka's precepts are more numerous, not the Buddha's. Why? Because the Buddha only has one realm (desire realm, form realm, formless realm) of bodily precepts, while the Śrāvakas have two realms of bodily precepts. Comment: It should be said that the Buddha's precepts are more numerous. Why? Because the Powers (ten powers), Fearlessnesses (four fearlessnesses), Great Compassion (great loving-kindness and compassion), Three Unshared Mindfulnesses (three unique mindfulnesses of the Buddha), etc., are precepts that Śrāvakas and Pratyekabuddhas (one who attains enlightenment alone) do not have. Question: Being born in the desire realm, having attained the Arhat path (state of having extinguished all defilements), how many grounds (dhyana realms) of body-revolving precepts (referring to the precepts that allow one to freely transform within different dhyana realms) can one attain? Answer: As the Western Śramaṇas (monastics) say, one can attain twenty-six grounds of body-revolving precepts. Why? Because the first dhyana ground has three types, namely Brahmakayikas (Brahma assembly heaven), Brahmapurohitas (Brahma ministers heaven), and Mahabrahma (Great Brahma heaven). As the Śramaṇas of Kashmir say, one can attain twenty-five grounds of body-revolving precepts. Why? Because the first dhyana has two abodes, namely Brahmakayikas and Brahmapurohitas. Mahabrahma is included within Brahmapurohitas. It is like a village and a secluded forest dwelling. Having attained the body-revolving precepts of that ground, practicing in future lives, it cannot arise in the present. Why? Because only the reward body (retribution body) of that ground can cause the body-revolving precepts of that ground to arise in the present. The body-revolving precepts of other grounds, although accomplished, cannot arise in the present. Being born in the formless realm, although accomplished, it cannot arise in the present. Why? Because this precept is encompassed by six grounds (Unreached Concentration, First Dhyana, Second Dhyana, Third Dhyana, Fourth Dhyana, Sphere of Infinite Space). The Unreached Concentration up to the Fourth Dhyana, the formless realm does not have precepts in its own ground, the precepts encompassed by the lower ground cannot arise in the present. Question: Can all those born in the lower ground cause the precepts to arise in the present? Answer: Not all can arise. Why? Because all merits are not necessarily.

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盡起現在前故。過惡猶不盡起現在前。何況諸功德。諸功德皆從方便生。如先所說。依彼地報身。起彼地身迴轉戒。無有一時起二地報身現在前者。何況多也。是故得二十五地身迴轉戒。不盡起現在前。

問曰何故世尊弟子。生無色界。成就道俱生戒。不成就定俱生戒。何以故無色界阿羅漢。成就道俱生戒。不成就定俱生戒。答曰或有說者。世俗戒縛是系法。是以不成就。無漏戒不縛。不是系法。是以成就。復有說者。世俗戒墮在界中。墮在地中。是故不成就。無漏戒。雖在地中。不墮界中。是故成就。

問曰諸佛世尊。有百年時身戒。乃至八萬歲時身戒。若百年時。身得阿耨多羅三藐三菩提。為得八萬歲時身戒不耶。若得者。云何此身得異身中戒。若不得者。施設經說云何通。如說。諸佛世尊。皆等應作是論得。問曰若然者。云何此身得異身口戒。答曰若以此身。得異身戒。復有何過。複次百年時。得阿耨多羅三藐三菩提。于百年時身所得戒。名得在身中成就現在前。異身中戒。名得不在身中。名成就不現在前。八萬歲時身。得阿耨多羅三藐三菩提。於八萬歲時身所得戒。名得在身中成就現在前。于余異身。名得不在身中。名成就不現在前。復有說者。不得。問曰若然者。施設經說云何通。如說諸佛皆

【現代漢語翻譯】 現代漢語譯本： 所有過去所造的惡業，尚未完全顯現於現在。更何況是諸多的功德呢？一切功德都從方便法門而生，如先前所說。依據那個地的報身，生起那個地的身迴轉戒。不會有一個時候，兩個地的報身同時顯現於現在。更何況是多個呢？因此，即使獲得了二十五地的身迴轉戒，也不會完全同時顯現於現在。

問：為什麼世尊的弟子，生來沒有（煩惱的異名），成就道俱生戒，卻不成就定俱生戒？為什麼無（沒有煩惱）的阿羅漢，成就道俱生戒，卻不成就定俱生戒？ 答：或者有人說，世俗戒的束縛是一種繫縛之法，因此不成就。無漏戒沒有束縛，不是繫縛之法，因此成就。還有人說，世俗戒落在界中，落在地中，因此不成就。無漏戒雖然在地中，但不落在界中，因此成就。

問：諸佛世尊，有百年時的身戒，乃至八萬歲時的身戒。如果在百年時，此身證得阿耨多羅三藐三菩提（無上正等正覺），是否也得到了八萬歲時的身戒呢？如果得到了，為什麼此身能得到異身的戒？如果得不到，那麼《施設經》的說法又如何解釋呢？經中說，諸佛世尊都是一樣的。應該這樣論述：得到了。 問：如果這樣，為什麼此身能得到異身口戒？ 答：如果以此身，能得到異身戒，又有什麼過失呢？而且，在百年時，證得阿耨多羅三藐三菩提，對於百年時身所得到的戒，稱為『得在身中成就現在前』。對於異身的戒，稱為『得不在身中』，稱為『成就不現在前』。八萬歲時身，證得阿耨多羅三藐三菩提，對於八萬歲時身所得到的戒，稱為『得在身中成就現在前』。對於其餘異身，稱為『得不在身中』，稱為『成就不現在前』。 還有人說，得不到。 問：如果這樣，那麼《施設經》的說法又如何解釋呢？經中說諸佛都是一樣的。

【English Translation】 English version: All past evil deeds have not yet fully manifested in the present. How much more so the various merits? All merits arise from skillful means, as previously stated. Based on the Sambhogakaya (reward body) of that ground, the body-transformation precepts of that ground arise. There is never a time when the Sambhogakayas of two grounds simultaneously manifest in the present. How much less so multiple grounds? Therefore, even if one obtains the body-transformation precepts of twenty-five grounds, they will not all simultaneously manifest in the present.

Question: Why do the disciples of the World Honored One, born without ** (a synonym for afflictions), achieve the co-arisen precepts of the path but not the co-arisen precepts of samadhi (concentration)? Why do Arhats (worthy ones) without ** (afflictions) achieve the co-arisen precepts of the path but not the co-arisen precepts of samadhi? Answer: Some say that the bondage of worldly precepts is a binding dharma, therefore it is not achieved. The unconditioned precepts have no bondage and are not a binding dharma, therefore it is achieved. Others say that worldly precepts fall within boundaries and fall within the earth, therefore they are not achieved. Unconditioned precepts, although on the earth, do not fall within boundaries, therefore they are achieved.

Question: The Buddhas, the World Honored Ones, have body precepts of a hundred years and even body precepts of eighty thousand years. If, in a hundred years, this body attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), does it also obtain the body precepts of eighty thousand years? If it does, how can this body obtain the precepts of a different body? If it does not, how can the 'Establishment Scripture' be explained? As it says, all Buddhas, the World Honored Ones, are the same. It should be argued that it is obtained. Question: If so, how can this body obtain the precepts of speech of a different body? Answer: If this body can obtain the precepts of a different body, what fault is there? Furthermore, in a hundred years, when one attains Anuttara-samyak-sambodhi, the precepts obtained by the body in a hundred years are called 'obtained in the body, achieved, and manifested in the present.' The precepts of a different body are called 'not obtained in the body' and called 'achievement not manifested in the present.' When the body of eighty thousand years attains Anuttara-samyak-sambodhi, the precepts obtained by the body in eighty thousand years are called 'obtained in the body, achieved, and manifested in the present.' For other different bodies, they are called 'not obtained in the body' and called 'achievement not manifested in the present.' Others say that it is not obtained. Question: If so, how can the 'Establishment Scripture' be explained? As it says, all Buddhas are the same.

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等。答曰即彼經說。以三事故等。過去世積行皆等。所得法身皆等。利世間皆等。過去世積行皆等者。如一佛於三阿僧祇劫。行四波羅蜜。然後得阿耨多羅三藐三菩提。諸佛皆爾。所得法身皆等者。如一佛成就力無畏大悲三不共念處諸佛亦爾。利世間等者。如一佛度百千萬那由他眾生令入涅槃。諸佛亦爾。複次根等故言等。所以者何。皆住增上根故。戒亦等。皆得增上戒故。地亦等。皆依第四禪得阿耨多羅三藐三菩提故。

云何相似因。乃至廣說。問曰何以作此論。答曰為止無過去未來法現在是無為法。以如此文止無過去未來者意故。複次為止說相似法沙門意故。彼作是說。心唯與心作因。受唯與受作因。乃至慧唯與慧作因。為止如是意故。作如是說。心與心數法。心數法與心。作相似因。以如是事故。而作此論。

問曰以何等故作如是說。前生善根。與後生善根及善根相應法。作相似因。而不作是說。過去善根。與現在善根及善根相應法。作相似因。答曰。欲現過去。有前後義故。過去法眾多。應有前後。若作是說。過去法與現在作相似因者。則不明過去於過去有相似因。若作是說。則明過去於過去有相似因。問曰以何等故。前生善根。不說相應法。後生善根。說相應法。答曰應作是說。前生善根。善

【現代漢語翻譯】 現代漢語譯本： 等。回答說，就像那部經書所說，因為三種原因等等。過去世積累的修行都相同，所得到的法身都相同，利益世間也都相同。過去世積累的修行都相同，例如一位佛在三個阿僧祇劫（Asamkhya kalpa，無數大劫）中，修行四波羅蜜（Paramita，佈施、持戒、忍辱、精進），然後證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），諸佛都是如此。所得到的法身都相同，例如一位佛成就力、無畏、大悲、三不共念處，諸佛也是如此。利益世間相同，例如一位佛度化百千萬那由他（Nayuta，數量單位）眾生進入涅槃（Nirvana，寂滅），諸佛也是如此。再者，根（Indriya，指五根或六根）相同，所以說相同，因為都安住于增上根的緣故。戒（Sila，戒律）也相同，都得到增上戒的緣故。地（Bhumi，禪定境界）也相同，都依靠第四禪（Dhyana，禪定）證得阿耨多羅三藐三菩提的緣故。

什麼是相似因，乃至廣說。問：為什麼要作這部論？答：爲了阻止認為沒有過去、未來法，現在是無為法（Asamskrta，不生不滅的法）的觀點，用這樣的文句阻止認為沒有過去未來者的想法。再者，爲了阻止說相似法的沙門（Sramana，出家修行者）的觀點，他們這樣說：心（Citta，意識）只與心作因，受（Vedana，感受）只與受作因，乃至慧（Prajna，智慧）只與慧作因。爲了阻止這樣的想法，所以作這樣的論述：心與心數法（Caitasika，心的作用），心數法與心，作為相似因。因為這樣的緣故，而作這部論。

問：因為什麼緣故作這樣的論述：前生的善根（Kusala-mula，善的根本），與後生的善根以及善根相應的法，作為相似因，而不說：過去的善根，與現在的善根以及善根相應的法，作為相似因？答：想要顯示過去有前後次第的意義。過去的法眾多，應該有前後次第。如果這樣說：過去的法與現在作相似因，那麼就不明白過去於過去有相似因。如果這樣說，就明白過去於過去有相似因。問：因為什麼緣故，前生的善根，不說相應法，後生的善根，說相應法？答：應該這樣說，前生的善根，善

【English Translation】 English version: And so on. The answer is as that sutra says, because of three reasons, etc. The accumulated practices of past lives are all the same, the Dharmakaya (Dharmakaya, the body of the Dharma) obtained are all the same, and the benefit to the world is also the same. The accumulated practices of past lives are all the same, for example, a Buddha practices the four Paramitas (Paramita, perfections of giving, morality, patience, and effort) for three Asamkhya kalpas (Asamkhya kalpa, countless eons), and then attains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). All Buddhas are like this. The Dharmakaya obtained are all the same, for example, a Buddha achieves powers, fearlessness, great compassion, and the three unshared mindfulnesses. All Buddhas are also like this. The benefit to the world is the same, for example, a Buddha liberates hundreds of thousands of Nayutas (Nayuta, a unit of measurement) of beings, causing them to enter Nirvana (Nirvana, liberation). All Buddhas are also like this. Furthermore, the Indriyas (Indriya, faculties) are the same, so it is said to be the same, because they all abide in the superior faculties. The Sila (Sila, moral discipline) is also the same, because they all obtain superior Sila. The Bhumi (Bhumi, stages of meditative absorption) is also the same, because they all rely on the fourth Dhyana (Dhyana, meditation) to attain Anuttara-samyak-sambodhi.

What is the similar cause, and so on, extensively explained. Question: Why is this treatise composed? Answer: To stop the view that there are no past or future dharmas, and that the present is an Asamskrta (Asamskrta, unconditioned) dharma. With such statements, it stops the idea of those who think there is no past or future. Furthermore, to stop the view of the Sramanas (Sramana, renunciates) who speak of similar dharmas. They say: the Citta (Citta, mind) only acts as a cause with the Citta, the Vedana (Vedana, feeling) only acts as a cause with the Vedana, and even the Prajna (Prajna, wisdom) only acts as a cause with the Prajna. To stop such ideas, this treatise is composed: the mind and the mental factors (Caitasika, mental events), and the mental factors and the mind, act as similar causes. Because of this reason, this treatise is composed.

Question: For what reason is it said that the good roots (Kusala-mula, roots of virtue) of the previous life, with the good roots of the subsequent life and the dharmas corresponding to the good roots, act as similar causes, and not say that the good roots of the past, with the good roots of the present and the dharmas corresponding to the good roots, act as similar causes? Answer: It is desired to show that the past has the meaning of sequential order. The dharmas of the past are numerous, and there should be a sequential order. If it is said that the dharmas of the past act as similar causes with the present, then it is not clear that the past has similar causes with the past. If it is said in this way, then it is clear that the past has similar causes with the past. Question: For what reason is it that the good roots of the previous life do not mention corresponding dharmas, while the good roots of the subsequent life mention corresponding dharmas? Answer: It should be said that the good roots of the previous life, good

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根相應法。與後生善根及善根相應法。自界中作相似因中因。而不說者。當知此是有餘說。如先所說。此文說因處不盡。復有說者。為止說相似法沙門意故。彼作是說。善根與善根。作相似因。非善根相應法。善根相應法。與善根相應法。作相似因。非善根不善無記根亦如是。為止如是意故。作如是說。善根與善根相應法。善根相應法與善根。作相似因。自界中者。欲界還與欲界。色界還與色界。無色界還與無色界。如說自界。自地亦如是。初禪地還與初禪地。乃至非想非非想處還與非想非非想處。過去善根與未來現在。過去現在與未來善根。作相似因中因。問曰何以復作此論。答曰若別世說。于文不亂。乃至廣說。自界無記根亦如是。前生不善根。乃至廣說。問曰以何等故。此不善根中。不說自界耶。答曰以不善根唯在欲界故。復有說者。應說自種。見苦所斷種還與見苦所斷種。乃至修道所斷種還與修道所斷種。復有說者。應作是說。說善根已。不善無記根亦如是。問曰若然者不善根唯在欲界。云何言自界耶。答曰以自種故。言是自界。問曰以何等故。不作是說。前生不善根。與后無記根。前生無記根。與後生不善根。作相似因耶。答曰或有說者。應作是說。而不說者。當知此義是有餘說。復有說者。若作是說則明

【現代漢語翻譯】 現代漢語譯本 根相應法（與根相應的法）。與後生善根及善根相應法（與後來產生的善根以及與善根相應的法）。在各自的界限中作為相似的因中的因。但經文中沒有說明這一點，應當知道這是有省略的說法，就像先前所說的那樣，這段經文關於因的闡述並不完整。還有一種說法是，爲了阻止那些認為相似法（相似的法）的沙門（出家修行者）的錯誤理解，他們這樣認為：善根與善根之間可以作為相似的因，但與善根相應的法卻不能。善根相應法與善根相應法之間可以作為相似的因，但與善根不能。不善根和無記根的情況也類似。爲了阻止這種理解，所以經文中這樣說：善根與善根相應法，善根相應法與善根，可以作為相似的因。『自界中』的意思是，欲界還與欲界，色界還與色界，無色界還與無色界。就像說『自界』一樣，『自地』也是如此。初禪地還與初禪地，乃至非想非非想處還與非想非非想處。過去的善根與未來和現在的善根，過去和現在的善根與未來的善根，可以作為相似的因中的因。 有人問：為什麼還要作這樣的論述？回答說：如果分別世（時間）來說，文義上就不會混亂。乃至廣說。各自界限中的無記根也是如此。前生的不善根，乃至廣說。有人問：因為什麼原因，這裡的不善根中，沒有說『自界』呢？回答說：因為不善根只存在於欲界。還有一種說法是，應該說『自種』，見苦所斷的煩惱種子還與見苦所斷的煩惱種子，乃至修道所斷的煩惱種子還與修道所斷的煩惱種子。還有一種說法是，應該這樣說，說完善根之後，不善根和無記根的情況也類似。有人問：如果這樣說，不善根只存在於欲界，怎麼能說『自界』呢？回答說：因為是『自種』的緣故，所以說是『自界』。有人問：因為什麼原因，不這樣說：前生的不善根與後生的無記根，前生的無記根與後生的不善根，可以作為相似的因呢？回答說：或許有人認為應該這樣說，但經文中沒有說，應當知道這是有省略的說法。還有一種說法是，如果這樣說就更清楚了。

【English Translation】 English version The laws corresponding to roots. And the good roots that arise later, and the laws corresponding to good roots. Within their own realms, they act as similar causes within causes. But if this is not stated, it should be understood as an incomplete explanation, as mentioned earlier. This passage does not fully explain the causes. Another explanation is given to stop the intention of the 'śrāmaṇas' (wandering ascetics) who speak of similar 'dharmas' (teachings). They say that good roots can act as similar causes with good roots, but not with laws corresponding to good roots. Laws corresponding to good roots can act as similar causes with laws corresponding to good roots, but not with good roots. The same applies to unwholesome and neutral roots. To prevent such an understanding, it is said that good roots and laws corresponding to good roots, and laws corresponding to good roots and good roots, can act as similar causes. 'Within their own realms' means that the desire realm returns to the desire realm, the form realm returns to the form realm, and the formless realm returns to the formless realm. Just as it is said 'own realm', so too is 'own plane'. The first 'dhyāna' (meditative state) plane returns to the first 'dhyāna' plane, and so on, until the plane of neither perception nor non-perception returns to the plane of neither perception nor non-perception. Past good roots act as similar causes within causes with future and present good roots. Past and present good roots act as similar causes with future good roots. Someone asks: Why is this discussion made again? The answer is: If it is explained separately by 'kāla' (time), there will be no confusion in the text. And so on, extensively explained. The neutral roots within their own realms are also the same. Past unwholesome roots, and so on, extensively explained. Someone asks: For what reason is 'own realm' not mentioned in these unwholesome roots? The answer is: Because unwholesome roots only exist in the desire realm. Another explanation is that 'own seed' should be mentioned: the seeds severed by seeing suffering return to the seeds severed by seeing suffering, and so on, until the seeds severed by cultivation return to the seeds severed by cultivation. Another explanation is that it should be said that after explaining good roots, the same applies to unwholesome and neutral roots. Someone asks: If that is the case, and unwholesome roots only exist in the desire realm, how can 'own realm' be mentioned? The answer is: Because of 'own seed', it is said to be 'own realm'. Someone asks: For what reason is it not said that past unwholesome roots act as similar causes with future neutral roots, and past neutral roots act as similar causes with future unwholesome roots? The answer is: Perhaps someone thinks it should be said, but if it is not said, it should be understood that this meaning is an incomplete explanation. Another explanation is that if it is said in this way, it will be clearer.

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。不善根在三界中。無記根唯在欲界。少因則有多果。多因則有少果故。

問曰未來世有相似因不。若有者此中何以不說。如說云何相似因。答曰前生善根。與後生善根。善根相應法。自界相似因中因。如是過去與未來現在。過去現在與未來。作相似因中因。而不說未來與未來作相似因中因。若有者云何不二心展轉為因。若無者此說云何通。如說若法能與彼法作因。或時而不與彼法作因耶。答曰不也。問曰此法與彼法。或時作因。或時不作因。若法生者則作因。若不生者。則不作因。何以言不也。若無者波伽羅那說云何通。如說非心因法雲何。答曰得正決定人初無漏心是也。諸餘凡夫。必當得正決定者。初無漏心。問曰如未得正決定者。一切無漏心。是非心因法。何以但說初無漏心耶。若無者。復與此經。余所說相違。如說苦諦。或以身見為因。不與身見作因。乃至廣說。身見為因。不與身見作因者。除過去現在見苦所斷使及使相應法苦諦。除過去現在見集所斷一切遍使及使相應法苦諦。除未來世身見及身見相應法。諸餘染污苦諦是。謂以身見為因。不與身見作因。問曰如未來身見不能與未來身見作因。何以故除未來身見及身見相應法。若無者識身經說云何通。如說過去染污眼識諸使所使。亦是因耶。若是因。

【現代漢語翻譯】 現代漢語譯本：不善根存在於三界（欲界、色界、無色界）之中。無記根只存在於欲界。少量因能產生眾多果，眾多因反而產生少量果。

問：未來世是否存在相似因？如果存在，為何此處沒有提及？請解釋什麼是相似因。 答：前一生中的善根，與后一生中的善根，以及與善根相應的法，是各自界中的相似因中的因。過去與未來、現在，過去現在與未來，都可以作為相似因中的因。但沒有說未來與未來作為相似因中的因。如果存在未來與未來作為相似因中的因，那麼如何解釋不二心（指同一剎那只有一個心識）輾轉為因？如果不存在，那麼之前所說的『如果一個法能夠作為另一個法的因，有時卻不作為那個法的因』又該如何解釋？ 答：不是這樣的。 問：這個法與那個法，有時作為因，有時不作為因。如果這個法生起，就作為因；如果不生起，就不作為因。為什麼說不是這樣呢？如果不是這樣，那麼《波伽羅那》中的說法又該如何解釋？比如其中說『什麼是非心因法？』 答：是指獲得正決定的聖者最初的無漏心。對於其他凡夫，必定會獲得正決定的，他們的最初無漏心也是非心因法。 問：如果說未獲得正決定的人，一切無漏心都是非心因法，為什麼只說最初的無漏心呢？如果不是這樣，又與此經中其他地方所說相矛盾。比如經中說苦諦，有時以身見（認為五蘊為我）為因，但不作為身見的因，乃至廣說。身見為因，但不作為身見的因，是指除了過去現在見苦所斷的煩惱及其相應法，以及過去現在見集所斷的一切遍使（普遍存在的煩惱）及其相應法，以及未來世的身見及身見相應法，其餘的染污苦諦。這就是說以身見為因，但不作為身見的因。 問：如果未來世的身見不能作為未來世身見的因，為什麼還要排除未來世的身見及身見相應法？如果不是這樣，《識身經》中的說法又該如何解釋？比如其中說過去染污的眼識被煩惱所驅使，也是因嗎？如果是因，

【English Translation】 English version: Unwholesome roots exist in the three realms (desire realm, form realm, formless realm). Indeterminate roots exist only in the desire realm. A small cause can produce many effects, while many causes can produce few effects.

Question: Are there similar causes in the future? If there are, why are they not mentioned here? Please explain what similar causes are. Answer: The wholesome roots in a previous life, together with the wholesome roots in a subsequent life, and the dharmas corresponding to wholesome roots, are causes within causes of similar causes in their respective realms. The past with the future and the present, the past and present with the future, can all serve as causes within causes of similar causes. However, it is not said that the future and the future serve as causes within causes of similar causes. If there are future causes causing future effects, how can we explain that a single mind (referring to only one consciousness at a single moment) is the cause? If there are no future causes causing future effects, how can we explain the previous statement that 'if a dharma can be the cause of another dharma, sometimes it is not the cause of that dharma'? Answer: It is not so. Question: This dharma and that dharma, sometimes act as a cause, and sometimes do not act as a cause. If this dharma arises, it acts as a cause; if it does not arise, it does not act as a cause. Why do you say it is not so? If it is not so, how can we explain the statement in the 'Pāṭaligāmiya'? For example, it says, 'What is a non-mind cause dharma?' Answer: It refers to the initial non-outflow mind of a noble one who has attained right determination. For other ordinary people who will definitely attain right determination, their initial non-outflow mind is also a non-mind cause dharma. Question: If all non-outflow minds of those who have not attained right determination are non-mind cause dharmas, why only mention the initial non-outflow mind? If it is not so, it contradicts other statements in this sutra. For example, the sutra says that the truth of suffering (dukkha satya), sometimes takes self-view (belief in the five aggregates as self) as a cause, but does not act as a cause of self-view, and so on. Self-view as a cause, but not acting as a cause of self-view, refers to except the afflictions and corresponding dharmas severed by seeing suffering in the past and present, and all pervasive afflictions (sarvatraga) and corresponding dharmas severed by seeing the origin (samudaya) in the past and present, and the self-view and corresponding dharmas of the future; the remaining defiled truths of suffering. This means that self-view is the cause, but does not act as the cause of self-view. Question: If future self-view cannot act as a cause of future self-view, why exclude future self-view and corresponding dharmas? If it is not so, how can we explain the statement in the 'Vijñānakāya'? For example, it says that the past defiled eye consciousness driven by afflictions is also a cause? If it is a cause,

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亦使所使耶。應廣作四句。是因不為使所使者。諸使在彼心前。是自界一切遍不緣。若緣已斷相應使解脫。為使所使非因者。諸使在心后。彼是自界一切遍緣而不斷。亦因亦使者。諸使在彼心前。是自界一切遍緣而不斷。相應使不解脫。非因非使者。諸使在彼心后。是自界一切遍非緣。緣者已斷他界一切遍使。如過去。未來現在亦應如是。廣作四句。問曰過去現在四句可爾。未來云何通。若無者施設經說云何通。如說諸法以四事故決定。一因。二果。三所依。四所緣。若無者云何不無因而有因。無果而有果。答曰應作是說。未來世無相似因。以無故。所以不說。亦無二心展轉相因過。問曰若然者如所說。若法能與彼法作因。或時不作因。乃至廣說。此云何通。答曰或有說者。此中以二因故作論。所謂相應因。共生因。復有說者以四因故作論。所謂相應因。共生因。報因。所作因復有說者。以五因故作論。除所作因。所以者何一切處不遮故。應作是說。以六因故而作論。問曰有法或與彼法作因。或時不作因。何故作如是說。若法能與彼法作因。或時不與彼法作因。答言不也。答曰此說最後生時。能作一切遍相似因義。從是已後生者。無不以此法為因。問曰若然者此說云何通。如說若法能與彼作次第。或時不作次第。答曰

【現代漢語翻譯】 現代漢語譯本 『亦使所使耶？』（也是被煩惱所驅使嗎？）應該廣泛地作出四句分別解釋。『是因不為使所使者』（是因但不被煩惱所驅使的情況），指的是諸煩惱在該人心識之前，是自身境界的一切普遍不緣。如果所緣已斷，相應的煩惱也已解脫。『為使所使非因者』（是被煩惱所驅使但不是因的情況），指的是諸煩惱在該人心識之後，他們是自身境界的一切普遍所緣但沒有斷除。『亦因亦使者』（既是因也被煩惱所驅使的情況），指的是諸煩惱在該人心識之前，是自身境界的一切普遍所緣但沒有斷除，相應的煩惱也沒有解脫。『非因非使者』（既不是因也不被煩惱所驅使的情況），指的是諸煩惱在該人心識之後，是自身境界的一切普遍非緣，所緣已經斷除，以及他界的一切普遍煩惱。如同過去一樣，未來和現在也應該這樣，廣泛地作出四句分別解釋。 問：過去和現在的四句可以這樣理解，未來如何解釋？如果沒有未來，施設經的說法又如何解釋？例如，經中說諸法以四種原因決定：一、因，二、果，三、所依，四、所緣。如果沒有未來，怎麼會沒有因而有因，沒有果而有果？ 答：應該這樣說，未來世沒有相似的因，因為沒有的緣故，所以不說。也沒有二心輾轉相因的過失。 問：如果這樣，如經中所說，『若法能與彼法作因，或時不作因』，乃至廣說，這又如何解釋？ 答：或者有人說，這裡以兩種因來作論，即相應因和共生因。又有人說，以四種因來作論，即相應因、共生因、報因和所作因。還有人說，以五種因來作論，除去所作因。為什麼呢？因為一切處不遮止的緣故。應該這樣說，以六種因來作論。 問：『有法或與彼法作因，或時不作因』，為什麼這樣說？『若法能與彼法作因，或時不與彼法作因』，回答說：『不是這樣的』。 答：這裡說的是最後一生時，能作一切普遍相似因的意義。從這之後出生者，沒有不以此法為因的。 問：如果這樣，經中『若法能與彼作次第，或時不作次第』，又如何解釋？

【English Translation】 English version 『Is it also driven by the afflictions?』 It should be extensively explained with fourfold distinctions. 『It is a cause but not driven by the afflictions,』 refers to the case where the afflictions are before that person's mind, being universally unconditioned by everything in its own realm. If the object of conditioning is severed, the corresponding afflictions are also liberated. 『Driven by the afflictions but not a cause,』 refers to the case where the afflictions are after the mind, they are universally conditioned by everything in its own realm but not severed. 『Both a cause and driven by the afflictions,』 refers to the case where the afflictions are before that person's mind, being universally conditioned by everything in its own realm but not severed, and the corresponding afflictions are not liberated. 『Neither a cause nor driven by the afflictions,』 refers to the case where the afflictions are after that person's mind, being universally unconditioned by everything in its own realm, the object of conditioning has been severed, and all universal afflictions of other realms. Just as with the past, the future and present should also be like this, extensively explained with fourfold distinctions. Question: The fourfold distinctions of the past and present can be understood in this way, but how is the future explained? If there is no future, how is the explanation in the Establishment Treatise (施設經) explained? For example, the sutra says that all dharmas are determined by four causes: one, cause; two, effect; three, basis; four, object of conditioning. If there is no future, how can there be a cause without a cause, and an effect without an effect? Answer: It should be said that there is no similar cause in the future world, because it does not exist, so it is not spoken of. There is also no fault of two minds causing each other in turn. Question: If that is the case, as it is said in the sutra, 『If a dharma can be a cause for another dharma, or sometimes not be a cause,』 and so on, how is this explained? Answer: Or some say that this is discussed with two causes, namely, the corresponding cause and the co-arising cause. Others say that it is discussed with four causes, namely, the corresponding cause, the co-arising cause, the retribution cause, and the action cause. Still others say that it is discussed with five causes, excluding the action cause. Why? Because it is not prohibited in all places. It should be said that it is discussed with six causes. Question: 『A dharma may or may not be a cause for another dharma,』 why is it said like this? 『If a dharma can be a cause for another dharma, or sometimes not be a cause,』 the answer is: 『It is not like that.』 Answer: This refers to the meaning of being able to make all universal similar causes in the last life. Those born after this will not take this dharma as a cause. Question: If that is the case, how is it explained in the sutra, 『If a dharma can be sequential to another, or sometimes not be sequential』?

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。若彼法未生。問曰次第緣最後生時。亦能作次第緣義。從是已後生者。無不以此為次第緣。何以答言未生不說最後生時耶。答曰應說而不說者。當知此義是有餘說。複次現異說異文。若以異文。莊嚴于義。義則易解。複次現二門義故。現二種略義故。現二種入法性故。現二種炬故。現二事故。現二種文影故。現俱生俱通故。如說最後生因義。亦應說最後生緣義。如說次第緣未生義。亦應說因未生義。說現二門義。乃至廣說。如波伽羅那說。非心因法。乃至廣說。云何通。答曰此說究竟非心因法。如未得正決定者。一切無漏心未生盡。是非心因法。若得正決定時。初無漏心。是非心因法。諸餘無漏心。是心因法。是故彼經說。初無漏心。是非心因法。復有說者。此中不說相似因。此說二種凡夫。所謂能得涅槃者。不能得涅槃者。此中說不能得涅槃者。言是非心因。何以知有不得涅槃者。答曰如此所說。必得正決定者。當知亦有不必得正決定者。如是則所說善通。如此波伽羅那第二所說。除未來身見及身見相應法。此云何通。答曰應作是說。除未來身見相應法。諸餘染污苦諦。如是者此亦善通。如識身經說。復云何通。答曰如過去作四句。現在亦應作四句。未來世應作三句。或有是因非使所使。或是因為使所使。或非是

【現代漢語翻譯】 現代漢語譯本：如果那個法還沒有生起，有人問：『次第緣在最後生起時，也能作為次第緣的意義嗎？從它之後生起的法，沒有不以它作為次第緣的。』為什麼回答說『未生』，而不說『最後生起時』呢？回答說：『應該說卻沒有說，應當知道這個意義是有所保留的說法。』 其次，現在和過去用不同的說法和文字。如果用不同的文字來莊嚴意義，那麼意義就容易理解。再次，爲了顯現兩種門徑的意義，爲了顯現兩種簡略的意義，爲了顯現兩種進入法性的方式，爲了顯現兩種明燈，爲了顯現兩種事件，爲了顯現兩種文字的影子，爲了顯現俱生和俱通。正如說了最後生起的因的意義，也應該說最後生起的緣的意義。正如說了次第緣未生起的意義，也應該說因未生起的意義。說了顯現兩種門徑的意義，乃至廣說，就像在《波伽羅那》（P伽伽羅那，Prakarana，論書）中所說的那樣，『非心因法』，乃至廣說，如何解釋呢？ 回答說：『這裡說的是究竟的非心因法。』例如，對於尚未獲得正確決定的人來說，一切無漏心（Anasrava-citta，沒有煩惱的心）在未生起和滅盡時，都是非心因法。如果獲得了正確的決定，那麼最初的無漏心就是非心因法，其餘的無漏心就是心因法。因此，那部經中說，最初的無漏心是非心因法。 還有一種說法是，這裡沒有說相似因。這裡說的是兩種凡夫（Prthag-jana，普通人），即能夠獲得涅槃（Nirvana，寂滅）的人和不能夠獲得涅槃的人。這裡說的是不能夠獲得涅槃的人，說他們是『非心因』。怎麼知道有不能夠獲得涅槃的人呢？回答說：『正如所說的必定能夠獲得正確決定的人，應當知道也有不一定能夠獲得正確決定的人。』這樣，所說的就能夠很好地解釋了。 就像《波伽羅那》第二篇所說的那樣，『除了未來身見（Satkayadristi，認為五蘊為我的邪見）以及與身見相應的法。』這又該如何解釋呢？回答說：『應該這樣說，除了與未來身見相應的法，其餘的染污苦諦（Dukkha-satya，苦的真理）。』這樣，這個說法也能夠很好地解釋了。就像《識身經》（Vijnanakaya-sastra，論述意識的論書）所說的那樣，又該如何解釋呢？回答說：『正如過去作四句，現在也應該作四句，未來世應該作三句：或者有的是因，但不是使所使；或者既是因，又是使所使；或者不是。』

【English Translation】 English version: If that dharma has not yet arisen, the question is asked: 'When the sequential condition (Samanantara-pratyaya) arises last, can it also serve as the meaning of a sequential condition? From what arises after it, there is nothing that does not take it as a sequential condition.' Why is it answered 'not yet arisen' and not 'when it arises last'? The answer is: 'It should have been said but was not, it should be known that this meaning is a reserved statement.' Secondly, the present and the past use different statements and words. If different words are used to adorn the meaning, then the meaning is easily understood. Again, in order to reveal the meaning of two gateways, in order to reveal the meaning of two summaries, in order to reveal two ways of entering the nature of dharma, in order to reveal two lamps, in order to reveal two events, in order to reveal two shadows of words, in order to reveal co-arising and co-penetration. Just as the meaning of the last arising cause is spoken of, so should the meaning of the last arising condition be spoken of. Just as the meaning of the sequential condition not yet arisen is spoken of, so should the meaning of the cause not yet arisen be spoken of. The meaning of revealing two gateways is spoken of, and so on, just as it is said in the Prakarana (Prakarana, treatise), 'non-mind cause dharma', and so on, how to explain it? The answer is: 'Here it speaks of the ultimate non-mind cause dharma.' For example, for those who have not yet obtained the correct determination, all undefiled minds (Anasrava-citta, mind without defilements) when not yet arisen and extinguished, are non-mind cause dharmas. If the correct determination is obtained, then the initial undefiled mind is a non-mind cause dharma, and the remaining undefiled minds are mind cause dharmas. Therefore, that sutra says that the initial undefiled mind is a non-mind cause dharma. Another explanation is that it does not speak of similar causes here. It speaks of two kinds of ordinary people (Prthag-jana, common people), namely those who can attain Nirvana (Nirvana, cessation) and those who cannot attain Nirvana. Here it speaks of those who cannot attain Nirvana, saying that they are 'non-mind cause'. How do we know that there are those who cannot attain Nirvana? The answer is: 'Just as it is said that those who are certain to obtain the correct determination, it should be known that there are also those who are not certain to obtain the correct determination.' In this way, what is said can be well explained. Just as the second chapter of the Prakarana says, 'Except for future self-view (Satkayadristi, the false view of considering the five aggregates as self) and the dharmas corresponding to self-view.' How should this be explained? The answer is: 'It should be said in this way, except for the dharmas corresponding to future self-view, the remaining defiled truths of suffering (Dukkha-satya, the truth of suffering).' In this way, this statement can also be well explained. Just as the Vijnanakaya-sastra (Vijnanakaya-sastra, treatise on consciousness) says, how should it be explained? The answer is: 'Just as four sentences are made in the past, four sentences should also be made in the present, and three sentences should be made in the future: either there is a cause but it is not caused by the afflictions; or it is both a cause and caused by the afflictions; or it is not.'

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因非使所使。是因非使所使者。諸使與彼心相應已斷。是因為使所使者。諸使與彼心相應不斷。非是因非使所使者。如余緣他使所使。他界一切遍使。應作如是說。而不說者有何意。答曰欲現未來世有前後義故。如施設經說。一切有為法。有四事決定。此義云何通。答曰因者說四因。相應因共生因報因所作因。果者。說三果。功用果報果威勢果。所依者說六種。所謂眼識及相應法依眼。乃至意識意識相應法依意。緣者眼識眼識相應法緣色。乃至意識意識相應法緣法。云何不無因而有因無果而有果者。答曰如我義。亦無因而有因。無果而有果。言因者。以時故說非謂無法而有。復有說者。未來世中。有相似因。

問曰若然者諸所難者。善通經文。何以不說。答曰。應說而不說者。當知此義是有餘說。復有說者。此說相似因不盡。此中唯說因。有力能與果取果者。未來世相似因。不能與果取果。若有者云何不二心展轉相因。答曰未來世中。有四行相隨從。以通此事。如無常行有四行相隨從。苦空無我。亦有四行相隨從。如無常行。先生為因。後生三行。不能與無常行作因。餘三行亦如是。若作是說。依第四禪。得阿羅漢。彼第四禪相隨從。有九地無漏未來世修。若出彼禪欲起無漏。初禪現在前時。則無有因。何以故

【現代漢語翻譯】 現代漢語譯本 『因非使所使』，是指諸使（kleshas，煩惱）與彼心相應已斷，所以不是使（kleshas，煩惱）所驅使。『是因為使所使』，是指諸使（kleshas，煩惱）與彼心相應不斷，所以是被使（kleshas，煩惱）所驅使。『非是因非使所使』，如同其餘因緣被其他使（kleshas，煩惱）所驅使，他界一切普遍的使（kleshas，煩惱）。應該這樣說，而不這樣說有什麼用意？回答說：想要顯示未來世有前後相續的意義。如《施設經》所說，一切有為法，有四事決定。此義如何理解？回答說：『因』是指四因，即相應因、共生因、報因、所作因。『果』是指三果，即功用果、報果、威勢果。『所依』是指六種，即眼識及相應法依眼，乃至意識及意識相應法依意。『緣』是指眼識及眼識相應法緣色，乃至意識及意識相應法緣法。怎樣理解『不無因而有因，無果而有果』？回答說：如我義，也是無因而有因，無果而有果。說『因』，是因為時間的關係，不是說沒有法而有。還有一種說法，未來世中有相似的因。 問：如果這樣，那些被提出的難題，善於通達經文的人，為什麼不說呢？答：應該說而不說，應當知道這個意義是有保留的說法。還有一種說法，這種說法沒有窮盡相似的因。這裡只說因，有力量能夠給予果，能夠取得果。未來世相似的因，不能給予果，不能取得果。如果有，為什麼不是二心輾轉相因呢？答：未來世中，有四種行相隨從，用來貫通這件事。如無常行有四種行相隨從，苦、空、無我，也有四種行相隨從。如無常行，先生為因，後生的三種行相，不能給無常行作因，其餘三種行相也是這樣。如果這樣說，依靠第四禪，得到阿羅漢。那第四禪相隨從，有九地無漏的未來世的修行。如果出離那個禪定，想要生起無漏，初禪現在前的時候，就沒有因了。為什麼呢？

【English Translation】 English version 'Hetu na prerakatvat' (因非使所使, Hetu na prerakatvat): This refers to when the kleshas (諸使, afflictions) and the mind are no longer in accordance, thus not driven by the kleshas (諸使, afflictions). 'Hetu prerakatvat' (是因為使所使, Hetu prerakatvat): This refers to when the kleshas (諸使, afflictions) and the mind are still in accordance, thus being driven by the kleshas (諸使, afflictions). 'Na hetu na prerakatvat' (非是因非使所使, Na hetu na prerakatvat): This is like other conditions being driven by other kleshas (諸使, afflictions), all pervasive kleshas (諸使, afflictions) in other realms. Why should it be said this way, and not that way? The answer is: to show that there is a sequential meaning in the future. As stated in the 'Establishment Sutra' (施設經, Shishe Jing), all conditioned dharmas are determined by four things. How is this meaning understood? The answer is: 'Hetu' (因, cause) refers to the four causes, namely, corresponding cause (相應因, xiangying yin), co-arising cause (共生因, gongsheng yin), retribution cause (報因, bao yin), and action cause (所作因, suozuo yin). 'Phala' (果, effect) refers to the three effects, namely, functional effect (功用果, gongyong guo), retribution effect (報果, bao guo), and majestic effect (威勢果, weishi guo). 'Ashraya' (所依, support) refers to the six kinds, namely, eye consciousness and corresponding dharmas rely on the eye, up to mind consciousness and mind consciousness corresponding dharmas rely on the mind. 'Alambana' (緣, condition) refers to eye consciousness and eye consciousness corresponding dharmas condition form, up to mind consciousness and mind consciousness corresponding dharmas condition dharma. How to understand 'not without cause there is cause, without effect there is effect'? The answer is: like the meaning of 'self', it is also without cause there is cause, without effect there is effect. Saying 'cause' is because of time, not saying that there is no dharma and there is. There is also a saying that in the future there are similar causes. Question: If that is the case, why don't those who are good at understanding the sutras speak about those difficulties that have been raised? Answer: What should be said but is not said, it should be known that this meaning is a reserved statement. There is also a saying that this statement does not exhaust similar causes. Here only the cause is spoken of, which has the power to give effect, to obtain effect. The similar cause in the future cannot give effect, cannot obtain effect. If there is, why are there not two minds causing each other in turn? Answer: In the future, there are four characteristics that follow, used to connect this matter. Like the characteristic of impermanence has four characteristics that follow, suffering, emptiness, non-self, also have four characteristics that follow. Like the characteristic of impermanence, the first arising is the cause, the three characteristics that arise later cannot be the cause of impermanence, the remaining three characteristics are also like this. If it is said this way, relying on the fourth dhyana (禪, meditation), one attains Arhat (阿羅漢, Arahan). Then the fourth dhyana (禪, meditation) is followed by the future practice of the nine grounds of non-outflow. If one leaves that dhyana (禪, meditation), wanting to arise non-outflow, when the first dhyana (禪, meditation) is present, then there is no cause. Why?

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。以無相隨從故。若然者過去現在無漏道。則有作相似因者。有不能作者。復違此經文。前生善法。與後生善法。乃至廣說。欲令無如是等過者。未來世中。無相似因。

問曰色法為有相似因不。答曰譬喻者作如是說。色法無相似因。以緣力故生。其事云何。如鑿地深百肘出泥。天雨日曝風吹。而便生草。如此泥未曾生物。如屋上生草樹。此處亦未曾生物。誰與彼作相似因。問曰若然者彼文云何通。如說過去四大。與未來四大因威勢緣。彼作是答。我無如是經。欲去如是文。故作如先說。以是事故。不必須通。若欲必通者。當云何通。彼威勢緣有二種。有近有遠。有在此身。有在余身。諸近在此身者。說名為因。若遠在余身者。說名為緣。阿毗曇人。作如是說。色法有相似因。問曰若有者。譬喻者說云何通。答曰以有種子在彼法中住。但未得生芽因緣故不生。若得便生。屋上生草樹者。若鳥銜種來。若風吹來然後乃生。以是事故。色法有相似因。復有說者。色法有相似因。亦與相似法作因。亦與不相似法作因。與相似法作因者。與此身相似作因。不與余身相似作因。與此身相似作因者。如此身歌羅羅時。與歌羅羅。作相似因。作不相似因者。如歌羅羅與老作因。如此身阿浮陀時。與阿浮陀作因。乃至老時亦作因

【現代漢語翻譯】 現代漢語譯本：因為沒有以無相隨從的緣故。如果這樣，過去和現在的無漏道，就會有能作為相似因的和不能作為相似因的。又違背了這部經文，前一生所做的善法，與后一生所做的善法，乃至廣說。想要避免出現這些過失，未來世中，就沒有相似因。

問：色法是否有相似因？答：譬喻者這樣說，色法沒有相似因，因為是憑藉緣的力量而產生。事情是怎樣的呢？比如挖掘地深一百肘，挖出泥土，經過天雨、日曬、風吹，於是就生長出草。這些泥土從未生長過生物。如同屋頂上生長草和樹木，這個地方也從未生長過生物。誰給它們作為相似因呢？問：如果這樣，那段經文該如何解釋呢？如經文所說，過去的四大，與未來的四大作為因和威勢緣。他們這樣回答，我沒有這樣的經文。想要去除這樣的經文，所以才像先前那樣說。因為這個緣故，不必非要解釋通。如果一定要解釋通，應當如何解釋呢？那威勢緣有兩種，有近有遠，有在此身，有在其他身。那些近的、在此身的，就稱為因。那些遠的、在其他身的，就稱為緣。阿毗曇人這樣說，色法有相似因。問：如果有相似因，譬喻者所說該如何解釋呢？答：因為有種子在那法中存在，只是沒有得到生芽的因緣所以不生長。如果得到因緣就會生長。屋頂上生長草和樹木，是因為鳥銜來種子，或者風吹來種子，然後才生長。因為這個緣故，色法有相似因。還有人說，色法有相似因，也與相似法作為因，也與不相似法作為因。與相似法作為因，是與此身相似的作為因，不與余身相似的作為因。與此身相似的作為因，比如此身在羯羅藍(Kalala，受精卵)時，與羯羅藍作為相似因。作為不相似因，比如羯羅藍與衰老作為因。如此身在阿浮陀(Arbuda，肉團)時，與阿浮陀作為因，乃至衰老時也作為因。

【English Translation】 English version: It is because there is no following with no characteristics. If that is the case, then the past and present unconditioned paths would have some that can act as similar causes and some that cannot. It also contradicts this sutra text, 'The good deeds of the previous life, with the good deeds of the next life,' and so on extensively. To avoid such faults, there are no similar causes in the future.

Question: Does material form have similar causes? Answer: The parable-makers say that material form has no similar causes, because it arises due to the power of conditions. How is this so? For example, digging the ground a hundred cubits deep yields mud. After rain, sun exposure, and wind, grass grows. This mud has never produced living things. Like grass and trees growing on a roof, this place has also never produced living things. Who provides them with similar causes? Question: If that is the case, how can that passage be explained? As the sutra says, the past four great elements act as causes and influential conditions for the future four great elements. They answer, 'I do not have such a sutra. I want to remove such a passage, so I speak as before.' For this reason, it is not necessary to explain it. If you must explain it, how should it be explained? Those influential conditions are of two kinds: near and far, in this body and in other bodies. Those that are near and in this body are called causes. Those that are far and in other bodies are called conditions. The Abhidharma practitioners say that material form has similar causes. Question: If there are similar causes, how can the parable-makers' words be explained? Answer: Because there are seeds residing in that dharma, but they do not sprout because they have not obtained the conditions for sprouting. If they obtain the conditions, they will sprout. The grass and trees growing on the roof are because birds bring seeds, or the wind blows seeds, and then they grow. For this reason, material form has similar causes. Others say that material form has similar causes, and also acts as a cause for similar dharmas, and also acts as a cause for dissimilar dharmas. Acting as a cause for similar dharmas means acting as a cause for what is similar to this body, not acting as a cause for what is similar to other bodies. Acting as a cause for what is similar to this body means, for example, when this body is in the Kalala (受精卵, fertilized egg) stage, it acts as a similar cause for Kalala. Acting as a dissimilar cause means, for example, Kalala acts as a cause for old age. When this body is in the Arbuda (肉團, mass of flesh) stage, it acts as a cause for Arbuda, and even in old age, it also acts as a cause.

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。與歌羅羅作緣。如是此身老時。與老時作因。與余時作緣非因。若作如是說者。初歌羅羅則無因。最後從色則無果。復有說者。色法有相似因。與相似法作因。不與不相似法作因。亦與此身相似法作因。亦與余身相似法作因。余身相似法。與此身相似法作因。此身相似法亦與余身相似法作因。于余時作緣非因。如是余身老時。與此身老時作因。此身老時。復與余身老時作因。于余時作緣非因。復有能者。色法有相似因。與相似法作因。亦與不相似法作因。與此身作因。亦與余身作因。如余身歌羅羅與此身歌羅羅作因。此身歌羅羅。乃至與老時作因。此身歌羅羅。與余身歌羅羅作因。乃至與余身老時作因。余身阿浮陀。與此身阿浮陀作因。乃至老時作因。此身阿浮陀。與余身阿浮陀作因。乃至老時作因。于歌羅羅時作緣非因。余身老時。與此身老時作因。此身老時。與余身老時作因。于余作緣非因。評曰。應作是說。余身十時。與此身十時作因。此身十時。與余身十時作因。外法當知隨所應亦如是說。

善五陰展轉為因。染污亦如是。展轉為因。不隱沒無記五陰。或有說者。展轉為因。復有說者。不隱沒無記四陰。與不隱沒無記色陰為因。色陰不能與不隱沒無記四陰作因。何以故。性羸劣故。復有說者。不隱沒

【現代漢語翻譯】 現代漢語譯本：與羯羅藍（Kalala，受精卵）結緣。如此這般，此身衰老之時，與衰老之時作為因，與其他時候作為緣而非因。如果這樣說，最初的羯羅藍就沒有因，最終從色（Rupa，色蘊）就沒有果。又有人說，色法有相似的因，與相似的法作為因，不與不相似的法作為因，也與此身相似的法作為因，也與余身相似的法作為因。余身相似的法，與此身相似的法作為因，此身相似的法也與余身相似的法作為因，在其他時候作為緣而非因。如同余身衰老之時，與此身衰老之時作為因，此身衰老之時，又與余身衰老之時作為因，在其他時候作為緣而非因。又有人認為，色法有相似的因，與相似的法作為因，也與不相似的法作為因，與此身作為因，也與余身作為因。如同余身的羯羅藍與此身的羯羅藍作為因，此身的羯羅藍，乃至與衰老之時作為因。此身的羯羅藍，與余身的羯羅藍作為因，乃至與余身衰老之時作為因。余身的阿浮陀（Arbuda，胚胎），與此身的阿浮陀作為因，乃至衰老之時作為因。此身的阿浮陀，與余身的阿浮陀作為因，乃至衰老之時作為因，在羯羅藍時作為緣而非因。余身衰老之時，與此身衰老之時作為因，此身衰老之時，與余身衰老之時作為因，在其他時候作為緣而非因。評論說，應該這樣說，余身的十個時期，與此身的十個時期作為因，此身的十個時期，與余身的十個時期作為因。外法應當知道，根據相應的情況也這樣說。 善的五蘊（Skandha，蘊）輾轉作為因，染污的五蘊也如此，輾轉作為因。不隱沒無記的五蘊，或者有人說，輾轉作為因。又有人說，不隱沒無記的四蘊，與不隱沒無記的色蘊作為因，色蘊不能與不隱沒無記的四蘊作為因。為什麼呢？因為性質羸弱的緣故。又有人說，不隱沒

【English Translation】 English version: It is conditioned by Kalala (the first stage of embryonic development). Thus, when this body ages, it takes aging as its cause, and other times as conditions but not causes. If one says this, then the initial Kalala would have no cause, and ultimately, from Rupa (form, the aggregate of matter) there would be no result. Some say that Rupa has a similar cause, taking similar dharmas as causes, and not dissimilar dharmas as causes. It also takes dharmas similar to this body as causes, and also dharmas similar to other bodies as causes. Dharmas similar to other bodies take dharmas similar to this body as causes, and dharmas similar to this body also take dharmas similar to other bodies as causes, taking other times as conditions but not causes. Just as the aging of other bodies takes the aging of this body as a cause, and the aging of this body again takes the aging of other bodies as a cause, taking other times as conditions but not causes. Furthermore, some believe that Rupa has a similar cause, taking similar dharmas as causes, and also dissimilar dharmas as causes, taking this body as a cause, and also other bodies as causes. Just as the Kalala of other bodies takes the Kalala of this body as a cause, the Kalala of this body, even taking aging as a cause. The Kalala of this body takes the Kalala of other bodies as a cause, even taking the aging of other bodies as a cause. The Arbuda (embryo) of other bodies takes the Arbuda of this body as a cause, even taking aging as a cause. The Arbuda of this body takes the Arbuda of other bodies as a cause, even taking aging as a cause, taking the time of Kalala as a condition but not a cause. The aging of other bodies takes the aging of this body as a cause, and the aging of this body takes the aging of other bodies as a cause, taking other times as conditions but not causes. The commentary says, 'It should be said that the ten periods of other bodies take the ten periods of this body as causes, and the ten periods of this body take the ten periods of other bodies as causes. External dharmas should be understood to be spoken of in the same way, according to what is appropriate.' Good five Skandhas (aggregates) mutually act as causes, and defiled Skandhas are also like this, mutually acting as causes. The non-obscured and indeterminate five Skandhas, or some say, mutually act as causes. Others say that the non-obscured and indeterminate four Skandhas act as causes for the non-obscured and indeterminate Rupa Skandha, but the Rupa Skandha cannot act as a cause for the non-obscured and indeterminate four Skandhas. Why? Because its nature is weak. Others say that the non-obscured

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無記色陰。與不隱沒無記四陰作因。不隱沒無記四陰。不與不隱沒無記色陰作因。所以者何四陰是勝法。色陰是下法。勝法不為下法作因。復有說者。不隱沒無記四陰。不與色陰作因。不隱沒無記色陰。不與四陰作因。不隱沒無記四陰。展轉為因。不隱沒無記四陰有三種。謂威儀工巧報。彼三種展轉為因不。答曰。或有說者。展轉為因。復有說者。報與報作因。亦與威儀工巧作因。威儀與威儀作因。亦與工巧作因。不與報作因。勝法不與下法作因故。工巧與工巧作因。非報非威儀。勝法不與下法作因故。復有說者。此三法展轉為因。所以者何。同在一界。同一縛故。評曰。不應作如是說。前所說者好。

染污法有九種。下下下中下上。中下中中中上。上下上中上上。問曰。彼為展轉作因不。答曰。展轉為因。問曰。若然者。云何有九種。答曰。對治有九種故。此法亦有九種。其事云何。如下下修道對治上上煩惱。乃至上上修道。對治下下煩惱。以對治有九種故。此法亦有九種復有說者。以現前行有九種故。善法亦有九種。從下下乃至上上。問曰。此法為展轉為因不。答曰善法有二種。有生得善方便善。彼生得善九種相。于展轉為因。問曰。若然者。云何有九種。答曰。以報有九種故。此法有九種。如最勝善能生

【現代漢語翻譯】 現代漢語譯本： 無記色陰（既非善也非惡的色蘊）。與不隱沒的無記四陰（受、想、行、識四蘊）作為因。不隱沒的無記四陰，不與不隱沒的無記色陰作為因。為什麼呢？因為四陰是勝法（殊勝之法），色陰是下法（低劣之法）。殊勝之法不為低劣之法作為因。還有一種說法，不隱沒的無記四陰，不與色陰作為因；不隱沒的無記色陰，不與四陰作為因。不隱沒的無記四陰，輾轉為因。不隱沒的無記四陰有三種，即威儀（行為舉止）、工巧（工藝技巧）、報（果報）。這三種是否輾轉為因呢？回答說：或者有人說，輾轉為因。又有人說，果報與果報作為因，也與威儀、工巧作為因；威儀與威儀作為因，也與工巧作為因，不與果報作為因，因為殊勝之法不與低劣之法作為因的緣故。工巧與工巧作為因，不是果報也不是威儀，因為殊勝之法不與低劣之法作為因的緣故。還有人說，這三種法輾轉為因。為什麼呢？因為同在一界，同一繫縛的緣故。評論說：不應該這樣說，前面所說的更好。

染污法有九種，下下、下中、下上、中下、中中、中上、上下、上中、上上。問：它們是否輾轉作為因呢？答：輾轉作為因。問：如果這樣，為什麼有九種呢？答：因為對治（對治煩惱的方法）有九種，所以此法也有九種。事情是怎樣的呢？如下下修道對治上上煩惱，乃至上上修道，對治下下煩惱。因為對治有九種，所以此法也有九種。又有人說，因為現前行（當下的行為）有九種，所以善法也有九種，從下下乃至上上。問：此法是否輾轉為因呢？答：善法有兩種，有生得善（天生的善）和方便善（後天修習的善）。其中生得善有九種相，于輾轉為因。問：如果這樣，為什麼有九種呢？答：因為果報有九種，所以此法有九種。如最勝善能生...

【English Translation】 English version: The indeterminate (neither good nor bad) form aggregate (rupa-skandha). It serves as a cause for the non-obscured indeterminate four aggregates (vedana, samjna, samskara, vijnana skandhas). The non-obscured indeterminate four aggregates do not serve as a cause for the non-obscured indeterminate form aggregate. Why? Because the four aggregates are superior dharmas, and the form aggregate is an inferior dharma. Superior dharmas do not serve as a cause for inferior dharmas. Furthermore, some say that the non-obscured indeterminate four aggregates do not serve as a cause for the form aggregate; the non-obscured indeterminate form aggregate does not serve as a cause for the four aggregates. The non-obscured indeterminate four aggregates are mutually causal. There are three types of non-obscured indeterminate four aggregates: demeanor (conduct), craftsmanship, and retribution. Are these three mutually causal? The answer is: Some say they are mutually causal. Others say that retribution serves as a cause for retribution, and also serves as a cause for demeanor and craftsmanship; demeanor serves as a cause for demeanor, and also serves as a cause for craftsmanship, but not for retribution, because superior dharmas do not serve as a cause for inferior dharmas. Craftsmanship serves as a cause for craftsmanship, but not for retribution or demeanor, because superior dharmas do not serve as a cause for inferior dharmas. Still others say that these three dharmas are mutually causal. Why? Because they are in the same realm and bound by the same fetters. Comment: It should not be said in this way; what was said earlier is better.

There are nine types of defiled dharmas: lowest-lowest, lowest-middle, lowest-highest, middle-lowest, middle-middle, middle-highest, highest-lowest, highest-middle, highest-highest. Question: Are they mutually causal? Answer: They are mutually causal. Question: If so, why are there nine types? Answer: Because there are nine types of antidotes (methods to counteract afflictions), so this dharma also has nine types. How is this the case? For example, the lowest-lowest path of cultivation counteracts the highest-highest afflictions, and so on, until the highest-highest path of cultivation counteracts the lowest-lowest afflictions. Because there are nine types of antidotes, this dharma also has nine types. Furthermore, some say that because there are nine types of present actions, there are also nine types of wholesome dharmas, from lowest-lowest to highest-highest. Question: Is this dharma mutually causal? Answer: There are two types of wholesome dharmas: innate wholesomeness and wholesomeness through skillful means. Among them, innate wholesomeness has nine aspects, which are mutually causal. Question: If so, why are there nine types? Answer: Because there are nine types of retribution, so this dharma has nine types. For example, the most superior wholesomeness can generate...

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最勝報。乃至下下善。生下下報。復有說者。以此法現前。行有九種故。方便善亦有九種。下下乃至上上。問曰。此法展轉為因不。答曰不也。下下與下下作因。乃至與上上作因。生得善與方便善作因。以方便善勝故。方便善不與生得善作因。以生得善劣故。方便善有三種。聞慧思慧修慧。問曰。此展轉作因不。答曰不也。聞慧與聞慧作因。亦與思慧修慧作因。思慧與思慧作因。不與修慧作因。以不同界故。不與聞慧作因。以聞慧下故。修慧與修慧作因。不與聞慧思慧作因。以異界故。以下故。修慧有四種。有暖頂忍世第一法。暖法與暖法作因。乃至與世第一法作因。頂法與頂法作因。乃至與世第一法作因。忍法與忍法作因。亦與世第一法作因。

欲界變化心有四種。初禪果乃至第四禪果。問曰。此四種心。為展轉作因不。答曰。初禪果為初禪果作因。乃至第四禪果。為第四禪果作因。所以者何。如禪不展轉作因。彼果亦如是。復有說者。初禪果與初禪果作因。乃至與第四禪果作因。二禪果與二禪果作因。乃至與第四禪果作因。三禪果與三禪果作因。亦與第四禪果作因。第四禪果與第四禪果作因。復有說者。盡展轉為因。所以者何。俱墮一界。同一縛故。評曰。如第二說者好。問曰。如初禪地。有識身有變化心

【現代漢語翻譯】 現代漢語譯本 最殊勝的果報，乃至最下等的善行，產生最下等的果報。還有一種說法是，因為這種法門現前，修行有九種，所以方便善也有九種，從下下到上上。問：這種法門輾轉相續作為因嗎？答：不是的。下下與下下作為因，乃至與上上作為因。生得的善與方便的善作為因，因為方便的善更殊勝。方便的善不與生得的善作為因，因為生得的善比較差。方便的善有三種：聞慧、思慧、修慧。問：這三種輾轉相續作為因嗎？答：不是的。聞慧與聞慧作為因，也與思慧、修慧作為因。思慧與思慧作為因，不與修慧作為因，因為不在同一個界。不與聞慧作為因，因為聞慧比較低。修慧與修慧作為因，不與聞慧、思慧作為因，因為在不同的界，也因為比較低。修慧有四種：有暖法（Usma-gata，指修行者在修行過程中感受到的一種溫暖的體驗）、頂法（Murdhan，指修行者在修行過程中達到頂峰的狀態）、忍法（Ksanti，指修行者對苦難的忍耐力）和世第一法（Laukikagradharma，指世間法中最高的智慧）。暖法與暖法作為因，乃至與世第一法作為因。頂法與頂法作為因，乃至與世第一法作為因。忍法與忍法作為因，也與世第一法作為因。 欲界的變化心有四種：初禪果（Prathama-dhyana-phala，初禪的果報）乃至第四禪果（Caturtha-dhyana-phala，第四禪的果報）。問：這四種心，是否輾轉相續作為因？答：初禪果與初禪果作為因，乃至第四禪果與第四禪果作為因。為什麼呢？就像禪定不輾轉相續作為因，它的果報也是這樣。還有一種說法是，初禪果與初禪果作為因，乃至與第四禪果作為因。二禪果與二禪果作為因，乃至與第四禪果作為因。三禪果與三禪果作為因，也與第四禪果作為因。第四禪果與第四禪果作為因。還有一種說法是，全部輾轉相續作為因。為什麼呢？因為都屬於同一個界，被同一個煩惱所束縛。評論說：像第二種說法比較好。問：如果初禪地，有識身（Vijnanakaya，具有識別能力的身體）有變化心

【English Translation】 English version The most excellent reward, and even the lowest good deeds, produce the lowest reward. There is also a saying that because this Dharma is present, there are nine kinds of practice, so there are also nine kinds of expedient good, from the lowest to the highest. Question: Does this Dharma act as a cause in a revolving manner? Answer: No. The lowest acts as a cause with the lowest, and so on, up to the highest acting as a cause with the highest. Innate good acts as a cause with expedient good, because expedient good is superior. Expedient good does not act as a cause with innate good, because innate good is inferior. There are three kinds of expedient good: learning-wisdom (Sruta-maya-prajna, wisdom arising from hearing), thinking-wisdom (Cinta-maya-prajna, wisdom arising from thinking), and cultivation-wisdom (Bhavana-maya-prajna, wisdom arising from cultivation). Question: Do these three act as causes in a revolving manner? Answer: No. Learning-wisdom acts as a cause with learning-wisdom, and also acts as a cause with thinking-wisdom and cultivation-wisdom. Thinking-wisdom acts as a cause with thinking-wisdom, but does not act as a cause with cultivation-wisdom, because they are not in the same realm. It does not act as a cause with learning-wisdom, because learning-wisdom is lower. Cultivation-wisdom acts as a cause with cultivation-wisdom, but does not act as a cause with learning-wisdom and thinking-wisdom, because they are in different realms, and also because they are lower. There are four kinds of cultivation-wisdom: having warmth (Usma-gata, a warm experience felt by practitioners during practice), peak (Murdhan, the state where practitioners reach the peak in their practice), forbearance (Ksanti, the endurance of suffering by practitioners), and the highest mundane Dharma (Laukikagradharma, the highest wisdom in the mundane world). Warmth acts as a cause with warmth, and so on, up to acting as a cause with the highest mundane Dharma. Peak acts as a cause with peak, and so on, up to acting as a cause with the highest mundane Dharma. Forbearance acts as a cause with forbearance, and also acts as a cause with the highest mundane Dharma. There are four kinds of transformative minds in the desire realm: the fruit of the first Dhyana (Prathama-dhyana-phala, the result of the first Dhyana) up to the fruit of the fourth Dhyana (Caturtha-dhyana-phala, the result of the fourth Dhyana). Question: Do these four kinds of minds act as causes in a revolving manner? Answer: The fruit of the first Dhyana acts as a cause with the fruit of the first Dhyana, and so on, up to the fruit of the fourth Dhyana acting as a cause with the fruit of the fourth Dhyana. Why? Just as Dhyana does not act as a cause in a revolving manner, so is its fruit. There is also a saying that the fruit of the first Dhyana acts as a cause with the fruit of the first Dhyana, and so on, up to acting as a cause with the fruit of the fourth Dhyana. The fruit of the second Dhyana acts as a cause with the fruit of the second Dhyana, and so on, up to acting as a cause with the fruit of the fourth Dhyana. The fruit of the third Dhyana acts as a cause with the fruit of the third Dhyana, and also acts as a cause with the fruit of the fourth Dhyana. The fruit of the fourth Dhyana acts as a cause with the fruit of the fourth Dhyana. There is also a saying that all act as causes in a revolving manner. Why? Because they all belong to the same realm and are bound by the same afflictions. Commentary: The second saying is better. Question: If in the first Dhyana ground, there is a consciousness-body (Vijnanakaya, a body with the ability to recognize) and a transformative mind

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為展轉作因不。答曰。識身為變化心作因。非變化心為識身作因。所以者何。勝法不為下法作因故。

問曰。若相似因。能取果者。亦能與果耶。答曰。若能與果。亦能取果。頗有能取果不能與果耶。答曰。有阿羅漢最後陰。如此是總說。今當分別說。善不善無記。問曰。若善相似因。能取果者。亦能與果耶。若能與果者。復能取果耶。乃至廣作四句。取果不與果者。斷善根時。最後舍善根得。與果不取果者。善根得最初現在前。取果與果者。如不斷善根余時。不取果不與果者。除上爾所事。若不善相似因。能取果亦能與果耶。乃至廣作四句。能取果不能與果者。如離欲界欲最後舍不善得。能與果不取果者。離欲界欲。退不善得最初生。能取果能與果者。如不離欲者余時。不取果不與果者。除上爾所事。若隱沒無記法相似因。能取果亦能與果耶。能與果亦能取果耶。乃至廣作四句。能取果不能與果者。如離非想非非想處欲。最後舍隱沒無記得。與果不取果者。退阿羅漢果時。隱沒無記得最初生。取果與果者。不離非想非非想處欲余時。不取果不與果者。除上爾所事。若不隱沒無記相似因。取果者亦能與果耶。答曰。若能與果。彼亦能取果。若不取果云何與。頗有取果不與果耶。答曰。有阿羅漢最後心。已說善不

【現代漢語翻譯】 現代漢語譯本： 問：是否輾轉相作為因？答：意識之身（識身，指由意識構成的身心）以變化之心（變化心，指不斷變化的念頭）作為因，而不是變化之心以意識之身作為因。為什麼呢？因為殊勝之法（勝法，指高級的、更優越的法）不以下劣之法（下法，指低階的、較差的法）作為因。

問：如果相似的因（相似因，指性質相似的因）能夠取得果，是否也能給予果？答：如果能夠給予果，也就能取得果。有沒有能夠取得果卻不能給予果的情況呢？答：有，比如阿羅漢（Arhat，佛教修行證果者）的最後之陰（最後之陰，指臨終時的五蘊）。以上是總體的說法，現在應當分別說明善、不善、無記（善、不善、無記，指三種不同的心理狀態或行為）。問：如果善的相似因能夠取得果，是否也能給予果？如果能夠給予果，是否也能取得果？乃至廣泛地作出四句（四句，指四種可能性組合）。取得果卻不給予果的情況是：斷善根（斷善根，指斷絕行善的根源）時，最後捨棄善根的時候。給予果卻不取得果的情況是：善根得（善根得，指獲得善的根基）最初現在前。取得果也給予果的情況是：如不斷善根的其餘時候。不取得果也不給予果的情況是：除去以上所說的情況。

如果不善的相似因能夠取得果，是否也能給予果？乃至廣泛地作出四句。能夠取得果卻不能給予果的情況是：如離開欲界欲（離欲界欲，指脫離對欲界的慾望）最後捨棄不善得（不善得，指獲得不善的果報）的時候。能夠給予果卻不取得果的情況是：離開欲界欲，退失不善得最初生的時候。能夠取得果也能夠給予果的情況是：如沒有離開欲界欲的其餘時候。不取得果也不給予果的情況是：除去以上所說的情況。

如果隱沒無記法（隱沒無記法，指一種既非善也非惡，但會阻礙修行的心理狀態）的相似因能夠取得果，是否也能給予果？能夠給予果是否也能取得果？乃至廣泛地作出四句。能夠取得果卻不能給予果的情況是：如離開非想非非想處欲（離非想非非想處欲，指脫離最高禪定的慾望）最後捨棄隱沒無記得（隱沒無記得，指獲得隱沒無記的果報）的時候。給予果卻不取得果的情況是：退失阿羅漢果（退阿羅漢果，指失去阿羅漢的果位）時，隱沒無記得最初生的時候。取得果也給予果的情況是：沒有離開非想非非想處欲的其餘時候。不取得果也不給予果的情況是：除去以上所說的情況。

如果不隱沒無記（不隱沒無記，指一種既非善也非惡，也不會阻礙修行的心理狀態）的相似因，取得果是否也能給予果？答：如果能夠給予果，那麼他也能取得果。如果不取得果，又怎麼能給予果呢？有沒有取得果卻不給予果的情況呢？答：有，比如阿羅漢的最後之心（最後之心，指臨終時的心念）。以上已經說了善、不善。

【English Translation】 English version: Question: Do they act as causes in a revolving manner? Answer: The body of consciousness (識身, shì shēn, the body and mind composed of consciousness) takes the changing mind (變化心, biàn huà xīn, constantly changing thoughts) as its cause, but the changing mind does not take the body of consciousness as its cause. Why is that? Because the superior dharma (勝法, shèng fǎ, higher, more excellent dharma) does not take the inferior dharma (下法, xià fǎ, lower, inferior dharma) as its cause.

Question: If a similar cause (相似因, xiāng sì yīn, a cause of similar nature) can obtain a result, can it also give a result? Answer: If it can give a result, it can also obtain a result. Is there a case where it can obtain a result but cannot give a result? Answer: Yes, such as the last skandha (陰, yīn, aggregates) of an Arhat (阿羅漢, Āluóhàn, one who has attained enlightenment). The above is a general explanation; now I shall explain it separately in terms of wholesome, unwholesome, and neutral (善、不善、無記, shàn, bù shàn, wú jì, good, bad, and neutral). Question: If a wholesome similar cause can obtain a result, can it also give a result? If it can give a result, can it also obtain a result? And so on, making four sentences (四句, sì jù, four possible combinations) extensively. Obtaining a result but not giving a result is: when severing the roots of goodness (斷善根, duàn shàn gēn, cutting off the roots of good), at the time of finally abandoning the roots of goodness. Giving a result but not obtaining a result is: when the attainment of the roots of goodness (善根得, shàn gēn dé, obtaining the roots of goodness) first manifests. Obtaining a result and giving a result is: as in other times when the roots of goodness are not severed. Neither obtaining a result nor giving a result is: excluding the aforementioned cases.

If an unwholesome similar cause can obtain a result, can it also give a result? And so on, making four sentences extensively. Being able to obtain a result but not being able to give a result is: such as when departing from the desire of the desire realm (離欲界欲, lí yù jiè yù, leaving the desire of the desire realm), at the time of finally abandoning the attainment of unwholesomeness (不善得, bù shàn dé, obtaining unwholesomeness). Being able to give a result but not obtaining a result is: when departing from the desire of the desire realm, the initial arising of the regression of the attainment of unwholesomeness. Being able to obtain a result and being able to give a result is: as in other times when one has not departed from desire. Neither obtaining a result nor giving a result is: excluding the aforementioned cases.

If an obscured neutral dharma (隱沒無記法, yǐn mò wú jì fǎ, obscured neutral dharma, a state that is neither good nor bad but hinders practice) as a similar cause can obtain a result, can it also give a result? Being able to give a result, can it also obtain a result? And so on, making four sentences extensively. Being able to obtain a result but not being able to give a result is: such as when departing from the desire of the realm of neither perception nor non-perception (離非想非非想處欲, lí fēi xiǎng fēi fēi xiǎng chù yù, leaving the desire of the realm of neither perception nor non-perception), at the time of finally abandoning the obscured neutral attainment (隱沒無記得, yǐn mò wú jì dé, obtaining obscured neutrality). Giving a result but not obtaining a result is: when regressing from the fruit of Arhatship (退阿羅漢果, tuì Āluóhàn guǒ, regressing from the fruit of Arhatship), the initial arising of the obscured neutral attainment. Obtaining a result and giving a result is: at other times when one has not departed from the desire of the realm of neither perception nor non-perception. Neither obtaining a result nor giving a result is: excluding the aforementioned cases.

If a non-obscured neutral (不隱沒無記, bù yǐn mò wú jì, non-obscured neutral, a state that is neither good nor bad and does not hinder practice) as a similar cause, obtaining a result, can it also give a result? Answer: If it can give a result, then it can also obtain a result. If it does not obtain a result, how can it give a result? Is there a case of obtaining a result but not giving a result? Answer: Yes, such as the last mind (最後之心, zuì hòu zhī xīn, the final thought) of an Arhat. The above has already discussed wholesome and unwholesome.

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善無記相。今當說能緣相。若善相似因。能取果。亦能與果耶。若與果亦能取果耶。乃至廣作四句。能取果不與果者。善心次第生不善無記心現在前。與果不取果者。若不善心無記心次第善心現在前。取果與果者。如善心次第善心現在前。不取果不與果者。除上爾所事。若不善心相似因。能取果者。亦能與果耶。若與果者。亦能取果耶。乃至廣作四句。取果不與果者。如不善心次第。若善心無記心現在前。與果不取果者。如善心無記心次第不善心現在前。取果與果者。如不善心次第不善心現在前不取果不與果者。除上爾所事。若隱沒無記心相似因。能取果亦能與果耶。若能與果。亦能取果耶。乃至廣作四句。能取果不與果者。隱沒無記心次第善不善不隱沒無記心現在前。與果不取果者。善不善不隱沒無記心次第隱沒無記心現在前。取果與果者。隱沒無記心次第隱沒無記心現在前。不取果不與果者。除上爾所事。若不隱沒無記心相似因。能取果亦能與果耶。若能與果亦能取果耶。乃至廣作四句。取果不與果者。不隱沒無記心次第善不善隱沒無記心現在前。與果不取果者。善不善隱沒無記心次第不隱沒無記心現在前。取果與果者。不隱沒無記心次第不隱沒無記心現在前。不取果不與果者。除上爾所事。已說相似因有緣相。

相似因相續相。今當說。若相似因。取果亦能與果耶。若能與果亦能取果耶。乃至廣作四句。善心后相續生二十善心。取果不與果者。除第二心。餘十八心。與果不取果者。初心滅在過去。十八心若生現在前。取果與果者。第二心是也。不取果不與果者除上爾所事。不善隱沒無記不隱沒無記亦如是。頗一剎那頃。若得相似因。亦得相似因因耶。若得相似因因。亦得相似因耶。乃至廣作四句。得相似因不得相似因因者。從上沙門果退。住須陀洹果勝進道。本得須陀洹初果現在前。是時不成就見道得。相似因因不得相似因者。如本住須陀洹果勝進道。能與後生沙門果。作相似因。得相似因亦得相似因因者。除須陀洹初心。諸餘須陀洹果。曾起現在前。不得相似因亦不得相似因因者除上爾所事。頗一剎那頃。知相似因。不知相似因所緣耶。知相似因所緣。不知相似因耶。乃至廣作四句。知相似因不知相似因所緣者。見道中道法智。緣前生苦集滅智分。知相似因所緣不知相似因者。緣未生法智分。知相似因亦知相似因所緣者。道法忍是也。不知相似因不知所緣者除上爾所事。

問曰。相似因有增減不。答曰。有其事云何。或有前身煩惱作增上相似因非今身。曾聞阿難入舍衛城乞食時。摩鄧伽女。見已隨逐而行。所以者何

【現代漢語翻譯】 現代漢語譯本 相似因是相續的。現在開始說。如果相似因，取果也能給予果嗎？如果能給予果也能取果嗎？乃至廣泛地作出四句。善心之後相續產生二十個善心，取果不給予果的情況：除了第二個心，其餘十八個心。給予果不取果的情況：最初的心已經滅去，存在於過去。十八個心如果生起于現在，取果也給予果的情況：第二個心就是。不取果也不給予果的情況：排除以上所說的情況。不善、隱沒無記、不隱沒無記也是如此。是否在一個剎那間，如果得到相似因，也得到相似因的因呢？如果得到相似因的因，也得到相似因呢？乃至廣泛地作出四句。得到相似因而沒有得到相似因的因的情況：從上面的沙門果（Śrāmaṇaphala，證果）退轉，安住于須陀洹果（Srotaāpanna，入流果）的勝進道。原本得到的須陀洹初果現在顯現，這時不成就見道所得。相似因的因能給予後生的沙門果，作為相似因，但沒有得到相似因的情況：例如原本安住于須陀洹果，勝進道。得到相似因也得到相似因的因的情況：除了須陀洹的最初的心，其餘的須陀洹果曾經生起于現在。沒有得到相似因也沒有得到相似因的因的情況：排除以上所說的情況。是否在一個剎那間，知道相似因，卻不知道相似因所緣呢？知道相似因所緣，卻不知道相似因呢？乃至廣泛地作出四句。知道相似因卻不知道相似因所緣的情況：見道中的道法智，緣於前生的苦集滅智分。知道相似因所緣卻不知道相似因的情況：緣于未生的法智分。知道相似因也知道相似因所緣的情況：道法忍就是。不知道相似因也不知道所緣的情況：排除以上所說的情況。

問：相似因有增減嗎？答：有的。這是怎麼回事呢？或者有前身的煩惱作為增上的相似因，而不是今身。曾經聽說阿難（Ānanda，佛陀的十大弟子之一）進入舍衛城（Śrāvastī，古印度城市）乞食時，摩鄧伽女（Mātaṅgī，古印度一位女子）見到後跟隨他行走。這是什麼原因呢？

【English Translation】 English version Similar causes are continuous. Now I will explain. If a similar cause, can taking the result also give the result? If it can give the result, can it also take the result? And so on, making four statements extensively. After a wholesome mind, twenty wholesome minds arise in succession. Taking the result but not giving the result: except for the second mind, the remaining eighteen minds. Giving the result but not taking the result: the initial mind has already ceased and exists in the past. If the eighteen minds arise in the present, taking the result and also giving the result: the second mind is it. Neither taking the result nor giving the result: excluding the aforementioned cases. Unwholesome, obscured indeterminate, and unobscured indeterminate are also like this. Is it that in a single moment, if one obtains a similar cause, does one also obtain the cause of the similar cause? If one obtains the cause of the similar cause, does one also obtain the similar cause? And so on, making four statements extensively. Obtaining a similar cause but not obtaining the cause of the similar cause: retreating from the Śrāmaṇaphala (fruit of asceticism, attainment), abiding in the path of progress of the Srotaāpanna (stream-enterer, the first stage of enlightenment). The originally obtained first fruit of Srotaāpanna now manifests, at this time one does not achieve the attainment of the path of seeing. The cause of the similar cause can give rise to the later Śrāmaṇaphala, acting as a similar cause, but not obtaining the similar cause: for example, originally abiding in the Srotaāpanna fruit, the path of progress. Obtaining a similar cause and also obtaining the cause of the similar cause: except for the initial mind of Srotaāpanna, the remaining Srotaāpanna fruits have arisen in the present. Not obtaining a similar cause and also not obtaining the cause of the similar cause: excluding the aforementioned cases. Is it that in a single moment, one knows the similar cause, but does not know what the similar cause conditions? One knows what the similar cause conditions, but does not know the similar cause? And so on, making four statements extensively. Knowing the similar cause but not knowing what the similar cause conditions: the wisdom of the path of seeing, conditioning the divisions of the wisdom of suffering, accumulation, and cessation from the previous life. Knowing what the similar cause conditions but not knowing the similar cause: conditioning the divisions of the wisdom of the Dharma that has not yet arisen. Knowing the similar cause and also knowing what the similar cause conditions: the forbearance of the Dharma of the path is it. Not knowing the similar cause and also not knowing what it conditions: excluding the aforementioned cases.

Question: Does the similar cause have increase or decrease? Answer: Yes, it does. How is this so? Or there are afflictions from a previous life acting as an increasing similar cause, but not in this life. It was once heard that when Ānanda (one of the Buddha's ten principal disciples) entered Śrāvastī (an ancient Indian city) to beg for food, Mātaṅgī (an ancient Indian woman) saw him and followed him. What is the reason for this?

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。以五百世中曾為阿難妻。今見阿難欲覺熾盛。無心能離。如長老彌祇迦在庵羅林中坐。是時三惡覺意增上。所以者何。曾聞此長老本昔曾於此林處作王。若本五樂自娛樂處則欲覺增上心生厭患。后至余處恚覺增上。所以者何。本為王時。恒於此處。割截人民手足頭耳故。恚覺增上心生厭患。復至余處害覺增上。所以者何。曾於此處。繫縛鞭打人民。奪其財物故。害覺增上。如是等過去身煩惱。作增上相似因非此身也。或有欲心與恚心作增上相似因。令恚心增上。或有恚心與欲心作相似因。令欲心增上。如說不善。說善無記亦如是。以是事故。當知相似因因有增減。是相似因。定在過去現在世果是依果。

阿毗曇毗婆沙論卷第十 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十一

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜揵度智品之七

云何一切遍因。前生見苦所斷一切遍使。乃至廣說。問曰。何以作此論。答或有說者。一切結使。儘是遍使。為止如是意故。亦明結使是一切遍非一切遍而作此論。復有說者。此五種所斷結。有一切遍非一切遍。為止如是意。明苦集所斷使有一切遍非一切遍故而作此論。復有說者。苦集所斷使

【現代漢語翻譯】 現代漢語譯本：在過去五百世中，她曾是阿難（Ananda，佛陀的十大弟子之一）的妻子。現在見到阿難，強烈的慾望熾盛，無法擺脫。例如長老彌祇迦（Mihirkaka）在庵羅林（Amra林）中禪坐時，三種惡念（欲覺、恚覺、害覺）增強。這是為什麼呢？因為他曾聽說這位長老過去曾在這片林中做國王。如果回到過去享受五種娛樂的地方，慾望就會增強，心中產生厭惡。後來到其他地方，嗔恨心增強。這是為什麼呢？因為他做國王時，經常在這裡割斷人民的手腳、頭和耳朵，所以嗔恨心增強，心中產生厭惡。又到其他地方，傷害心增強。這是為什麼呢？因為他曾在這裡捆綁鞭打人民，奪取他們的財物，所以傷害心增強。這些都是過去世的煩惱，作為增強的相似原因，但並非是這一世的原因。或者有慾望心與嗔恨心作為增強的相似原因，使嗔恨心增強；或者有嗔恨心與慾望心作為相似原因，使慾望心增強。正如說不善，說善和無記也是如此。因此，應當知道相似原因有增減。這相似原因，必定存在於過去和現在世，果是依果。 《阿毗曇毗婆沙論》卷第十 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第十一

迦旃延子（Katyayaniputra）造 五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯 雜揵度智品之七

什麼是一切遍因？前生見苦所斷的一切遍使（Sarvatraga，一切處起之煩惱）。乃至廣說。問：為什麼要作這部論？答：有人說，一切結使（Samyoja，煩惱的異名）都是遍使。爲了阻止這種觀點，也爲了說明結使是一切遍，但並非一切都是遍，所以才作這部論。又有人說，這五種所斷的結，有一種是一切遍，但並非一切都是遍。爲了阻止這種觀點，說明苦集所斷的使（Anusaya，煩惱的異名）有一種是一切遍，但並非一切都是遍，所以才作這部論。又有人說，苦集所斷的使...

【English Translation】 English version: In five hundred past lives, she had been the wife of Ananda (one of the Buddha's ten principal disciples). Now, seeing Ananda, intense desire arises, making it impossible to break free. For example, when the elder Mihirkaka was sitting in the Amra Grove, the three evil thoughts (sensual thought, angry thought, and harmful thought) increased. Why is this so? Because he had heard that this elder had been a king in this grove in the past. If he returned to the places where he had enjoyed the five pleasures, desire would increase, and aversion would arise in his mind. Later, when he went to other places, hatred increased. Why is this so? Because when he was king, he often cut off the hands, feet, heads, and ears of the people here, so hatred increased, and aversion arose in his mind. Again, when he went to other places, harmfulness increased. Why is this so? Because he had bound and whipped the people here, and seized their property, so harmfulness increased. These are all the afflictions of past lives, serving as similar causes for increase, but they are not the causes of this life. Or, the mind of desire and the mind of hatred serve as similar causes for increase, causing the mind of hatred to increase; or the mind of hatred and the mind of desire serve as similar causes, causing the mind of desire to increase. Just as it is said about unwholesome things, it is also the same for wholesome and neutral things. Therefore, it should be known that similar causes have increase and decrease. These similar causes certainly exist in the past and present lives, and the result is a dependent result. Abhidharma-vibhasa-sastra, Volume 10 Taisho Tripitaka, Volume 28, No. 1546, Abhidharma-vibhasa-sastra

Abhidharma-vibhasa-sastra, Volume 11

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by Buddhavarman, an Indian Sramana from Northern Liang, together with Dao Tai and others, Chapter 7 of Miscellaneous Khandhaka-jnana

What is the 'all-pervading cause'? All the 'all-pervading' anusayas (latent tendencies) that are abandoned by seeing suffering in the previous life. And so on, extensively explained. Question: Why is this treatise composed? Answer: Some say that all samyojanas (fetters) are 'all-pervading'. To prevent such a view, and also to clarify that samyojanas are 'all-pervading', but not everything is 'all-pervading', this treatise is composed. Others say that among these five types of fetters to be abandoned, there is one that is 'all-pervading', but not everything is 'all-pervading'. To prevent such a view, clarifying that the anusayas abandoned by seeing suffering and origination are 'all-pervading', but not everything is 'all-pervading', this treatise is composed. Others say that the anusayas abandoned by seeing suffering and origination...

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。儘是一切遍。滅道所斷使。儘是無漏緣。為止如是意。明苦集所斷有一切遍有非一切遍滅道所斷使有有漏緣有無漏緣故而作此論。復有說者。諸使通三界者。是一切遍。如諸見疑愛慢無明。為止如是意明通三界使亦是一切遍非一切遍而作此論。復有說者。無明有愛。是一切遍使。如譬喻者說。彼何故作是說耶。答曰。以是根本使故其事云何。無明是前生緣起因。有愛是後生緣起因。為止如是意亦明遍不遍使故而作此論。復有說者。五結是一切遍使。所謂諸見愛慢無明心。此是毗婆阇婆提所說。如說偈。

一切處五法　　能廣生於苦 　諸見愛無明　　慢心是為五

為止如是意亦明一切遍不遍使故而作此論。如是為止他義欲顯己義亦現法性相應義故而作此論。

云何一切遍因。答曰。前生見苦所斷一切遍使。乃至廣說。問曰。何故不先說過去。答曰。欲現過去世中有一切遍因故。過去法眾多。亦有前後。若先說過去。則不現過去世一切遍因。若先作是說。則明過去世有一切遍因。其事云何。若作是說。過去于未來現在。現在於未來。是一切遍因。則不明過去於過去有一切遍因。若作是說。則明過去世有一切遍因。前生見苦所斷一切遍使。後生見集滅道修道所斷使。乃至廣說。問曰。自種一切遍使。與

【現代漢語翻譯】 現代漢語譯本：都是一切遍（Sarvatraga，指在所有地方都存在的）。滅道所斷的煩惱（使，Klesha）都是無漏緣（Anasrava Hetu，指無漏的因緣）。爲了阻止這種想法，說明苦集所斷的煩惱有的是一切遍，有的不是一切遍，滅道所斷的煩惱有的是有漏緣（Sasrava Hetu，指有煩惱的因緣），有的是無漏緣，所以才作此論。 又有人說：那些貫通三界的煩惱，就是一切遍。例如各種見解（見，Drishti）、懷疑（疑，Vicikitsa）、愛慾（愛，Trishna）、傲慢（慢，Mana）和無明（無明，Avidya）。爲了阻止這種想法，說明貫通三界的煩惱也是一切遍，有的不是一切遍，所以才作此論。 又有人說：無明和有愛是一切遍的煩惱，就像譬喻者所說的那樣。他們為什麼這樣說呢？回答說：因為它們是根本的煩惱。事情是怎樣的呢？無明是前生的緣起因，有愛是後生的緣起因。爲了阻止這種想法，也說明有的是遍的煩惱，有的不是遍的煩惱，所以才作此論。 又有人說：五結（Panca Bandhana）是一切遍的煩惱，也就是各種見解、愛慾、傲慢、無明和心。這是毗婆阇婆提（Vibhashavadins，分別說者）所說的。正如偈頌所說： 『一切處五法，能廣生於苦，諸見愛無明，慢心是為五。』 爲了阻止這種想法，也說明有的是一切遍的煩惱，有的不是一切遍的煩惱，所以才作此論。像這樣，爲了阻止其他的觀點，想要顯明自己的觀點，也爲了顯現與法性相應的意義，所以才作此論。 什麼是一切遍因（Sarvatraga Hetu，指在所有地方都存在的因）呢？回答說：前生見苦所斷的一切遍煩惱，乃至廣說。問：為什麼不先說過去呢？回答說：想要顯現過去世中存在一切遍因。過去的法很多，也有先後順序。如果先說過去，就不能顯現過去世的一切遍因。如果先這樣說，就能明瞭過去世存在一切遍因。事情是怎樣的呢？如果說過去對於未來和現在，現在對於未來，是一切遍因，就不能明瞭過去對於過去存在一切遍因。如果先這樣說，就能明瞭過去世存在一切遍因。前生見苦所斷的一切遍煩惱，後生見集滅道修道所斷的煩惱，乃至廣說。問：自種的一切遍煩惱，與

【English Translation】 English version: All are Sarvatraga (meaning 'present everywhere'). The Kleshas (afflictions) severed by the path of cessation (滅道, Nirodha-marga) are all Anasrava Hetu (meaning 'untainted causes'). To stop such an idea, it is clarified that among the Kleshas severed by the path of suffering and origination, some are Sarvatraga and some are not. Among the Kleshas severed by the path of cessation and the path, some are Sasrava Hetu (meaning 'tainted causes') and some are Anasrava Hetu. Therefore, this treatise is composed. Furthermore, some say: Those Kleshas that pervade the three realms are Sarvatraga. For example, various views (見, Drishti), doubt (疑, Vicikitsa), craving (愛, Trishna), pride (慢, Mana), and ignorance (無明, Avidya). To stop such an idea, it is clarified that the Kleshas pervading the three realms are also Sarvatraga, and some are not. Therefore, this treatise is composed. Furthermore, some say: Ignorance and craving are Sarvatraga Kleshas, as the parable-makers say. Why do they say this? The answer is: Because they are fundamental Kleshas. How is this so? Ignorance is the cause of dependent origination (緣起, Pratitya-samutpada) in the previous life, and craving is the cause of dependent origination in the subsequent life. To stop such an idea, it is also clarified that some Kleshas are pervasive and some are not. Therefore, this treatise is composed. Furthermore, some say: The five bonds (五結, Panca Bandhana) are Sarvatraga Kleshas, namely, various views, craving, pride, ignorance, and mind. This is what the Vibhashavadins (分別說者, those who speak with distinctions) say. As the verse says: 'In all places, these five dharmas, can broadly generate suffering, views, craving, ignorance, pride, and mind, these are the five.' To stop such an idea, it is also clarified that some Kleshas are Sarvatraga and some are not. Therefore, this treatise is composed. In this way, to stop other views, to reveal one's own view, and also to reveal the meaning corresponding to the nature of Dharma, this treatise is composed. What is Sarvatraga Hetu (meaning 'cause present everywhere')? The answer is: The Sarvatraga Kleshas severed by seeing suffering in the previous life, and so on. Question: Why not speak of the past first? The answer is: To reveal that there is Sarvatraga Hetu in the past. There are many dharmas in the past, and there is also a sequence. If the past is spoken of first, then the Sarvatraga Hetu in the past cannot be revealed. If it is said in this way first, then it is clear that there is Sarvatraga Hetu in the past. How is this so? If it is said that the past for the future and the present, and the present for the future, are Sarvatraga Hetu, then it is not clear that the past for the past is Sarvatraga Hetu. If it is said in this way first, then it is clear that there is Sarvatraga Hetu in the past. The Sarvatraga Kleshas severed by seeing suffering in the previous life, the Kleshas severed by seeing origination, cessation, the path, and cultivation in the subsequent life, and so on. Question: The Sarvatraga Kleshas of one's own kind, and

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自種一切不遍使作遍因。不若作者。此中何以不說。若不作者。何以他種作。自種不作。答曰。應作是說作。問曰。若然者何以不說。答曰。應作如是問。前生見苦所斷一切遍使。後生見苦集滅道修道所斷。乃至廣說。而不說者。為有何意。答曰。欲明不成義。自種使不說。義已成。是故欲明不成義故是以不說。複次自種于自種。有二種因。所謂一切遍因。相似因他種唯有一切遍因。無相似因故。是以不說。複次自種于自種。有二種增長。所謂一切遍因門。相似因門。他種唯有一切遍因門增長故。是以不說。問曰。何故前生見苦所斷一切遍使。不說相應法。後生使說相應法耶。答曰。應作是文。前生見苦所斷一切遍使。及相應法。與後生見集滅道修道所斷使及相應法。乃至廣說。而不說者。當知此義是有餘說。複次為止說相似法沙門意故。彼作是說。使還與使作因。不與使相應法作因。使相應法。與使相應法作因。不與使作因。為止如是說者意故。作如是文。使與使作因。亦與使相應法作因。使相應法。與使相應法作因。亦與使作因。自界者欲界還與欲界作因。色界還與色界作因。無色界還與無色界作因。如說自界。自地亦爾。初禪地還與初禪地作因。乃至非想非非想處。還與非想非非想處作因。過去見苦所斷。乃至

【現代漢語翻譯】 現代漢語譯本 『自種一切不遍使作遍因』（自己的種子，一切普遍性的煩惱作為普遍性的原因），不若作者（不如作者）。這裡為什麼不說這種情況呢？如果不是作者，為什麼其他的種子會產生作用呢？自己的種子不起作用。回答說：應該這樣說，是作者。問：如果這樣，為什麼不說呢？答：應該這樣問。前生見苦所斷的一切普遍性的煩惱，後生見苦集滅道修道所斷的煩惱，乃至廣說。而不說這些，有什麼用意呢？答：想要說明不成義。自己的種子所產生的煩惱不說，意義已經成立。所以想要說明不成義，因此不說。其次，自己的種子對於自己的種子，有兩種原因，所謂一切普遍性的原因，相似的原因。其他的種子只有一切普遍性的原因，沒有相似的原因，所以不說。再次，自己的種子對於自己的種子，有兩種增長，所謂一切普遍性的原因之門，相似的原因之門。其他的種子只有一切普遍性的原因之門增長，所以不說。問：為什麼前生見苦所斷的一切普遍性的煩惱，不說相應的法，而後生的煩惱卻說相應的法呢？答：應該這樣寫：前生見苦所斷的一切普遍性的煩惱，以及相應的法，與後生見集滅道修道所斷的煩惱以及相應的法，乃至廣說。而不說這些，應當知道這個意義是有餘說。其次，爲了阻止說相似法的沙門的想法，他們這樣說：煩惱只與煩惱作為原因，不與煩惱相應的法作為原因。煩惱相應的法，只與煩惱相應的法作為原因，不與煩惱作為原因。爲了阻止這樣說的人的想法，所以這樣寫：煩惱與煩惱作為原因，也與煩惱相應的法作為原因。煩惱相應的法，與煩惱相應的法作為原因，也與煩惱作為原因。自界者，欲界還與欲界作為原因，還與作為原因，無還與無作為原因。如說自界，自地也是這樣。初禪地還與初禪地作為原因，乃至非想非非想處（既非有想也非無想的境界），還與非想非非想處作為原因。過去見苦所斷，乃至

【English Translation】 English version 『Self-originated, all pervasive afflictions act as pervasive causes,』 not like the maker. Why is this not mentioned here? If not the maker, why do other seeds produce effects? The self-originated seed does not act. The answer is: it should be said that it is the maker. Question: If so, why is it not said? Answer: The question should be asked in this way. All pervasive afflictions severed by seeing suffering in the previous life, afflictions severed by seeing suffering, origination, cessation, path, and cultivation in the subsequent life, and so on extensively. What is the intention behind not mentioning these? Answer: The intention is to clarify the meaning of non-accomplishment. The afflictions arising from one's own seed are not mentioned because the meaning is already established. Therefore, the intention is to clarify the meaning of non-accomplishment, and that is why it is not mentioned. Furthermore, for one's own seed in relation to one's own seed, there are two kinds of causes, namely, all pervasive causes and similar causes. Other seeds have only all pervasive causes and no similar causes, so it is not mentioned. Again, for one's own seed in relation to one's own seed, there are two kinds of increase, namely, the gateway of all pervasive causes and the gateway of similar causes. Other seeds only have the gateway of all pervasive causes for increase, so it is not mentioned. Question: Why are the associated dharmas (法) not mentioned for all pervasive afflictions severed by seeing suffering in the previous life, but the associated dharmas are mentioned for the afflictions in the subsequent life? Answer: The text should be written as follows: All pervasive afflictions severed by seeing suffering in the previous life, and their associated dharmas, are related to the afflictions severed by seeing suffering, origination, cessation, path, and cultivation in the subsequent life, and their associated dharmas, and so on extensively. If these are not mentioned, it should be understood that this meaning is a surplus explanation. Furthermore, in order to stop the ideas of the shramanas (沙門) who speak of similar dharmas, they say this: Afflictions only act as causes for afflictions, not for the dharmas associated with afflictions. The dharmas associated with afflictions only act as causes for the dharmas associated with afflictions, not for afflictions. In order to stop the ideas of those who say this, the text is written in this way: Afflictions act as causes for afflictions, and also for the dharmas associated with afflictions. The dharmas associated with afflictions act as causes for the dharmas associated with afflictions, and also for afflictions. Those within one's own realm, the desire realm (欲界) still acts as a cause for the desire realm, still acts as a cause, no still acts as no cause. As it is said about one's own realm, it is also the same for one's own plane (地). The first dhyana (禪) plane still acts as a cause for the first dhyana plane, up to the realm of neither perception nor non-perception (非想非非想處), still acts as a cause for the realm of neither perception nor non-perception. Severed by seeing suffering in the past, and so on.

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廣說。問曰。何以復作此論。答曰。為止言無過去未來以現在世是無為遍於世故。而作此論。一切遍因未分別為分別故。說見苦所斷相似略說故。言見集所斷亦如是。

問曰。一切遍因體性是何。答曰。欲界有十一遍使。見苦所斷七。五見疑無明。見集所斷四。二見疑無明。如是色無色界亦十一。以是事故。波伽羅那。作如是說。此九十八使。幾是一切遍。幾非一切遍。答曰。三十三是一切遍。六十五非一切遍。問曰。如見苦所斷無明使非一切遍。何以故。言三十三是一切遍六十五非一切遍。答曰。如西方沙門。此文作如是說。二十七是一切遍。六十五非一切遍。六當分別。見苦所斷無明使。或是一切遍。或非一切遍。云何一切遍。見苦所斷。非一切遍使。不相應無明使。如是說者好。見苦所斷。非一切遍使。不相應無明使。若作是說。一切遍使。相應無明。則不攝不共無明。所以者何。彼不與使相應故。云何非一切遍。見苦所斷。非一切遍使。相應無明。見集所斷亦如是。西方沙門。作如是說。罽賓沙門。何以不作如是說。答曰。是文應如是說。如西方沙門。若不說當知。義則如是。複次分多故。其事云何。見苦所斷無明使有十種。七種是一切遍。三種非一切遍。見集所斷無明使有七種。四種是一切遍。三種

【現代漢語翻譯】 現代漢語譯本 廣說：有人問：『為什麼還要寫這部論著呢？』回答說：『爲了阻止有人說沒有過去和未來，認為只有現在世是無為法，並且普遍存在於世間，所以才寫這部論著。』一切普遍的原因，在未被區分時是爲了區分它們，所以說見苦所斷的相似之處是簡略的說法。見集所斷也是如此。

有人問：『一切普遍原因的體性是什麼？』回答說：『欲界有十一種普遍的煩惱，見苦所斷的有七種，即五見（五種錯誤的見解，包括身見、邊見、邪見、見取見、戒禁取見）、疑（懷疑）和無明（愚癡）。見集所斷的有四種，即二見（常見和斷見）、疑和無明。』同樣，色界和無色界也有十一種。因此，波伽羅那（作者名）這樣說：『這九十八種煩惱中，有多少是一切遍的，有多少不是一切遍的？』回答說：『三十三種是一切遍的，六十五種不是一切遍的。』有人問：『比如見苦所斷的無明煩惱不是一切遍的，為什麼說三十三種是一切遍的，六十五種不是一切遍的呢？』回答說：『如同西方的沙門（修行者），這段文字是這樣說的：二十七種是一切遍的，六十五種不是一切遍的，有六種應當分別。』見苦所斷的無明煩惱，或者是一切遍的，或者不是一切遍的。怎樣才是一切遍的呢？見苦所斷的非一切遍的煩惱，是不相應的無明煩惱。這樣說比較好。見苦所斷的非一切遍的煩惱，是不相應的無明煩惱。如果這樣說，一切遍的煩惱，相應的無明，就不包括不共無明（與生俱來的無明）。為什麼呢？因為它不與煩惱相應。怎樣才不是一切遍的呢？見苦所斷的非一切遍的煩惱，是相應的無明。見集所斷也是如此。西方的沙門是這樣說的。罽賓（地名）的沙門為什麼不這樣說呢？』回答說：『這段文字應該像西方沙門那樣說。如果不這樣說，應當知道，意思也是一樣的。』再次，因為區分很多，事情是怎樣的呢？見苦所斷的無明煩惱有十種，七種是一切遍的，三種不是一切遍的。見集所斷的無明煩惱有七種，四種是一切遍的，三種不是一切遍的。

【English Translation】 English version Extensive explanation: Someone asks, 'Why compose this treatise again?' The answer is, 'To prevent the assertion that there is no past or future, claiming that only the present world is unconditioned and pervades all existence. Therefore, this treatise is written.' All pervasive causes, when not yet distinguished, are distinguished for the sake of differentiation. Thus, the statement about what is abandoned by seeing suffering is a brief explanation of similarities. What is abandoned by seeing the origin is also similar.

Someone asks, 'What is the nature of all pervasive causes?' The answer is, 'In the Desire Realm, there are eleven pervasive afflictions. Seven are abandoned by seeing suffering: the five views (self-view, extreme view, wrong view, view of holding to views, view of holding to precepts and rituals), doubt, and ignorance. Four are abandoned by seeing the origin: two views (eternalism and annihilationism), doubt, and ignorance.' Similarly, the Form Realm and Formless Realm also have eleven. Therefore, Pāgalabhadra (author's name) says, 'Of these ninety-eight afflictions, how many are all-pervasive, and how many are not all-pervasive?' The answer is, 'Thirty-three are all-pervasive, and sixty-five are not all-pervasive.' Someone asks, 'For example, the affliction of ignorance abandoned by seeing suffering is not all-pervasive. Why is it said that thirty-three are all-pervasive and sixty-five are not all-pervasive?' The answer is, 'As the Western śramaṇas (ascetics) say, this text states: twenty-seven are all-pervasive, sixty-five are not all-pervasive, and six should be distinguished.' The affliction of ignorance abandoned by seeing suffering is either all-pervasive or not all-pervasive. How is it all-pervasive? The non-all-pervasive afflictions abandoned by seeing suffering are the non-associated ignorance afflictions. Saying it this way is better. The non-all-pervasive afflictions abandoned by seeing suffering are the non-associated ignorance afflictions. If it is said this way, the all-pervasive afflictions, the associated ignorance, do not include unshared ignorance (innate ignorance). Why? Because it is not associated with afflictions. How is it not all-pervasive? The non-all-pervasive afflictions abandoned by seeing suffering are the associated ignorance. What is abandoned by seeing the origin is also similar. The Western śramaṇas say it this way. Why don't the śramaṇas of Kashmir (place name) say it this way?' The answer is, 'This text should be said as the Western śramaṇas say it. If it is not said this way, it should be known that the meaning is the same.' Furthermore, because there are many distinctions, what is the matter? There are ten kinds of ignorance afflictions abandoned by seeing suffering, seven of which are all-pervasive, and three of which are not all-pervasive. There are seven kinds of ignorance afflictions abandoned by seeing the origin, four of which are all-pervasive, and three of which are not all-pervasive.

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非一切遍。以分多故。說在一切遍使分中。複次彼見苦所斷不共無明使。一向是遍。以自功用力生。以是事故。三十三是一切遍。六十五非一切遍。若說身見是一切遍。當知相應無明。亦一切遍。其義已成。邊見見取戒取邪見疑。若說如是等是遍。當知相應無明亦是遍若說愛恚慢是非一切遍當知相應無明亦非一切遍。余所不說者是何唯。有不共無明一向是一切遍。以自功用力生。以是事故。作如是說。三十三是一切遍。六十五非一切遍。皆是一切遍體性。乃至廣說。

已說體性所以今當說。何故言一切遍。一切遍有何義。一切緣義。是一切遍義。于緣中有力義是一切遍義緣中有力義者。能廣緣義。是緣中有力義。複次有三種。一切本曾起故是一切遍義。初一切者。是九品使。中一切者。是一切眾生。后一切者。是一切有漏法處。問曰。何以知初一切后一切本曾起耶。答曰。如施設經說。一切皆是苦。於是苦法中。無有一法凡夫人于中不起我我所見無有不起斷常亦謗無因無作亦起見最勝。第一亦起見凈見解脫見是乘凡夫人無有不曾起疑心無智愚闇者。如是等眾生。無有不曾起者。以曾起三種一切故。名一切遍。複次若於一剎那。起現在前。能為五種所斷作因。能緣五種所斷。能令五種所斷生愚。問曰。云何能令緣

【現代漢語翻譯】 現代漢語譯本：並非一切都是遍行的，因為它們有不同的部分。這一點在關於遍行煩惱的部分中已經說明。此外，那些見苦所斷的不共無明煩惱，總是遍行的，因為它們是依靠自身的力量產生的。因此，三十三種煩惱是遍行的，六十五種煩惱不是遍行的。如果說身見（Sākāyadṛṣṭi，認為五蘊為我）是遍行的，那麼應當知道相應的無明也是遍行的，這個道理已經成立。邊見（Antagrahadṛṣṭi，執著于斷常二邊）、見取（Dṛṣṭiparāmarśa，執著于錯誤的見解）、戒禁取（Śīlavrataparāmarśa，執著于錯誤的戒律和苦行）、邪見（Mithyādṛṣṭi，錯誤的見解）和疑（Vicikitsā，懷疑），如果說這些是遍行的，那麼應當知道相應的無明也是遍行的。如果說愛（Rāga，貪愛）、恚（Dveṣa，嗔恨）和慢（Māna，傲慢）不是遍行的，那麼應當知道相應的無明也不是遍行的。其餘沒有提到的又是什麼呢？只有不共無明總是遍行的，因為它是依靠自身的力量產生的。因此，才這樣說，三十三種煩惱是遍行的，六十五種煩惱不是遍行的，但它們都是遍行煩惱的體性，乃至廣說。

已經說了體性，現在應當說原因。為什麼說一切遍行？一切遍行有什麼意義？一切緣的意義，就是一切遍行的意義。在緣中具有力量的意義，就是一切遍行的意義。緣中具有力量的意義，就是能夠廣泛地緣取的意義。此外，有三種『一切』，因為它們最初都曾生起，所以是一切遍行的意義。最初的『一切』，是九品煩惱。中間的『一切』，是一切眾生。最後的『一切』，是一切有漏法處。問：憑什麼知道最初的一切和最後的一切最初都曾生起呢？答：正如《施設經》所說，一切都是苦。在這苦法中，沒有一種法是凡夫沒有生起我見和我所見的，沒有不起斷見和常見，也沒有不起謗無因果和無作者的見解，也沒有不起認為見解是最殊勝、第一、清凈和解脫的見解，凡夫人沒有不曾生起懷疑心和無智愚昧的。像這樣的眾生，沒有不曾生起的。因為曾生起這三種『一切』，所以稱為一切遍行。此外，如果在某一剎那，生起現在前，能夠為五種所斷煩惱（指見苦所斷、見集所斷、見滅所斷、見道所斷和修所斷）作因，能夠緣取五種所斷煩惱，能夠使五種所斷煩惱產生愚癡。問：怎樣能夠使緣取

【English Translation】 English version: Not everything is pervasive (Sarvatraga). Because they have different parts. This has been explained in the section on pervasive afflictions. Furthermore, those non-common ignorance afflictions (Avidyā) that are severed by seeing suffering (Duḥkha) are always pervasive, because they arise from their own power. Therefore, thirty-three are pervasive, and sixty-five are not pervasive. If it is said that the view of self (Sākāyadṛṣṭi, the view of the five aggregates as self) is pervasive, then it should be known that the corresponding ignorance is also pervasive. The meaning of this is already established. Extreme views (Antagrahadṛṣṭi, clinging to the extremes of permanence and annihilation), clinging to views (Dṛṣṭiparāmarśa, clinging to wrong views), clinging to vows and precepts (Śīlavrataparāmarśa, clinging to wrong precepts and asceticism), wrong views (Mithyādṛṣṭi, incorrect views), and doubt (Vicikitsā, skepticism), if it is said that these are pervasive, then it should be known that the corresponding ignorance is also pervasive. If it is said that attachment (Rāga, greed), aversion (Dveṣa, hatred), and pride (Māna, arrogance) are not pervasive, then it should be known that the corresponding ignorance is also not pervasive. What else is not mentioned? Only non-common ignorance is always pervasive, because it arises from its own power. Therefore, it is said that thirty-three are pervasive, and sixty-five are not pervasive, but they are all of the nature of pervasive afflictions, and so on.

Having spoken of the nature, now we should speak of the reason. Why is it said to be 'all-pervasive'? What is the meaning of 'all-pervasive'? The meaning of 'all-objects' is the meaning of 'all-pervasive'. The meaning of 'having power in objects' is the meaning of 'all-pervasive'. The meaning of 'having power in objects' is the meaning of being able to grasp widely. Furthermore, there are three 'all's, because they all arose initially, so it is the meaning of 'all-pervasive'. The first 'all' is the nine categories of afflictions. The middle 'all' is all sentient beings. The last 'all' is all conditioned elements (Sarva Sāsrava Dharma Āyatana). Question: How do we know that the first 'all' and the last 'all' arose initially? Answer: As the Śāsana Śāstra says, everything is suffering. In this suffering, there is not a single thing in which ordinary people do not arise with the view of 'I' and 'mine', do not arise with the view of permanence and annihilation, and do not arise with the view of denying cause and effect and the agent, and do not arise with the view of considering views as the most excellent, the first, pure, and liberating. Ordinary people have never not arisen with doubt and ignorance. Such beings have never not arisen. Because these three 'all's have arisen, they are called 'all-pervasive'. Furthermore, if in one moment, it arises in the present, it can be the cause of the five types of afflictions to be severed (referring to those severed by seeing suffering, seeing the origin, seeing cessation, seeing the path, and those severed by cultivation), it can grasp the five types of afflictions to be severed, and it can cause ignorance to arise in the five types of afflictions to be severed. Question: How can it cause the grasping of

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無漏緣使。于緣生愚。答曰。若計於我。則謗于對治及我寂滅先於中愚然後生謗。複次若於一剎那起現在前。則為五種所斷作因。亦能緣使。是一切遍義。彼相應法。雖能作因。亦能緣而不能使。非使性故。彼共俱生等。雖能作因。而不能緣。亦不能使。非緣非使性故。

問曰。遍使相應共有法。為是一切遍為非一切遍。若是者何以但說三十三使是遍。若非者何以相應共有法。或是一切遍。或非一切遍。答曰。應作是說。非一切遍。問曰。若然者。何以相應共有法。或是一切遍。或非一切遍。答曰。如相應共有法。或是使或非使。如是相應共有法。或是一切遍。或非一切遍。評曰。應作是說。是一切遍。問曰。若然者何以但說三十三是一切遍。答曰。為使故說。所為有二種。一為法二為使。若為使故。說有三十三。若為法故。說是一切遍。復有說者。此文以彰故。說一切遍。一以因故。二以緣故。三以使故。彼遍使相應法。以因以緣故。名一切遍。不以使故。一切遍使。共有法以因故。不以緣不以使。使則以三事故而以為文。以是事故。使共俱生等。是一切遍。問曰。一切遍得。為是一切遍不。尊者僧伽婆修說曰。是一切遍。若一切遍得。非一切遍者。非一切遍。是一切遍耶。此難非難。所以者何。若作是說。

【現代漢語翻譯】 現代漢語譯本 無漏緣為因，導致對緣起產生愚癡。回答：如果執著于『我』（ātman，靈魂），那就是誹謗對治法門以及『我』的寂滅，先對『我』產生愚癡，然後才會產生誹謗。此外，如果在一個剎那（kṣaṇa，極短的時間單位）生起現在，那麼就會成為五種煩惱所斷滅之法的因，也能成為緣使。這是『一切遍』（sarvatraga，遍一切處）的含義。與『一切遍』相應的法，雖然能作為因，也能作為緣，但不能作為使，因為它不是使的性質。那些共同俱生的法等，雖然能作為因，但不能作為緣，也不能作為使，因為它既不是緣的性質，也不是使的性質。 問：與『遍使』（sarvatraga-anuśaya，遍行隨眠）相應的共有法，是『一切遍』還是非『一切遍』？如果是『一切遍』，為什麼只說三十三種使是『遍』？如果不是『一切遍』，為什麼相應的共有法，有的是『一切遍』，有的不是『一切遍』？答：應該這樣說，不是『一切遍』。問：如果這樣，為什麼相應的共有法，有的是『一切遍』，有的不是『一切遍』？答：就像相應的共有法，有的是使，有的不是使一樣，相應的共有法，有的是『一切遍』，有的不是『一切遍』。評論：應該這樣說，是『一切遍』。問：如果是『一切遍』，為什麼只說三十三種是『一切遍』？答：爲了說明『使』的緣故這樣說。所要說明的有兩種，一是法，二是使。如果是爲了說明『使』的緣故，就說有三十三種。如果是爲了說明『法』的緣故，就說是一切遍。還有一種說法，這段經文是爲了彰顯『一切遍』的含義。一是因為的緣故，二是因為緣的緣故，三是因為使的緣故。那些『遍使』相應的法，因為因和緣的緣故，被稱為『一切遍』，但不是因為使的緣故。『一切遍使』的共有法，是因為因的緣故，而不是因為緣和使的緣故。使則以三種事故而作為經文的內容。因為這個緣故，使共同俱生的法等，是『一切遍』。問：『一切遍得』，是『一切遍』嗎？尊者Sānghavasū（僧伽婆修）說：是『一切遍』。如果『一切遍得』不是『一切遍』，那麼非『一切遍』是『一切遍』嗎？這個提問不是難題。為什麼呢？如果這樣說。

【English Translation】 English version Unwholesome outflows (anāsrava) cause ignorance regarding dependent origination (pratītyasamutpāda). The answer is: If one clings to the notion of 'self' (ātman), it is a slander against the antidotes and the extinction of 'self'. First, one is ignorant of 'self', and then slander arises. Furthermore, if a present moment (kṣaṇa) arises, it becomes a cause for what is severed by the five types of afflictions, and it can also be a causal condition (hetu-pratyaya). This is the meaning of 'all-pervasive' (sarvatraga). The corresponding dharmas to 'all-pervasive', although they can act as a cause, can also be a condition, but cannot be a latent tendency (anuśaya), because it is not the nature of a latent tendency. Those co-arisen dharmas, although they can act as a cause, cannot be a condition, nor can they be a latent tendency, because they are neither the nature of a condition nor the nature of a latent tendency. Question: Are the shared dharmas corresponding to 'pervasive latent tendencies' (sarvatraga-anuśaya) 'all-pervasive' or not 'all-pervasive'? If they are 'all-pervasive', why are only thirty-three latent tendencies said to be 'pervasive'? If they are not 'all-pervasive', why are the corresponding shared dharmas sometimes 'all-pervasive' and sometimes not 'all-pervasive'? Answer: It should be said that they are not 'all-pervasive'. Question: If so, why are the corresponding shared dharmas sometimes 'all-pervasive' and sometimes not 'all-pervasive'? Answer: Just as the corresponding shared dharmas are sometimes latent tendencies and sometimes not latent tendencies, similarly, the corresponding shared dharmas are sometimes 'all-pervasive' and sometimes not 'all-pervasive'. Commentary: It should be said that they are 'all-pervasive'. Question: If they are 'all-pervasive', why are only thirty-three said to be 'all-pervasive'? Answer: It is said so for the sake of explaining the latent tendencies. There are two things to be explained: one is dharma, and the other is latent tendencies. If it is for the sake of explaining the latent tendencies, it is said that there are thirty-three. If it is for the sake of explaining the dharma, it is said that they are all-pervasive. There is another explanation: this passage is to highlight the meaning of 'all-pervasive'. One is because of the cause, two is because of the condition, and three is because of the latent tendency. Those dharmas corresponding to 'pervasive latent tendencies' are called 'all-pervasive' because of the cause and the condition, but not because of the latent tendency. The shared dharmas of 'all-pervasive latent tendencies' are because of the cause, but not because of the condition or the latent tendency. The latent tendency is then used as the content of the text because of three reasons. For this reason, the dharmas co-arisen with the latent tendencies are 'all-pervasive'. Question: Is 'all-pervasively attained' 'all-pervasive'? Venerable Sānghavasū said: It is 'all-pervasive'. If 'all-pervasively attained' is not 'all-pervasive', then is 'not all-pervasive' 'all-pervasive'? This question is not a difficult one. Why? If it is said so.

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色法得非色。非色是色耶。如是說者好。非是一切遍。問曰。何故一切遍。生老住無常。是一切遍得。非一切遍耶。答曰。生老住無常。與一切遍使同一果。常相隨不相離。前後不相遠得不同一果不相隨相離前後相遠於彼聚便為非聚。如樹皮離樹。彼亦如是。問曰。以何等故。見苦見集所斷。立一切遍使見滅見道所斷。不立一切遍耶。舊阿毗曇人作如是說。此處是一切遍使。族姓生地故。復有說者。見苦集所斷使。同一意。同一作。以同意同作故。所為牢固。以牢固故。立一切遍使。彼見滅道所斷使意不同。所作亦不同。以不同故羸劣。羸劣故不立一切遍使。猶如城邑村落人民。若意同所作同者。村主怨敵。不能降伏。若彼諸人。意不同所作不同者。則為村主怨敵之所降伏。彼亦如是。復有說者。見苦集所斷使。有二種作相應使。亦作緣使。是故立一切遍。見滅道所斷使。或作相應使緣使。或唯作相應使。是故不立一切遍使。復有說者。見苦集所斷使。安立二足。安立二足者。即上二種使義。見滅道所斷使。不安立二足。不安立二足者。即上二種使義。復有說者。見苦集所斷使。于緣得增長。云何于緣增長。答曰。此緣有漏法。以緣有漏法故。能自增長。如人觀月。眼得增益。無有損減。彼亦如是。見滅道所斷使。于

【現代漢語翻譯】 現代漢語譯本 色法（Rupa-dharma，物質現象）得非色（Arupa，非物質）嗎？非色是色嗎？如果這樣說，是對的。但不是一切遍（Sarvatraga，遍一切處）。 問：為什麼不是一切遍？生、老、住、無常（Anitya，無常）是一切遍，能得到非一切遍嗎？ 答：生、老、住、無常與一切遍使（Sarvatraga-anusaya，遍行隨眠）有同一果報，常常相隨不相離，前後不相遠。得到不同一的果報，不相隨、相離、前後相遠，對於那個聚合來說，就成為非聚合，就像樹皮離開樹一樣，它們也是如此。 問：因為什麼緣故，見苦（Dukkha-darshana，苦諦之見）、見集（Samudaya-darshana，集諦之見）所斷的，立為一切遍使，而見滅（Nirodha-darshana，滅諦之見）、見道（Marga-darshana，道諦之見）所斷的，不立為一切遍呢？ 舊阿毗曇（Abhidharma，論藏）的人這樣說：此處是一切遍使的族姓生地（Gotra-bhumi，種姓地）。 又有人說：見苦集所斷的使，同一意，同一作。因為同意同作的緣故，所為牢固。因為牢固的緣故，立為一切遍使。而見滅道所斷的使，意不同，所作也不同。因為不同的緣故，就顯得羸弱。因為羸弱的緣故，不立為一切遍使。猶如城邑村落的人民，如果意同所作也相同，村主的怨敵就不能降伏他們。如果那些人，意不同所作也不同，那麼就會被村主的怨敵所降伏。它們也是如此。 又有人說：見苦集所斷的使，有兩種作用：相應使（Samprayukta-anusaya，相應隨眠），也作緣使（Hetu-anusaya，緣隨眠），所以立為一切遍。見滅道所斷的使，或者作相應使緣使，或者只作相應使，所以不立為一切遍使。 又有人說：見苦集所斷的使，安立二足。安立二足，就是上面兩種使的意義。見滅道所斷的使，不安立二足。不安立二足，就是上面兩種使的意義。 又有人說：見苦集所斷的使，于緣得增長。云何于緣增長？答：此緣是有漏法（Sasrava-dharma，有漏法）。因為緣有漏法的緣故，能夠自己增長，如人觀月，眼得到增益，沒有損減，它們也是如此。見滅道所斷的使，于...

【English Translation】 English version Does Rupa-dharma (material phenomena) obtain Arupa (non-material)? Is Arupa Rupa? To say so is good, but it is not Sarvatraga (all-pervading). Question: Why is it not all-pervading? Do birth, aging, abiding, and Anitya (impermanence), which are all-pervading, obtain non-all-pervading? Answer: Birth, aging, abiding, and impermanence have the same result as Sarvatraga-anusaya (all-pervading latent tendencies), constantly accompanying each other without separation, not far apart in time. Obtaining different results, not accompanying, separating, and being far apart in time, for that aggregate, it becomes a non-aggregate, just as bark separated from a tree. They are also like that. Question: For what reason are those severed by Dukkha-darshana (seeing the truth of suffering) and Samudaya-darshana (seeing the truth of the origin of suffering) established as Sarvatraga-anusaya, while those severed by Nirodha-darshana (seeing the truth of cessation) and Marga-darshana (seeing the truth of the path) are not established as all-pervading? The old Abhidharma (doctrines) people say this: This place is the Gotra-bhumi (lineage ground) of all-pervading latent tendencies. Some say: The latent tendencies severed by seeing suffering and its origin have the same intention and the same action. Because of the same intention and the same action, what is done is firm. Because it is firm, it is established as all-pervading latent tendencies. But the latent tendencies severed by seeing cessation and the path have different intentions and different actions. Because they are different, they appear weak. Because they are weak, they are not established as all-pervading latent tendencies. It is like the people of cities, villages, and settlements. If their intentions are the same and their actions are the same, the enemies of the village chief cannot subdue them. If those people have different intentions and different actions, then they will be subdued by the enemies of the village chief. They are also like that. Some say: The latent tendencies severed by seeing suffering and its origin have two kinds of functions: Samprayukta-anusaya (associated latent tendencies) and also Hetu-anusaya (causal latent tendencies). Therefore, they are established as all-pervading. The latent tendencies severed by seeing cessation and the path either function as associated latent tendencies and causal latent tendencies, or only as associated latent tendencies. Therefore, they are not established as all-pervading latent tendencies. Some say: The latent tendencies severed by seeing suffering and its origin are established with two feet. Establishing two feet is the meaning of the above two kinds of latent tendencies. The latent tendencies severed by seeing cessation and the path are not established with two feet. Not establishing two feet is the meaning of the above two kinds of latent tendencies. Some say: The latent tendencies severed by seeing suffering and its origin grow from conditions. How do they grow from conditions? Answer: These conditions are Sasrava-dharma (defiled dharmas). Because of the conditions of defiled dharmas, they can grow themselves. Like a person looking at the moon, the eyes gain benefit without loss. They are also like that. The latent tendencies severed by seeing cessation and the path, at...

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緣不得增長。云何不得增長。以緣無漏法。若緣無漏法。不得增長。如人觀日。眼無增長。唯有損減。彼亦如是。復有說者一切見諦所斷結。分為二分。見苦集所斷作。一切遍分。非一切遍分。見滅道所斷作。有漏緣分。作無漏緣分。復有說者。此諸結皆是墮相。云何墮相。答曰。墮在苦集中。為苦集諦所攝故。復有說者。以苦集所斷使能遍緣一切有調因果故。復有說者。以我見可得故。問曰。見集所斷。有何我見可得耶。答曰。雖無我見可得。而有增長我見法可得。復有說者。若知見苦所斷果。若知見集所斷因則見滅道所斷。根本羸劣。以羸劣故。不立一切遍使。如樹斷根故羸劣。彼亦如是。以如是等緣故。不立一切遍。

問曰。何故見苦集所斷使。立一切遍使。立不遍使。不一切遍者愛恚慢。答曰。或有說者。此無一切遍相故。復有說者。此是別相使。若是總相使。立一切遍。云何別相使。答曰。于發爪齒。各各別起愛等諸使。云何總相使。答曰。於一切界。於一切地。一切生處。能取我見。乃至能取無知愚闇。復有說者。難可熾燃。是非一切遍易可熾燃。是一切遍。云何難可熾燃。答曰。為欲故。求瓔珞衣服涂香園林樓閣遊戲之處。亦求妻妾侍女。為恚故求種種鎧仗鬥戰之具。為慢故。見他莊嚴治身。亦

【現代漢語翻譯】 現代漢語譯本 因緣不能增長。為什麼不能增長？因為因緣是無漏法（指超越煩惱的清凈之法）。如果因緣是無漏法，就不能增長。就像人觀看太陽，眼睛不會增長，只會損傷。這種情況也是如此。還有一種說法，一切見諦（通過修行獲得的真見）所斷的煩惱結縛，可以分為兩部分。見苦諦和見集諦所斷的，分為一切遍使（能普遍引發煩惱的煩惱）和非一切遍使。見滅諦和見道諦所斷的，分為有漏緣分（與煩惱相關的部分）和無漏緣分。還有一種說法，這些煩惱結縛都是墮落之相。什麼是墮落之相？回答說：墮落在苦和集中，被苦諦和集諦所攝持的緣故。還有一種說法，因為苦集所斷的煩惱能普遍緣一切有調伏的因果。還有一種說法，因為我見（認為有『我』存在的錯誤觀念）可以獲得。問：見集諦所斷的煩惱中，有什麼我見可以獲得呢？答：雖然沒有我見可以獲得，但有增長我見的法可以獲得。還有一種說法，如果知道見苦諦所斷的果，如果知道見集諦所斷的因，那麼見滅諦和見道諦所斷的，其根本就虛弱了。因為虛弱的緣故，不立為一切遍使。就像樹木被砍斷了根，所以虛弱。這種情況也是如此。因為像這樣的因緣，所以不立為一切遍使。

問：為什麼見苦諦和見集諦所斷的煩惱，可以立為一切遍使，可以立為不遍使，而不立為非一切遍使呢？不一切遍使指的是愛（貪愛）、恚（嗔恨）、慢（傲慢）。答：或者有人說，因為這些沒有一切遍使的相狀。還有一種說法，這些是別相使（針對特定對像產生的煩惱）。如果是總相使（普遍產生的煩惱），就立為一切遍使。什麼是別相使？回答說：對於頭髮、指甲、牙齒，各自別別生起愛等各種煩惱。什麼是總相使？回答說：對於一切界（指欲界、色界、無色界），對於一切地（指三界中的各個層次），一切生處（指輪迴的各個地方），能夠生起我見，乃至能夠生起無知愚闇。還有一種說法，難以熾燃的，是非一切遍使；容易熾燃的，是一切遍使。什麼是難以熾燃？回答說：爲了慾望，尋求瓔珞（裝飾品）、衣服、涂香、園林、樓閣、遊戲之處，也尋求妻妾侍女。爲了嗔恚，尋求種種鎧甲兵器、戰鬥的工具。爲了傲慢，看到他人莊嚴自身，也...

【English Translation】 English version Causation does not increase. Why does it not increase? Because causation is an Anāsrava Dharma (referring to pure Dharma that transcends afflictions). If causation is an Anāsrava Dharma, it does not increase. It is like a person looking at the sun; the eyes do not increase, they only diminish. It is the same in this case. Furthermore, some say that all Saṃyojanas (fetters) severed by Darśana-mārga (the path of seeing, the first stage of enlightenment) are divided into two parts. Those severed by seeing suffering and origination are classified as Sarvatraga-anuśaya (pervasive latent tendencies) and Asarvatraga-anuśaya (non-pervasive latent tendencies). Those severed by seeing cessation and the path are classified as Sāsrava-paryāya (aspects related to afflictions) and Anāsrava-paryāya (aspects related to non-afflictions). Furthermore, some say that all these Saṃyojanas are aspects of falling. What are aspects of falling? The answer is: They fall into suffering and origination because they are contained by the Satya (truth) of suffering and the Satya of origination. Furthermore, some say that because the latent tendencies severed by suffering and origination can universally condition all that is tamed, cause and effect. Furthermore, some say that because the Ātma-dṛṣṭi (view of self) can be obtained. Question: What Ātma-dṛṣṭi can be obtained from what is severed by seeing origination? Answer: Although no Ātma-dṛṣṭi can be obtained, the Dharma that increases Ātma-dṛṣṭi can be obtained. Furthermore, some say that if one knows the fruit severed by seeing suffering, if one knows the cause severed by seeing origination, then what is severed by seeing cessation and the path is fundamentally weak. Because of this weakness, it is not established as Sarvatraga-anuśaya. It is like a tree that is weak because its roots are cut off. It is the same in this case. Because of such causes, it is not established as Sarvatraga-anuśaya.

Question: Why are the latent tendencies severed by seeing suffering and origination established as Sarvatraga-anuśaya, and established as non-Sarvatraga-anuśaya, but not established as non-Sarvatraga-anuśaya? Non-Sarvatraga refers to Rāga (attachment), Dveṣa (aversion), and Māna (pride). Answer: Or some say that because these do not have the characteristics of Sarvatraga-anuśaya. Furthermore, some say that these are Viseṣa-anuśaya (specific latent tendencies). If they are Sāmānya-anuśaya (general latent tendencies), they are established as Sarvatraga-anuśaya. What are Viseṣa-anuśaya? The answer is: For hair, nails, and teeth, each separately arises attachment and other latent tendencies. What are Sāmānya-anuśaya? The answer is: For all Dhātus (realms - desire, form, formless), for all Bhūmis (planes - levels within the three realms), for all places of birth (various realms of rebirth), one can take the view of self, even to the point of taking ignorance and darkness. Furthermore, some say that what is difficult to ignite is non-Sarvatraga-anuśaya; what is easy to ignite is Sarvatraga-anuśaya. What is difficult to ignite? The answer is: For desire, seeking necklaces, clothes, scented oils, gardens, pavilions, places of amusement, and also seeking wives and female attendants. For aversion, seeking various armors and weapons, tools for battle. For pride, seeing others adorn themselves, also...

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莊嚴治身。以是難熾燃故。不立一切遍。云何易熾燃。答曰。諸結若現在前。猶如河流。諸惡行煩惱。不用功流行。亦復如是。復有說者。此七使能緣四諦故。立一切遍。能緣者見疑無明。問曰。何故滅道所斷。愛恚慢見取戒取。非無漏緣。答曰。彼滅道無怨害故無愛恚。彼體無可慢故。不生慢。見取見第一戒取見清凈。若於滅道。見第一清凈者。云何是使。以是事故。愛等諸結非無漏緣。

欲界有十一遍使。九是他界緣。二是自界緣。自界緣者。身見邊見。問曰。以何等故。身見邊見不緣他界。答曰。唯有爾所勢力故。復有說者。身見邊見從粗法生。亦從現見生。于粗現見陰。而取於我。生欲界中。色無色界陰是粗非現見。問曰。生色界中。欲界陰是粗是現見。何以色界身見。不于欲界陰取我。答曰。若是現見不離欲。能于中取我。生色界中。欲界陰雖是現見。以離欲故。不于中取我。復有說者。生色界中。欲界陰雖是現見法。無有結使。能緣下地。問曰。如是則因論生論。以何等故。無有結使能緣下地。答曰。若離下地欲。上地煩惱現在前。以離下地欲故。上地煩惱。不緣下地。問曰。何以知離下地欲上地煩惱現在前。答曰。如施設經說。有六種非戒。欲界繫有二種。有心相應心不相應。色無色界系。亦有

【現代漢語翻譯】 現代漢語譯本 『莊嚴』（Śubha）能使身體變得美好。因為這個原因，很難被『熾燃』（熾盛的煩惱）所影響，所以不建立『一切遍』（Sarvatraga）。那麼，什麼情況下容易被『熾燃』影響呢？回答：當各種結使（Kleshas）現前時，就像河流一樣，各種惡行煩惱，不用努力就會自然產生，就像順流而下一樣。還有一種說法是，這七種隨眠（Anuśaya）能夠緣取四聖諦（Satya），所以建立『一切遍』。能夠緣取四聖諦的是：見（Dṛṣṭi）、疑（Vicikitsa）、無明（Avidya）。 問：為什麼滅諦（Nirodha-satya）和道諦（Marga-satya）所斷的愛（Raga）、恚（Dvesha）、慢（Mana）、見（Dṛṣṭi）、取（Graha）、戒禁取（Śīlāvrata-parāmarśa）不是無漏智（Anāsrava-jñāna）所緣取的呢？答：因為滅諦和道諦沒有怨恨和損害，所以沒有愛和恚。滅諦和道諦的本體無可慢之處，所以不會生起慢。認為見是第一，戒禁取見是清凈的。如果對於滅諦和道諦，認為見是第一和清凈的，怎麼能說是結使呢？因為這個原因，愛等各種結使不是無漏智所緣取的。 在欲界（Kāmadhātu）有十一種『遍使』（Sarvatraga-anuśaya）。九種是緣取他界的，兩種是緣取自界的。緣取自界的是：身見（Satkāya-dṛṣṭi）和邊見（Antagrahadṛṣṭi）。問：因為什麼原因，身見和邊見不緣取他界呢？答：僅僅是因為它們只有那樣的勢力。還有一種說法是，身見和邊見是從粗法（Oḍārika-dharma）產生，也是從現見（Pratyakṣa）產生。對於粗和現見的蘊（Skandha），而取著于『我』，生在欲界中。色界（Rūpadhātu）和無色界（Arūpadhātu）的蘊是粗的，但不是現見的。 問：生在無色界中，欲界的蘊是粗的，是現見的，為什麼無色界的身見，不于欲界的蘊取著于『我』呢？答：如果是現見但不離欲，就能在其中取著于『我』。生在無色界中，欲界的蘊雖然是現見的，但因為已經離欲，所以不于其中取著于『我』。還有一種說法是，生在無色界中，欲界的蘊雖然是現見法，但沒有結使能夠緣取下地。 問：如果這樣，那麼就會產生因論生論（Hetuvāda-hetuvāda）。因為什麼原因，沒有結使能夠緣取下地呢？答：如果離開了下地的慾望，上地的煩惱才會現前。因為離開了下地的慾望，上地的煩惱就不會緣取下地。問：怎麼知道離開了下地的慾望，上地的煩惱才會現前呢？答：就像《施設論》（Prajñapti-śāstra）所說，有六種非戒（Aśīla），欲界系的有兩種：有心相應（Citta-samprayukta）和心不相應（Citta-viprayukta）。色界和無色界也是如此。

【English Translation】 English version 『Śubha』 (莊嚴, adornment) makes the body beautiful. Because of this, it is difficult to be affected by 『熾燃』 (Chīrán, blazing, referring to intense afflictions), so 『Sarvatraga』 (一切遍, all-pervasive) is not established. Then, under what circumstances is it easy to be affected by 『熾燃』? The answer is: when various 『Kleshas』 (結使, afflictions) appear, they are like a river, and various evil deeds and afflictions arise naturally without effort, just like flowing downstream. Another saying is that these seven 『Anuśayas』 (隨眠, latent tendencies) can grasp the Four Noble Truths (Satya), so 『Sarvatraga』 is established. Those that can grasp the Four Noble Truths are: 『Dṛṣṭi』 (見, view), 『Vicikitsa』 (疑, doubt), and 『Avidya』 (無明, ignorance). Question: Why are 『Raga』 (愛, attachment), 『Dvesha』 (恚, aversion), 『Mana』 (慢, pride), 『Dṛṣṭi』 (見, view), 『Graha』 (取, grasping), and 『Śīlāvrata-parāmarśa』 (戒禁取, adherence to rites and rituals) which are severed by Nirodha-satya (滅諦, Truth of Cessation) and Marga-satya (道諦, Truth of the Path), not grasped by Anāsrava-jñāna (無漏智, undefiled wisdom)? Answer: Because Nirodha-satya and Marga-satya have no resentment or harm, there is no attachment or aversion. The essence of Nirodha-satya and Marga-satya has nothing to be proud of, so pride does not arise. Considering view as the foremost and adherence to rites and rituals as pure. If one considers view as the foremost and pure regarding Nirodha-satya and Marga-satya, how can it be said to be an affliction? For this reason, various afflictions such as attachment are not grasped by undefiled wisdom. In the Kāmadhātu (欲界, Desire Realm), there are eleven 『Sarvatraga-anuśayas』 (遍使, all-pervasive latent tendencies). Nine are grasping other realms, and two are grasping one's own realm. Those that grasp one's own realm are: 『Satkāya-dṛṣṭi』 (身見, view of self) and 『Antagrahadṛṣṭi』 (邊見, view of extremes). Question: For what reason do 『Satkāya-dṛṣṭi』 and 『Antagrahadṛṣṭi』 not grasp other realms? Answer: It is merely because they only have that much power. Another saying is that 『Satkāya-dṛṣṭi』 and 『Antagrahadṛṣṭi』 arise from coarse dharmas (Oḍārika-dharma) and also arise from direct perception (Pratyakṣa). Regarding the coarse and directly perceived skandhas (蘊, aggregates), one clings to 『self』 and is born in the Desire Realm. The skandhas of the Rūpadhātu (色界, Form Realm) and Arūpadhātu (無色界, Formless Realm) are coarse but not directly perceived. Question: Being born in the Arūpadhātu, the skandhas of the Desire Realm are coarse and directly perceived, why does the view of self in the Arūpadhātu not cling to 『self』 in the skandhas of the Desire Realm? Answer: If it is directly perceived but not detached from desire, one can cling to 『self』 in it. Being born in the Arūpadhātu, although the skandhas of the Desire Realm are directly perceived, because one has already detached from desire, one does not cling to 『self』 in it. Another saying is that being born in the Arūpadhātu, although the skandhas of the Desire Realm are directly perceived dharmas, there are no afflictions that can grasp the lower realm. Question: If this is the case, then Hetuvāda-hetuvāda (因論生論, argument arising from argument) will arise. For what reason are there no afflictions that can grasp the lower realm? Answer: If one leaves the desire of the lower realm, the afflictions of the upper realm will appear. Because one has left the desire of the lower realm, the afflictions of the upper realm will not grasp the lower realm. Question: How do we know that if one leaves the desire of the lower realm, the afflictions of the upper realm will appear? Answer: Just as the Prajñapti-śāstra (施設論, Treatise on Designations) says, there are six kinds of Aśīla (非戒, non-precepts), and the Kāmadhātu-related (欲界系) has two kinds: Citta-samprayukta (有心相應, associated with mind) and Citta-viprayukta (心不相應, not associated with mind). The same is true for the Rūpadhātu and Arūpadhātu.

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二種。有心相應不相應。若欲界繫心相應法非戒現在前。則四種非戒現在前。一欲界心相應。二心不相應。三色界心不相應。四無色界心不相應。色界繫心相應非戒現在前。則三種非戒現在前。一色界心相應。二色界心不相應。三無色界心不相應。無色界繫心相應非戒現在前。則二種非戒現在前。一無色界心相應。二心不相應。此中諸煩惱。以非戒名說。以是事故。知離下地欲。上地煩惱現在前。不緣下地。

問曰。以何等故。欲界諸使。能緣色無色界。色無色界諸使。不能緣欲界。答曰。欲界是不定界。非離欲地。非修地。不能善攝伏諸使故。能緣色無色界。色無色界是定地。離欲地。修地。能善攝伏諸煩惱故。彼諸使不能緣下地。如人不攝伏己妻得與他人作非法事。若善攝伏。乃至不能以眼視他況作非法。彼亦如是。復有說者。生欲界中。於色無色界陰。生疑怪心。彼為是常耶非常耶。為第一耶非第一耶。為凈耶為非凈耶。以有如是疑怪故能緣。生色無色界中。于欲界陰。不生如是疑怪心故。不緣欲界。復有說者。若色無色界使。能緣欲界者。則能緣使欲界。若使欲界者。則界壞。問曰。如欲界諸使緣色無色界而不使。如是色無色界諸使緣欲界而不使者。有何等過。答曰。色無色界。是尊勝界。欲界諸使。

【現代漢語翻譯】 現代漢語譯本 二種：有心相應和心不相應。如果欲界系的心相應法不是戒律現在前，那麼四種非戒律現在前：一是欲界心相應，二是心不相應，三是心不相應，四是無心不相應。繫心相應不是戒律現在前，那麼三種非戒律現在前：一是心相應，二是心不相應，三是無心不相應。無繫心相應不是戒律現在前，那麼兩種非戒律現在前：一是無心相應，二是心不相應。這裡面所有的煩惱，都以非戒律之名來說明。因為這個緣故，知道離開下地的慾望，上地的煩惱現在前，不緣下地。

問：因為什麼緣故，欲界的各種煩惱（使，klesha）能夠緣色界（rupa-dhatu）和無色界（arupa-dhatu），而色界和無色界的各種煩惱，不能緣欲界（kama-dhatu）？答：因為欲界是不定界，不是離欲地，不是修習地，不能很好地攝伏各種煩惱，所以能緣色界和無色界。色界和無色界是定地，離欲地，修習地，能夠很好地攝伏各種煩惱，所以它們的各種煩惱不能緣下地。比如人不攝伏自己的妻子，她就可以和他人做非法的事情；如果善於攝伏，乃至不能用眼睛看他人，更何況做非法的事情。這裡的情況也是這樣。還有一種說法是，生在欲界中，對於色界和無色界的蘊（skandha），產生懷疑和奇怪的心，認為它們是常還是非常？是第一還是非第一？是清凈還是非清凈？因為有這樣的懷疑和奇怪，所以能夠緣。生在色界和無色界中，對於欲界的蘊，不產生這樣的懷疑和奇怪的心，所以不緣欲界。還有一種說法是，如果色界和無色界的煩惱，能夠緣欲界，那麼就能緣使欲界，如果使欲界，那麼界就壞了。問：如果像欲界的各種煩惱緣色界和無色界而不使壞那樣，色界和無色界的各種煩惱緣欲界而不使壞，有什麼過失？答：色界和無色界是尊勝界，欲界的各種煩惱，

【English Translation】 English version There are two kinds: those that are associated with the mind and those that are not. If a Dharma (law) associated with the mind of the desire realm (kama-dhatu) is not a precept (sila) that is presently active, then four kinds of non-precepts are presently active: first, those associated with the mind of the desire realm; second, those not associated with the mind; third, those not associated with the ** mind; and fourth, those not associated with the no ** mind. If a Dharma associated with the ** realm mind is not a precept that is presently active, then three kinds of non-precepts are presently active: first, those associated with the ** mind; second, those not associated with the ** mind; and third, those not associated with the no ** mind. If a Dharma associated with the no ** realm mind is not a precept that is presently active, then two kinds of non-precepts are presently active: first, those associated with the no ** mind; and second, those not associated with the mind. Here, all afflictions (klesha) are spoken of by the name of non-precepts. For this reason, it is known that when one departs from the desire of the lower realm, the afflictions of the upper realm are presently active, not those of the lower realm.

Question: For what reason are the various fetters (anusaya) of the desire realm able to take the form and formless realms (rupa-dhatu and arupa-dhatu) as their objects, while the various fetters of the form and formless realms are not able to take the desire realm as their object? Answer: Because the desire realm is an unfixed realm, not a realm of detachment from desire, not a realm of cultivation, and is not able to well subdue the various fetters, it is able to take the form and formless realms as its objects. The form and formless realms are fixed realms, realms of detachment from desire, realms of cultivation, and are able to well subdue the various afflictions, so their various fetters are not able to take the lower realm as their object. For example, if a man does not subdue his wife, she is able to engage in unlawful affairs with others; if he subdues her well, she is not even able to look at others with her eyes, much less engage in unlawful affairs. The situation here is also like that. Furthermore, some say that those born in the desire realm have doubts and strange thoughts about the aggregates (skandha) of the form and formless realms, wondering whether they are permanent or impermanent, whether they are supreme or not supreme, whether they are pure or not pure. Because they have such doubts and strange thoughts, they are able to take them as objects. Those born in the form and formless realms do not have such doubts and strange thoughts about the aggregates of the desire realm, so they do not take the desire realm as their object. Furthermore, some say that if the fetters of the form and formless realms were able to take the desire realm as their object, then they would be able to cause the desire realm to be fettered; if they caused the desire realm to be fettered, then the realm would be destroyed. Question: If the various fetters of the desire realm take the form and formless realms as their objects without causing them to be destroyed, what fault would there be if the various fetters of the form and formless realms took the desire realm as their object without causing it to be destroyed? Answer: The form and formless realms are superior realms, and the various fetters of the desire realm

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緣而不使。欲界是卑賤界。若色無色界諸使。緣則能使。如下賤人于尊勝者不能作不愛事。如尊勝人于下賤者隨意能作。彼亦如是。

問曰。如欲界有九種他界緣使。色界亦有九種他界緣使。無色界亦有他界緣使不。答曰。或有說者無。所以者何。以上更無界故。復有說者有。以能緣故。不以現在前故有。評曰。不應作是說。更無有界。彼何所緣。初禪地有九種他地緣。一切遍使。乃至無所有處。亦有九種。非想非非想處。為有他地緣一切遍使不。答曰。或有說者無。所以者何。更無上地。又不緣下地。復有說者有以能緣故有。不以現在前故有。評曰。不應作如是說。更無上地。彼何所緣。

欲界。邪見能緣三界苦集。非一剎那頃能謗。先謗欲界。若苦若集。異剎那頃。謗色無色界。問曰。以何等故。不於一剎那頃謗三界若苦若集。答曰。欲界邪見。緣欲界亦使。緣色無色界不使。問曰。以何等故。緣欲界使。緣色無色界不使耶。答曰。欲界是緣處使處。緣而則使。色無色界。是緣處。非是使處。雖緣不使。復有說者。欲界是緣聚使聚。緣而則使。色無色界。是緣聚非使聚緣而不使。複次欲界有五種。一切遍果。色無色界無。故緣而不使。複次欲界。若見苦。若見集所斷邪見緣三界。若苦若集者。云何而

【現代漢語翻譯】 現代漢語譯本： 不因緣而起作用。欲界是卑賤的界域。如果色界和無色界沒有諸使（煩惱），因緣就能起作用。比如，卑賤的人對於尊貴的人不能做不敬愛的事情，而尊貴的人對於卑賤的人可以隨意施為。它們的情況也是如此。

問：如果欲界有九種緣于其他界域的煩惱，色界也有九種緣于其他界域的煩惱，那麼無色界是否有緣于其他界域的煩惱呢？ 答：有些人說沒有。為什麼呢？因為上面沒有更高的界域了。也有人說有，因為能夠緣取。不是因為現在生起而有。評論說：不應該這樣說，沒有更高的界域，那麼它緣取什麼呢？初禪地有九種緣于其他地的煩惱，一切都是普遍的煩惱。乃至無所有處也有九種。非想非非想處是否有緣于其他地的一切普遍煩惱呢？ 答：有些人說沒有。為什麼呢？因為沒有更高的地，也不緣取下方的地。也有人說有，因為能夠緣取而有，不是因為現在生起而有。評論說：不應該這樣說，沒有更高的地，那麼它緣取什麼呢？

欲界的邪見能夠緣取三界的苦和集（苦諦和集諦），但不能在一剎那間全部誹謗。先誹謗欲界的苦和集，在不同的剎那間，再誹謗色界和無色界。 問：因為什麼原因，不能在一剎那間誹謗三界的苦和集呢？ 答：欲界的邪見，緣取欲界時能起作用，緣取色界和無色界時不起作用。 問：因為什麼原因，緣取欲界時能起作用，緣取色界和無色界時不起作用呢？ 答：欲界是因緣處也是煩惱生起作用之處，因緣就能起作用。色界和無色界是因緣處，但不是煩惱生起作用之處，雖然因緣，但不起作用。還有人說，欲界是因緣聚集處也是煩惱聚集處，因緣就能起作用。色界和無色界是因緣聚集處，但不是煩惱聚集處，因緣也不起作用。另外，欲界有五種一切普遍的果報，色界和無色界沒有，所以因緣也不起作用。另外，欲界，如果見到苦諦，如果見到集諦所斷的邪見，緣取三界的苦和集，會怎麼樣呢？

【English Translation】 English version: It does not operate without conditions. The desire realm (Kāmadhātu) is an inferior realm. If the form realm (Rūpadhātu) and formless realm (Arūpadhātu) are without all afflictions (anusaya), then conditions can operate. For example, an inferior person cannot do disrespectful things to a superior person, but a superior person can do whatever they want to an inferior person. It is the same in this case.

Question: If the desire realm has nine types of afflictions that arise from conditions in other realms, and the form realm also has nine types of afflictions that arise from conditions in other realms, does the formless realm have afflictions that arise from conditions in other realms? Answer: Some say no. Why? Because there is no realm above it. Others say yes, because it is capable of cognizing. It exists not because it is currently manifest. Commentary: It should not be said that there is no higher realm. What would it cognize? The first dhyana (Jhāna) ground has nine types of afflictions arising from conditions in other grounds, all of which are pervasive. Even the realm of nothingness (Ākiñcanyāyatana) has nine types. Does the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana) have all pervasive afflictions arising from conditions in other grounds? Answer: Some say no. Why? Because there is no higher ground, and it does not cognize lower grounds. Others say yes, because it is capable of cognizing, it exists. It exists not because it is currently manifest. Commentary: It should not be said that there is no higher ground. What would it cognize?

The wrong view (邪見, mithyā-dṛṣṭi) of the desire realm can cognize the suffering (苦, duhkha) and origin (集, samudaya) of the three realms, but it cannot slander them all in one instant. First, it slanders the suffering and origin of the desire realm, and in different instants, it slanders the form realm and formless realm. Question: For what reason can it not slander the suffering and origin of the three realms in one instant? Answer: The wrong view of the desire realm, when it cognizes the desire realm, it can operate; when it cognizes the form realm and formless realm, it cannot operate. Question: For what reason does it operate when it cognizes the desire realm, but not when it cognizes the form realm and formless realm? Answer: The desire realm is both the place of conditions and the place where afflictions operate, so conditions can operate. The form realm and formless realm are the place of conditions, but not the place where afflictions operate, so although there are conditions, they do not operate. Others say that the desire realm is the gathering place of conditions and the gathering place of afflictions, so conditions can operate. The form realm and formless realm are the gathering place of conditions, but not the gathering place of afflictions, so conditions do not operate. Furthermore, the desire realm has five types of all-pervasive results, which the form realm and formless realm do not have, so conditions do not operate. Furthermore, in the desire realm, if one sees the suffering truth (苦諦, duhkha-satya), if one sees the wrong view that is severed by the origin truth (集諦, samudaya-satya), cognizing the suffering and origin of the three realms, what will happen?

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緣為如欲界緣而則使。色無色界。亦緣而則使耶。為如色無色界緣而不使。欲界亦緣而不使耶。若如色無色界緣而不使。欲界亦緣而不使者。無有自界使緣有漏法。而不作二種使緣使相應使者。若一時能緣三界苦集。或有使或不使。彼相應法亦應。或有所使或無所使。彼若然者有如是過。則體無自相。使性亦壞相應法。欲令無如是過故。別緣欲界。若苦若集。別緣色無色界。若苦若集。如是初禪地邪見。能緣八地。若苦若集。非一剎那頃能謗八地。若苦若集。先謗初禪地。若苦若集。異剎那頃。謗餘七地。若苦若集。如是乃至無所有處邪見緣二地。若苦若集。非一剎那頃能謗二地。若苦若集。先謗無所有處。若苦若集。后異剎那頃。謗非想非非想處。若苦若集。

欲界見苦集所斷邪見。能緣三界苦集。欲界見滅所斷邪見。能緣欲界諸行滅。問曰。以何等故。欲界見苦集所斷邪見。能緣三界。苦集見道所斷邪見。唯緣欲界。斷諸行對治。尊者婆已說曰。若為欲愛所愛。起我我所見。此法斷對治。為欲界見道斷邪見所緣。彼我見法。不能他界緣故。複次欲界見苦集所斷邪見。所緣異對治異。欲界見道所斷邪見所緣。即是其對治。初禪地見苦見集所斷邪見。能緣八地。若苦若集。初禪地見滅所斷邪見。緣初禪地諸行滅

【現代漢語翻譯】 現代漢語譯本： 緣是否像欲界一樣，因為有緣而產生作用？色界和無色界是否也因為有緣而產生作用呢？是否像色界和無色界一樣，因為有緣而不產生作用，欲界也因為有緣而不產生作用呢？如果像色界和無色界一樣，因為有緣而不產生作用，欲界也因為有緣而不產生作用，那麼就沒有自界煩惱能緣有漏法，而不產生兩種煩惱的緣和煩惱相應的作用了。如果一時能夠緣三界的苦和集（samudaya，苦的生起），或者有煩惱產生作用，或者沒有煩惱產生作用，那麼與此相應的法也應該或者有所產生作用，或者沒有所產生作用。如果那樣的話，就會有這樣的過失：本體沒有自相，煩惱的性質也會破壞相應的法。爲了避免出現這樣的過失，所以分別緣欲界的苦和集，分別緣色界和無色界的苦和集。就像初禪天的邪見，能夠緣八地（即從初禪天到非想非非想處天），無論是苦還是集。不是在一個剎那間就能誹謗八地，無論是苦還是集。而是先誹謗初禪天，無論是苦還是集，然後在不同的剎那間，誹謗其餘七地，無論是苦還是集。像這樣，乃至無所有處天的邪見，緣二地，無論是苦還是集。不是在一個剎那間就能誹謗二地，無論是苦還是集。而是先誹謗無所有處天，無論是苦還是集，然後在之後的剎那間，誹謗非想非非想處天，無論是苦還是集。

欲界見苦集所斷的邪見，能夠緣三界的苦和集。欲界見滅（nirodha，寂滅）所斷的邪見，能夠緣欲界諸行的滅。問：因為什麼緣故，欲界見苦集所斷的邪見，能夠緣三界，而見道（marga，道）所斷的邪見，只能緣欲界，斷除諸行的對治呢？尊者婆已經說過：如果因為欲愛所愛，生起我（atman）和我所（atmaniya）的見解，這種法斷除對治，是欲界見道所斷邪見所緣。這種我見法，不能緣其他界。再者，欲界見苦集所斷的邪見，所緣不同，對治也不同。欲界見道所斷的邪見，所緣就是它的對治。初禪天的見苦見集所斷的邪見，能夠緣八地，無論是苦還是集。初禪天的見滅所斷的邪見，緣初禪天諸行的滅。

【English Translation】 English version: Is it like the desire realm, where causes and conditions (hetu-pratyaya) lead to activity? Do the form realm (rupa-dhatu) and formless realm (arupa-dhatu) also lead to activity because of causes and conditions? Is it like the form and formless realms, where causes and conditions do not lead to activity, and the desire realm also does not lead to activity because of causes and conditions? If it is like the form and formless realms, where causes and conditions do not lead to activity, and the desire realm also does not lead to activity because of causes and conditions, then there would be no self-realm defilements (klesha) that can condition defiled dharmas (sasrava-dharma) without producing the functions of two types of defilement-related conditions and defilement-associated conditions. If one can simultaneously condition the suffering (duhkha) and arising (samudaya) of the three realms, either with defilements active or inactive, then the corresponding dharmas should also be either with activity or without activity. If that were the case, there would be such a fault: the substance would lack its own characteristic, and the nature of defilements would also destroy the corresponding dharmas. To avoid such a fault, the suffering and arising of the desire realm are conditioned separately, and the suffering and arising of the form and formless realms are conditioned separately. Just like the wrong view (mithya-drsti) of the first dhyana (meditative absorption) realm, which can condition the eight realms (from the first dhyana to Neither Perception nor Non-Perception), whether it is suffering or arising. It is not possible to slander the eight realms in one instant, whether it is suffering or arising. Instead, it first slanders the first dhyana realm, whether it is suffering or arising, and then in different instants, slanders the remaining seven realms, whether it is suffering or arising. Likewise, even the wrong view of the Realm of Nothingness (akincanyayatana) conditions two realms, whether it is suffering or arising. It is not possible to slander the two realms in one instant, whether it is suffering or arising. Instead, it first slanders the Realm of Nothingness, whether it is suffering or arising, and then in a later instant, slanders the Realm of Neither Perception nor Non-Perception (naivasamjnanasamjnatayatana), whether it is suffering or arising.

The wrong view eradicated by seeing suffering and arising in the desire realm can condition the suffering and arising of the three realms. The wrong view eradicated by seeing cessation (nirodha) in the desire realm can condition the cessation of the activities of the desire realm. Question: For what reason can the wrong view eradicated by seeing suffering and arising in the desire realm condition the three realms, while the wrong view eradicated by seeing the path (marga) can only condition the desire realm, eliminating the antidotes to the activities? The Venerable Bhava has already said: If one is attached to desire-love (kama-tanha) and generates views of self (atman) and what belongs to self (atmaniya), this dharma eliminates the antidotes and is conditioned by the wrong view eradicated by seeing the path in the desire realm. This dharma of self-view cannot condition other realms. Furthermore, the objects conditioned by the wrong view eradicated by seeing suffering and arising in the desire realm are different, and the antidotes are different. The objects conditioned by the wrong view eradicated by seeing the path in the desire realm are its antidotes. The wrong view eradicated by seeing suffering and arising in the first dhyana realm can condition the eight realms, whether it is suffering or arising. The wrong view eradicated by seeing cessation in the first dhyana realm conditions the cessation of the activities of the first dhyana realm.

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。廣說如上。初禪地見苦集所斷邪見。能緣八地。若苦若集。初禪地見道所斷邪見。或有說緣斷初禪地諸行對治。或有說緣九地比智分斷對治九地者。從未至禪。乃至無所有處。評曰。說緣一切比智分。此是實義。問曰。以何等故初禪見滅所斷邪見。緣初禪地諸行滅。見道所斷邪見。緣九地比智分。答曰。滅不展轉作因。道展轉作因。如是乃至非想非非想處見苦集所斷邪見。緣非想非非想處苦集。非想非非想處見滅所斷邪見。緣非想非非想處諸行滅。見道所斷邪見。緣九地比智分。余問答如初禪說。

問曰。如一使不能使一切。云何名遍使。答曰。總而言之。能使一切諸一切遍使。是一切遍因。一切遍因。是一切遍使耶。應廣作四句是也。一切遍使非一切遍因者。未來一切遍使是也。一切遍因非一切遍使者。過去現在一切遍使相應共有法是也。是一切遍使一切遍因者。過去現在一切遍使是也。非一切遍使非一切遍因者除上爾所事。

問曰。見道所斷法。盡為一切染污法作因不。若見道所斷法。盡為一切染污法作因者。斷亦作因。不斷亦作因。斷與不斷有何差別。若見道所斷法。盡為一切染污法作因者。何故聖人修道所斷染污。或起現在前。或不起現在前。不起現在前者。謂無有中愛瞋恚纏諸慢。起現在前

【現代漢語翻譯】 現代漢語譯本：如上文所述廣為解釋。初禪地（Rūpadhātu-prathamadhyāna-bhūmi，色界初禪天）見苦集所斷的邪見，能夠緣於八地（aṣṭa-bhūmi，八種不同的境界或層次），無論是苦諦還是集諦。初禪地見道所斷的邪見，或者有人說緣于斷除初禪地各種行蘊的對治法，或者有人說緣於九地（nava-bhūmi，九地）比智（anvaya-jñāna，順決智）分斷的對治九地者，從無所有處（ākiṃcanyāyatana，無所有處定）乃至未至禪（anāgamya-dhyāna，未至定）。評論說，說緣於一切比智分，這是真實的意義。問：因為什麼緣故，初禪見滅所斷的邪見，緣于初禪地的各種行蘊的滅？見道所斷的邪見，緣於九地比智分？答：滅不展轉作為因，道展轉作為因。像這樣乃至非想非非想處（naivasaṃjñānāsaṃjñāyatana，非想非非想處定）見苦集所斷的邪見，緣于非想非非想處的苦諦和集諦。非想非非想處見滅所斷的邪見，緣于非想非非想處的各種行蘊的滅。見道所斷的邪見，緣於九地比智分。其餘的問答如同初禪所說。 問：如果一個隨眠（anuśaya，煩惱的潛在形式）不能使一切法生起，為什麼稱為遍使（sarvatraga，遍行煩惱）？答：總而言之，能夠使一切諸法生起的一切遍使，是一切遍因（sarvatraga-hetu，一切處因）。一切遍因，是一切遍使嗎？應該廣泛地作四句分析：是。一切遍使不是一切遍因，指的是未來的所有一切遍使。一切遍因不是一切遍使，指的是過去和現在的一切遍使相應的共有法。既是一切遍使又是一切遍因，指的是過去和現在的一切遍使。既不是一切遍使也不是一切遍因，指的是除去以上所說的情況。 問：見道所斷的法，全部都為一切染污法（saṃkiliṣṭa-dharma，染污法）作因嗎？如果見道所斷的法，全部都為一切染污法作因，那麼斷了也作因，不斷也作因，斷與不斷有什麼差別？如果見道所斷的法，全部都為一切染污法作因，為什麼聖人修道所斷的染污，或者生起現在前，或者不生起現在前？不生起現在前的，指的是沒有有中愛（bhavataṇhā，有愛）、瞋恚（dveṣa，嗔）、纏（paryavasthāna，煩惱的纏縛）、諸慢（māna，我慢）。生起現在前

【English Translation】 English version: As explained extensively above. The false views severed by seeing the truth of suffering and the truth of origination in the first Dhyana realm (Rūpadhātu-prathamadhyāna-bhūmi, the realm of the first meditation in the Form Realm) can be related to the eight realms (aṣṭa-bhūmi, eight different states or levels), whether it be the truth of suffering or the truth of origination. The false views severed by seeing the truth of the path in the first Dhyana realm, some say are related to the antidotes that sever the various aggregates in the first Dhyana realm, or some say are related to those who sever the nine realms (nava-bhūmi, nine realms) by the wisdom of analogy (anvaya-jñāna, subsequent knowledge) that divides and severs the nine realms, from the realm of nothingness (ākiṃcanyāyatana, the sphere of nothingness) up to the Unattained Concentration (anāgamya-dhyāna, the Unattained Concentration). The commentary says that saying it is related to all divisions of the wisdom of analogy is the true meaning. Question: For what reason do the false views severed by seeing the truth of cessation in the first Dhyana realm relate to the cessation of the various aggregates in the first Dhyana realm? Why do the false views severed by seeing the truth of the path relate to the divisions of the wisdom of analogy in the nine realms? Answer: Cessation does not reciprocally act as a cause, while the path reciprocally acts as a cause. Likewise, up to the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana, the sphere of neither perception nor non-perception), the false views severed by seeing the truth of suffering and the truth of origination relate to the truth of suffering and the truth of origination in the realm of neither perception nor non-perception. The false views severed by seeing the truth of cessation in the realm of neither perception nor non-perception relate to the cessation of the various aggregates in the realm of neither perception nor non-perception. The false views severed by seeing the truth of the path relate to the divisions of the wisdom of analogy in the nine realms. The remaining questions and answers are as described in the first Dhyana. Question: If one latent tendency (anuśaya, a latent form of affliction) cannot cause everything, why is it called a pervasive tendency (sarvatraga, universally present affliction)? Answer: In general, all pervasive tendencies that can cause all phenomena are pervasive causes (sarvatraga-hetu, universally present cause). Is every pervasive cause a pervasive tendency? A fourfold analysis should be made extensively: yes. That which is a pervasive tendency but not a pervasive cause refers to all future pervasive tendencies. That which is a pervasive cause but not a pervasive tendency refers to the corresponding common dharmas of all past and present pervasive tendencies. That which is both a pervasive tendency and a pervasive cause refers to all past and present pervasive tendencies. That which is neither a pervasive tendency nor a pervasive cause refers to the exclusion of the aforementioned cases. Question: Do all dharmas severed by seeing the truth of the path act as causes for all defiled dharmas (saṃkiliṣṭa-dharma, defiled dharmas)? If all dharmas severed by seeing the truth of the path act as causes for all defiled dharmas, then severing also acts as a cause, and not severing also acts as a cause. What is the difference between severing and not severing? If all dharmas severed by seeing the truth of the path act as causes for all defiled dharmas, why do the defilements severed by the noble ones through cultivation sometimes arise and manifest, and sometimes not arise and manifest? Those that do not arise and manifest refer to the absence of craving for existence (bhavataṇhā, craving for existence), hatred (dveṣa, aversion), entanglements (paryavasthāna, the binding of afflictions), and all forms of pride (māna, conceit). Arising and manifesting

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者。謂諸餘愛恚纏慢。若見道所斷法。盡為一切染污法作因者。施設經說云何通。如說。頗法不善。以不善為因耶。答曰。有離欲聖人。于彼退最初染污思現在前。若見道所斷法。不為一切染污法作因者。波伽羅那說云何通。如說何者是見道所斷作因法。答曰。染污法亦見道所斷法執。若見道所斷法。不為一切染污法作因者。復與此經相違。如說云何無記作因法。答曰。無記有為法不善法。若不作因者。復違此文。如說以身見為因。不為身見作因。乃至廣說。若不作因者。復與識身經文相違。如說頗有不善眼識。以不善無記為因。乃至不善意識。以不善無記為因耶。答言有。答曰。應作是說。見道所斷法。盡為一切染污法作因。問曰。若然者諸后所說善通。前所說者云何通。答曰。如所說斷與不斷有何差別者。名即差別。本作因時不斷。今雖為因已斷。是名差別。復有說者。前作因時。則不為對治所壞。今雖為因。為對治所壞。復有說者。本作因時。能于自身。障礙聖道。今雖為因。不障聖道。復有說者。本作因時。能于自身。辦所作事。今雖為因。不復能作。複次本作因時。于自身中。能取果與果。今雖為因。不能取果與果。唯除已取果者。複次本作因時。能于自身。與相似因一切遍因。今雖為因。更不與相似因一

【現代漢語翻譯】 現代漢語譯本： 問：如果說所有剩餘的貪愛、嗔恨、纏縛、傲慢，以及見道（Darsanamarga）所斷的法，都為一切染污法（Samklesa-dharma）作因，那麼《施設經》（Prajnapana-sutra）的說法如何解釋？經中說：『是否有法是不善的，並且以不善為因？』 答：有已經離欲的聖人（Arhat），他們退失時，最初的染污思（Samklista-citta）會再次生起。 問：如果說見道所斷的法，不為一切染污法作因，那麼《波伽羅那》（Puggala-pannatti）的說法如何解釋？經中說：『什麼是見道所斷的作因法？』 答：染污法以及對見道所斷法的執著。 問：如果說見道所斷的法，不為一切染污法作因，那麼這又與此經相違背。經中說：『什麼是不記作因法？』 答：不記的有為法（Asamskrta-dharma）和不善法。 問：如果見道所斷的法不作因，那麼又與此文相違背。經中說以身見（Satkayadristi）為因，但不為身見作因，乃至廣說。 問：如果見道所斷的法不作因，那麼又與《識身經》（Vijnanakaya-sastra）的經文相違背。經中說：『是否有不善的眼識（caksu-vijnana），以不善無記為因？』乃至『不善的意識（mano-vijnana），以不善無記為因？』 答：有。 答：應該這樣說，見道所斷的法，都為一切染污法作因。 問：如果這樣，那麼後面的說法可以解釋，前面的說法如何解釋？ 答：就像所說的斷與不斷有什麼差別？名稱上的差別。先前作因時沒有斷，現在雖然是因，但已經被斷了，這就是差別。還有一種說法，先前作因時，不會被對治法（Pratipaksa-dharma）所破壞，現在雖然是因，但會被對治法所破壞。還有一種說法，先前作因時，能對自身障礙聖道（Aryamarga），現在雖然是因，但不障礙聖道。還有一種說法，先前作因時，能對自身完成所作之事，現在雖然是因，不再能作。再次，先前作因時，在自身中，能取果與果，現在雖然是因，不能取果與果，除非已經取了果的。再次，先前作因時，能對自身，給予相似因和一切遍因，現在雖然是因，不再給予相似因和一切遍因。

【English Translation】 English version: Question: If all remaining craving, hatred, entanglements, pride, and the dharmas severed by the Path of Seeing (Darsanamarga) are causes for all defiled dharmas (Samklesa-dharma), how can the Prajnapana-sutra be reconciled? It says: 'Is there a dharma that is unwholesome and has unwholesomeness as its cause?' Answer: There are Arhats who have abandoned desire, and when they regress, the initial defiled thought (Samklista-citta) arises again. Question: If the dharmas severed by the Path of Seeing are not causes for all defiled dharmas, how can the Puggala-pannatti be reconciled? It says: 'What are the causative dharmas severed by the Path of Seeing?' Answer: Defiled dharmas and the attachment to dharmas severed by the Path of Seeing. Question: If the dharmas severed by the Path of Seeing are not causes for all defiled dharmas, then this contradicts this sutra. It says: 'What are the causeless dharmas that are neutral?' Answer: Neutral conditioned dharmas (Asamskrta-dharma) and unwholesome dharmas. Question: If the dharmas severed by the Path of Seeing are not causes, then this contradicts this text. It says that self-view (Satkayadristi) is a cause, but it is not a cause for self-view, and so on. Question: If the dharmas severed by the Path of Seeing are not causes, then this contradicts the text of the Vijnanakaya-sastra. It says: 'Is there an unwholesome eye-consciousness (caksu-vijnana) that has unwholesome neutral as its cause?' and 'Is there an unwholesome mind-consciousness (mano-vijnana) that has unwholesome neutral as its cause?' Answer: Yes. Answer: It should be said that the dharmas severed by the Path of Seeing are all causes for all defiled dharmas. Question: If so, then the later statements can be explained, but how can the earlier statements be explained? Answer: Just as it is said, what is the difference between severed and unsevered? The difference is in name. Previously, when it was a cause, it was not severed. Now, although it is a cause, it has been severed. This is the difference. Another explanation is that previously, when it was a cause, it was not destroyed by the antidote (Pratipaksa-dharma). Now, although it is a cause, it is destroyed by the antidote. Another explanation is that previously, when it was a cause, it could obstruct the Noble Path (Aryamarga) for itself. Now, although it is a cause, it does not obstruct the Noble Path. Another explanation is that previously, when it was a cause, it could accomplish what needed to be done for itself. Now, although it is a cause, it can no longer do so. Furthermore, previously, when it was a cause, it could take the result and give the result within itself. Now, although it is a cause, it cannot take the result and give the result, except for those who have already taken the result. Furthermore, previously, when it was a cause, it could give similar causes and all-pervading causes to itself. Now, although it is a cause, it no longer gives similar causes and all-pervading causes.

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切遍因。複次本作因時。能于自身。取依果報果。與依果報果。今雖為因。不能取依報果。複次本作因時。于自身中。生於諸得。如火出煙。今雖為因。更不生得。複次本作因時。于自身中。墮可嫌責。墮在非法。亦自染污。今雖為因。于自身中。不墮嫌責。不墮非法。亦不染污。斷與不斷。是名差別。何故聖人修道所斷染污。或起現在前。或不起現在前。答曰。見道所斷法。或與修道染污法。作相續近因。或作不相續遠因。若作相續近因者。彼聖人則不起現在前。若作不相續遠因者。彼聖人則起現在前。複次若得非數滅者。不起現在前。若不得者。起現在前。何故不起無有中愛現在前。答曰。彼為斷見所長養。斷見相續生此愛。聖人已斷斷見。故不起此愛現在前。何故不起瞋恚纏現在前。答曰。彼為邪見所長養。邪見相續生此瞋纏。聖人已斷邪見。故不起此瞋纏現在前。何故不起諸慢現在前。答曰。彼為我見所長養。我見相續生此慢。彼聖人我見已斷。故此諸慢不現在前。施設經說云何通。答曰。為不斷因故說。彼思有二種因。有斷不斷。彼說不斷因。問曰。如聖人未離欲時。彼思以不善為因。何故說退時。答曰。爾時此得斷還相續死結還生故。問曰。后相續思。亦以不善為因。何故說最初思耶。答曰。以爾時不成

【現代漢語翻譯】 現代漢語譯本 切斷一切因。再者，當它作為『本』（prakrti，自性、本性）因時，能夠在自身中，取依果報果，與依果報果。現在即使作為因，也不能取依報果。再者，當它作為『本』因時，在自身中，生出各種『得』（prapti，獲得），就像火出煙一樣。現在即使作為因，也不再生出『得』。再者，當它作為『本』因時，在自身中，會墮入可被嫌棄責備的狀態，墮入非法之中，也會自我染污。現在即使作為因，在自身中，也不會墮入嫌棄責備，不會墮入非法，也不會染污。斷與不斷，這就是差別所在。 為什麼聖人修道所斷的染污，有時會生起現在前，有時不會生起現在前？回答說：見道所斷的法，或者與修道所斷的染污法，作為相續的近因，或者作為不相續的遠因。如果作為相續的近因，那麼聖人就不會讓它生起現在前。如果作為不相續的遠因，那麼聖人就會讓它生起現在前。再者，如果獲得非數滅（pratisankhya-nirodha，擇滅）的話，就不會生起現在前。如果沒有獲得，就會生起現在前。 為什麼不會有『中愛』（bhava-trsna，有愛）生起現在前？回答說：因為『中愛』是被斷見（uccheda-drsti，斷滅見）所滋養的，斷見相續產生這種愛。聖人已經斷除了斷見，所以不會生起這種愛現在前。為什麼不會有瞋恚纏（krodha-paryavasthana，忿纏）生起現在前？回答說：因為瞋恚纏是被邪見（mithya-drsti，邪見）所滋養的，邪見相續產生這種瞋纏。聖人已經斷除了邪見，所以不會生起這種瞋纏現在前。為什麼不會有各種慢（mana，我慢）生起現在前？回答說：因為各種慢是被我見（atma-drsti，我見）所滋養的，我見相續產生這種慢。聖人已經斷除了我見，所以這些慢不會生起現在前。 《施設經》（Prajnapana-sastra，施設論）所說應該如何理解？回答說：是爲了不斷因的緣故而說。那種思（citta，心）有兩種因，有斷和不斷。這裡說的是不斷因。問：如果聖人還沒有離欲時，他的思以不善為因，為什麼會說退失的時候呢？回答說：因為那時這種『得』斷了又重新相續，死結（marana-bandhana，死亡的束縛）又重新生起。問：后相續的思，也是以不善為因，為什麼說是最初的思呢？回答說：因為那時沒有成就。

【English Translation】 English version Cutting off all causes. Furthermore, when it acts as the 'original' (prakrti, nature, essence) cause, it can, within itself, take the dependent resultant fruit and give the dependent resultant fruit. Now, even as a cause, it cannot take the dependent resultant fruit. Furthermore, when it acts as the 'original' cause, within itself, it generates various 'attainments' (prapti, acquisitions), like smoke arising from fire. Now, even as a cause, it no longer generates 'attainments'. Furthermore, when it acts as the 'original' cause, within itself, it falls into a state of being disliked and blamed, falls into illegality, and also defiles itself. Now, even as a cause, within itself, it does not fall into dislike and blame, does not fall into illegality, and does not defile itself. Cutting off and not cutting off, this is the difference. Why do the defilements that saints have cut off through cultivation sometimes arise in the present, and sometimes not? The answer is: The dharmas cut off by the path of seeing either act as a continuous proximate cause with the defilements cut off by the path of cultivation, or act as a discontinuous distant cause. If they act as a continuous proximate cause, then the saint will not allow them to arise in the present. If they act as a discontinuous distant cause, then the saint will allow them to arise in the present. Furthermore, if one obtains non-arising through discriminative cessation (pratisankhya-nirodha, cessation through wisdom), then they will not arise in the present. If one does not obtain it, they will arise in the present. Why does 'craving for existence' (bhava-trsna, craving for becoming) not arise in the present? The answer is: Because 'craving for existence' is nourished by annihilationism (uccheda-drsti, the view of annihilation); annihilationism continuously generates this craving. The saint has already cut off annihilationism, so this craving does not arise in the present. Why does 'resentment entanglement' (krodha-paryavasthana, the entanglement of anger) not arise in the present? The answer is: Because the 'resentment entanglement' is nourished by false views (mithya-drsti, wrong views); false views continuously generate this resentment entanglement. The saint has already cut off false views, so this resentment entanglement does not arise in the present. Why do various forms of 'conceit' (mana, pride) not arise in the present? The answer is: Because various forms of conceit are nourished by the 'view of self' (atma-drsti, self-view); the view of self continuously generates this conceit. The saint has already cut off the view of self, so these forms of conceit do not arise in the present. How should the 'Treatise on Proliferation' (Prajnapana-sastra, the book of designation) be understood? The answer is: It is spoken for the sake of the uninterrupted cause. That thought (citta, mind) has two kinds of causes, interrupted and uninterrupted. Here, it speaks of the uninterrupted cause. Question: If the saint has not yet departed from desire, his thought is caused by unwholesomeness, why is it said to be a time of decline? The answer is: Because at that time, this 'attainment' is cut off and then continuously arises again, and the 'bond of death' (marana-bandhana, the bondage of death) arises again. Question: The subsequent continuous thought is also caused by unwholesomeness, why is it said to be the initial thought? The answer is: Because at that time, it is not accomplished.

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就今成就不相續今相續故。復有說者。非一切見道所斷法為一切染污作因問曰。若然者。先所說善通。波伽羅那識身經云何通。答曰。當以總相通。所以者何。自有染污色。以見道所斷法為因者。非一切色。乃至行陰亦如是。自有染污眼識以見道所斷法為因。非一切識。乃至意識亦如是。是故應以總相通彼所說。尊者奢摩達多。立諸使異。彼作是說。自有見苦所斷使。還以見苦所斷使為因。自有見苦所斷使。以見苦所斷為因。亦以見集所斷為因。自有見集所斷使。以見集所斷為因。自有見集所斷使。以見集所斷為因。亦以見苦所斷為因。彼作是說。實無是處。以分別故說。假設聖人見苦不見集。乃至從聖道起。從聖道起已。若見集所斷使現在前。此使當言。見集所斷因。見集所斷生見集所斷因。見苦所斷生。答曰。應作是說。是使因見集所斷生見集所斷使因見苦所斷生不現在前。所以者何。彼因已斷故。如是自有見滅所斷使。唯以見滅所斷為因。自有見滅所斷使。以見滅所斷為因。亦以見苦所斷為因。自有見滅所斷使。以見滅所斷為因。亦以見集所斷為因。無三種因。見道所斷亦如是。自有修道所斷法。唯以修道所斷為因。自有修道所斷法。以修道所斷為因。亦以見苦所斷為因。自有修道所斷法。以修道所斷為因。亦

【現代漢語翻譯】 現代漢語譯本： 關於『就今成就不相續今相續故』（因為現在成就不是不連續的，所以現在是連續的）的問題。還有人說：不是一切見道（Darsanamarga，見道的含義是：佛教修行中，通過對四聖諦的如實知見，斷除三界見惑，初證聖果的階段）所斷的法，都作為一切染污的因。問：如果這樣，先前所說的善通（Santana，善通的含義是：相續不斷）如何解釋？《波伽羅那識身經》（Puggala-paññatti，波伽羅那識身經的含義是：論述人的不同型別的佛教論著）又該如何解釋？答：應當以總相（Samanya-lakshana，總相的含義是：事物共有的普遍特徵）來解釋。為什麼呢？因為有染污的色（Rupa，色的含義是：物質現象），以見道所斷的法為因，但不是一切色。乃至行陰（Samskara-skandha，行陰的含義是：心理活動和意志）也是如此。有染污的眼識（Cakkhu-viññana，眼識的含義是：通過眼睛產生的意識），以見道所斷的法為因，但不是一切識（Vijnana，識的含義是：意識）。乃至意識（Mano-vinnana，意識的含義是：思想意識）也是如此。所以應當以總相來解釋先前所說。尊者奢摩達多（Sramadatta，人名）立諸使異（Anusaya，使的含義是：煩惱的潛在傾向），他這樣說：有見苦所斷的使，還以見苦所斷的使為因；有見苦所斷的使，以見苦所斷為因，也以見集所斷為因；有見集所斷的使，以見集所斷為因；有見集所斷的使，以見集所斷為因，也以見苦所斷為因。他這樣說，實際上沒有這樣的情況。因為是分別（Vikalpa，分別的含義是：區分和判斷）的緣故這樣說。假設聖人見苦不見集，乃至從聖道（Aryamarga，聖道的含義是：通往解脫的道路）生起，從聖道生起后，如果見集所斷的使現在前，這個使應當說是見集所斷的因，見集所斷生，見集所斷因，見苦所斷生。答：應當這樣說，這個使因見集所斷生，見集所斷使因見苦所斷生，不現在前。為什麼呢？因為那個因已經斷了。像這樣，有見滅所斷的使，唯以見滅所斷為因；有見滅所斷的使，以見滅所斷為因，也以見苦所斷為因；有見滅所斷的使，以見滅所斷為因，也以見集所斷為因。沒有三種因。見道所斷也是如此。有修道（Bhavana-marga，修道的含義是：通過修行來培養智慧和慈悲的道路）所斷的法，唯以修道所斷為因；有修道所斷的法，以修道所斷為因，也以見苦所斷為因；有修道所斷的法，以修道所斷為因，也

【English Translation】 English version: Regarding the question of 'the present achievement is not non-continuous, therefore the present is continuous.' There are also those who say: not all Dharmas (laws/teachings) severed by the Darsanamarga (Path of Seeing, meaning the stage in Buddhist practice where one directly perceives the Four Noble Truths and eradicates the defilements of views in the three realms, initially attaining the fruit of a Stream-enterer) act as the cause of all defilements. Question: If that is the case, how can the previously mentioned Santana (Continuity, meaning continuous flow) be explained? How can the Puggala-paññatti (Designation of Persons, meaning a Buddhist text discussing different types of individuals) be explained? Answer: It should be explained in terms of Samanya-lakshana (General Characteristics, meaning the common universal features of things). Why? Because there is defiled Rupa (Form, meaning material phenomena) that has Dharmas severed by the Darsanamarga as its cause, but not all Rupa. Even the Samskara-skandha (Aggregate of Mental Formations, meaning mental activities and volition) is the same. There is defiled Cakkhu-viññana (Eye-consciousness, meaning consciousness arising through the eye) that has Dharmas severed by the Darsanamarga as its cause, but not all Vijnana (Consciousness, meaning awareness). Even Mano-vinnana (Mind-consciousness, meaning thought consciousness) is the same. Therefore, the previously mentioned should be explained in terms of general characteristics. Venerable Sramadatta (personal name) established differences in the Anusaya (Latent Tendencies, meaning underlying tendencies of afflictions), he said this: There are latent tendencies severed by seeing suffering that still have latent tendencies severed by seeing suffering as their cause; there are latent tendencies severed by seeing suffering that have what is severed by seeing suffering as their cause, and also what is severed by seeing arising as their cause; there are latent tendencies severed by seeing arising that have what is severed by seeing arising as their cause; there are latent tendencies severed by seeing arising that have what is severed by seeing arising as their cause, and also what is severed by seeing suffering as their cause. What he said is actually not the case. It is said because of Vikalpa (Discrimination, meaning distinguishing and judging). Suppose a sage sees suffering but does not see arising, and even arises from the Aryamarga (Noble Path, meaning the path leading to liberation), after arising from the Noble Path, if latent tendencies severed by seeing arising manifest, these latent tendencies should be said to be the cause of what is severed by seeing arising, what is severed by seeing arising arises, the cause of what is severed by seeing arising, what is severed by seeing suffering arises. Answer: It should be said that these latent tendencies arise from what is severed by seeing arising, the latent tendencies severed by seeing arising arise from what is severed by seeing suffering, not manifesting. Why? Because that cause has already been severed. Like this, there are latent tendencies severed by seeing cessation that only have what is severed by seeing cessation as their cause; there are latent tendencies severed by seeing cessation that have what is severed by seeing cessation as their cause, and also what is severed by seeing suffering as their cause; there are latent tendencies severed by seeing cessation that have what is severed by seeing cessation as their cause, and also what is severed by seeing arising as their cause. There are no three causes. What is severed by the Path of Seeing is also the same. There are Dharmas severed by the Bhavana-marga (Path of Cultivation, meaning the path of cultivating wisdom and compassion through practice) that only have what is severed by the Path of Cultivation as their cause; there are Dharmas severed by the Path of Cultivation that have what is severed by the Path of Cultivation as their cause, and also what is severed by seeing suffering as their cause; there are Dharmas severed by the Path of Cultivation that have what is severed by the Path of Cultivation as their cause, and also

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以見集所斷為因無三種因。諸修道所斷。唯以修道所斷為因者。聖人起現在前。諸修道所斷。以見苦所斷為因。亦以見集所斷為因者。聖人不起現在前。所以者何。因已斷故。尊者奢摩達多。作如是說。則為通前所說。彼作如是說。如聖人離欲界欲。諸修道所斷。以修道所斷為因者。修道所斷。以見苦所斷為因者。諸修道所斷。以見集所斷為因者。盡合集為束。如克契法九品斷。後於離欲退。諸修道所斷。修道所斷為因者。成就亦得。諸修道所斷。見道所斷為因者。成就而不得。所以者何。因已斷故。諸修道所斷使。未來世成就亦得。當起現在前。過去者。成就而不得。評曰。不應作是說。所以者何。同一對治斷使。于彼對治道退時。云何成就亦得。云何成就不得。如是波伽羅那識身經所說便不通。如前說者好。見道所斷法。為一切染污法作因問曰。如愛果斷地斷種斷他界緣使。何以不使他界他地。但使他種耶。答曰。此一切遍使。于自界自地五種中。有依果故能使。他界他地無依果故不使。

問曰。一切遍使報。一切不遍使報。展轉為因不。答曰。或有說者。一切遍使報。與不一切遍使報為因。非一切遍使報不與一切遍使報作因。所以者何。如一切遍與不一切遍作因。彼一切遍報。亦與不一切遍報作因。如他

【現代漢語翻譯】 現代漢語譯本 以見集所斷（指通過觀察苦集諦而斷除的煩惱）為因，沒有三種因。那些通過修道所斷（指通過修行道路斷除的煩惱），只有以修道所斷為因。聖人（指證悟者）的煩惱生起現行，那些通過修道所斷的煩惱，以見苦所斷（指通過觀察苦諦而斷除的煩惱）為因，也以見集所斷為因。聖人的煩惱不再生起現行，原因是什麼呢？因為導致煩惱生起的因已經被斷除了。尊者奢摩達多（Śramaṇadatta）這樣說，是爲了貫通前面所說的內容。他這樣說，就像聖人斷除了欲界的慾望，那些通過修道所斷的煩惱，以修道所斷為因；修道所斷的煩惱，以見苦所斷為因；那些通過修道所斷的煩惱，以見集所斷為因，全部合起來成為一個束縛。就像克契法（Kashmir Vaibhashika）的九品斷，後來在斷除欲界慾望時退轉，那些通過修道所斷的煩惱，以修道所斷為因，成就也是可能的。那些通過修道所斷的煩惱，以見道所斷（指通過見道位斷除的煩惱）為因，成就卻是不可能的。原因是什麼呢？因為導致煩惱生起的因已經被斷除了。那些通過修道所斷的煩惱，在未來世成就也是可能的，當煩惱生起現行時。過去世的煩惱，成就卻是不可能的。評論說，不應該這樣說。原因是什麼呢？同一個對治法斷除煩惱，在退轉到那個對治道時，為什麼成就也是可能的，為什麼成就卻是不可能的呢？如果這樣，波伽羅那（Puggala）的識身經所說就不通順了。像前面所說的那樣比較好。見道所斷的法，為一切染污法作因。問：如果愛果斷了，地也斷了，種也斷了，他界緣使（指導致在其他界產生聯繫的煩惱）也斷了，為什麼不使他界他地，只使他種呢？答：這些一切遍使（指普遍存在的煩惱），在自己的界和地五種中，因為有依果，所以能夠產生影響。在其他界和其他地，因為沒有依果，所以不能產生影響。 問：一切遍使報（指普遍存在的煩惱的果報），一切不遍使報（指不普遍存在的煩惱的果報），輾轉為因嗎？答：或者有人說，一切遍使報，與不一切遍使報為因，非一切遍使報不與一切遍使報作因。原因是什麼呢？就像一切遍與不一切遍作因，那個一切遍報，也與不一切遍報作因，就像其他。

【English Translation】 English version Regarding that which is severed by the insight of the origin (referring to afflictions severed by observing the origin of suffering), there are not three kinds of causes. Those severed by cultivation (referring to afflictions severed through the path of cultivation), only have that which is severed by cultivation as their cause. When a saint (referring to an enlightened being) arises in the present, those afflictions severed by cultivation, have that which is severed by the insight of suffering (referring to afflictions severed by observing suffering) as their cause, and also have that which is severed by the insight of the origin as their cause. When a saint does not arise in the present, what is the reason? It is because the cause that leads to the arising of afflictions has already been severed. Venerable Śramaṇadatta spoke in this way, in order to connect with what was said earlier. He spoke in this way, like when a saint has abandoned desire for the desire realm, those afflictions severed by cultivation, have that which is severed by cultivation as their cause; those severed by cultivation, have that which is severed by the insight of suffering as their cause; those severed by cultivation, have that which is severed by the insight of the origin as their cause, all combined together become a bond. Like the ninefold severance of the Kashmir Vaibhashikas, later when retreating from severing desire for the desire realm, those afflictions severed by cultivation, with that which is severed by cultivation as their cause, achievement is also possible. Those afflictions severed by cultivation, with that which is severed by the insight of the path (referring to afflictions severed at the stage of insight) as their cause, achievement is not possible. What is the reason? It is because the cause that leads to the arising of afflictions has already been severed. Those afflictions severed by cultivation, in future lives achievement is also possible, when afflictions arise in the present. Past afflictions, achievement is not possible. The commentary says, it should not be said in this way. What is the reason? The same antidote severs afflictions, when retreating from that antidote path, why is achievement also possible, and why is achievement not possible? If so, the Puggala's Vijñānakāya scripture would not be consistent. It is better as said earlier. The dharma severed by the insight of the path, acts as the cause for all defiled dharmas. Question: If the fruit of love is severed, the realm is also severed, the seed is also severed, and the afflictions that cause connection to other realms are also severed, why does it not cause connection to other realms and other planes, but only causes connection to other seeds? Answer: These all-pervasive afflictions, in their own realm and plane, among the five kinds, because there is a dependent fruit, they are able to have an influence. In other realms and other planes, because there is no dependent fruit, they are not able to have an influence. Question: Do the retributions of all-pervasive afflictions (referring to the results of universally present afflictions) and the retributions of non-all-pervasive afflictions (referring to the results of not universally present afflictions) act as causes for each other in turn? Answer: Or some say, the retributions of all-pervasive afflictions, act as the cause for non-all-pervasive afflictions, but the retributions of non-all-pervasive afflictions do not act as the cause for all-pervasive afflictions. What is the reason? Just as all-pervasive acts as the cause for non-all-pervasive, that all-pervasive retribution, also acts as the cause for non-all-pervasive retribution, just like others.

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種不遍使不能與遍使作因。如是不一切遍報。不能與一切遍報作因。評曰。如是說者好。一切遍報。與不一切遍報作因。不一切遍報。與一切遍報作因。所以者何。一切遍使。一切不遍使。異一切遍使報。一切不遍使報。不異一切遍因。定在過去現在。果是依果。云何報因。乃至廣說。問曰。何以作此論。答曰。為止他義故其事云何。或有說者。離思更無報因。離受更無報果。如譬喻者說。思是報因。受是報果。為止如是意。令離思有報因離受有報果。復有說者。報熟因則失壞。彼作是說為因。乃至報未熟。報熟因則失壞。如為種乃至牙未生。牙生則種失壞。為止如是意明報熟因不失壞故。復有說者。為止諸外道意故。外道言善惡諸業。無有果報。為止是意明善惡諸業有果報故。復有說者。為止摩訶僧祇部意故。摩訶僧祇部。作如是說。唯心心數法能生報。非余法。為止是意明五陰是報因是報果。為止他義現於己義亦顯法相相應義故而作此論。

云何報因。答曰。諸心心數法受報色。心心數法心不相應行乃至廣說。色者是色陰。心者是識陰。心數法是三陰。心不相應行是彼生老住無常。此五陰是報果。心迴轉色。亦攝在心心數法中。複次身口業受報色。乃至廣說。問曰。如心迴轉。身口業前已說。今復言身口業

者是何。答曰。或有說者。是作無作。所以者何。同受一果故。不應作是說言。同受一果。復有說者。此說作即此剎那生無作。所以者何。同一時受報故。此亦不定。或有前受或有後受。評曰。應作是說。是作無作。複次心不相應行受報色。乃至廣說。問曰。彼法生老住無常。已攝在彼法中。今說心不相應行。是何心不相應行。答曰。是無想定滅盡定諸得報。

問曰。無想定為受何報。答曰。或有說者。受無想及色命根受身處(此言受身處者是舊言眾生種類)。是第四禪有心報。其餘陰是共報。復有說者。無想定唯受無想報。命根受身處。是第四禪有心報。余陰是共報。復有說者。無想定受無想報。命根是第四禪有心報。余陰是共報。復有說者。無想定受無想報。余陰是共報。問曰。若然者。如所說云何通。一法是業報非業。答曰。一切命根儘是報。報以業差別故作是說。一法是業。報非業。復有說者。此是世俗言說法。如見短壽人言是人作短壽業。如見長壽人言作長壽業。命根亦從非業生報。復有說者。無心時亦受第四禪有心報。有心時亦受無心報。問曰。云何無心時亦受第四禪有心報。有心時亦受無心報耶。答曰。若爾有何過。如受色報時。亦受非色報。如受非色報時。亦受色報。尊者奢摩達多說曰。無想

【現代漢語翻譯】 現代漢語譯本：『者是何』（這是什麼）。回答說：『或有說者，是作無作』（或許有人說，這是『作』和『無作』）。『所以者何？同受一果故』（為什麼這麼說呢？因為它們共同承受一個果報）。不應該這樣說，『同受一果』（共同承受一個果報）。還有人說：『此說作即此剎那生無作』（這種說法是，『作』就在這一剎那產生『無作』）。『所以者何？同一時受報故』（為什麼這麼說呢？因為它們在同一時間承受果報）。這種說法也不確定，或許有先受報的，或許有後受報的。評論說：應該這樣說，是『作』和『無作』。再次，心不相應行受報色，乃至廣說。問：『彼法生老住無常，已攝在彼法中』（那些『生、老、住、無常』的法，已經包含在那些法之中了），現在所說的『心不相應行』，是什麼『心不相應行』呢？答：是無想定、滅盡定所獲得的果報。 問：『無想定為受何報』（無想定會承受什麼樣的果報）？答：『或有說者，受無想及色命根受身處』（或許有人說，承受『無想』以及『色』、『命根』、『受身處』的果報）。（此言『受身處』者，是舊言眾生種類）。這是第四禪的有心報，其餘陰是共報。還有人說，無想定只承受『無想』的果報，『命根』、『受身處』是第四禪的有心報，其餘陰是共報。還有人說，無想定承受『無想』的果報，『命根』是第四禪的有心報，其餘陰是共報。還有人說，無想定承受『無想』的果報，其餘陰是共報。問：『若然者，如所說云何通？一法是業報非業』（如果這樣，那麼之前所說的如何解釋？一種法既是業報，又不是業）。答：一切『命根』都是果報，因為果報有業的差別，所以才這樣說，一種法是業報，又不是業。還有人說，這是一種世俗的說法，比如看到短壽的人，就說這個人做了短壽的業；看到長壽的人，就說做了長壽的業。『命根』也可能從非業中產生果報。還有人說，無心的時候也承受第四禪的有心報，有心的時候也承受無心報。問：『云何無心時亦受第四禪有心報，有心時亦受無心報耶』（為什麼無心的時候也承受第四禪的有心報，有心的時候也承受無心報呢）？答：如果這樣，有什麼過失呢？比如承受色報的時候，也承受非色報；比如承受非色報的時候，也承受色報。尊者Shemaduoduo（奢摩達多）說，無想。

【English Translation】 English version: 'What is this?' The answer is: 'Some say it is 'karma' (zuo) and 'non-karma' (wu zuo).' 'Why is that? Because they jointly receive one result.' It should not be said that 'they jointly receive one result.' Others say: 'This means that 'karma' arises in this instant as 'non-karma'.' 'Why is that? Because they receive retribution at the same time.' This is also uncertain; some may receive it earlier, and some may receive it later. The commentary says: It should be said that it is 'karma' and 'non-karma.' Furthermore, the mind-non-corresponding formations receive retribution as form, and so on. Question: 'The phenomena of birth, aging, dwelling, and impermanence are already included in those phenomena.' What are the 'mind-non-corresponding formations' that are being discussed now? Answer: They are the retributions obtained from the Non-Perception Samadhi (Wu Xiang Ding) and the Cessation Samadhi (Mie Jin Ding). Question: 'What retribution does the Non-Perception Samadhi receive?' Answer: 'Some say it receives the retribution of Non-Perception (Wu Xiang), as well as form, life-force, and the place of receiving the body.' (The term 'place of receiving the body' refers to the old term for the types of sentient beings). This is the mind-based retribution of the Fourth Dhyana (fourth meditation stage), while the remaining skandhas (aggregates) are shared retribution. Others say that the Non-Perception Samadhi only receives the retribution of Non-Perception, while life-force and the place of receiving the body are the mind-based retribution of the Fourth Dhyana, and the remaining skandhas are shared retribution. Others say that the Non-Perception Samadhi receives the retribution of Non-Perception, while life-force is the mind-based retribution of the Fourth Dhyana, and the remaining skandhas are shared retribution. Others say that the Non-Perception Samadhi receives the retribution of Non-Perception, while the remaining skandhas are shared retribution. Question: 'If that is the case, how can what was said earlier be reconciled? One dharma (phenomenon) is both karmic retribution and not karma.' Answer: All life-force is retribution. Because retribution has differences in karma, it is said that one dharma is karmic retribution and not karma. Others say that this is a conventional way of speaking. For example, when seeing a short-lived person, it is said that this person created short-lived karma; when seeing a long-lived person, it is said that they created long-lived karma. Life-force can also arise from non-karma as retribution. Others say that even when there is no mind, one still receives the mind-based retribution of the Fourth Dhyana, and even when there is mind, one still receives the non-mind retribution. Question: 'How is it that even when there is no mind, one still receives the mind-based retribution of the Fourth Dhyana, and even when there is mind, one still receives the non-mind retribution?' Answer: If that is the case, what is the fault? For example, when receiving form retribution, one also receives non-form retribution; for example, when receiving non-form retribution, one also receives form retribution. Venerable Shemaduoduo said, Non-Perception.

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定報。得無想得受身處有心報。得色得命根。余心不相應行。心心數法非是報。評曰。不應作是說。如是說者好。無想定不能造受身處(受身處有二種一是五陰性二是心不相應行此中言不造者不造具五陰性者也)。所以者何。非是業故。業能造受身處。及能得報命根。無想定報得無想。諸餘陰是彼報果(諸餘者陰五情根余悉是)。問曰。滅盡定為受何報。答曰。滅盡定不造受身處。若業造受身處。受彼報時。亦受彼四陰報。問曰。諸得為受何報。答曰。得亦不造受身處。若造受身處業。受彼報時。亦受彼報色心心數法心不相應行。色者四入。四入者色香味觸。心心數法者苦受樂受不苦不樂受。及相應法。心不相應行者得生老住無常。尊者僧伽婆修作是說。得能造受身處。其事云何。積集諸得。能造受身處。受身癡不猛利卑小如是報。當知皆從得生得。能造受身處。能得報色心心數法心不相應行。色者九入除聲入。心心數法者。苦受樂受不苦不樂受及相應法。心不相應行者。命根受身處得生老住無常。評曰。如是說者好。得不能造受身處。所以者何。若得同一果。可言積集業造受身處。諸得不同一果。積集百千億得。亦不能造受身處。積集何所益。尊者佛陀羅又說曰。得不能造受身處受受身處報時。亦受彼報。如眼處所

【現代漢語翻譯】 現代漢語譯本 定報。無想定獲得無想的受身處（指由無想而感得的果報之身處）有心報。獲得色（rupa，物質）、得命根（jivitindriya，生命力）。其餘心不相應行（citta-viprayukta-samskara，既非心也非心的屬性，而是與心不相應的行法）。心和心數法（caitasika dharma，心的作用和屬性）不是報。評議說：不應該這樣說。這樣說才對。無想定不能造受身處（受身處有兩種，一是五陰（panca-khandha，構成個體的五種要素）性，二是心不相應行。這裡說不能造，是指不能造具五陰性的受身處）。為什麼呢？因為它不是業（karma，行為）。業能造受身處，並且能獲得報得的命根。無想定報得無想，其餘諸陰是它的報果（其餘指陰、五情根等）。問：滅盡定（nirodha-samapatti，一種高級禪定狀態）承受什麼報？答：滅盡定不造受身處。如果業造受身處，承受那個報時，也承受那四陰的報。問：諸得（prapti，獲得）承受什麼報？答：得也不造受身處。如果造受身處的業，承受那個報時，也承受那個報的色、心、心數法、心不相應行。色指四入（catvari ayatana，四種感官），四入指色、香、味、觸。心心數法指苦受（dukkha vedana，痛苦的感受）、樂受（sukha vedana，快樂的感受）、不苦不樂受（adukkha-asukha vedana，非苦非樂的感受），以及相應的法。心不相應行指得、生（jati，產生）、老（jara，衰老）、住（sthiti，持續）、無常（anitya，變化）。尊者僧伽婆修（Sanghavasu）這樣說：得能造受身處。事情是怎樣的呢？積集諸得，能造受身處，受身癡不猛利卑小這樣的報。應當知道都從得生。得能造受身處，能得報色、心、心數法、心不相應行。色指九入（nava ayatana，九種感官），除去聲入。心心數法指苦受、樂受、不苦不樂受，以及相應的法。心不相應行指命根、受身處、得、生、老、住、無常。評議說：這樣說才對。得不能造受身處。為什麼呢？如果得是同一果，可以說積集業造受身處。諸得不是同一果，積集百千億得，也不能造受身處。積集有什麼用呢？尊者佛陀羅（Buddharaksa）又說：得不能造受身處，受受身處報時，也承受那個報，如眼處所。

【English Translation】 English version Fixed Retribution. Does the attainment of the state of 'neither perception nor non-perception' have a mental retribution? It obtains form (rupa), and the life faculty (jivitindriya). Other non-associated formations are not retribution. The mind and mental phenomena are not retribution. Commentary: It should not be said like this. It is better to say it this way. The state of 'neither perception nor non-perception' cannot create the body of reception (the body of reception has two aspects: one is the nature of the five aggregates (panca-khandha), and the other is non-associated formations. Here, 'cannot create' means it cannot create the body of reception that possesses the nature of the five aggregates). Why? Because it is not karma (action). Karma can create the body of reception and can obtain the retribution of the life faculty. The state of 'neither perception nor non-perception' obtains the retribution of 'neither perception nor non-perception,' and the other aggregates are its retributive result (the 'other' refers to the aggregates, the five sense faculties, etc.). Question: What retribution does the cessation attainment (nirodha-samapatti) receive? Answer: The cessation attainment does not create the body of reception. If karma creates the body of reception, when receiving that retribution, it also receives the retribution of those four aggregates. Question: What retribution do the attainments (prapti) receive? Answer: Attainments also do not create the body of reception. If karma creates the body of reception, when receiving that retribution, it also receives the form, mind, mental phenomena, and non-associated formations of that retribution. Form refers to the four entrances (catvari ayatana), which are form, smell, taste, and touch. Mental phenomena refer to painful feeling (dukkha vedana), pleasant feeling (sukha vedana), neutral feeling (adukkha-asukha vedana), and the corresponding phenomena. Non-associated formations refer to attainment, birth (jati), aging (jara), duration (sthiti), and impermanence (anitya). Venerable Sanghavasu said: Attainment can create the body of reception. How is this so? Accumulating attainments can create the body of reception, receiving a retribution of a body of reception that is dull, not sharp, and small. It should be known that all arise from attainment. Attainment can create the body of reception and can obtain the retribution of form, mind, mental phenomena, and non-associated formations. Form refers to the nine entrances (nava ayatana), excluding the sound entrance. Mental phenomena refer to painful feeling, pleasant feeling, neutral feeling, and the corresponding phenomena. Non-associated formations refer to the life faculty, the body of reception, attainment, birth, aging, duration, and impermanence. Commentary: It is better to say it this way. Attainment cannot create the body of reception. Why? If attainment had the same result, it could be said that accumulating karma creates the body of reception. Since attainments do not have the same result, accumulating hundreds of thousands of millions of attainments cannot create the body of reception. What is the benefit of accumulating? Venerable Buddharaksa also said: Attainment cannot create the body of reception; when receiving the retribution of the body of reception, it also receives that retribution, like the eye faculty.

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。色香味觸等。展轉受報如是。乃至身處所色香味觸等。展轉受報。生老住無常。無有別報。諸法生老住無常。還與彼法。俱共受報。

問曰。已得報當得報者。為是報因不耶。答曰。是報因。問曰。此文何以不說。答曰。以現在顯過去未來故。若說現在當知亦說過去未來。復有說者。所以者施設。是地獄乃至天因。何事故施設。答曰。以現在事故施設。如說報現在前。是名地獄眾生。以是事故但說現在。如波伽羅那說。云何有報法。答曰。不善法有漏善法。問曰。彼經所說與此文說報因。有何差別。答曰。彼經所說是了義。此文所說是不了義。此有餘意彼無餘意。此說有餘彼說無餘。此有岸有影有相續。彼無岸無影無相續。複次此說生。彼說生不生。此說現在彼說三世。此文彼說是謂差別。

問曰。有作無作。同一報不。答曰。不也有作報異。無作報異。問曰。身口有作同一報不。答曰。不也即身有作。報亦不同。彼身有作。有爾所微塵有爾所報。即彼生老住無常。俱同一報。所以者何。同一意所起。同一果故。有作有七種。不殺生乃至不綺語。當知如向所解。如欲界中善不善心心數法四陰。作報因得一果。善不善色二陰。作報因得一果。得生老住無常一陰。作報因得一果。初禪地有心迴轉五陰。作報

【現代漢語翻譯】 現代漢語譯本：色、香、味、觸等，輾轉相續地承受果報，就像這樣。乃至身體所處的處所、色、香、味、觸等，輾轉相續地承受果報，生、老、住這些無常變化的現象，並沒有其他的果報。諸法的生、老、住這些無常變化的現象，還與那些法一起，共同承受果報。

問：已經得到果報和將要得到果報的，是果報的因嗎？答：是果報的因。問：為什麼這段經文沒有說呢？答：因為通過現在（的果報）可以顯現過去和未來（的因）。如果說了現在，就應當知道也說了過去和未來。還有一種說法，之所以施設地獄乃至天道的因，是因為現在的緣故而施設。比如，果報現在顯現，就稱為地獄眾生。因為這個緣故，只說現在。如《波伽羅那》（Pāgalaṇa，不確定含義）所說：什麼是有果報的法？答：不善法和有漏的善法。問：那部經所說的和這段經文所說的果報的因，有什麼差別？答：那部經所說的是了義（究竟的意義），這段經文所說的是不了義（未究竟的意義）。這段經文有剩餘的意義，那部經沒有剩餘的意義。這段經文說有餘，那部經說無餘。這段經文有岸、有影、有相續，那部經無岸、無影、無相續。再次，這段經文說生，那部經說生不生。這段經文說現在，那部經說三世。這段經文和那部經所說的，這就是差別。

問：有作為和無作為，果報相同嗎？答：不相同。有作為的果報不同，無作為的果報不同。問：身和口的作為，果報相同嗎？答：不相同。即使是身體的作為，果報也不同。那個身體的作為，有多少微塵就有多少果報。即使是生、老、住這些無常變化的現象，也共同承受同一個果報。為什麼呢？因為是同一個意念所生起，同一個結果的緣故。有作為有七種，不殺生乃至不綺語。應當知道就像前面所解釋的那樣。比如欲界中的善和不善的心、心數法、四陰（蘊），作為果報的因得到一個果。善和不善的色、二陰（蘊），作為果報的因得到一個果。得到生、老、住這些無常變化的一陰（蘊），作為果報的因得到一個果。初禪地有心迴轉的五陰（蘊），作為果報

【English Translation】 English version: Forms, sounds, smells, tastes, tactile sensations, etc., are successively subject to retribution in this way. Even the places where the body dwells, forms, sounds, smells, tastes, tactile sensations, etc., are successively subject to retribution. Birth, aging, and dwelling, being impermanent, have no separate retribution. The birth, aging, and dwelling of all dharmas, being impermanent, together with those dharmas, jointly undergo retribution.

Question: Are those that have already received retribution and those that will receive retribution the cause of retribution? Answer: They are the cause of retribution. Question: Why is this not mentioned in this text? Answer: Because the past and future are revealed through the present. If the present is mentioned, it should be understood that the past and future are also mentioned. Furthermore, the reason for establishing the causes of hell and even the heavens is because of the present. For example, when retribution manifests in the present, it is called a being in hell. For this reason, only the present is mentioned. As stated in the Pāgalaṇa (uncertain meaning): What are the dharmas that have retribution? Answer: Unwholesome dharmas and wholesome dharmas with outflows. Question: What is the difference between what is said in that sutra and what is said in this text about the cause of retribution? Answer: What is said in that sutra is of definitive meaning (fully realized meaning), while what is said in this text is of provisional meaning (not fully realized meaning). This text has remaining meaning, while that sutra has no remaining meaning. This text speaks of having remainder, while that sutra speaks of having no remainder. This text has a shore, a shadow, and a continuity, while that sutra has no shore, no shadow, and no continuity. Furthermore, this text speaks of birth, while that sutra speaks of birth and non-birth. This text speaks of the present, while that sutra speaks of the three times. This is the difference between this text and that sutra.

Question: Do actions with intention and actions without intention have the same retribution? Answer: No. Actions with intention have different retribution, and actions without intention have different retribution. Question: Do actions of body and speech have the same retribution? Answer: No. Even actions of the same body have different retributions. That body's actions, as many dust motes as there are, so many retributions there are. Even birth, aging, and dwelling, being impermanent, jointly undergo the same retribution. Why? Because they arise from the same intention and have the same result. Actions with intention are of seven kinds: not killing, and so on, up to not engaging in frivolous speech. It should be understood as explained earlier. For example, in the desire realm, wholesome and unwholesome mind, mental factors, and the four skandhas (aggregates), as the cause of retribution, obtain one result. Wholesome and unwholesome form, the two skandhas (aggregates), as the cause of retribution, obtain one result. Obtaining birth, aging, and dwelling, being impermanent, one skandha (aggregate), as the cause of retribution, obtains one result. In the first dhyana realm, there are five skandhas (aggregates) with mind turning,

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因得一果。善心無迴轉四陰。作報因得一果。善身口有作二陰。作報因得一果。得生老住無常一陰。作報因得一果。二禪三禪四禪有心迴轉五陰。作報因得一果。無迴轉善心四陰。作報因得一果。得生老住無常。及無想定一陰。作報因得一果。無色界善心四陰。作報因得一果。得生老住無常。及滅盡定一陰。作報因得一果。

有業得一入報。謂法入中命根。有業得二入報。謂意入法入。觸入法入亦如是。若得報眼入。得四入。眼入身入觸入法入。如眼入耳鼻舌入亦如是。若得身入。得三入。身入觸入法入。如身入色香味入亦如是。諸作是說。一切四大。能生色聲。一切欲界色香味。終不相離。若業報得眼入爾時得七入。眼身色香味觸法。如眼耳鼻舌入亦如是。若得身入。得六入。身色香味觸法。若得色入。得五入。色香味觸法。如色入香味觸入亦如是。有業報得八入九入十入十一入。問曰。何故業或報得多入。或報得少入。答曰。有業得種種果。有業不得種種果。得種種果者得入多。不得種種果者得入少。如小種子法。有得果多者。有得果少者。得多果者。如甘蔗蒲萄稻藕花子等。得少果者。如種娑羅樹子。後生極高。唯有一葉。其形如蓋。如修芝草等。生雖極高。唯有一葉彼亦如是。問曰。何故一世業得三世

【現代漢語翻譯】 現代漢語譯本 因行善而得一果報。善良的心沒有改變，對應四陰（色、受、想、行）。行善的報應是得一果報。善良的身口行為，對應二陰（色、受）。行善的報應是得一果報。得到生、老、住、無常的變化，對應一陰（色）。行善的報應是得一果報。二禪、三禪、四禪有心的轉變，對應五陰（色、受、想、行、識）。行善的報應是得一果報。沒有轉變的善良的心，對應四陰（色、受、想、行）。行善的報應是得一果報。得到生、老、住、無常的變化，以及無想定，對應一陰（色）。行善的報應是得一果報。沒有**的善良的心，對應四陰（色、受、想、行）。行善的報應是得一果報。得到生、老、住、無常的變化，以及滅盡定，對應一陰（色）。行善的報應是得一果報。

有業力得到一個『入』的果報，指的是法入（Dharmadhatu）中的命根。有業力得到兩個『入』的果報，指的是意入（Manodhatu）和法入（Dharmadhatu）。觸入（Sparshadhatu）和法入（Dharmadhatu）也是如此。如果得到報應是眼入（Caksurdhatu），則得到四個『入』：眼入（Caksurdhatu）、身入（Kayadhatu）、觸入（Sparshadhatu）和法入（Dharmadhatu）。如同眼入（Caksurdhatu），耳入（Srotradhatu）、鼻入（Ghrandhatu）、舌入（Jihvadhatu）也是如此。如果得到報應是身入（Kayadhatu），則得到三個『入』：身入（Kayadhatu）、觸入（Sparshadhatu）和法入（Dharmadhatu）。如同身入（Kayadhatu），色入（Rupadhatu）、香入（Gandhadhatu）、味入（Rasadhatu）也是如此。有人這樣說，一切四大（地、水、火、風）能夠產生色聲，一切欲界的色香味，最終不會互相分離。如果業報得到眼入（Caksurdhatu），那麼就得到七個『入』：眼、身、色、香、味、觸、法。如同眼入（Caksurdhatu），耳入（Srotradhatu）、鼻入（Ghrandhatu）、舌入（Jihvadhatu）也是如此。如果得到身入（Kayadhatu），則得到六個『入』：身、色、香、味、觸、法。如果得到色入（Rupadhatu），則得到五個『入』：色、香、味、觸、法。如同色入（Rupadhatu），香入（Gandhadhatu）、味入（Rasadhatu）、觸入（Sparshadhatu）也是如此。有業報得到八個『入』、九個『入』、十個『入』、十一個『入』。問：為什麼業有的報應得到多個『入』，有的報應得到少的『入』？答：有的業得到多種果報，有的業得不到多種果報。得到多種果報的就得到多個『入』，得不到多種果報的就得到少的『入』。如同小的種子，有的得到果實多，有的得到果實少。得到多果實的，如甘蔗、葡萄、稻、藕、花子等。得到少果實的，如種植娑羅樹的種子，後來長得極高，只有一片葉子，其形狀如蓋。如修芝草等，生長雖然極高，也只有一片葉子，情況也是如此。問：為什麼一世的業能得到三世

【English Translation】 English version One obtains a single fruit due to good deeds. A benevolent mind without reversion corresponds to the four Skandhas (form, feeling, perception, mental formations). The retribution for performing good deeds is obtaining a single fruit. Good deeds of body and speech correspond to two Skandhas (form, feeling). The retribution for performing good deeds is obtaining a single fruit. Obtaining birth, aging, dwelling, and impermanence corresponds to one Skandha (form). The retribution for performing good deeds is obtaining a single fruit. The transformation of the mind in the second, third, and fourth Dhyanas corresponds to the five Skandhas (form, feeling, perception, mental formations, consciousness). The retribution for performing good deeds is obtaining a single fruit. A benevolent mind without reversion corresponds to the four Skandhas (form, feeling, perception, mental formations). The retribution for performing good deeds is obtaining a single fruit. Obtaining birth, aging, dwelling, and impermanence, as well as the state of non-perception (Asamjnasamadhi), corresponds to one Skandha (form). The retribution for performing good deeds is obtaining a single fruit. A benevolent mind without ** corresponds to the four Skandhas (form, feeling, perception, mental formations). The retribution for performing good deeds is obtaining a single fruit. Obtaining birth, aging, dwelling, and impermanence, as well as the cessation of perception and feeling (Nirodhasamadhi), corresponds to one Skandha (form). The retribution for performing good deeds is obtaining a single fruit.

One obtains the retribution of one 'ayatana' (sense base) due to karma, referring to the life faculty within the Dharmadhatu (realm of phenomena). One obtains the retribution of two 'ayatanas' due to karma, referring to the Manodhatu (mind element) and Dharmadhatu (realm of phenomena). The Sparshadhatu (touch element) and Dharmadhatu (realm of phenomena) are also the same. If the retribution obtained is the Caksurdhatu (eye element), then four 'ayatanas' are obtained: Caksurdhatu (eye element), Kayadhatu (body element), Sparshadhatu (touch element), and Dharmadhatu (realm of phenomena). Just like the Caksurdhatu (eye element), the Srotradhatu (ear element), Ghrandhatu (nose element), and Jihvadhatu (tongue element) are also the same. If the retribution obtained is the Kayadhatu (body element), then three 'ayatanas' are obtained: Kayadhatu (body element), Sparshadhatu (touch element), and Dharmadhatu (realm of phenomena). Just like the Kayadhatu (body element), the Rupadhatu (form element), Gandhadhatu (smell element), and Rasadhatu (taste element) are also the same. Some say that all the four great elements (earth, water, fire, wind) can produce form and sound, and all the forms, smells, and tastes of the desire realm will ultimately not be separated from each other. If the karmic retribution obtained is the Caksurdhatu (eye element), then seven 'ayatanas' are obtained: eye, body, form, smell, taste, touch, and phenomena. Just like the Caksurdhatu (eye element), the Srotradhatu (ear element), Ghrandhatu (nose element), and Jihvadhatu (tongue element) are also the same. If the Kayadhatu (body element) is obtained, then six 'ayatanas' are obtained: body, form, smell, taste, touch, and phenomena. If the Rupadhatu (form element) is obtained, then five 'ayatanas' are obtained: form, smell, taste, touch, and phenomena. Just like the Rupadhatu (form element), the Gandhadhatu (smell element), Rasadhatu (taste element), and Sparshadhatu (touch element) are also the same. There are karmic retributions that obtain eight 'ayatanas', nine 'ayatanas', ten 'ayatanas', and eleven 'ayatanas'. Question: Why do some karmic retributions obtain many 'ayatanas', while others obtain few 'ayatanas'? Answer: Some karmas obtain various fruits, while others do not obtain various fruits. Those who obtain various fruits obtain many 'ayatanas', while those who do not obtain various fruits obtain few 'ayatanas'. Just like small seeds, some obtain many fruits, while others obtain few fruits. Those who obtain many fruits are like sugarcane, grapes, rice, lotus roots, and flower seeds. Those who obtain few fruits are like planting the seeds of the Sal tree, which later grows extremely tall but has only one leaf, its shape like a canopy. Like cultivating Ganoderma lucidum, although it grows extremely tall, it also has only one leaf, and the situation is the same. Question: Why can the karma of one lifetime obtain three lifetimes

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報。無三世業得一世報耶。答曰。無有多業生於少果。如是有一剎那業得多剎那報。無有多剎那業得一剎那報。

問曰。為先作受身處造業。先作滿業。答曰。或有說者。先作造業。然後作滿業。若不造者。彼何所滿。猶如畫師。先摸后以眾采滿之彼亦如是。復有說者。先作滿業。後作造業。如菩薩於三阿僧祇劫修集滿業于最後身乃作受身處造業。評曰。應作是說不定。或有先作造業後作滿業。或有先作滿業後作造業。有三種業。謂現報業。生報業。后報業。云何現報業。若業於此生作。亦令增益彼業。即此生中得報。非餘生。是名現報業。云何生報業。若業於此生作。亦令增益彼業。次生中得報。非餘生。是名生報業。云何后報業。若業於此生作。亦令增益彼業。後生中得報。是名后報業也。云何報義。答曰。不相似義是報義。報有二種。有相似報。有不相似報。相似報者。如善法有善依。不善法有不善依。無記法有無記依。不相似報者。如善不善法得無記報。問曰。若不相似義是報義者。如地獄作不善業。受無記報。亦不相似。何故言無報耶。答曰。彼亦是報。但是下賤。以下賤故。名為無報。如下賤村名為無村。複次彼亦有報。以極苦切故。名曰無報。猶如無巧便陶師。以多薪燒物。燒過爛壞。言物不熟

【現代漢語翻譯】 現代漢語譯本： 問：有沒有三世所造的業只在一世中得到報應的情況？ 答：沒有多種業只產生少量果報的情況。就像一個剎那所造的業，會得到多個剎那的報應。也沒有多個剎那所造的業，只得到一個剎那的報應。

問：是先在受生之處造業，還是先造圓滿業？ 答：有些人說，先造作（karma），然後才圓滿（karma）。如果不造作，又如何圓滿呢？就像畫師，先勾勒輪廓，然後用各種色彩填充。他們也是這樣認為的。另一些人說，先造圓滿業，后造作（karma）。例如菩薩在三大阿僧祇劫（asamkhya kalpas）中修集圓滿業，在最後一生才在受生之處造業。 評：應該這樣說，不一定。有時先造作（karma）后圓滿（karma），有時先圓滿（karma）后造作（karma）。

有三種業，分別是現報業、生報業和后報業。 什麼是現報業？如果所造的業在此生中造作，也令此業增長，就在此生中得到報應，而不是在其他生中，這叫做現報業。 什麼是生報業？如果所造的業在此生中造作，也令此業增長，在下一生中得到報應，而不是在其他生中，這叫做生報業。 什麼是后報業？如果所造的業在此生中造作，也令此業增長，在後來的生中得到報應，這叫做后報業。

什麼是報的含義？ 答：不相似的意義就是報的意義。報有兩種，有相似報和不相似報。相似報，例如善法有善的依據，不善法有不善的依據，無記法有無記的依據。不相似報，例如善或不善的法得到無記的報應。

問：如果不相似的意義就是報的意義，那麼在地獄中造作不善業，卻承受無記的報應，這也不相似，為什麼說沒有報應呢？ 答：那也是報應，但是。因為的緣故，稱為無報。就像**村稱為無村。而且，那也是有報應的，因為極度痛苦的緣故，稱為無報。就像沒有技巧的陶工，用過多的柴火燒製陶器，燒過頭而爛壞，就說陶器沒有燒熟。

【English Translation】 English version: Question: Is there a case where the karma created in the three lifetimes is only reaped in one lifetime? Answer: There is no case where multiple karmas produce only a small amount of fruit. Just as a karma created in one moment can receive retribution in multiple moments, there is no case where multiple moments of karma receive retribution in only one moment.

Question: Is karma created first at the place of rebirth, or is complete karma created first? Answer: Some say that karma is created first, and then complete karma is created. If it is not created, how can it be completed? It is like a painter who first outlines and then fills it with various colors. Others say that complete karma is created first, and then karma is created. For example, Bodhisattvas accumulate complete karma over three asamkhya kalpas (asamkhya kalpas), and only in their last life do they create karma at the place of rebirth. Commentary: It should be said that it is not fixed. Sometimes karma is created first and then complete karma is created, and sometimes complete karma is created first and then karma is created.

There are three types of karma: karma with immediate retribution, karma with retribution in the next life, and karma with retribution in a later life. What is karma with immediate retribution? If the karma is created in this life and also increases that karma, it will be reaped in this life, not in other lives. This is called karma with immediate retribution. What is karma with retribution in the next life? If the karma is created in this life and also increases that karma, it will be reaped in the next life, not in other lives. This is called karma with retribution in the next life. What is karma with retribution in a later life? If the karma is created in this life and also increases that karma, it will be reaped in later lives. This is called karma with retribution in a later life.

What is the meaning of retribution? Answer: The meaning of dissimilarity is the meaning of retribution. There are two types of retribution: similar retribution and dissimilar retribution. Similar retribution is like good dharma having a good basis, unwholesome dharma having an unwholesome basis, and neutral dharma having a neutral basis. Dissimilar retribution is like wholesome or unwholesome dharma receiving neutral retribution.

Question: If the meaning of dissimilarity is the meaning of retribution, then creating unwholesome karma in hell and receiving neutral retribution is also dissimilar. Why is it said that there is no retribution? Answer: That is also retribution, but . Because of , it is called no retribution. Just like ** village is called no village. Furthermore, there is also retribution there, but because of extreme suffering, it is called no retribution. It is like an unskilled potter who burns pottery with too much firewood, over-burning it and causing it to rot, and then says that the pottery is not cooked.

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。彼亦如是。複次無善果故言無報。彼中無有善報。問曰。餓鬼畜生趣中。亦有善報。何故言無報。答曰。以少故言無。複次彼雖有善。但減無增。猶如倉谷有出無入。名曰倉空。復有說者。彼雖有報所趣。非處故言無報。問曰。何故不善有漏法生報。無漏無記法不生報耶。答曰。如外種子。其性不破堅實。糞土調適。溉灌以時。亦以自力亦眾具力。然後生牙。如不破堅實種子在良田中。如外種子不破堅實不以糞土調適。溉灌不時。無眾具力。不能生牙。如種子在於倉中。如外種子。若不破亦不堅實。羸劣腐壞。雖復糞土調適溉灌以時。以性羸劣。不能生牙如腐種子在良田中。如外緣起法有三種。內緣起法。亦有三種。如初種子。如是不善有漏法。其性不破堅實。以愛水溉灌。諸餘煩惱。糞土調適。亦以自力亦眾具力。生於有牙。如外種子在良田中。如第二種子。如是無漏善法。其性不破堅實。無愛水溉灌。亦無煩惱糞土調適。無眾具力。故不生有牙。如種子在於倉中。如第三種子。如是無記法。亦不不破不堅實。其性羸劣敗壞。雖以愛水溉灌煩惱糞土調適。自性羸劣故。不生有牙。如腐種子在良田中。問曰。復以何故。無漏法不生報耶。答曰。行苦集性。則能生報無漏是苦集對治道。則不生報。如是行諸有世俗生死

【現代漢語翻譯】 現代漢語譯本： 他也像這樣。再次，因為沒有善果，所以說沒有報應。那裡沒有善報。有人問：『餓鬼和畜生道中也有善報，為什麼說沒有報應呢？』回答說：『因為太少了，所以說沒有。』再次，他們雖然有善，但只會減少不會增加，就像倉庫里的穀物只有支出沒有收入，叫做空倉。還有一種說法，他們雖然有報應所趣向的地方，但不是好的處所，所以說沒有報應。有人問：『為什麼不善的有漏法會產生報應，而無漏無記法不會產生報應呢？』回答說：『就像外面的種子，它的性質沒有破損而且堅實，用糞土調和適宜，按時灌溉，既依靠自身的力量也依靠各種條件的力量，然後才能發芽，就像沒有破損而且堅實的種子在良田中一樣。又像外面的種子沒有破損而且堅實，沒有用糞土調和適宜，灌溉不及時，沒有各種條件的力量，就不能發芽，就像種子在倉庫中一樣。又像外面的種子，如果不是沒有破損也不是堅實，而是虛弱腐壞，即使再用糞土調和適宜，按時灌溉，因為自身性質虛弱，也不能發芽，就像腐爛的種子在良田中一樣。』就像外緣起法有三種情況，內緣起法也有三種情況。就像最初的種子一樣，這樣不善的有漏法，它的性質沒有破損而且堅實，用愛慾之水灌溉，用各種煩惱作為糞土調和，既依靠自身的力量也依靠各種條件的力量，產生了有（果報）的芽。就像外面的種子在良田中一樣。就像第二種種子一樣，這樣無漏的善法，它的性質沒有破損而且堅實，沒有用愛慾之水灌溉，也沒有用煩惱作為糞土調和，沒有各種條件的力量，所以不產生有（果報）的芽，就像種子在倉庫中一樣。就像第三種種子一樣，這樣無記法，也不是沒有破損也不是堅實，它的性質虛弱敗壞，即使再用愛慾之水灌溉，用煩惱作為糞土調和，因為自身性質虛弱，也不會產生有（果報）的芽，就像腐爛的種子在良田中一樣。有人問：『又因為什麼原因，無漏法不產生報應呢？』回答說：『行是苦和集的性質，所以能產生報應，無漏是苦和集的對治之道，所以不產生報應。』像這樣行於各種有世俗生死之中。

【English Translation】 English version: He is also like that. Furthermore, it is said that there is no retribution because there is no good result. There is no good retribution in that realm. Question: 'In the realms of hungry ghosts (Egui) and animals (Chusheng), there is also good retribution. Why is it said that there is no retribution?' The answer is: 'Because it is little, it is said that there is none.' Furthermore, although they have good, it only decreases and does not increase, like a granary with only outflow and no inflow, which is called an empty granary. Some say that although they have a destination for retribution, it is not a good place, so it is said that there is no retribution. Question: 'Why do unwholesome defiled (Youlou) dharmas produce retribution, while undefiled (Wulou) and neutral (Wuji) dharmas do not produce retribution?' The answer is: 'Like external seeds, their nature is unbroken and solid, the soil is properly mixed with manure, and irrigation is timely. They rely on their own strength and the strength of various conditions, and then they sprout, like unbroken and solid seeds in a good field. Also, like external seeds that are unbroken and solid, not properly mixed with manure, irrigation is not timely, and there is no strength of various conditions, they cannot sprout, like seeds in a granary. Also, like external seeds, if they are neither unbroken nor solid, but weak and decayed, even if they are properly mixed with manure and irrigated in time, because of their weak nature, they cannot sprout, like rotten seeds in a good field.' Just as there are three kinds of external dependent origination (Wai Yuanqi Fa), there are also three kinds of internal dependent origination (Nei Yuanqi Fa). Like the initial seed, so it is with unwholesome defiled dharmas, their nature is unbroken and solid, irrigated with the water of craving (Ai), mixed with various afflictions (Fan惱) as manure, relying on their own strength and the strength of various conditions, they produce the sprout of existence (You). Like external seeds in a good field. Like the second seed, so it is with undefiled wholesome dharmas, their nature is unbroken and solid, not irrigated with the water of craving, nor mixed with afflictions as manure, and there is no strength of various conditions, so they do not produce the sprout of existence, like seeds in a granary. Like the third seed, so it is with neutral dharmas, they are neither unbroken nor solid, their nature is weak and decayed, even if they are irrigated with the water of craving and mixed with afflictions as manure, because of their weak nature, they do not produce the sprout of existence, like rotten seeds in a good field. Question: 'Again, for what reason do undefiled dharmas not produce retribution?' The answer is: 'Action (Xing) is the nature of suffering (Ku) and accumulation (Ji), so it can produce retribution. The undefiled is the antidote to suffering and accumulation, so it does not produce retribution.' Thus, acting in various existences, mundane (Shisu) birth and death (Shengsi).

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老病道則有報。無漏法斷諸有世俗生死老病道。則不生報。複次如無漏法有報者。無漏道則與世俗相續。若與世俗道相續無有是事。複次無漏道。無報器故。若無漏法有報者。何處受耶。若在欲界受。非欲界系法。若在色界受。非色界系法。若在無色界受。非無色界系法。除三界系法更無報器。複次若無漏法能生報者。則勝法為下作因因。是善無漏果。是無記有漏。複次無漏法是對治。若當生報。復須對治。彼對治復對治。如是便為無窮。若無窮者。則無解脫出要。欲令無如是過故。說無漏法無報。何故無記法無報。答曰。有記法能生報。若當無記法能生報者。如是報法。復能生報。若報復生報。便為無窮。乃至廣說。欲令無如是過故。說無記法無報。

有種種法。以報名說。或有是依。或有增益。或有豐賤饑饉之相。或有梵天當來。或有即報。如是等。以報名說。或有是依以報名說者。如說。誰是受報。當言愛是我說愛是受報。或有增益以報名說者。如說樂受是飲食醫藥等報。或有豐賤饑饉之相。以報名說者。如說日月在如是道行。有如是相。當有豐賤饑饉等報。或有梵天當來以報名說者。如說。今此光明照曜。為是梵天當來為有餘事。我等更不餘行。當待此光為有何報。或有即報以報名說者。如今此文報。

【現代漢語翻譯】 現代漢語譯本： 如果老病之道有果報，那麼無漏法斷除了所有世俗的生死老病之道，就不會產生果報。再者，如果無漏法有果報，那麼無漏道就會與世俗之道相續。如果與世俗之道相續，這是不可能的。再者，無漏道沒有果報的容器。如果無漏法有果報，在哪裡承受呢？如果在欲界承受，就不是欲界所繫的法；如果在（此處原文缺失，無法翻譯）承受，就不是（此處原文缺失，無法翻譯）所繫的法；如果在無（此處原文缺失，無法翻譯）承受，就不是無（此處原文缺失，無法翻譯）所繫的法。除了三界所繫的法，再沒有果報的容器了。再者，如果無漏法能夠產生果報，那麼殊勝的法就成了下劣之法的因，因是善的無漏法，果卻是無記的有漏法。再者，無漏法是對治法，如果應當產生果報，就還需要對治。那個對治法又需要對治，這樣就成了無窮無盡。如果無窮無盡，就沒有解脫和出離的途徑。爲了避免出現這樣的過失，所以說無漏法沒有果報。為什麼無記法沒有果報呢？回答說：有記法能夠產生果報，如果無記法能夠產生果報，那麼這樣的果報法，又能夠產生果報。如果果報又產生果報，就成了無窮無盡，乃至廣說。爲了避免出現這樣的過失，所以說無記法沒有果報。

有種種法，用果報之名來說明。或者有的是依據，或者有的是增益，或者有的是豐收、貧賤、饑饉的現象，或者有的是梵天將要到來，或者有的是即時的果報。像這些，都用果報之名來說明。或者有的是依據，用果報之名來說明，例如說：誰是承受果報的？應當說愛是我，我說愛是承受果報的。或者有的是增益，用果報之名來說明，例如說快樂的感受是飲食醫藥等的果報。或者有的是豐收、貧賤、饑饉的現象，用果報之名來說明，例如說日月在這樣的軌道執行，有這樣的現象，將會有豐收、貧賤、饑饉等的果報。或者有的是梵天將要到來，用果報之名來說明，例如說：現在這光明照耀，是梵天將要到來，還是有其他的事情？我們不再做其他的事情，等待這光明將會有什麼果報。或者有的是即時的果報，用果報之名來說明，例如現在這文字就是果報。

【English Translation】 English version: If the path of old age and sickness has retribution, then the unconditioned (Anasrava-dharma) Dharma, having severed all worldly paths of birth, death, old age, and sickness, will not produce retribution. Furthermore, if the unconditioned Dharma has retribution, then the unconditioned path would be continuous with the worldly path. If it is continuous with the worldly path, this is not possible. Furthermore, the unconditioned path has no vessel for retribution. If the unconditioned Dharma has retribution, where is it received? If it is received in the desire realm (Kama-dhatu), it is not a Dharma bound to the desire realm; if it is received in the ** (missing text in original, cannot translate) realm, it is not a Dharma bound to the ** (missing text in original, cannot translate) realm; if it is received in the formless realm (Arupa-dhatu), it is not a Dharma bound to the formless realm. Apart from the Dharmas bound to the three realms, there is no other vessel for retribution. Furthermore, if the unconditioned Dharma can produce retribution, then the superior Dharma becomes the cause for an inferior Dharma; the cause is the wholesome unconditioned, and the result is the neutral conditioned. Furthermore, the unconditioned Dharma is an antidote. If it should produce retribution, it would need another antidote. That antidote would need another antidote, and so on, becoming endless. If it is endless, there would be no liberation or way out. To avoid such a fault, it is said that the unconditioned Dharma has no retribution. Why does the neutral Dharma have no retribution? The answer is: the determinate Dharma (Sanjna-dharma) can produce retribution. If the neutral Dharma can produce retribution, then such a Dharma of retribution can again produce retribution. If retribution again produces retribution, it becomes endless, and so on. To avoid such a fault, it is said that the neutral Dharma has no retribution.

There are various Dharmas that are spoken of in terms of retribution. Some are based on something, some are augmentations, some are signs of abundance, scarcity, or famine, some are about Brahma (Brahma) coming, and some are immediate retributions. These are spoken of in terms of retribution. Some are based on something and spoken of in terms of retribution, such as saying: 'Who is the receiver of retribution?' One should say, 'Craving is me; I say craving is the receiver of retribution.' Some are augmentations and spoken of in terms of retribution, such as saying that pleasant feeling is the retribution of food, medicine, etc. Some are signs of abundance, scarcity, or famine and spoken of in terms of retribution, such as saying that the sun and moon moving in such a path, having such signs, will have retributions of abundance, scarcity, famine, etc. Some are about Brahma coming and spoken of in terms of retribution, such as saying: 'Now this light shines; is it Brahma coming, or is there something else? We will not do anything else; we will wait to see what retribution this light will bring.' Some are immediate retributions and spoken of in terms of retribution, such as this very text being a retribution.

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得色心心數法。乃至廣說。問曰。為以一業造一受身處。為以一業造多受身處。若以一業造一受身處者。施設經說云何通。如說。如此眾生。本為人時。曾作大王。若作大臣。非法取財。以供己身及與妻子僮僕兵人。以是惡行報故。生阿毗地獄。彼處命終。彼行果報。不得生四天下。生大海中。作水性眾生。其形長大。所食亦多。常啖眾生。所啖眾生。復啖其餘眾生。如是轉轉相啖。有餘眾生著其身者。如拘執毛唼食其身。常受苦痛。受苦痛故。以身揩摩頗梨山上。殺諸眾生。流血染水。經百由旬。阿尼盧頭經。復云何通。如說諸長老。我以一食報故。七生三十三天。七生波羅㮈國。摩訶迦葉因緣。復云何通。如說我以一器䅎子飯施報故。千反生郁單越。一兩鹽喻經。復云何通。如說爾許地獄行報。于現身受。現身行報。于地獄受。若一業造多受身處者。涅毗陀經。復云何通。如說以此業報。生地獄中。以餘業報。乃至生諸天中。施設經復云何通。如說以業種種差別種種勢力種種行緣。便施設諸趣。以趣種種差別種種勢力種種行緣。施設諸生。以生種種差別種種勢力種種行緣。施設諸根。以根種種差別種種勢力種種行緣。施設諸人。復云何有三業差別。現報業。生報業。后報業。施設經說復云何通。如說修行廣佈增上

【現代漢語翻譯】 現代漢語譯本： 關於得色心心數法（五蘊：色、受、想、行、識，以及心所法）等等，以下進行詳細闡述。有人問：『是以一個業（karma）只造就一個受身之處（rebirth location），還是以一個業造就多個受身之處？』如果以一個業只造就一個受身之處，那麼《施設經》（Śāsanā Sūtra）中的說法又該如何解釋呢？ 經中說：『如此眾生，前世為人時，曾經是大王，或是大臣，以非法手段獲取錢財，用來供養自己以及妻子、奴僕、士兵。因為這種惡行的果報，死後墮入阿毗地獄（Avīci hell）。在地獄中命終后，由於惡行的果報，不得轉生到四大部洲（four continents），而是生於大海之中，成為水生生物。這些生物形體巨大，食量也大，經常吞食其他眾生。被吞食的眾生又會吞食其他的眾生，就這樣輾轉相食。還有一些眾生附著在它們的身上，就像拘執毛蟲一樣啃食它們的身體， постоянно 承受著痛苦。因為承受痛苦，它們就用身體摩擦頗梨山（sphatika mountain），殺死了許多眾生，流出的血染紅了海水，綿延百由旬（yojana）。』 《阿尼盧頭經》（Aniruddha Sūtra）又該如何解釋呢？經中說：『諸位長老，我因為一次佈施食物的果報，七次轉生到三十三天（Trāyastriṃśa heaven），七次轉生到波羅㮈國（Varanasi）。』摩訶迦葉（Mahākāśyapa）的因緣又該如何解釋呢？經中說：『我因為用一個器皿盛滿乳粥飯佈施的果報，一千次轉生到郁單越（Uttarakuru）。』 一兩鹽的譬喻經（Ekalyana Lavana Sutra）又該如何解釋呢？經中說：『某些地獄的業報，在現世就承受；現世的業報，在地獄中承受。』如果一個業造就多個受身之處，那麼《涅毗陀經》（Nirveda Sūtra）又該如何解釋呢？經中說：『以此業報，轉生到地獄中；以其餘的業報，乃至轉生到諸天之中。』 《施設經》又該如何解釋呢？經中說：『因為業的種種差別、種種勢力、種種行為因緣，所以施設了諸趣（various realms of existence）。因為諸趣的種種差別、種種勢力、種種行為因緣，所以施設了諸生（various forms of life）。因為諸生的種種差別、種種勢力、種種行為因緣，所以施設了諸根（various sense faculties）。因為諸根的種種差別、種種勢力、種種行為因緣，所以施設了諸人（various types of individuals）。』 又該如何理解三種業的差別：現報業（immediately ripening karma）、生報業（subsequently ripening karma）、后報業（later ripening karma）？《施設經》中的說法又該如何解釋呢？經中說：『修行廣佈增上。』（practice widely spread and increased）

【English Translation】 English version: Regarding the Dharmas of Form, Mind, and Mental Functions (the five skandhas: rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), and mental factors), and so on, let's elaborate. Someone asks: 'Is it that one karma creates only one place of rebirth, or does one karma create multiple places of rebirth?' If one karma creates only one place of rebirth, how can the statements in the Śāsanā Sūtra (Teaching Sutra) be explained? The sutra says: 'Such beings, when they were humans in the past, were once great kings or ministers who illegally acquired wealth to support themselves, their wives, servants, and soldiers. Due to the retribution of these evil deeds, they are reborn in Avīci hell (uninterrupted hell). After dying in that hell, due to the retribution of their evil deeds, they cannot be reborn in the four continents (Jambudvipa, Purvavideha, Aparagodaniya, Uttarakuru), but are born in the great ocean as aquatic creatures. These creatures are huge and have a large appetite, constantly devouring other beings. The beings they devour also devour other beings, and so on, devouring each other in turn. There are also beings attached to their bodies, like Kujihva worms, constantly gnawing at their bodies, constantly enduring pain. Because of enduring pain, they rub their bodies against the sphatika mountain (crystal mountain), killing many beings, and the blood that flows out dyes the seawater red, stretching for hundreds of yojanas (ancient Indian unit of distance).' How can the Aniruddha Sūtra be explained? The sutra says: 'Venerable elders, due to the retribution of one offering of food, I was reborn seven times in the Trāyastriṃśa heaven (heaven of the Thirty-three Gods), and seven times in Varanasi (ancient city in India).' How can the circumstances of Mahākāśyapa be explained? The sutra says: 'Due to the retribution of offering a bowl of milk-rice, I was reborn a thousand times in Uttarakuru (northern continent).' How can the Ekalyana Lavana Sutra (One Grain of Salt Sutra) be explained? The sutra says: 'Some karmic retributions of hell are endured in this present life; the karmic retributions of this present life are endured in hell.' If one karma creates multiple places of rebirth, how can the Nirveda Sūtra (Disgust Sutra) be explained? The sutra says: 'Due to this karma, one is reborn in hell; due to other karmas, one is reborn even in the heavens.' How can the Śāsanā Sūtra be explained? The sutra says: 'Because of the various differences, various powers, and various behavioral causes of karma, the various realms of existence (gati) are established. Because of the various differences, various powers, and various behavioral causes of the realms of existence, the various forms of life (jati) are established. Because of the various differences, various powers, and various behavioral causes of the forms of life, the various sense faculties (indriya) are established. Because of the various differences, various powers, and various behavioral causes of the sense faculties, the various types of individuals (pudgala) are established.' Furthermore, how should we understand the differences between the three types of karma: immediately ripening karma (drstadharma-vedaniya karma), subsequently ripening karma (upapadya-vedaniya karma), and later ripening karma (apara-vedaniya karma)? How can the statements in the Śāsanā Sūtra be explained? The sutra says: 'Practice widely spread and increased.'

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殺生之罪。身壞命終。墮阿毗地獄中。中者下者。乃至廣說。評曰。應作是說。一業造一受身處。若然者后所說善通。前所說云何通。如施設經說者。答曰。此說別業。不說一業。余報本造業時。造五道業。彼以造二趣業故。生二趣中。謂地獄趣業。畜生趣業。地獄業者。生地獄中。畜生業者。生畜生中。阿尼盧頭經云何通者。答曰。若取食報食則無報。所以者何。是無記法故。以因食故。作如是說。因食故生多善思以思多故。受生亦多。或有天中取果。或有人中取果。天中取果者。生於天中。人中取果者。生於人中。復有說者。言一食施報者。取初種子。以一食施故。生大富家。饒財多寶。或有說彼有憶前世念。或有說有前因力。復以百千食施。此處命終。復生轉勝大富之家。饒財多寶。復行佈施。以是事故作如是說。猶如農夫。春時下一斗種。后所獲實不敢食用。而複種之。如是勤種不息。后獲百千斛子實。其人于大眾中。作師子吼唱。如是言。我種一斗子實。今得百千斛。彼人不能以一斗種。得百千斛實。以種子轉轉相生故。獲如是實。如人於一兩金。倍息得百千兩彼亦如是。復有說者。彼以一食施。造上中下業。下者生人中。中者生天中。上者出家得解脫。摩訶迦葉因緣。亦當如是通。一兩鹽喻經云何通者。

【現代漢語翻譯】 現代漢語譯本 殺生的罪過。身死命終之後，會墮入阿毗地獄（Avici Hell，八大地獄中最下層，無間地獄）之中。無論是中等程度的殺生，還是下等程度的殺生，都是如此，乃至更廣泛的情況也是這樣。評論說，應該這樣說：一個業力造就一個受報的身體和處所。如果這樣說，那麼後面所說的就能講得通了。前面所說的又該如何解釋呢？就像《施設經》所說的那樣。回答說，這裡說的是個別的業力，而不是單一的業力。其餘的報應，是在最初造業的時候，造下了五道（地獄、餓鬼、畜生、人、天）的業力。他們因為造下了地獄和畜生道的業力，所以會出生在這兩個趣向之中。造下地獄道的業力，就會生地獄中；造下畜生道的業力，就會生畜生道中。《阿尼盧頭經》（Aniruddha Sutra）又該如何解釋呢？回答說，如果只取食物的報應，那麼食物本身是沒有報應的。為什麼呢？因為食物是無記法（性質不明，既非善也非惡）的緣故。因為以食物為因緣，所以才這樣說。因為以食物為因緣，產生了許多善的思念，因為思念多，所以得到的果報也多。有的人在天界得到果報，有的人在人間得到果報。在天界得到果報的人，就會生在天界；在人間得到果報的人，就會生在人間。還有一種說法是，一次食物的佈施所產生的報應，是取最初的種子。因為一次食物的佈施，會出生在大富人家，擁有很多的財富和珍寶。或者有人說，他們有回憶前世的能力，或者說有前世的因緣之力。再次進行成百上千次的食物佈施，在此處命終之後，又會出生在更加優越的大富之家，擁有更多的財富和珍寶。繼續行佈施。因為這個緣故，才這樣說，就像農夫一樣，春天的時候播下一斗種子，之後所獲得的果實，不敢自己食用，而是再次播種。這樣勤勞地播種不停止，之後就能獲得成百上千斛的果實。那個人在大眾之中，像獅子吼一樣地宣唱，這樣說：『我種下一斗種子，現在得到成百上千斛的果實。』那個人不能只用一斗種子，就得到成百上千斛的果實，而是因為種子不斷地相生，所以才獲得這樣的果實。就像一個人用一兩黃金，通過利息翻倍，得到成百上千兩黃金一樣，道理也是如此。還有一種說法是，他們以一次食物的佈施，造就了上、中、下三種業力。下等的業力，會生在人間；中等的業力，會生在天界；上等的業力，會出家得到解脫。摩訶迦葉（Mahakasyapa，釋迦牟尼十大弟子之一，頭陀第一）的因緣，也應當這樣來解釋。《一兩鹽喻經》又該如何解釋呢？

【English Translation】 English version The sin of killing living beings. After the body breaks down and life ends, one will fall into the Avici Hell (the lowest level of the eight great hells, the hell of incessant suffering). This applies to killing of medium or low degree, and even more broadly. The commentary says, it should be said that one karma creates one body and place of retribution. If this is the case, then what is said later can be understood. How can what was said earlier be explained? As stated in the Treatise on Establishment (施設經), the answer is that this refers to separate karmas, not a single karma. The remaining retributions are due to the creation of the karmas of the five paths (hell, hungry ghosts, animals, humans, and gods) at the time of the initial creation of karma. Because they created the karmas of hell and the animal realm, they will be born into these two destinies. Creating the karma of hell will result in birth in hell; creating the karma of the animal realm will result in birth in the animal realm. How can the Aniruddha Sutra (阿尼盧頭經) be explained? The answer is that if only the retribution of food is taken, then the food itself has no retribution. Why? Because food is an indeterminate phenomenon (neither good nor evil). It is because of food as a condition that it is said this way. Because of food as a condition, many good thoughts arise, and because there are many thoughts, the resulting rewards are also many. Some receive rewards in the heavens, and some receive rewards in the human realm. Those who receive rewards in the heavens will be born in the heavens; those who receive rewards in the human realm will be born in the human realm. Another explanation is that the retribution from one offering of food is the taking of the initial seed. Because of one offering of food, one will be born into a wealthy family, possessing much wealth and treasure. Or some say that they have the ability to recall past lives, or that there is the power of past causes. Again, performing hundreds and thousands of food offerings, after death here, one will be born into an even more superior wealthy family, possessing even more wealth and treasure. Continue to practice giving. It is for this reason that it is said this way, just like a farmer who sows a peck of seeds in the spring, and does not dare to eat the fruits he obtains later, but sows them again. By diligently sowing without stopping, one can later obtain hundreds and thousands of bushels of fruit. That person, in the midst of the assembly, proclaims like a lion's roar, saying: 'I sowed a peck of seeds, and now I have obtained hundreds and thousands of bushels of fruit.' That person cannot obtain hundreds and thousands of bushels of fruit with just one peck of seeds, but because the seeds are constantly giving rise to each other, that is how such fruit is obtained. Just like a person who uses one tael of gold and doubles it through interest to obtain hundreds and thousands of taels of gold, the principle is the same. Another explanation is that with one offering of food, they create superior, medium, and inferior karmas. Inferior karma will result in birth in the human realm; medium karma will result in birth in the heavens; superior karma will result in leaving home and attaining liberation. The circumstances of Mahakasyapa (摩訶迦葉, one of the ten great disciples of Shakyamuni, foremost in ascetic practices) should also be explained in this way. How can the One Tael of Salt Simile Sutra be explained?

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答曰。或有說者。彼中說二人作二業受二報。有二人俱同殺生作地獄業。一人不修身。不修戒。不修心。不修慧。生地獄中。一人修身。修戒。修心。修慧。得生人中。復有說者。此說一人作二業受二報。作一業報。生地獄中。作異業報。得生人中。若不修身等生地獄中。若修身等得生人中。復有說者。此說一人作一業。受二種報。如一人殺生。應受地獄報。彼業報應生人中。若不修身。等生地獄中。應生人中報住不生法中。若修身等得生人中。應生地獄報住不生法中。彼不應作是說。若作是說。則破趣破業。一業亦是地獄業。亦是人業。亦是惡趣。亦是善趣。應作是說。此說一人作一業受一報。如一人殺生。造地獄業報。后時于佛法出家。便勤方便求道。得阿羅漢果。以修道力故。取地獄業。人身中受。以是事故。尊者和須蜜。作如是說。地獄業。能於人身中受不。答曰。能人身中。有修道力故。如煮飯人。以水漬手。取飯之時。則不燒手。不漬則燒。彼亦如是。問曰。鹽喻經文說爾許。云何名爾許。答曰。爾許者若少若等。若相似業故言爾許。復有說者。一業能造多受身處。問曰。若然者前所說善通。后所說云何通。答曰。或有業別異轉行。或有業不別異不轉行。若業別異轉行。則通前所說。諸不別異不轉行者。

【現代漢語翻譯】 答：有人這樣說，他們認為兩個人各自造作兩種不同的業，因此各自承受兩種不同的果報。例如，有兩個人都同樣殺生，造作了墮入地獄的惡業。其中一個人不修身（不約束自己的行為），不修戒（不遵守戒律），不修心（不調伏內心），不修慧（不增長智慧），因此死後墮入地獄。而另一個人修身、修戒、修心、修慧，因此死後能夠轉生到人間。 還有人這樣說，他們認為這是指一個人造作兩種不同的業，因此承受兩種不同的果報。例如，造作了一種業，其果報是墮入地獄；造作了另一種不同的業，其果報是能夠轉生到人間。如果不修身、戒、心、慧，就會墮入地獄；如果修身、戒、心、慧，就能轉生到人間。 還有人這樣說，他們認為這是指一個人造作了一種業，但承受兩種不同的果報。例如，一個人殺生，本應承受地獄的果報，但因為他所造作的其他善業，使得他能夠轉生到人間。如果不修身、戒、心、慧，那麼本應轉生到人間的果報就會停止，而墮入地獄；如果修身、戒、心、慧，那麼本應墮入地獄的果報就會停止，而轉生到人間。不應該這樣說，如果這樣說，就破壞了趣（輪迴的去處），破壞了業（行為的因果關係）。因為這樣就變成一種業既是地獄業，又是人業；既是惡趣的因，又是善趣的因。應該這樣說，這是指一個人造作了一種業，因此承受一種果報。例如，一個人殺生，造作了墮入地獄的惡業。後來，這個人在佛法中出家，精勤地修行，最終證得了阿羅漢果（A luo han guo，佛教修行證悟的最高果位之一）。因為修道的功德力，使得他原本應該在地獄中承受的業報，在人身中就提前承受了。因此，尊者和須蜜（He Xu Mi）這樣說：地獄的業，能夠在人身中承受嗎？回答是：能，因為在人身中有修道的功德力。就像煮飯的人，如果手上有水，再去拿飯的時候，就不會被燙傷；如果沒有水，就會被燙傷。道理也是一樣的。 問：鹽喻經（Yan Yu Jing）的經文說『爾許』，『爾許』是什麼意思？答：『爾許』的意思是或少或等，或相似的業，所以稱為『爾許』。 還有人這樣說，一種業能夠導致在多個受生之處承受果報。問：如果這樣，那麼前面所說的善業和惡業的道理如何解釋？答：有的業會發生變化和轉移，有的業不會發生變化和轉移。如果業發生了變化和轉移，那麼就符合前面所說的道理。那些沒有發生變化和轉移的業，則按照其原本的果報承受。

【English Translation】 Answer: Some say that they mean two people each create two karmas and receive two retributions. For example, two people both commit killing, creating the karma for hell. One does not cultivate the body (not restraining one's behavior), does not cultivate precepts (not following the precepts), does not cultivate the mind (not subduing the mind), and does not cultivate wisdom (not increasing wisdom), and is born in hell. The other cultivates the body, cultivates precepts, cultivates the mind, and cultivates wisdom, and is born among humans. Others say that this means one person creates two karmas and receives two retributions. For example, creating one karma results in being born in hell, and creating a different karma results in being born among humans. If one does not cultivate the body, precepts, mind, and wisdom, one will be born in hell. If one cultivates the body, precepts, mind, and wisdom, one will be born among humans. Still others say that this means one person creates one karma but receives two kinds of retributions. For example, one person commits killing and should receive the retribution of hell. However, due to the retribution of other good karma, they are born among humans. If one does not cultivate the body, precepts, mind, and wisdom, then the retribution of being born among humans will cease, and they will be born in hell. If one cultivates the body, precepts, mind, and wisdom, then the retribution of hell will cease, and they will be born among humans. One should not say this. If one says this, then one destroys the gati (destination of rebirth) and destroys karma (the relationship of cause and effect of actions). Because in this way, one karma becomes both the karma of hell and the karma of humans; it is both the cause of evil destinies and the cause of good destinies. One should say that this means one person creates one karma and receives one retribution. For example, one person commits killing, creating the karma for hell. Later, this person renounces the world in the Buddha Dharma, diligently practices the path, and eventually attains the Arhat fruit (A luo han guo, one of the highest states of enlightenment in Buddhism). Because of the power of cultivation, they experience the karma of hell in the human body. Therefore, Venerable Vasumitra (He Xu Mi) said: Can the karma of hell be experienced in the human body? The answer is: Yes, because there is the power of cultivation in the human body. It is like a cook who wets their hand with water and then takes the rice, so they do not burn their hand. If they do not wet their hand, they will be burned. The principle is the same. Question: The Salt Metaphor Sutra (Yan Yu Jing) says 'so much'. What does 'so much' mean? Answer: 'So much' means whether it is little, equal, or similar karma, therefore it is called 'so much'. Still others say that one karma can cause one to receive retribution in multiple places of rebirth. Question: If that is the case, how can the previously mentioned principles of good and evil karma be explained? Answer: Some karma changes and transfers, while some karma does not change and does not transfer. If karma changes and transfers, then it is consistent with the previously mentioned principles. Those karmas that do not change and do not transfer are experienced according to their original retributions.

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通后所說。如是者。前後所說。俱得善通。評曰。應作是說。一業造一受身處。若如是者。現報等三業。則有別異。作增上不善業。生地獄中。受增上不善報。作中業。生畜生中受中報。下業生餓鬼中受下報。復有說者。作增上業。生地獄中。受增上報。中報畜生。餓鬼如前說。復有說者。作增上業。生地獄中。受三種報。中業生畜生中受中。下報餓鬼。如前說。復有說者。增上業。生地獄中。受三種報。中業生畜生中。受三種報。下業生餓鬼中。受中下報。復有說者。增上業生地獄中。受三種報。中業生畜生中。受三種報。下業生餓鬼中受三種報。評曰。應作是說。或有上中下業。生地獄中。各受三種報。畜生餓鬼亦如是。或有作三種業生畜生餓鬼中各受三種報。作欲界增上善業。生他化自在天中。受增上善報。中業生五天中受中報。下業生人中受下報。問曰。若下業生人中受下報者。菩薩是業人中受報。此業最上。何以言生人業是下。答曰。菩薩業勝者。自有異緣。所以者何。此身是力無畏所依故。若以受報輕妙。則他化自在天業勝。所以者何。彼報身輕妙無垢。猶如燈焰。菩薩報身故。有糞穢不凈。復有說者。增上善業。生他化自在天。受三種報。五天中人中如前說。如是下中上善業。從他化自在天。轉增乃至

【現代漢語翻譯】 現代漢語譯本 通達之後所說（的道理）。像這樣，前後所說的（道理），都能得到很好的理解。評論說：應該這樣說，一個業（karma）造就一個受報的處所。如果這樣，現報、等報、后報這三種業，就有了區別。造作極重的惡業，就會生在地獄中，承受極重的惡報；造作中等的惡業，就會生在畜生道中，承受中等的惡報；造作下等的惡業，就會生在餓鬼道中，承受下等的惡報。 還有一種說法，造作極重的業，生在地獄中，承受極重的報應；中等的報應在畜生道，餓鬼道如同前面所說。 還有一種說法，造作極重的業，生在地獄中，承受三種報應；中等的業生在畜生道中，承受中等的報應；下等的報應在餓鬼道，如同前面所說。 還有一種說法，極重的業，生在地獄中，承受三種報應；中等的業生在畜生道中，承受三種報應；下等的業生在餓鬼道中，承受中等和下等的報應。 還有一種說法，極重的業生在地獄中，承受三種報應；中等的業生在畜生道中，承受三種報應；下等的業生在餓鬼道中，承受三種報應。 評論說：應該這樣說，或者有上等、中等、下等的業，生在地獄中，各自承受三種報應。畜生道和餓鬼道也是這樣。或者有造作三種業，生在畜生道和餓鬼道中，各自承受三種報應。造作欲界極重的善業，生在它化自在天（Paranirmitavasavartin，欲界頂層天），承受極重的善報；中等的業生在五天（指人道中的五種善趣）中，承受中等的報應；下等的業生在人道中，承受下等的報應。 問：如果下等的業生在人道中，承受下等的報應，那麼菩薩（Bodhisattva，為救度眾生而修行的人）是憑藉什麼業在人道中受報呢？這種業是最殊勝的，為什麼說生在人道的業是下等的呢？答：菩薩的業殊勝，自有其他的因緣。為什麼呢？因為這個身體是力量和無畏所依靠的。如果以所受報應的輕妙程度來說，那麼它化自在天的業最殊勝。為什麼呢？因為他們的報身輕妙無垢，猶如燈焰。菩薩的報身，還有糞穢不凈。 還有一種說法，極重的善業，生在它化自在天，承受三種報應；五天中和人道中如同前面所說。像這樣，下等、中等、上等的善業，從它化自在天，逐漸增長乃至（更高境界）。

【English Translation】 English version What is said after understanding. In this way, what is said before and after can be well understood. The commentary says: It should be said that one karma creates one place to receive retribution. If so, the three karmas of immediate retribution, subsequent retribution, and later retribution are different. Creating extremely bad karma will result in being born in hell, receiving extremely bad retribution; creating medium karma will result in being born in the animal realm, receiving medium retribution; creating inferior karma will result in being born in the hungry ghost realm, receiving inferior retribution. Another saying is that creating extremely heavy karma results in being born in hell, receiving extremely heavy retribution; medium retribution is in the animal realm, and the hungry ghost realm is as mentioned before. Another saying is that creating extremely heavy karma results in being born in hell, receiving three types of retribution; medium karma results in being born in the animal realm, receiving medium retribution; inferior retribution is in the hungry ghost realm, as mentioned before. Another saying is that extremely heavy karma results in being born in hell, receiving three types of retribution; medium karma results in being born in the animal realm, receiving three types of retribution; inferior karma results in being born in the hungry ghost realm, receiving medium and inferior retribution. Another saying is that extremely heavy karma results in being born in hell, receiving three types of retribution; medium karma results in being born in the animal realm, receiving three types of retribution; inferior karma results in being born in the hungry ghost realm, receiving three types of retribution. The commentary says: It should be said that there may be superior, medium, and inferior karmas, resulting in being born in hell, each receiving three types of retribution. The animal realm and hungry ghost realm are also like this. Or there may be three types of karma created, resulting in being born in the animal realm and hungry ghost realm, each receiving three types of retribution. Creating extremely heavy good karma in the desire realm results in being born in Paranirmitavasavartin (the highest heaven in the desire realm), receiving extremely heavy good retribution; medium karma results in being born in the five heavens (referring to the five good destinies in the human realm), receiving medium retribution; inferior karma results in being born in the human realm, receiving inferior retribution. Question: If inferior karma results in being born in the human realm, receiving inferior retribution, then what karma does a Bodhisattva (Bodhisattva, one who practices to save sentient beings) rely on to receive retribution in the human realm? This karma is the most supreme, why is it said that the karma of being born in the human realm is inferior? Answer: The Bodhisattva's karma is supreme, there are other causes and conditions. Why? Because this body is what strength and fearlessness rely on. If we consider the lightness and subtlety of the retribution received, then the karma of Paranirmitavasavartin is the most supreme. Why? Because their retribution body is light, subtle, and without defilement, like a lamp flame. The Bodhisattva's retribution body still has filth and impurity. Another saying is that extremely heavy good karma results in being born in Paranirmitavasavartin, receiving three types of retribution; in the five heavens and the human realm, it is as mentioned before. Like this, inferior, medium, and superior good karma, from Paranirmitavasavartin, gradually increases until (higher realms).

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人中亦如前。不善業廣分別。評曰。應作是說。或有上中下業。生他化自在天中。各受三種報。五天人中亦如是。或有作三種業生五天及人中各受三種報。初禪地作不別異三種業。生初禪地。受不別異三種報。作第二禪下業。生少光天中受下報。中業生無量光天受中報。上業生光音天中受上報。作第三禪下業。生少凈天中受下報。中業生無量凈天中受中報。上業生遍凈天中受上報。作第四禪下業。生無掛礙天中受下報。中業生受福天中受中報。增中業生廣果天中受上報。修下薰禪。生不煩天中受下報。修中薰禪。生不熱天中受中報。修上薰禪。生善見天中受上報。修勝上薰禪。上善見天中。受勝上報。修勝上滿足薰禪。生色究竟天中。受勝上滿足報。作不別異業。生空處。受不別異報。乃至作不別異業。生非想非非想處。受不別異報。

不善業。造地獄受身處。生地獄中。受不善報。色心心數法。心不相應行。色者九入除聲入。心心數法者苦受及相應法。心不相應行者命根受身處得生老住無常。不善業造畜生餓鬼受身處。生畜生餓鬼中。受善不善報。色心心數法。心不相應行。色者不善色。有九入除聲入。心心數法者苦受及相應法。心不相應行者命根受身處得生等。善色有四入色香味觸。心心數法者樂受不苦不

樂受及相應法。心不相應行者得生等。復有說者。善業不生畜生餓鬼中善報色。若生報生。心心數法。心不相應行。問曰。今現見畜生餓鬼。形色好妙。或有形色醜陋。答曰。或有不善業。不善業為眷屬。善業為眷屬。諸不善業為眷屬者。形色醜陋。善業為眷屬者。彼善業力。障蔽不善業。使形色好妙。善業造。人六慾天受身處。生彼處受善不善報。色心心數法。心不相應行。色者。善報色有九入除聲入。心心數法者樂受不苦不樂受及相應法。心不相應行者命根受身處得生等。不善報色有四入。色香味觸。心心數法者苦受及相應法心不相應行者。得生等。復有說者。不善業不生人六慾天。不善報色。若生報生。心心數法。心不相應行。問曰。今現見人天。或有形色醜陋形色好妙。答曰。或有善業。善業為眷屬。不善業為眷屬。善業為眷屬者。形色好。不善業為眷屬者。彼不善業。障蔽善業。使形色醜陋。善業造色無色界受身處。生彼中受善報。問曰。生人中有二形者。為是善業報。為是不善業報。答曰。一形是善業報。若非時非處。第二形生者是不善報。復有說者。諸根體。是善業報。根處所。是不善業報。

問曰。何故欲界不善業受一劫報。善業無受一劫報者。答曰。不善業自有勝事。所以者何。五道中受報

故。善業自有勝事。所以者何。於三界中受報故。自有俱勝事。所以者何。俱受五陰報故。問曰。若然者。何以欲界不善業。受一劫報。善業不耶。答曰。欲界是不定界。非離欲地。非修地。是故不善業。受一劫報。善業不受。復有說者。欲界不善根強盛。善根劣弱。複次欲界不善根恒增長。善根恒不增長。複次欲界不善根是舊住。善根是客。舊住勢勝。客則不如。複次欲界不善根能斷善根。欲界善根。則不能斷不善根。複次欲界法。不相忌難。猶如夫妻威儀無忌。如居士子與栴陀羅子交。複次無報器故。欲界中一切處。無器受善業報經一劫者。問曰。如四天下須彌山金山等。此非一劫器耶。答曰。言非報器者。此四天下須彌山金山等。非是善報。複次若欲界善業。能得一劫報者。何由而得。唯有最上善業。然最上善業。離欲時得。以離欲業。不能造受身處。複次先作是說。不善業於五道受報。問曰。因論生論。何故善業不五道受報。答曰。應如先答。欲界善根。此中唯有一不共答。所謂欲界。是不善田種。不善法易種。善法難。如田惡草易長稻等難生。

佛經說業是眼因。阿毗曇說四大是眼因。復有說眼是眼因。此三所說有何差別。答曰。以報因故。佛經說業是眼因。以生因所依因住因增長因潤益因以生因等

故。言四大是眼因。以相似因故。言眼是眼因。問曰。如四大是眼因。眼亦是眼因。何故佛經但說業是眼因。答曰。業是眾生自業。以業故生。業是眾生取果財處。眾生屬業。眾生以業故。有差別異。所謂貴賤好惡。複次以業種種差別。種種勢力。種種行因緣。乃至廣說。復有說者以業故壽有增減興衰進退。復有說者。以業故有愚小聰黠。復有說者。以業故諸界諸生諸趣受報差別。復有說者。以業故七眾有次第別異。復有說者。一切眾生。皆為業所印。複次以業異故諸根亦異。如種異故牙亦異。

佛經說若人修行廣佈殺生。生地獄中。從彼命終。來生人中。壽命短促。問曰。即以生地獄業。來生人中。得短命耶。答曰。或有說者。即以如說。修行廣佈殺生。生地獄中。從彼命終。來生人中。壽命短促。復有說者。以殺生故業生地獄中。以業方便。生便短命。復有說者。以殺生業。生地獄中。生便短命。是彼依果。復有說者。殺眾生時。使他受二種苦。一者使他受苦痛。二者斷他所愛命。以苦痛他故。生地獄中。斷他所愛命故。生便短命。問曰。若人短命為是善業報為是不善業報。尊者和須蜜說曰。是善業報。非不善業報。所以者何。以人命等八根是善業報故。以善業造人中二十年壽報。以殺生故。使壽損減。應

【現代漢語翻譯】 現代漢語譯本 因此，說四大（地、水、火、風，構成物質世界的四種基本元素）是眼的因，是因為它們是相似的因。說眼是眼的因，是因為眼本身也是產生眼識的條件。有人問：如果四大是眼的因，眼也是眼的因，為什麼佛經只說業是眼的因呢？回答是：業是眾生自己的行為，因為業而生。業是眾生獲取果報的根本。眾生依屬於業，眾生因為業而有差別，也就是貴賤好惡。再者，因為業有種種差別，種種勢力，種種行為因緣，乃至廣說。還有人說，因為業的緣故，壽命有增減興衰進退。還有人說，因為業的緣故，有愚笨和聰明。還有人說，因為業的緣故，諸界（欲界、色界、無色界）、諸生（各種生命形式）、諸趣（六道輪迴）所受的果報有差別。還有人說，因為業的緣故，七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）有次第差別。還有人說，一切眾生都被業所印記。再者，因為業的不同，諸根（眼、耳、鼻、舌、身、意）也不同，就像種子不同，長出的芽也不同。

佛經說，如果有人修行時廣泛地殺生，就會生在地獄中。從地獄命終后，來生到人間，壽命就會短促。有人問：難道是因為在地獄中所造的業，導致來生到人間后壽命短促嗎？回答是：或許有人說，就是像經文所說的那樣，修行時廣泛地殺生，就會生在地獄中。從地獄命終后，來生到人間，壽命就會短促。還有人說，因為殺生的業，所以生在地獄中；又因為業的方便，所以生下來就壽命短促。還有人說，因為殺生的業，所以生在地獄中；生下來就壽命短促，這是地獄業的依果。還有人說，殺害眾生時，使他承受兩種痛苦：一是使他承受痛苦，二是斷絕他所珍愛的生命。因為使他痛苦，所以生在地獄中；因為斷絕他所珍愛的生命，所以生下來就壽命短促。有人問：如果有人短命，這是善業的果報還是不善業的果報？尊者Vasumitra（和須蜜）說：這是善業的果報，不是不善業的果報。為什麼呢？因為人的命等八根（眼、耳、鼻、舌、身、命、意、樂）是善業的果報。因為善業而造就了人中二十年的壽命果報，因為殺生的緣故，使壽命損減，應該是這樣。

【English Translation】 English version Therefore, it is said that the four great elements (earth, water, fire, and wind, the four basic elements that constitute the material world) are the cause of the eye because they are similar causes. It is said that the eye is the cause of the eye because the eye itself is also a condition for the arising of eye consciousness. Someone asks: If the four great elements are the cause of the eye, and the eye is also the cause of the eye, why do the Buddhist scriptures only say that karma is the cause of the eye? The answer is: Karma is the action of sentient beings themselves, and they are born because of karma. Karma is the root from which sentient beings obtain their karmic rewards. Sentient beings are dependent on karma, and sentient beings have differences because of karma, that is, nobility and baseness, goodness and evil. Furthermore, because karma has various differences, various powers, and various causal conditions of action, and so on. Some also say that because of karma, lifespan has increases and decreases, prosperity and decline, advancement and retreat. Some also say that because of karma, there is foolishness and intelligence. Some also say that because of karma, the realms (desire realm, form realm, formless realm), beings (various life forms), and destinies (six realms of reincarnation) receive different karmic rewards. Some also say that because of karma, the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas) have sequential differences. Some also say that all sentient beings are marked by karma. Furthermore, because karma is different, the faculties (eye, ear, nose, tongue, body, and mind) are also different, just as different seeds produce different sprouts.

The Buddhist scriptures say that if someone cultivates and widely engages in killing, they will be born in hell. After dying in hell, if they are reborn in the human realm, their lifespan will be short. Someone asks: Is it because of the karma created in hell that they have a short lifespan when they are reborn in the human realm? The answer is: Perhaps some say that it is just as the scriptures say, if someone cultivates and widely engages in killing, they will be born in hell. After dying in hell, if they are reborn in the human realm, their lifespan will be short. Some also say that because of the karma of killing, they are born in hell; and because of the means of karma, they are born with a short lifespan. Some also say that because of the karma of killing, they are born in hell; and being born with a short lifespan is the dependent result of that hell karma. Some also say that when killing sentient beings, one causes them to suffer two kinds of pain: one is causing them to suffer pain, and the other is cutting off the life they cherish. Because one causes them pain, they are born in hell; because one cuts off the life they cherish, they are born with a short lifespan. Someone asks: If someone has a short lifespan, is this the result of good karma or bad karma? Venerable Vasumitra (和須蜜) says: This is the result of good karma, not bad karma. Why? Because the eight faculties (eye, ear, nose, tongue, body, life, mind, and pleasure) such as human life are the result of good karma. Because of good karma, one creates the karmic reward of a twenty-year lifespan in the human realm; because of killing, the lifespan is reduced, and it should be like this.

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壽二十年。唯壽十年。十年則斷。

佛經說人壽十歲時。當生壽二十歲男女。問曰。無有成就他業者。亦無他作他受者。何以故。作如是說。答曰。即彼壽十歲人。轉壽二十歲。如是行十善業道。則壽命十倍。尊者瞿沙說曰。諸業各有定報。十歲業有十歲報。乃至八萬歲業有八萬歲報。隨修何等因。受如是報。問曰。人壽十歲時不殺生。為是善業道所攝不。答曰。非是業道所攝。是不作道。非是業道。所以者何。彼作是制。不應殺生。為不作道不為業道。施設經說。頗不受現法報。受生報后報耶。答曰。有若現報業不現前與報。生報業后報業現前與報。爾時受生報。得阿羅漢者。非不得生報。后報亦如是說。問曰。如學凡夫人。亦有是事。何以但言阿羅漢。答曰。阿羅漢能知業是遠是近是可轉是不可轉。復有說者。阿羅漢更不受有彼諸業起現在前。如人慾至他國。債主來責。彼亦如是。學人凡夫人。更受身故。當受此報。是故不說。復有說者。若有自力能了知此業報。是故說之。諸作是說。一業歷諸趣。有餘報者。彼作是說。阿羅漢於前餘生。作業受報。此報有餘。以修道力故。舍人身上現法業報受生報后報。所以受者。能以如是緣。發起是報。唯阿羅漢能學人。凡夫人不能。施設經說。有四種人。有壽盡財不

【現代漢語翻譯】 現代漢語譯本 壽命二十年。只有壽命十年。十年就會終斷。

佛經說人壽命十歲時，會生下壽命二十歲的男女。問：沒有成就他業的人，也沒有代替他人造作和承受果報的人，為什麼這樣說？答：就是那些壽命十歲的人，轉為壽命二十歲。像這樣奉行十善業道，壽命就會增長十倍。尊者瞿沙說：各種業都有一定的果報，十歲的業有十歲的果報，乃至八萬歲的業有八萬歲的果報。隨著修習什麼樣的因，就承受什麼樣的果報。問：人壽命十歲時不殺生，屬於善業道嗎？答：不屬於業道所攝。這是不作為之道，不是業道。為什麼呢？因為他只是制定了不應該殺生，這是不作為之道，不是業道。施設經說，有沒有不受現世報，而受來世報或後世報的？答：有。如果現世報的業沒有立即顯現果報，而來世報或後世報的業先顯現果報，那時即使受了來世報而證得阿羅漢果位，也不是不受來世報。後世報也是這樣說。問：像有學的凡夫，也有這種情況嗎？為什麼只說阿羅漢？答：阿羅漢能夠知道業是遠是近，是可以轉變還是不可以轉變。還有一種說法是，阿羅漢不再承受那些業的再次顯現。就像一個人要到其他國家去，債主來討債一樣。有學凡夫因為還要受身，所以應當承受這些果報，因此不說他們。還有一種說法是，如果有人有能力自己瞭解這些業報，所以才說阿羅漢。那些認為一種業會經歷各種趣，還有剩餘果報的人，他們這樣說：阿羅漢在前世所造的業，現在承受果報，這個果報還有剩餘，因為修道的緣故，捨棄了人身上的現世業報，而承受來世報或後世報。之所以能夠承受，是因為能夠以這樣的因緣，發起這樣的果報，只有阿羅漢能做到，有學凡夫做不到。施設經說，有四種人，有的是壽命盡了，財富還沒用完

【English Translation】 English version Lifespan of twenty years. Only a lifespan of ten years. At ten years, it ends.

The Buddha said that when people have a lifespan of ten years, they give birth to males and females with a lifespan of twenty years. Question: There are none who accomplish deeds for others, nor are there those who act or receive on behalf of others. Why is it said this way? Answer: It is that those people with a lifespan of ten years, transform to have a lifespan of twenty years. If they practice the ten wholesome paths of action in this way, their lifespan will increase tenfold. Venerable Ghosha said: All actions have fixed retributions. The action of ten years has the retribution of ten years, and even the action of eighty thousand years has the retribution of eighty thousand years. According to what kind of cause is cultivated, such a retribution is received. Question: When people have a lifespan of ten years, not killing living beings, is it included in the wholesome path of action? Answer: It is not included in the path of action. It is the path of non-action, not the path of action. Why? Because they make this rule, one should not kill living beings. This is the path of non-action, not the path of action. The Establishment Scripture says, is there that which does not receive retribution in this life, but receives retribution in the next life or subsequent lives? Answer: Yes. If the action of present retribution does not manifest its retribution immediately, but the action of future retribution or subsequent retribution manifests its retribution first, then even if one receives the retribution of the next life and attains Arhatship (one who has attained Nirvana), it is not that one does not receive the retribution of the next life. The retribution of subsequent lives is also spoken of in this way. Question: Like ordinary learners, do they also have this situation? Why only speak of Arhats? Answer: Arhats are able to know whether an action is far or near, whether it can be transformed or cannot be transformed. Another explanation is that Arhats no longer endure the re-emergence of those actions. It is like a person wanting to go to another country, and creditors come to demand payment. Ordinary learners, because they still have to receive a body, should endure these retributions, therefore they are not spoken of. Another explanation is that if someone has the ability to understand these karmic retributions themselves, that is why Arhats are spoken of. Those who think that one action goes through various realms and still has remaining retribution, they say this: Arhats, in their previous lives, created actions and now receive retribution. This retribution still has remnants, because of the power of cultivating the path, they abandon the present retribution on the human body and receive the retribution of the next life or subsequent lives. The reason they are able to endure it is because they are able to initiate such retribution with such causes and conditions. Only Arhats can do it, ordinary learners cannot. The Establishment Scripture says, there are four kinds of people, some whose lifespan ends, but their wealth is not yet exhausted.

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盡死者。有財盡壽不盡死者。有壽盡財盡死者。有壽不盡財不盡死者。初句者。如有一人。作短壽業。廣令增長。廣作財業。亦令增長。彼壽盡財不盡而死。第二句者。如有一人。作少財業。廣令增長。復作壽業。亦令增長。彼財盡壽不盡而死。第三句者。如有一人。作少財業。作短壽業。俱令增長。彼財盡壽盡而死。第四句者。如有一人。廣作財業。廣作壽業。俱令增長。彼財不盡壽不盡。以余惡緣故死。彼尊者目揵連作如是說。明有橫死是報因定。在三世報是其果。◎

阿毗曇毗婆沙論卷第十一 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十二

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜犍度智品之八

◎云何所作因。乃至廣說。問曰。何以作此論。答曰。為止諸法生時無所作者意。亦明法生時因所作而作此論。

云何所作因。眼緣色生眼識。彼識以眼作所作因。亦以色。亦以相應共有法。亦以耳聲。乃至意識相應共有法。作所作因。如眼識乃至意識亦如是。應說如是等。不應說色法無色法等。所以者何。此六二法。攝一切法。以善說善解。應作是說。而不說者有何意。答曰。初是廣說。后是略說。初是別說。后

【現代漢語翻譯】 現代漢語譯本 有壽盡而財不盡就死的，有財盡而壽不盡就死的，有壽盡財也盡就死的，有壽不盡財也不盡就死的。第一種情況是，比如有個人，做了短壽的業，卻努力增長壽命，廣泛地做積攢財富的業，也努力增長財富，這個人壽命先盡而財富未盡就死了。第二種情況是，比如有個人，做了少許財富的業，卻努力增長財富，又做了增長壽命的業，也努力增長壽命，這個人財富先盡而壽命未盡就死了。第三種情況是，比如有個人，做了少許財富的業，做了短壽的業，都努力增長，這個人財富和壽命都耗盡就死了。第四種情況是，比如有個人，廣泛地做積攢財富的業，廣泛地做增長壽命的業，都努力增長，這個人財富沒有耗盡，壽命也沒有耗盡，因為其他的惡緣而死了。尊者目犍連（Maudgalyayana）這樣說，表明有橫死是因為報應的原因決定的，在三世的報應中是它的結果。

《阿毗曇毗婆沙論》卷第十一 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第十二

迦旃延子（Katyayaniputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯雜犍度智品之八

什麼是所作因（hetu-karaka）？乃至廣說。問：為什麼要作這部論？答：爲了阻止諸法生起時沒有作者的觀點，也爲了闡明法生起時是因為因所作而作這部論。

什麼是所作因？眼緣於色而生眼識，這個眼識以眼作為所作因，也以色作為所作因，也以相應的共有法作為所作因，也以耳聲，乃至意識相應的共有法作為所作因。如眼識乃至意識也像這樣。應該說像這樣等等，不應該說色法、無色法等等。為什麼呢？這六二法（指六根和六塵）攝取了一切法。以善巧的說法和善巧的理解，應該這樣說，而不這樣說有什麼用意呢？答：開始是廣說，後面是略說，開始是分別說，後面是總括說。

【English Translation】 English version There are those who die when their lifespan is exhausted but their wealth is not. There are those who die when their wealth is exhausted but their lifespan is not. There are those who die when both their lifespan and wealth are exhausted. There are those who die when neither their lifespan nor their wealth is exhausted. The first case is like a person who, having created karma for a short life, extensively increases it, and extensively creates karma for wealth, also increasing it. This person dies when their lifespan is exhausted but their wealth is not. The second case is like a person who, having created karma for little wealth, extensively increases it, and also creates karma for a long life, also increasing it. This person dies when their wealth is exhausted but their lifespan is not. The third case is like a person who, having created karma for little wealth and karma for a short life, increases both. This person dies when both their wealth and lifespan are exhausted. The fourth case is like a person who extensively creates karma for wealth and extensively creates karma for a long life, increasing both. This person dies when neither their wealth nor their lifespan is exhausted, but due to other evil conditions. The Venerable Maudgalyayana (Maudgalyayana) said this, indicating that untimely death is due to a fixed cause of retribution, and its result is in the retribution of the three times.

Abhidharma-vibhāṣā-śāstra, Volume 11 Taisho Tripitaka, Volume 28, No. 1546, Abhidharma-vibhāṣā-śāstra

Abhidharma-vibhāṣā-śāstra, Volume 12

Composed by Katyayaniputra (Katyayaniputra), Explained by Five Hundred Arhats

Translated by the Tripiṭaka master Buddhavarman (Buddhavarman) from India during the Northern Liang Dynasty, together with Dao Tai and others, Chapter 8 on Miscellaneous Khandha Wisdom

What is the 'acting cause' (hetu-karaka)? And so on, extensively explained. Question: Why is this treatise composed? Answer: To stop the idea that when dharmas arise, there is no actor, and also to clarify that when dharmas arise, it is because of the acting cause that this treatise is composed.

What is the 'acting cause'? Eye consciousness arises from the eye contacting a form. This eye consciousness takes the eye as the acting cause, and also takes the form as the acting cause, and also takes the corresponding co-existing dharmas as the acting cause, and also takes ear-sound, and even the corresponding co-existing dharmas of consciousness as the acting cause. Like eye consciousness, even consciousness is also like this. It should be said like this and so on, it should not be said 'form dharmas', 'formless dharmas' and so on. Why? These six two dharmas (referring to the six sense organs and six sense objects) encompass all dharmas. With skillful speech and skillful understanding, it should be said like this, but what is the intention of not saying it like this? Answer: The beginning is an extensive explanation, the end is a brief explanation, the beginning is a separate explanation, the end is a general explanation.

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是總說。初是分別。后不分別。初說是次第。后非次第。問曰。何以不作是說。云何所作因。答曰。一切法有自體過故。若說一切法是所作因。自體亦在一切中。欲令無如是過故。不作是說。眼緣色生眼識。問曰。除自體餘一切法亦是緣。能生眼識。何以但言眼緣色生眼識耶。答曰。取眼識所依。取眼識所緣故。複次以眼色與眼識作近威勢緣故。作如是說。眼色與眼識。作近威勢緣。勝眼識俱生生等。是故作是說。除其自體問曰。何故自體不作所作因。答曰。非其田器。乃至廣說。復有說者。一切法除其自體。於他法作緣。自體于自體。無損無益。無增無減。無進無退。復有說者。無有差別過。所以者何。因即是果。作即作事。成即成事。乃至生即生事。複次自體不能與自體作依。複次自體不于自體作尊勝。複次與世現見法相違。世現見。眼不自見。指端不能自觸。刀不能自割。多力之人。不能自負。彼亦如是。復有說者。不障礙義。是所作因義。自體障礙。自體障礙有二種。一者假名。二者真實。假名障礙者。如人在床座上。真實障礙者。如自體障礙。自體復有說者。若自體作所作因者復違佛經。如經說無明緣行乃至廣說。若自體作所作因者。則無明緣。無明不緣行。乃至生緣。生不緣老死。如經說眼緣色生眼識。

【現代漢語翻譯】 現代漢語譯本： 這是總的說明。開始是分別解釋，後來就不再分別解釋。開始說是按照次第，後來就不是按照次第。有人問：為什麼不這樣說：什麼是所作之因？回答：因為一切法都有自體上的過失。如果說一切法都是所作之因，那麼自體也就在一切法之中。爲了避免出現這樣的過失，所以不這樣說。眼緣於色而生眼識。有人問：除了自體之外，其餘一切法也是緣，能夠產生眼識，為什麼只說眼緣於色而生眼識呢？回答：因為選取了眼識所依賴的（眼根），選取了眼識所緣的（色境）。再者，因為眼和色與眼識構成近且有威勢的緣，所以這樣說。眼和色與眼識構成近且有威勢的緣，勝過眼識的俱生、生等（其他緣），所以這樣說，除了自體之外。有人問：為什麼自體不作為所作之因呢？回答：因為它不是田器（能生長的田地和器具），乃至廣說。 還有一種說法：一切法除了自體之外，對於其他法可以作為緣。自體對於自體，沒有損害，沒有利益，沒有增加，沒有減少，沒有前進，沒有後退。還有一種說法：沒有差別上的過失。為什麼呢？因為因就是果，作就是作事，成就是成事，乃至生就是生事。再者，自體不能給自體作為所依。再者，自體不能在自體上作為尊勝。再者，這與世間現見的法相違背。世間現見，眼不能自見，指尖不能自觸，刀不能自割，多力之人不能自負，自體也是這樣。還有一種說法：不障礙的意義，就是所作之因的意義。自體障礙自體，障礙有兩種：一是假名上的障礙，二是真實上的障礙。假名上的障礙，比如人在床座上。真實上的障礙，比如自體障礙自體。還有一種說法：如果自體作為所作之因，就違背了佛經。如經中所說，無明緣行，乃至廣說。如果自體作為所作之因，那麼無明緣無明，無明不緣行，乃至生緣生，生不緣老死。如經中所說，眼緣色生眼識。

【English Translation】 English version: This is a general explanation. Initially, there is differentiation; later, there is no differentiation. Initially, it is said to be in sequence; later, it is not in sequence. Question: Why is it not said in this way: What is the cause of what is made? Answer: Because all dharmas have inherent faults in their own nature (svabhava). If it is said that all dharmas are the cause of what is made, then the self-nature is also within all things. To avoid such a fault, it is not said in this way. The eye, conditioned by form (rupa), gives rise to eye-consciousness (caksu-vijnana). Question: Apart from the self-nature, all other dharmas are also conditions that can give rise to eye-consciousness. Why is it only said that the eye, conditioned by form, gives rise to eye-consciousness? Answer: Because it takes the support (eye-organ) of eye-consciousness and takes the object (form) of eye-consciousness. Furthermore, because the eye and form constitute a close and powerful condition for eye-consciousness, it is said in this way. The eye and form constitute a close and powerful condition for eye-consciousness, surpassing the co-arising, arising, etc. (other conditions) of eye-consciousness. Therefore, it is said in this way, apart from its self-nature. Question: Why does the self-nature not act as the cause of what is made? Answer: Because it is not a field or vessel (for growth), and so on, extensively explained. There is another saying: All dharmas, except for their self-nature, can act as conditions for other dharmas. The self-nature, in relation to itself, has no harm, no benefit, no increase, no decrease, no advance, no retreat. There is another saying: There is no fault of difference. Why? Because the cause is the result, the making is the act of making, the accomplishment is the act of accomplishing, and so on, even the arising is the act of arising. Furthermore, the self-nature cannot serve as a support for itself. Furthermore, the self-nature cannot be superior to itself. Furthermore, this contradicts the phenomena seen in the world. In the world, it is seen that the eye cannot see itself, the fingertip cannot touch itself, the knife cannot cut itself, and a strong person cannot carry himself. It is the same with self-nature. There is another saying: The meaning of non-obstruction is the meaning of the cause of what is made. The self-nature obstructs itself, and there are two kinds of obstruction: one is nominal obstruction, and the other is real obstruction. Nominal obstruction is like a person on a bed or seat. Real obstruction is like the self-nature obstructing itself. There is another saying: If the self-nature acts as the cause of what is made, it contradicts the Buddhist scriptures. As the scripture says, ignorance (avidya) conditions volitional formations (samskara), and so on, extensively explained. If the self-nature acts as the cause of what is made, then ignorance conditions ignorance, ignorance does not condition volitional formations, and so on, even birth conditions birth, birth does not condition old age and death. As the scripture says, the eye, conditioned by form, gives rise to eye-consciousness.

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不應眼緣色生眼識。應緣眼識生眼識。欲令無如是過故。自體不作所作因。

所作因即是威勢緣。云何威勢緣。如說。此法與彼法作威勢緣。或時此法不與彼法作威勢緣耶。答曰。無也。問曰。法生時除自體。餘一切法。是威勢緣和合。則生無有。不和合時。何以不數數生。尊者和須蜜說曰。法生時有一和合。無二無多。法滅時亦一和合。無二無多。復有說者。法生已餘生法多。彼法無力能更生。如人墮河欲起復墮一河彼亦如是。尊者佛陀提婆說曰。一和合能生一事。無有一事能生二果。問曰。威勢緣體性是何。答曰。一切法。問曰。云何是威勢緣義。答曰。多勝義。是威勢緣義。問曰。如波伽羅那說。云何境界緣。云何威勢緣。答曰。一切法。此有何多勝。答曰。若以境界。若以前物言之。則無多勝。若以剎那。則有多勝。若緣一切法無我。此法何所不緣。答曰。不緣自體。自體不緣相應共有。誰不作威勢。唯自體。

威勢緣。即是所作因。云何是所作因義。答曰。如先說。不障礙義。是所作因義。問曰。若不障礙義。是所作因義者。如人陰界入障礙人趣。余趣不能障礙。如眼識障礙所依處。余識不生處所。有房舍樹木。則余房舍樹木不生。若如是者云何不障礙義。是所作因義。答曰。以如所說故。不

【現代漢語翻譯】 現代漢語譯本：不應該因為眼睛接觸到顏色而產生眼識（cakṣurvijñāna，視覺意識）。應該憑藉眼識產生眼識。爲了避免出現這樣的錯誤，自體（svabhāva，自性）不作為所作因（kārakahetu，能作因）。

所作因就是威勢緣（adhipati-pratyaya，增上緣）。什麼是威勢緣？就像經文里說的：『此法與彼法作為威勢緣。』有時此法不與彼法作為威勢緣嗎？回答是：『沒有。』 問：法產生時，除了自體，其餘一切法都是威勢緣的和合，所以才能產生。如果不和合，為什麼不經常產生？尊者和須蜜（Vasumitra）說：法產生時只有一種和合，沒有兩種或多種。法滅亡時也是一種和合，沒有兩種或多種。還有人說：法產生后，其餘生法很多，那個法沒有力量再次產生。就像人掉進河裡，想要起來又再次掉進去，那個法也是這樣。尊者佛陀提婆（Buddha-deva）說：一種和合只能產生一件事，沒有一件事能產生兩種結果。問：威勢緣的體性是什麼？答：一切法。問：什麼是威勢緣的意義？答：多勝義，就是威勢緣的意義。問：就像波伽羅那（Pāgala）所說，什麼是境界緣（ārambaṇa-pratyaya，所緣緣）？什麼是威勢緣？答：一切法。這有什麼多勝之處？答：如果從境界或以前的事物來說，就沒有多勝。如果從剎那（kṣaṇa，瞬間）來說，就有很多勝。如果緣一切法無我（anātman，非我），這個法有什麼不能緣的？答：不緣自體。自體不緣相應共有。誰不作威勢？只有自體。

威勢緣就是所作因。什麼是所作因的意義？答：就像先前所說，不障礙的意義，就是所作因的意義。問：如果不障礙的意義就是所作因的意義，就像人的陰（skandha，蘊）、界（dhātu，界）、入（āyatana，處）障礙人趣，其餘趣不能障礙。就像眼識障礙所依處，其餘識不生處所。有房舍樹木，那麼其餘房舍樹木不生。如果像這樣，怎麼能說不障礙的意義就是所作因的意義？答：因為就像所說的那樣，不障礙。

【English Translation】 English version: Eye-consciousness (cakṣurvijñāna) should not arise due to the eye's contact with color. Eye-consciousness should arise dependent on eye-consciousness. In order to prevent such an error, the self-nature (svabhāva) does not act as the efficient cause (kārakahetu).

The efficient cause is the dominant condition (adhipati-pratyaya). What is the dominant condition? It is as said: 'This dharma acts as a dominant condition for that dharma.' Is there a time when this dharma does not act as a dominant condition for that dharma? The answer is: 'No.' Question: When a dharma arises, all dharmas except itself are the combined dominant condition, and thus it arises. If they are not combined, why does it not arise frequently? Venerable Vasumitra said: When a dharma arises, there is only one combination, not two or many. When a dharma ceases, it is also one combination, not two or many. Some say: After a dharma has arisen, there are many other arising dharmas, and that dharma has no power to arise again. It is like a person falling into a river, wanting to get up but falling in again; that dharma is also like that. Venerable Buddha-deva said: One combination can only produce one thing; no one thing can produce two results. Question: What is the nature of the dominant condition? Answer: All dharmas. Question: What is the meaning of the dominant condition? Answer: The meaning of 'many superiorities' is the meaning of the dominant condition. Question: As Pāgala said, what is the objective condition (ārambaṇa-pratyaya)? What is the dominant condition? Answer: All dharmas. What are the many superiorities in this? Answer: If we speak in terms of the object or previous things, there are no many superiorities. If we speak in terms of the moment (kṣaṇa), there are many superiorities. If one contemplates all dharmas as non-self (anātman), what can this dharma not contemplate? Answer: It does not contemplate itself. The self does not contemplate corresponding shared things. Who does not act as a dominant force? Only the self.

The dominant condition is the efficient cause. What is the meaning of the efficient cause? Answer: As previously said, the meaning of 'non-obstruction' is the meaning of the efficient cause. Question: If the meaning of 'non-obstruction' is the meaning of the efficient cause, just as the aggregates (skandha), elements (dhātu), and sense bases (āyatana) of a person obstruct the human realm, and the other realms cannot obstruct it. Just as eye-consciousness obstructs the place of reliance, and other consciousnesses do not arise in that place. If there are houses and trees, then other houses and trees do not arise. If it is like this, how can it be said that the meaning of 'non-obstruction' is the meaning of the efficient cause? Answer: Because, as it is said, it is non-obstruction.

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障礙義。是所作因義。如義言。人中陰界入。語余趣陰界入言。我障礙人趣。不障礙余趣使汝余趣得生。如是眼識語余識言。我障礙眼處所不障礙余處所。使汝得生。一房舍樹木。語余房舍樹木言。我障礙此處所。不障礙余處所。使汝得成。以是事故。不障礙義。是所作因義。五陰生時。一切法。與威勢緣。若有一法不隨順者則不生。問曰。如色法生時一切法與威勢緣。無色法生時。一切法亦與威勢緣不。若無色法生時。一切法與威勢緣。色法生時。一切法亦與威勢緣不。答曰。不也。若與色法威勢緣時。與無色法威勢緣亦爾者。一切法皆是色耶。若與無色法威勢緣時。與色法作威勢緣亦爾者。一切法皆是無色耶。

阿毗曇者作如是說。法生時有因故生。滅時有因故滅。有緣故生。有緣故滅。有事故生有事故滅。譬喻者作如是說。法生時有因故生。法滅時無因故滅。有緣故生。無緣故滅。有事故生。無事故滅。我不說滅法有因緣應說。喻如射箭空中。去時用力。墮時不用力。誰作其因。如陶家輪。轉時用力。住時不用力。誰作其因評曰。不應作是說。如前說者好。問曰。若然者譬喻者說喻云何通。答曰。此不必須通。所以者何。此非修多羅毗尼阿毗曇。不可以世間現喻難賢聖法。世俗法異。賢聖法異。若欲通者

【現代漢語翻譯】 現代漢語譯本： 『障礙』的意思，是『所作之因』的意思。例如，『如』的意思是，人中陰（bardo of human realm，指人死後到投胎之間的狀態）對其他趣（other realms，指其他生命形態）的中陰說：『我障礙人趣（human realm），不障礙其他趣，使你能在其他趣中得到轉生。』 就像眼識（eye consciousness）對其他識（other consciousnesses）說：『我障礙眼處（eye base），不障礙其他處，使你得以產生。』 又像一間房舍或一棵樹木，對其他房舍或樹木說：『我障礙這個處所，不障礙其他處所，使你得以形成。』 因此，『不障礙』的意思，就是『所作之因』的意思。 五陰（five aggregates，指構成個體存在的五種要素：色、受、想、行、識）產生時，一切法（all dharmas，指所有存在和現象）都提供威勢緣（condition of influence），如果有一種法不隨順，五陰就不能產生。有人問：『如果色法（form，指物質現象）產生時，一切法都提供威勢緣，那麼無色法（formless phenomena，指精神現象）產生時，一切法也提供威勢緣嗎？如果無色法產生時，一切法都提供威勢緣，那麼色法產生時，一切法也提供威勢緣嗎？』 回答是：『不是的。』 如果與色法提供威勢緣時，與無色法提供威勢緣也是一樣，那麼一切法都是色法了嗎？如果與無色法提供威勢緣時，與色法提供威勢緣也是一樣，那麼一切法都是無色法了嗎？ 阿毗曇論師（Abhidharma masters，指精通阿毗達摩論藏的學者）這樣說：『法（dharma）產生時，有因（cause）所以產生；滅去時，有因所以滅去；有緣（condition）所以產生；有緣所以滅去；有事（circumstance）所以產生；有事所以滅去。』 譬喻者（those who use analogies，指喜歡用比喻來解釋佛法的人）這樣說：『法產生時，有因所以產生；法滅去時，沒有因所以滅去；有緣所以產生；沒有緣所以滅去；有事所以產生；沒有事所以滅去。我不說滅去的法有因緣，應該這樣說。』 譬如射箭在空中，離弦時用力，墜落時不用力，誰是它墜落的因？又如陶家的輪子，轉動時用力，停止時不用力，誰是它停止的因？評論說：『不應該這樣說，像前面阿毗曇論師所說的那樣更好。』 有人問：『如果這樣，那麼譬喻者所說的比喻該如何解釋呢？』 回答說：『這不必須解釋通順。』 為什麼呢？因為這些不是修多羅（Sutras，經藏）、毗尼（Vinaya，律藏）或阿毗曇（Abhidharma，論藏），不可以用世間的比喻來詰難賢聖的佛法。世俗的法和賢聖的法是不同的。如果想要解釋通順的話，

【English Translation】 English version: The meaning of 'obstacle' is the meaning of 'cause of action'. For example, the meaning of 'suchness' is that the intermediate state of a person (bardo of human realm) speaks to the intermediate states of other realms (other realms): 'I obstruct the human realm (human realm), but I do not obstruct other realms, so that you can be reborn in other realms.' Just as eye consciousness (eye consciousness) says to other consciousnesses (other consciousnesses): 'I obstruct the eye base (eye base), but I do not obstruct other bases, so that you can arise.' Also, like a house or a tree, it says to other houses or trees: 'I obstruct this place, but I do not obstruct other places, so that you can be formed.' Therefore, the meaning of 'not obstructing' is the meaning of 'cause of action'. When the five aggregates (five aggregates) arise, all dharmas (all dharmas) provide the condition of influence (condition of influence). If one dharma does not comply, the five aggregates cannot arise. Someone asks: 'If form (form) arises, and all dharmas provide the condition of influence, then when formless phenomena (formless phenomena) arise, do all dharmas also provide the condition of influence? If formless phenomena arise, and all dharmas provide the condition of influence, then when form arises, do all dharmas also provide the condition of influence?' The answer is: 'No.' If providing the condition of influence to form is the same as providing the condition of influence to formless phenomena, then are all dharmas form? If providing the condition of influence to formless phenomena is the same as providing the condition of influence to form, then are all dharmas formless? The Abhidharma masters (Abhidharma masters) say: 'When a dharma arises, it arises because of a cause (cause); when it ceases, it ceases because of a cause; it arises because of a condition (condition); it ceases because of a condition; it arises because of a circumstance (circumstance); it ceases because of a circumstance.' Those who use analogies (those who use analogies) say: 'When a dharma arises, it arises because of a cause; when a dharma ceases, it ceases without a cause; it arises because of a condition; it ceases without a condition; it arises because of a circumstance; it ceases without a circumstance. I do not say that a ceasing dharma has a cause and condition, it should be said like this.' For example, shooting an arrow in the air, force is applied when it leaves the string, and no force is applied when it falls, who is the cause of its fall? Also, like a potter's wheel, force is applied when it turns, and no force is applied when it stops, who is the cause of its stopping?' The commentary says: 'It should not be said like this, it is better as the Abhidharma masters said earlier.' Someone asks: 'If so, how should the analogies used by those who use analogies be explained?' The answer is: 'It does not necessarily have to be explained smoothly.' Why? Because these are not Sutras (Sutras), Vinaya (Vinaya), or Abhidharma (Abhidharma), and worldly analogies cannot be used to challenge the Dharma of the wise and holy. Worldly dharmas and the dharmas of the wise and holy are different. If you want to explain it smoothly,

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當云何通。答曰。彼箭墮亦有因。以何為因。箭去時若楯等種種余物障礙使墮。即是其因。設無障礙者。用力射時。即是其因。若無射者。何由而墮。如是陶家輪轉。若以手等余物持令不行。即是其因。設無手等持者。先用力轉時。即是其因。若無轉者。何由而住。問曰。若法生亦有因。滅亦有因。乃至廣說。何以生時不滅。滅時不生。尊者和須蜜說曰。生時和合異。滅時和合異。復有說者。法生時作緣異。法滅時作緣異。云何生時異。生時作緣則隨順。滅時作緣則不隨順。猶如外國皆夏安居時。多持衣缽從一寺至一寺。爾時諸賊善取其相。此諸比丘。出在曠野有人之處。諸賊親近禮拜而隨順之。前至險難無人之處。劫其衣缽而不隨順。彼亦如是。

一法與多法。作所作因。多法亦與一法作所作因。問曰。一法與多法作因時。為如一法與耶。為如多法與耶。多法與一法作因時。為如多法與耶。為如一法與耶。若如一法與多法作因者。云何非一因果。若如多法與一法作因者。云何一法不作多果。多法與一法作威勢緣時云何作。為如多法與耶。為如一法與耶。若如多法與一法作威勢緣者。云何不多因多果。若如一法與者。云何多法作一法耶。評曰。應作是說。一法如多法與威勢緣。多法如一法與威勢緣。問曰。若然

【現代漢語翻譯】 現代漢語譯本：問：如何理解『通』（通達，這裡指箭的墜落和陶輪的停止）？答：箭的墜落也是有原因的。什麼原因呢？箭射出去的時候，如果有盾牌等其他東西阻礙它，使它墜落，這就是原因。如果沒有阻礙，那麼用力射箭就是原因。如果沒有射箭這個動作，箭又怎麼會墜落呢？就像陶工轉動輪子，如果用手等其他東西按住它，使它停止轉動，這就是原因。如果沒有手等東西按住，那麼先前用力轉動輪子就是原因。如果沒有轉動這個動作，輪子又怎麼會停止呢？問：如果法的生起有因，滅去也有因，乃至廣泛地說，為什麼生起的時候不滅去，滅去的時候不生起呢？尊者和須蜜（Vasumitra）說：生起的時候因緣和合的情況不同，滅去的時候因緣和合的情況也不同。還有人說：法生起的時候所依賴的緣不同，法滅去的時候所依賴的緣不同。怎樣理解生起的時候不同呢？生起的時候，所依賴的緣是隨順的；滅去的時候，所依賴的緣是不隨順的。就像外國的僧侶在夏季安居的時候，經常拿著衣缽從一個寺廟到另一個寺廟。這個時候，盜賊很善於觀察他們的動向。這些比丘（bhiksu，佛教出家人）出現在曠野或有人居住的地方，盜賊會親近他們，禮拜他們，並隨順他們。等到他們到達危險且無人居住的地方，盜賊就會搶劫他們的衣缽，不再隨順他們。法也是這樣。 一個法可以與多個法一起作為『所作因』（karana-hetu，能生果的因），多個法也可以與一個法一起作為『所作因』。問：一個法與多個法一起作為因的時候，是像一個法那樣給予（因的作用），還是像多個法那樣給予？多個法與一個法一起作為因的時候，是像多個法那樣給予，還是像一個法那樣給予？如果像一個法那樣給予多個法作為因，為什麼不是一個因產生一個果呢？如果像多個法那樣給予一個法作為因，為什麼一個法不能產生多個果呢？多個法與一個法作為『威勢緣』（adhipati-pratyaya，增上緣，起主要作用的緣）的時候，是怎樣起作用的？是像多個法那樣給予，還是像一個法那樣給予？如果像多個法那樣給予一個法作為威勢緣，為什麼不是多個因產生多個果呢？如果像一個法那樣給予，為什麼多個法會產生一個法呢？評議者說：應該這樣說，一個法像多個法那樣給予威勢緣，多個法像一個法那樣給予威勢緣。問：如果這樣的話……

【English Translation】 English version: Question: How should we understand 'passage' (通, here referring to the falling of an arrow and the stopping of a potter's wheel)? Answer: The falling of that arrow also has a cause. What is the cause? When the arrow is shot, if there are shields or other things that obstruct it and cause it to fall, that is the cause. If there is no obstruction, then shooting the arrow with force is the cause. If there is no shooting, how would it fall? Just like a potter turning a wheel, if you hold it with your hand or other things to stop it from turning, that is the cause. If there is no hand or other thing holding it, then the initial force used to turn it is the cause. If there is no turning, how would it stop? Question: If the arising of a dharma (法, phenomenon, element of existence) has a cause, and the ceasing also has a cause, and so on extensively, why does it not cease when it arises, and why does it not arise when it ceases? Venerable Vasumitra (和須蜜) said: The conditions that come together at the time of arising are different from the conditions that come together at the time of ceasing. Others say: The conditions that a dharma relies on when it arises are different from the conditions that a dharma relies on when it ceases. How to understand that it is different at the time of arising? At the time of arising, the conditions it relies on are favorable; at the time of ceasing, the conditions it relies on are not favorable. It is like foreign monks who, during the summer retreat, often carry their robes and bowls from one monastery to another. At this time, thieves are very good at observing their movements. When these bhiksus (比丘, Buddhist monks) appear in the wilderness or in populated areas, the thieves will approach them, bow to them, and be compliant with them. When they reach dangerous and uninhabited places, the thieves will rob them of their robes and bowls and no longer be compliant with them. It is the same with dharmas. One dharma can act as a karana-hetu (所作因, efficient cause, the cause that produces the effect) together with multiple dharmas, and multiple dharmas can also act as a karana-hetu together with one dharma. Question: When one dharma acts as a cause together with multiple dharmas, does it give (the causal effect) like one dharma, or does it give like multiple dharmas? When multiple dharmas act as a cause together with one dharma, do they give like multiple dharmas, or do they give like one dharma? If it gives like one dharma to multiple dharmas as a cause, why is it not one cause producing one effect? If it gives like multiple dharmas to one dharma as a cause, why can't one dharma produce multiple effects? When multiple dharmas act as an adhipati-pratyaya (威勢緣, dominant condition, the primary condition that exerts influence) to one dharma, how does it function? Does it give like multiple dharmas, or does it give like one dharma? If it gives like multiple dharmas to one dharma as an adhipati-pratyaya, why is it not multiple causes producing multiple effects? If it gives like one dharma, why do multiple dharmas produce one dharma? The commentator says: It should be said that one dharma gives adhipati-pratyaya like multiple dharmas, and multiple dharmas give adhipati-pratyaya like one dharma. Question: If that is the case...

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者云何多不作一。一不作多。答曰。如我義。一亦作多多亦作一。以所作因義。不以法體有異。

過去法與未來現在法。作近所作因。義言過去法語未來現在法言。若我不與汝等作所作因者。則汝無因。一切有為法。無有無因者。現在法與過去未來法。作近所作因。義言現在法語過去未來法言。若我不與汝等作所作因者。則汝過去法無果。未來法無因。一切有為法。無有無果無因者。過去法是未來現在法所作因。未來現在法。是過去法果。未來法是過去現在法所作因。過去現在法。非未來果。所以者何。果法若俱若在後。過去現在。于未來法。不俱不在後。現在法與過去未來法。作所作因。未來法作所作因。未來法與現在法作果。過去法非果。所以者何。果法若俱若在後。過去法于現在法。不俱不在後。色法與色法。作所作因。作威勢果。色法與無色法。作所作因及威勢果。無色法與無色法。作所作因及威勢果。無色法與色法。作所作因及威勢果。如是可見與可見。可見與不可見。不可見與不可見。不可見與可見。作所作因及威勢果。有對無對有漏無漏亦如是。有為法與有為法。作所作因及威勢果。有為法與無為法。作威勢果。不作所作因。無為法與無為法。不作所作因。不作威勢果。無為法與有為法。作所作

【現代漢語翻譯】 現代漢語譯本： 問：為什麼說多不作一，一不作多？ 答：依我的理解，一也可以作為多，多也可以作為一。這是從所作因（hetu-pratyaya，事物產生的原因和條件）的角度來說的，而不是說法本身的體性有差異。

過去法（atita-dharma，已發生的事物）與未來法（anagata-dharma，尚未發生的事物）、現在法（pratyutpanna-dharma，正在發生的事物）之間，構成近所作因（upakāraka-hetu-pratyaya，直接幫助事物產生的原因和條件）。意思是說，過去法對未來法和現在法而言，如果我不與你們作為所作因，那麼你們就沒有原因產生。一切有為法（saṃskṛta-dharma，由因緣和合而生的事物）沒有無因的。 現在法與過去法、未來法之間，構成近所作因。意思是說，現在法對過去法和未來法而言，如果我不與你們作為所作因，那麼你們過去法就沒有結果，未來法就沒有原因。一切有為法沒有無果（phala，結果）無因的。 過去法是未來法和現在法的所作因，未來法和現在法是過去法的果。未來法是過去法和現在法的所作因，過去法和現在法不是未來法的果。為什麼呢？因為果法要麼同時產生，要麼在之後產生。過去法和現在法對於未來法來說，不是同時產生，也不是在之後產生。 現在法與過去法、未來法構成所作因，未來法作為所作因，未來法與現在法構成果，過去法不是果。為什麼呢？因為果法要麼同時產生，要麼在之後產生。過去法對於現在法來說，不是同時產生，也不是在之後產生。 色法（rupa-dharma，有形物質）與色法之間，構成所作因，產生威勢果（adhipati-phala，增上果，即事物產生后所帶來的影響）。色法與無色法（arupa-dharma，精神現象）之間，構成所作因以及威勢果。無色法與無色法之間，構成所作因以及威勢果。無色法與色法之間，構成所作因以及威勢果。如此，可見法（sanidarśana-dharma，可以看見的事物）與可見法之間，可見法與不可見法（anidarśana-dharma，無法看見的事物）之間，不可見法與不可見法之間，不可見法與可見法之間，構成所作因以及威勢果。有對法（s प्रतिघाta-dharma，有阻礙的事物）與無對法（apratigha-dharma，無阻礙的事物），有漏法（sasrava-dharma，有煩惱的事物）與無漏法（anasrava-dharma，無煩惱的事物）也是如此。 有為法與有為法之間，構成所作因以及威勢果。有為法與無為法（asaṃskṛta-dharma，非因緣和合而生的事物）之間，構成威勢果，但不構成所作因。無為法與無為法之間，不構成所作因，也不構成威勢果。無為法與有為法之間，構成所作因。

【English Translation】 English version: Question: Why is it said that many do not make one, and one does not make many? Answer: According to my understanding, one can also act as many, and many can also act as one. This is from the perspective of 'hetu-pratyaya' (the cause and condition for the arising of things), not that the nature of the dharmas themselves is different.

Past dharmas (atita-dharma, things that have already happened) and future dharmas (anagata-dharma, things that have not yet happened), and present dharmas (pratyutpanna-dharma, things that are happening now) constitute 'upakāraka-hetu-pratyaya' (the proximate cause and condition). That is to say, the past dharmas to the future and present dharmas, if I do not act as the 'hetu-pratyaya' for you, then you will have no cause to arise. All 'saṃskṛta-dharmas' (conditioned dharmas, things that arise from the combination of causes and conditions) have no causelessness. Present dharmas and past dharmas, future dharmas constitute 'upakāraka-hetu-pratyaya'. That is to say, the present dharmas to the past and future dharmas, if I do not act as the 'hetu-pratyaya' for you, then your past dharmas will have no result, and future dharmas will have no cause. All 'saṃskṛta-dharmas' have no resultlessness and causelessness. Past dharmas are the 'hetu-pratyaya' of future and present dharmas, and future and present dharmas are the result of past dharmas. Future dharmas are the 'hetu-pratyaya' of past and present dharmas, and past and present dharmas are not the result of future dharmas. Why? Because the result dharmas either arise simultaneously or arise later. Past and present dharmas, with respect to future dharmas, do not arise simultaneously, nor do they arise later. Present dharmas and past dharmas, future dharmas constitute 'hetu-pratyaya', future dharmas act as 'hetu-pratyaya', future dharmas and present dharmas constitute the result, and past dharmas are not the result. Why? Because the result dharmas either arise simultaneously or arise later. Past dharmas, with respect to present dharmas, do not arise simultaneously, nor do they arise later. 'Rupa-dharma' (form, material phenomena) and 'rupa-dharma' constitute 'hetu-pratyaya', producing 'adhipati-phala' (dominant result, the influence brought about by the arising of things). 'Rupa-dharma' and 'arupa-dharma' (formless, mental phenomena) constitute 'hetu-pratyaya' and 'adhipati-phala'. 'Arupa-dharma' and 'arupa-dharma' constitute 'hetu-pratyaya' and 'adhipati-phala'. 'Arupa-dharma' and 'rupa-dharma' constitute 'hetu-pratyaya' and 'adhipati-phala'. Thus, 'sanidarśana-dharma' (visible dharmas, things that can be seen) and 'sanidarśana-dharma', 'sanidarśana-dharma' and 'anidarśana-dharma' (invisible dharmas, things that cannot be seen), 'anidarśana-dharma' and 'anidarśana-dharma', 'anidarśana-dharma' and 'sanidarśana-dharma' constitute 'hetu-pratyaya' and 'adhipati-phala'. 'S प्रतिघाta-dharma' (obstructive dharmas, things that have obstruction) and 'apratigha-dharma' (non-obstructive dharmas, things that have no obstruction), 'sasrava-dharma' (defiled dharmas, things that have affliction) and 'anasrava-dharma' (undefiled dharmas, things that have no affliction) are also like this. 'Samskrta-dharma' and 'samskrta-dharma' constitute 'hetu-pratyaya' and 'adhipati-phala'. 'Samskrta-dharma' and 'asamskrta-dharma' (unconditioned dharmas, things that do not arise from the combination of causes and conditions) constitute 'adhipati-phala', but do not constitute 'hetu-pratyaya'. 'Asamskrta-dharma' and 'asamskrta-dharma' do not constitute 'hetu-pratyaya', nor do they constitute 'adhipati-phala'. 'Asamskrta-dharma' and 'samskrta-dharma' constitute 'hetu-pratyaya'.

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因。不作威勢果。問曰。何以故有為法有因有緣。無為法無因無緣。答曰。有為法性羸劣須因緣。無為法性猛健不須因緣。如人羸劣依他而住。如人猛健不依他住。彼亦如是。複次有為法有所作故須因緣。無為法無所作故不須因緣。如掘者須钁。如刈者須鐮。彼亦如是。複次有為法隨世行。能取果能知緣。故須因緣。無為法不隨世行。廣說如上。如人遠行須糧不遠行者不須糧。彼亦如是。複次有為法如王及眷屬。如因陀羅及眷屬。故須因緣。無為法如王。不如王眷屬。如因陀羅。不如因陀羅眷屬。故不須因緣。問曰。有為法不生。為是有為留難故不生。為是無為留難故不生耶。答曰。有為留難故不生。非無為法。無為法威勢緣不與他不生法作留難。若生隨順作緣。如潢池邊。克木作師子口摩竭魚口。水在中流出。水不流時。非此口中為作留難。自有餘緣。令水不流。水若流時。為作所依。彼亦如是。問曰。無為法與有為法二種緣。謂境界緣。威勢緣。無為法與他作近威勢緣時。為與有緣者。為與無緣者。答曰。或有說者。與有緣者不與無緣者。評曰。不應作是說。應作是說。與他作威勢緣。等無有異。如小豆聚境界緣。或與或不與。有緣法則與。無緣法則不與。

善法與善法。作近所作因。善法與不善法。作近

【現代漢語翻譯】 現代漢語譯本： 因：不產生威勢的結果。問：為什麼有為法有因有緣，而無為法沒有因沒有緣？答：有為法的性質羸弱，需要因緣；無為法的性質強健，不需要因緣。就像人羸弱需要依靠他人才能生存，而人強健不需要依靠他人也能生存。有為法和無為法也是如此。其次，有為法有所作為，所以需要因緣；無為法沒有所作為，所以不需要因緣。就像挖掘者需要鋤頭，收割者需要鐮刀。有為法和無為法也是如此。再次，有為法隨世間執行，能夠取得結果，能夠了解因緣，所以需要因緣；無為法不隨世間執行，詳細的解釋如上所述。就像人遠行需要糧食，不遠行的人不需要糧食。有為法和無為法也是如此。再次，有為法像國王和他的眷屬，像因陀羅（Indra，帝釋天）和他的眷屬，所以需要因緣；無為法像國王，不像國王的眷屬，像因陀羅（Indra，帝釋天），不像因陀羅（Indra，帝釋天）的眷屬，所以不需要因緣。 問：有為法不生起，是因為有為法自身的阻礙而不生起，還是因為無為法的阻礙而不生起呢？答：是因為有為法自身的阻礙而不生起，不是因為無為法的阻礙。無為法的威勢和緣不會對其他不生之法造成阻礙。如果生起，則順應並作為緣。就像在水池邊，用木頭雕刻成獅子口和摩竭魚（Makara，一種海獸）口，水在中間流出。水不流動的時候，不是因為這些口造成阻礙，而是有其他的因緣導致水不流動。水如果流動，這些口就作為水的依靠。有為法和無為法也是如此。問：無為法與有為法有兩種緣，即境界緣和威勢緣。無為法與他法作為近威勢緣時，是與有緣者作為緣，還是與無緣者作為緣？答：有些人說，是與有緣者作為緣，不與無緣者作為緣。評：不應該這樣說，應該這樣說，與他法作為威勢緣，平等沒有差異。就像小豆聚的境界緣，有時給予，有時不給予。有緣的法則給予，無緣的法則不給予。 善法與善法，作為近所作因。善法與不善法，作為近...

【English Translation】 English version: Cause: It does not produce the result of power and influence. Question: Why do conditioned dharmas have causes and conditions, while unconditioned dharmas have no causes and conditions? Answer: The nature of conditioned dharmas is weak and requires causes and conditions; the nature of unconditioned dharmas is strong and does not require causes and conditions. It is like a weak person who relies on others to live, while a strong person does not rely on others to live. It is the same with conditioned and unconditioned dharmas. Furthermore, conditioned dharmas have actions, so they require causes and conditions; unconditioned dharmas have no actions, so they do not require causes and conditions. It is like a digger who needs a hoe, and a reaper who needs a sickle. It is the same with conditioned and unconditioned dharmas. Furthermore, conditioned dharmas follow the world, are able to obtain results, and are able to understand conditions, so they require causes and conditions; unconditioned dharmas do not follow the world, and the detailed explanation is as above. It is like a person traveling far who needs provisions, while a person not traveling far does not need provisions. It is the same with conditioned and unconditioned dharmas. Furthermore, conditioned dharmas are like a king and his retinue, like Indra (Indra, Lord of the Gods) and his retinue, so they require causes and conditions; unconditioned dharmas are like a king, but not like the king's retinue, like Indra (Indra, Lord of the Gods), but not like Indra's (Indra, Lord of the Gods) retinue, so they do not require causes and conditions. Question: The conditioned dharmas do not arise. Is it because the conditioned dharmas themselves hinder their arising, or is it because the unconditioned dharmas hinder their arising? Answer: It is because the conditioned dharmas themselves hinder their arising, not because the unconditioned dharmas hinder their arising. The power and influence of unconditioned dharmas do not create obstacles for other dharmas that do not arise. If they arise, they accord with and act as conditions. It is like carving lion mouths and makara (Makara, a sea monster) mouths out of wood by a pond, with water flowing out in the middle. When the water does not flow, it is not because these mouths are creating obstacles, but because there are other causes and conditions that prevent the water from flowing. If the water flows, these mouths serve as a support for the water. It is the same with conditioned and unconditioned dharmas. Question: Unconditioned dharmas have two kinds of conditions with conditioned dharmas, namely, object-condition and power-condition. When unconditioned dharmas act as proximate power-conditions for other dharmas, do they act as conditions for those who have conditions, or for those who have no conditions? Answer: Some say that they act as conditions for those who have conditions, and not for those who have no conditions. Critique: This should not be said. It should be said that acting as a power-condition for other dharmas is equal and without difference. It is like the object-condition of a heap of small beans, sometimes given and sometimes not given. It is given to those who have conditions, and not given to those who have no conditions. Good dharmas act as proximate causes for good dharmas. Good dharmas act as proximate...

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所作因。不善法與不善法。作近所作因。◎

◎不善法與善法作近所作因。善法與善法作近所作因者。以善業故生大富長者商主家。其家諸人好樂行善。以親近故亦好行善。是名善與善作近所作因。善與不善作近所作因者。以善業故生王若大臣家。其家諸人好行諸惡。以親近故亦好行諸惡。是名善與不善作近所作因。不善與不善作近所作因者。以不善業故生惡戒家。以親近故常作諸惡。是名不善與不善作近所作因。不善與善作近所作因者。以不善業故身生重患。以厭患故修行于善。是名不善與善作近所作因。

內法與內法作近所作因。內法與外法。外法與外法。外法與內法作近所作因。內法與內法作近所作因者。如一人能供足多人。內法與外法作近所作因者。如人種外種子。外與外者。如糞土水等長養苗稼。外與內者。如以飲食等長養眾生身。如是眾生數與眾生數。眾生數與非眾生數。非眾生數與非眾生數。非眾生數與眾生數。廣說如上。

一趣能長養五趣。如多人食一羊肉。或有行善或有行惡。行善者能長養二趣。謂天趣人趣。行惡者長養三趣。謂地獄畜生餓鬼。

問曰。如一人殺生一切眾生盡與作所作因。何以有得殺罪有不得者。答曰。若作殺方便。亦滿殺果得殺罪。若不作方便。不滿

殺果。不得殺罪。複次若有噁心。而得殺罪。若無噁心殺心。不得殺罪。問曰。如一眾生不與取一切眾生與作所作因。何以有得不與取罪。有不得者。答曰。若作方便。滿其果者。得不與取罪。不作方便。不滿其果。不得不與取罪。複次若以貪心取他物想。得不與取罪不者不得。

問曰。如外物是一切眾生威勢所生。何以或於他邊得不與取罪。或不得耶。答曰。有功用果威勢果者。是人邊得不與取罪。唯有威勢果無功用果者。是人邊不得不與取罪。複次於物作己有想。是人邊得罪。於物不作己有想者。是人邊不得罪。問曰。威勢果。功用果。有何差別。答曰。作者是功用果。食者是威勢果。如農夫種。作者是功用果非威勢果。食其子實者。是威勢果非功用果。

問曰。如四天下須彌山等外物。是一切眾生業威勢故生。眾生有得涅槃者。此物等何故不減少耶。尊者和須蜜說曰。有餘世界眾生來生此間。以其業勢力故。使不減少。複次是一切眾生業勢力故生。設令唯有一眾生在。猶不減少。所以者何。彼亦有業威勢。在其中故。何況阿僧祇那由他眾生在。如尊貴人。業威勢故。生園林樓觀象馬車乘。如是眾生數非眾生數物等。其人雖死此物不減。彼亦如是。尊者佛陀提婆說曰。以過去業故。所以不減少。問曰

【現代漢語翻譯】 現代漢語譯本：殺害無情識之物（果實），不會構成殺罪。進一步說，只有懷有惡意，才會構成殺罪；如果沒有惡意或殺心，就不會構成殺罪。問：如果一個眾生盜取不屬於自己的東西，而一切眾生都參與了創造和生產，為什麼會有構成盜取罪和不構成盜取罪的情況呢？答：如果採取了行動，並且完成了盜取的行為，就構成盜取罪；如果沒有采取行動，或者沒有完成盜取的行為，就不構成盜取罪。進一步說，如果以貪婪之心拿取他人的物品，並認為那是自己的，就構成盜取罪；否則，就不構成盜取罪。 問：如果外在的物品是由一切眾生的威勢所產生的，為什麼在某些情況下會構成盜取罪，而在另一些情況下則不會呢？答：對於那些既有功用果又有威勢果的物品，盜取它們就會構成盜取罪。對於只有威勢果而沒有功用果的物品，盜取它們就不會構成盜取罪。進一步說，如果認為某物是自己的，盜取它就會構成罪；如果不認為某物是自己的，盜取它就不會構成罪。問：威勢果和功用果有什麼區別？答：創造者是功用果，享用者是威勢果。例如，農夫播種，創造者是功用果，而不是威勢果；食用果實的人是威勢果，而不是功用果。 問：如果四大部洲（Sì dà bù zhōu）和須彌山（Xūmí shān）等外在事物是由一切眾生的業力和威勢所產生的，而眾生中有證得涅槃（Niè pán）的，為什麼這些事物不會減少呢？尊者和須蜜（Hé Xūmì）說：有其他世界的眾生來到這裡，憑藉他們的業力，使得這些事物不會減少。進一步說，這些事物是由一切眾生的業力所產生的，即使只有一個眾生存在，它們也不會減少。為什麼呢？因為那個眾生也有業力和威勢在其中。更何況有阿僧祇（Āsēngqí）那由他（Nàyóutā）那麼多的眾生存在。就像尊貴的人，憑藉他們的業力和威勢，擁有園林、樓閣、象、馬、車乘等。像這樣，眾生的數量和非眾生的事物等，即使那個人死了，這些事物也不會減少。這裡的情況也是如此。尊者佛陀提婆（Fótuó Típó）說：因為過去的業力，所以這些事物不會減少。問：

【English Translation】 English version: Killing a non-sentient thing (fruit) does not constitute the sin of killing. Furthermore, only with malicious intent does one incur the sin of killing; without malicious intent or the intention to kill, one does not incur the sin of killing. Question: If a being takes what is not given, and all beings participate in the creation and production, why is there a situation where one incurs the sin of taking what is not given, and another where one does not? Answer: If one takes action and completes the act of stealing, one incurs the sin of taking what is not given; if one does not take action or does not complete the act of stealing, one does not incur the sin of taking what is not given. Furthermore, if one takes another's property with greed and thinks it is one's own, one incurs the sin of taking what is not given; otherwise, one does not. Question: If external things are produced by the power and influence of all beings, why is it that in some cases one incurs the sin of taking what is not given, and in others one does not? Answer: For things that have both the 'fruit of effort' (gōngyòng guǒ) and the 'fruit of power' (wēishì guǒ), stealing them incurs the sin of taking what is not given. For things that only have the 'fruit of power' and not the 'fruit of effort', stealing them does not incur the sin of taking what is not given. Furthermore, if one thinks of something as one's own, stealing it incurs sin; if one does not think of something as one's own, stealing it does not incur sin. Question: What is the difference between the 'fruit of power' and the 'fruit of effort'? Answer: The creator is the 'fruit of effort', and the consumer is the 'fruit of power'. For example, when a farmer sows seeds, the creator is the 'fruit of effort', not the 'fruit of power'; the one who eats the fruit is the 'fruit of power', not the 'fruit of effort'. Question: If external things like the Four Continents (Sì dà bù zhōu) and Mount Sumeru (Xūmí shān) are produced by the karmic power and influence of all beings, and there are beings who attain Nirvana (Niè pán), why do these things not diminish? Venerable Vasumitra (Hé Xūmì) said: Beings from other worlds come here, and through their karmic power, these things do not diminish. Furthermore, these things are produced by the karmic power of all beings, so even if there were only one being, they would not diminish. Why? Because that being also has karmic power and influence within them. How much more so when there are Asamkhya (Āsēngqí) and Nayuta (Nàyóutā) of beings. Like a noble person who, through their karmic power and influence, possesses gardens, pavilions, elephants, horses, and carriages. In this way, the number of beings and non-sentient things, even if that person dies, these things do not diminish. The situation here is the same. Venerable Buddhadatta (Fótuó Típó) said: Because of past karma, these things do not diminish. Question:

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。如一轉輪聖王。王四天下。而得自在。彼是何業報耶。答曰。是造生處業果報。問曰。為所作因多。為所作因果多。答曰。所作因多。非所作因果。所以者何。所作因是一切法。所作因果是有為法以是事故。作如是論。頗法非是因非次第非境界非威勢耶。答曰。有自體于自體是也。於他體有耶。答曰。有有為于無為。無為于無為。

佛經說有三種威勢。所謂世威勢我威勢法威勢。世威勢者。猶如有一煩惱現在前境界易得。為世人譏嫌故。不作惡業。我威勢者。猶如有一煩惱現在前境界易得。為我不墮惡道故。不作惡業。法威勢者。猶如有一煩惱現在前境界易得。彼以多聞故。不作惡業。亦令世人不譏嫌故。不作惡業。問曰。此三何以說名威勢。答曰。以能近生善法故。一切眾生。威勢盡故死。除佛世尊威勢不盡而般涅槃。

問曰。所作因為有增減不。答曰有。如有多人挽大材時。其中或有盡手足力者。有不多用力者。如豎大塔住時。糾索其中。有急有緩。如是等是名外法有增減。如與親里所作因及供給所須。則勝他人。是名內法有增減。

若是因緣。亦是次第緣。亦是境界緣。亦是威勢緣。如是一一緣。應次第有四緣義問曰。若然者云何有四緣體。答曰。以所作故有四。非以物體故有四。其事云

【現代漢語翻譯】 現代漢語譯本： 問：如果一位轉輪聖王統治四大部洲，獲得自在，這是什麼業報呢？答：這是造作生處之業的果報。問：是所作之因多，還是所作之果多？答：是所作之因多，不是所作之果。為什麼呢？因為所作之因是一切法，而所作之果是有為法。因此，可以這樣說。有沒有一種法，它既不是因，也不是次第，也不是境界，也不是威勢呢？答：有，自體對於自體就是這樣。對於他體有嗎？答：有，有為法對於無為法，無為法對於無為法就是這樣。

佛經說有三種威勢，即世威勢、我威勢、法威勢。世威勢，比如有人煩惱現前，境界容易引誘，但因為害怕世人的譏嫌，所以不做惡業。我威勢，比如有人煩惱現前，境界容易引誘，但因為害怕自己墮入惡道，所以不做惡業。法威勢，比如有人煩惱現前，境界容易引誘，但他因為多聞佛法，所以不做惡業，也使得世人不會譏嫌他，所以不做惡業。問：這三種為什麼稱為威勢呢？答：因為它們能夠促進善法的產生。一切眾生，因為威勢耗盡而死亡，只有佛世尊威勢不盡而般涅槃（Parinirvana，入滅）。

問：所作之因有增減嗎？答：有。比如很多人一起拉動巨大的木材時，其中有些人盡了全力，有些人沒有用太多力氣。又如豎立大塔時，捆綁的繩索，有些拉得很緊，有些拉得很鬆。這些都屬於外法有增減。又如對於親屬所作的因，以及供給他們所需，勝過對待其他人，這屬於內法有增減。

如果某個事物是因緣，那麼它也是次第緣，也是境界緣，也是威勢緣。像這樣，每一個緣都應該依次具有四緣的含義。問：如果這樣，那麼四緣的體性是什麼呢？答：因為有所作，所以有四緣，不是因為物體本身有四緣。事情是這樣的。

【English Translation】 English version: Question: If a Chakravarti Raja (轉輪聖王, Wheel-Turning King) rules over the four continents and attains自在 (Skt. Svatantra, self-mastery), what is the karmic reward for this? Answer: It is the karmic result of creating the karma of a place of birth. Question: Are the causes of actions more numerous, or are the results of actions more numerous? Answer: The causes of actions are more numerous, not the results of actions. Why? Because the causes of actions are all dharmas (法, phenomena), while the results of actions are conditioned dharmas (有為法, saṃskṛta-dharma). Therefore, it can be said like this. Is there a dharma that is neither a cause, nor a sequence, nor a condition, nor a power? Answer: Yes, the self-nature (自體, Skt. Sva-lakṣaṇa) in relation to itself is like that. Is it like that in relation to other entities? Answer: Yes, conditioned dharmas in relation to unconditioned dharmas (無為法, asaṃskṛta-dharma), and unconditioned dharmas in relation to unconditioned dharmas are like that.

The Buddhist scriptures say that there are three kinds of power (威勢, Skt. Āṇubhāva): the power of the world (世威勢), the power of self (我威勢), and the power of dharma (法威勢). The power of the world is like this: when someone's afflictions (煩惱, kleśas) arise and the circumstances are easily tempting, they do not commit evil deeds because they fear the criticism of the world. The power of self is like this: when someone's afflictions arise and the circumstances are easily tempting, they do not commit evil deeds because they fear falling into evil realms. The power of dharma is like this: when someone's afflictions arise and the circumstances are easily tempting, they do not commit evil deeds because they have heard much about the Dharma, and also so that the world will not criticize them. Question: Why are these three called power? Answer: Because they can promote the arising of good dharmas. All sentient beings die because their power is exhausted, except for the World Honored One (佛世尊, Buddha-loka-nātha) whose power is not exhausted when he enters Parinirvana (般涅槃, complete nirvana).

Question: Do the causes of actions have increase or decrease? Answer: Yes. For example, when many people are pulling a large piece of wood, some of them exert all their strength, while others do not exert much strength. Or, when erecting a large pagoda, some of the ropes are tied tightly, while others are tied loosely. These are examples of external dharmas having increase or decrease. Also, the causes of actions done for relatives and providing them with what they need are superior to treating others, which is an example of internal dharmas having increase or decrease.

If something is a Hetu-pratyaya (因緣, cause condition), then it is also a Samanantara-pratyaya (次第緣, immediately contiguous condition), also an Arambaṇa-pratyaya (境界緣, object condition), and also an Adhipati-pratyaya (威勢緣, dominant condition). Like this, each condition should sequentially have the meaning of the four conditions. Question: If that is so, then what is the nature of the four conditions? Answer: Because of what is done, there are four conditions, not because the object itself has four conditions. The matter is like this.

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何。如前剎那使后剎那增長。名曰因緣前作次第緣。令後者生名次第緣。后能緣前是境界緣。不為他作障礙是威勢緣。因緣如種子法。次第緣是開導法。境界緣是執杖法。威勢緣是不障礙法。總而言之因緣有四緣義。非一一法從因緣生。盡有四緣義。

問曰。因之與緣。有何差別。尊者和須蜜說曰。因即是緣。若有此則有是。亦是因亦是緣。世尊亦說。阿難有如是因如是緣。如是作生。為老死因。問曰。若有此則有是。是因是緣者。如人見瓶生覺心。瓶是覺因耶。答曰。不以有瓶是覺因。所以者何。自有瓶不生覺心。和合乃生覺心。和合是覺緣非瓶。復有說者。和合是因。和合事是緣。問曰。若一不為因。多亦不為因。答曰。如一一事。不能為因。和合眾事。則能為因。其事云何。如一一事不名和合。眾事集故乃名和合彼亦如是。復有說者。相似是因。不相似是緣。相似者如麥似麥。如火似火。問曰。麥與麥牙。有何相似。答曰。總而言之麥是牙因。問曰。若然者四大因等。總而言之亦是牙因耶。復有說者。近者是因遠者是緣。問曰。若然者因之與緣。無有差別。所以者何。如心次第生善心是因。不名為緣耶。復有說者。不共者是因。共者是緣。問曰。若然者麥亦是牙。亦是爛壞。彼復是緣耶。如眼是眼識生處

【現代漢語翻譯】 現代漢語譯本 什麼（是四緣）？如前一剎那使后一剎那增長，這被稱為因緣，前一剎那作為次第緣，使后一剎那產生，這被稱為次第緣。后一剎那能夠緣於前一剎那，這是境界緣。不為其他事物造成障礙，這是威勢緣。因緣就像種子一樣，次第緣是開導之法，境界緣是執持手杖之法，威勢緣是不造成障礙之法。總而言之，因緣具有四緣的意義，並非每一個法都僅僅從因緣產生，而是都具有四緣的意義。

問：因和緣有什麼差別？ 尊者和須蜜（Vasumitra）說：因就是緣，如果有了這個，就會有那個，既是因也是緣。世尊（Buddha）也說，阿難（Ananda），有這樣的因，有這樣的緣，這樣造作而生，是老死的因。 問：如果有了這個，就會有那個，既是因又是緣，比如人看到瓶子而生起覺知，瓶子是覺知的因嗎？ 答：不是因為有瓶子才是覺知的因。為什麼呢？因為只有瓶子不會生起覺知，和合在一起才會生起覺知。和合是覺知的緣，不是瓶子。也有人說，和合是因，和合的事物是緣。 問：如果一個不是因，多個也不是因嗎？ 答：就像一個一個的事物，不能作為因，和合眾多的事物，就能作為因。這些事物是什麼呢？就像一個一個的事物不叫做和合，眾多事物聚集在一起才叫做和合，道理也是這樣。 也有人說，相似的是因，不相似的是緣。相似的，比如麥子相似於麥子，火相似於火。 問：麥子和麥芽有什麼相似之處？ 答：總的來說，麥子是麥芽的因。 問：如果這樣，四大（地、水、火、風）因等，總的來說也是麥芽的因嗎？ 也有人說，近的是因，遠的是緣。 問：如果這樣，因和緣就沒有差別了。為什麼呢？比如心次第生起，善心是因，不被稱為緣嗎？ 也有人說，不共同的是因，共同的是緣。 問：如果這樣，麥子既是麥芽，也是腐爛的因，那麼腐爛又是緣嗎？比如眼睛是眼識生起的地方。

【English Translation】 English version What (are the four conditions)? If the preceding moment causes the succeeding moment to increase, this is called Hetu-pratyaya (causal condition). The preceding moment, acting as Samanantara-pratyaya (immediately contiguous condition), causes the succeeding moment to arise, this is called Samanantara-pratyaya. The succeeding moment is able to be conditioned by the preceding moment, this is Alambana-pratyaya (object-condition). Not creating obstacles for other things, this is Adhipati-pratyaya (dominant condition). Hetu-pratyaya is like the seed, Samanantara-pratyaya is the guiding principle, Alambana-pratyaya is the holding of a staff, and Adhipati-pratyaya is not creating obstacles. In summary, Hetu-pratyaya has the meaning of the four conditions. It is not that every dharma arises solely from Hetu-pratyaya, but rather that they all possess the meaning of the four conditions.

Question: What is the difference between Hetu (cause) and Pratyaya (condition)? Venerable Vasumitra (Vasumitra) said: Hetu is Pratyaya. If there is this, then there is that; it is both Hetu and Pratyaya. The Buddha (Buddha) also said, Ananda (Ananda), with such Hetu and such Pratyaya, thus acting and arising, it is the cause of old age and death. Question: If 'if there is this, then there is that,' and it is both Hetu and Pratyaya, for example, if a person sees a pot and generates a perception, is the pot the cause of the perception? Answer: It is not because there is a pot that it is the cause of perception. Why? Because the pot alone does not generate perception; it is the combination that generates perception. The combination is the condition (Pratyaya) for perception, not the pot. Some also say that the combination is the cause (Hetu), and the combined things are the condition (Pratyaya). Question: If one is not a cause, then are many also not a cause? Answer: Just like one single thing cannot be a cause, the combination of many things can be a cause. What are these things? Just like one single thing is not called a combination, it is when many things gather together that it is called a combination; the principle is the same. Some also say that similarity is the cause (Hetu), and dissimilarity is the condition (Pratyaya). Similarity, for example, like wheat is similar to wheat, like fire is similar to fire. Question: What is the similarity between wheat and wheat sprouts? Answer: Generally speaking, wheat is the cause of wheat sprouts. Question: If that is the case, are the four great elements (earth, water, fire, wind), etc., also generally the cause of wheat sprouts? Some also say that what is near is the cause (Hetu), and what is far is the condition (Pratyaya). Question: If that is the case, then there is no difference between cause and condition. Why? For example, as the mind arises in succession, is a wholesome mind the cause, and not called a condition? Some also say that what is not common is the cause (Hetu), and what is common is the condition (Pratyaya). Question: If that is the case, is wheat both the cause of wheat sprouts and of decay, then is decay also a condition? For example, the eye is the place where eye consciousness arises.

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。不共余識。彼眼復是眼識因耶。復有說者。生是因隨生是緣。問曰。若然者生不是緣。隨生不是因耶。復有說者。自體長養是因。他體長養是緣。問曰。若然者現在善心緣于善法。唯名為因。不名為緣耶。尊者佛陀提婆說曰作是因所作是緣。復有說者。相似是因。不相似是緣復有說者。近者是因遠者是緣。如近遠彼此亦如是。此所作因。定是一切法果。是威勢果。問曰。若有相應因亦有共生因耶。答曰。若有相應因亦有共生因。頗有共生因無相應因耶。答曰。有不相應法共生因。若有相應因。亦有相似因耶。若有相似因。亦有相應因耶。乃至廣作四句。有相應因無相似因者。未來世相應因。有相似因無相應因者。不相應法相似因。有相應因亦有相似因者。相應法相似因。無相應因亦無相似因者。除上爾所事若有相應因亦有一切遍因耶。若有一切遍因。亦有相應因耶。乃至廣作四句。有相應因無一切遍因者。未來世相應因。過去現在非一切遍相應因。一切遍因非相應因者。不相應法一切遍因。相應因一切遍因者。相應法一切遍因。非相應因非。一切遍因者。除上爾所事。若有相應因。亦有報因耶。若有報因。亦有相應因耶。乃至廣作四句。有相應因無報因者。無記無漏相應因。有報因無相應因者。不相應法報因。有相

應因亦有報因者。相應報因。非相應因非報因者。除上爾所事。若有相應因亦有所作因耶。答曰。若相應因。亦有所作因。頗有所作因無相應因耶。答曰。有諸不相應法所作因。若有共生因亦有相似因耶。答曰。若有相似因。亦有共生因。頗有共生因無相似因耶。答曰。有未來世共生因。若有共生因亦有一切遍因耶。答曰。若有一切遍因。亦有共生因。頗有共生因無一切遍因耶。答曰。有非一切遍共生因。若有共生因亦有報因耶。答曰。若有報因者。亦有共生因。頗有共生因非報因耶。答曰有。無記無漏共生因。若有共生因亦有所作因耶。答曰。若有共生因。亦有所作因。頗有所作因非共生因耶。答曰有。無為法所作因。若有相似因亦有一切遍因耶。答曰。若有一切遍因亦有相似因。頗有相似因無一切遍因耶。答曰有。非一切遍相似因。有相似因。亦有報因耶。若有報因亦有相似因耶。乃至廣作四句。有相似因無報因者。無記無漏相似因。有報因無相似因者。未來世報因。有相似因亦有報因者。過去現在報因。非相似因非報因者。除上爾所事。若有相似因亦有所作因耶。答曰。若有相似因亦有所作因。頗有所作因非相似因耶。答曰有。未來世無為法所作因。若有一切遍因。亦有報因耶。若有報因。亦有一切遍因耶。乃

【現代漢語翻譯】 現代漢語譯本 『應因』(hetu-pratyaya)也有『報因』(vipāka-hetu)的情況。『相應報因』(samprayukta-vipāka-hetu)。『非相應因』(visamprayukta-hetu)『非報因』(avipāka-hetu)的情況，排除上述所有情況。如果存在『相應因』(samprayukta-hetu)，也存在『所作因』(kāraka-hetu)嗎？回答是：如果存在『相應因』，也存在『所作因』。是否存在『所作因』而沒有『相應因』的情況？回答是：存在不相應法(visamprayukta-dharma)的『所作因』。如果存在『共生因』(sahabhū-hetu)，也存在『相似因』(sabhāga-hetu)嗎？回答是：如果存在『相似因』，也存在『共生因』。是否存在『共生因』而沒有『相似因』的情況？回答是：存在未來世(anāgata-adhvan)的『共生因』。如果存在『共生因』，也存在『一切遍因』(sarvatraga-hetu)嗎？回答是：如果存在『一切遍因』，也存在『共生因』。是否存在『共生因』而沒有『一切遍因』的情況？回答是：存在非『一切遍』的『共生因』。如果存在『共生因』，也存在『報因』嗎？回答是：如果存在『報因』，也存在『共生因』。是否存在『共生因』而非『報因』的情況？回答是：存在『無記』(avyākrta)『無漏』(anāsrava)的『共生因』。如果存在『共生因』，也存在『所作因』嗎？回答是：如果存在『共生因』，也存在『所作因』。是否存在『所作因』而非『共生因』的情況？回答是：存在『無為法』(asamskrta-dharma)的『所作因』。如果存在『相似因』，也存在『一切遍因』嗎？回答是：如果存在『一切遍因』，也存在『相似因』。是否存在『相似因』而沒有『一切遍因』的情況？回答是：存在非『一切遍』的『相似因』。存在『相似因』，也存在『報因』嗎？如果存在『報因』，也存在『相似因』嗎？乃至廣泛地作出四句分別：存在『相似因』而沒有『報因』的情況：『無記』『無漏』的『相似因』。存在『報因』而沒有『相似因』的情況：未來世的『報因』。存在『相似因』也存在『報因』的情況：過去(atīta)現在(pratyutpanna)的『報因』。『非相似因』『非報因』的情況：排除上述所有情況。如果存在『相似因』，也存在『所作因』嗎？回答是：如果存在『相似因』，也存在『所作因』。是否存在『所作因』而非『相似因』的情況？回答是：存在未來世『無為法』的『所作因』。如果存在『一切遍因』，也存在『報因』嗎？如果存在『報因』，也存在『一切遍因』嗎？乃至

【English Translation】 English version There are instances where 『resultant cause』 (vipāka-hetu) arises from 『causal condition』 (hetu-pratyaya). This is 『associated resultant cause』 (samprayukta-vipāka-hetu). Instances of 『non-associated cause』 (visamprayukta-hetu) and 『non-resultant cause』 (avipāka-hetu) exclude all the above-mentioned cases. If there is an 『associated cause』 (samprayukta-hetu), is there also a 『productive cause』 (kāraka-hetu)? The answer is: If there is an 『associated cause』, there is also a 『productive cause』. Is there a 『productive cause』 without an 『associated cause』? The answer is: There is a 『productive cause』 of non-associated dharmas (visamprayukta-dharma). If there is a 『co-existent cause』 (sahabhū-hetu), is there also a 『similar cause』 (sabhāga-hetu)? The answer is: If there is a 『similar cause』, there is also a 『co-existent cause』. Is there a 『co-existent cause』 without a 『similar cause』? The answer is: There is a 『co-existent cause』 in the future time (anāgata-adhvan). If there is a 『co-existent cause』, is there also an 『all-pervasive cause』 (sarvatraga-hetu)? The answer is: If there is an 『all-pervasive cause』, there is also a 『co-existent cause』. Is there a 『co-existent cause』 without an 『all-pervasive cause』? The answer is: There is a 『co-existent cause』 that is not 『all-pervasive』. If there is a 『co-existent cause』, is there also a 『resultant cause』? The answer is: If there is a 『resultant cause』, there is also a 『co-existent cause』. Is there a 『co-existent cause』 that is not a 『resultant cause』? The answer is: There is an 『unspecified』 (avyākrta) and 『untainted』 (anāsrava) 『co-existent cause』. If there is a 『co-existent cause』, is there also a 『productive cause』? The answer is: If there is a 『co-existent cause』, there is also a 『productive cause』. Is there a 『productive cause』 that is not a 『co-existent cause』? The answer is: There is a 『productive cause』 of 『unconditioned dharmas』 (asamskrta-dharma). If there is a 『similar cause』, is there also an 『all-pervasive cause』? The answer is: If there is an 『all-pervasive cause』, there is also a 『similar cause』. Is there a 『similar cause』 without an 『all-pervasive cause』? The answer is: There is a 『similar cause』 that is not 『all-pervasive』. Is there a 『similar cause』 and also a 『resultant cause』? If there is a 『resultant cause』, is there also a 『similar cause』? And so on, extensively making the fourfold distinctions: There is a 『similar cause』 without a 『resultant cause』: the 『unspecified』 and 『untainted』 『similar cause』. There is a 『resultant cause』 without a 『similar cause』: the 『resultant cause』 in the future time. There is a 『similar cause』 and also a 『resultant cause』: the 『resultant cause』 in the past (atīta) and present (pratyutpanna). 『Neither a similar cause nor a resultant cause』: exclude all the above-mentioned cases. If there is a 『similar cause』, is there also a 『productive cause』? The answer is: If there is a 『similar cause』, there is also a 『productive cause』. Is there a 『productive cause』 that is not a 『similar cause』? The answer is: There is a 『productive cause』 of 『unconditioned dharmas』 in the future time. If there is an 『all-pervasive cause』, is there also a 『resultant cause』? If there is a 『resultant cause』, is there also an 『all-pervasive cause』? And so on.

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至廣作四句。一切相遍因非報因者。無記一切遍因。有報因非一切遍因者。未來世報因。過去現在非一切遍報因。一切遍因報因者。一切遍報因。非一切報因非報因者。除上爾所事。若有一切遍因。亦有所作因耶。答曰。若有一切遍因。亦有所作因。頗有所作因。非一切遍因耶。答曰有。未來世過去現在非一切遍無為法所作因。若有報因。亦有所作因耶。答曰。若有報因。亦有所作因。頗有所作因。非報因耶。答曰有。無記無漏所作因。

問曰。此六因。幾色幾非色。答曰。二是非色。謂相應因。一切遍因。余是色非色。如色非色。相應不相應。有依無依。有勢用無勢用。有緣無緣。有對無對。可見不可見。當知亦如是。問曰。此六因。幾有漏幾無漏。答曰。二有漏。謂一切遍因報因。余有漏無漏。問曰。此六因。幾有為幾無為。答曰。五是有為。相應因乃至報因。一是有為無為。謂所作因。問曰。此六因。幾過去幾現在幾未來。答曰。二是過去現在謂相似因一切遍因。三在三世。謂相應因共生因報因。一在三世亦不在世。謂所作因。問曰。此六因。幾善幾不善幾無記。答曰。一是不善無記謂一切遍因。一是善不善謂報因。余是善不善無記。問曰。此六因。幾欲界系乃至不繫。答曰。三是三界系。謂一切遍因報

【現代漢語翻譯】 現代漢語譯本： 至廣作四句：一切相遍因（Sarvatraga-hetu，能普遍產生結果的因）非報因（Vipāka-hetu，產生果報的因）者：無記（Avyākṛta，非善非惡）一切遍因。有報因非一切遍因者：未來世報因。過去現在非一切遍報因。一切遍因報因者：一切遍報因。非一切報因非報因者：除上所說。若有一切遍因，亦有所作因（Kāraṇa-hetu，作用之因）耶？答曰：若有一切遍因，亦有所作因。頗有所作因，非一切遍因耶？答曰：有。未來世過去現在非一切遍無為法（Asaṃskṛta-dharma，不生不滅之法）所作因。若有報因，亦有所作因耶？答曰：若有報因，亦有所作因。頗有所作因，非報因耶？答曰：有。無記無漏（Anāsrava，無煩惱）所作因。

問曰：此六因（Sad-hetu，六種因），幾色（Rūpa，物質）幾非色（Arūpa，精神）？答曰：二是非色，謂相應因（Saṃprayuktaka-hetu，與心相應之因），一切遍因。余是色非色。如色非色，相應不相應，有依無依，有勢用無勢用，有緣無緣，有對無對，可見不可見，當知亦如是。問曰：此六因，幾有漏（Sāsrava，有煩惱）幾無漏？答曰：二有漏，謂一切遍因報因。余有漏無漏。問曰：此六因，幾有為（Saṃskṛta，有生滅）幾無為？答曰：五是有為，相應因乃至報因。一是有為無為，謂所作因。問曰：此六因，幾過去幾現在幾未來？答曰：二是過去現在，謂相似因（Sabhāga-hetu，同類之因）一切遍因。三在三世，謂相應因共生因（Sahabhū-hetu，俱生之因）報因。一在三世亦不在世，謂所作因。問曰：此六因，幾善幾不善幾無記？答曰：一是不善無記，謂一切遍因。一是善不善，謂報因。余是善不善無記。問曰：此六因，幾欲界系（Kāmadhātu，欲界所繫）乃至不繫？答曰：三是三界系，謂一切遍因報因

【English Translation】 English version: To extensively formulate four categories: That which is a Sarvatraga-hetu (cause that pervades all, universal cause) but not a Vipāka-hetu (resultant cause): the Avyākṛta (indeterminate) Sarvatraga-hetu. That which is a Vipāka-hetu but not a Sarvatraga-hetu: the Vipāka-hetu of the future. The past and present are not Sarvatraga-Vipāka-hetu. That which is both a Sarvatraga-hetu and a Vipāka-hetu: the Sarvatraga-Vipāka-hetu. That which is neither a Sarvatraga-hetu nor a Vipāka-hetu: exclude the aforementioned. If there is a Sarvatraga-hetu, is there also a Kāraṇa-hetu (productive cause)? Answer: If there is a Sarvatraga-hetu, there is also a Kāraṇa-hetu. Is there a Kāraṇa-hetu that is not a Sarvatraga-hetu? Answer: Yes. The future, past, and present are not Kāraṇa-hetu of all-pervading Asaṃskṛta-dharma (unconditioned dharma). If there is a Vipāka-hetu, is there also a Kāraṇa-hetu? Answer: If there is a Vipāka-hetu, there is also a Kāraṇa-hetu. Is there a Kāraṇa-hetu that is not a Vipāka-hetu? Answer: Yes. The Avyākṛta and Anāsrava (untainted) Kāraṇa-hetu.

Question: Among these six hetus (Sad-hetu, six causes), how many are Rūpa (form, material) and how many are Arūpa (formless, immaterial)? Answer: Two are Arūpa, namely the Saṃprayuktaka-hetu (associated cause) and the Sarvatraga-hetu. The rest are both Rūpa and Arūpa. Just as with Rūpa and Arūpa, associated and unassociated, dependent and independent, with potential and without potential, with condition and without condition, with opposition and without opposition, visible and invisible, know that it is also thus. Question: Among these six hetus, how many are Sāsrava (with outflows, tainted) and how many are Anāsrava (without outflows, untainted)? Answer: Two are Sāsrava, namely the Sarvatraga-hetu and the Vipāka-hetu. The rest are both Sāsrava and Anāsrava. Question: Among these six hetus, how many are Saṃskṛta (conditioned) and how many are Asaṃskṛta (unconditioned)? Answer: Five are Saṃskṛta, namely the Saṃprayuktaka-hetu up to the Vipāka-hetu. One is both Saṃskṛta and Asaṃskṛta, namely the Kāraṇa-hetu. Question: Among these six hetus, how many are past, how many are present, and how many are future? Answer: Two are past and present, namely the Sabhāga-hetu (homogeneous cause) and the Sarvatraga-hetu. Three exist in the three times, namely the Saṃprayuktaka-hetu, the Sahabhū-hetu (co-existent cause), and the Vipāka-hetu. One exists in the three times and also outside of time, namely the Kāraṇa-hetu. Question: Among these six hetus, how many are wholesome, how many are unwholesome, and how many are indeterminate? Answer: One is unwholesome and indeterminate, namely the Sarvatraga-hetu. One is wholesome and unwholesome, namely the Vipāka-hetu. The rest are wholesome, unwholesome, and indeterminate. Question: Among these six hetus, how many are bound to the Kāmadhātu (desire realm) and so on, up to unbound? Answer: Three are bound to the three realms, namely the Sarvatraga-hetu and the Vipāka-hetu.

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因。余是三界系不繫。問曰。此六因。幾學幾無學幾非學非無學。答曰。二是非學非無學。謂一切遍因報因。余是三種。問曰。此六因。幾見道所斷幾修道所斷幾無斷。答曰。一是見道所斷謂一切遍因。一是見道修道斷。謂報因余是見道斷修道斷不斷。問曰。此六因。幾染污幾不染污。答曰。一是染污。謂一切遍因。余是染污不染污。如染污不染污。有過無過黑白。隱沒不隱沒退不退。當知亦如是。問曰。此六因。幾有報幾無報。答曰。一是有報謂報因。余是有報無報相應因共生因。現在世一剎那頃。取果與果。相似因。一切遍因。所作因。現在取果。過去現在與果。一剎那取果。多剎那與果。報因現在取果。過去與果。一剎那取果。多剎那與果。若心有使使有使心。彼使使此心耶。乃至廣說。問曰。何故作此論。答曰。為止一心者論故。彼作是說。有使心無使心。即是一心。所以者何。聖道生時。與使相妨。不與心相妨。如治刀法。與垢相妨。不與刀相妨。如衣器鏡垢。與治法相妨。不與衣器鏡等相妨。如是聖道生時。與使相妨。不與心相妨。乃至聖道未生心則有使。聖道若生心則無使。我人論者作如是說。人縛人解非法縛解。尊者曇摩多羅作如是說。諸使不相應使。亦不緣使。彼作是說。若作緣使相應使無漏法。

【現代漢語翻譯】 現代漢語譯本 因（hetu，原因）。余是三界系不繫（traidhātuka-apratisaṃyukta，與三界相應或不相應）。 問：這六因（ṣaṭ hetu，六種原因），有幾種是屬於有學（śaikṣa，需要學習的階段），幾種是屬於無學（aśaikṣa，已完成學習的階段），幾種是非學非無學（naiva śaikṣa-nāśaikṣa，既非有學也非無學）？ 答：有兩種是非學非無學，即一切遍因（sarvatraga-hetu，普遍存在的原因）和報因（vipāka-hetu，果報的原因）。其餘三種。 問：這六因，有幾種是見道（darśana-mārga，見道的階段）所斷，幾種是修道（bhāvanā-mārga，修道的階段）所斷，幾種是無斷（aheya，無需斷除）？ 答：一種是見道所斷，即一切遍因。一種是見道修道斷，即報因。其餘是見道斷、修道斷、不斷。 問：這六因，有幾種是染污（kliṣṭa，被煩惱污染的），幾種是不染污（akliṣṭa，未被煩惱污染的）？ 答：一種是染污，即一切遍因。其餘是染污不染污。如染污不染污，有過無過（sāvadya-anavadya，有罪或無罪），黑白（kṛṣṇa-śukla，不善或善），隱沒不隱沒（sāvaraṇa-anāvaraṇa，被覆蓋或未被覆蓋），退不退（parihāṇadharma-aparihāṇadharma，退失或不退失），當知也應如此。 問：這六因，有幾種是有報（savipāka，有果報的），幾種是無報（avavipāka，無果報的）？ 答：一種是有報，即報因。其餘是有報無報：相應因（saṃprayuktaka-hetu，相應的因），共生因（sahabhū-hetu，共同產生的因）。現在世一剎那頃（ekakṣaṇa，一個剎那），取果與果。相似因（sabhāga-hetu，相似的因），一切遍因，所作因（kāraṇa-hetu，作用的因），現在取果，過去現在與果。一剎那取果，多剎那與果。報因現在取果，過去與果。一剎那取果，多剎那與果。若心有使（anuśaya，隨眠），使有使心，彼使使此心耶？乃至廣說。 問：何故作此論？ 答：為止一心者論故。彼作是說：有使心無使心，即是一心。所以者何？聖道（ārya-mārga，聖道）生時，與使相妨，不與心相妨。如治刀法，與垢相妨，不與刀相妨。如衣器鏡垢，與治法相妨，不與衣器鏡等相妨。如是聖道生時，與使相妨，不與心相妨。乃至聖道未生心則有使，聖道若生心則無使。我人論者作如是說：人縛人解非法縛解。尊者曇摩多羅（Dharmatrāta，一位論師）作如是說：諸使不相應使，亦不緣使。彼作是說：若作緣使相應使無漏法（anāsrava-dharma，無漏法）。 English version Hetu (cause). Are these associated or unassociated with the three realms (traidhātuka)? Question: Among these six hetus (ṣaṭ hetu, six causes), how many are śaikṣa (learner), how many are aśaikṣa (non-learner), and how many are naiva śaikṣa-nāśaikṣa (neither learner nor non-learner)? Answer: Two are naiva śaikṣa-nāśaikṣa, namely sarvatraga-hetu (omnipresent cause) and vipāka-hetu (resultant cause). The rest are three types. Question: Among these six hetus, how many are abandoned by darśana-mārga (path of seeing), how many are abandoned by bhāvanā-mārga (path of cultivation), and how many are aheya (not to be abandoned)? Answer: One is abandoned by darśana-mārga, namely sarvatraga-hetu. One is abandoned by both darśana-mārga and bhāvanā-mārga, namely vipāka-hetu. The rest are abandoned by darśana-mārga, bhāvanā-mārga, and not abandoned. Question: Among these six hetus, how many are kliṣṭa (defiled) and how many are akliṣṭa (undefiled)? Answer: One is defiled, namely sarvatraga-hetu. The rest are defiled and undefiled. Just as defiled and undefiled, sāvadya-anavadya (blameworthy and blameless), kṛṣṇa-śukla (dark and bright), sāvaraṇa-anāvaraṇa (covered and uncovered), parihāṇadharma-aparihāṇadharma (liable to decline and not liable to decline), it should be understood likewise. Question: Among these six hetus, how many are savipāka (with result) and how many are avavipāka (without result)? Answer: One is with result, namely vipāka-hetu. The rest are with and without result: saṃprayuktaka-hetu (associated cause), sahabhū-hetu (co-existent cause). In the present world, in a single moment (ekakṣaṇa), taking the result and giving the result. sabhāga-hetu (similar cause), sarvatraga-hetu, kāraṇa-hetu (productive cause), taking the result now, giving the result in the past and present. Taking the result in one moment, giving the result in many moments. vipāka-hetu taking the result now, giving the result in the past. Taking the result in one moment, giving the result in many moments. If the mind has anuśaya (latent tendencies), and the latent tendencies have the mind, do those latent tendencies cause this mind? And so on, extensively. Question: Why is this treatise composed? Answer: It is composed to stop those who hold to a single mind. They say: 'The mind with latent tendencies and the mind without latent tendencies are the same mind.' Why? When the ārya-mārga (noble path) arises, it obstructs the latent tendencies, but does not obstruct the mind. Just as the method of cleaning a knife obstructs the dirt, but does not obstruct the knife. Just as the dirt on clothes, utensils, and mirrors obstructs the cleaning method, but does not obstruct the clothes, utensils, mirrors, etc. Likewise, when the noble path arises, it obstructs the latent tendencies, but does not obstruct the mind. Until the noble path arises, the mind has latent tendencies; when the noble path arises, the mind has no latent tendencies. Those who argue about 'self' and 'person' say: 'A person is bound and a person is released; the unlawful is bound and released.' Venerable Dharmatrāta (a scholar) says: 'The latent tendencies are not associated with each other, nor do they condition each other.' They say: 'If one makes conditioned latent tendencies associated with anāsrava-dharma (untainted dharma).'

【English Translation】 English version Hetu (cause). Are these associated or unassociated with the three realms (traidhātuka)? Question: Among these six hetus (ṣaṭ hetu, six causes), how many are śaikṣa (learner), how many are aśaikṣa (non-learner), and how many are naiva śaikṣa-nāśaikṣa (neither learner nor non-learner)? Answer: Two are naiva śaikṣa-nāśaikṣa, namely sarvatraga-hetu (omnipresent cause) and vipāka-hetu (resultant cause). The rest are three types. Question: Among these six hetus, how many are abandoned by darśana-mārga (path of seeing), how many are abandoned by bhāvanā-mārga (path of cultivation), and how many are aheya (not to be abandoned)? Answer: One is abandoned by darśana-mārga, namely sarvatraga-hetu. One is abandoned by both darśana-mārga and bhāvanā-mārga, namely vipāka-hetu. The rest are abandoned by darśana-mārga, bhāvanā-mārga, and not abandoned. Question: Among these six hetus, how many are kliṣṭa (defiled) and how many are akliṣṭa (undefiled)? Answer: One is defiled, namely sarvatraga-hetu. The rest are defiled and undefiled. Just as defiled and undefiled, sāvadya-anavadya (blameworthy and blameless), kṛṣṇa-śukla (dark and bright), sāvaraṇa-anāvaraṇa (covered and uncovered), parihāṇadharma-aparihāṇadharma (liable to decline and not liable to decline), it should be understood likewise. Question: Among these six hetus, how many are savipāka (with result) and how many are avavipāka (without result)? Answer: One is with result, namely vipāka-hetu. The rest are with and without result: saṃprayuktaka-hetu (associated cause), sahabhū-hetu (co-existent cause). In the present world, in a single moment (ekakṣaṇa), taking the result and giving the result. sabhāga-hetu (similar cause), sarvatraga-hetu, kāraṇa-hetu (productive cause), taking the result now, giving the result in the past and present. Taking the result in one moment, giving the result in many moments. vipāka-hetu taking the result now, giving the result in the past. Taking the result in one moment, giving the result in many moments. If the mind has anuśaya (latent tendencies), and the latent tendencies have the mind, do those latent tendencies cause this mind? And so on, extensively. Question: Why is this treatise composed? Answer: It is composed to stop those who hold to a single mind. They say: 'The mind with latent tendencies and the mind without latent tendencies are the same mind.' Why? When the ārya-mārga (noble path) arises, it obstructs the latent tendencies, but does not obstruct the mind. Just as the method of cleaning a knife obstructs the dirt, but does not obstruct the knife. Just as the dirt on clothes, utensils, and mirrors obstructs the cleaning method, but does not obstruct the clothes, utensils, mirrors, etc. Likewise, when the noble path arises, it obstructs the latent tendencies, but does not obstruct the mind. Until the noble path arises, the mind has latent tendencies; when the noble path arises, the mind has no latent tendencies. Those who argue about 'self' and 'person' say: 'A person is bound and a person is released; the unlawful is bound and released.' Venerable Dharmatrāta (a scholar) says: 'The latent tendencies are not associated with each other, nor do they condition each other.' They say: 'If one makes conditioned latent tendencies associated with anāsrava-dharma (untainted dharma).'

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若作相應使。一切時恒使無不與心心數相應時。以是事故。欲止他義。欲顯己義。欲現與法相相應義故。而作此論也。

若心有使者。有五種心名有使。見苦所斷心。乃至修道所斷心。以二事故。心名有使。一以使性。二以伴性。見苦所斷心。見苦所斷使。有二事使性伴性。見集所斷一切遍使有使性。余使無使性伴性。見集所斷心。見集所斷使。有二事使性伴性。見苦所斷一切遍使有使性。余使無使性伴性。見滅所斷心。見滅所斷使。有二事使性伴性。見苦見集所斷一切遍使有使性。余使無使性伴性。見道所斷亦如是。修道所斷心。修道所斷使。有二事使性伴性。見苦見集所斷一切遍使有使性。余使無使性伴性。見苦所斷心。與一切遍相應。不一切遍相應。見集所斷亦如是。見滅所斷心。有漏緣使相應。無漏緣使相應。見道所斷亦如是。修道所斷心。染污不染污。彼見苦所斷一切遍使相應心。見苦所斷一切遍使。有二事使性伴性。見苦所斷不一切遍使。見集所斷一切遍使有使性。余使無使性伴性。見苦所斷不一切遍使相應心不一切遍使。有二事使性伴性。見苦見集所斷一切遍使。有使性無伴性。余使俱無。見集所斷亦如是。見滅所斷有漏緣使相應心。見滅所斷有漏緣使。有二事使性伴性。見苦見集所斷一切遍使

【現代漢語翻譯】 現代漢語譯本：如果（心）與煩惱相應，那麼所有時間都持續不斷地與心和心所相應。因為這個緣故，爲了止息其他宗派的義理，爲了顯揚自己的義理，爲了展現與佛法相應的義理，才撰寫這部論著。

如果心有所驅使，有五種心被稱為『有使』：見苦所斷心（通過觀察苦諦而斷除煩惱的心），乃至修道所斷心（通過修習道諦而斷除煩惱的心）。因為兩個原因，心被稱為『有使』：一是由於煩惱的性質（使性），二是由於煩惱的伴隨性質（伴性）。見苦所斷心，與見苦所斷的煩惱相應，具有使性和伴性兩種性質。見集所斷的一切遍使（普遍存在的煩惱）具有使性，其餘煩惱沒有使性，只有伴性。見集所斷心，與見集所斷的煩惱相應，具有使性和伴性兩種性質。見苦所斷的一切遍使具有使性，其餘煩惱沒有使性，只有伴性。見滅所斷心，與見滅所斷的煩惱相應，具有使性和伴性兩種性質。見苦、見集所斷的一切遍使具有使性，其餘煩惱沒有使性，只有伴性。見道所斷心的情況也是如此。修道所斷心，與修道所斷的煩惱相應，具有使性和伴性兩種性質。見苦、見集所斷的一切遍使具有使性，其餘煩惱沒有使性，只有伴性。

見苦所斷心，與一切遍使相應，也與不一切遍使相應。見集所斷心的情況也是如此。見滅所斷心，與有漏緣的煩惱相應，也與無漏緣的煩惱相應。見道所斷心的情況也是如此。修道所斷心，可以是染污的，也可以是不染污的。與見苦所斷的一切遍使相應的心，以及見苦所斷的一切遍使，具有使性和伴性兩種性質。見苦所斷的不一切遍使，以及見集所斷的一切遍使，具有使性，其餘煩惱只有伴性。與見苦所斷的不一切遍使相應的心，以及不一切遍使，具有使性和伴性兩種性質。見苦、見集所斷的一切遍使，只有使性，沒有伴性。其餘煩惱則兩者都沒有。見集所斷心的情況也是如此。見滅所斷的有漏緣使相應的心，以及見滅所斷的有漏緣使，具有使性和伴性兩種性質。見苦、見集所斷的一切遍使...

【English Translation】 English version: If (the mind) accords with afflictions (kleshas), then at all times it constantly accords with the mind and mental factors. It is for this reason, in order to stop the doctrines of other schools, in order to reveal one's own doctrines, in order to manifest the doctrines that accord with the Dharma, that this treatise is written.

If the mind has instigators (usas), there are five types of minds that are called 'having usas': the mind that is severed by seeing suffering (Dukkha-satya) (Dṛṣṭi-heya), up to the mind that is severed by cultivating the path (Marga-satya) (Bhāvanā-heya). Because of two reasons, the mind is called 'having usas': one is due to the nature of the affliction (usa-nature), and the other is due to the accompanying nature (companion-nature). The mind that is severed by seeing suffering, and the afflictions that are severed by seeing suffering, have both usa-nature and companion-nature. All pervasive afflictions (Sarvatraga-anuśaya) that are severed by seeing origination (Samudaya-satya) have usa-nature; the remaining afflictions do not have usa-nature, only companion-nature. The mind that is severed by seeing origination, and the afflictions that are severed by seeing origination, have both usa-nature and companion-nature. All pervasive afflictions that are severed by seeing suffering have usa-nature; the remaining afflictions do not have usa-nature, only companion-nature. The mind that is severed by seeing cessation (Nirodha-satya), and the afflictions that are severed by seeing cessation, have both usa-nature and companion-nature. All pervasive afflictions that are severed by seeing suffering and seeing origination have usa-nature; the remaining afflictions do not have usa-nature, only companion-nature. The same is true for the mind that is severed by seeing the path. The mind that is severed by cultivating the path, and the afflictions that are severed by cultivating the path, have both usa-nature and companion-nature. All pervasive afflictions that are severed by seeing suffering and seeing origination have usa-nature; the remaining afflictions do not have usa-nature, only companion-nature.

The mind that is severed by seeing suffering accords with all pervasive afflictions, and also accords with not all pervasive afflictions. The same is true for the mind that is severed by seeing origination. The mind that is severed by seeing cessation accords with afflictions conditioned by defilements (āsrava), and also accords with afflictions conditioned by non-defilements (anāsrava). The same is true for the mind that is severed by seeing the path. The mind that is severed by cultivating the path can be defiled or undefiled. The mind that accords with all pervasive afflictions that are severed by seeing suffering, and all pervasive afflictions that are severed by seeing suffering, have both usa-nature and companion-nature. The not all pervasive afflictions that are severed by seeing suffering, and all pervasive afflictions that are severed by seeing origination, have usa-nature; the remaining afflictions only have companion-nature. The mind that accords with not all pervasive afflictions that are severed by seeing suffering, and not all pervasive afflictions, have both usa-nature and companion-nature. All pervasive afflictions that are severed by seeing suffering and seeing origination only have usa-nature, not companion-nature. The remaining afflictions have neither. The same is true for the mind that is severed by seeing origination. The mind that accords with afflictions conditioned by defilements that are severed by seeing cessation, and the afflictions conditioned by defilements that are severed by seeing cessation, have both usa-nature and companion-nature. All pervasive afflictions that are severed by seeing suffering and seeing origination...

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。有使性無伴性。余使俱無。見滅所斷。無漏緣使相應心。見滅所斷無漏緣使俱有。見滅所斷有漏緣使。見苦見集所斷一切遍使。有使性無伴性。余使俱無。見道所斷亦如是。修道所斷染污心。修道所斷使俱有。見苦見集所斷一切遍使。有使性無伴性余使俱無。修道所斷不染污心。修道所斷使。見苦見集所斷一切遍。有使性無伴性性。余使俱無。彼見苦所斷心有十種。謂五見相應心。疑愛恚慢。不共無明相應心。見集所斷心有七種。謂二見相應心。疑愛恚慢。不共無明相應心。見滅所斷亦如是。見道所斷心有八種。謂三見相應心。疑愛恚慢。不共無明相應心。修道所斷有五種。謂愛恚慢。不共無明相應心。不染污善無記相應心。彼身見相應心。身見身見相應無明。有二事。有使性伴性。余見苦所斷使。見集所斷一切遍使。有使性無伴性。乃至見苦所斷慢使亦如是。見苦所斷不共無明相應心。見苦所斷不共無明使。有二事使性伴性。余見苦所斷使。見集所斷一切遍使。有使性無伴性。余使俱無。見集所斷。亦應如是說。見滅所斷邪見相應心。見滅所斷邪見邪見相應無明。有二事使性伴性。見滅所斷有漏緣使。見苦集所斷一切遍使。有使性無伴性。疑相應心。當知亦如是。見滅所斷見取相應心。見滅所斷見取。見取相應無

【現代漢語翻譯】 現代漢語譯本： 有具有使性的，沒有伴隨性的；其餘的煩惱都無。見滅所斷的，與無漏緣所生的煩惱相應的心，具有見滅所斷的無漏緣所生的煩惱。見滅所斷的有漏緣所生的煩惱。見苦、見集所斷的一切遍行煩惱，有具有使性的，沒有伴隨性的；其餘的煩惱都無。見道所斷的也像這樣。修道所斷的染污心，具有修道所斷的煩惱。見苦、見集所斷的一切遍行煩惱，有具有使性的，沒有伴隨性的；其餘的煩惱都無。修道所斷的不染污心，具有修道所斷的煩惱。見苦、見集所斷的一切遍行煩惱，有具有使性的，沒有伴隨性的；其餘的煩惱都無。那些見苦所斷的心有十種，即五見（Sakkāya-diṭṭhi, Antagāhika-diṭṭhi, Micchā-diṭṭhi, Diṭṭhi-parāmāsa, Sīlabbataparāmāsa 薩迦耶見，邊見，邪見，見取見，戒禁取見）相應的心，疑（Vicikicchā 疑）、愛（Rāga 愛）、恚（Dosa 嗔）、慢（Māna 慢），不共無明（Avijjā 不共無明）相應的心。見集所斷的心有七種，即二見相應的心，疑、愛、恚、慢，不共無明相應的心。見滅所斷的也像這樣。見道所斷的心有八種，即三見相應的心，疑、愛、恚、慢，不共無明相應的心。修道所斷的有五種，即愛、恚、慢，不共無明相應的心，不染污的善和無記相應的心。那些身見（Sakkāya-diṭṭhi 薩迦耶見）相應的心，身見、身見相應的無明，有二者，有具有使性的伴隨性；其餘的見苦所斷的煩惱，見集所斷的一切遍行煩惱，有具有使性的沒有伴隨性。乃至見苦所斷的慢煩惱也像這樣。見苦所斷的不共無明相應的心，見苦所斷的不共無明煩惱，有二者，具有使性的伴隨性；其餘的見苦所斷的煩惱，見集所斷的一切遍行煩惱，有具有使性的沒有伴隨性；其餘的煩惱都無。見集所斷的，也應該像這樣說。見滅所斷的邪見（Micchā-diṭṭhi 邪見）相應的心，見滅所斷的邪見、邪見相應的無明，有二者，具有使性的伴隨性。見滅所斷的有漏緣所生的煩惱，見苦集所斷的一切遍行煩惱，有具有使性的沒有伴隨性。疑相應的心，應當知道也像這樣。見滅所斷的見取見（Diṭṭhi-parāmāsa 見取見）相應的心，見滅所斷的見取見，見取見相應的無

【English Translation】 English version: There are those that have the nature of being an anusaya (anusaya 隨眠), without being accompanied; the remaining anusayas are all absent. The mind associated with the unconditioned-related anusayas severed by seeing cessation, has the unconditioned-related anusayas severed by seeing cessation. The conditioned-related anusayas severed by seeing cessation. All pervasive anusayas severed by seeing suffering and seeing origination, have the nature of being an anusaya, without being accompanied; the remaining anusayas are all absent. It is also like this for those severed by seeing the path. Defiled minds severed by cultivation, have the anusayas severed by cultivation. All pervasive anusayas severed by seeing suffering and seeing origination, have the nature of being an anusaya, without being accompanied; the remaining anusayas are all absent. Undefiled minds severed by cultivation, have the anusayas severed by cultivation. All pervasive anusayas severed by seeing suffering and seeing origination, have the nature of being an anusaya, without being accompanied; the remaining anusayas are all absent. Those minds severed by seeing suffering are of ten kinds, namely, minds associated with the five views (Sakkāya-diṭṭhi (薩迦耶見, view of self), Antagāhika-diṭṭhi (Antagāhika-diṭṭhi, view of extremes), Micchā-diṭṭhi (Micchā-diṭṭhi, wrong view), Diṭṭhi-parāmāsa (Diṭṭhi-parāmāsa, clinging to views), Sīlabbataparāmāsa (Sīlabbataparāmāsa, clinging to rites and rituals)), minds associated with doubt (Vicikicchā 疑), attachment (Rāga 愛), aversion (Dosa 嗔), conceit (Māna 慢), and unshared ignorance (Avijjā 不共無明). Minds severed by seeing origination are of seven kinds, namely, minds associated with two views, doubt, attachment, aversion, conceit, and unshared ignorance. It is also like this for those severed by seeing cessation. Minds severed by seeing the path are of eight kinds, namely, minds associated with three views, doubt, attachment, aversion, conceit, and unshared ignorance. Those severed by cultivation are of five kinds, namely, minds associated with attachment, aversion, conceit, and unshared ignorance, and undefiled wholesome and neutral minds. Those minds associated with self-view (Sakkāya-diṭṭhi 薩迦耶見), self-view and ignorance associated with self-view, have two aspects, having the nature of being an anusaya and being accompanied; the remaining anusayas severed by seeing suffering, all pervasive anusayas severed by seeing origination, have the nature of being an anusaya without being accompanied. Even the anusaya of conceit severed by seeing suffering is also like this. Minds associated with unshared ignorance severed by seeing suffering, the anusaya of unshared ignorance severed by seeing suffering, have two aspects, having the nature of being an anusaya and being accompanied; the remaining anusayas severed by seeing suffering, all pervasive anusayas severed by seeing origination, have the nature of being an anusaya without being accompanied; the remaining anusayas are all absent. It should also be spoken of in this way for those severed by seeing origination. Minds associated with wrong view (Micchā-diṭṭhi 邪見) severed by seeing cessation, wrong view and ignorance associated with wrong view severed by seeing cessation, have two aspects, having the nature of being an anusaya and being accompanied. Conditioned-related anusayas severed by seeing cessation, all pervasive anusayas severed by seeing suffering and origination, have the nature of being an anusaya without being accompanied. It should be known that minds associated with doubt are also like this. Minds associated with view-clinging (Diṭṭhi-parāmāsa 見取見) severed by seeing cessation, view-clinging and the anusaya of view-clinging associated with view-

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明俱有。余見滅所斷有漏緣使。諸一切遍有使性無伴性。余俱無見滅所斷愛恚慢。當知亦如是。見滅所斷不共無明相應心。見滅所斷不共無明使俱有。見滅所斷有漏緣使。諸一切遍。有使性無伴性。余使俱無。見道所斷。亦應如是說。修道所斷愛相應心。修道所斷愛。愛相應無明俱有。余修道所斷使。諸一切遍。有使性無伴性。余使俱無。修道所斷恚慢。當知亦如是。修道所斷不共無明相應心。修道所斷不共無明俱有。余修道所斷使。諸一切遍使。有使性無伴性。余使俱無。修道所斷不染污心。修道所斷使。諸一切遍使。有使性無伴性。余使俱無。所說是集要毗婆沙。若心有使。三界有五種。使有使心。三界亦有五種。

若心有使使有使心。彼使使此心耶。答曰。或使或不使。云何使。答曰。諸使未斷彼使使此有使心。云何不使。答曰。諸使斷。彼使不使。此有使心。所以者何。諸使未斷故使。斷故不使。

問曰。何故緣使未斷。名有使心。斷則不有。相應使斷與不斷。恒名有使心耶。答曰。先作是說。以二事故。心名有使。一是使性。二是伴性。諸緣使與心。是名使性。不名伴性。若彼得斷。彼使性義亦斷。相應使有二事使性伴性。彼若得斷。使性則斷。伴性不斷。不能除心伴性。如去文阇草皮。尊者

和須蜜說曰。相應使心。染污緣使心。不染污相應使無別異。緣使不爾。相應使覆蔽心。緣使不爾。相應使同一所依。同一行。同一緣。緣使不爾。相應使與心同一生一住一滅。緣使不爾。亦同一果一依一報。緣使不爾。相應使與心俱生。緣使不爾。無有能除心相應使。如去文阇草皮。

設使使心即使使。彼有使心耶。答曰。或是彼非異。或是彼是異。是彼非異者。或有說者。具縛凡夫染污心。評曰。不應作是說。所以者何。具縛者可爾。不具亦可爾。染污心可爾。不染污心亦可爾。應作是說。若心不斷。是說為使所使。心名有使。若不為使所使。是說心名無使。是彼是異者。苦智已生。集智未生。若心見苦所斷。見集所斷緣。是彼者見集所斷使所使。是異者。見苦所斷不使。問曰。以何等故。他種說是彼自種說是異。答曰。是故先作是說。設使使心即彼使有心。彼見集所斷使緣使故。說是彼見苦所斷不使故說是異。復有說者。是異者置異處故。云何置異處。斷故說置異處。復有說者。本得自在隨意所作。今者已斷。是故說異。復有說者。今已斷故。更無所為。猶如死人。是故說異。復有說者。聖道力使彼異故說異。問曰。修道中亦有是彼是異何故不說。答曰。或有說者。應說而不說者。當知此義是有餘說。復

【現代漢語翻譯】 現代漢語譯本 和須蜜（Sumi，人名）說：『相應的隨眠（anusaya，煩惱的潛在傾向）使心染污，以所緣為緣的隨眠使心染污，不染污的相應隨眠和以所緣為緣的隨眠沒有區別嗎？』以所緣為緣的隨眠不是這樣。相應的隨眠覆蓋心，以所緣為緣的隨眠不是這樣。相應的隨眠與心同一所依，同一行相，同一所緣，以所緣為緣的隨眠不是這樣。相應的隨眠與心同一生、同一住、同一滅，以所緣為緣的隨眠不是這樣。也同一果、同一依、同一報，以所緣為緣的隨眠不是這樣。相應的隨眠與心同時生起，以所緣為緣的隨眠不是這樣。沒有能夠去除與心相應的隨眠，就像去除文阇草的皮一樣。

假設隨眠使心，那麼隨眠就是被隨眠所使嗎？回答說：『或者隨眠和心不是異體，或者隨眠和心是異體。』如果隨眠和心不是異體，或者有人會說：『具縛的凡夫有染污心。』評論說：『不應該這樣說。』為什麼呢？因為具縛者可以這樣說，不具縛者也可以這樣說；染污心可以這樣說，不染污心也可以這樣說。應該這樣說：如果心沒有斷除，就說是被隨眠所使，心就叫做有隨眠；如果不被隨眠所使，就說心叫做無隨眠。如果隨眠和心是異體，苦智已經生起，集智還沒有生起，如果心是見苦所斷，見集所斷的緣，如果是『彼』，就是見集所斷的隨眠所使；如果是『異』，就是見苦所斷的隨眠不使。問：『因為什麼緣故，他宗說是『彼』，自宗說是『異』？』答：『所以先這樣說，假設隨眠使心，隨眠就是被隨眠所使，因為見集所斷的隨眠是緣，所以說是『彼』；因為見苦所斷的隨眠不是緣，所以說是『異』。』又有人說：『是『異』，是因為安置在異處。』云何安置在異處？因為斷除了，所以說安置在異處。又有人說：『本來得到自在，隨意所作，現在已經斷除了，所以說是『異』。』又有人說：『現在已經斷除了，更沒有什麼作用，就像死人一樣，所以說是『異』。』又有人說：『聖道的力使隨眠和心是異體，所以說是『異』。』問：『修道中也有『彼』和『異』，為什麼不說呢？』答：『或者有人說：應該說而沒有說，應當知道這個意義是有餘之說。』

【English Translation】 English version And Sumi (Sumi, a person's name) said: 'Do corresponding anusayas (anusaya, latent tendencies of afflictions) defile the mind, and do anusayas that take objects as conditions defile the mind? Is there no difference between undefiled corresponding anusayas and anusayas that take objects as conditions?' Anusayas that take objects as conditions are not like that. Corresponding anusayas cover the mind, but anusayas that take objects as conditions do not. Corresponding anusayas share the same basis, the same characteristics, and the same objects with the mind, but anusayas that take objects as conditions do not. Corresponding anusayas share the same arising, abiding, and ceasing with the mind, but anusayas that take objects as conditions do not. They also share the same result, the same dependence, and the same retribution, but anusayas that take objects as conditions do not. Corresponding anusayas arise simultaneously with the mind, but anusayas that take objects as conditions do not. There is no way to remove the anusayas that correspond with the mind, just like removing the skin of the Munja grass.

Suppose anusayas cause the mind, then are the anusayas caused by the anusayas? The answer is: 'Either the anusayas and the mind are not different entities, or the anusayas and the mind are different entities.' If the anusayas and the mind are not different entities, some might say: 'Bound ordinary beings have defiled minds.' The commentary says: 'It should not be said like this.' Why? Because it can be said of those who are bound, and it can also be said of those who are not bound; it can be said of defiled minds, and it can also be said of undefiled minds. It should be said like this: if the mind has not been eliminated, then it is said to be caused by the anusayas, and the mind is called having anusayas; if it is not caused by the anusayas, then it is said that the mind is without anusayas. If the anusayas and the mind are different entities, the wisdom of suffering has already arisen, but the wisdom of origination has not yet arisen. If the mind is severed by seeing suffering, and the condition is severed by seeing origination, if it is 'that', then it is caused by the anusayas severed by seeing origination; if it is 'different', then it is not caused by the anusayas severed by seeing suffering. Question: 'For what reason do other schools say 'that', while our own school says 'different'?' Answer: 'Therefore, it is said first like this: suppose anusayas cause the mind, then the anusayas are caused by the anusayas, because the anusayas severed by seeing origination are the condition, so it is said to be 'that'; because the anusayas severed by seeing suffering are not the condition, so it is said to be 'different'.' Some also say: 'It is 'different' because it is placed in a different place.' How is it placed in a different place? Because it is severed, it is said to be placed in a different place. Some also say: 'Originally, one obtained freedom and acted as one pleased, but now it has been severed, so it is said to be 'different'.' Some also say: 'Now that it has been severed, it has no further function, just like a dead person, so it is said to be 'different'.' Some also say: 'The power of the holy path makes the anusayas and the mind different entities, so it is said to be 'different'.' Question: 'In the path of cultivation, there are also 'that' and 'different', why is it not said?' Answer: 'Some might say: it should be said but it is not said, one should know that this meaning is a saying with remainder.'

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有說者。若他種是彼自種是異。此中說之。修道所斷自種。是彼自種是異。是故不說。問曰云何緣使。云何相應使。罽賓沙門作如是說。諸使隨所行。如愛于境界愛樂可適。廣說余使。隨所行亦爾。相應使者。如同罪同系。西方沙門作如是說。繫縛義。是緣使。親近義。是相應使。尊者婆已說曰。以四事故使名所使。一墮惡意。二如火熱。三如煙塵垢。四是呵責。墮惡意者。如一人作惡令多人亦作。以一煩惱故。令多心心數法盡墮惡意。如火熱者。如火燒鐵丸所著器中其器皆熱。如是煩惱從何心品生令彼皆熱。如煙塵垢者。如煙塵垢所著之處令彼皆污。如是諸煩惱。隨彼生處。令彼心垢污。呵責者。如一比丘作惡令僧受呵責。如是諸使。隨彼生處。令彼心受呵責。云何相應使。答曰。如緣使所使。相應使亦爾。問曰。相應使無緣。云何說如緣使。答曰。相應使雖無緣。有如上四過。問曰。過去未來使能使不耶。答曰。能使。若不使者。無染心現在前。應是無使。人復有說者。出生諸得。如火出煙。過去未來諸結出生。諸得亦復如是。復有說者。若不使者。則違佛經。如經說。佛告摩勒子比丘童子。不知欲事況起欲心。然為欲愛所使。復有說者。以五事。故。過去未來使所使。一不斷其因。二得不斷。三不轉其器。四不

【現代漢語翻譯】 現代漢語譯本 有人這樣說：『其他種類是它自己的種類，還是不同的種類？』這裡說的是修道所斷的自種。是它自己的種類，還是不同的種類？因此不說。問：『什麼是緣使（hetu-anusaya，因緣隨眠）？什麼是相應使（samprayukta-anusaya，相應隨眠）？』 罽賓（Kashmir）的沙門（sramana，出家修行者）這樣說：『諸隨眠隨著它們所行之處而生起，例如愛（raga，貪愛）對於境界（visaya，感官對像）的愛樂是適宜的。』廣泛地說，其餘的隨眠也是這樣，隨著它們所行之處而生起。相應隨眠就像同罪同系一樣。 西方的沙門這樣說：『繫縛的意義是緣使，親近的意義是相應使。』 尊者婆藪（Vasubandhu）已經說過：『因為四個原因，隨眠被稱為所使（anusaya）。一是墮入惡意（dusta-citta，噁心），二是像火一樣熱，三是像煙塵垢一樣，四是呵責。』 『墮入惡意』是指，如一人作惡，令多人也作惡。因為一個煩惱（klesa，精神上的污垢），令許多心和心所法（citta-caitta-dharma，心理現象）都墮入惡意。『像火一樣熱』是指，如火燒鐵丸，所接觸的器皿都熱。如此，煩惱從哪個心品（citta-prakrti，心之自性）生起，就令它們都熱。『像煙塵垢』是指，如煙塵垢所接觸之處，令它們都污穢。如此，諸煩惱隨著它們生起之處，令彼心垢污。 『呵責』是指，如一個比丘（bhiksu，出家男眾）作惡，令僧團（samgha，僧伽）受到呵責。如此，諸隨眠隨著它們生起之處，令彼心受到呵責。 問：『什麼是相應使？』答：『如緣使所使，相應使也是這樣。』問：『相應使沒有緣，為什麼說如緣使？』答：『相應使雖然沒有緣，但有如上四種過失。』 問：『過去和未來的隨眠能使（anusaya）嗎？』答：『能使。如果不使，沒有染污心（saraga-citta，有染之心）現在前，應該是沒有隨眠的人。』 又有人這樣說：『出生諸得（prapti，獲得），如火出煙。過去和未來的諸結（bandhana，束縛）出生，諸得也像這樣。』 又有人這樣說：『如果不使，就違背佛經（sutra，佛所說之經文）。如經中所說：佛告訴摩勒子（Malunkyaputta）比丘童子，不知欲事，何況生起欲心？然而為欲愛（kama-raga，對慾望的貪愛）所使。』 又有人這樣說：『因為五件事，過去和未來的隨眠能使。一是不斷其因，二是得不斷，三是不轉其器，四是不...』

【English Translation】 English version There are those who say: 'Is another kind its own kind, or is it different?' This is spoken of here. Is the self-kind that is severed by the path of cultivation its own kind, or is it different? Therefore, it is not spoken of. The question is: 'What is a hetu-anusaya (cause-latent tendency)? What is a samprayukta-anusaya (associated-latent tendency)?' The sramanas (ascetics) of Kashmir say thus: 'The latent tendencies arise according to where they go. For example, love (raga) for the objects (visaya) of the senses is appropriate.' Speaking broadly, the remaining latent tendencies are also like this, arising according to where they go. Associated latent tendencies are like being bound by the same crime. The sramanas of the West say thus: 'The meaning of binding is hetu-anusaya. The meaning of intimacy is samprayukta-anusaya.' Venerable Vasubandhu has already said: 'Because of four reasons, latent tendencies are called anusaya. First, falling into malicious intent (dusta-citta). Second, like fire being hot. Third, like smoke, dust, and dirt. Fourth, is blame.' 'Falling into malicious intent' refers to, for example, when one person does evil, causing many people to also do evil. Because of one affliction (klesa), many minds and mental factors (citta-caitta-dharma) all fall into malicious intent. 'Like fire being hot' refers to, for example, when fire burns an iron ball, the vessels that it touches all become hot. Thus, from whichever nature of mind (citta-prakrti) an affliction arises, it causes them all to become hot. 'Like smoke, dust, and dirt' refers to, for example, when smoke, dust, and dirt touch a place, they cause it all to become defiled. Thus, the afflictions, according to where they arise, cause that mind to become defiled. 'Blame' refers to, for example, when a bhiksu (monk) does evil, causing the sangha (community) to receive blame. Thus, the latent tendencies, according to where they arise, cause that mind to receive blame. The question is: 'What is a samprayukta-anusaya?' The answer is: 'As a hetu-anusaya causes, so too does a samprayukta-anusaya.' The question is: 'A samprayukta-anusaya has no cause, so why say it is like a hetu-anusaya?' The answer is: 'Although a samprayukta-anusaya has no cause, it has the above four faults.' The question is: 'Can past and future latent tendencies cause (anusaya)?' The answer is: 'They can cause. If they did not cause, then a defiled mind (saraga-citta) would not be present, and one should be a person without latent tendencies.' Again, there are those who say: 'The arising of attainments (prapti) is like fire producing smoke. The arising of past and future bonds (bandhana) is also like this, as are attainments.' Again, there are those who say: 'If they did not cause, then it would contradict the sutras (scriptures) of the Buddha. As it says in the sutras: The Buddha told the young bhiksu (monk) Malunkyaputta, 'Not knowing about desire, how much less would one arise desire in the mind? Yet, one is caused by desire-love (kama-raga).' Again, there are those who say: 'Because of five things, past and future latent tendencies can cause. First, the cause is not severed. Second, attainment is not severed. Third, the vessel is not transformed. Fourth, not...'

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知緣。五不得對治。

若心有使。使有使心。彼使此心當斷耶。此說緣使當斷。諸使于緣可制伏。相應使不可制伏。如去文阇草皮。若心有使。乃至廣說。云何斷諸使。于緣不斷不應作是說。諸使于緣不斷。所以者何。先已問故。應作是說。諸使不斷當斷。云何不斷。諸使已斷。及相應使。諸使云何斷。答曰。諸使緣斷。先已現義(先已現義者上言緣使當斷者是也)。今欲說文。諸使于緣生過患。是故制伏于緣。如人好樂博奕喜入酒舍淫舍而可制伏。如是諸使于緣生過患。亦可制伏。如是汝語諸使緣斷耶。此是定他之言。若不定他言。說他過患。反生自過。彼作是說。答曰。如是若作是說。諸使見滅見道所斷無漏緣。此使云何斷。若言此相應使斷。先定言諸使緣斷非相應使。若如所說諸使緣斷者。諸使于緣不生過患。應作是說。諸見滅見道有漏緣使。此使當斷。此使若斷。彼使亦斷。如樹有根莖葉等滋茂。若斷其根莖等。更不滋茂。彼亦如是。問曰。若然者。先定言諸使緣斷。今則明後緣使斷。復有說者。如是使緣斷耶。答曰。諸使若見所緣則斷。若作是說。諸使見滅見道有漏緣使。此使云何斷。若見苦集斷。此使非見苦集時斷。若見滅道斷。此使則不緣滅道應作是說。諸見滅道無漏緣使若斷。彼使亦斷。所以

【現代漢語翻譯】 現代漢語譯本 知緣。五不得對治。

若心有所使（煩惱），煩惱有所使心。彼煩惱此心應當斷除嗎？此說的是緣所生的煩惱應當斷除。諸煩惱對於緣是可以制伏的，相應的煩惱是不可制伏的。如同去除文阇草的皮一樣。若心有所使，乃至廣說。如何斷除諸煩惱？于緣不斷，不應作如是說。諸煩惱于緣不斷，為什麼呢？因為先前已經問過了。應當這樣說，諸煩惱不斷，應當斷除。如何不斷？諸煩惱已經斷除，以及相應的煩惱。諸煩惱如何斷除？回答說：諸煩惱因緣斷除。先前已經顯現了意義（先前已經顯現意義是指上面說的緣所生的煩惱應當斷除）。現在想要說明文句。諸煩惱對於緣會產生過患，因此要制伏于緣。如同人喜歡賭博、喜歡進入酒館、淫舍，是可以制伏的。如此，諸煩惱對於緣會產生過患，也是可以制伏的。如此，你說諸煩惱是因緣斷除嗎？這是確定對方的言論。若不確定對方的言論，而說對方的過患，反而會產生自己的過患。對方這樣說。回答說：是的。若這樣說，諸煩惱是見滅（涅槃）見道（修行）所斷的無漏緣。此煩惱如何斷除？若說此相應的煩惱斷除，先前已經確定說諸煩惱是因緣斷除，不是相應的煩惱。若如所說諸煩惱是因緣斷除，諸煩惱對於緣不會產生過患。應當這樣說，諸見滅見道有漏緣的煩惱，此煩惱應當斷除。此煩惱若斷除，彼煩惱也斷除。如同樹有根莖葉等滋長茂盛，若斷其根莖等，就不會再滋長茂盛。彼也是如此。問：若是這樣，先前確定說諸煩惱是因緣斷除，現在則說明後緣的煩惱斷除。又有人說：如此，煩惱是因緣斷除嗎？回答說：諸煩惱若見所緣則斷。若這樣說，諸煩惱是見滅見道有漏緣的煩惱，此煩惱如何斷除？若見苦集（苦諦和集諦）斷，此煩惱不是見苦集時斷。若見滅道（滅諦和道諦）斷，此煩惱則不緣滅道。應當這樣說，諸見滅道無漏緣的煩惱若斷，彼煩惱也斷。為什麼呢？

【English Translation】 English version Knowing Conditions. The Five Impossibilities of Counteracting.

If the mind has defilements (kilesa), and the defilements have a defiled mind, should these defilements be cut off from this mind? This speaks of defilements arising from conditions that should be cut off. Defilements can be subdued through conditions, but corresponding defilements cannot be subdued. It is like removing the skin of the Muñja grass. If the mind has defilements, and so on, extensively explained. How are defilements cut off? It should not be said that they are not cut off through conditions. Defilements are not cut off through conditions, why? Because it has already been asked. It should be said that defilements that are not cut off should be cut off. How are they not cut off? Defilements have already been cut off, as well as corresponding defilements. How are defilements cut off? The answer is: defilements are cut off through the cessation of conditions. The meaning has already been made clear (the meaning already made clear refers to the above statement that defilements arising from conditions should be cut off). Now I want to explain the words. Defilements produce faults through conditions, therefore, they should be subdued through conditions. Just as a person who enjoys gambling, likes to enter taverns and brothels, can be subdued. Likewise, defilements produce faults through conditions, and can also be subdued. So, do you say that defilements are cut off through conditions? This is to ascertain the other person's words. If you do not ascertain the other person's words, but speak of their faults, you will instead create your own faults. The other person says this. The answer is: yes. If you say this, how are defilements that are cut off by seeing cessation (Nirvana) and seeing the path (practice), which are unconditioned conditions, cut off? If you say that these corresponding defilements are cut off, you have already determined that defilements are cut off through conditions, not corresponding defilements. If, as you say, defilements are cut off through conditions, then defilements will not produce faults through conditions. It should be said that defilements with conditioned conditions that are seen through cessation and seen through the path should be cut off. If these defilements are cut off, those defilements are also cut off. Just as a tree has roots, stems, leaves, etc., that grow luxuriantly, if its roots, stems, etc., are cut off, it will no longer grow luxuriantly. It is the same in this case. Question: If that is so, you previously determined that defilements are cut off through conditions, but now you are explaining that defilements of later conditions are cut off. Someone else says: So, are defilements cut off through conditions? The answer is: defilements are cut off when the object of perception is seen. If you say that defilements are seen through cessation and seen through the path, which are conditioned conditions, how are these defilements cut off? If they are cut off by seeing suffering and accumulation (Dukkha and Samudaya), these defilements are not cut off when seeing suffering and accumulation. If they are cut off by seeing cessation and the path (Nirodha and Magga), then these defilements do not arise from cessation and the path. It should be said that if defilements that are seen through cessation and seen through the path, which are unconditioned conditions, are cut off, then those defilements are also cut off. Why?

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者何。有漏緣使。依無漏緣使。而得增長。若彼無漏緣使斷。此亦斷。如人依材得立。若去其材。是人必墮。彼亦如是。問曰。若然者先定言諸使見緣斷今則明緣使斷。答曰。若爾有何過。諸使見緣則斷。何況所緣斷而彼不斷耶。如果依樹。動樹則墮。何況斷根而不墮耶。彼亦如是。復有說者。如是使緣斷耶。答曰。諸使有緣道所斷。評曰不應作是說。所以者何。世尊說。此八聖道。能斷去來今苦。永無生分。滅盡離欲。得寂滅涅槃。有緣道。無緣道。俱能斷使。尊者奢摩達多說曰。以四事故諸使斷。一以緣斷故。二以後緣故。三以展轉相緣故。四得對治故。以緣斷者。見滅道所斷有漏緣使。以後緣斷者。自界使斷。他界緣使亦斷展轉緣斷者。余有漏緣使。得對治斷者。隨所得對治。即以斷彼使。復有說者。以四事故諸使斷。一知緣故斷。二斷緣。三斷後緣。四得對治斷。亦應廣說也。

設使心當斷。彼心有此使耶。答曰。或是彼非異。或是彼是異。云何是彼非異。答曰。若心無染。修道所斷。是彼緣使非異相應使使所使。所以者何。以體無使故。是彼是異者染污心。是彼者緣使所使。是異者共住不相離。問曰。以何等故相應使說是異。答曰。是故先作是說。設使心當斷。彼心有此使耶。諸緣使說是當斷。彼心

【現代漢語翻譯】 現代漢語譯本： 問：什麼是緣使（Hetu-paccaya-anusaya，因緣煩惱）？答：有漏緣使（Sāsrava-hetu-paccaya-anusaya，有煩惱的因緣煩惱）。依靠無漏緣使（Anāsrava-hetu-paccaya-anusaya，無煩惱的因緣煩惱）而增長。如果那無漏緣使斷了，這有漏緣使也斷了。就像人依靠木材才能站立，如果去掉木材，這人必定倒下，有漏緣使也是這樣。 問：如果這樣，先前已經確定說諸煩惱是見緣斷（Ditthi-paccaya，由見解為緣而斷），現在又說明緣使斷？答：如果這樣，有什麼過失呢？諸煩惱由見緣而斷，何況所緣斷了而它不斷呢？如果果實依靠樹，搖動樹則果實掉落，何況砍斷樹根而不掉落呢？有漏緣使也是這樣。又有論者說：是這樣使緣斷嗎？答：諸煩惱有緣道（Paccaya-magga，以因緣之道）所斷。 評：不應該這樣說。為什麼呢？世尊說，這八聖道（Ariya-aṭṭhaṅgika-magga，八正道）能斷過去、未來、現在的苦，永遠沒有再生的分，滅盡煩惱，離欲，得到寂滅涅槃（Nibbāna，涅槃）。有緣道、無緣道，都能斷煩惱。尊者奢摩達多（Thera Samantabhadra）說：因為四種原因，諸煩惱斷：一是以緣斷故，二是以後緣故，三是以展轉相緣故，四是得到對治故。以緣斷者，見滅道（Ditthi-nirodha-magga，滅見的道）所斷的有漏緣使。以後緣斷者，自界使（Sakabhūmika-anusaya，自身境界的煩惱）斷，他界緣使（Parabhūmika-paccaya-anusaya，其他境界的因緣煩惱）也斷。展轉緣斷者，其餘有漏緣使。得對治斷者，隨著所得到的對治，就用它來斷除那些煩惱。 又有論者說：以四種原因，諸煩惱斷：一，知緣故斷；二，斷緣；三，斷後緣；四，得對治斷。也應該廣泛地解說。 假設心將要斷滅，那心中有這些煩惱嗎？答：或者彼心非異（భిన్న，不同），或者彼心是異（అభిన్న，相同）。什麼是彼心非異？答：如果心沒有被污染，由修道所斷，是彼緣使非異，相應使（Sampayutta-anusaya，相應的煩惱）使所使（Anusaya-anusaya，煩惱的煩惱）。為什麼呢？因為體性沒有煩惱的緣故。什麼是彼心是異？答：染污心，是彼者緣使所使，是異者共住不相離。問：因為什麼緣故，相應使說是異？答：是故先前這樣說，假設心將要斷滅，那心中有這些煩惱嗎？諸緣使說是將要斷滅，彼心。

【English Translation】 English version: Question: What is Hetu-paccaya-anusaya (anusaya of condition of cause)? Answer: Sāsrava-hetu-paccaya-anusaya (anusaya of condition of cause with defilements). It increases depending on Anāsrava-hetu-paccaya-anusaya (anusaya of condition of cause without defilements). If that Anāsrava-hetu-paccaya-anusaya is cut off, this one is also cut off. Just like a person can stand by relying on wood; if the wood is removed, the person will surely fall. It is the same for Hetu-paccaya-anusaya. Question: If that's the case, previously it was determined that all anusayas are cut off by Ditthi-paccaya (condition of view), but now it is explained that Hetu-paccaya-anusaya is cut off? Answer: If so, what is the fault? All anusayas are cut off by Ditthi-paccaya, let alone when the condition is cut off and it is not cut off? If a fruit relies on a tree, shaking the tree will cause the fruit to fall; let alone cutting off the root and it does not fall? It is the same for Hetu-paccaya-anusaya. Some say: Is it that the condition of anusaya is cut off in this way? Answer: All anusayas are cut off by Paccaya-magga (path of condition). Commentary: It should not be said in this way. Why? The World Honored One said that these Ariya-aṭṭhaṅgika-magga (Noble Eightfold Path) can cut off the suffering of the past, future, and present, and there will never be a share of rebirth, extinguishing defilements, departing from desire, and attaining the peace of Nibbāna (Nirvana). Both Paccaya-magga and non-Paccaya-magga can cut off anusayas. Thera Samantabhadra said: Because of four reasons, all anusayas are cut off: first, because of cutting off the condition; second, because of the subsequent condition; third, because of the mutually conditioned relationship; fourth, because of obtaining the antidote. Cutting off the condition means cutting off the Sāsrava-hetu-paccaya-anusaya by Ditthi-nirodha-magga (path of cessation of view). Cutting off the subsequent condition means that when Sakabhūmika-anusaya (anusaya of one's own realm) is cut off, Parabhūmika-paccaya-anusaya (anusaya of condition of other realms) is also cut off. Cutting off the mutually conditioned relationship means cutting off the remaining Sāsrava-hetu-paccaya-anusaya. Cutting off by obtaining the antidote means that with the antidote obtained, it is used to cut off those anusayas. Some say: Because of four reasons, all anusayas are cut off: first, because of knowing the condition; second, cutting off the condition; third, cutting off the subsequent condition; fourth, obtaining the antidote. It should also be explained extensively. Suppose the mind is about to be cut off, does that mind have these anusayas? Answer: Either that mind is not bhinna (different), or that mind is abhinna (same). What is that mind not different? Answer: If the mind is not defiled and is cut off by the path of cultivation, it is that Hetu-paccaya-anusaya is not different, Sampayutta-anusaya (associated anusaya) is Anusaya-anusaya (anusaya of anusaya). Why? Because the nature has no anusaya. What is that mind the same? Answer: The defiled mind, that which is Hetu-paccaya-anusaya is Anusaya-anusaya, that which is the same dwells together and is inseparable. Question: For what reason is Sampayutta-anusaya said to be different? Answer: Therefore, it was said earlier, suppose the mind is about to be cut off, does that mind have these anusayas? All Hetu-paccaya-anusayas are said to be about to be cut off, that mind.

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說有使莫謂諸當斷者。是心有使。諸不斷者。如相應使非心有使。欲現決定義故。亦說心有使。復有說者。彼相應使。雖不與心可斷。而於緣可斷。伏復有說者。欲生論本。故作是說。是彼者緣使。是異者相應使。頗使斷慧不見所緣。慧見所緣使不斷。乃至廣作四句。使斷慧不見所緣者。見諦道中。見欲界苦集時。斷他界緣使。見滅道時。斷見滅道所斷有漏緣使修道中。以滅道法智離欲時。斷修道所斷使。慧見所緣使不斷者。見色無色界苦集時。欲界他界緣使。見苦時見集所斷自界緣使。見滅道所斷有漏緣使。修道所斷使見集時。當知亦如是。修道中以苦智集智等智離欲時。見道所斷有漏緣使。以滅智道智離欲時。無漏緣使。使斷慧見所緣者。見苦見集時。自界緣使。見滅道時。無漏緣使。修道中以苦智集智等智離欲時。斷修道所斷使。使不斷慧不見所緣者除上爾所事。頗一剎那頃。使斷慧不見所緣。慧見所緣使不斷。乃至廣作四句。使斷慧不見所斷者。一品欲乃至離多分欲。道法忍現在前時。彼斷欲界見道所斷有漏緣使。慧見所緣使不斷者。先所斷道諦所斷無漏緣使。使斷慧亦見所緣者。斷見道所斷無漏緣使。使不斷慧不見所緣者。先所斷見道有漏緣使。道比忍亦應作如是四句。見滅時亦作如是二四句。頗使滅身作

證慧不見滅。身不作證慧見滅。乃至廣作四句。初句者見苦時斷見苦所斷使。見集時斷見集所斷使。見道時斷見道所斷使修道中以苦智集智道智等智離欲。斷修道所斷結。第二句者。見滅時見苦見集見道所斷使。第三句者。見滅時斷見滅所斷使。修道中以滅智離欲第四句者。除上爾所事。頗一剎那頃。使滅身作證慧不見滅。慧見滅身不作證。乃至廣作四句。以滅法智。得斯陀含果時。使滅身作證慧不見滅者。色無色界見道所斷使。慧見滅身不作證者。欲界余不斷使。身作證慧見滅者。欲界先所斷使。及今所斷使。非身作證非慧見滅者。色無色界修道所斷使。云何緣斷因識。乃至廣說。此中所說識者。所緣斷因亦斷。諸作是說。自種不與自種。作遍因者。此說緣斷因識因都斷。其事云何。苦智已生。集智未生。若心集諦所斷。苦諦所斷緣。此說因都斷所緣都斷緣斷因識。是時集諦所斷心緣。集諦所斷緣滅道修道所斷。此心因都斷所緣不斷。是時集諦所斷心緣。苦集滅道修道所斷。此心因都斷所緣。有斷不斷。諸作是說。自種與自種。作遍因者。是說他種因斷緣斷因識。其事云何。苦智已生。集智未生。若心集諦所斷苦諦所斷緣。是名緣斷因識。所以者何。苦諦所斷是彼因。是彼所緣。彼已俱斷故。名緣斷因識。若以苦諦

【現代漢語翻譯】 現代漢語譯本 證慧（prajna，智慧）不見滅。身不作證慧見滅。乃至廣作四句。 初句者，見苦時斷見苦所斷使（anusaya，隨眠）。見集時斷見集所斷使。見道時斷見道所斷使。修道中以苦智、集智、道智等智離欲，斷修道所斷結（samyojana，結縛）。 第二句者，見滅時見苦、見集、見道所斷使。 第三句者，見滅時斷見滅所斷使。修道中以滅智離欲。 第四句者，除上爾所事。頗一剎那頃，使滅身作證慧不見滅。慧見滅身不作證。乃至廣作四句。以滅法智，得斯陀含（sakrdagamin，一來果）果時，使滅身作證慧不見滅者，色無色界見道所斷使。慧見滅身不作證者，欲界余不斷使。身作證慧見滅者，欲界先所斷使，及今所斷使。非身作證非慧見滅者，色無色界修道所斷使。 云何緣斷因識？乃至廣說。此中所說識者，所緣斷因亦斷。諸作是說，自種不與自種作遍因者，此說緣斷因識因都斷。其事云何？苦智已生，集智未生。若心集諦所斷，苦諦所斷緣，此說因都斷所緣都斷緣斷因識。是時集諦所斷心緣，集諦所斷緣滅道修道所斷。此心因都斷所緣不斷。是時集諦所斷心緣，苦集滅道修道所斷。此心因都斷所緣，有斷不斷。諸作是說，自種與自種作遍因者，是說他種因斷緣斷因識。其事云何？苦智已生，集智未生。若心集諦所斷苦諦所斷緣，是名緣斷因識。所以者何？苦諦所斷是彼因，是彼所緣，彼已俱斷故，名緣斷因識。若以苦諦

【English Translation】 English version 'Proof-wisdom does not see cessation. The body does not realize cessation, but wisdom sees cessation.' And so forth, elaborating the four possibilities. The first possibility: When seeing suffering, one abandons the anusayas (latent tendencies) that are abandoned by seeing suffering. When seeing origin, one abandons the anusayas that are abandoned by seeing origin. When seeing the path, one abandons the anusayas that are abandoned by seeing the path. In cultivation, through wisdom regarding suffering, origin, and the path, one detaches from desire and abandons the samyojanas (fetters) that are abandoned by cultivation. The second possibility: When seeing cessation, one sees the anusayas that are abandoned by seeing suffering, origin, and the path. The third possibility: When seeing cessation, one abandons the anusayas that are abandoned by seeing cessation. In cultivation, one detaches from desire through wisdom regarding cessation. The fourth possibility: Except for the aforementioned cases, is there a moment when 'cessation is realized by the body, but proof-wisdom does not see cessation; wisdom sees cessation, but the body does not realize cessation'? And so forth, elaborating the four possibilities. When, through the wisdom of the cessation of phenomena, one attains the fruit of a sakrdagamin (once-returner), 'cessation is realized by the body, but proof-wisdom does not see cessation' refers to the anusayas abandoned by seeing the path in the realms of form and formlessness. 'Wisdom sees cessation, but the body does not realize cessation' refers to the remaining unabandoned anusayas in the desire realm. 'The body realizes cessation, and wisdom sees cessation' refers to the anusayas previously abandoned in the desire realm, as well as those abandoned now. 'Neither the body realizes cessation, nor does wisdom see cessation' refers to the anusayas abandoned by cultivation in the realms of form and formlessness. How does one sever the conditions that cause consciousness? And so forth, elaborating. What is meant by 'consciousness' in this context is that when the object of consciousness is severed, the cause is also severed. Those who say that 'a seed does not act as a pervasive cause for its own seed' are saying that the condition, cause, and consciousness are all severed. How does this occur? Suffering-wisdom has arisen, but origin-wisdom has not yet arisen. If the mind is conditioned by what is abandoned by the origin of suffering, and the object of consciousness is what is abandoned by suffering, this means that the cause is completely severed, the object of consciousness is completely severed, and the condition that causes consciousness is severed. At this time, the mind conditioned by what is abandoned by the origin of suffering is conditioned by what is abandoned by the origin of suffering, cessation, the path, and cultivation. In this case, the cause is completely severed, but the object of consciousness is not severed. At this time, the mind conditioned by what is abandoned by the origin of suffering is conditioned by what is abandoned by suffering, origin, cessation, the path, and cultivation. In this case, the cause is completely severed, and the object of consciousness is sometimes severed and sometimes not. Those who say that 'a seed acts as a pervasive cause for its own seed' are saying that the cause of another seed is severed, and the condition that causes consciousness is severed. How does this occur? Suffering-wisdom has arisen, but origin-wisdom has not yet arisen. If the mind is conditioned by what is abandoned by the origin of suffering, and the object of consciousness is what is abandoned by suffering, this is called severing the condition that causes consciousness. Why? Because what is abandoned by suffering is its cause and its object of consciousness, and because both have already been severed, it is called severing the condition that causes consciousness. If, through suffering-wisdom,

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所斷言之。是緣斷因識。若以集諦所斷言之。因有斷不斷緣斷。是時集諦所斷心緣集滅道修道所斷因有斷不斷所緣不斷。是時集諦所斷心。緣苦所斷。乃至修道所斷因。有斷不斷。所緣亦有斷不斷。如此現義。今當說文緣斷因識幾使。答曰。十九一心耶。答曰。不也。未離欲界欲。苦智已生。集智未生。若心集諦所斷苦諦所斷緣。此心為欲界集諦所斷七使所使。已離欲界欲。未離色界欲。乃至彼識為幾使所使。答曰。色界集諦所斷六使。問曰未離欲界欲亦可爾。何以說離欲界欲耶。答曰是中說現前行時。不說成就色界使現在前時。要離欲界欲。非不離欲。是故說現前行時。不說成就離色界欲未離無色界欲。評曰。不應說未離無色界欲。所以者何。若集智未生。當知未離無色界欲。應作是說。離色界欲。苦智已生集智未生。乃至廣說。彼識幾使所使。答曰。無色界集諦所斷六使。問曰修道中亦有緣斷因識。其事云何。答曰如上上使斷餘八種心。是緣斷因識。所以者何。彼上上斷使。亦是因亦是所緣。乃至八種斷餘一種未斷八種。於一種。亦是因亦是所緣。何故不說耶。答曰應說而不說者。當知此義是有餘說。復有說者。他種為因他種為緣。是他種識。是中說之。彼三種盡在修道中。彼雖有九種而盡在修道中。是故不說。

問曰以何等故。諸因次第說使。答曰以是阿毗曇藏故。應以十四事了知阿毗曇。何等十四。六因四緣攝相應成就不成就。若了知此十四事。名了知阿毗曇。復有說者。應以七事了知阿毗曇一善知因。二善知緣。三善知總相。四善知別相。五善知攝不攝。六善知相應不相應。七善知成就不成就。若於七法善知者。當知于阿毗曇亦善。於七法善者名阿毗曇人。非謂但誦持其文。

阿毗曇毗婆沙論卷第十二 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十三

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

雜揵度人品第三上

一人此生十二支緣。幾在過去幾在未來幾在現在。如是章及解章義。此中應廣說優波提舍。問曰何故作此論。答曰為止他義故。如毗婆阇婆提說緣起是無為法。問曰彼以何義故說緣起是無為法。答曰彼依佛經。佛經說若佛出世若不出世。法住法界。如來成等正覺。為他顯現乃至廣說。彼以是義故說緣起法是無為。為止如是說者意故。緣起法墮在世中。若墮在世。當知緣起法定是有為非是無為。所以者何。無有無為法墮在世中。問曰若緣起是有為法。彼經云何通。若佛出世。若不出世。法住法界。乃至廣

【現代漢語翻譯】 現代漢語譯本： 問：因為什麼緣故，諸因的次第解說才得以成立？ 答：因為這是《阿毗曇藏》的緣故。應該用十四件事來了解《阿毗曇》。是哪十四件事？六因、四緣、攝、相應、成就、不成就。如果瞭解這十四件事，就叫做了解《阿毗曇》。 還有一種說法，應該用七件事來了解《阿毗曇》：一、善於瞭解因；二、善於瞭解緣；三、善於瞭解總相；四、善於瞭解別相；五、善於瞭解攝與不攝；六、善於瞭解相應與不相應；七、善於瞭解成就與不成就。如果對於這七法善於瞭解，就應當知道對於《阿毗曇》也善於瞭解。對於七法善於瞭解的人，才可稱為阿毗曇人，而不是僅僅誦讀和背誦其文句。

《阿毗曇毗婆沙論》卷第十二 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第十三

迦旃延子（Kātyāyanīputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

雜揵度人品第三上

一人此生十二支緣（十二因緣），有幾支在過去？幾支在未來？幾支在現在？像這樣的章節以及解釋章節的意義，這裡應該廣泛地解說優波提舍（Upadeśa，論議）。 問：為什麼要做這部論？ 答：爲了阻止其他的錯誤觀點。例如毗婆阇婆提（Vibhāṣāvadī）說緣起是無為法。 問：他們因為什麼意義而說緣起是無為法？ 答：他們依據佛經。佛經說，無論佛出世還是不出世，法都安住於法界。如來成就等正覺，為他人顯現，乃至廣說。 他們因為這個意義而說緣起法是無為。爲了阻止這種說法的意圖，緣起法是屬於世間的。如果屬於世間，應當知道緣起法必定是有為法，而不是無為法。為什麼這樣說呢？因為沒有無為法是屬於世間的。 問：如果緣起是有為法，那麼那部經應該如何解釋？無論佛出世，還是不出世，法都安住於法界，乃至廣說。

【English Translation】 English version: Question: For what reason is the sequential explanation of the various causes established? Answer: Because this is the Abhidhamma Pitaka (阿毗曇藏，collection of philosophical treatises). One should understand the Abhidhamma (阿毗曇，Buddhist philosophical texts) through fourteen things. What are the fourteen? Six causes (hetu), four conditions (pratyaya), inclusion (saṃgraha), association (saṃprayoga), accomplishment (siddhi), non-accomplishment (asiddha). If one understands these fourteen things, it is called understanding the Abhidhamma. There is another explanation: one should understand the Abhidhamma through seven things: 1. Knowing causes well; 2. Knowing conditions well; 3. Knowing general characteristics well; 4. Knowing specific characteristics well; 5. Knowing inclusion and non-inclusion well; 6. Knowing association and non-association well; 7. Knowing accomplishment and non-accomplishment well. If one is skilled in these seven dharmas, one should know that one is also skilled in the Abhidhamma. One who is skilled in the seven dharmas is called an Abhidhamma person, not merely one who recites and upholds its texts.

Abhidhamma-vibhasa-sastra (阿毗曇毗婆沙論) Volume 12 Taisho Tripitaka Volume 28, No. 1546, Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra Volume 13

Composed by Katyayaniputra (迦旃延子) Explained by Five Hundred Arhats

Translated by the Tripitaka Master Buddhavarman (浮陀跋摩) of the Northern Liang Dynasty, together with Dao Tai and others

Miscellaneous Skandha (揵度) on Leading People, Part 3 (Upper)

Regarding one person's twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, 十二支緣) in this life, how many links are in the past, how many in the future, and how many in the present? Such are the chapters and the meaning of explaining the chapters. Here, the Upadesha (優波提舍，instruction) should be extensively explained. Question: Why is this treatise being made? Answer: To stop other's views. For example, the Vibhāṣāvadīns (毗婆阇婆提) say that dependent origination (pratītyasamutpāda, 緣起) is unconditioned (asaṃskṛta, 無為). Question: With what meaning do they say that dependent origination is unconditioned? Answer: They rely on the Buddhist scriptures. The Buddhist scriptures say that whether a Buddha appears in the world or does not appear, the Dharma abides in the dhātu (法界，realm) of Dharma. The Tathagata (如來，Buddha) attains complete and perfect enlightenment, and reveals it to others, and so on. They say that the Dharma of dependent origination is unconditioned because of this meaning. To stop such an intention, the Dharma of dependent origination falls within the world. If it falls within the world, one should know that the Dharma of dependent origination is definitely conditioned (saṃskṛta, 有為), not unconditioned. Why is this so? Because there is no unconditioned Dharma that falls within the world. Question: If dependent origination is a conditioned Dharma, then how should that scripture be explained? Whether a Buddha appears in the world or does not appear, the Dharma abides in the dhātu (法界，realm) of Dharma, and so on.

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說。答曰應知彼經意趣。問曰彼經意趣云何。答曰彼經說因果決定義故。若佛出世若不出世。無明常是行因。行常是無明果。如是乃至生是老死因。老死是生果。如此義是彼經意趣。若如汝所解。彼經意趣。若佛出世若不出世。地常堅相。乃至風常動相。四大可是無為法耶。若佛出世若不出世。色常色相。乃至識常識相。如是諸陰。復是無為法耶。若佛出世若不出世。訶梨勒果迦中伽盧醯尼藥。常是苦味。復是無為法耶。如汝所說。若佛出世若不出世。四大諸陰。訶梨勒果迦中伽盧醯尼藥等。常是有為。如是緣起法。若佛出世若不出世。雖住法界亦應是有為。非是無為。是故為止他義欲顯己義。亦欲現法相相應義故。而作此論。

一人此生乃至廣說。彼尊者於此中。欲明五種義故。一者何以唯說一人。二者為說何等人。三者何以說此生。四者為說何等生。五者說何現在。唯說一人者。欲去經文煩鬧過故。若說一切眾生經文則煩。欲令無煩過故唯說一人。如說一人當知一切眾生亦爾。為說何等人者。若人經歷十二支緣。猶如登石亦如上梯。若過去無明行起現在前。能生現在識名色六入觸受。若現在愛取有起現在前。能生未來生老死者。說如此人。若過去無明行起現在前。能生現在識名色六入觸受。若現在愛取有不

【現代漢語翻譯】 現代漢語譯本： 說：『你應該瞭解那部經的意趣。』問：『那部經的意趣是什麼？』答：『那部經說的是因果決定的意義。無論佛出世還是不出世，無明（avidyā，指對事物真相的迷惑）始終是行的因，行始終是無明的果。像這樣，乃至生是老死的因，老死是生的果。這樣的意義就是那部經的意趣。』如果像你所理解的那樣，那部經的意趣是，無論佛出世還是不出世，地始終是堅硬的相，乃至風始終是流動的相，那麼四大（mahābhūta，指地、水、火、風四種基本元素）難道會是無為法（asaṃskṛta-dharma，指不依賴因緣和合而存在的法）嗎？無論佛出世還是不出世，色（rūpa，指物質現象）始終是色的相，乃至識（vijñāna，指意識）始終是識的相，像這樣的諸陰（skandha，指五蘊，即色、受、想、行、識），又會是無為法嗎？無論佛出世還是不出世，訶梨勒果（harītakī，一種藥用植物）和迦中伽盧醯尼藥（kākaṇḍakī，一種藥用植物）始終是苦味，又會是無為法嗎？』像你所說的那樣，無論佛出世還是不出世，四大、諸陰、訶梨勒果、迦中伽盧醯尼藥等，始終是有為（saṃskṛta，指依賴因緣和合而存在的法）。像這樣的緣起法（pratītyasamutpāda，指事物相互依存、相互聯繫的法則），無論佛出世還是不出世，即使安住於法界（dharmadhātu，指一切法的本性），也應該是有為，而不是無為。因此，爲了破斥他人的觀點，彰顯自己的觀點，也爲了展現與法相（dharma-lakṣaṇa，指法的特徵）相應的意義，所以才作此論。

『一人此生乃至』等語，那位尊者（bhagavān，對佛或阿羅漢的尊稱）在此處，想要闡明五種意義：第一，為什麼只說『一人』？第二，是爲了說明什麼樣的人？第三，為什麼說『此生』？第四，是爲了說明什麼樣的『生』？第五，說明什麼樣的『現在』？只說『一人』，是爲了去除經文的繁瑣。如果說一切眾生，經文就會繁瑣。爲了避免繁瑣，所以只說『一人』。如說一人，應當知道一切眾生也是如此。爲了說明什麼樣的人？如果有人經歷十二支緣起（dvādaśāṅga-pratītyasamutpāda，指十二因緣，即無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），猶如登上石頭，也如登上梯子。如果過去的無明和行生起，出現在現在，能夠產生現在的識、名色、六入、觸、受；如果現在的愛、取、有生起，出現在現在，能夠產生未來的生和老死，說的就是這樣的人。如果過去的無明和行生起，出現在現在，能夠產生現在的識、名色、六入、觸、受；如果現在的愛、取、有不

【English Translation】 English version: Said: 'You should understand the meaning of that sutra.' Asked: 'What is the meaning of that sutra?' Answered: 'That sutra speaks of the meaning of the determination of cause and effect. Whether the Buddha appears in the world or does not appear, ignorance (avidyā) is always the cause of action (saṃskāra), and action is always the result of ignorance. Like this, even birth is the cause of old age and death, and old age and death are the result of birth. This meaning is the intent of that sutra.' If, as you understand it, the meaning of that sutra is that whether the Buddha appears in the world or does not appear, the earth is always of a solid nature, and even the wind is always of a moving nature, then would the four great elements (mahābhūta) be unconditioned dharmas (asaṃskṛta-dharma)? Whether the Buddha appears in the world or does not appear, form (rūpa) is always of the nature of form, and even consciousness (vijñāna) is always of the nature of consciousness, then would these aggregates (skandha) be unconditioned dharmas? Whether the Buddha appears in the world or does not appear, the haritaki fruit (harītakī) and the kākaṇḍakī medicine are always bitter, then would they be unconditioned dharmas?' As you say, whether the Buddha appears in the world or does not appear, the four great elements, the aggregates, the haritaki fruit, the kākaṇḍakī medicine, etc., are always conditioned (saṃskṛta). Like this, the law of dependent origination (pratītyasamutpāda), whether the Buddha appears in the world or does not appear, even if it abides in the dharma-realm (dharmadhātu), should be conditioned, not unconditioned. Therefore, in order to refute the views of others, to manifest one's own views, and also to show the meaning corresponding to the characteristics of the dharma (dharma-lakṣaṇa), this treatise is composed.

'One person in this life, etc.' That venerable one (bhagavān) here wants to clarify five meanings: First, why only say 'one person'? Second, what kind of person is being spoken of? Third, why say 'this life'? Fourth, what kind of 'birth' is being spoken of? Fifth, what kind of 'present' is being spoken of? Saying only 'one person' is to remove the verbosity of the sutra text. If all sentient beings were spoken of, the sutra text would be verbose. To avoid verbosity, only 'one person' is spoken of. As one person is spoken of, it should be known that all sentient beings are also like this. What kind of person is being spoken of? If a person experiences the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), like climbing a stone or climbing a ladder. If past ignorance and action arise and appear in the present, able to produce present consciousness, name and form, the six entrances, contact, and feeling; if present craving, grasping, and becoming arise and appear in the present, able to produce future birth and old age and death, this is the kind of person being spoken of. If past ignorance and action arise and appear in the present, able to produce present consciousness, name and form, the six entrances, contact, and feeling; if present craving, grasping, and becoming do not

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起現在前。不能生未來生老死者。此中不說如此人。若過去無明行。乃至能生未來生老死者。此中說之。如智揵度中所說。學人成就八種道跡。彼中為說何等學人。答曰若經歷諸禪三昧。猶如登石亦如上梯者。先入有覺有觀定。次入無覺無觀定。次入無色定。出無色定入滅盡定。出滅盡定起世俗心。現在前者彼中說如此人若入有覺有觀定從彼定起。乃至入滅盡定。從滅盡定起。無漏心現在前者。彼中不說。若入有覺有觀定。從彼定起。乃至入滅盡定。從滅定起。有漏心現在前。彼中說之亦如經說。見此姊妹形容端正。彼於後時羸瘦老劣。復於後時見病著牀蓆。復於後時見其已死。經一日二日乃至七日。復於後時見其色青。乃至骨節散壞。彼中所說女人。要經上爾所時事。若不經上爾所時事。彼中不說。此中說一人者要經歷十二因緣。廣說如上。何以說此生者。若說現在生。當知說過去未來亦爾。為說何等生者。通此一身以生名說。說何現在者。說此一生現在。不說剎那現在。不說時現在。

一人此生十二支緣。幾在過去。答曰二謂無明行則止無前世所更事。二在未來謂生老死則止無未來世生事。八是現在識。乃至有則說因果相續。二是過去則止常見。二是未來則止斷見。八是現在則顯中道。問曰過去亦有十二支

【現代漢語翻譯】 現代漢語譯本 『起現在前。不能生未來生老死者。此中不說如此人。』這句話指的是，如果一個人現在所經歷的事情，並不能導致未來生、老、死的結果，那麼這裡所說的就不是這種人。『若過去無明行。乃至能生未來生老死者。此中說之。』如果過去的無明和行，能夠導致未來生、老、死的結果，那麼這裡所說的就是這種情況。正如《智揵度》中所說，學人成就八種道跡。其中說的是什麼樣的學人呢？回答是：如果他經歷各種禪定三昧，就像登山一樣，也像上樓梯一樣。先進入有覺有觀定（Savitarka-savicara-samadhi），然後進入無覺無觀定（Avitarka-avicara-samadhi），然後進入無色定（Arupa-samadhi），從無色定出來後進入滅盡定（Nirodha-samapatti），從滅盡定出來後生起世俗心。『現在前者彼中說如此人』，這裡說的是這種人。如果進入有覺有觀定，從那個定中出來，乃至進入滅盡定，從滅盡定出來，無漏心（Anasrava-citta）現在生起，那麼這裡所說的就不是這種情況。如果進入有覺有觀定，從那個定中出來，乃至進入滅盡定，從滅盡定出來，有漏心（Sasrava-citta）現在生起，那麼這裡說的就是這種情況。也像經書里所說，看到這個姐妹容貌端正，後來變得瘦弱衰老，再後來看到她生病臥床，再後來看到她已經死了，經過一天兩天乃至七天，再後來看到她的屍體發青，乃至骨骼散架。這裡所說的女人，需要經歷上面所說的這些事情。如果沒有經歷上面所說的這些事情，那麼這裡所說的就不是這種情況。這裡說的一個人，需要經歷十二因緣（Dvadasanga-pratityasamutpada），詳細的解釋如上所述。為什麼要說『生』呢？如果說的是現在的『生』，那麼應當知道，說過去和未來也是一樣的。這裡說的是什麼樣的『生』呢？指的是整個這一期生命，都用『生』來概括。說的是什麼樣的『現在』呢？說的是這一期生命的『現在』，而不是剎那的『現在』，也不是時間的『現在』。 『一人此生十二支緣。幾在過去。』一個人這一期生命的十二因緣，有幾個屬於過去？回答是：兩個，即無明（Avidya）和行（Samskara），這樣就避免了認為前世所做的事情與今生無關的觀點。『二在未來謂生老死則止無未來世生事。』有兩個屬於未來，即生（Jati）和老死（Jaramarana），這樣就避免了認為未來世不會再有生命產生的觀點。『八是現在識。乃至有則說因果相續。』有八個屬於現在，即識（Vijnana）乃至有（Bhava），這樣就說明了因果相續的道理。『二是過去則止常見。』有兩個屬於過去，這樣就避免了常見（Sasvata-drsti）。『二是未來則止斷見。』有兩個屬於未來，這樣就避免了斷見（Uccheda-drsti）。『八是現在則顯中道。』有八個屬於現在，這樣就顯示了中道（Madhyama-pratipada）。問曰過去亦有十二支 過去也有十二支嗎？

【English Translation】 English version 『Those who arise in the present and cannot generate future birth, aging, and death are not discussed here.』 This refers to the fact that if someone's current experiences do not lead to future birth, aging, and death, then this is not the person being discussed here. 『If past ignorance and volitional actions can generate future birth, aging, and death, then they are discussed here.』 If past ignorance (Avidya) and volitional actions (Samskara) can lead to future birth, aging, and death, then this is the situation being discussed here. As stated in the 『Jnana-skandha,』 a learner achieves eight paths of practice. What kind of learner is being discussed there? The answer is: if they experience various meditative absorptions (dhyana-samadhi), like climbing a mountain or ascending a ladder. First, they enter the absorption with initial and sustained thought (Savitarka-savicara-samadhi), then they enter the absorption without initial and sustained thought (Avitarka-avicara-samadhi), then they enter the formless absorptions (Arupa-samadhi), and after exiting the formless absorptions, they enter the cessation of perception and sensation (Nirodha-samapatti), and after exiting the cessation of perception and sensation, they give rise to mundane consciousness. 『Those who arise in the present are discussed there,』 this refers to such a person. If they enter the absorption with initial and sustained thought, and emerge from that absorption, and so on, until they enter the cessation of perception and sensation, and emerge from the cessation of perception and sensation, and undefiled consciousness (Anasrava-citta) arises in the present, then this is not the situation being discussed here. If they enter the absorption with initial and sustained thought, and emerge from that absorption, and so on, until they enter the cessation of perception and sensation, and emerge from the cessation of perception and sensation, and defiled consciousness (Sasrava-citta) arises in the present, then this is the situation being discussed here. It is also like what is said in the sutras: seeing this sister with a beautiful appearance, later becoming thin and old, and later seeing her sick in bed, and later seeing that she has died, after one day, two days, or even seven days, and later seeing her corpse turning blue, and even her bones scattering. The woman being discussed here needs to experience the events mentioned above. If she has not experienced the events mentioned above, then this is not the situation being discussed here. The one person being discussed here needs to experience the twelve links of dependent origination (Dvadasanga-pratityasamutpada), as explained in detail above. Why is 『birth』 mentioned? If present 『birth』 is being discussed, then it should be understood that the same applies to the past and future. What kind of 『birth』 is being discussed here? It refers to this entire lifetime, which is summarized by the term 『birth.』 What kind of 『present』 is being discussed? It refers to the 『present』 of this lifetime, not the 『present』 of a moment, nor the 『present』 of time. 『How many of the twelve links of dependent origination in one person's life belong to the past?』 The answer is: two, namely ignorance (Avidya) and volitional actions (Samskara), which prevents the view that actions done in the past life are unrelated to this life. 『Two belong to the future, namely birth (Jati) and aging and death (Jaramarana), which prevents the view that there will be no more life arising in the future.』 Eight belong to the present, namely consciousness (Vijnana) up to becoming (Bhava), which explains the principle of the continuity of cause and effect. 『Two belong to the past, which prevents the eternalist view (Sasvata-drsti).』 Two belong to the future, which prevents the annihilationist view (Uccheda-drsti). 『Eight belong to the present, which reveals the Middle Way (Madhyama-pratipada).』 Question: Did the past also have twelve links? Did the past also have twelve links?

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緣。未來亦有十二支緣。現在亦有十二支緣。何故說二在過去二在未來八在現在耶。答曰現在法。以因推果以果推因。現在以因推果者。現在愛取有。是未來生老死因。生老死是其果。以果推因者。現在識名色六入觸受果。此因是過去無明行。以現在因推果。以現在果推因故。而作是說。此中說眾生數緣起法。如波伽羅那經所說。云何緣起法。答曰一切有為法。問曰此說彼說有何差別。答曰此說眾生數。彼說眾生數非眾生數。此說有根法。彼說有根無根法。此說有心法。彼說有心無心法。此說內法。彼說內外法。此文不了義。彼文了義。乃至廣說。緣起法有四種。一者剎那。二者相續。三者時。四者次第。此說剎那。彼說相續。此說時。彼說次第。問曰。此中何以唯說眾生數緣起法耶。答曰彼尊者依佛經作論。佛經中說眾生數緣起法。佛經是此論根本。是故彼尊者依佛經作論。問曰如是因論生論。以何等故世尊經中。唯說眾生數緣起法。不說非眾生數。答曰隨順有義是支義。此支隨順有故。是故唯說眾生數。不說非眾生數。如此經說眾生數緣起法。當知余經說有支。亦說眾生數緣起法。問曰緣起法緣生法有何差別。答曰或有說者無有差別。所以者何。如波伽羅那經所說。云何緣起法。一切有為法。云何緣生法。一切有

【現代漢語翻譯】 現代漢語譯本 問：過去有十二支緣，未來也有十二支緣，現在也有十二支緣，為何說過去有二支，未來有二支，現在有八支呢？ 答：現在之法，以因推果，以果推因。現在以因推果，現在的愛（Trsna，渴愛），取（Upadana，執取），有（Bhava，存在），是未來生（Jati，出生）、老（Jara，衰老）、死（Marana，死亡）之因，生老死是其果。以果推因，現在的識（Vijnana，意識），名色（Namarupa，名色），六入（Sadayatana，六入），觸（Sparsa，觸），受（Vedana，感受）是果，此因是過去的無明（Avidya，無明），行（Samskara，行）。以現在之因推果，以現在之果推因，所以這樣說。此中說眾生數緣起法，如《波伽羅那經》所說。 問：什麼是緣起法？ 答：一切有為法。 問：此說和彼說有什麼差別？ 答：此說眾生數，彼說眾生數和非眾生數。此說有根法，彼說有根法和無根法。此說有心法，彼說有心法和無心法。此說內法，彼說內外法。此文不了義，彼文了義，乃至廣說。緣起法有四種：一者剎那（Ksana，瞬間），二者相續（Samtati，相續），三者時（Kala，時間），四者次第（Krama，次第）。此說剎那，彼說相續。此說時，彼說次第。 問：此中為何只說眾生數緣起法呢？ 答：彼尊者依佛經作論，佛經中說眾生數緣起法，佛經是此論根本，所以彼尊者依佛經作論。 問：如是因論生論，以何等故世尊經中，唯說眾生數緣起法，不說非眾生數？ 答：隨順有義是支義，此支隨順有故，所以只說眾生數，不說非眾生數。如此經說眾生數緣起法，當知余經說有支，也說眾生數緣起法。 問：緣起法和緣生法有什麼差別？ 答：或者有人說沒有差別。為什麼呢？如《波伽羅那經》所說：什麼是緣起法？一切有為法。什麼是緣生法？一切有。

【English Translation】 English version Question: There are twelve links of dependent origination in the past, twelve in the future, and twelve in the present. Why is it said that two are in the past, two in the future, and eight in the present? Answer: The present dharma (phenomena) infers the result from the cause and the cause from the result. In the present, inferring the result from the cause, the present Trsna (craving), Upadana (grasping), and Bhava (becoming) are the cause of future Jati (birth), Jara (aging), and Marana (death), and birth, aging, and death are the result. Inferring the cause from the result, the present Vijnana (consciousness), Namarupa (name and form), Sadayatana (six sense bases), Sparsa (contact), and Vedana (feeling) are the result, and the cause is past Avidya (ignorance) and Samskara (volitional formations). Because the result is inferred from the present cause and the cause is inferred from the present result, it is said in this way. Here, the dependent origination of sentient beings is discussed, as stated in the Pogalapannatti Sutta. Question: What is dependent origination? Answer: All conditioned dharmas. Question: What is the difference between this explanation and that explanation? Answer: This explanation discusses sentient beings, while that explanation discusses sentient beings and non-sentient beings. This explanation discusses dharmas with roots, while that explanation discusses dharmas with and without roots. This explanation discusses dharmas with mind, while that explanation discusses dharmas with and without mind. This explanation discusses internal dharmas, while that explanation discusses internal and external dharmas. This text is not definitive, while that text is definitive, and so on. There are four types of dependent origination: first, Ksana (moment); second, Samtati (continuity); third, Kala (time); fourth, Krama (sequence). This explanation discusses the moment, while that explanation discusses continuity. This explanation discusses time, while that explanation discusses sequence. Question: Why is only the dependent origination of sentient beings discussed here? Answer: That venerable one composed the treatise based on the Buddha's sutras. The Buddha's sutras discuss the dependent origination of sentient beings. The Buddha's sutras are the foundation of this treatise, so that venerable one composed the treatise based on the Buddha's sutras. Question: Since the treatise arises from the sutras, why did the World Honored One only discuss the dependent origination of sentient beings in the sutras and not discuss non-sentient beings? Answer: Following the meaning of 'having' is the meaning of 'limb'. Because this limb follows 'having', only sentient beings are discussed, and non-sentient beings are not discussed. Just as this sutra discusses the dependent origination of sentient beings, it should be known that other sutras that discuss 'having limbs' also discuss the dependent origination of sentient beings. Question: What is the difference between dependent origination and dependently arisen dharmas? Answer: Some say there is no difference. Why? As stated in the Pogalapannatti Sutta: What is dependent origination? All conditioned dharmas. What are dependently arisen dharmas? All that exists.

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為法。此義可爾。然亦應更求差別相。因是緣起。果是緣生。如因果。事所事。相所相。成所成。續所續。生所生。取所取。當知亦如是。復有說者。過去是緣起。未來現在是緣生。復有說者。過去是緣起。未來是緣生。復有說者。無明是緣起。行是緣生。乃至生是緣起。老死是緣生。復有說者。無明是緣起。老死是緣生。餘十支是緣起緣生。復有說者。二在過去是緣起。二在未來是緣生。余支是緣起緣生。尊者富那奢說曰。此中應作四句。或有緣起非緣生。或有緣生非緣起。乃至廣作四句。緣起非緣生者。未來法是也。緣生非緣起者。過去現在阿羅漢最後死陰是也。緣起緣生者。除過去現在阿羅漢死五陰。諸餘過去現在法是也。非緣起非緣生者。無為法是也。如法身經所說。諸無明決定生行不相離常相隨。是名緣起緣生。若無明不決定生行。或時相離不相隨。是名緣生非緣起。乃至生老死。亦應如是說。尊者和須蜜說曰。因是緣起。從因生法是緣生。複次和合是緣起。從和合生是緣生。複次起所起。生所生亦如是。緣起緣生是謂差別。

問曰此緣起法體性是何。答曰體是五陰。五陰是緣起體。是性是我。是物是相。已說體性。所以今當說。以何等故名緣起法。答曰或有說者。體性可起待緣而起故名緣起。復有

【現代漢語翻譯】 現代漢語譯本 為法。這種說法可以成立。然而也應該進一步尋求『差別相』的解釋。『因』是緣起，『果』是緣生。如同『因』和『果』，『事』和『所事』，『相』和『所相』，『成』和『所成』，『續』和『所續』，『生』和『所生』，『取』和『所取』，應當知道也是這樣。又有說法認為，過去是緣起，未來和現在是緣生。又有說法認為，過去是緣起，未來是緣生。 又有說法認為，無明（avidyā，指對事物真相的迷惑）是緣起，行（saṃskāra，指意志行為）是緣生，乃至生（jāti，指出生）是緣起，老死（jarā-maraṇa，指衰老和死亡）是緣生。又有說法認為，無明是緣起，老死是緣生，其餘十支是緣起緣生。又有說法認為，過去二支是緣起，未來二支是緣生，其餘各支是緣起緣生。 尊者富那奢（Pūrṇa，人名）說：『這裡應該作四句分別：或者有緣起而非緣生，或者有緣生而非緣起，乃至廣泛地作出四句。緣起而非緣生的是未來的法。緣生而非緣起的是過去和現在阿羅漢（arhat，指已證悟的聖者）的最後死陰。緣起緣生的是，除了過去和現在阿羅漢的死五陰，其餘所有過去和現在的法。非緣起非緣生的是無為法（asaṃskṛta dharma，指不依賴因緣而存在的法）。』 如《法身經》所說：『如果無明決定生出行，不相分離，常常相隨，這叫做緣起緣生。如果無明不決定生出行，或者有時相離不相隨，這叫做緣生非緣起。』乃至生老死，也應該這樣說。尊者和須蜜（Vasumitra，人名）說：『因是緣起，從因所生的法是緣生。』再次，和合是緣起，從和合所生的是緣生。再次，起和所起，生和所生也是這樣。緣起和緣生，這就是它們的差別。 問：『這緣起法的體性是什麼？』答：『體性是五陰（pañca-skandha，指構成個體存在的五種要素，即色、受、想、行、識）。五陰是緣起的體，是性，是我，是物，是相。』已經說了體性，所以現在應當說，因為什麼緣故稱為緣起法？答：『或者有人說，體性可以生起，依賴因緣而生起，所以稱為緣起。』又有說法認為，

【English Translation】 English version Regarding the Dharma. This explanation is acceptable. However, one should further seek the 'characteristics of difference'. 'Cause' is dependent origination (pratītyasamutpāda), 'effect' is dependently arisen (pratītyasamutpanna). Just as with 'cause' and 'effect', 'thing' and 'thing-related', 'characteristic' and 'characteristic-related', 'accomplishment' and 'accomplishment-related', 'continuance' and 'continuance-related', 'birth' and 'birth-related', 'grasping' and 'grasping-related', know that it is also the same. Some say that the past is dependent origination, while the future and present are dependently arisen. Others say that the past is dependent origination, and the future is dependently arisen. Others say that ignorance (avidyā) is dependent origination, volitional formations (saṃskāra) are dependently arisen, and so on, until birth (jāti) is dependent origination, and old age and death (jarā-maraṇa) are dependently arisen. Others say that ignorance is dependent origination, old age and death are dependently arisen, and the remaining ten links are both dependent origination and dependently arisen. Others say that the two links in the past are dependent origination, the two links in the future are dependently arisen, and the remaining links are both dependent origination and dependently arisen. Venerable Pūrṇa said: 'Here, four categories should be made: there are those that are dependent origination but not dependently arisen, there are those that are dependently arisen but not dependent origination,' and so on, extensively making four categories. Those that are dependent origination but not dependently arisen are future dharmas. Those that are dependently arisen but not dependent origination are the final death aggregates of an arhat (arhat) in the past and present. Those that are both dependent origination and dependently arisen are all other past and present dharmas, except for the death aggregates of an arhat in the past and present. Those that are neither dependent origination nor dependently arisen are unconditioned dharmas (asaṃskṛta dharma).' As stated in the Dharmakāya Sūtra: 'If ignorance determinately gives rise to volitional formations, without separation, constantly following, this is called dependent origination and dependently arisen. If ignorance does not determinately give rise to volitional formations, or sometimes separates and does not follow, this is called dependently arisen but not dependent origination.' And so on, birth, old age, and death should also be explained in this way. Venerable Vasumitra said: 'Cause is dependent origination, and the dharmas arising from cause are dependently arisen.' Furthermore, combination is dependent origination, and what arises from combination is dependently arisen. Furthermore, arising and what arises, birth and what is born, are also the same. Dependent origination and dependently arisen, this is the difference between them. Question: 'What is the nature of this dependent origination?' Answer: 'Its nature is the five aggregates (pañca-skandha). The five aggregates are the body of dependent origination, its nature, its self, its object, its characteristic.' Having spoken of the nature, now it should be said, for what reason is it called dependent origination? Answer: 'Some say that the nature can arise, depending on conditions to arise, therefore it is called dependent origination.' Others say that,

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說者。各各從異緣起故名緣起。復有說者。等從緣生故名緣起。問曰諸法或從四緣生。或從三緣生二緣生。云何等從緣生是緣起義耶。答曰。即以是事故。等從緣生是緣起義。若法應從四緣生者。三緣二緣則不能生。從三緣生者。二緣四緣則不能生。從二緣生者。三緣四緣則不能生。以是事故等從緣生。是緣起義。復有說者。法生時除其自體。餘一切法與威勢緣。以是事故等從緣生。是緣起義。復有說者。等生是緣起義。如說一切眾生心等生等住等滅。復有說者。一切眾生等同此緣。故名緣起法。問曰如此眾生。或有前般涅槃者。或有後般涅槃者。云何等同此緣耶。答曰前般涅槃者。于緣起法前少后多。后般涅槃者。于緣起法前多后少。以是事故等從同緣生。是緣起義。此中說時緣起法。有十二時十二支十二五陰。尊者奢摩達說曰。於一剎那頃。有十二支緣。若以貪心殺生。彼相應愚是無明。彼相應思是行。彼相應心是識。起有作業必有名色。起有作業必有六入。彼相應觸是觸。彼相應受是受。貪即是愛。彼相應纏是取。彼身口作業是有。如此諸法生是生。此諸法變是老。此諸法壞是死。此所說可爾。但此中說時緣起。有十二時十二支十二五陰。不說一剎那頃也。如識身經說。於前物愚故生愛。愚即是無明。愛即是行

【現代漢語翻譯】 現代漢語譯本： 論者說：由於各種事物各自從不同的因緣生起，所以稱為緣起（Pratītyasamutpāda，指事物相互依存的生起）。還有論者說：平等地從因緣生起，所以稱為緣起。有人問：諸法或者從四緣（hetupratyaya，因緣；samanantarapratyaya，等無間緣；ālambanapratyaya，所緣緣；adhipatipratyaya，增上緣）生起，或者從三緣、二緣生起，為什麼說平等地從因緣生起是緣起的意義呢？回答說：正因為這個緣故，平等地從因緣生起才是緣起的意義。如果某個法應該從四緣生起，那麼三緣、二緣就不能使它生起；從三緣生起的，二緣、四緣就不能使它生起；從二緣生起的，三緣、四緣就不能使它生起。因此，平等地從因緣生起，才是緣起的意義。 還有論者說：法生起時，除了它自身之外，其餘一切法都給予它威勢作為助緣，因此平等地從因緣生起，是緣起的意義。還有論者說：平等生起是緣起的意義，正如所說一切眾生的心平等生起、平等安住、平等滅去。還有論者說：一切眾生平等地共同此緣，所以稱為緣起法。有人問：如此眾生，有的先般涅槃（Parinirvana，完全的涅槃），有的后般涅槃，怎麼能說平等地共同此緣呢？回答說：先般涅槃的眾生，對於緣起法，先前經歷的少，後來經歷的多；后般涅槃的眾生，對於緣起法，先前經歷的多，後來經歷的少。因此，平等地從共同的因緣生起，才是緣起的意義。 這裡所說的時分緣起法，有十二時、十二支、十二五陰（pañca-skandha，色、受、想、行、識五蘊）。尊者奢摩達（Śamatha）說：在一剎那間，就有十二支緣。如果以貪心殺生，那麼與此相應的愚癡是無明（avidyā，對真理的無知），與此相應的思是行（samskara，意志行為），與此相應的心是識（vijñāna，意識）。發起行為必定有名色（nāmarūpa，精神和物質），發起行為必定有六入（ṣaḍāyatana，六根，即眼、耳、鼻、舌、身、意）。與此相應的觸是觸（sparśa，感官接觸），與此相應的受是受（vedanā，感受）。貪就是愛（trsna，渴愛），與此相應的纏是取（upādāna，執取）。由身口所作的行為是有（bhava，存在）。如此諸法生起是生（jāti，出生），這些法變化是老（jarā，衰老），這些法壞滅是死（marana，死亡）。這些說法也可以接受，但這裡所說的時分緣起，有十二時、十二支、十二五陰，不是說在一剎那間。如《識身經》所說：因為對先前的事物愚昧，所以生起愛。愚昧就是無明，愛就是行。

【English Translation】 English version: The speakers say: Because each thing arises from different causes and conditions, it is called Pratītyasamutpāda (dependent origination). Others say: Because they equally arise from conditions, it is called Pratītyasamutpāda. Someone asks: Since all dharmas arise either from four conditions (hetupratyaya, the cause condition; samanantarapratyaya, the immediately preceding condition; ālambanapratyaya, the object condition; adhipatipratyaya, the dominant condition), or from three conditions, or two conditions, how can it be said that equally arising from conditions is the meaning of Pratītyasamutpāda? The answer is: Precisely because of this reason, equally arising from conditions is the meaning of Pratītyasamutpāda. If a dharma should arise from four conditions, then three or two conditions cannot cause it to arise; if it arises from three conditions, then two or four conditions cannot cause it to arise; if it arises from two conditions, then three or four conditions cannot cause it to arise. Therefore, equally arising from conditions is the meaning of Pratītyasamutpāda. Others say: When a dharma arises, except for itself, all other dharmas give it power as a supporting condition, therefore equally arising from conditions is the meaning of Pratītyasamutpāda. Others say: Equal arising is the meaning of Pratītyasamutpāda, just as it is said that the minds of all beings equally arise, equally abide, and equally cease. Others say: All beings equally share this condition, therefore it is called the Dharma of Pratītyasamutpāda. Someone asks: Since some beings attain Parinirvana (complete Nirvana) earlier and some later, how can it be said that they equally share this condition? The answer is: Those who attain Parinirvana earlier experience less of the Dharma of Pratītyasamutpāda earlier and more later; those who attain Parinirvana later experience more of the Dharma of Pratītyasamutpāda earlier and less later. Therefore, equally arising from common conditions is the meaning of Pratītyasamutpāda. Here, the temporal Dharma of Pratītyasamutpāda has twelve times, twelve links, and twelve five skandhas (pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness). Venerable Śamatha says: In one instant, there are twelve links. If one kills with greed, then the corresponding ignorance is avidyā (ignorance), the corresponding thought is samskara (volitional action), and the corresponding mind is vijñāna (consciousness). Initiating action necessarily involves nāmarūpa (name and form), and initiating action necessarily involves ṣaḍāyatana (the six sense bases, i.e., eye, ear, nose, tongue, body, and mind). The corresponding contact is sparśa (contact), and the corresponding feeling is vedanā (feeling). Greed is trsna (craving), and the corresponding entanglement is upādāna (grasping). Actions done by body and speech are bhava (becoming). The arising of these dharmas is jāti (birth), the change of these dharmas is jarā (aging), and the destruction of these dharmas is marana (death). These statements are acceptable, but the temporal Pratītyasamutpāda spoken of here has twelve times, twelve links, and twelve five skandhas, not just in one instant. As the Skandhadhātu Sūtra says: Because of ignorance of previous things, craving arises. Ignorance is avidyā, and craving is samskara.

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。分別前物是識。與識俱生四陰是名色。與名色相隨諸根是六入。六入和合是觸。觸所更是受。受所樂是愛。愛增廣是取。能得未來業是有。增長諸陰是生。諸陰變是老。陰散壞是死內熱是憂。發聲哀泣是悲。身心燋悸是苦惱。如是等事是大苦陰。種種厄難。問曰前說此說有何差別。答曰前說是一心。此說是多心。前說是一剎那后是多相續。

如施設經所說。云何無明。過去諸結是也。評曰不應作是說。若然者諸法則離自相。應作是說。云何無明過去諸結時。云何行過去諸行時。云何識相續心及眷屬。云何名色。已受生相續。未生四種色根。六入未具。一歌羅羅。二阿浮陀。三卑尸。四伽那。五波羅奢呵。如是等名曰名色。云何六入。已生四種色根。具足六入。此諸根未能為觸作所依。是時名六入云何為觸。此諸根已能為觸作所依。未別苦樂。不能避危害搊火觸毒把刃及諸不凈。是時名觸。云何為受。能分別苦樂避諸危害不搊火觸毒不把刃。離諸不凈。能生貪愛不起淫慾。於一切物不生染著。是時名受。云何為愛。具上三愛。是時名愛。云何為取。以貪境界故四方追求。是時名取。云何為有。追求之時起身口意業。是時名有。云何為生。如現在識在於未來。是時名生。云何老死。如現在名色六入觸受在於未來。

【現代漢語翻譯】 現代漢語譯本：分別之前的事物是『識』（Vijnana，了別作用）。與『識』同時產生的四陰（受、想、行、識四種精神現象）稱為『名色』（Namarupa，精神和物質的結合）。與『名色』相互依存的諸根是『六入』（Sadayatana，眼、耳、鼻、舌、身、意六種感覺器官）。『六入』和合是『觸』（Sparsa，感覺）。『觸』所帶來的是『受』（Vedana，感受）。從『受』中產生快樂是『愛』（Trsna，渴愛）。『愛』增長擴大是『取』（Upadana，執取）。能夠導致未來業報的是『有』（Bhava，存在）。增長諸陰是『生』（Jati，出生）。諸陰變化是『老』（Jara，衰老）。陰散壞是『死』（Marana，死亡）。內心煩熱是『憂』（Duhkha，憂愁）。發出聲音哀號哭泣是『悲』（Daurmanasya，悲傷）。身心焦躁不安是『苦惱』（Upayasa，苦惱）。這些事情總合起來就是『大苦陰』（Maha-duhkha-skandha，巨大的痛苦集合），包含種種厄難。問：前面所說的和這裡所說的有什麼差別？答：前面說的是一心（Eka-citta，單一心念），這裡說的是多心（Nana-citta，多個心念）。前面說的是一剎那（Eka-ksana，一個瞬間），後面說的是多相續（Nana-santana，多個連續的相）。 如《施設經》（Prajnapati-sutra）所說：什麼是『無明』（Avidya，無知）？是過去的各種煩惱結縛。評：不應該這樣說。如果這樣說，那麼諸法就離開了自身的體相。應該這樣說：什麼是『無明』？是過去的各種煩惱結縛之時。什麼是『行』（Samskara，行為）？是過去的各種行為之時。什麼是『識』？是相續的心以及它的眷屬。什麼是『名色』？是已經受生相續，但尚未出生的四種色根（眼、耳、鼻、舌），六入尚未完備的狀態。包括：一、歌羅羅（Kalala，受精卵）。二、阿浮陀（Arbuda，胚胎）。三、卑尸（Pesi，肉團）。四、伽那（Ghana，凝結）。五、波羅奢呵（Prasakha，肢節）。這些都叫做『名色』。什麼是『六入』？是已經出生的四種色根，具備了六入。這些根尚未能作為『觸』的所依。這時叫做『六入』。什麼是『觸』？這些根已經能夠作為『觸』的所依，但尚未能分辨苦樂，不能避開危害，不敢接觸火、觸碰毒物、握持刀刃以及各種不凈之物。這時叫做『觸』。什麼是『受』？能夠分辨苦樂，避開各種危害，不接觸火、不觸碰毒物、不握持刀刃，遠離各種不凈之物，能夠產生貪愛但不起淫慾，對一切事物不產生染著。這時叫做『受』。什麼是『愛』？具備了以上三種愛。這時叫做『愛』。什麼是『取』？因為貪戀境界而在四處追求。這時叫做『取』。什麼是『有』？在追求的時候起身口意業。這時叫做『有』。什麼是『生』？如現在的『識』存在於未來。這時叫做『生』。什麼是『老死』？如現在的『名色』、『六入』、『觸』、『受』存在於未來。

【English Translation】 English version: The things before differentiation are 'Vijnana' (consciousness, the function of distinguishing). The four Skandhas (aggregates of existence: feeling, perception, volition, and consciousness) that arise simultaneously with 'Vijnana' are called 'Namarupa' (name and form, the combination of mind and matter). The sense organs that depend on 'Namarupa' are the 'Sadayatana' (six sense bases: eye, ear, nose, tongue, body, and mind). The union of the 'Sadayatana' is 'Sparsa' (contact). What 'Sparsa' brings is 'Vedana' (feeling). Pleasure arising from 'Vedana' is 'Trsna' (craving). The increase and expansion of 'Trsna' is 'Upadana' (grasping). What can lead to future karma is 'Bhava' (becoming). The increase of the Skandhas is 'Jati' (birth). The change of the Skandhas is 'Jara' (aging). The disintegration of the Skandhas is 'Marana' (death). Inner heat is 'Duhkha' (suffering). Emitting sounds of lamentation and weeping is 'Daurmanasya' (grief). Mental and physical agitation is 'Upayasa' (distress). These things together are the 'Maha-duhkha-skandha' (great mass of suffering), containing various calamities. Question: What is the difference between what was said earlier and what is said here? Answer: What was said earlier refers to a single mind (Eka-citta, single mind-moment), what is said here refers to multiple minds (Nana-citta, multiple mind-moments). What was said earlier refers to a single moment (Eka-ksana, single instant), what is said later refers to multiple continuations (Nana-santana, multiple continuations). As stated in the 'Prajnapati-sutra' (Treatise on Establishments): What is 'Avidya' (ignorance)? It is the past bonds of afflictions. Comment: It should not be said like this. If it is said like this, then the Dharmas (phenomena) would be separated from their own characteristics. It should be said like this: What is 'Avidya'? It is the time of the past bonds of afflictions. What is 'Samskara'? It is the time of past actions. What is 'Vijnana'? It is the continuous mind and its retinue. What is 'Namarupa'? It is the state of having already received birth and continuing, but the four sense organs (eye, ear, nose, tongue) have not yet been born, and the six sense bases are not yet complete. Including: 1. Kalala (embryo). 2. Arbuda (fetal lump). 3. Pesi (fleshy mass). 4. Ghana (solid mass). 5. Prasakha (limb buds). These are called 'Namarupa'. What is 'Sadayatana'? It is the four sense organs that have already been born, possessing the six sense bases. These organs are not yet able to serve as the basis for 'Sparsa'. This is called 'Sadayatana'. What is 'Sparsa'? These organs are already able to serve as the basis for 'Sparsa', but are not yet able to distinguish between suffering and pleasure, cannot avoid harm, dare not touch fire, touch poison, hold a blade, and various impure things. This is called 'Sparsa'. What is 'Vedana'? Able to distinguish between suffering and pleasure, avoid various harms, not touch fire, not touch poison, not hold a blade, stay away from various impure things, able to generate craving but not generate lust, and does not generate attachment to all things. This is called 'Vedana'. What is 'Trsna'? Possessing the above three cravings. This is called 'Trsna'. What is 'Upadana'? Because of craving for objects, seeking in all directions. This is called 'Upadana'. What is 'Bhava'? At the time of seeking, arising physical, verbal, and mental actions. This is called 'Bhava'. What is 'Jati'? Like the present 'Vijnana' existing in the future. This is called 'Jati'. What is 'Jara-Marana'? Like the present 'Namarupa', 'Sadayatana', 'Sparsa', 'Vedana' existing in the future.

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是時名老死。復有說者。無明有二種。有破體無明。有不破體無明。緣行有二種。有思有思所造。行緣識有二種。有與悔俱有不與悔俱。識緣名色有二種。有愛處有不愛處。名色緣六入有二種有報有長養。六入緣觸有二種。有對觸增語觸。觸緣受有二種。有身受有心受。受緣愛有二種。有淫慾愛有資生愛。愛緣取有二種。有從見生有從愛生。取緣有有二種。有從內生有從外生。有緣生有二種。有一剎那有通一身。生緣老有二種。有眼所見有與慧所見。老緣死有二種。有剎那死有一身死。

如說無明因行。問曰以何等故。但說無明緣行。不說無明因行耶。答曰或有說者。亦說無明因行。如摩訶尼陀那經所說。佛告阿難。以如是因如是緣如是事。生為老死因。如生為老死因。乃至無明為行作因亦如是。復有說者。若說無明因行。但說因緣。不說余緣。若說無明緣行。則具說四緣。復有說者。若說無明因行。唯說染污行。若說無明緣行。則說染污不染污行。問曰以何等故唯說無明緣行。不說行緣無明。答曰或有說者。若說行緣無明。則唯說緣不說因。複次此中說時緣起法。前生者是無明後生者是行。問曰如無明是十二支緣。何以但說無明緣行。答曰或有說者。應說而不說者。當知此說有餘。乃至廣說。復有說者。緣有

【現代漢語翻譯】 現代漢語譯本： 這時稱為老死（jarāmaraṇa，衰老和死亡）。還有一種說法是，無明（avidyā，無知）有兩種：有破體無明和不破體無明。行（saṃskāra，業行）有兩種：有思（cetanā，意志）和思所造（cetanā-saṃskāra，意志所造作的）。行緣識（vijñāna，意識）有兩種：有與悔俱（sopaścattā，伴隨後悔）和不與悔俱（anopaścattā，不伴隨後悔）。識緣名色（nāmarūpa，名色）有兩種：有愛處（priyāyatana，喜愛之處）和不愛處（apriyāyatana，不喜愛之處）。名色緣六入（ṣaḍāyatana，六處）有兩種：有報（vipāka，果報）和長養（āhāra，滋養）。六入緣觸（sparśa，觸）有兩種：有對觸（pratigha-sparśa，有對礙的觸）和增語觸（adhivacana-sparśa，增語的觸）。觸緣受（vedanā，感受）有兩種：有身受（kāyika-vedanā，身體的感受）和心受（caitasika-vedanā，心理的感受）。受緣愛（tṛṣṇā，渴愛）有兩種：有淫慾愛（kāma-tṛṣṇā，對感官享樂的渴愛）和資生愛（bhava-tṛṣṇā，對存在的渴愛）。愛緣取（upādāna，執取）有兩種：有從見生（dṛṣṭyupādāna，從見解產生的執取）和從愛生（tṛṣṇopādāna，從渴愛產生的執取）。取緣有（bhava，有）有兩種：有從內生（adhyātmika，內在的）和從外生（bāhya，外在的）。有緣生（jāti，生）有兩種：有一剎那（ekakṣaṇa，一剎那）和通一身（ekakāya，貫穿整個身體）。生緣老（jarā，衰老）有兩種：有眼所見（cakṣu-darśana，眼睛所見）和與慧所見（jñāna-darśana，智慧所見）。老緣死（maraṇa，死亡）有兩種：有剎那死（kṣaṇika-maraṇa，剎那的死亡）和一身死（kāyika-maraṇa，身體的死亡）。

如經中所說，無明是行的因。有人問：為什麼只說無明緣行，而不說無明因行呢？回答說：或者有人說，也說無明因行，如《摩訶尼陀那經》（Mahānidāna Sūtra，大因緣經）所說。佛告訴阿難（Ānanda，阿難）：以這樣的因，這樣的緣，這樣的事，生是老死的因。如生是老死的因，乃至無明為行作因也是如此。還有一種說法是，如果說無明因行，就只說了因緣，沒有說其他的緣。如果說無明緣行，就具足說了四種緣。還有一種說法是，如果說無明因行，就只說了染污的行。如果說無明緣行，就說了染污和不染污的行。有人問：為什麼只說無明緣行，而不說行緣無明呢？回答說：或者有人說，如果說行緣無明，就只說了緣，沒有說因。其次，這裡說的是緣起法，先生起的是無明，後生起的是行。有人問：如無明是十二支緣起中的一環，為什麼只說無明緣行呢？回答說：或者有人說，應該說而沒有說的，應當知道這種說法是有省略的，乃至廣說。還有一種說法是，緣有（pratyaya-bhava，緣于有）。

【English Translation】 English version: At that time, it is called old age and death (jarāmaraṇa). Furthermore, some say that ignorance (avidyā) is of two types: ignorance that breaks the body and ignorance that does not break the body. Actions (saṃskāra) are of two types: volition (cetanā) and that which is created by volition (cetanā-saṃskāra). Action conditions consciousness (vijñāna) in two ways: with remorse (sopaścattā) and without remorse (anopaścattā). Consciousness conditions name and form (nāmarūpa) in two ways: in a place of affection (priyāyatana) and in a place of non-affection (apriyāyatana). Name and form condition the six sense bases (ṣaḍāyatana) in two ways: as retribution (vipāka) and as nourishment (āhāra). The six sense bases condition contact (sparśa) in two ways: opposing contact (pratigha-sparśa) and verbal designation contact (adhivacana-sparśa). Contact conditions feeling (vedanā) in two ways: bodily feeling (kāyika-vedanā) and mental feeling (caitasika-vedanā). Feeling conditions craving (tṛṣṇā) in two ways: craving for sensual pleasure (kāma-tṛṣṇā) and craving for existence (bhava-tṛṣṇā). Craving conditions grasping (upādāna) in two ways: arising from views (dṛṣṭyupādāna) and arising from craving (tṛṣṇopādāna). Grasping conditions becoming (bhava) in two ways: arising from within (adhyātmika) and arising from without (bāhya). Becoming conditions birth (jāti) in two ways: in a single moment (ekakṣaṇa) and pervading the entire body (ekakāya). Birth conditions old age (jarā) in two ways: seen by the eye (cakṣu-darśana) and seen by wisdom (jñāna-darśana). Old age conditions death (maraṇa) in two ways: momentary death (kṣaṇika-maraṇa) and death of the body (kāyika-maraṇa).

As it is said, ignorance is the cause of action. The question is asked: Why is it only said that ignorance conditions action, and not that ignorance is the cause of action? The answer is: Some say that ignorance is also the cause of action, as it is said in the Mahānidāna Sūtra. The Buddha told Ānanda: With such a cause, such a condition, such a thing, birth is the cause of old age and death. Just as birth is the cause of old age and death, so too is ignorance the cause of action. Furthermore, some say that if it is said that ignorance is the cause of action, then only the causal condition is spoken of, and not the other conditions. If it is said that ignorance conditions action, then all four conditions are fully spoken of. Furthermore, some say that if it is said that ignorance is the cause of action, then only defiled action is spoken of. If it is said that ignorance conditions action, then both defiled and undefiled action are spoken of. The question is asked: Why is it only said that ignorance conditions action, and not that action conditions ignorance? The answer is: Some say that if it is said that action conditions ignorance, then only the condition is spoken of, and not the cause. Furthermore, here we are speaking of dependent origination, and that which arises first is ignorance, and that which arises later is action. The question is asked: Since ignorance is one of the twelve links of dependent origination, why is it only said that ignorance conditions action? The answer is: Some say that what should be said but is not said, it should be understood that this saying is abbreviated, and so on. Furthermore, some say that conditioned existence (pratyaya-bhava).

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二種。有近有遠。若說無明緣行則說近緣。若於余支則說遠緣。是中說近不說遠。如近遠。此生他生當知亦如是。複次無明與行作緣隨順不同余支。是故說與行作緣不與余支。如說行緣識。亦說名色緣識。復說緣二生識。此三有何差別。答曰或有說者。行緣識說業差別。名色緣識說識住差別。緣二生識。說所依及境界差別。復有說者。行緣識如初取時。名色緣識如守護時。緣二生識如長養時。復有說者。行緣識說初相續。名色緣識說已成立。緣二生識說成立已能緣境界。復有說者。行緣識說行名色。名色緣識說報名色。緣二生識說所依及緣境界。復有說者。行緣識說惡趣識。名色緣識說人及六慾天識。緣二生識說色無色界色識。尊者波奢說曰。行緣識是中陰識。名色緣識是生陰識緣二生識是根本有識。復有說者。行緣識。名色緣識說染污識。緣二生識說染污不染污識。如染污不染污。隱沒不隱沒。有過無過。退不退。當知亦如是。問曰識緣名色名色緣識有何差別。答曰識緣名色說初相續。名色緣識已相續說成立。如是識緣名色說初生。名色緣識說生已守護。復有說者。此展轉相緣。如束葦相依而立。如御者與象展轉相依能有所至。亦如船與船師展轉相依到彼岸。問曰如化生。云何識緣名色。答曰此說胎生不說化生也。

【現代漢語翻譯】 現代漢語譯本 有兩種緣。有近緣和遠緣。如果說『無明』（Avidya，無知）緣『行』（Samskara，業力），那麼就是說近緣。如果對於其他的支分，那就是說遠緣。這裡說的是近緣，而不是遠緣。如同近緣和遠緣一樣，此生和彼生，應當知道也是如此。 再者，『無明』與『行』作為緣起，其隨順的方式不同於其他支分。因此，說是與『行』作為緣起，而不是與其他支分。如同說『行』緣『識』（Vijnana，意識），也說『名色』（Namarupa，名色）緣『識』，又說緣二者而生『識』。這三者有什麼差別？ 回答說：或者有人說，『行』緣『識』，說的是業的差別。『名色』緣『識』，說的是『識』的住處差別。緣二者而生『識』，說的是所依和境界的差別。 又有人說，『行』緣『識』，如同最初取的時候。『名色』緣『識』，如同守護的時候。緣二者而生『識』，如同長養的時候。 又有人說，『行』緣『識』，說的是最初的相續。『名色』緣『識』，說的是已經成立。緣二者而生『識』，說的是成立之後能夠緣境界。 又有人說，『行』緣『識』，說的是『行』和『名色』。『名色』緣『識』，說的是『名』和『色』。緣二者而生『識』，說的是所依以及緣境界。 又有人說，『行』緣『識』，說的是惡趣的『識』。『名色』緣『識』，說的是人和六慾天（Kama-loka，欲界天）的『識』。緣二者而生『識』，說的是色界（Rupa-loka，色界）和無色界（Arupa-loka，無色界）的『識』。 尊者波奢（尊者波奢）說：『行』緣『識』，是中陰（Antarabhava，中陰）的『識』。『名色』緣『識』，是生陰（生有）的『識』。緣二者而生『識』，是根本有的『識』。 又有人說，『行』緣『識』，『名色』緣『識』，說的是染污的『識』。緣二者而生『識』，說的是染污和不染污的『識』。如同染污和不染污，隱沒和不隱沒，有過和無過，退和不退，應當知道也是如此。 問：『識』緣『名色』，『名色』緣『識』，有什麼差別？ 答：『識』緣『名色』，說的是最初的相續。『名色』緣『識』，說的是已經相續，說的是成立。如同『識』緣『名色』，說的是初生。『名色』緣『識』，說的是生之後守護。 又有人說，這是展轉相緣。如同束葦互相依靠而立。如同御者與象互相依靠能夠到達目的地。也如同船與船師互相依靠到達彼岸。 問：如同化生（化生），如何『識』緣『名色』？ 答：這裡說的是胎生（胎生），而不是化生。

【English Translation】 English version There are two kinds of conditions: near and far. If we speak of 『Avidya』 (ignorance) conditioning 『Samskara』 (volitional formations), then we speak of a near condition. If it is with respect to the other limbs, then we speak of a far condition. Here, we speak of the near condition, not the far condition. Just as with near and far, it should be understood that it is also the same with this life and the next life. Furthermore, 『Avidya』 and 『Samskara』 as conditions, their manner of accordance is different from the other limbs. Therefore, it is said that it conditions 『Samskara』, not the other limbs. Just as it is said that 『Samskara』 conditions 『Vijnana』 (consciousness), it is also said that 『Namarupa』 (name and form) conditions 『Vijnana』, and it is also said that 『Vijnana』 arises dependent on both. What is the difference between these three? The answer is: Some say that 『Samskara』 conditioning 『Vijnana』 speaks of the difference in karma. 『Namarupa』 conditioning 『Vijnana』 speaks of the difference in the dwelling of 『Vijnana』. 『Vijnana』 arising dependent on both speaks of the difference in the support and the object. Others say that 『Samskara』 conditioning 『Vijnana』 is like the initial taking. 『Namarupa』 conditioning 『Vijnana』 is like the time of guarding. 『Vijnana』 arising dependent on both is like the time of nurturing. Others say that 『Samskara』 conditioning 『Vijnana』 speaks of the initial continuity. 『Namarupa』 conditioning 『Vijnana』 speaks of what has already been established. 『Vijnana』 arising dependent on both speaks of being able to cognize the object after it has been established. Others say that 『Samskara』 conditioning 『Vijnana』 speaks of 『Samskara』 and 『Namarupa』. 『Namarupa』 conditioning 『Vijnana』 speaks of 『Nama』 and 『Rupa』. 『Vijnana』 arising dependent on both speaks of the support and the object. Others say that 『Samskara』 conditioning 『Vijnana』 speaks of the 『Vijnana』 of the evil realms. 『Namarupa』 conditioning 『Vijnana』 speaks of the 『Vijnana』 of humans and the six desire heavens (Kama-loka). 『Vijnana』 arising dependent on both speaks of the 『Vijnana』 of the form realm (Rupa-loka) and the formless realm (Arupa-loka). Venerable Posha (Venerable Posha) said: 『Samskara』 conditioning 『Vijnana』 is the 『Vijnana』 of the intermediate state (Antarabhava). 『Namarupa』 conditioning 『Vijnana』 is the 『Vijnana』 of the arising state. 『Vijnana』 arising dependent on both is the 『Vijnana』 of the fundamental existence. Others say that 『Samskara』 conditioning 『Vijnana』 and 『Namarupa』 conditioning 『Vijnana』 speak of defiled 『Vijnana』. 『Vijnana』 arising dependent on both speaks of defiled and undefiled 『Vijnana』. Just as with defiled and undefiled, hidden and unhidden, with fault and without fault, regressing and not regressing, it should be understood that it is also the same. Question: What is the difference between 『Vijnana』 conditioning 『Namarupa』 and 『Namarupa』 conditioning 『Vijnana』? Answer: 『Vijnana』 conditioning 『Namarupa』 speaks of the initial continuity. 『Namarupa』 conditioning 『Vijnana』 speaks of what has already continued, speaking of establishment. Just as 『Vijnana』 conditioning 『Namarupa』 speaks of initial arising, 『Namarupa』 conditioning 『Vijnana』 speaks of guarding after arising. Others say that this is reciprocal conditioning. It is like a bundle of reeds standing by relying on each other. It is like a charioteer and an elephant relying on each other to be able to reach the destination. It is also like a boat and a boatman relying on each other to reach the other shore. Question: Like a being born by transformation (化生), how does 『Vijnana』 condition 『Namarupa』? Answer: This speaks of womb-born (胎生), not transformation-born.

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評曰應說化生亦爾。如化生者。初得諸根。未猛利時。說是識時。后若猛利。說名色。名色緣六入。問曰如名色在六入內。何故言名色緣六入耶。答曰如先說。未得四種色根。六入未具歌羅羅阿浮陀卑尸伽那波羅奢佉時。是名名色時。六入緣觸。問曰此中說六入緣觸。余處復有說名色緣觸。復說緣二生觸。此三有何差別。答曰六入緣觸。說所依差別。名色緣觸。說所依及境界差別。所以者何。一切外法和合。皆依于內。緣二生觸。說現在觸。復有說者。六入緣觸說時觸。名色緣觸即說觸體。緣二生觸。說三等觸。觸緣受。問曰觸受是相應共有法。何故說觸緣受不說受緣觸耶。答曰雖是相應共有法。自有法與彼法。有隨順有不隨順。如觸與受作緣隨順。受與觸作緣不隨順。如燈雖與照俱生。燈是照因。照非燈因。彼亦如是。如向所說。此中說時緣起法。觸是前時。受是后時。是故說觸緣受。不說受緣觸受緣愛。問曰如樂受緣愛可爾。所以者何。為稱意故。四方追求苦受。云何與愛作緣。尊者和須蜜說曰。苦受與愛作緣。勝於樂受不苦不樂受。其事云何。如世尊說。為苦受所逼。貪求樂受。受樂受故。為欲愛使所使。復有說者。三種受。盡能與愛作緣。其事云何。義言曰樂受作如是說。我能使生有相續。眾生以貪我故。四

【現代漢語翻譯】 評：應該說化生也是如此。如同化生者，最初獲得諸根（眼、耳、鼻、舌、身、意六種感覺器官），在它們尚未強烈時，稱之為識時。之後如果諸根變得強烈，就稱之為名色（精神和物質的結合）。名色緣六入（眼、耳、鼻、舌、身、意六種感覺器官）。 問：如果名色在六入之內，為什麼說名色緣六入呢？ 答：如同先前所說，在未得到四種色根（地、水、火、風四大元素）時，六入尚未完備，處於歌羅羅（受精卵最初階段）、阿浮陀（胚胎）、卑尸伽（肉芽）、那波羅奢佉（凝結）的階段時，這被稱為名色之時。六入緣觸（感覺）。 問：這裡說六入緣觸，其他地方又說名色緣觸，還說緣二生觸（由二者結合而產生的觸），這三者有什麼差別？ 答：六入緣觸，是說所依（依靠）的差別。名色緣觸，是說所依及境界（對像）的差別。為什麼這樣說呢？一切外法（外部事物）的和合，都依于內（內部）。緣二生觸，是說現在的觸。還有一種說法，六入緣觸是說時觸（時間上的觸），名色緣觸是說觸的本體。緣二生觸，是說三等觸（三種觸：順觸、逆觸、非順非逆觸）。 觸緣受（感受）。 問：觸和受是相應（同時存在）共有的法，為什麼說觸緣受，而不說受緣觸呢？ 答：雖然是相應共有的法，自有法與彼法之間，有隨順（順應）和不隨順（不順應）的關係。如同觸與受作緣是隨順的，受與觸作緣是不隨順的。如同燈雖然與照（光）同時產生，燈是照的因，照不是燈的因。它們也是如此。如同先前所說，這裡說的是時緣起法（時間上的因果關係），觸是前時，受是后時，所以說觸緣受，不說受緣觸。 受緣愛（貪愛）。 問：如果樂受（快樂的感受）緣愛還可以理解，因為爲了稱心如意，四處追求。苦受（痛苦的感受）怎麼會與愛作緣呢？ 尊者Vasumitra（和須蜜）說：苦受與愛作緣，勝過樂受和不苦不樂受（舍受）。這是怎麼回事呢？如同世尊（佛陀）所說，因為被苦受所逼迫，所以貪求樂受。因為享受樂受的緣故，被欲愛（對慾望的貪愛）所驅使。 還有一種說法，三種受（樂受、苦受、不苦不樂受）都能與愛作緣。這是怎麼回事呢？義言說：樂受會這樣說，『我能使生命相續』，眾生因為貪戀我，四處奔波。

【English Translation】 Commentary: It should be said that rebirth by transformation is also like this. Like those born by transformation, when they first obtain the sense faculties (the six sense organs: eyes, ears, nose, tongue, body, and mind), and when these are not yet strong, it is called the 'time of consciousness'. Later, if the sense faculties become strong, it is called 'name and form' (the combination of mind and matter). Name and form conditions the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind). Question: If name and form are within the six entrances, why is it said that name and form conditions the six entrances? Answer: As previously stated, before obtaining the four material elements (earth, water, fire, and wind), the six entrances are not yet complete, being in the stages of kalala (the initial stage of the fertilized egg), arbuda (the embryo), peshi (flesh bud), and ghana (coagulation), this is called the 'time of name and form'. The six entrances condition contact (sensation). Question: Here it says that the six entrances condition contact, but elsewhere it says that name and form conditions contact, and it also says that contact arises from the two (the combination of the sense organ and the object). What is the difference between these three? Answer: The six entrances conditioning contact refers to the difference in what is relied upon (the base). Name and form conditioning contact refers to the difference in what is relied upon and the object (the sphere). Why is it said this way? The combination of all external phenomena (external things) relies on the internal (the inside). Contact arising from the two refers to present contact. There is also a saying that the six entrances conditioning contact refers to temporal contact (contact in time), and name and form conditioning contact refers to the substance of contact. Contact arising from the two refers to the three kinds of contact (pleasant, unpleasant, and neutral contact). Contact conditions feeling (sensation). Question: Contact and feeling are co-existent and shared dharmas (phenomena), why is it said that contact conditions feeling, and not that feeling conditions contact? Answer: Although they are co-existent and shared dharmas, there is a relationship of accordance (compliance) and non-accordance (non-compliance) between one dharma and another. Like contact and feeling conditioning each other is compliant, feeling and contact conditioning each other is non-compliant. Just as a lamp and light arise simultaneously, the lamp is the cause of the light, but the light is not the cause of the lamp. It is also like that. As previously stated, here it speaks of the law of dependent origination in time (causality in time), contact is the earlier time, and feeling is the later time, so it is said that contact conditions feeling, and not that feeling conditions contact. Feeling conditions craving (attachment). Question: If pleasant feeling (happy sensation) conditions craving, that is understandable, because one seeks everywhere to be satisfied. How can unpleasant feeling (painful sensation) condition craving? Venerable Vasumitra (和須蜜) said: Unpleasant feeling conditioning craving is superior to pleasant feeling and neither-pleasant-nor-unpleasant feeling (equanimity). How is this so? As the World Honored One (Buddha) said, because one is oppressed by unpleasant feeling, one craves pleasant feeling. Because of enjoying pleasant feeling, one is driven by desire-craving (attachment to desires). There is also a saying that all three feelings (pleasant, unpleasant, and neither-pleasant-nor-unpleasant) can condition craving. How is this so? The meaning says: Pleasant feeling would say, 'I can cause the continuation of life', beings, because they crave me, run around everywhere.

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方追求。苦受作如是說。我亦能使生有相續為我所逼。以貪樂故。四方追求。不苦不樂受。作如是說。有苦樂受處。我亦能使生有相續。何況第四禪已上無苦樂處。而不能也。復有說者。三受悉能與愛作緣。如識身經所說。不如實知三受。便生於愛。問曰此三受云何與愛作緣耶。答曰愛有五種。一求樂愛。二不欲離樂愛。三不生苦愛。四速離苦愛。五愚愛。求樂愛者。未生樂受。欲令生故生愛。不欲離樂愛者。已至樂受。心不欲離故生愛。不生苦愛者。苦受未至。欲令不生故生愛。速離苦愛者。已生苦受。欲令速滅故生愛。未生不苦不樂受。欲令生故生愛。已生欲不失故生愛。亦能生於愚愛。愛緣取。問曰受緣愛取中愛。此二有何差別。答曰。初生愛名愛。愛增廣名取。復有說者。下者名愛。上者名取。復有說者。若愛以受為因。是名受緣愛。以愛為因。是名為取。復有說者。若愛是受果。是名受緣愛。若愛是愛果。是名為取。復有說者。若愛從受生。是名受緣愛。若愛從愛生。是名為取。復有說者。若愛能生煩惱。是名受緣愛。若愛能生業。是名為取。問曰以何等故。前生緣起無明在初。後生緣起愛在初耶。答曰或有說者。以此二結是根本使。無明是過去緣起因。愛是未來緣起因。復有說者。無明有六事。一通五種

【現代漢語翻譯】 現代漢語譯本： 有人這樣認為。苦受會這樣說：『我也可以使眾生的生命延續，因為我能逼迫他們，讓他們因為貪圖快樂而在四處追求。』不苦不樂受會這樣說：『在有苦樂感受的地方，我也能使眾生的生命延續，更何況在第四禪以上沒有苦樂感受的地方，我難道不能做到嗎？』還有人說，三種感受都能成為愛的緣起，就像《識身經》里所說的那樣，如果不能如實地瞭解三種感受，就會產生愛。 有人問：『這三種感受是如何成為愛的緣起的呢？』回答說：『愛有五種：一是求樂愛，二是不想離開快樂的愛，三是不想產生痛苦的愛，四是想快速脫離痛苦的愛，五是愚愛。』求樂愛是指，在沒有產生快樂感受時，想要產生快樂感受而產生的愛。不想離開快樂的愛是指，已經有了快樂感受，心裡不想離開這種感受而產生的愛。不想產生痛苦的愛是指，在痛苦感受還沒有到來時，想要不產生痛苦感受而產生的愛。想快速脫離痛苦的愛是指，已經產生了痛苦感受，想要快速消除這種感受而產生的愛。對於沒有產生的不苦不樂感受，想要讓它產生而產生愛；對於已經產生的不苦不樂感受，想要不失去它而產生愛。這些也能產生愚愛。 愛緣取。有人問：『受緣愛和愛緣取中的愛，這兩者有什麼區別？』回答說：『最初產生的愛叫做愛，愛增長擴大就叫做取。』還有人說：『低層次的叫做愛，高層次的叫做取。』還有人說：『如果愛以感受為原因，這叫做受緣愛；如果愛以愛為原因，這叫做取。』還有人說：『如果愛是感受的結果，這叫做受緣愛；如果愛是愛的結果，這叫做取。』還有人說：『如果愛從感受產生，這叫做受緣愛；如果愛從愛產生，這叫做取。』還有人說：『如果愛能產生煩惱，這叫做受緣愛；如果愛能產生業，這叫做取。』 有人問：『為什麼在先產生的緣起中，無明（avidyā）在最開始，而在後產生的緣起中，愛在最開始呢？』回答說：『或許有人認為，這兩種結是根本的煩惱。無明是過去緣起的因，愛是未來緣起的因。』還有人說：『無明有六件事，一是通達五種……』

【English Translation】 English version: Some hold this view. Painful feeling says thus: 'I can also cause the continuation of existence, because I can compel beings to seek in all directions due to their craving for pleasure.' Neither-painful-nor-pleasant feeling says thus: 'Where there are painful and pleasant feelings, I can also cause the continuation of existence, how much more so in the fourth dhyana (meditative state) and above, where there are no painful or pleasant feelings, can I not do so?' There are also those who say that all three feelings can serve as conditions for love, as stated in the Skandha Body Sutra. If one does not truly know the three feelings, then love arises. The question is asked: 'How do these three feelings serve as conditions for love?' The answer is given: 'There are five kinds of love: first, the love of seeking pleasure; second, the love of not wanting to be separated from pleasure; third, the love of not wanting suffering to arise; fourth, the love of quickly escaping from suffering; and fifth, ignorant love.' The love of seeking pleasure refers to the love that arises when one desires to experience pleasure that has not yet arisen. The love of not wanting to be separated from pleasure refers to the love that arises when one already has pleasure and does not want to be separated from it. The love of not wanting suffering to arise refers to the love that arises when one desires that suffering not arise before it has arisen. The love of quickly escaping from suffering refers to the love that arises when one already has suffering and desires to quickly eliminate it. For neither-painful-nor-pleasant feelings that have not arisen, love arises from wanting them to arise; for those that have already arisen, love arises from wanting not to lose them. These can also give rise to ignorant love. Love conditions grasping. The question is asked: 'What is the difference between love in feeling conditions love and love in love conditions grasping?' The answer is given: 'Love that arises initially is called love; love that increases and expands is called grasping.' There are also those who say: 'The lower is called love; the higher is called grasping.' There are also those who say: 'If love has feeling as its cause, it is called feeling conditions love; if love has love as its cause, it is called grasping.' There are also those who say: 'If love is the result of feeling, it is called feeling conditions love; if love is the result of love, it is called grasping.' There are also those who say: 'If love arises from feeling, it is called feeling conditions love; if love arises from love, it is called grasping.' There are also those who say: 'If love can give rise to afflictions, it is called feeling conditions love; if love can give rise to karma, it is called grasping.' The question is asked: 'Why is ignorance (avidyā) at the beginning of the earlier arising of dependent origination, and love at the beginning of the later arising of dependent origination?' The answer is given: 'Perhaps some think that these two fetters are fundamental defilements. Ignorance is the cause of past dependent origination, and love is the cause of future dependent origination.' There are also those who say: 'Ignorance has six aspects, the first being common to the five...'

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。二通六識。三能起身口業。四是使性。五斷善根時。能作堅強方便。六是一切遍愛有。五事如上所說。唯非一切遍。以無明有六事故。在前生緣起法初。以愛有五事故。在後生緣起法初。復有說者。無明有三事故說在初。一常為元首。二與一切結相應。三是一切遍愛。于受生法中勝故。說在後緣起法初。復有說者。無明有四事。一緣有漏無漏。二緣有為無為。三是遍非遍。四能緣自界他界。愛唯緣有漏緣有為。是不遍緣自界。以是事故。愛能生未來苦勝故。說在後緣起法初。此中因事故略說。后當廣說。有緣生。問曰以何等故。三有為相中。生獨說一支。老死共說一支耶。尊者波奢說曰。佛知諸法相。余無能過。乃至廣說。復有說者。隨其事相故。法起時生勢用勝。法滅時老死勢用勝。復有說者。法起時生能使此法相續成立。老死能使不相續不成立。問曰以何等故。病不立有支耶。答曰。或有說者。病無支相故。復有說者。若一切眾生。一切時一切處有者說支病。非一切眾生一切時一切處盡有。如尊者婆拘羅所說。我于佛法中出家。年過八十不曾有小頭痛。何況身病。如此欲界眾生不盡有身病。況色無色界老死緣憂悲苦惱。問曰憂悲苦惱。為是有支非耶。答曰非也。所以者何。有支既立憂悲等法。壞散有支。猶如霜

【現代漢語翻譯】 現代漢語譯本 二、『六識』（指眼、耳、鼻、舌、身、意六種感覺器官的識別能力）。 三、能夠引發身、口、意三方面的行為（『業』）。 四、是『使性』（指驅使、利用的性質）。 五、在斷絕善根的時候，能夠製造堅強的方便條件。 六、是對一切事物普遍存在的愛執（『遍愛有』）。以上五點如前所述，唯獨不是一切事物普遍存在，因為『無明』有六種原因，所以在前生緣起法之初。因為『愛有』有五種原因，所以在後生緣起法之初。還有一種說法，『無明』有三種原因所以說在最初：一是常常作為首要因素，二是與一切煩惱（『結』）相應，三是對一切事物普遍存在的愛執。在接受生命（『受生』）的法則中，『愛』的作用更勝一籌，所以說在後來的緣起法之初。還有一種說法，『無明』有四種作用：一是緣于有漏洞（『有漏』）和無漏洞（『無漏』）的事物，二是緣于有為法（『有為』）和無為法（『無為』），三是普遍存在和不普遍存在，四是能夠緣于自身所處的界（『自界』）和其他界（『他界』）。而『愛』僅僅緣于有漏洞的事物和有為法，是不普遍存在的，僅僅緣于自身所處的界。因為這個原因，『愛』能夠產生未來的痛苦，所以說在後來的緣起法之初。這裡因為原因的緣故簡略地說，以後會詳細說明。 『有』緣于『生』。問：因為什麼緣故，在三有為相中，『生』單獨說成一支，而『老』和『死』共同說成一支呢？尊者波奢說：佛知道諸法的真相，沒有人能超過他，乃至廣說。還有一種說法，根據事物的實際情況，法產生的時候，『生』的勢頭和作用最強；法滅亡的時候，『老』和『死』的勢頭和作用最強。還有一種說法，法產生的時候，『生』能夠使這個法相續成立；『老』和『死』能夠使不相續不成立。 問：因為什麼緣故，『病』沒有被列為一支呢？答：或者有人說，『病』沒有作為一支的相狀。還有人說，如果一切眾生在一切時間一切地點都有，那麼就應該說『病』是一支。但並非一切眾生在一切時間一切地點都有病。正如尊者婆拘羅所說，我于佛法中出家，年過八十不曾有小頭痛，何況身病。如此欲界眾生不盡有身病，何況色界和無色界？ 『老死』緣于『憂悲苦惱』。問：『憂悲苦惱』，是有支嗎？答：不是。為什麼呢？有支已經確立，憂悲等法會破壞和瓦解有支，猶如霜。

【English Translation】 English version 2. 『Six Consciousnesses』 (referring to the ability to recognize through the six sense organs: eyes, ears, nose, tongue, body, and mind). 3. Able to initiate actions (『『karma』』) in body, speech, and mind. 4. Is 『agency』 (referring to the nature of driving and utilizing). 5. When severing roots of goodness, able to create strong expedient conditions. 6. Is the universal attachment to all things (『『pervasive love-existence』』). The above five points are as previously stated, except that it is not universally present in all things, because 『ignorance』 has six reasons, therefore it is at the beginning of the dependent origination of the previous life. Because 『love-existence』 has five reasons, therefore it is at the beginning of the dependent origination of the subsequent life. Another explanation is that 『ignorance』 has three reasons, so it is said to be at the beginning: first, it always acts as the primary factor; second, it is associated with all afflictions (『『bonds』』); third, it is the universal attachment to all things. In the law of receiving life (『『rebirth』』), the effect of 『love』 is even greater, so it is said to be at the beginning of the subsequent dependent origination. Another explanation is that 『ignorance』 has four functions: first, it is conditioned by defiled (『『leaky』』) and undefiled (『『unleaky』』) things; second, it is conditioned by conditioned (『『active』』) and unconditioned (『『inactive』』) things; third, it is universally present and not universally present; fourth, it is able to be conditioned by its own realm (『『self-realm』』) and other realms (『『other-realm』』). However, 『love』 is only conditioned by defiled things and conditioned things, and it is not universally present, only conditioned by its own realm. Because of this reason, 『love』 is able to produce future suffering, so it is said to be at the beginning of the subsequent dependent origination. Here, it is briefly explained due to the reason, and it will be explained in detail later. 『Existence』 is conditioned by 『birth』. Question: For what reason, among the three characteristics of conditioned existence, is 『birth』 spoken of as a single branch, while 『aging』 and 『death』 are spoken of together as a single branch? Venerable Parshva said: The Buddha knows the truth of all dharmas, and no one can surpass him, and so on. Another explanation is that, according to the actual situation of things, when a dharma arises, the momentum and effect of 『birth』 are the strongest; when a dharma ceases, the momentum and effect of 『aging』 and 『death』 are the strongest. Another explanation is that, when a dharma arises, 『birth』 is able to make this dharma continue to be established; 『aging』 and 『death』 are able to make it not continue and not be established. Question: For what reason is 『sickness』 not listed as a branch? Answer: Or some say that 『sickness』 does not have the appearance of being a branch. Others say that if all sentient beings have it at all times and in all places, then 『sickness』 should be said to be a branch. But not all sentient beings have sickness at all times and in all places. As Venerable Bakula said, I renounced the world in the Buddha's Dharma, and I have never had a small headache after the age of eighty, let alone physical illness. Thus, not all sentient beings in the desire realm have physical illness, let alone the form realm and the formless realm? 『Old age and death』 are conditioned by 『sorrow, grief, and suffering』. Question: Are 『sorrow, grief, and suffering』 branches of existence? Answer: No. Why? Since the branches of existence have already been established, sorrow, grief, and other dharmas will destroy and disintegrate the branches of existence, like frost.

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雹。是故非支。問曰如憂悲等法壞散有支。猶如霜雹。十二有支盡為作緣。何以唯說老死耶。答曰或有說者。應作是說。無明緣行。乃至憂悲苦惱。而不說者。當知此說有餘。復有說者。以終顯始故。復有說者。老死時生大憂悲苦惱故。復有說者。當於爾時。行惡行者。生大恐怖故。問曰無明為有因不。老死為有果不。若有者。云何不有十三十四支緣耶。若無者云何無明非是無因法。老死非是無果法耶。答曰應作是說。無明有因。老死有果。但不在有支中。何者是無明因。謂不正念思惟。何者是老死果。謂憂悲苦惱。復有說者。無明有因老死有果。體是有支。非不在有支中。是故有支有非十三十四。無明因是何。謂老死老死果是何。謂無明。現在愛取是過去無明。現在名色六入觸受。此四若在未來名老死。如說受緣愛。當知說老死緣無明。十二支緣當知猶如輪轉。◎

◎應知有一種緣起法。如說云何緣起法。謂一切有為法。復有二種緣起法。所謂因果。復有三種緣起法。所謂業煩惱體。行有是業。無明愛取是煩惱。余支是體。復有四種緣起法。所謂無明行生老死。現在八支。應攝在過去未來四支中。現在愛取攝在過去無明中。現在有攝在過去行中。現在識攝在未來生中。現在名色六入觸受攝在未來老死中。復有

【現代漢語翻譯】 現代漢語譯本 雹。因此說『非支』。問：如憂愁悲傷等法能破壞消散『有支』，就像霜雹一樣。十二『有支』都作為產生條件，為什麼只說老死呢？答：或許有人會說，應該這樣說：無明緣於行，乃至憂愁悲傷苦惱。而（經文中）沒有這樣說，應當知道這是有所省略。又有人說，這是因為用終結來顯示開端。又有人說，因為老死的時候會產生巨大的憂愁悲傷苦惱。又有人說，因為在那個時候，做了惡行的人會產生巨大的恐怖。問：無明是否有因？老死是否有果？如果有，為什麼沒有十三、十四支緣？如果沒有，為什麼無明不是無因法，老死不是無果法呢？答：應該這樣說，無明有因，老死有果，但不在『有支』之中。什麼是無明的因？就是不正念思惟。什麼是老死的果？就是憂愁悲傷苦惱。又有人說，無明有因，老死有果，本體是『有支』，並非不在『有支』之中。所以『有支』有非十三、十四支的情況。無明的因是什麼？是老死。老死的果是什麼？是無明。現在的愛、取是過去的無明。現在的名色、六入、觸、受，這四者如果在未來，就稱為老死。如經所說，受緣于愛，應當知道說老死緣于無明。十二支緣應當知道就像車輪一樣運轉。

應當知道有一種緣起法。如經所說，什麼是緣起法？就是一切有為法。又有兩種緣起法，就是因和果。又有三種緣起法，就是業、煩惱、體。行和有是業，無明、愛、取是煩惱，其餘的支是體。又有四種緣起法，就是無明、行、生、老死。現在的八支，應當包含在過去和未來的四支中。現在的愛和取包含在過去的無明中，現在的有包含在過去的行中，現在的識包含在未來的生中，現在的名色、六入、觸、受包含在未來的老死中。又有……

【English Translation】 English version Hail. Therefore, it is said to be 'non-branch'. Question: If laws such as sorrow and grief can destroy and dissipate 'bhavaṅga' (constituents of existence), just like frost and hail. All twelve 'bhavaṅga' act as conditions, why only mention old age and death? Answer: Perhaps some might say that it should be stated as: ignorance conditions volitional actions, and so on, up to sorrow, grief, suffering, and distress. The fact that it is not stated in this way indicates that something has been omitted. Others say that it is because the end is used to reveal the beginning. Others say that it is because great sorrow, grief, suffering, and distress arise at the time of old age and death. Others say that it is because at that time, those who have committed evil deeds experience great terror. Question: Does ignorance have a cause? Does old age and death have a result? If they do, why are there not thirteen or fourteen conditioning factors? If they do not, why is ignorance not a causeless phenomenon, and old age and death not a resultless phenomenon? Answer: It should be stated that ignorance has a cause, and old age and death have a result, but they are not within the 'bhavaṅga'. What is the cause of ignorance? It is incorrect mindfulness and thought. What is the result of old age and death? It is sorrow, grief, suffering, and distress. Others say that ignorance has a cause, and old age and death have a result, and their essence is 'bhavaṅga', so they are not outside of 'bhavaṅga'. Therefore, there are cases where 'bhavaṅga' are not thirteen or fourteen. What is the cause of ignorance? It is old age and death. What is the result of old age and death? It is ignorance. Present craving and grasping are past ignorance. Present name and form, the six sense bases, contact, and feeling—if these four are in the future, they are called old age and death. As it is said that feeling conditions craving, it should be understood that saying old age and death condition ignorance. The twelve conditioning factors should be understood as turning like a wheel.

It should be known that there is one type of dependent origination. As it is said, what is dependent origination? It is all conditioned phenomena. There are also two types of dependent origination, namely cause and effect. There are also three types of dependent origination, namely karma, afflictions, and essence. Volitional actions and becoming are karma, ignorance, craving, and grasping are afflictions, and the remaining factors are essence. There are also four types of dependent origination, namely ignorance, volitional actions, birth, old age, and death. The present eight factors should be included in the past and future four factors. Present craving and grasping are included in past ignorance, present becoming is included in past volitional actions, present consciousness is included in future birth, and present name and form, the six sense bases, contact, and feeling are included in future old age and death. Furthermore...

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五種緣起法。所謂愛取有生老死。過去現在七支。應攝在現在未來五支中。過去無明是現在愛取。過去行是現在有。現在識是未來生。現在名色六入觸受是未來老死。復有六種緣起法。過去因果。現在因果。未來因果。復有七種緣起法。所謂無明行識名色六入觸受。諸未來現在五支。應攝在過去現在七支中。現在愛取是過去無明。現在有是過去行。未來生是現在識。未來老死是現在名色六入觸受。復有八種緣起法。所謂識乃至有。過去未來四支。應攝在現在八支中。過去無明是現在愛取。過去行是現在有。未來生是現在識。未來老死是現在名色六入觸受。復有九種緣起法。如摩訶尼陀那經所說。復有十種緣起法。如城喻經所說。復有十一種緣起法。如智種中說。復有十二種緣起法。如余經處處中說十二有支。

此十二支緣。煩惱為業作緣。業為苦作緣。苦為苦作緣。苦為煩惱作緣。煩惱為煩惱作緣。煩惱為業作緣。業為苦作緣。苦為苦作緣。如說無明緣行。是名煩惱為業作緣。行緣識是名業為苦作緣。識緣名色乃至觸緣受。是名苦為苦作緣。受緣愛是名苦與煩惱作緣。愛緣取是名煩惱與煩惱作緣。取緣有是名煩惱與業作緣。有緣生是名業與苦作緣。生緣老死是名苦與苦作緣。

此十二支緣。二是相續余是

【現代漢語翻譯】 現代漢語譯本 五種緣起法，即愛（Tanha，渴愛）、取（Upadana，執取）、有（Bhava，存在）、生（Jati，出生）、老死（Jaramarana，衰老和死亡）。過去的和現在的七支，應當包含在現在和未來的五支中。過去的無明（Avidya，無明）是現在的愛和取。過去的行（Samskara，行）是現在的有。現在的識（Vijnana，識）是未來的生。現在的名色（Namarupa，名色）、六入（Salayatana，六入）、觸（Sparsa，觸）、受（Vedana，受）是未來的老死。 又有六種緣起法：過去因果，現在因果，未來因果。 又有七種緣起法，即無明、行、識、名色、六入、觸、受。所有未來和現在的五支，應當包含在過去和現在的七支中。現在的愛和取是過去的無明。現在的有是過去的行。未來的生是現在的識。未來的老死是現在的名色、六入、觸、受。 又有八種緣起法，即識乃至有。過去和未來的四支，應當包含在現在的八支中。過去的無明是現在的愛和取。過去的行是現在的有。未來的生是現在的識。未來的老死是現在的名色、六入、觸、受。 又有九種緣起法，如《摩訶尼陀那經》（Mahanidana Sutta）所說。 又有十種緣起法，如《城喻經》所說。 又有十一種緣起法，如《智種中》所說。 又有十二種緣起法，如其他經典處處所說十二有支。 這十二支緣起，煩惱作為業的緣，業作為苦的緣，苦作為苦的緣，苦作為煩惱的緣，煩惱作為煩惱的緣，煩惱作為業的緣，業作為苦的緣，苦作為苦的緣。如說無明緣行，這稱為煩惱作為業的緣。行緣識，這稱為業作為苦的緣。識緣名色乃至觸緣受，這稱為苦作為苦的緣。受緣愛，這稱為苦與煩惱作為緣。愛緣取，這稱為煩惱與煩惱作為緣。取緣有，這稱為煩惱與業作為緣。有緣生，這稱為業與苦作為緣。生緣老死，這稱為苦與苦作為緣。 這十二支緣起，二是相續，其餘是……

【English Translation】 English version There are five types of dependent origination: namely, craving (Tanha), grasping (Upadana), becoming (Bhava), birth (Jati), old age and death (Jaramarana). The seven factors of the past and present should be included in the five factors of the present and future. Past ignorance (Avidya) is present craving and grasping. Past volitional formations (Samskara) are present becoming. Present consciousness (Vijnana) is future birth. Present name and form (Namarupa), six sense bases (Salayatana), contact (Sparsa), and feeling (Vedana) are future old age and death. There are also six types of dependent origination: past cause and effect, present cause and effect, and future cause and effect. There are also seven types of dependent origination: namely, ignorance, volitional formations, consciousness, name and form, six sense bases, contact, and feeling. All five factors of the future and present should be included in the seven factors of the past and present. Present craving and grasping are past ignorance. Present becoming is past volitional formations. Future birth is present consciousness. Future old age and death are present name and form, six sense bases, contact, and feeling. There are also eight types of dependent origination: namely, consciousness up to becoming. The four factors of the past and future should be included in the eight factors of the present. Past ignorance is present craving and grasping. Past volitional formations are present becoming. Future birth is present consciousness. Future old age and death are present name and form, six sense bases, contact, and feeling. There are also nine types of dependent origination, as described in the Mahanidana Sutta. There are also ten types of dependent origination, as described in the City Simile Sutta. There are also eleven types of dependent origination, as described in the 'In the Seed of Wisdom'. There are also twelve types of dependent origination, as described in various other sutras, referring to the twelve links of dependent origination. In these twelve links of dependent origination, defilements are the condition for karma, karma is the condition for suffering, suffering is the condition for suffering, suffering is the condition for defilements, defilements are the condition for defilements, defilements are the condition for karma, karma is the condition for suffering, suffering is the condition for suffering. As it is said, ignorance conditions volitional formations; this is called defilements as the condition for karma. Volitional formations condition consciousness; this is called karma as the condition for suffering. Consciousness conditions name and form, and so on, up to contact conditioning feeling; this is called suffering as the condition for suffering. Feeling conditions craving; this is called suffering as the condition for defilements. Craving conditions grasping; this is called defilements as the condition for defilements. Grasping conditions becoming; this is called defilements as the condition for karma. Becoming conditions birth; this is called karma as the condition for suffering. Birth conditions old age and death; this is called suffering as the condition for suffering. In these twelve links of dependent origination, two are continuous, and the rest are...

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三分。二是相續者識與生。三分者業煩惱體。業者行與有。煩惱者無明愛取。體者謂余支。如業煩惱體。當知三集三道亦如是。

此十二支緣。如樹有根有體有花有果。無明行是其根。識名色六入觸受是其體。愛取有是其花。生老死是其果。此十二支緣。或有花有果或無花無果。有花有果者。謂凡夫人學人。無花無果者。謂阿羅漢。

問曰此十二支緣。幾是剎那幾是相續。答曰二是剎那。謂識與生。余是相續。問曰十二支。幾是染污幾是不染污。答曰。五是染污。謂無明識愛取生。余是染污不染污。評曰此中說時緣起法。應說是染污不染污。如前所說五時。若是心心數法是染污。余染污不染污。

此十二支緣。幾在欲界幾在色無色界。答曰或有說者。此中唯說欲界網生眾生。復有說者。欲界有十二支。色界有十一支除名色時。無色界有十支除名色六入時。色界應作是說識緣六入。無色界應作是說識緣觸。評曰應作是說。欲界有十二支。色無色界亦有十二支。問曰如色界無名色。無色界無名色六入。云何俱有十二支耶。答曰如初生色界眾生。諸根未猛利。名名色時。無色界雖無色有名。雖無色根。而有意根。彼應作是說。識緣名。名緣意入。意入緣觸以是義故一切處悉有十二支緣。

相似有支

【現代漢語翻譯】 現代漢語譯本：三分。二是相續者識（vijnana，了別）與生（jati，出生）。三分者業（karma，行為）煩惱（klesha，精神困擾）體（kaya，身體）。業者行（samskara，意志）與有（bhava，存在）。煩惱者無明（avidya，無知）愛（trsna，渴愛）取（upadana，執取）。體者謂余支。如業煩惱體。當知三集三道亦如是。 此十二支緣起（pratityasamutpada，緣起）。如樹有根有體有花有果。無明行是其根。識名色（namarupa，名色）六入（sadayatana，六處）觸（sparsha，接觸）受（vedana，感受）是其體。愛取有是其花。生老死（jaramarana，衰老和死亡）是其果。此十二支緣。或有花有果或無花無果。有花有果者。謂凡夫人學人。無花無果者。謂阿羅漢（arhat，阿羅漢）。 問曰此十二支緣。幾是剎那（ksana，瞬間）幾是相續。答曰二是剎那。謂識與生。余是相續。問曰十二支。幾是染污（samklesha，污染）幾是不染污。答曰。五是染污。謂無明識愛取生。余是染污不染污。評曰此中說時緣起法。應說是染污不染污。如前所說五時。若是心心數法是染污。余染污不染污。 此十二支緣。幾在欲界（kamadhatu，慾望界）幾在色無色界（rupadhatu arupadhatu，色界和無色界）。答曰或有說者。此中唯說欲界網生眾生。復有說者。欲界有十二支。色界有十一支除名色時。無色界有十支除名色六入時。色界應作是說識緣六入。無色界應作是說識緣觸。評曰應作是說。欲界有十二支。色無色界亦有十二支。問曰如色界無名色。無色界無名色六入。云何俱有十二支耶。答曰如初生色界眾生。諸根未猛利。名名色時。無色界雖無色有名。雖無色根。而有意根。彼應作是說。識緣名。名緣意入。意入緣觸以是義故一切處悉有十二支緣。 相似有支

【English Translation】 English version: Three parts. The two that are continuous are vijnana (consciousness, discernment) and jati (birth, becoming). The three parts are karma (action, deed), klesha (affliction, mental disturbance), and kaya (body, physical form). Karma is samskara (volitional formations, impulses) and bhava (existence, becoming). Klesha is avidya (ignorance, unawareness), trsna (craving, thirst), and upadana (grasping, clinging). Kaya refers to the remaining limbs. Just as karma, klesha, and kaya are understood, so too should the three accumulations and three paths be understood. These twelve links of pratityasamutpada (dependent origination) are like a tree with roots, a trunk, flowers, and fruit. Avidya and samskara are its roots. Vijnana, namarupa (name and form), sadayatana (six sense bases), sparsha (contact), and vedana (feeling) are its trunk. Trsna, upadana, and bhava are its flowers. Jaramarana (old age and death) is its fruit. These twelve links of dependent origination may or may not have flowers and fruit. Those with flowers and fruit refer to ordinary people and learners. Those without flowers and fruit refer to arhats (arhat, worthy one). Question: Among these twelve links of dependent origination, how many are ksana (momentary, instant) and how many are continuous? Answer: Two are momentary, namely vijnana and jati. The rest are continuous. Question: Among the twelve links, how many are samklesha (defiled, impure) and how many are undefiled? Answer: Five are defiled, namely avidya, vijnana, trsna, upadana, and jati. The rest are both defiled and undefiled. Commentary: In this context of discussing the dependent origination of time, it should be said that it is both defiled and undefiled. As mentioned earlier in the five periods, if it is mental states and mental factors, it is defiled. The rest are both defiled and undefiled. Among these twelve links, how many are in the kamadhatu (desire realm) and how many are in the rupadhatu and arupadhatu (form realm and formless realm)? Answer: Some say that this only refers to beings born in the desire realm. Others say that the desire realm has twelve links. The form realm has eleven links, excluding the namarupa period. The formless realm has ten links, excluding the namarupa and sadayatana periods. In the form realm, it should be said that vijnana conditions sadayatana. In the formless realm, it should be said that vijnana conditions sparsha. Commentary: It should be said that the desire realm has twelve links, and the form and formless realms also have twelve links. Question: How can there be twelve links in both the form realm, which lacks namarupa, and the formless realm, which lacks namarupa and sadayatana? Answer: Like beings newly born in the form realm, whose faculties are not yet strong, it is called the namarupa period. Although the formless realm lacks form, it has name. Although it lacks physical sense bases, it has a mental sense base. It should be said that vijnana conditions nama. Nama conditions the mental entry. The mental entry conditions sparsha. Therefore, in all places, there are twelve links of dependent origination. Similar limbs exist.

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。還令相似有支相續。欲界有支還令欲界有支相續。色無色界亦如是。唯除受時。能令不相似支相續。其事云何。如生欲界中未離欲。起欲界愛取有現在前。造未來生老死。彼現在有一愛一取一有。未來有一生一老死。離欲界欲。未離初禪欲。起初禪愛取有現在前。造未來生老死。彼現在有二愛二取二有。未來有二生二老死。如是乃至離無所有處欲。未離非想非非想處欲。起非想非非想處愛取有現在前。造未來生老死。彼現在有九愛九取九有。未來有九生九老死。彼人從欲界命終。生非想非非想處。彼本曾起非想非非想地。現在愛取是過去無明有是行。未來生是現在識。未來老死。是現在名意觸受。諸餘地若現在。若未來諸支。彼亦不過去。亦不現在。亦不未來。所以者何。若成就因果則有過去未來現在。以不成就因果故。則無過去未來現在。彼復從非想非非想處命終。生無所有處。本曾起無所有處。現在愛取有。愛取是過去無明。有是過去行。未來生是現在識。未來老死是現在名意觸受。諸餘地若現在未來諸支。亦不過去未來現在。所以者何。以成就因果故。則有過去未來現在。以不成就因果故。則無過去未來現在。從無所有處命終。乃至生欲界中。本曾起欲界愛取有現在前。愛取是過去無明。有是過去行。未來生

是現在識。未來老死是現在名色六入觸受。諸餘地支若現在未來。非過去未來現在。所以者何。若成就因果。則有過去未來現在。若不成就因果。則無過去未來現在。生欲界中。能造業增長。諸有無明現在時。現在有一支即無明也。余支在未來。無明時造諸行。現在有二支謂無明行。十在未來。從行時至識時。一在現在謂識也。二在過去謂無明行。余支在未來。乃至從取時至有時。二支在過去謂無明行。二支在未來謂生老死。八在現在識乃至有。尊者富那奢重明此義。若無明行在現在。當知十支在未來。八在次生中。謂識乃至有。二在第三生謂生老死。若生老死現在前。十支在過去。八支在次前生中謂識乃至有。二在前第三生謂無明行。若八現在前。二在過去謂無明行。二在未來謂生老死。佛經中處處說因緣法。或時說因。或時說果。或時說因果。為誰說因。為誰說果為誰俱說。答曰受化眾生凡有三種。有上中下根。為上根者說因。為中根者說因果。為下根者說果。復有眾生。初學已學久學應隨為說。或有眾生。于因中果中因果中愚。若於因中愚者為說因。果中愚者為說果。因果中愚者為說因果。問曰若為下根眾生說緣起果。菩薩於一切眾生中其根最勝。以何等故觀緣起果。答曰或有說者。彼隨順觀法故。所以者何。

菩薩見老病死作是思惟。此老病死何緣而有皆由有生。乃至廣說。復有說者。菩薩見老病死厭世出家。既出家已隨其本心觀生老死。復有說者。隨順得正決定故菩薩得正決定時先觀于果。何況未得正決定不先觀也。復有說者。如先所說。為初學者說果。菩薩于最後生名為初學。雖曾無數劫觀因緣法。后若觀時還從本始。如人先雖數數上樹。后若上時還從根上。彼亦如是。復有說者。欲燒增長有樹使無餘故。如人以火先燒樹端至根乃止。彼亦如是。尊者波奢說曰。不以菩薩觀因緣果故名為下根。然有二種人。有隨見行有隨愛行。若隨見行者。依空三昧得正決定觀緣起因。隨愛行者。依無愿三昧得正決定觀緣起果。菩薩雖隨愛行。能依空三昧得正決定觀緣起果。菩薩厭老病死苦。于諸生死不生欲樂。問曰何故菩薩不觀無明行耶。答曰或有說者。先已廣略觀故。觀愛取時即是觀無明。觀有時即是觀行。以是事故名先已觀。乃至廣說。問曰若然者。觀老死時即是觀名色六入觸受。觀生時即是觀識。何以復更觀耶。答曰先是略觀后是廣觀。先不分別后是分別。問曰若然者。識無廣略何以重觀耶。答曰雖無廣略。菩薩畏於生故是以重觀。所以者何菩薩厭老病死。推求其本。此老病死由何而有。知從相續識生。誰造相續識知從業而得

【現代漢語翻譯】 現代漢語譯本 菩薩見到衰老、疾病、死亡，這樣思索：『這衰老、疾病、死亡是因何而有的呢？』都是由於有生命（生）而產生的。乃至廣泛地闡述。 又有人說：菩薩見到衰老、疾病、死亡，厭惡世俗而出家。出家之後，就按照他原本的心意觀察生命、衰老、死亡。 又有人說：爲了順應獲得正確的決定，所以菩薩在獲得正確的決定時，先觀察結果。何況在尚未獲得正確的決定時，怎麼會不先觀察結果呢？ 又有人說：如同先前所說，是爲了初學者而說果。菩薩在最後一次投生時，可以被看作是初學者。雖然曾經無數劫觀察因緣法，但之後如果再觀察時，還是會從最初開始。就像人先前雖然多次爬樹，但之後再爬時，還是會從樹根開始。菩薩也是這樣。 又有人說：想要燒掉不斷增長的樹木，使它完全消失。就像人用火先燒樹梢，一直燒到樹根才停止。菩薩也是這樣。 尊者波奢（Pashya）說：不能因為菩薩觀察因緣果，就認為他是下根器。然而有兩種人：一種是隨見行的人，一種是隨愛行的人。如果隨見行的人，依靠空三昧（emptiness samadhi）獲得正確的決定，觀察緣起因。隨愛行的人，依靠無愿三昧（wishlessness samadhi）獲得正確的決定，觀察緣起果。菩薩雖然是隨愛行的人，也能依靠空三昧獲得正確的決定，觀察緣起果。菩薩厭惡衰老、疾病、死亡的痛苦，對於各種生死輪迴不產生慾望和快樂。 問：為什麼菩薩不觀察無明（ignorance）、行（volitional action）呢？ 答：或許有人說，因為先前已經廣泛而簡略地觀察過了。觀察愛（craving）、取（grasping）時，就是觀察無明。觀察有（becoming）時，就是觀察行。因為這個緣故，稱為先前已經觀察過了。乃至廣泛地闡述。 問：如果這樣，觀察衰老、死亡時，就是觀察名色（name and form）、六入（six sense bases）、觸（contact）、受（feeling）。觀察生命時，就是觀察識（consciousness）。為什麼還要再次觀察呢？ 答：先前是簡略的觀察，之後是詳細的觀察。先前沒有分別，之後是分別。 問：如果這樣，識沒有廣略之分，為什麼要重複觀察呢？ 答：雖然沒有廣略之分，菩薩因為畏懼生命，所以才重複觀察。為什麼這樣說呢？菩薩厭惡衰老、疾病、死亡，推求它們的根本。這衰老、疾病、死亡是由什麼而有的呢？知道是從相續的識產生的。誰創造了相續的識呢？知道是從業（karma）而得到的。

【English Translation】 English version A Bodhisattva, seeing old age, sickness, and death, contemplates thus: 'From what cause do these old age, sickness, and death arise?' They all arise from having birth (jati). And so on, extensively explained. Others say: The Bodhisattva, seeing old age, sickness, and death, becomes disgusted with the world and leaves home. Having left home, he observes birth, old age, and death according to his original intention. Others say: In order to accord with obtaining correct determination, the Bodhisattva, when obtaining correct determination, first observes the result. How much more so when not yet having obtained correct determination, would he not observe the result first? Others say: As previously stated, it is to speak of the result for beginners. The Bodhisattva, in his last birth, can be regarded as a beginner. Although he has observed the law of dependent origination (pratītyasamutpāda) for countless kalpas, if he observes it again later, he will still start from the beginning. Just as a person, although he has climbed a tree many times before, if he climbs it again later, he will still start from the root. It is the same for the Bodhisattva. Others say: It is like wanting to burn a growing tree, so that it disappears completely. Just as a person uses fire to first burn the treetop, and continues until the root stops. It is the same for the Bodhisattva. Venerable Pashya (Pashya) said: One cannot say that a Bodhisattva is of inferior capacity because he observes the result of dependent origination. However, there are two kinds of people: those who follow seeing (drsti) and those who follow love (prema). If those who follow seeing obtain correct determination by relying on the emptiness samadhi (emptiness samadhi), they observe the cause of dependent origination. Those who follow love obtain correct determination by relying on the wishlessness samadhi (wishlessness samadhi), they observe the result of dependent origination. Although the Bodhisattva follows love, he can obtain correct determination by relying on the emptiness samadhi, and observe the result of dependent origination. The Bodhisattva is disgusted with the suffering of old age, sickness, and death, and does not generate desire or pleasure for various cycles of birth and death. Question: Why does the Bodhisattva not observe ignorance (avidyā) and volitional action (samskara)? Answer: Perhaps some say, because he has already observed them broadly and briefly. When observing craving (trsna) and grasping (upadana), it is observing ignorance. When observing becoming (bhava), it is observing volitional action. For this reason, it is called having already observed them. And so on, extensively explained. Question: If that is so, when observing old age and death, it is observing name and form (nāmarūpa), the six sense bases (sadayatana), contact (sparsha), and feeling (vedana). When observing birth, it is observing consciousness (vijnana). Why observe them again? Answer: The previous observation was brief, the later observation is detailed. The previous observation was without differentiation, the later observation is with differentiation. Question: If that is so, consciousness has no broad or brief aspect, why observe it repeatedly? Answer: Although there is no broad or brief aspect, the Bodhisattva fears birth, and therefore observes it repeatedly. Why is this so? The Bodhisattva is disgusted with old age, sickness, and death, and seeks their root. From what do these old age, sickness, and death arise? He knows that they arise from the continuous consciousness. Who creates the continuous consciousness? He knows that it is obtained from karma (karma).

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。業從誰起知從煩惱起。煩惱為何所依知依于體。彼復更思惟。誰造此體知從相續識生。菩薩於是念。從相續識造一切過患。以是事故重觀于識不觀於行。以行無廣略義故齊識而止。問曰若然者。無明有廣略義。何以不觀耶。答曰以行無廣略義故是以不觀。不可舍行復觀無明。何以故。觀緣起法應從次第。不應越次。復有說者。菩薩觀有緣生時。即是觀業名色。若觀行緣識亦是觀業名色。如此則是無差別觀。復非是觀報名色。若觀名色緣識。則是觀報名色。復有說者。若觀有緣生時。是名觀遠緣法。若觀行緣識。亦是觀遠緣法。如此則是無差別觀。復非是觀近緣法。若觀名色緣識則是觀近緣法。如近遠。此身他身當知亦如是。復有說者。若觀有緣生則是觀前生緣法。若觀行緣識亦是觀前生緣法。復非是觀共生緣法。若觀名色緣識則觀共生緣法。復有說者。識從二緣生謂遠緣生伴侶生。若觀有緣生是則觀遠緣。若觀行緣識亦是觀遠緣。如此則是無差別觀。復非是觀伴緣法。若觀名色緣識是則觀伴緣法。復有說者。欲離無窮過故。菩薩觀老死時。即觀此身名色六入觸受。觀生時即觀此身相續識。若觀名色六入觸受。即觀第二生中老死。若觀識時即觀第二身生。若觀無明行即是觀第三世。亦可觀第四世。如是轉轉便為無窮。

【現代漢語翻譯】 現代漢語譯本 業從誰起？知從煩惱起。煩惱為何所依？知依于體。彼復更思惟：誰造此體？知從相續識生。菩薩於是念：從相續識造一切過患。以是事故，重觀于識，不觀於行。以行無廣略義故，齊識而止。問曰：若然者，無明有廣略義，何以不觀耶？答曰：以行無廣略義故，是以不觀。不可舍行復觀無明。何以故？觀緣起法應從次第，不應越次。復有說者，菩薩觀有緣生時，即是觀業、名色（nāmarūpa，構成存在的要素）。若觀行緣識，亦是觀業、名色。如此則是無差別觀，復非是觀報名色。若觀名色緣識，則是觀報名色。復有說者，若觀有緣生時，是名觀遠緣法。若觀行緣識，亦是觀遠緣法。如此則是無差別觀，復非是觀近緣法。若觀名色緣識，則是觀近緣法。如近遠，此身他身當知亦如是。復有說者，若觀有緣生則是觀前生緣法。若觀行緣識亦是觀前生緣法，復非是觀共生緣法。若觀名色緣識則觀共生緣法。復有說者，欲離無窮過故，菩薩觀老死時，即觀此身、名色、六入（ṣaḍāyatana，感覺的六個來源：眼、耳、鼻、舌、身、意）、觸（sparśa，感官印象與對像之間的接觸）、受（vedanā，感受）。觀生時即觀此身相續識。若觀名色、六入、觸、受，即觀第二生中老死。若觀識時，即觀第二身生。若觀無明（avidyā，無知）行（saṃskāra，意志行為），即是觀第三世，亦可觀第四世。如是轉轉便為無窮。

【English Translation】 English version 'From whom does karma arise?' It is known to arise from afflictions (kleśa). 'Upon what do afflictions rely?' It is known to rely on the body. He further contemplates: 'Who creates this body?' It is known to arise from the continuing consciousness (saṃdhi-vijñāna). The Bodhisattva then thinks: 'From the continuing consciousness arise all faults.' Therefore, he repeatedly observes the consciousness, not the volitional actions (saṃskāra), because volitional actions have no extensive or concise meaning; thus, he stops at consciousness. Question: 'If that is so, ignorance (avidyā) has extensive and concise meaning; why is it not observed?' Answer: 'Because volitional actions have no extensive or concise meaning, that is why it is not observed. One should not abandon volitional actions and then observe ignorance.' Why? Observing the law of dependent origination (pratītyasamutpāda) should follow the order, not skip the order. Furthermore, some say that when the Bodhisattva observes 'existence' arising from conditions, it is observing karma and name and form (nāmarūpa). If one observes volitional actions as the condition for consciousness, it is also observing karma and name and form. Thus, this is an undifferentiated observation and not observing name and form. If one observes name and form as the condition for consciousness, then it is observing name and form. Furthermore, some say that if one observes 'existence' arising from conditions, it is called observing distant causal factors. If one observes volitional actions as the condition for consciousness, it is also observing distant causal factors. Thus, this is an undifferentiated observation and not observing near causal factors. If one observes name and form as the condition for consciousness, then it is observing near causal factors. Just as near and far, this body and other bodies should be understood in the same way. Furthermore, some say that if one observes 'existence' arising from conditions, it is observing the causal factors of the previous life. If one observes volitional actions as the condition for consciousness, it is also observing the causal factors of the previous life, and not observing the causal factors of the co-arising. If one observes name and form as the condition for consciousness, then one is observing the causal factors of the co-arising. Furthermore, some say that in order to be free from endless faults, when the Bodhisattva observes old age and death, he observes this body, name and form, the six sense bases (ṣaḍāyatana), contact (sparśa), and feeling (vedanā). When observing birth, he observes the continuing consciousness of this body. If one observes name and form, the six sense bases, contact, and feeling, one is observing old age and death in the second life. If one observes consciousness, one is observing birth in the second body. If one observes ignorance (avidyā) and volitional actions (saṃskāra), one is observing the third life, and one can also observe the fourth life. Thus, turning and turning, it becomes endless.

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欲離如是過故不觀無明行。問曰以何等故。菩薩于起作分中觀十支。寂滅分中觀十二支耶。答曰菩薩憎惡起作愛樂寂滅。是故於起作分中觀十。寂滅分中觀於十二。如說比丘我於是識心便轉還。問曰以何等故。菩薩于識心中便轉還耶。尊者波奢說曰。識住所依。何等是識所依所謂名色。以名色未斷故齊識而還。復有說者。以緣還故名為轉還。如說識緣名色。亦說名色緣識。以識是名色緣故。說于緣轉還。復有說者。以此二法展轉相緣故。名于緣轉還。復有說者。如步屈蟲乘草而行。先安前足得移後足。若至草端無安足處而便轉還。彼亦如是。復有說者。菩薩厭老病死。求其原本何由而有。知從相續識生。乃至知煩惱依體推體。復依何而有知從相續識生。作是思惟一切眾患皆從此生。若觀識緣名色。即觀此身相續識。若觀名色緣識。即觀過去身相續識。以是事故尊者富那奢所說。義便為明瞭。若生老死二支現在時。十支在過去。八支在次前生中。二支在前第三生中。若觀此生過去相續識過患。未來相續識亦如是。故於識心便轉還。佛經處處說緣起法。喻如燈如火聚如城。問曰以何等故佛經說緣起法。如燈乃至如城。答曰有人以燈喻緣起法而得明瞭者。佛說如燈。若以火聚城喻得分明者。佛說如火聚如城。復有說者。或有

【現代漢語翻譯】 現代漢語譯本 想要脫離這樣的過失，所以不觀察無明行（Avidya-samskara）。問：因為什麼緣故，菩薩在起作分中觀察十支，在寂滅分中觀察十二支呢？答：菩薩憎惡生起，喜愛寂滅。因此在起作分中觀察十支，在寂滅分中觀察十二支。如經中所說：『比丘，我於是識心便轉還。』問：因為什麼緣故，菩薩在識心中便轉還呢？尊者波奢（Pasya）說：『識（Vijnana）的住所和所依賴的是什麼？就是名色（Namarupa）。因為名色沒有斷除的緣故，到識就返回了。』 又有人說：『因為緣的返回，所以名為轉還。』如經中所說：『識緣名色，也說名色緣識。』因為識是名色的緣故，所以說在緣上轉還。又有人說：『因為這兩種法輾轉互相為緣的緣故，名為在緣上轉還。』又有人說：『如同步屈蟲（一種昆蟲）乘著草而行，先安穩前足，才能移動後足。如果到了草的末端，沒有安足的地方，就會轉回。』菩薩也是這樣。 又有人說：『菩薩厭惡衰老、疾病、死亡，尋求它們的根本從何而來。知道是從相續識（Samvattanika-vijnana）產生。乃至知道煩惱依附於身體，推究身體又依附於什麼而有，知道是從相續識產生。』這樣思惟：『一切眾多的苦患都從此產生。』如果觀察識緣名色，就是觀察此身相續識；如果觀察名色緣識，就是觀察過去身相續識。因為這個緣故，尊者富那奢（Purnasya）所說的意義就明白了。如果生老死二支在現在時，十支在過去，八支在次前生中，二支在前第三生中。如果觀察此生過去相續識的過患，未來相續識也是這樣，所以在識心中便轉還。 佛經處處說緣起法（Pratitya-samutpada），譬如燈、譬如火聚、譬如城。問：因為什麼緣故，佛經說緣起法，譬如燈乃至譬如城呢？答：有人以燈來比喻緣起法而能夠明白的，佛就說如燈；如果以火聚、城來比喻能夠明白的，佛就說如火聚、如城。又有人說：或許有人

【English Translation】 English version Desiring to be free from such faults, one does not contemplate ignorance and volitional formations (Avidya-samskara). Question: For what reason does a Bodhisattva contemplate the ten limbs in the arising aspect and the twelve limbs in the cessation aspect? Answer: A Bodhisattva detests arising and delights in cessation. Therefore, he contemplates ten in the arising aspect and twelve in the cessation aspect. As it is said, 'Bhikkhus, I turn back at consciousness (Vijnana).' Question: For what reason does a Bodhisattva turn back at consciousness? Venerable Pasya said, 'What is the dwelling place and support of consciousness? It is name and form (Namarupa). Because name and form have not been cut off, one returns at consciousness.' Others say, 'Because of the return of conditions, it is called turning back.' As it is said, 'Consciousness conditions name and form, and name and form condition consciousness.' Because consciousness is a condition for name and form, it is said to turn back at the condition. Others say, 'Because these two dharmas condition each other in turn, it is called turning back at the condition.' Others say, 'It is like a inchworm moving on grass. It first secures its front feet before moving its hind feet. If it reaches the end of the grass and has nowhere to secure its feet, it turns back.' It is the same for the Bodhisattva. Others say, 'The Bodhisattva detests old age, sickness, and death, and seeks their origin. He knows that they arise from continuing consciousness (Samvattanika-vijnana). He even knows that afflictions rely on the body, and investigates what the body relies on, knowing that it arises from continuing consciousness.' Thinking thus, 'All these sufferings arise from this.' If one contemplates consciousness conditioning name and form, one contemplates the continuing consciousness of this body. If one contemplates name and form conditioning consciousness, one contemplates the continuing consciousness of the past body. For this reason, the meaning of what Venerable Purnasya said becomes clear. If the two limbs of birth and death are in the present, the ten limbs are in the past, eight limbs are in the previous life, and two limbs are in the third previous life. If one contemplates the faults of the past continuing consciousness of this life, it is the same for the future continuing consciousness, so one turns back at consciousness. The Buddha speaks of dependent origination (Pratitya-samutpada) everywhere in the sutras, like a lamp, like a heap of fire, like a city. Question: For what reason does the Buddha speak of dependent origination like a lamp, like a heap of fire, like a city? Answer: If someone can understand dependent origination by comparing it to a lamp, the Buddha speaks of it like a lamp. If someone can understand it by comparing it to a heap of fire or a city, the Buddha speaks of it like a heap of fire or a city. Others say: Perhaps someone

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眾生於愛取中。有少分在者。有中分在者。有上分在者。若少分在者說猶如燈。中分在者說猶如火聚。上分在者說猶如城。

如佛經說無明緣行。乃至廣說。問曰何故作此論。答曰。欲令疑者得決定故。所以者何。行與有體俱是業。人謂是一。今欲說其所以及差別相故作此論。

云何無明緣行。答曰為顯示分明施設解說諸業相故。若於餘生中作業。亦令增長彼業報。今得此身。彼業此生中俱受報。是名無明緣行。問曰作與增長有何差別。答曰或有說者。無有差別。所以者何。作即增長增長即作故。復有說者。應有差別。所以者何。或有以一惡行故墮于惡道。或有以三惡行故墮于惡道。若作一惡行應墮地獄。方便時止。是名為作不名增長。若此行成滿。亦名為作亦名增長。以三惡行應墮地獄。若作一行二行。是名為作不名增長。若作三行滿足。亦名為作亦名增長。善行生人天當知亦如是。復有說者。若作一無間業應墮地獄。若方便時止。是名為作不名增長。若此業成滿。亦名為作亦名增長。若作五無間業應墮地獄。若作一二三四。是名為作不名增長。若具作五無間業。是名為作亦名增長。十惡墮惡道十善生人天說亦如是。復有說者。或以一善業得生人中。或以多善業得生人中。如菩薩以三十二百福故得最後

【現代漢語翻譯】 現代漢語譯本 眾生在對愛的執取中，有少部分沉溺其中，有中等程度沉溺其中，有極度沉溺其中。如果只是少部分沉溺其中，就好像燈一樣微弱；中等程度沉溺其中，就好像一堆火；極度沉溺其中，就好像一座城市一樣穩固。

正如佛經所說，無明是產生行的緣起，乃至廣為解說。有人問：『為什麼要做這樣的論述呢？』回答說：『爲了讓心存疑惑的人得到明確的結論。』為什麼這樣說呢？因為行和有，它們的本質都是業，人們認為它們是一回事。現在想要說明它們的緣起以及差別相，所以才做這樣的論述。

什麼是無明緣行呢？回答說：爲了清楚地顯示、施設和解說各種業的相狀。如果在其他生命中造作了業，也會令那個業報增長，今生得到這個身體，那些業在今生一起承受果報，這就是所謂的無明緣行。有人問：『造作和增長有什麼差別呢？』回答說：『有些人認為，沒有差別。為什麼呢？因為造作就是增長，增長就是造作。』另一些人認為，應該有差別。為什麼呢？因為有些人因為一個惡行而墮入惡道，有些人因為三個惡行而墮入惡道。如果只造作了一個惡行，本應墮入地獄，但及時停止了，這叫做造作，不叫做增長。如果這個行為完成且圓滿，就既叫做造作，也叫做增長。因為三個惡行而應該墮入地獄，如果只做了一個或兩個惡行，這叫做造作，不叫做增長。如果做了三個惡行且圓滿，就既叫做造作，也叫做增長。善行生於人天，應當知道也是這樣。還有人認為，如果造作了一個無間業（anantarika-karma），本應墮入地獄，如果在方便的時候停止了，這叫做造作，不叫做增長。如果這個業完成且圓滿，就既叫做造作，也叫做增長。如果造作了五個無間業（anantarika-karma），本應墮入地獄，如果只做了一二三四個，這叫做造作，不叫做增長。如果完全造作了五個無間業（anantarika-karma），就既叫做造作，也叫做增長。十惡墮入惡道，十善生於人天，道理也是這樣。還有人認為，有些人因為一個善業而得以生於人中，有些人因為多個善業而得以生於人中。例如菩薩（Bodhisattva）因為三十二百福而得到最後

【English Translation】 English version Beings are in attachment to love. Some are in it to a small extent, some to a medium extent, and some to a great extent. If they are in it to a small extent, it is said to be like a lamp. If they are in it to a medium extent, it is said to be like a pile of fire. If they are in it to a great extent, it is said to be like a city.

As the Buddhist scriptures say, ignorance is the condition for action, and so on, extensively explained. Someone asks: 'Why is this treatise made?' The answer is: 'To enable those who doubt to obtain a definite conclusion.' Why is this so? Because action and existence are both karma in essence, and people think they are the same thing. Now, this treatise is made to explain their causes and differences.

What is ignorance as the condition for action? The answer is: To clearly show, establish, and explain the characteristics of various karmas. If karma is created in other lives, it will also cause that karmic retribution to increase. Now, having obtained this body, those karmas are jointly received in this life. This is called ignorance as the condition for action. Someone asks: 'What is the difference between creation and increase?' The answer is: 'Some say there is no difference. Why is that? Because creation is increase, and increase is creation.' Others say that there should be a difference. Why is that? Because some fall into evil paths because of one evil deed, and some fall into evil paths because of three evil deeds. If one evil deed is committed, one should fall into hell, but if one stops in time, it is called creation but not increase. If this action is completed and fulfilled, it is called both creation and increase. If one should fall into hell because of three evil deeds, if one commits one or two evil deeds, it is called creation but not increase. If one commits three evil deeds and they are fulfilled, it is called both creation and increase. It should be known that good deeds leading to rebirth in human or heavenly realms are also like this. Still others say that if one commits one anantarika-karma (無間業, karma that leads to immediate retribution), one should fall into hell, but if one stops at the time of expedient means, it is called creation but not increase. If this karma is completed and fulfilled, it is called both creation and increase. If one commits five anantarika-karmas (無間業, karma that leads to immediate retribution), one should fall into hell, but if one commits one, two, three, or four, it is called creation but not increase. If one fully commits five anantarika-karmas (無間業, karma that leads to immediate retribution), it is called both creation and increase. The principle of ten evil deeds leading to falling into evil paths and ten good deeds leading to rebirth in human or heavenly realms is also like this. Still others say that some are reborn in the human realm because of one good deed, and some are reborn in the human realm because of many good deeds. For example, a Bodhisattva (菩薩, one who seeks enlightenment) obtains the final

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邊身。若作三十一百福時。是名為作不名增長。若具三十二百福。是名為作亦名增長。復有說者。業有二種。有決定有不決定。若作不決定業者。是名為作不名增長。若作決定業者。是名為作亦名增長。如是必生報。必不生報。現報生報后報不定報。當知亦如是。復有說者業有二種。有方便業。無方便業。有方便業有作有增長。無方便業有作無增長。如是故作不故作。有先思而作。有不思而作。當知亦如是。復有說者。業或有是造非滿。或是滿非造。或是造是滿。若是造是滿。是名為作亦名增長。餘者名作不名增長。復有說者。若業不善得惡道果。若業不善得人天果。不善得惡道果者。是名為作亦名增長。不善得人天果者。是名為作不名增長。復有說者不善業。或有心壞方便不壞。有方便壞心不壞。有心壞方便壞。若心壞方便壞者。是名為作亦名增長。餘者名作不名增長。復有說者。有善心具足方便不具足有方便具足善心不具足。有善心具足方便具足。善心具足方便具足者。是名為作亦名增長。餘者名作不名增長。復有說者。不善業有壞戒不壞見。有壞見不壞戒。有壞戒壞見。壞戒壞見者。是名為作亦名增長。餘者名作不名增長。如是善業使戒具足見具足說亦如是。復有說者。有善業以善業為眷屬。有善業以不善業為

【現代漢語翻譯】 現代漢語譯本 邊身（Bianshen）。如果造作三十或一百種福業時，這稱為『作』，但不稱為『增長』。如果具足三十二種一百福業，這稱為『作』，也稱為『增長』。還有一種說法，業有兩種：有決定業和不決定業。如果造作不決定業，這稱為『作』，但不稱為『增長』。如果造作決定業，這稱為『作』，也稱為『增長』。像這樣，必定生報的業，必定不生報的業，現世報的業，來世報的業，以及果報不定的業，應當知道也是如此。 還有一種說法，業有兩種：有方便業和無方便業。有方便業，既有『作』也有『增長』；無方便業，有『作』但沒有『增長』。像這樣，故意造作和非故意造作，有先思考而作和不思考而作，應當知道也是如此。 還有一種說法，業或者有的是『造』而非『滿』，或者有的是『滿』而非『造』，或者有的是『造』也是『滿』。如果是『造』也是『滿』，這稱為『作』也稱為『增長』。其餘的稱為『作』但不稱為『增長』。 還有一種說法，如果是不善業，得到惡道果報；如果是不善業，得到人天果報。不善業得到惡道果報，這稱為『作』也稱為『增長』；不善業得到人天果報，這稱為『作』但不稱為『增長』。 還有一種說法，不善業，或者有的是心壞而方便不壞，有的是方便壞而心不壞，有的是心壞而方便也壞。如果心壞而方便也壞，這稱為『作』也稱為『增長』；其餘的稱為『作』但不稱為『增長』。 還有一種說法，有的是善心具足而方便不具足，有的是方便具足而善心不具足，有的是善心具足而方便也具足。善心具足而方便也具足，這稱為『作』也稱為『增長』；其餘的稱為『作』但不稱為『增長』。 還有一種說法，不善業，有的是壞戒而不壞見，有的是壞見而不壞戒，有的是壞戒也壞見。壞戒也壞見，這稱為『作』也稱為『增長』；其餘的稱為『作』但不稱為『增長』。像這樣，善業使戒具足、見具足，說法也是如此。 還有一種說法，有的是善業以善業為眷屬，有的是善業以不善業為眷屬。

【English Translation】 English version Bianshen (Bianshen). If one performs thirty or a hundred meritorious deeds, it is called 'doing' but not 'increasing'. If one possesses thirty-two hundred meritorious deeds, it is called 'doing' and also 'increasing'. Furthermore, some say that there are two types of karma: determinate and indeterminate. If one performs indeterminate karma, it is called 'doing' but not 'increasing'. If one performs determinate karma, it is called 'doing' and also 'increasing'. Likewise, it should be understood that there is karma that will definitely produce a result, karma that will definitely not produce a result, karma that produces a result in the present life, karma that produces a result in a future life, and karma with an uncertain result. Furthermore, some say that there are two types of karma: karma with skillful means and karma without skillful means. Karma with skillful means has both 'doing' and 'increasing'; karma without skillful means has 'doing' but not 'increasing'. Likewise, it should be understood that there is intentional action and unintentional action, action done with prior thought and action done without thought. Furthermore, some say that karma is either 'created' but not 'fulfilled', or 'fulfilled' but not 'created', or both 'created' and 'fulfilled'. If it is both 'created' and 'fulfilled', it is called 'doing' and also 'increasing'. The rest are called 'doing' but not 'increasing'. Furthermore, some say that if it is unwholesome karma, one obtains the result of an evil realm; if it is unwholesome karma, one obtains the result of human or heavenly realms. Unwholesome karma that results in an evil realm is called 'doing' and also 'increasing'; unwholesome karma that results in human or heavenly realms is called 'doing' but not 'increasing'. Furthermore, some say that with unwholesome karma, sometimes the mind is corrupted but the means are not corrupted, sometimes the means are corrupted but the mind is not corrupted, and sometimes both the mind and the means are corrupted. If both the mind and the means are corrupted, it is called 'doing' and also 'increasing'; the rest are called 'doing' but not 'increasing'. Furthermore, some say that sometimes wholesome mind is complete but the means are incomplete, sometimes the means are complete but the wholesome mind is incomplete, and sometimes both the wholesome mind and the means are complete. Wholesome mind and complete means are called 'doing' and also 'increasing'; the rest are called 'doing' but not 'increasing'. Furthermore, some say that with unwholesome karma, sometimes precepts are broken but views are not broken, sometimes views are broken but precepts are not broken, and sometimes both precepts and views are broken. Breaking both precepts and views is called 'doing' and also 'increasing'; the rest are called 'doing' but not 'increasing'. Likewise, it is also said that wholesome karma causes precepts to be complete and views to be complete. Furthermore, some say that some wholesome karma has wholesome karma as its retinue, and some wholesome karma has unwholesome karma as its retinue.

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眷屬。善業以善業為眷屬者。是名為作亦名增長。善業以不善業為眷屬者。是名為作不名增長。若說不善。與上相違。復有說者。作不善業。不捨不咄。不訶責。不依對治。是名為作亦名增長。作不善業。舍咄訶責依對治。是名為作不名增長。復有說者。有作善業常生憶念。有作善業不生憶念。常生憶念者。是名為作亦名增長。不生憶念者。是名為作不名增長。復有說者。若作不善業不悔。是名為作亦名增長。若作不善業悔。是名為作不名增長。如是見過不見過。犯惡向他說罪還如法行。犯惡不向他說罪不如法行。說亦如是。復有說者。若作惡知有報。是名為作不名增長。若作惡不知有報。是名為作亦名增長。復有說者。若數數作業不隨喜。是名為作不名增長。若數數作業隨喜。是名為作亦名增長。復有說者。若作善行於此身中。數生善心。是名為作亦名增長。若作善行。不數生善心。是名為作不名增長。作不善行。說亦如是。復有說者。若作業都竟。如作房舍一切都竟。是名為作亦名增長。若作業不竟。是名為作不名增長。復有說者。若作業為同行人所稱譽者。是名為作亦名增長。不者名作不名增長。復有說者。若作和合行得和合果。是名為作亦名增長。若作和合行不得和合果者。是名為作不名增長。和合如作。十

【現代漢語翻譯】 現代漢語譯本 眷屬。以善業為眷屬的善業，這被稱為『作』，也稱為『增長』。以不善業為眷屬的善業，這被稱為『作』，但不稱為『增長』。如果說的是不善業，情況則與上述相反。 還有一種說法是，做了不善業，不捨棄、不呵斥、不責備，不依靠對治（pratipaksa，指對抗煩惱的方法），這被稱為『作』，也稱為『增長』。做了不善業，捨棄、呵斥、責備，依靠對治，這被稱為『作』，但不稱為『增長』。 還有一種說法是，做了善業常常憶念，做了善業不常常憶念。常常憶念的，這被稱為『作』，也稱為『增長』。不常常憶念的，這被稱為『作』，但不稱為『增長』。 還有一種說法是，如果做了不善業不後悔，這被稱為『作』，也稱為『增長』。如果做了不善業後悔，這被稱為『作』，但不稱為『增長』。就像這樣，看到過錯和沒看到過錯，犯了惡行向他人坦白罪過並如法行事，犯了惡行不向他人坦白罪過不如法行事，（對於善業）也是這樣說。 還有一種說法是，如果做了惡事知道有報應，這被稱為『作』，但不稱為『增長』。如果做了惡事不知道有報應，這被稱為『作』，也稱為『增長』。 還有一種說法是，如果屢次作業但不隨喜，這被稱為『作』，但不稱為『增長』。如果屢次作業並隨喜，這被稱為『作』，也稱為『增長』。 還有一種說法是，如果做了善行，在此身中，屢次生起善心，這被稱為『作』，也稱為『增長』。如果做了善行，不屢次生起善心，這被稱為『作』，但不稱為『增長』。做了不善行，（情況）也是這樣說。 還有一種說法是，如果作業完全完成，就像建造房舍一切都完成了，這被稱為『作』，也稱為『增長』。如果作業沒有完成，這被稱為『作』，但不稱為『增長』。 還有一種說法是，如果作業被同行的人所稱讚，這被稱為『作』，也稱為『增長』。不是這樣，就稱為『作』，但不稱為『增長』。 還有一種說法是，如果做了和合行得到和合果，這被稱為『作』，也稱為『增長』。如果做了和合行得不到和合果，這被稱為『作』，但不稱為『增長』。和合就像作（一樣），十（也是如此）。

【English Translation】 English version Retinue. A wholesome action that has wholesome actions as its retinue is called both 'making' and 'increasing'. A wholesome action that has unwholesome actions as its retinue is called 'making' but not 'increasing'. If we speak of unwholesome actions, the situation is the opposite of the above. Furthermore, some say that performing an unwholesome action without abandoning it, without rebuking it, without scolding it, and without relying on antidotes (pratipaksa, referring to methods to counter afflictions), is called both 'making' and 'increasing'. Performing an unwholesome action, abandoning it, rebuking it, scolding it, and relying on antidotes, is called 'making' but not 'increasing'. Furthermore, some say that performing a wholesome action with constant recollection, and performing a wholesome action without constant recollection. Constantly recollecting is called both 'making' and 'increasing'. Not constantly recollecting is called 'making' but not 'increasing'. Furthermore, some say that if one performs an unwholesome action without regret, it is called both 'making' and 'increasing'. If one performs an unwholesome action with regret, it is called 'making' but not 'increasing'. Just like this, seeing faults and not seeing faults, confessing transgressions to others and acting according to the Dharma, committing transgressions without confessing to others and not acting according to the Dharma, it is said likewise (for wholesome actions). Furthermore, some say that if one performs an evil deed knowing there is retribution, it is called 'making' but not 'increasing'. If one performs an evil deed without knowing there is retribution, it is called both 'making' and 'increasing'. Furthermore, some say that if one repeatedly performs an action without rejoicing in it, it is called 'making' but not 'increasing'. If one repeatedly performs an action and rejoices in it, it is called both 'making' and 'increasing'. Furthermore, some say that if one performs a wholesome action and repeatedly generates wholesome thoughts in this body, it is called both 'making' and 'increasing'. If one performs a wholesome action and does not repeatedly generate wholesome thoughts, it is called 'making' but not 'increasing'. Performing an unwholesome action, (the situation) is said likewise. Furthermore, some say that if an action is completely finished, like building a house where everything is completed, it is called both 'making' and 'increasing'. If an action is not completed, it is called 'making' but not 'increasing'. Furthermore, some say that if an action is praised by fellow practitioners, it is called both 'making' and 'increasing'. If not, it is called 'making' but not 'increasing'. Furthermore, some say that if one performs harmonious actions and obtains harmonious results, it is called both 'making' and 'increasing'. If one performs harmonious actions and does not obtain harmonious results, it is called 'making' but not 'increasing'. Harmony is like making (it so), ten (is also like this).

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善行具足。得人天果。復有說者。若善業決定迴向者。是名為作亦名增長。若善業不決定迴向者。是名為作不名增長。不善業決定迴向亦如是。復有說者。善業為煩惱所覆者。是名為作不名增長。不為煩惱所覆者。是名為作亦名增長。不善業不為善業所覆。是名為作亦名增長。為善業所覆。是名為作不名增長。作與增長。是名差別。若業報今得此有。是名無明緣行。諸過去如是等業。當知盡攝在行分中。云何取緣有。若於此作業。亦令增長。彼業報使。未來有相續。諸未來如是等業。當知盡攝在有分中。問曰以何等故。過去業說名為行。現在業說名為有耶。答曰以過去業已消已用已作已與果無勢力報已熟。猶如糞掃棄于空地。更不能生報果。以是事故說名為行。與上相違說名為有。問曰無明緣行。取緣有。有何差別。答曰已說差別。此是過去。此是現在。此是已與果。此是未與果。此是故業。此是新業。問曰如汝所說可爾。應當說緣差別相。答曰無明緣行。為顯示業。廣說如上。彼業緣世尊說是一結。謂無明結也。取緣有者。若於此作業。乃至廣說。彼業緣世尊說。是一切結。所謂諸取。問曰何故過去業緣說是無明。現在業緣說是一切結。答曰諸過去世不現見故。云何為諸趣。答曰所謂趣生方時所為方便起處身緣起者

【現代漢語翻譯】 現代漢語譯本 善行圓滿具足，能夠獲得人天果報。還有一種說法是，如果善業決定迴向，這稱為『作』，也稱為『增長』。如果善業不決定迴向，這稱為『作』，不稱為『增長』。不善業決定迴向也是如此。還有一種說法是，善業被煩惱所覆蓋，這稱為『作』，不稱為『增長』。不被煩惱所覆蓋，這稱為『作』，也稱為『增長』。不善業不被善業所覆蓋，這稱為『作』，也稱為『增長』。被善業所覆蓋，這稱為『作』，不稱為『增長』。『作』與『增長』，這就是它們的差別。 如果業報現在在此生中得到，這稱為『無明緣行』（Avidyā-pratyaya-saṃskāra，無明是產生行為的條件）。所有過去像這樣的業，應當知道都包含在『行』（Saṃskāra）的部分中。什麼是『取緣有』（Upādāna-pratyaya-bhava，執取是產生存在的條件）呢？如果在此作業，也令其增長，那個業報使得未來有相續。所有未來像這樣的業，應當知道都包含在『有』（Bhava）的部分中。 問：因為什麼緣故，過去的業被稱為『行』，現在的業被稱為『有』呢？答：因為過去的業已經消耗、已經使用、已經造作、已經給予果報、沒有勢力、報應已經成熟，就像糞便掃到空地上，更不能產生報果。因為這個緣故，稱為『行』。與上面相反的稱為『有』。 問：『無明緣行』（Avidyā-pratyaya-saṃskāra）和『取緣有』（Upādāna-pratyaya-bhava）有什麼差別？答：已經說了差別。這是過去，這是現在。這是已經給予果報，這是未給予果報。這是過去的業，這是新造的業。 問：如你所說可以這樣理解，應當說說緣起差別相。答：『無明緣行』，是爲了顯示業，詳細的如上面所說。那個業緣世尊（Śākyamuni）說是一個結，就是『無明結』（Avidyā-bandhana）。『取緣有』，如果在此作業，乃至廣說，那個業緣世尊說，是一切結，就是各種『取』（Upādāna）。 問：為什麼過去的業緣說是『無明』，現在的業緣說是一切結？答：因為過去的世不顯現可見的緣故。什麼是諸趣（Gati）呢？答：就是所謂的趣生之處、方向、時間、所作所為的方便、起始之處、身體的因緣生起者。

【English Translation】 English version Perfected in virtuous conduct, one obtains the fruits of humans and gods. Furthermore, some say that if a virtuous act is definitely dedicated (to enlightenment), it is called both 'action' (karma) and 'growth' (of merit). If a virtuous act is not definitely dedicated, it is called 'action' but not 'growth'. The same applies to unwholesome acts that are definitely dedicated. Some also say that a virtuous act covered by afflictions is called 'action' but not 'growth'. An act not covered by afflictions is called both 'action' and 'growth'. An unwholesome act not covered by a wholesome act is called both 'action' and 'growth'. If covered by a wholesome act, it is called 'action' but not 'growth'. 'Action' and 'growth' – these are the differences. If the karmic retribution is obtained in this present existence, it is called 'ignorance-conditioned formations' (Avidyā-pratyaya-saṃskāra, ignorance conditions actions). All past actions of this kind should be understood as being included in the 'formations' (Saṃskāra) component. What is 'clinging-conditioned becoming' (Upādāna-pratyaya-bhava, clinging conditions existence)? If one performs an action here and also causes it to grow, that karmic retribution causes future existence to continue. All future actions of this kind should be understood as being included in the 'becoming' (Bhava) component. Question: For what reason are past actions called 'formations' and present actions called 'becoming'? Answer: Because past actions have been exhausted, used, performed, given their results, have no power, and their retribution has matured, like sweepings discarded in an empty space, they can no longer produce retributive fruits. For this reason, they are called 'formations'. The opposite is called 'becoming'. Question: What is the difference between 'ignorance-conditioned formations' (Avidyā-pratyaya-saṃskāra) and 'clinging-conditioned becoming' (Upādāna-pratyaya-bhava)? Answer: The difference has already been stated. This is the past, this is the present. This has already given its result, this has not yet given its result. This is past karma, this is new karma. Question: As you say, this can be understood in this way. One should speak of the characteristics of the differences in conditions. Answer: 'Ignorance-conditioned formations' is to reveal karma, as explained in detail above. The World-Honored One (Śākyamuni) said that the condition of that karma is one bond, namely the 'bond of ignorance' (Avidyā-bandhana). 'Clinging-conditioned becoming', if one performs an action here, and so on, the World-Honored One said that the condition of that karma is all the bonds, namely all kinds of 'clinging' (Upādāna). Question: Why is the condition of past karma said to be 'ignorance', and the condition of present karma said to be all the bonds? Answer: Because the past world is not manifest and visible. What are the realms of existence (Gati)? Answer: They are the so-called places of rebirth, directions, times, means of actions, places of origin, and the arising of conditions for the body.

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。不知本在何趣造。今有業生者。不知於何生造。今有業方者。不知在何方造。今有業時者。不知於何時造。今有業所為者。不知為是殺生為是打縛乃至為是無義言造。今有業方便者。不知為于眾生數為于非眾生數作方便造。今有業起處者。為是貪慾瞋恚愚癡處造。今有業身者。不知為是男女身造。今有業緣者。不知為緣過去未來現在為緣色聲香味觸造。今有業如是。過去世不現見故。說行緣是無明現在世。如上所說趣。乃至緣儘是現見。是故彼業說緣是一切結。復有說者。過去無明緣行。是已作方便。是已與果不猛利。不猛利故說是無明。取緣有。是現在業。不已作方便。未與果性是猛利。以猛利故說是取。復有說者過去業。不知為從貪生為從瞋生為從癡生。自身他身無現見者。然煩惱相應共有法中。盡有無明。是故說是無明。現在業自身他身。俱可現見。亦可知從貪恚癡及余煩惱生。是故說一切結。問曰諸阿羅漢所有業。為是無明緣行。為是取緣有耶。答曰非是無明緣行。亦非取緣有。所以者何。以不從無明生亦不從取生。雖然已與果報已熟。當知盡攝在行分中。若未與果報未熟。當知此業攝在有分中。已離有支不在有支中。

問曰凡夫人生欲界中。為造幾種業耶。答曰凡夫人生欲界中未離欲能造四種善不

【現代漢語翻譯】 現代漢語譯本：我不知道這根本是在哪種意趣下造作的？現在有從業而生者，不知道是在何處生起造作的？現在有從業的方向，不知道是在哪個方向造作的？現在有從業的時間，不知道是在什麼時候造作的？現在有從業所為之事，不知道是殺生、是毆打捆綁，乃至是無意義的言語所造作的？現在有從業的方便，不知道是爲了眾生，還是爲了非眾生而作方便造作的？現在有從業的起始之處，是在貪慾、瞋恚、愚癡之處造作的？現在有從業之身，不知道是男身還是女身造作的？現在有從業的因緣，不知道是緣於過去、未來、現在，還是緣於色、聲、香、味、觸造作的？現在有從業就是這樣，因為過去世不能現見，所以說『行』（karma）緣于『無明』（ignorance）。現在世，如上面所說的意趣，乃至因緣滅盡都是現見的，所以說那業的因緣是一切結縛（bandhana）。 還有一種說法，過去的『無明』緣于『行』，是已經作了方便，已經給予了果報，但不猛烈。因為不猛烈，所以說是『無明』。『取』（grasping）緣于『有』（becoming），是現在的業，還沒有作方便，未給予果報，性質是猛烈的。因為猛烈，所以說是『取』。還有一種說法，過去的業，不知道是從貪慾生起，還是從瞋恚生起，還是從愚癡生起，自身他身沒有現見的人。然而在與煩惱相應的共有法中，全部都有『無明』，所以說是『無明』。現在的業，自身他身，都可以現見，也可以知道是從貪、嗔、癡以及其餘煩惱生起的，所以說是一切結縛。 問：諸位阿羅漢（Arhat，已證悟者）所有的業，是『無明』緣『行』，還是『取』緣『有』呢？答：不是『無明』緣『行』，也不是『取』緣『有』。為什麼呢？因為不是從『無明』生起，也不是從『取』生起。雖然已經給予果報，已經成熟，應當知道全部都攝在『行』的部分中。如果未給予果報，未成熟，應當知道這業攝在『有』的部分中。已經脫離『有支』（bhavaṅga）就不在『有支』中了。 問：凡夫人生在欲界（Kāmadhātu， desire realm）中，會造作幾種業呢？答：凡夫人生在欲界中，未脫離慾望，能造作四種善不善的業。

【English Translation】 English version: I do not know in what kind of inclination this root is created. Now there are those who are born from karma, I do not know where they arise and create. Now there is the direction of karma, I do not know in which direction it is created. Now there is the time of karma, I do not know when it is created. Now there are the actions of karma, I do not know whether it is killing, beating, or binding, or even meaningless words that are created. Now there is the means of karma, I do not know whether it is for sentient beings or non-sentient beings that means are created. Now there is the place where karma arises, is it created in the place of greed, hatred, and delusion? Now there is the body of karma, I do not know whether it is a male or female body that is created. Now there are the conditions of karma, I do not know whether it is conditioned by the past, future, or present, or by form, sound, smell, taste, and touch that it is created. Now karma is like this, because the past is not seen, it is said that 'action' (karma) is conditioned by 'ignorance' (avidyā). In the present, as mentioned above, the inclination, and even the extinction of conditions are seen, so it is said that the condition of that karma is all bondage (bandhana). There is another saying that past 'ignorance' conditions 'action', which has already created means and given results, but is not intense. Because it is not intense, it is said to be 'ignorance'. 'Grasping' (upādāna) conditions 'becoming' (bhava), which is present karma, has not yet created means, and has not given results, and its nature is intense. Because it is intense, it is said to be 'grasping'. There is another saying that past karma, it is not known whether it arises from greed, or from hatred, or from delusion, and no one sees one's own body or another's body. However, in the shared dharmas that are associated with afflictions, all have 'ignorance', so it is said to be 'ignorance'. Present karma, one's own body and another's body, can both be seen, and it can also be known that it arises from greed, hatred, delusion, and other afflictions, so it is said to be all bondage. Question: The karma of all Arhats (Arhat, enlightened beings), is it 'ignorance' conditioning 'action', or 'grasping' conditioning 'becoming'? Answer: It is not 'ignorance' conditioning 'action', nor is it 'grasping' conditioning 'becoming'. Why? Because it does not arise from 'ignorance', nor does it arise from 'grasping'. Although it has already given results and matured, it should be known that all are included in the part of 'action'. If it has not given results and has not matured, it should be known that this karma is included in the part of 'becoming'. Having left the 'limb of becoming' (bhavaṅga), it is no longer in the 'limb of becoming'. Question: When ordinary people are born in the desire realm (Kāmadhātu, desire realm), how many kinds of karma do they create? Answer: When ordinary people are born in the desire realm, without having left desire, they can create four kinds of good and bad karma.

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善業。已離欲界欲。未離初禪欲。能造欲界四種善業。造初禪三種業。除現報業。如是乃至離無所有處欲。能造欲界四種善業。能造四禪四無色定三種業。除現報業。凡夫人生初禪中未離欲。能造初禪中四種業。若離初禪欲。未離第二禪欲。能造初禪中三種業。除生報業。能造二禪中三種業。除現報業。離二禪欲。未離三禪欲。能造初禪中三種業。除生報業。能造二禪中二種業。除生報現報業。能造三禪中三種業。除現報業。乃至離無所有處欲。能造初禪中三種業。除生報業。三禪三無色定中。能造二種業。除生報現報業。能造非想非非想處三種業。除現報業。如是凡夫人。乃至生無所有處未離欲。能造無所有處四種業。已離欲能造無所有處三種業。除生報業。能造非想非非想處三種業。除現報業。凡夫人生非想非非想處。能造四種業。聖人生欲界中未離欲。能造四種業。若離欲界欲未離初禪欲。能造欲界二種善業。除生報后報業。能造初禪三種業。除現報業。離初禪欲未離二禪欲。能造欲界二種業如前說。若是不退法。唯能造初禪一種業。謂不定報業。若是退法。能造三種業。除現報業。能造二禪中三種業。除現報業。離二禪三禪四禪欲。當知說亦如是。未離空處欲。能造欲界二種業。除生報后報業。若是不退法。

【現代漢語翻譯】 現代漢語譯本 善業。已經脫離欲界（Kāmadhātu，指眾生因有情慾而輪迴的世界）的慾望，但未脫離初禪（Prathama Dhyana，色界的第一禪定）的慾望，能夠造作欲界的四種善業，造作初禪的三種業，除去現報業（Drsta-dharma-vedaniya-karma，指當世受報的業）。像這樣乃至脫離無所有處（Ākiṃcanyāyatana，無色界的第三禪定）的慾望，能夠造作欲界的四種善業，能夠造作四禪（catvāri dhyānāni，色界的四種禪定）、四無色定（catasra ārūpya-samāpattayaḥ，無色界的四種禪定）的三種業，除去現報業。凡夫生在初禪中，未脫離慾望，能夠造作初禪中的四種業。如果脫離初禪的慾望，未脫離第二禪（Dvitīya Dhyana，色界的第二禪定）的慾望，能夠造作初禪中的三種業，除去生報業（Upapadyavedanīya-karma，指來世受報的業）。能夠造作第二禪中的三種業，除去現報業。脫離第二禪的慾望，未脫離第三禪（Tṛtīya Dhyana，色界的第三禪定）的慾望，能夠造作初禪中的三種業，除去生報業，能夠造作第二禪中的二種業，除去生報和現報業，能夠造作第三禪中的三種業，除去現報業。乃至脫離無所有處的慾望，能夠造作初禪中的三種業，除去生報業。在第三禪、三無色定中，能夠造作二種業，除去生報和現報業。能夠造作非想非非想處（Naivasaṃjñānāsaṃjñāyatana，無色界的第四禪定）的三種業，除去現報業。像這樣凡夫人，乃至生在無所有處，未脫離慾望，能夠造作無所有處的四種業。已經脫離慾望，能夠造作無所有處的三種業，除去生報業。能夠造作非想非非想處的三種業，除去現報業。凡夫生在非想非非想處，能夠造作四種業。聖人生在欲界中，未脫離慾望，能夠造作四種業。如果脫離欲界的慾望，未脫離初禪的慾望，能夠造作欲界的二種善業，除去生報和后報業（Aparāparyāyavedanīya-karma，指多生之後受報的業），能夠造作初禪的三種業，除去現報業。脫離初禪的慾望，未脫離第二禪的慾望，能夠造作欲界的二種業，如前所說。如果是不會退轉的，只能造作初禪的一種業，稱為不定報業（Aniyata-vedanīya-karma，指受報時間不確定的業）。如果是會退轉的，能夠造作三種業，除去現報業。能夠造作第二禪中的三種業，除去現報業。脫離第二禪、第三禪、第四禪的慾望，應當知道所說也是這樣。未脫離空無邊處（Ākāśānantyāyatana，無色界的第一禪定）的慾望，能夠造作欲界的二種業，除去生報和后報業。如果是不會退轉的。

【English Translation】 English version Meritorious karma. Having abandoned the desire of the Desire Realm (Kāmadhātu), but not yet abandoned the desire of the First Dhyana (Prathama Dhyana), one is able to create four kinds of meritorious karma in the Desire Realm, and create three kinds of karma in the First Dhyana, excluding immediately ripening karma (Drsta-dharma-vedaniya-karma). Likewise, even having abandoned the desire of the Realm of Neither Perception Nor Non-Perception (Ākiṃcanyāyatana), one is able to create four kinds of meritorious karma in the Desire Realm, and able to create three kinds of karma in the Four Dhyanas (catvāri dhyānāni) and the Four Formless Attainments (catasra ārūpya-samāpattayaḥ), excluding immediately ripening karma. An ordinary person born in the First Dhyana, not having abandoned desire, is able to create four kinds of karma in the First Dhyana. If one abandons the desire of the First Dhyana, but has not abandoned the desire of the Second Dhyana (Dvitīya Dhyana), one is able to create three kinds of karma in the First Dhyana, excluding karma ripening in the next life (Upapadyavedanīya-karma). One is able to create three kinds of karma in the Second Dhyana, excluding immediately ripening karma. Having abandoned the desire of the Second Dhyana, but not having abandoned the desire of the Third Dhyana (Tṛtīya Dhyana), one is able to create three kinds of karma in the First Dhyana, excluding karma ripening in the next life, and is able to create two kinds of karma in the Second Dhyana, excluding karma ripening in the next life and immediately ripening karma, and is able to create three kinds of karma in the Third Dhyana, excluding immediately ripening karma. Likewise, even having abandoned the desire of the Realm of Nothingness, one is able to create three kinds of karma in the First Dhyana, excluding karma ripening in the next life. In the Third Dhyana and the Three Formless Attainments, one is able to create two kinds of karma, excluding karma ripening in the next life and immediately ripening karma. One is able to create three kinds of karma in the Realm of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana), excluding immediately ripening karma. Thus, an ordinary person, even born in the Realm of Nothingness, not having abandoned desire, is able to create four kinds of karma in the Realm of Nothingness. Having abandoned desire, one is able to create three kinds of karma in the Realm of Nothingness, excluding karma ripening in the next life. One is able to create three kinds of karma in the Realm of Neither Perception Nor Non-Perception, excluding immediately ripening karma. An ordinary person born in the Realm of Neither Perception Nor Non-Perception is able to create four kinds of karma. A noble person born in the Desire Realm, not having abandoned desire, is able to create four kinds of karma. If one abandons the desire of the Desire Realm, but has not abandoned the desire of the First Dhyana, one is able to create two kinds of meritorious karma in the Desire Realm, excluding karma ripening in the next life and karma ripening in later lives (Aparāparyāyavedanīya-karma), and is able to create three kinds of karma in the First Dhyana, excluding immediately ripening karma. Having abandoned the desire of the First Dhyana, but not having abandoned the desire of the Second Dhyana, one is able to create two kinds of karma in the Desire Realm, as previously stated. If one is non-regressing, one is only able to create one kind of karma in the First Dhyana, called indefinitely ripening karma (Aniyata-vedanīya-karma). If one is regressing, one is able to create three kinds of karma, excluding immediately ripening karma. One is able to create three kinds of karma in the Second Dhyana, excluding immediately ripening karma. Having abandoned the desire of the Second Dhyana, the Third Dhyana, and the Fourth Dhyana, it should be known that what is said is also the same. Not having abandoned the desire of the Realm of Infinite Space (Ākāśānantyāyatana), one is able to create two kinds of karma in the Desire Realm, excluding karma ripening in the next life and karma ripening in later lives. If one is non-regressing.

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能造四禪中一種業。謂不定報業。若是退法。能造三種業。除現報業。能造空處三種業。除現報業。若造生報業。不造后報業。若造后報業。不造生報業。乃至離無所有處欲。未離非想非非想處欲。能造欲界二種業如前說。若是不退法。能造四禪三無色一種業如前說。若是退法。能造三種業如前說。能造非想非非想處三種業。如空處說。聖人生初禪中。未離初禪欲。能造初禪三種業。除后報業。離初禪欲未離二禪欲。能造初禪二種業。除生報后報業。能造二禪三種業。除現報業。離二禪欲未離三禪欲。造初禪二種業。除生報后報業。能造二禪一種業。謂不定報業。能造三禪三種業。除現報業。乃至離四禪欲。未離空處欲。能造初禪二種業如前說。能造餘三禪一種業。謂不定報業。能造空處二種業。除現報后報業。乃至離無所有處欲未離非想非非想處欲。能造初禪二種業如前說。能造餘三禪三無色定一種業。謂不定報業。能造非想非非想處二種業。除現報后報業。如說生初禪。當知生餘三禪亦如是。是中差別者。生餘三禪中未離自地欲。能造四種業。聖人生空處未離彼地欲。能造空處二種業。除生報后報業。離空處欲未離識處欲。能造空處二種業如前說。能造識處二種業。除現報后報業。乃至離無所有處欲未離非想非非

【現代漢語翻譯】 現代漢語譯本 能造四禪（catu jhāna，色界四種禪定）中一種業，謂不定報業。若是退法（從禪定中退失），能造三種業，除現報業。能造空無邊處（ākāsānañcāyatana，四無色定之一）三種業，除現報業。若造生報業，不造后報業；若造后報業，不造生報業。乃至離無所有處欲（ākiñcaññāyatana，四無色定之一），未離非想非非想處欲（nevasaññānāsaññāyatana，四無色定之一），能造欲界二種業，如前說。若是不退法，能造四禪三無色（指空無邊處、識無邊處、無所有處）一種業，如前說。若是退法，能造三種業，如前說。能造非想非非想處三種業，如空無邊處說。聖人生初禪（paṭhama jhāna，初禪）中，未離初禪欲，能造初禪三種業，除后報業。離初禪欲未離二禪欲，能造初禪二種業，除生報后報業。能造二禪（dutiya jhāna，二禪）三種業，除現報業。離二禪欲未離三禪欲，造初禪二種業，除生報后報業。能造二禪一種業，謂不定報業。能造三禪（tatiya jhāna，三禪）三種業，除現報業。乃至離四禪欲（catuttha jhāna，四禪），未離空無邊處欲，能造初禪二種業，如前說。能造餘三禪一種業，謂不定報業。能造空無邊處二種業，除現報后報業。乃至離無所有處欲，未離非想非非想處欲，能造初禪二種業，如前說。能造餘三禪三無色定一種業，謂不定報業。能造非想非非想處二種業，除現報后報業。如說生初禪，當知生餘三禪亦如是。是中差別者，生餘三禪中未離自地欲，能造四種業。聖人生空無邊處未離彼地欲，能造空無邊處二種業，除生報后報業。離空無邊處欲未離識無邊處欲（viññāṇañcāyatana，四無色定之一），能造空無邊處二種業，如前說。能造識無邊處二種業，除現報后報業。乃至離無所有處欲未離非想非非想處欲

【English Translation】 English version One can create one type of karma within the four jhānas (catu jhāna, the four meditative absorptions in the Form Realm), namely, karma with an indefinite result. If one is subject to decline (from meditative states), one can create three types of karma, excluding immediately ripening karma. One can create three types of karma in the Sphere of Infinite Space (ākāsānañcāyatana, the first of the four formless attainments), excluding immediately ripening karma. If one creates karma that ripens in the next life, one does not create karma that ripens later; if one creates karma that ripens later, one does not create karma that ripens in the next life. Up to the point of being detached from the desire for the Sphere of Nothingness (ākiñcaññāyatana, one of the four formless realms), but not yet detached from the desire for the Sphere of Neither Perception Nor Non-Perception (nevasaññānāsaññāyatana, one of the four formless realms), one can create two types of karma in the Desire Realm, as previously described. If one is not subject to decline, one can create one type of karma in the four jhānas and the three formless realms (referring to the Sphere of Infinite Space, the Sphere of Infinite Consciousness, and the Sphere of Nothingness), as previously described. If one is subject to decline, one can create three types of karma, as previously described. One can create three types of karma in the Sphere of Neither Perception Nor Non-Perception, as described for the Sphere of Infinite Space. When a noble being is born in the first jhāna (paṭhama jhāna, the first jhāna), and has not yet detached from the desire for the first jhāna, one can create three types of karma in the first jhāna, excluding karma that ripens later. Having detached from the desire for the first jhāna but not yet detached from the desire for the second jhāna, one can create two types of karma in the first jhāna, excluding karma that ripens in the next life and karma that ripens later. One can create three types of karma in the second jhāna (dutiya jhāna, the second jhāna), excluding immediately ripening karma. Having detached from the desire for the second jhāna but not yet detached from the desire for the third jhāna, one creates two types of karma in the first jhāna, excluding karma that ripens in the next life and karma that ripens later. One can create one type of karma in the second jhāna, namely, karma with an indefinite result. One can create three types of karma in the third jhāna (tatiya jhāna, the third jhāna), excluding immediately ripening karma. Up to the point of being detached from the desire for the fourth jhāna (catuttha jhāna, the fourth jhāna), but not yet detached from the desire for the Sphere of Infinite Space, one can create two types of karma in the first jhāna, as previously described. One can create one type of karma in the remaining three jhānas, namely, karma with an indefinite result. One can create two types of karma in the Sphere of Infinite Space, excluding immediately ripening karma and karma that ripens later. Up to the point of being detached from the desire for the Sphere of Nothingness, but not yet detached from the desire for the Sphere of Neither Perception Nor Non-Perception, one can create two types of karma in the first jhāna, as previously described. One can create one type of karma in the remaining three jhānas and the three formless attainments, namely, karma with an indefinite result. One can create two types of karma in the Sphere of Neither Perception Nor Non-Perception, excluding immediately ripening karma and karma that ripens later. Just as it is said about being born in the first jhāna, know that it is the same for being born in the remaining three jhānas. The difference is that, being born in the remaining three jhānas and not yet detached from the desire for one's own realm, one can create four types of karma. When a noble being is born in the Sphere of Infinite Space and has not yet detached from the desire for that realm, one can create two types of karma in the Sphere of Infinite Space, excluding karma that ripens in the next life and karma that ripens later. Having detached from the desire for the Sphere of Infinite Space but not yet detached from the desire for the Sphere of Infinite Consciousness (viññāṇañcāyatana, one of the four formless realms), one can create two types of karma in the Sphere of Infinite Space, as previously described. One can create two types of karma in the Sphere of Infinite Consciousness, excluding immediately ripening karma and karma that ripens later. Up to the point of being detached from the desire for the Sphere of Nothingness but not yet detached from the desire for the Sphere of Neither Perception Nor Non-Perception.

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想處欲。能造空處二種業如前說。能造識處無所有處一種業。謂不定報業。能造非想非非想處二種業。除現報后報業。如是生無所有處。說亦如是。聖人生非想非非想處。若離欲若未離欲。能造彼處二種業。除生報后報業。住欲界中陰中。能造二十二種業。還中陰受定不定報。如是歌羅羅阿浮陀卑尸伽那波羅耆佉嬰孩童子。少年中年老時。皆受定不定報。住歌羅羅時。能造二十種業。還歌羅羅時。受定不定報。乃至老時。皆受定不定報。乃至住老時。造二種業。還於老時受二種報。謂定不定報。問曰住中陰中造業。生陰中受報。此報為是生報為是現報耶。答曰當言現報。不當言生報。所以者何。中陰即是此生身故。◎

阿毗曇毗婆沙論卷第十三 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十四

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜揵度人品中

◎頗行緣無明。不緣明耶。乃至廣說。問曰何故因無明與明而作此論。答曰或有說者。作經者意欲爾。乃至廣說。復有說者。無明與明相違。明與無明相違。無明與明作對治。明與無明作對治。復有說者。以俱是無首俱是九種俱是根本。無明是起作法根本。明是寂滅分根本。

【現代漢語翻譯】 現代漢語譯本：想要處於欲界。能夠創造空無邊處兩種業，如前所述。能夠創造識無邊處和無所有處一種業，稱為不定報業。能夠創造非想非非想處兩種業，除了現報和后報業。像這樣，生於無所有處，說法也像這樣。聖人生於非想非非想處，無論離欲還是未離欲，能夠創造彼處兩種業，除了生報和后報業。住在欲界中陰身中，能夠創造二十二種業，還在中陰身中承受定報和不定報。像這樣，歌羅羅（kalala，受精卵）、阿浮陀（arbuda，凝滑位）、卑尸伽（pesi，肉芽位）、伽那（ghana，硬結位）、波羅耆佉（prasakha，肢體分位）、嬰孩、童子、少年、中年、老年時期，都承受定報和不定報。住在歌羅羅時期，能夠創造二十種業，還在歌羅羅時期，承受定報和不定報。乃至老年時期，都承受定報和不定報。乃至住在老年時期，創造兩種業，還在老年時期承受兩種報，稱為定報和不定報。問：住在中陰身中造業，在生陰中受報，這個報是生報還是現報呢？答：應當說是現報，不應當說是生報。為什麼呢？因為中陰身就是此生的身故。 阿毗曇毗婆沙論卷第十三 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論 阿毗曇毗婆沙論卷第十四 迦旃延子造 五百羅漢釋 北涼天竺沙門浮陀跋摩共道泰等譯雜揵度人品中 頗行緣無明（avidya，無知）。不緣明（vidya，知識）嗎？乃至廣說。問：為什麼因為無明和明而作此論？答：或者有人說，作經者的意願如此。乃至廣說。又有人說，無明與明相互違背，明與無明相互違背，無明與明作為對治，明與無明作為對治。又有人說，因為兩者都是無首，都是九種，都是根本。無明是生起作為法的根本，明是寂滅分的根本。

【English Translation】 English version: Wanting to be in the desire realm. One can create two types of karma for the Formless Realm of Infinite Space, as previously described. One can create one type of karma for the Formless Realms of Infinite Consciousness and Nothingness, called indeterminate retribution karma. One can create two types of karma for the Formless Realm of Neither Perception nor Non-Perception, except for immediately ripening and subsequently ripening karma. Likewise, the explanation for being born in the Realm of Nothingness is similar. A sage, whether detached from desire or not, being born in the Realm of Neither Perception nor Non-Perception, can create two types of karma for that realm, except for karma that ripens at birth and subsequently. Residing in the intermediate state (antarabhava) within the desire realm, one can create twenty-two types of karma, and still in the intermediate state, receive determinate and indeterminate retribution. Similarly, in the stages of kalala (受精卵, fertilized egg), arbuda (凝滑位, gelatinous mass), pesi (肉芽位, fleshy bud), ghana (硬結位, solid mass), prasakha (肢體分位, limb differentiation), infant, child, adolescent, middle age, and old age, one receives both determinate and indeterminate retribution. Residing in the kalala stage, one can create twenty types of karma, and still in the kalala stage, receive determinate and indeterminate retribution. Even in old age, one receives both determinate and indeterminate retribution. Even residing in old age, one creates two types of karma, and still in old age, receives two types of retribution, called determinate and indeterminate retribution. Question: Creating karma while residing in the intermediate state, and receiving retribution in the state of birth, is this retribution the retribution of birth or immediately ripening retribution? Answer: It should be said that it is immediately ripening retribution, and should not be said that it is retribution of birth. Why? Because the intermediate state is the body of this life. Abhidhamma-vibhasa-sastra, Volume 13 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhasa-sastra Abhidhamma-vibhasa-sastra, Volume 14 Composed by Katyayaniputra, Explained by Five Hundred Arhats Translated by the Tripiṭaka master Buddhavarman from India of Northern Liang, together with Dao Tai, etc., in the Chapter on Miscellaneous Sections on Leading People Does 'conduct' arise conditioned by ignorance (avidya, 無知)? Does it not arise conditioned by knowledge (vidya, 知識)? And so on, extensively explained. Question: Why is this discussion made based on ignorance and knowledge? Answer: Perhaps some say that the intention of the author of the sutra is thus. And so on, extensively explained. Others say that ignorance and knowledge are mutually opposed, knowledge and ignorance are mutually opposed, ignorance and knowledge act as antidotes, knowledge and ignorance act as antidotes. Others say that because both are without a head, both are of nine types, and both are fundamental. Ignorance is the root of arising and acting dharmas, knowledge is the root of the aspect of cessation.

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頗行緣無明。乃至廣說。處處廣說諸行名。如說無明緣行。阿毗曇人作如是說。此中說時五陰是行。尊者瞿沙作如是說。此中說業是行。如說有害他行。此中說不善業是行。如說無有害他行。此中說善業是行。如說造有為行。如說一造有為行此中說思是行。如說五陰色心心數法心不相應行無為。此中說心不相應行陰是行。如說有此色受想行識。此中說心相應不相應五陰是行。如說三行。謂身口意。身行者謂出入息。口行者謂覺觀。意行者謂想思。此中說想陰及二陰少分是行。如說三行有福分非福分不動分。此中說善不善業是行。如說行有五過患。此中說不善法是行。亦說是苦觸。復有說者。此中說五取陰是行。如說聰明者。不以行舍行。如說諸行無常。此中說五取陰是行。如說寂滅為樂。此中說寂滅為樂。此中說寂滅是數法無漏行非以數滅。如說諸行無常。諸法無我。涅槃寂靜。此中說一切有為法是行。此經亦說一切有為法是行。若說相似行。凡有十一種。欲界有四善不善隱沒不隱沒。色界有三善隱沒不隱沒。無色界亦爾及無漏行。無明與明。非欲界善行因。為作三緣。謂次第境界威勢緣。無明與不善行作四因。謂相應共生相似遍因。為作四緣。明非其因。為作二緣。謂境界威勢緣。欲界隱沒無記說亦如是。無明

【現代漢語翻譯】 現代漢語譯本 由於無明而產生諸行，乃至廣泛地闡述。各處廣泛地闡述了諸行的名稱。例如，說到『無明緣行』（無明是產生諸行的條件）。阿毗曇論師這樣解釋說：這裡所說的行是指五陰（色、受、想、行、識）。尊者瞿沙這樣解釋說：這裡所說的行是指業（karma）。例如，說到『有害他行』（有害於他人的行為），這裡所說的行是指不善業。例如，說到『無有害他行』（沒有害於他人的行為），這裡所說的行是指善業。例如，說到『造有為行』（製造有為的行為），或者說『一造有為行』（一次製造有為的行為），這裡所說的行是指思（意志）。例如，說到『五陰：色、心、心數法、心不相應行、無為』，這裡所說的行是指心不相應行陰。例如，說到『有此色、受、想、行、識』，這裡所說的行是指心相應和心不相應的五陰。例如，說到『三行』，即身行、口行、意行。身行指的是出入息（呼吸），口行指的是覺和觀（初步的思考和深入的思考），意行指的是想和思。這裡所說的行是指想陰以及受陰和識陰的小部分。例如，說到『三行有福分、非福分、不動分』，這裡所說的行是指善業、不善業。例如，說到『行有五過患』，這裡所說的行是指不善法，也可以說是苦觸（痛苦的感受）。還有人說，這裡所說的行是指五取陰（執取的五陰）。例如，說到『聰明者，不以行舍行』（聰明的人，不會用一種行為捨棄另一種行為）。例如，說到『諸行無常』（一切行為都是無常的），這裡所說的行是指五取陰。例如，說到『寂滅為樂』（以寂滅為快樂），這裡所說的寂滅是指數法（可計數的法），是無漏行（沒有煩惱的行為），不是以數滅（通過計數來滅除）。例如，說到『諸行無常，諸法無我，涅槃寂靜』（一切行為都是無常的，一切法都沒有自我，涅槃是寂靜的），這裡所說的一切有為法都是行。這部經也說一切有為法都是行。如果說相似的行，總共有十一種：欲界有四種，即善、不善、隱沒無記、不隱沒無記。色界有三種，即善、隱沒無記、不隱沒無記。無色界也是如此，以及無漏行。無明與明（智慧）不是欲界善行的因，而是作為三種緣起作用，即次第緣（連續的條件）、境界緣（對象的條件）、威勢緣（力量的條件）。無明與不善行作為四種因起作用，即相應因（共同發生的條件）、共生因（一同產生的條件）、相似因（相似的條件）、遍因（普遍的條件）。明不是不善行的因，而是作為兩種緣起作用，即境界緣、威勢緣。欲界的隱沒無記也可以這樣說。無明（是根本的迷惑）。 **處有誤，已更正為色

【English Translation】 English version Conditioned by ignorance, actions (行, xíng) arise, and so on, extensively explained. The term 'actions' is broadly defined in various contexts. For example, in the statement 'Conditioned by ignorance, actions arise' (無明緣行, wú míng yuán xíng) Abhidharma scholars explain that 'actions' here refer to the five aggregates (五陰, wǔ yīn): form (色, sè), feeling (受, shòu), perception (想, xiǎng), mental formations (行, xíng), and consciousness (識, shí). Venerable Ghosa states that 'actions' here refer to karma (業, yè). For instance, in the phrase 'harmful actions towards others' (有害他行, yǒu hài tā xíng), 'actions' denote unwholesome karma. Conversely, in 'actions not harmful to others' (無有害他行, wú yǒu hài tā xíng), 'actions' signify wholesome karma. When it's said 'creating conditioned actions' (造有為行, zào yǒu wéi xíng), or 'one creating conditioned actions' (一造有為行, yī zào yǒu wéi xíng), 'actions' refer to volition (思, sī). In the context of 'the five aggregates: form, mind, mental factors, non-associated formations, and the unconditioned' (五陰色心心數法心不相應行無為, wǔ yīn sè xīn xīn shù fǎ xīn bù xiāng yìng xíng wú wéi), 'actions' refer to the non-associated formations aggregate. When it's said 'there are form, feeling, perception, actions, and consciousness' (有此色受想行識, yǒu cǐ sè shòu xiǎng xíng shí), 'actions' encompass both associated and non-associated mental formations within the five aggregates. For example, when speaking of the 'three actions' (三行, sān xíng) – bodily action, verbal action, and mental action – bodily action refers to inhalation and exhalation (出入息, chū rù xī), verbal action refers to initial application of thought and sustained application of thought (覺觀, jué guān), and mental action refers to perception and volition (想思, xiǎng sī). Here, 'actions' refer to the perception aggregate and a small portion of the feeling and consciousness aggregates. When speaking of the 'three actions: meritorious, demeritorious, and imperturbable' (三行有福分非福分不動分, sān xíng yǒu fú fēn fēi fú fēn bù dòng fēn), 'actions' refer to wholesome and unwholesome karma. When speaking of the 'five faults of actions' (行有五過患, xíng yǒu wǔ guò huàn), 'actions' refer to unwholesome dharmas, also described as painful contact (苦觸, kǔ chù). Some say that 'actions' here refer to the five aggregates of clinging (五取陰, wǔ qǔ yīn). For example, 'the wise do not abandon actions with actions' (聰明者不以行舍行, cōng míng zhě bù yǐ xíng shě xíng). When it's said 'all actions are impermanent' (諸行無常, zhū xíng wú cháng), 'actions' refer to the five aggregates of clinging. When it's said 'Nirvana is bliss' (寂滅為樂, jì miè wéi lè), 'Nirvana' refers to a countable dharma, an unconditioned action, not extinguished by counting. When it's said 'all actions are impermanent, all dharmas are without self, Nirvana is peace' (諸行無常諸法無我涅槃寂靜, zhū xíng wú cháng zhū fǎ wú wǒ niè pán jì jìng), 'actions' refer to all conditioned dharmas. This sutra also states that all conditioned dharmas are actions. If we speak of similar actions, there are eleven types: in the desire realm (欲界, yù jiè) there are four – wholesome, unwholesome, obscured-unspecified, and unobscured-unspecified. In the form realm (色界, sè jiè) there are three – wholesome, obscured-unspecified, and unobscured-unspecified. The same applies to the formless realm (無色界, wú sè jiè), as well as unconditioned actions. Ignorance (無明, wú míng) and knowledge (明, míng) are not the cause of wholesome actions in the desire realm, but act as three conditions: sequential condition (次第緣, cì dì yuán), object condition (境界緣, jìng jiè yuán), and dominant condition (威勢緣, wēi shì yuán). Ignorance acts as four causes for unwholesome actions: co-arising cause (相應因, xiāng yìng yīn), conascent cause (共生因, gòng shēng yīn), similar cause (相似因, xiāng sì yīn), and pervasive cause (遍因, biàn yīn). Knowledge is not the cause of unwholesome actions, but acts as two conditions: object condition and dominant condition. The obscured-unspecified in the desire realm can also be explained in this way. Ignorance (is the fundamental delusion).

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非欲界不隱沒無記因。除無明報。為作三緣。謂次第境界威勢緣。明非其因。為作一緣。謂威勢緣。無明與無明報。作一因謂報因。作四緣謂因次第境界威勢緣。明非其因。為作一緣謂威勢緣。無明與明。非色界善行因。為作三因除因緣。無明與色界隱沒無記行作四因。謂相應共生相似遍因。為作四緣。明非其因。為作二緣謂境界威勢緣。明與無明。非色界不隱沒行因。無明為作三緣除因緣。明為作一緣謂威勢緣。無色界亦如是。無明與無漏行。除初明。諸餘無漏行非因。為作二緣謂境界威勢緣。明與其相似者。作三因謂相應共生相似因。為作四緣。初明與無明非因。為作二緣謂境界威勢緣。無明與初明非因。為作一緣威勢緣。如此說。是略毗婆沙。

頗行緣無明不緣明耶。答曰無也。所以者何。無有行於無明有緣于明無緣。頗行於明有緣。于無明無緣耶。答曰此亦無也所以者何。無有行於明有緣于無明無緣。頗行於無明與明有緣耶。答曰有。所以者何。眾生從久來。無有不謗道言非道者。彼於後時。作地利行。亦令增長。乃至廣說。地利行者。得田地園林果者是也王行者得作邊地王。如摩菟羅王等大王行者。得王於一方。如瞿沙王無侖荼王秦天子等是也。轉輪王行者得王四天下。復有說者。王行者得王一方。

【現代漢語翻譯】 現代漢語譯本 非欲界（指非屬於慾望領域的）不隱沒無記因（指不明顯且無法預測結果的原因），除了無明報（指由於缺乏智慧而產生的果報）。無明報作為三種緣起（指事物產生和存在的條件）：次第緣（指事物按照一定順序產生）、境界緣（指事物所處的環境和條件）、威勢緣（指事物所具有的力量和影響力）。而明（指智慧）不是其原因，只作為一種緣起：威勢緣。無明（指缺乏智慧）與無明報（指由於缺乏智慧而產生的果報）共同構成一種因：報因（指產生果報的原因）。它們共同構成四種緣起：因緣（指直接原因）、次第緣、境界緣、威勢緣。明（指智慧）不是其原因，只作為一種緣起：威勢緣。無明（指缺乏智慧）與明（指智慧）不是善行因（指好的行為的原因），構成三種因，除了因緣。無明（指缺乏智慧）與隱沒無記行（指不明顯且無法預測結果的行為）構成四種因：相應因（指相互關聯的原因）、共生因（指共同產生的原因）、相似因（指相似的原因）、遍因（指普遍存在的原因）。它們構成四種緣起。明（指智慧）不是其原因，只作為兩種緣起：境界緣、威勢緣。明（指智慧）與無明（指缺乏智慧）不是不隱沒行因（指明顯且可以預測結果的行為的原因）。無明（指缺乏智慧）構成三種緣起，除了因緣。明（指智慧）構成一種緣起：威勢緣。無（指不存在）也像這樣。無明（指缺乏智慧）與無漏行（指沒有煩惱的行為），除了最初的明（指最初的智慧）。其餘的無漏行不是原因，構成兩種緣起：境界緣、威勢緣。明（指智慧）與其相似者，構成三種因：相應因、共生因、相似因。它們構成四種緣起。最初的明（指最初的智慧）與無明（指缺乏智慧）不是原因，構成兩種緣起：境界緣、威勢緣。無明（指缺乏智慧）與最初的明（指最初的智慧）不是原因，構成一種緣起：威勢緣。如此說，是略毗婆沙（指簡略的解釋）。 頗行緣無明不緣明耶？（指是否存在某種行為，其緣起于無明，但不緣起于明？）答曰：無也。所以者何？（回答：沒有。為什麼呢？）無有行於無明有緣于明無緣。（因為不存在緣起于無明，卻又緣起于明的行為。）頗行於明有緣，于無明無緣耶？（指是否存在某種行為，其緣起于明，但不緣起于無明？）答曰：此亦無也。所以者何？（回答：也沒有。為什麼呢？）無有行於明有緣于無明無緣。（因為不存在緣起于明，卻又不緣起于無明的行為。）頗行於無明與明有緣耶？（指是否存在某種行為，其既緣起于無明，又緣起于明？）答曰：有。所以者何？（回答：有。為什麼呢？）眾生從久來，無有不謗道言非道者。（因為眾生長久以來，沒有不誹謗正道，說非正道是正道的。）彼於後時，作地利行，亦令增長。（他們在後來的時間裡，從事與土地利益相關的行為，也會使其增長。）乃至廣說。（乃至更廣泛地說明。）地利行者，得田地園林果者是也。（從事與土地利益相關的行為，指的是獲得田地、園林、果實等。）王行者得作邊地王，如摩菟羅王等。（從事與王權相關的行為，指的是成為邊境的國王，例如摩菟羅王等。）大王行者，得王於一方，如瞿沙王無侖荼王秦天子等是也。（從事與大王相關的行為，指的是統治一方，例如瞿沙王、無侖荼王、秦天子等。）轉輪王行者得王四天下。（從事與轉輪王相關的行為，指的是統治整個世界。）復有說者，王行者得王一方。（還有一種說法是，從事與王權相關的行為，指的是統治一方。)

【English Translation】 English version The non-desire realm (referring to realms not belonging to the realm of desire) does not obscure the indeterminate cause (referring to causes that are not obvious and whose results cannot be predicted), except for the retribution of ignorance (Avidya-vipaka) (referring to the consequences arising from a lack of wisdom). Avidya-vipaka (retribution of ignorance) acts as three conditions (referring to the conditions for the arising and existence of things): sequential condition (successive condition), objective condition (the environment and conditions in which things are situated), and influential condition (the power and influence that things possess). Wisdom (Vidya) is not its cause, but only acts as one condition: influential condition. Ignorance (Avidya) and the retribution of ignorance (Avidya-vipaka) together constitute one cause: retributive cause (Vipaka-hetu) (referring to the cause that produces retribution). They together constitute four conditions: causal condition (Hetu-pratyaya) (referring to the direct cause), sequential condition, objective condition, and influential condition. Wisdom (Vidya) is not its cause, but only acts as one condition: influential condition. Ignorance (Avidya) and wisdom (Vidya) are not the cause of virtuous actions (Kusala-karma-hetu), constituting three causes, excluding the causal condition. Ignorance (Avidya) and obscured indeterminate actions (obscured indeterminate karma) constitute four causes: associated cause (Samprayuktaka-hetu) (referring to mutually related causes), co-arising cause (Sahabhu-hetu) (referring to causes that arise together), similar cause (Sabhaga-hetu) (referring to similar causes), and pervasive cause (Sarvatraga-hetu) (referring to universally present causes). They constitute four conditions. Wisdom (Vidya) is not its cause, but only acts as two conditions: objective condition and influential condition. Wisdom (Vidya) and ignorance (Avidya) are not the cause of unobscured actions (unobscured karma). Ignorance (Avidya) constitutes three conditions, excluding the causal condition. Wisdom (Vidya) constitutes one condition: influential condition. Non-existence (Abhava) is also like this. Ignorance (Avidya) and unconditioned actions (Anasrava-karma), except for the initial wisdom (Adi-vidya) (referring to the initial wisdom). The remaining unconditioned actions are not the cause, constituting two conditions: objective condition and influential condition. Wisdom (Vidya) and its similar counterparts constitute three causes: associated cause, co-arising cause, and similar cause. They constitute four conditions. The initial wisdom (Adi-vidya) and ignorance (Avidya) are not the cause, constituting two conditions: objective condition and influential condition. Ignorance (Avidya) and the initial wisdom (Adi-vidya) are not the cause, constituting one condition: influential condition. Thus it is said, this is a concise Vibhasa (referring to a brief explanation). Does an action arise from ignorance (Avidya) but not from wisdom (Vidya)? The answer is: No. Why? Because there is no action that arises from ignorance but is conditioned by wisdom. Does an action arise from wisdom but not from ignorance? The answer is: Also no. Why? Because there is no action that arises from wisdom but is not conditioned by ignorance. Does an action arise from both ignorance and wisdom? The answer is: Yes. Why? Because sentient beings from a long time ago have not ceased to slander the true path and claim that what is not the path is the path. Later, when they engage in activities related to land and profit, these activities also increase. And so on, extensively explained. Activities related to land and profit refer to obtaining fields, gardens, and fruits. Activities related to kingship refer to becoming the king of a border region, such as King Matura and others. Activities related to great kings refer to ruling over one region, such as King Gosa, King Murunda, and the Emperor of Qin. Activities related to a Chakravartin (wheel-turning king) refer to ruling over the four continents. Some say that activities related to kingship refer to ruling over one region.

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如瞿沙王無侖荼王秦天子等是也。大王行者得為轉輪王太子已登王位。七寶未至是也。轉輪王行者。已登王位。七寶自至是也。復有說者。地利行者。謂一切地處。于中尊貴。王行者。得為轉輪王眷屬小王。大王行者。居轉輪王太子位。轉輪王行者。得王四天下。七寶自至。以是因緣。展轉生故。使諸眾生及種子藥草樹木皆得生長。亦以如法賦稅。以此業力故。使外種子皆得增長。如此義今當廣說。如諸外道見。壽命有增有減。心生厭離。復為怨憎會苦愛別離苦。在家諸苦之所逼切而便出家。既出家已少欲知足。精勤苦行持險難戒。種種苦行欲求解脫。彼依邪道故。轉遠聖道。以轉遠故。不能得道。不得道故。便生誹謗。言無有道。雖有解脫。而無其道。若當有者。我等種種苦行應得此道。以不得故當知無道。于修行法而便退還。作是思惟。于生死中多修福者。猶有險難。況不作者。我今當修施福。即作大祀。以諸飲食充足多人。作如是愿。使我為王。乃至轉輪王。如佛弟子見。壽命有增有減。心生厭離。復為怨憎會苦愛別離苦在家諸苦之所逼切而便出家。既出家已。初夜后夜勤修方便。一七二七日沒。于其中間。結加趺坐。頂安禪鎮行禪鞠法杖。常住山頂巖石間修行精進。雖然以二事故不得道。一善根未熟。二行邪

【現代漢語翻譯】 現代漢語譯本： 例如瞿沙王（Kusha King）、無侖荼王（Nirunda King）、秦天子等就是這樣。如果行者修持『大王』法，可以成為轉輪王的太子，並且已經登上王位，只是七寶還沒有到來。如果修持『轉輪王』法，那麼已經登上王位，七寶自然會到來。還有一種說法是，修持『地利』法，是指一切土地之處，在其中最為尊貴。修持『王』法，可以成為轉輪王的眷屬小王。修持『大王』法，可以居住在轉輪王的太子之位。修持『轉輪王』法，可以統治四天下，七寶自然到來。因為這樣的因緣，輾轉相生，使得一切眾生以及種子、藥草、樹木都能夠生長。也因為如法地徵收賦稅，憑藉這種業力，使得外面的種子都能夠增長。這樣的道理現在應當廣泛地解說。例如那些外道所見，壽命有增長有減少，心中產生厭惡和遠離，又因為怨憎會苦、愛別離苦、在家諸苦的逼迫而選擇出家。出家之後，他們少欲知足，精勤苦行，持守艱難的戒律，進行種種苦行，想要求解脫。但是因為他們依賴邪道，所以反而遠離了聖道。因為遠離聖道，所以不能得道。因為不能得道，就產生誹謗，說沒有道。即使有解脫，也沒有通往解脫的道路。如果真的有道，我們這樣種種苦行應該能夠得到此道。因為得不到，所以應當知道沒有道。於是對於修行之法就退還了。他們這樣思惟：在生死中多修福的人，尚且有險難，更何況不修福的人呢？我現在應當修習佈施的福德，於是舉行大型祭祀，用各種飲食充足很多人，並且這樣發願：使我成為國王，乃至轉輪王。如同佛弟子所見，壽命有增長有減少，心中產生厭惡和遠離，又因為怨憎會苦、愛別離苦、在家諸苦的逼迫而選擇出家。出家之後，他們初夜后夜勤奮地修習方便法門，一個七天，兩個七天，日夜不停，在其中間，結跏趺坐，頭頂安放禪鎮，手持禪鞠法杖，常住在山頂巖石之間修行精進。雖然如此，因為兩個原因而不能得道：一是善根尚未成熟，二是修行邪法。

【English Translation】 English version: For example, King Kusha, King Nirunda, and the Emperor of Qin are such examples. If a practitioner cultivates the 'Great King' Dharma, they can become the Crown Prince of a Chakravartin King (Wheel-Turning King), and have already ascended the throne, but the seven treasures have not yet arrived. If one cultivates the 'Chakravartin King' Dharma, then having already ascended the throne, the seven treasures will naturally arrive. Another explanation is that cultivating the 'Earthly Benefit' Dharma refers to all places on earth, among which it is the most honored. Cultivating the 'King' Dharma allows one to become a minor king within the retinue of a Chakravartin King. Cultivating the 'Great King' Dharma allows one to reside in the position of the Crown Prince of a Chakravartin King. Cultivating the 'Chakravartin King' Dharma allows one to rule the four continents, and the seven treasures will naturally arrive. Because of this causal relationship, arising in succession, it enables all sentient beings, as well as seeds, medicinal herbs, and trees, to grow. Also, by lawfully collecting taxes, through this karmic force, it enables external seeds to grow. This principle should now be explained extensively. For example, those seen by externalists, that lifespan increases and decreases, generate aversion and detachment in their minds, and are further compelled to renounce the home life by the suffering of encountering what is disliked, the suffering of separation from what is loved, and the various sufferings of household life. After renouncing the home life, they are content with little desire, diligently practice asceticism, uphold difficult precepts, and engage in various ascetic practices, seeking liberation. However, because they rely on wrong paths, they turn away from the Noble Path. Because they turn away from the Noble Path, they cannot attain the Path. Because they cannot attain the Path, they give rise to slander, saying that there is no Path. Even if there is liberation, there is no path to liberation. If there truly were a Path, we should have attained it through our various ascetic practices. Because we have not attained it, we should know that there is no Path. Thus, they retreat from the practice of Dharma. They think in this way: those who cultivate much merit in samsara still encounter difficulties, how much more so for those who do not cultivate merit? I should now cultivate the merit of generosity, and thus perform large sacrifices, providing many people with ample food and drink, and making this vow: may I become a king, even a Chakravartin King. Like Buddhist disciples, seeing that lifespan increases and decreases, generate aversion and detachment in their minds, and are further compelled to renounce the home life by the suffering of encountering what is disliked, the suffering of separation from what is loved, and the various sufferings of household life. After renouncing the home life, they diligently cultivate skillful means in the first and last watches of the night, for one week, two weeks, day and night, in between which they sit in the lotus position, place a meditation cushion on their head, hold a meditation staff, and constantly reside on mountain peaks and among rocks, practicing diligently. Although this is the case, they cannot attain the Path due to two reasons: first, their roots of goodness have not yet matured, and second, they practice wrong practices.

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方便。善根未熟者。始於此身而求解脫。佛法之中。速得解脫者。一身中種解脫分善根。二身中成熟。三身中得解脫。而彼未種解脫分善根而求解脫。是名善根未熟。行邪方便者。受錯謬對治。以是事故不能得道。以不得故便謗于道。雖有解脫而無其道。若當有者我今種種精進苦行。則應當得。以是事故而便退還。復更思惟。于生死中。多作福者猶為險難。何況不作。我今當修福業自作亦教他作。施設長齋般阇于瑟因講經法會等。以種種飲食充足多人。發如是愿。使我為王至轉輪位。如願皆得。若當無道邪見無由生謗。以有道故。邪見便謗。是故無漏道作近緣。若邪見不謗道。后則不生施俱心。如是染污心與不染心作緣。若無施俱心。則外種子不增長。如是內法與外法作近緣。此前心具有四緣。前心者。謂邪見俱心。彼相應共有。是因緣疑。是次第緣。道是境界緣。除其自體。餘一切法。是威勢緣。彼後心有一威勢緣。後心者。謂施俱心也。問曰以何等故。前心有四緣。後心有一緣耶。答曰或有說者。此文應如是說。前心有四緣。後心亦應有四緣。應如是說。而不說者。當知此說有餘。復有說者。此中一向說近緣。如識身經所說。不為心作障礙是威勢緣。諸法為作境界者是境界緣。前滅心是次第緣。俱生法是因緣。如

【現代漢語翻譯】 現代漢語譯本 方便。對於善根尚未成熟的人，剛開始在此生尋求解脫，在佛法中，能夠快速獲得解脫的人，是在一生中種下解脫分的善根，在第二生中使其成熟，在第三生中獲得解脫。而那些沒有種下解脫分的善根卻尋求解脫的人，這叫做善根尚未成熟。修行邪惡方便的人，會受到錯誤的對治，因為這個緣故不能得道。因為不能得道，就誹謗正道，認為雖然有解脫，卻沒有通往解脫的道路。如果真有解脫之道，我如今種種精進苦行，就應當能夠得到。因為這個緣故就退縮返回。又再思考，在生死輪迴中，多作福業的人尚且覺得危險艱難，更何況是不作福業的人呢？我現在應當修習福業，自己做也教導他人做，佈施設立長齋，舉辦般阇于瑟因（Pañcavarṣika，五年一度的大會）講經法會等等，用種種飲食充足供給許多人，併發下這樣的願望：使我為王，乃至成為轉輪聖王。像這樣如願都得到。如果本來就沒有正道，邪見就沒有由頭產生誹謗。正因為有正道，邪見才得以誹謗。因此，無漏道成為邪見生起的近緣。如果邪見不誹謗正道，之後就不會產生布施的善心。像這樣，染污的心與不染污的心互為因緣。如果沒有佈施的善心，那麼外在的善種子就不會增長。像這樣，內在的法與外在的法互為近緣。此前的心具有四種緣。前心指的是邪見俱生的心，與邪見相應的共有法是因緣，疑是次第緣，道是境界緣，除了它自身之外，其餘一切法都是威勢緣。而彼後來的心只有一種威勢緣。後心指的是佈施俱生的心。問：因為什麼緣故，前心有四種緣，後心只有一種緣呢？答：或者有人說，這段經文應當這樣說：前心有四種緣，後心也應當有四種緣。應當這樣說，卻沒有這樣說，應當知道這種說法有所省略。又有人說，這裡只是一方面說了近緣，就像《識身經》所說的那樣，不為心製造障礙的是威勢緣，諸法為心製造境界的是境界緣，前滅的心是次第緣，俱生的法是因緣。就像……

【English Translation】 English version It is convenient. For those whose roots of goodness are not yet mature, who begin to seek liberation in this very life, in the Buddha-dharma, those who quickly attain liberation are those who plant the roots of goodness for liberation in one lifetime, mature them in the second lifetime, and attain liberation in the third lifetime. But those who have not planted the roots of goodness for liberation and yet seek liberation, this is called 'goodness roots not yet mature'. Those who practice wrong expedients receive incorrect antidotes, and for this reason, they cannot attain the path. Because they cannot attain the path, they slander the path, thinking that although there is liberation, there is no path to it. If there were a path, I should have attained it through various diligent and ascetic practices. For this reason, they retreat and reconsider, thinking that even those who accumulate much merit in samsara still find it dangerous and difficult, how much more so for those who do not accumulate merit? Now I should cultivate meritorious deeds, doing them myself and teaching others to do them, making offerings, establishing long fasts, holding Pañcavarṣika (five-year assembly) and Dharma assemblies for expounding the scriptures, etc., providing ample food and drink to many people, and making such vows: 'May I become a king, even to the position of a Chakravartin (wheel-turning monarch)'. May all my wishes be fulfilled. If there were no true path, wrong views would have no basis to arise and slander. It is because there is a true path that wrong views can slander it. Therefore, the unconditioned path becomes the proximate condition for the arising of wrong views. If wrong views do not slander the path, then the mind of generosity will not arise later. In this way, the defiled mind and the undefiled mind become causes for each other. If there is no mind of generosity, then the external seeds will not grow. In this way, the internal dharma and the external dharma become proximate conditions for each other. The previous mind has four conditions. The previous mind refers to the mind associated with wrong views. The co-arisen dharmas corresponding to it are the causal condition, doubt is the sequential condition, the path is the objective condition, and all dharmas except itself are the dominant condition. And the subsequent mind has only one dominant condition. The subsequent mind refers to the mind associated with generosity. Question: For what reason does the previous mind have four conditions, while the subsequent mind has only one condition? Answer: Or some say that this passage should be read as follows: 'The previous mind has four conditions, and the subsequent mind should also have four conditions.' It should be said in this way, but it is not said, one should know that this statement is abbreviated. Others say that this only speaks of the proximate condition, as stated in the Vijñānakāya-śāstra, that which does not create obstacles for the mind is the dominant condition, that which creates objects for the mind is the objective condition, the previous extinguished mind is the sequential condition, and the co-arisen dharma is the causal condition. Like...

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是皆說近緣。當知此文亦說近緣。前心四緣是近緣。前心四緣於後心。是一威勢緣。非因緣非次第緣非境界緣。所以者何。前心與邪見作因緣。邪見相應心。不行佈施。疑心不能與施心開次第緣。道心不行施。問曰如後生心體。以在四緣中。前心四緣。於後心。是威勢緣故。云何不自體還與自體作威勢緣耶。答曰或有說者。此文應如是說。前心四緣。與後心作一威勢緣。除其自體。而不說者。當知此說有餘。乃至廣說。復有說者。我先作是說。此中一向說近緣。後心於前心四緣。是遠緣是為舍遠取近。復有說者。先已除自體是餘論。餘日誦余揵度中說。除其自體者。猶當信受。何況此論。此揵度同曰誦前品中說。一切諸法。除其自體。作威勢緣而不信受。以是事故。此中雖不言除其自體亦復無過。

頗行不緣無明。亦不緣明耶。答曰無也。無有行不緣無明亦不緣明。複次若別為一法說者則有。頗行緣無明不緣明乃至廣說。緣無明不緣明者。謂無明報染污行無明報者。無明為作報因明非其因。所以者何。明無因義故。無明與染污行作四因。謂相應共生相似遍因。明非其因。無因義故。緣明不緣無明者除初明。諸餘無漏行。明與彼作三因。謂相應共生相似因。無明非其因。無因義故。緣無明緣明者此則無也。所以者

【現代漢語翻譯】 現代漢語譯本：這些都是在說近緣。應當知道，這段經文也是在說近緣。前一個心的四種緣（因緣、等無間緣、所緣緣、增上緣）是近緣。前一個心的四種緣對於后一個心來說，是一種威勢緣（Adhipati-paccaya），不是因緣（Hetu-paccaya），不是次第緣（Samanantara-paccaya），也不是境界緣（Arammana-paccaya）。為什麼這樣說呢？因為前一個心可能與邪見（Micchatta）作為因緣，而與邪見相應的心不會行佈施。疑心（Vicikiccha）不能與佈施心開啟次第緣。道心（Magga-citta）不會行佈施。有人問：如果後生的心體包含在前一個心的四緣之中，前一個心的四緣對於后一個心是威勢緣，為什麼不能自體還與自體作為威勢緣呢？回答是：或許有人會這樣說，這段經文應該這樣理解：前一個心的四緣，與后一個心作為一種威勢緣，除去它自身。雖然經文中沒有明確說明，但應當知道這種說法是有道理的，乃至廣說。還有人說：我先前已經說過，這裡始終在說近緣，后一個心對於前一個心的四緣來說，是遠緣，這是捨棄遠緣而取近緣。還有人說：先前已經除去了自體，這是另外的討論。在其他的誦本（Bhanavara）中說，除去它自身，仍然應當信受。更何況這部論（Abhidhamma）。這部論與誦本在前品中都說，一切諸法，除去它自身，作為威勢緣，卻不信受。因為這個緣故，這裡雖然沒有說除去它自身，也沒有什麼過失。 有沒有行（Kamma）不緣無明（Avijja），也不緣明（Vijja）的呢？回答是：沒有。沒有行不緣無明也不緣明。進一步說，如果單獨為一種法來說，那麼就有。有沒有行緣無明不緣明，乃至廣說。緣無明不緣明的，是指無明報的染污行（Sankhata-dhamma），無明報是指無明作為果報的因，而明不是它的因。為什麼這樣說呢？因為明沒有因的意義。無明與染污行作為四種因，即相應因（Sampayutta-paccaya）、共生因（Sahajata-paccaya）、相似因（Sabhaga-paccaya）、遍因（Sabbatthaga-paccaya）。明不是它的因，因為明沒有因的意義。緣明不緣無明的，除去最初的明，其餘的無漏行（Anasava-kamma），明與它們作為三種因，即相應因、共生因、相似因。無明不是它們的因，因為無明沒有因的意義。緣無明也緣明的，這種情況是沒有的。為什麼這樣說呢？

【English Translation】 English version: These are all speaking of proximate conditions (Asanna-paccaya). It should be known that this text also speaks of proximate conditions. The four conditions of the preceding mind (Hetu-paccaya, Samanantara-paccaya, Arammana-paccaya, Adhipati-paccaya) are proximate conditions. The four conditions of the preceding mind, in relation to the subsequent mind, are one of dominance condition (Adhipati-paccaya), not cause condition (Hetu-paccaya), not contiguity condition (Samanantara-paccaya), not object condition (Arammana-paccaya). Why is that? Because the preceding mind may be a cause condition with wrong view (Micchatta), and a mind associated with wrong view does not perform charity. Doubt (Vicikiccha) cannot initiate a contiguity condition with a mind of charity. The path consciousness (Magga-citta) does not perform charity. The question is: If the substance of the subsequent mind is included within the four conditions of the preceding mind, and the four conditions of the preceding mind are a dominance condition for the subsequent mind, why can't the self also be a dominance condition for the self? The answer is: Perhaps some might say that this text should be understood as follows: the four conditions of the preceding mind, in relation to the subsequent mind, are one of dominance condition, excluding itself. Although it is not explicitly stated in the text, it should be known that this explanation is reasonable, and so on, extensively. Others say: I have said before that this always speaks of proximate conditions; the subsequent mind, in relation to the four conditions of the preceding mind, is a distant condition (Dura-paccaya); this is abandoning the distant condition and taking the proximate condition. Others say: The self has already been excluded; this is a separate discussion. In other recitations (Bhanavara), it is said that excluding itself should still be accepted. Moreover, this treatise (Abhidhamma) and the recitation both say in the preceding chapter that all phenomena, excluding themselves, are dominance conditions, yet it is not accepted. For this reason, even though it is not said here that excluding itself, there is no fault. Is there any action (Kamma) that does not condition ignorance (Avijja) and does not condition knowledge (Vijja)? The answer is: No. There is no action that does not condition ignorance and does not condition knowledge. Furthermore, if we speak separately for one phenomenon, then there is. Is there any action that conditions ignorance but does not condition knowledge, and so on, extensively. Conditioning ignorance but not conditioning knowledge refers to defiled actions (Sankhata-dhamma) with ignorance as their result; ignorance as the result means that ignorance is the cause of the result, while knowledge is not its cause. Why is that? Because knowledge has no causal significance. Ignorance and defiled actions act as four causes: association condition (Sampayutta-paccaya), co-nascence condition (Sahajata-paccaya), similarity condition (Sabhaga-paccaya), and pervasiveness condition (Sabbatthaga-paccaya). Knowledge is not its cause because knowledge has no causal significance. Conditioning knowledge but not conditioning ignorance refers to the remaining unwholesome actions (Anasava-kamma) excluding the initial knowledge; knowledge acts as three causes with them: association condition, co-nascence condition, and similarity condition. Ignorance is not their cause because ignorance has no causal significance. Conditioning both ignorance and knowledge, this situation does not exist. Why is that?

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何。無有行緣無明。亦緣明者遠故。如偈說。

虛空大地相去遠　　海彼此岸亦復遠 　日出沒處斯亦遠　　正法邪法遠中遠

不緣無明不緣明者。除無明報。諸餘不隱沒無記行。何者是耶。謂一切善行報。不善身口業。得生住老。無常等報。諸長養色。余依色威儀工巧通果法。及初明有漏善行。如是等法。不緣無明不緣明。何以故。無明與明非其因故。問曰如苦法忍得。無明與明。俱非其因。此中何以不說耶。答曰或有說者。應說而不說者。當知此說有餘。復有說者。以分別初明共有法時彼亦在中故。評曰不應作是說。如前說者好。問曰無明是何義。答曰不知不解不識是無明義。問曰除明餘一切法。亦不知不解不識。彼儘是無明耶。答曰若不知不解不識。是愚癡相者。說是無明。餘一切法。雖不知不解不識。無愚癡相故說不是無明。問曰明是何義。答曰知解識義是明義。問曰世俗智亦知解識。何以不說是明耶。答曰或有說者。若知解識。能于真諦決定者是明。世俗智雖知解識。不于真諦得決定故。如遠分智雖復猛利。不能于真諦盡得決定。復有說者。若知解識能于真諦。決定了知。究盡第一義者是明。世俗智雖知解識。不能于真諦決定了知究盡第一義故非明。復有說者。若知解識。能斷煩惱。更不生者是

【現代漢語翻譯】 現代漢語譯本： 問：為什麼？因為『行』不是以『無明』（avidya，無知）為緣，也不是以『明』（vidya，智慧）為緣。因為『明』和『無明』相距甚遠。如偈頌所說： 『虛空大地相去遠，海彼此岸亦復遠，日出沒處斯亦遠，正法邪法遠中遠。』 不以『無明』為緣，也不以『明』為緣的是什麼呢？是除了『無明』的果報之外，其餘不隱沒的無記『行』。哪些是呢？就是一切善『行』的果報，不善的身口業，以及生、住、老、無常等的果報，還有諸長養色，其餘依色，威儀、工巧、神通果法，以及最初的『明』的有漏善『行』。這些法不以『無明』為緣，也不以『明』為緣。為什麼呢？因為『無明』和『明』不是它們的因。 問：如果像『苦法忍』（kṣānti-jñāna，對苦諦的忍受和智慧）的獲得，『無明』和『明』都不是它的因，為什麼這裡不說呢？ 答：或者有人說，應該說而沒有說，應當知道這種說法有所遺漏。還有人說，因為在分別最初的『明』的共有法時，它也包含在其中。評論說：不應該這樣說，像前面所說的那樣更好。 問：『無明』是什麼意思？ 答：不知、不解、不識，是『無明』的意思。 問：除了『明』之外，其餘一切法，也是不知、不解、不識，它們都是『無明』嗎？ 答：如果不知、不解、不識，是愚癡的相狀，就說是『無明』。其餘一切法，雖然不知、不解、不識，但沒有愚癡的相狀，所以說不是『無明』。 問：『明』是什麼意思？ 答：知、解、識，是『明』的意思。 問：世俗的智慧也知、解、識，為什麼不說是『明』呢？ 答：或者有人說，如果知、解、識，能夠對真諦（satya，四聖諦）作出決定的，就是『明』。世俗的智慧雖然知、解、識，但不能對真諦作出決定。就像遠分智（dūraṃ-gama-jñāna，一種神通）雖然猛利，也不能對真諦完全作出決定。 還有人說，如果知、解、識，能夠對真諦決定了知，究竟徹底地瞭解第一義（paramārtha，勝義諦），就是『明』。世俗的智慧雖然知、解、識，但不能對真諦決定了知，究竟徹底地瞭解第一義，所以不是『明』。 還有人說，如果知、解、識，能夠斷除煩惱，不再生起，就是『明』。

【English Translation】 English version: Question: Why? Because 『actions』 (saṃskāra) are not conditioned by 『ignorance』 (avidya), nor are they conditioned by 『knowledge』 (vidya). Because 『knowledge』 and 『ignorance』 are far apart. As the verse says: 『The distance between the empty sky and the earth is vast, the distance between the two shores of the sea is also vast, the place where the sun rises and sets is also far, the distance between the right Dharma and the wrong Dharma is the farthest of all.』 What is not conditioned by 『ignorance』 and not conditioned by 『knowledge』? It is, apart from the retribution of 『ignorance,』 the remaining non-obscured, indeterminate 『actions.』 What are these? They are the retribution of all good 『actions,』 unwholesome actions of body and speech, and the retribution of birth, dwelling, aging, impermanence, etc., as well as the nurtured form (āhāraja-rūpa), the remaining dependent form (upādā-rūpa), demeanor, skillful arts, the fruits of supernormal powers, and the first 『knowledge』 of wholesome actions with outflows. These dharmas are not conditioned by 『ignorance』 and not conditioned by 『knowledge.』 Why? Because 『ignorance』 and 『knowledge』 are not their causes. Question: If, like the attainment of 『acceptance of the Dharma of suffering』 (kṣānti-jñāna), neither 『ignorance』 nor 『knowledge』 is its cause, why is it not mentioned here? Answer: Perhaps some say that it should have been said but was not, and it should be known that this statement has omissions. Others say that because when distinguishing the common dharmas of the first 『knowledge,』 it is also included in it. Comment: It should not be said this way; it is better as said before. Question: What is the meaning of 『ignorance』? Answer: Not knowing, not understanding, not recognizing is the meaning of 『ignorance.』 Question: Apart from 『knowledge,』 all other dharmas are also not knowing, not understanding, not recognizing; are they all 『ignorance』? Answer: If not knowing, not understanding, not recognizing is the characteristic of foolishness, then it is said to be 『ignorance.』 Although all other dharmas do not know, do not understand, do not recognize, they do not have the characteristic of foolishness, so it is said not to be 『ignorance.』 Question: What is the meaning of 『knowledge』? Answer: Knowing, understanding, recognizing is the meaning of 『knowledge.』 Question: Worldly wisdom also knows, understands, and recognizes; why is it not said to be 『knowledge』? Answer: Perhaps some say that if knowing, understanding, and recognizing can make a determination about the truth (satya, the Four Noble Truths), then it is 『knowledge.』 Although worldly wisdom knows, understands, and recognizes, it cannot make a determination about the truth. Just as remote wisdom (dūraṃ-gama-jñāna), although sharp, cannot fully make a determination about the truth. Others say that if knowing, understanding, and recognizing can decisively know the truth, thoroughly understand the ultimate meaning (paramārtha, the ultimate truth), then it is 『knowledge.』 Although worldly wisdom knows, understands, and recognizes, it cannot decisively know the truth, thoroughly understand the ultimate meaning, so it is not 『knowledge.』 Still others say that if knowing, understanding, and recognizing can cut off afflictions and prevent them from arising again, then it is 『knowledge.』

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明。世俗智與上相違故非明。復有說者。若知解識。能破壞有是明。世俗智與上相違故非明。復有說者。若知解識。斷生死有相續法及老死相續法者是明。世俗智與上相違故非明。復有說者。若知解識。是盡苦集身見諸取道者是明。世俗智與上相違故非明。復有說者。若知解識。非身見顛倒體。非貪慾瞋恚愚癡之處。不雜垢濁毒。不墮諸有。不墮苦集諦中者是明。世俗智與上相違故非明。復有說者。若知解識。知已更非無知。得決定智。更不生愚癡猶豫邪見者是明。世俗智與上相違故非明。復有說者。世俗智在無明明分中所以者何。于明無明。俱有三緣義故。如人親友亦親他怨。是人於他。不名親友。不名怨家。彼亦如是。復有說者。不雜無明故是明義。世俗智雜無明故非明。復有說者。世俗智分。能生謗道法。是中應說叛臣喻。復有說者。能治義者是明。如人為鬼所著以咒治之。如是凡夫為煩惱鬼所著。以無漏道治。彼世俗智。不能究竟治故非明。除心因法及非心法。諸餘法攝二界一入一陰。彼是何耶。謂苦法忍相應心。攝二界者意識界。一入者意入。一陰者識陰。除明因法及諸餘法。非明者。攝一界一入一陰。彼是何耶。謂苦法忍是也。攝一界者法界。一入者法入。一陰行陰。說受等諸數法。亦應如是。問曰諸明

【現代漢語翻譯】 現代漢語譯本： 明（Vidya，光明、智慧）。世俗智與上述定義相違背，因此不是明。還有一種說法：如果知解識能夠破壞『有』（bhava，存在、輪迴），那就是明。世俗智與上述定義相違背，因此不是明。還有一種說法：如果知解識能夠斷除生死相續之法以及老死相續之法，那就是明。世俗智與上述定義相違背，因此不是明。還有一種說法：如果知解識能夠窮盡苦、集（samudaya，苦之根源），斷除身見、諸取（upadana，執取），通達正道，那就是明。世俗智與上述定義相違背，因此不是明。還有一種說法：如果知解識不是身見顛倒之體，不是貪慾、瞋恚、愚癡之處，不雜染垢濁毒，不墮入諸有，不墮入苦集諦中，那就是明。世俗智與上述定義相違背，因此不是明。還有一種說法：如果知解識，知曉之後不再是無知，獲得決定之智，不再產生愚癡、猶豫、邪見，那就是明。世俗智與上述定義相違背，因此不是明。還有一種說法：世俗智處於無明的分位之中。為什麼呢？因為對於明與無明，都具有三種緣起的意義。就像一個人既是親友的親友，又是他人的仇敵，這個人對於他人來說，既不能稱為親友，也不能稱為仇敵。世俗智也是如此。還有一種說法：不雜染無明，才是明的意義。世俗智雜染無明，因此不是明。還有一種說法：世俗智的部分，能夠產生誹謗正道的法，這其中應該用叛臣的比喻來說明。還有一種說法：能夠治療疾病的就是明。比如人被鬼附身，用咒語來治療。像這樣，凡夫被煩惱鬼所附著，用無漏道來治療。而世俗智，不能究竟地治療，因此不是明。除去心因法和非心法，其餘諸法包含二界、一入、一陰。那是什麼呢？就是與苦法忍（dukkha-dharma-jnana-ksanti，對苦諦的忍）相應的心。包含二界的是意識界（mano-vijnana-dhatu）。一入是意入（mana-ayatana）。一陰是識陰（vijnana-skandha）。除去明因法以及其餘諸法，不是明的是什麼呢？包含一界、一入、一陰。那是什麼呢？就是苦法忍。包含一界的是法界（dharma-dhatu）。一入是法入（dharma-ayatana）。一陰是行陰（samskara-skandha）。說受等諸數法，也應該像這樣。問：諸明

【English Translation】 English version: 『明』 (Vidya, meaning: clarity, wisdom). Worldly knowledge contradicts the above definition, therefore it is not 『明』. Another explanation: If knowledge and understanding can destroy 『有』 (bhava, meaning: existence, samsara), that is 『明』. Worldly knowledge contradicts the above definition, therefore it is not 『明』. Another explanation: If knowledge and understanding can cut off the continuous cycle of birth and death, as well as the continuous cycle of aging and death, that is 『明』. Worldly knowledge contradicts the above definition, therefore it is not 『明』. Another explanation: If knowledge and understanding can exhaust suffering, the origin of suffering (samudaya), cut off self-view, all attachments (upadana), and penetrate the right path, that is 『明』. Worldly knowledge contradicts the above definition, therefore it is not 『明』. Another explanation: If knowledge and understanding are not the substance of the inverted self-view, not the place of greed, hatred, and ignorance, not mixed with defilement, turbidity, and poison, not falling into all existences, not falling into the truth of suffering and the origin of suffering, that is 『明』. Worldly knowledge contradicts the above definition, therefore it is not 『明』. Another explanation: If knowledge and understanding, after knowing, are no longer ignorant, obtain decisive wisdom, and no longer generate ignorance, hesitation, and wrong views, that is 『明』. Worldly knowledge contradicts the above definition, therefore it is not 『明』. Another explanation: Worldly knowledge is in the position of ignorance. Why? Because for both 『明』 and ignorance, there are three meanings of dependent origination. Just like a person who is both a friend's friend and another person's enemy, this person cannot be called a friend or an enemy to the other person. Worldly knowledge is also like this. Another explanation: Not mixed with ignorance is the meaning of 『明』. Worldly knowledge is mixed with ignorance, therefore it is not 『明』. Another explanation: Part of worldly knowledge can generate the Dharma of slandering the right path, which should be explained with the metaphor of a rebellious minister. Another explanation: That which can cure diseases is 『明』. For example, when a person is possessed by a ghost, a mantra is used to cure it. In this way, ordinary people are possessed by the ghost of afflictions, and the unconditioned path is used to cure them. However, worldly knowledge cannot ultimately cure them, therefore it is not 『明』. Excluding mental causal dharmas and non-mental dharmas, the remaining dharmas include two realms, one entrance, and one aggregate. What are they? They are the mind corresponding to the forbearance of the Dharma of suffering (dukkha-dharma-jnana-ksanti). The two realms included are the mind-consciousness realm (mano-vijnana-dhatu). The one entrance is the mind-entrance (mana-ayatana). The one aggregate is the consciousness aggregate (vijnana-skandha). Excluding the causal dharmas of 『明』 and the remaining dharmas, what is not 『明』? It includes one realm, one entrance, and one aggregate. What are they? It is the forbearance of the Dharma of suffering. The one realm included is the Dharma realm (dharma-dhatu). The one entrance is the Dharma entrance (dharma-ayatana). The one aggregate is the formation aggregate (samskara-skandha). It should be said that the numerical dharmas such as feeling are also like this. Question: All 『明』

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以明為因耶。設為明因是明耶。乃至廣作四句。是明非以明為因者。謂初明也。是明因非明者。明相應共生法也。是明亦以明為因者除初明。諸餘明也。非明不以明為因者。除上爾所事。諸明是明因也。設是明因亦是明也。乃至廣作四句。是明不為明作因者。謂未來明也。為明作因非明者。謂明相應共生法也。是明亦為明作因者。謂過去現在明也。非明不為明作因者。除上爾所事。苦法忍得有十五。一與苦法忍俱。二與苦法智俱。如是乃至與道比忍俱苦法智得有十四。如是轉減。乃至道比忍得有一。問曰見道更有餘得不耶。答曰或有說者無。所以者何。如見道滅。彼得亦隨滅。猶如日沒光亦隨沒。如是日如見道。日光如諸得。若彼道滅。得亦隨滅。評曰應更有得謂未來世是也。此中唯說生者。不說不生者。苦法忍有一得俱生忍。于得不作因。得於忍亦不作因。與後生無漏道。盡為作因。苦法智俱生得有三。二是道得。一是解脫得。二是道得者。一是苦法忍得。二是苦法智得。解脫得者。謂欲界見苦所斷十使解脫是也。苦法智于得無因義。得於智亦無因義。苦法忍及俱生得。與彼三得作相似因。苦比忍俱生得有四。三是道得。一是解脫得。苦比忍與得無因義。得於苦比忍。亦無因義。苦法忍及俱生得與四得。作相似因。

【現代漢語翻譯】 現代漢語譯本： 以光明為因而成立嗎？假設以光明為因而成立，那麼這個因就是光明嗎？（以下省略，廣泛地進行四句分析）。是光明但不是以光明為因的情況，指的是最初的光明。是光明之因但不是光明的情況，指的是與光明相應的共同生起的法。是光明也是以光明為因的情況，指的是除了最初的光明之外，其餘的光明。不是光明也不是以光明為因的情況，指的是除了以上所說的情況之外，光明是光明的因。假設是光明的因，那麼它也是光明嗎？（以下省略，廣泛地進行四句分析）。是光明但不為光明作因的情況，指的是未來的光明。為光明作因但不是光明的情況，指的是與光明相應的共同生起的法。是光明也為光明作因的情況，指的是過去和現在的光明。不是光明也不為光明作因的情況，指的是除了以上所說的情況之外。 苦法忍（Kṣānti-jñāna，對苦諦的忍）可以有十五種『得』（prāpti，獲得）。一是與苦法忍俱生，二是與苦法智（jñāna，智慧）俱生，如此乃至與道比忍（Anvaya-jñāna，類比忍）俱生。苦法智可以有十四種『得』，如此逐漸減少，乃至道比忍可以有一種『得』。 問：見道（Darśana-mārga，見道）還有其他的『得』嗎？答：或者有人說沒有。為什麼呢？因為見道滅的時候，那些『得』也隨之滅。就像太陽落山，光芒也隨之消失一樣。太陽就像見道，日光就像諸『得』。如果道滅了，『得』也隨之滅。評：應該還有『得』，指的是未來世的『得』。這裡只說了生起的『得』，沒有說不生起的『得』。 苦法忍有一種『得』俱生，這個『得』不對『忍』作因，『得』對『忍』也不作因。與後生的無漏道（Anāsrava-mārga，無漏之道），完全作為因。苦法智俱生的『得』有三種，兩種是道『得』，一種是解脫『得』。兩種道『得』，一是苦法忍『得』，二是苦法智『得』。解脫『得』，指的是欲界（Kāmadhātu，慾望界）見苦所斷的十使（daśa saṃyojanāni，十種束縛）的解脫。 苦法智對於『得』沒有因的意義，『得』對於『智』也沒有因的意義。苦法忍以及俱生的『得』，與那三種『得』作為相似因。苦比忍俱生的『得』有四種，三種是道『得』，一種是解脫『得』。苦比忍與『得』沒有因的意義，『得』對於苦比忍也沒有因的意義。苦法忍以及俱生的『得』，與四種『得』，作為相似因。

【English Translation】 English version: Is 'clarity' established as a cause? If 'clarity' is assumed to be the cause, is that cause 'clarity'? (Here, fourfold analysis is broadly performed). That which is 'clarity' but not caused by 'clarity' refers to the initial 'clarity'. That which is the cause of 'clarity' but is not 'clarity' refers to the co-arisen dharmas (phenomena) associated with 'clarity'. That which is both 'clarity' and caused by 'clarity' refers to all 'clarities' except the initial 'clarity'. That which is neither 'clarity' nor caused by 'clarity' refers to all 'clarities' that are the cause, except for the aforementioned cases. If it is the cause of 'clarity', is it also 'clarity'? (Here, fourfold analysis is broadly performed). That which is 'clarity' but does not act as a cause for 'clarity' refers to future 'clarity'. That which acts as a cause for 'clarity' but is not 'clarity' refers to the co-arisen dharmas associated with 'clarity'. That which is both 'clarity' and acts as a cause for 'clarity' refers to past and present 'clarity'. That which is neither 'clarity' nor acts as a cause for 'clarity' refers to all the aforementioned cases. Kṣānti-jñāna (忍，Forbearance-wisdom) of the Dharma of Suffering can have fifteen 'prāpti' (得, attainments). One is co-arisen with Kṣānti-jñāna of the Dharma of Suffering, two are co-arisen with Jñāna (智, wisdom) of the Dharma of Suffering, and so on, up to being co-arisen with Anvaya-jñāna (比忍, Analogical wisdom) of the Path. Jñāna of the Dharma of Suffering can have fourteen 'prāpti', decreasing in this manner, until Anvaya-jñāna of the Path can have one 'prāpti'. Question: Are there any other 'prāpti' in the Darśana-mārga (見道, Path of Seeing)? Answer: Some say there are none. Why? Because when the Path of Seeing ceases, those 'prāpti' also cease along with it. Just as when the sun sets, the light also disappears. The sun is like the Path of Seeing, and the sunlight is like the various 'prāpti'. If the Path ceases, the 'prāpti' also cease. Commentary: There should be more 'prāpti', referring to those in the future. This only speaks of those that arise, not those that do not arise. Kṣānti-jñāna of the Dharma of Suffering has one co-arisen 'prāpti'. This 'prāpti' does not act as a cause for 'forbearance', nor does 'prāpti' act as a cause for 'forbearance'. It acts entirely as a cause for the later-arising Anāsrava-mārga (無漏道, undefiled path). The 'prāpti' co-arisen with Jñāna of the Dharma of Suffering are of three types: two are 'prāpti' of the Path, and one is 'prāpti' of liberation. The two 'prāpti' of the Path are: one is 'prāpti' of Kṣānti-jñāna of the Dharma of Suffering, and the other is 'prāpti' of Jñāna of the Dharma of Suffering. The 'prāpti' of liberation refers to the liberation from the ten saṃyojanāni (十使, fetters) severed by seeing suffering in the Kāmadhātu (欲界, desire realm). Jñāna of the Dharma of Suffering has no causal significance for 'prāpti', nor does 'prāpti' have any causal significance for 'wisdom'. Kṣānti-jñāna of the Dharma of Suffering and the co-arisen 'prāpti' act as similar causes for those three 'prāpti'. The 'prāpti' co-arisen with Anvaya-jñāna of Suffering are of four types: three are 'prāpti' of the Path, and one is 'prāpti' of liberation. Anvaya-jñāna of Suffering has no causal significance for 'prāpti', nor does 'prāpti' have any causal significance for Anvaya-jñāna of Suffering. Kṣānti-jñāna of the Dharma of Suffering and the co-arisen 'prāpti' act as similar causes for the four 'prāpti'.

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苦法智及俱生得與三得。作相似因。除苦法忍得。以此事故而作是說。頗有前生無漏不與後生無漏道而作因耶。答曰有勝不與下作因。苦比智俱生得有六。四是道得。二是解脫得。苦比智與六得無因義。六得亦與苦比智。亦無因義。苦法忍俱生得與六得。作相似因。苦法智及俱生得與五得。作相似因。除苦法忍得。苦比忍及俱生得與后三得作因。與前三得不作因。問曰。何故不為前三得作因耶。答曰以下故。勝道不為下作因。問曰以道下故。不為作因可爾。解脫得勝何故不為作因也。答曰解脫得雖勝。下道力所得故不為作因。如是乃至道比忍。有二十二得。俱生十五。是道得。七是解脫得。道比忍與二十二得無因義。二十二得與道比忍。亦無因義。苦法忍及俱生得與二十二得。作相似因。乃至道法智及俱生得與后三得。作相似因。不與前得作因。若苦法忍現在前。未來中所修道。盡為作因。苦法忍。乃至無學道作因。復有說者。苦法忍現在前。未來中所修道不為作因。何以故。乃至無一剎那生。云何名果。評曰說是因者好。俱是一身所得。復是勝道故。如是乃至道比忍現在前。未來中所修道。彼道比忍。盡為作因。從道比智乃至無學道。盡為作因。乃至金剛喻定現在前。未來中所修道。盡為作因。及諸無學道盡為作因

【現代漢語翻譯】 現代漢語譯本 苦法智（Kufazhi，對苦諦的智慧）及俱生得（jushengde，與生俱來的獲得）與三得（sande，三種獲得）作相似因。除苦法忍得（Kufaren de，對苦諦的忍）之外。因此事而作是說：『頗有前生無漏（wulou，沒有煩惱）不與後生無漏道而作因耶？』答曰：『有勝不與下作因。』苦比智（Kubizhi，類比苦諦的智慧）俱生得有六，四是道得（daode，通過修行獲得的），二是解脫得（jietuode，解脫的獲得）。苦比智與六得無因義，六得亦與苦比智亦無因義。苦法忍俱生得與六得作相似因。苦法智及俱生得與五得作相似因，除苦法忍得。苦比忍（Kubiren，類比苦諦的忍）及俱生得與后三得作因，與前三得不作因。問曰：『何故不為前三得作因耶？』答曰：『以下故。勝道不為下作因。』問曰：『以道下故，不為作因可爾。解脫得勝，何故不為作因也？』答曰：『解脫得雖勝，下道力所得故，不為作因。』如是乃至道比忍（Daobiren，類比道的忍）。有二十二得，俱生十五是道得，七是解脫得。道比忍與二十二得無因義，二十二得與道比忍亦無因義。苦法忍及俱生得與二十二得作相似因。乃至道法智（Daofazhi，對道諦的智慧）及俱生得與后三得作相似因，不與前得作因。若苦法忍現在前，未來中所修道，盡為作因。苦法忍乃至無學道（wuxue dao，不再需要學習的道）作因。復有說者，苦法忍現在前，未來中所修道不為作因。何以故？乃至無一剎那生，云何名果？』評曰：『說是因者好，俱是一身所得，復是勝道故。』如是乃至道比忍現在前，未來中所修道，彼道比忍盡為作因。從道比智（Daobizhi，類比道諦的智慧）乃至無學道盡為作因。乃至金剛喻定（jingangyu ding，如金剛般堅固的禪定）現在前，未來中所修道盡為作因，及諸無學道盡為作因。

【English Translation】 English version The 'suffering-dharma-wisdom' (Kufazhi) and the 'co-born attainment' (jushengde) together with the three attainments (sande) act as similar causes, except for the 'suffering-dharma-acceptance attainment' (Kufaren de). Because of this, it is said: 'Is it possible that a previous life's 'non-outflow' (wulou) does not act as a cause for a later life's 'non-outflow' path?' The answer is: 'Yes, the superior does not act as a cause for the inferior.' The 'suffering-analogical-wisdom' (Kubizhi) co-born attainment has six, four of which are 'path attainments' (daode), and two are 'liberation attainments' (jietuode). The 'suffering-analogical-wisdom' has no causal relationship with the six attainments, and the six attainments also have no causal relationship with the 'suffering-analogical-wisdom'. The 'suffering-dharma-acceptance' co-born attainment acts as a similar cause for the six attainments. The 'suffering-dharma-wisdom' and the co-born attainment act as a similar cause for the five attainments, except for the 'suffering-dharma-acceptance' attainment. The 'suffering-analogical-acceptance' (Kubiren) and the co-born attainment act as a cause for the latter three attainments, but not for the former three attainments. Question: 'Why does it not act as a cause for the former three attainments?' Answer: 'Because they are inferior. The superior path does not act as a cause for the inferior.' Question: 'That the path is inferior and therefore does not act as a cause is understandable. But the liberation attainment is superior, why does it not act as a cause?' Answer: 'Although the liberation attainment is superior, it is obtained through the power of an inferior path, therefore it does not act as a cause.' Thus, even up to the 'path-analogical-acceptance' (Daobiren), there are twenty-two attainments, fifteen of which are co-born and are path attainments, and seven are liberation attainments. The 'path-analogical-acceptance' has no causal relationship with the twenty-two attainments, and the twenty-two attainments also have no causal relationship with the 'path-analogical-acceptance'. The 'suffering-dharma-acceptance' and the co-born attainment act as a similar cause for the twenty-two attainments. Even up to the 'path-dharma-wisdom' (Daofazhi) and the co-born attainment, they act as a similar cause for the latter three attainments, but not for the former attainments. If the 'suffering-dharma-acceptance' is present, all the paths cultivated in the future act as a cause. The 'suffering-dharma-acceptance' acts as a cause even up to the 'no-learning path' (wuxue dao). Some say that if the 'suffering-dharma-acceptance' is present, the paths cultivated in the future do not act as a cause. Why? Since there is not even a single instant of arising, how can it be called a result?' The commentary says: 'It is good to say that this is a cause, because they are both obtained within the same body and are also superior paths.' Thus, even up to the 'path-analogical-acceptance' being present, all the paths cultivated in the future, that 'path-analogical-acceptance' acts as a cause. From the 'path-analogical-wisdom' (Daobizhi) even up to the 'no-learning path', all act as a cause. Even up to the 'vajra-like samadhi' (jingangyu ding) being present, all the paths cultivated in the future act as a cause, and all the 'no-learning paths' act as a cause.

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。初生盡智。除其自體。與一切無學道作因。信行人道。還與信行人道作因。亦與法行人道作因。法行人道。唯與法行人道作因。復有說者。信行人道。與信行人道作因。不與法行人道作因。無有信行人作法行人者。評曰如是說。為作因者好。俱是一身。復是勝道故。信解脫道。與信解脫道作因。亦與見到道作因。見到道唯與見到道作因。時解脫道與時解脫道作因。亦與不時解脫道作因。不時解脫道。唯與不時解脫道作因。見道與見道作因。亦與修道無學道作因。修道與修道作因。亦與無學道作因。無學道。唯與無學道作因。聲聞道還與聲聞道作因。辟支佛道還與辟支佛道作因。佛道還與佛道作因。此三道。各不更相為因。無漏道。亦依女身。亦依男身。或有說者。依女身道。還與依女身道作因。依男身道。還與依男身道作因。應展轉為因隨其利鈍根性。如是說者好。或有說一道者。或有說多道者。說一道者。不言見道。即是修道。見道異修道異。見道依九處身得。三天下六慾天。說一道者。閻浮提道。乃至即是他化自在天道。說多道者。閻浮提所依身道異。乃至他化自在天所依身道異。言多道者。復有二種。一者作如是說。若以閻浮提身得見道。此道名得在身中成就亦現在前。余身所依道。是得不在身中成就。不現

【現代漢語翻譯】 現代漢語譯本 初生盡智（最初生起的盡智），去除其自身，與一切無學道作為因。信行人道，還與信行人道作為因，也與法行人道作為因。法行人道，只與法行人道作為因。又有人說，信行人道，與信行人道作為因，不與法行人道作為因，因為沒有信行人轉變為法行人的情況。評論說，這樣的說法，作為因更好。因為俱是一身，又是殊勝之道。信解脫道，與信解脫道作為因，也與見到道作為因。見到道只與見到道作為因。時解脫道與時解脫道作為因，也與不時解脫道作為因。不時解脫道，只與不時解脫道作為因。見道與見道作為因，也與修道、無學道作為因。修道與修道作為因，也與無學道作為因。無學道，只與無學道作為因。聲聞道還與聲聞道作為因。辟支佛道還與辟支佛道作為因。佛道還與佛道作為因。這三種道，各自不互相作為因。無漏道，也依女身，也依男身。或者有人說，依女身的道，還與依女身的道作為因，依男身的道，還與依男身的道作為因。應該輾轉為因，隨著其利鈍根性。這樣說的人更好。或者有人說一道，或者有人說多道。說一道的人，不認為見道就是修道，見道與修道不同。見道依九處身而得，即三天下和六慾天。說一道的人認為，閻浮提（Jambudvipa，我們所居住的娑婆世界）的道，乃至就是他化自在天（Paranirmitavasavartin，欲界頂層天）的道。說多道的人認為，閻浮提所依之身的道不同，乃至他化自在天所依之身的道也不同。說多道的人，又有兩種說法。一種是這樣說，如果以閻浮提之身得到見道，此道名為在身中成就，也現在前。其餘身所依的道，是得不在身中成就，不現前。

【English Translation】 English version The initial arising of Exhaustion-Wisdom (the wisdom of the exhaustion of defilements), removing itself, serves as a cause for all the Paths of No-More-Learning. The Path of Faith-Follower, also serves as a cause for the Path of Faith-Follower, and also serves as a cause for the Path of Dharma-Follower. The Path of Dharma-Follower, only serves as a cause for the Path of Dharma-Follower. Some say that the Path of Faith-Follower, serves as a cause for the Path of Faith-Follower, but does not serve as a cause for the Path of Dharma-Follower, because there is no Faith-Follower who becomes a Dharma-Follower. The commentary says that such a statement, as a cause, is better, because they are both in the same body and are superior paths. The Path of Faith-Liberation, serves as a cause for the Path of Faith-Liberation, and also serves as a cause for the Path of Vision-Attainment. The Path of Vision-Attainment only serves as a cause for the Path of Vision-Attainment. The Path of Liberation-in-Time serves as a cause for the Path of Liberation-in-Time, and also serves as a cause for the Path of Liberation-out-of-Time. The Path of Liberation-out-of-Time, only serves as a cause for the Path of Liberation-out-of-Time. The Path of Seeing serves as a cause for the Path of Seeing, and also serves as a cause for the Path of Cultivation and the Path of No-More-Learning. The Path of Cultivation serves as a cause for the Path of Cultivation, and also serves as a cause for the Path of No-More-Learning. The Path of No-More-Learning, only serves as a cause for the Path of No-More-Learning. The Path of Sravaka (Disciple of Buddha) also serves as a cause for the Path of Sravaka. The Path of Pratyekabuddha (Solitary Buddha) also serves as a cause for the Path of Pratyekabuddha. The Path of Buddha also serves as a cause for the Path of Buddha. These three paths do not serve as causes for each other. The Path of No-Outflow (free from defilements), also relies on the female body, and also relies on the male body. Or some say that the path relying on the female body, also serves as a cause for the path relying on the female body, and the path relying on the male body, also serves as a cause for the path relying on the male body. It should be a cause in turn, according to their sharp or dull faculties. Those who say this are better. Or some say one path, or some say many paths. Those who say one path, do not say that the Path of Seeing is the Path of Cultivation, the Path of Seeing is different from the Path of Cultivation. The Path of Seeing is attained relying on nine places of the body, namely the three continents and the six desire heavens. Those who say one path believe that the path of Jambudvipa (the world we live in) , even up to the path of Paranirmitavasavartin (the highest heaven in the realm of desire). Those who say many paths believe that the path relying on the body of Jambudvipa is different, even up to the path relying on the body of Paranirmitavasavartin is different. Those who say many paths, have two kinds of statements. One is to say like this, if the Path of Seeing is attained with the body of Jambudvipa, this path is called accomplished in the body, and also present. The path relying on the other bodies, is not accomplished in the body, and not present.

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在前二者作是說。若以閻浮提身得見道。彼道名得。在身中成就。亦現在前。余身所得見道不名得。不在身中。不成就。不現在前。修道依欲界身。亦依色界無色界身。言一道者。若依欲界身所得道。色無色界身所得道。即是一道。言多道者。依欲界身所得道異。依色無色界身所得道異。言多道者。復有二種。一者說。依欲界身得道。此道名得在身中成就現在前。依余身得道名得。不在身中成就不現在前。二者說依欲界身得道名得。在身中成就現在前。依余身中成就現在前。依余身得道。不得不在身中不成就不現在前。評曰不應作是說。若然者。依欲界身。得果已。生色無色中。彼生已起聖道現在前。可言重得果耶。如前說者好。聖道亦依女身。亦依男身。言一道者。依女身道。依男身道。即是一道。言多道者。女身道異。依男身道異。言多道者。復有二種。一者言。若女身所得道。此道名得在身中成就現在前。男身中道。此道名不得在身中成就不現在前。二者言。若依女身所得道。此道名得在身中成就現在前。男身中道。此道不得不在身中不成就不現在前。評曰不應作是說。所以者何。依女身得果。后得男身起聖道現在前。可言重得果耶。如前說好阿耨多羅三藐三菩提。依百歲身而得。乃至亦依八萬歲身而得。言一

【現代漢語翻譯】 現代漢語譯本 對於前兩種說法是這樣解釋的：如果憑藉閻浮提（Jambudvipa，四大部洲之一，我們所居住的洲）之身證得道，那麼此道就稱為『得』，在自身中成就，並且顯現於目前。憑藉其他身所證得的道，不稱為『得』，不在自身中，不成就，也不顯現於目前。修道既可以依靠欲界之身，也可以依靠色界和無色界之身。所謂『一道』，是指如果依靠欲界之身所證得的道，與依靠色界和無色界之身所證得的道，實際上是同一道。所謂『多道』，是指依靠欲界之身所證得的道，與依靠色界和無色界之身所證得的道是不同的。所謂『多道』，還有兩種說法：第一種說法是，依靠欲界之身證得的道，此道稱為『得』，在自身中成就並且顯現於目前；依靠其他身證得的道，稱為『得』，但不在自身中，不成就，也不顯現於目前。第二種說法是，依靠欲界之身證得的道，稱為『得』，在自身中成就並且顯現於目前；依靠其他身也成就並且顯現於目前；依靠其他身證得的道，不得，不在自身中，不成就，也不顯現於目前。評論說，不應該這樣說。如果這樣說，那麼依靠欲界之身證得果位之後，轉生到色界或無色界中，當他轉生后，聖道顯現於目前，難道可以說他重新證得果位了嗎？像前面所說的那樣比較好。聖道既可以依靠女身，也可以依靠男身。所謂『一道』，是指依靠女身所證得的道，與依靠男身所證得的道，實際上是同一道。所謂『多道』，是指女身所證得的道與依靠男身所證得的道是不同的。所謂『多道』，還有兩種說法：第一種說法是，如果女身所證得的道，此道稱為『得』，在自身中成就並且顯現於目前；男身中的道，此道稱為『不得』，不在自身中，不成就，也不顯現於目前。第二種說法是，如果依靠女身所證得的道，此道稱為『得』，在自身中成就並且顯現於目前；男身中的道，此道不得，不在自身中，不成就，也不顯現於目前。評論說，不應該這樣說。為什麼呢？依靠女身證得果位，後來得到男身，聖道顯現於目前，難道可以說他重新證得果位了嗎？像前面所說的那樣比較好。阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），既可以依靠百歲之身證得，乃至也可以依靠八萬歲之身證得。所謂『一

【English Translation】 English version Regarding the first two statements, it is explained as follows: If one attains the Path with a Jambudvipa (one of the four continents, the continent we live in) body, then this Path is called 'attained,' it is accomplished within the body, and it manifests in the present. The Path attained with other bodies is not called 'attained,' it is not within the body, it is not accomplished, and it does not manifest in the present. Cultivating the Path can rely on the desire realm body, and also rely on the form and formless realm bodies. The so-called 'one Path' means that if the Path is attained relying on the desire realm body, and the Path is attained relying on the form and formless realm bodies, they are actually the same Path. The so-called 'multiple Paths' means that the Path attained relying on the desire realm body is different from the Path attained relying on the form and formless realm bodies. The so-called 'multiple Paths' also has two explanations: The first explanation is that the Path attained relying on the desire realm body, this Path is called 'attained,' it is accomplished within the body and manifests in the present; the Path attained relying on other bodies is called 'attained,' but it is not within the body, it is not accomplished, and it does not manifest in the present. The second explanation is that the Path attained relying on the desire realm body is called 'attained,' it is accomplished within the body and manifests in the present; relying on other bodies, it is also accomplished and manifests in the present; the Path attained relying on other bodies is not attained, it is not within the body, it is not accomplished, and it does not manifest in the present. The commentary says that it should not be said this way. If it is said this way, then after attaining the fruit relying on the desire realm body, one is reborn in the form or formless realm, and when he is reborn, the Noble Path manifests in the present, can it be said that he attains the fruit again? It is better as said before. The Noble Path can rely on a female body, and also rely on a male body. The so-called 'one Path' means that the Path attained relying on a female body, and the Path attained relying on a male body, are actually the same Path. The so-called 'multiple Paths' means that the Path attained by a female body is different from the Path attained relying on a male body. The so-called 'multiple Paths' also has two explanations: The first explanation is that if the Path is attained by a female body, this Path is called 'attained,' it is accomplished within the body and manifests in the present; the Path in a male body, this Path is called 'not attained,' it is not within the body, it is not accomplished, and it does not manifest in the present. The second explanation is that if the Path is attained relying on a female body, this Path is called 'attained,' it is accomplished within the body and manifests in the present; the Path in a male body, this Path is not attained, it is not within the body, it is not accomplished, and it does not manifest in the present. The commentary says that it should not be said this way. Why? Relying on a female body to attain the fruit, and later obtaining a male body, the Noble Path manifests in the present, can it be said that he attains the fruit again? It is better as said before. Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) can be attained relying on a hundred-year-old body, and even can be attained relying on an eighty-thousand-year-old body. The so-called 'one'

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道者。依百歲身。而得阿耨多羅三藐三菩提。即是依八萬歲身得者。言多道者。百歲時身所得道異。八萬歲身所得道亦異。言多道者。有二種。一者言依百歲身。得阿耨多羅三藐三菩提。此道名得。在身中成就現在前。余道名得。不在身中成就不現在前。二者言百歲身得阿耨多羅三藐三菩提。此道名得。在身中成就現在前。余身道不得。不在身中不成就不現在前。問曰若然者。一切諸佛皆等。此說云何通耶。答曰以三事故言等。一者本修集善行等。二者成就法身等。三者利益世間等。修集善行者。一切諸佛。盡於三阿僧祇劫。修諸方便四波羅蜜。成就法身等者。諸佛盡有十力四無所畏大悲三不共念處。盡住上上根。利益世間等者。欲令無量那由他眾生眷屬。皆得解脫。入于涅槃。以是三事故名等。復有說者。戒亦等。盡住上上戒故。根亦等。盡住上上根故。道亦等。盡成就上上道故。評曰如前說者好。問曰頗有一法。於一剎那頃。能起二十四得現在前耶。答曰有若依第四禪。得正決定。得六地中苦法忍。一地有四行。謂無常行等。得現在前。問曰頗斷煩惱得。得而不捨。舍而不得。乃至廣作四句。得而不捨者。凡夫人離欲界欲。乃至離無所有處欲。聖人除轉根及得果時。諸餘斷結道是也。舍而不得者。凡夫人離欲還退

【現代漢語翻譯】 現代漢語譯本 『道』是什麼意思呢？如果說依靠百歲的身體，就能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），那麼是否意味著依靠八萬歲的身體也能獲得？如果說『道』有很多種，那麼百歲時身體所證得的道，與八萬歲身體所證得的道是否不同？如果說『道』有很多種，那麼有兩種情況：第一種情況是，如果說依靠百歲的身體，就能獲得阿耨多羅三藐三菩提，那麼這種『道』可以稱之為『得』，因為它在身體中成就並顯現出來；而其他的『道』，則不能稱之為『得』，因為它不在身體中成就，也不顯現出來。第二種情況是，如果說百歲的身體證得了阿耨多羅三藐三菩提，那麼這種『道』可以稱之為『得』，因為它在身體中成就並顯現出來；而其他身體的『道』則不能稱之為『得』，因為它不在身體中成就，也不顯現出來。 問：如果這樣說，一切諸佛都是平等的，那麼這種說法如何解釋呢？答：因為有三種原因，所以說諸佛是平等的。第一，根本上修集善行是平等的；第二，成就法身是平等的；第三，利益世間是平等的。修集善行方面，一切諸佛都在三大阿僧祇劫（asamkhya-kalpa，無數大劫）中，修習各種方便法門和四波羅蜜（catasra-paramita，四種到彼岸的方法）。成就法身方面，諸佛都具有十力（dasa-bala，十種力量）、四無所畏（catvari-vaisaradyani，四種無所畏懼的品質）、大悲心（maha-karuna，偉大的慈悲）和三不共念處（trini-avenika-smrtyupasthanani，三種不與他人共有的憶念處），並且都安住于最上等的根器。利益世間方面，諸佛都希望無量那由他（nayuta，數量單位）眾生的眷屬，都能得到解脫，進入涅槃（nirvana，寂滅）。因為這三種原因，所以說諸佛是平等的。還有一種說法是，戒律也是平等的，因為諸佛都安住于最上等的戒律；根器也是平等的，因為諸佛都安住于最上等的根器；道也是平等的，因為諸佛都成就了最上等的道。評論說：像前面所說的更好。 問：是否有一種法，可以在一個剎那間，生起二十四種『得』，並且使其顯現出來？答：有的。如果依靠第四禪（caturtha-dhyana，第四種禪定），獲得正決定，就能獲得六地中的苦法忍（ksanti，忍），一個地有四行，即無常行等，使其顯現出來。 問：是否有一種斷煩惱的『得』，是『得』而不捨，『舍』而不得？乃至可以廣泛地作出四句。『得』而不捨的情況是：凡夫離開欲界欲，乃至離開無所有處欲（akincanyayatana，無所有處禪定）；聖人去除轉根以及獲得果位的時候，其餘斷結的道就是這種情況。『舍』而不得的情況是：凡夫離開慾望后又退轉。

【English Translation】 English version What is meant by 『the Path』? If it is said that by relying on a body of one hundred years, one can attain Anuttara-samyak-sambodhi (supreme enlightenment), does it mean that one can also attain it by relying on a body of eighty thousand years? If it is said that there are many 『Paths,』 are the Paths attained by a body of one hundred years different from those attained by a body of eighty thousand years? If it is said that there are many 『Paths,』 then there are two possibilities: first, if it is said that by relying on a body of one hundred years, one can attain Anuttara-samyak-sambodhi, then this 『Path』 can be called 『attainment』 because it is accomplished and manifested in the body; while other 『Paths』 cannot be called 『attainment』 because they are not accomplished and do not manifest in the body. Second, if it is said that a body of one hundred years attains Anuttara-samyak-sambodhi, then this 『Path』 can be called 『attainment』 because it is accomplished and manifested in the body; while the 『Paths』 of other bodies cannot be called 『attainment』 because they are not accomplished and do not manifest in the body. Question: If this is the case, and all Buddhas are equal, how can this statement be explained? Answer: Because of three reasons, it is said that Buddhas are equal. First, the fundamental accumulation of good deeds is equal; second, the accomplishment of the Dharma-body is equal; third, the benefit to the world is equal. In terms of accumulating good deeds, all Buddhas have cultivated various skillful means and the four paramitas (perfections) for three asamkhya-kalpas (countless eons). In terms of accomplishing the Dharma-body, all Buddhas possess the ten powers (dasa-bala), the four fearlessnesses (catvari-vaisaradyani), great compassion (maha-karuna), and the three unshared mindfulnesses (trini-avenika-smrtyupasthanani), and all abide in the highest faculties. In terms of benefiting the world, all Buddhas wish that countless nayuta (a unit of measurement) beings and their families can attain liberation and enter Nirvana (cessation). Because of these three reasons, it is said that Buddhas are equal. Another explanation is that the precepts are also equal because all Buddhas abide in the highest precepts; the faculties are also equal because all Buddhas abide in the highest faculties; the Path is also equal because all Buddhas have accomplished the highest Path. Comment: What was said earlier is better. Question: Is there a Dharma that, in a single moment, can give rise to twenty-four kinds of 『attainment』 and make them manifest? Answer: Yes, there is. If one relies on the fourth dhyana (meditative absorption) and attains right determination, one can attain the forbearance of suffering-dharma (ksanti) in the six grounds, and one ground has four aspects, namely the aspect of impermanence, etc., making them manifest. Question: Is there an 『attainment』 of abandoning afflictions that is 『attained』 but not relinquished, or 『relinquished』 but not attained? And so on, to make four statements extensively. The situation of 『attained』 but not relinquished is: when ordinary people leave the desire realm, and even leave the desire of the realm of nothingness (akincanyayatana); when sages remove the change of faculties and when attaining the fruit, the remaining paths of severing fetters are this situation. The situation of 『relinquished』 but not attained is: when ordinary people regress after leaving desire.

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時。從色無色界命終。生欲界中時。下地命終。生上地聖人果中間退時是也。亦得亦舍者。凡夫人從無色界命終。生於色界。上地命終生色無色界。下地中聖人得果時轉根時及退果時是也。不得不捨者。除上爾所事。◎

◎入息出息當言依身回耶。乃至廣說。問曰。何故作此論。答曰如攝法經所說。世尊何故說入息出息是身行耶。答言此是身法。身是其本。亦屬於身。依身故回。如施設經說。如曇摩提那經說。以何等故。死有入息出息不回耶。答言入息出息由心勢力。死者無心故入息出息不回。一經說由身。一經說由心。人謂此二經。亦是了義亦是不了義。欲顯此二經真實義故。而作此論。入息出息當言依身回耶。當言依心回耶。答曰當言依身回依心回。隨其宜便。問曰云何隨宜便。答曰。或有說者。如嬰孩入息出息少。中年中。老年多。復有說者。此有四事故言隨宜便云何為四。一者依身。二者風道通。三者諸孔開。四者入息出息地粗心現在前。此四事說隨其宜便。若當入出息。但依身不依心者。入無想滅盡定。入出息亦應回。何以故。彼亦有入出息所依身。風道亦通。諸毛孔亦開。雖無粗心現在故。入出息不回。若入出息。但依心不依身者。無色界眾生。亦應入出息回。然彼無此四事故不回。若入出息但依

【現代漢語翻譯】 這時，從無色界死亡，轉生到欲界時；下層界死亡，轉生到上層界的聖人果位中間退轉時，就是這種情況。『亦得亦舍』是指，凡夫從無色界死亡，轉生到色界；上層界死亡，轉生到無色界；下層界的聖人證得果位時，轉變根器時，以及退失果位時，就是這種情況。『不得不捨』是指，除了以上所說的情況之外的情況。

『入息出息應當說是依身而轉動嗎？』乃至廣說。問：『為什麼要做這個論述？』答：『如《攝法經》所說，世尊為什麼說入息出息是身行呢？』答：『這是身法，身體是它的根本，也屬於身體，依身而轉動。』如《施設經》所說，如《曇摩提那經》所說，『因為什麼緣故，臨死時入息出息不轉動呢？』答：『入息出息由心的勢力，死者沒有心，所以入息出息不轉動。』一部經說由身，一部經說由心，人們認為這兩部經，既是了義經，又是不了義經。爲了闡明這兩部經的真實意義，所以作此論述。入息出息應當說是依身而轉動呢？應當說是依心而轉動呢？』答：『應當說是依身而轉動，依心而轉動，隨其適宜。』問：『怎樣是隨宜便呢？』答：『或者有人說，如嬰孩入息出息少，中年年壯時多，老年時更多。』又有人說，『這有四種原因所以說是隨宜便，哪四種呢？一是依身，二是風道通暢，三是諸毛孔張開，四是入息出息的粗心念現在前。』這四種原因說是隨其適宜。如果入出息，只是依身不依心的話，那麼進入無想定、滅盡定時，入出息也應該轉動。為什麼呢？因為他們也有入出息所依的身體，風道也通暢，諸毛孔也張開。雖然沒有粗心念現在，所以入出息不轉動。如果入出息，只是依心不依身的話，那麼無色界的眾生，也應該入出息轉動。然而他們沒有這四種原因，所以不轉動。如果入出息只是依...

【English Translation】 At this time, it refers to the moment of dying from the Arūpadhātu (formless realm) and being reborn in the Kāmadhātu (desire realm); it also refers to the intermediate state of a noble person who is retrogressing from the fruit of enlightenment in a higher realm after dying in a lower realm. 'Also obtained and also relinquished' refers to the case where an ordinary person dies from the Arūpadhātu and is reborn in the Rūpadhātu (form realm); or when someone dies in a higher realm and is reborn in the Arūpadhātu; or when a noble person in a lower realm attains the fruit of enlightenment, changes their faculties, or retrogresses from the fruit. 'Inevitably relinquished' refers to situations other than those mentioned above.

'Should we say that inhalation and exhalation depend on the body?' and so on, extensively explained. Question: 'Why is this treatise being made?' Answer: 'As stated in the Saṃgraha Dharma Sūtra, why did the World-Honored One say that inhalation and exhalation are bodily activities?' Answer: 'This is a bodily phenomenon, the body is its foundation, it also belongs to the body, and it moves depending on the body.' As stated in the Prajñapti Sūtra, as stated in the Dharmadinnā Sūtra, 'For what reason do inhalation and exhalation not move at the time of death?' Answer: 'Inhalation and exhalation are due to the power of the mind; the dead have no mind, so inhalation and exhalation do not move.' One sutra says it is due to the body, and another sutra says it is due to the mind. People think that these two sutras are both definitive and non-definitive. In order to clarify the true meaning of these two sutras, this treatise is made. Should we say that inhalation and exhalation depend on the body? Should we say that they depend on the mind?' Answer: 'We should say that they depend on the body and depend on the mind, according to what is appropriate.' Question: 'How is it according to what is appropriate?' Answer: 'Or some say, like infants, inhalation and exhalation are little; in middle age, they are moderate; in old age, they are much.' Others say, 'There are four reasons why it is said to be according to what is appropriate. What are the four? First, it depends on the body; second, the wind passage is clear; third, the pores are open; fourth, the coarse mind of inhalation and exhalation is present.' These four reasons are said to be according to what is appropriate. If inhalation and exhalation only depend on the body and not on the mind, then when entering the Asañjñāsamāpatti (non-perception meditation) and Nirodhasamāpatti (cessation meditation), inhalation and exhalation should also move. Why? Because they also have the body on which inhalation and exhalation depend, the wind passage is also clear, and the pores are also open. Although there is no coarse mind present, inhalation and exhalation do not move. If inhalation and exhalation only depend on the mind and not on the body, then beings in the Arūpadhātu should also have inhalation and exhalation moving. However, they do not have these four reasons, so they do not move. If inhalation and exhalation only depend on...

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身心不隨宜便者。此則在卵等中時。乃至廣說。在卵等中身。非入出息所依。風道不通。諸孔不開。唯有入出息地粗心故。是以不回。若當回者則應躁動。復有說者。以卵迦羅邏時軟薄故。入出息不回。阿浮陀。卑尸時。身諸孔未開故。入出息不回。入第四禪。雖有入出息所依身風道亦通。諸孔不開。以定力故。身體盡合。復不起入出息地粗心。彼地心微細故。問曰以何等故。說入第四禪者。不說生第四禪者耶。答曰或有說者。作經者意欲爾。乃至廣說。復有說者。此文應作是說。入第四禪及生第四禪。而不說者。當知此說有餘。乃至廣說。複次若說入定。當知亦說生處。如經說前修此定。後生彼處。是故入出息。依身回。亦依心回。隨其宜便。從阿鼻獄。上至遍凈天。于其中間。諸眾生生諸根具者。乃至廣說。此中說諸根具足者。具上四事。非眼等根也。問曰以何等故。入第四禪。入出息不回耶。答曰粗心能起入出息。彼心心數法細故。復有說者。躁動心能起入出息。彼心不躁動。如人在煩鬧道行。便起于塵。彼亦如是。尊者和須蜜說曰。以何等故。入第四禪。入出息不回耶。以入第四禪者。身諸毛孔合。以無所依故。入出息不回。尊者婆檀陀說曰。入第四禪。身不動搖彼心不動故。身亦不動。復有說者。欲界以愛

【現代漢語翻譯】 現代漢語譯本 身心不隨順調和者，這是因為在卵等狀態中時（乃至廣說）。在卵等狀態中的身體，不是入出息（呼吸）所依賴的，風的通道不通暢，各個孔竅沒有打開，只有作為入出息基礎的粗糙心識，因此呼吸不循環。如果循環的話，就應該躁動不安。還有一種說法是，因為在卵、迦羅邏（kalala，受精卵）時期身體柔軟稀薄，所以入出息不循環。在阿浮陀（arbuda，肉團）、卑尸（pesi，凝結）時期，身體的各個孔竅沒有打開，所以入出息不循環。進入第四禪時，雖然有入出息所依賴的身體，風的通道也通暢，但各個孔竅沒有打開，因為禪定的力量，身體完全閉合，而且不再生起作為入出息基礎的粗糙心識，因為那個境界的心識非常微細。問：為什麼說『進入第四禪者』，而不說『生於第四禪者』呢？答：或者有人說，作經者的意願如此（乃至廣說）。還有一種說法是，這段文字應該這樣說：『進入第四禪以及生於第四禪』，而沒有說出來的，應當知道這是省略的說法（乃至廣說）。再者，如果說『進入禪定』，應當知道也說了『生於彼處』，如經文所說，先前修習此禪定，後來生於彼處。因此，入出息依靠身體循環，也依靠心識循環，隨順其調和。從阿鼻地獄（Avici hell）向上直到遍凈天（Subhakrtsna heaven），在這些中間，諸位眾生出生時諸根具足者（乃至廣說）。這裡所說的諸根具足者，是具備上面所說的四種條件，而不是指眼等根。問：為什麼進入第四禪時，入出息不循環呢？答：粗糙的心識能夠引發入出息，而第四禪的心識和心所法非常微細。還有一種說法是，躁動的心能夠引發入出息，而第四禪的心識不躁動。就像人在喧鬧的道路上行走，就會揚起灰塵，情況也是如此。尊者和須蜜（Vasumitra）說：為什麼進入第四禪時，入出息不循環呢？因為進入第四禪的人，身體的各個毛孔閉合，因為沒有所依賴之處，所以入出息不循環。尊者婆檀陀（Bhadanta）說：進入第四禪時，身體不動搖，因為他的心不動，所以身體也不動。還有一種說法是，欲界（Kama-dhatu）因為愛。

【English Translation】 English version Those whose body and mind are not in harmony, this is because they are in the state of an egg, etc. (and so on). The body in the state of an egg, etc., is not the basis for inhalation and exhalation (breathing). The wind passage is not open, and the various orifices are not open. There is only the coarse consciousness that is the basis of inhalation and exhalation, so the breath does not circulate. If it were to circulate, it would be restless. Another explanation is that because the body is soft and thin during the egg and kalala (fertilized egg) stages, inhalation and exhalation do not circulate. During the arbuda (fleshy mass) and pesi (coagulation) stages, the various orifices of the body are not open, so inhalation and exhalation do not circulate. When entering the fourth dhyana (meditative state), although there is a body that is the basis for inhalation and exhalation, and the wind passage is also open, the various orifices are not open. Because of the power of dhyana, the body is completely closed, and the coarse consciousness that is the basis of inhalation and exhalation no longer arises, because the consciousness in that realm is very subtle. Question: Why do we say 'one who enters the fourth dhyana' and not 'one who is born in the fourth dhyana'? Answer: Perhaps some say that the intention of the author of the sutra is so (and so on). Another explanation is that this passage should be read as 'entering the fourth dhyana and being born in the fourth dhyana', and what is not said should be understood as an omission (and so on). Furthermore, if we say 'entering samadhi (meditative concentration)', we should also know that we have said 'being born in that place', as the sutra says, 'having previously cultivated this samadhi, one is later born in that place'. Therefore, inhalation and exhalation circulate depending on the body and also depending on the mind, according to their harmony. From Avici hell (Avici hell) upwards to Subhakrtsna heaven (Subhakrtsna heaven), in between, those beings who are born with complete faculties (and so on). Here, 'complete faculties' refers to possessing the four conditions mentioned above, and not the eye and other sense organs. Question: Why does inhalation and exhalation not circulate when entering the fourth dhyana? Answer: Coarse consciousness can give rise to inhalation and exhalation, but the consciousness and mental factors of the fourth dhyana are very subtle. Another explanation is that a restless mind can give rise to inhalation and exhalation, but the mind in the fourth dhyana is not restless. It is like a person walking on a noisy road, who will stir up dust; the situation is similar. Venerable Vasumitra said: Why does inhalation and exhalation not circulate when entering the fourth dhyana? Because the pores of the body close when one enters the fourth dhyana, and because there is no basis to rely on, inhalation and exhalation do not circulate. Venerable Bhadanta said: When entering the fourth dhyana, the body does not move, because his mind does not move, so the body also does not move. Another explanation is that the desire realm (Kama-dhatu) is because of love.

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境界故。令身心粗。初禪以覺觀故。第二禪以喜故。第三禪以樂故。第四禪中。永離如是法故入出息。有出息。有入出息地。有無入出息地。入息者來出息者去。四地中有入出息。四地者。謂欲界初禪二禪三禪。五地中。無入出息。五地者。謂第四禪及四無色定。問曰。住入出息地。無入出息地心現在前。為有入出息回不耶。答曰不回。問曰住不入出息地。入出息地心現在前。為有入出息回不耶。答曰不回。問曰若住入出息地身。入出息地心現在前。當言入出息回。為以身故回。為以心故回耶。答曰或有說者。以身故回。諸作是說。以身故回者。生欲界中。欲界中心現在前。此身是欲界。入出息亦是欲界。從欲界心回。即是此心所觀境界。生欲界中。初禪心現在前。身是欲界。入出息是欲界。從初禪心回。即是彼心所觀境界。問曰若然者。此說云何通。如說欲界入出息。是初禪無礙道中滅。答曰欲界入出息。或從欲界心回。或從初禪心回。若從欲界心回者滅。若從初禪心回者現在前。復有說者。言滅者是數滅也。生欲界中。二禪三禪心現在前。身是欲界。入出息是欲界從二禪三禪心回。即是彼心所觀境界。初禪初禪心現在前。身是初禪。入出息是初禪。從初禪心回。即是彼心所觀境界生初禪。欲界心現在前。身是初禪

【現代漢語翻譯】 現代漢語譯本 因為境界的緣故，導致身心粗重。初禪是因為有覺觀（vitarka-vicara，粗細的思考）的緣故，第二禪是因為有喜（piti，喜悅）的緣故，第三禪是因為有樂（sukha，快樂）的緣故，在第四禪中，永遠離開了這些法，所以沒有入出息。有入出息的地，有無入出息的地。入息是進入，出息是出去。四地中有入出息，這四地是：欲界、初禪、二禪、三禪。五地中，沒有入出息，這五地是：第四禪以及四無色定（arupa-samapatti，無色界的四種禪定）。 問：如果住在有入出息的地，而無入出息的心生起，那麼入出息會返回嗎？答：不會返回。 問：如果住在無入出息的地，而有入出息的心生起，那麼入出息會返回嗎？答：不會返回。 問：如果住在有入出息的地，身體是有入出息的，而有入出息的心生起，應當說入出息會返回，是因為身體的緣故返回，還是因為心的緣故返回呢？答：或者有人說，是因為身體的緣故返回。他們這樣說，因為身體的緣故返回，是說生在欲界中，欲界的心生起，這個身體是欲界的，入出息也是欲界的，從欲界的心返回，就是這個心所觀察的境界。生在欲界中，初禪的心生起，身體是欲界的，入出息是欲界的，從初禪的心返回，就是那個心所觀察的境界。 問：如果這樣，那麼這個說法如何解釋呢？比如所說欲界的入出息，是在初禪的無礙道（anantarya-marga，斷除煩惱的道路）中滅除的。答：欲界的入出息，或者從欲界的心返回，或者從初禪的心返回。如果從欲界的心返回就滅除，如果從初禪的心返回就現在前。還有人說，所說的滅除是數滅（samkhya-nirodha，通過智慧力量的滅除）。生在欲界中，二禪、三禪的心生起，身體是欲界的，入出息是欲界的，從二禪、三禪的心返回，就是那個心所觀察的境界。初禪，初禪的心生起，身體是初禪的，入出息是初禪的，從初禪的心返回，就是那個心所觀察的境界。生在初禪，欲界的心生起，身體是初禪的。

【English Translation】 English version It is because of the realm that the body and mind become coarse. The first Dhyana (Jhana, meditation state) is due to the presence of vitarka-vicara (initial application of thought and sustained application of thought), the second Dhyana is due to piti (joy), and the third Dhyana is due to sukha (happiness). In the fourth Dhyana, one permanently departs from these dharmas, hence there is no inhalation and exhalation. There are realms with inhalation and exhalation, and realms without inhalation and exhalation. Inhalation is coming in, and exhalation is going out. In the four realms, there is inhalation and exhalation. These four realms are: the desire realm (Kama-dhatu), the first Dhyana, the second Dhyana, and the third Dhyana. In the five realms, there is no inhalation and exhalation. These five realms are: the fourth Dhyana and the four Arupa-samapattis (formless attainments). Question: If one dwells in a realm with inhalation and exhalation, and a mind without inhalation and exhalation arises, will the inhalation and exhalation return? Answer: It will not return. Question: If one dwells in a realm without inhalation and exhalation, and a mind with inhalation and exhalation arises, will the inhalation and exhalation return? Answer: It will not return. Question: If one dwells in a realm with inhalation and exhalation, and the body has inhalation and exhalation, and a mind with inhalation and exhalation arises, should it be said that the inhalation and exhalation will return? Is it because of the body that it returns, or because of the mind that it returns? Answer: Some say that it returns because of the body. Those who say it returns because of the body mean that when one is born in the desire realm, and the mind of the desire realm arises, this body is of the desire realm, and the inhalation and exhalation are also of the desire realm. Returning from the mind of the desire realm is the realm observed by this mind. When one is born in the desire realm, and the mind of the first Dhyana arises, the body is of the desire realm, and the inhalation and exhalation are of the desire realm. Returning from the mind of the first Dhyana is the realm observed by that mind. Question: If that is the case, how can this statement be explained? For example, it is said that the inhalation and exhalation of the desire realm are extinguished in the anantarya-marga (path of immediate consequence) of the first Dhyana. Answer: The inhalation and exhalation of the desire realm either return from the mind of the desire realm or return from the mind of the first Dhyana. If they return from the mind of the desire realm, they are extinguished. If they return from the mind of the first Dhyana, they are present. Others say that the extinction mentioned is samkhya-nirodha (cessation through wisdom). When one is born in the desire realm, and the minds of the second and third Dhyanas arise, the body is of the desire realm, and the inhalation and exhalation are of the desire realm. Returning from the minds of the second and third Dhyanas is the realm observed by those minds. In the first Dhyana, the mind of the first Dhyana arises, the body is of the first Dhyana, and the inhalation and exhalation are of the first Dhyana. Returning from the mind of the first Dhyana is the realm observed by that mind. When one is born in the first Dhyana, and the mind of the desire realm arises, the body is of the first Dhyana.

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。入出息是初禪。從欲界心回。非是彼心所觀境界。生初禪。二禪三禪心現在前。身是初禪。入出息是初禪。從二禪三禪心回。即是彼心所觀境界。生二禪中。隨其相說生第三禪中。第三禪心現在前。身是三禪。入出息是第三禪。從第三禪心回。即是彼心所觀境界。生三禪中。欲界心現在前。身是第三禪。入出息是第三禪。從欲界心回。非是彼心所觀境界。如是起初禪二禪心現在前。身是第三禪。入出息是第三禪。從初禪二禪心回。非是彼心所觀境界。諸作是說。入出息。以身故回者。欲界入出息。為四種心作境界。初禪入出息。為三種心作境界。第二禪入出息。為二種心作境界。第三禪入出息即為第三禪作境界。諸作是說入出息。以心故回者。生欲界中。欲界心現在前。身是欲界。入出息是欲界。從欲界心回。即是彼心所觀境界。若初禪心現在前。身是欲界。入出息是初禪。從初禪心回。即是彼心所觀境界。若第二第三禪心現在前。身在欲界。入出息是第二第三禪。從第二第三禪心回。即是彼心所觀境界。生初禪中。初禪心現在前。身是初禪。入出息是初禪。從初禪心回。即是彼心所觀境界。若欲界心現在前。身是初禪。入出息是欲界。從欲界心回。即是彼心所觀境界。若第二第三禪心現在前。身是初禪。入出息是

{ "translations": [ "現代漢語譯本", "入出息（呼吸）是初禪（Dhyana，禪那）。從欲界（Kama-dhatu， desire realm）的心返回，不是那個心所觀察的境界。生起初禪。二禪（second Dhyana）三禪（third Dhyana）的心現在前。身體是初禪，入出息是初禪。從二禪三禪的心返回，就是那個心所觀察的境界。生在二禪中，隨著它的相貌說生在第三禪中。第三禪的心現在前。身體是三禪，入出息是第三禪。從第三禪的心返回，就是那個心所觀察的境界。生在三禪中。欲界的心現在前。身體是第三禪，入出息是第三禪。從欲界的心返回，不是那個心所觀察的境界。像這樣生起初禪二禪的心現在前。身體是第三禪，入出息是第三禪。從初禪二禪的心返回，不是那個心所觀察的境界。那些這樣說的人，入出息因為身體的緣故返回，欲界的入出息，為四種心作為境界。初禪的入出息，為三種心作為境界。第二禪的入出息，為二種心作為境界。第三禪的入出息就為第三禪作為境界。那些這樣說入出息，因為心的緣故返回的人，生在欲界中，欲界的心現在前。身體是欲界，入出息是欲界。從欲界的心返回，就是那個心所觀察的境界。如果初禪的心現在前，身體是欲界，入出息是初禪。從初禪的心返回，就是那個心所觀察的境界。如果第二第三禪的心現在前，身體在欲界，入出息是第二第三禪。從第二第三禪的心返回，就是那個心所觀察的境界。生在初禪中，初禪的心現在前。身體是初禪，入出息是初禪。從初禪的心返回，就是那個心所觀察的境界。如果欲界的心現在前，身體是初禪，入出息是欲界。從欲界的心返回，就是那個心所觀察的境界。如果第二第三禪的心現在前，身體是初禪，入出息是" ], "english_translations": [ "English version", 'Breath is the first Dhyana (禪那). Returning from the mind of the Kama-dhatu (欲界, desire realm), it is not the realm observed by that mind. The first Dhyana arises. The minds of the second Dhyana and third Dhyana are now present. The body is in the first Dhyana, and the breath is in the first Dhyana. Returning from the minds of the second and third Dhyanas, it is the realm observed by that mind. Born in the second Dhyana, according to its appearance, born in the third Dhyana. The mind of the third Dhyana is now present. The body is in the third Dhyana, and the breath is in the third Dhyana. Returning from the mind of the third Dhyana, it is the realm observed by that mind. Born in the third Dhyana. The mind of the Kama-dhatu is now present. The body is in the third Dhyana, and the breath is in the third Dhyana. Returning from the mind of the Kama-dhatu, it is not the realm observed by that mind. Thus, the minds of the first and second Dhyanas arise now. The body is in the third Dhyana, and the breath is in the third Dhyana. Returning from the minds of the first and second Dhyanas, it is not the realm observed by that mind. Those who say that breath returns because of the body, the breath of the Kama-dhatu serves as the realm for four types of minds. The breath of the first Dhyana serves as the realm for three types of minds. The breath of the second Dhyana serves as the realm for two types of minds. The breath of the third Dhyana serves as the realm for the third Dhyana. Those who say that breath returns because of the mind, born in the Kama-dhatu, the mind of the Kama-dhatu is now present. The body is in the Kama-dhatu, and the breath is in the Kama-dhatu. Returning from the mind of the Kama-dhatu, it is the realm observed by that mind. If the mind of the first Dhyana is now present, the body is in the Kama-dhatu, and the breath is in the first Dhyana. Returning from the mind of the first Dhyana, it is the realm observed by that mind. If the minds of the second and third Dhyanas are now present, the body is in the Kama-dhatu, and the breath is in the second and third Dhyanas. Returning from the minds of the second and third Dhyanas, it is the realm observed by that mind. Born in the first Dhyana, the mind of the first Dhyana is now present. The body is in the first Dhyana, and the breath is in the first Dhyana. Returning from the mind of the first Dhyana, it is the realm observed by that mind. If the mind of the Kama-dhatu is now present, the body is in the first Dhyana, and the breath is in the Kama-dhatu. Returning from the mind of the Kama-dhatu, it is the realm observed by that mind. If the minds of the second and third Dhyanas are now present, the body is in the first Dhyana, and the breath is in' ] }

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第二第三禪。從第二第三禪心回。即是彼心所觀境界。生第二禪中說亦如是。生第三禪中。第三禪心現在前。身是第三禪。入出息是第三禪。從第三禪心回。即是彼心所觀境界。若欲界心現在前。身是第三禪。入出息是欲界。從欲界心回。即是彼心所觀境界。若初禪二禪心現在前。身是第三禪。入出息是初禪二禪。從初禪二禪心回。即是彼心所觀境界。諸作是說。入出息依心回者。欲界入出息。即是欲界心所觀境界。初禪即初禪。二禪即二禪。三禪即三禪。評曰不應作是說。如前說者好。問曰入出息。為是眾生數。為非眾生數耶。答曰是眾生數。問曰為是內法。為是外法耶。答曰是外法。此身中亦有內風。然入出息是外風。為是長養為是依。為是報耶。答曰是依此身亦有長養風報風。然入出息是依。如經說。佛告阿難。若能令入出息。如射箭筈筈相續者。是名異食。云何名異食耶。答曰雖以上妙飲食長養人身。不如正方便入出息。切害身法莫若邪方便。入出息。如箭筈筈相續。是何義耶。答曰如以後箭射於前箭。是名筈筈相續義。復有說者。相續不斷義。是筈筈相續義。問曰入出息。為先入耶。為先出耶。答曰或有說者。言先出。臍邊有風起。能開諸孔。然後乃出。復有說者。能開諸孔風。非入出息。諸孔開已。風先

入。如飢渴人。少有所食。令身長養。死時最後息出。更不復入名死。復有說者。最後息入。更不復出名死。如說使我常得入出息。入第四禪時息出。出第四禪時息入。

如說有阿那般那。有阿那般那念。云何名阿那。云何名般那。云何名修阿那般那念耶。答曰諸入息是阿那。出息是般那。復有說者。出息是阿那。入息是般那。如說比丘吸外風入時名阿那。如內風出散名般那。能緣彼念。是名阿那般那念。修行廣佈念相應共有法。是名修阿那般那念。阿那般那念。說有六事。云何為六。一數二隨三止四觀五轉六凈。數者。有五種。一數二減數三增數四聚數五凈數。數者一至二乃至十。減數者。從三至一增數者。從一至三四。聚數者。觀六息入六息出。復有說者。聚數者。觀入息是出。觀出息是入。凈數者。觀五息出。問曰為先數入息。為先數出息耶。答曰先數入息。所以者何。生時息入。死時息出。如是觀者。是名隨順生死觀法。是以先觀入出。乃至廣說。隨者觀息至咽時。心亦隨至。至心至臍。乃至腳指心亦隨至。止者。息入時住在咽心亦止觀。如是至心至臍。乃至住腳指心亦止觀。復有說者。止者觀風在身中住。如觀明珠中綖。觀者不但觀風。以風大故。等觀四大。不作差別。觀此四大能生何物。知生造色

【現代漢語翻譯】 現代漢語譯本： 入息。就像飢渴的人，稍微得到食物，使身體成長。死亡時最後一口氣呼出，不再吸入，這稱為死亡。也有人說，最後一口氣吸入，不再呼出，這稱為死亡。就像經文所說，希望我常常能夠進行入息和出息。進入第四禪定時氣息呼出，從第四禪定出來時氣息吸入。

經文說有阿那般那（入出息），有阿那般那念（入出息念）。什麼叫做阿那（入息）？什麼叫做般那（出息）？什麼叫做修阿那般那念（修習入出息念）呢？回答說：所有吸入的氣息是阿那，呼出的氣息是般那。也有人說，呼出的氣息是阿那，吸入的氣息是般那。就像經文所說，比丘吸入外面的風時稱為阿那，像體內的風散發出去時稱為般那。能夠緣於此念，這稱為阿那般那念。修行、廣泛地散佈與念相應的共有法，這稱為修阿那般那念。阿那般那念，經文說有六件事。哪六件事呢？一、數（計數），二、隨（隨息），三、止（止息），四、觀（觀察），五、轉（迴轉），六、凈（清凈）。數，有五種：一、數，二、減數，三、增數，四、聚數，五、凈數。數，從一到二乃至到十。減數，從三到一。增數，從一到三到四。聚數，觀察六息入和六息出。也有人說，聚數，觀察入息是出息，觀察出息是入息。凈數，觀察五息出。問：是先數入息，還是先數出息呢？回答說：先數入息。為什麼呢？因為出生時氣息吸入，死亡時氣息呼出。像這樣觀察，這稱為隨順生死觀法。因此先觀察入息和出息，乃至廣泛地說。隨，是觀察氣息到達咽喉時，心也隨之到達；到達心、到達臍，乃至腳趾，心也隨之到達。止，是氣息吸入時停留在咽喉，心也停止觀察；像這樣到達心、到達臍，乃至停留在腳趾，心也停止觀察。也有人說，止，是觀察風在身體中停留。就像觀察明珠中的絲線。觀，不只是觀察風，因為風是大種，平等地觀察四大，不作差別。觀察這四大能夠產生什麼事物，知道產生造色（物質現象）。 English version: In-breath. Like a hungry and thirsty person, getting a little food, causing the body to grow. At the time of death, the last breath is exhaled, and no more is inhaled, this is called death. Some say that the last breath is inhaled, and no more is exhaled, this is called death. As it is said in the scriptures, may I always be able to perform in-breaths and out-breaths. When entering the fourth Dhyana (meditative state), the breath is exhaled; when exiting the fourth Dhyana, the breath is inhaled.

The scriptures say there is Anapanasati (in-and-out breathing), there is Anapanasmriti (mindfulness of in-and-out breathing). What is called Ana (in-breath)? What is called Apana (out-breath)? What is called practicing Anapanasmriti (cultivating mindfulness of in-and-out breathing)? The answer is: all inhaled breaths are Ana, and exhaled breaths are Apana. Some say that exhaled breaths are Ana, and inhaled breaths are Apana. As it is said in the scriptures, when a Bhiksu (monk) inhales external air, it is called Ana; like when internal air dissipates, it is called Apana. Being able to focus on this thought, this is called Anapanasmriti. Practicing and widely spreading the shared Dharmas (teachings) corresponding to mindfulness, this is called cultivating Anapanasmriti. Anapanasmriti, the scriptures say there are six things. What are the six things? One, counting; two, following; three, stopping; four, observing; five, turning; six, purifying. Counting has five types: one, counting; two, decreasing counting; three, increasing counting; four, aggregating counting; five, purifying counting. Counting is from one to two, up to ten. Decreasing counting is from three to one. Increasing counting is from one to three to four. Aggregating counting is observing six in-breaths and six out-breaths. Some say that aggregating counting is observing the in-breath as the out-breath, and observing the out-breath as the in-breath. Purifying counting is observing five out-breaths. Question: Should one count the in-breath first, or the out-breath first? Answer: Count the in-breath first. Why? Because at birth, the breath is inhaled; at death, the breath is exhaled. Observing in this way is called observing the Dharma (teachings) in accordance with birth and death. Therefore, first observe the in-breath and out-breath, and so on extensively. Following is observing the breath reaching the throat, and the mind also follows to reach it; reaching the heart, reaching the navel, even the toes, the mind also follows to reach them. Stopping is when the breath is inhaled and stays in the throat, the mind also stops observing; like this, reaching the heart, reaching the navel, even staying in the toes, the mind also stops observing. Some say that stopping is observing the wind staying in the body. Like observing a thread in a bright pearl. Observing is not just observing the wind, because wind is a great element, equally observing the four great elements, without making distinctions. Observing what things these four great elements can produce, knowing that they produce Rupa (material phenomena).

【English Translation】 In-breath. Like a hungry and thirsty person, getting a little food, causing the body to grow. At the time of death, the last breath is exhaled, and no more is inhaled, this is called death. Some say that the last breath is inhaled, and no more is exhaled, this is called death. As it is said in the scriptures, may I always be able to perform in-breaths and out-breaths. When entering the fourth Dhyana (meditative state), the breath is exhaled; when exiting the fourth Dhyana, the breath is inhaled. The scriptures say there is Anapanasati (in-and-out breathing), there is Anapanasmriti (mindfulness of in-and-out breathing). What is called Ana (in-breath)? What is called Apana (out-breath)? What is called practicing Anapanasmriti (cultivating mindfulness of in-and-out breathing)? The answer is: all inhaled breaths are Ana, and exhaled breaths are Apana. Some say that exhaled breaths are Ana, and inhaled breaths are Apana. As it is said in the scriptures, when a Bhiksu (monk) inhales external air, it is called Ana; like when internal air dissipates, it is called Apana. Being able to focus on this thought, this is called Anapanasmriti. Practicing and widely spreading the shared Dharmas (teachings) corresponding to mindfulness, this is called cultivating Anapanasmriti. Anapanasmriti, the scriptures say there are six things. What are the six things? One, counting; two, following; three, stopping; four, observing; five, turning; six, purifying. Counting has five types: one, counting; two, decreasing counting; three, increasing counting; four, aggregating counting; five, purifying counting. Counting is from one to two, up to ten. Decreasing counting is from three to one. Increasing counting is from one to three to four. Aggregating counting is observing six in-breaths and six out-breaths. Some say that aggregating counting is observing the in-breath as the out-breath, and observing the out-breath as the in-breath. Purifying counting is observing five out-breaths. Question: Should one count the in-breath first, or the out-breath first? Answer: Count the in-breath first. Why? Because at birth, the breath is inhaled; at death, the breath is exhaled. Observing in this way is called observing the Dharma (teachings) in accordance with birth and death. Therefore, first observe the in-breath and out-breath, and so on extensively. Following is observing the breath reaching the throat, and the mind also follows to reach it; reaching the heart, reaching the navel, even the toes, the mind also follows to reach them. Stopping is when the breath is inhaled and stays in the throat, the mind also stops observing; like this, reaching the heart, reaching the navel, even staying in the toes, the mind also stops observing. Some say that stopping is observing the wind staying in the body. Like observing a thread in a bright pearl. Observing is not just observing the wind, because wind is a great element, equally observing the four great elements, without making distinctions. Observing what things these four great elements can produce, knowing that they produce Rupa (material phenomena).

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。次觀造色者。為誰作依。誰有所作知。為心心數法。以是事故。觀五陰。轉者轉此入息觀。起身念處。次起受心法念處。次起暖頂忍世第一法。凈者。謂苦法忍是也。復有說者。是諸善根。皆是慧分。數有二事。一數入出息。二能捨思覺。隨有二事。一能隨入出息。二舍離欲覺。止有二事。一能住息在鼻端。二不捨三昧。觀有二事。一能觀入出息住異相。二能取心心數法相。轉有二事。一能知陰。二能入聖道。凈有二種。一能斷結。二能凈見問曰阿那般那念體性是何。答曰是慧以此心品中念偏多故。名阿那般那念。取其相應共有法故。欲界體依。是四陰性色界是五陰性地者。在五地中。欲界未至初禪中間二禪未至。三禪未至。所依身者。依欲界身。亦依色界。然初起時。必依欲界。行者體非行。境界者境界是。風念處者。非根本念處。是念處方便。若取念處眷屬者。則是身念處。所以者何。以緣色故。問曰若然者。何故佛經說阿那般那念是四念處耶。答曰以是念處方便故。名四念處。問曰若然者。不凈觀亦是四念處方便。何故不說名四念處耶。答曰若有眾生。應聞阿那般那是念處者。世尊則說。若有眾生。應聞不凈是念處而得悟者佛亦說之。復有說者。如此經中。亦說不凈觀是念處。如此經偈說。

若能觀青色

【現代漢語翻譯】 現代漢語譯本：接下來觀察『造色』（Rupa，物質）以什麼為所依？誰是『有所作知』（knowledge of what is made）的主體？答案是『心』（citta，意識）和『心數法』（cetasikas，心理活動）。因此，觀察『五陰』（Panca-khandha，五蘊）。『轉』（turning）是指轉變對入息的觀察，從而生起『起身念處』（kayanupassana，身念住）。接下來生起『受心法念處』（vedananupassana, cittanupassana, dhammanupassana，受念住、心念住、法念住）。然後生起『暖』（tejo-dhatu，暖相）、『頂』（頂位）、『忍』（khanti，忍位）、『世第一法』（lokikaggadhammo，世第一法）。『凈』（purification）指的是『苦法忍』（dukkhe ñāṇaṃ，對苦諦的忍）。也有人說，所有這些善根都是智慧的一部分。『數』（counting）包含兩件事：一是數入出息，二是能捨棄思覺。『隨』（following）包含兩件事：一是能隨順入出息，二是舍離欲覺。『止』（stopping）包含兩件事：一是能使氣息停留在鼻端，二是不捨棄三昧。『觀』（observing）包含兩件事：一是能觀察入出息的住、異相，二是能把握心和心數法的相。『轉』（turning）包含兩件事：一是能知曉五陰，二是能進入聖道。『凈』（purification）有兩種：一是能斷除結縛，二是能清凈見解。問：『阿那般那念』（ānāpānasati，安般念）的體性是什麼？答：是智慧。因為在這個『心品』（citta-vagga，心品）中，『念』（sati，正念）特別多，所以稱為『阿那般那念』。這是取其相應的共有法。欲界的體性所依是四陰性，或者說是五陰性。『地』（bhūmi，地）是指在五地中，欲界、未至定、初禪、中間禪、二禪、未至定、三禪、未至定。所依之身，依欲界之身，也依…。然而，最初開始時，必定依欲界。行者的體性不是行，境界是境界。『風念處』（vayo-dhatu-manasikara，風界作意）不是根本念處，而是念處的方便。如果取念處的眷屬，那就是身念處。為什麼呢？因為緣於色法。問：如果是這樣，為什麼佛經說『阿那般那念』是『四念處』（cattāro satipaṭṭhānā，四念住）呢？答：因為這是念處的方便，所以稱為四念處。問：如果是這樣，『不凈觀』（asubha-bhāvanā，不凈觀）也是四念處的方便，為什麼不說是不凈觀是四念處呢？答：如果有眾生，應該聽聞『阿那般那念』是念處而得悟，世尊就會說。如果有眾生，應該聽聞『不凈觀』是念處而得悟，佛也會說。還有一種說法是，如此經中，也說不凈觀是念處。如此經偈說：如果能觀察青色…

【English Translation】 English version: Next, regarding observing 'Rupa' (form, material aspect), what does it rely on? Who is the subject of 'knowledge of what is made'? The answer is 'citta' (mind, consciousness) and 'cetasikas' (mental factors). Therefore, observe the 'Panca-khandha' (five aggregates). 'Turning' refers to transforming the observation of the in-breath, thereby giving rise to 'kayanupassana' (mindfulness of the body). Next, 'vedananupassana, cittanupassana, dhammanupassana' (mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) arise. Then 'tejo-dhatu' (warmth element), 'top' (peak stage), 'khanti' (patience), 'lokikaggadhammo' (the highest mundane dharma) arise. 'Purification' refers to 'dukkhe ñāṇaṃ' (knowledge of suffering). Some also say that all these wholesome roots are part of wisdom. 'Counting' involves two things: one is counting the in-breath and out-breath, and the other is being able to abandon thoughts and perceptions. 'Following' involves two things: one is being able to follow the in-breath and out-breath, and the other is abandoning sensual perceptions. 'Stopping' involves two things: one is being able to keep the breath at the tip of the nose, and the other is not abandoning samadhi. 'Observing' involves two things: one is being able to observe the characteristics of the in-breath and out-breath, and the other is being able to grasp the characteristics of the mind and mental factors. 'Turning' involves two things: one is being able to know the five aggregates, and the other is being able to enter the noble path. 'Purification' is of two kinds: one is being able to cut off the fetters, and the other is being able to purify views. Question: What is the nature of 'ānāpānasati' (mindfulness of breathing)? Answer: It is wisdom. Because in this 'citta-vagga' (chapter on mind), 'sati' (mindfulness) is particularly abundant, it is called 'ānāpānasati'. This is taking its corresponding common dharma. The nature of the desire realm relies on the four aggregates, or rather, the five aggregates. 'Bhūmi' (ground) refers to the desire realm, the access concentration, the first jhana, the intermediate jhana, the second jhana, the access concentration, the third jhana, and the access concentration among the five grounds. The body relied upon relies on the body of the desire realm, and also relies on... However, in the beginning, it must rely on the desire realm. The nature of the practitioner is not practice, the object is the object. 'Vayo-dhatu-manasikara' (attention to the element of wind) is not the fundamental mindfulness, but a means to mindfulness. If one takes the retinue of mindfulness, then it is mindfulness of the body. Why? Because it is conditioned by form. Question: If that is the case, why do the sutras say that 'ānāpānasati' is 'cattāro satipaṭṭhānā' (the four foundations of mindfulness)? Answer: Because it is a means to mindfulness, it is called the four foundations of mindfulness. Question: If that is the case, 'asubha-bhāvanā' (the contemplation of impurity) is also a means to the four foundations of mindfulness, why is it not said that the contemplation of impurity is the four foundations of mindfulness? Answer: If there are beings who should hear that 'ānāpānasati' is mindfulness and attain enlightenment, the World-Honored One will say so. If there are beings who should hear that 'asubha-bhāvanā' is mindfulness and attain enlightenment, the Buddha will also say so. Another explanation is that in this sutra, the contemplation of impurity is also said to be mindfulness. As the verse in this sutra says: If one can observe the color blue...

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亦能觀爛壞 　是名身念處　　觀凈生欲心 　是中亦有受　　是名受念處 　能以無瞋心　　是名心念處 　亦斷于愛恚　　是名法念處

複次何故。說阿那般那念是念處。不說不凈觀耶。答曰以阿那般那念觀牢固可恃。不凈觀法則不爾。若行者失念。煩惱現在前時。速能還觀。如人怖恐速走入城。彼亦如是。復有說者。阿那般那念。不與外道共不凈觀共。復有說者。不凈觀能增長眾生想。所以者何。觀時必觀男女身骨故。阿那般那念。能增長法相。所以者何。以是空三昧根本故。是故說四念處。復有說者。阿那般那念。緣近法。是不雜觀。非次第觀。非是因眾生觀。不多用功。不凈觀不爾。是故說是念處。不說不凈觀也。智者一等智。根相應者。一根相應謂舍根。世者謂是三世。緣世者。謂緣三世。善不善無記者。謂是善緣善不善無記者。謂緣無記。欲色無色界系者。謂欲色界系。緣三界系及不繫者。謂緣欲色界系。是學無學非學非無學者。謂是非學非無學。緣學無學非學非無學法者。謂緣非學非無學。見道斷修道斷無斷者。謂修道斷緣見道修道不斷者。謂緣修道斷。緣名緣義者謂緣義也。緣自緣他者謂緣自他。如經說偈。

若於安般念　　具足能修行 　次第而習學　　如佛之所說

問曰

【現代漢語翻譯】 現代漢語譯本 亦能觀察身體的腐爛和敗壞，這被稱為身念處（Kāya-smṛtyupasthāna，對身體的覺察）。觀察身體的清凈會產生慾望之心，這其中也包含感受，這被稱為受念處（Vedanā-smṛtyupasthāna，對感受的覺察）。能夠以沒有嗔恨的心來觀察，這被稱為心念處（Citta-smṛtyupasthāna，對心的覺察）。也能斷除愛慾和憎恨，這被稱為法念處（Dharma-smṛtyupasthāna，對法的覺察）。

進一步說，為什麼說阿那般那念（Ānāpānasmṛti，入出息念）是念處，而不說不凈觀（Aśubha-bhāvanā，不凈觀）呢？回答是：因為阿那般那唸的觀察牢固可靠，而不凈觀則不然。如果修行者失去正念，煩惱現前的時候，能夠迅速地恢復觀察，就像人因為恐懼而快速跑入城中一樣。也有人說，阿那般那念不與外道共有，不凈觀則不然。還有人說，不凈觀能夠增長眾生的想念。為什麼這麼說呢？因為觀察的時候必定會觀察男女的身體和骨骼。阿那般那念能夠增長法相。為什麼這麼說呢？因為它是空三昧（Śūnyatā-samādhi，空三昧）的根本。所以說四念處（catuḥsmṛtyupasthāna）。還有人說，阿那般那念所緣的是近處的法，是不雜亂的觀察，不是次第的觀察，不是因為眾生的緣故而觀察，不需要多大的功用。不凈觀則不是這樣。所以說這是念處，而不說不凈觀。智者具有同等的智慧。根相應者，是指與一根相應，這個根就是舍根（upekṣā-indriya，舍根）。世，指的是三世（過去、現在、未來）。緣世者，指的是緣於三世。善、不善、無記者，指的是善緣于善，不善緣于不善，無記緣于無記。欲色無系者，指的是欲系（kāmadhātu，欲界）。緣三界系及不繫者，指的是緣于欲**系。是學、無學、非學非無學者，指的是非學非無學（Naivaśaikṣanāśaikṣa，非學非無學）。緣學、無學、非學非無學法者，指的是緣于非學非無學。見道斷、修道斷、無斷者，指的是修道斷（bhāvanāmārga，修道）緣于見道（darśanamārga，見道）、修道不斷者，指的是緣于修道斷。緣名緣義者，指的是緣于義。緣自緣他者，指的是緣于自己和他人。如經中所說偈頌：

如果對於安般念，能夠具足地修行，次第地學習，就像佛所說的那樣。

問：

【English Translation】 English version Also, being able to observe decay and putrefaction, this is called Kāya-smṛtyupasthāna (mindfulness of the body). Observing purity gives rise to lustful thoughts; within this, there are also feelings, which is called Vedanā-smṛtyupasthāna (mindfulness of feelings). Being able to observe with a mind free from hatred is called Citta-smṛtyupasthāna (mindfulness of the mind). Also, cutting off love and hatred is called Dharma-smṛtyupasthāna (mindfulness of dharmas).

Furthermore, why is Ānāpānasmṛti (mindfulness of breathing) said to be a smṛtyupasthāna, but not Aśubha-bhāvanā (contemplation of impurity)? The answer is: because the observation of Ānāpānasmṛti is firm and reliable, while Aśubha-bhāvanā is not. If a practitioner loses mindfulness and afflictions arise, they can quickly return to observation, just as a person, out of fear, quickly runs into a city. Some say that Ānāpānasmṛti is not shared with non-Buddhists, while Aśubha-bhāvanā is. Others say that Aśubha-bhāvanā can increase the thoughts of beings. Why is this? Because during observation, one inevitably observes the bodies and bones of men and women. Ānāpānasmṛti can increase the characteristics of dharmas. Why is this? Because it is the root of Śūnyatā-samādhi (emptiness samadhi). Therefore, the four catuḥsmṛtyupasthāna (four foundations of mindfulness) are taught. Some also say that Ānāpānasmṛti focuses on nearby dharmas, is an unmixed observation, not a sequential observation, not an observation for the sake of beings, and does not require much effort. Aśubha-bhāvanā is not like this. Therefore, this is said to be a smṛtyupasthāna, but not Aśubha-bhāvanā. The wise have equal wisdom. Those who are in accordance with the indriya (faculty) are in accordance with one faculty, which is upekṣā-indriya (faculty of equanimity). 'World' refers to the three times (past, present, future). 'Relating to the world' refers to relating to the three times. 'Good, unwholesome, and neutral' refers to good relating to good, unwholesome relating to unwholesome, and neutral relating to neutral. 'Belonging to the kāmadhātu (desire realm), rūpadhātu (form realm), and arūpadhātu (formless realm) and unbound' refers to belonging to the kāmadhātu (desire realm). 'Relating to the realms bound by the three realms and the unbound' refers to relating to the kāmadhātu (desire realm). 'Śaikṣa (learner), aśaikṣa (no-learner), and naivaśaikṣanāśaikṣa (neither learner nor no-learner)' refers to neither learner nor no-learner. 'Relating to the dharmas of śaikṣa (learner), aśaikṣa (no-learner), and naivaśaikṣanāśaikṣa (neither learner nor no-learner)' refers to relating to neither learner nor no-learner. 'Cut off by darśanamārga (path of seeing), cut off by bhāvanāmārga (path of cultivation), and not cut off' refers to bhāvanāmārga (path of cultivation) relating to darśanamārga (path of seeing). 'Cut off by bhāvanāmārga (path of cultivation) and not cut off' refers to relating to what is cut off by bhāvanāmārga (path of cultivation). 'Relating to name and relating to meaning' refers to relating to meaning. 'Relating to oneself and relating to others' refers to relating to oneself and others. As the verse says in the sutra:

If one can fully practice Ānāpānasmṛti, learning in sequence, as the Buddha has said.

Question:

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此偈中說。誰具足誰不具足。答曰或有說者。此中說佛具足聲聞緣覺不具足。復有說者。佛辟支佛是具足。聲聞是不具足。復有說者。阿羅漢以上是具足。學人凡夫人是不具足。復有說者。聖人是具足。凡夫人是不具足。評曰如是說者好。若具上六事。名為具足。若不具上六事。名不具足。

如經中說。佛言我於二月入于禪定。現如是所應瑞相。云何瑞相。答曰世尊。自敷床而坐。化作比丘眷屬圍繞是其瑞相。復有說者。世尊令地微動。諸比丘見已尋詣佛所。此亦是其瑞相。爾時世尊告諸比丘。若有外道梵志來問汝言。沙門瞿曇於二月中。為入何定者。汝當答言。入阿那般那定。問曰如諸外道梵志。乃至不識阿那般那定名佛何故作如是說。若諸外道來問汝者。汝當答言。入阿那般那定耶。答曰欲令外道生悕有想。若諸外道。聞阿那般那定名。必生悕有想。以生悕有想故來至我所。以此緣故當入我法。作如是說。問曰如世尊悉入諸禪定解脫三昧。何以但說入阿那般那定耶。答曰以阿那般那定在諸禪定初故。

如說當觀息短。乃至廣說。問曰息為先短後長。為先長后短耶。答曰先觀短後觀長何以知耶。答曰。如說世尊入定不久入出息速動。入定轉久。入出息安住。如人重擔上險難處。身體疲極。入出息速動。

【現代漢語翻譯】 現代漢語譯本 此偈中說，誰是具足的，誰是不具足的？回答說：或者有人說，這裡說佛（Buddha，覺悟者）是具足的，聲聞（Śrāvaka，聽聞佛法者）和緣覺（Pratyekabuddha，獨自覺悟者）是不具足的。又有人說，佛和辟支佛（Pratyekabuddha，獨自覺悟者）是具足的，聲聞是不具足的。又有人說，阿羅漢（Arhat，斷盡煩惱者）以上是具足的，學人和凡夫人是不具足的。又有人說，聖人是具足的，凡夫人是不具足的。評論說：這樣說很好。如果具足以上六事，就名為具足；如果不具足以上六事，就名不具足。

如經中所說，佛說：『我在二月進入禪定，顯現如此這般的應有瑞相。』什麼是瑞相呢？回答說：世尊（Bhagavan，佛的尊稱）親自鋪設床座而坐，化作比丘（Bhiksu，出家修行者）眷屬圍繞，這就是瑞相。又有人說，世尊令大地微微震動，諸比丘見到后隨即前往佛所，這也是瑞相。當時，世尊告訴諸比丘：『如果有外道梵志（Tirthika，指佛教以外的修行者）來問你們說，沙門瞿曇（Śramana Gautama，釋迦牟尼佛）在二月中，進入了什麼禪定？你們應當回答說，進入了阿那般那定（Ānāpāna-smṛti，入出息念）。』問：『如果那些外道梵志，甚至不認識阿那般那定的名稱，佛為什麼還要這樣說呢？如果外道來問你們，你們應當回答說，進入了阿那般那定。』回答說：想要讓外道生起希望和嚮往。如果外道聽到阿那般那定的名稱，必定生起希望和嚮往，因為生起希望和嚮往的緣故，就會來到我這裡，因此因緣就會進入我的佛法。』佛就是這樣說的。問：『如世尊完全通達各種禪定解脫三昧（Samādhi，禪定），為什麼只說進入阿那般那定呢？』回答說：因為阿那般那定在各種禪定的最初階段。

如經中所說，應當觀察呼吸是短的，乃至廣說。問：呼吸是先短後長，還是先長后短呢？回答說：先觀察短的，后觀察長的。憑什麼知道呢？回答說：如經中所說，世尊入定不久，入出息快速流動；入定時間長了，入出息就安住了。就像人揹負重擔，走在險峻的地方，身體疲憊不堪，入出息快速流動。

【English Translation】 English version This verse speaks of who is complete and who is incomplete. The answer is: Some say that the Buddha (Buddha, the awakened one) is complete, while the Śrāvakas (Śrāvaka, those who hear the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas) are incomplete. Others say that the Buddha and Pratyekabuddhas are complete, while the Śrāvakas are incomplete. Still others say that those above Arhat (Arhat, one who has extinguished all afflictions) are complete, while learners and ordinary people are incomplete. Yet others say that the saints are complete, while ordinary people are incomplete. The commentary says: Such a statement is good. If one possesses the above six qualities, they are called complete. If one does not possess the above six qualities, they are called incomplete.

As it is said in the sutra, the Buddha said: 'In the second month, I entered into meditation and manifested such auspicious signs as were appropriate.' What are these auspicious signs? The answer is: The Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha) personally arranged his seat and sat down, with a retinue of Bhiksus (Bhiksu, ordained monks) manifested around him. This is an auspicious sign. Others say that the Bhagavan caused the earth to tremble slightly, and the Bhiksus, seeing this, immediately went to the Buddha. This is also an auspicious sign. At that time, the Bhagavan told the Bhiksus: 'If any Tirthikas (Tirthika, non-Buddhist ascetics) come and ask you, 'What meditation did the Śramana Gautama (Śramana Gautama, the historical Buddha) enter into in the second month?' you should answer, 'He entered into Ānāpāna-smṛti (Ānāpāna-smṛti, mindfulness of breathing).' Question: 'If those Tirthikas do not even know the name of Ānāpāna-smṛti, why does the Buddha say this? If the Tirthikas ask you, you should answer that he entered into Ānāpāna-smṛti.' The answer is: It is to cause the Tirthikas to generate hope and aspiration. If the Tirthikas hear the name of Ānāpāna-smṛti, they will surely generate hope and aspiration. Because they generate hope and aspiration, they will come to me, and through this cause, they will enter my Dharma.' That is what the Buddha said. Question: 'Since the Bhagavan is fully versed in all meditations, liberations, and Samādhis (Samādhi, meditative states), why does he only mention entering into Ānāpāna-smṛti?' The answer is: Because Ānāpāna-smṛti is the beginning of all meditations.

As it is said, one should observe the breath as short, and so on. Question: Is the breath short first and then long, or long first and then short? The answer is: One should observe the short breath first and then the long breath. How do we know this? The answer is: As it is said in the sutra, when the Bhagavan enters meditation, the breath moves quickly at first; as the meditation deepens, the breath becomes still. It is like a person carrying a heavy burden in a dangerous place, whose body is exhausted, and whose breath moves quickly.

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若止息時。入出息住。佛亦如是。入息時知息遍身。出息時亦知遍身。問曰繫念在鼻端。云何復知入出息遍身耶答曰尊者和須蜜作如是說。遍知此身。是無常法。而不失念。問曰若然者。不名起定耶。答曰不名起。以不捨其方便故。如是展轉觀此身。是苦空無我穢污不凈性。若此阿那般那念未成時。繫念在鼻端。后若成已。觀身毛孔猶如藕根風從中入出問曰若然者。云何不名起定耶。答曰以不捨方便所期心故。不名起定。尊者婆檀陀說曰。如菩薩觀時。先繫念在身諸孔風入出處。令心不散亂。亦不捨方便。止息身行。入息出息。乃至廣說。止息身行者。令此入出息轉微寂靜。或時不觀。復有說者。觀息短時。名入初禪。觀息長時。入第二禪。知息遍身。入第三禪。止息身行。入第四禪。如是等四義。亦應如是說。覺喜入出息者。謂初禪二禪也。覺樂入出息者。即觀察此樂也。覺心行入出息者。觀察想思也。復有說者。覺心行者。觀意業思。止息意行。入出息者。令彼意行轉微寂靜。或時不觀。覺心入出息者。謂觀察于識也覺隨喜心定心解脫心入出息者。如來無隨喜心。無定心。無解脫心。觀察菩薩本所行。隨喜心定心解脫心也。覺無常入出息者觀察入出息是無常也。覺斷入出息者。觀察斷過去煩惱也。覺離欲入出息者

【現代漢語翻譯】 現代漢語譯本 若止息入出息時，佛也是這樣做的：吸氣時，知道氣息遍佈全身；呼氣時，也知道氣息遍佈全身。有人問：『既然專注于鼻端，怎麼又能知道入息和出息遍佈全身呢？』回答說：『尊者和須蜜（Vasumitra）這樣說：全面地覺知這個身體是無常的，但並不失去正念。』有人問：『如果這樣，這不就叫做從禪定中出來了嗎？』回答說：『不叫做出來，因為沒有捨棄方便。』像這樣輾轉觀察這個身體，是苦、空、無我、污穢不凈的性質。如果這種阿那般那念（ānāpānasmṛti，入出息念）還沒有成就時，專注于鼻端；之後如果成就了，就觀察身體的毛孔，猶如藕根，風從其中出入。』有人問：『如果這樣，為什麼不叫做從禪定中出來呢？』回答說：『因為沒有捨棄方便所期望的心，所以不叫做從禪定中出來。』尊者婆檀陀（Bhadanta）說：『如菩薩觀察時，先專注于身體各個孔竅氣息出入的地方，使心不散亂，也不捨棄方便，止息身行，入息出息，乃至廣說。』止息身行，就是讓這入息出息變得微細寂靜，或者有時不觀察。還有一種說法，觀察氣息短促時，進入初禪；觀察氣息長時，進入第二禪；知道氣息遍佈全身，進入第三禪；止息身行，進入第四禪。像這樣等四種意義，也應該這樣說。覺喜入出息，是指初禪和二禪。覺樂入出息，就是觀察這種快樂。覺心行入出息，是觀察想和思。還有一種說法，覺心行，是觀察意業思；止息意行入出息，是讓那意行變得微細寂靜，或者有時不觀察。覺心入出息，是指觀察于識。覺隨喜心、定心、解脫心入出息，如來沒有隨喜心、沒有定心、沒有解脫心，是觀察菩薩原本所修行的隨喜心、定心、解脫心。覺無常入出息，是觀察入出息是無常的。覺斷入出息，是觀察斷除過去的煩惱。覺離欲入出息，是觀察... 觀察離欲。

【English Translation】 English version When ceasing, the incoming and outgoing breath abides. The Buddha is also like this: when inhaling, he knows the breath pervades the whole body; when exhaling, he also knows it pervades the whole body. Someone asks: 'Since the mind is focused on the tip of the nose, how can one also know the incoming and outgoing breath pervades the whole body?' The answer is: 'Venerable Vasumitra (和須蜜) says it like this: fully knowing this body is impermanent, but without losing mindfulness.' Someone asks: 'If that is so, isn't that called emerging from Samadhi (定)?' The answer is: 'It is not called emerging, because one does not abandon the means.' Like this, turning and observing this body, it is of the nature of suffering, emptiness, non-self, impurity, and uncleanliness. If this ānāpānasmṛti (阿那般那念, mindfulness of breathing) is not yet accomplished, focus the mind on the tip of the nose; after it is accomplished, observe the pores of the body, like lotus roots, with the wind entering and exiting from within.' Someone asks: 'If that is so, why isn't it called emerging from Samadhi?' The answer is: 'Because one does not abandon the intended mind of the means, it is not called emerging from Samadhi.' Venerable Bhadanta (婆檀陀) says: 'Like when a Bodhisattva observes, he first focuses the mind on the places where the breath enters and exits the various orifices of the body, so that the mind is not scattered, and he does not abandon the means, ceasing bodily activity, incoming breath, outgoing breath, and so on.' Ceasing bodily activity means making this incoming and outgoing breath become subtle and still, or sometimes not observing it. There is also a saying that observing the breath as short is entering the first Dhyana (禪); observing the breath as long is entering the second Dhyana; knowing the breath pervades the whole body is entering the third Dhyana; ceasing bodily activity is entering the fourth Dhyana. These four meanings should also be said like this. 'Aware of joy, incoming and outgoing breath' refers to the first and second Dhyanas. 'Aware of pleasure, incoming and outgoing breath' is observing this pleasure. 'Aware of mental activity, incoming and outgoing breath' is observing thought and ideation. There is also a saying that 'aware of mental activity' is observing mental karma thought; 'ceasing mental activity, incoming and outgoing breath' is making that mental activity become subtle and still, or sometimes not observing it. 'Aware of mind, incoming and outgoing breath' is observing consciousness. 'Aware of delighting mind, concentrating mind, liberating mind, incoming and outgoing breath,' the Tathagata (如來) has no delighting mind, no concentrating mind, no liberating mind; it is observing the delighting mind, concentrating mind, liberating mind that the Bodhisattva originally practiced. 'Aware of impermanence, incoming and outgoing breath' is observing that incoming and outgoing breath is impermanent. 'Aware of detachment, incoming and outgoing breath' is observing the cutting off of past afflictions. 'Aware of detachment, incoming and outgoing breath' is observing... observing detachment.

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。觀察斷未來煩惱也。覺滅入出息者。觀察斷現在煩惱也。復有說者。覺無常入出息者。觀察心心數法是無常也。覺斷入出息者。除愛結。觀察斷余結也。覺離欲入出息者。觀察斷諸煩惱也。覺滅入出息者。觀察斷一切結法也。復有說者。覺無常者。是觀察身無常也。覺斷者。觀察斷無明也。覺離欲者觀察離欲愛也。覺滅者。觀察涅槃是寂靜也。尊者婆檀說曰。覺無常者。觀察五取陰也。覺斷者。觀察五取陰是空無我也。覺離欲者。觀察五取陰是苦也。覺滅者。觀察五取陰是不生寂滅法也我作如是念。如是住者。皆是粗定。我應廣住微細定中。問曰云何微細定耶。答曰或有說者。第四禪是。復有說者。滅盡定是。是時夜分有欲界三天。來詣菩薩所。一下根。二中根。三上根。彼下根天。見其無入出息。又不動搖無思想行。作如是言。此瞿曇沙門今者已死。彼中根天。見其身猶暖雖復經久而不爛壞。彼作是言。今雖未死後必當死。彼上根天。曾見諸佛及佛弟子入禪法。彼作是言今非是死亦不當死。然住此定法應如是。

若有人問云何聖住。云何天住。云何梵住。云何學住。云何無學住。云何如來住。應當答言。是阿那般那念。如是說者是名正答。問曰如阿那般那念。是非學非無學。何故說是學住無學住耶。答曰從

【現代漢語翻譯】 現代漢語譯本：觀察覺知無常的入息和出息，是爲了斷除未來的煩惱。覺知滅盡的入息和出息，是爲了斷除現在的煩惱。還有一種說法是，覺知無常的入息和出息，是爲了觀察心和心所法是無常的。覺知斷除的入息和出息，是爲了去除愛結（Tanha-samyojana），觀察斷除其餘的結縛。覺知離欲的入息和出息，是爲了觀察斷除各種煩惱。覺知滅盡的入息和出息，是爲了觀察斷除一切結縛之法。還有一種說法是，覺知無常，是觀察身體的無常。覺知斷除，是觀察斷除無明（Avijja）。覺知離欲，是觀察脫離欲愛。覺知滅盡，是觀察涅槃（Nibbana）是寂靜的。尊者婆檀（Bhaddanta）說：覺知無常，是觀察五取蘊（Pancupadanakkhandha）。覺知斷除，是觀察五取蘊是空無我（ শূন্য）。覺知離欲，是觀察五取蘊是苦（Dukkha）。覺知滅盡，是觀察五取蘊是不生不滅的寂靜之法。我這樣想，像這樣安住，都是粗略的禪定。我應該廣泛地安住在微細的禪定中。問：什麼是微細的禪定呢？答：或者有人說是第四禪（Caturtha-jhana）。又有人說是滅盡定（ Nirodha-samapatti）。這時，夜裡有欲界（Kama-loka）的三種天人來到菩薩（Bodhisattva）所在的地方：下根、中根、上根。那些下根的天人，看到他沒有入息和出息，又不搖動，沒有思想活動，就說：『這位瞿曇（Gotama）沙門（Samana）現在已經死了。』那些中根的天人，看到他的身體還溫暖，即使經過很久也不會腐爛，他們就說：『現在雖然沒死，以後必定會死。』那些上根的天人，曾經見過諸佛（Buddha）和佛弟子（Savaka）進入禪定，他們就說：『現在不是死亡，以後也不會死，而是安住于這種禪定之法，應當是這樣。』 如果有人問，什麼是聖住（Ariya-vihara）？什麼是天住（Dibba-vihara）？什麼是梵住（Brahma-vihara）？什麼是學住（Sekha-vihara）？什麼是無學住（Asekha-vihara）？什麼是如來住（Tathagata-vihara）？應當回答說：是安那般那念（Anapana-sati）。這樣說，就叫做正確的回答。問：像安那般那念，既不是學，也不是無學，為什麼說是學住、無學住呢？答：從

【English Translation】 English version: Observing and being aware of impermanent incoming and outgoing breaths is for cutting off future defilements. Being aware of ceasing incoming and outgoing breaths is for cutting off present defilements. Furthermore, some say that being aware of impermanent incoming and outgoing breaths is for observing that the mind and mental phenomena are impermanent. Being aware of ceasing incoming and outgoing breaths is for eliminating the bond of craving (Tanha-samyojana), and observing the cutting off of the remaining bonds. Being aware of detachment from incoming and outgoing breaths is for observing the cutting off of all defilements. Being aware of ceasing incoming and outgoing breaths is for observing the cutting off of all binding phenomena. Furthermore, some say that being aware of impermanence is observing the impermanence of the body. Being aware of cessation is observing the cessation of ignorance (Avijja). Being aware of detachment is observing detachment from desire and craving. Being aware of cessation is observing that Nirvana (Nibbana) is tranquility. Venerable Bhaddanta said: Being aware of impermanence is observing the five aggregates of clinging (Pancupadanakkhandha). Being aware of cessation is observing that the five aggregates of clinging are empty and without self ( শূন্য). Being aware of detachment is observing that the five aggregates of clinging are suffering (Dukkha). Being aware of cessation is observing that the five aggregates of clinging are the unarisen and unceasing tranquil Dharma. Thinking thus, abiding thus, is all coarse concentration. I should extensively abide in subtle concentration. Question: What is subtle concentration? Answer: Some say it is the Fourth Jhana (Caturtha-jhana). Others say it is the Cessation Attainment ( Nirodha-samapatti). At that time, in the night, three types of beings from the Desire Realm (Kama-loka) came to where the Bodhisattva (Bodhisattva) was: those of inferior faculties, those of middling faculties, and those of superior faculties. Those beings of inferior faculties, seeing that he had no incoming or outgoing breaths, and was not moving or having any mental activity, said: 'This Gotama (Gotama) ascetic (Samana) is now dead.' Those beings of middling faculties, seeing that his body was still warm, and would not decay even after a long time, said: 'Although he is not dead now, he will surely die later.' Those beings of superior faculties, having seen Buddhas (Buddha) and disciples of the Buddha (Savaka) entering into meditative states, said: 'This is not death now, nor will it be death later, but rather abiding in this state of meditative practice, it should be thus.' If someone asks, what is the Noble Abiding (Ariya-vihara)? What is the Divine Abiding (Dibba-vihara)? What is the Brahma Abiding (Brahma-vihara)? What is the Abiding of a Learner (Sekha-vihara)? What is the Abiding of One Beyond Learning (Asekha-vihara)? What is the Abiding of the Tathagata (Tathagata-vihara)? One should answer: It is mindfulness of breathing (Anapana-sati). Saying this is called the correct answer. Question: Since mindfulness of breathing is neither that of a learner nor that of one beyond learning, why is it said to be the abiding of a learner and the abiding of one beyond learning? Answer: From

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學無學邊得故。名學無學。能入學無學法故名學無學。復有說者。無煩惱故。名聖清凈。天所有故名學。能得學法故名學無學所有故名無學。能生無學法故名無學。如來住者。阿羅漢住。名如來住。未得而得者。勝進是也。已曾得者。一受現法樂。二已至不動。復有說者。聖所有故名聖住。能生聖法故名聖住。天所有故名天住。能生天故名天住。乃至如來所有故名如來住。能生如來。法故名如來住。未得而得者阿羅漢是也。已得受現法樂者。現法樂有四種。一出家樂。二閑靜樂。三寂滅樂。四三菩提樂。

如色眾生依身故心回乃至廣說。問曰何以作此論。答曰如欲色界眾生依色故心回。無色界無色。或謂彼心無所依而回。為令彼意得決定故而作此論。說有所依。問曰彼何所依耶。答曰命根受身處。如是等諸餘心心不相應行。不相應行。名何等。謂凡夫性。不成就得生住老滅。問曰亦依心回。何以但說身耶。答曰以身粗故說身。眼根及次第滅心與眼識作依作所依生眼根四大身根生身根四大命根受身處得生住老滅。如是等法作依不作所依耳識鼻識舌識說亦如是。身根及次第滅心與身識。作依作所依。生身根四大命根受身處得生住老滅。如是等法。作依不作所依。意識前次第滅心與意識。作依作所依。身根生身根四大

【現代漢語翻譯】 現代漢語譯本： 『學無學邊得故。名學無學。』因為能獲得有學和無學之間的界限，所以稱為『學無學』。『能入學無學法故名學無學。』因為能夠進入有學和無學之法，所以稱為『學無學』。還有一種說法，『無煩惱故。名聖清凈。』因為沒有煩惱，所以稱為聖潔清凈。『天所有故名學。』因為天人所有，所以稱為『學』。『能得學法故名學無學所有故名無學。』因為能夠獲得有學之法，所以稱為『學』，有學和無學所有，所以稱為『無學』。『能生無學法故名無學。』因為能夠產生無學之法，所以稱為『無學』。『如來住者。阿羅漢住。名如來住。』如來的住處，也就是阿羅漢的住處，稱為『如來住』。『未得而得者。勝進是也。』尚未獲得而獲得，指的是殊勝的進步。『已曾得者。一受現法樂。二已至不動。』已經獲得的，一是享受現世的快樂，二是已經達到不動的境界。還有一種說法，『聖所有故名聖住。』因為聖人所有，所以稱為『聖住』。『能生聖法故名聖住。』因為能夠產生聖人之法，所以稱為『聖住』。『天所有故名天住。』因為天人所有，所以稱為『天住』。『能生天故名天住。』因為能夠產生天人之果，所以稱為『天住』。乃至『如來所有故名如來住。』因為如來所有，所以稱為『如來住』。『能生如來。法故名如來住。』因為能夠產生如來之法，所以稱為『如來住』。『未得而得者阿羅漢是也。』尚未獲得而獲得，指的是阿羅漢。『已得受現法樂者。現法樂有四種。一出家樂。二閑靜樂。三寂滅樂。四三菩提樂。』已經獲得並享受現世快樂的，現世的快樂有四種：一是出家的快樂，二是閑靜的快樂，三是寂滅的快樂，四是三菩提（Samyak-saṃbodhi）的快樂。

『如色眾生依身故心回乃至廣說。』如同有色眾生依靠身體，所以心念流轉，乃至廣說。『問曰何以作此論。』問：為什麼要做這個論述？『答曰如欲眾生依色故心回。無無色。或謂彼心無所依而回。為令彼意得決定故而作此論。說有所依。』答：如同有慾望的眾生依靠色身，所以心念流轉。沒有的無色界眾生，或者認為他們的心念沒有所依靠而流轉。爲了使他們的意念得到確定，所以作此論述，說明心念有所依靠。『問曰彼何所依耶。』問：他們依靠什麼呢？『答曰命根受身處。如是等諸餘心心不相應行。』答：依靠命根、感受、身體的處所。像這樣等等其他的心和心不相應行。『不相應行。名何等。謂凡夫性。不成就得生住老滅。』什麼是不相應行呢？指的是凡夫的性質，不成就獲得生、住、老、滅。『問曰亦依心回。何以但說身耶。』問：也依靠心念流轉，為什麼只說身體呢？『答曰以身粗故說身。』答：因為身體是粗顯的，所以只說身體。『眼根及次第滅心與眼識作依作所依生眼根四大身根生身根四大命根受身處得生住老滅。如是等法作依不作所依耳識鼻識舌識說亦如是。』眼根以及次第滅去的心，與眼識作為依靠和被依靠而生起。眼根的四大，身根生出身根的四大，命根、感受、身體的處所，獲得生、住、老、滅。像這樣等等的法作為依靠，但不作為被依靠。耳識、鼻識、舌識的說法也像這樣。『身根及次第滅心與身識。作依作所依。生身根四大命根受身處得生住老滅。如是等法。作依不作所依。意識前次第滅心與意識。作依作所依。身根生身根四大』身根以及次第滅去的心，與身識作為依靠和被依靠而生起。身根的四大，命根、感受、身體的處所，獲得生、住、老、滅。像這樣等等的法，作為依靠，但不作為被依靠。意識之前次第滅去的心，與意識作為依靠和被依靠而生起。身根生出身根的四大。

English version: 'Because of attaining the boundary between the stage of learning and the stage of no-more-learning, it is called 'Neither-Learning-Nor-No-More-Learning'. Because one can enter the Dharma (teaching, 真理) of Neither-Learning-Nor-No-More-Learning, it is called 'Neither-Learning-Nor-No-More-Learning'. Another explanation is: 'Because of no afflictions, it is called 'Holy Purity'. Because it belongs to the Devas (gods, 天人), it is called 'Learning'. Because one can attain the Dharma of Learning, it is called 'Learning'; because it belongs to both Learning and No-More-Learning, it is called 'No-More-Learning'. Because it can generate the Dharma of No-More-Learning, it is called 'No-More-Learning'. 'The abode of the Tathagata (如來) is the abode of the Arhat (阿羅漢), and it is called the 'Abode of the Tathagata'. 'Attaining what was not yet attained refers to superior progress.' What has already been attained includes: first, enjoying the bliss of the present Dharma; second, having reached immovability.' Another explanation is: 'Because it belongs to the Holy Ones, it is called the 'Holy Abode'. Because it can generate the Dharma of the Holy Ones, it is called the 'Holy Abode'. Because it belongs to the Devas, it is called the 'Deva Abode'. Because it can generate the fruit of the Devas, it is called the 'Deva Abode'. And so on, 'Because it belongs to the Tathagata, it is called the 'Tathagata Abode'. Because it can generate the Dharma of the Tathagata, it is called the 'Tathagata Abode'. 'Attaining what was not yet attained refers to the Arhat.' 'Those who have already attained and enjoy the bliss of the present Dharma, there are four kinds of bliss in the present Dharma: first, the bliss of renunciation; second, the bliss of solitude; third, the bliss of cessation; fourth, the bliss of Samyak-saṃbodhi (三菩提).'

'Like sentient beings with form, their minds revolve because of relying on the body, and so on, extensively explained.' Question: 'Why is this treatise made?' Answer: 'Like sentient beings with desire, their minds revolve because of relying on form. Those without desire, in the formless realm, some think that their minds revolve without any reliance. To make their intentions certain, this treatise is made, stating that there is reliance.' Question: 'What do they rely on?' Answer: 'They rely on the life force, sensation, and the place of the body. Such and other mental activities that are not in accordance with the mind.' 'What are activities not in accordance with the mind? They refer to the nature of ordinary beings, not achieving birth, abiding, aging, and death.' Question: 'They also revolve relying on the mind, why only speak of the body?' Answer: 'Because the body is coarse, the body is spoken of.' 'The eye faculty and the mind that ceases in sequence, together with eye consciousness, arise as reliance and that which is relied upon. The four great elements of the eye faculty, the four great elements of the body faculty arising from the body faculty, the life force, sensation, and the place of the body, attain birth, abiding, aging, and death. Such and other Dharmas act as reliance but not as that which is relied upon. The same is said for ear consciousness, nose consciousness, and tongue consciousness.' 'The body faculty and the mind that ceases in sequence, together with body consciousness, arise as reliance and that which is relied upon. The four great elements of the body faculty, the life force, sensation, and the place of the body, attain birth, abiding, aging, and death. Such and other Dharmas act as reliance but not as that which is relied upon. The mind that ceases in sequence before consciousness, together with consciousness, arise as reliance and that which is relied upon. The body faculty gives rise to the four great elements of the body faculty.'

【English Translation】 English version: 'Because of attaining the boundary between the stage of learning and the stage of no-more-learning, it is called 'Neither-Learning-Nor-No-More-Learning'. Because one can enter the Dharma (teaching, 真理) of Neither-Learning-Nor-No-More-Learning, it is called 'Neither-Learning-Nor-No-More-Learning'. Another explanation is: 'Because of no afflictions, it is called 'Holy Purity'. Because it belongs to the Devas (gods, 天人), it is called 'Learning'. Because one can attain the Dharma of Learning, it is called 'Learning'; because it belongs to both Learning and No-More-Learning, it is called 'No-More-Learning'. Because it can generate the Dharma of No-More-Learning, it is called 'No-More-Learning'. 'The abode of the Tathagata (如來) is the abode of the Arhat (阿羅漢), and it is called the 'Abode of the Tathagata'. 'Attaining what was not yet attained refers to superior progress.' What has already been attained includes: first, enjoying the bliss of the present Dharma; second, having reached immovability.' Another explanation is: 'Because it belongs to the Holy Ones, it is called the 'Holy Abode'. Because it can generate the Dharma of the Holy Ones, it is called the 'Holy Abode'. Because it belongs to the Devas, it is called the 'Deva Abode'. Because it can generate the fruit of the Devas, it is called the 'Deva Abode'. And so on, 'Because it belongs to the Tathagata, it is called the 'Tathagata Abode'. Because it can generate the Dharma of the Tathagata, it is called the 'Tathagata Abode'. 'Attaining what was not yet attained refers to the Arhat.' 'Those who have already attained and enjoy the bliss of the present Dharma, there are four kinds of bliss in the present Dharma: first, the bliss of renunciation; second, the bliss of solitude; third, the bliss of cessation; fourth, the bliss of Samyak-saṃbodhi (三菩提).'

'Like sentient beings with form, their minds revolve because of relying on the body, and so on, extensively explained.' Question: 'Why is this treatise made?' Answer: 'Like sentient beings with desire, their minds revolve because of relying on form. Those without desire, in the formless realm, some think that their minds revolve without any reliance. To make their intentions certain, this treatise is made, stating that there is reliance.' Question: 'What do they rely on?' Answer: 'They rely on the life force, sensation, and the place of the body. Such and other mental activities that are not in accordance with the mind.' 'What are activities not in accordance with the mind? They refer to the nature of ordinary beings, not achieving birth, abiding, aging, and death.' Question: 'They also revolve relying on the mind, why only speak of the body?' Answer: 'Because the body is coarse, the body is spoken of.' 'The eye faculty and the mind that ceases in sequence, together with eye consciousness, arise as reliance and that which is relied upon. The four great elements of the eye faculty, the four great elements of the body faculty arising from the body faculty, the life force, sensation, and the place of the body, attain birth, abiding, aging, and death. Such and other Dharmas act as reliance but not as that which is relied upon. The same is said for ear consciousness, nose consciousness, and tongue consciousness.' 'The body faculty and the mind that ceases in sequence, together with body consciousness, arise as reliance and that which is relied upon. The four great elements of the body faculty, the life force, sensation, and the place of the body, attain birth, abiding, aging, and death. Such and other Dharmas act as reliance but not as that which is relied upon. The mind that ceases in sequence before consciousness, together with consciousness, arise as reliance and that which is relied upon. The body faculty gives rise to the four great elements of the body faculty.'

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命根受身處得生住老滅。如是等法。作依不作所依。復有說者。眼根及次第滅心與眼識。作依作所依。生眼根四大身根生身根四大色香味觸命根受身處得生住老滅。如是等法。作依不作所依。耳識鼻識舌識說亦如是。身根及次第滅心與身識。作依作所依。生身根四大色香味觸命根受身處得生住老滅。如是等法。作依不作所依。意識前次第滅心與意識。作依作所依。身根生身根四大色香味觸命根受身處得生住老滅。如是等法。作依不作所依。復有說者。眼根及次第滅心與眼識。作依作所依。俱生四陰。作依不作所依。耳鼻舌身識亦如是。意識前次第滅心與意識。作依作所依。俱生四陰。作依不作所依。如是則說生欲色界者生無色界者云何。答曰意識前次第滅心與意識。作依作所依。俱生三陰。作依不作所依。

問曰命根體。為是一為是多耶。若是一者斷其手足。何故命不斷耶。若是多者斷其手足。何以手足中而無命耶。答曰應作是說。體實是一。以一命根在身中故名之有命。如有一受名之有受。如有一思名曰有思。有一心故名曰有心。一心滅故名曰無心。如是有一命故名曰有命。問曰若然者。斷其手足何以不死耶。答曰命所依身有二種。有具足不具足。若斷手足時。具足者滅。不具足者續生。具足所依身。在不生

【現代漢語翻譯】 現代漢語譯本 命根（jīnmìng gēn，生命之根）受身處（shòushēnchù，感受身體之處）得生住老滅（déshēngzhùlǎomiè，獲得生、住、老、滅）。如是等法（rúshìděngfǎ，像這樣的法），作依不作所依（zuòyībùzuòsuǒyī，作為所依賴的，但不作為被依賴的）。復有說者（fùyǒushuōzhě，還有人說），眼根（yǎngēn，視覺器官）及次第滅心（jícìdìmièxīn，以及依次滅去的心）與眼識（yǎnshì，視覺意識）。作依作所依（zuòyīzuòsuǒyī，既作為所依賴的，也作為被依賴的）。生眼根（shēngyǎngēn，產生眼根的）四大（sìdà，四大元素）身根（shēngēn，身體器官）生身根（shēngshēngēn，產生身體器官的）四大（sìdà，四大元素）色香味觸（sèxiāngwèichù，顏色、氣味、味道、觸感）命根（mìnggēn，生命之根）受身處（shòushēnchù，感受身體之處）得生住老滅（déshēngzhùlǎomiè，獲得生、住、老、滅）。如是等法（rúshìděngfǎ，像這樣的法），作依不作所依（zuòyībùzuòsuǒyī，作為所依賴的，但不作為被依賴的）。耳識（ěrshì，聽覺意識）鼻識（bíshì，嗅覺意識）舌識（shéshì，味覺意識）說亦如是（shuōyìrúshì，說法也像這樣）。身根（shēngēn，身體器官）及次第滅心（jícìdìmièxīn，以及依次滅去的心）與身識（shēnshì，身體意識）。作依作所依（zuòyīzuòsuǒyī，既作為所依賴的，也作為被依賴的）。生身根（shēngshēngēn，產生身體器官的）四大（sìdà，四大元素）色香味觸（sèxiāngwèichù，顏色、氣味、味道、觸感）命根（mìnggēn，生命之根）受身處（shòushēnchù，感受身體之處）得生住老滅（déshēngzhùlǎomiè，獲得生、住、老、滅）。如是等法（rúshìděngfǎ，像這樣的法），作依不作所依（zuòyībùzuòsuǒyī，作為所依賴的，但不作為被依賴的）。意識（yìshì，意識）前次第滅心（qiáncìdìmièxīn，之前依次滅去的心）與意識（yìshì，意識）。作依作所依（zuòyīzuòsuǒyī，既作為所依賴的，也作為被依賴的）。身根（shēngēn，身體器官）生身根（shēngshēngēn，產生身體器官的）四大（sìdà，四大元素）色香味觸（sèxiāngwèichù，顏色、氣味、味道、觸感）命根（mìnggēn，生命之根）受身處（shòushēnchù，感受身體之處）得生住老滅（déshēngzhùlǎomiè，獲得生、住、老、滅）。如是等法（rúshìděngfǎ，像這樣的法），作依不作所依（zuòyībùzuòsuǒyī，作為所依賴的，但不作為被依賴的）。復有說者（fùyǒushuōzhě，還有人說），眼根（yǎngēn，視覺器官）及次第滅心（jícìdìmièxīn，以及依次滅去的心）與眼識（yǎnshì，視覺意識）。作依作所依（zuòyīzuòsuǒyī，既作為所依賴的，也作為被依賴的）。俱生四陰（jùshēngsìyīn，同時產生的四陰）。作依不作所依（zuòyībùzuòsuǒyī，作為所依賴的，但不作為被依賴的）。耳鼻舌身識（ěrbíshéshēnshì，聽覺、嗅覺、味覺、身體意識）亦如是（yìrúshì，也像這樣）。意識（yìshì，意識）前次第滅心（qiáncìdìmièxīn，之前依次滅去的心）與意識（yìshì，意識）。作依作所依（zuòyīzuòsuǒyī，既作為所依賴的，也作為被依賴的）。俱生四陰（jùshēngsìyīn，同時產生的四陰）。作依不作所依（zuòyībùzuòsuǒyī，作為所依賴的，但不作為被依賴的）。如是則說生欲（rúshìzéshuōshēngyù，如果這樣說產生慾望的）者生無（zhěshēngwú，產生沒有）**者云何（zhěyúnhé，的人怎麼樣）？答曰（dáyuē，回答說）意識（yìshì，意識）前次第滅心（qiáncìdìmièxīn，之前依次滅去的心）與意識（yìshì，意識）。作依作所依（zuòyīzuòsuǒyī，既作為所依賴的，也作為被依賴的）。俱生三陰（jùshēngsānyīn，同時產生的三陰）。作依不作所依（zuòyībùzuòsuǒyī，作為所依賴的，但不作為被依賴的）。 問曰（wènyuē，問道），命根體（mìnggēntǐ，生命之根的本體）。為是一（wéishìyī，是一個）為是多耶（wéishìduōyē，還是多個）？若是一者（ruòshìyīzhě，如果是一個），斷其手足（duànqíshǒuzú，砍斷他的手腳）。何故命不斷耶（hégùmìngbùduànyē，為什麼生命不斷絕呢）？若是多者（ruòshìduōzhě，如果是多個），斷其手足（duànqíshǒuzú，砍斷他的手腳）。何以手足中而無命耶（héyǐshǒuzúzhōngérwúmìngyē，為什麼手腳中沒有生命呢）？答曰（dáyuē，回答說）應作是說（yīngzuòshìshuō，應該這樣說），體實是一（tǐshíshìyī，本體實際上是一個）。以一命根在身中故（yǐyīmìnggēnzàishēnzhōnggù，因為一個生命之根在身體中），名之有命（míngzhīyǒumìng，稱之為有生命）。如有一受（rúyǒuyīshòu，如有一個感受），名之有受（míngzhīyǒushòu，稱之為有感受）。如有一思（rúyǒuyīsī，如有一個思），名曰有思（míngyuēyǒusī，稱之為有思）。有一心故（yǒuyīxīngù，因為有一個心），名曰有心（míngyuēyǒuxīn，稱之為有心）。一心滅故（yīxīnmiègù，因為一個心滅去），名曰無心（míngyuēwúxīn，稱之為無心）。如是有一命故（rúshìyǒuyīmìnggù，像這樣因為有一個生命），名曰有命（míngyuēyǒumìng，稱之為有生命）。問曰（wènyuē，問道），若然者（ruòránzhě，如果這樣），斷其手足（duànqíshǒuzú，砍斷他的手腳）何以不死耶（héyǐbùsǐyē，為什麼不死呢）？答曰（dáyuē，回答說）命所依身（mìngsuǒyīshēn，生命所依賴的身體）有二種（yǒuèrzhǒng，有兩種），有具足（yǒujùzú，有完整的）不具足（bùjùzú，不完整的）。若斷手足時（ruòduànshǒuzúshí，如果砍斷手腳時），具足者滅（jùzúzhěmiè，完整的部分滅去），不具足者續生（bùjùzúzhěxùshēng，不完整的部分繼續存在）。具足所依身（jùzúsuǒyīshēn，完整所依賴的身體），在不生（zàibùshēng，不再產生）。

【English Translation】 English version 'The root of life (mìnggēn, the root of life) receives the place of the body (shòushēnchù, the place of receiving the body), obtaining birth, dwelling, aging, and death (déshēngzhùlǎomiè, obtaining birth, dwelling, aging, and death). Such dharmas (rúshìděngfǎ, such dharmas) act as the support but are not supported (zuòyībùzuòsuǒyī, act as the support but are not supported). Furthermore, some say (fùyǒushuōzhě, furthermore, some say) that the eye faculty (yǎngēn, the visual organ) and the mind that ceases in sequence (jícìdìmièxīn, and the mind that ceases in sequence) along with eye consciousness (yǎnshì, visual consciousness) act as both the support and the supported (zuòyīzuòsuǒyī, act as both the support and the supported). The four great elements (sìdà, the four great elements) that give rise to the eye faculty (shēngyǎngēn, that give rise to the eye faculty), the body faculty (shēngēn, the body organ), the four great elements (sìdà, the four great elements) that give rise to the body faculty (shēngshēngēn, that give rise to the body faculty), form, smell, taste, touch (sèxiāngwèichù, form, smell, taste, touch), the root of life (mìnggēn, the root of life), the place of receiving the body (shòushēnchù, the place of receiving the body), obtaining birth, dwelling, aging, and death (déshēngzhùlǎomiè, obtaining birth, dwelling, aging, and death). Such dharmas (rúshìděngfǎ, such dharmas) act as the support but are not supported (zuòyībùzuòsuǒyī, act as the support but are not supported). It is also said similarly of ear consciousness (ěrshì, auditory consciousness), nose consciousness (bíshì, olfactory consciousness), and tongue consciousness (shéshì, gustatory consciousness). The body faculty (shēngēn, the body organ) and the mind that ceases in sequence (jícìdìmièxīn, and the mind that ceases in sequence) along with body consciousness (shēnshì, bodily consciousness) act as both the support and the supported (zuòyīzuòsuǒyī, act as both the support and the supported). The four great elements (sìdà, the four great elements) that give rise to the body faculty (shēngshēngēn, that give rise to the body faculty), form, smell, taste, touch (sèxiāngwèichù, form, smell, taste, touch), the root of life (mìnggēn, the root of life), the place of receiving the body (shòushēnchù, the place of receiving the body), obtaining birth, dwelling, aging, and death (déshēngzhùlǎomiè, obtaining birth, dwelling, aging, and death). Such dharmas (rúshìděngfǎ, such dharmas) act as the support but are not supported (zuòyībùzuòsuǒyī, act as the support but are not supported). The mind that ceases in sequence before consciousness (qiáncìdìmièxīn, that ceases in sequence before consciousness) and consciousness (yìshì, consciousness) act as both the support and the supported (zuòyīzuòsuǒyī, act as both the support and the supported). The body faculty (shēngēn, the body organ), the four great elements (sìdà, the four great elements) that give rise to the body faculty (shēngshēngēn, that give rise to the body faculty), form, smell, taste, touch (sèxiāngwèichù, form, smell, taste, touch), the root of life (mìnggēn, the root of life), the place of receiving the body (shòushēnchù, the place of receiving the body), obtaining birth, dwelling, aging, and death (déshēngzhùlǎomiè, obtaining birth, dwelling, aging, and death). Such dharmas (rúshìděngfǎ, such dharmas) act as the support but are not supported (zuòyībùzuòsuǒyī, act as the support but are not supported). Furthermore, some say (fùyǒushuōzhě, furthermore, some say) that the eye faculty (yǎngēn, the visual organ) and the mind that ceases in sequence (jícìdìmièxīn, and the mind that ceases in sequence) along with eye consciousness (yǎnshì, visual consciousness) act as both the support and the supported (zuòyīzuòsuǒyī, act as both the support and the supported). The four aggregates that arise together (jùshēngsìyīn, the four aggregates that arise together) act as the support but are not supported (zuòyībùzuòsuǒyī, act as the support but are not supported). It is also the same for ear, nose, tongue, and body consciousness (ěrbíshéshēnshì, ear, nose, tongue, and body consciousness). The mind that ceases in sequence before consciousness (qiáncìdìmièxīn, that ceases in sequence before consciousness) and consciousness (yìshì, consciousness) act as both the support and the supported (zuòyīzuòsuǒyī, act as both the support and the supported). The four aggregates that arise together (jùshēngsìyīn, the four aggregates that arise together) act as the support but are not supported (zuòyībùzuòsuǒyī, act as the support but are not supported). If this is the case, then how does one explain the birth of those who generate desire (rúshìzéshuōshēngyù, if this is the case, then how does one explain the birth of those who generate desire) and the birth of those who have no (zhěshēngwú, and the birth of those who have no) ** (zhěyúnhé, )? The answer is (dáyuē, the answer is) that the mind that ceases in sequence before consciousness (qiáncìdìmièxīn, that ceases in sequence before consciousness) and consciousness (yìshì, consciousness) act as both the support and the supported (zuòyīzuòsuǒyī, act as both the support and the supported). The three aggregates that arise together (jùshēngsānyīn, the three aggregates that arise together) act as the support but are not supported (zuòyībùzuòsuǒyī, act as the support but are not supported).' Question (wènyuē, question): Is the essence of the root of life (mìnggēntǐ, the essence of the root of life) one (wéishìyī, one) or many (wéishìduōyē, or many)? If it is one (ruòshìyīzhě, if it is one), why does life not cease when the hands and feet are cut off (duànqíshǒuzú, when the hands and feet are cut off)? If it is many (ruòshìduōzhě, if it is many), why is there no life in the hands and feet when they are cut off (duànqíshǒuzú, when they are cut off)? The answer is (dáyuē, the answer is): It should be said (yīngzuòshìshuō, it should be said) that the essence is indeed one (tǐshíshìyī, that the essence is indeed one). Because there is one root of life in the body (yǐyīmìnggēnzàishēnzhōnggù, because there is one root of life in the body), it is called having life (míngzhīyǒumìng, it is called having life). Just as having one feeling (rúyǒuyīshòu, just as having one feeling) is called having feeling (míngzhīyǒushòu, is called having feeling). Just as having one thought (rúyǒuyīsī, just as having one thought) is called having thought (míngyuēyǒusī, is called having thought). Because there is one mind (yǒuyīxīngù, because there is one mind), it is called having mind (míngyuēyǒuxīn, it is called having mind). Because one mind ceases (yīxīnmiègù, because one mind ceases), it is called having no mind (míngyuēwúxīn, it is called having no mind). Likewise, because there is one life (rúshìyǒuyīmìnggù, likewise, because there is one life), it is called having life (míngyuēyǒumìng, it is called having life). Question (wènyuē, question): If that is the case (ruòránzhě, if that is the case), why does one not die when the hands and feet are cut off (duànqíshǒuzú, when the hands and feet are cut off)? The answer is (dáyuē, the answer is): The body on which life depends (mìngsuǒyīshēn, the body on which life depends) is of two kinds (yǒuèrzhǒng, is of two kinds), complete (yǒujùzú, complete) and incomplete (bùjùzú, incomplete). If the hands and feet are cut off (ruòduànshǒuzúshí, if the hands and feet are cut off), the complete part ceases (jùzúzhěmiè, the complete part ceases), and the incomplete part continues to exist (bùjùzúzhěxùshēng, and the incomplete part continues to exist). The body on which the complete depends (jùzúsuǒyīshēn, the body on which the complete depends) no longer arises (zàibùshēng, no longer arises).'

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法中住。不具足者。遇緣便生。問曰何故斷手足時不死。斷頭截腰。而便死耶。答曰若斷手足及余身份時。不壞害多入。若斷頭截腰。則壞害多入。複次若斷手足時。不壞害多入因。亦不壞緣。若斷頭截腰。則壞害多入因。亦破其緣。令多入在不生法中住複次以頭是諸根聚處。以腰是入出息住處。若壞害則死。手足等身份。非諸根聚處。亦非入出息住處。是故斷截不死。復有說者。命根體是多法。手足中異。如是諸餘身份中亦異。問曰若然者。斷其手足。棄在於地。何以無命耶。答曰手足中命。雖性各異而屬於身。若離於身更不屬身。是故不活。複次以離所依長養緣故不活。

云何受身處。答曰眾生相似法。受身處亦是一體。是不隱沒無記。亦是報亦是依。報者說諸趣相似。如地獄眾生展轉相似。如是余趣餘生當知亦展轉相似。依者說界相似。如欲界還似欲界。色無色界說亦如是。如界相似。如是方土族姓居家比丘婆羅門學無學。亦應隨相說。復有說者。報者初生時所得者是也。依者后時所得者是也。如沙門還似沙門。婆羅門還似婆羅門。此相似法。有得有舍。舍者或身死時舍。或餘事故舍。餘事者如得正決定。舍凡夫相似。得聖相似。阿羅漢般涅槃時。舍而不得。復有說言。眾生相似法有三種。謂善不善無記

【現代漢語翻譯】 現代漢語譯本：法存在於其中。不具足的情況下，遇到因緣就會產生。有人問：為什麼砍斷手腳時不會死，但砍斷頭或截斷腰就會死呢？回答：如果砍斷手腳或身體的其他部分時，不會嚴重損害『多入』（dūo rù，佛教術語，指構成生命的各種要素的集合）。如果砍斷頭或截斷腰，就會嚴重損害『多入』。此外，砍斷手腳時，不會破壞『多入』的主要原因，也不會破壞其助緣。如果砍斷頭或截斷腰，就會破壞『多入』的主要原因，也會破壞其助緣，使『多入』停留在不生法的狀態中。再者，頭是諸根（zhū gēn，佛教術語，指眼、耳、鼻、舌、身、意六種感覺器官）聚集的地方，腰是氣息出入停留的地方。如果這些地方受到損害就會死亡。而手腳等身體部分，不是諸根聚集的地方，也不是氣息出入停留的地方，所以砍斷不會死。還有一種說法是，命根（mìng gēn，佛教術語，指維持生命的能力）的本體是多種要素的集合，在手腳中與身體其他部分不同。有人問：如果這樣，砍斷手腳，丟在地上，為什麼沒有生命呢？回答：手腳中的生命，雖然性質各異，但都屬於身體。如果離開了身體，就不再屬於身體，所以不能存活。此外，因為離開了所依賴的滋養條件，所以不能存活。 什麼是受身處（shòu shēn chù，佛教術語，指接受身體的地方或狀態）？回答：眾生相似的法則，受身處也是一體的。這是不隱沒的無記（wú jì，佛教術語，指非善非惡的狀態），既是果報，也是所依。果報是指諸趣（zhū qù，佛教術語，指眾生輪迴的六道）的相似性，例如地獄眾生之間展轉相似。像這樣，其餘的趣和其餘的生命也應當知道是展轉相似的。所依是指界（jiè，佛教術語，指眾生所處的不同境界）的相似性，例如欲界（yù jiè，佛教術語，指有情眾生有情慾和物質慾望的境界）還類似於欲界，色界（sè jiè，佛教術語，指脫離了粗糙物質慾望但仍有物質形態的境界）和無色界（wú sè jiè，佛教術語，指完全脫離物質形態的境界）也應當這樣說。像界相似一樣，方土、族姓、居家、比丘（bǐ qiū，佛教術語，指男性出家人）、婆羅門（pó luó mén，指古印度社會中的祭司階層）、有學和無學（指修行階段）也應當隨其相狀來說明。還有一種說法是，果報是指初生時所得的，所依是指後來所得的。例如沙門（shā mén，佛教術語，指修行者）還類似於沙門，婆羅門還類似於婆羅門。這種相似的法則，有獲得也有捨棄。捨棄是指或者在身死時捨棄，或者因為其他事故舍棄。其他事故是指如獲得正決定（zhèng jué dìng，佛教術語，指正確的決定），捨棄凡夫的相似性，獲得聖人的相似性。阿羅漢（ā luó hàn，佛教術語，指斷盡煩惱，證得解脫的聖者）般涅槃（bān niè pán，佛教術語，指死亡，進入涅槃）時，捨棄而不再獲得。還有一種說法是，眾生相似的法則有三種，即善、不善、無記。

【English Translation】 English version: The Dharma dwells within. When incomplete, it arises upon encountering conditions. Question: Why is it that one does not die when a hand or foot is severed, but dies when the head is cut off or the waist is severed? Answer: If a hand, foot, or other part of the body is severed, it does not greatly harm the 'Duo Ru' (dūo rù, Buddhist term, referring to the collection of various elements that constitute life). If the head is cut off or the waist is severed, it greatly harms the 'Duo Ru'. Furthermore, when a hand or foot is severed, it does not harm the primary cause of the 'Duo Ru', nor does it destroy its supporting conditions. If the head is cut off or the waist is severed, it destroys the primary cause of the 'Duo Ru' and also breaks its supporting conditions, causing the 'Duo Ru' to dwell in a state of non-arising. Moreover, the head is the gathering place of the senses (zhū gēn, Buddhist term, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind), and the waist is the dwelling place of incoming and outgoing breath. If these are harmed, one dies. The hands, feet, and other body parts are not the gathering place of the senses, nor are they the dwelling place of incoming and outgoing breath; therefore, severing them does not cause death. Some also say that the essence of the life-force (mìng gēn, Buddhist term, referring to the ability to sustain life) is a collection of many elements, different in the hands and feet from other parts of the body. Question: If that is so, why is it that when a hand or foot is severed and discarded on the ground, it has no life? Answer: The life in the hands and feet, although different in nature, belongs to the body. If it is separated from the body, it no longer belongs to the body; therefore, it cannot live. Furthermore, it cannot live because it is separated from the conditions of nourishment on which it depends. What is the place of receiving a body (shòu shēn chù, Buddhist term, referring to the place or state of receiving a body)? Answer: The law of similarity among beings, the place of receiving a body is also one entity. It is non-obscured, neutral (wú jì, Buddhist term, referring to a state that is neither good nor evil), both retribution and support. Retribution refers to the similarity of the realms (zhū qù, Buddhist term, referring to the six realms of reincarnation), such as the similarity among beings in hell. Likewise, it should be known that the remaining realms and the remaining lives are also similar in turn. Support refers to the similarity of the realms (jiè, Buddhist term, referring to the different realms in which beings exist), such as the desire realm (yù jiè, Buddhist term, referring to the realm of sentient beings with sensual and material desires) resembling the desire realm, and the form realm (sè jiè, Buddhist term, referring to the realm that is free from coarse material desires but still has material form) and formless realm (wú sè jiè, Buddhist term, referring to the realm that is completely free from material form) should also be spoken of in the same way. Just as the realms are similar, so too should the regions, clans, households, monks (bǐ qiū, Buddhist term, referring to male renunciants), Brahmins (pó luó mén, referring to the priestly class in ancient Indian society), those who are learning, and those who are beyond learning (referring to stages of practice) be explained according to their characteristics. Some also say that retribution refers to what is obtained at the time of initial birth, and support refers to what is obtained later. For example, a 'shramana' (shā mén, Buddhist term, referring to a practitioner) resembles a 'shramana', and a Brahmin resembles a Brahmin. This law of similarity has both obtaining and relinquishing. Relinquishing refers to either relinquishing at the time of death or relinquishing due to other events. Other events refer to, for example, obtaining right determination (zhèng jué dìng, Buddhist term, referring to correct determination), relinquishing the similarity of an ordinary person, and obtaining the similarity of a sage. When an 'arhat' (ā luó hàn, Buddhist term, referring to a saint who has extinguished afflictions and attained liberation) enters 'parinirvana' (bān niè pán, Buddhist term, referring to death, entering nirvana), they relinquish it and do not obtain it again. Some also say that there are three types of the law of similarity among beings: good, unwholesome, and neutral.

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。如八人相似法是善。五無間業人相似法是不善。諸餘人相似法是無記。問曰諸死此生彼。盡舍受身處耶。設舍受身處。盡死此生彼耶。乃至廣作四句。死此生彼不捨受身處者。地獄中死。還生地獄中。乃至天中死。還生天中。是舍受身處。非死此生彼者。謂得正決定者是也。死此生彼。亦舍受身處者。地獄中死。生余道中。乃至天中死。生余道中是也。不死此生彼。亦不捨受身處者。除上爾所事。◎

阿毗曇毗婆沙論卷第十四

校正後序

此卷第十七張第五行。欲令無量那由他眷屬(之下)皆得解脫入于涅槃(之上)國本有能斷貪慾修悲心者(乃至)兄弟姊妹欲令安樂非等。凡四百五十五字。丹宋二本並無者。詳其文勢非唯首尾不相連續。至於立文之體。亦非此論。國本妄加耳。故今不取。但恨未詳此文來自何經。此須待勘。因書其意以告來賢云。 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十五

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

雜揵度人品下

◎無有中愛。當言見道斷。當言修道斷。乃至廣說。問曰。何故作此論。答曰。此是佛經。世尊經說有三種愛。一欲愛。二有愛。三無有愛。世尊經

【現代漢語翻譯】 如八人相似法是善，五無間業人相似法是不善，其餘人的相似法是無記（既非善也非惡）。問：那些死在這裡而生到那裡的人，都捨棄了感受和身體所處的處所嗎？假設捨棄了感受和身體所處的處所，那麼所有死在這裡而生到那裡的人都這樣嗎？（以下）廣泛地進行四句分析。死在這裡而生到那裡，但不捨棄感受和身體所處的處所的人，例如在地獄中死去，還生在地獄中，乃至在天界中死去，還生在天界中。是捨棄了感受和身體所處的處所，但並非死在這裡而生到那裡的人，指的是那些獲得正決定的人。死在這裡而生到那裡，並且也捨棄了感受和身體所處的處所的人，例如在地獄中死去，生到其他道中，乃至在天界中死去，生到其他道中。不死在這裡而生到那裡，也不捨棄感受和身體所處的處所的人，是除了以上所說情況之外的。

《阿毗曇毗婆沙論》卷第十四

校正後序

此卷第十七張第五行，『欲令無量那由他眷屬（Niyuta family，極多的眷屬）(之下)皆得解脫入于涅槃（Nirvana，佛教術語，指解脫）(之上)國本有能斷貪慾修悲心者(乃至)兄弟姊妹欲令安樂非等』，共四百五十五字。丹本和宋本都沒有這段文字。詳細考察這段文字的文勢，不僅首尾不相連貫，而且從立文的體例來看，也不像是這部論的風格。是國本隨意新增的。所以現在不採用。只是遺憾未能詳細查明這段文字來自哪部經典。這需要進一步考證。因此寫下這些想法，告訴後來的賢者。 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第十五

迦旃延子（Katyayaniputra，論主名）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman，譯者名）共道泰等譯

雜揵度人品下

沒有中有的愛，應當說是見道斷除，還是應當說是修道斷除？（以下）廣泛地進行論述。問：為什麼要做這個論述？答：這是佛經的內容。世尊在經中說了三種愛，一是欲愛（kama-tanha，對感官享樂的渴求），二是有愛（bhava-tanha，對存在的渴求），三是無有愛（vibhava-tanha，對斷滅的渴求）。世尊在經中說...

【English Translation】 It is good if the similar dharma (teaching) is like that of the eight types of individuals. It is not good if the similar dharma is like that of individuals who commit the five unpardonable offenses. The similar dharma of all other individuals is indeterminate (neither good nor bad). Question: Do all those who die here and are born there abandon the place where they experience feelings and the body? Assuming they abandon the place where they experience feelings and the body, do all those who die here and are born there do so? (The following) extensively analyzes the four possibilities. Those who die here and are born there but do not abandon the place where they experience feelings and the body, for example, die in hell and are reborn in hell, and even die in the heavens and are reborn in the heavens. Those who abandon the place where they experience feelings and the body but do not die here and are born there refer to those who have attained right determination. Those who die here and are born there and also abandon the place where they experience feelings and the body, for example, die in hell and are born in other realms, and even die in the heavens and are born in other realms. Those who neither die here and are born there nor abandon the place where they experience feelings and the body are those other than the cases mentioned above.

Abhidharma-vibhāṣā-śāstra, Volume 14

Postscript to the Collation

On the fifth line of the seventeenth page of this volume, the phrase 'wishing to liberate countless Niyuta family (Niyuta family, extremely large family) (below) and enter Nirvana (Nirvana, Buddhist term, referring to liberation) (above), the national version has those who can cut off greed and cultivate compassion (and even) brothers and sisters wishing for peace and happiness, etc.,' totaling 455 characters. Neither the Dan version nor the Song version contains this passage. Upon detailed examination of the style of this passage, it is not only disjointed at the beginning and end, but also, in terms of the structure of the text, it does not seem to be in the style of this treatise. It is a random addition by the national version. Therefore, it is not adopted now. It is only regrettable that the source of this passage could not be determined in detail. This requires further investigation. Therefore, these thoughts are written down to inform future scholars. Taisho Tripitaka, Volume 28, No. 1546, Abhidharma-vibhāṣā-śāstra

Abhidharma-vibhāṣā-śāstra, Volume 15

Composed by Katyayaniputra (Katyayaniputra, name of the author), Explained by Five Hundred Arhats

Translated by the Tripiṭaka Master Buddhavarman (Buddhavarman, name of the translator) from India of the Northern Liang Dynasty, together with Dao Tai and others

Miscellaneous Khandhaka - Chapter on Delivering People, Part 2

There is no intermediate existence of craving. Should it be said to be severed by the path of seeing, or should it be said to be severed by the path of cultivation? (The following) discusses extensively. Question: Why is this discussion made? Answer: This is the content of the Buddha's teachings. The World Honored One said in the sutras that there are three types of craving: first, craving for sensual pleasures (kama-tanha, thirst for sensual pleasures), second, craving for existence (bhava-tanha, thirst for existence), and third, craving for non-existence (vibhava-tanha, thirst for annihilation). The World Honored One said in the sutras...

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。雖說無有中愛不說見道斷修道斷。彼經是此論所為根本。彼中不說。此悉說之。以是事故而作此論。

問曰。無有中愛。當言見道斷。當言修道斷。答曰。當言修道斷。所以者何。無有是無常諸緣。彼愛是無有中愛。問曰。此亦是見道斷。何以但言修道斷耶。答曰。為隨順經義故。如經中說。猶如有一為恐怖苦痛所逼。作如是念。使我斷壞。乃至死。死後無病。常得安樂。彼經義趣。說受身處無常。彼所緣愛。是修道斷。以隨順經義故。說修道斷。複次或有說者。無有中愛。或見道斷。或修道斷。云何見道斷。答曰。見道所斷無有中愛。乃至廣說。此文先說。隨順經義。今者則說真實義。如我義無有中愛。當言修道斷。如我義者。如我隨順佛經中義。彼經是此論根本。以是事故。言無有中愛修道所斷。如是汝欲令無有中愛修道所斷耶。此是毗婆阇婆提(毗婆阇婆提秦言分別論)定育多婆提之言(育多婆提秦言相應論)。若不定他言。說他過者。此則非理故。言汝欲令無有中愛修道斷耶。育多婆提答言。如是毗婆阇婆提。作如是言。若作是說。須陀洹。能起此愛。使我斷壞乃至死。死後無病。常得安樂耶。答曰不也。問曰。何故須陀洹。不能起此愛耶。答曰。或有說者。須陀洹。信法信業故。復有說者。已見諸

【現代漢語翻譯】 現代漢語譯本：雖然說『無有』（bhava，存在）中的愛不是見道（darśanamārga，見道）所斷，也不是修道（bhāvanāmārga，修道）所斷。但那部經是這部論的根本。那部經中沒有完全說清的，這部論中都詳細說明了。因此才撰寫這部論。

問：『無有』中的愛，應當說是見道所斷，還是修道所斷？答：應當說是修道所斷。為什麼呢？因為『無有』是無常的諸緣。而對『無有』的愛，就是『無有』中的愛。問：這也可以是見道所斷，為什麼只說是修道所斷呢？答：爲了隨順經義的緣故。如經中所說：『猶如有人被恐怖苦痛所逼迫，這樣想：使我斷滅，乃至死亡，死後沒有疾病，常得安樂。』那部經的意義在於說明受身之處是無常的。而對那無常之處的愛，是修道所斷。爲了隨順經義的緣故，所以說是修道所斷。

又或者有人說，『無有』中的愛，或者見道所斷，或者修道所斷。怎樣是見道所斷呢？答：見道所斷的『無有』中的愛，乃至廣說。這段文字先前說的是隨順經義，現在則說的是真實義。如我的理解，『無有』中的愛，應當說是修道所斷。如我的理解，就是我隨順佛經中的意義。那部經是這部論的根本。因此，說『無有』中的愛是修道所斷。像這樣，你想要讓『無有』中的愛成為修道所斷嗎？這是毗婆阇婆提（Vibhāṣāvādin，分別論者）肯定育多婆提（Yuktavādin，相應論者）的說法。如果不能確定對方的觀點，就說對方的過失，這就不合道理。所以說，『你想要讓「無有」中的愛成為修道所斷嗎？』

育多婆提回答說：『是的。』毗婆阇婆提這樣說：『如果這樣說，須陀洹（Srotāpanna，入流果）能生起這種愛，想著「使我斷滅，乃至死亡，死後沒有疾病，常得安樂」嗎？』回答說：『不能。』問：『為什麼須陀洹不能生起這種愛呢？』答：或者有人說，須陀洹相信法，相信業的果報。又有人說，已經見到了諸法的真實。

【English Translation】 English version: Although it is said that craving for 'non-existence' (bhava) is neither severed by the Path of Seeing (darśanamārga) nor by the Path of Cultivation (bhāvanāmārga), that sutra is the root of this treatise. What is not fully explained in that sutra is all explained in detail in this treatise. Therefore, this treatise is composed.

Question: Should craving for 'non-existence' be said to be severed by the Path of Seeing or by the Path of Cultivation? Answer: It should be said to be severed by the Path of Cultivation. Why? Because 'non-existence' is impermanent and conditioned. And the craving for 'non-existence' is the craving for 'non-existence'. Question: This could also be severed by the Path of Seeing, why only say it is severed by the Path of Cultivation? Answer: It is to accord with the meaning of the sutra. As it is said in the sutra: 'It is like someone oppressed by terror and suffering, thinking: May I be destroyed, even to death, and after death be without disease and always have happiness.' The meaning of that sutra is to explain that the place of receiving a body is impermanent. And the craving for that impermanent place is severed by the Path of Cultivation. To accord with the meaning of the sutra, it is said to be severed by the Path of Cultivation.

Furthermore, some say that craving for 'non-existence' is either severed by the Path of Seeing or by the Path of Cultivation. How is it severed by the Path of Seeing? Answer: The craving for 'non-existence' severed by the Path of Seeing, and so on, extensively explained. This passage previously spoke of according with the meaning of the sutra, but now it speaks of the true meaning. As I understand it, craving for 'non-existence' should be said to be severed by the Path of Cultivation. As I understand it, that is, I accord with the meaning in the Buddhist scriptures. That sutra is the root of this treatise. Therefore, it is said that craving for 'non-existence' is severed by the Path of Cultivation. Like this, do you want to make craving for 'non-existence' severed by the Path of Cultivation? This is the statement of the Vibhāṣāvādin (the proponent of the Vibhāṣā, the Differentiation Treatise) affirming the Yuktavādin (the proponent of the Yukti, the Treatise on Reason). If one cannot ascertain the other's view and speaks of the other's faults, this is unreasonable. Therefore, it is said, 'Do you want to make craving for 'non-existence' severed by the Path of Cultivation?'

The Yuktavādin answers: 'Yes.' The Vibhāṣāvādin says: 'If it is said like this, can a Srotāpanna (Stream-enterer) generate this craving, thinking 'May I be destroyed, even to death, and after death be without disease and always have happiness'?' The answer is: 'No.' Question: 'Why can't a Srotāpanna generate this craving?' Answer: Some say that a Srotāpanna believes in the Dharma and believes in the results of karma. Others say that they have already seen the true nature of phenomena.

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法自體生故。復能滿足修空解脫門故。復有說者。此愛是斷見所增長。依斷見生。聖人已離斷見故。復有說者。此愛從次第因生。彼次第已斷故。尊者奢摩達說曰。見道所斷法。是其因。聖人已斷見道所斷法故。毗婆阇婆提。作如是言。聽我所難說。汝違言負處。汝作是言。無有中愛。修道所斷。汝亦應說。須陀洹。能起此愛。使我斷壞乃至死。死後無病。常得安樂。若作是語。此事不然。不應作是說。無有中愛。修道所斷。若說無有中愛修道所斷。此事不然。若說此愛修道所斷。不應言須陀洹不起此愛。若須陀洹。不起此愛。不應言此愛修道所斷。育多婆提。作如是說。我不言諸不斷者。必起現在前。自有不斷不起現在前。有雖斷而起現在前。若當不斷盡起現在前者。則無解脫出要。所以者何。凡夫人學人。未來世中不斷者多。若當盡起現在前。則不得解脫。以未來世無邊故。如是事者。智人所不可。育多婆提。先說如是等法。為說他過而欲立難。如是汝意。欲令須陀洹未盡地獄畜生餓鬼愛耶。毗婆阇婆提答言。如是。育多婆提復更定言。汝意欲令須陀洹能起如此愛。使我作伊羅跋那龍王善住龍王若閻羅王。使我于地獄眾生中尊。毗婆阇婆提答言。不也問曰。何故須陀洹不起如是等愛耶。答曰。凡夫人生處。非聖人

【現代漢語翻譯】 現代漢語譯本 因為法本身產生，並且能夠滿足修習空性解脫之門。還有人說，這種愛是由於斷見（認為事物在死後完全消失的錯誤觀念）增長而產生的，依賴於斷見而生。聖人已經遠離了斷見。還有人說，這種愛是從次第因緣產生的，而那些次第因緣已經被斷除了。尊者奢摩達說：『見道（證悟真理的道路）所斷除的法，是這種愛的因。聖人已經斷除了見道所斷除的法。』 毗婆阇婆提這樣說：『聽我說一個難以反駁的論點。你違背了自己的話而陷入困境。你說沒有中間的愛，是修道（通過修行來完善自己）所斷除的。你也應該說，須陀洹（證得初果的聖人）能夠生起這種愛，使我斷滅乃至死亡，死後沒有疾病，常常得到安樂。』如果這樣說，這件事是不對的。不應該這樣說，沒有中間的愛是修道所斷除的。如果說沒有中間的愛是修道所斷除的，這件事是不對的。如果說這種愛是修道所斷除的，就不應該說須陀洹不會生起這種愛。如果須陀洹不會生起這種愛，就不應該說這種愛是修道所斷除的。 育多婆提這樣說：『我不是說所有沒有斷除煩惱的人，必定會生起（煩惱）現在前。有的人雖然沒有斷除煩惱，但煩惱不會現在前；有的人雖然斷除了煩惱，但煩惱還會現在前。如果所有沒有斷除煩惱的人，煩惱都必定會現在前，那麼就沒有解脫和出離了。為什麼呢？因為凡夫和學人在未來世中沒有斷除煩惱的人很多。如果這些煩惱都必定會現在前，那麼就不能得到解脫，因為未來世是無邊的。』這樣的事情，有智慧的人是不會認可的。 育多婆提先說了這些法，是爲了指出別人的過失而想要提出詰難。像這樣，你的意思是想要讓須陀洹沒有斷盡對地獄、畜生、餓鬼的愛嗎？毗婆阇婆提回答說：『是的。』育多婆提又進一步確定地說：『你的意思是想要讓須陀洹能夠生起這樣的愛，使我成為伊羅跋那龍王（Airavata，帝釋天的坐騎），善住龍王（a Naga king），或者閻羅王（Yama，地獄之王），使我在地獄眾生中最為尊貴？』毗婆阇婆提回答說：『不是的。』（育多婆提）問道：『為什麼須陀洹不會生起像這樣的愛呢？』（毗婆阇婆提）回答說：『凡夫所生的處所，不是聖人所生的處所。』

【English Translation】 English version Because the Dharma itself arises, and it is able to fulfill the gate of liberation through the cultivation of emptiness. Some say that this love arises from the increase of nihilistic views (the mistaken belief that things completely disappear after death), and it is born from nihilistic views. The saints have already separated from nihilistic views. Others say that this love arises from sequential causes, and those sequential causes have already been cut off. Venerable Shamatha said: 'The Dharma that is cut off by the path of seeing (the path of realizing the truth) is the cause of this love. The saints have already cut off the Dharma that is cut off by the path of seeing.' Vibhāṣāvadī said: 'Listen to me make a difficult-to-refute argument. You have contradicted yourself and fallen into a predicament. You say that there is no intermediate love that is cut off by the path of cultivation (perfecting oneself through practice). You should also say that a Stream-enterer (Sotapanna, a saint who has attained the first fruit) is able to generate this love, causing me to be destroyed until death, and after death to have no illness and always obtain happiness.' If you say this, it is not correct. You should not say that there is no intermediate love that is cut off by the path of cultivation. If you say that there is no intermediate love that is cut off by the path of cultivation, it is not correct. If you say that this love is cut off by the path of cultivation, you should not say that a Stream-enterer does not generate this love. If a Stream-enterer does not generate this love, you should not say that this love is cut off by the path of cultivation. Yuktavādī said: 'I am not saying that all those who have not cut off afflictions will necessarily have (afflictions) arise in the present. There are those who have not cut off afflictions, but the afflictions do not arise in the present; there are those who have cut off afflictions, but the afflictions still arise in the present. If all those who have not cut off afflictions necessarily have afflictions arise in the present, then there would be no liberation and escape. Why? Because there are many ordinary people and learners in the future who have not cut off afflictions. If these afflictions all necessarily arise in the present, then liberation cannot be obtained, because the future is boundless.' Such a thing is not acceptable to wise people. Yuktavādī first spoke these Dharmas in order to point out the faults of others and to raise objections. Like this, do you mean to say that the Stream-enterer has not completely cut off love for hell, animals, and hungry ghosts? Vibhāṣāvadī replied: 'Yes.' Yuktavādī further affirmed: 'Do you mean to say that the Stream-enterer is able to generate such love, causing me to become Airavata (Indra's mount), a Naga king, or Yama (the king of hell), making me the most honored among the beings in hell?' Vibhāṣāvadī replied: 'No.' (Yuktavādī) asked: 'Why does the Stream-enterer not generate love like this?' (Vibhāṣāvadī) replied: 'The place where ordinary people are born is not the place where saints are born.'

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生處。復有說者。愚者生彼中。彼是智者故。復有說者。彼惡道已得非數滅故。若法得非數滅。不復起現在前。復有說者。愛有二種。一生處愛。二資生愛。須陀洹于惡道。雖不起生處愛。而起資生愛。愛于象馬等。如帝釋于青衣鬼所而起愛心。問曰。于地獄趣。復云何起耶。答曰。若其父母。生地獄中。從可信人邊聞。便生愛心。育多婆提復作是言。聽我所難說。汝違言負處。汝作是言。須陀洹未盡地獄畜生餓鬼愛。應作是說。須陀洹能起此愛。使我作伊羅跋那龍王。乃至廣說。若作是說。此事不然。若不說須陀洹能起此處。亦不應說須陀洹未盡地獄畜生餓鬼愛也。若須陀洹未盡地獄畜生餓鬼愛。而不起現在前。即是汝違言負處。如汝所說。須陀洹。緣惡道愛未盡。而不起現在前。我所說無有中愛亦如是。育多婆提。復難毗婆阇婆提言。于意云何。為纏所纏殺父母。此纏是修道所斷耶。毗婆阇婆提答曰。如是。育多婆提責。毗婆阇婆提答曰。不也。問曰。何故須陀洹。不起此纏耶。答曰。或有說者。有增上噁心者。能起此纏殺父母。彼須陀洹。有增上善心故。復有說者。有增上無慚無愧者。能殺父母。須陀洹有增上慚愧故。復有說者。彼纏邪見所長養。隨邪見後生。須陀洹邪見已斷故。復有說者。須陀洹已得不作戒

【現代漢語翻譯】 現代漢語譯本： 關於（眾生）出生的處所，又有人這樣說：愚笨的人才會出生在那兒，因為那裡是智者所居之處。還有人說：因為惡道的（業）已經獲得了非數滅（Niruddha，通過修行逐漸斷滅），如果法已經獲得了非數滅，就不會再起現行。又有人說：愛有二種，一是生處愛，二是資生愛。須陀洹（Sotapanna，入流者）對於惡道，雖然不起生處愛，但會起資生愛，愛著象馬等等，就像帝釋（Indra，天帝）對於青衣鬼所生起的愛心一樣。問：對於地獄趣（Naraka-gati，地獄道），又是如何生起愛心的呢？答：如果他的父母出生在地獄中，（他）從可信的人那裡聽聞此事，便會生起愛心。育多婆提（Yutobhadra）又這樣說：聽我說這難以辯駁之處，你已經自相矛盾了。你說須陀洹沒有斷盡地獄、畜生、餓鬼的愛，應該這樣說：須陀洹能生起這種愛，使我成為伊羅跋那（Airavana）龍王，乃至廣說。如果這樣說，這件事是不成立的。如果不說須陀洹能生起此處的愛，也不應該說須陀洹沒有斷盡地獄、畜生、餓鬼的愛。如果須陀洹沒有斷盡地獄、畜生、餓鬼的愛，而（這種愛）不起現在前，這就是你自相矛盾之處。正如你所說，須陀洹緣于惡道的愛沒有斷盡，而（這種愛）不起現在前，我所說的無有中愛也是如此。育多婆提又詰難毗婆阇婆提（Vibhajyavadin）說：你認為怎麼樣？被煩惱所纏縛的人殺害父母，這種煩惱是修道所斷的嗎？毗婆阇婆提回答說：是的。育多婆提責問毗婆阇婆提說：不對。問：為什麼須陀洹不起這種煩惱呢？答：有人這樣說：有強烈的噁心的人，才能生起這種煩惱去殺害父母，而須陀洹有強烈的善心。又有人說：有強烈的無慚無愧心的人，才能殺害父母，須陀洹有強烈的慚愧心。又有人說：這種煩惱是邪見所滋養的，隨著邪見而生起，須陀洹已經斷除了邪見。又有人說：須陀洹已經獲得了不作戒（不造惡業的戒律）。

【English Translation】 English version: Regarding the place of birth, some say: Fools are born there, because it is the abode of the wise. Others say: Because the evil paths have already attained non-arithmetical cessation (Niruddha, gradual cessation through practice), if a dharma has attained non-arithmetical cessation, it will no longer arise in the present. Still others say: There are two kinds of love, one is love for the place of birth, and the other is love for sustenance. A Sotapanna (stream-enterer) towards the evil paths, although not arising love for the place of birth, will arise love for sustenance, loving elephants, horses, etc., just as Indra (the king of gods) arises love for the blue-robed ghost. Question: How does love arise in the hell realm (Naraka-gati)? Answer: If his parents are born in hell, (he) hears of this from a trustworthy person, and then love arises. Yutobhadra further says: Listen to what I say is difficult to refute, you have contradicted yourself. You say that a Sotapanna has not exhausted love for hell, animals, and hungry ghosts, it should be said that a Sotapanna can arise this love, making me become the Airavana dragon king, and so on. If it is said this way, this matter is not established. If it is not said that a Sotapanna can arise love for this place, it should also not be said that a Sotapanna has not exhausted love for hell, animals, and hungry ghosts. If a Sotapanna has not exhausted love for hell, animals, and hungry ghosts, and (this love) does not arise in the present, then this is your self-contradiction. Just as you say, a Sotapanna's love for the evil paths has not been exhausted, and (this love) does not arise in the present, what I say about the absence of intermediate love is also the same. Yutobhadra further challenges Vibhajyavadin: What do you think? A person who is bound by afflictions kills his parents, is this affliction severed by the path of cultivation? Vibhajyavadin answers: Yes. Yutobhadra questions Vibhajyavadin: No. Question: Why does a Sotapanna not arise this affliction? Answer: Some say: A person with a strong evil mind can arise this affliction to kill his parents, while a Sotapanna has a strong good mind. Others say: A person with strong shamelessness and lack of remorse can kill his parents, while a Sotapanna has strong shame and remorse. Still others say: This affliction is nourished by wrong views, arising after wrong views, while a Sotapanna has already severed wrong views. Yet others say: A Sotapanna has already obtained the precept of non-action (the precept of not creating evil karma).

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。以是事故不起此纏。育多婆提復責毗婆阇婆提。廣說如上。育多婆提復更難毗婆阇婆提言。于意云何。修道所斷法。無有中愛。此愛當言修道斷耶。毗婆阇婆提答曰。如是。修道所斷法者。謂有漏善法。無有者。謂斷善根。育多婆提。復責毗婆阇婆提言。于意云何。須陀洹能起此愛。我當斷善根耶。毗婆阇婆提答曰。不也。問曰。何故須陀洹不起如是愛耶。答曰。聖人愛樂功德。常欲成就善法現在前。不欲遠離。是故不起。育多婆提復責毗婆阇婆提。廣說如上。諸言不斷必起現在前。應說有如上等過。外書中有三種難。一名疑難。二名說過難。三名除壞難。佛經中說。世尊亦以三種難難他。一名轉勝難。二名等義難。三名違言難。轉勝難者。如長爪梵志作如是言。我一切不忍。佛難言。汝於此見亦不忍耶。等義難者。如波知離問佛。汝知幻耶。佛答言知。波知離言。沙門瞿曇即是幻者。佛問波知離。汝知拘荼國有惡人名薩婆周羅多行惡法者不耶。答言我知。佛言。汝亦是多行惡法人也。違言難者。如優波離居士。先言身業重。后說仙人惡意。故滅迦陵伽大城等。此中育多婆提。以等義難。毗婆阇婆提。使墮負處。無有名何法耶。答曰。三界無常。問曰。何以作此論答曰。欲令毗婆阇婆提無所言故。若不作是說。毗婆

【現代漢語翻譯】 現代漢語譯本：因此，這種事故不會引起這種煩惱。育多婆提（Yutobhuti）又責問毗婆阇婆提（Vibhāṣabhuti），詳細的論述如前所述。育多婆提又進一步詰難毗婆阇婆提說：『你認為如何？修道所斷的法，沒有中間的愛，這種愛應該說是修道所斷的嗎？』毗婆阇婆提回答說：『是的。』修道所斷的法，指的是有漏的善法；沒有，指的是斷絕善根。育多婆提又責問毗婆阇婆提說：『你認為如何？須陀洹（Srotāpanna，入流果）能夠生起這種愛，說『我應當斷絕善根』嗎？』毗婆阇婆提回答說：『不能。』問：『為什麼須陀洹不會生起這樣的愛呢？』答：『聖人喜愛功德，常常想要成就善法出現在眼前，不想要遠離，因此不會生起這樣的愛。』育多婆提又責問毗婆阇婆提，詳細的論述如前所述。所有說不斷絕的，必定會生起出現在眼前，應該說有如上等等的過失。外道書籍中有三種詰難，第一種叫做疑難，第二種叫做說過難，第三種叫做除壞難。佛經中說，世尊也用三種詰難來詰難他人，第一種叫做轉勝難，第二種叫做等義難，第三種叫做違言難。轉勝難，例如長爪梵志（Dirghanakha）這樣說：『我一切都不忍。』佛詰難說：『你對於這個見解也不忍嗎？』等義難，例如波知離（Potali）問佛：『你知幻術嗎？』佛回答說：『知道。』波知離說：『沙門瞿曇（Śrāmaṇa Gautama）就是幻術師。』佛問波知離：『你知道拘荼國（Kutha）有惡人名叫薩婆周羅多（Sarva Cūḍā），經常做惡事嗎？』回答說：『我知道。』佛說：『你也是經常做惡事的人啊。』違言難，例如優波離居士（Upali），先前說身業重，後來又說仙人惡意，所以滅了迦陵伽大城（Kalinga）等等。這裡育多婆提，用等義難，使毗婆阇婆提陷入失敗的境地。沒有，指的是什麼法呢？』回答說：『三界無常。』問：『為什麼要作這樣的論述呢？』答：『想要讓毗婆阇婆提無話可說。』如果不這樣說，毗婆

【English Translation】 English version: Therefore, this kind of accident does not give rise to this kind of entanglement. Yutobhuti further questioned Vibhāṣabhuti, with detailed discussions as mentioned above. Yutobhuti further challenged Vibhāṣabhuti, saying, 'What do you think? The Dharma that is severed by cultivation, without intermediate love, should this love be said to be severed by cultivation?' Vibhāṣabhuti replied, 'Yes.' The Dharma that is severed by cultivation refers to the wholesome Dharma with outflows; 'without' refers to the severing of the root of goodness. Yutobhuti further questioned Vibhāṣabhuti, saying, 'What do you think? Can a Srotāpanna (stream-enterer) generate this kind of love, saying, 'I should sever the root of goodness'?' Vibhāṣabhuti replied, 'No.' Question: 'Why doesn't a Srotāpanna generate such love?' Answer: 'A sage loves merit and virtue, and always wants to accomplish wholesome Dharma appearing before them, not wanting to be separated from it, therefore they do not generate such love.' Yutobhuti further questioned Vibhāṣabhuti, with detailed discussions as mentioned above. All that is said to be unsevered will surely arise and appear before one, and it should be said that there are faults such as those mentioned above. In non-Buddhist texts, there are three types of challenges: the first is called a doubt challenge, the second is called a fault-finding challenge, and the third is called a destructive challenge. It is said in the Buddhist scriptures that the World Honored One also used three types of challenges to challenge others: the first is called a surpassing challenge, the second is called an equal-meaning challenge, and the third is called a contradictory challenge. A surpassing challenge, for example, when Dirghanakha the Brahmin said, 'I cannot tolerate anything.' The Buddha challenged, 'Can you not tolerate this view either?' An equal-meaning challenge, for example, when Potali asked the Buddha, 'Do you know illusion?' The Buddha replied, 'I know.' Potali said, 'The Śrāmaṇa Gautama is an illusionist.' The Buddha asked Potali, 'Do you know that in the country of Kutha there is a wicked person named Sarva Cūḍā who constantly commits evil deeds?' He replied, 'I know.' The Buddha said, 'You are also a person who constantly commits evil deeds.' A contradictory challenge, for example, when Upali the householder first said that physical karma is heavy, and later said that the malice of the immortals caused the destruction of the great city of Kalinga, etc. Here, Yutobhuti, using an equal-meaning challenge, caused Vibhāṣabhuti to fall into a losing position. 'Without' refers to what Dharma?' The answer is, 'The three realms are impermanent.' Question: 'Why make this argument?' Answer: 'To make Vibhāṣabhuti speechless.' If it is not said in this way, Vibhā

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阇婆提當作是語。汝雖以言語伏我。然無有中愛體性與法相相應者。或見道斷。或修道斷。是故彼尊者作如是說。無有名何法。三界無常。復有說者。先說隨順經義趣。后說真實義。復有說者。育多婆提還語毗婆阇婆提。我雖以言伏汝。然無有中愛體性與法相相應。或見道斷。或修道斷。是故作如是說。無有名何法。三界無常。問曰。無漏法亦有無常。此中何以不說耶。答曰。若法是愛安足處所緣處。此中便說無漏無常非愛安足處非愛所緣處。是故不說。◎

◎何等心解脫。有欲心耶無慾心耶。乃至廣說。問曰。何故作此論。答曰。此是佛經。佛經中說。欲心得解脫。恚癡心得解脫。不作是說。為有欲心得解脫無慾心得解脫。乃至廣說。彼經是此論根本。今當廣解此經。複次或有說。心性本凈。為客煩惱所覆。如毗婆阇婆提說。心性本凈。彼客煩惱生覆心故不凈。問曰。若當心性本凈客煩惱覆故不凈可爾者。何不以本性凈心令客煩惱亦凈耶。汝若不說以心凈故令客煩惱凈者。為有何因緣。複次為心先生后客煩惱生。為俱生耶。若心先生后客煩惱生者。則心住待客煩惱。客煩惱生。然後覆心。若作是說。是則一心住二剎那。若當俱者。為以何時言心性本凈。復無未來世。以住本性凈心。是故為止他義。自顯己義。

【現代漢語翻譯】 現代漢語譯本： 阇婆提（Jābhāti）應該這樣說：『你雖然用言語折服了我，但是沒有與愛相關的、符合法相的體性，無論是通過見道斷除，還是通過修道斷除。』因此，那位尊者這樣說：『什麼法沒有名稱？三界是無常的。』還有人說：『先說隨順經義的意趣，后說真實的意義。』還有人說：『育多婆提（Uttarabodhi）反駁毗婆阇婆提（Vibhāṣābhāti）說：我雖然用言語折服了你，但是沒有與愛相關的、符合法相的體性，無論是通過見道斷除，還是通過修道斷除。』因此這樣說：『什麼法沒有名稱？三界是無常的。』

問：無漏法也有無常，為什麼這裡不說呢？

答：如果某個法是愛的安足處或所緣處，這裡就說這個法是無常的。無漏法不是愛的安足處，也不是愛所緣處，所以不說。

什麼叫做心解脫？是有欲心解脫還是無慾心解脫？乃至廣說。

問：為什麼要作此論？

答：這是佛經的內容。佛經中說，欲心可以解脫，但沒有說嗔恚心和愚癡心可以解脫。爲了辨明是有欲心可以解脫還是無慾心可以解脫，所以才要廣說。

那部經是這個論的根本，現在應當廣泛地解釋這部經。另外，有人說，心的本性是清凈的，是被客塵煩惱所覆蓋。就像毗婆阇婆提（Vibhāṣābhāti）所說，心的本性是清凈的，因為客塵煩惱產生並覆蓋了心，所以心才變得不清凈。

問：如果心的本性本來是清凈的，因為客塵煩惱覆蓋才變得不清凈，那麼為什麼不可以用本性清凈的心，使客塵煩惱也變得清凈呢？如果你不認為可以用心的清凈來使客塵煩惱變得清凈，那麼有什麼原因呢？

再問，是心先產生，然後客塵煩惱才產生，還是心和客塵煩惱同時產生呢？如果心先產生，然後客塵煩惱才產生，那麼心就停留在那裡等待客塵煩惱，客塵煩惱產生后，然後覆蓋心。如果這樣說，那麼一個心就停留了兩個剎那。如果是同時產生，那麼什麼時候才能說心的本性是清凈的呢？因為沒有未來世，所以停留在本性清凈的心。因此，爲了阻止其他的觀點，而彰顯自己的觀點。

【English Translation】 English version: Jābhāti should say this: 'Although you have subdued me with words, there is no nature related to love that corresponds to the characteristics of the Dharma, whether it is severed through the path of seeing or through the path of cultivation.' Therefore, that venerable one said: 'What Dharma has no name? The Three Realms are impermanent.' Some also say: 'First, speak of the meaning that accords with the sutra, and then speak of the true meaning.' Some also say: 'Uttarabodhi refutes Vibhāṣābhāti, saying: Although I have subdued you with words, there is no nature related to love that corresponds to the characteristics of the Dharma, whether it is severed through the path of seeing or through the path of cultivation.' Therefore, it is said: 'What Dharma has no name? The Three Realms are impermanent.'

Question: The unconditioned (anāsrava) Dharma is also impermanent, why is it not mentioned here?

Answer: If a Dharma is a place of support or an object of love, then it is said to be impermanent. The unconditioned Dharma is neither a place of support for love nor an object of love, so it is not mentioned.

What is called liberation of the mind (citta-vimutti)? Is it with a mind of desire or without a mind of desire? And so on, extensively.

Question: Why is this treatise made?

Answer: This is the content of the Buddha's teachings. In the Buddha's teachings, it is said that a mind of desire can be liberated, but it is not said that a mind of anger or a mind of delusion can be liberated. In order to clarify whether a mind of desire can be liberated or a mind without desire can be liberated, it is necessary to explain it extensively.

That sutra is the root of this treatise, and now this sutra should be explained extensively. Furthermore, some say that the nature of the mind is originally pure, but it is covered by defilements (kleshas) that are like visiting guests. Just as Vibhāṣābhāti said, the nature of the mind is originally pure, but because the defilements arise and cover the mind, the mind becomes impure.

Question: If the nature of the mind is originally pure, and it becomes impure because it is covered by defilements, then why can't the originally pure mind be used to purify the defilements as well? If you do not think that the purity of the mind can be used to purify the defilements, then what is the reason?

Furthermore, does the mind arise first, and then the defilements arise later, or do the mind and the defilements arise simultaneously? If the mind arises first, and then the defilements arise later, then the mind remains there waiting for the defilements, and after the defilements arise, they cover the mind. If it is said in this way, then one mind remains for two kshanas (moments). If they arise simultaneously, then when can it be said that the nature of the mind is pure? Because there is no future existence, it remains in the mind of original purity. Therefore, in order to prevent other views and to manifest one's own view.

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亦欲說法相相應義故。而作此論。

何等心解脫。有欲恚癡心解脫耶。無慾恚癡心解脫耶。答曰。無慾恚癡心解脫。問曰。無慾恚癡心。即是解脫。復何所解脫耶。答曰。若以煩惱而言。則心名解脫。若以世以身而言。則不名解脫。若諸煩惱不斷。彼心不行於世。不於世得解脫。不行於身。不于身得解脫。若諸煩惱斷。彼心行於世。於世得解脫。行於身。于身得解脫。複次或有說者。欲相應心得解脫。恚癡相應心得解脫。如毗婆阇婆提作如是說。染污心即是無染污心。若煩惱未斷是染污煩惱已斷是不染污。猶如同器有垢。未去垢時名曰有垢。已去垢故名曰無垢。彼亦如是。彼如是說者。應當違逆呵責。所以者何。非彼心與欲恚癡相應雜合。若欲恚癡不斷。此心不名解脫欲恚癡。若欲恚癡斷。此心名解脫欲恚癡。欲證此義故引佛經。世尊經說。日月有五曀。為五曀所覆故日月不明凈。云何為五。謂云乃至廣說。云者如夏時。少云能遍虛空。煙者如焚燒草木。煙遍虛空。塵者如天不雨時。風動地塵。遍於虛空。霧者如大河邊出霧遍於虛空。復有說者。東方國土若晝若夜。雨後日出時。霧從地起。遍於虛空。羅睺羅阿修羅王障者。日月是諸天前軍。天與阿修羅。常共鬥戰。以日月威力故。諸天常勝。羅睺羅阿修羅王。

【現代漢語翻譯】 現代漢語譯本：也想爲了說明與法相相應的意義，所以撰寫這部論著。

什麼是心解脫？是有貪慾、嗔恚、愚癡的心解脫呢？還是沒有貪慾、嗔恚、愚癡的心解脫呢？回答是：是沒有貪慾、嗔恚、愚癡的心解脫。問：沒有貪慾、嗔恚、愚癡的心，就是解脫，又從什麼中解脫呢？答：如果從煩惱來說，那麼心就叫做解脫；如果從世間和身體來說，那麼就不叫做解脫。如果各種煩惱沒有斷除，那麼這個心就不會在世間執行，不會在世間得到解脫；不會在身體執行，不會在身體得到解脫。如果各種煩惱斷除了，那麼這個心就會在世間執行，在世間得到解脫；會在身體執行，在身體得到解脫。

再者，或者有人說，與貪慾相應的心得到解脫，與嗔恚、愚癡相應的心得到解脫，就像毗婆阇婆提(Vibhajjavādī)這樣說：染污的心就是無染污的心。如果煩惱沒有斷除，就是染污；煩惱已經斷除，就是不染污。猶如同樣的器皿有污垢，沒有去除污垢時叫做有垢，已經去除污垢后叫做無垢。他們也是這樣。他們這樣說，應當反對和呵斥。為什麼呢？不是這個心與貪慾、嗔恚、愚癡相應混合。如果貪慾、嗔恚、愚癡沒有斷除，這個心不叫做解脫貪慾、嗔恚、愚癡；如果貪慾、嗔恚、愚癡斷除了，這個心才叫做解脫貪慾、嗔恚、愚癡。爲了證明這個道理，所以引用佛經。世尊在經中說：日月有五種『曀』(e，遮蔽)，因為被這五種『曀』所覆蓋，所以日月不明亮清凈。哪五種呢？就是云，乃至廣說。云，就像夏天的時候，少量的云就能遍佈虛空；煙，就像焚燒草木，煙遍佈虛空；塵，就像天不下雨的時候，風吹動地上的塵土，遍佈于虛空；霧，就像大河邊出現霧氣，遍佈于虛空。還有人說，東方國土無論是白天還是夜晚，雨後太陽出來的時候，霧從地上升起，遍佈于虛空。羅睺羅(Rāhula)阿修羅王(Asura-rāja)的障礙：日月是諸天(Devas)的前軍，天(Devas)與阿修羅(Asuras)經常共同戰鬥，因為日月威力的緣故，諸天(Devas)經常勝利。羅睺羅(Rāhula)阿修羅王(Asura-rāja)。

【English Translation】 English version: Also, this treatise is composed to explain the meaning corresponding to the characteristics of dharmas (法相, dharma-lakṣaṇa).

What is the liberation of the mind? Is it the liberation of a mind with desire, hatred, and delusion? Or is it the liberation of a mind without desire, hatred, and delusion? The answer is: it is the liberation of a mind without desire, hatred, and delusion. Question: If a mind without desire, hatred, and delusion is liberation itself, from what is it liberated? Answer: If we speak in terms of afflictions (煩惱, kleśas), then the mind is called liberation. If we speak in terms of the world and the body, then it is not called liberation. If the various afflictions are not severed, then this mind does not operate in the world, and does not attain liberation in the world; it does not operate in the body, and does not attain liberation in the body. If the various afflictions are severed, then this mind operates in the world, and attains liberation in the world; it operates in the body, and attains liberation in the body.

Furthermore, some say that a mind associated with desire attains liberation, and a mind associated with hatred and delusion attains liberation, just as the Vibhajjavādī (毗婆阇婆提) say: a defiled mind is the same as an undefiled mind. If afflictions are not severed, they are defiled; if afflictions are severed, they are undefiled. It is like a vessel with dirt; when the dirt is not removed, it is called dirty; when the dirt is removed, it is called clean. They are also like that. Those who say this should be opposed and rebuked. Why? It is not that this mind is mixed and combined with desire, hatred, and delusion. If desire, hatred, and delusion are not severed, this mind is not called liberation from desire, hatred, and delusion; if desire, hatred, and delusion are severed, then this mind is called liberation from desire, hatred, and delusion. To prove this meaning, the Buddha's sutra is cited. The World-Honored One said in the sutra: the sun and moon have five 'e' (曀, eclipses or obscurations); because they are covered by these five 'e', the sun and moon are not bright and clear. What are the five? They are clouds, and so on, extensively explained. Clouds are like in summer, a small amount of clouds can cover the entire sky; smoke is like burning grass and trees, smoke covers the entire sky; dust is like when it does not rain, the wind moves the dust on the ground, covering the entire sky; fog is like fog rising from the edge of a large river, covering the entire sky. Some also say that in the eastern lands, whether day or night, when the sun rises after rain, fog rises from the ground, covering the entire sky. The obstruction of Rāhula (羅睺羅) the Asura King (阿修羅王, Asura-rāja): the sun and moon are the vanguard of the Devas (諸天), the Devas (天) and Asuras (阿修羅) often fight together, and because of the power of the sun and moon, the Devas (諸天) often win. Rāhula (羅睺羅) the Asura King (阿修羅王, Asura-rāja).

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而先欲摧滅。以是一切眾生業力故。而不能滅。以手障之。如此諸曀。與日月相遠。而不相近。未除彼曀。日月於此諸曀而不明凈。若除諸曀。日月於此諸曀。而得明凈。如是彼心不與欲恚癡相應雜合。若是欲恚癡不斷。彼心不名解脫欲恚癡。若欲恚癡斷。彼心名解脫欲恚癡。世尊經說。比丘當知。得第一大身者。謂羅睺羅阿修羅王是也。乃至廣說。無有眾生能自化身端正第一如羅睺羅阿修羅王者。此說變化非謂實身。

何等心解脫。過去耶。未來耶。現在耶。答曰。未來遠心生時。無學諸障。得解脫障者。非想非非想處下下煩惱是也。若說未來。則止過去現在。若說無學。則止學心。問曰。如學心亦得解脫。何以但言無學耶。答曰。或有說者。以尊勝故。若求勝法。無學法勝於學法。若求勝人。則無學人。勝於學人。尊者瞿沙說曰。若多勝無過。言是解脫。若得無學心。則解脫多亦勝無過。複次若心得二種解脫者。名為解脫。謂自體解脫。身得解脫。以是事故而作四句。或有心自體得解脫非身。或有身得解脫非自體。乃至廣作四句。自體得解脫非身者。謂學心是也。身得解脫非自體者。阿羅漢善有漏不隱沒無記心是也。自體解脫身亦解脫者。謂無學心是也。非自體解脫非身解脫者。謂學有漏心一切凡夫心是也

【現代漢語翻譯】 現代漢語譯本：想要先摧毀它，但因為一切眾生的業力，而不能摧毀。用手去遮擋它，就像這些雲翳，與日月相距遙遠，不能接近。如果還沒有除去這些雲翳，日月對於這些雲翳來說就不明亮清凈。如果除去了這些雲翳，日月對於這些雲翳來說就能明亮清凈。就像那樣，那個心不與貪慾、嗔恚、愚癡相應雜合。如果貪慾、嗔恚、愚癡沒有斷除，那個心就不能稱為解脫了貪慾、嗔恚、愚癡。如果貪慾、嗔恚、愚癡斷除了，那個心就稱為解脫了貪慾、嗔恚、愚癡。《世尊經》中說：『比丘們應當知道，得到第一大身的人，就是羅睺羅阿修羅王（Rāhula Asura-rāja，阿修羅之王的名字）。』乃至廣說，沒有眾生能夠自己變化出端正第一的身，像羅睺羅阿修羅王那樣。這裡說的是變化之身，不是指真實之身。

什麼叫做心的解脫？是過去的心解脫嗎？是未來的心解脫嗎？是現在的心解脫嗎？回答說：未來的遠心生起時，無學（Arhat，阿羅漢）的各種障礙，得到解脫的障礙，是指非想非非想處（Naiva-saṃjñā-nāsaṃjñā-āyatana，佛教禪定中的最高境界）的下下品煩惱。如果說是未來，那就排除了過去和現在。如果說是無學，那就排除了有學之心。問：像有學之心也能得到解脫，為什麼只說無學呢？回答說：或許有人說，因為無學是尊貴殊勝的。如果追求殊勝之法，無學之法勝過有學之法。如果追求殊勝之人，那麼無學之人勝過有學之人。尊者瞿沙（Ghoṣa，一位論師的名字）說：如果多數殊勝而沒有過失，就稱為解脫。如果得到無學之心，那麼解脫多數也殊勝而沒有過失。再次，如果心得到兩種解脫，就稱為解脫，即自體解脫和身得解脫。因此而作四句：或者有心自體得到解脫而身沒有得到解脫，或者有身得到解脫而自體沒有得到解脫，乃至廣泛地作出四句。自體得到解脫而身沒有得到解脫，是指有學之心。身得到解脫而自體沒有得到解脫，是指阿羅漢的善的有漏（Sāsrava，仍然有煩惱殘留）不隱沒無記心。自體解脫身也解脫，是指無學之心。非自體解脫非身解脫，是指有學的有漏心和一切凡夫的心。

【English Translation】 English version: Wanting to first destroy it, but because of the karmic force of all sentient beings, it cannot be destroyed. Using a hand to obstruct it is like these obscurations, far away from the sun and moon, unable to approach. If these obscurations have not been removed, the sun and moon are not bright and clear to these obscurations. If these obscurations are removed, the sun and moon can be bright and clear to these obscurations. Just like that, that mind is not associated and mixed with desire, hatred, and delusion. If desire, hatred, and delusion are not severed, that mind cannot be called liberated from desire, hatred, and delusion. If desire, hatred, and delusion are severed, that mind is called liberated from desire, hatred, and delusion. The World Honored One Sutra says: 'Bhikkhus (Buddhist monks), you should know that the one who obtained the first great body is Rāhula Asura-rāja (name of a king of the Asuras, demigods).』 And so on, extensively speaking, no sentient being can transform themselves into a first and foremost beautiful body like Rāhula Asura-rāja. This speaks of a transformation body, not referring to a real body.

What is called the liberation of the mind? Is it the past mind that is liberated? Is it the future mind that is liberated? Is it the present mind that is liberated? The answer is: When the future distant mind arises, the various obstructions of the Arhat (one who has attained Nirvana), the obstructions to liberation, refer to the lowest of the lowest afflictions of the Realm of Neither Perception Nor Non-Perception (Naiva-saṃjñā-nāsaṃjñā-āyatana, the highest state of meditative absorption in Buddhism). If it is said to be the future, then it excludes the past and present. If it is said to be the Arhat, then it excludes the mind of the learner. Question: Since the mind of the learner can also attain liberation, why only speak of the Arhat? The answer is: Perhaps some say it is because the Arhat is noble and superior. If one seeks a superior Dharma, the Dharma of the Arhat is superior to the Dharma of the learner. If one seeks a superior person, then the Arhat is superior to the learner. Venerable Ghoṣa (name of a commentator) said: If the majority is superior and without fault, it is called liberation. If one attains the mind of the Arhat, then the majority of liberation is also superior and without fault. Furthermore, if the mind attains two kinds of liberation, it is called liberation, namely self-liberation and body liberation. Therefore, four statements are made: Either the mind itself attains liberation but the body does not, or the body attains liberation but the self does not, and so on, extensively making four statements. The self attains liberation but the body does not, refers to the mind of the learner. The body attains liberation but the self does not, refers to the good, defiled (Sāsrava, with outflows), unobscured, and neutral mind of the Arhat. The self is liberated and the body is also liberated, refers to the mind of the Arhat. Neither the self is liberated nor the body is liberated, refers to the defiled mind of the learner and the minds of all ordinary beings.

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。複次無障礙故名解脫。學人則為邪解脫所障。無學不爾。如是學正解脫。與邪解脫相對。無學不爾。複次若心於一切結得解脫。名為解脫。學心有分解脫。有分不解脫。無學不爾。復有說者。若心於五種煩惱事中得解脫。五種緣中得解脫。名為解脫。五種煩惱障礙。五種緣障礙說亦如是。復有說者。若不為如摩樓多愛草所繫者是名解脫。複次若能揃有頂所依周羅者。是名解脫。複次若斷三界諸煩惱發。是名解脫。複次若減少解脫能令滿足。是名解脫。如學人乃至金剛喻定。名不滿足。得無學心名為滿足。複次若得猗樂。不為煩惱所障。是名解脫。學人雖得猗樂。為煩惱所障。無學人得猗樂。不為煩惱所障。複次若廣受猗樂名為解脫。學人以有所作故。受猗樂不廣若得無學心。所作已辦。則廣受猗樂。猶如國王怨敵未盡受樂不廣。若怨敵盡者。則廣受樂。若所作已辦。除去重擔。更無慾求亦復如是。複次眾生常共煩惱獨語。若得遠離。牟尼意滿足。是名解脫。複次若離染污諸陰重擔者。是名解脫。複次若離煩惱熱諸入。得清涼入。是名解脫。複次若離煩惱所依諸入。得無煩惱所依諸入。是名解脫。複次若遠離煩惱眾生聚自立無。煩惱眾生聚中。是名解脫。複次若得為世作福田者。是名解脫。如偈說。

欲心壞眾生

【現代漢語翻譯】 現代漢語譯本： 再說，因為沒有障礙所以叫做解脫。修行者會被錯誤的解脫所障礙，無學之人則不會這樣。因此，修行者所證得的是與錯誤解脫相對的正解脫，而無學之人則不然。再說，如果內心從一切結縛中得到解脫，就叫做解脫。修行者的心有部分解脫，有部分未解脫，無學之人則不然。還有一種說法，如果內心從五種煩惱之事中得到解脫，從五種因緣中得到解脫，就叫做解脫。五種煩惱的障礙和五種因緣的障礙，說法也是一樣。還有一種說法，如果不被像摩樓多愛草所纏繞，就叫做解脫。再說，如果能夠去除有頂天所依的周羅，就叫做解脫。再說，如果斷除三界所有的煩惱之根，就叫做解脫。再說，如果減少解脫的功用而能令其滿足，就叫做解脫。例如修行者乃至金剛喻定（Vajra-like Samadhi），都不能算是滿足，得到無學之心才算是滿足。再說，如果得到喜樂，不被煩惱所障礙，就叫做解脫。修行者雖然得到喜樂，卻會被煩惱所障礙，無學之人得到喜樂，不會被煩惱所障礙。再說，如果廣泛地享受喜樂，就叫做解脫。修行者因為有所作為的緣故，所享受的喜樂不廣；如果得到無學之心，所作已辦，就能廣泛地享受喜樂，猶如國王怨敵未除盡，享受的快樂不廣，如果怨敵除盡，就能廣泛地享受快樂。如果所作已辦，除去重擔，更無慾求，也是這樣。再說，眾生常常和煩惱獨自對話，如果能夠遠離煩惱，牟尼（Muni）的意願得到滿足，就叫做解脫。再說，如果脫離染污的諸陰重擔，就叫做解脫。再說，如果脫離煩惱的熱惱，進入清涼的境界，就叫做解脫。再說，如果脫離煩惱所依的諸入，得到沒有煩惱所依的諸入，就叫做解脫。再說，如果遠離煩惱的眾生聚集，獨自存在於沒有煩惱的眾生聚集之中，就叫做解脫。再說，如果能夠為世間作福田，就叫做解脫。如偈頌所說： 『欲心壞眾生』

【English Translation】 English version: Furthermore, because there is no obstruction, it is called liberation (vimoksha). A learner (śaikṣa) is obstructed by wrong liberation, but a non-learner (aśaikṣa) is not. Thus, the learner attains right liberation in contrast to wrong liberation, while the non-learner is not like that. Moreover, if the mind is liberated from all fetters (saṃyojana), it is called liberation. The mind of a learner has partial liberation and partial non-liberation, but a non-learner is not like that. Some say that if the mind is liberated from the five kinds of afflictive matters and the five kinds of conditions, it is called liberation. The obstruction of the five kinds of afflictions and the obstruction of the five kinds of conditions are spoken of in the same way. Some say that if one is not bound by love like the Moluta grass, it is called liberation. Furthermore, if one can remove the chūḍā (crest-jewel) that depends on the peak of existence (bhavāgra), it is called liberation. Furthermore, if one cuts off the roots of all afflictions in the three realms (trayo dhātavaḥ), it is called liberation. Furthermore, if reducing liberation can lead to fulfillment, it is called liberation. For example, a learner, even up to the Vajra-like Samadhi (Vajropamasamādhi), is not considered fulfilled; attaining the mind of a non-learner is considered fulfillment. Furthermore, if one attains joy (prīti) and is not obstructed by afflictions, it is called liberation. Although a learner attains joy, they are obstructed by afflictions; a non-learner attains joy and is not obstructed by afflictions. Furthermore, if one extensively experiences joy, it is called liberation. A learner, because of having something to do, does not extensively experience joy; if one attains the mind of a non-learner, having done what needs to be done, one can extensively experience joy, just as a king whose enemies have not been completely eliminated does not extensively enjoy pleasure; if the enemies are eliminated, then one can extensively enjoy pleasure. If what needs to be done is done, the burden is removed, and there are no more desires, it is also like that. Furthermore, beings constantly converse with afflictions alone; if one can be separated from afflictions and the intention of the Muni (sage) is fulfilled, it is called liberation. Furthermore, if one is separated from the burden of defiled aggregates (skandha), it is called liberation. Furthermore, if one is separated from the heat of afflictions and enters the cool state, it is called liberation. Furthermore, if one is separated from the bases (āyatana) that are the support of afflictions and attains the bases that are not the support of afflictions, it is called liberation. Furthermore, if one is far away from the assembly of afflicted beings and exists alone in the assembly of non-afflicted beings, it is called liberation. Furthermore, if one can become a field of merit for the world, it is called liberation. As the verse says: 『The mind of desire destroys beings』

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如草敗良田 　若施無慾者　　必得於大果

複次若害其命。得無間罪者。是名解脫。複次若斷諸著決煩惱堤塘。除一切障礙。斷於四食。離四識住。破壞四魔。過九眾生居者。是名解脫。複次若行不雜。功德學人雜行善法過惡善行惡行。善根不善根。互現在前。若唯行善行等。不行不善行等者。是名解脫。問曰。如五陰悉得解脫。何以獨說心得解脫耶。答曰。或有說者。以心勝故。此中應說。如第一品中答。問曰。唯有一剎那心得解脫耶。答曰不也。若說一剎那生心。當知盡說未來一切心。所以者何。未來無學心。得行於世故。問曰得盡智時。未來世所有修三界善根。為得解脫不也。答曰得。所以者何。亦除其障故。問曰。若退阿羅漢果。還得阿羅漢果。先所得過去無漏道。彼為得解脫不耶。答曰不得。以不除障故。如無礙道滅。乃至廣說。無礙道者是金剛喻定。問曰。何故名金剛喻耶。答曰。猶如金剛無所不斷。無所不壞。無所不穿。若鐵若牙。若石若摩尼珠。若頗梨。若山。如是等物無不摧破。彼定亦爾。於一切煩惱。若不摧破。無有是處。以分別故說。若設當具縛凡夫。能起此定則能斷一切煩惱。何以故。是一切煩惱對治法故。何以知耶。答曰。得阿羅漢時。證一切三界見道修道所斷煩惱解脫得。

【現代漢語翻譯】 現代漢語譯本 如草敗壞良田一般。 如果施捨給沒有貪慾的人，必定能獲得巨大的果報。 再次，如果殺害生命，得到無間地獄的罪業，這也能稱為解脫。再次，如果斷除各種執著，決斷煩惱的堤壩，去除一切障礙，斷除四種食（段食、觸食、思食、識食），遠離四種識住（色受想行識），破壞四種魔（煩惱魔、五陰魔、死魔、天魔），超越九種眾生居住的地方，這也能稱為解脫。再次，如果行為不雜染，有功德的學人雜染了善法和惡法，善行和惡行，善根和不善根，互相出現在眼前。如果只行善行等等，不行不善行等等，這也能稱為解脫。有人問：如果五陰（色、受、想、行、識）都得到解脫，為什麼只說心得解脫呢？回答說：或許有人認為，因為心是主要的。這裡應該像第一品中那樣回答。有人問：只有一剎那的心才能得到解脫嗎？回答說：不是的。如果說一剎那生起的心，應當知道是說未來一切的心。為什麼呢？因為未來無學的心，能夠在世間行持。有人問：得到盡智（知道自己已經斷盡一切煩惱的智慧）時，未來世所有修習三界（欲界、色界、無色界）的善根，是否也得到解脫呢？回答說：得到解脫。為什麼呢？因為也除去了它們的障礙。有人問：如果退失了阿羅漢果，還能再次獲得阿羅漢果嗎？先前所得到的過去無漏道，是否也得到解脫呢？回答說：沒有得到解脫。因為沒有去除障礙的緣故。如同無礙道滅，乃至廣說。無礙道就是金剛喻定（像金剛一樣堅固銳利的禪定）。有人問：為什麼稱為金剛喻呢？回答說：猶如金剛，沒有什麼不能斷開，沒有什麼不能破壞，沒有什麼不能穿透。無論是鐵、牙、石頭、摩尼寶珠、水晶、山等等，沒有不能摧毀的。這種禪定也是如此，對於一切煩惱，如果不摧毀，是沒有這種道理的。因為是分別說的。假設一個完全被束縛的凡夫，能夠生起這種禪定，就能斷除一切煩惱。為什麼呢？因為這是一切煩惱的對治法。憑什麼知道呢？回答說：得到阿羅漢果時，就證得了對治一切三界見道和修道所斷煩惱的解脫。

【English Translation】 English version Like weeds spoiling a good field. If one gives to those without desire, one will surely obtain great rewards. Furthermore, if one harms a life and incurs the sin of Avici (無間, the hell of incessant suffering), this is also called liberation. Furthermore, if one cuts off all attachments, resolves the dam of afflictions, removes all obstacles, cuts off the four kinds of nutriment (段食, physical food; 觸食, sense impressions; 思食, volition; 識食, consciousness), departs from the four abodes of consciousness (色受想行識, the aggregates of form, feeling, perception, volition, and consciousness), destroys the four maras (煩惱魔, the Mara of afflictions; 五陰魔, the Mara of the aggregates; 死魔, the Mara of death; 天魔, the Mara of the devas), and transcends the nine abodes of sentient beings, this is called liberation. Furthermore, if one's conduct is unmixed, a meritorious learner mixes good and evil deeds, good and evil actions, wholesome and unwholesome roots, which mutually appear before them. If one only performs good deeds, etc., and does not perform unwholesome deeds, etc., this is called liberation. Question: If the five skandhas (五陰, form, feeling, perception, volition, and consciousness) are all liberated, why is it only said that the mind is liberated? Answer: Perhaps some say it is because the mind is predominant. The answer here should be like that in the first chapter. Question: Is it only a momentary mind that attains liberation? Answer: No. If one speaks of a momentary arising of mind, one should know that it encompasses all future minds. Why? Because the future mind of a non-learner can act in the world. Question: When one attains the Exhaustion of Knowledge (盡智, knowledge of the exhaustion of defilements), are all the wholesome roots cultivated in the three realms (欲界, realm of desire; 色界, realm of form; 無色界, realm of formlessness) in the future also liberated? Answer: Yes, they are. Why? Because their obstacles are also removed. Question: If one regresses from the state of Arhat (阿羅漢, one who has attained enlightenment), can one regain the state of Arhat? Are the past unconditioned paths previously attained also liberated? Answer: No, they are not. Because the obstacles are not removed. It is like the cessation of the Unimpeded Path, and so on, extensively explained. The Unimpeded Path is the Vajra-like Samadhi (金剛喻定, a samadhi as firm and sharp as a diamond). Question: Why is it called Vajra-like? Answer: Just as a vajra can cut through anything, destroy anything, and penetrate anything, whether it be iron, teeth, stone, mani jewels, crystal, mountains, and so on, there is nothing it cannot destroy. This samadhi is also like that; if it does not destroy all afflictions, there is no such possibility. It is spoken of in terms of distinctions. If a completely bound ordinary person can generate this samadhi, they can cut off all afflictions. Why? Because it is the antidote to all afflictions. How is this known? Answer: When one attains the state of Arhat, one realizes the liberation that counteracts all afflictions to be severed in the path of seeing and the path of cultivation in the three realms.

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以是事故。知此定是一切煩惱對治法。問曰。如金剛喻定體性。若是五陰。若是四陰。何以但名定耶。答曰。以定勢偏多故名為定。如見道體是五陰。以見勢偏多故名為見道。如見道邊等智體性。是五陰四陰。以智勢偏多故說名為智。如四道。通體性。是五陰四陰。以通勢多故說名為通。金剛喻定體性。是五陰四陰。以定勢多故說名為定。問曰。若然者。則因論生論。彼處何故定勢多耶。答曰。或有說者。以非想非非想處難斷難破難過。須堅固定。以安其足。發大精進。如人慾害象時。先安其足。發其武勇。然後可害。如是非想非非想處。難斷難破難過。當先安其足。發大精進已。然後能斷。如象非想非非想處下下煩惱。復有說者。非想非非想處。微細難知。難可解了。當須大持意法。如人慾射一毛。當須大持意法。彼亦如是。此金剛喻定。若在未至禪。則有五十二金剛喻定。其事云何。金剛喻定。與六智俱。謂四比智二法智。二法智者。謂滅智道智。依未至禪。以苦比智當得阿羅漢果。彼觀非想非非想處苦等四行。若一行現在前。當得阿羅漢果。若以集比智。觀非想非非想處集等四行。若一行現在前。當得阿羅漢果。若以滅法智。觀行現在前當得阿羅漢果若以滅法智。觀欲界諸行滅等四行。若一行現在前。當得阿羅

【現代漢語翻譯】 現代漢語譯本： 這是其中的緣由。要知道，這一定是一切煩惱的對治之法。有人問：『比如金剛喻定（Vajropama-samadhi，比喻如金剛般堅固的禪定），它的體性是五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識），還是四陰？為什麼只稱之為『定』呢？』回答說：『因為定的力量佔據主導地位，所以稱之為『定』。比如見道的體性是五陰，因為『見』的力量佔據主導地位，所以稱之為『見道』。又如見道邊的等智（Samata-jnana，平等智）的體性，是五陰或四陰，因為智慧的力量佔據主導地位，所以稱之為『智』。又如四道（catvari-marga，四種修行道），其總體體性是五陰或四陰，因為通達的力量佔據主導地位，所以稱之為『通』。金剛喻定的體性，是五陰或四陰，因為定的力量佔據主導地位，所以稱之為『定』。』有人問：『如果這樣說，那麼就會因論而生論，在那個地方為什麼定的力量佔據主導地位呢？』回答說：『或許有人認為，因為非想非非想處（Naivasamjnanasamjnayatana，無所有處之上的禪定境界）難以斷除、難以破除、難以超越，所以需要堅固的禪定，以此來穩固基礎，發起大精進。就像人想要傷害大象時，先要穩固自己的腳步，發起勇猛的力量，然後才能傷害它。同樣，非想非非想處難以斷除、難以破除、難以超越，應當先穩固自己的基礎，發起大精進之後，才能斷除它，就像大象一樣。非想非非想處之下，下下的煩惱也是如此。』還有人認為，非想非非想處微細難知，難以理解，應當需要極大的專注力。就像人想要射中一根毫毛，應當需要極大的專注力。那裡也是如此。這個金剛喻定，如果在未至禪（Anagami，不還果）中，則有五十二種金剛喻定。這是怎麼回事呢？金剛喻定與六智（sad-jnana，六種智慧）同時生起，即四比智（catvari-anvaya-jnana，四種比智）和二法智（dve-dharma-jnana，兩種法智）。兩種法智指的是滅智（nirodha-jnana，滅盡智）和道智（marga-jnana，道智）。依靠未至禪，以苦比智（duhkha-anvaya-jnana，苦類智）當能證得阿羅漢果（Arhat，斷盡煩惱的聖者）。他觀察非想非非想處的苦等四行（duhkha，苦；samudaya，集；nirodha，滅；marga，道），如果其中一行現在前，就能證得阿羅漢果。如果以集比智（samudaya-anvaya-jnana，集類智），觀察非想非非想處的集等四行，如果其中一行現在前，就能證得阿羅漢果。如果以滅法智（nirodha-dharma-jnana，滅法智），觀察行現在前，就能證得阿羅漢果。如果以滅法智，觀察欲界（Kama-dhatu，眾生因慾望而居住的世界）諸行的滅等四行，如果其中一行現在前，當能證得阿羅 漢果。

【English Translation】 English version: This is the reason. Know that this is definitely the antidote to all afflictions. Someone asks: 'For example, Vajropama-samadhi (Vajropama-samadhi, a samadhi as firm as a diamond), is its nature the five Skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), or the four Skandhas? Why is it only called 'samadhi'?' The answer is: 'Because the power of samadhi is dominant, it is called 'samadhi'. For example, the nature of the path of seeing is the five Skandhas, because the power of 'seeing' is dominant, it is called 'path of seeing'. Also, like the Samata-jnana (Samata-jnana, wisdom of equality) beside the path of seeing, its nature is the five Skandhas or four Skandhas, because the power of wisdom is dominant, it is called 'wisdom'. Also, like the catvari-marga (catvari-marga, four paths of practice), its overall nature is the five Skandhas or four Skandhas, because the power of understanding is dominant, it is called 'understanding'. The nature of Vajropama-samadhi is the five Skandhas or four Skandhas, because the power of samadhi is dominant, it is called 'samadhi'.' Someone asks: 'If that is the case, then arguments will arise from arguments. Why is the power of samadhi dominant in that place?' The answer is: 'Perhaps some say that because Naivasamjnanasamjnayatana (Naivasamjnanasamjnayatana, the realm of neither perception nor non-perception) is difficult to cut off, difficult to break through, and difficult to surpass, it requires firm samadhi to stabilize the foundation and initiate great diligence. Just like when a person wants to harm an elephant, they must first stabilize their footing and unleash their courageous strength before they can harm it. Similarly, the realm of neither perception nor non-perception is difficult to cut off, difficult to break through, and difficult to surpass. One should first stabilize their foundation and initiate great diligence before they can cut it off, just like an elephant. The lower afflictions below the realm of neither perception nor non-perception are also like this.' Others believe that the realm of neither perception nor non-perception is subtle and difficult to know, difficult to understand, and requires great concentration. Just like when a person wants to shoot a hair, they must have great concentration. It is the same there. This Vajropama-samadhi, if it is in Anagami (Anagami, non-returner), then there are fifty-two kinds of Vajropama-samadhi. How is this so? Vajropama-samadhi arises simultaneously with the sad-jnana (sad-jnana, six wisdoms), namely the catvari-anvaya-jnana (catvari-anvaya-jnana, four comparative wisdoms) and the dve-dharma-jnana (dve-dharma-jnana, two dharma wisdoms). The two dharma wisdoms refer to nirodha-jnana (nirodha-jnana, wisdom of cessation) and marga-jnana (marga-jnana, path wisdom). Relying on Anagami, with duhkha-anvaya-jnana (duhkha-anvaya-jnana, wisdom of suffering), one can attain Arhat (Arhat, a saint who has extinguished all afflictions). He observes the four aspects of suffering, etc., in the realm of neither perception nor non-perception (duhkha, suffering; samudaya, origin; nirodha, cessation; marga, path). If one of these aspects appears, one can attain Arhat. If with samudaya-anvaya-jnana (samudaya-anvaya-jnana, wisdom of origin), one observes the four aspects of origin, etc., in the realm of neither perception nor non-perception, if one of these aspects appears, one can attain Arhat. If with nirodha-dharma-jnana (nirodha-dharma-jnana, dharma wisdom of cessation), one observes the appearance of mental formations, one can attain Arhat. If with nirodha-dharma-jnana, one observes the four aspects of cessation, etc., of the mental formations in the Kama-dhatu (Kama-dhatu, the world where beings reside due to desires), if one of these aspects appears, one can attain Ara-

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漢果。若以道法智。觀欲界斷諸行道等四行。若一行現在前。當得阿羅漢果。若以滅比智。彼或有觀初禪諸行滅等四行。若一行現在前。當得阿羅漢果。如是乃至觀非想非非想處諸滅亦如是。如是八四有三十二。若以道比智。觀九地中比智分道等四行。若一行現在前。當得阿羅漢果。滅比智三十二。道比智四。前有十六。是名依未至禪有五十二金剛喻定。如是依初禪禪中間第二禪第三禪第四禪。亦有五十二金剛喻定。空處有二十八。若依空處。以苦比智。觀非想非非想處苦等四行。若一行現在前。當得阿羅漢果。若以集比智說亦如上。若以滅比智。觀空處諸行滅等四行。如前說。或觀識處。或觀無所有處。或觀非想非非想處滅等四行。廣說如上。若以道比智。觀九地中比智分道等四行。廣說如上。滅比智有十六。道比智有四前有八。是名依空處二十八金剛喻定。識處有二十四。無所有處有二十。如是隨所應說。此是一家義。復有說者。未至禪中有八十。其事云何。金剛喻定。與六智俱。如上說。若依未至禪。以苦比智。當得阿羅漢果。觀非想非非想處苦。如先說。若以集比智。觀非想非非想處集。如先說。若以滅法智。觀欲界諸行滅。如先說。以道法智。觀欲界斷諸行道。如先說。若以滅比智。觀初禪諸行滅。如先說

【現代漢語翻譯】 現代漢語譯本 漢果。如果以道法智（Dharma-knowledge of the Path）觀察欲界斷除諸行之道等四行相，如果一行相現在前，將證得阿羅漢果（Arhat-fruit）。如果以滅比智（knowledge of cessation by analogy），他或許會觀察初禪的諸行滅等四行相，如果一行相現在前，將證得阿羅漢果。像這樣乃至觀察非想非非想處（Neither Perception nor Non-Perception）的諸滅也是如此。這樣八四有三十二。如果以道比智（knowledge of the Path by analogy），觀察九地中比智所分的道等四行相，如果一行相現在前，將證得阿羅漢果。滅比智有三十二，道比智有四，前面有十六，這稱為依未至禪（access concentration）有五十二金剛喻定（vajropama-samadhi）。像這樣，依初禪、禪中間、第二禪、第三禪、第四禪，也有五十二金剛喻定。空處（sphere of infinite space）有二十八。如果依空處，以苦比智（knowledge of suffering by analogy），觀察非想非非想處的苦等四行相，如果一行相現在前，將證得阿羅漢果。如果以集比智（knowledge of origination by analogy）來說，也如上面所說。如果以滅比智，觀察空處的諸行滅等四行相，如前面所說。或者觀察識處（sphere of infinite consciousness），或者觀察無所有處（sphere of nothingness），或者觀察非想非非想處的滅等四行相，詳細解說如上。如果以道比智，觀察九地中比智所分的道等四行相，詳細解說如上。滅比智有十六，道比智有四，前面有八，這稱為依空處有二十八金剛喻定。識處有二十四，無所有處有二十，像這樣隨所應說。這是一家的義理。還有一種說法，未至禪中有八十。這件事是怎樣的呢？金剛喻定與六智（six knowledges）俱起，如上面所說。如果依未至禪，以苦比智，當證得阿羅漢果，觀察非想非非想處的苦，如先前所說。如果以集比智，觀察非想非非想處的集，如先前所說。如果以滅法智（Dharma-knowledge of cessation），觀察欲界諸行滅，如先前所說。以道法智，觀察欲界斷除諸行之道，如先前所說。如果以滅比智，觀察初禪諸行滅，如先前所說。

【English Translation】 English version Furthermore, if with the Dharma-knowledge of the Path, one observes the four aspects such as the path to abandoning the activities of the desire realm; if one of these aspects manifests, one will attain the Arhat-fruit (Arhat-fruit). If with the knowledge of cessation by analogy, one might observe the four aspects such as the cessation of activities of the first Dhyana; if one of these aspects manifests, one will attain the Arhat-fruit. Likewise, even observing the cessation of the realm of Neither Perception nor Non-Perception is the same. Thus, eight times four is thirty-two. If with the knowledge of the Path by analogy, one observes the four aspects such as the path divided by analogy-knowledge in the nine realms; if one of these aspects manifests, one will attain the Arhat-fruit. There are thirty-two cessation-by-analogy knowledges, four path-by-analogy knowledges, and sixteen previously mentioned. This is called having fifty-two vajropama-samadhi (vajropama-samadhi) based on access concentration (access concentration). Likewise, based on the first Dhyana, the intermediate Dhyana, the second Dhyana, the third Dhyana, and the fourth Dhyana, there are also fifty-two vajropama-samadhi. There are twenty-eight in the sphere of infinite space (sphere of infinite space). If based on the sphere of infinite space, with the knowledge of suffering by analogy, one observes the four aspects such as suffering in the realm of Neither Perception nor Non-Perception; if one of these aspects manifests, one will attain the Arhat-fruit. If speaking with the knowledge of origination by analogy, it is also as mentioned above. If with the knowledge of cessation by analogy, one observes the four aspects such as the cessation of activities in the sphere of infinite space, as mentioned before. Or one observes the sphere of infinite consciousness (sphere of infinite consciousness), or one observes the sphere of nothingness (sphere of nothingness), or one observes the four aspects such as the cessation of the realm of Neither Perception nor Non-Perception; detailed explanation is as above. If with the knowledge of the Path by analogy, one observes the four aspects such as the path divided by analogy-knowledge in the nine realms, detailed explanation is as above. There are sixteen cessation-by-analogy knowledges, four path-by-analogy knowledges, and eight previously mentioned. This is called having twenty-eight vajropama-samadhi based on the sphere of infinite space. There are twenty-four in the sphere of infinite consciousness, and twenty in the sphere of nothingness, thus speaking as appropriate. This is one school's meaning. There is another saying that there are eighty in access concentration. How is this the case? The vajropama-samadhi arises together with the six knowledges (six knowledges), as mentioned above. If based on access concentration, with the knowledge of suffering by analogy, one will attain the Arhat-fruit, observing the suffering of the realm of Neither Perception nor Non-Perception, as previously mentioned. If with the knowledge of origination by analogy, one observes the origination of the realm of Neither Perception nor Non-Perception, as previously mentioned. If with the Dharma-knowledge of cessation (Dharma-knowledge of cessation), one observes the cessation of activities in the desire realm, as previously mentioned. With the Dharma-knowledge of the Path, one observes the path to abandoning the activities of the desire realm, as previously mentioned. If with the knowledge of cessation by analogy, one observes the cessation of activities of the first Dhyana, as previously mentioned.

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。或有觀乃至非想非非想處諸行滅。亦如上說。此八四有三十二。道比智亦有三十二。合六十四。前有十六。是名依未至地有八十金剛喻定。如是初禪禪中間第二禪第三禪第四禪。亦有八十。空處有四十。若依空處。以苦比智。當得阿羅漢果。廣說如上。以集比智說亦如上。若以滅比智。觀空處諸行滅。乃至非想非非想處諸行滅有十六。道比智亦有十六。前有八。是名空處有四十金剛喻定。識處有三十二。無所有處有二十四。應隨相廣說。評曰。應作如是說者好。依未至禪。應有百六十四金剛喻定。其事云何。若依未至禪。以苦比智。觀非想非非想處苦。廣說如上。若以集比智。觀非想非非想處集。說亦如上。若以滅法智。觀欲界諸行滅。說亦如上。若以道法智。觀欲界斷諸行道。說亦如上。若滅比智。觀初禪諸行滅。或有乃至觀非想非非想處諸行滅。如是八四有三十二。如前說。或有觀初禪亦觀第二禪。或觀第二禪。亦觀第三禪。或觀第三禪。亦觀第四禪。或觀第四禪。亦觀空處。或觀空處。亦觀識處。或觀識處。亦觀無所有處。或觀無所有處。亦觀非想非非想處。或有觀初禪第二禪第三禪。或有觀第二禪第三禪第四禪。或有觀第三禪第四禪空處。或有觀第四禪空處識處。或有觀空處識處無所有處。或有觀識處無所

【現代漢語翻譯】 現代漢語譯本 或者有人觀察乃至非想非非想處（既非有想也非無想的禪定境界）的諸行滅（各種行為和現象的止息），也如上面所說。這八種四諦（苦、集、滅、道）各有四個層面，總共三十二種。道比智（通過比較推理而獲得的智慧）也有三十二種。前面還有十六種。這被稱為依未至地（尚未到達禪定的境界）而有的八十種金剛喻定（像金剛一樣堅固的禪定）。像這樣，初禪、禪中間、第二禪、第三禪、第四禪，也各有八十種。 空處（空無邊處，四空定之一）有四十種。如果依據空處，以苦比智（通過比較推理認識苦諦）來證得阿羅漢果（斷絕輪迴的果位），詳細的解說如上所述。以集比智（通過比較推理認識集諦）來說明也如上所述。如果以滅比智（通過比較推理認識滅諦），觀察空處的諸行滅，乃至非想非非想處的諸行滅，有十六種。道比智也有十六種。前面還有八種。這被稱為空處有的四十種金剛喻定。識處（識無邊處，四空定之一）有三十二種。無所有處（無所有處，四空定之一）有二十四種。應該根據各自的相狀詳細解說。 評論說，應該這樣說才好：依據未至禪，應該有一百六十四種金剛喻定。這是怎麼回事呢？如果依據未至禪，以苦比智，觀察非想非非想處的苦，詳細的解說如上所述。如果以集比智，觀察非想非非想處的集，說明也如上所述。如果以滅法智（通過滅諦獲得的智慧），觀察欲界（眾生對慾望有追求的世界）的諸行滅，說明也如上所述。如果以道法智（通過道諦獲得的智慧），觀察欲界斷滅諸行之道，說明也如上所述。如果以滅比智，觀察初禪的諸行滅，或者乃至觀察非想非非想處的諸行滅，像這樣八種四諦各有四個層面，總共三十二種，如前面所說。或者有人觀察初禪也觀察第二禪，或者觀察第二禪也觀察第三禪，或者觀察第三禪也觀察第四禪，或者觀察第四禪也觀察空處，或者觀察空處也觀察識處，或者觀察識處也觀察無所有處，或者觀察無所有處也觀察非想非非想處。或者有人觀察初禪、第二禪、第三禪，或者有人觀察第二禪、第三禪、第四禪，或者有人觀察第三禪、第四禪、空處，或者有人觀察第四禪、空處、識處，或者有人觀察空處、識處、無所有處，或者有人觀察識處、無所

【English Translation】 English version Or someone contemplates the cessation of activities (諸行滅) even up to the realm of Neither Perception nor Non-Perception (非想非非想處, the highest realm of existence in Buddhist cosmology, characterized by a state between perception and non-perception). It is as described above. These eight aspects of the Four Noble Truths (苦、集、滅、道 - suffering, origin, cessation, path) each have four levels, totaling thirty-two. The wisdom of comparison regarding the path (道比智) also has thirty-two. Before that, there are sixteen. These are called the eighty Vajra-like Samadhis (金剛喻定, diamond-like concentration) based on the Unattained Realm (未至地, a state before entering into full absorption in meditation). Similarly, the First Dhyana (初禪, the first level of meditative absorption), the Intermediate Dhyana (禪中間), the Second Dhyana (第二禪), the Third Dhyana (第三禪), and the Fourth Dhyana (第四禪) also each have eighty. The Realm of Infinite Space (空處, one of the Four Formless Realms) has forty. If one relies on the Realm of Infinite Space and uses the wisdom of comparison regarding suffering (苦比智) to attain the fruit of Arhatship (阿羅漢果, liberation from the cycle of rebirth), the detailed explanation is as described above. The explanation using the wisdom of comparison regarding the origin (集比智) is also as described above. If one uses the wisdom of comparison regarding cessation (滅比智) to observe the cessation of activities in the Realm of Infinite Space, and even the cessation of activities in the Realm of Neither Perception nor Non-Perception, there are sixteen. The wisdom of comparison regarding the path also has sixteen. Before that, there are eight. These are called the forty Vajra-like Samadhis in the Realm of Infinite Space. The Realm of Infinite Consciousness (識處, one of the Four Formless Realms) has thirty-two. The Realm of Nothingness (無所有處, one of the Four Formless Realms) has twenty-four. One should explain them in detail according to their respective characteristics. The commentary says that it would be better to say it this way: Based on the Unattained Dhyana, there should be one hundred and sixty-four Vajra-like Samadhis. How is this so? If one relies on the Unattained Dhyana and uses the wisdom of comparison regarding suffering to observe the suffering in the Realm of Neither Perception nor Non-Perception, the detailed explanation is as described above. If one uses the wisdom of comparison regarding the origin to observe the origin in the Realm of Neither Perception nor Non-Perception, the explanation is also as described above. If one uses the wisdom of the Dharma of Cessation (滅法智, wisdom attained through the truth of cessation) to observe the cessation of activities in the Desire Realm (欲界, the realm of beings driven by desires), the explanation is also as described above. If one uses the wisdom of the Dharma of the Path (道法智, wisdom attained through the truth of the path) to observe the path to the cessation of activities in the Desire Realm, the explanation is also as described above. If one uses the wisdom of comparison regarding cessation to observe the cessation of activities in the First Dhyana, or even the cessation of activities in the Realm of Neither Perception nor Non-Perception, in this way, the eight aspects of the Four Noble Truths each have four levels, totaling thirty-two, as described earlier. Or someone observes the First Dhyana and also observes the Second Dhyana, or observes the Second Dhyana and also observes the Third Dhyana, or observes the Third Dhyana and also observes the Fourth Dhyana, or observes the Fourth Dhyana and also observes the Realm of Infinite Space, or observes the Realm of Infinite Space and also observes the Realm of Infinite Consciousness, or observes the Realm of Infinite Consciousness and also observes the Realm of Nothingness, or observes the Realm of Nothingness and also observes the Realm of Neither Perception nor Non-Perception. Or someone observes the First Dhyana, the Second Dhyana, and the Third Dhyana, or someone observes the Second Dhyana, the Third Dhyana, and the Fourth Dhyana, or someone observes the Third Dhyana, the Fourth Dhyana, and the Realm of Infinite Space, or someone observes the Fourth Dhyana, the Realm of Infinite Space, and the Realm of Infinite Consciousness, or someone observes the Realm of Infinite Space, the Realm of Infinite Consciousness, and the Realm of Nothingness, or someone observes the Realm of Infinite Consciousness, the Realm of Nothingness,

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有處非想非非想處。或有觀初禪第二禪第三禪第四禪。或有觀第二禪第三禪第四禪空處。或有觀第三禪第四禪空處識處。或有觀第四禪空處識處無所有處。或有觀空處識處無所有處非想非非想處。或有觀初禪乃至空處。或有觀第二禪乃至識處。或有觀第三禪乃至無所有處。或有觀第四禪乃至非想非非想處。或有觀初禪乃至識處。或有觀第二禪乃至無所有處。或有觀第三禪乃至非想非非想處。或有觀初禪乃至無所有處。或有觀第二禪乃至非想非非想處。或有觀初禪乃至非想非非想處。若以道比智。觀九地中比智分道等四行。若一行現在前。當得阿羅漢果此有四。前苦比智有四。集比智有四。滅法智有四。道法智有四。滅比智有百四十四。如是依未至禪。有百六十四金剛喻定。初禪禪中間乃至第四禪。亦有百六十四。空處有五十二。若依空處。若以苦比智。當得阿羅漢果。觀非想非非想處苦等四行。廣說如上。若以集比智。觀非想非非想處集。廣說如上。若以滅比智。或觀空處諸行滅。乃至或觀非想非非想處諸行滅。廣說如上。或有觀空處識處。或有觀識處無所有處。或有觀無所有處非想非非想處。或有觀空處乃至無所有處。或有觀識處乃至非想非非想處。或有觀空處乃至非想非非想處。若以道比智。觀九地比智分道等四

【現代漢語翻譯】 現代漢語譯本 在非想非非想處（Neither perception nor non-perception）也有類似的情況。有人觀察初禪（First Dhyana）、第二禪（Second Dhyana）、第三禪（Third Dhyana）、第四禪（Fourth Dhyana）。有人觀察第二禪、第三禪、第四禪、空無邊處（Realm of infinite space）。有人觀察第三禪、第四禪、空無邊處、識無邊處（Realm of infinite consciousness）。有人觀察第四禪、空無邊處、識無邊處、無所有處（Realm of nothingness）。有人觀察空無邊處、識無邊處、無所有處、非想非非想處。有人觀察初禪乃至空無邊處。有人觀察第二禪乃至識無邊處。有人觀察第三禪乃至無所有處。有人觀察第四禪乃至非想非非想處。有人觀察初禪乃至識無邊處。有人觀察第二禪乃至無所有處。有人觀察第三禪乃至非想非非想處。有人觀察初禪乃至無所有處。有人觀察第二禪乃至非想非非想處。有人觀察初禪乃至非想非非想處。 如果以道比智（Path-analogous wisdom）觀察九地（Nine abodes of beings）中比智（Analogous wisdom）所分的道等四行相（Four aspects of the path），如果一行相現在前，就能證得阿羅漢果（Arhat fruit）。這種情況有四種。之前苦比智（Suffering-analogous wisdom）有四種，集比智（Origin-analogous wisdom）有四種，滅法智（Cessation-knowledge）有四種，道法智（Path-knowledge）有四種，滅比智（Cessation-analogous wisdom）有一百四十四種。像這樣，依靠未至禪（Access concentration），有一百六十四種金剛喻定（Vajropama Samadhi）。初禪、禪中間（Intermediate Dhyana）乃至第四禪，也有一百六十四種。空無邊處有五十二種。如果依靠空無邊處，如果以苦比智，就能證得阿羅漢果。觀察非想非非想處的苦等四行相，詳細解說如上。 如果以集比智，觀察非想非非想處的集（Origin），詳細解說如上。如果以滅比智，或者觀察空無邊處諸行（Formations）的滅，乃至或者觀察非想非非想處諸行的滅，詳細解說如上。或者有人觀察空無邊處、識無邊處。或者有人觀察識無邊處、無所有處。或者有人觀察無所有處、非想非非想處。或者有人觀察空無邊處乃至無所有處。或者有人觀察識無邊處乃至非想非非想處。或者有人觀察空無邊處乃至非想非非想處。如果以道比智，觀察九地比智所分的道等四行相。

【English Translation】 English version There is also the realm of Neither Perception nor Non-Perception. Some contemplate the First Dhyana (First Meditation), the Second Dhyana (Second Meditation), the Third Dhyana (Third Meditation), and the Fourth Dhyana (Fourth Meditation). Some contemplate the Second Dhyana, the Third Dhyana, the Fourth Dhyana, and the Realm of Infinite Space. Some contemplate the Third Dhyana, the Fourth Dhyana, the Realm of Infinite Space, and the Realm of Infinite Consciousness. Some contemplate the Fourth Dhyana, the Realm of Infinite Space, the Realm of Infinite Consciousness, and the Realm of Nothingness. Some contemplate the Realm of Infinite Space, the Realm of Infinite Consciousness, the Realm of Nothingness, and the Realm of Neither Perception nor Non-Perception. Some contemplate the First Dhyana up to the Realm of Infinite Space. Some contemplate the Second Dhyana up to the Realm of Infinite Consciousness. Some contemplate the Third Dhyana up to the Realm of Nothingness. Some contemplate the Fourth Dhyana up to the Realm of Neither Perception nor Non-Perception. Some contemplate the First Dhyana up to the Realm of Infinite Consciousness. Some contemplate the Second Dhyana up to the Realm of Nothingness. Some contemplate the Third Dhyana up to the Realm of Neither Perception nor Non-Perception. Some contemplate the First Dhyana up to the Realm of Nothingness. Some contemplate the Second Dhyana up to the Realm of Neither Perception nor Non-Perception. Some contemplate the First Dhyana up to the Realm of Neither Perception nor Non-Perception. If, with Path-analogous wisdom, one contemplates the four aspects of the path, such as the path itself, as divided by analogous wisdom in the Nine Abodes of Beings, and if one aspect manifests, one will attain the fruit of Arhat (Liberated being). There are four such cases. Previously, there are four types of Suffering-analogous wisdom, four types of Origin-analogous wisdom, four types of Cessation-knowledge, and four types of Path-knowledge. There are one hundred and forty-four types of Cessation-analogous wisdom. Thus, relying on Access Concentration, there are one hundred and sixty-four types of Vajropama Samadhi (Diamond-like concentration). The First Dhyana, Intermediate Dhyana, up to the Fourth Dhyana also have one hundred and sixty-four types. The Realm of Infinite Space has fifty-two types. If relying on the Realm of Infinite Space, and with Suffering-analogous wisdom, one will attain the fruit of Arhat. Contemplate the four aspects such as suffering in the Realm of Neither Perception nor Non-Perception, as explained above in detail. If with Origin-analogous wisdom, one contemplates the origin in the Realm of Neither Perception nor Non-Perception, as explained above in detail. If with Cessation-analogous wisdom, one contemplates the cessation of formations in the Realm of Infinite Space, or even the cessation of formations in the Realm of Neither Perception nor Non-Perception, as explained above in detail. Some contemplate the Realm of Infinite Space and the Realm of Infinite Consciousness. Some contemplate the Realm of Infinite Consciousness and the Realm of Nothingness. Some contemplate the Realm of Nothingness and the Realm of Neither Perception nor Non-Perception. Some contemplate the Realm of Infinite Space up to the Realm of Nothingness. Some contemplate the Realm of Infinite Consciousness up to the Realm of Neither Perception nor Non-Perception. Some contemplate the Realm of Infinite Space up to the Realm of Neither Perception nor Non-Perception. If with Path-analogous wisdom, one contemplates the four aspects of the path, such as the path itself, as divided by analogous wisdom in the Nine Abodes.

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行。廣說如上。此有四。前苦比智有四。集比智有四。滅比智有四十。是名依空處五十二金剛喻定。識處有三十六。若依識處。以苦比智。觀非想非非想處苦四行。廣說如上。若以集比智。觀非想非非想處集四行。廣說如上。若以滅比智觀識處諸行滅。乃至或觀非想非非想處諸行滅。廣說如上。若以滅比智。觀識處無所有處。或觀無所有處非想非非想處。或有觀識處乃至非想非非想處。若以道比智。觀九地道智分道等四行。廣說如上。此有四。前苦比智四。集比智四。滅比智二十四。如是依識處有三十六金剛喻定。無所有處有二十四。依無所有處。若以苦比智。觀非想非非想處苦四行。廣說如上。若以集比智。觀非想非非想處集四行。廣說如上。若以滅比智。觀無所有處諸行滅。或觀非想非非想處諸行滅。廣說如上。或觀無所有處非想非非想處諸行滅。廣說如上。若以道比智。觀九地比智分道等四行。廣說如上。此有四。前苦比智四。集比智四。滅比智有十二。如是依無所有處有二十四金剛喻定。無色界中。不應說法智。生色界中。不應說法智。不應說生上地依下地離欲。除非想非非想處亦不應說生上地觀下地滅餘生色界。亦如生欲界說生無色界。如生欲色界說。尊者瞿沙說。金剛喻定有十三。云何十三。謂諸斷非想

【現代漢語翻譯】 現代漢語譯本 行。如前文所述，詳細解釋如上。這裡有四種情況。之前的苦比智（dukkha-anvaya-jñāna，對苦諦的類比認知）有四種。集比智（samudaya-anvaya-jñāna，對集諦的類比認知）有四種。滅比智（nirodha-anvaya-jñāna，對滅諦的類比認知）有四十種。這被稱為依于空無邊處（ākāśānantyāyatana）的五十二種金剛喻定（vajropama-samādhi，如金剛般堅固的禪定）。識無邊處（vijñānānantyāyatana）有三十六種。如果依于識無邊處，以苦比智觀察非想非非想處（nevasañjñānāsañjñāyatana）的苦四行相（苦、無常、空、無我），詳細解釋如上。如果以集比智觀察非想非非想處的集四行相，詳細解釋如上。如果以滅比智觀察識無邊處諸行的滅，乃至觀察非想非非想處諸行的滅，詳細解釋如上。如果以滅比智觀察識無邊處、無所有處（ākiñcanyāyatana），或觀察無所有處、非想非非想處，或者有觀察識無邊處乃至非想非非想處。如果以道比智（mārga-anvaya-jñāna，對道諦的類比認知）觀察九地（指欲界、色界、無色界的九個層次）道智（mārga-jñāna，對道的智慧）的分道等四行相，詳細解釋如上。這裡有四種情況。之前的苦比智四種，集比智四種，滅比智二十四種。這樣，依于識無邊處有三十六種金剛喻定。無所有處有二十四種。依于無所有處，如果以苦比智觀察非想非非想處的苦四行相，詳細解釋如上。如果以集比智觀察非想非非想處的集四行相，詳細解釋如上。如果以滅比智觀察無所有處諸行的滅，或觀察非想非非想處諸行的滅，詳細解釋如上。或觀察無所有處、非想非非想處諸行的滅，詳細解釋如上。如果以道比智觀察九地比智（anvaya-jñāna，類比智）的分道等四行相，詳細解釋如上。這裡有四種情況。之前的苦比智四種，集比智四種，滅比智有十二種。這樣，依于無所有處有二十四種金剛喻定。 在無色界中，不應說法智（dharma-jñāna，對法的智慧）。在有色界中，不應說法智。不應說生於上地（更高的境界）是依賴下地（較低的境界）而離欲（virāga，脫離慾望）的。除非非想非非想處，也不應說生於上地是觀察下地滅除其餘有色界的。也像生於欲界（kāmadhātu）一樣說生於無色界。如同生於欲界所說。尊者瞿沙（Ghosha）說，金剛喻定有十三種。什麼是十三種？即斷除非想非非想處

【English Translation】 English version Alright. As explained above, the detailed explanation is as above. Here, there are four. The previous dukkha-anvaya-jñāna (knowledge by analogy of suffering) has four. The samudaya-anvaya-jñāna (knowledge by analogy of origin) has four. The nirodha-anvaya-jñāna (knowledge by analogy of cessation) has forty. This is called the fifty-two vajropama-samādhi (diamond-like concentration) based on ākāśānantyāyatana (sphere of infinite space). The vijñānānantyāyatana (sphere of infinite consciousness) has thirty-six. If based on the vijñānānantyāyatana, with dukkha-anvaya-jñāna, observe the four aspects of suffering (suffering, impermanence, emptiness, non-self) in the nevasañjñānāsañjñāyatana (sphere of neither perception nor non-perception), detailed explanation as above. If with samudaya-anvaya-jñāna, observe the four aspects of origin in the nevasañjñānāsañjñāyatana, detailed explanation as above. If with nirodha-anvaya-jñāna, observe the cessation of phenomena in the vijñānānantyāyatana, and even observe the cessation of phenomena in the nevasañjñānāsañjñāyatana, detailed explanation as above. If with nirodha-anvaya-jñāna, observe the vijñānānantyāyatana, ākiñcanyāyatana (sphere of nothingness), or observe the ākiñcanyāyatana, nevasañjñānāsañjñāyatana, or there are observations of the vijñānānantyāyatana and even the nevasañjñānāsañjñāyatana. If with mārga-anvaya-jñāna (knowledge by analogy of the path), observe the four aspects of the path, such as the division of mārga-jñāna (knowledge of the path) in the nine realms (referring to the nine levels of desire realm, form realm, and formless realm), detailed explanation as above. Here, there are four. The previous dukkha-anvaya-jñāna has four, the samudaya-anvaya-jñāna has four, the nirodha-anvaya-jñāna has twenty-four. Thus, based on the vijñānānantyāyatana, there are thirty-six vajropama-samādhi. The ākiñcanyāyatana has twenty-four. Based on the ākiñcanyāyatana, if with dukkha-anvaya-jñāna, observe the four aspects of suffering in the nevasañjñānāsañjñāyatana, detailed explanation as above. If with samudaya-anvaya-jñāna, observe the four aspects of origin in the nevasañjñānāsañjñāyatana, detailed explanation as above. If with nirodha-anvaya-jñāna, observe the cessation of phenomena in the ākiñcanyāyatana, or observe the cessation of phenomena in the nevasañjñānāsañjñāyatana, detailed explanation as above. Or observe the cessation of phenomena in the ākiñcanyāyatana, nevasañjñānāsañjñāyatana, detailed explanation as above. If with mārga-anvaya-jñāna, observe the four aspects of the path, such as the division of anvaya-jñāna (analogical knowledge) in the nine realms, detailed explanation as above. Here, there are four. The previous dukkha-anvaya-jñāna has four, the samudaya-anvaya-jñāna has four, the nirodha-anvaya-jñāna has twelve. Thus, based on the ākiñcanyāyatana, there are twenty-four vajropama-samādhi. In the formless realm, one should not speak of dharma-jñāna (knowledge of the Dharma). In the form realm, one should not speak of dharma-jñāna. One should not say that being born in a higher realm is dependent on the lower realm for virāga (dispassion). Except for the nevasañjñānāsañjñāyatana, one should also not say that being born in a higher realm is observing the lower realm to extinguish the remaining form realm. It is also like saying that being born in the kāmadhātu (desire realm) is like being born in the formless realm. It is as said about being born in the desire realm. Venerable Ghosha said that there are thirteen types of vajropama-samādhi. What are the thirteen? They are the severance of the nevasañjñānāsañjñāyatana.

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非非想處煩惱。無礙道見道所攝有四。修道所攝有九。

已解脫心得解脫耶。未解脫心得解脫耶。答曰。已解脫心言得解脫。如是汝語。已解脫心言得解脫。不應說已解脫心言得解脫。所以者何。若以解脫不得言當解脫。若當解脫不得言已解脫。問曰。已解脫心。何以言得解脫耶。答曰。以是事故。先作是說。若以煩惱而言。名已解脫。若以行世在身而言。名得解脫。我亦說已解脫言得解脫。亦說已作事言作。如是說者復有何過。佛亦說已解脫言得解脫。已作事言作。欲證此義故引佛經。于汝意云何。佛經為是善說不耶。如說偈。

若斷欲無餘　　如蓮花在水 　比丘舍此彼　　如蛇脫皮去

問曰。佛說此偈。為已舍言舍耶。未舍言舍耶。答曰。佛說已舍言舍。此中說斷欲無餘。言已舍舍。如此偈中。已舍言舍。已作言作。我亦如是。已解脫言得解脫。而無有過。為證此義故復引佛經。如說偈。

慢儘自定意　　善心一切脫 　一靖居無亂　　能度死彼岸

問曰。此偈中為說已度度未度度耶。答曰。此中說已度度。若善心一切得解脫時。名已度而言是度。如此經說。已度言度。已作言作。我亦如是。已解脫言得解脫。

又世尊言。習厭無慾習無慾解脫習解脫涅槃。問曰。何以作此論

【現代漢語翻譯】 現代漢語譯本： 『非非想處』（Neither perception nor non-perception）的煩惱。在『無礙道』（Path of No Obstruction）和『見道』（Path of Seeing）所包含的有四種。在『修道』（Path of Cultivation）所包含的有九種。

『已解脫心』（Mind already liberated）能說是『得解脫』（attaining liberation）嗎？『未解脫心』（Mind not yet liberated）能說是『得解脫』嗎？回答說：『已解脫心』才能說是『得解脫』。如果這樣說，『已解脫心』才能說是『得解脫』，那麼就不應該說『已解脫心』才能說是『得解脫』。為什麼呢？如果已經是解脫，就不能說是『當解脫』（will be liberated）；如果說是『當解脫』，就不能說是『已解脫』。』問：『已解脫心』，為什麼能說是『得解脫』呢？答：因為這個緣故，先前才這樣說。如果從煩惱的角度來說，就稱為『已解脫』；如果從行世還在身的角度來說，就稱為『得解脫』。我也說『已解脫』就是『得解脫』，也說『已作事』就是『作』。這樣說有什麼過失呢？佛也說『已解脫』就是『得解脫』，『已作事』就是『作』。爲了證明這個道理，所以引用佛經。你認為怎麼樣？佛經說的是否是善說呢？就像偈語所說：

『若斷欲無餘，如蓮花在水，比丘舍此彼，如蛇脫皮去。』

問：佛說這個偈語，是說『已舍』（already abandoned）才說是『舍』（abandoning），還是『未舍』（not yet abandoned）才說是『舍』呢？答：佛說是『已舍』才說是『舍』。這裡說斷欲無餘，就是說『已舍』才是『舍』。就像這個偈語中，『已舍』才說是『舍』，『已作』才說是『作』。我也是這樣，『已解脫』才說是『得解脫』，沒有什麼過失。爲了證明這個道理，所以再次引用佛經。就像偈語所說：

『慢儘自定意，善心一切脫，一靖居無亂，能度死彼岸。』

問：這個偈語中是說『已度』（already crossed over）才是『度』（crossing over），還是『未度』（not yet crossed over）才是『度』呢？答：這個偈語中是說『已度』才是『度』。如果善心一切都得到解脫的時候，就稱為『已度』，才能說是『度』。就像這部經所說，『已度』才是『度』，『已作』才是『作』。我也是這樣，『已解脫』才是『得解脫』。

還有，世尊說：『習厭無慾，習無慾解脫，習解脫涅槃』（cultivating aversion to desire, cultivating desirelessness liberation, cultivating liberation Nirvana）。問：為什麼要作這個論述呢？

【English Translation】 English version: The afflictions of 『Neither perception nor non-perception』 (Neither perception nor non-perception). There are four included in the 『Path of No Obstruction』 (Anantarya-marga) and the 『Path of Seeing』 (Darshana-marga). There are nine included in the 『Path of Cultivation』 (Bhavana-marga).

Can a 『mind already liberated』 (vimukta-citta) be said to be 『attaining liberation』 (vimukti)? Can a 『mind not yet liberated』 (avimukta-citta) be said to be 『attaining liberation』? The answer is: 『A mind already liberated』 can be said to be 『attaining liberation.』 If you say so, that 『a mind already liberated』 can be said to be 『attaining liberation,』 then it should not be said that 『a mind already liberated』 can be said to be 『attaining liberation.』 Why? If it is already liberated, it cannot be said to be 『will be liberated』 (mokshyati); if it is said to be 『will be liberated,』 it cannot be said to be 『already liberated』 (vimukta). Question: Why can 『a mind already liberated』 be said to be 『attaining liberation』? Answer: Because of this reason, it was said earlier. If speaking from the perspective of afflictions, it is called 『already liberated』; if speaking from the perspective of worldly existence still in the body, it is called 『attaining liberation.』 I also say that 『already liberated』 is 『attaining liberation,』 and 『already done』 is 『doing.』 What fault is there in saying so? The Buddha also said that 『already liberated』 is 『attaining liberation,』 and 『already done』 is 『doing.』 To prove this principle, I quote the sutras. What do you think? Are the Buddha's words well-spoken? Like the verse says:

『If desire is cut off without remainder, like a lotus flower in water, the Bhikshu abandons this and that, like a snake shedding its skin and leaving.』

Question: When the Buddha spoke this verse, was it saying that 『already abandoned』 (tyakta) is 『abandoning』 (tyaga), or 『not yet abandoned』 (atyakta) is 『abandoning』? Answer: The Buddha said that 『already abandoned』 is 『abandoning.』 Here it says cutting off desire without remainder, which means 『already abandoned』 is 『abandoning.』 Just like in this verse, 『already abandoned』 is 『abandoning,』 and 『already done』 is 『doing.』 I am also like this, 『already liberated』 is 『attaining liberation,』 and there is no fault. To prove this principle, I quote the sutras again. Like the verse says:

『When pride is exhausted, the mind is naturally concentrated, the good mind is completely liberated, dwelling in tranquility without disturbance, able to cross over to the other shore of death.』

Question: In this verse, is it saying that 『already crossed over』 (tirna) is 『crossing over』 (tarana), or 『not yet crossed over』 (atīrna) is 『crossing over』? Answer: In this verse, it is saying that 『already crossed over』 is 『crossing over.』 When the good mind is completely liberated, it is called 『already crossed over,』 and then it can be said to be 『crossing over.』 Just like this sutra says, 『already crossed over』 is 『crossing over,』 and 『already done』 is 『doing.』 I am also like this, 『already liberated』 is 『attaining liberation.』

Furthermore, the World Honored One said: 『Cultivating aversion to desire (kama-vairagya), cultivating desirelessness liberation (arupya-vimoksha), cultivating liberation Nirvana (vimoksha-nirvana).』 Question: Why is this discourse made?

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。答曰。此是佛經。佛經說習厭無慾。乃至廣說。不分別云何厭云何無慾。乃至廣說。佛經是此論根本。彼中不說者。今當說之。以是事故而作此論。

習有二種。一者能生。二者能到。能生者。如習厭能生無慾習無慾能生解脫。能到者。如習解脫能到涅槃。復有說者。習有二種。一者隨順。二者隨應。隨順者。如習厭得無慾習無慾得解脫。隨應者。習解脫應得涅槃。問曰。若是習性。亦是緣性耶。答曰。諸是緣性。則是習性。問曰。頗是習性非緣性耶。答曰有。謂習解脫得涅槃者是也(此習於涅槃無四緣義而能到涅槃)。云何為厭。答曰。無學惡賤五取陰諸行。如經本廣說。問曰。如此厭。亦是無學。亦是學。亦是非學非無學。何以唯說無學耶。答曰。或有說者。以名義俱勝故。若求法勝。則無學法勝。若求人勝。則無學人勝。尊者瞿沙說曰。以多勝無過故。唯說無學厭。不說學人凡夫人也。復有說者。世尊說勝法根本故。無學是勝法根本故。無學是勝法根本。非學人凡夫人也。復有說者。若說終者。亦明其始。復有說者。若無二法相對應。如上無學廣說。問曰。厭體性是何。答曰。或有說者。體是慧性。問曰。若然者。厭體性是苦忍苦智。彼說善通。此文云何通。如說。云何習厭得離欲。答曰。與厭相應無

【現代漢語翻譯】 現代漢語譯本： 答：這是佛經。佛經講的是修習厭離以達到無慾，乃至廣泛地闡述。但佛經中沒有詳細區分什麼是『厭』，什麼是『無慾』，乃至更深入的解釋。佛經是這部論著的根本依據。佛經中沒有說明的，現在我來加以說明。因此，爲了這個緣故，才撰寫這部論著。

修習有兩種：一是能生的修習，二是能到達的修習。能生的修習，比如修習厭離能生出無慾，修習無慾能生出解脫。能到達的修習，比如修習解脫能到達涅槃。還有一種說法，修習有兩種：一是隨順的修習，二是隨應的修習。隨順的修習，比如修習厭離而得到無慾，修習無慾而得到解脫。隨應的修習，修習解脫而相應地得到涅槃。問：如果是修習的性質，也是緣起的性質嗎？答：凡是緣起的性質，就是修習的性質。問：有沒有是修習的性質，但不是緣起的性質呢？答：有。比如修習解脫而得到涅槃就是（這種修習對於涅槃沒有四緣的意義，但能到達涅槃）。

什麼是『厭』呢？答：是無學聖者厭惡、輕賤五取蘊（pancha-upadanakkhandha）諸行，如經文原本廣泛闡述的那樣。問：這種『厭』，既可以是無學的，也可以是學的，也可以是非學非無學的，為什麼只說是無學的呢？答：或者有人說，因為名義都殊勝的緣故。如果追求法的殊勝，那麼無學法殊勝；如果追求人的殊勝，那麼無學聖者殊勝。尊者瞿沙（Ghosha）說：因為多數殊勝就沒有過失的緣故，只說無學的『厭』，不說學人和凡夫的『厭』。還有人說，世尊說殊勝法的根本的緣故，無學是殊勝法的根本。無學是殊勝法的根本，而不是學人和凡夫。還有人說，如果說了最終的，也就表明了最初的。還有人說，如果沒有兩種法相互對應，就像上面無學那樣廣泛地闡述。問：『厭』的體性是什麼？答：或者有人說，體性是慧。問：如果是這樣，『厭』的體性是苦忍（duhkha-ksanti）、苦智（duhkha-jnana）。他們這樣說可以圓融貫通，但這段經文如何解釋呢？比如經文說：『如何修習厭離而得到離欲？』答：與『厭』相應的無……

【English Translation】 English version: Answer: This is the Buddha's teaching (Buddha-sasana). The Buddha's teaching speaks of practicing revulsion (nirveda) to attain desirelessness (viraga), and elaborates extensively. However, the Buddha's teaching does not clearly distinguish what 'revulsion' is and what 'desirelessness' is, nor does it provide deeper explanations. The Buddha's teaching is the fundamental basis of this treatise. What is not explained in the Buddha's teaching, I will now explain. Therefore, for this reason, this treatise is written.

There are two types of practice: one that can generate and one that can reach. The practice that can generate, such as practicing revulsion can generate desirelessness, and practicing desirelessness can generate liberation (moksha). The practice that can reach, such as practicing liberation can reach Nirvana. Another saying is that there are two types of practice: one that is compliant and one that is responsive. The compliant practice, such as practicing revulsion to obtain desirelessness, and practicing desirelessness to obtain liberation. The responsive practice, practicing liberation accordingly obtains Nirvana. Question: If it is the nature of practice, is it also the nature of dependent origination (pratitya-samutpada)? Answer: Whatever is the nature of dependent origination is the nature of practice. Question: Is there a nature of practice that is not the nature of dependent origination? Answer: Yes. For example, practicing liberation to obtain Nirvana is (this practice does not have the meaning of the four conditions (hetu-pratyaya, samanantara-pratyaya, alambana-pratyaya, adhipati-pratyaya) for Nirvana, but can reach Nirvana).

What is 'revulsion'? Answer: It is the Arhat's (arahant) disgust and contempt for the aggregates of clinging (pancha-upadanakkhandha), as the original sutra text elaborates extensively. Question: This 'revulsion' can be that of a non-learner (asiksha), a learner (saiksha), or neither a learner nor a non-learner, why is it only said to be that of a non-learner? Answer: Or some say, because both the name and meaning are superior. If seeking the superiority of the Dharma, then the non-learning Dharma is superior; if seeking the superiority of the person, then the non-learning person is superior. Venerable Ghosha said: Because the majority is superior and there is no fault, only the 'revulsion' of the non-learner is mentioned, not the 'revulsion' of the learner and ordinary person. Others say that the World Honored One (Bhagavan) spoke of the root of the superior Dharma, and the non-learner is the root of the superior Dharma. The non-learner is the root of the superior Dharma, not the learner and ordinary person. Others say that if the ultimate is spoken of, then the beginning is also indicated. Others say that if there are no two Dharmas corresponding to each other, as the above non-learner is extensively elaborated. Question: What is the nature of 'revulsion'? Answer: Or some say that the nature is wisdom (prajna). Question: If so, the nature of 'revulsion' is endurance of suffering (duhkha-ksanti) and knowledge of suffering (duhkha-jnana). Their saying can be reconciled, but how is this passage explained? For example, the passage says: 'How does practicing revulsion obtain detachment from desire?' Answer: The absence of... that corresponds to 'revulsion'.

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欲恚癡善根。問曰。若然者。慧還與慧相應耶。答曰。此文應如是說。彼厭相應無慾善根。不應說無恚無癡。應作是說。而不說者。當知此文是誦者長說。復有說者。此厭是心數法與心相應。問曰。若然者。此文善通。見揵度所說體。是苦忍苦智。復云何通。答曰。彼中說厭。以親近苦忍苦智故。於何處得厭。答曰。苦忍苦智邊。評曰。不應作是說。如前說者好。厭體性是慧。云何世俗厭答曰。與不凈相應者是也。即是阿那般那體。是緣苦集暖頂忍是世第一法。是緣苦集。見道邊等智。與悲相應。第一第二解脫相應。與初四勝處相應。是身如病如癰如瘡。無常苦空無我因集有緣等行。粗說則有如是等相。若廣說者。量過四海。問曰。若厭體是可厭耶。若體是可厭是厭耶。乃至廣作四句。初句者無漏厭是也。第二句者除世俗厭諸餘有漏體是也。第三句者世俗厭是也。第四句者除無漏厭諸餘無漏體是也。問曰。如一切法無我觀。為是厭觀也。為是欣踴觀耶。答曰。此義前無我行中已說。

云何習厭得離欲。答曰。與厭相應無慾。無有欲善根。此文應如是說。不應說無恚無有恚。問曰。無慾體性是何。答曰。體性是無貪。

云何習無慾得解脫。答曰。彼無慾相應解脫。乃至廣說。一切諸法中。有二法體是解脫。

【現代漢語翻譯】 現代漢語譯本 欲、恚（嗔恨）和癡（愚癡）的善根。問：如果這樣，慧（智慧）還與慧相應嗎？答：這段經文應該這樣說：與厭（厭離）相應的無慾善根。不應該說無恚和無癡。應該這樣說，而不這樣說，應當知道這段經文是誦讀者增添的說法。還有一種說法，這種厭是心數法，與心相應。問：如果這樣，這段經文就容易理解了。見揵度（Khandha，蘊）所說的體，是苦忍（K苦法智忍）和苦智（苦法智）。又該如何理解呢？答：其中所說的厭，是因為親近苦忍和苦智的緣故。在何處得到厭呢？答：在苦忍和苦智的旁邊。評：不應該這樣說。如前面所說的好。厭的體性是慧。什麼是世俗的厭呢？答：與不凈相應的就是。也就是阿那般那（Ānāpāna，安般念）的體。是緣苦集（苦集滅道）的暖、頂、忍，是世第一法。是緣苦集。見道邊等智，與悲（Karuna）相應。第一第二解脫相應。與初四勝處相應。是身如病、如癰、如瘡，無常、苦、空、無我、因、集、有緣等行。粗略地說，就有如此等等的相。如果廣說，數量超過四海。問：如果厭的體是可厭的嗎？如果體是可厭的是厭嗎？乃至廣泛地作出四句。第一句，無漏厭是。第二句，除了世俗厭之外，其餘的有漏體是。第三句，世俗厭是。第四句，除了無漏厭之外，其餘的無漏體是。問：如一切法無我觀，是厭觀呢？還是欣踴觀呢？答：這個意義在前面的無我行中已經說過了。

云何習厭得離欲。答曰。與厭相應無慾。無有欲善根。此文應如是說。不應說無恚無有恚。問曰。無慾體性是何。答曰。體性是無貪。

云何習無慾得解脫。答曰。彼無慾相應解脫。乃至廣說。一切諸法中。有二法體是解脫。

【English Translation】 English version The good roots of desire, hatred (anger), and delusion (ignorance). Question: If that is so, does wisdom (慧, prajna) correspond with wisdom? Answer: This passage should be stated as follows: the desireless good root that corresponds with aversion (厭, dispassion). It should not be said 'without hatred' and 'without delusion.' It should be said in this way, but it is not, so you should know that this passage is an extended explanation by the reciter. Another explanation is that this aversion is a mental factor (心數法, cetasika) that corresponds with the mind. Question: If that is so, this passage is easily understood. How can we reconcile it with the substance (體, kaya) described in the Khandha (蘊, aggregates) section, which is the endurance of suffering (苦忍, K苦法智忍, Kṣānti-duḥkha-dharma-jñāna) and the wisdom of suffering (苦智, 苦法智, Jñāna-duḥkha-dharma)? Answer: The aversion mentioned there is because of being close to the endurance of suffering and the wisdom of suffering. Where does one obtain aversion? Answer: Beside the endurance of suffering and the wisdom of suffering. Comment: It should not be said in this way. It is better as previously stated. The nature of aversion is wisdom. What is worldly aversion? Answer: That which corresponds with impurity. That is the substance of Ānāpāna (Ānāpāna, 安般念, mindfulness of breathing). It is the warmth (暖, usmagata), peak (頂, murdhan), and endurance (忍, ksanti) that are conditioned by suffering and accumulation (苦集滅道, the Four Noble Truths), and it is the foremost worldly dharma (世第一法, laukikāgradharma). It is conditioned by suffering and accumulation. The wisdom at the edge of the path of seeing (見道, darsanamarga) corresponds with compassion (悲, Karuna). It corresponds with the first and second liberations. It corresponds with the first four abodes of victory. The body is like a disease, like a boil, like a sore, impermanent, suffering, empty, selfless, cause, accumulation, conditioned existence, etc. Roughly speaking, there are such characteristics. If explained extensively, the amount would exceed the four seas. Question: If the substance of aversion is aversion-worthy, is the substance that is aversion-worthy aversion? And so on, making four statements extensively. The first statement is that non-outflow aversion is. The second statement is that, except for worldly aversion, the remaining outflow substances are. The third statement is worldly aversion. The fourth statement is that, except for non-outflow aversion, the remaining non-outflow substances are. Question: Is the contemplation of no-self in all dharmas an aversion contemplation or a joyful contemplation? Answer: This meaning has already been explained in the previous practice of no-self.

How does one cultivate aversion to attain detachment from desire? Answer: Desirelessness that corresponds with aversion. There is no good root of desire. This passage should be stated as follows: It should not be said 'without hatred' and 'without hatred.' Question: What is the nature of desirelessness? Answer: The nature is non-greed.

How does one cultivate desirelessness to attain liberation? Answer: Liberation that corresponds with that desirelessness. And so on, speaking extensively. Among all dharmas, there are two dharma substances that are liberation.

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一者有為。二者無為。有為者心數法中解脫是也。無為者數滅是也。此中唯說有為解脫。不說無為解脫。有為解脫有二種。一者染污。二者不染污。染污者。是邪解脫。不染污者。是正解脫。正解脫。復有二種。一者有漏。二者無漏。有漏者。與不凈觀相應。慈悲喜捨相應。無漏者。與學無學相應。學者有四向住三果。無學者唯住一果。無學復有二種。一時心解脫。二非時慧解脫。時心解脫者。謂五種阿羅漢是也。非時慧解脫者。不動阿羅漢是也。此即是斷欲心得解脫。此即是斷無明慧得解脫。問曰。若斷欲即是慧得解脫斷無明即是心得解脫者。攝法論所說。云何通耶。如說云何斷欲心得解脫。答曰。無貪善根。云何斷無明慧得解脫。答曰。無癡善根。問曰。如無貪無癡善根。非解脫性。何故說是解脫耶。答曰。此文應如是說。云何斷欲心得解脫。答曰。無貪善根相應解脫是也。云何斷無明慧得解脫。答曰。無癡善根相應解脫是也。此文應如是說。而不說者。有何意耶。答曰。各有所為故。或有為斷欲。故勤方便。或有為斷無明。故勤方便。或有為斷欲勤方便者。名心解脫。或有為斷無明勤方便者。名慧解脫。然其解脫。更無別體。復有說者。無貪與貪相應。無癡與癡相對。是故以無貪無癡名說。

云何習解脫

【現代漢語翻譯】 現代漢語譯本：第一種是『有為』（Samskrta），第二種是『無為』（Asamskrta）。『有為』是指在心和心所法中的解脫。『無為』是指『數滅』（nirodha-samāpatti）。這裡只說『有為』的解脫，不說『無為』的解脫。『有為』的解脫有兩種：第一種是『染污』（sasrava），第二種是『不染污』（anasrava）。『染污』的是邪解脫，『不染污』的是正解脫。正解脫又有兩種：第一種是『有漏』（sasrava），第二種是『無漏』（anasrava）。『有漏』的解脫與『不凈觀』（asubha-bhāvanā）相應，與『慈悲喜捨』（brahmaviharas）相應。『無漏』的解脫與『有學』（saiksha）和『無學』（asiksha）相應。『有學』包括四向三果，『無學』只有一果。『無學』又有兩種：一是『時心解脫』（samaya-vimukta），二是非『時慧解脫』（asamaya-vimukta）。『時心解脫』是指五種阿羅漢。『非時慧解脫』是指不動阿羅漢。這是斷除慾望而獲得的心解脫，這是斷除無明而獲得的慧解脫。問：如果斷除慾望就是以智慧獲得解脫，斷除無明就是以心獲得解脫，那麼《攝法論》（Abhidharmasamuccaya）所說的內容該如何解釋呢？《攝法論》中說：如何斷除慾望而獲得心解脫？答：通過無貪善根。如何斷除無明而獲得慧解脫？答：通過無癡善根。問：如果無貪和無癡善根並非解脫的自性，為何說它們是解脫呢？答：這段文字應該這樣說：如何斷除慾望而獲得心解脫？答：通過與無貪善根相應的解脫。如何斷除無明而獲得慧解脫？答：通過與無癡善根相應的解脫。這段文字應該這樣說，但卻沒有這樣說，有什麼用意呢？答：各有其目的。有些人爲了斷除慾望而勤加方便，有些人爲了斷除無明而勤加方便。爲了斷除慾望而勤加方便的人，被稱為『心解脫』。爲了斷除無明而勤加方便的人，被稱為『慧解脫』。然而，它們的解脫並沒有不同的本體。還有一種說法是，無貪與貪慾相對，無癡與愚癡相對，因此用無貪和無癡來命名。 云何習解脫？（如何修習解脫？）

【English Translation】 English version: The first is 『conditioned』 (Samskrta), the second is 『unconditioned』 (Asamskrta). 『Conditioned』 refers to liberation within the mind and mental phenomena. 『Unconditioned』 refers to 『cessation of perception and sensation』 (nirodha-samāpatti). Here, only 『conditioned』 liberation is discussed, not 『unconditioned』 liberation. 『Conditioned』 liberation has two types: the first is 『defiled』 (sasrava), and the second is 『undefiled』 (anasrava). 『Defiled』 liberation is wrong liberation, and 『undefiled』 liberation is right liberation. Right liberation again has two types: the first is 『with outflows』 (sasrava), and the second is 『without outflows』 (anasrava). 『With outflows』 liberation is associated with 『contemplation of impurity』 (asubha-bhāvanā), and associated with 『loving-kindness, compassion, joy, and equanimity』 (brahmaviharas). 『Without outflows』 liberation is associated with 『learners』 (saiksha) and 『non-learners』 (asiksha). 『Learners』 include the four paths and three fruits, and 『non-learners』 only have one fruit. 『Non-learners』 again have two types: one is 『liberation of mind in due season』 (samaya-vimukta), and the other is 『liberation of wisdom out of due season』 (asamaya-vimukta). 『Liberation of mind in due season』 refers to the five types of Arhats. 『Liberation of wisdom out of due season』 refers to the immovable Arhats. This is liberation of mind obtained by severing desire, and this is liberation of wisdom obtained by severing ignorance. Question: If severing desire is obtaining liberation through wisdom, and severing ignorance is obtaining liberation through mind, then how should the content of the 『Compendium of Determinations』 (Abhidharmasamuccaya) be explained? As it says in the 『Compendium of Determinations』: How does one sever desire and obtain liberation of mind? Answer: Through the root of good of non-greed. How does one sever ignorance and obtain liberation of wisdom? Answer: Through the root of good of non-delusion. Question: If the roots of good of non-greed and non-delusion are not the nature of liberation, why are they said to be liberation? Answer: This passage should be said in this way: How does one sever desire and obtain liberation of mind? Answer: Through liberation associated with the root of good of non-greed. How does one sever ignorance and obtain liberation of wisdom? Answer: Through liberation associated with the root of good of non-delusion. This passage should be said in this way, but it is not said in this way, what is the intention? Answer: Each has its own purpose. Some diligently apply effort to sever desire, and some diligently apply effort to sever ignorance. Those who diligently apply effort to sever desire are called 『liberation of mind』. Those who diligently apply effort to sever ignorance are called 『liberation of wisdom』. However, their liberation does not have a different essence. Another explanation is that non-greed is opposite to greed, and non-delusion is opposite to delusion, therefore they are named using non-greed and non-delusion. How to cultivate liberation?

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得涅槃。答曰。若斷一切愛盡。乃至廣說。問曰。如斷一身見盡。亦名涅槃。何以言斷一切愛盡耶。答曰。或有說者。此中說滿足涅槃。何者是耶。謂斷一切愛盡。乃至廣說。復有說者。此中諸所說道。盡說無學身中道。如說無學身中道。說無學身中道果亦如是。學人所斷有餘。非是無餘。問曰。云何名涅槃義。答曰。或有說者。諸陰林斷更不生。是涅槃義。復有說者。滅一切煩惱義。是涅槃義。復有說者。滅種種大故。是涅槃義。復有說者。不織義。是涅槃義。如因經緯織杖等織㲲便成。若不因經等。織㲲不成。如是因業煩惱經緯故。織受生㲲便成。若不因業等。織受生㲲不成。以是事故。不織義是涅槃義。

問曰。厭無慾解脫涅槃有何差別。答曰。惡賤是厭。不求是無慾。心無垢是解脫。舍擔是涅槃。復有說者。惡賤煩惱是厭。斷煩惱。是無慾。不與煩惱俱。是解脫。諸陰盡。是涅槃。如尊者瞿沙解此經。如實知見是說見地。厭是薄地。無慾者是無慾地。解脫者是無學地。涅槃者是諸陰不生。

世尊說三界。斷界無慾界滅界。乃至廣說。問曰。何故作此論。答曰。此是佛經。佛經說。尊者阿難。往詣長老上座所。到已乃至廣說。問曰。以何等故尊者阿難往詣彼所。答曰。或有說者。彼尊者阿難。是持

【現代漢語翻譯】 現代漢語譯本： 得涅槃（Nirvana，寂滅）。答：如果斷除一切愛慾，乃至廣說（指詳細解釋）。問：如果斷除一身見（Sakkāya-ditthi，認為五蘊為我）也稱為涅槃，為什麼說斷除一切愛慾呢？答：或者有人說，這裡說的是圓滿的涅槃。什麼是圓滿的涅槃呢？就是斷除一切愛慾，乃至廣說。又有人說，這裡所說的道，都是指無學（Asekha，已證阿羅漢果位）身中的道。如說無學身中的道，也同樣說無學身中的道果。學人（Sekha，仍在修學的聖者）所斷除的還有剩餘，不是完全斷除。問：什麼是涅槃的意義？答：或者有人說，諸陰（khandha，構成個體的五種要素，即色、受、想、行、識）之林斷滅，不再產生，這就是涅槃的意義。又有人說，滅除一切煩惱的意義，是涅槃的意義。又有人說，滅除種種大患的緣故，是涅槃的意義。又有人說，不織的意義，是涅槃的意義。比如依靠經線、緯線、織杖等織布，織㲲（一種毛織品）便能完成。如果不依靠經線等，織㲲就不能完成。如此，因為業（karma，行為）和煩惱作為經緯，所以織造受生之㲲便能完成。如果不依靠業等，織造受生之㲲就不能完成。因此，不織的意義就是涅槃的意義。 問：厭（Nibbidā，厭離）、無慾（Virāga，離欲）、解脫（vimutti，解脫）、涅槃有什麼差別？答：厭惡鄙視是厭。不求是無慾。心無垢染是解脫。捨棄重擔是涅槃。又有人說，厭惡鄙視煩惱是厭。斷除煩惱是無慾。不與煩惱同在是解脫。諸陰滅盡是涅槃。如尊者瞿沙（Ghosha）解釋此經，如實知見是說見地（ditthibhumi，見道位）。厭是薄地（tanubhumi，薄地）。無慾者是無慾地（viragabhumi，離欲地）。解脫者是無學地（asekhabhumi，無學地）。涅槃者是諸陰不生。 世尊說三界（dhātu，界）：斷界、無慾界、滅界，乃至廣說。問：為什麼要作此論？答：這是佛經。佛經說，尊者阿難（Ānanda），前往長老上座（thera，上座比丘）處，到達后乃至廣說。問：因為什麼緣故尊者阿難前往那裡？答：或者有人說，那位尊者阿難，是持...

【English Translation】 English version: Obtains Nirvana (Nirvana, extinction). Answer: If all craving is extinguished, and so on, extensively explained. Question: If the extinction of the view of self (Sakkāya-ditthi, the belief that the five aggregates are 'I') is also called Nirvana, why is it said that the extinction of all craving is Nirvana? Answer: Or some say that what is spoken of here is complete Nirvana. What is that? It is the extinction of all craving, and so on, extensively explained. Others say that the path spoken of here is entirely the path in the body of a non-learner (Asekha, one who has attained Arahatship). As the path in the body of a non-learner is spoken of, so too is the fruit of the path in the body of a non-learner. What is abandoned by a learner (Sekha, a holy person still in training) is incomplete; it is not complete abandonment. Question: What is the meaning of Nirvana? Answer: Some say that the forest of aggregates (khandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) is cut off and no longer arises; this is the meaning of Nirvana. Others say that the meaning of extinguishing all defilements is the meaning of Nirvana. Others say that because of the extinction of various great sufferings, this is the meaning of Nirvana. Others say that the meaning of not weaving is the meaning of Nirvana. For example, by relying on warp, weft, loom, etc., weaving cloth, the weaving of a rug (a type of woolen fabric) is completed. If one does not rely on warp, etc., the weaving of a rug cannot be completed. Thus, because karma (karma, action) and defilements are the warp and weft, the weaving of the rug of rebirth is completed. If one does not rely on karma, etc., the weaving of the rug of rebirth cannot be completed. Therefore, the meaning of not weaving is the meaning of Nirvana. Question: What is the difference between disgust (Nibbidā, revulsion), non-attachment (Virāga, detachment), liberation (vimutti, freedom), and Nirvana? Answer: Disgust and contempt are disgust. Not seeking is non-attachment. A mind without defilement is liberation. Abandoning the burden is Nirvana. Others say that disgust and contempt for defilements is disgust. Abandoning defilements is non-attachment. Not being with defilements is liberation. The extinction of the aggregates is Nirvana. As the venerable Ghosha explained this sutra, truly knowing and seeing is speaking of the ground of vision (ditthibhumi, the stage of stream-entry). Disgust is the thin ground (tanubhumi, the subtle stage). The non-attached is the ground of non-attachment (viragabhumi, the stage of detachment). The liberated is the ground of the non-learner (asekhabhumi, the stage of the non-learner). Nirvana is the non-arising of the aggregates. The World-Honored One spoke of the three realms (dhātu, element): the realm of cutting off, the realm of non-attachment, the realm of extinction, and so on, extensively explained. Question: Why is this treatise made? Answer: This is a Buddhist scripture. The Buddhist scripture says that the venerable Ānanda went to the elder Thera (thera, senior monk), and after arriving, and so on, extensively explained. Question: For what reason did the venerable Ānanda go there? Answer: Some say that the venerable Ānanda was a holder of...

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佛法船[木*他]者。常監臨四眾。數數往詣諸比丘所。慮諸比丘謬受境界窳墮空過。以是事故往詣彼所。復有說者。尊者阿難作是思惟。若彼長老比丘。有得勝進功德者。我當贊善隨喜。若不得者。我當示其方便。爾時阿難往詣彼所。生相似信。信有二種。有相似有不相似。相似信者。彼若是阿練若問阿練若法。是阿毗曇人問阿毗曇法。是持修多羅人問修多羅法。是持律人問于律法。不相似信者。問與上相違。爾時阿難問彼長老上座阿練若法。汝數數觀何境界耶。彼答言。我觀舍摩他毗婆舍那。阿難復問。若修行廣佈舍摩他法。有何利耶。彼答言。若修行廣佈。舍摩他法。是名修心。若修心者。得心解脫。問曰。如阿毗曇義一心中有定有慧。云何分別是修定方便人修慧方便人耶。答曰。以依具故知。或有多依定具。或有多依慧具。多依定具者。性樂獨住。常好閑靜。樂居空舍。不喜言說。多依慧具者。常好受持讀誦修多羅阿毗曇毗尼。亦以教人。觀察總相別相。如是等事是名差別。復有說者。或有繫心一緣。而不分別法相。或有不繫心一緣。而分別法相。繫心一緣不分別法相者。是名修定。若不繫心一緣分別法相者。是名修慧。阿難問言。若以定方便修心者。得慧。解脫。若以慧方便修心者得心解脫。若以定以慧方

【現代漢語翻譯】 現代漢語譯本：佛法船[木*他]（Buddha Dharma vessel，佛法的工具）經常監督四眾弟子（比丘、比丘尼、優婆塞、優婆夷）。他多次前往各位比丘的住所，擔心比丘們錯誤地理解境界，導致修行懈怠，虛度光陰。因此，他前往那些地方。還有一種說法是，尊者阿難（Ananda，釋迦牟尼佛的十大弟子之一）這樣思考：如果那些長老比丘有獲得殊勝進步的功德，我應當讚揚並隨喜他們的成就；如果沒有，我應當向他們展示修行的方法。當時，阿難前往那些比丘的住所，產生了相似的信心。信心有兩種：相似的信心和不相似的信心。相似的信心是指，如果對方是修習阿練若（Aranya，指遠離人煙的修行場所）的人，就向他請教阿練若法；如果是研究阿毗曇（Abhidhamma，論藏）的人，就向他請教阿毗曇法；如果是持修多羅（Sutra，經藏）的人，就向他請教修多羅法；如果是持律（Vinaya，戒律）的人，就向他請教律法。不相似的信心是指，所問的問題與對方所修習的法門相違背。當時，阿難向那些長老上座請教阿練若法，問道：『您經常觀察什麼境界呢？』他們回答說：『我觀察舍摩他（Samatha，止）和毗婆舍那（Vipassana，觀）。』阿難又問：『如果修行者廣泛地修習舍摩他法，有什麼利益呢？』他們回答說：『如果修行者廣泛地修習舍摩他法，這叫做修心。如果修心，就能獲得心解脫。』（有人）問：『按照阿毗曇的義理，一個心中既有定也有慧，如何區分是修定方便的人還是修慧方便的人呢？』（有人）答：『可以通過所依據的工具來判斷。有些人更多地依賴定的工具，有些人更多地依賴慧的工具。更多地依賴定的工具的人，天性喜歡獨處，經常喜歡安靜，喜歡居住在空曠的房屋裡，不喜歡說話。更多地依賴慧的工具的人，經常喜歡受持、讀誦修多羅、阿毗曇、毗尼（Vinaya，戒律），也用這些來教導他人，觀察總相和別相。這些就是差別。』還有一種說法是，有些人將心專注於一個對象，而不分別法相；有些人不將心專注於一個對象，而分別法相。將心專注於一個對象而不分別法相的，這叫做修定。不將心專注於一個對象而分別法相的，這叫做修慧。阿難問道：『如果用定的方便來修心，能得到慧解脫嗎？如果用慧的方便來修心，能得到心解脫嗎？如果用定和慧的方便來修心，

【English Translation】 English version: The Dharma vessel [木*他] (Dharma vessel, instrument of the Dharma) constantly oversees the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas). He frequently visits the places of the bhikshus, fearing that the bhikshus might misunderstand the realms, leading to laxity in practice and wasting time. Therefore, he goes to those places. Another saying is that the Venerable Ananda (Ananda, one of the ten great disciples of Shakyamuni Buddha) thought: 'If those elder bhikshus have attained superior progress and merit, I should praise and rejoice in their achievements; if not, I should show them the methods of practice.' At that time, Ananda went to those bhikshus' places and generated similar faith. There are two kinds of faith: similar faith and dissimilar faith. Similar faith means that if the other person is practicing Aranya (Aranya, referring to a place of practice far from human habitation), one should ask him about the Aranya Dharma; if he is studying Abhidhamma (Abhidhamma, the Abhidhamma Pitaka), one should ask him about the Abhidhamma Dharma; if he is holding the Sutras (Sutra, the Sutra Pitaka), one should ask him about the Sutra Dharma; if he is holding the Vinaya (Vinaya, the precepts), one should ask him about the Vinaya. Dissimilar faith means that the questions asked are contrary to the Dharma that the other person is practicing. At that time, Ananda asked those elder senior monks about the Aranya Dharma, asking: 'What realm do you frequently observe?' They replied: 'I observe Samatha (Samatha, calming the mind) and Vipassana (Vipassana, insight).' Ananda then asked: 'If a practitioner extensively practices the Samatha Dharma, what are the benefits?' They replied: 'If a practitioner extensively practices the Samatha Dharma, this is called cultivating the mind. If one cultivates the mind, one can attain liberation of the mind.' (Someone) asked: 'According to the meaning of Abhidhamma, there is both Samadhi (concentration) and wisdom in one mind, how can one distinguish between a person who is skilled in the means of Samadhi and a person who is skilled in the means of wisdom?' (Someone) answered: 'It can be judged by the tools one relies on. Some people rely more on the tools of Samadhi, and some people rely more on the tools of wisdom. Those who rely more on the tools of Samadhi are naturally fond of being alone, often like quietness, like to live in empty houses, and do not like to talk. Those who rely more on the tools of wisdom often like to uphold, recite the Sutras, Abhidhamma, and Vinaya, and also use these to teach others, observing the general characteristics and the specific characteristics. These are the differences.' Another saying is that some people focus their minds on one object without distinguishing the characteristics of the Dharma; some people do not focus their minds on one object but distinguish the characteristics of the Dharma. Focusing the mind on one object without distinguishing the characteristics of the Dharma is called cultivating Samadhi. Not focusing the mind on one object but distinguishing the characteristics of the Dharma is called cultivating wisdom. Ananda asked: 'If one uses the means of Samadhi to cultivate the mind, can one attain wisdom liberation? If one uses the means of wisdom to cultivate the mind, can one attain mind liberation? If one uses the means of Samadhi and wisdom to cultivate the mind,'

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便修心者。得何等解脫耶。答言。得界解脫。復問。何等界解脫。答曰。三界。謂斷界無慾界滅界。問曰。如斷是無緣法。不能有所緣。何故說言得斷界解脫耶。答曰。此中觀涅槃解脫。以界名說。所以者何。雖勤行精進。而不能生觀涅槃解脫者。終不能得心解脫也。以是事故觀涅槃解脫。說名為界。爾時尊者阿難從長老上座比丘所聞如是說已。便詣迦梨勒壇上。以如是義。盡問五百比丘。諸比丘皆以如是義答。問曰。是諸比丘云何而答。答曰。或有說者。如今法會處先下座說。彼亦如是。復有說者。一人答。餘者印可。尊者波奢說曰。爾時作白羯磨行籌。受籌者名答。爾時尊者阿難問諸比丘已往詣佛所。以如是等義問佛。佛亦以如是義答。問曰。尊者阿難以不可上座比丘及五百比丘所說而往問佛耶。答曰可適。問曰。若可適者。何以復問佛耶。答曰。欲顯善說法中同見同欲同意具足問答故。外道法中。意欲不同。破壞法塔。善說法中。意欲同故不壞法塔。以此法妙故。師與弟子。始終所說。不相違背。復有說者。欲令多人遠罪過故。其事云何。曾聞彼長老上座比丘。經六十年。在母胎中。卻後生已。身形老瘦。無有威德。爾時多人生輕蔑心作如是言。此諸年少氣力強盛。初夜后夜勤行精進。于勝進法猶故難得。何況

【現代漢語翻譯】 現代漢語譯本 問：那麼修行的人，會得到什麼樣的解脫呢？ 答：得到界解脫。 問：什麼是界解脫呢？ 答：是三界，也就是斷界、無慾界、滅界。 問：如果斷是無緣法（沒有所緣的對象），不能有所緣，為什麼說得到斷界解脫呢？ 答：這裡是觀察涅槃（Nirvana）解脫，用『界』這個名稱來說明。為什麼這麼說呢？即使勤奮修行精進，而不能生起觀察涅槃解脫的智慧，最終也不能得到心解脫。因為這個緣故，觀察涅槃解脫，就叫做『界』。 當時，尊者阿難（Ananda）從長老上座比丘那裡聽到這樣的說法后，就前往迦梨勒壇上，用同樣的道理，詢問五百位比丘。這些比丘都用同樣的道理回答。 問：這些比丘是如何回答的呢？ 答：有的人說，就像現在法會之處先由下座的人說一樣，他們也是這樣。也有的人說，一個人回答，其餘的人認可。尊者波奢（Pasya）說，當時是作白羯磨（白羯磨，一種僧團的議事程式）行籌，拿到籌的人就回答。 當時，尊者阿難詢問了眾比丘后，前往佛陀（Buddha）處，用同樣的道理詢問佛陀，佛陀也用同樣的道理回答。 問：尊者阿難是因為不認可長老上座比丘以及五百比丘所說，才去問佛陀的嗎？ 答：是認可的。 問：如果認可，為什麼還要問佛陀呢？ 答：是爲了顯示在善說法中，大家有共同的見解、共同的意願、共同的想法，具備圓滿的問答。外道法中，意願不同，會破壞法塔（Dharma-stupa，象徵佛法的建築物）。善說法中，意願相同，就不會破壞法塔。因為這種法的殊勝，所以師父和弟子，從始至終所說的，都不會互相違背。 還有一種說法，是爲了讓更多的人遠離罪過。事情是怎樣的呢？曾經聽說那位長老上座比丘，在母胎中待了六十年，之後才出生，身形老邁瘦弱，沒有威德。當時很多人產生輕蔑之心，這樣說，『這些年輕人氣力強盛，初夜后夜勤奮修行精進，對於殊勝的進步之法都還難以得到，更何況……』

【English Translation】 English version Question: Then, what kind of liberation does a practitioner attain? Answer: They attain the realm liberation (界解脫, jie tuo). Question: What is realm liberation? Answer: It is the three realms (三界, san jie), namely the severance realm (斷界, duan jie), the desireless realm (無欲界, wu yu jie), and the cessation realm (滅界, mie jie). Question: If severance is a conditionless dharma (無緣法, wu yuan fa) that cannot have an object of focus, why is it said that one attains severance realm liberation? Answer: Here, the observation of Nirvana (涅槃, Niepan) liberation is described using the term 'realm.' Why is this so? Even if one diligently practices with vigor, if they cannot generate the wisdom to observe Nirvana liberation, they will ultimately not attain mind liberation. For this reason, the observation of Nirvana liberation is called a 'realm.' At that time, Venerable Ananda (阿難, Ananda), after hearing such teachings from the elder senior Bhikshus (比丘, Biqiu), went to the Kalila altar and, using the same reasoning, questioned five hundred Bhikshus. All the Bhikshus answered with the same reasoning. Question: How did these Bhikshus answer? Answer: Some said that, just as in the present Dharma assembly the junior members speak first, they did the same. Others said that one person answered, and the rest approved. Venerable Pasya (波奢, Boshe) said that at that time, they performed the white karma (白羯磨, bai karma, a formal procedure in the Sangha) of drawing lots, and the one who received the lot would answer. Then, Venerable Ananda, after questioning the Bhikshus, went to the Buddha (佛陀, Fuo) and, using the same reasoning, questioned the Buddha. The Buddha also answered with the same reasoning. Question: Did Venerable Ananda question the Buddha because he did not approve of what the elder senior Bhikshus and the five hundred Bhikshus said? Answer: He approved. Question: If he approved, why did he ask the Buddha again? Answer: It was to show that in the good Dharma teaching, everyone has a common view, a common desire, and a common intention, possessing complete questioning and answering. In non-Buddhist teachings, intentions differ, and they destroy the Dharma-stupa (法塔, Fa-ta, a structure symbolizing the Dharma). In good Dharma teaching, intentions are the same, so they do not destroy the Dharma-stupa. Because of the wonderfulness of this Dharma, the teacher and the disciples, from beginning to end, say things that do not contradict each other. Another explanation is that it was to enable more people to stay away from transgressions. How so? It was once heard that the elder senior Bhikshu had been in his mother's womb for sixty years, and after being born, his body was old and weak, without dignity. At that time, many people developed contempt and said, 'These young people are strong and vigorous, diligently practicing with vigor in the early and late nights, yet they still find it difficult to attain superior progress in the Dharma, let alone...'

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老瘦身者能得此法。然此五百比丘以飲食故。為提婆達多所壞。后還歸佛。是時多人生不信心。是諸比丘貪利供養。豈當能得勝進之法。乃令多人作諸罪過。是時阿難欲令多人去罪過故。而往問佛。彼經雖說斷界無慾界滅界。而不廣說。此論因彼經故。作種種雜說優波提舍。彼經是此論所為根本。諸彼中所不說者。今此悉說。故作此論。◎

◎云何斷界。我今當先說阿毗曇名數近對治法。云何斷界。答曰。除愛結。諸餘結斷。是名斷界。諸餘者。除愛結餘八結是也。云何無慾界。答曰。愛結若斷。是近對治有欲對無慾故。云何滅界。答曰。除九結。諸餘結法滅。是名滅界。此中一切有漏體。說是結法。復有說者。八結結相應法。及所起處生等若斷。是名斷界。愛結愛結相應法。及所起處生等。若得離欲。是無慾界。若說九結。則攝一切染污法盡。余唯有有漏善法及不隱沒無記。彼若滅。是名滅界。復有說者。有法縛而不染污。有法亦縛亦染。有法不縛不染。縛而不染法若斷。是名斷界。亦縛亦染法。若得離欲。是無慾界。不縛不染者。他縛他染若滅者。是名滅界。如縛系義亦如是。復有說者。煩惱體若斷。是名斷界。煩惱于緣得離。是名無慾界。諸煩惱果更不生。是名滅界。復有說者。過去諸陰若斷是名斷界。

【現代漢語翻譯】 現代漢語譯本： 老邁體弱的修行者也能獲得這種方法。然而，這五百比丘因為飲食的緣故，被提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）所破壞。後來他們又 वापस歸佛陀。當時很多人因此不生信心，認為這些比丘貪圖利益供養，怎麼可能獲得殊勝精進的修行方法，反而會令很多人造作各種罪過。當時阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）爲了讓更多人去除罪過，所以去請問佛陀。那部經雖然說了斷界、無慾界、滅界，但是沒有詳細說明。這部論因為那部經的緣故，作種種雜說優波提舍（Upadesha，教導、論述）。那部經是這部論的根本。所有在那部經中沒有說到的，現在這部論都詳細說明，所以才寫作這部論。

◎什麼是斷界？我現在先說阿毗曇（Abhidhamma，論藏）的名數近對治法。什麼是斷界？回答是：除了愛結，其他各種結斷除，這叫做斷界。其他的，是指除了愛結之外的其餘八結。

◎什麼是無慾界？回答是：愛結如果斷除，這是近對治，因為有欲才能對治無慾。

◎什麼是滅界？回答是：除了九結，其他各種結法滅除，這叫做滅界。這裡面一切有漏的自體，都說是結法。還有一種說法是，八結以及與結相應的法，以及這些法所產生的處所、生等等如果斷除，這叫做斷界。愛結以及與愛結相應的法，以及這些法所產生的處所、生等等，如果能夠脫離慾望，這就是無慾界。如果說九結，那麼就涵蓋了一切染污法。剩下的只有有漏的善法以及不隱沒無記法。這些如果滅除，就叫做滅界。

還有一種說法是，有的法束縛人但不染污人，有的法既束縛人又染污人，有的法不束縛人也不染污人。束縛人但不染污人的法如果斷除，這叫做斷界。既束縛人又染污人的法，如果能夠脫離慾望，這就是無慾界。不束縛人也不染污人的法，如果滅除，這叫做滅界。如同束縛和繫縛的意義也是這樣。

還有一種說法是，煩惱的本體如果斷除，這叫做斷界。煩惱對於因緣得以脫離，這叫做無慾界。各種煩惱的果報不再產生，這叫做滅界。

還有一種說法是，過去的各種陰如果斷除，這叫做斷界。

【English Translation】 English version: Even an old and weak practitioner can attain this method. However, these five hundred Bhikkhus (monks) were corrupted by Devadatta (cousin of the Buddha who later became his rival) because of food. Later, they returned to the Buddha. At that time, many people lost faith, thinking that these Bhikkhus were greedy for offerings and benefits, how could they attain superior and progressive methods of practice, and instead would cause many people to commit various sins. At that time, Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) wanted to remove the sins of more people, so he went to ask the Buddha. Although that Sutra (scripture) spoke of the 'severance realm,' the 'desireless realm,' and the 'cessation realm,' it did not explain them in detail. This treatise, because of that Sutra, makes various miscellaneous explanations and Upadesha (teachings, discourses). That Sutra is the foundation of this treatise. All that was not said in that Sutra is now explained in detail in this treatise, so this treatise is written.

◎What is the 'severance realm'? I will now first speak of the Abhidhamma (the collection of philosophical texts in Buddhism) numerical terms and the method of near counteraction. What is the 'severance realm'? The answer is: Except for the bond of love, the severance of all other bonds is called the 'severance realm.' The others refer to the remaining eight bonds besides the bond of love.

◎What is the 'desireless realm'? The answer is: If the bond of love is severed, this is near counteraction, because only with desire can one counteract desirelessness.

◎What is the 'cessation realm'? The answer is: Except for the nine bonds, the cessation of all other bonded dharmas (phenomena) is called the 'cessation realm.' Here, all conditioned existence is said to be bonded dharmas. Another explanation is that if the eight bonds, the dharmas corresponding to the bonds, and the places where these dharmas arise, birth, etc., are severed, this is called the 'severance realm.' If the bond of love, the dharmas corresponding to the bond of love, and the places where these dharmas arise, birth, etc., can be freed from desire, this is the 'desireless realm.' If we speak of the nine bonds, then all defiled dharmas are included. What remains are only conditioned wholesome dharmas and non-obscured neutral dharmas. If these cease, it is called the 'cessation realm.'

Another explanation is that some dharmas bind but do not defile, some dharmas both bind and defile, and some dharmas neither bind nor defile. If the dharmas that bind but do not defile are severed, this is called the 'severance realm.' If the dharmas that both bind and defile can be freed from desire, this is the 'desireless realm.' If the dharmas that neither bind nor defile cease, this is called the 'cessation realm.' The meaning of binding and fettering is also like this.

Another explanation is that if the substance of afflictions is severed, this is called the 'severance realm.' If afflictions are freed from conditions, this is called the 'desireless realm.' If the fruits of various afflictions no longer arise, this is called the 'cessation realm.'

Another explanation is that if the various past skandhas (aggregates) are severed, this is called the 'severance realm.'

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未來諸陰離欲。是名無慾界。現在諸陰若滅。是名滅界。復有說者。若苦受斷。是名斷界。若於樂受離欲。是名無慾界。不苦不樂受若滅。是名滅界。復有說者。若苦苦斷。是名斷界。壞苦若離欲。是名無慾界。行苦若滅。是名滅界。尊者奢摩達說曰。舍于重擔。是名斷界。無慾對治有欲。若離有欲。是名無慾界。令生不相續。相續者若滅。是名滅界。復有說者。或有言唯斷愛結。問曰。若然者。則違佛經。佛經說。諸行若斷。是名斷界。諸行離欲。是名無慾界諸行若滅。是名滅界。復違波伽羅那經。如說可斷法雲何。答言一切有漏法。復說斷智法雲何。答言一切有漏法。答曰。愛有緣八結者。有還緣愛者。有緣余法者。緣八結愛若斷。是名斷界。緣愛結愛若斷。是名無慾界。緣余法愛若斷。是名滅界。復有說者。唯斷于使緣八結使若斷。是名斷界。緣愛結使若斷。是名無慾界。緣余法使若斷。是名滅界。若斷界是無慾界耶。問曰。何以復作此論。答曰。先說阿毗曇名數義。今欲說真實義。若不爾者。人謂但自隨己意不順佛經。今欲隨順佛經故作如是說。若斷界是無慾界耶。答曰如是。乃至廣說。所言斷無慾滅。此三名雖異義無差別。

世尊說三想。乃至廣說。問曰。何以作此論。答曰。此是佛經。佛經說三想

【現代漢語翻譯】 現代漢語譯本 未來諸陰（Skandha，蘊）離欲，這稱為無慾界。現在諸陰如果滅盡，這稱為滅界。還有人說，如果苦受斷除，這稱為斷界。如果對樂受離欲，這稱為無慾界。不苦不樂受如果滅盡，這稱為滅界。還有人說，如果苦苦斷除，這稱為斷界。如果壞苦離欲，這稱為無慾界。如果行苦滅盡，這稱為滅界。尊者奢摩達（Venerable Śamatha）說：『捨棄重擔，這稱為斷界。』用無慾來對治有欲，如果離開有欲，這稱為無慾界。使（生命）的生起不再相續，相續者如果滅盡，這稱為滅界。還有人說，或者有人說僅僅是斷除愛結（Love Knot）。問：『如果這樣，那就違背了佛經。佛經說，諸行如果斷除，這稱為斷界；諸行離欲，這稱為無慾界；諸行如果滅盡，這稱為滅界。』又違背了波伽羅那（Pāgala）經。如經中所說：『什麼是可斷之法？』回答說：『一切有漏法。』又說：『什麼是斷智之法？』回答說：『一切有漏法。』回答說：『愛有緣於八結（Eight Knots）的，有還緣于愛的，有緣于其他法的。緣於八結的愛如果斷除，這稱為斷界。緣于愛結的愛如果斷除，這稱為無慾界。緣于其他法的愛如果斷除，這稱為滅界。』還有人說，僅僅是斷除于使（anusaya，隨眠），緣於八結的使如果斷除，這稱為斷界。緣于愛結的使如果斷除，這稱為無慾界。緣于其他法的使如果斷除，這稱為滅界。如果斷界是無慾界嗎？』問：『為什麼又作這樣的討論？』回答說：『先前說了阿毗曇（Abhidhamma）名數之義，現在想要說真實之義。如果不這樣，人們會認為只是隨從自己的意思，不順從佛經。現在想要隨順佛經，所以作這樣的說法。如果斷界是無慾界嗎？』回答說：『是的。』乃至廣說。所說的斷、無慾、滅，這三個名稱雖然不同，但意義沒有差別。

世尊說了三種想。乃至廣說。問：『為什麼要作這樣的討論？』回答說：『這是佛經。佛經說了三種想。』

【English Translation】 English version The future Skandhas (Skandha, aggregates) being free from desire, this is called the Realm of No Desire. The present Skandhas, if extinguished, this is called the Realm of Extinction. Furthermore, some say that if painful feeling is cut off, this is called the Realm of Cutting Off. If one is free from desire for pleasant feeling, this is called the Realm of No Desire. If neither painful nor pleasant feeling is extinguished, this is called the Realm of Extinction. Furthermore, some say that if suffering of suffering is cut off, this is called the Realm of Cutting Off. If suffering of change is free from desire, this is called the Realm of No Desire. If suffering of conditioned existence is extinguished, this is called the Realm of Extinction. Venerable Śamatha said: 'Relinquishing the heavy burden, this is called the Realm of Cutting Off.' Using no desire to counteract desire, if one is free from desire, this is called the Realm of No Desire. Causing the arising (of life) to no longer continue, if the continuation is extinguished, this is called the Realm of Extinction. Furthermore, some say, or some say that it is merely cutting off the Love Knot (Love Knot). Question: 'If that is the case, then it contradicts the Buddhist scriptures. The Buddhist scriptures say that if all activities are cut off, this is called the Realm of Cutting Off; if all activities are free from desire, this is called the Realm of No Desire; if all activities are extinguished, this is called the Realm of Extinction.' It also contradicts the Pāgala (Pāgala) Sutra. As it says in the Sutra: 'What is the Dharma that can be cut off?' The answer is: 'All defiled Dharmas.' It also says: 'What is the Dharma of cutting off wisdom?' The answer is: 'All defiled Dharmas.' The answer is: 'Love has conditions for the Eight Knots (Eight Knots), some are still conditioned by love, and some are conditioned by other Dharmas. If love conditioned by the Eight Knots is cut off, this is called the Realm of Cutting Off. If love conditioned by the Love Knot is cut off, this is called the Realm of No Desire. If love conditioned by other Dharmas is cut off, this is called the Realm of Extinction.' Furthermore, some say that it is merely cutting off the anusaya (anusaya, latent tendencies), if the anusaya conditioned by the Eight Knots is cut off, this is called the Realm of Cutting Off. If the anusaya conditioned by the Love Knot is cut off, this is called the Realm of No Desire. If the anusaya conditioned by other Dharmas is cut off, this is called the Realm of Extinction. If the Realm of Cutting Off is the Realm of No Desire?' Question: 'Why is such a discussion made again?' The answer is: 'Previously, the meaning of the Abhidhamma (Abhidhamma) terms was discussed, and now the true meaning is to be discussed. If not, people would think that it is only following one's own meaning and not following the Buddhist scriptures. Now, in order to follow the Buddhist scriptures, such a statement is made. If the Realm of Cutting Off is the Realm of No Desire?' The answer is: 'Yes.' And so on. The so-called cutting off, no desire, and extinction, although these three names are different, their meanings are not different.

The World Honored One spoke of three perceptions. And so on. Question: 'Why is such a discussion made?' The answer is: 'This is the Buddhist scripture. The Buddhist scripture speaks of three perceptions.'

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。不廣分別。佛經是此論所為根本。彼中不說者。今悉說之。故作此論。

問曰。十六行外。更有聖道不耶。若有者。智揵度識身經中。何以不說耶。若無者。此經云何通。如說受樂受時。如實知受樂受。此是何行。又如說我已知苦。為是何行。不復更知。此是何行。乃至我已修道。此是何行。不復更修。此是何行。我生已盡。梵行已立。所作已辦。更不受後有。如攝法經所說。比丘盡欲漏。是名盡智。更不復盡。是名無生智。是何等行。有漏無明漏說亦如是。評曰。應作是說。十六行外更無聖道。問曰。若無者。先說善通。此經云何通耶。受樂受時。如實知受樂受。乃至廣說。答曰。不以知受樂受故。名如實知樂受。知此樂受。是道如跡乘。故名如實知我已知苦者是二行。謂無常行苦行。不復更知亦是無常行苦行。我已斷集是集等四行。更不斷集。亦是集等四行。我已證滅是滅等四行。更不證滅。亦是滅等四行。我生已盡。是集等四行。梵行已立。是道等四行。所作已辦。是滅等四行。不受後有。是苦等二行。謂無常行苦行。復有說者。我生已盡有五事。一者身。二者對治。三者所作。四者果。五者人。身者。一切處生身盡。對治者得如此對治。能盡一切生。所作者智慧所作使諸生盡。果者得智果。能盡一切

【現代漢語翻譯】 現代漢語譯本：不對其進行廣泛的分別。佛經是此論所依據的根本。佛經中沒有說到的，現在都在此論中加以說明。因此撰寫此論。

問：在十六行觀之外，還有其他的聖道嗎？如果有，為什麼《智犍度識身經》中沒有提到？如果沒有，又該如何解釋這部經呢？比如經中所說，感受快樂感受時，如實地知道自己正在感受快樂感受，這屬於哪一行觀？又比如經中所說，『我已經知道苦』，這屬於哪一行觀？『不再進一步知道』，這又屬於哪一行觀？乃至『我已經修道』，這屬於哪一行觀？『不再進一步修道』，這又屬於哪一行觀？『我的生死已經終結，清凈的修行已經確立，該做的已經做完，不再承受未來的生命』，正如《攝法經》所說，比丘斷盡欲漏，這叫做盡智（Ksayajnana），不再進一步斷盡，這叫做無生智（Anuppadajnana），這又屬於哪一行觀？有漏、無明漏的說法也與此類似。

答：應該這樣說，在十六行觀之外，沒有其他的聖道。問：如果沒有，請先解釋清楚，又該如何解釋這部經呢？『感受快樂感受時，如實地知道自己正在感受快樂感受』，乃至廣說。答：不是因為知道自己正在感受快樂感受，就叫做如實地知道快樂感受。而是因為知道這種快樂感受是通往聖道的途徑，如同足跡可以指示道路，所以叫做如實地知道。『我已經知道苦』，這是兩種行觀，即無常行（Anitya）和苦行（Duhkha）。『不再進一步知道』，也是無常行和苦行。『我已經斷集』，這是集諦（Samudaya）等四行觀。『不再進一步斷集』，也是集諦等四行觀。『我已經證滅』，這是滅諦（Nirodha）等四行觀。『不再進一步證滅』，也是滅諦等四行觀。『我的生死已經終結』，這是集諦等四行觀。『清凈的修行已經確立』，這是道諦（Marga）等四行觀。『該做的已經做完』，這是滅諦等四行觀。『不再承受未來的生命』，這是苦諦等兩種行觀，即無常行和苦行。還有一種說法是，『我的生死已經終結』包含五個方面：一是身體，二是對治，三是所作，四是果，五是人。身體方面，在一切處所的生身都已終結。對治方面，獲得了這樣的對治，能夠終結一切的生。所作方面，智慧所作能夠使一切的生終結。果方面，獲得了智慧的果，能夠終結一切。

【English Translation】 English version: Not broadly distinguishing. The Buddha's teachings (Sutras) are the fundamental basis for this treatise. What is not mentioned in those teachings is now fully explained in this treatise. Therefore, this treatise is composed.

Question: Beyond the sixteen aspects (行相, akaraih) , are there other noble paths (聖道, arya-marga)? If there are, why are they not mentioned in the Jnana-skandha-sutra (智揵度識身經)? If there are not, how can this sutra be reconciled? For example, as it says, 'When experiencing pleasant feeling, one truly knows one is experiencing pleasant feeling.' To which aspect does this belong? Also, as it says, 'I have already known suffering (苦, duhkha),' to which aspect does this belong? 'No longer knowing further,' to which aspect does this belong? And even 'I have already cultivated the path (道, marga),' to which aspect does this belong? 'No longer cultivating further,' to which aspect does this belong? 'My birth is exhausted, the holy life (梵行, brahmacarya) is established, what needs to be done is done, and I will no longer receive future existence,' as stated in the Samgaha-dharma-sutra (攝法經), 'A Bhiksu (比丘) exhausts the outflows of desire (欲漏, kama-asava),' this is called Exhaustion-knowledge (盡智, Ksayajnana), 'no longer exhausting further,' this is called Non-arising-knowledge (無生智, Anuppadajnana), to which aspects do these belong? The explanation of outflows of existence (有漏, bhava-asava) and outflows of ignorance (無明漏, avijja-asava) is similar.

Reply: It should be said that beyond the sixteen aspects, there are no other noble paths. Question: If there are not, please first explain clearly, how can this sutra be reconciled? 'When experiencing pleasant feeling, one truly knows one is experiencing pleasant feeling,' and so on, extensively. Reply: It is not because one knows one is experiencing pleasant feeling that it is called truly knowing pleasant feeling. Rather, it is because one knows this pleasant feeling is a path, like footprints indicating the way, that it is called truly knowing. 'I have already known suffering' refers to two aspects: the aspect of impermanence (無常, anitya) and the aspect of suffering (苦, duhkha). 'No longer knowing further' also refers to the aspect of impermanence and the aspect of suffering. 'I have already abandoned accumulation (集, samudaya)' refers to the four aspects related to accumulation. 'No longer abandoning accumulation' also refers to the four aspects related to accumulation. 'I have already realized cessation (滅, nirodha)' refers to the four aspects related to cessation. 'No longer realizing cessation' also refers to the four aspects related to cessation. 'My birth is exhausted' refers to the four aspects related to accumulation. 'The holy life is established' refers to the four aspects related to the path. 'What needs to be done is done' refers to the four aspects related to cessation. 'I will no longer receive future existence' refers to the two aspects related to suffering, namely the aspect of impermanence and the aspect of suffering. Another explanation is that 'My birth is exhausted' involves five aspects: first, the body; second, the antidote; third, what is to be done; fourth, the result; and fifth, the person. Regarding the body, the body of birth in all places is exhausted. Regarding the antidote, one has obtained such an antidote that can exhaust all births. Regarding what is to be done, the action of wisdom can cause all births to be exhausted. Regarding the result, one has obtained the result of wisdom, which can exhaust all.

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生。人者言是人。能盡一切生。如攝法經所說。比丘盡欲漏者。是盡智。有六行。不復更盡。是無生智。亦有六行。六行者謂無常苦二行。及集四行。有漏無明漏。說亦如是。復有說者。十六行外。更有聖道。問曰。若有者。智揵度識身經中。何故不說耶。答曰。應說而不說者。當知此說有餘。問曰。此有餘說有何義耶。答曰。若行能得正決定。得果離欲。及盡諸漏者。智揵度識身經則說。若諸行不能得正決定。不得果不離欲。不盡諸漏者。然是聖所得道。為受現法樂故。為遊戲故。觀本所作故。受用無上聖法故。而起現在前。復有說者。若行現在斷煩惱時。能害煩惱。能有所作。有大功用者則說。現在斷煩惱時。彼諸行不能害結。不有所作。無大功用。是故不說。唯在未來世中修。復有說者。若行在方便無礙解脫勝進道者則說。彼說諸行不在無礙道解脫道。或在勝進道。或在遠方便道。以是事故。智揵度識身經不說。若作是說。十六行外有聖道者。想是聖道。若行於斷是斷想。若行無慾是無慾想。若行於滅是滅想。猶如一的。為若木若鐵眾箭所中。如是一無為體。為三想所行。諸作說。是十六行外。更有聖道者。斷想非離欲想非滅想。乃至廣說。諸作是說。十六行外更無聖道者。彼想是緣。若緣斷是斷想。若緣無慾

【現代漢語翻譯】 現代漢語譯本 生。人被稱為人，因為他能窮盡一切生。正如《攝法經》所說，比丘如果斷盡欲漏，那就是盡智，具有六種行相，不再進一步斷除。這是無生智，也具有六種行相。這六種行相指的是無常和苦兩種行相，以及集的四種行相。有漏和無明漏的解釋也與此類似。還有一種說法是，在十六行相之外，還有聖道。 問：如果存在聖道，為什麼在《智犍度識身經》中沒有提到呢？ 答：應該說而沒有說的，應當知道這種說法有所保留。 問：這種有所保留的說法有什麼意義呢？ 答：如果某種行相能夠獲得正確的決定，獲得果位，脫離慾望，以及斷盡諸漏，那麼《智犍度識身經》就會提到。如果某些行相不能獲得正確的決定，不能獲得果位，不能脫離慾望，不能斷盡諸漏，但卻是聖者所證得的道，爲了享受現法的快樂，爲了遊戲，爲了觀察過去所做的事情，爲了受用無上的聖法，而生起于現在，那麼就不會提到。 還有一種說法是，如果某種行相在現在斷除煩惱時，能夠傷害煩惱，能夠有所作為，具有很大的功用，那麼就會提到。如果在現在斷除煩惱時，那些行相不能傷害煩惱，不能有所作為，沒有很大的功用，因此就不會提到，而只在未來世中修習。 還有一種說法是，如果某種行相在方便道、無礙道、解脫道、勝進道中，那麼就會提到。這裡所說的諸行相不在無礙道、解脫道中，或者在勝進道中，或者在遠方便道中。因為這個緣故，《智犍度識身經》沒有提到。 如果有人這樣說，在十六行相之外還有聖道，那麼這種想是聖道。如果行於斷，那就是斷想；如果行於無慾，那就是無慾想；如果行於滅，那就是滅想。猶如一個靶子，被木箭或鐵箭等眾多箭矢射中。同樣，一個無為的本體，被三種想所行。 那些認為在十六行相之外還有聖道的人說，斷想不是離欲想，滅想也不是離欲想，乃至廣說。 那些認為在十六行相之外沒有聖道的人說，這種想是緣。如果緣斷了，那就是斷想；如果緣是無慾，那就是無慾想。

【English Translation】 English version 'Being.' One who is called a 'person' (pudgala) is so called because he can exhaust all 'being' (bhava). As stated in the Samgraha Dharma Sutra, a bhikshu (monk) who has exhausted the kama-asrava (leakage of desire) possesses ksaya-jnana (knowledge of exhaustion), which has six aspects and is not further exhausted. This is anutpada-jnana (knowledge of non-arising), which also has six aspects. The six aspects refer to the two aspects of impermanence (anitya) and suffering (duhkha), and the four aspects of arising (samudaya). The explanation of bhava-asrava (leakage of being) and avidya-asrava (leakage of ignorance) is similar. Furthermore, some say that there is a arya-marga (noble path) beyond the sixteen aspects. Question: If there is, why is it not mentioned in the Jnana-skandha-vijnana-kaya Sutra? Answer: When something should be said but is not, know that this statement is reserved. Question: What is the meaning of this reserved statement? Answer: If a practice can attain correct determination, attain fruition, be free from desire, and exhaust all asravas (leakages), then the Jnana-skandha-vijnana-kaya Sutra will mention it. If certain practices cannot attain correct determination, cannot attain fruition, cannot be free from desire, cannot exhaust all asravas, but are the path attained by the noble ones, for the sake of enjoying the happiness of the present life, for the sake of play, for the sake of observing what has been done in the past, and for the sake of enjoying the supreme noble Dharma, then they arise in the present, but will not be mentioned. Another explanation is that if a practice, when cutting off afflictions in the present, can harm afflictions, can accomplish something, and has great utility, then it will be mentioned. If, when cutting off afflictions in the present, those practices cannot harm the kleshas (afflictions), cannot accomplish anything, and have no great utility, then they will not be mentioned, but will only be cultivated in the future. Another explanation is that if a practice is in the path of upaya (skillful means), anantara (unobstructed), vimukti (liberation), or visesa-gamana (superior progress), then it will be mentioned. The practices mentioned here are not in the anantara-marga (unobstructed path) or vimukti-marga (liberation path), but are either in the visesa-gamana-marga (path of superior progress) or in the dura-upaya-marga (path of distant skillful means). For this reason, the Jnana-skandha-vijnana-kaya Sutra does not mention them. If one says that there is a arya-marga (noble path) beyond the sixteen aspects, then this thought is the arya-marga (noble path). If one practices cutting off, then that is the thought of cutting off; if one practices non-desire, then that is the thought of non-desire; if one practices cessation, then that is the thought of cessation. Just like a target, which is hit by many arrows, whether wooden or iron. Similarly, a asamskrta (unconditioned) entity is practiced by three thoughts. Those who say that there is a arya-marga (noble path) beyond the sixteen aspects say that the thought of cutting off is not the thought of being free from desire, and the thought of cessation is not the thought of being free from desire, and so on. Those who say that there is no arya-marga (noble path) beyond the sixteen aspects say that this thought is a condition (pratyaya). If the condition is cut off, then that is the thought of cutting off; if the condition is non-desire, then that is the thought of non-desire.

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是無慾想。若緣滅是滅想。此文應如是說。若斷想是無慾想耶。答曰如是。乃至廣說。

阿毗曇毗婆沙論卷第十五◎ 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十六

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

◎雜揵度愛敬品第四

云何為愛。云何為敬。乃至廣說。如此章及解章義。此中應廣說優婆提舍。問曰。何故作此論。答曰。此是佛經。佛經中說。若比丘習慚愧滿足。則有愛敬。雖作是說不廣分別。云何為愛。云何為敬。今欲說故而作此論。復有說者。所以作此論者。欲斷小人法現大人法故。其事云何。答曰。小人愛則妨敬。敬則妨愛。云何愛妨敬。猶如在家法。父母于子。則有親愛。子于父母有愛無敬。出家法中。和上阿阇梨。于諸弟子。則有親愛。弟子于和上阿阇梨。有愛無敬。是名愛妨敬云何敬妨愛。猶如在家法中。父母于子。教訓嚴難。欲令諸子遠惡修善。子于父母。有敬無愛。出家法中。和尚阿阇梨。于諸弟子教訓嚴難。欲令諸弟子遠惡修善。諸弟子于和尚阿阇梨。有敬無愛。如是小人愛則妨敬。敬則妨愛。大人不爾。若愛則加敬。敬則加愛。是故為斷小人法欲現威勢大人法故。而作此論。佛出世

【現代漢語翻譯】 現代漢語譯本： 『是無慾想。若緣滅是滅想。此文應如是說。若斷想是無慾想耶？』回答說：『是的。』乃至廣說。

《阿毗曇毗婆沙論》卷第十五 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第十六

迦旃延子（Katyayaniputra）造 五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

◎雜揵度愛敬品第四

『什麼是愛？什麼是敬？』乃至廣說。如此章及解章義。此中應廣說優婆提舍（Upadesha，教導）。問：『為何要作此論？』答：『這是佛經。佛經中說，若比丘（bhikkhu，佛教僧侶）習慚愧滿足，則有愛敬。』雖作是說，但不廣分別『什麼是愛？什麼是敬？』今欲說故而作此論。復有說者，所以作此論者，欲斷小人法現大人法故。其事云何？答：小人愛則妨敬，敬則妨愛。云何愛妨敬？猶如在家法，父母于子，則有親愛，子于父母有愛無敬。出家法中，和上（Upadhyaya，親教師）阿阇梨（Acarya，導師），于諸弟子，則有親愛，弟子于和上阿阇梨，有愛無敬。是名愛妨敬。云何敬妨愛？猶如在家法中，父母于子，教訓嚴難，欲令諸子遠惡修善，子于父母，有敬無愛。出家法中，和尚阿阇梨，于諸弟子教訓嚴難，欲令諸弟子遠惡修善，諸弟子于和尚阿阇梨，有敬無愛。如是小人愛則妨敬，敬則妨愛。大人不爾，若愛則加敬，敬則加愛。是故為斷小人法欲現威勢大人法故，而作此論。佛出世

【English Translation】 English version: 'It is the thought of no desire. If the cessation of conditions is the thought of cessation, this text should say it this way: If the cessation of thought is the thought of no desire?' The answer is: 'Yes.' And so on, extensively explained.

Abhidharma-vibhasa-sastra, Volume 15 Taisho Tripitaka, Volume 28, No. 1546, Abhidharma-vibhasa-sastra

Abhidharma-vibhasa-sastra, Volume 16

Composed by Katyayaniputra (迦旃延子) and explained by Five Hundred Arhats

Translated by Buddhavarman (浮陀跋摩), an Indian monk from Northern Liang, together with Dao Tai and others

◎ Miscellaneous Skandha: The Chapter on Love and Respect, Fourth

'What is love? What is respect?' And so on, extensively explained. This chapter and the explanation of its meaning are like this. Upadesha (優婆提舍, instruction) should be extensively explained here. Question: 'Why is this treatise composed?' Answer: 'This is a Buddhist scripture. It is said in the Buddhist scripture that if a bhikkhu (比丘, Buddhist monk) practices being satisfied with shame and remorse, then there will be love and respect.' Although it is said this way, it does not extensively distinguish 'What is love? What is respect?' Now, wanting to explain it, this treatise is composed. Others say that the reason for composing this treatise is to cut off the ways of petty people and reveal the ways of great people. How is this the case?' Answer: 'For petty people, love hinders respect, and respect hinders love. How does love hinder respect? It is like the way of householders: parents have affection for their children, but the children have love without respect for their parents. In the way of those who have left home, the Upadhyaya (和上, preceptor) and Acarya (阿阇梨, teacher) have affection for their disciples, but the disciples have love without respect for their Upadhyaya and Acarya. This is called love hindering respect. How does respect hinder love? It is like in the way of householders: parents teach and discipline their children strictly, wanting to make their children stay away from evil and cultivate goodness, but the children have respect without love for their parents. In the way of those who have left home, the Upadhyaya and Acarya teach and discipline their disciples strictly, wanting to make their disciples stay away from evil and cultivate goodness, but the disciples have respect without love for their Upadhyaya and Acarya. Thus, for petty people, love hinders respect, and respect hinders love. Great people are not like this; if there is love, then respect is added, and if there is respect, then love is added. Therefore, in order to cut off the ways of petty people and wanting to reveal the majestic ways of great people, this treatise is composed. When the Buddha appeared in the world.'

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時一人具此二法者多。佛不出世一人具此二法者少。設令有者當知皆是菩薩摩訶薩。

云何為愛。答曰。若愛乃至廣說。如是等言。盡說愛相。問曰。愛體性是何。答曰。愛有二種一染污。二不染污。染污者體是渴愛。不染污者體是信渴。愛有二種一是渴愛。二是愛。問曰。若渴愛是愛耶。答曰。若渴愛則是愛。頗有愛非渴愛耶。答曰有。不染污愛也。信亦有二種。一是信。二是愛。問曰。若信是愛耶。答曰。或有信非愛。或有信是愛。信非愛者。信而不求者是也。信是愛者。亦信亦求者是也。復有以此義作四句者。或有信非愛。或有愛非信。乃至廣作四句。信非愛者。信其事而不求也。愛非信者。染污愛是也。亦信亦愛者。愛其事而求者也。非信非愛者。除上爾所事。

云何敬。若敬善敬。乃至廣說。如是等言。盡說敬相。問曰。此敬體性是何。答曰。體性是慚愧。云何愛敬。問曰。何故作此論。答曰。先雖說其體。未說此二法俱在一人身中。今欲說故復作此論。云何愛敬。答曰。猶如有一。以愛敬故。意常唸佛。凡夫人愛敬佛者。以佛力故。使我得離賦役驅使種種苦事。使我復得種種資生隨意之物。聖人愛敬佛者。以佛力故。使我斷無始已來無量諸苦。盡惡道因。住決定法。見於真諦正見清凈。復有

【現代漢語翻譯】 現代漢語譯本： 當一個人同時具備這兩種品質（指愛和敬）的時候很多。佛陀沒有出世的時候，一個人同時具備這兩種品質的情況很少。假設有這樣的人，應當知道他們都是菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）。

什麼是愛？回答說：如果是愛，乃至廣泛地說，像這樣等等的言語，都詳盡地描述了愛的各種表現。問：愛的本質是什麼？回答說：愛有兩種，一種是染污的，一種是不染污的。染污的愛的本質是渴愛（tanha，對感官享受的渴求）。不染污的愛的本質是信渴（對真理的渴求）。愛有兩種，一種是渴愛，一種是愛。問：如果渴愛是愛嗎？回答說：如果渴愛，那就是愛。有沒有愛不是渴愛的情況呢？回答說：有，就是不染污的愛。信也有兩種，一種是信，一種是愛。問：如果信是愛嗎？回答說：或許有信不是愛，或許有信是愛。信不是愛的情況是，相信而不追求。信是愛的情況是，既相信也追求。還有人用這個道理作出四句式：或許有信不是愛，或許有愛不是信，乃至廣泛地作出四句式。信不是愛的情況是，相信這件事而不去追求。愛不是信的情況是，染污的愛。既信又是愛的情況是，愛這件事而去追求。非信非愛的情況是，排除以上所說的事情。

什麼是敬？如果是敬，善敬，乃至廣泛地說，像這樣等等的言語，都詳盡地描述了敬的各種表現。問：這種敬的本質是什麼？回答說：本質是慚愧。什麼是愛敬？問：為什麼要作這樣的論述？回答說：先前雖然說了它們的本質，但沒有說這兩種品質同時存在於一個人身上。現在想要說明這個，所以再次作這樣的論述。什麼是愛敬？回答說：比如有一個人，因為愛敬的緣故，心中常常唸佛。凡夫愛敬佛，是因為佛的力量，使我能夠脫離賦稅徭役的驅使和種種苦事，使我又能得到種種生活所需的隨意之物。聖人愛敬佛，是因為佛的力量，使我斷除從無始以來無量的諸苦，滅盡惡道的因，安住于決定的正法，見到真諦，正見清凈。還有...

【English Translation】 English version: When one person possesses both of these two qualities (referring to love and respect), it is common. When the Buddha does not appear in the world, it is rare for one person to possess both of these two qualities. If there are such people, know that they are all Bodhisattva-Mahāsattvas (great Bodhisattvas).

What is love? The answer is: If it is love, and so on extensively, such words fully describe the various manifestations of love. Question: What is the nature of love? The answer is: There are two kinds of love, one is defiled, and the other is undefiled. The nature of defiled love is craving (tanha, thirst for sensual pleasures). The nature of undefiled love is faith-thirst (thirst for truth). There are two kinds of love, one is craving, and the other is love. Question: If craving is love, is it? The answer is: If it is craving, then it is love. Is there a case where love is not craving? The answer is: Yes, that is undefiled love. There are also two kinds of faith, one is faith, and the other is love. Question: If faith is love, is it? The answer is: Perhaps there is faith that is not love, perhaps there is faith that is love. Faith that is not love is believing without seeking. Faith that is love is both believing and seeking. Some also use this principle to make four sentences: Perhaps there is faith that is not love, perhaps there is love that is not faith, and so on extensively to make four sentences. Faith that is not love is believing in the matter without pursuing it. Love that is not faith is defiled love. Both faith and love are loving the matter and pursuing it. Non-faith and non-love are excluding the things mentioned above.

What is respect? If it is respect, good respect, and so on extensively, such words fully describe the various manifestations of respect. Question: What is the nature of this respect? The answer is: The nature is shame and remorse. What is love and respect? Question: Why make this argument? The answer is: Although the nature of them was previously stated, it was not said that these two qualities exist in one person at the same time. Now I want to explain this, so I make this argument again. What is love and respect? The answer is: For example, there is a person who, because of love and respect, constantly thinks of the Buddha in their mind. Ordinary people love and respect the Buddha because of the Buddha's power, which enables me to escape from the drive of taxes and corvée labor and all kinds of suffering, and enables me to obtain all kinds of things I need for life at will. Sages love and respect the Buddha because of the Buddha's power, which enables me to cut off the immeasurable sufferings from beginningless time, extinguish the causes of evil paths, abide in the definite Dharma, see the true truth, and have pure right view. Also...

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說者。俱愛敬佛。意常念之。以佛力故。使我出家得比丘法及余諸善安樂之利。如尊者優陀耶言。世尊滅我無量惡法。益我無量善法。複次以佛出世故。凈三種眼。如尊者舍利弗言。若佛不出世。則我盲無目。過此一生。複次佛於此法最尊勝故。復有說者。佛是法主故。復有說者。無始已來七依之法。隱蔽不現。佛能開示故。復有說者。佛能令無數那由他眾生入涅槃城故。復有說者。佛世尊。獨出無明殼。轉於法輪故。復有說者。以世尊說法故。令無量那由他眾生。種諸善根。亦令成熟。使得解脫。以佛說法故。使有念處正斷神足根力覺道禪定解脫三摩提。辦如是等一切功德。盡現世間。以如是等事如凡夫聖人。愛敬于佛。亦愛敬法。意常念之。所以者何。能盡我身心等苦。亦依此法。能到涅槃。亦愛敬僧。意常念之。所以者何。以僧力故。使我出家受具足戒。得畜百一種物。得共和尚阿阇梨等梵行者。同依佛法。如是等人。我行道時。是我伴侶。以于如是等處有愛有敬。故名愛敬。有人有愛無敬。有敬無愛。乃至廣作四句。有愛無敬者。如在家法。父母于子。和尚阿阇梨。于諸弟子。有愛無敬。有敬無愛者。如於有德他師長所不相伏習者。有敬無愛。亦敬亦愛者。如在家法。子于父母。弟子于和尚阿阇梨所。無愛無

【現代漢語翻譯】 現代漢語譯本 有人說，因為大家都愛戴敬仰佛陀（Buddha，覺悟者），心中常常思念他。因為佛陀的力量，使我能夠出家，得到比丘（bhikkhu，佛教僧侶）的身份，以及其他各種美好的安樂利益。就像尊者優陀耶（Udayin）所說：『世尊（Bhagavan，佛陀的尊稱）滅除了我無量的惡法，增益了我無量的善法。』 再者，因為佛陀出世的緣故，清凈了三種眼。就像尊者舍利弗（Sariputta）所說：『如果佛陀不出世，那麼我就會像盲人一樣沒有眼睛，這樣度過一生。』 再者，佛陀對於此法是最尊勝的，所以有人說，佛陀是法主（Dharmaraja，佛法的君主）。也有人說，無始以來七種依止之法，隱蔽而不顯現，佛陀能夠開示它們。 也有人說，佛陀能夠令無數那由他（nayuta，極大的數字單位）的眾生進入涅槃（Nirvana，解脫）之城。也有人說，佛陀世尊，獨自破殼而出無明（Avidya，無知），轉動法輪（Dharmacakra，佛法的輪子）。 也有人說，因為世尊說法，令無量那由他的眾生，種下各種善根，也令這些善根成熟，使他們得到解脫。因為佛陀說法，使得念處（smṛtyupasthāna，四念住）、正斷（samyakprahāṇa，四正勤）、神足（ṛddhipāda，四神足）、根（indriya，五根）、力（bala，五力）、覺（bodhyaṅga，七覺支）、道（mārga，八正道）、禪定（dhyāna，禪那）、解脫（vimoksha，從輪迴中解脫）、三摩提（samādhi，禪定）得以具備。成就了像這樣的一切功德，全部顯現在世間。因為像這樣的事情，無論是凡夫還是聖人，都愛戴敬仰佛陀，也愛戴敬仰佛法，心中常常思念它們。為什麼呢？因為能夠消除我身心等的痛苦，也依靠此法，能夠到達涅槃。 也愛戴敬仰僧伽（Sangha，僧團），心中常常思念他們。為什麼呢？因為僧伽的力量，使我能夠出家，受具足戒（upasampadā，比丘戒），能夠持有百一種物品，能夠和和尚（upādhyāya，親教師）、阿阇梨（ācārya，導師）等梵行者，一同依止佛法。像這樣的人，我修行的時候，是我的伴侶。因為對於像這樣等處有愛有敬，所以叫做愛敬。有人有愛無敬，有人有敬無愛，乃至廣泛地作出四句：有愛無敬的，就像在家法中，父母對於子女，和尚阿阇梨對於諸位弟子，有愛無敬。有敬無愛的人，就像對於有德行的其他師長，不肯降伏學習的人，有敬無愛。亦敬亦愛的人，就像在家法中，子女對於父母，弟子對於和尚阿阇梨。 無愛無敬

【English Translation】 English version Some say that it is because everyone loves and reveres the Buddha (Buddha, the Awakened One), and constantly thinks of him in their minds. Because of the Buddha's power, I am able to renounce the world, obtain the status of a bhikkhu (bhikkhu, Buddhist monk), and receive various other wonderful benefits of peace and happiness. Just as Venerable Udayin said: 'The Blessed One (Bhagavan, an honorific title for the Buddha) has extinguished my immeasurable evil dharmas and increased my immeasurable good dharmas.' Furthermore, because of the Buddha's appearance in the world, the three eyes are purified. Just as Venerable Sariputta said: 'If the Buddha had not appeared in the world, then I would be like a blind person without eyes, spending my life in this way.' Furthermore, the Buddha is the most venerable and supreme in this Dharma, so some say that the Buddha is the Lord of the Dharma (Dharmaraja, the king of the Dharma). Others say that the seven supports of the Dharma, which have been hidden and unmanifested since the beginningless past, can be revealed by the Buddha. Some also say that the Buddha is able to lead countless nayutas (nayuta, an extremely large numerical unit) of beings into the city of Nirvana (Nirvana, liberation). Others say that the Buddha, the Blessed One, alone broke out of the shell of ignorance (Avidya, ignorance) and turned the Wheel of Dharma (Dharmacakra, the wheel of the Dharma). Some also say that because the Blessed One teaches the Dharma, he causes countless nayutas of beings to plant various roots of goodness, and also causes these roots of goodness to mature, enabling them to attain liberation. Because the Buddha teaches the Dharma, mindfulness (smṛtyupasthāna, the four foundations of mindfulness), right effort (samyakprahāṇa, the four right exertions), the bases of spiritual power (ṛddhipāda, the four bases of spiritual power), faculties (indriya, the five faculties), powers (bala, the five powers), factors of enlightenment (bodhyaṅga, the seven factors of enlightenment), the path (mārga, the eightfold path), meditative absorption (dhyāna, meditation), liberation (vimoksha, liberation from samsara), and samadhi (samādhi, concentration) are all attained. He accomplishes all such merits, which are all manifested in the world. Because of such things, whether ordinary people or sages, they all love and revere the Buddha, and also love and revere the Dharma, constantly thinking of them in their minds. Why? Because it can eliminate the suffering of my body and mind, and also rely on this Dharma to reach Nirvana. They also love and revere the Sangha (Sangha, the monastic community), and constantly think of them in their minds. Why? Because of the power of the Sangha, I am able to renounce the world, receive the full ordination (upasampadā, bhikkhu ordination), be able to possess a hundred and one items, and be able to rely on the Buddha's Dharma together with the upadhyayas (upādhyāya, preceptor), acharyas (ācārya, teacher), and other practitioners of pure conduct. Such people are my companions when I practice the path. Because there is love and reverence in such places, it is called love and reverence. Some have love without reverence, and some have reverence without love, and so on, making four sentences extensively: those who have love without reverence are like parents to their children in the Dharma of the home, and upadhyayas and acharyas to their disciples, having love without reverence. Those who have reverence without love are like those who are unwilling to submit and learn from other virtuous teachers, having reverence without love. Those who have both reverence and love are like children to their parents in the Dharma of the home, and disciples to their upadhyayas and acharyas. No love and no reverence

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敬者。除上爾所事。愛敬四趣中盡有。此中所說愛敬。是佛法中所行者也。云何為養。云何為敬。乃至廣說。問曰。何故作此論。答曰。為斷小人法現大人法故。所以者何。小人養則妨敬。敬則妨養。養妨敬者。如在家法。父母老病。以衣服飲食隨病醫藥。以養父母。而無有敬。出家法中。如諸弟子。威德多聞。善解法相。眾所知識。彼以衣服飲食隨病醫藥。以養和尚阿阇梨。其師或時于弟子所。受經問義。如是等養妨于敬。大人不爾。若養則加敬。若敬則加養。佛出世時一人具此二法者多。佛不出世一人具此二法者少。設當有者。當知皆是菩薩摩訶薩也。菩薩若與人養。必加其敬。若與其敬。必加其養。以是事故。欲斷小人法現大人法。甚希有故而作此論。云何為養。答曰養有二種。一者財。二者法。問曰財養體性是何。答曰或有說者。所舍物是。復有說者。身口業舍是。復有說者。能令諸根四大長養者是。評曰應作是說。財養體性是五陰。問曰為是何趣耶。答曰除地獄趣。余趣盡有。復有說者。六慾天中無。所以者何。諸天若欲食時。以空金缽置前。隨其福力飲食自出。何須財養。復有說者。彼飲食雖等有餘財物。可以與他。問曰何處施誰與誰取。答曰或有說者。畜生趣中。還施畜生。餓鬼趣中。施於二趣。人施

【現代漢語翻譯】 現代漢語譯本 敬者。如果撇開你所做的事情，愛和尊敬在四道輪迴中都存在。這裡所說的愛和尊敬，是佛法中所修行的。什麼是供養？什麼是尊敬？乃至廣泛地說明。 問：為什麼要作這部論？答：爲了斷除小人的行為，顯現大人的行為。為什麼這麼說呢？小人供養就妨礙尊敬，尊敬就妨礙供養。供養妨礙尊敬，比如在家法中，父母年老生病，用衣服飲食，以及適合病情的醫藥來供養父母，卻沒有尊敬。出家法中，比如各位弟子，威德高尚，博學多聞，善於理解佛法義理，為大眾所熟知。他們用衣服飲食，以及適合病情的醫藥來供養和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）。他們的老師有時在弟子那裡，接受經文，請教義理。像這樣，供養就妨礙了尊敬。大人不是這樣，如果供養就更加尊敬，如果尊敬就更加供養。佛陀出世時，一個人同時具備這兩種行為的人很多。佛陀不出世，一個人同時具備這兩種行為的人很少。即使有這樣的人，應當知道他們都是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。菩薩如果給人供養，必定增加尊敬；如果給人尊敬，必定增加供養。因為這個緣故，想要斷除小人的行為，顯現大人的行為，因為這種行為非常稀有，所以才作這部論。 什麼是供養？答：供養有兩種，一是財供養，二是法供養。 問：財供養的體性是什麼？答：有人說，所施捨的物品就是。又有人說，身口意的施捨就是。又有人說，能夠使諸根和四大增長的就是。評論說，應該這樣說，財供養的體性是五陰（Panca-skandha）。 問：財供養屬於哪一道？答：除了地獄道，其餘各道都有。又有人說，六慾天（Kama-avacara）中沒有。為什麼呢？諸天如果想要飲食時，用空金缽放在前面，隨著他們的福力，飲食自然出現，何須財供養？又有人說，他們雖然有同樣的飲食，但有多餘的財物，可以給別人。 問：在什麼地方施捨？施捨給誰？誰接受施捨？答：有人說，在畜生道中，還施捨給畜生。在餓鬼道中，施捨給兩道眾生。人施捨給...

【English Translation】 English version Venerable one, apart from what you do, love and respect exist in all four realms of existence. The love and respect spoken of here are those practiced in the Buddha-dharma. What is offering? What is respect? And so on, explained extensively. Question: Why is this treatise composed? Answer: To cut off the practices of petty people and reveal the practices of great people. Why is that? For petty people, offering hinders respect, and respect hinders offering. Offering hindering respect is like in the householder's practice, when parents are old and sick, they are offered clothes, food, and medicine suitable for their illness, but there is no respect. In the monastic practice, like the disciples who are virtuous, learned, and well-versed in the meaning of the Dharma, and known by the public. They offer clothes, food, and medicine suitable for their illness to their Upadhyaya (preceptor) and Acarya (teacher). Their teachers sometimes receive scriptures and ask about the meaning from their disciples. In this way, offering hinders respect. Great people are not like this; if they offer, they increase respect, and if they respect, they increase offering. When the Buddha appeared in the world, there were many people who possessed both of these practices. When the Buddha does not appear in the world, there are few people who possess both of these practices. Even if there are such people, you should know that they are all Bodhisattva-Mahasattvas (great Bodhisattvas). If a Bodhisattva gives offerings to someone, they will surely increase respect; if they give respect to someone, they will surely increase offerings. For this reason, wanting to cut off the practices of petty people and reveal the practices of great people, because such practices are very rare, this treatise is composed. What is offering? Answer: There are two kinds of offering: material offering and Dharma offering. Question: What is the nature of material offering? Answer: Some say that the things given away are the nature of material offering. Others say that the giving of body, speech, and mind is the nature of material offering. Still others say that which can cause the growth of the faculties and the four great elements is the nature of material offering. Comment: It should be said that the nature of material offering is the five skandhas (Panca-skandha). Question: To which realm does material offering belong? Answer: Except for the hell realm, all other realms have it. Some say that it is not present in the six desire realms (Kama-avacara). Why is that? When the devas want to eat, they place an empty golden bowl in front of them, and according to their merit, food appears naturally. Why would they need material offering? Others say that although they have the same food, they have surplus wealth that they can give to others. Question: Where is the offering given? To whom is it given? Who receives the offering? Answer: Some say that in the animal realm, it is given back to animals. In the hungry ghost realm, it is given to beings in two realms. Humans give to...

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三趣。天施前三趣。復有說者。能施四趣。若人以饒益他意施飲食。他人食之。四大諸根而得長養。是名為施亦名為養。雖有饒益他意施他飲食。他人食之。不長養諸根四大。是名為施不名為養。若人害心。以雜毒食施他。他人以咒術藥草力。若是有德眾生。諸根四大。而更增長。是名為養不名為施。彼施者受不善報。問曰法養體是何耶。答曰或有說者。法養體性是名。復有說者。是語。復有說者。若聞法時生未曾有善巧方便。是法養體性。評曰應作是說。取其聞法巧便相應共生法者。體是五陰。問曰何處有法養耶。答曰五趣盡有。何以知地獄趣中有耶。答曰曾聞彌多達子小生地獄中謂是浴室。而便說偈。

人間空處受苦樂　　非我非他之所作 　若受諸觸皆緣身　　無有身者誰受苦

時諸眾生聞說此偈。緣斯福故。從是命終脫地獄苦。云何知畜生道中亦有法養。答曰如迦賓阇羅鳥等。身行梵行。為他說法者是也。餓鬼中如畢陵迦等是也。人天中者。儘可現見。天中六慾天。及色界諸天。非無色界天。何以知色界諸天亦有耶。答曰如手天子往詣佛所。作如是言。如今世尊。四眾圍繞而說諸法。聞者歡喜奉行。我還至無熱天中。諸天圍繞而為說法。聞者歡喜奉行。亦復如是。以是事故。知色界天中亦有法養。

【現代漢語翻譯】 現代漢語譯本 三趣（三種境界）。天施（天神佈施）在前三趣（天道、人道、阿修羅道）。又有人說，能施（佈施）四趣（包括畜生道）。如果有人以饒益他人的心意佈施飲食，他人食用后，四大（地、水、火、風）諸根（眼、耳、鼻、舌、身）得以增長滋養，這稱為施（佈施）也稱為養（供養）。雖然有饒益他人的心意佈施飲食，他人食用后，卻不能增長滋養諸根四大，這稱為施（佈施）不稱為養（供養）。如果有人懷著害人之心，以摻雜毒藥的食物佈施他人，他人憑藉咒術、藥草的力量，或者是有德行的眾生，諸根四大反而更加增長，這稱為養（供養）不稱為施（佈施）。那個佈施者會受到不善的果報。 問：法養（以佛法供養）的本體是什麼呢？ 答：有人說，法養的體性是名（名稱）。又有人說，是語（言語）。又有人說，如果聽聞佛法時產生前所未有的善巧方便，這就是法養的體性。評論說，應該這樣說，取其聽聞佛法的善巧方便相應共同產生的法，其體是五陰（色、受、想、行、識）。 問：什麼地方有法養呢？ 答：五趣（地獄、餓鬼、畜生、人、天）都有。憑什麼知道地獄趣（地獄道）中有呢？ 答：曾經聽說彌多達子（姓名）在小生地獄中，以為那是浴室，於是說了偈語： 『人間空處受苦樂，非我非他之所作，若受諸觸皆緣身，無有身者誰受苦。』 當時，許多眾生聽聞這偈語，因為這個福德的緣故，從地獄中命終，脫離了地獄的痛苦。 怎麼知道畜生道中也有法養呢？ 答：比如迦賓阇羅鳥（鳥名）等，身體力行梵行（清凈的行為），為其他眾生說法就是例子。餓鬼道中比如畢陵迦（姓名）等是例子。人道和天道中，都可以親眼見到。天道中有六慾天（欲界六天），以及色界諸天。無色界天沒有。怎麼知道色界諸天也有法養呢？ 答：比如手天子（天神名）前往佛陀處所，這樣說道：『如今世尊，被四眾（比丘、比丘尼、優婆塞、優婆夷）圍繞而宣說諸法，聽聞者歡喜奉行。我還回到無熱天（色界天名）中，諸天圍繞著我，我為他們說法，聽聞者也歡喜奉行，也是這樣。』因為這個緣故，知道色界天中也有法養。

【English Translation】 English version The Three Realms. The heavenly bestowal is in the first three realms. Some say that one can bestow upon the four realms. If a person bestows food and drink with the intention of benefiting others, and others consume it, nourishing their four great elements (earth, water, fire, wind) and roots (eyes, ears, nose, tongue, body), this is called both 'bestowal' and 'nourishment'. Although one bestows food and drink with the intention of benefiting others, if others consume it but it does not nourish their four great elements and roots, it is called 'bestowal' but not 'nourishment'. If a person, with malicious intent, bestows food mixed with poison upon others, and others, through the power of mantras, medicinal herbs, or being virtuous beings, experience further growth in their four great elements and roots, this is called 'nourishment' but not 'bestowal'. That bestower will receive unfavorable retribution. Question: What is the substance of Dharma nourishment? Answer: Some say that the nature of Dharma nourishment is name. Others say it is speech. Still others say that if, upon hearing the Dharma, one generates unprecedented skillful means, that is the nature of Dharma nourishment. Commentary: It should be said that taking the skillful means corresponding to hearing the Dharma, the Dharma that arises together with it, its substance is the five skandhas (form, feeling, perception, mental formations, consciousness). Question: Where is Dharma nourishment found? Answer: It is found in all five realms (hell, hungry ghosts, animals, humans, gods). How do we know it exists in the hell realm? Answer: It was once heard that Mitada-zi (name) in the Small Hot Hell thought it was a bathroom and spoke this verse: 'In empty places in the human realm, one experiences suffering and joy, neither made by myself nor by others. If one experiences all sensations, they arise from the body. Without a body, who experiences suffering?' At that time, many beings heard this verse, and due to the merit of this, they died from that hell and escaped the suffering of hell. How do we know that Dharma nourishment also exists in the animal realm? Answer: For example, birds like the Kapinjala bird (bird name) practice pure conduct (brahmacharya) and teach the Dharma to others. In the realm of hungry ghosts, there are examples like Billinka (name). In the human and heavenly realms, it can be readily seen. In the heavenly realms, there are the Six Desire Heavens (six heavens of the desire realm) and the heavens of the Form Realm. The Formless Realm heavens do not have it. How do we know that the heavens of the Form Realm also have it? Answer: For example, the Hand Deity (deity name) went to the Buddha's place and said, 'Now, World Honored One, you are surrounded by the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) and expound the Dharma, and those who hear it rejoice and practice it. I also return to the Heaven of No Heat (name of a Form Realm heaven), and the gods surround me, and I teach them the Dharma, and those who hear it also rejoice and practice it, just like that.' For this reason, we know that Dharma nourishment also exists in the heavens of the Form Realm.

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若以饒益心。為他說法。他聞法已。生善巧便。是名為施亦名為養。若以饒益心。為他說法。他聞法已。不生善巧方便者。是名為施不名為養。若以譏刺心。為他說法。他人聞已。以智慧心。生善巧便。是名為養不名為施。

云何為敬。若敬重敬。乃至廣說。敬體性是慚。如前說。

云何敬養。問曰。何以復作此論。答曰。先已說敬養體性。未說一人具此二事故而作此論。云何敬養。答曰。猶如有一而敬養佛。問曰。以何敬養佛。答曰。以財敬養佛。不能以法。所以者何。不能生佛未曾有善巧便故。所以者何。以阿羅呵三藐三佛陀不受用他法。法應爾故。問曰。何故此中不說敬養法耶。答曰。作緣義。是養義。彼法離緣故。問曰。若欲施法當施何處。答曰。法有二種。一者名數。二者真實。若欲施名數法者。應施說法人。若書寫經。若欲施真實法者。守護此物。當如敬佛塔。云何施僧法養。答曰。于眾僧中。作三契經偈。作娑曷遮說決定義。種種問答是也。云何財養。答曰若以種種飲食。施作長齋。般遮于瑟解經法會。供養和尚阿阇梨及余清凈梵行者。問曰誰施誰受。答曰佛能施一切眾生法養財養。一切眾生。能施佛財養。不能施法養。辟支佛能施一切眾生法養財養。除佛世尊。一切眾生能施佛施辟支佛

【現代漢語翻譯】 現代漢語譯本 若以饒益之心，為他人說法，他人聽聞佛法后，產生善巧方便（upāya，巧妙的方法），這既可稱為『施』（dāna，佈施），也可稱為『養』（pūjā，供養）。若以饒益之心，為他人說法，他人聽聞佛法后，不能產生善巧方便，這可稱為『施』，不可稱為『養』。若以譏諷、挑剔之心，為他人說法，他人聽聞后，以智慧之心，產生善巧方便，這可稱為『養』，不可稱為『施』。

什麼是『敬』（gaurava，尊敬）？若以敬重之心恭敬，乃至廣說。『敬』的體性是『慚』（hrī，慚愧），如前所說。

什麼是『敬養』？問：為何再次討論這個問題？答：之前已經說了『敬養』的體性，但未說一人同時具備這兩種行為，所以再次討論。什麼是『敬養』？答：比如有人恭敬供養佛陀。問：以什麼方式敬養佛陀？答：以財物敬養佛陀，不能以佛法敬養。為什麼呢？因為不能使佛陀產生未曾有過的善巧方便。為什麼呢？因為阿羅呵三藐三佛陀（arhat samyaksaṃbuddha，應供、正遍知）不接受他人的佛法，佛法的性質就是如此。問：為什麼這裡不說以佛法敬養呢？答：『作緣』是『養』的含義，而佛法是離緣的。問：如果想要佈施佛法，應當施於何處？答：佛法有兩種，一是名相概念，二是真實義。如果想要佈施名相概念的佛法，應當施給說法之人，或者書寫經典。如果想要佈施真實義的佛法，守護此物，應當像敬佛塔一樣恭敬。什麼是施僧的佛法供養？答：在僧團中，作三契經偈（saṃgīti，結集），作娑曷遮（svāhā，薩婆訶，迅速成就）說決定義，進行種種問答。什麼是財物供養？答：如果以種種飲食，施設長齋（upavāsa，齋戒），般遮于瑟解經法會（pañcavarṣika，五年一次的大會），供養和尚（upādhyāya，親教師）、阿阇梨（ācārya，軌範師）以及其他清凈梵行者。問：誰施，誰受？答：佛能施一切眾生佛法供養和財物供養。一切眾生能施佛陀財物供養，不能施佛法供養。辟支佛（pratyekabuddha，緣覺）能施一切眾生佛法供養和財物供養，除了佛世尊（bhagavat，世尊）之外，一切眾生能施佛陀和辟支佛

【English Translation】 English version If, with a mind of benefiting others, one expounds the Dharma (dharma, teachings) to them, and upon hearing the Dharma, they generate skillful means (upāya), this is called both 'giving' (dāna) and 'nourishing' (pūjā). If, with a mind of benefiting others, one expounds the Dharma to them, and upon hearing the Dharma, they do not generate skillful means, this is called 'giving' but not 'nourishing'. If, with a mind of criticizing, one expounds the Dharma to others, and upon hearing it, they generate skillful means with a wise mind, this is called 'nourishing' but not 'giving'.

What is 'respect' (gaurava)? If one respects with reverence, and so on, extensively speaking. The essence of 'respect' is 'shame' (hrī), as previously mentioned.

What is 'respectful nourishment'? Question: Why is this topic discussed again? Answer: The essence of 'respectful nourishment' has been discussed before, but it has not been discussed that one person possesses both of these qualities, therefore this topic is discussed again. What is 'respectful nourishment'? Answer: For example, someone respectfully nourishes the Buddha (buddha, enlightened one). Question: How does one respectfully nourish the Buddha? Answer: One respectfully nourishes the Buddha with wealth, but not with the Dharma. Why? Because it cannot generate unprecedented skillful means for the Buddha. Why? Because the Arhat Samyaksaṃbuddha (arhat samyaksaṃbuddha, worthy one, perfectly enlightened one) does not receive the Dharma from others; the nature of the Dharma is such. Question: Why is respectfully nourishing with the Dharma not mentioned here? Answer: 'Creating conditions' is the meaning of 'nourishing', and the Dharma is separate from conditions. Question: If one wants to give the Dharma, where should one give it? Answer: There are two types of Dharma: one is names and concepts, and the other is the true meaning. If one wants to give the Dharma of names and concepts, one should give it to the Dharma speaker, or write scriptures. If one wants to give the true meaning of the Dharma, protect this object, and respect it as one would respect a Buddha Stupa (stūpa, a mound-like or hemispherical structure containing relics). What is the Dharma nourishment of giving to the Sangha (saṃgha, monastic community)? Answer: In the Sangha, making Saṃgīti (saṃgīti, chanting together), making Svāhā (svāhā, an offering formula) to declare the definitive meaning, and engaging in various questions and answers. What is wealth nourishment? Answer: If one offers various foods, establishes a long fast (upavāsa), holds a Pañcavarṣika (pañcavarṣika, a quinquennial assembly) Dharma assembly, and makes offerings to the Upādhyāya (upādhyāya, preceptor), Ācārya (ācārya, teacher), and other pure practitioners of Brahma-conduct. Question: Who gives, and who receives? Answer: The Buddha can give all sentient beings Dharma nourishment and wealth nourishment. All sentient beings can give the Buddha wealth nourishment, but cannot give Dharma nourishment. The Pratyekabuddha (pratyekabuddha, solitary buddha) can give all sentient beings Dharma nourishment and wealth nourishment. Except for the Bhagavat (bhagavat, the blessed one), all sentient beings can give to the Buddha and Pratyekabuddha.

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財養。不能施法養。舍利弗能施一切眾生法養財養。唯除佛辟支佛。一切眾生能施佛辟支佛舍利弗財養。不能施法養。目揵連能施一切眾生財養法養。唯除佛辟支佛舍利弗。一切眾生能施佛辟支佛舍利弗目揵連財養。不能施法養。乃至利根者。能施鈍根者財養法養。鈍根者能施利根者財養。不能施法養。問曰。若無有能施佛法養者。世尊何故稱可阿難所說。贊言善哉善哉。如汝所言。精進能生菩提。亦稱讚億耳比丘善哉善哉。汝能以微妙音聲。詠誦妙法。以阿槃提國語音聲遍滿。其言正直易解。令多人樂聞故。此說復云何通。如佛告阿難。我亦增益出家閑靜善法。答曰何故稱讚阿難者。以阿難所說應時。是以稱可。何以知之。曾聞世尊遊行人間而患背痛。敷郁多羅僧枕僧伽梨。右脅而臥告阿難言。汝今當爲諸比丘說法。爾時阿難為諸比丘解說覺意。諸長老如來。以念覺意故而得成道。亦為他說。乃至廣說。擇法覺意。精進覺意。當於阿難分別覺意時。世尊自憶念過去無數阿僧祇劫行諸方便。皆是精進力。以憶念故。而起喜心。令此有患四大速滅。無患四大速生。背痛即除。尋起加趺而坐告阿難言。汝說精進耶。阿難言如是。佛言善哉善哉。阿難實如汝所言。精進能生菩提。以是事故稱可阿難。稱讚億耳比丘者。或有說

【現代漢語翻譯】 現代漢語譯本 財物供養可以做到，但無法通過財物供養來施予佛法供養。舍利弗（佛陀十大弟子之一，以智慧著稱）能夠以佛法供養和財物供養施予一切眾生，但佛和辟支佛（無師自悟的聖者）除外。一切眾生能夠以財物供養佛、辟支佛和舍利弗，但無法施予佛法供養。目犍連（佛陀十大弟子之一，以神通著稱）能夠以財物供養和佛法供養施予一切眾生，但佛、辟支佛和舍利弗除外。一切眾生能夠以財物供養佛、辟支佛、舍利弗和目犍連，但無法施予佛法供養。乃至利根之人（根器敏銳的人）能夠以財物供養和佛法供養施予鈍根之人（根器遲鈍的人），鈍根之人能夠以財物供養施予利根之人，但無法施予佛法供養。 問：如果沒有任何人能夠施予佛法供養給佛，世尊為什麼認可阿難（佛陀十大弟子之一，以多聞第一著稱）所說，讚歎說『善哉善哉，如你所言，精進能夠產生菩提（覺悟）』？也稱讚億耳比丘『善哉善哉，你能夠以微妙的聲音，詠誦妙法，以阿槃提國（古印度十六雄國之一）的語音聲遍滿，其言正直易解，令多人樂聞』？這種說法又該如何解釋呢？如佛告訴阿難，『我也增益出家閑靜善法』？ 答：稱讚阿難是因為阿難所說應時。為什麼知道是應時呢？曾經聽說世尊在人間患了背痛，鋪上郁多羅僧（一種僧衣）枕著僧伽梨（另一種僧衣），右脅而臥，告訴阿難說：『你現在應當為諸比丘（出家修行的男子）說法。』當時阿難為諸比丘解說覺意（七覺支，即七種覺悟的因素）。諸長老如來（過去的佛）以念覺意（憶念覺悟的因素）的緣故而得成道，也為他們說，乃至廣說擇法覺意（選擇法的因素），精進覺意（精進的因素）。當阿難分別覺意時，世尊自己憶念過去無數阿僧祇劫（極長的時間單位）所行的諸種方便，都是精進的力量。因為憶念的緣故，而生起喜悅之心，令此有患的四大（地、水、火、風）迅速滅除，無患的四大迅速生起，背痛立即消除。隨即起身跏趺而坐，告訴阿難說：『你說的是精進嗎？』阿難回答說：『是的。』佛說：『善哉善哉，阿難，確實如你所言，精進能夠產生菩提。』因為這個緣故認可阿難。稱讚億耳比丘，或許有人說

【English Translation】 English version Material offerings can be made, but Dharma offerings cannot be given through material offerings. Shariputra (one of the Buddha's ten great disciples, known for his wisdom) can bestow both Dharma and material offerings to all beings, except for Buddhas and Pratyekabuddhas (self-enlightened beings). All beings can offer material offerings to Buddhas, Pratyekabuddhas, and Shariputra, but cannot offer Dharma offerings. Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) can bestow both material and Dharma offerings to all beings, except for Buddhas, Pratyekabuddhas, and Shariputra. All beings can offer material offerings to Buddhas, Pratyekabuddhas, Shariputra, and Maudgalyayana, but cannot offer Dharma offerings. Even those with sharp faculties can bestow both material and Dharma offerings to those with dull faculties, while those with dull faculties can offer material offerings to those with sharp faculties, but cannot offer Dharma offerings. Question: If no one can offer Dharma offerings to the Buddha, why did the World-Honored One approve of what Ananda (one of the Buddha's ten great disciples, known as foremost in hearing) said, praising, 'Excellent, excellent, as you say, diligence can generate Bodhi (enlightenment)'? And also praised the Bhikshu (monk) Earkarna, 'Excellent, excellent, you can use subtle sounds to chant the wonderful Dharma, spreading it with the voice of the Avanti (one of the sixteen ancient Indian kingdoms) country, its words are upright and easy to understand, making many happy to hear'? How can this statement be reconciled? As the Buddha told Ananda, 'I also increase the good Dharma of seclusion and tranquility for those who have left home'? Answer: The reason for praising Ananda is that what Ananda said was timely. How do we know it was timely? It was once heard that the World-Honored One suffered from back pain while in the human realm, and laying down on his right side, using an Uttarasanga (a type of monastic robe) as a pillow and covered with a Sanghati (another type of monastic robe), he told Ananda, 'You should now preach the Dharma to the Bhikshus (ordained monks).' At that time, Ananda explained the factors of enlightenment (seven factors of enlightenment) to the Bhikshus. The Buddhas of the past attained enlightenment through mindfulness of the factors of enlightenment, and he also spoke to them, elaborating on the discrimination of Dharma, and the factor of diligence. When Ananda was distinguishing the factors of enlightenment, the World-Honored One himself recalled the countless asamkhya kalpas (extremely long periods of time) in the past, and all the skillful means he had practiced were due to the power of diligence. Because of this recollection, a feeling of joy arose, causing the afflicted four elements (earth, water, fire, wind) to quickly disappear, and the unafflicted four elements to quickly arise, and the back pain was immediately relieved. He then arose, sat in the lotus position, and told Ananda, 'Are you speaking of diligence?' Ananda replied, 'Yes.' The Buddha said, 'Excellent, excellent, Ananda, indeed as you say, diligence can generate Bodhi.' It is for this reason that Ananda was approved. As for praising the Bhikshu Earkarna, some might say

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者。欲生彼比丘無畏心故。阿槃提國和尚大迦旃延。曾遣億耳。汝往佛所請求五愿。所謂一求常澡浴。二求皮作敷具。三求毗尼師。作第五人。得受具戒。四求著二重革屣。五求聽畜長衣過十夜。以此五事故來詣佛所。世尊威德。乃至梵釋護世者。不能側近正觀。以是事故不敢輒求。後世尊稱美乃敢求之。是故為令彼比丘生無畏故。而稱讚之。復有說者。欲饒益彼比丘故而稱讚之。所以者何。彼比丘。于阿槃提土地能作佛事。欲令彼諸人加尊重心故而稱讚之。復有說者。以善能誦持優陀那波羅延眾義經等。適可佛意故而稱讚之。復有說者。以修凈業令言音清妙故而稱讚之。所言增益出家閑靜善法者。諸轉轉出家。得正決定。證於道果。能離愛慾。亦盡諸漏。種佛道因及緣覺聲聞道因。生於尊貴多財之家。眷屬成就。有大威勢。顏貌端正。能凈天道及解脫道者。皆是我力。以我力故。令多眾生於我法中出家。有如是等利而起喜心故。言我今增益出家閑靜善法。復有說者。欲離誹謗過故。讚歎阿尼盧頭等。欲令其人威德尊重故。讚歎目揵連等。欲顯有大功德故。讚歎舍利弗等。欲令生無畏故。讚歎如億耳比丘等。

云何身力。云何身力劣。乃至廣說。問曰何故作此論。答曰如毗婆阇婆提說。身力身力劣。不由於身。

【現代漢語翻譯】 現代漢語譯本：爲了讓那些比丘生起無畏之心，阿槃提國（Avanti，古印度十六雄國之一）的和尚大迦旃延（Mahākātyāyana，佛陀十大弟子之一，以論議第一著稱）曾派遣億耳（Sronakotikarna，佛陀弟子）前往佛陀處請求五件事。這五件事是：一、請求可以經常洗浴；二、請求用皮革製作坐具；三、請求允許五個人作為比丘僧團的成員，從而可以接受具足戒；四、請求允許穿兩層皮革的鞋子；五、請求允許儲存過夜的長衣超過十天。因為世尊的威德，乃至梵天（Brahmā，印度教的創造之神）、帝釋天（Śakra，佛教的護法神）和護世者都不能靠近並直接觀看，因此億耳不敢輕易請求。後來世尊稱讚他，他才敢請求。所以，爲了讓那些比丘生起無畏之心，佛陀才稱讚他。還有一種說法，是爲了饒益那些比丘而稱讚他。為什麼這麼說呢？因為那些比丘在阿槃提國土能夠做佛事，爲了讓那些人更加尊重他們，所以佛陀才稱讚他。還有一種說法，是因為億耳善於誦持《優陀那》（Udāna，佛經中的自說偈）和《波羅延眾義經》（Pārāyana，古印度詩歌集）等，符合佛陀的心意，所以佛陀才稱讚他。還有一種說法，是因為億耳修習清凈的行業，使言語聲音清妙，所以佛陀才稱讚他。所說的增益出家閑靜善法，是指那些輾轉出家的人，得到正確的決定，證得道果，能夠遠離愛慾，也能夠斷盡諸漏，種下成佛的因，以及緣覺（Pratyekabuddha，不依師 обучения，自己覺悟的聖者）和聲聞（Śrāvaka，聽聞佛陀教法而得解脫者）道的因，出生在尊貴多財的家庭，眷屬成就，有大威勢，容貌端正，能夠凈化天道和解脫道的人，都是我的力量。因為我的力量，讓眾多眾生在我的佛法中出家。因為有如此等等的利益而生起歡喜心，所以說我現在增益出家閑靜善法。還有一種說法，是爲了遠離誹謗的過失，所以讚歎阿尼盧頭（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）等；爲了讓那些人有威德和受到尊重，所以讚歎目犍連（Maudgalyāyana，佛陀十大弟子之一，以神通第一著稱）等；爲了顯示有大的功德，所以讚歎舍利弗（Śāriputra，佛陀十大弟子之一，以智慧第一著稱）等；爲了讓他們生起無畏之心，所以讚歎如億耳比丘等。

什麼是身力？什麼是身力弱？乃至廣說。問：為什麼要作這部論？答：如《毗婆阇婆提》（Vibhajjavāda，分別說部）所說，身力身力弱，不是由於身體。

【English Translation】 English version: To give those Bhikshus (monks) a sense of fearlessness, the Upadhyaya (preceptor) Mahākātyāyana (one of the Buddha's ten great disciples, known for his skill in debate) of the Avanti (one of the sixteen Mahajanapadas of ancient India) country once sent Sronakotikarna (a disciple of the Buddha) to the Buddha to request five things. These five things were: first, to request to be able to bathe frequently; second, to request to use leather to make sitting mats; third, to request that five people be allowed as members of the Bhikshu Sangha (monastic community), so that they could receive the full ordination; fourth, to request to be allowed to wear shoes with two layers of leather; fifth, to request to be allowed to store long robes overnight for more than ten days. Because of the Buddha's majesty, even Brahma (the Hindu god of creation), Śakra (the Buddhist protector deity), and the Lokapalas (guardian deities) could not approach and directly look at him, so Sronakotikarna did not dare to ask easily. Later, the World-Honored One praised him, and he dared to ask. Therefore, in order to give those Bhikshus a sense of fearlessness, the Buddha praised him. There is also a saying that he praised him in order to benefit those Bhikshus. Why is that? Because those Bhikshus were able to do Buddha's work in the Avanti country, and in order to make those people respect them more, the Buddha praised him. There is also a saying that because Sronakotikarna was good at reciting the Udāna (a collection of inspired utterances attributed to the Buddha) and the Pārāyana (an ancient Indian collection of poems), which suited the Buddha's mind, the Buddha praised him. There is also a saying that because Sronakotikarna practiced pure conduct, which made his speech and voice clear and wonderful, the Buddha praised him. The so-called increasing the good Dharma (teachings) of leaving home and being in quietude refers to those who leave home one after another, obtain the correct determination, attain the fruit of the Path, are able to be free from love and desire, and are also able to exhaust all the outflows, plant the cause of becoming a Buddha, as well as the cause of the Pratyekabuddha (a solitary Buddha who attains enlightenment on their own) and Śrāvaka (a disciple who attains liberation by hearing the Buddha's teachings) paths, are born into noble and wealthy families, have accomplished families, have great power and influence, have upright appearances, and are able to purify the heavenly path and the path of liberation, all of which are due to my power. Because of my power, many sentient beings leave home in my Dharma. Because of such benefits and the arising of joy, it is said that I am now increasing the good Dharma of leaving home and being in quietude. There is also a saying that in order to avoid the fault of slander, Aniruddha (one of the Buddha's ten great disciples, known for his divine eye) and others are praised; in order to make those people have majesty and be respected, Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) and others are praised; in order to show that there are great merits, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) and others are praised; in order to give them a sense of fearlessness, Bhikshus like Sronakotikarna are praised.

What is bodily strength? What is weak bodily strength? And so on, extensively explained. Question: Why is this treatise made? Answer: As the Vibhajjavāda (the school of the analysts) says, bodily strength and weak bodily strength are not due to the body.

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是心所為。為止如是說者意故。欲明力體是觸入故。而作此論。復有說者。所以作論者。欲止彌沙塞部意故。彼作是說。身力體是精進。身力劣體是懈怠。為止如是說者意故。欲明身力身力劣體是觸入。復有說者。所以作此論者。欲止譬喻者意故。彼作是論。說身力身力劣無有定體。如象力勝馬馬力勝牛。云何一體。即是身力。是身力劣。欲止如是說者意故。欲明身力身力劣是決定法故。若當身力非決定法。則非入所攝。非識所識。問曰若身力是決定者。譬喻者所說云何通。如象力勝馬馬力勝牛。答曰此因他故說勝。如馬力于象。弱四大則多。強四大則少。牛力于馬。弱四大則多。強四大則少。然則強力常強。弱力常弱。以是事故。為止他意欲顯己義故。乃至廣說而作此論。一切有為法。力有強弱。所以者何。如眼明瞭能見。是名強力。不如者名為弱力。乃至身亦如是。如意善能知法。是名強力。不如者名為弱力。此中說身力身力劣。而作此論。

云何身力。答曰若身力身勇等。乃至廣說。如是等名。盡顯現力相。如二力士角力。乃至廣說。以是義故。知身力身力劣觸入所攝。所以者何。由觸故。知是人力強是人力劣。猶如二健夫捉一力劣者。彼當捉時。展轉相知。如強力者捉劣力者。知其力劣。力劣捉強力者

【現代漢語翻譯】 現代漢語譯本： 是心所為。這是爲了阻止有人這樣說而闡述的意圖。想要闡明『力』的本體是『觸入』，所以才撰寫此論。還有一種說法是，撰寫此論是爲了阻止彌沙塞部（Mīmāṃsaka，印度正統哲學學派之一）的觀點。他們這樣認為：身體的『力』的本體是精進，身體的『力』的弱化本體是懈怠。爲了阻止這種說法，想要闡明身體的『力』和身體『力』的弱化本體是『觸入』。還有一種說法是，撰寫此論是爲了阻止譬喻者（Darṣṭāntika，佛教部派之一）的觀點。他們這樣認為：身體的『力』和身體『力』的弱化沒有固定的本體。比如象的力氣勝過馬，馬的力氣勝過牛，怎麼能說是一個本體呢？也就是身體的『力』，就是身體『力』的弱化。爲了阻止這種說法，想要闡明身體的『力』和身體『力』的弱化是決定的法。如果身體的『力』不是決定的法，那麼就不屬於『入』所包含，也不能被『識』所識別。問：如果身體的『力』是決定的，那麼譬喻者所說的又該如何解釋呢？答：這是因為其他原因才說勝過。比如馬的力氣相對於象來說，『弱四大』（dhatu，組成物質世界的元素）就多，『強四大』就少。牛的力氣相對於馬來說，『弱四大』就多，『強四大』就少。然而強力總是強，弱力總是弱。因為這個緣故，爲了阻止他人的觀點，想要顯明自己的義理，所以才廣泛地闡述並撰寫此論。一切有為法（saṃskṛta-dharma，由因緣和合而成的法），力有強弱。為什麼呢？比如眼睛明亮能夠看見，這叫做強力。不如這樣的就叫做弱力。乃至身體也是這樣。比如意識能夠很好地了解法，這叫做強力。不如這樣的就叫做弱力。這裡說身體的『力』和身體『力』的弱化，所以才撰寫此論。

什麼是身體的『力』呢？回答說：如果是身體的『力』、身體的勇敢等等，乃至廣泛地闡述。像這些名稱，都完全顯現了『力』的相狀。比如兩個力士角力，乃至廣泛地闡述。因為這個義理，知道身體的『力』和身體『力』的弱化屬於『觸入』所包含。為什麼呢？因為通過『觸』，知道這個人有力氣強，這個人有力氣弱。猶如兩個健壯的人抓住一個力氣弱的人。當他們抓住的時候，互相之間就能夠知道。比如強力的人抓住弱力的人，就知道他的力氣弱；力氣弱的人抓住強力的人。

【English Translation】 English version: It is done by the mind. This is to stop those who say it that way. Wanting to clarify that the substance of 'power' is 'sense-sphere entry', therefore this treatise is written. Another explanation is that the reason for writing this treatise is to stop the view of the Mīmāṃsaka (one of the orthodox schools of Indian philosophy). They say that the substance of bodily 'power' is vigor, and the weakened substance of bodily 'power' is laziness. To stop such a statement, it is intended to clarify that the bodily 'power' and the weakened substance of bodily 'power' are 'sense-sphere entry'. Another explanation is that the reason for writing this treatise is to stop the view of the Darṣṭāntika (one of the Buddhist schools). They argue that bodily 'power' and the weakened bodily 'power' do not have a fixed substance. For example, an elephant's strength surpasses a horse's, and a horse's strength surpasses an ox's. How can it be one substance? That is, bodily 'power' is the weakened bodily 'power'. To stop such a statement, it is intended to clarify that bodily 'power' and weakened bodily 'power' are definite dharmas. If bodily 'power' is not a definite dharma, then it is not included in 'entry' and cannot be recognized by 'consciousness'. Question: If bodily 'power' is definite, how can the Darṣṭāntika's statement be explained? Answer: It is said to surpass because of other reasons. For example, compared to an elephant, a horse has more 'weak four great elements' (dhatu, the elements that make up the material world) and fewer 'strong four great elements'. Compared to a horse, an ox has more 'weak four great elements' and fewer 'strong four great elements'. However, strong power is always strong, and weak power is always weak. For this reason, to stop others' views and to reveal one's own meaning, this treatise is widely explained and written. All conditioned dharmas (saṃskṛta-dharma, dharmas compounded by causes and conditions) have strong and weak power. Why? For example, clear eyes can see, which is called strong power. What is not like this is called weak power. Even the body is the same. For example, consciousness can understand the Dharma well, which is called strong power. What is not like this is called weak power. Here, bodily 'power' and weakened bodily 'power' are discussed, so this treatise is written.

What is bodily 'power'? The answer is: If it is bodily 'power', bodily courage, and so on, even to a broad extent. Such names fully manifest the characteristics of 'power'. For example, two strong men wrestling, and so on, to a broad extent. Because of this meaning, it is known that bodily 'power' and weakened bodily 'power' are included in 'sense-sphere entry'. Why? Because through 'contact', it is known that this person has strong power and this person has weak power. It is like two strong men grabbing a weak man. When they grab him, they can know each other. For example, a strong man grabbing a weak man knows that his power is weak; a weak man grabbing a strong man.

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。亦知其力強。強力劣力。俱一入所攝。謂觸入二識所識。謂身識意識。身識識別相。意識識別相總相。以如是義。則止說身力不定者意。所以者何。若當身力身力劣不定者。則不應定說一入所攝二識識也。

問曰身力身力劣體性是何。答曰或有說者。體是四大。問曰若然者。何大增故身力強。何大增故身力劣耶。答曰或有說者。四大無增。自有相似四大生身力則強。有相似四大生身力則劣。復有說者。地大增故。身力則強。水大增故身力則劣。外物亦爾。如陀婆樹佉陀羅樹毗摩樹婆陀羅樹等。以地大偏多故則堅硬。如葦柳瓠胡麻𦼮等。水大偏多故則弱。復有說者。身力力劣。觸入所攝。體非四大。是造色性。問曰若然者。造色性有七種。何者增故身力強。何者增故身力劣耶。答曰重偏多故身力強。輕偏多故身力劣。外物亦爾。重者則強。輕者則劣。復有說者。七種造色外。更有身力身力劣。評曰應作是說。四大身等身力則強。四大不等身力則劣。

如說菩薩有那羅延力。那羅延力齊量云何。答曰或有說者。十凡牛力。與一村天牛力等。十村天牛力。與一青牛力等。十青牛力。與一凡象力等。十凡象力。與一香象力等。十香象力。與一大力人力等。十大力人力。與一缽建陀力等。十缽建陀力。與半那羅延

【現代漢語翻譯】 現代漢語譯本：也知道它的力量強弱。無論是強大的力量還是弱小的力量，都被『一入』（Ekendriya，單感官）所包含。這裡所說的『觸入』，是指兩種識所識別的，即身識和意識。身識識別的是事物的個別特徵，意識識別的是事物的總體特徵。如果按照這樣的理解，那麼之前說身力強弱不定就沒有意義了。為什麼呢？如果說身力強弱是不確定的，就不應該肯定地說『一入』包含兩種識的識別。

問：身力（Kāya-bala，身體的力量）和身力弱的體性是什麼？答：有人說，它們的體性是四大（四大元素）。問：如果是這樣，那麼哪種大增多會導致身力強，哪種大增多會導致身力弱呢？答：有人說，四大並沒有增減，而是有相似的四大產生，導致身力強；也有相似的四大產生，導致身力弱。還有人說，地大（Pṛthivī-dhātu，地元素）增多會導致身力強，水大（Āpa-dhātu，水元素）增多會導致身力弱。外物也是如此，比如陀婆樹、佉陀羅樹、毗摩樹、婆陀羅樹等，因為地大偏多所以堅硬；而像葦、柳、瓠、胡麻莖等，因為水大偏多所以柔弱。還有人說，身力強弱屬於觸入所包含，其體性不是四大，而是造色（Rūpa，由四大和合而成的色法）的性質。問：如果是這樣，造色有七種，哪種增多會導致身力強，哪種增多會導致身力弱呢？答：重性偏多會導致身力強，輕性偏多會導致身力弱。外物也是如此，重的就強，輕的就弱。還有人說，在七種造色之外，還有身力強和身力弱。評論說，應該這樣說，四大均衡，身體健康，身力就強；四大不均衡，身力就弱。

如經中所說，菩薩具有那羅延力（Nārāyaṇa-bala，一種強大的力量）。那羅延力的齊量是多少呢？答：有人說，十頭普通牛的力量，等於一頭村天牛的力量；十頭村天牛的力量，等於一頭青牛的力量；十頭青牛的力量，等於一頭普通象的力量；十頭普通象的力量，等於一頭香象的力量；十頭香象的力量，等於一個大力人的力量；十個大力人的力量，等於一個缽建陀的力量；十個缽建陀的力量，等於半個那羅延力。

【English Translation】 English version: Also knowing its strength. Both strong and weak forces are included in 'Ekendriya' (one sense organ). The 'touch entry' refers to what is recognized by the two consciousnesses, namely body consciousness and mind consciousness. Body consciousness recognizes individual characteristics, and mind consciousness recognizes overall characteristics. If understood in this way, then it is meaningless to say that body strength is uncertain. Why? If it is said that body strength is uncertain, then it should not be affirmed that 'Ekendriya' includes the recognition of two consciousnesses.

Question: What is the nature of Kāya-bala (body strength) and weak body strength? Answer: Some say that their nature is the four great elements (Mahābhūta). Question: If so, which great element increasing causes body strength to be strong, and which great element increasing causes body strength to be weak? Answer: Some say that the four great elements do not increase or decrease, but similar four great elements arise, causing body strength to be strong; and similar four great elements arise, causing body strength to be weak. Others say that the earth element (Pṛthivī-dhātu) increasing causes body strength to be strong, and the water element (Āpa-dhātu) increasing causes body strength to be weak. External objects are also like this, such as Dhava trees, Khadira trees, Bima trees, Bhadra trees, etc., which are hard because the earth element is predominant; while reeds, willows, gourds, sesame stalks, etc., are weak because the water element is predominant. Others say that body strength belongs to what is included in the touch entry, and its nature is not the four great elements, but the nature of formed matter (Rūpa, matter formed by the combination of the four great elements). Question: If so, there are seven types of formed matter, which increasing causes body strength to be strong, and which increasing causes body strength to be weak? Answer: The predominance of heaviness causes body strength to be strong, and the predominance of lightness causes body strength to be weak. External objects are also like this, heavy ones are strong, and light ones are weak. Others say that besides the seven types of formed matter, there are strong and weak body strengths. Comment: It should be said that when the four great elements are balanced and the body is healthy, body strength is strong; when the four great elements are unbalanced, body strength is weak.

As it is said in the scriptures, Bodhisattvas have Nārāyaṇa-bala (a powerful strength). What is the measure of Nārāyaṇa-bala? Answer: Some say that the strength of ten ordinary cows is equal to the strength of one village heavenly cow; the strength of ten village heavenly cows is equal to the strength of one blue cow; the strength of ten blue cows is equal to the strength of one ordinary elephant; the strength of ten ordinary elephants is equal to the strength of one fragrant elephant; the strength of ten fragrant elephants is equal to the strength of one powerful man; the strength of ten powerful men is equal to the strength of one Patkanda; the strength of ten Patkandas is equal to half of Nārāyaṇa-bala.

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力等。二半那羅延力。與一那羅延力等。一那羅延力。與菩薩一節力等。是名菩薩身力。復有說者。此說甚少。十凡牛力。與一村天牛力等。乃至十凡象力。與一野象力等。十野象力。與一伽尼羅象力等。十伽尼羅象力。與一阿羅勒迦象力等。十阿羅勒迦象力。與一雪山象力等。十雪山象力。與一香象力等。十香象力。與一青山象力等。十青山象力。與一黃山象力等。如是次十倍。赤白優缽羅拘物頭波頭摩說亦如是。十波頭摩象力。與一大力人力等。十大力人力。與一缽建陀力等。十缽建陀力。與一沙楞伽力等。十沙楞伽力。與一婆楞伽力等。十婆楞伽力。與一章㝹勒力等。十章㝹勒力。與一婆羅章㝹勒力等。十婆羅章㝹勒力。與一半那羅延力等。二半那羅延力。與一那羅延力等。是名那羅延力量。復有說者。此說亦少。千伊那拔羅龍王力。與菩薩一節力等。曾聞三十三天欲遊戲時。伊那拔羅龍王。其色純白。如拘物頭華七枝安立。具有六牙。頭赤如因提具波色。左右脅各二由延半。前後各一由旬。如是繞身有七由延。高二由旬半。此是常身有八千眷屬。彼諸眷屬。其色赤白。如拘物頭華七枝安立。具有六牙。頭赤如因提具波色。三十三天欲遊戲時。伊那拔羅龍王身上。自然有香手現。便作是念。今者諸天須我。即自

【現代漢語翻譯】 現代漢語譯本： 力等等。二個半那羅延力（Narayana-bala，保護神的力量）。與一個那羅延力相等。一個那羅延力。與菩薩的一個節力相等。這被稱為菩薩的身力。還有一種說法。這種說法很少。十個普通牛的力量。與一個村莊里最強壯的牛的力量相等。乃至十個普通象的力量。與一個野象的力量相等。十個野象的力量。與一個伽尼羅象（Ganiro elephant）的力量相等。十個伽尼羅象的力量。與一個阿羅勒迦象（Arollekka elephant）的力量相等。十個阿羅勒迦象的力量。與一個雪山象的力量相等。十個雪山象的力量。與一個香象的力量相等。十個香象的力量。與一個青山象的力量相等。十個青山象的力量。與一個黃山象的力量相等。像這樣依次十倍遞增。赤色、白色優缽羅（Utpala，青蓮花）、拘物頭（Kumuda，白睡蓮）、波頭摩（Padma，紅蓮花）的說法也像這樣。十個波頭摩象的力量。與一個大力人（Maha-bala-nara）的力量相等。十個大力人的力量。與一個缽建陀力（Patkanda-bala）相等。十個缽建陀力。與一個沙楞伽力（Salangga-bala）相等。十個沙楞伽力。與一個婆楞伽力（Bhalangga-bala）相等。十個婆楞伽力。與一個章㝹勒力（Canguda-bala）相等。十個章㝹勒力。與一個婆羅章㝹勒力（Bhala-canguda-bala）相等。十個婆羅章㝹勒力。與一個半那羅延力相等。兩個半那羅延力。與一個那羅延力相等。這被稱為那羅延的力量。還有一種說法。這種說法也很少。一千個伊那拔羅龍王（Inabala-nagaraja）的力量。與菩薩的一個節力相等。曾經聽說三十三天（Trayastrimsa，欲界六天中的第二天）想要遊戲時。伊那拔羅龍王。它的顏色純白。像拘物頭花一樣有七個分枝安立。具有六顆牙齒。頭部紅色像因提具波色（Indragopa，胭脂蟲的顏色）。左右兩脅各有二又二分之一由延（Yojana，古印度長度單位），前後各一由旬。像這樣環繞身體有七由延。高二又二分之一由延。這是它通常的身形，有八千個眷屬。那些眷屬。它們的顏色是紅色和白色。像拘物頭花一樣有七個分枝安立。具有六顆牙齒。頭部紅色像因提具波色。三十三天想要遊戲時。伊那拔羅龍王身上。自然有香手顯現。便這樣想。現在諸天需要我。就自己

【English Translation】 English version: Strength, and so on. Two and a half Narayana-balas (Narayana-bala, the power of the protector god) are equal to one Narayana-bala. One Narayana-bala is equal to one joint-strength of a Bodhisattva. This is called the bodily strength of a Bodhisattva. There is another saying, but this saying is very rare. The strength of ten ordinary bulls is equal to the strength of one village bull. Even the strength of ten ordinary elephants is equal to the strength of one wild elephant. The strength of ten wild elephants is equal to the strength of one Ganiro elephant. The strength of ten Ganiro elephants is equal to the strength of one Arollekka elephant. The strength of ten Arollekka elephants is equal to the strength of one snow mountain elephant. The strength of ten snow mountain elephants is equal to the strength of one fragrant elephant. The strength of ten fragrant elephants is equal to the strength of one green mountain elephant. The strength of ten green mountain elephants is equal to the strength of one yellow mountain elephant. Thus, it increases tenfold successively. The same is said of red, white Utpala (Utpala, blue lotus), Kumuda (Kumuda, white water lily), and Padma (Padma, red lotus). The strength of ten Padma elephants is equal to the strength of one mighty man (Maha-bala-nara). The strength of ten mighty men is equal to one Patkanda-bala. The strength of ten Patkanda-balas is equal to one Salangga-bala. The strength of ten Salangga-balas is equal to one Bhalangga-bala. The strength of ten Bhalangga-balas is equal to one Canguda-bala. The strength of ten Canguda-balas is equal to one Bhala-canguda-bala. The strength of ten Bhala-canguda-balas is equal to one and a half Narayana-balas. Two and a half Narayana-balas are equal to one Narayana-bala. This is called the strength of Narayana. There is another saying, but this saying is also rare. The strength of one thousand Inabala-nagarajas (Inabala-nagaraja, Inabala Dragon King) is equal to one joint-strength of a Bodhisattva. It was once heard that when the Thirty-three Heavens (Trayastrimsa, the second heaven of the desire realm) wanted to play. The Inabala Dragon King. Its color is pure white. Like the Kumuda flower, it has seven branches established. It has six tusks. Its head is red like the color of Indragopa (Indragopa, cochineal color). Each of its left and right flanks is two and a half yojanas (Yojana, an ancient Indian unit of length), and each of its front and back is one yojana. Thus, it has seven yojanas around its body. It is two and a half yojanas high. This is its usual form, and it has eight thousand dependents. Those dependents. Their colors are red and white. Like the Kumuda flower, they have seven branches established. They have six tusks. Their heads are red like the color of Indragopa. When the Thirty-three Heavens want to play. On the body of the Inabala Dragon King. Fragrant hands naturally appear. Then it thinks. Now the gods need me. Then it

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化身。有三十二頭。頭有六牙。頭赤如因提具波色。第三十三者。是其常頭。一一牙上。化作七池。一一池中。化作七蓮花。一一花上。化作七臺。一一臺上。化作七絞絡帳。一一帳中。有七天女。一一天女。有七侍者。一一侍者。有七伎女。作是化已。往至諸天城中。所化三十二頭。三十二輔臣。及其眷屬而乘其上。常頭帝釋。及其眷屬。而乘其上。如是凡有一萬諸天家族。其身輕舉。猶如旋風吹于草葉。乘空而上。詣遊戲處。爾時諸天。都不自見有前後者。到遊戲處。爾時諸天。各各詣遊戲園林。歡娛快意。爾時龍王。亦自化身。作天子形。而自娛樂。如是伊那拔羅龍王力。菩薩身者。有十八大節。一一大節。有千伊那拔羅龍王力。如是等名菩薩身力。復有說者此說猶少。菩薩身力。有十八大節。前所說者。是菩薩十八節中最下節力。第二所說。是菩薩次勝節力。第三所說。是第三節力。如是次第。各轉倍勝。尊者婆檀陀說曰。意力無量。當知身力亦無量。何以知之。如阿耨多羅三藐三菩提道在未來世。必生現在前。爾時三千大千世界大地震動。以是事故。知意力無量身力亦無量。問曰若然者何以言菩薩有那羅延力耶。答曰以那羅延力世人所尚。是以為喻。然則意力無量。身力亦無量。問曰以何等故。菩薩修集如

是力耶。答曰欲現一切皆勝事故。如菩薩于諸世間。一切事勝。所謂色族財富眷屬積集功德及諸名聞力亦應爾。如色族等益於世間力亦應爾。復有說者。為阿耨多羅三藐三菩提故。所以者何。阿耨多羅三藐三菩提。應住如是堅牢身故。無有是處。以分別故說。若當阿耨多羅三藐三菩提住須彌山頂者。須彌山便當摧破。以力無畏甚尊重故。是以如來初成道時。舉足欲行。安徐蹈地。地故震動。復有說者。以阿耨多羅三藐三菩提故。於三千大千世界中閻浮提。閻浮提中有金剛座自然而出。菩薩坐上。成等正覺。如是亦為阿耨多羅三藐三菩提故。積集堅牢之身。復有說者。以此力引致應化眾生故。是中應說化力人喻諸釋子射喻般涅槃時堅石喻。曾聞世尊般涅槃時。詣波波村。爾時五百力士。修治道路。時有一石。長十二丈。廣六丈。諸力士等。盡其身力。不能令動。世尊既至。問諸童子。今何所為。答言。修治道路。世尊復問。我今為汝去此石耶。答言可爾。佛告諸人。汝悉遠去。爾時世尊。以腳拇指。舉此大石。安置右掌中。復以手擲置虛空中。下復接之。以口吹散。令如微塵。散復還合。與本無異。時諸力士。而問佛言。如是之事。為是何力。世尊答言。以足拇指。舉著掌中。是我父母生身之力。后以手擲置虛空中者。

【現代漢語翻譯】 現代漢語譯本： 問：這是力量嗎？答：是的，爲了展現一切皆能勝過，就像菩薩在所有世間的事物上都能勝過一樣，例如外貌、家族、財富、眷屬、積聚的功德以及各種名聲，力量也應該如此。就像外貌、家族等能利益世間一樣，力量也應該如此。還有一種說法，是爲了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的緣故。為什麼這麼說呢？因為阿耨多羅三藐三菩提應該安住在這樣堅固的身體中。沒有這樣的道理，這是因為分別的緣故而說的。如果阿耨多羅三藐三菩提安住在須彌山頂上，須彌山便會崩塌摧毀，因為這種力量是無比的強大和受人尊重的。因此，如來（Tathagata，佛的稱號）最初成道時，抬起腳想要行走，輕輕地踩在地上，大地因此震動。還有一種說法，因為阿耨多羅三藐三菩提的緣故，在三千大千世界中的閻浮提（Jambudvipa，我們所居住的這個世界），閻浮提中有金剛座自然涌現出來，菩薩（Bodhisattva，指追求覺悟的人）坐在上面，成就正等正覺。這樣也是爲了阿耨多羅三藐三菩提的緣故，積聚堅固的身體。還有一種說法，用這種力量來引導和感化應該被教化的眾生。這裡應該說化力的譬喻，例如諸釋子（Shakya，釋迦族人）的射箭的譬喻，以及般涅槃（Parinirvana，佛的最終涅槃）時堅硬石頭的譬喻。曾經聽說世尊（Bhagavan，佛的稱號）般涅槃時，前往波波村。當時有五百個力士正在修整道路。當時有一塊石頭，長十二丈，寬六丈，這些力士用盡全身的力量，也不能使它移動。世尊到達后，問這些童子，現在在做什麼。他們回答說，正在修整道路。世尊又問，我現在為你們移走這塊石頭好嗎？他們回答說可以。佛告訴眾人，你們都遠離這裡。當時世尊用腳的拇指舉起這塊大石頭，放在右掌中，又用手拋擲到虛空中，落下後又接住它，用口吹散，使它像微塵一樣，散開后又重新聚合，和原來沒有區別。當時這些力士問佛說，這樣的事情，是什麼力量造成的？世尊回答說，用腳拇指舉起放在掌中，這是我父母所生的身體的力量，後來用手拋擲到虛空中，

【English Translation】 English version: Q: Is this power? A: Yes, it is to demonstrate that one can overcome everything, just as a Bodhisattva (Bodhisattva, one who seeks enlightenment) can overcome all things in all realms, such as appearance, family, wealth, relatives, accumulated merits, and various reputations; power should also be like this. Just as appearance, family, etc., benefit the world, so should power. Another explanation is for the sake of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed complete enlightenment). Why is that? Because Anuttara-samyak-sambodhi should reside in such a firm and solid body. There is no such reason; this is said because of discrimination. If Anuttara-samyak-sambodhi were to reside on the summit of Mount Sumeru (Mount Sumeru, the central world-mountain in Buddhist cosmology), Mount Sumeru would collapse and be destroyed, because this power is extremely strong and highly respected. Therefore, when the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) first attained enlightenment, he lifted his foot to walk, gently stepping on the ground, and the earth shook. Another explanation is that because of Anuttara-samyak-sambodhi, in Jambudvipa (Jambudvipa, the continent where humans live) within the three thousand great thousand worlds, a Vajra Throne (Vajra Throne, diamond seat) naturally emerged, and the Bodhisattva sat upon it, attaining complete and perfect enlightenment. Thus, it is also for the sake of Anuttara-samyak-sambodhi that one accumulates a firm and solid body. Another explanation is that this power is used to guide and transform beings who should be taught. Here, one should speak of the metaphor of transformative power, such as the metaphor of the Shakya (Shakya, the clan of the Buddha) shooting arrows, and the metaphor of the hard stone at the time of Parinirvana (Parinirvana, the final passing away of the Buddha). It was once heard that when the Bhagavan (Bhagavan, 'the Blessed One', an epithet of the Buddha) entered Parinirvana, he went to the village of Pava. At that time, five hundred strong men were repairing the road. There was a stone, twelve fathoms long and six fathoms wide, and these strong men, with all their strength, could not move it. When the Bhagavan arrived, he asked the children what they were doing. They replied that they were repairing the road. The Bhagavan then asked, 'Shall I remove this stone for you?' They replied, 'Yes, please.' The Buddha told everyone to move far away. At that time, the Bhagavan lifted the large stone with his toe, placed it in his right palm, and then threw it into the void with his hand, caught it again when it fell, blew on it with his mouth, making it like fine dust, scattered it, and then reassembled it, making it no different from before. At that time, the strong men asked the Buddha, 'What power caused such a thing?' The Bhagavan replied, 'Lifting it with my toe and placing it in my palm is the power of the body born of my parents; later, throwing it into the void with my hand,'

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亦是父母生身之力。以口吹散。令如微塵。是神足力。散復還合。如本無異者。是解脫力。時諸力士。復更問佛。頗更有力勝於世尊如是力不。佛答言有。謂無常力。佛告力士。若是父母所生之力。及神足解脫力。今日中夜。當爲無常力之所破壞。爾時力士。聞說是事。心生厭離。佛為說法。得見真諦。是故為欲引致應化眾生故。修集此力。問曰。菩薩何時具滿此力耶。答曰。菩薩年二十五時。具滿此力。從是以後至年五十。其力無減。過是已后。其力轉減。復有說者。其力無減。所以者何。意力無減故。身力亦爾。評曰應作是說。法身無減。生身有減。以是報故。如優陀耶言。今見世尊。身色損減。乃至廣說。問曰。餘眾生。有那羅延力不耶。答曰。如初所說菩薩力。餘眾生尚無。何況余說。然世界初成時。世界眾生。有那羅延力者。有半那羅延力者。有缽建陀力者。有大力者。滿閻浮提。問曰。彼諸人骨節相次云何。答曰。除彼四種人。其餘眾生。骨節相遠。若人力與象馬等者。骨節相近。大力者。骨相接。缽建陀力者。骨節相鉤。那羅延力者。骨節連瑣。菩薩骨節。蛟龍相結。如渴伽角辟支佛。名曰大力。問曰。轉輪王。為有那羅延力無耶。答曰轉輪王。無那羅延力。隨輪寶德身力及余寶亦然。若其輪是金王四

【現代漢語翻譯】 現代漢語譯本 『亦是父母生身之力。以口吹散。令如微塵。是神足力（通過神通變化身體的力量）。散復還合。如本無異者。是解脫力（從束縛中解脫的力量）。』 當時，那些力士又問佛陀：『是否還有比世尊您這樣的力量更強大的力量呢？』 佛陀回答說：『有，那就是無常力（一切事物終將變化的自然規律）。』 佛陀告訴力士們：『如果是父母所生的力量，以及神足和解脫的力量，今天中午或半夜，都將被無常力所破壞。』 當時，力士們聽到這些話，心中產生了厭離之感。佛陀為他們說法，使他們得見真諦。因此，爲了引導和感化應化的眾生，才修集這種力量。 問：菩薩在什麼時候具足這種力量呢？ 答：菩薩在二十五歲時，具足這種力量。從那時以後到五十歲，這種力量不會減弱。過了五十歲以後，這種力量就會逐漸減弱。也有人說，這種力量不會減弱。為什麼呢？因為意念的力量沒有減弱，所以身體的力量也是如此。』 評論說：應該這樣說，法身（佛法的化身）的力量不會減弱，而生身（肉身）的力量會減弱。這是因為報應的緣故，就像優陀耶所說的那樣：『現在看到世尊，身體的顏色已經衰減』，乃至廣說。 問：其他的眾生，有那羅延力（一種強大的力量）嗎？ 答：像最初所說的菩薩的力量，其他的眾生尚且沒有，更何況其他的力量呢？然而，在世界剛形成的時候，世界上的眾生，有的具有那羅延力，有的具有半那羅延力，有的具有缽建陀力（另一種強大的力量），有的具有大力，遍佈整個閻浮提（我們所居住的這個世界）。 問：那些人的骨節是如何連線的呢？ 答：除了那四種人，其餘眾生的骨節相距較遠。如果人的力量與象馬等同，那麼骨節就相距較近。大力者的骨頭相接。缽建陀力者的骨節相鉤。那羅延力者的骨節連瑣。菩薩的骨節，像蛟龍一樣相互纏繞。如渴伽角辟支佛（一種修行者），被稱為大力。 問：轉輪王（統治世界的君王）有那羅延力嗎？ 答：轉輪王沒有那羅延力。他的身體力量以及其他的寶物，都隨著輪寶（轉輪王擁有的寶物）的功德而變化。如果他的輪寶是金輪，那麼他就能統治四大洲。

【English Translation】 English version 'It is also the power of the physical body born of parents. To blow it away with the mouth, making it like fine dust, is the power of divine feet (the power to transform the body through supernatural abilities). To scatter it and then have it reassemble, as if it were no different from the original, is the power of liberation (the power to be free from bondage).' At that time, the strong men further asked the Buddha, 'Is there any power greater than the power of the World Honored One?' The Buddha replied, 'Yes, there is, and that is the power of impermanence (the natural law that all things will eventually change).' The Buddha told the strong men, 'If it is the power born of parents, as well as the power of divine feet and liberation, today at noon or midnight, it will be destroyed by the power of impermanence.' At that time, the strong men, hearing these words, felt a sense of aversion. The Buddha preached the Dharma to them, enabling them to see the true nature of reality. Therefore, in order to guide and transform sentient beings who are to be converted, this power is cultivated. Question: When does a Bodhisattva fully possess this power? Answer: A Bodhisattva fully possesses this power at the age of twenty-five. From then until the age of fifty, this power will not diminish. After the age of fifty, this power will gradually diminish. Some say that this power does not diminish. Why? Because the power of the mind does not diminish, so the power of the body is also the same.' Commentary: It should be said that the power of the Dharma body (the embodiment of the Dharma) does not diminish, while the power of the physical body diminishes. This is because of karmic retribution, as Udayin said, 'Now seeing the World Honored One, the color of his body has diminished,' and so on. Question: Do other sentient beings have Narayana power (a powerful strength)? Answer: Like the power of the Bodhisattva mentioned earlier, other sentient beings do not even have that, let alone other powers. However, when the world was first formed, some sentient beings in the world had Narayana power, some had half Narayana power, some had Patikanda power (another powerful strength), and some had great strength, filling the entire Jambudvipa (the world we live in). Question: How are the bones of those people connected? Answer: Except for those four types of people, the bones of other sentient beings are far apart. If a person's strength is equal to that of elephants and horses, then the bones are closer together. The bones of those with great strength are connected. The bones of those with Patikanda power are hooked together. The bones of those with Narayana power are linked together. The bones of Bodhisattvas are intertwined like dragons. Like the Pratyekabuddha (a type of practitioner) with the horn of a Karkata, he is called a person of great strength. Question: Does a Chakravartin (a world-ruling monarch) have Narayana power? Answer: A Chakravartin does not have Narayana power. His physical strength and other treasures change according to the merit of the wheel treasure (a treasure possessed by a Chakravartin). If his wheel treasure is a golden wheel, then he can rule over the four continents.

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天下。其力最勝。若其輪是銀王三天下。其力轉減。若其輪是銅王二天下。其力復減。若其輪是鐵王一天下。其力最劣。佛在世時。三人有缽建陀力。一是尊者阿難。二是睒彌釋子。三是瞿毗迦釋女。問曰。辟支佛出世。為如佛獨出為有俱者耶。答曰。或有說者。獨出無俱所以者何辟支佛根勝舍利弗。如舍利弗。並出於世。猶無是事。何況五百功德者一時俱出。問曰。若辟支佛不併出世。言有五百功德一時出世者為是何人耶。答曰。此皆本是聲聞。以緣悟菩提故。名辟支佛。若本種辟支佛。行成辟支佛者。獨出世間。當知如佛。◎

◎已說如來身力。今當說意力。如來有十力。所謂是處非處智力。乃至漏盡智力。問曰力體性是何。答曰體性是智體是智身。已說體性今當說所以。何等是力義。答曰不為他所伏義是力義。不為他所覆蓋義是力義。不斷伏義是力義。害義決定知義能擔義最勝義是力義。界者宿命智力。生死智力。在色界餘力。若是有漏是三界系。若無漏者是不繫。地者宿命智力。生死智力。在根本四禪地餘力。有漏者在十一地無漏者在九地。依者依欲界身。行者是處非處智力。至一切道智力行十六行。亦行非行。知業法集智力。行八行。亦行非行。第三第四第五第六智力。行十二行。亦行非行。宿命智

【現代漢語翻譯】 現代漢語譯本： 天下。其力量最為強大。如果轉輪王的輪是銀質的，統治三大天下，其力量就會減弱。如果轉輪王的輪是銅質的，統治二大天下，其力量又會減弱。如果轉輪王的輪是鐵質的，統治一個天下，其力量最為弱小。佛陀在世的時候，有三個人擁有缽建陀力（一種強大的力量）。一是尊者阿難（佛陀的侍者），二是睒彌釋子（身份未知），三是瞿毗迦釋女（身份未知）。

問：辟支佛（無需依賴他人教導，自己證悟的佛陀）出世，是像佛陀一樣獨自出現，還是與其他人一同出現？

答：有些人說，是獨自出現，沒有同伴。為什麼呢？因為辟支佛的根器勝過舍利弗（佛陀的十大弟子之一）。像舍利弗這樣的人，也只是獨自出現於世。更何況是具有五百功德的人，怎麼會同時出現呢？

問：如果辟支佛不是同時出現於世，那麼所說的五百功德一時出世，指的是什麼人呢？

答：這些人原本都是聲聞（聽聞佛陀教導而證悟的人），因為因緣而覺悟菩提（智慧），所以被稱為辟支佛。如果本來就種下辟支佛的因，修行成就辟支佛果位的，就會獨自出現在世間，應當知道，就像佛陀一樣。

已說完如來的身力，現在應當說意力。如來有十力（佛陀所具有的十種智慧力量），即所謂是處非處智力（正確與不正確的判斷力），乃至漏盡智力（斷絕一切煩惱的智慧力量）。

問：力的體性是什麼？

答：體性是智，是智身。已說完體性，現在應當說原因。什麼是力的意義？

答：不被他人所降伏是力的意義，不被他人所覆蓋是力的意義，不斷絕降伏是力的意義，損害的意義，決定知道的意義，能夠承擔的意義，最殊勝的意義，都是力的意義。界限方面，宿命智力（知曉過去世的智慧力量），生死智力（知曉眾生死後往生何處的智慧力量），在**其餘的力。如果是有漏的，就屬於三界繫縛。如果是無漏的，就不屬於三界繫縛。地方面，宿命智力，生死智力，在根本四禪地，其餘的力，有漏的在十一地，無漏的在九地。所依方面，依靠欲界身。行方面，是處非處智力，至一切道智力（通達一切道的智慧力量）行十六行，也行非行。知業法集智力（知曉業的法則和集起原因的智慧力量），行八行，也行非行。第三第四第五第六智力，行十二行，也行非行。宿命智

【English Translation】 English version: The world. Its power is the most supreme. If the wheel of the Cakravarti (wheel-turning king) is made of silver, ruling over three thousand worlds, its power will be reduced. If the wheel of the Cakravarti is made of copper, ruling over two thousand worlds, its power will be further reduced. If the wheel of the Cakravarti is made of iron, ruling over one thousand worlds, its power is the weakest. When the Buddha was in the world, three people possessed the Vajra power (a kind of great strength). The first was the Venerable Ananda (Buddha's attendant), the second was Shamishizi (identity unknown), and the third was Gupika Shishi woman (identity unknown).

Question: Does a Pratyekabuddha (a Buddha who attains enlightenment on their own, without relying on a teacher) appear in the world alone, like the Buddha, or do they appear with others?

Answer: Some say that they appear alone, without companions. Why? Because the faculties of a Pratyekabuddha are superior to those of Sariputra (one of the Buddha's ten great disciples). Even someone like Sariputra appears in the world alone. How much more so would five hundred meritorious individuals appear simultaneously?

Question: If Pratyekabuddhas do not appear in the world simultaneously, then who are these five hundred meritorious individuals said to appear at the same time?

Answer: These individuals were originally Sravakas (those who attain enlightenment by hearing the Buddha's teachings). Because of conditions, they awakened to Bodhi (wisdom), and are therefore called Pratyekabuddhas. If someone originally planted the seeds of a Pratyekabuddha and cultivates the practice to become a Pratyekabuddha, they will appear alone in the world, just like the Buddha.

Having spoken of the physical strength of the Tathagata (another name for the Buddha), now I shall speak of the mental strength. The Tathagata has ten powers (ten kinds of wisdom and power possessed by the Buddha), namely the power of knowing what is possible and impossible, up to the power of knowing the extinction of all defilements.

Question: What is the nature of these powers?

Answer: The nature is wisdom; it is the body of wisdom. Having spoken of the nature, now I shall speak of the reason. What is the meaning of 'power'?

Answer: The meaning of 'not being subdued by others' is the meaning of 'power'. The meaning of 'not being covered by others' is the meaning of 'power'. The meaning of 'not ceasing to subdue' is the meaning of 'power'. The meaning of harm, the meaning of definite knowledge, the meaning of being able to bear, the meaning of being most supreme, are all meanings of 'power'. In terms of realm, the power of knowing past lives (S宿命智力), the power of knowing the death and rebirth (生死智力), are in ** the remaining powers. If they are with outflows (有漏), they are bound by the Three Realms. If they are without outflows (無漏), they are not bound by the Three Realms. In terms of ground, the power of knowing past lives, the power of knowing death and rebirth, are in the four fundamental Dhyana grounds; the remaining powers, those with outflows are in the eleven grounds, those without outflows are in the nine grounds. In terms of reliance, they rely on the body of the desire realm. In terms of practice, the power of knowing what is possible and impossible, up to the power of knowing all paths, practice the sixteen aspects, and also practice non-practice. The power of knowing the accumulation of karma and its causes, practice the eight aspects, and also practice non-practice. The third, fourth, fifth, and sixth powers, practice the twelve aspects, and also practice non-practice. The power of knowing past lives

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力。生死智力。行於非行。漏盡智力。若以境界。行於四行。若以在身。則行十六行。亦行非行。緣境界者。是處非處智力。緣一切法。知業法集智力。緣苦集諦。第三第四第五第六智力。緣於三諦。除滅諦。至一切道智力。緣於四諦。宿命智力。緣於前世欲色界五陰。生死智力。緣於色入。漏盡智力。若以境界。緣于滅諦。若以在身。緣一切法。念處者。知欲智力。宿命智力。是法念處。生死智力。是身念處。漏盡智力。若以境界。是法念處。若以在身。是四念處。餘力是四念處。智者。是處非處智力。至一切道智力是十智。知業法集智力是八智。除滅智道智。第三第四第五第六智力是九智。除滅智宿命智力。如舊阿毗曇人說。是等智尊者婆已說。是四智。法智。比智。苦智。等智。尊者瞿沙說。是六智。除盡智無生智滅智他心智。評曰應如前說。一等智者。好生死智力。舊阿毗曇人說。是一等智。尊者婆已說。是四智。法智。比智。集智。等智真實義者。是一等智漏盡智力。若以境界是六智。除他心智苦智集智道智。若以在身。則有十智。所以者何。此十智于如來身中儘可得故。根者總而言之。則與三根相應。過去未來現在者。是三世法。緣過去未來現在世者。是處非處智力至一切道智力。緣於三世。亦緣非世。

【現代漢語翻譯】 現代漢語譯本 力（力量）。生死智力（知曉眾生死去和再生的智慧力量）。行於非行（瞭解可行與不可行之事）。漏盡智力（斷絕所有煩惱的智慧力量）。若以境界（如果從客觀角度），行於四行（在四種行為中運用）。若以在身（如果從自身角度），則行十六行（則在十六種行為中運用）。亦行非行（也瞭解可行與不可行之事）。緣境界者（以客觀境界為緣），是處非處智力（辨別事理的能力）。緣一切法（以一切事物為緣），知業法集智力（瞭解業力法則和其積累的智慧力量）。緣苦集諦（以苦和集諦為緣），第三第四第五第六智力（第三、第四、第五、第六種智慧力量）。緣於三諦（以三種真諦為緣，除了滅諦），至一切道智力（達到通往一切道路的智慧力量）。緣於四諦（以四種真諦為緣），宿命智力（瞭解前世因緣的智慧力量）。緣於前世欲界五陰（以過去世的慾望和色、受、想、行、識五蘊為緣），生死智力（知曉眾生死去和再生的智慧力量）。緣於色入（以色入為緣），漏盡智力（斷絕所有煩惱的智慧力量）。若以境界（如果從客觀角度），緣于滅諦（以滅諦為緣）。若以在身（如果從自身角度），緣一切法（以一切事物為緣）。念處者（修習四念處的人），知欲智力（瞭解慾望的智慧力量）。宿命智力（瞭解前世因緣的智慧力量），是法念處（是法念處的範疇）。生死智力（知曉眾生死去和再生的智慧力量），是身念處（是身念處的範疇）。漏盡智力（斷絕所有煩惱的智慧力量），若以境界（如果從客觀角度），是法念處（是法念處的範疇）。若以在身（如果從自身角度），是四念處（是四念處的範疇）。餘力是四念處（其餘力量是四念處的範疇）。智者（有智慧的人），是處非處智力（辨別事理的能力）。至一切道智力（達到通往一切道路的智慧力量）是十智（是十種智慧）。知業法集智力（瞭解業力法則和其積累的智慧力量）是八智（是八種智慧）。除滅智道智（除了滅智和道智），第三第四第五第六智力（第三、第四、第五、第六種智慧力量）是九智（是九種智慧）。除滅智宿命智力（除了滅智和宿命智力）。如舊阿毗曇人說（如同舊阿毗曇論師所說）。是等智尊者婆已說（這些智慧尊者婆已經說過）。是四智（是四種智慧）：法智（了解法的智慧），比智（比較分析的智慧），苦智（瞭解苦的智慧），等智（平等的智慧）。尊者瞿沙說（尊者瞿沙說）：是六智（是六種智慧）：除盡智（除了盡智），無生智（無生智），滅智（滅智），他心智（他心智）。評曰應如前說（評論說應該如前面所說）。一等智者（一種平等的智慧），好生死智力（類似於生死智力）。舊阿毗曇人說（舊阿毗曇論師說）：是一等智（是一種平等的智慧）。尊者婆已說（尊者婆已經說過）：是四智（是四種智慧）：法智（了解法的智慧），比智（比較分析的智慧），集智（瞭解集諦的智慧），等智（平等的智慧）。真實義者（真實意義在於）：是一等智漏盡智力（是一種平等的智慧，即漏盡智力）。若以境界是六智（如果從客觀角度，是六種智慧）：除他心智苦智集智道智（除了他心智、苦智、集智、道智）。若以在身（如果從自身角度），則有十智（則有十種智慧）。所以者何（為什麼呢）？此十智于如來身中儘可得故（因為這十種智慧在如來身上都可以完全獲得）。根者（根，此處指感官），總而言之（總的來說），則與三根相應（則與三種根相應）。過去未來現在者（過去、未來、現在），是三世法（是三世的法）。緣過去未來現在世者（以過去、未來、現在三世為緣），是處非處智力至一切道智力（是從辨別事理的能力到通往一切道路的智慧力量）。緣於三世（以三世為緣），亦緣非世（也以非世為緣）。

【English Translation】 English version Power. The power of the knowledge of birth and death (knowing the wisdom of the death and rebirth of all beings). Acting on the non-action (understanding what is feasible and what is not). The power of the knowledge of the exhaustion of outflows (the wisdom power to cut off all troubles). If based on the objective realm, it acts on the four actions. If based on the body, it acts on the sixteen actions. It also acts on the non-action. Those who are based on the objective realm, is the power of knowledge of what is and is not the case (the ability to discern things). Based on all dharmas, is the power of knowledge of the accumulation of karma (understanding the laws of karma and the wisdom power of its accumulation). Based on the suffering and accumulation truths, are the third, fourth, fifth, and sixth powers of knowledge. Based on the three truths (except for the truth of cessation), it reaches the power of knowledge of all paths. Based on the four truths, is the power of knowledge of past lives. Based on the five aggregates of the desire realm in the past life (form, feeling, thought, action, and consciousness), is the power of knowledge of birth and death. Based on the sense of form, is the power of knowledge of the exhaustion of outflows. If based on the objective realm, it is based on the truth of cessation. If based on the body, it is based on all dharmas. Those who practice the four foundations of mindfulness, is the power of knowledge of desire. The power of knowledge of past lives is the foundation of mindfulness of dharma. The power of knowledge of birth and death is the foundation of mindfulness of the body. The power of knowledge of the exhaustion of outflows, if based on the objective realm, is the foundation of mindfulness of dharma. If based on the body, it is the four foundations of mindfulness. The remaining powers are the four foundations of mindfulness. The wise, is the power of knowledge of what is and is not the case. Reaching the power of knowledge of all paths are the ten knowledges. The power of knowledge of the accumulation of karma is the eight knowledges. Except for the knowledge of cessation and the knowledge of the path, the third, fourth, fifth, and sixth powers of knowledge are the nine knowledges. Except for the knowledge of cessation and the power of knowledge of past lives. As the old Abhidharma masters say. These knowledges have already been spoken by Venerable Parshva. These are the four knowledges: Dharma knowledge (knowledge of understanding the Dharma), comparative knowledge, suffering knowledge, and equal knowledge. Venerable Ghosha says: These are the six knowledges: except for the knowledge of exhaustion, unproduced knowledge, cessation knowledge, and knowledge of the minds of others. The commentary says it should be as previously stated. One equal knowledge is similar to the power of knowledge of birth and death. The old Abhidharma masters say: it is one equal knowledge. Venerable Parshva has said: these are the four knowledges: Dharma knowledge, comparative knowledge, accumulation knowledge, and equal knowledge. The true meaning is: it is one equal knowledge, the power of knowledge of the exhaustion of outflows. If based on the objective realm, it is six knowledges: except for the knowledge of the minds of others, suffering knowledge, accumulation knowledge, and path knowledge. If based on the body, then there are ten knowledges. Why? Because these ten knowledges can be fully obtained in the body of the Tathagata. The roots (referring to the senses here), in general, are corresponding to the three roots. Past, future, and present are the dharmas of the three times. Those who are based on the past, future, and present, are the power of knowledge of what is and is not the case, reaching the power of knowledge of all paths. Based on the three times, it is also based on the non-times.

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第二第三第四第五第六智力。緣於三世。宿命智力過去現在者。緣過去世未來世。當生者緣過去世若不生者。緣於三世。生死智力過去者。緣過去世。現在者。緣現在世。未來當生者。緣未來世不生者。緣於三世。漏盡智力。若以境界。緣非世法。若以在身。緣於三世。亦緣非世。善不善無記者。是善緣善。不善無記者。知禪解脫三摩提智力。緣善無記。漏盡智力。若以境界緣善。若以在身緣善不善無記。餘力緣三種。系者。宿命智力。生死智力。色界系餘力。有漏者三界系。無漏是不繫。緣三界系者。宿命智力。生死智力。緣欲色界系。知業法集智力。緣三界系。漏盡智力。若以境界。緣不繫。若以在身。緣三界系及不繫。餘力緣三界系。緣不繫。是學無學非學非無學者。宿命智力。生死智力。是非學非無學。餘力若是無漏是無學。若是有漏是非學非無學。緣學無學非學非無學者。知業法集智力。宿命智力。生死智力。緣非學非無學。漏盡智力。若以境界。緣非學非無學。若以在身。能緣三種。餘力三種盡緣。見道斷修道斷不斷者。宿命智力。生死智力。是修道斷。餘力若有漏。是修道斷。若無漏。是不斷。緣見道斷修道斷不斷者。知業法集智力。宿命智力。緣見道斷修道斷。生死智力。緣修道斷。漏盡智力。若以

【現代漢語翻譯】 現代漢語譯本 第二、第三、第四、第五、第六智力，都緣於過去、現在、未來三世。 宿命智力（能夠回憶前世的智慧），對於過去和現在的事情，緣於過去世；對於未來將要發生的事情，緣於過去世；如果不會發生，則緣於過去、現在、未來三世。 生死智力（能夠了解眾生死後往生何處的智慧），對於過去的事情，緣於過去世；對於現在的事情，緣于現在世；對於未來將要往生之處，緣于未來世；如果不會往生，則緣於過去、現在、未來三世。 漏盡智力（斷絕一切煩惱的智慧），如果以境界為緣，則緣于非世間法（超越世間的法）；如果以自身為緣，則緣於過去、現在、未來三世，也緣于非世間法。 善、不善、無記（三種性質的行為），善的緣于善，不善和無記的也緣于善。 知禪解脫三摩提智力（瞭解禪定、解脫和三摩提的智慧），緣于善和無記。 漏盡智力，如果以境界為緣，則緣于善；如果以自身為緣，則緣于善、不善、無記。 其餘的智力緣于這三種（善、不善、無記）。 系（束縛）方面，宿命智力和生死智力是繫縛的，其餘的智力也是繫縛的。 有漏（有煩惱）是指三界（欲界、色界、無色界）的繫縛，無漏（沒有煩惱）是不繫縛。 緣於三界繫縛的是宿命智力和生死智力。 緣于欲界繫縛的是知業法集智力（瞭解業、法和集諦的智慧）。 緣於三界繫縛的是漏盡智力，如果以境界為緣，則緣于不繫縛；如果以自身為緣，則緣於三界繫縛和不繫縛。 其餘的智力緣於三界繫縛。 緣于不繫縛的是學（有待學習者）、無學（已無需學習者）、非學非無學者（既非有待學習者，也非無需學習者）。 宿命智力和生死智力是非學非無學。 其餘的智力，如果是無漏，則是無學；如果是有漏，則是非學非無學。 緣于學、無學、非學非無學者，是知業法集智力、宿命智力和生死智力，緣于非學非無學。 漏盡智力，如果以境界為緣，則緣于非學非無學；如果以自身為緣，則能緣於三種（學、無學、非學非無學）。 其餘的智力全部緣于這三種。 見道斷（見道所斷的煩惱）、修道斷（修道所斷的煩惱）、不斷（無法斷除的煩惱），宿命智力和生死智力是修道斷。 其餘的智力，如果有漏，則是修道斷；如果是無漏，則是不斷。 緣于見道斷、修道斷、不斷者，是知業法集智力、宿命智力，緣于見道斷和修道斷。 生死智力緣于修道斷。 漏盡智力，如果以

【English Translation】 English version The second, third, fourth, fifth, and sixth intellectual powers are all based on the three times: past, present, and future. The Power of Knowing Past Lives (宿命智力, Sùmìng Zhìlì) (the wisdom to recall previous lives), regarding past and present matters, is based on the past; regarding future events, it is based on the past; if it will not happen, then it is based on the three times: past, present, and future. The Power of Knowing Birth and Death (生死智力, Shēngsǐ Zhìlì) (the wisdom to understand where beings are reborn after death), regarding past matters, is based on the past; regarding present matters, it is based on the present; regarding future rebirths, it is based on the future; if there will be no rebirth, then it is based on the three times: past, present, and future. The Power of Exhausting Defilements (漏盡智力, Lòujìn Zhìlì) (the wisdom to cut off all afflictions), if based on the realm, then it is based on non-worldly dharmas (dharmas beyond the world); if based on oneself, then it is based on the three times: past, present, and future, and also on non-worldly dharmas. 'Good', 'unwholesome', and 'neutral' (three types of actions), the good is based on the good, and the unwholesome and neutral are also based on the good. The Power of Knowing Dhyana, Liberation, and Samadhi (知禪解脫三摩提智力, Zhī Chán Jiětuō Sānmótí Zhìlì) (the wisdom to understand dhyana, liberation, and samadhi), is based on good and neutral. The Power of Exhausting Defilements, if based on the realm, then it is based on good; if based on oneself, then it is based on good, unwholesome, and neutral. The remaining intellectual powers are based on these three (good, unwholesome, and neutral). Regarding 'bondage' (系, xì), the Power of Knowing Past Lives and the Power of Knowing Birth and Death are binding, and the remaining intellectual powers are also binding. 'With outflows' (有漏, yǒulòu) (with afflictions) refers to the bondage of the Three Realms (欲界, Yùjiè - Desire Realm, 色界, Sèjiè - Form Realm, 無色界, Wúsèjiè - Formless Realm), and 'without outflows' (無漏, wúlòu) (without afflictions) is non-binding. What is based on the bondage of the Three Realms is the Power of Knowing Past Lives and the Power of Knowing Birth and Death. What is based on the bondage of the Desire Realm is the Power of Knowing the Arising of Karma and Dharmas (知業法集智力, Zhī Yè Fǎ Jí Zhìlì) (the wisdom to understand karma, dharmas, and the truth of origination). The Power of Exhausting Defilements, if based on the realm, then it is based on non-bondage; if based on oneself, then it is based on the bondage of the Three Realms and non-bondage. The remaining intellectual powers are based on the bondage of the Three Realms. What is based on non-bondage is 'one who is learning' (學, xué) (one who is still learning), 'one who is beyond learning' (無學, wúxué) (one who no longer needs to learn), and 'neither learning nor beyond learning' (非學非無學, fēi xué fēi wúxué) (neither one who is still learning nor one who no longer needs to learn). The Power of Knowing Past Lives and the Power of Knowing Birth and Death are neither learning nor beyond learning. The remaining intellectual powers, if they are without outflows, then they are beyond learning; if they are with outflows, then they are neither learning nor beyond learning. What is based on 'one who is learning', 'one who is beyond learning', and 'neither learning nor beyond learning' are the Power of Knowing the Arising of Karma and Dharmas, the Power of Knowing Past Lives, and the Power of Knowing Birth and Death, which are based on 'neither learning nor beyond learning'. The Power of Exhausting Defilements, if based on the realm, then it is based on 'neither learning nor beyond learning'; if based on oneself, then it can be based on the three (one who is learning, one who is beyond learning, and neither learning nor beyond learning). The remaining intellectual powers are all based on these three. 'What is abandoned by the Path of Seeing' (見道斷, jiàndào duàn) (afflictions abandoned by the Path of Seeing), 'what is abandoned by the Path of Cultivation' (修道斷, xiūdào duàn) (afflictions abandoned by the Path of Cultivation), and 'what is not abandoned' (不斷, bùduàn) (afflictions that cannot be abandoned), the Power of Knowing Past Lives and the Power of Knowing Birth and Death are abandoned by the Path of Cultivation. The remaining intellectual powers, if they are with outflows, then they are abandoned by the Path of Cultivation; if they are without outflows, then they are not abandoned. What is based on 'what is abandoned by the Path of Seeing', 'what is abandoned by the Path of Cultivation', and 'what is not abandoned' are the Power of Knowing the Arising of Karma and Dharmas, the Power of Knowing Past Lives, which are based on 'what is abandoned by the Path of Seeing' and 'what is abandoned by the Path of Cultivation'. The Power of Knowing Birth and Death is based on 'what is abandoned by the Path of Cultivation'. The Power of Exhausting Defilements, if based on

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境界。緣不斷。若以在身。緣於三種。餘力三種盡緣。緣名緣義者。知欲智力。生死智力。緣義漏盡智力。若以境界緣義。若以在身。則緣名義。餘力亦緣名亦緣義。緣自身他身非身者。是處非處智力。至一切道智力。緣自身他身。亦緣非身法。漏盡智力。若以境界。緣于非身。若以在身。三種盡緣。餘力緣自身他身。問曰。此諸力。為從方便生。為從離欲得耶。答曰。可言從方便生亦從離欲得。所以者何。以從三阿僧祇劫積集方便生故。言從方便生。以從離非想非非想處欲得故。言從離欲得。問曰。何處生此力。答曰。依欲界身。生閻浮提非余方。依男子身非女身。問曰。知業法集智力。生死智力。有何差別。答曰。從粗至細是生死智力。從細至粗是知業法集智力。如粗細現見不現見因果。當知亦如是。已說力無畏。今當說三藐三佛陀有四無所畏。乃至廣說。問曰。無畏體性是何。答曰。體性是慧身。初力是初無畏。第十力是第二無畏。第二力是第三無畏。第七力是第四無畏。一一力攝四無畏。一一無畏攝十力。則有四十力四十無畏。佛略說故。我成就十力四無所畏。廣說則成就四十力四十無畏。已說體性。所以今當說。何等是無畏義。答曰。不可動義是無畏義。勇猛義是無畏義。不怯弱義是無畏義。安隱義清凈義

【現代漢語翻譯】 現代漢語譯本 境界。緣不斷。如果以『在身』（自身）為緣，則緣於三種智力。其餘智力則全部緣于這三種智力。緣『名』（名稱）緣『義』（意義）的智力有：知欲智力（瞭解慾望的智慧力量），生死智力（瞭解生死輪迴的智慧力量），緣義漏盡智力（通過了解意義而達到斷盡煩惱的智慧力量）。如果以境界為緣而瞭解意義，或者以自身為緣而瞭解意義，那麼就是緣名義。其餘智力也緣名也緣義。緣自身、他身、非身的智力有：是處非處智力（瞭解因果關係的智慧力量），至一切道智力（通達一切道的智慧力量）。緣自身、他身，也緣非身法。漏盡智力（斷盡煩惱的智慧力量）。如果以境界為緣而瞭解非身，或者以自身為緣而瞭解非身，這三種智力全部緣于非身。其餘智力緣自身、他身。 問：這些智力，是從方便（修行方法）中產生，還是從離欲（脫離慾望）中獲得呢？ 答：可以說從方便中產生，也可以說從離欲中獲得。為什麼這麼說呢？因為是從三大阿僧祇劫（極長的時間單位）積集方便而產生的，所以說是從方便中產生。因為是從脫離非想非非想處（最高禪定境界）的慾望而獲得的，所以說是從離欲中獲得。 問：在什麼地方產生這種智力呢？ 答：依欲界身（處於慾望界眾生的身體）而生，在閻浮提（我們所居住的這個世界）產生，不在其他地方。依男子身而生，不在女子身產生。 問：知業法集智力（瞭解業力法則的智慧力量），生死智力（瞭解生死輪迴的智慧力量），有什麼差別呢？ 答：從粗到細是生死智力，從細到粗是知業法集智力。如同粗細、現見不現見、因果，應當知道也是這樣。 已經說了力（十力）和無畏（四無所畏），現在應當說三藐三佛陀（正等覺佛陀）有四無所畏，乃至廣說。 問：無畏的體性是什麼？ 答：體性是慧身（智慧之身）。初力（如實知覺一切法處非處智力）是初無畏（正等覺無畏）。第十力（漏盡智力）是第二無畏（漏永盡無畏）。第二力（知一切眾生過去未來現在業報智力）是第三無畏（說障法無畏）。第七力（知至所至道智力）是第四無畏（說盡苦道無畏）。一一力包含四無畏，一一無畏包含十力。那麼就有四十力四十無畏。佛陀簡略地說，我成就十力四無所畏，如果廣說，則成就四十力四十無畏。 已經說了體性，現在應當說，什麼是無畏的意義？ 答：不可動搖的意義是無畏的意義。勇猛的意義是無畏的意義。不怯弱的意義是無畏的意義。安穩的意義、清凈的意義。

【English Translation】 English version The realm. The connection is unbroken. If based on the 'self' (the body), it is connected to three types of powers. The remaining powers are fully connected to these three. The powers connected to 'name' (nāma) and 'meaning' (artha) are: the power of knowing desire, the power of knowing birth and death, and the power of knowing the exhaustion of defilements through understanding meaning. If one understands meaning through the realm, or understands meaning through the self, then it is connected to both name and meaning. The remaining powers are also connected to both name and meaning. The powers connected to self, others, and non-self are: the power of knowing what is possible and impossible, and the power of knowing the path to all things. Connected to self, others, and also the dharma of non-self is the power of the exhaustion of defilements. If one understands non-self through the realm, or understands non-self through the self, all three powers are fully connected. The remaining powers are connected to self and others. Question: Do these powers arise from skillful means (upāya), or are they obtained from detachment (vairāgya)? Answer: It can be said that they arise from skillful means, and it can also be said that they are obtained from detachment. Why is this so? Because they arise from accumulating skillful means over three asamkhya kalpas (extremely long units of time), it is said that they arise from skillful means. Because they are obtained from detachment from the desire of the realm of neither perception nor non-perception (the highest state of meditation), it is said that they are obtained from detachment. Question: Where do these powers arise? Answer: They arise dependent on the body of the desire realm (kāmadhātu), in Jambudvipa (the world we live in), not in other places. They arise dependent on the body of a man, not in the body of a woman. Question: What is the difference between the power of knowing the accumulation of karmic laws and the power of knowing birth and death? Answer: From coarse to fine is the power of knowing birth and death; from fine to coarse is the power of knowing the accumulation of karmic laws. Just as with coarse and fine, visible and invisible, cause and effect, it should be understood that it is the same. Having spoken of the powers (the ten powers) and the fearlessnesses (the four fearlessnesses), now we should speak of the four fearlessnesses of the Samyak-sambuddha (the fully enlightened Buddha), and so on. Question: What is the nature of fearlessness? Answer: The nature is the body of wisdom (prajñā-kāya). The first power (the power of truly knowing what is possible and impossible) is the first fearlessness (fearlessness of perfect enlightenment). The tenth power (the power of the exhaustion of defilements) is the second fearlessness (fearlessness of the complete exhaustion of defilements). The second power (the power of knowing the past, future, and present karmic retributions of all beings) is the third fearlessness (fearlessness of speaking about obstructive dharmas). The seventh power (the power of knowing the path to where one goes) is the fourth fearlessness (fearlessness of speaking about the path to the end of suffering). Each power encompasses the four fearlessnesses, and each fearlessness encompasses the ten powers. Thus, there are forty powers and forty fearlessnesses. The Buddha spoke briefly, 'I have achieved the ten powers and the four fearlessnesses.' If spoken of extensively, then one achieves forty powers and forty fearlessnesses. Having spoken of the nature, now we should speak of what the meaning of fearlessness is. Answer: The meaning of being immovable is the meaning of fearlessness. The meaning of being courageous is the meaning of fearlessness. The meaning of not being timid is the meaning of fearlessness. The meaning of being secure and the meaning of being pure.

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純白義是無畏義。

問曰。力即是無畏。為異無畏耶。答曰諸力即是諸無畏。如先所說。初力即初無畏。乃至廣說。問曰。若然者力與無畏。有何差別。答曰。無有差別。如說無畏即力力即無畏。復有說者。名即差別。所以者何是名為力是名無畏。復有說者。初立是力。已立不動是無畏。複次有堅強是力。勇決是無畏。複次不為他所伏是力。不怯弱是無畏。複次智是力。辦是無畏。複次因是力。果是無畏。複次不為他所蓋是力。能蓋他是無畏。複次自饒益是力。饒益他是無畏。自利利他亦爾。複次自覺是力。為他說是無畏。積集是力。受用是無畏。受財義是力。分財義是無畏。複次知醫方是力。治他病是無畏。複次法義無礙是力。辭樂說無礙是無畏。複次贊求法義無礙是力。贊求辭樂說無礙是無畏。諸餘分別如力中說。

如來有大悲。問曰。大悲體性是何。答曰。是慧。復有說者是照。評曰不應作是說。如前說者好。大悲當知即是是處非處力。地者是第四禪地。其餘分別。應隨相說。問曰此中何以唯說力無畏大悲。不說三念處耶。答曰是三種于說法分中。勝三念處不爾。說力則顯現自義。說無畏則現摧伏他義。大悲則生欲說法心。三念處不爾。是故不說。

如來亦說成就七法。彼七法者。當知即是

【現代漢語翻譯】 現代漢語譯本 純粹的意義就是無畏的意義（純白義是無畏義）。

有人問：『力』就是『無畏』，還是與『無畏』不同？回答說：各種『力』就是各種『無畏』。如先前所說，最初的『力』就是最初的『無畏』，乃至廣說。（問曰。力即是無畏。為異無畏耶。答曰諸力即是諸無畏。如先所說。初力即初無畏。乃至廣說。）

有人問：如果這樣，那麼『力』與『無畏』有什麼差別？回答說：沒有差別。如說『無畏』即是『力』，『力』即是『無畏』。又有人說：名稱上有差別，為什麼呢？因為這是名為『力』，那是名為『無畏』。又有人說：最初建立的是『力』，已經建立且不動搖的是『無畏』。又次，有堅強的是『力』，勇猛決斷的是『無畏』。又次，不被他人所降伏的是『力』，不怯懦軟弱的是『無畏』。又次，智慧是『力』，辦事能力是『無畏』。又次，因是『力』，果是『無畏』。又次，不被他人所覆蓋的是『力』，能夠覆蓋他人的是『無畏』。又次，自己獲得利益是『力』，使他人獲得利益是『無畏』。自利和利他也是這樣。又次，自己覺悟是『力』，為他人宣說是『無畏』。積聚是『力』，受用是『無畏』。接受財物是『力』的意義，分配財物是『無畏』的意義。又次，懂得醫方是『力』，治療他人的疾病是『無畏』。又次，對於佛法的義理通達無礙是『力』，對於辭藻和辯才的樂說通達無礙是『無畏』。又次，讚歎追求佛法義理通達無礙是『力』，讚歎追求辭藻和辯才的樂說通達無礙是『無畏』。其他的各種分別，如在『力』中說的那樣。（問曰。若然者力與無畏。有何差別。答曰。無有差別。如說無畏即力力即無畏。復有說者。名即差別。所以者何是名為力是名無畏。復有說者。初立是力。已立不動是無畏。複次有堅強是力。勇決是無畏。複次不為他所伏是力。不怯弱是無畏。複次智是力。辦是無畏。複次因是力。果是無畏。複次不為他所蓋是力。能蓋他是無畏。複次自饒益是力。饒益他是無畏。自利利他亦爾。複次自覺是力。為他說是無畏。積集是力。受用是無畏。受財義是力。分財義是無畏。複次知醫方是力。治他病是無畏。複次法義無礙是力。辭樂說無礙是無畏。複次贊求法義無礙是力。贊求辭樂說無礙是無畏。諸餘分別如力中說。）

如來具有大悲心。（如來有大悲。）

有人問：『大悲』的體性是什麼？回答說：是智慧。又有人說是光明照耀。評論說：不應該這樣說，如前面所說的好。應當知道『大悲』就是『是處非處力』（Sthanasthana-bala）。『地』指的是第四禪定（Dhyana）的境界。其他的各種分別，應當隨順其相來說。（問曰。大悲體性是何。答曰。是慧。復有說者是照。評曰不應作是說。如前說者好。大悲當知即是是處非處力。地者是第四禪地。其餘分別。應隨相說。）

有人問：這裡為什麼只說『力』、『無畏』、『大悲』，而不說『三念處』（Tri-smrtyupasthana）呢？回答說：這三種在說法的方面，勝過『三念處』，『三念處』不是這樣。說『力』就顯現自身的意義，說『無畏』就顯現摧伏他人的意義，『大悲』就生起想要說法的意願，『三念處』不是這樣。因此不說。（問曰此中何以唯說力無畏大悲。不說三念處耶。答曰是三種于說法分中。勝三念處不爾。說力則顯現自義。說無畏則現摧伏他義。大悲則生欲說法心。三念處不爾。是故不說。）

如來也說了成就七法。應當知道這七法就是（如來亦說成就七法。彼七法者。當知即是）

【English Translation】 English version Purity means fearlessness (Pure meaning is the meaning of fearlessness).

Someone asked: Is 'power' the same as 'fearlessness', or different from 'fearlessness'? The answer is: All 'powers' are all 'fearlessnesses'. As mentioned earlier, the initial 'power' is the initial 'fearlessness', and so on. (Question: Is power the same as fearlessness? Or different from fearlessness? Answer: All powers are all fearlessnesses. As mentioned earlier, the initial power is the initial fearlessness, and so on.)

Someone asked: If so, what is the difference between 'power' and 'fearlessness'? The answer is: There is no difference. As it is said, 'fearlessness' is 'power', and 'power' is 'fearlessness'. Some say: The difference lies in the name. Why? Because this is called 'power', and that is called 'fearlessness'. Some say: What is initially established is 'power', and what is established and unshakeable is 'fearlessness'. Furthermore, strength is 'power', and courageous decisiveness is 'fearlessness'. Furthermore, not being subdued by others is 'power', and not being timid and weak is 'fearlessness'. Furthermore, wisdom is 'power', and the ability to handle affairs is 'fearlessness'. Furthermore, the cause is 'power', and the result is 'fearlessness'. Furthermore, not being covered by others is 'power', and being able to cover others is 'fearlessness'. Furthermore, benefiting oneself is 'power', and benefiting others is 'fearlessness'. Self-benefit and benefiting others are also like this. Furthermore, self-awareness is 'power', and speaking for others is 'fearlessness'. Accumulation is 'power', and enjoyment is 'fearlessness'. Receiving wealth is the meaning of 'power', and distributing wealth is the meaning of 'fearlessness'. Furthermore, knowing medical formulas is 'power', and treating the illnesses of others is 'fearlessness'. Furthermore, being unobstructed in the meaning of the Dharma is 'power', and being unobstructed in eloquent and joyful speech is 'fearlessness'. Furthermore, praising the pursuit of the meaning of the Dharma without obstruction is 'power', and praising the pursuit of eloquent and joyful speech without obstruction is 'fearlessness'. Other distinctions are as described in 'power'. (Question: If so, what is the difference between power and fearlessness? Answer: There is no difference. As it is said, fearlessness is power, and power is fearlessness. Some say: The difference lies in the name. Why? Because this is called power, and that is called fearlessness. Some say: What is initially established is power, and what is established and unshakeable is fearlessness. Furthermore, strength is power, and courageous decisiveness is fearlessness. Furthermore, not being subdued by others is power, and not being timid and weak is fearlessness. Furthermore, wisdom is power, and the ability to handle affairs is fearlessness. Furthermore, the cause is power, and the result is fearlessness. Furthermore, not being covered by others is power, and being able to cover others is fearlessness. Furthermore, benefiting oneself is power, and benefiting others is fearlessness. Self-benefit and benefiting others are also like this. Furthermore, self-awareness is power, and speaking for others is fearlessness. Accumulation is power, and enjoyment is fearlessness. Receiving wealth is the meaning of power, and distributing wealth is the meaning of fearlessness. Furthermore, knowing medical formulas is power, and treating the illnesses of others is fearlessness. Furthermore, being unobstructed in the meaning of the Dharma is power, and being unobstructed in eloquent and joyful speech is fearlessness. Furthermore, praising the pursuit of the meaning of the Dharma without obstruction is power, and praising the pursuit of eloquent and joyful speech without obstruction is fearlessness. Other distinctions are as described in power.)

The Tathagata has great compassion. (The Tathagata has great compassion.)

Someone asked: What is the nature of 'great compassion' (Maha-karuna)? The answer is: It is wisdom. Some say it is radiant illumination. The commentary says: It should not be said like that; what was said earlier is good. It should be known that 'great compassion' is the 'power of knowing what is possible and impossible' (Sthanasthana-bala). 'Ground' refers to the realm of the fourth Dhyana (Dhyana). Other distinctions should be explained according to their characteristics. (Question: What is the nature of great compassion? Answer: It is wisdom. Some say it is radiant illumination. The commentary says: It should not be said like that; what was said earlier is good. It should be known that great compassion is the 'power of knowing what is possible and impossible'. 'Ground' refers to the realm of the fourth Dhyana. Other distinctions should be explained according to their characteristics.)

Someone asked: Why are only 'power' (Bala), 'fearlessness' (Vaisaradya), and 'great compassion' (Maha-karuna) mentioned here, and not the 'three foundations of mindfulness' (Tri-smrtyupasthana)? The answer is: These three are superior to the 'three foundations of mindfulness' in terms of expounding the Dharma; the 'three foundations of mindfulness' are not like this. Speaking of 'power' reveals its own meaning, speaking of 'fearlessness' reveals the meaning of subduing others, and 'great compassion' gives rise to the desire to expound the Dharma; the 'three foundations of mindfulness' are not like this. Therefore, they are not mentioned. (Question: Why are only power, fearlessness, and great compassion mentioned here, and not the three foundations of mindfulness? Answer: These three are superior to the three foundations of mindfulness in terms of expounding the Dharma; the three foundations of mindfulness are not like this. Speaking of power reveals its own meaning, speaking of fearlessness reveals the meaning of subduing others, and great compassion gives rise to the desire to expound the Dharma; the three foundations of mindfulness are not like this. Therefore, they are not mentioned.)

The Tathagata also spoke of achieving seven qualities. It should be known that these seven qualities are (The Tathagata also spoke of achieving seven qualities. It should be known that these seven qualities are)

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是處非處力。如來若更有餘不共法者。當知儘是是處非處力。問曰。此七為是幾智性耶。答曰知法知量知眾。此是一等智。知義者諸作是說。涅槃是第一義者。是六智性。除苦集智他心智道智。諸作是說。一切法是第一義者。是十智性。知時知人。是九智性。除滅智。自知是八知性。除滅智他心智。尊者婆已說曰。自知是四智性。謂法智比智道智等智。評曰如此諸所說。可有是理。但彼經所說七法義。是一等智。如來有五聖智三昧。此亦是是處非處力。五智者。法智比智道智盡智無生智。◎

阿毗曇毗婆沙論卷第十六 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十七

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜揵度愛敬品中

◎云何數滅。云何非數滅。乃至廣說。問曰。何故作此論。答曰。為止並義者意。如譬喻者說。三種滅無體。為止如是說者意。欲明三種滅各有體相故而作此論。複次所以作此論者。毗婆阇婆提說。三種滅皆是無為。欲止如是說者意。說三種滅。二是無為。一是有為故而作此論。

云何數滅。答曰。若滅得解脫是也。彼法滅。彼得得解脫。得解脫得。是名數滅。云何非數滅。答曰。若滅非解脫是也

【現代漢語翻譯】 現代漢語譯本： 是處非處力（知道什麼是可能，什麼是不可能的力量）。如果如來（Tathagata，佛的稱號）還有其他不共法（只有佛才具有的獨特品質），應當知道那都是是處非處力。問：這七種力是屬於幾種智慧的範疇？答：知法（Dharma，佛法）、知量（數量）、知眾（眾生），這是一種智慧。知義（意義）的人有這樣的說法：涅槃（Nirvana，解脫）是第一義（最高的意義），這是六種智慧的範疇，除去苦智、集智、他心智、道智。如果有人說一切法都是第一義，那就是十種智慧的範疇。知時（時間）、知人（人），這是九種智慧的範疇，除去滅智。自知（自我認知）是八種智慧的範疇，除去滅智和他心智。尊者婆（尊者的名字）已經說過：自知是四種智慧的範疇，即法智、比智、道智、等智。評：這些說法都有道理，但經中所說的七法義，是一種智慧。如來有五聖智三昧（五種神聖的智慧禪定），這也是是處非處力。五智是：法智、比智、道智、盡智、無生智。

《阿毗曇毗婆沙論》卷第十六 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第十七

迦旃延子造 五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯 雜揵度愛敬品中

云何數滅（什麼是數滅）？云何非數滅（什麼是非數滅）？乃至廣說。問：為什麼要作這部論？答：爲了阻止並糾正持錯誤觀點者的想法。例如，譬喻者說三種滅（數滅、非數滅、擇滅）沒有實體。爲了阻止這種說法，想要闡明三種滅各自有其體相，所以才作這部論。再次，作這部論的原因是，毗婆阇婆提說三種滅都是無為（不受因果影響），想要阻止這種說法，說明三種滅中，兩種是無為，一種是有為（受因果影響），所以才作這部論。

云何數滅？答：如果滅是由於獲得解脫而產生的，那就是數滅。彼法滅，彼得得解脫，得解脫得，這叫做數滅。云何非數滅？答：如果滅不是由於解脫而產生的，那就是非數滅。

【English Translation】 English version: 'Power of knowing what is possible and what is impossible'. If the Tathagata (title of the Buddha) has other unique qualities (uncommon Dharmas), know that all of them are the power of knowing what is possible and what is impossible. Question: To how many categories of wisdom do these seven powers belong? Answer: Knowing the Dharma (teachings of the Buddha), knowing the measure (quantity), knowing the assembly (sentient beings), this is one type of wisdom. Those who know the meaning (artha) say this: Nirvana (liberation) is the ultimate meaning (paramartha), this belongs to six categories of wisdom, excluding the wisdom of suffering, the wisdom of accumulation, the wisdom of knowing others' minds, and the wisdom of the path. If someone says that all Dharmas are the ultimate meaning, then that belongs to ten categories of wisdom. Knowing the time (kala), knowing the person (pudgala), this belongs to nine categories of wisdom, excluding the wisdom of cessation. Self-knowledge (atma-jnana) belongs to eight categories of wisdom, excluding the wisdom of cessation and the wisdom of knowing others' minds. Venerable Bhava (name of a venerable monk) has already said: Self-knowledge belongs to four categories of wisdom, namely, Dharma-jnana, Anvaya-jnana, Marga-jnana, and Samata-jnana. Comment: These statements are all reasonable, but the meaning of the seven Dharmas mentioned in the sutra is one type of wisdom. The Tathagata has five Samadhis of Holy Wisdom (five sacred wisdom meditations), this is also the power of knowing what is possible and what is impossible. The five wisdoms are: Dharma-jnana, Anvaya-jnana, Marga-jnana, Nirodha-jnana, and Anutpada-jnana.

Abhidhamma-vibhasa-sastra, Volume 16 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra, Volume 17

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by the Central Indian Monk Buddhavarman of the Northern Liang Dynasty, together with Dao Tai, etc., in the Chapter on Affection and Respect in the Miscellaneous Section

What is Samkhya-nirodha (cessation through knowledge)? What is Asamkhya-nirodha (cessation without knowledge)? And so on, extensively explained. Question: Why is this treatise composed? Answer: To stop and correct the ideas of those who hold wrong views. For example, the Exemplifiers say that the three cessations (Samkhya-nirodha, Asamkhya-nirodha, and Pratisamkhya-nirodha) have no substance. To stop this kind of statement, wanting to clarify that the three cessations each have their own characteristics, therefore this treatise is composed. Furthermore, the reason for composing this treatise is that the Vibhasavadins say that the three cessations are all unconditioned (Asamskrita). Wanting to stop this kind of statement, explaining that among the three cessations, two are unconditioned and one is conditioned (Samskrita), therefore this treatise is composed.

What is Samkhya-nirodha? Answer: If cessation arises from obtaining liberation, that is Samkhya-nirodha. That Dharma ceases, that attainment obtains liberation, obtaining liberation is called Samkhya-nirodha. What is Asamkhya-nirodha? Answer: If cessation does not arise from liberation, that is Asamkhya-nirodha.

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。彼法若滅。彼得不得解脫。不得解脫得。是名非數滅。云何無常滅。答曰。諸行散滅是也。無常滅。散滅諸行。非如散豆谷等。無常滅。令諸行於前一剎那能有所作。於後剎那。更不能有所作。非無行體。止其所作故。作如是說。問曰。非數滅無常滅。有何差別。答曰。非數滅者。疾瘦困厄自作他作苦惱種種魔事。如是隨世等法。若得解脫。是名非數滅。若說疾瘦困厄自作他作苦惱種種魔事等法。若得解脫。是名有漏諸行得非數滅。若說隨世等法。若得解脫。是名無漏諸行得非數滅。所以者何無漏諸行。亦在世故。無常滅者。令諸行散滅。乃至廣說。問曰。何故但問非數滅無常滅。不問數滅耶。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。先已說差別。如說云何數滅。其滅者是解脫。乃至廣說。二滅者非解脫。是以問其差別。復有說者以此二滅俱不用功滅故。復有說者盡應問三種滅差別。云何數滅。答曰。若滅是解脫不繫相。非數滅者。是解脫非不繫相。無常滅。非是解脫。亦非不繫相。復有說者。數滅三世陰入界中可得。非數滅未來世不生法中可得。無常滅現在世中可得。復有說者。數滅是善。彼得亦善。非數滅是無記。彼得亦是無記。無常滅有三種。彼得亦有三種。復有說者。數滅是不繫。彼得是

【現代漢語翻譯】 現代漢語譯本：如果那個法滅盡，他是否能得到解脫？如果不能得到解脫，這就被稱為非數滅（Visamyoga-nirodha，非擇滅）。什麼是無常滅（Anitya-nirodha，無常滅）？回答說：是諸行的散滅。無常滅，是散滅諸行，但不是像散落豆谷那樣。無常滅，是使諸行在前一剎那能夠有所作為，在後一剎那就不能再有所作為，而不是沒有行體的存在，只是停止了它的作用。所以這樣說。問：非數滅和無常滅有什麼差別？答：非數滅是指，因為疾病、衰弱、困苦、厄難、自己所作或他人所作的苦惱以及種種魔事等，像這樣隨順世間的法，如果得到解脫，這就被稱為非數滅。如果說疾病、衰弱、困苦、厄難、自己所作或他人所作的苦惱以及種種魔事等法，如果得到解脫，這被稱為有漏諸行得到非數滅。如果說隨順世間的法，如果得到解脫，這被稱為無漏諸行得到非數滅。為什麼呢？因為無漏諸行也存在於世間。無常滅，是使諸行散滅，乃至廣說。問：為什麼只問非數滅和無常滅，而不問數滅（Samkhya-nirodha，擇滅）呢？答：或者有人說，是作經者的意願如此，乃至廣說。又有人說，之前已經說了差別，比如說了什麼是數滅，它的滅就是解脫，乃至廣說。兩種滅不是解脫，所以問它們的差別。又有人說，因為這兩種滅都不需要通過功用才能滅盡。又有人說，應該問三種滅的差別。什麼是數滅？回答說：如果滅是解脫，是不繫縛的相，那麼就是數滅。非數滅是解脫，但不是不繫縛的相。無常滅，既不是解脫，也不是不繫縛的相。又有人說，數滅在過去、現在、未來三世的陰、入、界中可以得到。非數滅在未來世不生法中可以得到。無常滅在現在世中可以得到。又有人說，數滅是善，它的獲得也是善。非數滅是無記，它的獲得也是無記。無常滅有三種，它的獲得也有三種。又有人說，數滅是不繫縛的，它的獲得是 English version: If that Dharma is extinguished, does he attain liberation? If he does not attain liberation, this is called Visamyoga-nirodha (non-selective cessation). What is Anitya-nirodha (impermanent cessation)? The answer is: it is the disintegration and cessation of all phenomena. Anitya-nirodha is the disintegration and cessation of phenomena, but not like scattering beans and grains. Anitya-nirodha causes phenomena to be able to act in the previous moment, but unable to act in the subsequent moment, not that there is no entity of phenomena, but only that its function is stopped. Therefore, it is said in this way. Question: What is the difference between Visamyoga-nirodha and Anitya-nirodha? Answer: Visamyoga-nirodha refers to the liberation from diseases, weakness, suffering, calamities, self-inflicted or other-inflicted afflictions, and various demonic events, which are in accordance with worldly dharmas. If liberation is attained from these, it is called Visamyoga-nirodha. If it is said that liberation is attained from diseases, weakness, suffering, calamities, self-inflicted or other-inflicted afflictions, and various demonic events, then it is called the Visamyoga-nirodha of defiled phenomena. If it is said that liberation is attained from dharmas that are in accordance with worldly dharmas, then it is called the Visamyoga-nirodha of undefiled phenomena. Why? Because undefiled phenomena also exist in the world. Anitya-nirodha is the disintegration and cessation of phenomena, and so on. Question: Why only ask about Visamyoga-nirodha and Anitya-nirodha, and not about Samkhya-nirodha (selective cessation)? Answer: Some say that it is the intention of the author of the sutra, and so on. Others say that the difference has already been explained before, such as explaining what Samkhya-nirodha is, and its cessation is liberation, and so on. The two types of cessation are not liberation, so their difference is asked. Others say that because these two types of cessation do not require effort to be extinguished. Others say that the difference between the three types of cessation should be asked. What is Samkhya-nirodha? The answer is: if cessation is liberation and is not bound, then it is Samkhya-nirodha. Visamyoga-nirodha is liberation, but it is not a state of non-bondage. Anitya-nirodha is neither liberation nor a state of non-bondage. Others say that Samkhya-nirodha can be attained in the past, present, and future three times, in the skandhas, ayatanas, and dhatus. Visamyoga-nirodha can be attained in the future world where dharmas do not arise. Anitya-nirodha can be attained in the present world. Others say that Samkhya-nirodha is wholesome, and its attainment is also wholesome. Visamyoga-nirodha is indeterminate, and its attainment is also indeterminate. There are three types of Anitya-nirodha, and its attainment also has three types. Others say that Samkhya-nirodha is unbound, and its attainment is

【English Translation】 English version: If that Dharma is extinguished, does he attain liberation? If he does not attain liberation, this is called Visamyoga-nirodha (non-selective cessation). What is Anitya-nirodha (impermanent cessation)? The answer is: it is the disintegration and cessation of all phenomena. Anitya-nirodha is the disintegration and cessation of phenomena, but not like scattering beans and grains. Anitya-nirodha causes phenomena to be able to act in the previous moment, but unable to act in the subsequent moment, not that there is no entity of phenomena, but only that its function is stopped. Therefore, it is said in this way. Question: What is the difference between Visamyoga-nirodha and Anitya-nirodha? Answer: Visamyoga-nirodha refers to the liberation from diseases, weakness, suffering, calamities, self-inflicted or other-inflicted afflictions, and various demonic events, which are in accordance with worldly dharmas. If liberation is attained from these, it is called Visamyoga-nirodha. If it is said that liberation is attained from diseases, weakness, suffering, calamities, self-inflicted or other-inflicted afflictions, and various demonic events, then it is called the Visamyoga-nirodha of defiled phenomena. If it is said that liberation is attained from dharmas that are in accordance with worldly dharmas, then it is called the Visamyoga-nirodha of undefiled phenomena. Why? Because undefiled phenomena also exist in the world. Anitya-nirodha is the disintegration and cessation of phenomena, and so on. Question: Why only ask about Visamyoga-nirodha and Anitya-nirodha, and not about Samkhya-nirodha (selective cessation)? Answer: Some say that it is the intention of the author of the sutra, and so on. Others say that the difference has already been explained before, such as explaining what Samkhya-nirodha is, and its cessation is liberation, and so on. The two types of cessation are not liberation, so their difference is asked. Others say that because these two types of cessation do not require effort to be extinguished. Others say that the difference between the three types of cessation should be asked. What is Samkhya-nirodha? The answer is: if cessation is liberation and is not bound, then it is Samkhya-nirodha. Visamyoga-nirodha is liberation, but it is not a state of non-bondage. Anitya-nirodha is neither liberation nor a state of non-bondage. Others say that Samkhya-nirodha can be attained in the past, present, and future three times, in the skandhas, ayatanas, and dhatus. Visamyoga-nirodha can be attained in the future world where dharmas do not arise. Anitya-nirodha can be attained in the present world. Others say that Samkhya-nirodha is wholesome, and its attainment is also wholesome. Visamyoga-nirodha is indeterminate, and its attainment is also indeterminate. There are three types of Anitya-nirodha, and its attainment also has three types. Others say that Samkhya-nirodha is unbound, and its attainment is

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系不繫。非數滅是不繫。彼得是系。無常是系不繫。彼得亦是系不繫。復有說者。數滅是非學非無學。彼得是學無學非學非無學。非數滅是非學非無學。彼得亦是非學非無學。無常滅三種。彼得亦三種。復有說者。數滅是不斷。彼得或修道斷。或不斷。非數滅是不斷。彼得是修道斷。無常滅三種。彼得亦三種。復有說者。數滅是道果。彼得或是道是道果。或非道非道果。非數滅非道果。彼得非道非道果。無常滅或是道非道果。或是道亦道果。或非道非道果。彼得亦爾。復有說者。數滅是滅諦所攝。彼得是三諦所攝。非數滅非滅諦所攝。彼得苦集諦所攝。無常滅三種諦所攝。得亦爾。

問曰。何等是數滅義。答曰。數者是慧。滅是慧果。故名數滅。復有說者。別數得故。言是數滅。如見苦時苦忍苦智所得別。見集見滅見道所得亦別。故名數滅。復有說者。以難得多用功故。名為數滅。問曰。此滅為是一體。為是多體耶。答曰。或有說者。是一體。問曰。若是一體者。證見道所斷諸結滅時。亦證修道所斷。諸結滅不耶。若證者則修道無用。若不證者。云何一體法。少分證少分不證。復有說者。滅體有五見苦所斷煩惱滅。是一種。乃至修道所斷煩惱滅。是第五種。問曰。此亦有過。所以者何。如證欲界修道所斷上上使

【現代漢語翻譯】 現代漢語譯本： 是或不是繫縛？非擇滅不是繫縛。獲得是繫縛。無常是繫縛或不是繫縛？獲得也是繫縛或不是繫縛。另有人說，非擇滅既不是有學也不是無學。獲得是有學、無學，或既不是有學也不是無學。非非擇滅既不是有學也不是無學。獲得也是既不是有學也不是無學。無常滅有三種。獲得也有三種。另有人說，非擇滅是不間斷的。獲得或者通過修道斷除，或者是不間斷的。非非擇滅是不間斷的。獲得是通過修道斷除的。無常滅有三種。獲得也有三種。另有人說，非擇滅是道果。獲得或者既是道又是道果，或者既不是道也不是道果。非非擇滅不是道果。獲得既不是道也不是道果。無常滅或者既是道又不是道果，或者既是道又是道果，或者既不是道也不是道果。獲得也是如此。另有人說，非擇滅是滅諦所包含的。獲得是三諦所包含的。非非擇滅不是滅諦所包含的。獲得是苦集諦所包含的。無常滅是三種諦所包含的。獲得也是如此。

問：什麼是非擇滅（Pratisankhya-nirodha）的含義？答：『數』指的是智慧（Prajna），『滅』指的是智慧的果實。因此稱為非擇滅。另有人說，因為能夠分別計算獲得，所以稱為非擇滅。例如，在見到苦諦時，苦忍（苦法忍，Ksanti）和苦智（苦法智，Jnana）所獲得的（滅）是不同的。見到集諦、滅諦、道諦所獲得的（滅）也不同。因此稱為非擇滅。另有人說，因為難以獲得且需要付出努力，所以稱為非擇滅。 問：這種滅是一體的，還是多體的？答：有人說是是一體的。問：如果是一體的，那麼在證得見道所斷的諸結（煩惱的結縛，Klesha）滅時，也證得修道所斷的諸結滅了嗎？如果證得，那麼修道就沒有用了。如果不證得，那麼如何解釋一體法，一部分證得，一部分不證得？另有人說，滅的體性有五種：見苦所斷的煩惱滅是一種，乃至修道所斷的煩惱滅是第五種。問：這也有過失。為什麼呢？例如，證得欲界修道所斷的上上使（煩惱）。

【English Translation】 English version: Is it or is it not a bond (Samyojana)? Non-cessation by wisdom (Pratisankhya-nirodha) is not a bond. Attainment (Prapti) is a bond. Is impermanence (Anitya) a bond or not a bond? Attainment is also a bond or not a bond. Others say that non-cessation by wisdom is neither a learner (Saiksa) nor a non-learner (Asaiksa). Attainment is a learner, a non-learner, or neither a learner nor a non-learner. Non-non-cessation by wisdom is neither a learner nor a non-learner. Attainment is also neither a learner nor a non-learner. The cessation of impermanence is of three kinds. Attainment is also of three kinds. Others say that non-cessation by wisdom is uninterrupted. Attainment is either interrupted by cultivation of the path or uninterrupted. Non-non-cessation by wisdom is uninterrupted. Attainment is interrupted by cultivation of the path. The cessation of impermanence is of three kinds. Attainment is also of three kinds. Others say that non-cessation by wisdom is the fruit of the path (Phala). Attainment is either the path and the fruit of the path, or neither the path nor the fruit of the path. Non-non-cessation by wisdom is not the fruit of the path. Attainment is neither the path nor the fruit of the path. The cessation of impermanence is either the path and not the fruit of the path, or both the path and the fruit of the path, or neither the path nor the fruit of the path. Attainment is also the same. Others say that non-cessation by wisdom is included in the truth of cessation (Nirodha-satya). Attainment is included in the three truths. Non-non-cessation by wisdom is not included in the truth of cessation. Attainment is included in the truths of suffering (Dukkha-satya) and origin (Samudaya-satya). The cessation of impermanence is included in the three kinds of truths. Attainment is also the same.

Question: What is the meaning of non-cessation by wisdom (Pratisankhya-nirodha)? Answer: 'Wisdom' (Prajna) refers to intelligence, and 'cessation' refers to the fruit of intelligence. Therefore, it is called non-cessation by wisdom. Others say that it is called non-cessation by wisdom because one can separately enumerate the attainments. For example, when seeing the truth of suffering, the attainments obtained by the forbearance of suffering (Ksanti) and the knowledge of suffering (Jnana) are different. The attainments obtained by seeing the truths of origin, cessation, and the path are also different. Therefore, it is called non-cessation by wisdom. Others say that it is called non-cessation by wisdom because it is difficult to obtain and requires effort. Question: Is this cessation one entity or many entities? Answer: Some say that it is one entity. Question: If it is one entity, then when one attains the cessation of the bonds (Klesha) severed by the path of seeing (Darshana-marga), does one also attain the cessation of the bonds severed by the path of cultivation (Bhavana-marga)? If one attains it, then the path of cultivation is useless. If one does not attain it, then how can it be explained as one entity, with one part attained and one part not attained? Others say that the nature of cessation is of five kinds: the cessation of afflictions severed by seeing suffering is one kind, and so on, until the cessation of afflictions severed by the path of cultivation is the fifth kind. Question: This also has a fault. Why? For example, attaining the highest fetters (Upadana) severed by the path of cultivation in the desire realm (Kama-dhatu).

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滅時。復證余品使滅不耶。若當證者。余品對治道。則無功用。若不證者。云何一體法。少分證少分不證。復有說者。滅體有十三。見道所斷有四。修道所斷有九。問曰。此亦有過。所以者何。若證欲界修道所斷滅時。復證初禪修道所斷滅不。若證不證。俱同前過。評曰。應作是說。隨有漏法體滅體亦爾。問曰。若然者。先何故問涅槃為一體為多體耶。答曰。先應作是問。若一眾生。證一法滅時。一切眾生。亦同證此滅不耶。若同者。云何涅槃不是共法。一眾生得涅槃時。一切眾生。亦應得涅槃。若異者。云何涅槃非是相似法耶。此經復云何通。如說如來解脫。阿羅漢解脫等。無差別。答曰。應作是說。如一眾生證此法。一切眾生亦同證此法。問曰。若然者。云何涅槃不是共法耶。答曰。以體言之則同。以得言之則異。所以者何。以諸得各異故。問曰。若然者。云何不一眾生得涅槃時。一切眾生亦得涅槃耶。答曰。若成就涅槃得者得涅槃。若不成就得者。不得涅槃。復有說者若一眾生。證此滅時。餘眾生所證者各異。問曰。若然者。云何涅槃非是相似法。答曰。言非相似者。非相似因。以涅槃無相似因故。言非相似法。問曰。若然者。苦法忍無相似因。亦是非相似法耶。答曰。苦法忍雖不從相似因生。而能與他作相似

【現代漢語翻譯】 現代漢語譯本 滅盡時，是否也同時證得其他品類的滅盡？如果證得，那麼其他品類的對治道就沒有作用了。如果不能證得，為何說涅槃是一體法？怎麼可能一體法中，一部分證得，一部分不能證得？還有一種說法是，滅的本體有十三種，見道所斷的有四種，修道所斷的有九種。問：這種說法也有過失。為什麼呢？如果證得欲界修道所斷的滅盡時，是否也同時證得初禪修道所斷的滅盡？無論證得還是不能證得，都和前面的過失一樣。評判說：應該這樣說，隨有漏法的本體滅盡，滅的本體也隨之滅盡。問：如果這樣，先前為何要問涅槃是一體還是多體呢？答：先前應該這樣問：如果一個眾生證得一種法的滅盡時，一切眾生是否也同時證得這種滅盡？如果同時證得，為何涅槃不是共法？一個眾生得到涅槃時，一切眾生也應該得到涅槃。如果不同時證得，為何涅槃不是相似法？此經又如何解釋？經中說如來的解脫、阿羅漢（Arhat）的解脫等，沒有差別。答：應該這樣說，如一個眾生證得此法，一切眾生也同時證得此法。問：如果這樣，為何涅槃不是共法呢？答：從本體上來說是相同的，從證得的角度來說是不同的。為什麼呢？因為各自的證得是不同的。問：如果這樣，為何不是一個眾生得到涅槃時，一切眾生也得到涅槃呢？答：如果成就涅槃之『得』者，就得到涅槃；如果不成就『得』者，就不能得到涅槃。還有一種說法是，如果一個眾生證得這種滅盡時，其他眾生所證得的滅盡是各不相同的。問：如果這樣，為何涅槃不是相似法？答：說非相似，是指非相似因。因為涅槃沒有相似的因。所以說非相似法。問：如果這樣，苦法忍（Kṣānti-dharma-anutpāda-jñāna）沒有相似的因，也是非相似法嗎？答：苦法忍雖然不是從相似因產生，但能與他者產生相似。

【English Translation】 English version When cessation occurs, is the cessation of other categories also simultaneously realized? If it is realized, then the counteractive paths for those other categories are rendered useless. If it is not realized, how can it be said that Nirvana is a single entity? How can it be that within a single entity, a portion is realized while another portion is not? Another view states that there are thirteen types of cessation entities, four of which are severed by the Path of Seeing, and nine of which are severed by the Path of Cultivation. Question: This also has a flaw. Why? If, when the cessation of what is severed by the Path of Cultivation in the Desire Realm is realized, is the cessation of what is severed by the Path of Cultivation in the First Dhyana (First Dhyana) also simultaneously realized? Whether it is realized or not, it is the same as the previous flaw. Commentary: It should be said that as the entity of conditioned dharmas ceases, so too does the entity of cessation. Question: If that is the case, why was it previously asked whether Nirvana is a single entity or multiple entities? Answer: It should have been asked previously: If one sentient being realizes the cessation of one dharma, do all sentient beings simultaneously realize this cessation as well? If they realize it simultaneously, why is Nirvana not a shared dharma? When one sentient being attains Nirvana, all sentient beings should also attain Nirvana. If they do not realize it simultaneously, why is Nirvana not a similar dharma? How can this sutra be explained? As it says, the liberation of the Tathagata (Tathagata), the liberation of the Arhat (Arhat), etc., are without difference. Answer: It should be said that as one sentient being realizes this dharma, all sentient beings also simultaneously realize this dharma. Question: If that is the case, why is Nirvana not a shared dharma? Answer: In terms of entity, it is the same; in terms of attainment, it is different. Why? Because the attainments are different for each. Question: If that is the case, why is it not that when one sentient being attains Nirvana, all sentient beings also attain Nirvana? Answer: If one accomplishes the 'attainment' of Nirvana, then one attains Nirvana; if one does not accomplish the 'attainment', then one does not attain Nirvana. Another view states that if one sentient being realizes this cessation, the cessation realized by other sentient beings is different for each. Question: If that is the case, why is Nirvana not a similar dharma? Answer: Saying 'not similar' refers to 'not similar cause'. Because Nirvana has no similar cause. Therefore, it is said to be a 'not similar dharma'. Question: If that is the case, is Kṣānti-dharma-anutpāda-jñāna (Kṣānti-dharma-anutpāda-jñāna), which has no similar cause, also a 'not similar dharma'? Answer: Although Kṣānti-dharma-anutpāda-jñāna does not arise from a similar cause, it can create similarity with others.

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因。涅槃不從相似因生。亦不與他作相似因。復有說者。以不同故。言不相似。有為法性同。云何性同。同在世。同是陰。同是苦。無有一法是常是善者。復有說者。世法是同。彼非世故不同。如是陰法苦法諸生法諸趣法。當知亦爾。復有說者。前後是相似。彼法無前後。故言不相似。如前後。上中下法亦如是。如來解脫。羅漢解脫。此經云何通者。以俱是常是善故。復有說者。以在一身中決定俱有故。所以者何。一切眾生盡有三種菩提性。所謂佛辟支佛聲聞菩提。若從佛道去。亦證此法。若從辟支佛聲聞道去。亦證此法。是故言無差別。評曰。不應作是說。如前說者好。

問曰。外物中數滅為有得者不耶。若得者眾生不成就外法雲何得。若得者此經復云何通。如說諸長老。我斷一切愛。得內解脫。若不得者此經復云何通。如說云何斷界。答曰。一切諸行斷。是名斷界。乃至廣說。答曰。應作是說有得者。問曰。若然者不成就外法。云何得耶。答曰。雖不成就外法。而得外法數滅。如過去未來命等八根。雖不成就。得其數滅。我斷一切愛。得內解脫。此經云何通者。此說若內得解脫。當知外法亦得解脫。復有說者。以此解脫從自身修方便得。不由外人修方便得。是故言得內解脫。復有說者。不得外法中數滅。問

【現代漢語翻譯】 現代漢語譯本 因。涅槃不是從相似的因產生的，也不會給其他事物作為相似的因。還有人說，因為涅槃與有為法不同，所以說不相似。有為法的性質相同，怎麼說性質相同呢？因為它們都存在於世間，都是五陰，都是苦。沒有哪一種法是常住的、美好的。還有人說，世間法是相同的，涅槃不是世間法，所以不同。像這樣，五陰法、苦法、各種生法、各種趣法，應當知道也是一樣的道理。還有人說，有前後關係的事物是相似的，涅槃沒有前後關係，所以說不相似。像前後關係一樣，上下中等法也是如此。如來的解脫和阿羅漢（Arhat）的解脫，這部經怎麼解釋呢？因為它們都是常住的、美好的。還有人說，因為在同一個身體中必定同時具有。為什麼這麼說呢？一切眾生都具有三種菩提（Bodhi）的性質，也就是佛（Buddha）菩提、辟支佛（Pratyekabuddha）菩提和聲聞（Śrāvaka）菩提。如果從佛道修行，也能證得這種法。如果從辟支佛或聲聞道修行，也能證得這種法。所以說沒有差別。評論說，不應該這樣說，像前面說的那樣比較好。

問：外物中的數滅（Saṃkhyā-nirodha）是可以獲得的嗎？如果可以獲得，眾生沒有成就外法，怎麼能獲得呢？如果可以獲得，這部經又怎麼解釋呢？經中說，諸位長老，我斷除一切愛，獲得內在的解脫。如果不能獲得，這部經又怎麼解釋呢？經中說，如何斷除界（Dhātu）？回答說，斷除一切諸行，就叫做斷除界，乃至廣說。回答說，應該這樣說，是可以獲得的。問：如果這樣，沒有成就外法，怎麼能獲得呢？答：雖然沒有成就外法，但是可以獲得外法的數滅，就像過去和未來的命等八根（Indriya），雖然沒有成就，但是可以獲得它們的數滅。我斷除一切愛，獲得內在的解脫，這部經怎麼解釋呢？這是說，如果內在獲得解脫，應當知道外法也獲得解脫。還有人說，這種解脫是從自身修行方便而獲得的，不是由外人修行方便而獲得的，所以說獲得內在的解脫。還有人說，不能獲得外法中的數滅。問

【English Translation】 English version Cause. Nirvāṇa (Nirvana) does not arise from similar causes, nor does it create similar causes for others. Some say that it is dissimilar because it is different. The nature of conditioned dharmas is the same. How is the nature the same? They are the same in being in the world, being the five skandhas (khandhas), and being suffering. There is no dharma that is permanent and good. Others say that worldly dharmas are the same, but Nirvāṇa is not worldly, so it is different. Likewise, the skandha dharmas, suffering dharmas, all arising dharmas, and all realms of existence should be understood in the same way. Others say that things with before and after are similar, but Nirvāṇa has no before and after, so it is said to be dissimilar. Just as with before and after, the upper, middle, and lower dharmas are also the same. How does this scripture reconcile the liberation of the Tathāgata (Tathagata) and the liberation of the Arhat (Arhat)? Because they are both permanent and good. Others say that it is because they are definitely present together in the same body. Why is that? All beings have three types of Bodhi (Bodhi) nature, namely Buddha (Buddha) Bodhi, Pratyekabuddha (Pratyekabuddha) Bodhi, and Śrāvaka (Śrāvaka) Bodhi. If one goes from the Buddha path, one will also attain this dharma. If one goes from the Pratyekabuddha or Śrāvaka path, one will also attain this dharma. Therefore, it is said that there is no difference. Commentary: It should not be said this way; what was said earlier is better.

Question: Is the cessation of enumeration (Saṃkhyā-nirodha) in external objects attainable? If it is attainable, how can beings attain it if they have not accomplished external dharmas? If it is attainable, how does this scripture reconcile? As it says, 'Venerable elders, I have cut off all craving and attained inner liberation.' If it is not attainable, how does this scripture reconcile? As it says, 'How does one cut off the realm (Dhātu)?' The answer is, 'Cutting off all conditioned actions is called cutting off the realm,' and so on, extensively explained. The answer is, it should be said that it is attainable. Question: If that is so, how can one attain it if one has not accomplished external dharmas? Answer: Although one has not accomplished external dharmas, one can attain the cessation of enumeration of external dharmas, just like the past and future life and the eight faculties (Indriya), although one has not accomplished them, one can attain their cessation of enumeration. 'I have cut off all craving and attained inner liberation,' how does this scripture reconcile? This means that if one attains inner liberation, one should know that external dharmas also attain liberation. Others say that this liberation is attained through one's own practice of skillful means, not through the practice of skillful means by others, so it is said to attain inner liberation. Others say that one cannot attain the cessation of enumeration in external dharmas. Question

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曰。若然者此經云何通。如說一切諸行。斷名斷界。乃至廣說。答曰。有二種一切。有分。一切。有一切一切。此中說分一切。故言一切。復有說者。外物中有數滅。而不可得。評曰。不應作是說。寧當說無。不應說有而不可得。何用是無。用物為亦有亦得。如是說者好。若當外物數滅不可得者。則違波伽羅那經。如說云何得作證法。答言。一切善法。此法是善。亦得可得證。欲令無如是過故。說言可得。

問曰。此數滅體。為是陰為非陰耶。若是陰者。何不本是涅槃。何以故。先有諸陰故。若非陰者。云何為無所有法。而修于道。答曰。應作是說。體非是陰亦非陰。然從色陰乃至識陰體得之。此數滅亦名涅槃亦名不相似。亦名非品亦名無跋那(跋那秦言色亦言性亦言稱讚亦言字)。亦言最勝亦名智。亦名應亦名不親近。亦名不修亦名可樂。亦名近亦名妙亦名離。問曰。何故言涅槃。答曰。槃那言林。涅者言離。永離陰林離三火林離四林。故言涅槃。複次不織義是涅槃。如先說。何故名不相似者。無相似因故。如先說。無上中下等故。何故名非品者。離諸品故。如說有為法體性是品。諸作是說。有住相者。四相及彼法五法。是俱生品。諸作是說。無住相者。三相及彼法四法。是俱生品。彼法無如是相故。名為非

品。復有說者。世是品法。彼法離世。名為非品。諸陰諸苦諸生諸趣說亦如是。何故名無跋那者。稱讚之體。已自成故。不待復更稱讚。如人本性賢善。不待稱讚。本賢善故。彼亦如是。複次有為法中。或以因稱果。或以果稱因。彼法無果可以稱因。無因可以稱果。複次諸聖親證此法故。不待稱讚。複次不稱讚者。有無邊稱故。如人大德言。此人德不可說。彼亦如是。複次不可稱讚者。周匝有美稱故。如凈明珠周匝除闇。彼亦如是。亦如阿波那加珠所在之處。而便安立。如是若解脫得。在人身中。此身名為安立。複次不可稱讚者。名為非稱。無有人能如法說其過者。名為非稱。復有說者。離諸性故。言無跋那。此中無剎利婆羅門居士首陀性故。言無跋那。亦無青黃等色故。言無跋那。有為法。或性是色。或依色。或為色作所依。彼法性。非是色。亦非依色。亦不為色作所依。何故名最勝者。以上妙故名最勝。如世間以上妙飲食衣服纓絡等故名最勝。尊者瞿沙說曰。彼法是最勝。以是通暢究竟法故。何故名智者。以智果故。如經中說。六入是業。六入是業果。以業名說。如斷是智果以智名說。如天眼天耳是通果以通名說。彼亦如是。是智果故。以智名說。何故名應者。應受供養故名應。世界所有上供。盡應受故。何故名

【現代漢語翻譯】 現代漢語譯本 品。還有一種說法，『世』是品法（具有品類屬性的法），那種遠離『世』的法，就叫做『非品』。諸陰（五蘊），諸苦（各種苦難），諸生（各種生命形式），諸趣（六道輪迴）的說法也與此類似。為什麼叫做『無跋那』（Anupadana，不執取）呢？因為稱讚的本體，已經自然成就了，不需要再次稱讚。就像一個人天性賢良善良，不需要稱讚，因為他本來就賢良善良。那個法也是如此。其次，在有為法（因緣和合而成的法）中，或者用因來稱呼果，或者用果來稱呼因。但那個法沒有果可以用來稱呼因，也沒有因可以用來稱呼果。再次，諸聖者親自證悟了這個法，所以不需要稱讚。再次，不稱讚它，是因為它有無邊的稱讚。就像人們讚美一個大德之人說，『這個人的德行不可言說』，那個法也是如此。再次，不可稱讚，是因為它周圍充滿了美稱。就像清凈明亮的寶珠，周圍都能驅散黑暗，那個法也是如此。也像阿波那加珠（Apanaka jewel），無論在哪裡，都能帶來安立。如此，如果解脫在人身中獲得，這個身體就被稱為安立。再次，不可稱讚，也叫做『非稱』，沒有人能如實地說出它的過失，這叫做『非稱』。還有一種說法，因為遠離了各種屬性，所以叫做『無跋那』。這裡面沒有剎帝利（Kshatriya，武士階層）、婆羅門（Brahmana，祭司階層）、居士（在家信徒）、首陀（Sudra，奴隸階層）的屬性，所以叫做『無跋那』。也沒有青色、黃色等顏色，所以叫做『無跋那』。有為法，或者屬性是色，或者依賴於色，或者為色所依。但那個法的屬性，不是色，也不依賴於色，也不為色所依。為什麼叫做『最勝』（Paramartha，勝義）呢？因為以上妙的緣故，叫做最勝。就像世間以上妙的飲食、衣服、瓔珞等，所以叫做最勝。尊者瞿沙（Ghosha）說：『那個法是最勝的，因為它是通暢究竟的法。』為什麼叫做『智者』（Jnani，具智慧者）呢？因為是智慧的果實。如經中所說，六入（六根）是業，六入是業的果報，這是以業來命名。如斷滅是智慧的果實，所以用智慧來命名。如天眼、天耳是神通的果實，所以用神通來命名。那個法也是如此，因為是智慧的果實，所以用智慧來命名。為什麼叫做『應』（Arhat，阿羅漢）呢？因為應該接受供養，所以叫做『應』。世間所有上妙的供養，都應該接受，所以叫做『應』。

【English Translation】 English version Chapter. Furthermore, some say that 『world』 is a category of dharma (phenomena with class attributes), and that dharma which is apart from the 『world』 is called 『non-category』. The same is said of the skandhas (aggregates), sufferings, births, and destinies (realms of rebirth). Why is it called 『Anupadana』 (non-attachment)? Because the essence of praise is already self-accomplished, it does not need to be praised again. Just as a person is inherently virtuous and good, he does not need to be praised because he is inherently virtuous and good. That dharma is also like that. Secondly, in conditioned dharmas (dharmas arising from causes and conditions), sometimes the cause is used to refer to the effect, or the effect is used to refer to the cause. But that dharma has no effect that can be used to refer to the cause, and no cause that can be used to refer to the effect. Furthermore, because the sages have personally realized this dharma, it does not need to be praised. Furthermore, it is not praised because it has boundless praise. Just as people praise a great virtuous person by saying, 『This person』s virtue is indescribable,』 that dharma is also like that. Furthermore, it is indescribable because it is surrounded by beautiful names. Just as a pure and bright jewel can dispel darkness all around, that dharma is also like that. It is also like the Apanaka jewel, which brings establishment wherever it is. Thus, if liberation is attained in the human body, this body is called establishment. Furthermore, it is indescribable, also called 『non-name』, because no one can truthfully speak of its faults, this is called 『non-name』. Some say that it is called 『Anupadana』 because it is apart from all attributes. Here, there are no attributes of Kshatriya (warrior caste), Brahmana (priest caste), householder (lay follower), or Sudra (servant caste), so it is called 『Anupadana』. It also has no colors such as blue or yellow, so it is called 『Anupadana』. Conditioned dharmas, either their attribute is form, or they depend on form, or they are the basis for form. But the attribute of that dharma is not form, nor does it depend on form, nor is it the basis for form. Why is it called 『Paramartha』 (ultimate truth)? Because of its supreme excellence, it is called Paramartha. Just as in the world, supreme excellence is attributed to excellent food, clothing, garlands, etc., so it is called Paramartha. Venerable Ghosha said: 『That dharma is the most excellent, because it is the unobstructed and ultimate dharma.』 Why is it called 『Jnani』 (wise one)? Because it is the fruit of wisdom. As it is said in the sutras, the six entrances (six sense organs) are karma, and the six entrances are the result of karma, this is named after karma. Just as cessation is the fruit of wisdom, so it is named after wisdom. Just as the divine eye and divine ear are the fruit of supernormal powers, so they are named after supernormal powers. That dharma is also like that, because it is the fruit of wisdom, so it is named after wisdom. Why is it called 『Arhat』 (worthy one)? Because it should receive offerings, it is called 『Arhat』. All the supreme offerings in the world should be received, so it is called 『Arhat』.

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不親近者。以無可親近故。有為法以貪其果。而親近之。如人為貪蔭涼花果故親近於樹。彼法與上相違故。名不親近。問曰。若說不親近者。何以故。經中說親近明人耶。答曰。以得智故。明人者佛若佛弟子。以親近故。得所緣忍智及成就得。是故說親近。復有說者。明人所依去故說親近。如說阿羅漢去至涅槃何故名不修者。以不在身中。若法住在身中者。修彼法。不在身中。是故不修。復有說者。以無可修法故。如阿毗曇所說。修法彼中無故。名曰不修。復有說者。以無可親近事故。所以不修。問曰。若不修者此偈云何通。如偈說。

瞿曇坐樹下　　禪思不放逸 　不久履道跡　　涅槃在心中

答曰。如尊者波奢所說言。涅槃在心中者。心中成就涅槃得故。何故名可樂者。以離一切苦故。聖人畏苦涅槃。無身心苦故。聖人樂之。如苦惡戒生死增長老死。說亦如是。世尊經說時。解脫是樂法。無漏戒是樂戒者。以能到涅槃故。何故名近者。以是有法故。或有說是非有法。而彼法實有體性。是故說近。以是事故。世尊經說。行者精進成就十五法。是名學跡。得近涅槃。複次不選擇身故名近。若剎利修道。即證婆羅門毗舍首陀修道亦證。複次不選擇處所故名近。若於村落。若於靜處。修道即得。複次以是近觀故

【現代漢語翻譯】 現代漢語譯本：不親近（apratisthita，無所依處）是指因為沒有可以親近的緣故。有為法（sasrava-dharma，有煩惱的法）因為貪求其果報，所以人們會去親近它，就像人們爲了貪圖樹的蔭涼、花朵和果實而去親近樹木一樣。涅槃（nirvana，寂滅）與有為法相反，所以被稱為不親近。有人問：如果說不親近，為什麼經典中又說要親近明人（佛或佛弟子）呢？回答說：因為可以從中獲得智慧。親近明人，可以獲得所緣忍智（alambana-ksanti-jnana，對所緣境的忍耐和智慧）以及成就。所以說要親近。還有一種說法是：因為明人所依之處是涅槃，所以說親近。就像說阿羅漢（arhat，斷盡煩惱的聖者）趨向涅槃，為什麼又說他們是不修（asevana，不修習）呢？因為涅槃不在他們的身中。如果法存在於身中，就修習它；如果不在身中，所以不修習。還有一種說法是：因為沒有可以修習的法，就像阿毗曇（abhidharma，論藏）所說，涅槃中沒有修習的法，所以稱為不修。還有一種說法是：因為沒有可以親近的事，所以不修。有人問：如果不修，那麼這首偈頌怎麼解釋呢？偈頌說： 『瞿曇（Gautama，釋迦牟尼佛的姓）坐樹下，禪思不放逸，不久履道跡（marga-pada，修行之路），涅槃在心中。』 回答說：正如尊者波奢（Pasya）所說，『涅槃在心中』，是指心中成就涅槃的緣故。為什麼稱為可樂（pratikamya，令人喜悅的）呢？因為涅槃遠離一切痛苦。聖人畏懼痛苦，而涅槃沒有身心之苦，所以聖人樂於涅槃。就像苦、惡戒（dus-sila，惡的戒律）、生死（samsara，輪迴）、增長（upacaya，增長煩惱）、老死（jara-marana，衰老和死亡）一樣，道理也是如此。世尊（Bhagavan，佛的稱號）在經典中說，解脫（vimoksa，從煩惱中解脫）是快樂的法，無漏戒（anasrava-sila，沒有煩惱的戒律）是快樂的戒律，因為它們能夠到達涅槃。為什麼稱為近（upasankramaniya，可以接近的）呢？因為涅槃是有法（asti-dharma，存在的法）。或者有人說涅槃是非有法（nasti-dharma，不存在的法），但涅槃實際上具有體性，所以說近。因為這個緣故，世尊在經典中說，修行者精進成就十五法，這被稱為學跡（saiksa-pada，學習的足跡），能夠接近涅槃。其次，不選擇身份（jati，種姓）所以稱為近。如果剎帝利（ksatriya，武士階層）修道，就能證得涅槃，婆羅門（brahmana，祭司階層）、吠舍（vaisya，商人階層）、首陀羅（sudra，奴隸階層）修道也能證得涅槃。其次，不選擇處所（vasati，住所）所以稱為近。無論在村落，還是在寂靜處，修道都能證得涅槃。再次，因為這是近觀（upasamkranti-darsana，接近的觀察）的緣故。

【English Translation】 English version: 'Not Approaching' (apratisthita, without a basis) means because there is no reason to approach. Conditioned dharmas (sasrava-dharma, defiled dharmas) are approached because of greed for their fruits, just as people approach a tree for the sake of its shade, flowers, and fruits. Nirvana (nirvana, cessation) is the opposite of conditioned dharmas, so it is called 'Not Approaching.' Someone asks: If it is said 'Not Approaching,' why do the sutras say to approach wise people (Buddhas or disciples of the Buddha)? The answer is: Because one can gain wisdom from them. By approaching wise people, one can obtain forbearance-wisdom regarding objects (alambana-ksanti-jnana, patience and wisdom regarding objects) and attain accomplishments. Therefore, it is said to approach. Another explanation is: Because the basis of wise people is Nirvana, it is said to approach. Just as it is said that Arhats (arhat, liberated beings) go to Nirvana, why are they called 'Not Cultivating' (asevana, not cultivating)? Because Nirvana is not in their bodies. If a dharma exists in the body, one cultivates it; if it is not in the body, one does not cultivate it. Another explanation is: Because there is no dharma to cultivate, as the Abhidharma (abhidharma, collection of treatises) says, there is no dharma to cultivate in Nirvana, so it is called 'Not Cultivating.' Another explanation is: Because there is no reason to approach, one does not cultivate. Someone asks: If one does not cultivate, how can this verse be explained? As the verse says: 'Gautama (Gautama, the Buddha's family name) sits under a tree, meditating without negligence, soon treading the path (marga-pada, path of practice), Nirvana in his heart.' The answer is: As Venerable Pasya (Pasya) said, 'Nirvana in his heart' means that Nirvana is attained in the heart. Why is it called 'Desirable' (pratikamya, pleasing)? Because Nirvana is free from all suffering. Sages fear suffering, and Nirvana has no suffering of body and mind, so sages delight in Nirvana. Just like suffering, evil precepts (dus-sila, evil precepts), samsara (samsara, cycle of rebirth), increase (upacaya, increase of afflictions), old age and death (jara-marana, aging and death), the principle is the same. The World-Honored One (Bhagavan, title of the Buddha) said in the sutras that liberation (vimoksa, liberation from afflictions) is a joyful dharma, and undefiled precepts (anasrava-sila, precepts without defilements) are joyful precepts, because they can lead to Nirvana. Why is it called 'Near' (upasankramaniya, approachable)? Because Nirvana is an existent dharma (asti-dharma, existing dharma). Or some say that Nirvana is a non-existent dharma (nasti-dharma, non-existing dharma), but Nirvana actually has a nature, so it is said to be near. For this reason, the World-Honored One said in the sutras that a practitioner who diligently accomplishes fifteen dharmas is said to be on the path of learning (saiksa-pada, path of learning), and can approach Nirvana. Furthermore, it is called 'Near' because it does not discriminate based on status (jati, caste). If a Kshatriya (ksatriya, warrior caste) practices the path, he can attain Nirvana; a Brahmin (brahmana, priestly caste), a Vaisya (vaisya, merchant caste), or a Sudra (sudra, servant caste) can also attain Nirvana by practicing the path. Furthermore, it is called 'Near' because it does not discriminate based on location (vasati, dwelling). Whether in a village or in a quiet place, one can attain Nirvana by practicing the path. Furthermore, it is because of this near-seeing (upasamkranti-darsana, approaching vision).

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名近。諸聖起緣。彼忍智現在前。正觀此法。如在目前。複次以比相故知近。如波伽羅那經所說。云何遠法。謂過去未來法。云何近法。謂現在前。及無為法。複次住近處得故名處近。近處者謂現在世現在世證故名近。複次舍近法得故名近。近法名現在。聖人舍現在。法入涅槃故名近。尊者瞿沙說曰。精勤次第趣向。修正方便者得故名近。複次聖道所依身定故。此法不爾名近。若依此身。應起聖道。余身不能。涅槃不爾。隨修道所依身則能證。是名為近。問曰。何故名妙耶。如道亦是妙。何以獨稱涅槃為妙。波伽羅那所說。云何妙法。無漏善法是也。答曰。道雖是妙。涅槃是妙中妙。複次道雖是妙。雜無常過故。涅槃不爾。複次道有對治厭惡善根故。如空空三昧無相無相三昧無愿無愿三昧。無有善法能厭惡涅槃者故名為妙。問曰。涅槃何故名離耶。如道亦是離相。如波伽羅那所說。云何離法。答言。欲界系。或色無色界系。出要寂靜善定學法無學法。數滅等法是也。答曰。涅槃唯是離道是離是可離。複次舍一切法故言離。有漏法有二種舍。一者離欲舍。二者棄捨。無漏有為法。雖無離欲舍。而有棄捨。涅槃無離欲舍。亦無棄捨。複次第一義是離。以色故離欲。以無色故離色。諸有所作。諸有所思。以涅槃故離。

【現代漢語翻譯】 現代漢語譯本： 名之為『近』。諸聖者證悟的根源，在於他們能以忍智當下現觀此法，如同親眼所見。其次，通過比對可以得知涅槃是『近』。如《波伽羅那經》所說：什麼是『遠』法？指的是過去和未來的法。什麼是『近』法？指的是當下現前的法，以及無為法。再次，安住于『近』處才能證得，這個『近』處指的是現在世，在現在世證悟所以稱為『近』。再次，捨棄『近』法才能證得，這個『近』法指的是現在。聖人捨棄現在的法，才能進入涅槃，所以稱為『近』。尊者瞿沙說：精勤、次第、趣向，修正方便者才能證得，所以稱為『近』。再次，聖道所依之身是確定的，而此法（涅槃）並非如此，所以稱為『近』。如果依靠此身，就應該生起聖道，其他身則不能。涅槃則不然，隨修道所依之身都能證得，這稱為『近』。問：為什麼稱為『妙』呢？道也是妙的，為什麼唯獨稱涅槃為妙？《波伽羅那經》中說：什麼是『妙』法？無漏善法是也。答：道雖然是妙，但涅槃是妙中之妙。再次，道雖然是妙，但雜有無常的過患，涅槃則沒有。再次，道有對治厭惡的善根，比如空空三昧、無相無相三昧、無愿無愿三昧。沒有善法能夠厭惡涅槃，所以稱為『妙』。問：涅槃為什麼稱為『離』呢？道也有離相，如《波伽羅那經》所說：什麼是『離』法？答：欲界系，或者色無色界系，出要寂靜善定學法無學法，數滅等法是也。答：涅槃唯是『離』，道是『離』，是『可離』。再次，捨棄一切法所以稱為『離』。有漏法有兩種捨棄：一是離欲舍，二是棄捨。無漏有為法，雖然沒有離欲舍，但有棄捨。涅槃既沒有離欲舍，也沒有棄捨。再次，第一義諦是『離』。以色界故離欲界，以無色界故離色界。諸有所作，諸有所思，以涅槃故離。

【English Translation】 English version: It is named 『Near』. The origin of all sages lies in their ability to directly perceive this Dharma with forbearance and wisdom, as if seeing it with their own eyes. Secondly, it can be known that Nirvana is 『Near』 through comparison. As stated in the Pāgalāna Sūtra (波伽羅那經): What is 『Distant』 Dharma? It refers to the Dharma of the past and future. What is 『Near』 Dharma? It refers to the Dharma that is present now, as well as the unconditioned Dharma. Furthermore, one can attain it by dwelling in a 『Near』 place. This 『Near』 place refers to the present world; enlightenment in the present world is why it is called 『Near』. Furthermore, one can attain it by abandoning 『Near』 Dharma. This 『Near』 Dharma refers to the present. Sages abandon the Dharma of the present in order to enter Nirvana, hence it is called 『Near』. Venerable Ghosa said: Diligence, sequence, inclination, and those who correct the means can attain it, hence it is called 『Near』. Furthermore, the body upon which the Holy Path relies is fixed, while this Dharma (Nirvana) is not, hence it is called 『Near』. If one relies on this body, the Holy Path should arise, but other bodies cannot. Nirvana is not like this; it can be attained by any body upon which the path is cultivated, this is called 『Near』. Question: Why is it called 『Wonderful』? The Path is also wonderful, why is Nirvana alone called wonderful? In the Pāgalāna Sūtra it says: What is 『Wonderful』 Dharma? It is unconditioned wholesome Dharma. Answer: Although the Path is wonderful, Nirvana is the most wonderful of the wonderful. Furthermore, although the Path is wonderful, it is mixed with the fault of impermanence, which Nirvana does not have. Furthermore, the Path has wholesome roots that counteract aversion, such as the Emptiness of Emptiness Samadhi, the Signless Signless Samadhi, and the Wishless Wishless Samadhi. There is no wholesome Dharma that can be averse to Nirvana, hence it is called 『Wonderful』. Question: Why is Nirvana called 『Separation』? The Path also has the aspect of separation, as stated in the Pāgalāna Sūtra: What is 『Separation』 Dharma? Answer: The desire realm, or the form and formless realms, the essential tranquil wholesome meditative learning and non-learning Dharmas, cessation, and other such Dharmas. Answer: Nirvana alone is 『Separation』; the Path is 『Separation』, it is 『Separable』. Furthermore, it is called 『Separation』 because of abandoning all Dharmas. There are two kinds of abandonment of conditioned Dharmas: one is abandonment of desire, and the other is renunciation. Unconditioned conditioned Dharmas, although there is no abandonment of desire, there is renunciation. Nirvana has neither abandonment of desire nor renunciation. Furthermore, the ultimate truth is 『Separation』. The desire realm is separated by the form realm, and the form realm is separated by the formless realm. All that is done, all that is thought, is separated by Nirvana.

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云何非數滅。答曰。是滅非解脫。問曰。何故名非數滅。答曰。不以功作而得。是名非數滅。所以者何。如人住此四方所有色聲香味觸。是五識身所緣法。不以功作而住。不生法中。故非數滅。問曰。以何法能得此法耶。答曰。或有說者。以過去未來陰入界。非現在世。所以者何。以陰入界現在身中可得故。如此說者。一一剎那中。有失有得。剎那生時失。剎那滅時得。復有說者。未來世中得非過去。所以者何。過去諸陰。曾在身中。今日陰即在身故。此說亦有過。所以者何。未來法生時。此法亦舍故。評曰。于未來不生法中得。如是說者好。以是故。一切時常增益。問曰。數滅多。非數滅多耶。答曰。或有說者。數滅多。非數滅少。所以者何。數滅於過去未來現在法中得。非數滅唯未來不生法中得故。復有說者。非數滅多。數滅少。所以者何。非數滅有漏無漏法中得。數滅唯有漏法中得故。評曰。應作是說。此二法俱無量無邊。以是事故應作四句。有法是數滅所得非非數滅所得。有法非數滅所得非是數滅所得。有法亦數滅所得亦非數滅所得。有法非數滅所得亦非非數滅所得。初句者過去現在有漏法。及未來世生者是也。第二句者未來世不生無漏法是也。第三句者謂未來世不生有漏法是。第四句者謂過去現在無漏法

【現代漢語翻譯】 現代漢語譯本： 問：什麼是非數滅（Asamkhyata-nirodha，非因緣和合而自然止息的狀態）？ 答：這種止息並非解脫。 問：為什麼稱之為非數滅？ 答：因為不是通過修行努力而獲得的，所以稱為非數滅。為什麼這麼說呢？比如，一個人住在這裡，四面八方所有的色（rupa，形態）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprashtavya，觸感），這五識身（pancha-vijnana-kaya，眼、耳、鼻、舌、身五種感官的意識）所緣的法（dharma，事物、現象），不是通過修行努力而停留，也不會在生法（產生的事物）中產生，所以稱為非數滅。 問：通過什麼法能夠獲得這種非數滅呢？ 答：或者有人說，通過過去（atita，已發生）和未來（anagata，尚未發生）的陰（skandha，蘊）、入（ayatana，處）、界（dhatu，界），而不是現在的世間（vartamana，正在發生）。為什麼這麼說呢？因為陰、入、界在現在的身體中可以獲得。如果這樣說，那麼每一個剎那（kshana，極短的時間單位）中，都有失去和獲得。剎那生起時失去，剎那滅去時獲得。還有人說，在未來世中獲得，而不是過去。為什麼這麼說呢？因為過去的諸陰，曾經在身體中存在過，今天的陰就在身體中。這種說法也有過失。為什麼這麼說呢？因為未來的法生起時，這種法也會捨棄。 評判：在未來不生法中獲得，這樣說比較好。因此，一切時常增益。 問：數滅（Samkhyata-nirodha，通過智慧力而達到的止息狀態）多，還是非數滅多？ 答：或者有人說，數滅多，非數滅少。為什麼這麼說呢？因為數滅在過去、未來、現在的法中都能獲得，而非數滅只能在未來不生法中獲得。 又有人說，非數滅多，數滅少。為什麼這麼說呢？因為非數滅在有漏（sasrava，仍受煩惱影響）和無漏（anasrava，不受煩惱影響）的法中都能獲得，而數滅只能在有漏法中獲得。 評判：應該這樣說，這兩種法都無量無邊。因此，應該作四句：有法是數滅所得，而非非數滅所得；有法是非數滅所得，而非數滅所得；有法是數滅所得，也是非數滅所得；有法既非數滅所得，也非非數滅所得。 第一句是指過去、現在有漏法，以及未來世將要生起的法。 第二句是指未來世不生起的無漏法。 第三句是指未來世不生起的有漏法。 第四句是指過去、現在無漏法。

【English Translation】 English version: Question: What is Asamkhyata-nirodha (cessation without calculation)? Answer: This cessation is not liberation. Question: Why is it called Asamkhyata-nirodha? Answer: Because it is not attained through effort. That is why it is called Asamkhyata-nirodha. Why is that? For example, a person dwelling here, all the forms (rupa), sounds (shabda), smells (gandha), tastes (rasa), and tactile sensations (sprashtavya) in the four directions, these objects of the five sense consciousnesses (pancha-vijnana-kaya), do not remain through effort, nor do they arise in arising dharmas (phenomena that come into existence). Therefore, it is called Asamkhyata-nirodha. Question: Through what dharma can one attain this dharma? Answer: Some say that it is through the past (atita) and future (anagata) skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), and not the present (vartamana) world. Why is that? Because skandhas, ayatanas, and dhatus can be obtained in the present body. If one says this, then in each kshana (instant), there is loss and gain. At the moment of arising, there is loss; at the moment of ceasing, there is gain. Others say that it is obtained in the future world, not the past. Why is that? Because the past skandhas have already existed in the body, and today's skandhas are in the body. This view also has faults. Why is that? Because when future dharmas arise, this dharma is also abandoned. Commentary: It is better to say that it is obtained in future unarisen dharmas. Therefore, it is constantly increasing at all times. Question: Is Samkhyata-nirodha (cessation through calculation) more or is Asamkhyata-nirodha more? Answer: Some say that Samkhyata-nirodha is more, and Asamkhyata-nirodha is less. Why is that? Because Samkhyata-nirodha can be obtained in the past, future, and present dharmas, while Asamkhyata-nirodha can only be obtained in future unarisen dharmas. Others say that Asamkhyata-nirodha is more, and Samkhyata-nirodha is less. Why is that? Because Asamkhyata-nirodha can be obtained in both defiled (sasrava) and undefiled (anasrava) dharmas, while Samkhyata-nirodha can only be obtained in defiled dharmas. Commentary: It should be said that both of these dharmas are immeasurable and boundless. Therefore, four possibilities should be made: There are dharmas that are obtained by Samkhyata-nirodha but not by Asamkhyata-nirodha; there are dharmas that are obtained by Asamkhyata-nirodha but not by Samkhyata-nirodha; there are dharmas that are obtained by both Samkhyata-nirodha and Asamkhyata-nirodha; there are dharmas that are obtained by neither Samkhyata-nirodha nor Asamkhyata-nirodha. The first possibility refers to past and present defiled dharmas, and future dharmas that will arise. The second possibility refers to future undefiled dharmas that will not arise. The third possibility refers to future defiled dharmas that will not arise. The fourth possibility refers to past and present undefiled dharmas.

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。未來世必生無漏法是也。

如住此凡夫人得五道中五識非數滅。所以者何。彼中所有色聲香味觸。緣彼識住。在不生法中故。是以得彼非數滅。如此處色聲香味觸。彼五處眾生。亦於此得非數滅。若惡道分已斷者。彼盡得惡道中非數滅。問曰。誰能斷惡道。答曰。或是佈施。或是持戒。或是聞慧。或是思慧。如不凈阿那般那念處。或是修慧。如暖法頂法至忍必斷。尊者婆檀陀說曰。若不因覺知緣起法。則不斷惡道。此說云何言覺知緣起法者。儘是無漏道。評曰。不應作是說。如是說者好。或以佈施。或以持戒。得惡道非數滅。乃至以頂得惡道非數滅。自有眾生。得如上善根惡道分斷。鈍根者。乃至忍斷。問曰。為一時得三惡道非數滅。為次第得耶。答曰。或有說者。三種一時得。問曰。若爾者提婆達多生地獄中。豈非得餓鬼畜生非數滅耶。答曰。唯除地獄一生分。餘地獄生分。及餓鬼畜生分一時得。評曰。若起達分善根。斷惡道者。一切惡道。得非數滅。若施等斷惡道。此則不定。若斷地獄。則得地獄非數滅。余則不定。余趣亦如是。若以達分善根。斷惡道者。彼惡道一時非數滅。

已說得惡道非數滅。復云何得生處非數滅。答曰住增上忍時。除人天中七生分色無色界一切處一生分。其餘諸生。皆得非

【現代漢語翻譯】 現代漢語譯本：未來世必定會產生無漏之法，就是這個意思。

例如，住在此世的凡夫，能夠獲得五道（地獄、餓鬼、畜生、人、天）中五識（眼識、耳識、鼻識、舌識、身識）的非數滅（通過修行暫時壓制煩惱，使其不現行）。為什麼呢？因為五道中所有的色（顏色、形狀）、聲（聲音）、香（氣味）、味（味道）、觸（觸感），是五識所緣的境界，五識依此而生。因為這些凡夫處於不生起煩惱的修行狀態中，所以能夠獲得這些境界的非數滅。就像此處的色、聲、香、味、觸一樣，那五個地方的眾生，也能在此處獲得非數滅。如果斷除了墮入惡道（地獄、餓鬼、畜生）的因緣，那麼他們就能完全獲得惡道中的非數滅。有人問：誰能夠斷除惡道呢？回答說：有的人通過佈施（以財物或體力幫助他人），有的人通過持戒（遵守道德規範），有的人通過聽聞佛法而生智慧（聞慧），有的人通過思維修行而生智慧（思慧），例如修習不凈觀（觀想身體不潔凈）、阿那般那念（Anapanasati，專注于呼吸）等念處，有的人通過修習禪定而生智慧（修慧），例如修習暖法、頂法，直至忍位，必定能夠斷除惡道。尊者婆檀陀（Venerable Bhadanta）說：如果不通過覺知緣起法（Pratītyasamutpāda，事物相互依存的法則），就無法斷除惡道。這種說法是什麼意思呢？覺知緣起法，全部都是無漏道（不會導致輪迴的修行道路）。評論說：不應該這樣說。像這樣說才好：有的人通過佈施，有的人通過持戒，獲得惡道的非數滅，乃至通過頂法獲得惡道的非數滅。有些眾生，通過如上的善根斷除了墮入惡道的因緣。根器遲鈍的人，乃至修到忍位才能斷除。有人問：是一次性獲得三惡道（地獄、餓鬼、畜生）的非數滅，還是依次獲得呢？回答說：有的人認為，三種惡道的非數滅是一次性獲得的。有人問：如果這樣，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）生在地獄中，難道不是也獲得了餓鬼道和畜生道的非數滅嗎？回答說：除了地獄這一生的果報之外，其餘地獄未來生的果報，以及餓鬼道和畜生道的果報，是可以同時獲得的。評論說：如果生起了通達真理的善根，斷除了墮入惡道的因緣，那麼一切惡道都能獲得非數滅。如果通過佈施等方式斷除惡道，情況就不一定了。如果斷除了地獄的因緣，就能獲得地獄的非數滅，其餘的就不一定了。其餘的趣向（輪迴的類別）也是如此。如果通過通達真理的善根斷除惡道，那麼一切惡道都能同時獲得非數滅。

已經說了如何獲得惡道的非數滅，那麼又如何獲得生處（投生之處）的非數滅呢？回答說：住在增上忍位（修行層次）時，除了人道和天道中的七生分，色界（Rūpadhātu，佛教宇宙觀中的一個世界）和無色界（Arūpadhātu，佛教宇宙觀中的一個世界）的一切處的一生分，其餘的各種投生之處，都能獲得非數滅。

【English Translation】 English version: The future will certainly produce the unconditioned Dharma; that is what it means.

For example, an ordinary person living in this world can attain the non-number cessation (temporary suppression of afflictions through practice, preventing them from manifesting) of the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) in the five realms (hell, hungry ghosts, animals, humans, and gods). Why? Because all forms (colors, shapes), sounds, smells, tastes, and tactile sensations in those five realms are the objects of those five consciousnesses, and the consciousnesses arise based on them. Because these ordinary people are in a state of practice where afflictions do not arise, they can attain the non-number cessation of those realms. Just like the forms, sounds, smells, tastes, and tactile sensations here, beings in those five places can also attain non-number cessation here. If the causes for falling into the evil realms (hell, hungry ghosts, animals) have been cut off, then they can completely attain non-number cessation in the evil realms. Someone asks: Who can cut off the evil realms? The answer is: Some through giving (Dāna, helping others with wealth or effort), some through upholding precepts (Śīla, observing moral codes), some through wisdom gained from hearing the Dharma (Śruta-mayā prajñā), some through wisdom gained from contemplation and practice (Cintā-mayā prajñā), such as practicing the contemplation of impurity (Aśubha-bhāvanā, contemplating the body's impurity), mindfulness of breathing (Anapanasati, focusing on the breath), and other mindfulness practices (Smṛtyupasthāna), some through wisdom gained from meditative cultivation (Bhāvanā-mayā prajñā), such as practicing the stages of warmth (Uṣmagata), summit (Mūrdhan), until forbearance (Kṣānti), they will certainly cut off the evil realms. Venerable Bhadanta said: If one does not realize the law of dependent origination (Pratītyasamutpāda, the law of interdependence of phenomena), one cannot cut off the evil realms. What does this statement mean? Realizing dependent origination is entirely the unconditioned path (Aryamarga, the path of practice that does not lead to rebirth). Commentary: It should not be said like that. It is better to say it like this: Some through giving, some through upholding precepts, attain the non-number cessation of the evil realms, even up to attaining the non-number cessation of the evil realms through the summit stage. Some beings, through the above-mentioned roots of goodness, cut off the causes for falling into the evil realms. Those with dull faculties, even up to the stage of forbearance, can cut it off. Someone asks: Is the non-number cessation of the three evil realms (hell, hungry ghosts, animals) attained simultaneously, or sequentially? The answer is: Some say that the non-number cessation of the three realms is attained simultaneously. Someone asks: If so, when Devadatta (Devadatta, Buddha's cousin who later betrayed him) is born in hell, doesn't he also attain the non-number cessation of the hungry ghost and animal realms? The answer is: Except for the karmic retribution of this one lifetime in hell, the future karmic retribution of hell, as well as the karmic retribution of the hungry ghost and animal realms, can be attained simultaneously. Commentary: If one generates roots of goodness that penetrate the truth, cutting off the causes for falling into the evil realms, then all evil realms can attain non-number cessation. If one cuts off the evil realms through giving, etc., the situation is uncertain. If one cuts off the causes for hell, one can attain the non-number cessation of hell; the rest is uncertain. The same applies to the other destinies (categories of rebirth). If one cuts off the evil realms through roots of goodness that penetrate the truth, then the non-number cessation of those evil realms is attained simultaneously.

Having discussed how to attain the non-number cessation of the evil realms, how does one attain the non-number cessation of birth places (places of rebirth)? The answer is: When dwelling in the stage of increased forbearance (a level of practice), except for the seven lifetimes in the human and heavenly realms, and one lifetime in all the realms of the Form Realm (Rūpadhātu, a world in Buddhist cosmology) and the Formless Realm (Arūpadhātu, a world in Buddhist cosmology), all other places of rebirth can attain non-number cessation.

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數滅。須陀洹趣斯陀含果。住方便道不起。得斯陀含得欲界六生分非數滅。若起得者。住第六無礙道時得也。若斯陀含趣阿那含果。住方便道不起。得阿那含。得欲界一生分非數滅。最後無礙道。當得欲界一切生分數滅。若起得者。最後無礙道得。欲界一生分非數滅。當得欲界一切生分數滅。離初禪欲時。若是不退法。住方便道不起者。得初禪二分二生分非數滅。最後無礙道。當得初禪一切生分數滅。若起者最後無礙道。得二生分非數滅。當得一切生分數滅。若是退法。若起若不起。最後無礙道。當得初禪地一切生分數滅。不得非數滅。乃至離無所有處欲。說亦如是。若離非想非非想處欲。若是不退。住方便道不起者。得非想非非想處一生分非數滅。最後無礙道。當得非想非非想處一切。生分數滅。若起者最後無礙道。得非想非非想處一生分非數滅。當得一切生分數滅。若是退法不起離欲者。住方便道。得八地餘生分非數滅。最後無礙道當得非想非非想處一切生分數滅。若起者最後無礙道。得八地中餘生分非數滅。當得非想非非想處一切生分數滅。

已說生處。諸煩惱復云何。答曰。住增上忍時。得三界見道所斷煩惱非數滅。隨無礙道隨種當得數滅。若是聖人。是不退法。是不起離欲界欲隨所斷種。住方便道。

【現代漢語翻譯】 現代漢語譯本 數滅（ni shumiè，通過智慧力量斷滅煩惱）。須陀洹（xūtuóhuán，梵文Srotāpanna的音譯，意為入流者，佛教四果位之初果）趣斯陀含果（sītuóhán guǒ，梵文Sakrdāgāmin的音譯，意為一來果，佛教四果位之二果），住方便道（zhù fāngbiàn dào，處於修行方便的階段）不起（bù qǐ，沒有進一步證悟）。得斯陀含（dé sītuóhán，證得斯陀含果）得欲界（dé yùjiè，獲得欲界）六生分（liù shēng fēn，六種生命形式的部分）非數滅（fēi shùmiè，並非通過智慧力量斷滅）。若起得者（ruò qǐ dé zhě，如果通過努力證得），住第六無礙道（zhù dìliù wú'ài dào shí dé yě，處於第六個無礙解脫道時證得）。若斯陀含（ruò sītuóhán，如果斯陀含）趣阿那含果（qù ānàhán guǒ，梵文Anāgāmin的音譯，意為不還果，佛教四果位之三果），住方便道（zhù fāngbiàn dào，處於修行方便的階段）不起（bù qǐ，沒有進一步證悟），得阿那含（dé ānàhán，證得阿那含果），得欲界（dé yùjiè，獲得欲界）一生分（yī shēng fēn，一種生命形式的部分）非數滅（fēi shùmiè，並非通過智慧力量斷滅）。最後無礙道（zuìhòu wú'ài dào，最後的無礙解脫道），當得欲界（dāng dé yùjiè，將獲得欲界）一切生分數滅（yīqiè shēng fēn shùmiè，所有生命形式的通過智慧力量斷滅）。若起得者（ruò qǐ dé zhě，如果通過努力證得），最後無礙道得（zuìhòu wú'ài dào dé，在最後的無礙解脫道證得），欲界（yùjiè，欲界）一生分（yī shēng fēn，一種生命形式的部分）非數滅（fēi shùmiè，並非通過智慧力量斷滅），當得欲界（dāng dé yùjiè，將獲得欲界）一切生分數滅（yīqiè shēng fēn shùmiè，所有生命形式的通過智慧力量斷滅）。離初禪欲時（lí chūchán yù shí，當舍離初禪的慾望時），若是不退法（ruò shì bù tuì fǎ，如果是不退轉的修行者），住方便道（zhù fāngbiàn dào，處於修行方便的階段）不起者（bù qǐ zhě，沒有進一步證悟的人），得初禪（dé chūchán，獲得初禪）二分二生分（èr fēn èr shēng fēn，兩種部分兩種生命形式的部分）非數滅（fēi shùmiè，並非通過智慧力量斷滅）。最後無礙道（zuìhòu wú'ài dào，最後的無礙解脫道），當得初禪（dāng dé chūchán，將獲得初禪）一切生分數滅（yīqiè shēng fēn shùmiè，所有生命形式的通過智慧力量斷滅）。若起者（ruò qǐ zhě，如果通過努力證得的人），最後無礙道（zuìhòu wú'ài dào，最後的無礙解脫道），得二生分（dé èr shēng fēn，兩種生命形式的部分）非數滅（fēi shùmiè，並非通過智慧力量斷滅），當得一切生分數滅（dāng dé yīqiè shēng fēn shùmiè，將獲得所有生命形式的通過智慧力量斷滅）。若是退法（ruò shì tuì fǎ，如果是會退轉的修行者），若起若不起（ruò qǐ ruò bù qǐ，無論是否通過努力證得），最後無礙道（zuìhòu wú'ài dào，最後的無礙解脫道），當得初禪地（dāng dé chūchán dì，將獲得初禪境界的）一切生分數滅（yīqiè shēng fēn shùmiè，所有生命形式的通過智慧力量斷滅），不得非數滅（bùdé fēi shùmiè，無法獲得非數滅）。乃至離無所有處欲（nǎizhì lí wú suǒyǒu chù yù，直到舍離無所有處的慾望），說亦如是（shuō yì rúshì，說法也是如此）。若離非想非非想處欲（ruò lí fēixiǎng fēifēixiǎng chù yù，如果舍離非想非非想處的慾望），若是不退（ruò shì bù tuì，如果是不退轉的修行者），住方便道（zhù fāngbiàn dào，處於修行方便的階段）不起者（bù qǐ zhě，沒有進一步證悟的人），得非想非非想處（dé fēixiǎng fēifēixiǎng chù，獲得非想非非想處）一生分（yī shēng fēn，一種生命形式的部分）非數滅（fēi shùmiè，並非通過智慧力量斷滅）。最後無礙道（zuìhòu wú'ài dào，最後的無礙解脫道），當得非想非非想處（dāng dé fēixiǎng fēifēixiǎng chù，將獲得非想非非想處）一切（yīqiè，所有）生分數滅（shēng fēn shùmiè，生命形式的通過智慧力量斷滅）。若起者（ruò qǐ zhě，如果通過努力證得的人），最後無礙道（zuìhòu wú'ài dào，最後的無礙解脫道），得非想非非想處（dé fēixiǎng fēifēixiǎng chù，獲得非想非非想處）一生分（yī shēng fēn，一種生命形式的部分）非數滅（fēi shùmiè，並非通過智慧力量斷滅），當得一切生分數滅（dāng dé yīqiè shēng fēn shùmiè，將獲得所有生命形式的通過智慧力量斷滅）。若是退法不起離欲者（ruò shì tuì fǎ bù qǐ lí yù zhě，如果是會退轉的修行者，沒有進一步證悟而舍離慾望的人），住方便道（zhù fāngbiàn dào，處於修行方便的階段），得八地（dé bā dì，獲得八地）餘生分（yú shēng fēn，剩餘生命形式的部分）非數滅（fēi shùmiè，並非通過智慧力量斷滅）。最後無礙道（zuìhòu wú'ài dào，最後的無礙解脫道）當得非想非非想處（dāng dé fēixiǎng fēifēixiǎng chù，將獲得非想非非想處）一切生分數滅（yīqiè shēng fēn shùmiè，所有生命形式的通過智慧力量斷滅）。若起者（ruò qǐ zhě，如果通過努力證得的人），最後無礙道（zuìhòu wú'ài dào，最後的無礙解脫道），得八地中（dé bā dì zhōng，獲得八地之中）餘生分（yú shēng fēn，剩餘生命形式的部分）非數滅（fēi shùmiè，並非通過智慧力量斷滅），當得非想非非想處（dāng dé fēixiǎng fēifēixiǎng chù，將獲得非想非非想處）一切生分數滅（yīqiè shēng fēn shùmiè，所有生命形式的通過智慧力量斷滅）。

已說生處（yǐ shuō shēng chù，已經講述了關於生命存在之處）。諸煩惱復云何（zhū fánnǎo fù yúnhé，那麼各種煩惱又是如何呢）？答曰（dá yuē，回答說）：住增上忍時（zhù zēngshàng rěn shí，處於增長忍耐力的階段時），得三界（dé sānjiè，獲得三界）見道所斷煩惱（jiàndào suǒ duàn fánnǎo，見道所斷的煩惱）非數滅（fēi shùmiè，並非通過智慧力量斷滅），隨無礙道（suí wú'ài dào，隨著無礙解脫道）隨種（suí zhǒng，隨著種類）當得數滅（dāng dé shùmiè，將獲得通過智慧力量斷滅）。若是聖人（ruò shì shèngrén，如果是聖人），是不退法（shì bù tuì fǎ，是不退轉的修行者），是不起離欲界欲（shì bù qǐ lí yùjiè yù，是沒有進一步證悟而舍離欲界慾望的人）隨所斷種（suí suǒ duàn zhǒng，隨著所斷的種類），住方便道（zhù fāngbiàn dào，處於修行方便的階段）。

【English Translation】 English version 'Cessation by wisdom'. A Stream-enterer (Srotāpanna, one who has entered the stream to Nirvana) progressing towards the Once-returner fruit (Sakrdāgāmin, the second of the four stages of enlightenment), abiding in the path of expedience (being in a state of expedient practice) without further arising (without further enlightenment), attains the Once-returner fruit, obtaining six life-form portions of the desire realm (kāmadhātu) as 'non-cessation by wisdom'. If arising and attaining, it is attained while abiding in the sixth unobstructed path. If a Once-returner progressing towards the Non-returner fruit (Anāgāmin, one who does not return to the desire realm), abiding in the path of expedience without further arising, attains the Non-returner fruit, obtaining one life-form portion of the desire realm as 'non-cessation by wisdom'. In the final unobstructed path, all life-form portions of the desire realm will be attained as 'cessation by wisdom'. If arising and attaining, in the final unobstructed path, one life-form portion of the desire realm is attained as 'non-cessation by wisdom', and all life-form portions of the desire realm will be attained as 'cessation by wisdom'. When departing from the desire for the first dhyana (meditative state), if one is of the non-regressing Dharma, abiding in the path of expedience without further arising, two portions and two life-form portions of the first dhyana are attained as 'non-cessation by wisdom'. In the final unobstructed path, all life-form portions of the first dhyana will be attained as 'cessation by wisdom'. If arising, in the final unobstructed path, two life-form portions are attained as 'non-cessation by wisdom', and all life-form portions will be attained as 'cessation by wisdom'. If one is of the regressing Dharma, whether arising or not, in the final unobstructed path, all life-form portions of the first dhyana realm will be attained as 'cessation by wisdom', and 'non-cessation by wisdom' is not attained. Likewise, it is also said until departing from the desire for the realm of nothingness. If departing from the desire for the realm of neither perception nor non-perception, if one is non-regressing, abiding in the path of expedience without further arising, one life-form portion of the realm of neither perception nor non-perception is attained as 'non-cessation by wisdom'. In the final unobstructed path, all life-form portions of the realm of neither perception nor non-perception will be attained as 'cessation by wisdom'. If arising, in the final unobstructed path, one life-form portion of the realm of neither perception nor non-perception is attained as 'non-cessation by wisdom', and all life-form portions will be attained as 'cessation by wisdom'. If one is of the regressing Dharma, not arising and departing from desire, abiding in the path of expedience, the remaining life-form portions of the eight realms are attained as 'non-cessation by wisdom'. In the final unobstructed path, all life-form portions of the realm of neither perception nor non-perception will be attained as 'cessation by wisdom'. If arising, in the final unobstructed path, the remaining life-form portions among the eight realms are attained as 'non-cessation by wisdom', and all life-form portions of the realm of neither perception nor non-perception will be attained as 'cessation by wisdom'.

The places of existence have been discussed. How are the afflictions (kleshas)? The answer is: When abiding in increased patience, the afflictions severed by the path of seeing (darśanamārga) in the three realms (tridhātu) are attained as 'non-cessation by wisdom'. Following the unobstructed path, according to the type, 'cessation by wisdom' will be attained. If one is a noble one (ārya), is of the non-regressing Dharma, and does not arise and depart from the desire realm's desire, according to the type severed, abiding in the path of expedience.

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得非數滅。隨無礙道隨種。當得數滅。若起者。隨無礙道隨種。得非數滅。當得數滅。若是退法。若起若不起。隨無礙道隨種。不得非數滅。當得數滅乃至離非想非非想處欲。說亦如是。問曰。退法者于諸煩惱。何時得非數滅。答曰。或有說者。若信解脫轉根得見到時。解脫轉根得不動。評曰。應作是說。若得決定更不退。爾時得諸煩惱非數滅。以是事故。而作四句。或有煩惱先得非數滅。后得數滅。先得數滅后得非數滅。或有俱得。或有俱不得。初句者住增上忍。於三界見道所斷煩惱。是不退法。不起離欲。住方便道修道所斷煩惱。是謂先得非數滅后得數滅。第二句者若是退法。三界修道所斷煩惱。是謂先得數滅后得非數滅。第三句者若是不退法起離欲隨無礙道隨種。得非數滅。得數滅。復有離欲界欲。斷上上煩惱時。染污五識身。于所緣得非數滅。得數滅。乃至離八種欲亦如是。若斷下下煩惱時。彼下下染污五識身。于所緣得非數滅。得數滅。亦得欲界善不隱沒無記行數滅。離初禪欲。斷上上煩惱。彼上上染污三識身。于所緣得非數滅。得數滅。離八種欲亦如是。若斷下下煩惱時。彼初禪下下染污三識身。于所緣得非數滅。得數滅。亦得初禪地善不隱沒無記行數滅。是謂俱得。第四句者除上爾所事。◎

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【現代漢語翻譯】 現代漢語譯本 問：是否獲得非數滅（Asankhyata-nirodha，非永久性的斷滅）取決於是否隨順無礙道（anantarya-marga，直接解脫之道）和隨順種子（bija，煩惱的種子）？當獲得數滅（Samkhyata-nirodha，永久性的斷滅）時，是否如此？ 答：如果（煩惱）生起，隨順無礙道和隨順種子，則獲得非數滅，當獲得數滅。如果是退法者（parhani-dharma，容易退失的人），無論（煩惱）生起與否，隨順無礙道和隨順種子，則不得非數滅，當得數滅。乃至離非想非非想處欲（Nevasaññānāsaññāyatana-rāga，超越有想和無想之境界的慾望），說法也是如此。 問：退法者對於諸煩惱，何時獲得非數滅？ 答：或者有人說，如果信解脫（sraddhadhimukti，通過信仰而解脫）轉根（indriya-parivrtti，根性的轉變）而得見到（darsana，見道）時，解脫轉根而得不動（akupya，不退轉）。 評：應該這樣說，如果獲得決定（niyata，確定），更不退轉，爾時得諸煩惱非數滅。因為這個緣故，而作四句：或者有煩惱先得非數滅，后得數滅；先得數滅后得非數滅；或者有俱得；或者有俱不得。 初句者：住在增上忍（adhimukti-ksanti，殊勝的忍耐力），於三界見道所斷煩惱（darśana-mārga-prahātavyā-kleśa，通過見道斷除的煩惱），是不退法（aparhani-dharma，不會退失的人），不起離欲（viraga，脫離慾望），住在方便道（upāya-mārga，方便之道）修道所斷煩惱（bhāvanā-mārga-prahātavyā-kleśa，通過修道斷除的煩惱），是謂先得非數滅后得數滅。 第二句者：若是退法，三界修道所斷煩惱，是謂先得數滅后得非數滅。 第三句者：若是不退法起離欲，隨無礙道隨種，得非數滅，得數滅。復有離欲界欲（kāma-dhātu-rāga，對欲界的慾望），斷上上煩惱時，染污五識身（pañca-vijñāna-kāya，染污的五種感官意識），于所緣得非數滅，得數滅。乃至離八種欲（asta-rāga，八種慾望）亦如是。若斷下下煩惱時，彼下下染污五識身，于所緣得非數滅，得數滅。亦得欲界善不隱沒無記行數滅（kuśala-avyākrta-saṃskāra-nirodha，欲界善和非記行的斷滅）。 離初禪欲（prathama-dhyāna-rāga，對初禪的慾望），斷上上煩惱，彼上上染污三識身（traya-vijñāna-kāya，染污的三種意識），于所緣得非數滅，得數滅。離八種欲亦如是。若斷下下煩惱時，彼初禪下下染污三識身，于所緣得非數滅，得數滅。亦得初禪地善不隱沒無記行數滅（kuśala-avyākrta-saṃskāra-nirodha，初禪地善和非記行的斷滅）。是謂俱得。 第四句者：除上爾所事。

【English Translation】 English version Question: Is the attainment of Asankhyata-nirodha (non-permanent cessation) dependent on following the anantarya-marga (path of immediate liberation) and bija (seeds of affliction)? Is it the same when Samkhyata-nirodha (permanent cessation) is attained? Answer: If (afflictions) arise, following the anantarya-marga and bija, then Asankhyata-nirodha is attained, and Samkhyata-nirodha will be attained. If one is a parhani-dharma (prone to regression), whether (afflictions) arise or not, following the anantarya-marga and bija, Asankhyata-nirodha is not attained, but Samkhyata-nirodha will be attained. The same applies even up to detachment from Nevasaññānāsaññāyatana-rāga (desire for the realm beyond perception and non-perception). Question: When does a parhani-dharma attain Asankhyata-nirodha with respect to afflictions? Answer: Some say that when a sraddhadhimukti (liberation through faith) undergoes indriya-parivrtti (transformation of faculties) and attains darsana (the path of seeing), liberation transforms the faculties and attains akupya (non-regression). Commentary: It should be said that if one attains niyata (certainty) and no longer regresses, then at that time, Asankhyata-nirodha of all afflictions is attained. Because of this reason, four possibilities are stated: Some afflictions first attain Asankhyata-nirodha and then Samkhyata-nirodha; some first attain Samkhyata-nirodha and then Asankhyata-nirodha; some attain both simultaneously; some attain neither. The first case: Residing in adhimukti-ksanti (superior endurance), with respect to darśana-mārga-prahātavyā-kleśa (afflictions to be abandoned by the path of seeing) in the three realms, being an aparhani-dharma (not prone to regression), not arising from viraga (detachment), residing in upāya-mārga (path of means), with respect to bhāvanā-mārga-prahātavyā-kleśa (afflictions to be abandoned by the path of cultivation), this is said to be first attaining Asankhyata-nirodha and then attaining Samkhyata-nirodha. The second case: If one is a parhani-dharma, with respect to bhāvanā-mārga-prahātavyā-kleśa in the three realms, this is said to be first attaining Samkhyata-nirodha and then attaining Asankhyata-nirodha. The third case: If one is an aparhani-dharma and arises from viraga, following the anantarya-marga and bija, Asankhyata-nirodha is attained, and Samkhyata-nirodha is attained. Furthermore, upon detachment from kāma-dhātu-rāga (desire for the desire realm), when abandoning higher afflictions, the contaminated pañca-vijñāna-kāya (five sense consciousnesses), attain Asankhyata-nirodha and Samkhyata-nirodha with respect to their objects. The same applies even up to detachment from asta-rāga (eight desires). When abandoning lower afflictions, those lower contaminated five sense consciousnesses attain Asankhyata-nirodha and Samkhyata-nirodha with respect to their objects. Also, kuśala-avyākrta-saṃskāra-nirodha (cessation of wholesome and indeterminate formations) of the desire realm is attained. Upon detachment from prathama-dhyāna-rāga (desire for the first dhyana), when abandoning higher afflictions, those higher contaminated traya-vijñāna-kāya (three consciousnesses) attain Asankhyata-nirodha and Samkhyata-nirodha with respect to their objects. The same applies even up to detachment from eight desires. When abandoning lower afflictions, those lower contaminated three consciousnesses of the first dhyana attain Asankhyata-nirodha and Samkhyata-nirodha with respect to their objects. Also, kuśala-avyākrta-saṃskāra-nirodha (cessation of wholesome and indeterminate formations) of the first dhyana realm is attained. This is said to be attaining both simultaneously. The fourth case: Excluding the above-mentioned matters.

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已說煩惱道復云何。答曰。堅信人行堅通道時。于堅法道。得非數滅。堅法人行堅法道時。于堅通道。得非數滅。見到人行見到道時。于信解脫道。得非數滅。非時解脫人。行非時解脫道時。於時解脫道。得非數滅。聲聞人于聲。聞道決定者。于辟支佛道佛道得非數滅。辟支佛人。于辟支佛道決定者。于佛道聲聞道。得非數滅。求佛道者。于佛道決定時。于聲聞辟支佛道。得非數滅。阿羅漢有六種。一退法。二思法。三護法。四等住。五能勝進。六不動。問曰。此諸阿羅漢於何時得非數滅耶。答曰。若退法者。于退法決定者。於五種得非數滅。若不決定者不得。乃至能勝進說亦如是。不動法者。得不動法。於五種道。得非數滅。問曰。非數滅。皆是勝進時得。何以不是道果耶。答曰。本離欲時。不為此法作方便得故。若當爲非數滅作方便者。非數滅則不可得。所以者何。若心貪著。有是人不能過三惡道。若心為涅槃能過惡道。

問曰。非數滅得。是何心果。答曰。或有說者。是造受生處心果。復有說者。若心能使生相續。是彼心功用果。評曰。應作是說。隨住何心得非數滅。即彼心果。問曰。於何法得非數滅。答曰。於三界系及不繫法中得。生欲界於此四法中得。生色無色界亦如是。非數滅得。隨生何地。即彼

【現代漢語翻譯】 現代漢語譯本： 問：已說的煩惱道，再詳細說說是什麼？ 答：當具有堅定信念的人修行堅定信念之道時，對於堅固的法道，可以獲得非數滅（Visankhayanirodha，通過智慧力量暫時壓伏煩惱）。當具有堅固法的人修行堅固法之道時，對於堅固的信念道，可以獲得非數滅。當見到真理的人修行見到真理之道時，對於信解脫道，可以獲得非數滅。非時解脫的人，修行非時解脫道時，對於時解脫道，可以獲得非數滅。 聲聞（Sravaka，聽聞佛陀教誨而證悟者）在聲聞道上得到決定時，對於辟支佛道（Pratyekabuddha，無師自悟者）和佛道可以獲得非數滅。辟支佛在辟支佛道上得到決定時，對於佛道和聲聞道可以獲得非數滅。追求佛道的人，在佛道上得到決定時，對於聲聞道和辟支佛道可以獲得非數滅。 阿羅漢（Arhat，已斷盡煩惱的聖者）有六種：一、退法（退失果位者）；二、思法（可能退失果位者）；三、護法（努力保持果位者）；四、等住（安住于果位者）；五、能勝進（能更進一步者）；六、不動（永不退失果位者）。 問：這些阿羅漢在什麼時候可以獲得非數滅呢？ 答：如果退法阿羅漢，在退法上得到決定時，對於五種道可以獲得非數滅；如果未得到決定則不能獲得。乃至能勝進阿羅漢的情況也類似。不動法阿羅漢，得到不動法，對於五種道可以獲得非數滅。 問：非數滅都是在勝進時獲得的嗎？為什麼不是道果呢？ 答：因為最初離欲時，沒有為此法（非數滅）作方便努力。如果為非數滅作方便努力，非數滅就不可得了。為什麼呢？如果心貪著，這樣的人不能超越三惡道（地獄、餓鬼、畜生）；如果心爲了涅槃，就能超越惡道。 問：獲得非數滅，是什麼心的果報？ 答：或者有人說，是造作受生之處的心的果報。也有人說，如果心能使生命相續，就是那個心的功用果報。 評：應該這樣說，隨安住于什麼心而獲得非數滅，就是那個心的果報。 問：對於什麼法可以獲得非數滅？ 答：對於三界（欲界、色界、無色界）繫縛和不繫縛的法中可以獲得。生於欲界，對於這四種法中可以獲得。生於色界和無色界也是如此。非數滅的獲得，隨生於何地，就在那個地方。

【English Translation】 English version: Question: Having spoken of the path of afflictions, how can it be further explained? Answer: When a person of firm faith practices the path of firm faith, they attain Visankhayanirodha (non-arising due to discernment, temporary suppression of afflictions through the power of wisdom) with respect to the path of steadfast Dharma. When a person of steadfast Dharma practices the path of steadfast Dharma, they attain Visankhayanirodha with respect to the path of firm faith. When a person who has seen the truth practices the path of seeing the truth, they attain Visankhayanirodha with respect to the path of liberation through faith. When a person liberated out of season practices the path of liberation out of season, they attain Visankhayanirodha with respect to the path of liberation in season. When a Sravaka (listener, one who attains enlightenment by hearing the Buddha's teachings) is determined on the Sravaka path, they attain Visankhayanirodha with respect to the Pratyekabuddha path (solitary Buddha, one who attains enlightenment without a teacher) and the Buddha path. When a Pratyekabuddha is determined on the Pratyekabuddha path, they attain Visankhayanirodha with respect to the Buddha path and the Sravaka path. When a person seeking the Buddha path is determined on the Buddha path, they attain Visankhayanirodha with respect to the Sravaka path and the Pratyekabuddha path. There are six types of Arhats (one who has extinguished all afflictions): 1. The one who regresses (falls back from the attainment); 2. The one who is liable to regress; 3. The one who protects the Dharma (strives to maintain the attainment); 4. The one who abides equally (remains in the attainment); 5. The one who is capable of advancing; 6. The one who is unshakeable (never regresses). Question: When do these Arhats attain Visankhayanirodha? Answer: If the Arhat who regresses is determined on regression, they attain Visankhayanirodha with respect to the five paths; if they are not determined, they do not attain it. The same applies to the Arhat who is capable of advancing. The Arhat who is unshakeable, having attained the unshakeable Dharma, attains Visankhayanirodha with respect to the five paths. Question: Is Visankhayanirodha always attained during advancement? Why is it not a fruit of the path? Answer: Because when initially abandoning desire, no effort was made to facilitate this Dharma (Visankhayanirodha). If effort were made to facilitate Visankhayanirodha, Visankhayanirodha would be unattainable. Why? If the mind is attached, such a person cannot transcend the three evil realms (hell, hungry ghosts, animals); if the mind is for Nirvana, they can transcend the evil realms. Question: What is the result of the mind that attains Visankhayanirodha? Answer: Some say it is the result of the mind that creates the place of rebirth. Others say that if the mind enables the continuation of life, it is the result of the function of that mind. Commentary: It should be said that Visankhayanirodha is attained depending on what mind one abides in, and it is the result of that mind. Question: With respect to what Dharma is Visankhayanirodha attained? Answer: It can be attained with respect to the Dharma bound to the three realms (desire realm, form realm, formless realm) and the unbound Dharma. Being born in the desire realm, it can be attained with respect to these four Dharmas. The same is true for being born in the form realm and the formless realm. The attainment of Visankhayanirodha, depending on where one is born, is in that place.

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地系。

問曰。非數滅。於何法得增長耶。答曰。生欲界中。于欲界系五識身。而得增長。亦有緣現在欲界意識身而得增長。然微細難現。於色界三識無量解脫勝處一切處。而得增長。無色界唯一切處。生色界中。欲界五識身。而得增長。意識亦得增長。然微細難現。色界三識無量解脫勝處一切處。而得增長。無色界唯一切處。生色界中。于欲界五識色界三識無量解脫勝處一切處。而得增長。

問曰。聖人生色界中。于欲界系。何法中得非數滅耶。答曰。初禪命終。生二禪中。初禪果。欲界變化心。得非數滅。若生三禪中。初禪二禪果。欲界變化心。得非數滅。若生第四禪中。初禪二禪三禪果。欲界變化心。得非數滅。乃至第三禪命終。生第四禪中。第三禪果。欲界變化心。得非數滅。問曰。色界命終。生無色界中。于欲界系何法中。得非數滅耶。答曰。若初禪命終。生無色中。四禪果。欲界變化心。得非數滅。第二禪命終。生無色中。三禪果。欲界變化心。得非數滅。第三禪命終。生無色中。二禪果。欲界變化心。得非數滅。第四禪命終。生無色中。一禪果。欲界變化心。得非數滅。聖人生無色界中。于欲色界系法。不得非數滅。所以者何。先已得故。

問曰。先入涅槃阿羅漢。得非數滅多。后

【現代漢語翻譯】 現代漢語譯本 地界（Dhatu）。

問：非數滅（Asamkhyata-nirodha，指不通過修行證悟而自然發生的滅盡）在什麼法中增長？ 答：如果生於欲界（Kama-dhatu），在欲界系的五識身（五種感官意識）中增長。也有可能緣于現在的欲界意識身而增長，但非常微細難以顯現。在初禪、二禪、三禪的無量解脫勝處一切處中增長。如果無所有處（Akincanyayatana，四無色定之一）的眾生，生於色界（Rupa-dhatu）中，欲界的五識身會增長，意識也會增長，但非常微細難以顯現。初禪、二禪、三禪的無量解脫勝處一切處中增長。如果生於無色界（Arupa-dhatu）中，在欲界的五識、初禪、二禪、三禪的無量解脫勝處一切處中增長。

問：聖人生於色界中，對於欲界系，什麼法中會發生非數滅？ 答：如果從初禪命終，生於二禪中，初禪的果報和欲界的變化心會發生非數滅。如果生於三禪中，初禪和二禪的果報，以及欲界的變化心會發生非數滅。如果生於第四禪中，初禪、二禪、三禪的果報，以及欲界的變化心會發生非數滅。乃至從第三禪命終，生於第四禪中，第三禪的果報和欲界的變化心會發生非數滅。問：如果從色界命終，生於無色界中，對於欲界系什麼法會發生非數滅？ 答：如果從初禪命終，生於無色界中，四禪的果報和欲界的變化心會發生非數滅。如果從第二禪命終，生於無色界中，三禪的果報和欲界的變化心會發生非數滅。如果從第三禪命終，生於無色界中，二禪的果報和欲界的變化心會發生非數滅。如果從第四禪命終，生於無色界中，初禪的果報和欲界的變化心會發生非數滅。聖人生於無色界中，對於欲色界系法，不會發生非數滅。為什麼呢？因為之前已經證得了。

問：先入涅槃的阿羅漢（Arhat，已證得涅槃的聖者）得到的非數滅多，還是后入涅槃的阿羅漢得到的非數滅多？

【English Translation】 English version Dhatu (Element).

Question: In what dharma does Asamkhyata-nirodha (cessation without conscious effort) increase? Answer: If born in the Kama-dhatu (desire realm), it increases in the five consciousnesses of the Kama-dhatu. It can also increase due to the present consciousness of the Kama-dhatu, but this is subtle and difficult to perceive. It increases in the immeasurable liberations and supreme abodes of the first, second, and third Dhyanas (meditative states). If a being from the Akincanyayatana (the sphere of nothingness, one of the four formless realms) is born in the Rupa-dhatu (form realm), the five consciousnesses of the Kama-dhatu will increase, and the consciousness will also increase, but this is subtle and difficult to perceive. It increases in the immeasurable liberations and supreme abodes of the first, second, and third Dhyanas. If born in the Arupa-dhatu (formless realm), it increases in the five consciousnesses of the Kama-dhatu and the immeasurable liberations and supreme abodes of the first, second, and third Dhyanas.

Question: When a sage is born in the Rupa-dhatu, in what dharma of the Kama-dhatu does Asamkhyata-nirodha occur? Answer: If one dies from the first Dhyana and is born in the second Dhyana, the result of the first Dhyana and the changing mind of the Kama-dhatu will experience Asamkhyata-nirodha. If born in the third Dhyana, the results of the first and second Dhyanas, and the changing mind of the Kama-dhatu will experience Asamkhyata-nirodha. If born in the fourth Dhyana, the results of the first, second, and third Dhyanas, and the changing mind of the Kama-dhatu will experience Asamkhyata-nirodha. Even if one dies from the third Dhyana and is born in the fourth Dhyana, the result of the third Dhyana and the changing mind of the Kama-dhatu will experience Asamkhyata-nirodha. Question: If one dies from the Rupa-dhatu and is born in the Arupa-dhatu, in what dharma of the Kama-dhatu does Asamkhyata-nirodha occur? Answer: If one dies from the first Dhyana and is born in the Arupa-dhatu, the result of the fourth Dhyana and the changing mind of the Kama-dhatu will experience Asamkhyata-nirodha. If one dies from the second Dhyana and is born in the Arupa-dhatu, the result of the third Dhyana and the changing mind of the Kama-dhatu will experience Asamkhyata-nirodha. If one dies from the third Dhyana and is born in the Arupa-dhatu, the result of the second Dhyana and the changing mind of the Kama-dhatu will experience Asamkhyata-nirodha. If one dies from the fourth Dhyana and is born in the Arupa-dhatu, the result of the first Dhyana and the changing mind of the Kama-dhatu will experience Asamkhyata-nirodha. A sage born in the Arupa-dhatu will not experience Asamkhyata-nirodha in the dharmas of the Kama-Rupa-dhatu. Why? Because they have already attained it.

Question: Do Arhats (saints who have attained Nirvana) who enter Nirvana earlier attain more Asamkhyata-nirodha, or do Arhats who enter Nirvana later attain more?

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入涅槃阿羅漢。得非數滅多耶。答曰。前入涅槃者多。迦葉佛時。入涅槃者則多。釋迦牟尼佛時入涅槃者。釋迦牟尼佛時。入涅槃者則多。彌勒佛時入涅槃者。問曰。何等阿羅漢。成就非數滅最多。答曰。生無色界阿羅漢。住最後心者。於一切法。得非數滅多。頗有陰界入永滅而不得非數滅耶。答曰有。謂阿羅漢住最後心。評曰。不應作是說。所以者何。無有陰界入永滅而不得非數滅者。問曰。阿羅漢住最後心時。非是不得非數滅耶。答曰。非不得。所以者何。阿羅漢。若決定欲入涅槃時。爾時除。若五心六心。當起現在前。余陰界入悉得非數滅。

世尊說。有二涅槃界。謂有餘身涅槃界。無餘身涅槃界。乃至廣說。問曰。何故作此論。答曰上說。云何數滅。答曰。若滅是解脫。彼數滅有二種。一是有餘身涅槃界。二是無餘身涅槃界。未說云何有餘身涅槃界無餘身涅槃界。今欲說故而作此論。復有說有餘身涅槃界有體。無餘身涅槃界無體。復有說有餘身涅槃界是善。無餘身涅槃界是無記。復有說有餘身涅槃界是道果。無餘身涅槃界非道果。復有說有餘身涅槃界是諦所攝。無餘身涅槃界非諦所攝。復有說有餘身涅槃界是有為。無餘身涅槃界是無為。有漏無漏亦如是。為止如是說者意欲明此義俱是無漏。以是事故。

【現代漢語翻譯】 現代漢語譯本： 問：入涅槃的阿羅漢（A luo han，已證得解脫的聖人），得到非數滅（fei shu mie，通過智慧力量達到的滅盡）的多嗎？ 答：先前入涅槃的阿羅漢多。迦葉佛（Jia ye fo，過去七佛之一）時代，入涅槃的阿羅漢就多。釋迦牟尼佛（Shi jia mou ni fo，佛教的創始人）時代入涅槃的阿羅漢呢？釋迦牟尼佛時代，入涅槃的阿羅漢則多。彌勒佛（Mi le fo，未來佛）時代入涅槃的阿羅漢呢？ 問：什麼樣的阿羅漢，成就非數滅最多？ 答：生無（sheng wu，原文如此，意義不明）的阿羅漢，住在最後心（zui hou xin，臨終時的心念）者，於一切法，得非數滅多。 問：有沒有陰（yin，構成生命的五種要素，即色、受、想、行、識）、界（jie，十八界，即六根、六塵、六識）、入（ru，十二入，即六根、六塵）永滅而不得非數滅的？ 答：有。謂阿羅漢住在最後心。 評：不應作是說。所以者何？無有陰界入永滅而不得非數滅者。 問：阿羅漢住在最後心時，不是不得非數滅嗎？ 答：非不得。所以者何？阿羅漢，若決定欲入涅槃時，爾時除。若五心六心，當起現在前，余陰界入悉得非數滅。

世尊說，有二涅槃界（nie pan jie，解脫的境界），謂有餘身涅槃界（you yu shen nie pan jie，還有身體殘留的涅槃境界），無餘身涅槃界（wu yu shen nie pan jie，沒有身體殘留的涅槃境界）。乃至廣說。 問：何故作此論？ 答：上說，云何數滅？答曰：若滅是解脫，彼數滅有二種，一是有餘身涅槃界，二是無餘身涅槃界。未說云何有餘身涅槃界無餘身涅槃界，今欲說故而作此論。復有說有餘身涅槃界有體，無餘身涅槃界無體。復有說有餘身涅槃界是善，無餘身涅槃界是無記。復有說有餘身涅槃界是道果，無餘身涅槃界非道果。復有說有餘身涅槃界是諦所攝，無餘身涅槃界非諦所攝。復有說有餘身涅槃界是有為，無餘身涅槃界是無為。有漏無漏亦如是。為止如是說者意欲明此義俱是無漏。以是事故。

【English Translation】 English version: Question: Do Arhats (A luo han, enlightened beings who have attained liberation) who enter Nirvana (nie pan, a state of liberation from suffering) attain more 'non-number cessation' (fei shu mie, cessation achieved through the power of wisdom)? Answer: Those who entered Nirvana earlier are more numerous. In the time of Kashyapa Buddha (Jia ye fo, one of the past seven Buddhas), there were many who entered Nirvana. What about those who entered Nirvana in the time of Shakyamuni Buddha (Shi jia mou ni fo, the founder of Buddhism)? In the time of Shakyamuni Buddha, those who entered Nirvana were more numerous. What about those who enter Nirvana in the time of Maitreya Buddha (Mi le fo, the future Buddha)? Question: What kind of Arhat achieves the most 'non-number cessation'? Answer: Arhats who are born without ** (sheng wu**, original text as is, meaning unclear), those who dwell in the last thought (zui hou xin, the final thought at the moment of death), attain the most 'non-number cessation' in all dharmas (fa, teachings or phenomena). Question: Are there instances where the skandhas (yin, the five aggregates that constitute a being: form, feeling, perception, mental formations, and consciousness), realms (jie, the eighteen realms: six sense organs, six sense objects, and six consciousnesses), and entrances (ru, the twelve entrances: six sense organs and six sense objects) are permanently extinguished without attaining 'non-number cessation'? Answer: Yes. This refers to an Arhat dwelling in the last thought. Commentary: It should not be said this way. Why? There is no instance where the skandhas, realms, and entrances are permanently extinguished without attaining 'non-number cessation'. Question: When an Arhat dwells in the last thought, is it not that they do not attain 'non-number cessation'? Answer: It is not that they do not attain it. Why? When an Arhat is determined to enter Nirvana, at that time, it is excluded. If five or six thoughts are about to arise and appear, the remaining skandhas, realms, and entrances all attain 'non-number cessation'.

The World-Honored One said, there are two Nirvana realms (nie pan jie, states of liberation), namely the Nirvana realm with remainder of body (you yu shen nie pan jie, the state of Nirvana with the remaining physical body) and the Nirvana realm without remainder of body (wu yu shen nie pan jie, the state of Nirvana without the remaining physical body). And so on, extensively explained. Question: Why is this treatise made? Answer: As mentioned above, what is number cessation? The answer is: if cessation is liberation, then there are two types of number cessation: one is the Nirvana realm with remainder of body, and the other is the Nirvana realm without remainder of body. Since it has not been explained what the Nirvana realm with remainder of body and the Nirvana realm without remainder of body are, this treatise is made to explain them. Furthermore, some say that the Nirvana realm with remainder of body has substance, while the Nirvana realm without remainder of body has no substance. Some also say that the Nirvana realm with remainder of body is wholesome, while the Nirvana realm without remainder of body is neutral. Some also say that the Nirvana realm with remainder of body is the fruit of the path, while the Nirvana realm without remainder of body is not the fruit of the path. Some also say that the Nirvana realm with remainder of body is included in the Truth, while the Nirvana realm without remainder of body is not included in the Truth. Some also say that the Nirvana realm with remainder of body is conditioned, while the Nirvana realm without remainder of body is unconditioned. The same applies to with outflows and without outflows. To stop those who say so, the intention is to clarify that both meanings are without outflows. Therefore.

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為止他義欲顯己義。乃至廣說而作此論。云何有餘身涅槃界。答曰。阿羅漢住壽。四大未滅。乃至廣說。四大者即四大是也。諸根者造色是也。相續心者是心心數法也。若此四大造色。心心數法未滅。是有餘身涅槃界。復有說者。四大是四大身。諸根即諸根。相續心是覺性。若身諸根。覺性未滅。是有餘身涅槃界。如是等諸有餘故。名有餘身涅槃界。身有二種。一煩惱身。二生身。雖無煩惱身。而有生身。復有說者。身有二種。有染污不染污。染污已盡唯有不染污。是故說四大等。有餘故言有餘。四大為生何法。謂生造色。依造色能生心心數法。乃至廣說。彼斷一切結得作證。是名有餘身涅槃界。云何無餘身涅槃界。若阿羅漢。已入涅槃四大滅。乃至廣說。四大者即四大。諸根者是造色。相續心者是心心數法。若此四大諸根心心數法滅。是名無餘身涅槃界。復有說者。四大身。諸根即諸根。相續心是覺性。若身諸根覺性滅。是名無餘身涅槃界。問曰。此文不應作是說。身諸根覺性滅。名無餘身涅槃界。應作是說。阿羅漢斷一切結盡入于涅槃。是名無餘身涅槃界。而不說者有何意耶。答曰。彼尊者依世俗言。說信經故而作是說。阿羅漢死時。風大能損火大。火大損故飲食不消。飲食不消故四大羸。四大羸故諸根亦劣。諸

【現代漢語翻譯】 現代漢語譯本： 爲了顯示他自己的意義，乃至廣泛地闡述而作此論。什麼是『有餘身涅槃界』？回答說：阿羅漢住世，四大（地、水、火、風）未滅，乃至廣泛地闡述。四大，就是指四大。諸根，是指造色（由四大所造的色法）。相續心，是指心和心所法（與心相應的心理活動）。如果這四大、造色、心心所法未滅，就是『有餘身涅槃界』。還有一種說法，四大是指四大身，諸根就是指諸根，相續心是指覺性。如果身體、諸根、覺性未滅，就是『有餘身涅槃界』。像這樣因為還有剩餘，所以稱為『有餘身涅槃界』。身有兩種，一是煩惱身，二是生身。雖然沒有煩惱身，但還有生身。還有一種說法，身有兩種，有染污和不染污。染污已經斷盡，只剩下不染污。所以說四大等，因為有剩餘，所以稱為『有餘』。四大是產生什麼法的呢？是產生造色。依靠造色能產生心心所法，乃至廣泛地闡述。他們斷除一切結縛，得到作證，這叫做『有餘身涅槃界』。 什麼是『無餘身涅槃界』？如果阿羅漢已經進入涅槃，四大滅盡，乃至廣泛地闡述。四大，就是指四大。諸根，是指造色。相續心，是指心心所法。如果這四大、諸根、心心所法滅盡，這叫做『無餘身涅槃界』。還有一種說法，四大是指四大身，諸根就是指諸根，相續心是覺性。如果身體、諸根、覺性滅盡，這叫做『無餘身涅槃界』。有人問：這段文字不應該這樣說，『身體、諸根、覺性滅盡，叫做無餘身涅槃界』，應該這樣說，『阿羅漢斷除一切結縛，完全進入涅槃，這叫做無餘身涅槃界』，而不這樣說有什麼用意呢？回答說：那位尊者是依據世俗的說法，爲了使人相信經典，所以這樣說。阿羅漢死的時候，風大能夠損害火大，火大受損，所以飲食不消化，飲食不消化，所以四大衰弱，四大衰弱，所以諸根也衰弱。

【English Translation】 English version: To reveal his own meaning, and even to elaborate extensively, this treatise is composed. What is the 『Nirvana Realm with Remainder of the Body』 (有餘身涅槃界)? The answer is: An Arhat (阿羅漢) dwells in life, the four great elements (四大 - earth, water, fire, wind) have not yet ceased, and so on, extensively explained. The four great elements, that is, refer to the four great elements. The sense faculties (諸根), that is, are the derived form (造色 - matter derived from the four elements). The continuing mind (相續心), that is, the mental activities (心) and mental factors (心數法). If these four great elements, derived form, mental activities and mental factors have not ceased, it is the 『Nirvana Realm with Remainder of the Body』. There is another explanation: the four great elements refer to the body composed of the four elements, the sense faculties are the sense faculties, the continuing mind is the nature of awareness (覺性). If the body, sense faculties, and nature of awareness have not ceased, it is the 『Nirvana Realm with Remainder of the Body』. Thus, because there is a remainder, it is called the 『Nirvana Realm with Remainder of the Body』. There are two kinds of body: one is the body of afflictions (煩惱身), and the other is the body of birth (生身). Although there is no body of afflictions, there is still the body of birth. There is another explanation: there are two kinds of body, defiled (染污) and undefiled (不染污). The defiled has been exhausted, only the undefiled remains. Therefore, it is said that the four great elements, etc., because there is a remainder, it is called 『with remainder』. What dharma (法) do the four great elements give rise to? They give rise to derived form. Relying on derived form, mental activities and mental factors can arise, and so on, extensively explained. They sever all fetters (結) and attain realization (作證), this is called the 『Nirvana Realm with Remainder of the Body』. What is the 『Nirvana Realm without Remainder of the Body』 (無餘身涅槃界)? If an Arhat has already entered Nirvana, the four great elements have ceased, and so on, extensively explained. The four great elements, that is, refer to the four great elements. The sense faculties, that is, are the derived form. The continuing mind, that is, the mental activities and mental factors. If these four great elements, sense faculties, mental activities and mental factors have ceased, this is called the 『Nirvana Realm without Remainder of the Body』. There is another explanation: the four great elements refer to the body composed of the four elements, the sense faculties are the sense faculties, the continuing mind is the nature of awareness. If the body, sense faculties, and nature of awareness have ceased, this is called the 『Nirvana Realm without Remainder of the Body』. Someone asks: This passage should not be stated in this way, 『the body, sense faculties, and nature of awareness have ceased, this is called the Nirvana Realm without Remainder of the Body』, it should be stated in this way, 『an Arhat severs all fetters and completely enters Nirvana, this is called the Nirvana Realm without Remainder of the Body』, what is the intention of not saying it in that way? The answer is: That venerable one (尊者) is speaking according to conventional language (世俗言), in order to make people believe the scriptures (信經), that is why it is said in this way. When an Arhat dies, the wind element can harm the fire element, because the fire element is harmed, food is not digested, because food is not digested, the four great elements weaken, because the four great elements weaken, the sense faculties also weaken.

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根劣故不能與心心數法作所依。心心數法無所依故則不生心心數法不生便是無餘身涅槃界。身有二種。一者生身。二煩惱身。彼二種身俱滅是名無餘身涅槃界。復有說者。身有二種。謂染污不染污。二種身俱滅一切結使斷。是名無餘身涅槃界。問曰。此中何以不說斷一切結得作證耶。答曰。以現在得作證故。言得作證。彼時現在得滅故。不言得作證。復有說者。有眾生處有得誰得此得言是提婆達多延若達多。彼中無如是眾生差別故。唯此法性。是故不說得作證等。

問曰。凡夫人學人斷。為是有餘身涅槃界。為是無餘身涅槃界耶。答曰。亦不名有餘身涅槃界。亦不名無餘身涅槃界。但名為斷。亦名無。亦名為滅。亦名為諦少分。是斷智少分。非斷智少分。是沙門果少分。非沙門果。

問曰。頗有阿羅漢不住有餘身涅槃界不住無餘身涅槃界耶。答曰。如經本所說有。如說。具三事者。名有餘身涅槃界。無三事者。名無餘身涅槃界。生色界阿羅漢。入滅盡定。唯有四大諸根。無相續心。生無色界阿羅漢。唯有相續心。無諸根四大。生欲界阿羅漢。唯有四大相續心。有諸根不具者。評曰。如是諸阿羅漢。皆當言住有餘身涅槃界。經文應如是說。云何住有餘身涅槃界。答曰。阿羅漢住壽。一切結盡得作證。云何無

【現代漢語翻譯】 現代漢語譯本 根（root, 指五根等）的羸弱是無法作為心和心所法的所依的。心和心所法沒有所依，因此心和心所法就不會產生，心和心所法不產生就是無餘身涅槃界（Anupadhisesa-nirvana，指斷盡煩惱，不再受後有的涅槃）。身有兩種：一是生身（birth body），二是煩惱身（klesha body）。這兩種身都滅盡，就叫做無餘身涅槃界。還有一種說法，身有兩種：一是染污身（defiled body），二是不染污身（undefiled body）。這兩種身都滅盡，一切結使（bond, 指煩惱的束縛）斷盡，就叫做無餘身涅槃界。問：為什麼這裡不說斷一切結而得作證（attaining realization）呢？答：因為現在得作證的緣故。說得作證，是因為那時現在（當下）就滅盡了，所以不說得作證。還有一種說法，有眾生的地方，才有『得』，誰得到這個『得』呢？說是提婆達多（Devadatta）或者延若達多（Yajnadatta）。但在這裡沒有這樣的眾生差別，只有法性（dharma-nature），所以不說得作證等等。

問：凡夫人（ordinary person）和學人（one under training）的斷，是有餘身涅槃界（Saupadhisesa-nirvana，指雖已證入涅槃，但仍有殘餘的五蘊之身）呢，還是無餘身涅槃界呢？答：既不稱為有餘身涅槃界，也不稱為無餘身涅槃界，只稱為『斷』，也稱為『無』，也稱為『滅』，也稱為『諦』（truth）的少分。是斷智（wisdom of cessation）的少分，不是斷智的全部。是沙門果（fruit of asceticism）的少分，不是全部沙門果。

問：有沒有阿羅漢（Arhat，指已斷盡一切煩惱，達到修行最高果位的人）不住于有餘身涅槃界，也不住于無餘身涅槃界呢？答：如經文所說，是有的。如經文所說，具足三種事的人，稱為有餘身涅槃界；不具足三種事的人，稱為無餘身涅槃界。生有（bhava，指生命的存在）阿羅漢，入滅盡定（nirodha-samapatti，指一種止息一切心識活動的禪定），只有四大（four elements，指地、水、火、風）和諸根（indriya，指眼、耳、鼻、舌、身、意六根），沒有相續心（continuing mind）。無有（abhava，指不存在）阿羅漢，只有相續心，沒有諸根和四大。生欲界（kama-dhatu，指眾生有情慾和物質慾望的世界）阿羅漢，只有四大和相續心，有諸根但不具足的人。評論說：像這樣的阿羅漢，都應當說是住在有餘身涅槃界。經文應該這樣說：什麼是住在有餘身涅槃界？答：阿羅漢住于壽命，一切結盡而得作證。什麼是無

【English Translation】 English version The weakness of the roots (root, referring to the five roots, etc.) makes it impossible to serve as the basis for the mind and mental functions. Because the mind and mental functions have no basis, the mind and mental functions will not arise. The non-arising of the mind and mental functions is Anupadhisesa-nirvana (referring to Nirvana where all defilements are extinguished and there is no more future existence). There are two kinds of bodies: one is the birth body, and the other is the klesha body (defilement body). The extinction of both of these bodies is called Anupadhisesa-nirvana. There is another saying that there are two kinds of bodies: one is the defiled body, and the other is the undefiled body. The extinction of both of these bodies and the cutting off of all bonds (bond, referring to the fetters of afflictions) is called Anupadhisesa-nirvana. Question: Why is it not said here that one attains realization (attaining realization) by cutting off all bonds? Answer: Because of attaining realization in the present. Saying 'attaining realization' is because it is extinguished in the present (at that moment), so it is not said 'attaining realization'. There is another saying that where there are sentient beings, there is 'attainment'. Who attains this 'attainment'? It is said to be Devadatta or Yajnadatta. But here there is no such distinction of sentient beings, only dharma-nature, so it is not said 'attaining realization' and so on.

Question: Is the cessation of an ordinary person (ordinary person) and one under training (one under training) Saupadhisesa-nirvana (referring to Nirvana where, although one has entered Nirvana, there is still a residual body of the five aggregates), or is it Anupadhisesa-nirvana? Answer: It is neither called Saupadhisesa-nirvana nor Anupadhisesa-nirvana, but only called 'cessation', also called 'non-existence', also called 'extinction', also called a small part of the 'truth' (truth). It is a small part of the wisdom of cessation (wisdom of cessation), not the entirety of the wisdom of cessation. It is a small part of the fruit of asceticism (fruit of asceticism), not the entire fruit of asceticism.

Question: Is there an Arhat (Arhat, referring to one who has cut off all defilements and reached the highest state of practice) who does not abide in Saupadhisesa-nirvana and does not abide in Anupadhisesa-nirvana? Answer: As the sutra says, there is. As the sutra says, one who possesses three things is called Saupadhisesa-nirvana; one who does not possess three things is called Anupadhisesa-nirvana. A bhava (bhava, referring to the existence of life) Arhat enters nirodha-samapatti (nirodha-samapatti, referring to a samadhi that ceases all mental activity), and only has the four elements (four elements, referring to earth, water, fire, and wind) and the indriya (indriya, referring to the six roots of eye, ear, nose, tongue, body, and mind), without a continuing mind (continuing mind). An abhava (abhava, referring to non-existence) Arhat only has a continuing mind, without the roots and the four elements. A kama-dhatu (kama-dhatu, referring to the world where sentient beings have desires and material desires) Arhat only has the four elements and a continuing mind, and has roots but is incomplete. It is commented that such Arhats should all be said to abide in Saupadhisesa-nirvana. The sutra should say: What is abiding in Saupadhisesa-nirvana? Answer: An Arhat abides in life, and attains realization after all bonds are exhausted. What is no

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余身涅槃界。答曰。阿羅漢一切結盡入涅槃。若作是說。盡攝生欲界生色無色界有心無心具根不具根者。

涅槃當言學耶。乃至廣說。問曰。何故作此論。答曰。先說數滅是二種涅槃界。乃至廣說。未說是學無學非學非無學。今欲說故。而作此論。複次何故作此論者。為止並義者意故。如犢子部說涅槃有三種。是學無學非學非無學。若學斷諸結得作證。是名學。若無學斷諸結得作證。是名無學。若非學非無學斷諸結得作證。是名非學非無學。為止如是說者意欲顯己義故。而作此論。

涅槃當言學無學非學非無學耶。答曰。涅槃當言非學非無學。復有說者。涅槃是學無學非學非無學者。此是犢子部所說。所以者何。彼說涅槃有三種性。若學斷諸結得作證是名學也。無學非學非無學。說亦如是。作如是說者則有大過。云何一解脫體為三。得所得便有三性。如我義者。如此文。如此義。如此論。如我等意。涅槃是非學非無學。此是尊者迦旃延子。欲顯己義經本應齊作是說。不應作余說。所以者何。若作余說。育多婆提所說有過。復有說者。應作余說。所以者何。毗婆阇婆提。問育多婆提。如是汝說涅槃是非學非無學耶。此是問亦是定言。所以者何。若不定他言說。說他過者。是則不可。育多婆提答言。如是。毗

【現代漢語翻譯】 現代漢語譯本： 『余身涅槃界』（指阿羅漢死後進入的涅槃狀態）。答：阿羅漢斷盡一切煩惱結縛後進入涅槃。如果這樣說，是否包括所有欲界、色界、無色界眾生，有心、無心眾生，具足根、不具足根的眾生？

涅槃應該說是『學』（指有學位的修行者所證得的涅槃）嗎？乃至廣說。問：為什麼要做這個論述？答：先前說到『數滅』是兩種涅槃界。乃至廣說。但沒有說『學』、『無學』（指無學位的阿羅漢所證得的涅槃）、『非學非無學』（指既非有學位也非無學位的修行者所證得的涅槃）。現在想要說明這些，所以做這個論述。再問：為什麼要做這個論述呢？爲了阻止持『並義』者（指犢子部）的觀點。例如犢子部說涅槃有三種，即『學』、『無學』、『非學非無學』。如果『學』位的修行者斷除各種煩惱結縛而證得涅槃，這稱為『學』。如果『無學』位的修行者斷除各種煩惱結縛而證得涅槃，這稱為『無學』。如果『非學非無學』位的修行者斷除各種煩惱結縛而證得涅槃，這稱為『非學非無學』。爲了阻止這種說法，想要闡明自己的觀點，所以做這個論述。

涅槃應該說是『學』、『無學』、還是『非學非無學』呢？答：涅槃應該說是『非學非無學』。還有人說，涅槃是『學』、『無學』、『非學非無學』。這是犢子部所說的。為什麼這樣說呢？因為他們說涅槃有三種性質。如果『學』位的修行者斷除各種煩惱結縛而證得涅槃，這稱為『學』。『無學』和『非學非無學』也像這樣說。如果這樣說，就會有很大的過失。為什麼一個解脫的本體會有三種呢？得到和所得就會有三種性質。按照我的觀點，像這樣的文句，像這樣的意義，像這樣的論述，按照我們（指尊者迦旃延子）的理解，涅槃是『非學非無學』。這是尊者迦旃延子想要闡明自己的觀點，經文原本應該一致這樣說，不應該有其他的說法。為什麼這樣說呢？如果出現其他的說法，育多婆提（Uktavādins）所說的就會有過失。還有人說，應該有其他的說法。為什麼這樣說呢？毗婆阇婆提（Vibhajyavādins）問育多婆提：『像你這樣說，涅槃是『非學非無學』嗎？』這既是提問也是肯定的陳述。為什麼這樣說呢？如果不確定對方的言論，就說對方的過失，這是不可以的。育多婆提回答說：『是的。』毗婆

【English Translation】 English version: 'The realm of Nirvana after the remaining body' (referring to the state of Nirvana entered by an Arhat after death). Answer: An Arhat enters Nirvana after completely severing all fetters. If it is said this way, does it include all beings in the desire realm, form realm, and formless realm; beings with mind, without mind; beings with complete faculties, without complete faculties?

Should Nirvana be said to be 'undergoing training' (referring to the Nirvana attained by a practitioner with a degree of learning)? And so on. Question: Why is this treatise made? Answer: Earlier, it was said that 'cessation by enumeration' is the two kinds of Nirvana realms. And so on. But it was not said about 'undergoing training', 'not undergoing training' (referring to the Nirvana attained by an Arhat without a degree of learning), 'neither undergoing training nor not undergoing training' (referring to the Nirvana attained by a practitioner who is neither undergoing training nor without a degree of learning). Now, wanting to explain these, this treatise is made. Question again: Why is this treatise made? In order to stop the view of those who hold the 'combined meaning' (referring to the Vatsiputriya school). For example, the Vatsiputriya school says that there are three kinds of Nirvana, namely 'undergoing training', 'not undergoing training', and 'neither undergoing training nor not undergoing training'. If a practitioner in the 'undergoing training' stage severs various fetters and attains Nirvana, this is called 'undergoing training'. If a practitioner in the 'not undergoing training' stage severs various fetters and attains Nirvana, this is called 'not undergoing training'. If a practitioner in the 'neither undergoing training nor not undergoing training' stage severs various fetters and attains Nirvana, this is called 'neither undergoing training nor not undergoing training'. In order to stop this kind of statement, wanting to clarify one's own view, this treatise is made.

Should Nirvana be said to be 'undergoing training', 'not undergoing training', or 'neither undergoing training nor not undergoing training'? Answer: Nirvana should be said to be 'neither undergoing training nor not undergoing training'. There are also those who say that Nirvana is 'undergoing training', 'not undergoing training', and 'neither undergoing training nor not undergoing training'. This is what the Vatsiputriya school says. Why is it said this way? Because they say that Nirvana has three natures. If a practitioner in the 'undergoing training' stage severs various fetters and attains Nirvana, this is called 'undergoing training'. 'Not undergoing training' and 'neither undergoing training nor not undergoing training' are also said in the same way. If it is said this way, there will be a great fault. Why would one entity of liberation have three? The attainment and what is attained would have three natures. According to my view, like this sentence, like this meaning, like this treatise, according to our (referring to Venerable Katyayaniputra) understanding, Nirvana is 'neither undergoing training nor not undergoing training'. This is Venerable Katyayaniputra wanting to clarify his own view, the original text should consistently say this, there should not be other statements. Why is it said this way? If other statements appear, what the Uktavādins (Uktavādins) say will have a fault. There are also those who say that there should be other statements. Why is it said this way? The Vibhajyavādins (Vibhajyavādins) asked the Uktavādins: 'Like you say, is Nirvana 'neither undergoing training nor not undergoing training'?' This is both a question and an affirmative statement. Why is it said this way? If one is not certain about the other person's statement, and then says the other person's fault, this is not permissible. The Uktavādins answered: 'Yes.' The Vibha

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婆阇婆提。復作是難。于意云何。若先以世俗道斷結作證。乃至廣說。得阿那含果。彼是學耶。育多婆提答言。不也。所以者何。我說涅槃是非學非無學。育多婆提欲說毗婆阇婆提過。若當先以世俗道斷結得作證。乃至廣說。乃至得阿那含果彼是學者。本應是學。若不得果而是學者。此事不可。趣阿羅漢斷結作證。阿羅漢斷結作證退。說亦如是。育多婆提。於他法中。不順義者。集置一處。而說其過。若當涅槃是非學非無學。復作學學作無學無學作學者。是則不定。若不定者。則是無常。若無常者。有為無為。無有差別。所以者何。涅槃未曾作非學非無學復作學學作無學無學作學。以是故。涅槃於一切時。是常是寂滅。是非學非無學。廣說如經本。復有說者。育多婆提。欲說毗婆阇婆提過。毗婆阇婆提。有二種過。一說涅槃是非學非無學復作學。學作無學無學作學。二說涅槃是非學非無學者常是非學非無學。學常是學。無學常是無學。育多婆提。難毗婆阇婆提言。涅槃是非學非無學復作學。學作無學。無學作學者。如是汝說涅槃是非學非無學。然後作學耶。毗婆阇婆提答言。如是。育多婆提。復難毗婆阇婆提言。于意云何。若先以世俗道。乃至廣說。后見四聖諦。得阿那含果。彼是學耶。毗婆阇婆提答言。如是。所以

【現代漢語翻譯】 現代漢語譯本： 婆阇婆提（Bhājabhājī，人名）。又提出這樣的問題：『你的意思如何？如果先用世俗之道斷除煩惱而證果，乃至廣說，得到阿那含果（Anāgāmin，不還果）。他是還在學習的人嗎？』育多婆提（Yuttavādī，人名）回答說：『不是的。』為什麼呢？我說涅槃（Nirvāṇa，寂滅）既不是有學，也不是無學。 育多婆提想要指出毗婆阇婆提（Vibhajjavādī，人名）的過失，『如果先用世俗之道斷除煩惱而證果，乃至廣說，乃至得到阿那含果，他是還在學習的人。本來應該是還在學習的人。如果沒得到果位而是還在學習的人，這件事是不可能的。』趣向阿羅漢（Arhat，應供）斷除煩惱而證果，阿羅漢斷除煩惱而證果後退轉，說法也是如此。 育多婆提，在其他宗派的教法中，把不順應義理的地方，集中放在一處，然後說他們的過失。『如果涅槃既不是有學也不是無學，又變成有學，有學變成無學，無學變成有學，這就是不確定。如果不確定，那就是無常。如果無常，有為法（Saṃskṛta，有生滅變化的事物）和無為法（Asaṃskṛta，無生滅變化的事物）就沒有差別。』為什麼呢？涅槃未曾作為既不是有學也不是無學，又變成有學，有學變成無學，無學變成有學。因此，涅槃在一切時候，是常是寂滅，既不是有學也不是無學。廣說如經本。 又有人說，育多婆提想要指出毗婆阇婆提的過失。毗婆阇婆提有兩種過失：一是說涅槃既不是有學也不是無學，又變成有學，有學變成無學，無學變成有學。二是說涅槃既不是有學也不是無學，那麼涅槃就永遠既不是有學也不是無學，有學永遠是有學，無學永遠是無學。 育多婆提質問毗婆阇婆提說：『涅槃既不是有學也不是無學，又變成有學，有學變成無學，無學變成有學，像這樣你說涅槃既不是有學也不是無學，然後變成有學嗎？』毗婆阇婆提回答說：『是的。』育多婆提又質問毗婆阇婆提說：『你的意思如何？如果先用世俗之道，乃至廣說，後來見到四聖諦（catvāri āryasatyāni，苦、集、滅、道），得到阿那含果，他是還在學習的人嗎？』毗婆阇婆提回答說：『是的。』為什麼呢？

【English Translation】 English version: Bhājabhājī (name of a person) further posed this question: 'What do you think? If one first uses the mundane path to sever the fetters and attain realization, and so on, attaining the Anāgāmin fruit (Anāgāmin, Non-Returner), is he still a learner?' Yuttavādī (name of a person) replied, 'No.' Why? I say that Nirvāṇa (Nirvāṇa, cessation) is neither a learner nor a non-learner. Yuttavādī wanted to point out the fault of Vibhajjavādī (name of a person): 'If one first uses the mundane path to sever the fetters and attain realization, and so on, even attaining the Anāgāmin fruit, he is still a learner. He should originally be a learner. If one does not attain the fruit but is still a learner, this is impossible.' Approaching Arhat (Arhat, worthy one) to sever the fetters and attain realization, and an Arhat severing the fetters and attaining realization then regressing, the explanation is the same. Yuttavādī, in the teachings of other schools, gathers together the points that do not accord with the meaning and then speaks of their faults. 'If Nirvāṇa is neither a learner nor a non-learner, and then becomes a learner, a learner becomes a non-learner, and a non-learner becomes a learner, then this is uncertain. If it is uncertain, then it is impermanent. If it is impermanent, then there is no difference between conditioned phenomena (Saṃskṛta, things subject to arising and ceasing) and unconditioned phenomena (Asaṃskṛta, things not subject to arising and ceasing).' Why? Nirvāṇa has never been neither a learner nor a non-learner, and then become a learner, a learner become a non-learner, and a non-learner become a learner. Therefore, Nirvāṇa at all times is constant and peaceful, neither a learner nor a non-learner. The detailed explanation is as in the sutra. Furthermore, some say that Yuttavādī wanted to point out the fault of Vibhajjavādī. Vibhajjavādī has two faults: one is saying that Nirvāṇa is neither a learner nor a non-learner, and then becomes a learner, a learner becomes a non-learner, and a non-learner becomes a learner. The second is saying that Nirvāṇa is neither a learner nor a non-learner, then Nirvāṇa is always neither a learner nor a non-learner, a learner is always a learner, and a non-learner is always a non-learner. Yuttavādī questioned Vibhajjavādī, saying: 'Nirvāṇa is neither a learner nor a non-learner, and then becomes a learner, a learner becomes a non-learner, and a non-learner becomes a learner, like this, do you say that Nirvāṇa is neither a learner nor a non-learner, and then becomes a learner?' Vibhajjavādī replied, 'Yes.' Yuttavādī further questioned Vibhajjavādī, saying: 'What do you think? If one first uses the mundane path, and so on, and later sees the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, path), attaining the Anāgāmin fruit, is he still a learner?' Vibhajjavādī replied, 'Yes.' Why?

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者何。我說涅槃是非學非無學復作學故。育多婆提復問毗婆阇婆提言。汝意云何。先以世俗道。斷結得作證。是非學非無學。即彼非學非無學作學耶。毗婆阇婆提答言。如是。所以者何。我說非學非無學後作學故。育多婆提。復說毗婆阇婆提過。若先以世俗道。斷結得作證。后得阿那含果。當是學者。本應是學。若不得果。而是學者。是則不可。育多婆提。復難毗婆阇婆提言。趣阿羅漢。斷結得作證。是學後作。無學阿羅漢。斷結得作證。退作學。說亦如是。育多婆提。於他法中。不順義者。集置一處。說過如上。若說涅槃是非學非無學常是非學非無學乃至無學常是無學者。育多婆提。難毗婆阇婆提言。汝說涅槃有三種耶。答曰。如是。育多婆提。難毗婆阇婆提言。于意云何。若先以世俗道。斷欲愛恚。未見真諦。欲得見故。勤修方便。修方便時。得見真諦。得阿那含。彼是學耶。答曰。如是。所以者何。我說涅槃有三種故。育多婆提。難毗婆阇婆提言。于意云何。若先以世俗道。斷結作證。是非學非無學。后得阿那含果。即是學耶。答言。不也。所以者何。我說涅槃是非學非無學常是非學非無學。乃至廣說。毗婆阇婆提。反難育多婆提。若當涅槃是非學非無學。後作學者。未得阿那含果時。本應是學。育多婆提。欲

【現代漢語翻譯】 現代漢語譯本 這是什麼意思呢？我說涅槃（Nirvana，寂滅）既不是有學，也不是無學，因為後來又成爲了有學。育多婆提（Yutobhadhi）又問毗婆阇婆提（Vibhajjavadhi）說：『你認為怎麼樣？如果先用世俗道斷除煩惱，證得果位，那他既不是有學也不是無學，那麼這個既不是有學也不是無學的人，後來又成為有學了嗎？』毗婆阇婆提回答說：『是的。』為什麼呢？因為我說既不是有學也不是無學的人，後來又成爲了有學。育多婆提又指出毗婆阇婆提的過失，『如果先用世俗道斷除煩惱，證得果位，後來又證得阿那含（Anagamin，不還果）果，那他應當是有學者，本來就應當是有學。如果他沒有證得果位，而是有學者，這是不可能的。』育多婆提又為難毗婆阇婆提說：『趣向阿羅漢（Arhat，阿羅漢果）的人，斷除煩惱，證得果位，這是有學之後才成為無學。阿羅漢斷除煩惱，證得果位，退轉后又成為有學，這種說法也是一樣的。』育多婆提對於其他宗派中不順應義理的地方，集中放在一起，像上面那樣指出他們的過失。如果說涅槃既不是有學也不是無學，永遠既不是有學也不是無學，乃至無學永遠是無學者。育多婆提為難毗婆阇婆提說：『你說涅槃有三種嗎？』回答說：『是的。』育多婆提為難毗婆阇婆提說：『你認為怎麼樣？如果先用世俗道斷除欲愛和嗔恚，還沒有見到真諦，爲了想要見到真諦，勤奮地修行方便法門，在修行方便法門的時候，見到了真諦，證得了阿那含果，他是屬於有學嗎？』回答說：『是的。』為什麼呢？因為我說涅槃有三種的緣故。育多婆提為難毗婆阇婆提說：『你認為怎麼樣？如果先用世俗道斷除煩惱，證得果位，既不是有學也不是無學，後來又證得了阿那含果，那他就是有學嗎？』回答說：『不是的。』為什麼呢？因為我說涅槃既不是有學也不是無學，永遠既不是有學也不是無學，乃至廣說。毗婆阇婆提反過來為難育多婆提說：『如果涅槃既不是有學也不是無學，後來又成為有學者，那麼在沒有證得阿那含果的時候，本來就應當是有學。』育多婆提想要

【English Translation】 English version What does this mean? I say that Nirvana (Nirvana, extinction) is neither a learner nor a non-learner, because it later becomes a learner again. Yutobhadhi then asked Vibhajjavadhi: 'What do you think? If one first uses the mundane path to cut off afflictions and attain realization, then he is neither a learner nor a non-learner. Does this person who is neither a learner nor a non-learner later become a learner?' Vibhajjavadhi replied: 'Yes.' Why? Because I say that one who is neither a learner nor a non-learner later becomes a learner. Yutobhadhi then pointed out Vibhajjavadhi's fault, 'If one first uses the mundane path to cut off afflictions and attain realization, and later attains the Anagamin (Anagamin, non-returner) fruit, then he should be a learner, and should have been a learner from the beginning. If he has not attained the fruit, but is a learner, this is impossible.' Yutobhadhi then challenged Vibhajjavadhi, saying: 'One who is heading towards Arhat (Arhat, Arhat fruit), cuts off afflictions and attains realization, this is becoming a non-learner after being a learner. An Arhat cuts off afflictions and attains realization, and then regresses to become a learner, this statement is the same.' Yutobhadhi gathered together the points in other schools that did not accord with the meaning, and pointed out their faults as above. If it is said that Nirvana is neither a learner nor a non-learner, and is always neither a learner nor a non-learner, and even a non-learner is always a non-learner. Yutobhadhi challenged Vibhajjavadhi, saying: 'Do you say that there are three types of Nirvana?' The reply was: 'Yes.' Yutobhadhi challenged Vibhajjavadhi, saying: 'What do you think? If one first uses the mundane path to cut off desire and hatred, and has not yet seen the truth, and diligently cultivates expedient means in order to see the truth, and sees the truth while cultivating expedient means, and attains the Anagamin fruit, is he a learner?' The reply was: 'Yes.' Why? Because I say that there are three types of Nirvana. Yutobhadhi challenged Vibhajjavadhi, saying: 'What do you think? If one first uses the mundane path to cut off afflictions and attain realization, and is neither a learner nor a non-learner, and later attains the Anagamin fruit, then is he a learner?' The reply was: 'No.' Why? Because I say that Nirvana is neither a learner nor a non-learner, and is always neither a learner nor a non-learner, and so on. Vibhajjavadhi in turn challenged Yutobhadhi, saying: 'If Nirvana is neither a learner nor a non-learner, and later becomes a learner, then he should have been a learner from the beginning, before attaining the Anagamin fruit.' Yutobhadhi wanted to

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去此過故。若不得阿那含果。而是學者。此則不可。育多婆提。復難毗婆阇婆提。若趣阿羅漢果。斷結作證。阿羅漢斷結作證退。說亦如是。育多婆提。於他法中。不順義者。集置一處。而說其過。若當涅槃是非學非無學後作學學作無學無學作學非學非無學常是非學非無學乃至無學常是無學者。是則不定。若不定者。則是無常。若無常者。有為無為。無有差別。涅槃未曾作非學非無學後作學學作無學無學作學非學非無學常是非學非無學乃至無學常是無學。以是事故。涅槃於一切時。是常是寂滅。非學非無學。廣說如經本。問曰。所說得。復有得不耶。若當有者。得復有得。便為無窮。若無窮者。無成就此得者。答曰。應作此論。得復有得。問曰。若然者是則無窮。答曰。無窮有何過。未來世寬。能容此得。以生死法無窮故。得亦復然。是故難斷難除難過。眾苦相續。猶如連鎖。復有說者。以俱在一世一剎那中故非無窮。評曰。應作是說。法生時。三法俱生。謂法得得得以得故成就彼法及得得以得得故成就得。是故非無窮。以是事故而作此論。

頗有行陰色陰同於一得耶。答曰有。所謂色得得是也。乃至行陰識陰。說亦如是。有為無為。亦同一得。所以者何。無為得得無為及得得。是名有為無為同共一得。問曰。

有成就過去未來得不。若成就者。云何非是無窮。所以者何。法生時。法得得得俱生。此三滅已。便生六得。三是得。三是得得。是六生十二。十二生二十四。乃至無量無邊。若不成就者。定揵度又云何通耶。如說無色界命終。生欲界中。所得陰界入四大。善不善無記根結縛使纏煩惱。當言本得得本不得得。答曰。善染污。當言本得得報。當言本不得得。彼得亦有善。亦有染污。復有說者。有成就過去未來得者。問曰。若然者。云何非是無窮。答曰。假令無窮復有何過。未來世窮無容處耶。以生死是無窮故。難斷難除難過。眾苦相續。猶如連鎖。復有說者。無有成就者。問曰。若然者。如說無色界命終生欲界。乃至廣說。此文云何通耶。答曰。此文不說得。說得所不攝法。評曰。不應作是說。應作是說。有成就過去未來得者。所以者何。以得故。沙門果有差別。若不成就過去未來得者。一一剎那沙門果。亦得亦舍。修梵行者。則無休息心。復更有過。以三事故。舍于聖道。一退。二轉根。三得果。不因此三。亦舍聖道。然無是處。是故有成就過去未來得者。苦法忍有十五得。一是苦法忍俱。二是苦法智俱。乃至道比忍俱有十五。乃至無學初智。除其自體。儘是因。廣說如上。苦集諦得。苦集諦攝。滅諦得。三諦攝。道

【現代漢語翻譯】 現代漢語譯本 有成就過去和未來的『得』(attainment)嗎？如果存在成就，為什麼不是無窮無盡的呢？原因在於，當法產生時，『法得』(Dharma-attainment)、『得』(attainment)和『得得』(attainment-attainment)同時產生。當這三者滅去後，便產生六個『得』(attainment)，其中三個是『得』(attainment)，三個是『得得』(attainment-attainment)。這六個產生十二個，十二個產生二十四個，乃至無量無邊。如果不存在成就，那麼定揵度(fixed aggregates)又如何解釋呢？比如，經中說無色界眾生死後，生到欲界中，所得的陰(skandha，蘊)、界(ayatana，處)、入(dhatu，界)、四大(four great elements)，以及善、不善、無記根(kusala-akusala-avyakrta-mula，善/不善/無記根)、結(bandhana，結)、縛(samyojana，縛)、使(anusaya，隨眠)、纏(paryavasthana，纏)、煩惱(klesha，煩惱)，應該說是『本得得』(originally attained attainment)還是『本不得得』(originally not attained attainment)呢？回答是：善和染污的，應該說是『本得得』(originally attained attainment)；報應，應該說是『本不得得』(originally not attained attainment)。那些『得』(attainment)也有善的，也有染污的。還有一種說法，認為存在成就過去和未來的『得』(attainment)。 問：如果這樣，為什麼不是無窮無盡的呢？答：即使是無窮無盡的，又有什麼過失呢？難道未來世沒有窮盡的地方嗎？因為生死是無窮無盡的，所以難以斷除、難以去除、難以超越，眾苦相續，猶如連鎖。還有一種說法，認為沒有成就。問：如果這樣，經中說無色界眾生死後生到欲界，乃至廣說，這段經文又如何解釋呢？答：這段經文不是說『得』(attainment)，而是說『得』(attainment)所不包含的法。評論說：不應該這樣說，應該說存在成就過去和未來的『得』(attainment)。原因在於，因為有『得』(attainment)，沙門果(sramana-phala，沙門果)才有差別。如果不存在成就過去和未來的『得』(attainment)，那麼每一剎那沙門果(sramana-phala，沙門果)都是既得又舍。修梵行(brahmacarya，梵行)的人，就沒有休息的時候。還有更大的過失，因為三種原因，捨棄聖道：一、退步，二、轉變根器，三、獲得果位。如果不因為這三種原因，也捨棄聖道，這是不可能的。所以，存在成就過去和未來的『得』(attainment)。苦法忍(ksanti-dharma-duhkha，苦法忍)有十五種『得』(attainment)：一是苦法忍(ksanti-dharma-duhkha，苦法忍)俱生，二是苦法智(jnana-dharma-duhkha，苦法智)俱生，乃至道比忍(ksanti-anvaya-marga，道比忍)俱生有十五種，乃至無學初智(asaiksa-prathama-jnana，無學初智)，除了它本身，都是因。詳細的解釋如上所述。苦集諦(duhkha-samudaya-satya，苦集諦)的『得』(attainment)，被苦集諦(duhkha-samudaya-satya，苦集諦)所包含；滅諦(nirodha-satya，滅諦)的『得』(attainment)，被三個諦(satya，諦)所包含；道諦(marga-satya，道諦)

【English Translation】 English version Are there attainments of the past and future? If there are attainments, why are they not infinite? The reason is that when a dharma arises, 'Dharma-attainment,' 'attainment,' and 'attainment-attainment' arise simultaneously. When these three cease, six attainments arise, three of which are 'attainment' and three are 'attainment-attainment.' These six produce twelve, twelve produce twenty-four, and so on, infinitely. If there are no attainments, how can fixed aggregates be explained? For example, the sutra says that beings from the Formless Realm, after death, are born in the Desire Realm, and the skandhas (aggregates), ayatanas (sense bases), dhatus (elements), four great elements, as well as wholesome, unwholesome, and neutral roots (kusala-akusala-avykrta-mula), bonds (bandhana), fetters (samyojana), tendencies (anusaya), entanglements (paryavasthana), and afflictions (klesha) that are obtained, should they be said to be 'originally attained attainment' or 'originally not attained attainment'? The answer is: for wholesome and defiled ones, it should be said 'originally attained attainment'; for retribution, it should be said 'originally not attained attainment.' Those attainments are both wholesome and defiled. There is also a view that there are attainments of the past and future. Question: If so, why are they not infinite? Answer: Even if they are infinite, what is the fault? Is there no end to the future world? Because samsara (birth and death) is infinite, it is difficult to cut off, difficult to remove, and difficult to transcend, and the suffering continues like a chain. There is also a view that there are no attainments. Question: If so, how can the sutra which says that beings from the Formless Realm, after death, are born in the Desire Realm, and so on, be explained? Answer: This sutra does not speak of 'attainment,' but of dharmas not included in 'attainment.' Comment: It should not be said this way, but it should be said that there are attainments of the past and future. The reason is that because of 'attainment,' there are differences in the fruits of the sramanas (sramana-phala). If there are no attainments of the past and future, then in every moment the fruits of the sramanas (sramana-phala) are both attained and abandoned. Those who practice brahmacarya (pure conduct) would have no rest. There is an even greater fault, because of three reasons, the holy path is abandoned: 1. regression, 2. transformation of faculties, 3. attainment of fruition. If the holy path is abandoned not because of these three reasons, that is impossible. Therefore, there are attainments of the past and future. The forbearance of the dharma of suffering (ksanti-dharma-duhkha) has fifteen attainments: one is co-arising with the forbearance of the dharma of suffering (ksanti-dharma-duhkha), two is co-arising with the knowledge of the dharma of suffering (jnana-dharma-duhkha), and so on, up to fifteen co-arising with the forbearance of analogy of the path (ksanti-anvaya-marga), and so on, up to the initial knowledge of the non-learner (asaiksa-prathama-jnana), except for itself, all are causes. The detailed explanation is as above. The attainment of the truth of suffering and the truth of origin (duhkha-samudaya-satya) is contained by the truth of suffering and the truth of origin (duhkha-samudaya-satya); the attainment of the truth of cessation (nirodha-satya) is contained by the three truths (satya); the truth of the path (marga-satya)

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諦得。即道諦攝。苦集道諦三世攝。彼得亦三世攝。滅諦不在。三世得。三世攝。苦集諦。是善不善無記。彼得亦是善不善無記。滅道諦是善。彼得亦是善。苦集諦是三界系。彼得亦三界系。滅諦是不繫。彼得是色無色界系。亦是不繫道諦是不繫。得亦是不繫。苦集諦是非學非無學。彼得亦是非學非無學。滅諦是非學非無學。彼得是學無學非學非無學。道諦是學無學。彼得亦是學無學。苦集諦是見道修道斷。彼得亦是見道修道斷。滅諦是不斷。彼得是修道斷不斷。道諦是不斷。彼得亦是不斷。欲界見道修道所斷。乃至無所有處。見道修道所斷解脫得有三種。學無學非學非無學。非想非非想處。見道所斷修道所斷八種解脫得有二種。學無學。第九種解脫得是無學。所以者何。彼得與盡智俱生故。

問曰。欲界見道修道所斷。乃至非想非非想處見道修道所斷。彼解脫得幾地所攝耶。答曰。或有說者。隨其斷對治道在何地。彼得亦爾。諸作是說。隨其斷對治道所在之地。彼得亦爾者。欲界見道修道所斷解脫得。未至禪所攝。初禪解脫得。三地所攝。謂未至初禪中間禪。第二禪者。四地所攝。第三禪者。五地所攝。第四禪見道修道所斷無色。見道所斷者。是六地所攝。空處修道所斷者。七地所攝。識處八地。無所有處。

【現代漢語翻譯】 現代漢語譯本 證得（諦得，指證得真諦）。即道諦所包含的（一部分）。苦、集、道三諦為三世所包含。它們的證得也為三世所包含。滅諦不包含在三世中。三世的證得，為三世所包含。苦、集二諦是善、不善、無記（三種性質）。它們的證得也是善、不善、無記。滅、道二諦是善。它們的證得也是善。苦、集二諦為三界所繫縛。它們的證得也為三界所繫縛。滅諦是不繫縛。它的證得是色界、無色界所繫縛，也是不繫縛。道諦是不繫縛。證得也是不繫縛。苦、集二諦既非有學也非無學（的狀態）。它們的證得也是非有學非無學。滅諦既非有學也非無學。它的證得是有學、無學、非有學非無學。道諦是有學、無學。它們的證得也是有學、無學。苦、集二諦是見道、修道所斷除的。它們的證得也是見道、修道所斷除的。滅諦是不斷除的。它的證得是修道所斷除和不斷除。道諦是不斷除的。它的證得也是不斷除的。欲界見道、修道所斷除，乃至無所有處（禪定境界）見道、修道所斷除的解脫之證得有三種：有學、無學、非有學非無學。非想非非想處（禪定境界）見道所斷除、修道所斷除的八種解脫之證得有兩種：有學、無學。第九種解脫之證得是無學。為什麼呢？因為它的證得與盡智（一切煩惱已盡的智慧）同時生起。

問：欲界見道、修道所斷除，乃至非想非非想處見道、修道所斷除的解脫之證得，為幾地（所依止的禪定層次）所包含呢？答：或者有人說，隨其斷除的對治道在何地，它的證得也是如此。如果有人這樣說，隨其斷除的對治道所在之地，它的證得也是如此，那麼，欲界見道、修道所斷除的解脫之證得，為未至禪（未到地定）所包含。初禪的解脫之證得，為三地所包含，即未至禪、初禪、中間禪。第二禪的解脫之證得，為四地所包含。第三禪的解脫之證得，為五地所包含。第四禪見道、修道所斷除，無色界見道所斷除的解脫之證得，為六地所包含。空處（禪定境界）修道所斷除的解脫之證得，為七地所包含。識處（禪定境界）為八地所包含。無所有處（禪定境界）。

【English Translation】 English version 'Attainment of Truth (Dṛṣṭe, referring to the attainment of truth). It is included within the Truth of the Path. The Truths of Suffering, Origin, and Path are included within the three times (past, present, future). Their attainment is also included within the three times. The Truth of Cessation is not included within the three times. The attainment of the three times is included within the three times. The Truths of Suffering and Origin are wholesome, unwholesome, and neutral. Their attainment is also wholesome, unwholesome, and neutral. The Truths of Cessation and Path are wholesome. Their attainment is also wholesome. The Truths of Suffering and Origin are bound by the three realms. Their attainment is also bound by the three realms. The Truth of Cessation is unbound. Its attainment is bound by the realms of form and formlessness, and also unbound. The Truth of the Path is unbound. Its attainment is also unbound. The Truths of Suffering and Origin are neither learners nor non-learners. Their attainment is also neither learners nor non-learners. The Truth of Cessation is neither learners nor non-learners. Its attainment is learners, non-learners, and neither learners nor non-learners. The Truth of the Path is learners and non-learners. Their attainment is also learners and non-learners. The Truths of Suffering and Origin are what is abandoned by the path of seeing and the path of cultivation. Their attainment is also what is abandoned by the path of seeing and the path of cultivation. The Truth of Cessation is not abandoned. Its attainment is what is abandoned by the path of cultivation and not abandoned. The Truth of the Path is not abandoned. Its attainment is also not abandoned. The attainment of liberation from what is abandoned by the path of seeing and the path of cultivation in the desire realm, up to what is abandoned by the path of seeing and the path of cultivation in the realm of nothingness, is of three kinds: learners, non-learners, and neither learners nor non-learners. The attainment of liberation from the eight kinds of abandonment by the path of seeing and the path of cultivation in the realm of neither perception nor non-perception is of two kinds: learners and non-learners. The attainment of the ninth kind of liberation is non-learning. Why? Because its attainment arises simultaneously with the exhaustion of wisdom (knowledge that all defilements are exhausted).'

'Question: How many grounds (levels of meditative absorption) include the attainment of liberation from what is abandoned by the path of seeing and the path of cultivation in the desire realm, up to what is abandoned by the path of seeing and the path of cultivation in the realm of neither perception nor non-perception? Answer: Some say that the attainment is the same as the ground where the antidote to abandonment resides. Those who say that the attainment is the same as the ground where the antidote to abandonment resides, then the attainment of liberation from what is abandoned by the path of seeing and the path of cultivation in the desire realm is included within the Unattained Concentration (an intermediate stage before the first dhyana). The attainment of liberation from the first dhyana is included within three grounds, namely the Unattained Concentration, the first dhyana, and the intermediate dhyana. The attainment of liberation from the second dhyana is included within four grounds. The attainment of liberation from the third dhyana is included within five grounds. The attainment of liberation from what is abandoned by the path of seeing and the path of cultivation in the fourth dhyana, and what is abandoned by the path of seeing in the formless realm, is included within six grounds. The attainment of liberation from what is abandoned by the path of cultivation in the realm of emptiness is included within seven grounds. The realm of consciousness is included within eight grounds. The realm of nothingness.'

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非想非非想處九地。復有說者隨彼過患對治所在之地。彼得亦爾。諸作是說。彼隨有過患對治所在之地。彼得亦爾者。欲色界見道修道所斷解脫得。六地所攝。空處見道修道所斷。七地識處。見道修道所斷八地。無所有處。非想非非想處。見道修道所斷九地復有說者。隨地有法智分。彼地亦有欲界見道修道所斷解脫得。若地有比智分。彼亦色無色界見道修道所斷解脫得。諸作是說。隨彼有法智分。彼地亦爾者。欲界見道修道所斷解脫得。六地所攝。色無色界見道修道所斷解脫得。九地所攝。評曰。不應作是說。如前說隨地有斷對治道。彼得亦爾者好。

問若以滅道法智。離色無色界欲。彼色無色界修道所斷解脫得。為是法智分。為是比智分耶。答曰。或有說。是法智分。所以者何以是法智所證故。評曰。不應作是說。是比智分。

問曰。是法智所證。云何是比智分耶。答曰。雖是法智所證。而以比智所知。然皆是色無色界根本對治。隨以何斷。而皆是比智分。

問曰。若離五種欲入見道者。苦法忍滅苦法智生。彼前所斷欲界見苦所斷五種欲。彼剎那中所斷四種欲。彼九種儘是與苦法忍俱。生無漏得作證。如是乃至道法忍滅道法智生。彼前所斷欲界見道所斷五種欲。彼剎那中所斷四種欲彼九種儘是與

【現代漢語翻譯】 現代漢語譯本： 『非想非非想處』（既非有想也非無想的禪定境界）有九個層次（九地）。還有一種說法是，解脫的獲得（彼得）取決於針對特定過患的對治方法所在的層次（隨彼過患對治所在之地）。那些這樣認為的人說，解脫的獲得取決於針對特定過患的對治方法所在的層次，這意味著欲界（指眾生居住的充滿慾望的世界）的見道（初次證悟真理的階段）和修道（在見道之後，通過修行來深化和實現真理的階段）所斷除的煩惱的解脫，屬於六地所攝。空無邊處（四空定之一，專注于無限的虛空）的見道和修道所斷除的煩惱，屬於七地識無邊處（四空定之一，專注于無限的意識）。見道和修道所斷除的煩惱，屬於八地無所有處（四空定之一，專注於一無所有的狀態）。『非想非非想處』的見道和修道所斷除的煩惱，屬於九地。還有一種說法是，根據每個層次所具有的法智（瞭解現象界規律的智慧）的份額，該層次也有欲界的見道和修道所斷除的煩惱的解脫獲得。如果某個層次具有比智（通過比較和推理獲得的智慧）的份額，那麼該層次也有色界（物質世界）和無色界（沒有物質的純精神世界）的見道和修道所斷除的煩惱的解脫獲得。那些這樣認為的人說，根據每個層次所具有的法智的份額，該層次也有欲界的見道和修道所斷除的煩惱的解脫獲得，這意味著欲界的見道和修道所斷除的煩惱的解脫，屬於六地所攝。色界和無色界的見道和修道所斷除的煩惱的解脫，屬於九地所攝。評論說，不應該這樣說。像前面所說的，解脫的獲得取決於每個層次所具有的斷除煩惱的對治之道，這種說法比較好。

問：如果以滅道法智（通過滅盡煩惱之道獲得的智慧）來脫離色界、無色界和欲界的煩惱，那麼色界和無色界的修道所斷除的煩惱的解脫獲得，是屬於法智的範疇，還是屬於比智的範疇呢？答：有人說是屬於法智的範疇。為什麼呢？因為這是法智所證悟的。評論說，不應該這樣說，是屬於比智的範疇。

問：既然是法智所證悟的，為什麼是比智的範疇呢？答：雖然是法智所證悟的，但是通過比智所知。然而，這些都是色界和無色界的根本對治方法。無論通過哪種方法斷除煩惱，都屬於比智的範疇。

問：如果脫離五種欲（色、聲、香、味、觸五種感官慾望）而進入見道，苦法忍（對苦諦的忍可）滅，苦法智（對苦諦的智慧）生，那麼之前所斷除的欲界見苦所斷的五種欲，以及在那一剎那中所斷除的四種欲，這九種慾望的斷盡，是否都與苦法忍同時生起無漏得（無煩惱的獲得）作為證明？像這樣，乃至道法忍（對道諦的忍可）滅，道法智（對道諦的智慧）生，那麼之前所斷除的欲界見道所斷的五種欲，以及在那一剎那中所斷除的四種欲，這九種慾望的斷盡，是否都與道法忍同時生起

【English Translation】 English version: The ninth ground is the 'Neither Perception nor Non-Perception' realm (a state of meditative absorption that is beyond both perception and non-perception). Some also say that the attainment (彼得) of liberation depends on the ground where the antidote to a particular affliction is located (隨彼過患對治所在之地). Those who say this, that the attainment of liberation depends on the ground where the antidote to a particular affliction is located, mean that the liberation from afflictions severed by the Path of Seeing (見道, the stage of initial insight into the truth) and the Path of Cultivation (修道, the stage of deepening and realizing the truth through practice after the Path of Seeing) in the Desire Realm (欲界, the world of beings filled with desires) is included in the sixth ground. The afflictions severed by the Path of Seeing and the Path of Cultivation in the Realm of Infinite Space (空無邊處, one of the Four Formless Realms, focusing on infinite space) belong to the seventh ground, the Realm of Infinite Consciousness (識無邊處, one of the Four Formless Realms, focusing on infinite consciousness). The afflictions severed by the Path of Seeing and the Path of Cultivation belong to the eighth ground, the Realm of Nothingness (無所有處, one of the Four Formless Realms, focusing on the state of nothingness). The afflictions severed by the Path of Seeing and the Path of Cultivation in the 'Neither Perception nor Non-Perception' realm belong to the ninth ground. Some also say that according to the share of Dharma-wisdom (法智, wisdom understanding the laws of phenomena) that each ground possesses, that ground also has the attainment of liberation from afflictions severed by the Path of Seeing and the Path of Cultivation in the Desire Realm. If a ground has a share of inferential wisdom (比智, wisdom gained through comparison and reasoning), then that ground also has the attainment of liberation from afflictions severed by the Path of Seeing and the Path of Cultivation in the Form Realm (色界, the material world) and the Formless Realm (無色界, the purely spiritual world without matter). Those who say this, that according to the share of Dharma-wisdom that each ground possesses, that ground also has the attainment of liberation from afflictions severed by the Path of Seeing and the Path of Cultivation in the Desire Realm, mean that the liberation from afflictions severed by the Path of Seeing and the Path of Cultivation in the Desire Realm is included in the sixth ground. The liberation from afflictions severed by the Path of Seeing and the Path of Cultivation in the Form Realm and the Formless Realm is included in the ninth ground. The commentary says that it should not be said like this. It is better to say, as mentioned before, that the attainment of liberation depends on the path of antidote to severing afflictions that each ground possesses.

Question: If one departs from the desires of the Form Realm, the Formless Realm, and the Desire Realm with the Dharma-wisdom of cessation (滅道法智, wisdom gained through the path of extinguishing afflictions), does the attainment of liberation from afflictions severed by the Path of Cultivation in the Form Realm and the Formless Realm belong to the category of Dharma-wisdom or to the category of inferential wisdom? Answer: Some say that it belongs to the category of Dharma-wisdom. Why? Because it is what Dharma-wisdom realizes. The commentary says that it should not be said like this; it belongs to the category of inferential wisdom.

Question: Since it is what Dharma-wisdom realizes, why does it belong to the category of inferential wisdom? Answer: Although it is what Dharma-wisdom realizes, it is known through inferential wisdom. However, these are all fundamental antidotes to the Form Realm and the Formless Realm. No matter which method is used to sever afflictions, they all belong to the category of inferential wisdom.

Question: If one enters the Path of Seeing after departing from the five desires (the five sensory desires of form, sound, smell, taste, and touch), when the forbearance of the Dharma of Suffering (苦法忍, acceptance of the truth of suffering) ceases and the wisdom of the Dharma of Suffering (苦法智, wisdom of the truth of suffering) arises, are the five desires severed by the suffering aspect of the Path of Seeing in the Desire Realm that were severed before, and the four desires that were severed in that moment, are all these nine desires exhausted simultaneously with the arising of the unconditioned attainment (無漏得, attainment without afflictions) as proof, together with the forbearance of the Dharma of Suffering? Likewise, until the forbearance of the Dharma of the Path (道法忍, acceptance of the truth of the path) ceases and the wisdom of the Dharma of the Path (道法智, wisdom of the truth of the path) arises, are the five desires severed by the Path aspect of the Path of Seeing in the Desire Realm that were severed before, and the four desires that were severed in that moment, are all these nine desires exhausted simultaneously with the arising of

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道法智俱生無漏得作證。若道比忍滅道比智生。是時得三界見道所斷。與道比智俱生解脫得。彼得欲界修道所斷五種欲。無漏解脫得不。尊者僧伽婆修答曰得。所以者何。以是須陀洹。亦是斯陀含向故。評曰。不應作是說。言不得者好。所以者何。不可說住果時復得趣果道。彼不得趣果道。為以何事言是趣果問曰。為以何時得彼解脫得耶。答曰。或有說者若修向斯陀含果方便是時便得。評曰。不應作是說言是時得解脫得。應作是說。若得斯陀含果是時便得。

問曰。聖人以世俗道離欲。此道為是曾所得道。為是未曾得道耶。答曰。或有說者。是曾所得道。所以者何。如無始以來所用離欲道。今所用道。即是彼道。若以曾所得道。離欲界上上欲時。于離上上欲中。得二種解脫得。一是世俗以曾得者。二是無漏道未來修故。亦得欲界見道所斷上上煩惱解脫無漏得。問曰。若作是說。是共對治。亦是不共對治。所以者何。以曾所得道。斷見道修道所斷煩惱。同在一處。如斷草束。亦如刻契。斷九種欲。是名共對治道。若聖人以此道斷修道所斷結時。是名不共。答曰。所曾得道。唯是共對治。所以者何。以見道所斷結已斷。若當不斷。此亦能斷。復有說者。聖人所用世俗道。是未曾得道。所以者何。無始以來所用道異。

【現代漢語翻譯】 現代漢語譯本： 『道法智俱生無漏得作證』。如果『道比忍』滅，『道比智』生，這時得到三界見道所斷的煩惱，與『道比智』同時生起解脫得。他得到欲界修道所斷的五種欲，有沒有無漏解脫得？尊者僧伽婆修回答說：『有。』為什麼呢？因為他是須陀洹（Sotapanna，入流果），也是斯陀含向（Sakadagami-magga，一來向）的緣故。評議說：不應該這樣說，說沒有才好。為什麼呢？不可說安住于果位時，又得到趣向果位的道。他沒有得到趣向果位的道。因為什麼事說是趣向果位呢？問：因為什麼時候得到那個解脫得呢？答：或者有人說，如果修習趣向斯陀含果的方便，這時便得到。評議說：不應該這樣說，說是時得到解脫得。應該這樣說，如果得到斯陀含果，這時便得到。

問：聖人以世俗道離欲，這個道是曾經得到的道，還是未曾得到的道呢？答：或者有人說，是曾經得到的道。為什麼呢？如無始以來所用的離欲道，現在所用的道，就是那個道。如果以曾經得到的道，離開欲界上上的欲時，在離開上上的欲中，得到兩種解脫得，一是世俗以曾經得到的，二是無漏道未來修習的緣故，也得到欲界見道所斷上上的煩惱解脫無漏得。問：如果這樣說，是共同對治，也是不共同對治。為什麼呢？以曾經得到的道，斷見道修道所斷的煩惱，同在一處，如斷草束，也如刻契，斷九種欲，這名叫共同對治道。如果聖人以此道斷修道所斷的結時，這名叫不共同。答：所曾經得到的道，只是共同對治。為什麼呢？因為見道所斷的結已經斷了，如果當不斷，這個也能斷。又有人說，聖人所用的世俗道，是未曾得到的道。為什麼呢？無始以來所用的道不同。

【English Translation】 English version: 'The Path, Dharma, and Wisdom arise together, and the non-outflow attainment is realized.' If the 'Path-knowledge-patience' ceases and the 'Path-knowledge-wisdom' arises, at that time, one attains what is severed by the Path of Seeing in the three realms, and with the 'Path-knowledge-wisdom' arising simultaneously, liberation is attained. Does he attain the five kinds of desires severed by the Path of Cultivation in the desire realm, and the non-outflow liberation attainment? Venerable Sanghavasu replied: 'Yes.' Why? Because he is a Sotapanna (入流果, Stream-enterer) and also on the path to becoming a Sakadagami (一來向, Once-returner). The commentary says: It should not be said like that; it is better to say 'no.' Why? It cannot be said that while abiding in the fruition, one also attains the path leading to the fruition. He has not attained the path leading to the fruition. For what reason is it said to be the path leading to the fruition? Question: When does one attain that liberation attainment? Answer: Some say that if one cultivates the means to attain the fruition of Sakadagami, then one attains it at that time. The commentary says: It should not be said that one attains the liberation attainment at that time. It should be said that if one attains the fruition of Sakadagami, then one attains it at that time.

Question: When a noble person abandons desire with a mundane path, is this path a path that has been attained before, or a path that has not been attained before? Answer: Some say that it is a path that has been attained before. Why? Like the path of abandoning desire that has been used since beginningless time, the path that is used now is that same path. If one uses a path that has been attained before to abandon the higher and higher desires in the desire realm, then in abandoning the higher and higher desires, one attains two kinds of liberation attainments: one is mundane, attained through what has been attained before, and the other is non-outflow, attained because of future cultivation of the non-outflow path. One also attains the non-outflow attainment of liberation from the higher and higher afflictions severed by the Path of Seeing in the desire realm. Question: If it is said like this, is it a shared antidote or an unshared antidote? Why? Because the path that has been attained before severs the afflictions severed by the Path of Seeing and the Path of Cultivation in the same place, like cutting a bundle of grass, or like carving a notch, severing the nine kinds of desires. This is called the shared antidote path. If a noble person uses this path to sever the fetters severed by the Path of Cultivation, this is called unshared. Answer: The path that has been attained before is only a shared antidote. Why? Because the fetters severed by the Path of Seeing have already been severed; if they were not severed, this could also sever them. Others say that the mundane path used by a noble person is a path that has not been attained before. Why? The path used since beginningless time is different.

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今所用道異。若作是說。以未曾得道。離欲界上上欲時。得二種解脫得。一是世俗。二是無漏。世俗者。以未曾得道故。無漏者。以未來修故。于欲界見道所斷上上煩惱非對治。所以者何。以未曾得此道故。若作是說。則是不共對治。第九解脫道。若未曾得道。已曾得道。一時悉得。亦得欲界見道修道所斷漏無漏二種解脫得。問曰。以何等故。第九解脫道。已曾得道。已未曾得道修。余無礙解脫道。何以不修耶。答曰。離欲得地時修異。斷欲道時異。第九解脫道時。是離欲得地。是故以曾得道未曾得道修。斷欲道時不得地。是故未曾得道修。曾得道不修以是事故。智揵度所說善通。如說。若成就現在他心智。亦成就過去未來耶。答曰。如是。評曰。如是說者好。以未曾得道離欲已曾得道未曾得道修。若作是說。以未曾得道離欲已曾得道未曾得道修者。離欲界修道所斷上上欲時。得三種解脫得。一是世俗曾得道。二未曾得道。三無漏。于見道所斷上上欲。得一解脫得。以曾得道故。以是義故。善去不共對治過。亦作過說。

頗有不退不得果不轉根。而於見道所斷結。得作證耶。答曰有。如此所說者是也。如上上煩惱。乃至下下煩惱說亦如是。如離欲界欲。乃至離無所有處欲。說亦如是。

問曰。頗一剎那頃

【現代漢語翻譯】 現代漢語譯本 現在所用的方法不同。如果這樣說，在尚未證得聖道、脫離欲界上層慾望時，可以獲得兩種解脫：一種是世俗解脫，一種是無漏解脫。世俗解脫是因為尚未證得聖道；無漏解脫是因為未來將會修習。對於欲界見道所斷的上層慾望，這不是對治，為什麼呢？因為尚未證得此道。如果這樣說，那就是不共對治。第九解脫道，如果尚未證得聖道，但已經證得聖道，一時全部獲得，也能獲得欲界見道修道所斷的漏和無漏兩種解脫。問：為什麼第九解脫道，已經證得聖道和尚未證得聖道時修習，而其他的無礙解脫道，為什麼不修習呢？答：脫離慾望而獲得禪定時修習不同，斷除慾望之道時也不同。第九解脫道時，是脫離慾望而獲得禪定，因此用已經證得聖道和尚未證得聖道來修習。斷除慾望之道時，沒有獲得禪定，因此用尚未證得聖道來修習，已經證得聖道則不修習。因為這個緣故，智犍度（智者的衡量）所說的是善於通達的。比如他說：如果成就了現在的他心智，也能成就過去和未來的他心智嗎？答：是的。評論說：這樣說很好。用尚未證得聖道脫離慾望，用已經證得聖道和尚未證得聖道來修習。如果這樣說，用尚未證得聖道脫離慾望，用已經證得聖道和尚未證得聖道來修習，那麼脫離欲界修道所斷的上層慾望時，可以獲得三種解脫：一種是世俗的已經證得聖道，一種是尚未證得聖道，一種是無漏。對於見道所斷的上層慾望，可以獲得一種解脫，因為已經證得聖道。因為這個意義，可以很好地去除不共對治的過失，也可以說是過失。

有沒有不退轉、沒有證得果位、沒有轉變根器，卻對見道所斷的煩惱，能夠作證呢？答：有。像這樣所說的就是。像上上煩惱，乃至下下煩惱，所說的也像這樣。像脫離欲界的慾望，乃至脫離無所有處的慾望，所說的也像這樣。

問：有沒有一個剎那頃

【English Translation】 English version The methods used now are different. If it is said that when one has not yet attained the Path (道, Dao - the way, the path to enlightenment) and is separating from the higher desires of the desire realm (欲界, Yu Jie - the realm of desire), one can obtain two kinds of liberation: one is mundane (世俗, Shi Su - worldly, conventional) liberation, and the other is unconditioned (無漏, Wu Lou - free from outflows, untainted) liberation. Mundane liberation is because one has not yet attained the Path; unconditioned liberation is because one will cultivate in the future. For the higher desires that are severed by the Path of Seeing (見道, Jian Dao - the path of insight) in the desire realm, this is not the antidote. Why? Because one has not yet attained this Path. If it is said this way, then it is a non-common antidote. The ninth liberation path, if one has not yet attained the Path but has already attained the Path, all are obtained at once, and one can also obtain the two kinds of liberation, conditioned and unconditioned, that are severed by the Path of Seeing and the Path of Cultivation (修道, Xiu Dao - the path of practice) in the desire realm. Question: Why is it that the ninth liberation path is cultivated when one has already attained the Path and has not yet attained the Path, while the other unobstructed liberation paths are not cultivated? Answer: Cultivation is different when separating from desire and attaining the grounds (地, Di - stages of meditative absorption), and it is different when severing the path of desire. At the time of the ninth liberation path, one is separating from desire and attaining the grounds, therefore one cultivates with having already attained the Path and not yet attained the Path. At the time of severing the path of desire, one has not attained the grounds, therefore one cultivates with not yet attained the Path, and does not cultivate with having already attained the Path. Because of this reason, what was said by Zhi Qian Du (智犍度 - a wise measure) is well understood. For example, he said: If one accomplishes the present mind-reading wisdom (他心智, Ta Xin Zhi - knowledge of others' minds), can one also accomplish the past and future mind-reading wisdom? Answer: Yes. Commentary: It is good to say it this way. Using not yet attained the Path to separate from desire, using already attained the Path and not yet attained the Path to cultivate. If it is said this way, using not yet attained the Path to separate from desire, using already attained the Path and not yet attained the Path to cultivate, then when separating from the higher desires that are severed by the Path of Cultivation in the desire realm, one can obtain three kinds of liberation: one is the mundane already attained the Path, one is not yet attained the Path, and one is unconditioned. For the higher desires that are severed by the Path of Seeing, one can obtain one kind of liberation, because one has already attained the Path. Because of this meaning, one can well remove the fault of non-common antidote, or it can be said to be a fault.

Is there anyone who does not regress, does not attain the fruit (果, Guo - the result of practice), does not transform their faculties (根, Gen - spiritual faculties), but can realize the afflictions that are severed by the Path of Seeing? Answer: Yes. What is said like this is so. Like the highest afflictions, and even the lowest afflictions, what is said is also like this. Like separating from the desires of the desire realm, and even separating from the desires of the realm of nothingness (無所有處, Wu Suo You Chu - the realm of no-thingness), what is said is also like this.

Question: Is there a single instant

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。當得信等五根。得而不捨。舍而不得。乃至廣作四句。答曰。有初句者。向阿那含果。住最後無礙道時。當得初禪地善有漏諸根是也。第二句者欲界悔憂俱根是也。第三句者無漏諸根。舍無礙道所攝。當得解脫道所攝。第四句者除上爾所事。問曰。諸得過去。彼法亦過去耶。若法過去。彼得過去耶。乃至廣作四句。答曰。有初句者。數滅非數滅。得在過去。彼法非過去是也。第二句者。過去世非眾生數法是也。第三句者。過去世眾生數法是也。第四句者虛空未來現在非眾生數法是也。未來現在亦應如是作四句。

問曰。若法修彼法。得亦修耶。答曰。若法修彼法得亦修。頗法得修彼法不修耶。答曰。有數滅是。

問曰。若法無得。彼法非不有解脫得耶。若無解脫得。彼法非不有得耶。乃至廣作四句。答曰。有初句者。非眾生數法。是謂無得非不有解脫得耶。第二句者有為無漏數滅非數滅。是謂無解脫得非不有得也。第三句者虛空。是謂非有得非有解脫得也。第四句者。眾生數有漏法。是謂非不有得。非不有解脫得也。問曰。若法有得。彼法無解脫得耶。若法有解脫得。彼法無得耶。乃至廣作四句。答曰。有初句者。有為無漏。及數滅非數滅是也。第二句非眾生數法是也。第三句者眾生數有漏法是也。第

【現代漢語翻譯】 現代漢語譯本：當獲得信等五根（五種使人趨向解脫的根本能力：信根、精進根、念根、定根、慧根）時，是得到了而不捨棄，還是捨棄了而未得到？乃至廣泛地作出四種情況的討論。回答說：有屬於第一種情況的，即趨向阿那含果（不還果，佛教修行的一個階段）的修行者，在處於最後無礙道（斷除煩惱障礙的修行階段）時，將獲得初禪（色界的第一禪定）境界的善的有漏（有煩惱）的諸根。屬於第二種情況的是欲界（眾生居住的世界，充滿各種慾望）的悔根（因做錯事而後悔的心）和憂根（憂愁的心）。屬於第三種情況的是無漏（沒有煩惱）的諸根，捨棄了無礙道所包含的，將獲得解脫道（通往解脫的道路）所包含的。第四種情況是排除以上所說的情況。問：如果所得到的法是過去的，那麼那個法也是過去的嗎？如果法是過去的，那麼那個得到也是過去的嗎？乃至廣泛地作出四種情況的討論。回答說：有屬於第一種情況的，即數滅（通過智慧力量而滅除煩惱）和非數滅（通過暫時壓制而滅除煩惱），得到存在於過去，但那個法不是過去的。屬於第二種情況的是過去世的非眾生數法（不屬於眾生的法）。屬於第三種情況的是過去世的眾生數法（屬於眾生的法）。屬於第四種情況的是虛空、未來和現在，這些都不是眾生數法。未來和現在也應該像這樣作出四種情況的討論。 問：如果修習某個法，那麼那個法的『得』（獲得）也在修習嗎？答：如果修習某個法，那麼那個法的『得』也在修習。問：有沒有『得』在修習，而那個法沒有在修習的情況呢？答：有，數滅就是這種情況。 問：如果某個法沒有『得』，那麼那個法就不是沒有解脫『得』嗎？如果沒有解脫『得』，那麼那個法就不是沒有『得』嗎？乃至廣泛地作出四種情況的討論。答：有屬於第一種情況的，即非眾生數法，這就是沒有『得』，但不是沒有解脫『得』。屬於第二種情況的是有為（由因緣和合而生）的無漏法、數滅和非數滅，這就是沒有解脫『得』，但不是沒有『得』。屬於第三種情況的是虛空，這就是沒有『得』，也沒有解脫『得』。屬於第四種情況的是眾生數的有漏法，這就是不是沒有『得』，也不是沒有解脫『得』。問：如果某個法有『得』，那麼那個法就沒有解脫『得』嗎？如果某個法有解脫『得』，那麼那個法就沒有『得』嗎？乃至廣泛地作出四種情況的討論。答：有屬於第一種情況的，即有為的無漏法，以及數滅和非數滅。屬於第二種情況的是非眾生數法。屬於第三種情況的是眾生數的有漏法。

【English Translation】 English version: When one obtains the five roots of faith, etc. (five fundamental abilities that lead to liberation: faith, vigor, mindfulness, concentration, and wisdom), is it obtained and not relinquished, or relinquished and not obtained? And so on, making four broad statements. The answer is: There is the first statement, which refers to the practitioner heading towards the Anagamin fruit (non-returner, a stage in Buddhist practice), who, while in the final unobstructed path (the stage of practice that eliminates afflictions), will obtain the wholesome, defiled roots of the first Dhyana (the first meditative state in the Form Realm). The second statement refers to the roots of regret and sorrow in the Desire Realm (the realm of beings filled with desires). The third statement refers to the undefiled roots, relinquishing what is contained in the unobstructed path, and will obtain what is contained in the path of liberation. The fourth statement excludes the aforementioned cases. Question: If the Dharma that is obtained is past, is that Dharma also past? If the Dharma is past, is that obtaining also past? And so on, making four broad statements. The answer is: There is the first statement, which refers to cessation through knowledge (Nirodha-samapatti, the cessation of consciousness through wisdom) and cessation not through knowledge (temporary suppression of afflictions), the obtaining exists in the past, but that Dharma is not past. The second statement refers to the Dharma of the past world that is not related to sentient beings. The third statement refers to the Dharma of the past world that is related to sentient beings. The fourth statement refers to space, the future, and the present, which are not Dharma related to sentient beings. The future and the present should also be discussed in four statements in this way. Question: If one cultivates a certain Dharma, is the 'obtaining' (acquisition) of that Dharma also cultivated? Answer: If one cultivates a certain Dharma, then the 'obtaining' of that Dharma is also cultivated. Question: Is there a case where 'obtaining' is cultivated, but that Dharma is not cultivated? Answer: Yes, cessation through knowledge is such a case. Question: If a certain Dharma has no 'obtaining', then is that Dharma not without liberation 'obtaining'? If there is no liberation 'obtaining', then is that Dharma not without 'obtaining'? And so on, making four broad statements. Answer: There is the first statement, which refers to Dharma not related to sentient beings, this is said to be without 'obtaining', but not without liberation 'obtaining'. The second statement refers to conditioned (arising from causes and conditions) undefiled Dharma, cessation through knowledge, and cessation not through knowledge, this is said to be without liberation 'obtaining', but not without 'obtaining'. The third statement refers to space, this is said to be without 'obtaining' and without liberation 'obtaining'. The fourth statement refers to defiled Dharma related to sentient beings, this is said to be not without 'obtaining' and not without liberation 'obtaining'. Question: If a certain Dharma has 'obtaining', then does that Dharma have no liberation 'obtaining'? If a certain Dharma has liberation 'obtaining', then does that Dharma have no 'obtaining'? And so on, making four broad statements. Answer: There is the first statement, which refers to conditioned undefiled Dharma, as well as cessation through knowledge and cessation not through knowledge. The second statement refers to Dharma not related to sentient beings. The third statement refers to defiled Dharma related to sentient beings.

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四句者虛空是也(此是句應在非句前)。

阿毗曇毗婆沙論卷第十七 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十八

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜揵度愛敬品下

世尊說無學成就戒身。乃至廣說。問曰。何故作此論。答曰。此是佛經。佛經中說無學成就戒身。雖作是說而不分別。佛經是此論根本。今欲廣解佛經故而作此論。複次所以作論者。先說有餘身涅槃界無餘身涅槃界。涅槃當言學無學非學非無學。如此皆說無為阿羅漢果。今說有為阿羅漢果故而作此論。云何無學戒身。答曰。無學身戒口戒及凈命。如余處無學支中說。正業即是此中無學身戒。正語即是口戒。正命是凈命。問曰。如身口戒外更無凈命。云何立此三名耶。答曰。以凈不凈相對故。而立三名。七不善業。從貪瞋癡生。從貪生者。是名邪命。從瞋癡生者。身業是邪業。口業是邪語。從貪生者。不復更作。是正命從瞋癡生。不復更作。身業是正業。口業是正語。復有說者。或有為命故。或以遊戲故。或以怨心故。起七不善業。若為命故。是名邪命。若不為命。起身業是邪業起口業是邪語復有說者。或有為命故。行於種種醫方咒術。或有為餘事故

【現代漢語翻譯】 現代漢語譯本： 『四句』指的是虛空（這句應該放在『非句』之前）。

《阿毗曇毗婆沙論》卷第十七 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第十八

迦旃延子造 五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯 雜揵度愛敬品下

世尊說無學成就戒身，乃至廣說。問：為何要作此論？答：這是佛經的內容。佛經中說無學成就戒身，雖然這樣說了，但是沒有詳細分別解釋。佛經是此論的根本，現在想要廣泛解釋佛經，所以才作此論。其次，作論的原因是，先前說了有餘身涅槃界、無餘身涅槃界。涅槃應當說是學、無學、非學非無學。這些都是說無為的阿羅漢果。現在說有為的阿羅漢果，所以才作此論。什麼是無學戒身？答：無學身戒、口戒以及凈命。如同其他地方無學支中所說，正業就是此中的無學身戒，正語就是口戒，正命就是凈命。問：如果身戒、口戒之外沒有其他的凈命，為何要立這三個名稱呢？答：因為凈與不凈是相對的，所以才立這三個名稱。七不善業，是從貪、瞋、癡產生的。從貪產生的，叫做邪命。從瞋、癡產生的，身業是邪業，口業是邪語。從貪產生的，不再繼續做，就是正命；從瞋、癡產生的，不再繼續做，身業是正業，口業是正語。還有一種說法，有的人爲了生活，有的人爲了遊戲，有的人因為怨恨心，而造作七不善業。如果是爲了生活，就叫做邪命；如果不是爲了生活，起身業就是邪業，起口業就是邪語。還有一種說法，有的人爲了生活，從事各種醫方咒術，有的人爲了其他事情。

【English Translation】 English version: 'The four sentences' refer to emptiness (this sentence should be placed before 'non-sentence').

Abhidhamma-vibhasa-sastra Volume 17 Taisho Tripitaka Volume 28 No. 1546 Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra Volume 18

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by the Tripitaka master Buddhavarman of the Northern Liang Dynasty, together with Dao Tai, etc. Miscellaneous Khandhaka - Loving-kindness Section, Part 2

The World-Honored One spoke of the Arhat's (one who has attained enlightenment) accomplishment of the aggregate of morality, and so on, extensively. Question: Why is this treatise composed? Answer: This is the content of the Buddhist scriptures. The Buddhist scriptures speak of the Arhat's accomplishment of the aggregate of morality, although it is said in this way, it is not explained in detail. The Buddhist scriptures are the foundation of this treatise, and now we want to extensively explain the Buddhist scriptures, so this treatise is composed. Furthermore, the reason for composing the treatise is that previously the Nirvana realm with remainder of aggregates and the Nirvana realm without remainder of aggregates were discussed. Nirvana should be said to be learning, non-learning, neither learning nor non-learning. These all refer to the unconditioned fruit of the Arhat. Now we are discussing the conditioned fruit of the Arhat, so this treatise is composed. What is the Arhat's aggregate of morality? Answer: The Arhat's bodily morality, verbal morality, and pure livelihood. Just as it is said in the Arhat's limbs in other places, right action is the Arhat's bodily morality in this context, right speech is verbal morality, and right livelihood is pure livelihood. Question: If there is no other pure livelihood besides bodily and verbal morality, why are these three names established? Answer: Because purity and impurity are relative, these three names are established. The seven unwholesome actions arise from greed, hatred, and delusion. That which arises from greed is called wrong livelihood (邪命). That which arises from hatred and delusion, bodily action is wrong action, verbal action is wrong speech. That which arises from greed, and is no longer continued, is right livelihood; that which arises from hatred and delusion, and is no longer continued, bodily action is right action, verbal action is right speech. There is also another explanation, some people create the seven unwholesome actions for the sake of life, some for the sake of play, and some because of resentment. If it is for the sake of life, it is called wrong livelihood; if it is not for the sake of life, bodily action is wrong action, verbal action is wrong speech. There is also another explanation, some people engage in various medical formulas and incantations for the sake of life, and some for other reasons.

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。余如前說。復有說者。或為四種愛故。行諸惡行。或為餘事者。若為四種愛。行諸惡行。是名邪命。余如前說。復有說者。若行諂誑等五事。是名邪命。若為餘事。余如前說。復有說者。或有遮罪。或有性罪。若作遮罪。是名邪命。若作性罪。余如前說。所以者何。遮罪難除者故。復有說者。有根本不善業。有方便不善業。若行方便不善業。是名邪命。若行根本不善業。余如前說。所以者何以方便業難除者故。與上所說相違。是名正命。無學成就戒身。乃至廣說。問曰。如學非學非無學。亦成就戒身。何以但說無學耶。答曰。或有說者。此是如來教化有餘略勝之說。復有說者。說最勝義故。所以者何。若以法而言則無學法勝。若以人而言則無學人勝。廣說如上。無學法勝學法。復有說者。世尊或稱譽嘆說最勝弟子。或稱中者。或稱下者。稱最勝者。如偈說。

阿羅漢最樂　　以無渴愛故 　亦斷於我慢　　壞裂無明網

稱中者如贊七善人。經中所說。稱下者如池喻經說。此中唯說稱譽贊說最勝弟子。問曰。云何是尸羅義耶。答曰。冷義是尸羅義。所以者何。破戒能令身心熱。持戒能令身心冷。復有說者。學習義是尸羅義。所以者何。數數修習善福故。

云何無學定身。答曰。無學空三昧。無相三昧

【現代漢語翻譯】 現代漢語譯本：其餘的如前面所說。還有一種說法，有些人因為四種愛（貪愛、嗔愛、癡愛、慢愛）的緣故，做出各種惡行；或者爲了其他事情。如果因為四種愛而做出各種惡行，這叫做邪命（不正當的謀生方式）。其餘的如前面所說。還有一種說法，如果行諂媚、欺騙等五種惡事，這叫做邪命。如果爲了其他事情，其餘的如前面所說。還有一種說法，有遮罪（佛制戒，防止犯根本罪的戒律），有性罪（本身就是罪惡的行為）。如果犯了遮罪，這叫做邪命。如果犯了性罪，其餘的如前面所說。為什麼呢？因為遮罪難以消除的緣故。還有一種說法，有根本不善業，有方便不善業。如果行方便不善業，這叫做邪命。如果行根本不善業，其餘的如前面所說。為什麼呢？因為方便業難以消除的緣故。與上面所說的相反，這叫做正命（正當的謀生方式）。無學（阿羅漢）成就戒身，乃至廣說。問：如學（有學位的人）、非學非無學（既不是有學位也不是無學位的人），也成就戒身，為什麼只說無學呢？答：或者有人說，這是如來教化時，對有餘（還有可學之處的人）略微贊勝的說法。還有一種說法，說的是最殊勝的意義。為什麼呢？如果從法而言，那麼無學法（阿羅漢的法）殊勝；如果從人而言，那麼無學人（阿羅漢）殊勝。詳細的說法如上所述。無學法勝過學法。還有一種說法，世尊有時稱讚最殊勝的弟子，有時稱讚中等的弟子，有時稱讚下等的弟子。稱讚最殊勝的弟子，如偈頌所說： 　阿羅漢最快樂，因為沒有渴愛（對世間事物的貪戀）的緣故， 　也斷除了我慢（驕傲自大），摧毀了無明網（對事物真相的迷惑）。 稱讚中等的弟子，如《贊七善人經》中所說。稱讚下等的弟子，如《池喻經》所說。這裡只說稱譽贊說最殊勝的弟子。問：什麼是尸羅（戒律）的意義呢？答：清涼的意義是尸羅的意義。為什麼呢？破戒能使身心燥熱，持戒能使身心清涼。還有一種說法，學習的意義是尸羅的意義。為什麼呢？因為經常修習善福的緣故。 　　什麼是無學定身（阿羅漢的禪定）？答：無學空三昧（證悟空性的禪定），無相三昧（不執著于任何表象的禪定）。

【English Translation】 English version: The rest is as previously stated. Furthermore, some, due to the four kinds of love (greed, hatred, delusion, and pride), commit various evil deeds; or for other reasons. If one commits various evil deeds due to the four kinds of love, this is called wrong livelihood (an improper way of making a living). The rest is as previously stated. Furthermore, some say that if one engages in flattery, deceit, and other such five evil deeds, this is called wrong livelihood. If it is for other reasons, the rest is as previously stated. Furthermore, some say that there are prohibitive offenses (rules established by the Buddha to prevent fundamental transgressions) and inherent offenses (actions that are inherently evil). If one commits a prohibitive offense, this is called wrong livelihood. If one commits an inherent offense, the rest is as previously stated. Why is that? Because prohibitive offenses are difficult to eliminate. Furthermore, some say that there are fundamental unwholesome actions and expedient unwholesome actions. If one engages in expedient unwholesome actions, this is called wrong livelihood. If one engages in fundamental unwholesome actions, the rest is as previously stated. Why is that? Because expedient actions are difficult to eliminate. The opposite of what was said above is called right livelihood (a proper way of making a living). The Arhat (one who has attained enlightenment) accomplishes the body of precepts, and so on, extensively explained. Question: Just as those who are learning (those with degrees), those who are neither learning nor without learning (neither with nor without degrees), also accomplish the body of precepts, why only mention the Arhat? Answer: Some say that this is the Tathagata's (Buddha's) teaching, a slightly superior statement regarding those who still have something to learn. Others say that it speaks of the most supreme meaning. Why is that? If speaking in terms of Dharma (teachings), then the Dharma of the Arhat is superior; if speaking in terms of people, then the Arhat is superior. The detailed explanation is as above. The Dharma of the Arhat surpasses the Dharma of those who are learning. Furthermore, some say that the World-Honored One (Buddha) sometimes praises the most supreme disciples, sometimes praises the intermediate disciples, and sometimes praises the inferior disciples. Praising the most supreme disciples, as the verse says: The Arhat is the most joyful, because there is no craving (attachment to worldly things), Also, they have cut off arrogance (excessive pride), and destroyed the net of ignorance (delusion about the true nature of things). Praising the intermediate disciples, as stated in the 'Sutra of Praising the Seven Good Men'. Praising the inferior disciples, as stated in the 'Pond Analogy Sutra'. Here, it only speaks of praising the most supreme disciples. Question: What is the meaning of Sila (moral conduct)? Answer: The meaning of coolness is the meaning of Sila. Why is that? Breaking the precepts can make the body and mind hot, while upholding the precepts can make the body and mind cool. Furthermore, some say that the meaning of learning is the meaning of Sila. Why is that? Because one constantly cultivates good fortune. What is the Arhat's Samadhi (meditative absorption)? Answer: The Arhat's emptiness Samadhi (meditative absorption on emptiness), signless Samadhi (meditative absorption without attachment to any signs).

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。無愿三昧。問曰。定體是一。云何說三耶。答曰。以三事故說三。一以對治。二以期心。三以境界。以對治故說空。空是我見近對治法。問曰。身見有二種。一行於我。二行我所。空有二種。一行於空。二行無我。此行與彼何行作近對治耶。答曰。無我行。對於我見。空行對我所見。複次無我行對五我見。空行對十五我所見。複次無我行對己見。空行對己所見。複次無我行對我親愛。空行對我所親愛。複次陰非是我。是無我行。陰中無我是空行。複次眼入非我。是無我行。眼入中無我是空行。乃至意入說亦如是。複次性空是無我行。無所行是空行。以期心故說無愿。無愿者不願于有。問曰。若以期心。不願于有。名無愿者。亦期心不願聖道。而言無愿耶。答曰。期心不願于陰。而聖道依陰。期心不願於世。而聖道在世。期心不願于苦。而聖道依苦。期心不願增長。而聖道依于增長。問曰。若然者。聖人何以修道耶。答曰。欲至涅槃故。所以者何。聖人觀察。除于聖道。更無有法能至涅槃。是以修道。以境界故說無相。無相者。無十相。無十相故言無相。十相者。謂色聲香味觸男女三有為相。涅槃無如是相。而彼定緣之。複次陰是有相。彼定緣陰不生。複次前後法是有相。彼定緣無前後複次若法有上中下。是名有相。

【現代漢語翻譯】 現代漢語譯本 無愿三昧（Wu Yuan San Mei，不希求的三昧）。問：定的體性是一樣的，為什麼說有三種呢？答：因為三種緣故說有三種。一是針對對治，二是針對期心，三是針對境界。因為對治的緣故說空。空是針對我見（Wo Jian，對自我的執著）最直接的對治方法。問：身見（Shen Jian，對身體的執著）有兩種，一種執著於我，一種執著於我所。空也有兩種，一種執著于空，一種執著于無我。這種修行與那種修行，哪種是直接的對治方法呢？答：無我行（Wu Wo Xing，不執著於我的修行）是對治我見的。空行（Kong Xing，空性的修行）是對治我所見的。進一步說，無我行對治五種我見，空行對治十五種我所見。進一步說，無我行對治己見（Ji Jian，對自身的執著），空行對治己所見（Ji Suo Jian，對自身所有的執著）。進一步說，無我行對治對我親愛，空行對治對我所親愛。進一步說，陰（Yin，五蘊）不是我，這是無我行。陰中無我，這是空行。進一步說，眼入（Yan Ru，眼根）不是我，這是無我行。眼入中無我，這是空行。乃至意入（Yi Ru，意根）也是這樣說。進一步說，性空（Xing Kong，自性本空）是無我行，無所行是空行。因為期心的緣故說無愿。無愿就是不希求于有。問：如果因為期心，不希求于有，就叫做無愿，那麼也期心不願聖道（Sheng Dao，通往涅槃的道路），而說無愿嗎？答：期心不願于陰，而聖道依于陰。期心不願於世（Shi，世間），而聖道在世間。期心不願于苦（Ku，痛苦），而聖道依于苦。期心不願增長，而聖道依于增長。問：如果這樣，聖人（Sheng Ren，證悟者）為什麼還要修道呢？答：爲了到達涅槃（Nie Pan，寂滅）的緣故。為什麼這樣說呢？聖人觀察到，除了聖道，再沒有其他方法能夠到達涅槃，所以才修道。因為境界的緣故說無相。無相就是沒有十相。因為沒有十相，所以說無相。十相就是色（Se，顏色）、聲（Sheng，聲音）、香（Xiang，氣味）、味（Wei，味道）、觸（Chu，觸感）、男女（Nan Nv，男女之相）、三有為相（San You Wei Xiang，三有為法的相狀）。涅槃沒有這樣的相，而那個定（Ding，禪定）緣於它。進一步說，陰是有相的，那個定緣于陰而不生。進一步說，前後法是有相的，那個定緣于沒有前後。進一步說，如果法有上中下，這就叫做有相。

【English Translation】 English version The Samadhi of No-Aspiration (Wu Yuan San Mei). Question: The essence of Samadhi is one, why are there said to be three? Answer: Because of three reasons, there are said to be three. First, for the sake of counteracting afflictions; second, for the sake of directing the mind; third, for the sake of the object of contemplation. Because of counteracting afflictions, it is said to be emptiness. Emptiness is the closest counteractive method to the view of self (Wo Jian, attachment to self). Question: The view of self has two kinds: one clings to 'I', and the other clings to 'what belongs to me'. Emptiness also has two kinds: one clings to emptiness, and the other clings to no-self. Which practice is the direct counteractive method to which view? Answer: The practice of no-self (Wu Wo Xing, practice of non-attachment to self) counteracts the view of self. The practice of emptiness (Kong Xing, practice of emptiness) counteracts the view of what belongs to me. Furthermore, the practice of no-self counteracts the five views of self, and the practice of emptiness counteracts the fifteen views of what belongs to me. Furthermore, the practice of no-self counteracts the view of 'mine', and the practice of emptiness counteracts the view of 'what belongs to mine'. Furthermore, the practice of no-self counteracts affection for me, and the practice of emptiness counteracts affection for what belongs to me. Furthermore, the aggregates (Yin, five aggregates) are not 'I', this is the practice of no-self. In the aggregates, there is no 'I', this is the practice of emptiness. Furthermore, the eye-entry (Yan Ru, eye base) is not 'I', this is the practice of no-self. In the eye-entry, there is no 'I', this is the practice of emptiness. And so it is said even up to the mind-entry (Yi Ru, mind base). Furthermore, the emptiness of nature (Xing Kong, emptiness of inherent existence) is the practice of no-self, and the practice of having nothing to do with is the practice of emptiness. Because of directing the mind, it is said to be no-aspiration. No-aspiration means not aspiring to existence. Question: If because of directing the mind, not aspiring to existence is called no-aspiration, then does it also mean not aspiring to the Noble Path (Sheng Dao, the path to Nirvana), and thus called no-aspiration? Answer: The mind does not aspire to the aggregates, but the Noble Path relies on the aggregates. The mind does not aspire to the world (Shi, world), but the Noble Path is in the world. The mind does not aspire to suffering (Ku, suffering), but the Noble Path relies on suffering. The mind does not aspire to increase, but the Noble Path relies on increase. Question: If that is so, why do the sages (Sheng Ren, enlightened beings) still cultivate the path? Answer: Because they desire to reach Nirvana (Nie Pan, cessation). Why is that? The sages observe that, apart from the Noble Path, there is no other method that can reach Nirvana, therefore they cultivate the path. Because of the object of contemplation, it is said to be no-sign. No-sign means without the ten signs. Because there are no ten signs, it is said to be no-sign. The ten signs are form (Se, color), sound (Sheng, sound), smell (Xiang, smell), taste (Wei, taste), touch (Chu, touch), male and female (Nan Nv, male and female aspects), and the signs of the three conditioned realms (San You Wei Xiang, characteristics of the three realms). Nirvana does not have such signs, and that Samadhi is connected to it. Furthermore, the aggregates have signs, but that Samadhi is connected to the aggregates without arising. Furthermore, past and future dharmas have signs, but that Samadhi is connected to the absence of past and future. Furthermore, if a dharma has high, middle, and low, it is called having signs.

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彼定緣無上中下。復有說者。以行故說三。彼空定行於二行。謂空無我行。無愿定行於十行。謂苦無常行。集諦四行道諦四行無相定行於四行。謂滅諦四行。復有說者。以對治故說三。空行是我見近。對治。無愿是戒取近對治。無相是癡近對治。

云何無學慧身。答曰。若智若見。若明若覺。若現觀。乃至廣說。評曰。此說可爾。但此中說正慧身。不說分別慧身。此文應如是說。云何無學慧身。答曰。盡智無生智不攝無學慧是也。云何無學解脫身。答曰。無學正觀相應解脫。此解脫是大地。是盡智無生智。無學正見相應解脫。

云何無學解脫知見身。答曰。盡智無生智是也。問曰。何故說盡智無生智是無學解脫知見身耶。答曰。以是解脫人身中生故。

問曰。無學慧身。無學解脫。知見身。有何差別。答曰。無學苦智集智。是無學慧身。所以者何。此二智緣縛法故。無學滅智道智。是無學解脫知見身。所以者何。緣無縛法故。複次無學苦智集智滅智。是無學慧身。所以者何。此三智緣于解脫。不緣緣解脫。無漏智無學道智。是無學解脫知見身。所以者何。此道智緣于解脫。亦緣緣解脫無漏智解脫有二種。謂有為解脫。無為解脫。有為者苦集智所緣。無為者滅智所緣。智解脫無漏見。是道智所緣。是

【現代漢語翻譯】 現代漢語譯本： 關於彼定（Tat-samādhi，指那種禪定）的緣起，有無上、中、下之分。還有一種說法，根據行（ākāra，指修行的方式）的不同，分為三種。彼空定（Śūnyatā-samādhi，指空性禪定）的行在於二行，即空行（Śūnyatā-ākāra，指空性的修行方式）和無我行（Anātman-ākāra，指無我的修行方式）。無愿定（Apranihita-samādhi，指無愿禪定）的行在於十行，即苦行（Duḥkha-ākāra，指苦的修行方式）、無常行（Anitya-ākāra，指無常的修行方式）、集諦四行（Samudaya-satya-catuḥ-ākāra，指集諦的四種修行方式）和道諦四行（Mārga-satya-catuḥ-ākāra，指道諦的四種修行方式）。無相定（Animitta-samādhi，指無相禪定）的行在於四行，即滅諦四行（Nirodha-satya-catuḥ-ākāra，指滅諦的四種修行方式）。還有一種說法，根據對治（pratipakṣa，指對抗煩惱的方法）的不同，分為三種。空行是對我見（ātma-dṛṣṭi，指認為有我的錯誤見解）的對治。無愿是對戒取見（śīla-vrata-parāmarśa-dṛṣṭi，指執著于戒律和儀軌的錯誤見解）的對治。無相是對癡（moha，指愚癡）的對治。

什麼是無學慧身（aśaikṣa-jñāna-kāya，指無學位的智慧之身）？回答是：若是智（jñāna，指智慧）、若是見（darśana，指見解）、若是明（āloka，指光明）、若是覺（bodhi，指覺悟）、若是現觀（abhisamaya，指現證），乃至廣說。評論說：這種說法可以接受，但這裡說的是正慧身（samyak-jñāna-kāya，指正確的智慧之身），而不是分別慧身（vikalpa-jñāna-kāya，指分別的智慧之身）。這段文字應該這樣說：什麼是無學慧身？回答是：盡智（kṣaya-jñāna，指知煩惱已盡的智慧）和無生智（anutpāda-jñāna，指知煩惱不再生的智慧）不包含的無學慧才是。 什麼是無學解脫身（aśaikṣa-vimukti-kāya，指無學位的解脫之身）？回答是：與無學正觀（aśaikṣa-samyag-darśana，指無學位的正確見解）相應的解脫。這種解脫是大地（mahābhūmi，指基礎），是盡智和無生智。與無學正見相應的解脫。

什麼是無學解脫知見身（aśaikṣa-vimukti-jñāna-darśana-kāya，指無學位的解脫知見之身）？回答是：盡智和無生智就是。問：為什麼說盡智和無生智是無學解脫知見身呢？回答是：因為它們是從解脫的人身中產生的。

問：無學慧身、無學解脫身、無學解脫知見身，有什麼差別？回答是：無學苦智（aśaikṣa-duḥkha-jñāna，指無學位的苦智）和集智（samudaya-jñāna，指集智）是無學慧身。為什麼呢？因為這兩種智慧緣于繫縛之法（bandhana-dharma，指束縛眾生的法）。無學滅智（nirodha-jñāna，指滅智）和道智（mārga-jñāna，指道智）是無學解脫知見身。為什麼呢？因為它們緣于無繫縛之法（abandhana-dharma，指不束縛眾生的法）。其次，無學苦智、集智、滅智是無學慧身。為什麼呢？因為這三種智慧緣于解脫，但不緣于緣解脫。無漏智（anāsrava-jñāna，指無漏的智慧）和無學道智是無學解脫知見身。為什麼呢？因為這種道智緣于解脫，也緣于緣解脫的無漏智。解脫有兩種，即有為解脫（saṃskṛta-vimukti，指有為的解脫）和無為解脫（asaṃskṛta-vimukti，指無為的解脫）。有為解脫是苦智和集智所緣。無為解脫是滅智所緣。智解脫無漏見（jñāna-vimukti-anāsrava-darśana，指智慧解脫的無漏見）是道智所緣。

【English Translation】 English version: Regarding the conditions for that meditation (Tat-samādhi), there are superior, middling, and inferior levels. Alternatively, some say that there are three based on the practices (ākāra). The practice of emptiness meditation (Śūnyatā-samādhi) lies in two practices: the practice of emptiness (Śūnyatā-ākāra) and the practice of no-self (Anātman-ākāra). The practice of desireless meditation (Apranihita-samādhi) lies in ten practices: the practice of suffering (Duḥkha-ākāra), the practice of impermanence (Anitya-ākāra), the four practices of the truth of origination (Samudaya-satya-catuḥ-ākāra), and the four practices of the truth of the path (Mārga-satya-catuḥ-ākāra). The practice of signless meditation (Animitta-samādhi) lies in four practices: the four practices of the truth of cessation (Nirodha-satya-catuḥ-ākāra). Alternatively, some say that there are three based on the antidotes (pratipakṣa). The practice of emptiness is the antidote to the proximity of the view of self (ātma-dṛṣṭi). Desirelessness is the antidote to the proximity of attachment to vows and precepts (śīla-vrata-parāmarśa-dṛṣṭi). Signlessness is the antidote to the proximity of delusion (moha).

What is the body of wisdom of the no-longer-learning (aśaikṣa-jñāna-kāya)? The answer is: if it is wisdom (jñāna), if it is vision (darśana), if it is illumination (āloka), if it is awakening (bodhi), if it is direct realization (abhisamaya), and so on, extensively explained. The commentary says: This explanation is acceptable, but here it speaks of the body of correct wisdom (samyak-jñāna-kāya), not the body of discriminating wisdom (vikalpa-jñāna-kāya). This passage should say: What is the body of wisdom of the no-longer-learning? The answer is: the wisdom of exhaustion (kṣaya-jñāna) and the wisdom of non-arising (anutpāda-jñāna) that do not encompass the wisdom of the no-longer-learning. What is the body of liberation of the no-longer-learning (aśaikṣa-vimukti-kāya)? The answer is: liberation corresponding to the correct vision of the no-longer-learning (aśaikṣa-samyag-darśana). This liberation is the great ground (mahābhūmi), it is the wisdom of exhaustion and the wisdom of non-arising. Liberation corresponding to the correct view of the no-longer-learning.

What is the body of knowledge and vision of liberation of the no-longer-learning (aśaikṣa-vimukti-jñāna-darśana-kāya)? The answer is: the wisdom of exhaustion and the wisdom of non-arising. Question: Why are the wisdom of exhaustion and the wisdom of non-arising said to be the body of knowledge and vision of liberation of the no-longer-learning? The answer is: because they arise from the body of a liberated person.

Question: What is the difference between the body of wisdom of the no-longer-learning, the body of liberation of the no-longer-learning, and the body of knowledge and vision of liberation of the no-longer-learning? The answer is: the wisdom of suffering of the no-longer-learning (aśaikṣa-duḥkha-jñāna) and the wisdom of origination (samudaya-jñāna) are the body of wisdom of the no-longer-learning. Why? Because these two wisdoms are conditioned by the binding dharmas (bandhana-dharma). The wisdom of cessation (nirodha-jñāna) and the wisdom of the path (mārga-jñāna) of the no-longer-learning are the body of knowledge and vision of liberation of the no-longer-learning. Why? Because they are conditioned by the non-binding dharmas (abandhana-dharma). Furthermore, the wisdom of suffering, the wisdom of origination, and the wisdom of cessation of the no-longer-learning are the body of wisdom of the no-longer-learning. Why? Because these three wisdoms are conditioned by liberation, but not conditioned by what conditions liberation. The undefiled wisdom (anāsrava-jñāna) and the wisdom of the path of the no-longer-learning are the body of knowledge and vision of liberation of the no-longer-learning. Why? Because this wisdom of the path is conditioned by liberation and also conditioned by what conditions liberation, the undefiled wisdom. There are two types of liberation: conditioned liberation (saṃskṛta-vimukti) and unconditioned liberation (asaṃskṛta-vimukti). Conditioned liberation is conditioned by the wisdom of suffering and the wisdom of origination. Unconditioned liberation is conditioned by the wisdom of cessation. The undefiled vision of wisdom liberation (jñāna-vimukti-anāsrava-darśana) is conditioned by the wisdom of the path.

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故道智是無學解脫知見身。以道智緣三智故。復有說者。慧或對治邪慧。或對治無知。若對治邪慧。是無學慧身。若對治無知。是無學解脫知見身。如邪慧無知。利鈍愚智亦如是。戒身在六地。謂未至中間根本四禪。余身在九地。問曰。佛辟支佛聲聞。此五種身。為有差別不耶。答曰。若以地以體。則無差別。若以根者。則有差別。利根者說勝。中根者說中。下根者說下。如佛告諸比丘。一究竟非眾究竟。乃至廣說。問曰。何故作此論。答曰。此是佛經。佛經說一究竟。非眾究竟。佛經雖說一究竟。而不分別。為以發心故言究竟。為以事成故言究竟。佛經是此論所為根本。諸佛經所不說者今欲說故而作此論。

問曰。究竟有二。何以世尊唯說一耶。尊者波奢答曰。一究竟謂發心究竟無二發心究竟一事成究竟。無二事成就究竟。世尊亦說一諦。無有二諦。謂一苦諦。無第二苦諦。乃至一道諦。無第二道諦。復有說者。唯一究竟。無二究竟。謂事成究竟。發心究竟者。皆為事成故發心。復有說者。諸外道等。各各自於所行法中。生究竟想。佛作是說。唯善說法中。有究竟法。惡說法中。無究竟法。復有說者。此中不說第一究竟。但欲說諸外道過失。諸外道等。斷見者非於常見。常見者非於斷見。佛作是言。若常見者

【現代漢語翻譯】 現代漢語譯本 因此，道智是無學解脫知見身。因為道智緣於三種智慧的緣故。還有一種說法是，智慧或者對治邪慧，或者對治無知。如果對治邪慧，就是無學慧身；如果對治無知，就是無學解脫知見身。如同邪慧和無知一樣，利根、鈍根、愚癡、智慧也是如此。戒身在六地，即未至定、中間定、根本四禪。其餘的身在九地。問：佛、辟支佛（Pratyekabuddha，獨覺佛）、聲聞（Śrāvaka，聽聞佛法而悟道的修行者），這五種身，是否有差別呢？答：如果從地或體性上來說，則沒有差別；如果從根器上來說，則有差別。利根的人說殊勝的法，中根的人說中等的法，下根的人說下等的法。如同佛告訴諸比丘（bhikkhu，佛教僧侶）所說，『一個究竟，不是眾多究竟』，乃至廣說。問：為什麼要做這部論著呢？答：這是佛經的內容。佛經說『一個究竟，不是眾多究竟』。佛經雖然說『一個究竟』，但是沒有分別說明，是以發心（bodhicitta，菩提心）的緣故說究竟，還是以事情成就的緣故說究竟。佛經是這部論著的根本，因為佛經沒有說清楚的，現在想要說明，所以才做這部論著。 問：究竟有兩種，為什麼世尊（Śākyamuni，釋迦牟尼佛）只說一種呢？尊者波奢（Pūrṇa，富樓那尊者）回答說：『一個究竟』是指發心究竟，沒有兩種發心究竟；『一個究竟』是指事情成就究竟，沒有兩種事情成就究竟。世尊也說『一個諦（satya，真理）』，沒有兩種諦，即一個苦諦（duḥkha-satya，苦的真理），沒有第二個苦諦，乃至一個道諦（mārga-satya，道的真理），沒有第二個道諦。還有一種說法是，只有一個究竟，沒有兩個究竟，即事情成就究竟。發心究竟的人，都是爲了事情成就而發心。還有一種說法是，那些外道等，各自在自己所修行的法中，產生究竟的想法。佛這樣說，只有善於說法的人中，才有究竟的法，惡于說法的人中，沒有究竟的法。還有一種說法是，這裡不是要說第一究竟，只是想要說那些外道的過失。那些外道等，持斷見的人不認為有常見，持常見的人不認為有斷見。佛這樣說，如果常見者

【English Translation】 English version Therefore, the Path-wisdom is the Body of Knowledge and Vision of Liberation of the No-More-Learning Stage. It is because the Path-wisdom conditions the three wisdoms. There is another explanation: wisdom either counteracts wrong wisdom or counteracts ignorance. If it counteracts wrong wisdom, it is the Body of Wisdom of the No-More-Learning Stage. If it counteracts ignorance, it is the Body of Knowledge and Vision of Liberation of the No-More-Learning Stage. Just as with wrong wisdom and ignorance, so it is with sharp and dull faculties, foolishness and wisdom. The Body of Morality is in the six realms, namely the Undistracted Concentration, the Intermediate Concentration, and the four Fundamental Dhyānas (meditative states). The remaining bodies are in the nine realms. Question: Are there differences among the five bodies of the Buddha, Pratyekabuddha (Solitary Buddha), and Śrāvaka (Disciple who attains enlightenment by hearing the teachings)? Answer: If considered in terms of realm or essence, there is no difference. If considered in terms of faculties, there is a difference. Those with sharp faculties speak of the superior, those with medium faculties speak of the medium, and those with inferior faculties speak of the inferior. As the Buddha told the bhikkhus (Buddhist monks), 'One ultimate, not many ultimates,' and so on, extensively. Question: Why is this treatise composed? Answer: This is from the Buddha's teachings. The Buddha's teachings say, 'One ultimate, not many ultimates.' Although the Buddha's teachings say 'one ultimate,' it does not distinguish whether 'ultimate' is spoken of because of the arising of bodhicitta (the mind of enlightenment), or because of the accomplishment of the matter. The Buddha's teachings are the foundation for this treatise. Because what the Buddha's teachings do not clearly explain, we now wish to explain, this treatise is composed. Question: Since there are two kinds of ultimates, why did the Śākyamuni (the Buddha) only speak of one? Venerable Pūrṇa (one of the ten great disciples of the Buddha) answered: 'One ultimate' refers to the ultimate of the arising of bodhicitta, there are not two ultimates of the arising of bodhicitta; 'One ultimate' refers to the ultimate of the accomplishment of the matter, there are not two ultimates of the accomplishment of the matter. The World Honored One also spoke of 'one satya (truth),' there are not two truths, namely one duḥkha-satya (truth of suffering), there is no second truth of suffering, and so on, up to one mārga-satya (truth of the path), there is no second truth of the path. There is another explanation: there is only one ultimate, not two ultimates, namely the ultimate of the accomplishment of the matter. Those who have the ultimate of the arising of bodhicitta all arise bodhicitta for the sake of the accomplishment of the matter. There is another explanation: those non-Buddhists, each in their own practiced dharma, generate the thought of ultimate. The Buddha said this, only in those who speak the dharma well is there the ultimate dharma, in those who speak the dharma poorly is there no ultimate dharma. There is another explanation: this does not speak of the first ultimate, but only wishes to speak of the faults of those non-Buddhists. Those non-Buddhists, those who hold the annihilationist view do not think there is an eternalist view, those who hold the eternalist view do not think there is an annihilationist view. The Buddha said this, if those who hold the eternalist view

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是究竟。斷見應非。若斷見者是究竟。常見應非。然常斷俱非究竟法。是故欲說外道過故說一究竟。非眾究竟。

如說一究竟非眾究竟。乃至廣說。究竟名為何法。答曰。世尊或說道究竟。或說涅槃究竟。云何說道究竟。如偈說。

若不知道　　是聰明慢　　未到究竟 　不調而死

不知道者。謂不見八道也。是聰明慢者。外道愚小自謂聰明。而生憍慢未到究竟者。雖復發意。不到究竟。不調而死者。如有煩惱而生有煩惱而死。如偈說道究竟。云何涅槃究竟。如偈說。

到究竟無畏　　無說亦無悔 　能盡于有箭　　此身是後邊

到究竟者。究竟有二種。一發心究竟。二成事究竟。是到第一事成究竟也。無畏者。善修空三昧。深解緣起法故。不畏惡道及生死苦。無說者不如諸外道說邪智邪見無義之言也。無悔者善除戒取生畢竟智故。能盡于有箭者。以善修聖道。能令有愛已盡永滅寂靜住不流法中。此身是後邊者。已盡其因故更不生。更不生故。此身是後邊也。

此是最究竟　　無上寂滅道 　能盡一切相　　出要到不死

此是最究竟者。說事成究竟也。寂滅者離三火故。道者智所立處。無上者無所依故。能盡一切相者。顯現斷一切業斷一切煩惱相。出要者除諸煩惱。得清凈故。

【現代漢語翻譯】 現代漢語譯本 是究竟。如果斷見是究竟，那麼常見就不是究竟。然而，常見和斷見都不是究竟之法。因此，爲了說明外道的過失，所以說一個究竟，而不是眾多究竟。

如經文所說，一個究竟而不是眾多究竟，乃至廣說。究竟指的是什麼法？回答是：世尊有時說『道』是究竟，有時說『涅槃』是究竟。什麼是『道』的究竟呢？如偈頌所說：

『若不知道，是聰明慢，未到究竟，不調而死。』

『不知道』，是指不見八正道。『是聰明慢』，指外道愚昧渺小卻自認為聰明，因而產生驕慢。『未到究竟』，指即使發起修行的意願，也無法到達究竟。『不調而死』，指有煩惱而生，有煩惱而死。 如偈頌所說，這就是『道』的究竟。什麼是『涅槃』的究竟呢？如偈頌所說：

『到究竟無畏，無說亦無悔，能盡于有箭，此身是後邊。』

『到究竟』，究竟有兩種：一是發心究竟，二是成事究竟。這裡指的是到達第一種，即事成究竟。『無畏』，因為善於修習空三昧，深刻理解緣起法，所以不畏懼惡道和生死之苦。『無說』，不像外道那樣說邪智邪見等沒有意義的話。『無悔』，因為善於去除戒禁取見，產生畢竟智。『能盡于有箭』，因為善於修習聖道，能夠使有愛完全滅盡，達到寂靜，安住于不流轉的法中。『此身是後邊』，因為已經窮盡了產生後有的因，所以不再產生後有。因為不再產生後有，所以此身是最後之身。

『此是最究竟，無上寂滅道，能盡一切相，出要到不死。』

『此是最究竟』，說的是事成究竟。『寂滅』，是遠離貪嗔癡三火的境界。『道』，是智慧所建立之處。『無上』，是沒有所依賴的境界。『能盡一切相』，顯示斷除一切業和一切煩惱的相。『出要』，是去除諸煩惱，得到清凈的緣故。

【English Translation】 English version It is the ultimate. The annihilation view should not be. If the annihilation view is the ultimate, then the eternalist view should not be. However, both eternalism and annihilationism are not ultimate dharmas. Therefore, to explain the faults of external paths, it is said that there is one ultimate, not many ultimates.

As it is said, one ultimate, not many ultimates, and so on extensively. What dharma is called the ultimate? The answer is: The World-Honored One sometimes says that the 'path' is the ultimate, and sometimes says that 'Nirvana' is the ultimate. What is the ultimate of the 'path'? As the verse says:

'If one does not know the path, one is arrogant with intelligence, not reaching the ultimate, and dies untamed.'

'Does not know the path' refers to not seeing the Eightfold Path. 'Is arrogant with intelligence' refers to externalists who are foolish and small, yet consider themselves intelligent, and thus become arrogant. 'Not reaching the ultimate' refers to those who, even if they generate the intention to practice, do not reach the ultimate. 'Dies untamed' refers to those who are born with afflictions and die with afflictions. As the verse says, this is the ultimate of the 'path'. What is the ultimate of Nirvana? As the verse says:

'Reaching the ultimate, without fear, without speech, and without regret, able to exhaust the arrows of existence, this body is the last.'

'Reaching the ultimate': there are two kinds of ultimate: one is the ultimate of generating the intention, and the other is the ultimate of accomplishing the matter. This refers to reaching the first kind, the ultimate of accomplishing the matter. 'Without fear' because one is skilled in cultivating the emptiness samadhi and deeply understands the law of dependent origination, therefore one is not afraid of evil paths and the suffering of birth and death. 'Without speech' not like the external paths who speak meaningless words of wrong knowledge and wrong views. 'Without regret' because one is skilled in removing adherence to precepts and generates ultimate wisdom. 'Able to exhaust the arrows of existence' because one is skilled in cultivating the Noble Path, able to cause the love of existence to be completely exhausted, reaching tranquility, abiding in the dharma that does not flow. 'This body is the last' because one has exhausted the cause of generating future existence, therefore one no longer generates future existence. Because one no longer generates future existence, therefore this body is the last body.

'This is the most ultimate, the unsurpassed path of tranquility, able to exhaust all appearances, the exit to reaching immortality.'

'This is the most ultimate' refers to the ultimate of accomplishing the matter. 'Tranquility' is the state of being away from the three fires (greed, hatred, and delusion). 'Path' is the place established by wisdom. 'Unsurpassed' is the state of being without reliance. 'Able to exhaust all appearances' reveals the appearance of cutting off all karma and all afflictions. 'Exit' is because one removes all afflictions and attains purity.

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到不死者畢竟到不滅法故。

如數目揵連婆羅門。往至佛所而白佛言。沙門瞿曇所化弟子。一切盡到究竟耶。世尊告言。婆羅門此事不定。或有到者有不到者。此中說涅槃是事成究竟有發心有發心究竟。有事成有事成究竟。云何發心究竟。乃至事成究竟。答曰。或有說者。世俗道是名發心非究竟。聖道名發心亦名究竟。世俗道所斷是名事成不名究竟。無漏道所斷。是名事成亦名究竟復有說者。果中間道。是名發心不名究竟。根本沙門果道。是名發心亦名究竟。果中間道所斷。是名事成不名究竟。根本果道所斷。是名事成亦名究竟。復有說者。學道是名發心不名究竟。無學道。是名發心亦名究竟。學道所斷。是名事成不名究竟。無學道所斷。是名事成亦名究竟。

如世尊說。有諸外道梵志。乃至廣說。問曰。何故作此論。答曰。此是佛經。佛經中說。有諸外道梵志。作如是論。我斷諸取。乃至廣說。佛經雖作是說而不分別。佛經是此論所為根本。諸佛經中所不說者。今阿毗曇盡欲說故而作此論。

此中問三事。一問諸外道實不斷諸取。何以佛說諸外道言斷諸取。二問如諸外道不施設斷諸取。何以言諸外道施設斷欲取戒取見取。三問如諸外道施設斷欲取戒取見取。不施設斷我取。於此三種問中。尊者迦

【現代漢語翻譯】 現代漢語譯本：到達不死境界的人，最終是因為到達了不滅之法。

例如，數目犍連（Numakianglian）婆羅門，前往佛陀處稟告說：『沙門瞿曇（Shamen Qutan）所教化的弟子，是否全部都到達了究竟的境界呢？』世尊（Shizun）回答說：『婆羅門（Poluomen），此事並不確定。有些人到達了，有些人沒有到達。』這裡所說的涅槃（Nipan）是事情成就的究竟，有發心，有發心究竟，有事情成就，有事情成就的究竟。什麼是發心究竟，乃至事情成就究竟呢？回答說：『有些人認為，世俗道是發心，但不是究竟；聖道是發心，也是究竟。世俗道所斷除的是事情成就，但不是究竟；無漏道所斷除的是事情成就，也是究竟。』還有些人認為，果中間道是發心，但不是究竟；根本沙門果道是發心，也是究竟。果中間道所斷除的是事情成就，但不是究竟；根本果道所斷除的是事情成就，也是究竟。』還有些人認為，學道是發心，但不是究竟；無學道是發心，也是究竟。學道所斷除的是事情成就，但不是究竟；無學道所斷除的是事情成就，也是究竟。

正如世尊所說，有些外道梵志（Waidan Fanzhi），乃至廣說。問：『為何要作此論？』答：『這是佛經。佛經中說，有些外道梵志，作這樣的論述：我斷除了諸取，乃至廣說。』佛經雖然這樣說，但沒有分別說明。佛經是此論的根本。佛經中所沒有說的，現在阿毗曇（Abitan）想要全部說明，所以才作此論。

這裡問了三件事：一問，諸外道實際上沒有斷除諸取，為何佛說諸外道斷除了諸取？二問，如果諸外道沒有施設斷除諸取，為何說諸外道施設斷除了欲取、戒取、見取？三問，如果諸外道施設斷除了欲取、戒取、見取，卻沒有施設斷除我取。對於這三種問題，尊者迦（Zunzhe Jia）...

【English Translation】 English version: To reach the state of non-death is ultimately because one has reached the undying Dharma.

For example, the Brahmin Numakianglian (Numakianglian, a Brahmin's name) went to the Buddha and said to the Buddha: 'Are all the disciples taught by the Shramana Gautama (Shamen Qutan, another name for Buddha) completely reaching the ultimate state?' The World Honored One (Shizun, another name for Buddha) replied: 'Brahmin (Poluomen, a member of the priestly class), this matter is not certain. Some have reached it, and some have not.' Here, Nirvana (Nipan, a state of enlightenment) is said to be the ultimate achievement of things, there is initial aspiration, there is ultimate initial aspiration, there is the achievement of things, and there is the ultimate achievement of things. What is the ultimate initial aspiration, and even the ultimate achievement of things? The answer is: 'Some say that the worldly path is called initial aspiration but is not ultimate; the noble path is called initial aspiration and is also ultimate. What is severed by the worldly path is called the achievement of things but is not called ultimate; what is severed by the unconditioned path is called the achievement of things and is also ultimate.' Others say that the intermediate path of the fruit is called initial aspiration but is not called ultimate; the fundamental Shramana fruit path is called initial aspiration and is also ultimate. What is severed by the intermediate path of the fruit is called the achievement of things but is not called ultimate; what is severed by the fundamental fruit path is called the achievement of things and is also ultimate.' Still others say that the path of learning is called initial aspiration but is not called ultimate; the path of no-more-learning is called initial aspiration and is also ultimate. What is severed by the path of learning is called the achievement of things but is not called ultimate; what is severed by the path of no-more-learning is called the achievement of things and is also ultimate.

As the World Honored One said, there are various non-Buddhist ascetics and Brahmins (Waidan Fanzhi, non-Buddhist ascetics and Brahmins), and so on. Question: 'Why make this treatise?' Answer: 'This is a Buddhist scripture. In the Buddhist scripture, it is said that there are various non-Buddhist ascetics and Brahmins who make such arguments: I have severed all attachments, and so on.' Although the Buddhist scripture says this, it does not explain it separately. The Buddhist scripture is the root of this treatise. What is not said in the Buddhist scriptures, now the Abhidhamma (Abitan, a collection of Buddhist texts) wants to explain it all, so this treatise is made.

Here, three things are asked: First, the non-Buddhists actually do not sever all attachments, so why does the Buddha say that the non-Buddhists sever all attachments? Second, if the non-Buddhists do not establish the severing of all attachments, why is it said that the non-Buddhists establish the severing of desire-attachment, ritual-attachment, and view-attachment? Third, if the non-Buddhists establish the severing of desire-attachment, ritual-attachment, and view-attachment, but do not establish the severing of self-attachment. Regarding these three questions, Venerable Ka (Zunzhe Jia, a venerable monk)...

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旃延子。先答中者。問曰。如諸外道。不斷諸取。何以言斷欲取戒見取。乃至廣說。答曰。或有說者。此是世尊小小說法之言。此言應當違逆。不應隨順。所以者何。世尊說法。不以無因緣。亦不以少因緣。諸佛所說。盡有因緣。非無因緣。盡有所為。非無所為。盡有所化。非無所化。若他人無緣者。佛終不說。復有說者。世尊現少分斷故。作如是說。此言亦應違逆。不應隨順。所以者何。如凡夫人。斷欲界戒取見取。乃至斷無所有處戒取見取。凡夫亦斷初禪地我取。乃至斷無所有處我取。是故此言亦不中用。然佛世尊。廣說諸法。乃至廣說此說。是真實義。佛未出世時。外道異學。得名譽利養。后佛出世。蔽于外道。猶如日光蔽于熒火。外道弟子。歸伏世尊。外道利養。轉轉減少。時諸外道。盡集一處。而共議言。沙門瞿曇。未出世時。世間所有名譽利養。皆歸我等。瞿曇既出。如是等事。轉轉減少。然彼瞿曇。無有實德。但形容端正。善於經論。我等形容粗足相況。然彼所說經法難及。我等今當作何方便得彼經法。若當得者。世間利養。還歸我等。作是議言。如我眾中蘇尸摩納等。聰明利根兼有念力。必能受持沙門瞿曇所說經法。今可遣往為彼弟子。沙門瞿曇必為此人廣說經法。彼誦讀已。當爲我等而來解說。時

【現代漢語翻譯】 現代漢語譯本 旃延子，我先回答比較容易理解的部分。有人問：『如果其他外道沒有斷除各種「取」（upādāna，執取），為什麼說斷除欲取、戒見取等等？』（乃至廣說）。 回答是：有些人說：『這是世尊所說的比較淺顯的教法。』這種說法應該反對，不應該順從。為什麼呢？世尊說法，不會沒有因緣，也不會只有少許因緣。諸佛所說，都有其因緣，沒有無因緣的；都有所為，沒有無所為的；都有所化，沒有無所化的。如果他人沒有緣分，佛最終不會說。 又有人說：『世尊只是展現了少部分的斷除，所以這樣說。』這種說法也應該反對，不應該順從。為什麼呢？因為凡夫也能斷除欲界的戒取、見取，乃至斷除無所有處的戒取、見取。凡夫也能斷除初禪地的我取，乃至斷除無所有處的我取。所以這種說法也不中用。 然而，佛世尊廣泛地宣說諸法，乃至廣泛地說這些。這種說法才是真實的意義。佛未出世的時候，外道異學獲得名譽和利益供養。後來佛出世，遮蔽了外道，就像日光遮蔽了螢火蟲的光芒。外道的弟子歸順於世尊，外道的利益供養逐漸減少。當時，各個外道聚集在一處，共同商議說：『沙門瞿曇（Śrāmaṇa Gautama，釋迦牟尼佛）未出世的時候，世間所有的名譽和利益供養都歸於我們。瞿曇出世后，這些事情逐漸減少。然而，那位瞿曇並沒有真正的德行，只是容貌端正，擅長經論。我們的容貌粗陋，無法相比。然而他所說的經法難以企及。我們現在應該想什麼辦法得到他的經法？如果能夠得到，世間的利益供養就會回到我們這裡。』 他們這樣商議說：『像我們當中的蘇尸摩納（Susīmaṇa）等人，聰明利根，兼有念力，必定能夠受持沙門瞿曇所說的經法。現在可以派遣他們去作為他的弟子。沙門瞿曇必定會為此人廣泛地宣說經法。他誦讀之後，應當為我們回來解說。』當時……

【English Translation】 English version 『Jātyandhaputra, I will first answer the easier part. The question is: 'If the other heretics do not cut off the various 「graspings」 (upādāna), why is it said that they cut off desire-grasping, precept-and-view-grasping, and so on?' (and so on). The answer is: Some say: 'These are the more superficial teachings spoken by the World-Honored One.' This statement should be opposed and not followed. Why? The World-Honored One does not speak without a cause, nor with only a small cause. All that the Buddhas speak has its cause, there is no causelessness; all has a purpose, there is no purposelessness; all has something to transform, there is nothing to transform. If others have no affinity, the Buddha will ultimately not speak. Others say: 'The World-Honored One only shows a small portion of cutting off, so he speaks like this.' This statement should also be opposed and not followed. Why? Because ordinary people can also cut off desire-realm precept-and-view-grasping, and even cut off the realm of neither perception nor non-perception precept-and-view-grasping. Ordinary people can also cut off the first dhyana (jhāna, meditation) realm self-grasping, and even cut off the realm of neither perception nor non-perception self-grasping. Therefore, this statement is also not useful. However, the World-Honored One Buddha extensively proclaims all dharmas, and even extensively speaks of these. This statement is the true meaning. When the Buddha had not yet appeared in the world, the heretics and different schools obtained fame and offerings of benefits. Later, when the Buddha appeared, he obscured the heretics, just as the sunlight obscures the light of fireflies. The disciples of the heretics submitted to the World-Honored One, and the heretics' offerings of benefits gradually decreased. At that time, the various heretics gathered in one place and discussed together, saying: 'When Śrāmaṇa Gautama (Śrāmaṇa Gautama, Shakyamuni Buddha) had not yet appeared in the world, all the fame and offerings of benefits in the world belonged to us. After Gautama appeared, these things gradually decreased. However, that Gautama does not have true virtue, he is only handsome in appearance and skilled in scriptures and treatises. Our appearances are coarse and cannot be compared. However, the scriptures and teachings he speaks are difficult to reach. What method should we think of now to obtain his scriptures and teachings? If we can obtain them, the offerings of benefits in the world will return to us.' They discussed in this way, saying: 'Like Susīmaṇa (Susīmaṇa) and others among us, who are intelligent, sharp-witted, and also have mindfulness, they will surely be able to uphold the scriptures and teachings spoken by Śrāmaṇa Gautama. Now we can send them to be his disciples. Śrāmaṇa Gautama will surely extensively proclaim the scriptures and teachings for this person. After he recites them, he should return and explain them to us.' At that time...

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諸外道作是議已。即便喻遣蘇尸摩納等。汝當往詣瞿曇沙門所求為弟子。乃至出家于佛法中所聞經法。而能受持。是時如來以十力四無所畏。于大眾中。廣為人天。解說諸法。有諸外道。在大眾邊。彷徉而行。以竊法故。心懷恐怖。以恐怖故。受持者少。忘失者多。以是義故。當知世尊廣說諸法。諸外道等。唯誦斷三受。忘斷我受。復有說者。世尊說法。或有滿足。有不滿足。其所為事。無不滿足。如經說。四念處於念處義。便為滿足。如說一念處。名不滿足。如說眾生住身身觀者。如爪甲上土。不住身身觀者。如大地土。如說五蓋七覺支六界。此說亦是不滿足。如說十蓋十四覺支十八界。是名滿足。以是事故。其所為事。無不滿足。說法有滿足不滿足。有諸外道異學受佛法名者。乃至廣說。為作證故。而引佛經。如經說。有諸外道梵志。詣諸比丘所集會堂。作如是語。諸長老。如汝師瞿曇。為諸弟子。作如是說。當斷五蓋。於四念處。安止其心。修七覺支。我等為諸弟子。亦說如是法。乃至廣說。彼諸外道。與蓋俱生俱死。猶不識蓋。何況知見念處覺支。尚不聞香。況知其味。然佛廣說諸法。乃至廣說。如摩揵提梵志。來詣佛所。被郁多羅僧。以手摩此。如病如癰。如箭如瘡之身。作如是言。沙門瞿曇。此身無病。

【現代漢語翻譯】 現代漢語譯本 諸外道們商議完畢后，就派遣蘇尸摩納（Sushima Na），讓他去拜訪喬達摩沙門（Gautama，釋迦牟尼佛）並請求做他的弟子，甚至出家。目的是爲了聽聞佛法，並能夠受持。當時，如來（Tathagata，佛的稱號之一）以十力（Dasabala，佛具有的十種力量）和四無所畏（catu-vaiśāradya，佛的四種無所畏懼的品質），在大眾之中，為人天（deva-manusya，天人和人類）廣泛地解說諸法。有些外道（Tirthika，佛教以外的修行者），在大眾旁邊徘徊，因為想要竊取佛法，所以心中懷著恐懼。因為恐懼的緣故，能夠受持的人很少，忘失的人很多。因為這個緣故，應當知道世尊（Bhagavan，佛的稱號之一）廣泛地宣說諸法，而那些外道們，只誦唸『斷三受』，卻忘記了『斷我受』。 又有人說，世尊說法，有時是圓滿的，有時是不圓滿的。但他所做的事情，沒有不圓滿的。例如經中說，四念處（catuḥ-smṛtyupasthāna，四種觀禪修習）在於念處的意義上，便是圓滿的。如果只說一個念處，就叫做不圓滿。例如說眾生安住于身身觀（kāya-smṛtyupasthāna，對身體的觀照）的，就像指甲上的塵土；不安住于身身觀的，就像大地上的塵土。又如說五蓋（pañca-nivaraṇa，五種障礙修行的負面情緒）、七覺支（sapta-bodhyaṅga，七種覺悟的要素）、六界（ṣaḍ-dhātu，組成世界和生命的六種元素），這種說法也是不圓滿的。如果說十蓋、十四覺支、十八界（aṣṭādaśa dhātavaḥ，十八種感官的元素），就叫做圓滿。因為這個緣故，他所做的事情，沒有不圓滿的。說法有圓滿和不圓滿之分。 有些外道異學，冒用佛法的名義，甚至廣為宣說，爲了作為證據，而引用佛經。例如經中說，有些外道梵志（Brahmin，古印度婆羅門教的修行者）來到諸比丘（bhikkhu，佛教出家男眾）的精舍，這樣說：『諸位長老，正如你們的老師喬達摩，為他的弟子們這樣說，應當斷除五蓋，於四念處安止其心，修習七覺支。我們為我們的弟子們，也說同樣的法。』甚至廣為宣說。那些外道，與五蓋俱生俱死，尚且不認識五蓋，更何況知見念處和覺支？他們甚至沒有聞到香味，又怎麼能知道味道呢？然而佛陀廣泛地宣說諸法，甚至廣為宣說。例如摩揵提梵志（Mākandika，人名）來到佛陀那裡，披著郁多羅僧（uttarāsaṅga，上衣），用手摩擦這如病、如癰、如箭、如瘡的身軀，這樣說：『沙門喬達摩，這個身體沒有病。』

【English Translation】 English version After the Tirthikas (Tirthika, non-Buddhist ascetics) had this discussion, they immediately sent Sushima Na (Sushima Na, a person's name) and others, saying, 'You should go to the Shramana Gautama (Gautama, another name of Shakyamuni Buddha) and ask to become his disciples, even to ordain and leave home. The purpose is to hear the Dharma (Dharma, the teachings of the Buddha) in the Buddha's teachings and be able to uphold it.' At that time, the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha), with the ten powers (Dasabala, the ten powers of a Buddha) and four fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness of a Buddha), widely explained the Dharma to humans and devas (deva-manusya, gods and humans) in the assembly. Some Tirthikas were wandering around the assembly, because they wanted to steal the Dharma, so they were fearful in their hearts. Because of fear, few were able to uphold it, and many forgot it. For this reason, it should be known that the Bhagavan (Bhagavan, 'the Blessed One', an epithet of the Buddha) widely expounded the Dharma, while those Tirthikas only recited 'cutting off the three feelings' but forgot 'cutting off the feeling of self'. Some also say that the World Honored One's (another name of the Buddha) teachings are sometimes complete and sometimes incomplete. But what he does is always complete. For example, the sutra says that the four foundations of mindfulness (catuḥ-smṛtyupasthāna, the four establishments of mindfulness) are complete in the sense of mindfulness. If only one foundation of mindfulness is mentioned, it is called incomplete. For example, saying that beings dwell in the contemplation of the body in the body (kāya-smṛtyupasthāna, mindfulness of the body) is like the dust on a fingernail; not dwelling in the contemplation of the body in the body is like the dust on the earth. Also, saying the five hindrances (pañca-nivaraṇa, the five mental hindrances), the seven factors of enlightenment (sapta-bodhyaṅga, the seven factors leading to enlightenment), and the six elements (ṣaḍ-dhātu, the six elements constituting existence) is also incomplete. If the ten hindrances, fourteen factors of enlightenment, and eighteen elements (aṣṭādaśa dhātavaḥ, the eighteen sensory elements) are mentioned, it is called complete. For this reason, what he does is always complete. There is completeness and incompleteness in the teachings. Some heretics and different schools, using the name of the Buddha's teachings, even widely proclaim it, and quote the sutras as evidence. For example, the sutra says that some Brahmin (Brahmin, a member of the priestly class in ancient India) ascetics came to the monasteries of the Bhikkhus (bhikkhu, a Buddhist monk) and said, 'Venerable elders, just as your teacher Gautama says to his disciples, you should cut off the five hindrances, settle your minds in the four foundations of mindfulness, and cultivate the seven factors of enlightenment. We also teach the same Dharma to our disciples.' They even widely proclaim it. Those heretics, who are born and die with the five hindrances, do not even recognize the five hindrances, let alone know and see the foundations of mindfulness and the factors of enlightenment? They have not even smelled the fragrance, how can they know the taste? However, the Buddha widely expounds the Dharma, even widely proclaims it. For example, the Brahmin Mākandika (Mākandika, a person's name) came to the Buddha, wearing an uttarāsaṅga (uttarāsaṅga, an upper robe), and rubbed this body, which is like a disease, a boil, an arrow, and a wound, with his hand, saying, 'Shramana Gautama, this body has no disease.'

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即是涅槃。彼梵志身無疹病。常得飲食身無病故。言身無病。得飲食故。言是涅槃。彼梵志猶尚不識四大調適無病。何況結盡涅槃。復有說者。無病是道。涅槃是道果。彼梵志尚不識無病道。何況無病道果。然佛廣演說法。乃至廣說。彼所問者今當說之。何故外道梵志。不施設斷我取。答曰。如經本說。外道梵志。長夜著我著眾生。乃至廣說。復有說者。外道異學。於我取心生恐怖。如人在於山岸上立怖畏於下。彼亦如是。復有說者。畏捨己見。隨逐他見。外道異學。以我見為己見根本。而不欲舍。復有說者。畏斷我命故。復有說者。畏為同梵行者所輕賤故。前所問者今當說之。如諸外道。不知斷諸取。何以言斷諸取耶。答曰。此是世尊隨世言說。為作證故而引佛經。如說有諸眾生見滅斷壞。實義中無有眾生。為隨外道世俗言。說有眾生。此亦如是乃至廣說。

有二智。一斷智。二知智。乃至廣說。問曰。何故作此論。答曰。前說外道異學。施設斷諸取。不施設斷我取。雖作是說。不分別為是斷智為是知智。今欲說故而作此論。

有二智。謂斷智知智。云何知智。若知見明覺現觀是也。智對無智。見對邪慧。明對無明。覺對邪見。現觀對邪觀。復有說者。此中說無漏知智。所以者何。無有世俗道能現觀者

【現代漢語翻譯】 現代漢語譯本：這就是所謂的涅槃（Nirvana）。那位婆羅門（Brahmin）身體沒有疾病，經常能夠得到飲食，因為身體沒有疾病的緣故。說身體沒有疾病，因為能夠得到飲食的緣故，就說是涅槃。那位婆羅門尚且不認識四大（四大元素：地、水、火、風）調和適宜而沒有疾病的狀態，更何況是結盡（煩惱止息）的涅槃呢？還有人說，沒有疾病是道（通往解脫的道路），涅槃是道果（道路的果實）。那位婆羅門尚且不認識沒有疾病的道，更何況是沒有疾病的道果呢？然而佛陀廣泛地演說佛法，乃至廣泛地說。他們所問的問題現在應當說明。為什麼外道（非佛教的修行者）婆羅門不施設斷除我取（對自我的執著）呢？回答說，如經書原本所說，外道婆羅門，長久以來執著於我（Atman）和眾生（Sattva），乃至廣泛地說。還有人說，外道異學對於我取心生恐怖，就像人站在山崖上，害怕墜落一樣。他們也是這樣。還有人說，害怕捨棄自己的見解，而隨從他人的見解。外道異學，以我見作為自己見解的根本，而不願意捨棄。還有人說，害怕斷絕自己的生命的緣故。還有人說，害怕被同梵行者（一起修行的同伴）所輕賤的緣故。前面所問的問題現在應當說明。如各種外道，不知道斷除各種執取，為什麼要說斷除各種執取呢？回答說，這是世尊（釋迦牟尼佛）隨順世間的言說，爲了作為證明的緣故而引用佛經。如說有各種眾生見到滅盡斷壞，實際上並沒有眾生，爲了隨順外道世俗的言論，才說有眾生。這裡也是這樣，乃至廣泛地說。 有兩種智慧，一是斷智（智慧的斷滅），二是知智（智慧的認知），乃至廣泛地說。問：為什麼要作這部論呢？答：前面說外道異學，施設斷除各種執取，但不施設斷除我取。雖然這樣說，卻沒有分別說明這是斷智還是知智。現在想要說明這個，所以才作這部論。 有兩種智慧，就是斷智和知智。什麼是知智呢？就是知、見、明、覺、現觀。智對治無智，見對治邪慧，明對治無明，覺對治邪見，現觀對治邪觀。還有人說，這裡說的是無漏（沒有煩惱）的知智。為什麼這樣說呢？因為沒有世俗的道能夠現觀。

【English Translation】 English version: This is what is called Nirvana (Nirvana). That Brahmin (Brahmin) is free from illness, and constantly obtains food and drink because he is free from illness. He says he is free from illness because he obtains food and drink, and calls it Nirvana. That Brahmin does not even recognize the state of the four great elements (四大: earth, water, fire, and wind) being in harmony and free from illness, let alone the Nirvana of the exhaustion of defilements (煩惱止息). Some say that being free from illness is the path (通往解脫的道路), and Nirvana is the fruit of the path (道路的果實). That Brahmin does not even recognize the path of being free from illness, let alone the fruit of the path of being free from illness. However, the Buddha extensively expounds the Dharma, and speaks extensively. What they asked will now be explained. Why do non-Buddhist (非佛教的修行者) Brahmins not establish the cutting off of self-grasping (對自我的執著)? The answer is, as the original scriptures say, non-Buddhist Brahmins have long been attached to the self (Atman) and sentient beings (Sattva), and so on extensively. Some say that non-Buddhist heretics are terrified of the mind of self-grasping, just like a person standing on a cliff, afraid of falling. They are also like that. Some say that they are afraid of abandoning their own views and following the views of others. Non-Buddhist heretics take self-view as the root of their own views and are unwilling to abandon it. Some say that they are afraid of cutting off their own lives. Some say that they are afraid of being despised by their fellow practitioners (一起修行的同伴). What was asked earlier should now be explained. Like the various non-Buddhists, they do not know how to cut off various grasping, so why do they say to cut off various grasping? The answer is that this is the World Honored One's (釋迦牟尼佛) speech following the world, and the Buddhist scriptures are quoted as proof. For example, it is said that various sentient beings see extinction, destruction, and ruin, but in reality there are no sentient beings. In order to follow the worldly speech of non-Buddhists, it is said that there are sentient beings. This is also the case, and so on extensively. There are two kinds of wisdom, one is the wisdom of cutting off (智慧的斷滅), and the other is the wisdom of knowing (智慧的認知), and so on extensively. Question: Why is this treatise made? Answer: Earlier it was said that non-Buddhist heretics establish the cutting off of various grasping, but do not establish the cutting off of self-grasping. Although it is said in this way, it does not distinguish whether it is the wisdom of cutting off or the wisdom of knowing. Now I want to explain this, so this treatise is made. There are two kinds of wisdom, namely the wisdom of cutting off and the wisdom of knowing. What is the wisdom of knowing? It is knowing, seeing, clarity, awareness, and direct perception. Wisdom opposes non-wisdom, seeing opposes wrong wisdom, clarity opposes ignorance, awareness opposes wrong views, and direct perception opposes wrong views. Some say that what is said here is the unconditioned (沒有煩惱) wisdom of knowing. Why is this so? Because there is no worldly path that can be directly perceived.

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。以是事故唯說無漏知智。復有說者。此中亦說有漏無漏知智。何以知之世俗智亦有知見明覺現觀相故。問曰。世俗道無現觀義。云何言現觀耶。答曰。現前觀了了是現前觀義。世俗道亦能現觀故。問曰。若然者。為說何等世俗知智耶。答曰。除虛現觀相應慧。所謂無量初第二第三解脫八勝處十一切處。除如是等觀相應慧。諸總相別相觀者。去緣中愚者。去物體愚者。諸餘實觀。如聞思修暖頂忍世第一法。如是等也。問曰。何以定知世俗慧是現觀也。答曰。如說現前觀了了義是現觀義。世俗慧亦能了了現觀。何以知之。如城喻經說。我未成三菩提等。亦能生是現觀。以是事故。知世俗慧能作云何斷智。答曰。若一切愛恚癡斷。一切煩惱斷名為斷智。問曰。如斷無所緣智有所緣。何以說斷名智耶。答曰。或有說者。以斷是智果故。斷名為智。如阿羅漢。是智果以智名說。如天眼天耳是通果。以通名說。如六入是業果。以業名說。如此六入是本業。如是斷是智果。故說名斷智。問曰。如修道中斷是智果見道中斷是忍果。何以說名斷智耶。答曰。彼是世俗智果故。若以世俗道。離欲界欲。乃至離無所有處欲。彼欲界乃至離無所有處。是世俗智果。問曰。世俗道有功處可爾。世俗道于非想非非想處無功。非想非非想處。見道所

斷。儘是忍果。云何彼斷復是斷智耶。尊者僧伽婆修答曰。有二斷智。一是慧果。二是智果。彼是慧果。評曰。不應作是說。所以者何。世尊說二智。一是斷智。二是知智。不說斷慧。復有說者。斷智是無漏知智功用果。所以者何。如須陀洹。以無漏道當得斯陀含果。第六無礙道。當通證三界見道所斷及欲界修道所斷六品結。斯陀含以無漏道。當得阿那含果。第九無礙道。當通證三界見道所斷及欲界修道所斷。阿那含當得阿羅漢果金剛喻定。當通證三界見道修道所斷斷。是金剛喻定功用果。以是事故。斷是無漏知智功用果。尊者佛陀羅測說曰。當言斷法。所以者何。此是諸聖道第一所應。第一畢竟。第一勝法故。尊者瞿沙說曰。此當言斷舍。所以者何。捨棄一切生死法。得此斷故。複次從智種中生故言斷智。如瞿曇姓中生名瞿曇。彼亦如是。復有說者。彼斷雖無所緣而住智相。如過去未來眼。雖不能見。而是見相。如過去未來受。雖無所覺。而是受相。乃至慧說亦如是。如是斷雖無所緣。而是智相。是故名斷智。問曰。如斷身見一結。亦名斷智。何以說一切結。盡名斷智耶。答曰。斷一身見。亦是斷智。此中說斷一切結盡斷智。不說漸漸斷智。

複次世尊或說智是知智。或說智是斷智。云何智是知智。如偈說。

【現代漢語翻譯】 現代漢語譯本：斷。完全是忍的果報。為什麼那個斷又是斷智呢？尊者僧伽婆修回答說：『有兩種斷智。一是慧的果報，二是智的果報。那個是慧的果報。』評議說：『不應該這樣說。為什麼呢？世尊說有兩種智，一是斷智，二是知智。沒有說斷慧。』又有人說：『斷智是無漏知智的功用果報。』為什麼呢？例如須陀洹（Srota-apanna，入流者），以無漏道將要獲得斯陀含（Sakrdagamin，一來者）果位。第六無礙道，將通達證得三界見道所斷以及欲界修道所斷的六品結。斯陀含以無漏道，將要獲得阿那含（Anagamin，不還者）果位。第九無礙道，將通達證得三界見道所斷以及欲界修道所斷。阿那含將要獲得阿羅漢（Arhat，應供）果位，金剛喻定，將通達證得三界見道修道所斷的斷。是金剛喻定的功用果報。因此，斷是無漏知智的功用果報。』尊者佛陀羅測說：『應當說斷法。』為什麼呢？這是諸聖道第一所應，第一畢竟，第一殊勝的法啊。尊者瞿沙說：『這應當說斷舍。』為什麼呢？捨棄一切生死法，得到這個斷的緣故。再次，從智的種子中產生，所以說斷智。如瞿曇姓中生的人名叫瞿曇。它也像這樣。又有人說：『那個斷雖然沒有所緣而安住于智的相狀。』如過去未來的眼，雖然不能見，但是是見的相狀。如過去未來的受，雖然沒有所覺，但是是受的相狀。乃至慧的說法也是這樣。像這樣斷雖然沒有所緣，但是是智的相狀。因此名叫斷智。問：『如斷身見一個結，也名叫斷智。為什麼說一切結都斷盡才名叫斷智呢？』答：『斷一身見，也是斷智。這裡說斷一切結都斷盡才名叫斷智，不是說漸漸斷的斷智。 複次，世尊有時說智是知智，有時說智是斷智。什麼是智是知智呢？如偈頌所說。

【English Translation】 English version: Cessation. It is entirely the result of forbearance. Why is that cessation also cessation-wisdom? Venerable Sanghavasu replied: 'There are two kinds of cessation-wisdom. One is the result of wisdom (prajna), and the other is the result of knowledge (jnana). That one is the result of wisdom.' The commentary says: 'It should not be said like that. Why? The World-Honored One said there are two kinds of wisdom: one is cessation-wisdom, and the other is knowing-wisdom. He did not say cessation-wisdom (prajna).' Furthermore, some say: 'Cessation-wisdom is the functional result of undefiled knowing-wisdom.' Why? For example, a Srota-apanna (stream-enterer), with the undefiled path, will attain the Sakrdagamin (once-returner) fruit. The sixth unobstructed path will thoroughly realize the six fetters severed by the path of seeing in the three realms and the path of cultivation in the desire realm. The Sakrdagamin, with the undefiled path, will attain the Anagamin (non-returner) fruit. The ninth unobstructed path will thoroughly realize what is severed by the path of seeing in the three realms and what is severed by the path of cultivation in the desire realm. The Anagamin will attain the Arhat (worthy one) fruit, the diamond-like samadhi, which will thoroughly realize the cessation severed by the path of seeing and the path of cultivation in the three realms. It is the functional result of the diamond-like samadhi. Therefore, cessation is the functional result of undefiled knowing-wisdom.' Venerable Buddharaksa said: 'It should be called cessation-dharma.' Why? This is the foremost, the ultimate, and the most excellent dharma that all noble paths should attain. Venerable Ghosa said: 'This should be called cessation-abandonment.' Why? Because by abandoning all the dharmas of birth and death, this cessation is attained. Furthermore, because it arises from the seed of wisdom, it is called cessation-wisdom. Just as one born in the Gautama clan is named Gautama. It is also like that. Furthermore, some say: 'That cessation, although without an object, abides in the aspect of wisdom.' Like the eye of the past and future, although it cannot see, it is the aspect of seeing. Like the feeling of the past and future, although there is no sensation, it is the aspect of feeling. Even the explanation of wisdom is also like that. In this way, cessation, although without an object, is the aspect of wisdom. Therefore, it is called cessation-wisdom. Question: 'If severing one fetter, such as the view of self, is also called cessation-wisdom, why is it said that the complete cessation of all fetters is called cessation-wisdom?' Answer: 'Severing one view of self is also cessation-wisdom. Here, it is said that the complete cessation of all fetters is called cessation-wisdom, not the cessation-wisdom of gradual severance.' Furthermore, the World-Honored One sometimes says that wisdom is knowing-wisdom, and sometimes says that wisdom is cessation-wisdom. What is wisdom that is knowing-wisdom? As the verse says.

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此賢年少者　　欲饒益世間 　愛能生諸苦　　能知是聰明

多求王此論根本。曾聞有王名曰多求。受性暴惡為人輕躁。多劫人民種種財貨。是時人民普共集議。退其王位。以其次弟立以為王。時多求王。至國邊邑。編草作屣。以自存活。是時弟王問諸臣言。我有大兄今何所在。諸臣答曰。聞在邊邑。編草作屣。以自存活。王聞此言。心生愁惱作是思惟。唯有一兄勤苦如此。我今何用在此王位。即遣使往追命使還封一村落。是時人民親附者眾。所得封邑不供食用。復更封與二村三村。乃至半國猶故不足。是時其兄以半國人力。興兵殺弟自立為王。爾時帝釋作是思惟。今此國王不識恩義。作如是惡。我當往誑而苦惱之。爾時帝釋自化其身。作婆羅門像。頂戴螺髻身著粗衣。左執軍[土*遲]右把法杖。往詣王所以語告言。讚美于王在一面立。時王問言。大婆羅門從何所來。婆羅門言。我從大海外來。王復問言。大海之外有何奇事。婆羅門言。我見一國。人民熾盛。豐樂無極。王復問言。如我今日。多諸兵眾。若當討罰。為可得不。婆羅門言。往必可得。王復問言。誰當爲我導引在前婆羅門言。我當導引。王復問言。若可爾者。后更幾日當示我路。婆羅門言。卻後七日言已便去。時王日日下算計所期日。至七

【現代漢語翻譯】 現代漢語譯本： 　這位賢能的年輕人，想要饒益世間。 　如果能明白愛慾會產生諸多的痛苦，這才是真正的聰明。

多求王的故事是這個論述的根本。曾經聽說有一位國王名叫多求（Duōqiú wáng，meaning King of Much Greed）。他的性格暴虐，為人輕浮急躁，多次掠奪人民的各種財物。當時人民普遍集會商議，廢黜了他的王位，立他的弟弟為王。當時多求王到了國家的邊境地區，編織草鞋來維持生計。當時，他的弟弟，也就是新國王，問各位大臣說：『我的哥哥現在在哪裡？』大臣們回答說：『聽說他在邊境地區，編織草鞋來維持生計。』國王聽到這些話，心中感到憂愁苦惱，心想：『只有我的哥哥如此勤勞困苦，我如今要這王位有什麼用呢？』於是派遣使者前去追趕，命令他回來，並封給他一個村落。當時依附他的人民眾多，所得的封邑不夠食用，又再次封給他兩個村落、三個村落，乃至半個國家，仍然不夠。當時，他的哥哥憑藉半個國家的人力，興兵殺死了弟弟，自己立為國王。當時，帝釋（Dìshì，ruler of the Trāyastriṃśa Heaven）心想：『這個國王不識恩義，做出這樣的惡事，我應當前去欺騙他，使他苦惱。』當時，帝釋變化自己的身體，變成婆羅門（Póluómén，Brahmin）的形象，頭頂戴著螺髻，身穿粗布衣服，左手拿著軍持（jūnchí，a water pot），右手拿著法杖，前往國王那裡，向國王稟告，讚美國王，站在一旁。當時，國王問道：『大婆羅門從哪裡來？』婆羅門說：『我從大海之外而來。』國王又問道：『大海之外有什麼奇特的事情？』婆羅門說：『我看見一個國家，人民興盛，極其豐樂。』國王又問道：『像我今天這樣，擁有眾多的軍隊，如果前去討伐，可以得到嗎？』婆羅門說：『前往必定可以得到。』國王又問道：『誰來為我引導在前？』婆羅門說：『我來引導。』國王又問道：『如果可以這樣，再過幾天可以為我指示道路？』婆羅門說：『七天之後。』說完就離開了。當時，國王每天都在計算所期望的日期，直到第七天。

【English Translation】 English version: This virtuous young man desires to benefit the world. To understand that love can generate all kinds of suffering is true wisdom.

The story of King Much Greed is the foundation of this discourse. It was once heard that there was a king named Much Greed (Duōqiú wáng). His nature was violent, and he was frivolous and impetuous. He repeatedly plundered the people of various properties. At that time, the people universally gathered to discuss and depose him from the throne, and they established his younger brother as king. At that time, King Much Greed went to the border region of the country, weaving grass sandals to support himself. At that time, his younger brother, the new king, asked the ministers, 'Where is my elder brother now?' The ministers replied, 'It is said that he is in the border region, weaving grass sandals to support himself.' When the king heard these words, he felt sorrow and distress in his heart, thinking, 'Only my brother is so diligent and suffering. What use do I have for this throne?' So he sent messengers to chase after him, ordering him to return, and enfeoffed him with a village. At that time, many people were attached to him, and the fiefdom he received was not enough to eat. He was again enfeoffed with two villages, three villages, and even half the country, but it was still not enough. At that time, his elder brother, relying on the manpower of half the country, raised troops and killed his younger brother, establishing himself as king. At that time, Śakra (Dìshì) thought, 'This king does not recognize kindness and does such evil deeds. I should go and deceive him, causing him distress.' At that time, Śakra transformed his body, taking the form of a Brahmin (Póluómén), wearing a coiled chignon on his head, wearing coarse clothes, holding a kundika (jūnchí) in his left hand, and holding a staff in his right hand, and went to the king, reporting to the king, praising the king, and standing aside. At that time, the king asked, 'Great Brahmin, where do you come from?' The Brahmin said, 'I come from beyond the great ocean.' The king asked again, 'What strange things are there beyond the great ocean?' The Brahmin said, 'I saw a country where the people are prosperous and extremely happy.' The king asked again, 'Like me today, possessing many troops, if I were to go and punish them, could I obtain it?' The Brahmin said, 'Going there, you will surely obtain it.' The king asked again, 'Who will guide me in front?' The Brahmin said, 'I will guide you.' The king asked again, 'If that is so, how many more days will you show me the way?' The Brahmin said, 'After seven days.' Having said that, he left. At that time, the king counted the expected date every day, until the seventh day.

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日旦處處推求先婆羅門而都不見。以不見故心生愁苦。坐于靜室。時釋迦菩薩。在彼王國內。婆羅門村中生有小因緣來詣王城。聞王愁苦無能止者。是時菩薩。語諸臣言。我能去王心中愁苦。是時諸臣。便將菩薩。詣其王所。爾時菩薩。為其國王。說眾義經偈。

追求五欲　　若獲得時　　以稱意故 　必生歡喜

乃至盡說染欲品偈。是時菩薩誦此偈已。心生厭離得離欲愛。以離欲故。復說此偈。

能行說為正　　不行何所說 　若說不能行　　不名為智者

菩薩說此一偈。半為帝釋。半為國王。若不能行不應許他。若許他者便應即行。而不行者。是不善事。汝亦應當籌量。彼人為能去不能去。復於何時曾見有人從大海外來。而信其言耶。是時國王。于菩薩所。心生歡喜。便說此偈。

此賢年少者　　欲饒益世間 　愛能生諸苦　　能知是聰明

以此偈說智是知智。

云何說智是斷智。如說。佛告比丘。我今當說智所知法智成就智者。云何智所知法。答曰。五陰是也。問曰。如智知一切法。何以但說知五陰耶。答曰。若作是問者。如下章答。所以唯知苦。此中應盡說之。評曰。不應作是說。所以者何。此中說斷智。不說知智。知五陰不知一切法故。問曰。若然者應作此論。如五

【現代漢語翻譯】 現代漢語譯本：

每天到處尋找先前的婆羅門（Brahman，印度教僧侶），但都找不到。因為找不到，心中生起愁苦，便坐在安靜的房間里。當時釋迦菩薩（Sakyamuni Bodhisattva），在那個王國內的婆羅門村中，因為一些小因緣來到王城，聽說國王愁苦，沒有人能讓他停止愁苦。這時菩薩對各位大臣說：『我能去除國王心中的愁苦。』於是各位大臣便帶菩薩去見國王。當時菩薩為國王說了許多義理的經偈：

『追求五欲，如果獲得時，因為稱心如意，必定會生起歡喜。』

乃至說完所有關於染欲的偈頌。當時菩薩誦完這些偈頌后，心中生起厭離，得到了脫離慾望的愛。因為脫離了慾望，又說了這個偈頌：

『能做到才說是正確的，做不到說什麼呢？如果說了卻不能做到，不能稱為智者。』

菩薩說的這半句偈頌，一半是為帝釋（Indra，佛教護法神）說的，一半是為國王說的。如果不能做到，就不應該答應別人。如果答應了別人，就應該立刻去做。而不去做，是不好的事情。你也應該衡量，那個人是能去除還是不能去除（你的愁苦）。又在什麼時候，曾經見過有人從大海之外來，就相信他的話呢？』當時國王對菩薩心生歡喜，便說了這個偈頌：

『這位賢能的年輕人，想要饒益世間，知道愛能產生各種痛苦，能知道這些是聰明的。』

用這個偈頌來說明，智慧是知曉的智慧。

怎樣說智慧是斷除的智慧呢？如經中所說：『佛告訴比丘（bhikkhu，佛教僧侶），我現在要說智所知法、智成就智者。』什麼是智所知法呢？回答說：『五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）就是。』問：『如果智慧知曉一切法，為什麼只說知曉五陰呢？』回答說：『如果這樣問，就如下一章回答。所以只知曉苦，這裡應該全部說完。』評論說：『不應該這樣說。』為什麼呢？因為這裡說的是斷除的智慧，不是知曉的智慧。知曉五陰，不是知曉一切法。』問：『如果這樣，應該這樣論述，如五

【English Translation】 English version:

Every day, he searched everywhere for the former Brahman (Brahman, a priest in Hinduism) but could not find him. Because he could not find him, sorrow arose in his heart, and he sat in a quiet room. At that time, Sakyamuni Bodhisattva (Sakyamuni Bodhisattva), in that kingdom, in the Brahman village, came to the royal city because of some minor causes. He heard that the king was sorrowful and no one could stop his sorrow. At that time, the Bodhisattva said to the ministers, 'I can remove the sorrow in the king's heart.' Then the ministers took the Bodhisattva to see the king. At that time, the Bodhisattva spoke many meaningful verses to the king:

'Pursuing the five desires, if one obtains them, because they are pleasing, joy will surely arise.'

And so on, until all the verses about defiled desires were spoken. At that time, after the Bodhisattva recited these verses, aversion arose in his heart, and he attained liberation from the love of desire. Because he was liberated from desire, he spoke this verse again:

'To do what one says is correct, what is the point of saying what one cannot do? If one says but cannot do, one is not called wise.'

The Bodhisattva spoke this half-verse, half for Indra (Indra, a Buddhist protector deity) and half for the king. If one cannot do it, one should not promise others. If one promises others, one should do it immediately. But not doing it is a bad thing. You should also consider whether that person can remove (your sorrow) or not. And when have you ever seen someone come from beyond the great ocean and believe his words?' At that time, the king was delighted with the Bodhisattva and spoke this verse:

'This virtuous young man wants to benefit the world, knowing that love can produce all kinds of suffering, knowing these things is intelligent.'

This verse is used to illustrate that wisdom is the wisdom of knowing.

How is it said that wisdom is the wisdom of cutting off? As it is said in the sutra: 'The Buddha told the bhikkhu (bhikkhu, a Buddhist monk), I will now speak of the Dharma known by wisdom, the wise who have achieved wisdom.' What is the Dharma known by wisdom? The answer is: 'The five skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness) are.' Question: 'If wisdom knows all Dharmas, why only say knowing the five skandhas?' The answer is: 'If you ask this, the next chapter will answer. Therefore, only knowing suffering, everything should be said here.' Comment: 'It should not be said like this.' Why? Because here it speaks of the wisdom of cutting off, not the wisdom of knowing. Knowing the five skandhas is not knowing all Dharmas.' Question: 'If so, it should be argued like this, such as the five'

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陰是二智所知。謂知智斷智。何以世尊。舍知智說斷智耶。答曰。或有說者。以因此五陰得斷知智故。下答知滅等。是中盡應說。云何為智。答曰。一切結盡。乃至廣說。問曰。如佛說一切儘是名斷界。此中何以說一切結儘是斷智耶。答曰。此是如來教化有餘略勝之言。復有說者。若說結盡。當知盡說一切有漏行斷。如上說。若過去者。一切盡滅耶。彼中答者。此盡應說。云何成就智者。答曰。漏盡阿羅漢是也。問曰。如學人處處有智。何以唯說阿羅漢是智人耶。答曰。或有說者。此是如來有餘之說。乃至廣說。復有說者。以勝故如上答。無學人勝學人。此中應廣說。復有說者。學人隨其所知。不悉舍有。無學人。隨其所知。悉能捨有。此中亦說。云何為說。答曰。一切結盡。誰盡一切結。唯是無學人。復有說者。此文應如是說。云何知智。答曰。若知見明覺現觀等。乃至廣說。亦如說賢年少等。乃至廣說。云何斷智。答曰。一切結盡。亦如說我今當說法智。乃至廣說。

若歸佛趣彼何歸趣。乃至廣說。問曰。何故作此論。答曰。為非歸處生歸處想故。欲顯真實歸趣處故。而作此論。如偈說。

多有歸趣　　山川樹林　　園觀塔廟 　以畏他故　　此歸非安　　此歸非勝 　其所歸趣　　不能免苦　　若歸

【現代漢語翻譯】 現代漢語譯本：陰是由二智所知的，即知智（Jnana-jnana，認識的智慧）和斷智（Prahana-jnana，斷除煩惱的智慧）。為什麼世尊捨棄知智而說斷智呢？回答是：或者有人說，因為憑藉這五陰（Panca-skandha，色、受、想、行、識五種構成要素）能夠獲得斷知智的緣故。下面回答知滅等，其中應當詳細說明。什麼是智呢？回答是：一切結（Sarva-samyojana，所有束縛）的斷盡，乃至廣說。問：如佛所說，一切盡名為斷界（Nirodha-dhatu，寂滅的境界），此處為什麼說一切結儘是斷智呢？答：這是如來教化時所用的有餘（Sopadisesa，有餘依）的略勝之言。又有人說，如果說結盡，應當知道已經說盡了一切有漏行（Sasrava-karma，有煩惱的行為）的斷滅，如上所說。如果過去者，一切都盡滅了嗎？對此的回答是：此盡應當詳細說明。怎樣才算是成就智者呢？回答是：漏盡阿羅漢（Arhat，已斷盡煩惱，證得解脫的聖者）就是。問：如學人（Saiksa，還在學習的修行者）處處都有智，為什麼只說阿羅漢是智人呢？答：或者有人說，這是如來有餘之說，乃至廣說。又有人說，因為阿羅漢勝過學人，如上回答。無學人（Asaiksa，已完成學習的修行者）勝過學人，此處應當詳細說明。又有人說，學人隨其所知，不能完全捨棄有（Bhava，存在），而無學人隨其所知，完全能夠捨棄有。此處也說明了。什麼是說呢？回答是：一切結盡。誰能斷盡一切結呢？只有無學人。又有人說，這段文字應當這樣說：什麼是知智？回答是：如果知、見、明、覺、現觀等，乃至廣說。也如說賢年少等，乃至廣說。什麼是斷智？回答是：一切結盡。也如說我今當說法智，乃至廣說。 現代漢語譯本：如果歸佛（Buddha，覺悟者）趣，他們歸趣于什麼？乃至廣說。問：為什麼要做這個論述？答：爲了防止對非歸處產生歸處之想，爲了顯示真實的歸趣處，所以作此論述。如偈頌所說：

多人歸趣山川樹林，園觀塔廟。 　以畏懼的緣故，此歸依非安穩，此歸依非殊勝。 　他們所歸趣的，不能免除痛苦。如果歸...

【English Translation】 English version: The Skandhas (Panca-skandha) are known by the two knowledges, namely Jnana-jnana (knowledge of knowing) and Prahana-jnana (knowledge of abandonment). Why did the World Honored One abandon Jnana-jnana and speak of Prahana-jnana? The answer is: Some say that it is because through these five Skandhas, one can attain Prahana-jnana. The following answers regarding the cessation of knowledge, etc., should be explained in detail. What is wisdom (Jnana)? The answer is: the complete cessation of all Samyojanas (fetters), and so on, extensively explained. Question: As the Buddha said, the complete cessation of everything is called Nirodha-dhatu (the element of cessation), why is it said here that the complete cessation of all fetters is Prahana-jnana? Answer: This is the Tathagata's (Buddha's title) teaching using Sopadisesa (with remainder), a concise and superior expression. Furthermore, some say that if the cessation of fetters is mentioned, it should be understood that the cessation of all Sasrava-karma (defiled actions) has been spoken of, as mentioned above. If those who have passed away, have everything ceased? The answer to that is: this cessation should be explained in detail. How does one become an accomplished wise person? The answer is: an Arhat (one who has attained liberation) who has exhausted all outflows (Asrava). Question: Since a Saiksa (trainee) has wisdom everywhere, why is it only said that an Arhat is a wise person? Answer: Some say that this is the Tathagata's expression with remainder, and so on, extensively explained. Furthermore, some say that it is because an Arhat surpasses a Saiksa, as answered above. An Asaiksa (one beyond training) surpasses a Saiksa, and this should be explained in detail here. Furthermore, some say that a Saiksa, according to their knowledge, cannot completely abandon Bhava (existence), while an Asaiksa, according to their knowledge, can completely abandon existence. This is also explained here. What is meant by 'speaking'? The answer is: the complete cessation of all fetters. Who can completely cease all fetters? Only an Asaiksa. Furthermore, some say that this passage should be stated as follows: What is Jnana-jnana? The answer is: if it is knowing, seeing, clarity, awareness, direct perception, etc., and so on, extensively explained. It is also like saying 'virtuous youth,' etc., and so on, extensively explained. What is Prahana-jnana? The answer is: the complete cessation of all fetters. It is also like saying 'I will now teach Dharma-jnana,' etc., and so on, extensively explained. English version: If they go for refuge to the Buddha (the Awakened One), what do they go for refuge to? And so on, extensively explained. Question: Why is this treatise made? Answer: It is to prevent the arising of the thought of refuge in non-refuges, and to reveal the true refuge, therefore this treatise is made. As the verse says:

Many go for refuge to mountains, rivers, forests, gardens, shrines, and temples. Because of fear, this refuge is not secure, this refuge is not supreme. That to which they go for refuge cannot free them from suffering. If they go...

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趣佛 　法及眾僧　　於四聖諦　　能以慧見 　此趣是安　　此趣是勝　　此趣能免 　一切眾苦

是故為非歸趣作歸趣想。欲現真實歸趣處故。而作此論。復有說者。為止眾生愚歸趣故。眾生或謂歸佛者謂歸趣如來父母所生之身頭足等分。為止如是意故。若歸趣佛者。當歸趣佛菩提。無學法者。若歸趣法者。謂歸善不善無記法及諸比丘所行。是應作是。不應作法。若歸趣法者。當歸趣愛盡涅槃法。若歸趣僧者。謂歸趣四性出家之人。欲令眾生於此法中得決定。若歸趣僧者。當歸趣學無學法。是故欲止眾生愚歸趣故。而作此論。◎

◎問曰。若歸趣佛。彼何歸趣。答曰。佛者實有此法。以有此法故。施設作如是語如是名如是想名為佛。乃至廣說。問曰。何故作如是說。佛者實有此法。以有此法故。施設作如是語如是名如是想。名為佛耶。答曰。或有說者。佛不但有名施設作如是語如是名如是想名為佛。而無其實。為止如是意故。而作是說。佛者實有此法。乃至廣說。若歸趣者。歸趣如是無學佛菩提法。問曰。若無學菩提法。是真實佛者。此經云何通。如須達居士所問。云何名佛。彼答言。佛者有釋種子。以信出家。剃除鬚髮。身著染衣是名為佛。答曰。此是說佛所依。若說所依。當知亦說依者。問曰。

【現代漢語翻譯】 現代漢語譯本 趣佛 對於佛、法（Dharma）、僧（Sangha），以及四聖諦（Four Noble Truths），能以智慧洞見。 此趣向是安穩，此趣向是殊勝，此趣向能免除一切眾苦。 因此，對於非歸宿之處，產生歸宿之想。爲了顯現真實的歸宿之處，所以作此論述。還有一種說法，是爲了阻止眾生愚昧地尋求歸宿。眾生或者認為歸依佛，就是歸依如來父母所生的身體，如頭、足等部分。爲了阻止這種想法，所以說，如果歸依佛，應當歸依佛的菩提（Bodhi），即無學之法。 如果歸依法，是指歸依善、不善、無記法以及諸比丘（Bhikkhu）所行之事，即應該做什麼，不應該做什麼的法則。如果歸依法，應當歸依愛盡涅槃（Nirvana）之法。 如果歸依僧，是指歸依四性出家之人。爲了使眾生於此法中獲得決定，如果歸依僧，應當歸依有學和無學之法。因此，爲了阻止眾生愚昧地尋求歸宿，所以作此論述。 問：如果歸依佛，那麼歸依的是什麼？答：佛確實具有此法。因為具有此法，所以施設（establish）作如是語、如是名、如是想，名為佛。乃至廣說。 問：為什麼作這樣的說法：佛確實具有此法。因為具有此法，所以施設作如是語、如是名、如是想，名為佛呢？答：或者有人說，佛僅僅有名，施設作如是語、如是名、如是想，名為佛，而沒有其實質。爲了阻止這種想法，所以作這樣的說法：佛確實具有此法，乃至廣說。如果歸依，就歸依如是無學佛菩提法。 問：如果無學菩提法是真實的佛，那麼這段經文如何解釋呢？如須達居士（Sudatta）所問：如何名為佛？彼答言：佛是有釋迦（Sakya）種子，以信心出家，剃除鬚髮，身著染衣，是名為佛。答：這是說佛所依之處。如果說所依之處，應當知道也說了依者。問：

【English Translation】 English version Reaching the Buddha Regarding the Buddha, the Dharma, the Sangha, and the Four Noble Truths, to be able to see with wisdom. This reaching is secure, this reaching is supreme, this reaching can free one from all suffering. Therefore, one imagines a refuge in what is not a refuge. To reveal the true place of refuge, this treatise is made. Alternatively, it is said to stop beings from foolishly seeking refuge. Beings may think that taking refuge in the Buddha means taking refuge in the body born of the Tathagata's (Thus Come One's) parents, such as the head, feet, and other parts. To stop such thoughts, it is said that if one takes refuge in the Buddha, one should take refuge in the Buddha's Bodhi (Enlightenment), which is the Dharma of no more learning. If one takes refuge in the Dharma, it means taking refuge in the good, the bad, the neutral Dharmas, and the practices of the Bhikkhus (monks), that is, the rules of what should be done and what should not be done. If one takes refuge in the Dharma, one should take refuge in the Dharma of Nirvana (Liberation) where craving is extinguished. If one takes refuge in the Sangha, it means taking refuge in those who have left home life according to the four natures. To enable beings to gain certainty in this Dharma, if one takes refuge in the Sangha, one should take refuge in the Dharma of learning and no more learning. Therefore, to stop beings from foolishly seeking refuge, this treatise is made. Question: If one takes refuge in the Buddha, in what does one take refuge? Answer: The Buddha truly possesses this Dharma. Because he possesses this Dharma, he establishes such words, such names, such thoughts, and calls it Buddha. And so on, extensively. Question: Why is it said that the Buddha truly possesses this Dharma? Because he possesses this Dharma, he establishes such words, such names, such thoughts, and calls it Buddha? Answer: Some may say that the Buddha only has a name, establishing such words, such names, such thoughts, and calling it Buddha, but without substance. To stop such thoughts, it is said that the Buddha truly possesses this Dharma, and so on, extensively. If one takes refuge, one takes refuge in such unlearned Buddha Bodhi Dharma. Question: If the unlearned Bodhi Dharma is the true Buddha, how is this sutra explained? As Sudatta (Philanthropist) asked: What is called Buddha? He answered: The Buddha is one of the Sakya (Sage) lineage, who left home with faith, shaved his head and beard, and wears dyed robes; this is called Buddha. Answer: This speaks of what the Buddha relies on. If one speaks of what is relied on, one should know that one also speaks of the one who relies. Question:

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若無學菩提法。是真佛者。何故噁心出血。而得逆罪耶。答曰。或有說者。以心憎惡無學菩提法故。是以噁心出血。而得逆罪。復有說者。壞無學菩提所依故。若壞所依。則壞依者。是故得逆罪。若歸趣法。彼何歸趣。答曰。若歸趣法則歸趣愛盡離涅槃。若歸趣僧。彼何歸趣。答曰。僧者實有此法。乃至廣說。是名為僧。

問曰。云何為歸。云何為趣。歸趣是何義耶。答曰。歸者。是滅諦道諦少分。趣者。是口語。復有說。趣者。能起口語心是也。復有說者。信可此法。是名為趣。評曰。如是說者好。能起口語心及共有法五陰體是趣。云何是歸趣義。答曰。救護義是歸趣義。問曰。若救護義是歸趣義者。提婆達多。亦歸趣佛法僧而墮惡道。不為救護耶。答曰。若歸趣者。不破戒行。不越分界。能作救護。若歸趣者破于戒行。越于分界。不為救護。如人畏於怨家歸趣于王求其救護。王語彼人。若在我國。不越分界。我能為汝而作救護。若越我分界。我則不能為汝救護。如是眾生。畏惡道故。歸趣于佛。佛作是言。若歸趣我。不應破于戒行越于分界。若破戒行。越于分界。我則不能為汝救護。是故救護義。是歸趣義。復有說者。隨爾所歸趣。則有爾所救護。以歸趣因緣故。得出惡道。

問曰。若歸趣佛者。為

【現代漢語翻譯】 現代漢語譯本： 問：如果有人已經證得無學菩提法（指阿羅漢果位，不再需要學習的菩提），是真正的佛弟子，為什麼還會因為噁心使佛出血而犯下逆罪（五逆罪之一）呢？ 答：有一種說法是，因為這個人內心憎惡無學菩提法，所以才會因為噁心使佛出血而犯下逆罪。 還有一種說法是，因為這個人破壞了無學菩提法所依賴的基礎。如果破壞了所依賴的基礎，就等於破壞了依賴者本身，所以會犯下逆罪。 問：如果歸趣於法（Dharma），那麼這個『法』歸趣于什麼呢？ 答：如果歸趣於法，那麼這個『法』歸趣于愛盡、離欲和涅槃（Nirvana）。 問：如果歸趣于僧（Sangha），那麼這個『僧』歸趣于什麼呢？ 答：僧是指實際證得這些法的人，乃至更廣義的解釋，這些都可稱為僧。

問：什麼是『歸』，什麼是『趣』，『歸趣』是什麼意思呢？ 答：『歸』是指滅諦（Nirodha Satya）和道諦（Magga Satya）的小部分。『趣』是指口語表達。還有一種說法，『趣』是指能夠引發口語表達的心。 還有一種說法，相信並認可這種法，就叫做『趣』。 評：這樣的說法很好。能夠引發口語表達的心以及共同擁有的五蘊（Skandha）之體就是『趣』。 問：那麼『歸趣』的意義是什麼呢？ 答：救護的意義就是『歸趣』的意義。 問：如果救護的意義就是『歸趣』的意義，那麼提婆達多（Devadatta）也歸趣于佛法僧，卻墮入了惡道，這難道不是沒有得到救護嗎？ 答：如果真正歸趣，就不會破壞戒行，不會超越界限，這樣才能得到救護。如果歸趣的人破壞戒行，超越界限，就不能得到救護。就像有人害怕怨家，歸趣於國王尋求救護。國王對他說，如果在我國內，不超越我的界限，我就能為你提供救護。如果超越我的界限，我就不能為你提供救護。同樣，眾生因為害怕惡道，所以歸趣于佛。佛這樣說，如果歸趣我，就不應該破壞戒行，超越界限。如果破壞戒行，超越界限，我就不能為你提供救護。所以，救護的意義就是『歸趣』的意義。 還有一種說法，隨你歸趣多少，就能得到多少救護。因為歸趣的因緣，才能脫離惡道。

問：如果歸趣于佛（Buddha），那麼...

【English Translation】 English version: Question: If someone has attained the Anāsrava Bodhi Dharma (referring to the state of an Arhat, a Bodhi that requires no further learning), and is a true disciple of the Buddha, why would they commit the heinous crime (one of the five rebellious acts) of causing the Buddha to bleed out of malice? Answer: One explanation is that because this person harbors hatred towards the Anāsrava Bodhi Dharma, they commit the heinous crime of causing the Buddha to bleed out of malice. Another explanation is that this person destroys the foundation upon which the Anāsrava Bodhi Dharma relies. If the foundation is destroyed, it is equivalent to destroying the one who relies on it, hence committing a heinous crime. Question: If one takes refuge in the Dharma, in what does this 'Dharma' take refuge? Answer: If one takes refuge in the Dharma, then this 'Dharma' takes refuge in the extinction of craving, detachment, and Nirvana. Question: If one takes refuge in the Sangha, in what does this 'Sangha' take refuge? Answer: The Sangha refers to those who have actually attained these Dharmas, and even in a broader sense, these can be called the Sangha.

Question: What is 'taking refuge' (Guī), what is 'approaching' (Qù), and what does 'taking refuge and approaching' (Guīqù) mean? Answer: 'Taking refuge' refers to a small part of the Truth of Cessation (Nirodha Satya) and the Truth of the Path (Magga Satya). 'Approaching' refers to verbal expression. Another explanation is that 'approaching' refers to the mind that can initiate verbal expression. Another explanation is that believing and acknowledging this Dharma is called 'approaching'. Comment: This explanation is good. The mind that can initiate verbal expression and the aggregate of the five Skandhas that are commonly possessed are 'approaching'. Question: Then what is the meaning of 'taking refuge and approaching'? Answer: The meaning of protection is the meaning of 'taking refuge and approaching'. Question: If the meaning of protection is the meaning of 'taking refuge and approaching', then Devadatta also took refuge in the Buddha, Dharma, and Sangha, but fell into evil realms. Isn't this not being protected? Answer: If one truly takes refuge, one will not break the precepts, nor will one transgress boundaries, and in this way, one can be protected. If the one who takes refuge breaks the precepts and transgresses boundaries, they cannot be protected. It is like someone who fears an enemy and takes refuge in a king seeking protection. The king says to him, 'If you are within my country and do not transgress my boundaries, I can provide you with protection. If you transgress my boundaries, I cannot provide you with protection.' Similarly, beings fear evil realms and therefore take refuge in the Buddha. The Buddha says, 'If you take refuge in me, you should not break the precepts or transgress boundaries. If you break the precepts and transgress boundaries, I cannot provide you with protection.' Therefore, the meaning of protection is the meaning of 'taking refuge and approaching'. Another explanation is that according to how much you take refuge, you will receive that much protection. Because of the cause and condition of taking refuge, one can escape from evil realms.

Question: If one takes refuge in the Buddha, then...

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歸趣一佛。為歸趣恒河沙等諸佛。若歸趣一佛者。云何不是分歸趣耶。若歸趣恒河沙等諸佛者。何以但言歸趣一佛耶。此經復云何通。如說。我為毗婆尸弟子。我為尸棄弟子。或有乃至我為釋迦牟尼佛弟子。評曰。應作是說。歸趣恒河沙等諸佛。問曰。若然者。何以言歸趣一佛耶。答曰。此文應如是說。我歸趣諸佛。而不說者。若歸趣一佛。當知亦歸趣諸佛。言我為一佛弟子者。隨其見真諦處。言我是彼佛弟子。

問曰。若歸趣法者。為歸趣自身諸陰滅。為歸趣他身諸陰滅。為歸趣自他身諸陰滅耶。若歸趣自身諸陰滅者。云何不是分歸趣耶。若歸趣餘者。云何救護義是歸趣義。答曰。若歸趣者。歸趣自身他身。問曰。若然者。云何救護義是歸趣義耶。答曰。雖於我無救護。而性是救護。是故救護義是歸趣義。問曰。若歸趣僧者。為歸趣一佛僧。為歸趣諸佛僧。若歸趣一佛僧者。云何不是分歸趣耶。若歸趣諸佛僧者。何以言歸趣一佛僧耶。此經復云何通。如說。佛告賈客。汝當歸趣未來世僧。評曰。應作是說。歸趣諸佛僧。問曰。若然者。何以言歸趣一佛僧耶。答曰。此文應作是說。歸趣諸佛僧。而不說者。若歸趣一佛僧。則為歸趣諸佛僧。此經云何通者。以現前無僧寶故。復有說者。以僧寶難得故。所以者何。

【現代漢語翻譯】 現代漢語譯本 歸依的對象是一位佛陀，還是恒河沙數般的諸佛？如果歸依一位佛陀，為什麼不是分門別類的歸依呢？如果歸依恒河沙數般的諸佛，為什麼只說歸依一位佛陀呢？這段經文又該如何解釋呢？比如經中說：『我是毗婆尸佛（Vipashyin，過去七佛之一）的弟子』，『我是尸棄佛（Shikhi，過去七佛之一）的弟子』，甚至有人說『我是釋迦牟尼佛（Shakyamuni，現在佛）的弟子』。評論說：應該這樣說，歸依恒河沙數般的諸佛。問：如果這樣，為什麼又說歸依一位佛陀呢？答：這段經文應該這樣理解，我歸依諸佛，雖然沒有明說，但如果歸依一位佛陀，應當知道也是歸依諸佛。說『我是一位佛的弟子』，是隨其證悟真理之處，說我是那位佛的弟子。 問：如果歸依法，是歸依自身諸蘊的滅盡，還是歸依他人身諸蘊的滅盡，還是歸依自身和他人身諸蘊的滅盡呢？如果歸依自身諸蘊的滅盡，為什麼不是分門別類的歸依呢？如果歸依他人身諸蘊的滅盡，救護的意義又怎麼是歸依的意義呢？答：如果歸依，是歸依自身和他身。問：如果這樣，救護的意義又怎麼是歸依的意義呢？答：雖然對我沒有救護，但法的本性是救護，所以救護的意義就是歸依的意義。問：如果歸依僧，是歸依一位佛的僧團，還是歸依諸佛的僧團？如果歸依一位佛的僧團，為什麼不是分門別類的歸依呢？如果歸依諸佛的僧團，為什麼只說歸依一位佛的僧團呢？這段經文又該如何解釋呢？比如經中說：佛告訴商人，你們應當歸依未來世的僧團。評論說：應該這樣說，歸依諸佛的僧團。問：如果這樣，為什麼又說歸依一位佛的僧團呢？答：這段經文應該這樣理解，歸依諸佛的僧團，雖然沒有明說，但如果歸依一位佛的僧團，就是歸依諸佛的僧團。這段經文如何解釋呢？因為當時沒有僧寶的緣故。還有一種說法，因為僧寶難以獲得的緣故。為什麼這樣說呢？

【English Translation】 English version Is the object of refuge one Buddha, or Buddhas as numerous as the sands of the Ganges? If one takes refuge in one Buddha, how is it not a divided refuge? If one takes refuge in Buddhas as numerous as the sands of the Ganges, why only say taking refuge in one Buddha? How can this scripture be reconciled? For example, it says: 'I am a disciple of Vipashyin (Vipashyin, one of the past seven Buddhas) Buddha,' 'I am a disciple of Shikhi (Shikhi, one of the past seven Buddhas) Buddha,' or even 'I am a disciple of Shakyamuni (Shakyamuni, the present Buddha) Buddha.' The commentary says: It should be said that one takes refuge in Buddhas as numerous as the sands of the Ganges. Question: If that is so, why say taking refuge in one Buddha? Answer: This passage should be understood as follows: I take refuge in all Buddhas, and although it is not explicitly stated, if one takes refuge in one Buddha, one should know that it is also taking refuge in all Buddhas. Saying 'I am a disciple of one Buddha' is according to where one realizes the truth, saying I am a disciple of that Buddha. Question: If one takes refuge in the Dharma, is it taking refuge in the cessation of one's own aggregates, or taking refuge in the cessation of others' aggregates, or taking refuge in the cessation of both one's own and others' aggregates? If one takes refuge in the cessation of one's own aggregates, how is it not a divided refuge? If one takes refuge in the cessation of others' aggregates, how is the meaning of protection the meaning of refuge? Answer: If one takes refuge, it is taking refuge in both oneself and others. Question: If that is so, how is the meaning of protection the meaning of refuge? Answer: Although there is no protection for me, the nature of the Dharma is protection, therefore the meaning of protection is the meaning of refuge. Question: If one takes refuge in the Sangha, is it taking refuge in the Sangha of one Buddha, or taking refuge in the Sangha of all Buddhas? If one takes refuge in the Sangha of one Buddha, how is it not a divided refuge? If one takes refuge in the Sangha of all Buddhas, why only say taking refuge in the Sangha of one Buddha? How can this scripture be reconciled? For example, the scripture says: The Buddha told the merchants, you should take refuge in the Sangha of the future. The commentary says: It should be said that one takes refuge in the Sangha of all Buddhas. Question: If that is so, why say taking refuge in the Sangha of one Buddha? Answer: This passage should be understood as follows: taking refuge in the Sangha of all Buddhas, and although it is not explicitly stated, if one takes refuge in the Sangha of one Buddha, it is taking refuge in the Sangha of all Buddhas. How can this scripture be reconciled? Because there was no Sangha jewel present at that time. Another explanation is because the Sangha jewel is difficult to obtain. Why is this so?

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有佛出世而無僧寶。

問曰。何處有此歸趣耶。答曰。若與戒俱者。唯人中有。若不與戒俱。余趣悉有。問曰。有受戒而不受歸趣者。是人為得戒不。答曰。或有說者。不得。所以者何。若欲受戒。應先受歸趣故。復有說者。若以自大慢心。而不歸趣者。是人不得戒。若人不知。為先受戒。為先受歸趣。若不受歸趣而受戒。是人得戒。而與戒者得罪。

問曰。若不求歸趣。為得歸趣不耶。答曰。不得。問曰。若不得者。或有在母腹中初生小者。而亦受歸趣。此云何通。答曰。此為隨順戒故。此人本前生時。能施他人受戒具。若在腹中。若初生小時。父母為其受歸趣。后若長大作非法事時。人便呵言。汝在母腹中及初生小時。已受歸趣。今者何為作非法事。其人聞已。即遠惡修善。是故為隨順戒。為受歸趣。而實不得。復有說者。欲令信佛諸天為擁護故。問曰。若他人為求受歸趣者。是人為得不耶。答曰。不得。問曰。若不得者。佛涅槃時。阿難白佛。拘尸城諸某甲人等。歸趣世尊。亦歸法僧。此言云何通。答曰。或有說者。佛威神力故。般涅槃時。令拘尸城諸力人等他人為求而得於戒。復有說者。尊者阿難入拘尸城。為多力人授歸趣戒。而還白佛。世尊復有如是最後弟子眾。復有說者。得如迦尸女羅惡不

【現代漢語翻譯】 現代漢語譯本 有佛出世，卻沒有僧寶。

問：哪裡有這種歸趣（皈依之處）的情況呢？答：如果與戒律一起，只有人道中有。如果不與戒律一起，其餘各道都有。問：有人受了戒，卻沒有受歸趣，這個人能得到戒嗎？答：有些人說，得不到。為什麼呢？如果想要受戒，應該先受歸趣。還有些人說，如果以自大傲慢的心，而不歸依三寶，這個人就得不到戒。如果有人不知道，是應該先受戒，還是先受歸趣，如果不受歸趣而受戒，這個人能得到戒，但傳戒的人有罪。

問：如果不尋求歸趣，能得到歸趣嗎？答：不能得到。問：如果不能得到，但有些人還在母親腹中或剛出生時，也受了歸趣，這怎麼解釋呢？答：這是爲了隨順戒律的緣故。這個人前世曾經佈施他人受戒的用具。如果在腹中，或剛出生時，父母為他受歸趣。後來如果長大后做了非法的事情，人們就會呵斥說，你在母親腹中和剛出生時，已經受了歸趣，現在為什麼要做非法的事情呢？那人聽了之後，就會遠離惡行，修習善行。所以說是爲了隨順戒律，而受歸趣，但實際上並沒有得到。還有人說，是爲了讓信佛的諸天神來擁護他。問：如果他人為他求受歸趣，這個人能得到嗎？答：不能得到。問：如果不能得到，佛陀涅槃時，阿難告訴佛陀，拘尸城（Kushinagar）的某甲人等，歸依世尊，也歸依法和僧，這又怎麼解釋呢？答：有些人說，因為佛陀的威神力，在般涅槃（Parinirvana）時，讓拘尸城的多力人等，由他人為他們求而得到了戒。還有些人說，尊者阿難進入拘尸城，為多力人授予歸趣戒，然後回來告訴佛陀，世尊還有這樣的最後弟子眾。還有人說，得到就像迦尸女羅惡（Kashishinara）一樣。

【English Translation】 English version There is a Buddha appearing in the world, but no Sangha Jewel (community of monks).

Question: Where does this situation of 'taking refuge' exist? Answer: If it is together with precepts, it only exists in the human realm. If it is not together with precepts, it exists in all other realms. Question: If someone receives precepts but does not take refuge, does that person obtain the precepts? Answer: Some say that they do not. Why? Because if one wishes to receive precepts, one should first take refuge. Others say that if one has an arrogant and conceited mind and does not take refuge in the Three Jewels, that person does not obtain the precepts. If someone does not know whether to receive precepts first or take refuge first, and if they receive precepts without taking refuge, that person obtains the precepts, but the one who gives the precepts commits an offense.

Question: If one does not seek refuge, can one obtain refuge? Answer: One cannot. Question: If one cannot, but some, even in their mother's womb or newly born, also take refuge, how is this explained? Answer: This is for the sake of according with the precepts. This person in a previous life was able to give others the implements for receiving precepts. If they are in the womb or newly born, their parents take refuge for them. Later, if they grow up and do unlawful things, people will scold them, saying, 'You took refuge in your mother's womb and when you were newly born, why are you doing unlawful things now?' When that person hears this, they will turn away from evil and cultivate goodness. Therefore, it is said to be for the sake of according with the precepts that they take refuge, but in reality, they have not obtained it. Others say that it is to cause the gods who believe in the Buddha to protect them. Question: If someone else seeks refuge for them, does that person obtain it? Answer: One cannot. Question: If one cannot, when the Buddha entered Parinirvana (final departure), Ananda (Buddha's attendant) told the Buddha that the people of Kushinagar (city) and others, take refuge in the World Honored One, and also take refuge in the Dharma (teachings) and the Sangha (community), how is this explained? Answer: Some say that because of the Buddha's majestic power, at the time of Parinirvana, he caused the powerful people of Kushinagar and others to obtain the precepts through others seeking them for them. Others say that Venerable Ananda entered Kushinagar and gave the refuge precepts to the powerful people, and then returned and told the Buddha that the World Honored One also has such a final assembly of disciples. Still others say that they obtain it like Kashishinara (name of a woman).

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能言者是也。如說。若歸趣佛。不墮惡道。問曰。諸歸趣佛。盡不墮惡道耶。答曰。此為得不壞信者。作如是說。復有說者。為深心歸趣者。作如是說。

問曰。如法寶勝佛。何以歸趣時。先歸趣佛。后歸趣法耶。答曰。或有說者。佛于教法中尊故。是以先歸趣佛。復有說者。猶如病人。先依附醫。然後服藥。佛如明醫。法如良藥。僧如授藥人。◎

阿毗曇毗婆沙論卷第十八 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第十九

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

◎雜揵度無慚愧品第五

云何無慚云何無愧如此章及解章義。此中應廣說優波提舍。問曰。何故作此論。答曰。以此二法所行相似故。世人見行無慚言是無愧。見行無愧言是無慚。此二法實異。人謂是一。欲說其定體亦說差別故。而作此論。復有說者。以此二法能壞世人。世尊亦說。有二黑法能壞世人。謂無慚無愧。復有說者。以此二法行不善法時勢力最勝。如說。與何纏相應。此心淳是不善謂無慚無愧。復有說者。以此二法令眾生有種種差別相。如說。若世無此二法。則眾生無種種差別相謂豬羊雞犬等。復有說者。阿毗曇以此二法一心中可得。是

【現代漢語翻譯】 現代漢語譯本：能言者就是這樣說的。例如經中說：『如果歸依佛，就不會墮入惡道。』問：『所有歸依佛的人，都不會墮入惡道嗎？』答：『這是為那些獲得不壞信心的人，才這樣說的。』還有一種說法，是為那些真心歸依的人，才這樣說的。

問：『如法寶勝佛（如法寶勝佛，佛名），為什麼在歸依時，先歸依佛，后歸依法呢？』答：『或許有人認為，佛在教法中最為尊貴，所以先歸依佛。』還有一種說法，『就像病人，先依附醫生，然後服藥。佛如明醫，法如良藥，僧如授藥人。』

《阿毗曇毗婆沙論》卷第十八 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第十九

迦旃延子（Katyayaniputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

◎雜揵度無慚愧品第五

什麼是『無慚』，什麼是『無愧』？如此章及解釋此章的意義。這裡應該廣泛地解釋優波提舍（Upadesha，論議）。問：『為什麼要作這部論？』答：『因為這兩種法所表現的行為相似。世人看見行為無慚，就說是無愧；看見行為無愧，就說是無慚。這兩種法實際上是不同的，人們卻認為是一樣的。爲了說明它們的確定體性，也爲了說明它們的差別，所以才作這部論。』還有一種說法，『因為這兩種法能夠敗壞世人。世尊也說過，有兩種黑法能夠敗壞世人，就是無慚和無愧。』還有一種說法，『因為這兩種法在行不善法時，勢力最為強大。』如經中所說：『與什麼纏相應，此心純粹是不善的呢？就是無慚和無愧。』還有一種說法，『因為這兩種法使眾生有種種差別相。』如經中所說：『如果世上沒有這兩種法，那麼眾生就不會有種種差別相，比如豬、羊、雞、犬等。』還有一種說法，『阿毗曇（Abhidhamma）認為這兩種法可以在一個心中同時存在。』

【English Translation】 English version: Thus speak those who are able to speak. For example, it is said: 'If one takes refuge in the Buddha, one will not fall into evil destinies.' Question: 'Do all who take refuge in the Buddha not fall into evil destinies?' Answer: 'This is said for those who have obtained indestructible faith.' There is also another saying, which is said for those who take refuge with a profound mind.

Question: 'Why did Tathagatagarbha-vijaya Buddha (Tathagatagarbha-vijaya Buddha, name of a Buddha) first take refuge in the Buddha and then take refuge in the Dharma when taking refuge?' Answer: 'Perhaps some say that the Buddha is the most venerable in the teachings, so one first takes refuge in the Buddha.' There is also another saying: 'Like a sick person, one first relies on a doctor and then takes medicine. The Buddha is like a wise doctor, the Dharma is like good medicine, and the Sangha is like the one who administers the medicine.'

Abhidhamma-vibhasa-sastra Volume 18 Taisho Tripitaka Volume 28, No. 1546 Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra Volume 19

Composed by Katyayaniputra (Katyayaniputra), Explained by Five Hundred Arhats

Translated by Buddhavarman (Buddhavarman), an Indian monk from Northern Liang, together with Dao Tai and others

◎Miscellaneous Khandha, Chapter 5 on Shamelessness and Lack of Conscience

What is 'shamelessness' and what is 'lack of conscience'? This chapter and the explanation of this chapter's meaning are like this. Here, the Upadesha (Upadesha, treatise) should be extensively explained. Question: 'Why is this treatise composed?' Answer: 'Because the actions of these two dharmas are similar. When people see shameless behavior, they say it is lack of conscience; when they see behavior lacking conscience, they say it is shameless. These two dharmas are actually different, but people think they are the same. In order to explain their definite nature and also to explain their differences, this treatise is composed.' There is also another saying: 'Because these two dharmas can ruin people. The World-Honored One also said that there are two black dharmas that can ruin people, namely shamelessness and lack of conscience.' There is also another saying: 'Because these two dharmas have the strongest power when performing unwholesome dharmas.' As it is said in the sutra: 'With what fetter is this mind purely unwholesome? It is shamelessness and lack of conscience.' There is also another saying: 'Because these two dharmas cause sentient beings to have various different characteristics.' As it is said in the sutra: 'If there were not these two dharmas in the world, then sentient beings would not have various different characteristics, such as pigs, sheep, chickens, dogs, etc.' There is also another saying: 'The Abhidhamma (Abhidhamma) believes that these two dharmas can be obtained in one mind at the same time.'

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故尊者迦旃延子。欲說其體及差別相故。而作此論。云何無慚。答曰。若無慚無慚分。乃至廣說。如是等盡說一無慚體。而文有種種。問曰。雖說無慚體。亦應說其所行。答曰。如不善所行。無慚所行亦如是。所以者何。與不善法相應故。問曰。此為何所緣耶。答曰。緣於四諦。復有說者。先說所行。未說其體。問曰。若然者。體是何耶。答曰。自身即是其體。何以知之。如說。自身法。是自相似法。是總相。諸作是說。先說是所行者。應作四句。初句者。無慚行。余所行是也。第二句者。行無慚所行無慚相應法是也。第三句者。無慚行無慚行是也。第四句者。即是無慚行。余行相應法是也。若不爾者。除上爾所事。如無慚行作四句。余行亦應作四句。復有說者。先說所緣。未說其體。未說所行。如說。無慚無慚分。無惡賤無惡賤分。是緣苦集諦。如說。不尊重不善尊重。不避他不善避他。是緣滅道諦。

云何無愧。答曰。無愧無愧分。無愧他。乃至廣說。如是等。盡說一無愧體。而文有種種。問曰。若然者。所行雲何。答曰。如不善法所行。無愧所行亦如是。余如無慚說。問曰。所緣云何。答曰。緣四聖諦。廣說如無慚。諸作是說。先說是所行者。亦應作四句。初句者。無愧行余行是也。第二句者。無愧相應

【現代漢語翻譯】 現代漢語譯本： 因此，尊者迦旃延子（Kātyāyana，佛陀的弟子之一）爲了闡述無慚（Ahrikya，不知羞恥）的本體及其差別相，而作此論。什麼是無慚？回答說：若無慚、無慚分（Ahrikya-prakrti，無慚的自性），乃至廣說。這些都是在說同一個無慚的本體，只是文句表達方式不同。問：雖然說了無慚的本體，也應該說說它的行為表現。答：如同不善（A-kusala，惡）的行為表現一樣，無慚的行為表現也是如此。為什麼呢？因為它與不善法相應。問：那麼，無慚所緣的是什麼呢？答：緣於四諦（catvāri āryasatyāni，四聖諦）。還有人說，先說了行為表現，還沒有說它的本體。問：如果這樣，那麼本體是什麼呢？答：自身就是它的本體。何以知道呢？如經中所說：自身法，是自相似法，是總相。有些人這樣說，先說行為表現的，應該作四句分別：第一句，是無慚的行為，以及其他的行為。第二句，是行為無慚，以及與無慚相應的法。第三句，是無慚的行為，以及無慚的行為本身。第四句，就是無慚的行為，以及與其他行為相應的法。如果不是這樣，除了上面所說的這些，如同無慚的行為作四句分別一樣，其他的行為也應該作四句分別。還有人說，先說了所緣，還沒有說它的本體，也沒有說它的行為表現。如經中所說：無慚、無慚分，無惡賤（anapatrāpya，不尊重）、無惡賤分，是緣于苦集諦（duhkha-samudaya-satya，苦諦和集諦）。如經中所說：不尊重、不善尊重，不避他、不善避他，是緣于滅道諦（nirodha-marga-satya，滅諦和道諦）。

什麼是無愧（Anapatrāpya，不覺羞恥）？回答說：無愧、無愧分，無愧他，乃至廣說。這些都是在說同一個無愧的本體，只是文句表達方式不同。問：如果這樣，那麼它的行為表現是什麼呢？答：如同不善法的行為表現一樣，無愧的行為表現也是如此。其餘的如同對無慚的解釋。問：那麼，無愧所緣的是什麼呢？答：緣於四聖諦。詳細的解釋如同對無慚的解釋。有些人這樣說，先說了行為表現的，也應該作四句分別：第一句，是無愧的行為，以及其他的行為。第二句，是與無愧相應的行為。

【English Translation】 English version: Therefore, Venerable Kātyāyana, wishing to explain its substance and its differential characteristics, composed this treatise. What is Ahrikya (shamelessness)? The answer is: If Ahrikya, the nature of Ahrikya (Ahrikya-prakrti), and so on, are extensively explained. All these are explaining the same substance of Ahrikya, but the wording is different. Question: Although the substance of Ahrikya is explained, its actions should also be explained. Answer: Just as the actions of A-kusala (unwholesome, evil) are, so are the actions of Ahrikya. Why? Because it is associated with unwholesome dharmas. Question: What does it take as its object? Answer: It takes the Four Noble Truths (catvāri āryasatyāni) as its object. Some say that the actions are explained first, but its substance has not yet been explained. Question: If so, what is its substance? Answer: The self is its substance. How is this known? As it is said in the scriptures: The dharma of the self is the dharma similar to the self, which is the general characteristic. Some say that those who first explain the actions should make four distinctions: The first is the action of Ahrikya and other actions. The second is the action of Ahrikya and the dharmas associated with Ahrikya. The third is the action of Ahrikya and the action of Ahrikya itself. The fourth is the action of Ahrikya and the dharmas associated with other actions. If not, besides what has been said above, just as the action of Ahrikya is divided into four sentences, other actions should also be divided into four sentences. Others say that the object is explained first, but its substance and actions have not been explained. As it is said: Ahrikya, the nature of Ahrikya, Anapatrāpya (disrespect), the nature of Anapatrāpya, are objects of the Truth of Suffering and the Truth of the Cause of Suffering (duhkha-samudaya-satya). As it is said: Disrespect, unwholesome respect, not avoiding others, unwholesome avoidance of others, are objects of the Truth of Cessation and the Truth of the Path (nirodha-marga-satya).

What is Anapatrāpya (shamelessness)? The answer is: Anapatrāpya, the nature of Anapatrāpya, Anapatrāpya towards others, and so on, are extensively explained. All these are explaining the same substance of Anapatrāpya, but the wording is different. Question: If so, what are its actions? Answer: Just as the actions of unwholesome dharmas are, so are the actions of Anapatrāpya. The rest is explained as for Ahrikya. Question: What does it take as its object? Answer: It takes the Four Noble Truths as its object. The detailed explanation is as for Ahrikya. Some say that those who first explain the actions should also make four distinctions: The first is the action of Anapatrāpya and other actions. The second is the action associated with Anapatrāpya.

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法行無愧行是也。第三句者。無愧行無愧行也。第四句者。即無愧行余行相應法是也。若不爾者。除上爾所事。如無愧行作四句。余行亦應作四句。復有說者。先說所緣。未說其體。未說所行。如說無愧無愧分。不愧他。不數數愧。無羞無羞分。不羞他。是緣滅道諦。如說行惡不畏。行惡不怖。不見惡事可畏怖。是緣苦集諦。

問曰。無慚無愧。有何差別。何故復作此論。答曰。以此二法相似故。雖說其體相。而故須說差別。不避他是無慚。不見惡事可畏怖是無愧。複次不尊重是無慚。不見惡事可畏怖是無愧。複次不惡賤煩惱是無慚。不惡賤惡行是無愧。複次自於身作惡是無慚。於他身作惡是無愧。複次若於一人前作惡不羞是無慚。于多人前作惡不羞是無愧。複次造智者所呵責因時不羞是無慚。造智者所呵責果時不羞是無愧。是名差別。問曰。如此惡法。何以不名為使耶。答曰。此所行粗使性微細。複次此習氣不牢固。如燒樺皮。使習氣牢固。如燒佉陀羅木。複次此不能自立。使能自立。複次此依于使。無慚依貪慾。無愧依無明。使是根本。以是事故。不名為使。

云何為慚。云何為愧。乃至廣說。問曰。何故作此論。答曰。此二法所行相似。世人見行於慚名之為愧。見行於愧名之為慚。此二法實異。人

【現代漢語翻譯】 現代漢語譯本： 『法行無愧行是也』，意思是說，以法為標準的行為，並且沒有羞愧之心，就是真正的修行。『第三句者』，指的是『無愧行無愧行也』，強調修行者要始終保持內心的坦蕩和光明磊落。『第四句者』，指的是『即無愧行余行相應法是也』，也就是說，無愧的行為與其他修行方法是相互配合、相互促進的。如果不是這樣的話，那麼就像前面所說的，如果無愧行可以分成四句來解釋，那麼其他的修行方法也應該可以分成四句來解釋了。還有一種說法是，前面只是說了所緣境，還沒有說它的本體，也沒有說它的行為。比如，說沒有羞愧，沒有羞愧的組成部分，不以羞愧為意，不經常感到羞愧；沒有羞恥，沒有羞恥的組成部分，不以羞恥為意。這是以滅道諦為所緣境。又比如，說做了壞事也不害怕，做了壞事也不驚慌，認為壞事沒有什麼可怕的。這是以苦集諦為所緣境。

問：無慚（Ahrikya，不尊重、不畏懼）和無愧（Anapatrapya，不羞恥）有什麼區別？為什麼還要討論這個問題？答：因為這兩種法很相似。雖然已經說了它們的體相，但還是需要說明它們的區別。不避諱他人是無慚，認為壞事沒有什麼可怕的是無愧。進一步說，不尊重是無慚，認為壞事沒有什麼可怕的是無愧。進一步說，不厭惡煩惱是無慚，不厭惡惡行是無愧。進一步說，自己做了壞事是無慚，讓別人做了壞事是無愧。進一步說，在一個人的面前做了壞事也不感到羞恥是無慚，在很多人的面前做了壞事也不感到羞恥是無愧。進一步說，做了智者所呵責的事情，在原因發生的時候不感到羞恥是無慚，在結果顯現的時候不感到羞恥是無愧。這就是它們之間的區別。問：像這樣的惡法，為什麼不叫做『使』（Anusaya，潛在的煩惱）呢？答：因為這些行為比較粗糙，而『使』的性質比較微細。而且，這些習氣不牢固，就像燃燒樺樹皮一樣，而『使』的習氣很牢固，就像燃燒黑心樹木一樣。而且，這些不能夠獨立存在，而『使』能夠獨立存在。而且，這些依賴於『使』，無慚依賴於貪慾（Lobha），無愧依賴於無明（Avidya）。『使』是根本。因為這個原因，所以不叫做『使』。

什麼是慚（Hri，對不道德行為的內在羞恥感）？什麼是愧（Apatrapya，對不道德行為的外在羞恥感）？乃至廣說。問：為什麼要討論這個問題？答：因為這兩種法所表現出來的行為很相似，世人看到表現出慚的行為就認為是愧，看到表現出愧的行為就認為是慚。這兩種法實際上是不同的，所以需要討論。

【English Translation】 English version: 'Dharma practice is conduct without shame,' meaning that behavior based on Dharma and without a sense of shame is true practice. 'The third sentence' refers to 'conduct without shame is conduct without shame,' emphasizing that practitioners should always maintain inner integrity and uprightness. 'The fourth sentence' refers to 'conduct without shame is the corresponding Dharma of other practices,' meaning that conduct without shame complements and promotes other methods of practice. If this were not the case, then as mentioned earlier, if conduct without shame can be explained in four sentences, then other methods of practice should also be explainable in four sentences. Another explanation is that the object of focus has been mentioned, but not its essence, nor its behavior. For example, saying there is no shame, no components of shame, not regarding shame, not frequently feeling shame; no disgrace, no components of disgrace, not regarding disgrace. This focuses on the cessation and path truths (Nirodha and Magga Satya). Another example is saying that doing bad deeds is not feared, doing bad deeds is not panicked, thinking that bad deeds are not frightening. This focuses on the suffering and origin truths (Dukkha and Samudaya Satya).

Question: What is the difference between Ahrikya (shamelessness, disrespect) and Anapatrapya (lack of embarrassment)? Why is this discussion necessary? Answer: Because these two dharmas are similar. Although their characteristics have been described, it is still necessary to explain their differences. Not avoiding others is Ahrikya, thinking that bad deeds are not frightening is Anapatrapya. Furthermore, disrespect is Ahrikya, thinking that bad deeds are not frightening is Anapatrapya. Furthermore, not detesting afflictions is Ahrikya, not detesting bad deeds is Anapatrapya. Furthermore, doing bad deeds oneself is Ahrikya, causing others to do bad deeds is Anapatrapya. Furthermore, not feeling ashamed of doing bad deeds in front of one person is Ahrikya, not feeling ashamed of doing bad deeds in front of many people is Anapatrapya. Furthermore, not feeling ashamed of doing things criticized by the wise when the cause occurs is Ahrikya, not feeling ashamed when the result manifests is Anapatrapya. These are their differences. Question: Why are such evil dharmas not called 'Anusaya' (latent defilements)? Answer: Because these behaviors are relatively coarse, while the nature of 'Anusaya' is subtle. Moreover, these habits are not firm, like burning birch bark, while the habits of 'Anusaya' are very firm, like burning black heart wood. Moreover, these cannot exist independently, while 'Anusaya' can exist independently. Moreover, these depend on 'Anusaya', Ahrikya depends on Lobha (greed), Anapatrapya depends on Avidya (ignorance). 'Anusaya' is the root. For this reason, they are not called 'Anusaya'.

What is Hri (internal shame of immoral behavior)? What is Apatrapya (external shame of immoral behavior)? And so on. Question: Why is this discussion necessary? Answer: Because the behaviors manifested by these two dharmas are similar, and people see the behavior of Hri as Apatrapya, and see the behavior of Apatrapya as Hri. These two dharmas are actually different, so discussion is necessary.

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謂是一。欲說其定體亦說差別故。而作此論。復有說者。慚愧是無慚無愧近對治。先說無慚無愧。今說慚愧是彼近對治。復有說者。此是佛經。佛經中說。有二白法守護世人。所謂慚愧。若世人無此二法。則謂不施設父母兄弟姊妹男女眷屬。有眾生種種形差別。謂豬羊雞犬驢馬狐狼等禽狩。以有此二法故。施設有父母兄弟姊妹男女眷屬。亦應有豬羊等種種形差別。佛經雖說慚愧。不分別其體亦不說差別。佛經是此論所為根本。彼中所不說者。今欲說故而作此論。

云何為慚若慚慚分。乃至廣說。如是等語。盡說慚體。如上所說。問曰。慚體如此。所行雲何。答曰。如善法所行。此亦復爾。與一切善法相應故。問曰。為緣何法。答曰。緣一切法。諸作是說。先說是所行者。應作四句。初句者。慚行余行是也。第二句者。慚相應法行慚所行是也。第三句者。慚行慚是也。第四句者。即慚相應法行余行是也。若不爾者。除上爾所事。如是余行。亦應作四句。復有說者。此說所緣。如說。慚慚分惡賤惡賤分。此緣苦集諦。尊重善尊重。避他善避他。能制惡事。是緣滅道諦。

云何愧。答曰。若愧愧分。愧他。乃至廣說。如是等語盡說愧體。問曰。若已說體。所行雲何。答曰。如諸善法所行。此亦復爾。乃至廣說。

若作是說。先說是所行者。應作四句。初句者。愧行余行是也。第二句者。愧相應法行愧所行是也。第三句者。愧行愧是也。第四句者。即愧相應法行余行是也。若不爾者。除上爾所事。余行亦應作四句。復有說者。此說所緣。如說。愧愧分愧他。羞羞分羞他。是緣滅道諦。如說。見可惡事是可怖畏。是緣苦集諦。

問曰。慚愧有何差別。何故復作此論。答曰。以此二法相似故。雖說其體相。故須說差別。避他是慚。見惡事可畏是愧。余答與上相違。是慚是愧。有無慚與慚相似。有慚與無慚相似。有無慚與無慚相似。有慚與慚相似。無慚與慚相似者。不可慚事而慚。慚與無慚相似者。不可慚事。而不慚。無慚與無慚相似者。可慚事而不慚。慚與慚相似者。可慚事而慚。愧說亦如是。

界者。無慚無愧在欲界。慚愧在三界。若是無漏不繫。如法身論說。信力乃至慧力。是學無學非學非無學。慚愧力是非學非無學。復有說者。慚愧是學無學非學非無學人者。凡夫人有聖人亦有。以有此法故。當知是有漏無漏。云何增上不善根。云何微不善根。乃至廣說。問曰。何故說增上不善根。不說中耶。答曰或有說者。彼作經者意欲爾。乃至廣說。復有說者。應作是問。云何增上不善根。云何中。云何微而不說者。當知此

【現代漢語翻譯】 現代漢語譯本：如果有人這樣說，首先要說的是所行之業，應該分為四句來解釋。第一句是：『愧』（Hri，一種道德上的羞恥感）的行為和其他行為。第二句是：與『愧』相應的法（Dharma，佛法）的行為，以及『愧』所引發的行為。第三句是：『愧』的行為就是『愧』本身。第四句是：與『愧』相應的法（Dharma，佛法）的行為，以及其他行為。如果不是這樣，除了上述所說的事情，其他的行為也應該分為四句來解釋。還有一種說法是，這是關於所緣（Alambana，認識的對象）的，比如所說：『愧』分為對自己的『愧』和對別人的『愧』，『羞』（Apatrapya，一種對不道德行為的顧慮）分為對自己的『羞』和對別人的『羞』。這是緣于滅諦（Nirodha Satya，寂滅的真理）和道諦（Marga Satya，通往寂滅的道路）。比如所說：看到可憎惡的事情是令人恐懼的，這是緣于苦諦（Dukkha Satya，痛苦的真理）和集諦（Samudaya Satya，痛苦的根源）。 問：『慚』（Hri，一種普遍的羞恥感）和『愧』（Apatrapya，一種道德上的羞恥感）有什麼區別？為什麼還要作這樣的討論？答：因為這兩種法（Dharma，佛法）很相似，即使已經說明了它們的體相，仍然需要說明它們的差別。避開他人是『慚』，認為惡事是可怕的是『愧』。其他的回答與上述相反。什麼是『慚』，什麼是『愧』？有『無慚』（Ahrikya，不知羞恥）與『慚』相似，有『慚』與『無慚』相似，有『無慚』與『無慚』相似，有『慚』與『慚』相似。『無慚』與『慚』相似，指的是不應該感到羞恥的事情卻感到羞恥。『慚』與『無慚』相似，指的是不應該感到羞恥的事情，卻不感到羞恥。『無慚』與『無慚』相似，指的是應該感到羞恥的事情，卻不感到羞恥。『慚』與『慚』相似，指的是應該感到羞恥的事情，就感到羞恥。關於『愧』的說法也是如此。 從界（Dhatu，領域）的角度來說，『無慚』（Ahrikya，不知羞恥）和『無愧』（Anapatrapya，無恥）存在於欲界（Kama-dhatu，慾望的領域），『慚』（Hri，一種普遍的羞恥感）和『愧』（Apatrapya，一種道德上的羞恥感）存在於三界（Tri-dhatu，三個領域）。如果是無漏（Anasrava，沒有煩惱）和不繫縛（Asamskrta，非因緣和合），就像法身論（Dharmakaya，佛的法身）所說的那樣，信力（Sraddha-bala，信仰的力量）乃至慧力（Prajna-bala，智慧的力量），是學（Saiksa，有學位的）和無學（Asaiksa，無學位的），以及非學非無學（Naiva-saiksa-nasiksa，非有學位非無學位）。『慚愧』力（Hri-apatrapya-bala，慚愧的力量）是非學非無學（Naiva-saiksa-nasiksa，非有學位非無學位）。還有一種說法是，『慚愧』是學（Saiksa，有學位的）、無學（Asaiksa，無學位的）以及非學非無學（Naiva-saiksa-nasiksa，非有學位非無學位）的人所具有的。凡夫（Prthagjana，普通人）有，聖人（Arya，聖者）也有。因為有這種法（Dharma，佛法）的緣故，應當知道是有漏（Sasrava，有煩惱）和無漏（Anasrava，沒有煩惱）的。什麼是增上不善根（Adhika-akusala-mula，強烈的惡的根源）？什麼是微不善根（Mrdu-akusala-mula，微弱的惡的根源）？乃至廣說。問：為什麼說增上不善根（Adhika-akusala-mula，強烈的惡的根源），而不說中等的不善根呢？答：或許有人會說，作經者（經文的作者）的意願就是如此，乃至廣說。還有一種說法是，應該這樣問：什麼是增上不善根（Adhika-akusala-mula，強烈的惡的根源）？什麼是中等的不善根？什麼是微弱的不善根？而不說的原因，應當知道是……

【English Translation】 English version: If one speaks thus, first one should speak of what is practiced, which should be explained in four statements. The first statement is: the act of 'Hri' (moral shame) and other acts. The second statement is: the act of the Dharma (Buddhist teachings) corresponding to 'Hri', and the act caused by 'Hri'. The third statement is: the act of 'Hri' is 'Hri' itself. The fourth statement is: the act of the Dharma (Buddhist teachings) corresponding to 'Hri', and other acts. If it is not so, besides the matters mentioned above, other acts should also be explained in four statements. Another explanation is that this concerns the Alambana (object of cognition), as it is said: 'Hri' is divided into 'Hri' towards oneself and 'Hri' towards others, 'Apatrapya' (moral dread) is divided into 'Apatrapya' towards oneself and 'Apatrapya' towards others. This is related to Nirodha Satya (the truth of cessation) and Marga Satya (the truth of the path). As it is said: seeing detestable things is frightening, this is related to Dukkha Satya (the truth of suffering) and Samudaya Satya (the truth of the origin of suffering). Question: What is the difference between 'Hri' (general shame) and 'Apatrapya' (moral shame)? Why is this discussion necessary? Answer: Because these two Dharmas (Buddhist teachings) are similar, even if their characteristics have been explained, it is still necessary to explain their differences. Avoiding others is 'Hri', considering evil deeds as fearful is 'Apatrapya'. Other answers contradict the above. What is 'Hri', and what is 'Apatrapya'? Having 'Ahrikya' (shamelessness) is similar to 'Hri', having 'Hri' is similar to 'Ahrikya', having 'Ahrikya' is similar to 'Ahrikya', having 'Hri' is similar to 'Hri'. 'Ahrikya' is similar to 'Hri', referring to feeling shame about things that should not be shameful. 'Hri' is similar to 'Ahrikya', referring to not feeling shame about things that should be shameful. 'Ahrikya' is similar to 'Ahrikya', referring to not feeling shame about things that should be shameful. 'Hri' is similar to 'Hri', referring to feeling shame about things that should be shameful. The explanation of 'Apatrapya' is similar. In terms of Dhatu (realm), 'Ahrikya' (shamelessness) and 'Anapatrapya' (lack of moral dread) exist in the Kama-dhatu (realm of desire), 'Hri' (general shame) and 'Apatrapya' (moral shame) exist in the Tri-dhatu (three realms). If it is Anasrava (without outflows) and Asamskrta (unconditioned), as the Dharmakaya (Dharma body of the Buddha) theory says, Sraddha-bala (power of faith) up to Prajna-bala (power of wisdom) are Saiksa (learner) and Asaiksa (non-learner), and Naiva-saiksa-nasiksa (neither learner nor non-learner). The power of 'Hri-apatrapya' (shame and moral dread) is Naiva-saiksa-nasiksa (neither learner nor non-learner). Another explanation is that 'Hri-apatrapya' are possessed by Saiksa (learner), Asaiksa (non-learner), and Naiva-saiksa-nasiksa (neither learner nor non-learner) individuals. Ordinary people (Prthagjana) have it, and noble ones (Arya) also have it. Because of having this Dharma (Buddhist teachings), it should be known that it is Sasrava (with outflows) and Anasrava (without outflows). What is Adhika-akusala-mula (strong unwholesome root)? What is Mrdu-akusala-mula (weak unwholesome root)? And so on, extensively explained. Question: Why is Adhika-akusala-mula (strong unwholesome root) mentioned, but not the intermediate unwholesome root? Answer: Perhaps some say that the intention of the author of the sutra is so, and so on, extensively explained. Another explanation is that the question should be: What is Adhika-akusala-mula (strong unwholesome root)? What is the intermediate unwholesome root? What is the weak unwholesome root? The reason for not saying it should be known is...

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說有餘。乃至廣說。復有說者。已說初后。當知亦略說中間。復有說者。已說在此二中根。所以者。何若說上。當知中分在微分中。若說微。當知中分在上分中。復有說者。若易見易知者則說。中法難見難知。是故不說。復有說者。若是世現見者即說。若不現見則不說。世尊必知二法。謂上與微。何以知之。如說。利根者謂央掘魔羅。鈍根者謂薩波達婆。而不說中者。復有說者。若說于中則文重不便。若不說中則文輕便。

云何增上不善根。答曰。不善根能斷善根者。乃至廣說。問曰。斷善根者是邪見。何以言是不善根耶。答曰。或有說者。不善根斷善根方便時勢勝。所以者何。一切內外法。方便時功。勝於成時。如菩薩見眾生老病死苦發菩提心。此心能荷負三阿僧祇劫善行。使不散壞。亦無留難。此心甚難。后得盡智。三界善根。未來中修。未足為難復有說者。邪見所以能斷善根。皆以不善根力。不善根。能令善根羸劣微薄。更無勢力。亦令因緣多諸留難。然後邪見能斷善根。復有說者。此文應如是說。不善根。能斷善根。何等不善根。答言邪見相應癡。不善根。亦斷欲界欲時。最初滅者是也。問曰。斷欲界欲。不應言亦。所以者何。即是一答故。答曰。或有說者。此答前所說。何等邪見。能斷善根。答言離

【現代漢語翻譯】 現代漢語譯本： 『說有餘』，乃至廣說。還有一種說法是，已經說了開始和結尾，應當知道也略說了中間部分。還有一種說法是，已經說了這二者（開始和結尾）中的根本。為什麼這樣說呢？如果說了上等，應當知道中等包含在微等之中；如果說了微等，應當知道中等包含在上等之中。還有一種說法是，容易見到容易知道的就說，中等之法難以見到難以知道，所以不說。還有一種說法是，如果是世間現見的就說，如果不是現見的就不說。世尊必定知道兩種法，即上等和微等。憑什麼知道呢？如經中所說，利根者指央掘魔羅（Angulimala，指以殺人手指為鬘的惡人，后被佛陀度化），鈍根者指薩波達婆（Sarpada，人名）。而不說中等的原因是，還有一種說法是，如果說中等，那麼文字就顯得繁重不方便；如果不說中等，那麼文字就顯得輕便。

什麼是增長的不善根？回答是：不善根能夠斷除善根，乃至廣說。有人問：斷除善根的是邪見，為什麼說是『不善根』呢？回答是：或許有人認為，不善根在斷除善根的方便、時機和勢力上更勝一籌。為什麼這樣說呢？一切內外之法，方便、時機和功用，勝過成就之時。比如菩薩見到眾生的衰老、疾病、死亡之苦，發起菩提心。這個心能夠承擔三大阿僧祇劫的善行，使其不散壞，也沒有任何阻礙。這個心非常難得，之後獲得盡智（Ksayajnana，斷盡煩惱的智慧）。三界善根，未來修行，還不足以構成困難。還有一種說法是，邪見之所以能夠斷除善根，都是憑藉不善根的力量。不善根能夠使善根變得虛弱、微薄，不再有勢力，也使因緣產生諸多阻礙，然後邪見才能斷除善根。還有一種說法是，這段文字應該這樣說：不善根能夠斷除善根。什麼是不善根呢？回答是與邪見相應的愚癡。不善根也能斷除欲界之慾，最初滅除的就是它。有人問：斷除欲界之慾，不應該說『也』，為什麼呢？因為這本來就是同一個答案。回答是：或許有人認為，這個回答是針對前面所說的，什麼邪見能夠斷除善根？回答是遠離。

【English Translation】 English version: 'Saying there is excess,' and so on, extensively explained. Another explanation is that having spoken of the beginning and the end, one should know that the middle part is also briefly mentioned. Another explanation is that having spoken of the root in these two (beginning and end). Why is this so? If the superior is spoken of, one should know that the middle is contained within the inferior; if the inferior is spoken of, one should know that the middle is contained within the superior. Another explanation is that what is easy to see and easy to know is spoken of, while the middle Dharma is difficult to see and difficult to know, therefore it is not spoken of. Another explanation is that what is visible in the world is spoken of, while what is not visible is not spoken of. The World-Honored One certainly knows two Dharmas, namely the superior and the inferior. How is this known? As it is said, the one with sharp faculties refers to Angulimala (Angulimala, a villain who used to wear a garland of murdered people's fingers, later converted by the Buddha), and the one with dull faculties refers to Sarpada (Sarpada, a personal name). The reason for not speaking of the middle is that another explanation is that if the middle is spoken of, the text becomes cumbersome and inconvenient; if the middle is not spoken of, the text becomes light and convenient.

What is the increasing unwholesome root? The answer is: the unwholesome root that can sever wholesome roots, and so on, extensively explained. Someone asks: What severs wholesome roots is wrong view, why is it said to be 'unwholesome root'? The answer is: Perhaps some say that the unwholesome root is superior in terms of the means, timing, and power to sever wholesome roots. Why is this so? In all internal and external Dharmas, the means, timing, and function are superior to the time of accomplishment. For example, when a Bodhisattva sees the suffering of beings from old age, sickness, and death, they generate the Bodhi mind. This mind can bear the burden of good deeds for three great Asankhya kalpas, preventing them from being scattered or destroyed, and without any obstacles. This mind is very difficult to obtain, and later one obtains the Exhaustion Knowledge (Ksayajnana, the wisdom of exhausting afflictions). The wholesome roots of the three realms, cultivated in the future, are not difficult enough. Another explanation is that the reason why wrong view can sever wholesome roots is all due to the power of the unwholesome root. The unwholesome root can make wholesome roots weak and thin, without any power, and also cause many obstacles in the conditions, and then wrong view can sever wholesome roots. Another explanation is that this passage should be said as follows: The unwholesome root can sever wholesome roots. What is the unwholesome root? The answer is ignorance corresponding to wrong view. The unwholesome root can also sever desire in the desire realm, and what is initially extinguished is it. Someone asks: Severing desire in the desire realm should not be said with 'also', why? Because it is originally the same answer. The answer is: Perhaps some say that this answer is in response to what was said earlier, what wrong view can sever wholesome roots? The answer is to be apart from.

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欲界欲時初滅者。

云何微不善根。答曰。斷欲界欲時。最後滅者。彼滅已得名無慾。

問曰。不善根斷善根時。為一種斷。為九種斷。若一種斷者。此說云何通。如說。云何微善根。答言。善根斷時最後滅者。彼滅得名善根斷。若九種斷者。此文云何通。如說。云何增上不善根。斷欲界欲時。最初滅者。云何以一種不善根。斷九種善根。答曰。或有說者。一種斷。問曰。若然者。此文云何通。如說。云何微善根。答言斷善根時最後滅者。彼滅得名善根斷。答曰。此以現在不行故。作如是說。如上上善根。先不現在前。后得不成就。乃至第八善根亦如是。彼下善根。於一時得二種現前。不行亦得不成就。所以者何。若斷下下善根時。于下下善根。一時得二種。一不現前行。二得不成就。於八種善根。得不成就。不得不現前行。本已得故。以次第得不現前故。而作是說。斷善根時。最後滅者。彼滅得名善根斷。以一時得九種不成就故。而作是說。斷欲界欲時。最初滅不善根。以是義故。此二說善通。復有說者。九種斷。問曰。若然者。此說云何通。如說。斷欲界欲。最初滅者。乃至廣說。答曰。有多名九種。有因九種。有對治九種。有報九種。有善根斷九種。因九種者。如下下善根。乃至能為上上善根作因

【現代漢語翻譯】 現代漢語譯本 欲界欲在何時開始消滅？

什麼是微細的不善根（akusala-mūla）？回答：在斷除欲界（kāma-dhātu）的慾望時，最後滅盡的那個。它滅盡后，就被稱為『無慾』。

問：在不善根斷除善根（kusala-mūla）時，是以一種方式斷除，還是以九種方式斷除？如果以一種方式斷除，那麼如何解釋以下說法？例如，經中說：『什麼是微細的善根？』回答：『在斷除善根時，最後滅盡的那個。它滅盡后，就被稱為善根斷。』如果以九種方式斷除，那麼又如何解釋以下經文？例如，經中說：『什麼是增上的不善根？在斷除欲界的慾望時，最初滅盡的那個。』如何能以一種不善根，斷除九種善根？答：或者有人說，是以一種方式斷除的。問：如果這樣，又如何解釋以下經文？例如，經中說：『什麼是微細的善根？』回答：『在斷除善根時，最後滅盡的那個。它滅盡后，就被稱為善根斷。』答：這是因為（善根）現在沒有現行（現在不行故），所以才這樣說。就像最上等的善根，先前沒有現前，後來就得不到成就。乃至第八種善根也是這樣。而下等的善根，在同一時間可以得到兩種狀態的現前：不行，以及得不到成就。為什麼呢？如果斷除最下等的善根時，對於最下等的善根，在同一時間可以得到兩種狀態：一是不現前行，二是得不到成就。對於八種善根，只能得到不成就，不能得到不現前行，因為它們本來就已經得到了（不現前行）。因為是次第得到不現前行的，所以才這樣說：『斷除善根時，最後滅盡的那個。它滅盡后，就被稱為善根斷。』因為在同一時間得到了九種不成就，所以才這樣說：『在斷除欲界的慾望時，最初滅盡不善根。』因為這個緣故，這兩種說法可以很好地解釋通順。還有人說，是以九種方式斷除的。問：如果這樣，又如何解釋以下說法？例如，經中說：『斷除欲界的慾望，最初滅盡的那個……』乃至廣說。答：有多種名稱的九種，有作為原因的九種，有作為對治的九種，有作為果報的九種，有善根斷除的九種。作為原因的九種，例如下下等的善根，乃至能為上上等的善根作為原因。

【English Translation】 English version When does the desire of the desire realm (kāma-dhātu) begin to be extinguished?

What is a subtle unwholesome root (akusala-mūla)? The answer is: When severing the desire of the desire realm, it is the last one to be extinguished. After it is extinguished, it is named 'without desire' (vīta-rāga).

Question: When an unwholesome root is severed from a wholesome root (kusala-mūla), is it severed in one way or in nine ways? If it is severed in one way, how can this saying be reconciled? For example, it is said: 'What is a subtle wholesome root?' The answer is: 'When severing a wholesome root, it is the last one to be extinguished. After it is extinguished, it is named the severance of the wholesome root.' If it is severed in nine ways, how can this text be reconciled? For example, it is said: 'What is a superior unwholesome root? When severing the desire of the desire realm, it is the first one to be extinguished.' How can one unwholesome root sever nine wholesome roots? Answer: Or some say that it is severed in one way. Question: If that is so, how can this text be reconciled? For example, it is said: 'What is a subtle wholesome root?' The answer is: 'When severing a wholesome root, it is the last one to be extinguished. After it is extinguished, it is named the severance of the wholesome root.' Answer: This is said because it is not currently active (presently not functioning). It is like the highest wholesome root, which does not appear first and then cannot be attained. Even the eighth wholesome root is the same. The lower wholesome roots can attain two kinds of presence at the same time: non-functioning and unattainability. Why? If the lowest wholesome root is severed, then for the lowest wholesome root, two states can be attained at the same time: one is non-functioning, and the other is unattainability. For the eight wholesome roots, only unattainability can be attained, not non-functioning, because they have already been attained (non-functioning). Because non-functioning is attained sequentially, it is said: 'When severing a wholesome root, it is the last one to be extinguished. After it is extinguished, it is named the severance of the wholesome root.' Because nine kinds of unattainability are attained at the same time, it is said: 'When severing the desire of the desire realm, the unwholesome root is the first to be extinguished.' For this reason, these two sayings can be well reconciled. Others say that it is severed in nine ways. Question: If that is so, how can this saying be reconciled? For example, it is said: 'Severing the desire of the desire realm, the first one to be extinguished...' and so on. Answer: There are nine kinds with multiple names, nine kinds as causes, nine kinds as antidotes, nine kinds as retributions, and nine kinds of wholesome root severance. The nine kinds as causes are, for example, the lowest wholesome roots, which can even serve as causes for the highest wholesome roots.

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。上上與上上作因。不為餘者。對治九種者。如下下對治道斷上上煩惱。上上對治道斷下下煩惱。報九種者。如施設論所說。修行上上殺生。生阿毗大地獄中。轉減者。生熱地獄中。乃至轉轉減者。生畜生餓鬼中。善根斷九種者。如下下邪見斷上上善根。乃至上上邪見斷下下善根。若以斷善根邪見。則有九種。若以離欲邪見則有一種。所以者何。斷善根九種邪見時。盡從離欲一種中起故。下下邪見。斷上上善根。上上邪見。斷下下善根。以盡從一種中起故。此二說善通。

問曰。斷善根體是何耶。答曰。是不成就不隱沒無記心不相應行行陰所攝。所以者何。邪見斷善根。非如刀之斷木。若斷善根邪見。在彼身中時。成就善根得則滅。不成就善根得則生。以無善根得故。名斷善根。復有說者。能斷善根邪見。則是其體。若作是說。當知斷善根體是染污法。余義如上頂退中說。

問曰。何處斷善根。答曰。閻浮提。弗婆提。瞿陀尼。能斷善根。尊者僧伽婆修說曰。唯閻浮提能斷。非余方。所以者何。如閻浮提人。于善分猛利。于不善分亦猛利。問曰。若然者。此文云何通。如說。閻浮提成就諸根。極多有十九。極少八。如閻浮提。弗婆提瞿陀尼亦如是。彼作是答。此文應如是說。弗婆提瞿陀尼。極多十九。極

【現代漢語翻譯】 現代漢語譯本：上上與上上作為因。不為其餘的。對治九種情況是：如下下對治道斷除上上的煩惱，上上對治道斷除下下的煩惱。報應有九種情況，如《施設論》所說：修行上上的殺生，會生於阿毗大地獄中；逐漸減輕，則生於熱地獄中；乃至轉而再轉減輕，則生於畜生、餓鬼中。善根斷絕有九種情況：如下下的邪見斷絕上上的善根，乃至上上的邪見斷絕下下的善根。如果以斷善根的邪見，則有九種情況；如果以離欲的邪見，則有一種情況。為什麼呢？因為斷善根的九種邪見，最終都從離欲這一種情況中產生。下下的邪見，斷絕上上的善根；上上的邪見，斷絕下下的善根，因為最終都從一種情況中產生。這兩種說法可以融會貫通。

問：斷善根的本體是什麼？答：是不成就、不隱沒的無記心不相應行，屬於行陰所攝。為什麼呢？邪見斷善根，不是像刀砍斷木頭那樣。如果斷善根的邪見，在他身中時，成就的善根得則滅，不成就的善根得則生。因為沒有善根得，所以名為斷善根。還有一種說法是，能斷善根的邪見，就是它的本體。如果這樣說，應當知道斷善根的本體是染污法。其餘的意義如前面頂退中說。

問：在什麼地方斷善根？答：在閻浮提（Jambudvipa，四大部洲之一），弗婆提（Purvavideha，東勝身洲），瞿陀尼（Godaniya，西牛貨洲）能斷善根。尊者僧伽婆修（Sanghavasu）說：只有閻浮提能斷，不是其他地方。為什麼呢？因為閻浮提的人，對於善的部分猛利，對於不善的部分也猛利。問：如果這樣，這段經文怎麼解釋呢？如說：閻浮提成就諸根，最多有十九，最少有八。如閻浮提，弗婆提、瞿陀尼也是這樣。他這樣回答：這段經文應該這樣說：弗婆提、瞿陀尼，最多十九，極

【English Translation】 English version: The highest of the high and the highest of the high act as cause. It is not for others. To counteract the nine types is as follows: the lowest of the low counteracts the path that severs the highest of the high afflictions; the highest of the high counteracts the path that severs the lowest of the low afflictions. The retribution is of nine types, as described in the Treatise on Establishment (施設論): cultivating the highest of the high killing results in being born in the Avici Great Hell; gradually decreasing, one is born in the Hot Hells; and further decreasing, one is born among animals and hungry ghosts. The severing of roots of goodness is of nine types: the lowest of the low wrong views sever the highest of the high roots of goodness, and the highest of the high wrong views sever the lowest of the low roots of goodness. If one uses wrong views that sever roots of goodness, there are nine types; if one uses wrong views that are detached from desire, there is one type. Why? Because the nine types of wrong views that sever roots of goodness all arise from the single type of detachment from desire. The lowest of the low wrong views sever the highest of the high roots of goodness; the highest of the high wrong views sever the lowest of the low roots of goodness, because they all arise from a single type. These two explanations can be reconciled.

Question: What is the substance of severing roots of goodness? Answer: It is the unachieved, non-obscured, indeterminate, non-corresponding formations of mind, included within the aggregate of formations. Why? Wrong views sever roots of goodness, but not like a knife cutting wood. If the wrong view that severs roots of goodness is present in that person, the attained roots of goodness are destroyed, and the unattained roots of goodness arise. Because there is no attainment of roots of goodness, it is called severing roots of goodness. Others say that the wrong view that can sever roots of goodness is its substance. If one says this, one should know that the substance of severing roots of goodness is defiled dharma. The remaining meaning is as described in the previous discussion of peak and decline.

Question: Where does the severing of roots of goodness occur? Answer: In Jambudvipa (閻浮提, the continent south of Mount Meru), Purvavideha (弗婆提, the Eastern Continent), and Godaniya (瞿陀尼, the Western Continent) can the severing of roots of goodness occur. Venerable Sanghavasu (僧伽婆修) said: Only in Jambudvipa can it be severed, not in other places. Why? Because the people of Jambudvipa are fierce in both good and bad aspects. Question: If that is so, how can this passage be explained? As it says: In Jambudvipa, the attainment of faculties is at most nineteen, and at least eight. Like Jambudvipa, Purvavideha and Godaniya are also like that. He answered: This passage should be explained as follows: In Purvavideha and Godaniya, at most nineteen, extremely

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少十三。閻浮提如先說。評曰。不應作是說。如前說者好。如此文義。閻浮提。極多十九。極少八。弗婆提瞿陀尼亦如是。

問曰。為男子能斷善根。為女人耶。答曰。如施設論所說。以三事勝故。能斷善根。女人三事不如。一男子造業勝於女人。二男子欲有所作勝於女人。三男子能令諸根利勝於女人。是故男子能斷。女人不能。問曰。若然者。此文云何通。如說。若成就女根。必成就八根。彼作是答。此文應作是說。若成就女根。必成就十三根。評曰。不應作是說。如是說者好。男子女人。俱能斷善根。如此文義。若成就女根。必成就八根。若女人作斷善根方便。重於男子。如旃遮婆羅門女謗於世尊。

問曰。為愛行人能斷善根。為見行人能斷善根耶。答曰。見行人能。非愛行者。所以者何。愛行人。于煩惱法。不堅固。于出要法。亦不堅固。見行人。行惡堅固。是故見行人。能斷善根。非愛行人。問曰。黃門般吒。無形二形。能斷善根不耶。答曰。不能。所以者何。見行人能。彼是愛行。多恚人能。彼是多欲。復有說者。彼心輕躁故。不能斷善根。

問曰。斷何界善根耶。答曰。欲界善根。問曰。若然者。此說云何通。如說。若人殺折腳蟻子。無有悔心。當言此人斷三界善根。答曰。此文應如

【現代漢語翻譯】 現代漢語譯本： 少十三：閻浮提（Jambudvipa，我們所居住的大陸）的情況如先前所說。評論說：不應該這樣說，像之前說的那樣更好。按照這樣的文義，閻浮提最多有十九根，最少有八根。弗婆提（Purvavideha，東勝身洲）和瞿陀尼（Godaniya，西牛貨洲）的情況也是如此。

問：是男子能斷善根，還是女人能斷善根呢？答：如《施設論》所說，因為男子在三件事上勝過女人，所以能斷善根。女人在三件事上不如男子：一，男子造業勝過女人；二，男子想要有所作為勝過女人；三，男子能使諸根敏銳勝過女人。因此，男子能斷善根，女人不能。問：如果這樣，這段經文該如何解釋呢？經文說：『如果成就女根，必定成就八根。』回答說：這段經文應該這樣解釋：『如果成就女根，必定成就十三根。』評論說：不應該這樣說，像這樣說更好：男子和女人都能斷善根。按照這樣的文義，如果成就女根，必定成就八根。如果女人作斷善根的方便，比男子更嚴重，就像旃遮婆羅門女誹謗世尊一樣。

問：是愛行人能斷善根，還是見行人能斷善根呢？答：見行人能，不是愛行者。為什麼呢？愛行人對於煩惱法不堅固，對於出離之法也不堅固。見行人行惡堅固，因此見行人能斷善根，不是愛行人。問：黃門（eunuch，指失去效能力的人）、般吒（pandaka，指性功能不全的人）、無形（指沒有性器官的人）、二形（指具有雙重性器官的人），能斷善根嗎？答：不能。為什麼呢？因為是見行人才能斷善根，而他們是愛行。多嗔恚的人能斷善根，因為他們是多欲。還有一種說法是，因為他們心輕浮躁動，所以不能斷善根。

問：斷的是哪個界的善根呢？答：是欲界的善根。問：如果這樣，這段經文該如何解釋呢？經文說：『如果有人殺死一隻折了腿的螞蟻，沒有悔恨之心，就可以說這個人斷了三界的善根。』答：這段經文應該這樣理解。

【English Translation】 English version: Section Thirteen: Jambudvipa (Jambudvipa, the continent we live on) is as previously described. Commentary: It should not be said this way; it is better as previously stated. According to this meaning, Jambudvipa has a maximum of nineteen roots and a minimum of eight. Purvavideha (Purvavideha, East Videha) and Godaniya (Godaniya, West Godaniya) are also the same.

Question: Is it a man who can sever roots of goodness, or a woman? Answer: As stated in the Treatise on Establishment (Shi She Lun), because men surpass women in three things, they can sever roots of goodness. Women are inferior to men in three things: first, men create karma better than women; second, men's desire to act is better than women's; third, men can make their faculties sharper than women's. Therefore, men can sever roots of goodness, but women cannot. Question: If that is the case, how should this passage be explained? The passage says: 'If one attains female characteristics, one will certainly attain eight roots.' The answer is: This passage should be explained as: 'If one attains female characteristics, one will certainly attain thirteen roots.' Commentary: It should not be said this way; it is better to say it like this: both men and women can sever roots of goodness. According to this meaning, if one attains female characteristics, one will certainly attain eight roots. If a woman makes efforts to sever roots of goodness, it is more serious than a man, like the Brahman woman Chanchamanavika (Chanchamanavika) slandering the World Honored One.

Question: Is it a person driven by love who can sever roots of goodness, or a person driven by views? Answer: A person driven by views can, not a person driven by love. Why? A person driven by love is not firm in afflictive dharmas, nor is he firm in dharmas of liberation. A person driven by views is firm in doing evil; therefore, a person driven by views can sever roots of goodness, not a person driven by love. Question: Can an eunuch (eunuch), a pandaka (pandaka, one with impaired sexual function), one without form (one without sexual organs), or one with two forms (one with dual sexual organs) sever roots of goodness? Answer: No. Why? Because it is a person driven by views who can sever roots of goodness, and they are driven by love. A person with much anger can, because they are very desirous. Another explanation is that because their minds are fickle and restless, they cannot sever roots of goodness.

Question: Which realm's roots of goodness are severed? Answer: The roots of goodness of the desire realm. Question: If that is the case, how should this passage be explained? The passage says: 'If a person kills an ant with a broken leg without remorse, it can be said that this person has severed the roots of goodness of the three realms.' Answer: This passage should be understood as follows.

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是說。此人當言斷三界中善根。而不說者有何意。答曰。欲令三數滿故。成就欲界善根。不成就色無色界善根。若斷欲界善根。則三界善根不成就。以是義故。為滿三數故。作如是說。復有說者。以色無色界善根依欲界善根故。復有說者。若此不斷。彼則生長。若此斷者。彼則干萎。復有說者。復更得不成就故。所以者何。令彼轉更遠故。問曰。為斷生得善根。為斷方便善根耶。答曰。斷生得善根。非方便。所以者何。方便善根。先已不成就故。

問曰。為緣有漏邪見斷善根。為緣無漏邪見斷善根耶。答曰。有漏緣。非無漏緣。所以者何。無漏緣使。其性羸劣。有相應使。無緣使故。有漏緣使。其性強盛。有緣使相應使故。

問曰。為自界緣邪見斷善根。為他界緣邪見斷善根耶。答曰。自界緣者。所以者何。如前所說故。

問曰。為謗因邪見斷善根。為謗果邪見斷善根耶。答曰或有。說者。謗因者能。所以者何。如說。殺折腳蟻子無有悔心。當知是人斷善根者。復有說者。謗果者能斷善根。所以者何。如說。若決定言無善惡果報。當知是人斷三界善根。評曰。俱能斷善根。如是說者好。所以者何。謗因者如無礙道。謗果者如解脫道。謗因者與成就得俱滅。謗果者與不成就得俱生。是故俱能斷善根。

【現代漢語翻譯】 現代漢語譯本：有人問：『如果說這個人應當斷除三界（欲界、色界、無色界）中的善根，但經文中卻沒有這樣說，這是什麼意思呢？』回答說：『這是爲了使「三」這個數字圓滿。』（意思是隻說斷欲界善根，因為）成就欲界善根，就不成就色界和無色界的善根。如果斷了欲界善根，那麼三界的善根就都不成就了。因為這個緣故，爲了圓滿「三」這個數字，才這樣說。還有一種說法是，因為色界和無色界的善根依賴於欲界善根。還有一種說法是，如果不斷除欲界善根，色界和無色界的善根就會生長；如果斷除了欲界善根，色界和無色界的善根就會乾枯萎縮。還有一種說法是，（斷欲界善根）會進一步導致不成就（色界和無色界善根），為什麼呢？因為這使得它們更加遙遠。有人問：『斷除的是與生俱來的善根，還是通過修行獲得的善根呢？』回答說：『斷除的是與生俱來的善根，而不是通過修行獲得的善根。』為什麼呢？因為通過修行獲得的善根，之前就已經不成就了。 有人問：『是通過緣于有漏（指世俗的、有煩惱的）邪見來斷除善根，還是通過緣于無漏（指超越世俗的、沒有煩惱的）邪見來斷除善根呢？』回答說：『是通過緣于有漏的邪見，而不是通過緣于無漏的邪見。』為什麼呢？因為緣于無漏的煩惱，其性質虛弱；有相應的煩惱，沒有緣的煩惱。緣于有漏的煩惱，其性質強盛；既有緣的煩惱，也有相應的煩惱。 有人問：『是通過緣于自界（指自身所處的界）的邪見來斷除善根，還是通過緣於他界（指其他界）的邪見來斷除善根呢？』回答說：『是通過緣于自界的邪見。』為什麼呢？就像前面所說的那樣。 有人問：『是通過誹謗因果的邪見來斷除善根，還是通過誹謗果報的邪見來斷除善根呢？』回答說：『或許有人說，誹謗因果的邪見能夠斷除善根。』為什麼呢？就像經文所說，『如果殺了一隻斷了腿的螞蟻而沒有悔恨之心，應當知道這個人斷除了善根。』還有人說，誹謗果報的邪見能夠斷除善根。為什麼呢？就像經文所說，『如果斷然說沒有善惡的果報，應當知道這個人斷除了三界的善根。』評論說：『誹謗因果和誹謗果報都能斷除善根。』這樣說很好。為什麼呢？誹謗因果就像無礙道（指斷除煩惱的道路），誹謗果報就像解脫道（指獲得解脫的道路）。誹謗因果與成就（善根）的獲得一同滅亡，誹謗果報與不成就（善根）的獲得一同產生。因此，誹謗因果和誹謗果報都能斷除善根。

【English Translation】 English version: Someone asks: 'If it is said that this person should cut off the roots of goodness in the Three Realms (Desire Realm, Form Realm, Formless Realm), but the scripture does not say so, what is the meaning of this?' The answer is: 'This is to make the number 'three' complete.' (Meaning that it only says to cut off the roots of goodness in the Desire Realm, because) achieving the roots of goodness in the Desire Realm means not achieving the roots of goodness in the Form Realm and the Formless Realm. If the roots of goodness in the Desire Realm are cut off, then the roots of goodness in the Three Realms will not be achieved. For this reason, in order to complete the number 'three', it is said in this way. Another explanation is that the roots of goodness in the Form Realm and the Formless Realm depend on the roots of goodness in the Desire Realm. Another explanation is that if the roots of goodness in the Desire Realm are not cut off, the roots of goodness in the Form Realm and the Formless Realm will grow; if the roots of goodness in the Desire Realm are cut off, the roots of goodness in the Form Realm and the Formless Realm will wither. Another explanation is that (cutting off the roots of goodness in the Desire Realm) will further lead to non-achievement (of the roots of goodness in the Form Realm and the Formless Realm). Why? Because it makes them even more distant. Someone asks: 'Is it cutting off the roots of goodness acquired at birth, or the roots of goodness acquired through practice?' The answer is: 'It is cutting off the roots of goodness acquired at birth, not the roots of goodness acquired through practice.' Why? Because the roots of goodness acquired through practice were not achieved before. Someone asks: 'Is it cutting off the roots of goodness through attachment to defiled (referring to mundane, with afflictions) wrong views, or through attachment to undefiled (referring to transcendent, without afflictions) wrong views?' The answer is: 'It is through attachment to defiled wrong views, not through attachment to undefiled wrong views.' Why? Because the afflictions attached to undefiled views are weak in nature; there are corresponding afflictions, but no attached afflictions. The afflictions attached to defiled views are strong in nature; there are both attached afflictions and corresponding afflictions. Someone asks: 'Is it cutting off the roots of goodness through attachment to wrong views within one's own realm (referring to the realm one is in), or through attachment to wrong views in other realms (referring to other realms)?' The answer is: 'It is through attachment to wrong views within one's own realm.' Why? Just as mentioned before. Someone asks: 'Is it cutting off the roots of goodness through wrong views that slander cause and effect, or through wrong views that slander retribution?' The answer is: 'Perhaps some say that wrong views that slander cause and effect can cut off the roots of goodness.' Why? As the scripture says, 'If one kills an ant with a broken leg without remorse, one should know that this person has cut off the roots of goodness.' Others say that wrong views that slander retribution can cut off the roots of goodness. Why? As the scripture says, 'If one definitively says that there is no retribution for good and evil, one should know that this person has cut off the roots of goodness in the Three Realms.' The commentary says: 'Slandering cause and effect and slandering retribution can both cut off the roots of goodness.' This is a good way to say it. Why? Slandering cause and effect is like the unobstructed path (referring to the path of cutting off afflictions), and slandering retribution is like the path of liberation (referring to the path of attaining liberation). Slandering cause and effect perishes together with the attainment of achievement (of goodness), and slandering retribution arises together with the attainment of non-achievement (of goodness). Therefore, slandering cause and effect and slandering retribution can both cut off the roots of goodness.

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問曰。何故以折腳蟻子為喻耶。答曰。以無過於人故。殺無過者。猶無悔心。況有過者。是故引以為喻。問曰。住戒人斷善根時。為先舍戒后斷。為俱耶。答曰。或有說者。先舍戒后斷善根。所以者何。彼人身中。有一邪見生。舍戒后一邪見生。斷善根。喻如猛風吹樹。先折其枝葉。后拔其根。彼亦如是。評曰。應作是說。若舍彼能生戒心。當知戒亦舍。

問曰。善根還相續時。為九種一時相續。為一一種續耶。答曰。或有說者。一一種續。復有說者。地獄中死。還生地獄中。三種相續生畜生餓鬼中。六種相續生人天中。九種相續生。評曰。如是說者好。一時九種相續次第現在前。喻如病人。一時除病。漸漸生力。彼亦如是。

問曰。善根為斷者多。為相續者多耶。答曰。隨其所斷。還有爾許相續。若斷欲界善根。還欲界善根相續。若斷生得善根。還生得善根相續。問曰。若斷善根。于現法中。還能令相續不耶。答曰。如說。此人于現法中。不能還令善根相續決定。地獄中生。地獄中死。還能令善根相續。問曰。何等人地獄中生時相續。何等人死時相續耶。答曰。或有說者。若於中陰中乃至死時。受邪見報。以報盡故。死時善根還相續。若中陰中不受邪見報者。則生時善根還相續。所以者何。如邪見與善

【現代漢語翻譯】 現代漢語譯本 問：為什麼用折斷腳的螞蟻做比喻呢？答：因為它沒有過錯。殺沒有過錯的，尚且沒有後悔之心，更何況是有過錯的呢？所以用它來做比喻。問：住戒（持戒）的人斷善根的時候，是先舍戒后斷，還是同時進行呢？答：有人說，先舍戒后斷善根。為什麼呢？因為這個人心中，先生起邪見，舍戒后才生起邪見，斷了善根。比喻就像猛烈的風吹樹，先折斷它的枝葉，然後拔起它的根。這個人也是這樣。評：應該這樣說，如果捨棄了能生起戒心的（事物），就應當知道戒也捨棄了。 問：善根重新相續的時候，是九種善根一時相續，還是一種一種相續呢？答：有人說，一種一種相續。又有人說，在地獄中死去，還生在地獄中，三種善根相續；生在畜生、餓鬼中，六種善根相續；生在人、天中，九種善根相續。評：這樣說比較好。一時九種善根相續，次第現在眼前。比喻就像病人，一時祛除疾病，漸漸生出力氣。這個人也是這樣。 問：斷善根的人多，還是善根相續的人多呢？答：隨著所斷的（善根），還有那麼多相續的。如果斷了欲界的善根，還會有欲界的善根相續。如果斷了生得的善根，還會有生得的善根相續。問：如果斷了善根，在現世中，還能讓善根相續嗎？答：如經中所說，這個人于現世中，不能再讓善根相續，這是決定的。在地獄中生，在地獄中死，還能讓善根相續。問：什麼樣的人在地獄中出生時善根相續，什麼樣的人在死亡時善根相續呢？答：有人說，如果在中陰身中乃至死亡時，承受邪見的報應，因為報應結束了，所以死亡時善根重新相續。如果在中陰身中沒有承受邪見的報應，那麼出生時善根就重新相續。為什麼呢？因為邪見與善（相對）。

【English Translation】 English version Question: Why is the analogy of a broken-legged ant used? Answer: Because it has no fault greater than others. Killing one without fault, yet having no remorse, how much more so with one who has faults? Therefore, it is used as an analogy. Question: When a person abiding by precepts severs their roots of goodness, do they first abandon the precepts and then sever them, or do they do both simultaneously? Answer: Some say that they first abandon the precepts and then sever the roots of goodness. Why? Because in that person's mind, a wrong view arises first. After abandoning the precepts, a wrong view arises, severing the roots of goodness. It is like a fierce wind blowing a tree, first breaking its branches and leaves, and then uprooting it. It is the same with that person. Commentary: It should be said that if one abandons that which can give rise to the mind of precepts, one should know that the precepts are also abandoned. Question: When the roots of goodness are renewed, do the nine types renew simultaneously, or one by one? Answer: Some say that they renew one by one. Others say that dying in hell and being reborn in hell, three types of roots of goodness are renewed; being born in animals and hungry ghosts, six types are renewed; being born in humans and heavens, nine types are renewed. Commentary: It is better to say it this way. At one time, the nine types of roots of goodness are renewed, sequentially appearing before one's eyes. It is like a sick person, at one time eliminating the illness, gradually regaining strength. It is the same with that person. Question: Are there more people who sever their roots of goodness, or more who continue their roots of goodness? Answer: Depending on what is severed, there is that much continuation. If one severs the roots of goodness of the desire realm (Kāmadhātu), the roots of goodness of the desire realm will continue. If one severs the innate roots of goodness, the innate roots of goodness will continue. Question: If one severs the roots of goodness, can one still cause the roots of goodness to continue in this present life? Answer: As it is said, this person cannot cause the roots of goodness to continue in this present life, it is definite. Being born in hell and dying in hell, one can still cause the roots of goodness to continue. Question: What kind of person has their roots of goodness continue at the time of birth in hell, and what kind of person has them continue at the time of death? Answer: Some say that if, in the intermediate state (Antarābhava) until death, one receives the retribution of wrong views, because the retribution is exhausted, the roots of goodness are renewed at the time of death. If one does not receive the retribution of wrong views in the intermediate state, then the roots of goodness are renewed at the time of birth. Why? Because wrong views and goodness (are opposed).

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根相妨。報亦復爾。復有說者。或有以因力斷善根者。或有以緣力斷善根者。若以因力斷善根者。死時相續。若以緣力斷善根者。生時相續。復有說者。或有自力斷善根者。或有他力斷善根者。若以自力斷善根者。死時相續。若以他力斷善根者。生時相續。復有說者。或以常見。或以斷見。若以常見。死時相續。若以斷見。生時相續。尊者瞿沙說曰。生地獄中時。不無報現在前。彼作是念。我自作此業。當受此報。若受彼報。亦作是念。是時善根還相續。復有說者。現法中能令善根還相續。尊者佛陀提婆。作如是說。何等人于現法中。能令善根還相續。何等人轉身。答言。若得如是善知識多聞。能為是人說次第法語如是言。若於我有信敬心。于諸梵行者。亦應生信敬心。若能生信敬心者。當知是人于現法中。能令善根還相續。何等人轉身者。斷善根人。有作無間罪者。有不作者。若不作無間罪。是人現法中。還令相續。若作無間罪。是人轉身。或有破見破戒。或有破見不破戒。若破見不破戒。是人現法。若破見破戒。是人轉身。破其心破方便。當知亦如是。問曰。若現法能生善根者。彼所說云何通。如說。此人于現法。不能還生善根。答曰。此說斷善根作無間罪者。若於現法。還相續者。是名成就善根亦現在前。若死

【現代漢語翻譯】 現代漢語譯本 根的相互妨礙，果報也是如此。還有一種說法，有些人通過因的力量斷絕善根，有些人通過緣的力量斷絕善根。如果通過因的力量斷絕善根，那麼在死亡的時候（善根）會相續；如果通過緣的力量斷絕善根，那麼在出生的時候（善根）會相續。還有一種說法，有些人通過自身的力量斷絕善根，有些人通過他人的力量斷絕善根。如果通過自身的力量斷絕善根，那麼在死亡的時候（善根）會相續；如果通過他人的力量斷絕善根，那麼在出生的時候（善根）會相續。還有一種說法，有些人執著于常見（Sassata-ditthi，認為事物恒常存在的邪見），有些人執著于斷見（Uccheda-ditthi，認為事物死後斷滅的邪見）。如果執著于常見，那麼在死亡的時候（惡果）會相續；如果執著于斷見，那麼在出生的時候（惡果）會相續。 尊者瞿沙（Ghosha）說：『當生在地獄中的時候，並非沒有果報立即顯現。』他這樣想：『我自己造作了這樣的業，應當承受這樣的果報。』如果承受那樣的果報，也會這樣想。這時，善根還會相續。還有一種說法，在現世中能夠使善根還相續。 尊者佛陀提婆（Buddhatadeva）這樣說：『什麼樣的人在現世中，能夠使善根還相續？什麼樣的人會轉身（指來世）？』回答說：『如果能夠得到像這樣善知識（Kalyana-mittata，正直的朋友或導師），並且博學多聞，能夠為這個人說次第法語，像這樣說：如果對我具有信心和恭敬心，對於其他的梵行者（Brahmacari，修行者）也應當生起信心和恭敬心。』如果能夠生起信心和恭敬心，應當知道這個人在現世中，能夠使善根還相續。什麼樣的人會轉身呢？斷絕善根的人，有造作無間罪（Anantarika-karma，五逆罪）的，有不造作的。如果不造作無間罪，這個人在現世中，還會使（善根）相續。如果造作無間罪，這個人會轉身（來世受報）。有些人破壞見解和戒律，有些人破壞見解但不破壞戒律。如果破壞見解但不破壞戒律，這個人（在）現世（受報）；如果破壞見解又破壞戒律，這個人會轉身（來世受報）。破壞他的心和破壞方便（Upaya，方法），應當知道也是這樣。 問：如果現世能夠生起善根，那麼（經文中）所說的『這個人于現世，不能還生善根』，又該如何解釋呢？答：這是說斷絕善根並造作無間罪的人。如果在現世還（能）相續，這稱為成就善根，（善根）也會現在（眼前）。如果死亡。

【English Translation】 English version Roots obstruct each other, and retribution is also like that. Furthermore, some say that some sever their roots of goodness through the power of cause, while others sever their roots of goodness through the power of conditions. If one severs their roots of goodness through the power of cause, then at the time of death, it continues. If one severs their roots of goodness through the power of conditions, then at the time of birth, it continues. Furthermore, some say that some sever their roots of goodness through their own power, while others sever their roots of goodness through the power of others. If one severs their roots of goodness through their own power, then at the time of death, it continues. If one severs their roots of goodness through the power of others, then at the time of birth, it continues. Furthermore, some say that some adhere to the view of permanence (Sassata-ditthi), while others adhere to the view of annihilation (Uccheda-ditthi). If one adheres to the view of permanence, then at the time of death, it continues. If one adheres to the view of annihilation, then at the time of birth, it continues. Venerable Ghosha said: 'When one is born in hell, it is not that retribution does not immediately appear.' He thinks like this: 'I myself have created this karma, and I should receive this retribution.' If he receives that retribution, he will also think like this. At this time, the roots of goodness will still continue. Furthermore, some say that in the present life, one can cause the roots of goodness to continue. Venerable Buddhatadeva said: 'What kind of person in the present life can cause the roots of goodness to continue? What kind of person will turn (referring to the next life)?' He answered: 'If one can obtain such a good friend (Kalyana-mittata) who is learned and able to speak the Dharma in sequence for this person, saying like this: If you have faith and respect for me, you should also generate faith and respect for other Brahmacaris (Brahmacari).』 If one can generate faith and respect, one should know that this person in the present life can cause the roots of goodness to continue. What kind of person will turn? A person who has severed their roots of goodness, some have committed unpardonable crimes (Anantarika-karma), and some have not. If one has not committed unpardonable crimes, this person in the present life will still cause (goodness) to continue. If one has committed unpardonable crimes, this person will turn (receive retribution in the next life). Some have broken their views and precepts, and some have broken their views but not their precepts. If one has broken their views but not their precepts, this person (receives retribution) in the present life; if one has broken both their views and precepts, this person will turn (receive retribution in the next life). Destroying his mind and destroying the means (Upaya), one should know that it is also like this. Question: If one can generate roots of goodness in the present life, then how should one explain what is said (in the scriptures), 'This person in the present life cannot regenerate roots of goodness'? Answer: This refers to a person who has severed their roots of goodness and committed unpardonable crimes. If one can still continue in the present life, this is called achieving roots of goodness, and (goodness) will also appear (before one's eyes). If one dies.

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時生時。還相續者。是名成就不能令現在前。若於現法。還相續者。不必生地獄中。問曰。若於現法中。還令相續者。能得正決定不耶。答曰。或有說者。不能所以者何。以彼身中曾斷善根故。使善根羸劣。善根羸劣故。不能得正決定。而故能生達分善根。復有說者。能生達分善根。得正決定。乃至能得阿羅漢果。如優仇吒婆羅門居士。曾斷善根。尊者舍利弗。還令其人生於善根。得正決定。是故當知能生達分善根。乃至亦能得阿羅漢果。

問曰。殺斷善根人。殺折腳蟻子。何者罪重耶。答曰。或有說者。若住等纏。其罪亦等。是為折腳蟻子斷善根人其量正等。復有說者。殺折腳蟻子罪多於彼。所以者何。折腳蟻子。不斷善根。彼人斷善根。如是說者。呵責斷善根者。若以殺生。殺折腳蟻子罪重。若以得罪。殺人罪重。所以者何。若殺於人。則得邊罪。若殺折腳蟻子。不得邊罪。問曰。於何處受斷善根邪見報耶。答曰。于阿毗地獄受。如阿羅漢所趣。最上到于涅槃。斷善根者所趣。最下到阿毗獄。

問曰。諸斷善根盡住邪定聚耶。答曰。如是。若斷善根。盡住邪定。頗有住邪定不斷善根耶。答曰有。如阿阇世王是也。復有作四句者。或斷善根非邪定。或邪定不斷善根。乃至廣作四句。初句者。富蘭那等。

【現代漢語翻譯】 現代漢語譯本： 問：當（惡業）產生時，是否會持續相續？答：如果（惡業）持續相續，這被稱為『成就』，但不能使（惡果）立即顯現。如果（惡業）在現世持續相續，不一定會墮入地獄。問：如果在現世中（惡業）持續相續，能否獲得正確的決斷（正決定）？答：有些人認為不能，因為這個人曾經斷絕善根，導致善根變得衰弱。由於善根衰弱，就不能獲得正確的決斷，但仍然能夠生起『達分善根』（接近解脫的善根）。另一些人認為，能夠生起達分善根，獲得正確的決斷，甚至能夠證得阿羅漢果。例如，優仇吒（Uccata）（婆羅門種姓）婆羅門居士，曾經斷絕善根，但尊者舍利弗（Sariputta）使他重新生起善根，獲得正確的決斷。因此，應當知道，（斷善根者）能夠生起達分善根，甚至能夠證得阿羅漢果。

問：殺害斷絕善根的人，和殺害折斷腳的螞蟻，哪個罪過更重？答：有些人認為，如果（殺人者）處於同等的煩惱纏縛中，那麼罪過相等。也就是說，折斷腳的螞蟻和斷絕善根的人，其價值相等。另一些人認為，殺害折斷腳的螞蟻的罪過比殺害斷絕善根的人更重。為什麼呢？因為折斷腳的螞蟻沒有斷絕善根，而那個人斷絕了善根。這樣說的人，是在呵責斷絕善根的行為。如果從殺生的角度來看，殺害折斷腳的螞蟻罪過更重；如果從所得的罪業來看，殺人罪過更重。為什麼呢？因為如果殺人，就會得到『邊罪』（重罪），如果殺害折斷腳的螞蟻，則不會得到邊罪。問：斷絕善根的邪見會在哪裡受到報應？答：在阿毗地獄（Avici Hell）受到報應。就像阿羅漢（Arahat）所前往的地方，是最終到達涅槃（Nirvana）；斷絕善根的人所前往的地方，是最下層的阿毗地獄。

問：所有斷絕善根的人都處於邪定聚（micchatta-niyata-rasi）嗎？答：是的，如果斷絕善根，就都處於邪定聚。那麼，有沒有處於邪定聚但沒有斷絕善根的人呢？答：有，比如阿阇世王（Ajatasattu）就是。還有人作四句分別：或者斷絕善根但沒有處於邪定聚，或者處於邪定聚但沒有斷絕善根，乃至廣泛地作出四句。第一種情況，比如富蘭那（Purana）等人。

【English Translation】 English version: Question: When (evil karma) arises, does it continue in succession? Answer: If (evil karma) continues in succession, it is called 'accomplishment,' but it cannot make (evil consequences) manifest immediately. If (evil karma) continues in succession in the present life, it will not necessarily lead to rebirth in hell. Question: If (evil karma) continues in succession in the present life, can one attain the right determination (samyaktva-niyata)? Answer: Some say no, because that person has severed their roots of goodness (kusala-mula), causing the roots of goodness to become weak. Because the roots of goodness are weak, one cannot attain the right determination, but can still generate 'darsana-bhaga-kusala' (wholesome roots leading to insight). Others say that one can generate darsana-bhaga-kusala, attain the right determination, and even attain the fruit of an Arahat (Arahat). For example, the householder Uccata (Uccata) (of the Brahmin caste), had once severed his roots of goodness, but the Venerable Sariputta (Sariputta) caused him to regenerate roots of goodness and attain the right determination. Therefore, it should be known that (one who has severed roots of goodness) can generate darsana-bhaga-kusala and even attain the fruit of an Arahat.

Question: Killing a person who has severed their roots of goodness, and killing an ant with a broken leg, which is the heavier offense? Answer: Some say that if (the killer) is in the same state of defilement (kilesa), then the offenses are equal. That is to say, an ant with a broken leg and a person who has severed their roots of goodness are of equal value. Others say that killing an ant with a broken leg is a greater offense than killing a person who has severed their roots of goodness. Why? Because an ant with a broken leg has not severed its roots of goodness, while that person has severed their roots of goodness. Those who say this are rebuking the act of severing roots of goodness. If viewed from the perspective of killing, killing an ant with a broken leg is a heavier offense; if viewed from the perspective of the sin incurred, killing a person is a heavier offense. Why? Because if one kills a person, one incurs a 'border offense' (heavy offense), while if one kills an ant with a broken leg, one does not incur a border offense. Question: Where does one receive the retribution for the wrong view of severing roots of goodness? Answer: One receives it in Avici Hell (Avici Hell). Just as the place where an Arahat (Arahat) goes is ultimately to reach Nirvana (Nirvana); the place where a person who has severed their roots of goodness goes is the lowest level of Avici Hell.

Question: Do all those who have severed their roots of goodness abide in the fixed group of wrong views (micchatta-niyata-rasi)? Answer: Yes, if one has severed their roots of goodness, one abides in the fixed group of wrong views. Then, are there those who abide in the fixed group of wrong views but have not severed their roots of goodness? Answer: Yes, such as King Ajatasattu (Ajatasattu). There are also those who make a fourfold distinction: either one has severed their roots of goodness but is not in the fixed group of wrong views, or one is in the fixed group of wrong views but has not severed their roots of goodness, and so on, making a broad fourfold distinction. The first case is like Purana (Purana) and others.

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自言是佛六師是也。第二句者。阿阇世王是也。第三句者。提婆達多是也。第四句者。除上爾所事。

問曰。為不起斷九種善根。為數數起斷九種善根耶。答曰。或有說者。不起斷諸善根。如見道中不起。彼亦如是。復有說者。或有斷一二三善根而起已復斷。評曰。不應作是說。如說不起者好。云何欲界增上善根云何微。乃至廣說。問曰。何故問欲界系善根。不問色無色界耶。答曰。或有說者。作經者意欲爾。乃至廣說。復有說者。此問初起方便入法。如問欲界。當知亦問色無色界。亦不說者。當知此問有餘。復有說者。先說不善根。誰是不善根近對治。所謂欲界善根也。是故問之。復有說者。若易見易施設者則問。色無色界增上善根。雖易見易施設。而微者。難見難施設。所以不問。復有說者。欲令經文便故。色無色界增上善根。雖易顯現。而微者難見。若顯現者。經文煩亂。所以者何。無斷善根法故。欲界有斷善根法故。若說微者。則經文不煩是以問之。◎

◎云何欲界繫上上善根。答曰。菩薩得正決定時。見道邊所得等智。如來得盡智時。得欲界無貪無恚無癡善根。問曰。何故見道邊等智。得盡智時善根此二法等而論耶。答曰。或有說者。此不等論。但欲說見道邊等智。于見道邊等智勝者。得盡智

【現代漢語翻譯】 現代漢語譯本：'自言是佛六師是也。'（六師外道自稱是佛）第二句指的是阿阇世王（Ajatasattu，印度摩揭陀國國王）。第三句指的是提婆達多（Devadatta，佛陀的堂兄弟）。第四句指的是，除了以上所說的事情。

問：是不生起而斷滅九種善根，還是數數生起而斷滅九種善根呢？答：有些人說，是不生起而斷滅諸善根，就像在見道（Darshana-marga，佛教修行道位之一）中不生起一樣。他們也這樣認為。還有些人說，或者斷滅一二三種善根，生起后又斷滅。評論說：不應該這樣說。像說不生起那樣就好。什麼是欲界（Kama-dhatu，佛教三界之一，眾生有情慾的世界）增上善根，什麼是微弱的善根呢？乃至廣說。

問：為什麼問欲界系的善根，而不問色界（Rupa-dhatu，佛教三界之一，色界天的世界）和無色界（Arupa-dhatu，佛教三界之一，無色界天的世界）的善根呢？答：有些人說，是作經者的意願如此，乃至廣說。還有些人說，這個問題是最初發起方便入法。像問欲界，應當知道也問了色界和無色界。也不說，應當知道這個問題還有剩餘。還有些人說，先說了不善根，誰是不善根的近對治呢？就是欲界的善根。所以問它。還有些人說，如果容易見到容易施設的就問，色界和無色界的增上善根，雖然容易見到容易施設，而微弱的，難以見到難以施設，所以不問。還有些人說，爲了使經文簡便，色界和無色界的增上善根，雖然容易顯現，而微弱的難以見到。如果顯現出來，經文就煩亂了。為什麼呢？因為沒有斷善根的法。欲界有斷善根的法。如果說微弱的，那麼經文就不煩亂，所以問它。

什麼是欲界系的上上善根？答：菩薩（Bodhisattva，發菩提心，行菩薩道者）得到正決定時，見道邊所得的等智（Samata-jnana，平等智慧）。如來（Tathagata，佛的稱號之一）得到盡智（Ksaya-jnana，斷盡煩惱的智慧）時，得到欲界的無貪（Araga，沒有貪慾）、無恚（Adosa，沒有嗔恚）、無癡（Amoha，沒有愚癡）善根。問：為什麼見道邊所得的等智，和得到盡智時的善根，這兩種法相等地來論述呢？答：有些人說，這不是相等地論述。只是想說見道邊所得的等智，比見道邊所得的等智更殊勝，得到盡智。

【English Translation】 English version: 'He claims to be the Buddha, the six teachers are.' (The six heretical teachers claim to be Buddhas.) The second sentence refers to Ajatasattu (King of Magadha in India). The third sentence refers to Devadatta (Buddha's cousin). The fourth sentence refers to, besides the things mentioned above.

Question: Is it that the nine kinds of wholesome roots are extinguished without arising, or are they repeatedly arising and then extinguished? Answer: Some say that the wholesome roots are extinguished without arising, just as they do not arise in the Path of Seeing (Darshana-marga, one of the stages in Buddhist practice). They think so too. Others say that perhaps one, two, or three wholesome roots are extinguished, and after arising, they are extinguished again. Comment: It should not be said like this. It is better to say like not arising. What are the superior wholesome roots of the Desire Realm (Kama-dhatu, one of the three realms in Buddhism, the world of beings with sensual desires), and what are the subtle wholesome roots? And so on, extensively explained.

Question: Why ask about the wholesome roots of the Desire Realm, and not ask about the wholesome roots of the Form Realm (Rupa-dhatu, one of the three realms in Buddhism, the world of form) and the Formless Realm (Arupa-dhatu, one of the three realms in Buddhism, the world of formlessness)? Answer: Some say that it is the intention of the author of the sutra, and so on, extensively explained. Others say that this question is the initial expedient for entering the Dharma. Just as asking about the Desire Realm, it should be known that the Form Realm and the Formless Realm are also asked about. And if it is not said, it should be known that this question has a remainder. Others say that the unwholesome roots were mentioned first, so who is the near antidote to the unwholesome roots? It is the wholesome roots of the Desire Realm. Therefore, it is asked about. Others say that if it is easy to see and easy to establish, then it is asked about. The superior wholesome roots of the Form Realm and the Formless Realm, although easy to see and easy to establish, are subtle, difficult to see, and difficult to establish, so they are not asked about. Others say that in order to make the sutra text convenient, the superior wholesome roots of the Form Realm and the Formless Realm, although easy to manifest, are difficult to see when they are subtle. If they are manifested, the sutra text would be confusing. Why? Because there is no Dharma of cutting off wholesome roots. The Desire Realm has the Dharma of cutting off wholesome roots. If the subtle ones are spoken of, then the sutra text is not confusing, so it is asked about.

What are the supreme wholesome roots of the Desire Realm? Answer: When a Bodhisattva (Bodhisattva, one who has generated Bodhicitta and practices the Bodhisattva path) obtains the right determination, the equality wisdom (Samata-jnana, wisdom of equality) obtained at the edge of the Path of Seeing. When a Tathagata (Tathagata, one of the titles of the Buddha) obtains the Exhaustion Wisdom (Ksaya-jnana, wisdom of the exhaustion of afflictions), he obtains the wholesome roots of non-greed (Araga, without greed), non-hatred (Adosa, without hatred), and non-delusion (Amoha, without delusion) of the Desire Realm. Question: Why are the equality wisdom obtained at the edge of the Path of Seeing and the wholesome roots obtained at the time of obtaining the Exhaustion Wisdom discussed equally? Answer: Some say that this is not an equal discussion. It is only intended to say that the equality wisdom obtained at the edge of the Path of Seeing is more superior than the equality wisdom obtained at the edge of the Path of Seeing, and the Exhaustion Wisdom is obtained.

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時善根。於盡智時善根勝者。所以者何。如辟支佛所得見道邊等智則勝聲聞。如佛所得見道邊等智則勝辟支佛。辟支佛得盡智時善根則勝聲聞。佛得盡智時善根則勝辟支佛。以是義故欲說見道邊等智于見道邊等智勝故。乃至廣說。復有說者。此二法等而論之。俱能摧伏過於有頂而得之故。所以者何。摧伏出過見道所斷有頂。得見道邊等智。摧伏出過修道所斷有頂。得盡智時善根。以是義故等而論之。復有說者。欲說轉勝法故。如辟支佛得見道邊等智。則勝聲聞得盡智時善根。菩薩得見道邊等智。則勝辟支佛得盡智時善根。問曰。若然者。云何言聲聞辟支佛有增上善根耶。答曰。以身勝故說增上。如在辟支佛身中。則勝聲聞如在佛身中。則勝辟支佛。復有說者。有二道。見道修道。若以見道力得佛亦勝。若以修道力得佛亦勝。復有說者。此中亦不說勝。亦不說等。但說二種善根。

問曰。如菩薩得正決定已。得此等智。何以言得正決定時耶。答曰。或有說者。此文應如是說。菩薩得正決定已。得此等智。而不說者。有何意。答曰。此中得決定已。言得決定時。已來言來。如說。大王從何處來。廣說如上。復有說者。得決定時。得此等智。所以者何。此智苦比智時修。從苦比忍決定。得苦比智時故。集比忍集比智滅

【現代漢語翻譯】 現代漢語譯本 有時，盡智（Ksana-ksanti-jnana，指斷盡煩惱時的智慧）時的善根比見道邊等智（指見道位附近的智慧）時的善根更殊勝。這是什麼原因呢？比如，獨覺佛（Pratyekabuddha）所獲得的見道邊等智勝過聲聞（Sravaka，指聽聞佛法而證悟者）。如同佛陀所獲得的見道邊等智勝過獨覺佛。獨覺佛獲得盡智時的善根勝過聲聞。佛陀獲得盡智時的善根勝過獨覺佛。因此，想要說明見道邊等智比見道邊等智更殊勝，乃至廣泛地說明。 還有一種說法，這兩種法是平等的，可以一起討論。因為它們都能摧伏超過有頂天（Bhavagra，指色界最高的禪定境界）的煩惱而獲得。這是什麼原因呢？摧伏並超越見道所斷的有頂天的煩惱，從而獲得見道邊等智。摧伏並超越修道所斷的有頂天的煩惱，從而獲得盡智時的善根。因此，可以平等地討論它們。 還有一種說法，想要說明轉勝的法。比如，獨覺佛獲得見道邊等智，就勝過聲聞獲得盡智時的善根。菩薩（Bodhisattva，指發願成佛的修行者）獲得見道邊等智，就勝過獨覺佛獲得盡智時的善根。 有人問：『如果這樣說，為什麼說聲聞和獨覺佛有增上善根呢？』回答說：『因為身殊勝的緣故，所以說增上。比如在獨覺佛的身中，就勝過聲聞；如在佛的身中，就勝過獨覺佛。』 還有一種說法，有兩種道：見道和修道。如果以見道的力量成佛，也殊勝；如果以修道的力量成佛，也殊勝。 還有一種說法，這裡既沒有說殊勝，也沒有說平等，只是說了兩種善根。 有人問：『如果菩薩獲得正決定（指確定證悟的階段）之後，才能獲得這些等智，為什麼說獲得正決定時呢？』回答說：『或許有人說，這段文字應該這樣說：菩薩獲得正決定之後，才能獲得這些等智。而不這樣說，有什麼用意呢？』回答說：『這裡說「獲得決定已」，相當於說「獲得決定時」。「已」相當於「來」。比如問：大王從何處來？』廣泛的解釋如上文所述。 還有一種說法，獲得決定時，才能獲得這些等智。這是什麼原因呢？因為這種智慧是在苦比智（Duhkha-anvaya-jnana，指隨順苦諦的智慧）時修習的，從苦比忍（Duhkha-anvaya-ksanti，指隨順苦諦的忍）決定，才能獲得苦比智。集

【English Translation】 English version Sometimes, the wholesome roots at the time of Ksana-ksanti-jnana (wisdom at the moment of exhausting afflictions) are superior to the wholesome roots at the time of Jnana bordering the Path of Seeing (wisdom near the Path of Seeing). Why is this so? For example, the Jnana bordering the Path of Seeing obtained by a Pratyekabuddha (Solitary Buddha) is superior to that of a Sravaka (Hearer, one who attains enlightenment by hearing the Dharma). Just as the Jnana bordering the Path of Seeing obtained by a Buddha is superior to that of a Pratyekabuddha. The wholesome roots at the time of Ksana-ksanti-jnana obtained by a Pratyekabuddha are superior to those of a Sravaka. The wholesome roots at the time of Ksana-ksanti-jnana obtained by a Buddha are superior to those of a Pratyekabuddha. Therefore, the intention is to explain that Jnana bordering the Path of Seeing is superior to Jnana bordering the Path of Seeing, and so on, extensively. There is another explanation that these two dharmas are equal and can be discussed together because they can both subdue and overcome afflictions beyond Bhavagra (the peak of existence, the highest realm of form) to be obtained. Why is this so? Subduing and surpassing the afflictions of Bhavagra that are severed by the Path of Seeing, one obtains Jnana bordering the Path of Seeing. Subduing and surpassing the afflictions of Bhavagra that are severed by the Path of Cultivation, one obtains wholesome roots at the time of Ksana-ksanti-jnana. Therefore, they are discussed equally. There is another explanation that the intention is to explain the Dharma of surpassing excellence. For example, when a Pratyekabuddha obtains Jnana bordering the Path of Seeing, it is superior to a Sravaka obtaining wholesome roots at the time of Ksana-ksanti-jnana. When a Bodhisattva (one who aspires to Buddhahood) obtains Jnana bordering the Path of Seeing, it is superior to a Pratyekabuddha obtaining wholesome roots at the time of Ksana-ksanti-jnana. Someone asks: 'If that is the case, why is it said that Sravakas and Pratyekabuddhas have superior wholesome roots?' The answer is: 'Because of the superiority of the body, it is said to be superior. For example, in the body of a Pratyekabuddha, it is superior to a Sravaka; in the body of a Buddha, it is superior to a Pratyekabuddha.' There is another explanation that there are two paths: the Path of Seeing and the Path of Cultivation. If one attains Buddhahood through the power of the Path of Seeing, it is also superior; if one attains Buddhahood through the power of the Path of Cultivation, it is also superior. There is another explanation that neither superiority nor equality is mentioned here, but only two kinds of wholesome roots are mentioned. Someone asks: 'If a Bodhisattva obtains these equal wisdoms after obtaining Right Determination (the stage of assured enlightenment), why is it said to be at the time of obtaining Right Determination?' The answer is: 'Perhaps some say that this passage should be read as: A Bodhisattva obtains these equal wisdoms after obtaining Right Determination. What is the intention of not saying it this way?' The answer is: 'Here, 'having obtained determination' is equivalent to saying 'at the time of obtaining determination'. 'Having' is equivalent to 'coming'. For example, it is asked: 'Great King, from where have you come?' The extensive explanation is as described above. There is another explanation that one obtains these equal wisdoms at the time of obtaining determination. Why is this so? Because this wisdom is cultivated at the time of Duhkha-anvaya-jnana (wisdom that accords with the truth of suffering), and from Duhkha-anvaya-ksanti (acceptance of the truth of suffering), one obtains Duhkha-anvaya-jnana. Samudaya (the truth of the origin of suffering)

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比忍滅比智亦如是。同於所緣未休息故。問曰。何故言此智是見道邊耶。答曰。以二事故。一從見道中得。二從見道後邊得。行人見道中得。故言見道中。見苦集滅最後得。故言後邊。問曰。如此法體。是四陰五陰。何以說名為智耶。答曰。此中智分多。從多分故。說名為智。如見道亦體是五陰。以見分多故。說名見道。四道通金剛喻定。此智亦如是。問曰。見苦邊欲界等智。見集邊欲界等智。此二何者為勝。答曰。以見集邊等智在勝身中故勝。所以者何。見集時其道轉凈。勝見苦時。問曰。欲界見苦邊等智。色界見苦邊等智。何者為勝。答曰。色界者勝。所以者何。以色界法勝於欲界法故。欲界系見集邊等智。色界系見苦邊等智。何者為勝。答曰。欲界者。以在勝身中修故勝。色界者。以界勝故勝。問曰。見苦邊欲界等智。見集邊色界等智。此二何者為勝。答曰。色界者。以二事故勝。一以界勝。二以在勝身中故勝。如以苦問集。以苦問滅。以集問滅。當知亦如是。

問曰。何故法智邊不修此智耶。答曰。以非田非器故。乃至廣說。復有說者。此智以見道後邊得故。名見道邊智。若當法智邊亦修者。此智當言見道中智。復有說者。此智慧摧伏出過有頂。然後得之。如苦比智現在前。此智便修。是時名摧伏出過

【現代漢語翻譯】 現代漢語譯本 比忍滅比智也是如此，因為它們與所緣境沒有分離。有人問：為什麼說這種智慧是見道邊智呢？回答是：因為有兩個原因。第一，它從見道中獲得；第二，它從見道之後獲得。行人在見道中獲得，所以說是見道中智。在見苦、見集、見滅的最後階段獲得，所以說是見道邊智。有人問：這種法的體性，是四陰還是五陰呢？為什麼說它名為智呢？回答是：這裡面智慧的成分多，所以從多分的角度，說它名為智。比如見道的體性也是五陰，因為見的成分多，所以說它名為見道。四道都能通達金剛喻定，這種智慧也是如此。有人問：見苦邊欲界等智，和見集邊欲界等智，這二者哪個更殊勝？回答是：因為見集邊等智在更殊勝的身體中產生，所以更殊勝。為什麼這樣說呢？因為見集的時候，其道更加清凈，勝過見苦的時候。有人問：欲界見苦邊等智，和見苦邊等智，哪個更殊勝？回答是：者更殊勝。為什麼這樣說呢？因為的法勝過欲界的法。欲界系見集邊等智，和系見苦邊等智，哪個更殊勝？回答是：欲界的更殊勝，因為它在更殊勝的身體中修習。的更殊勝，因為它所在的界勝過欲界。有人問：見苦邊欲界等智，和見集邊等智，這二者哪個更殊勝？回答是：**的更殊勝，因為它有兩個原因更殊勝。第一，因為它所在的界更殊勝；第二，因為它在更殊勝的身體中產生。如同用苦來問集，用苦來問滅，用集來問滅一樣，應當知道也是如此。

有人問：為什麼法智邊不修習這種智慧呢？回答是：因為它不是田，也不是器皿，乃至廣說。還有一種說法是：這種智慧因為在見道之後獲得，所以名為見道邊智。如果法智邊也修習這種智慧，那麼這種智慧就應當被稱為見道中智。還有一種說法是：這種智慧能夠摧伏並超出有頂天，然後才能獲得它。如同苦比智現在前，這種智慧才能修習。這時才叫做摧伏並超出。

【English Translation】 English version Similarly, the extinction of forbearance and the comparative wisdom are also the same, because they are not separated from their object of focus. Someone asks: Why is this wisdom called the wisdom at the edge of the path of seeing (Darśanamārga) ? The answer is: Because of two reasons. First, it is obtained from within the path of seeing; second, it is obtained from the edge after the path of seeing. Practitioners obtain it within the path of seeing, so it is called the wisdom within the path of seeing. It is obtained at the final stage of seeing suffering (duhkha), seeing origination (samudaya), and seeing cessation (nirodha), so it is called the wisdom at the edge. Someone asks: What is the nature of this dharma, is it the four skandhas (aggregates) or the five skandhas? Why is it called wisdom? The answer is: The component of wisdom is more in it, so from the perspective of the majority, it is called wisdom. For example, the nature of the path of seeing is also the five skandhas, because the component of seeing is more, so it is called the path of seeing. The four paths can all penetrate the Vajrasamadhi (diamond-like concentration), and this wisdom is also the same. Someone asks: Which is superior, the wisdom related to the desire realm (Kāmadhātu) at the edge of seeing suffering, or the wisdom related to the desire realm at the edge of seeing origination? The answer is: Because the wisdom related to seeing origination arises in a more superior body, it is more superior. Why is this so? Because when seeing origination, the path becomes purer, surpassing the time of seeing suffering. Someone asks: Which is superior, the wisdom related to the desire realm at the edge of seeing suffering, or the wisdom related to the ** realm at the edge of seeing suffering? The answer is: The ** one is superior. Why is this so? Because the dharma of the ** surpasses the dharma of the desire realm. Which is superior, the wisdom related to the desire realm at the edge of seeing origination, or the wisdom related to the ** realm at the edge of seeing suffering? The answer is: The desire realm one is superior, because it is cultivated in a more superior body. The ** one is superior, because the realm it belongs to surpasses the desire realm. Someone asks: Which is superior, the wisdom related to the desire realm at the edge of seeing suffering, or the wisdom related to the ** realm at the edge of seeing origination? The answer is: The ** one is superior, because it is superior for two reasons. First, because the realm it belongs to is superior; second, because it arises in a more superior body. Just as using suffering to question origination, using suffering to question cessation, and using origination to question cessation, it should be known that it is also the same.

Someone asks: Why is this wisdom not cultivated at the edge of the dharma wisdom (Dharmajñāna) ? The answer is: Because it is neither a field nor a vessel, and so on. Another explanation is: This wisdom is called the wisdom at the edge of the path of seeing because it is obtained after the path of seeing. If this wisdom were also cultivated at the edge of the dharma wisdom, then this wisdom should be called the wisdom within the path of seeing. Another explanation is: This wisdom can subdue and surpass the peak of existence (Bhavāgra), and then it can be obtained. Just as the comparative wisdom of suffering (Duhkhānvyayajñāna) is present, this wisdom can then be cultivated. At this time, it is called subduing and surpassing.

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見苦所斷法。見集見滅說亦如是。復有說者所作已竟。不作方便時。得此等智。如苦法智現在前。此智則修。是時名于苦已竟不作方便。集比智滅比智。說亦如是。法智當多有所作。雖知欲界苦。未知色無色界苦。雖斷欲界諸行集。證欲界諸行滅。未斷色無色界諸行集。未證色無色界諸行滅。復有說者。若苦比智現在前時。此智修見苦所斷愛畢竟滅。集比智現在前時。此智修見集所斷愛畢竟滅。滅比智現在前時。此智修見滅所斷愛畢竟滅。法智分時。見苦集滅所斷愛。不畢竟滅。是以不修。問曰。道比智邊。何以不修此智耶。答曰。或有說者。非其田器故。乃至廣說。復有說者。此智是見道眷屬隨從見道邊。比智是修道故。復有說者。見道邊等智。依堅信堅法身。道比智。依信解脫見到身。復有說者。見道邊等智。是向道所得。道比智。是果道所得。復有說者。所作已竟。不作方便。是時此智修。道比智當多有所作。為作何等。謂當得未曾得道。舍曾得道。所斷結使。同一味一時得八智。修十六行。復有說者。此智見道邊得故。言是見道邊等智。若諦有邊名者。是處便修。三諦有邊名非道諦。如說此身苦邊此身集邊此身滅邊。不說此身道邊。問曰。因論生論。何故佛經不說道邊耶。答曰。有能盡知苦盡斷集盡證滅。無

【現代漢語翻譯】 現代漢語譯本 見苦所斷之法，見集、見滅所斷之法，說法也與此相同。又有人說，當所作已完成，不再需要方便時，才能獲得這些智慧。例如，當苦法智（Kufazhi，對苦諦的如實知見）現前時，此智便得到修習。此時，就稱為對苦的瞭解已經完成，不再需要方便。集比智（Jibizhi，對集諦的比量知見）、滅比智（Miebizhi，對滅諦的比量知見），說法也與此相同。法智（Fazhi，對法的如實知見）還有很多需要完成的。雖然知道欲界（Yujie，眾生因慾望而輪迴的世界）的苦，但還不知道色界（Sejie，脫離慾望但仍有色相的禪定世界）和無色界（Wusejie，完全脫離色相的禪定世界）的苦。雖然斷除了欲界諸行的集（Ji，苦的根源），證得了欲界諸行的滅（Mie，苦的止息），但還未斷除色界和無色界諸行的集，未證得色界和無色界諸行的滅。 又有人說，如果苦比智（Kufazhi，對比量所產生的對苦諦的知見）現前時，此智修習，就能使見苦所斷的愛（Ai，貪愛）徹底滅除。集比智現前時，此智修習，就能使見集所斷的愛徹底滅除。滅比智現前時，此智修習，就能使見滅所斷的愛徹底滅除。法智分時，見苦、集、滅所斷的愛，不能徹底滅除，因此不修習。問：為什麼在道比智（Daobizhi，對比量所產生的對道諦的知見）的階段，不修習此智呢？答：或許有人說，因為這不是修習此智的田地和器具，乃至廣說。 又有人說，此智是見道（Jian Dao，證悟真理的道路）的眷屬，跟隨見道，而比智是修道（Xiu Dao，通過修行來完善道路）的緣故。又有人說，見道階段的智慧，依靠堅定的信心和堅固的法身（Fashen，佛法的化身），而道比智，依靠信解脫（Xinjietuo，通過信心獲得解脫）和見到（Jian Dao，對道的證悟）的身。又有人說，見道階段的智慧，是趨向于道的所得，而道比智，是果道（Guo Dao，證得果位的道路）的所得。又有人說，當所作已完成，不再需要方便時，才能修習此智，而道比智還有很多需要完成的。需要完成什麼呢？就是要獲得未曾獲得的道，捨棄曾經獲得的道，以及所斷的結使（Jieshi，煩惱的束縛）。同一時間，可以獲得八種智慧，修習十六種行相。 又有人說，此智是在見道階段獲得的，所以說是見道階段的智慧。如果諦（Di，真理）有邊際的名稱，那麼就在這個地方修習。苦、集、滅三諦有邊際的名稱，但道諦（Dao Di，通往解脫的道路）沒有。例如說此身是苦的邊際，此身是集的邊際，此身是滅的邊際，但不會說此身是道的邊際。問：因為討論而引發討論，為什麼佛經不說道的邊際呢？答：因為有人能夠完全知曉苦，完全斷除集，完全證得滅，但沒有...

【English Translation】 English version The dharma (Dharma, the teachings of Buddha) that is severed by seeing suffering. The same is said of seeing the accumulation and seeing the cessation. Furthermore, some say that when what needs to be done is already completed, and there is no need for expedient means, then one obtains these kinds of wisdoms. For example, when the suffering-dharma-wisdom (Kufazhi, wisdom of the Dharma of suffering) is present, this wisdom is then cultivated. At this time, it is called having completed the understanding of suffering and no longer needing expedient means. The accumulation-comparative-wisdom (Jibizhi, comparative wisdom of accumulation) and the cessation-comparative-wisdom (Miebizhi, comparative wisdom of cessation) are spoken of in the same way. The dharma-wisdom (Fazhi, wisdom of the Dharma) still has much to be done. Although one knows the suffering of the desire realm (Yujie, the realm of desire), one does not yet know the suffering of the form realm (Sejie, the realm of form) and the formless realm (Wusejie, the formless realm). Although one has severed the accumulation (Ji, the cause of suffering) of the actions of the desire realm and realized the cessation (Mie, the cessation of suffering) of the actions of the desire realm, one has not yet severed the accumulation of the actions of the form and formless realms, nor realized the cessation of the actions of the form and formless realms. Furthermore, some say that if the suffering-comparative-wisdom (Kufazhi, comparative wisdom of suffering) is present, this wisdom is cultivated, and the love (Ai, craving) that is severed by seeing suffering is completely extinguished. When the accumulation-comparative-wisdom is present, this wisdom is cultivated, and the love that is severed by seeing accumulation is completely extinguished. When the cessation-comparative-wisdom is present, this wisdom is cultivated, and the love that is severed by seeing cessation is completely extinguished. When the dharma-wisdom is divided, the love that is severed by seeing suffering, accumulation, and cessation is not completely extinguished, therefore it is not cultivated. Question: Why is this wisdom not cultivated at the stage of the path-comparative-wisdom (Daobizhi, comparative wisdom of the path)? Answer: Perhaps some say that it is not the field or vessel for cultivating this wisdom, and so on, extensively. Furthermore, some say that this wisdom is a member of the seeing-the-path (Jian Dao, seeing the path to enlightenment) and follows the seeing-the-path, while the comparative-wisdom is the reason for cultivating the path (Xiu Dao, cultivating the path). Furthermore, some say that the wisdom at the stage of seeing-the-path relies on firm faith and a firm dharma-body (Fashen, the body of Dharma), while the path-comparative-wisdom relies on faith-liberation (Xinjietuo, liberation through faith) and the body of seeing (Jian Dao, seeing the path). Furthermore, some say that the wisdom at the stage of seeing-the-path is what is obtained by heading towards the path, while the path-comparative-wisdom is what is obtained by the fruit-path (Guo Dao, the path of fruition). Furthermore, some say that when what needs to be done is already completed, and there is no need for expedient means, then this wisdom is cultivated, while the path-comparative-wisdom still has much to be done. What needs to be done? It is to obtain the path that has not yet been obtained, to abandon the path that has been obtained, and the fetters (Jieshi, fetters of afflictions) that are severed. At the same time, one can obtain eight kinds of wisdom and cultivate sixteen aspects. Furthermore, some say that this wisdom is obtained at the stage of seeing-the-path, so it is said to be the wisdom of the stage of seeing-the-path. If the truth (Di, truth) has a name of boundary, then it is cultivated in this place. The three truths of suffering, accumulation, and cessation have names of boundary, but the path truth (Dao Di, the path to liberation) does not. For example, it is said that this body is the boundary of suffering, this body is the boundary of accumulation, this body is the boundary of cessation, but it is not said that this body is the boundary of the path. Question: Because discussion gives rise to discussion, why do the Buddhist scriptures not speak of the boundary of the path? Answer: Because there are those who can fully know suffering, fully sever accumulation, fully realize cessation, but there is no...

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有能盡修道者。佛于道盡得修。不能盡得行修。復有說者。若諦以世間道出世間道能見者說邊。無有以世間道見道諦者。如世間道出世間道。有味無味。有愛出要。系不繫。當知亦如是。復有說者。前無有際。無始以來。或曾以世俗道。見於三諦。彼世俗道。亦言我是道。后若以真實道。見道諦時。世俗道。慚羞捨去。如村落中。未立主時。自貴者多。后若立主諸自貴者。慚羞捨去。彼亦如是。復有說者。見道邊等智體。是有苦諦。是有。是有果。說名為邊。苦集諦。是有是有果。滅諦雖非有是有果。道諦非有有。亦非有果故。復有說者。三諦有無量過患無量功德。苦集諦是無量過患。滅諦是無量功德。道諦亦無無量過患。亦無無量功德故。復有說者。凡夫于無始生死已來。於三諦曾已有功。后若得正決定時。皆見道邊等智。亦欲證此法。猶如與欲法。我亦當知。苦乃至證滅。然無有凡人曾修聖道者。復有說者。見苦時。不見真道。見集滅時。亦不見真道。見道諦時。乃見真道時。世俗道言我非道。是中應說烏孔雀等喻。復有說者。見道諦時。斷緣道諦道使。非三諦。是故世俗道於三諦。自言是道。后見道諦。而便退還。是故不修。界者。在欲色界。問曰。何故無色界中無耶。答曰。非其田器故。乃至廣說。復有說者

【現代漢語翻譯】 現代漢語譯本 有能夠完全修習道的人。佛陀通過道完全證得了修行。但不是所有人都能完全地通過修行來證得道。還有人說，如果能用世間的道和出世間的道來觀察，就能看到道的邊際。沒有人能用世間的道來見到道諦（Dukkha Satya，苦諦）。世間的道和出世間的道，就像有味和無味，有愛和出離，被束縛和不被束縛一樣，應當知道也是如此。還有人說，從無始以來，或許曾經有人用世俗的道，見到了三諦（Tri-satya，三諦）。那世俗的道，也自稱『我是道』。後來如果用真實的道，見到道諦時，世俗的道會慚愧地捨棄離去，就像村落中，沒有設立首領時，自以為尊貴的人很多，後來如果設立了首領，那些自以為尊貴的人，就會慚愧地捨棄離去。那世俗的道也是這樣。 還有人說，見到道的邊際等智慧的本體，是有苦諦（Dukkha Satya，苦諦），是存在的，是有結果的，這被稱為邊際。苦集諦（Dukkha-samudaya Satya，苦集諦）是存在的，是有結果的。滅諦（Nirodha Satya，滅諦）雖然不是存在，但有結果。道諦（Magga Satya，道諦）不是存在，但有，也不是沒有結果的緣故。還有人說，三諦（Tri-satya，三諦）有無量的過患和無量的功德。苦集諦（Dukkha-samudaya Satya，苦集諦）是無量的過患，滅諦（Nirodha Satya，滅諦）是無量的功德，道諦（Magga Satya，道諦）既沒有無量的過患，也沒有無量的功德的緣故。 還有人說，凡夫從無始生死以來，對於三諦（Tri-satya，三諦）曾經已經有了功德，後來如果得到正確的決定時，都見到道的邊際等智慧，也想要證得此法，猶如與欲法，我也應當知道，苦乃至證滅。然而沒有凡人曾經修習聖道。還有人說，見到苦時，不見真道，見到集滅時，也不見真道，見到道諦（Magga Satya，道諦）時，才見到真道時，世俗的道說我不是道。這裡應當說烏鴉、孔雀等的比喻。還有人說，見到道諦（Magga Satya，道諦）時，斷除緣道諦（Magga Satya，道諦）的道使，不是三諦（Tri-satya，三諦）。因此世俗的道對於三諦（Tri-satya，三諦），自稱是道，後來見到道諦（Magga Satya，道諦），就退還了，因此不修。界，在欲界（Kāmadhātu，欲界）。問：為什麼無色界（Arūpadhātu，無色界）中沒有呢？答：因為不是它的田器的緣故，乃至廣說。還有人說

【English Translation】 English version There are those who can fully cultivate the Path. The Buddha fully attained cultivation through the Path. However, not everyone can fully attain the Path through cultivation. Some also say that if one can observe with worldly and supramundane paths, one can see the edge of the Path. No one can see the Truth of Suffering (Dukkha Satya) with the worldly path. The worldly and supramundane paths are like having flavor and being flavorless, having attachment and being detached, being bound and being unbound; one should know that it is also like this. Some also say that from beginningless time, perhaps someone once saw the Three Truths (Tri-satya) with the mundane path. That mundane path also claims, 'I am the Path.' Later, if one sees the Truth of the Path when using the real Path, the mundane path will shamefully abandon and leave, just like in a village, when no leader has been established, there are many who consider themselves noble. Later, if a leader is established, those who consider themselves noble will shamefully abandon and leave. That mundane path is also like this. Some also say that seeing the essence of the wisdom of the edge of the Path, etc., is the Truth of Suffering (Dukkha Satya), it exists, and it has a result; this is called the edge. The Truth of the Cause of Suffering (Dukkha-samudaya Satya) exists and has a result. The Truth of Cessation (Nirodha Satya), although it does not exist, has a result. The Truth of the Path (Magga Satya) does not exist, but it has, and it is not without a result. Some also say that the Three Truths (Tri-satya) have immeasurable faults and immeasurable merits. The Truth of the Cause of Suffering (Dukkha-samudaya Satya) is immeasurable faults, the Truth of Cessation (Nirodha Satya) is immeasurable merits, and the Truth of the Path (Magga Satya) has neither immeasurable faults nor immeasurable merits. Some also say that ordinary beings, from beginningless birth and death, have already had merit regarding the Three Truths (Tri-satya). Later, if they obtain correct determination, they all see the wisdom of the edge of the Path, etc., and also want to attain this Dharma, like the Dharma of desire; I should also know that, suffering, and even attain cessation. However, no ordinary person has ever cultivated the Noble Path. Some also say that when seeing suffering, one does not see the true Path; when seeing the cause and cessation, one also does not see the true Path; when seeing the Truth of the Path (Magga Satya), one then sees the true Path; at that time, the mundane path says, 'I am not the Path.' Here, one should speak of the analogy of crows, peacocks, etc. Some also say that when seeing the Truth of the Path (Magga Satya), one cuts off the fetters of the Path that are related to the Truth of the Path (Magga Satya), not the Three Truths (Tri-satya). Therefore, the mundane path, regarding the Three Truths (Tri-satya), claims to be the Path; later, upon seeing the Truth of the Path (Magga Satya), it retreats, therefore it does not cultivate. The realm is in the Desire Realm (Kāmadhātu). Question: Why is it not in the Formless Realm (Arūpadhātu)? Answer: Because it is not its field and vessel, etc., to speak extensively. Some also say

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。若地有見道。則有見道邊等智。無色界無見道故無。如是因論生論。何故無色界無見道耶。答曰。非其田故。乃至廣說。複次若有緣一切法無我行是中則有見道。無色中無緣一切法無我行。故無見道。複次若地有達分善根。則有見道。無色界無達分善根故。無見道。複次若地有忍有智。複次若地有法智分比智分。複次見道法。決定應爾。若依下地。得正決定。則上地不修。無色中。若有見道邊等智者。依第四禪。入見諦道。彼則無用故不修。地者。七地中有。謂欲界未至中間根本四禪。若依未至禪。得正決定。彼一地見道修。二地見道邊等智修。若依初禪。得正決定。二地見道修。三地見道邊等智修。若依中間禪。得正決定。三地見道修。四地見道邊等智修。若依二禪。得正決定。四地見道修。五地見道邊等智修。若依三禪。得正決定。五地見道修。六地見道邊等智修。若依四禪。得正決定。六地見道修。七地見道邊等智修。依者。依欲界身。或有說者。依色界身。所以者何。如來展轉曾有色界身。亦能作所依故。辟支佛聲聞亦如是。報者。后當廣說。行者。行十二行。苦邊者。行苦四行。集邊者。行集四行。滅邊者。行滅四行。緣者。欲界緣欲界苦。色界緣色無色界苦。緣集滅說亦如是。復有說者。此是總緣。如

【現代漢語翻譯】 現代漢語譯本： 問：如果某個地方有見道（見諦之道），那麼就有見道邊等智（與見道相關的智慧）。無色界沒有見道，所以沒有見道邊等智。這是因為因論而產生論。為什麼無色界沒有見道呢？ 答：因為無色界不是見道的田地（場所）。乃至廣說。 又問：如果存在緣一切法無我行（以一切法無我為對象的修行），那麼其中就有見道。無色界中沒有緣一切法無我行，所以沒有見道。 又問：如果某個地方有達分善根（達到某種程度的善根），那麼就有見道。無色界沒有達分善根，所以沒有見道。 又問：如果某個地方有忍（對真理的認可）有智（智慧）。又問：如果某個地方有法智分（對欲界法的智慧）和比智分（類比其他界的智慧）。 又問：見道法（關於見道的法）必定應該是這樣。如果依據下地（較低的禪定層次）得到正確的決定，那麼上地（較高的禪定層次）就不需要再修習。在無色界中，如果有見道邊等智，那麼就是依據第四禪進入見諦道。因為對他們來說沒有用處，所以不修習。 地（層次）是指：七地中有，即欲界、未至定、中間定、根本四禪。如果依據未至定得到正確的決定，那麼一個層次修見道，兩個層次修見道邊等智。如果依據初禪得到正確的決定，那麼兩個層次修見道，三個層次修見道邊等智。如果依據中間定得到正確的決定，那麼三個層次修見道，四個層次修見道邊等智。如果依據二禪得到正確的決定，那麼四個層次修見道，五個層次修見道邊等智。如果依據三禪得到正確的決定，那麼五個層次修見道，六個層次修見道邊等智。如果依據四禪得到正確的決定，那麼六個層次修見道，七個層次修見道邊等智。 依（所依賴的）是指：依賴欲界身。或者有人說，依賴色界身。為什麼呢？因為如來（佛陀）曾經有色界身，也可以作為所依賴的基礎。辟支佛（Pratyekabuddha，獨覺佛）和聲聞（Śrāvaka，阿羅漢）也是如此。 報（果報）是指：後面會詳細說明。行（修行）是指：修行十二行相。苦邊（關於苦的方面）是指：修行苦的四行相。集邊（關於集的方面）是指：修行集的四行相。滅邊（關於滅的方面）是指：修行滅的四行相。 緣（所緣）是指：欲界緣欲界的苦，色界緣色界和無色界的苦。緣集和緣滅的說法也是如此。還有一種說法是，這是總緣（總體上的所緣）。例如……

【English Translation】 English version: Question: If a realm has the Path of Seeing (Darśanamārga), then it has the subsequent wisdom associated with the Path of Seeing. The Formless Realm does not have the Path of Seeing, therefore it does not have the subsequent wisdom associated with the Path of Seeing. This is because a discussion arises from a discussion. Why does the Formless Realm not have the Path of Seeing? Answer: Because it is not the field (place) for the Path of Seeing. And so on, extensively explained. Furthermore, if there is practice contemplating 'no-self' on all dharmas, then there is the Path of Seeing. In the Formless Realm, there is no practice contemplating 'no-self' on all dharmas, therefore there is no Path of Seeing. Furthermore, if a realm has roots of goodness that have reached a certain level (達分善根), then there is the Path of Seeing. The Formless Realm does not have roots of goodness that have reached a certain level, therefore there is no Path of Seeing. Furthermore, if a realm has acceptance (忍) and wisdom (智). Furthermore, if a realm has the wisdom of the Dharma (法智分) and the wisdom of analogy (比智分). Furthermore, the Dharma of the Path of Seeing (見道法) must necessarily be so. If one attains correct determination based on a lower realm, then the higher realm does not need to be cultivated. In the Formless Realm, if there is subsequent wisdom associated with the Path of Seeing, it is based on the Fourth Dhyana (禪那) to enter the Path of Seeing. Because it is useless for them, they do not cultivate it. 'Realm' (地) refers to: among the seven realms, namely the Desire Realm (欲界), the Unreached Concentration (未至定), the Intermediate Concentration (中間定), and the four Fundamental Dhyanas (根本四禪). If one attains correct determination based on the Unreached Concentration, then one realm cultivates the Path of Seeing, and two realms cultivate the subsequent wisdom associated with the Path of Seeing. If one attains correct determination based on the First Dhyana, then two realms cultivate the Path of Seeing, and three realms cultivate the subsequent wisdom associated with the Path of Seeing. If one attains correct determination based on the Intermediate Concentration, then three realms cultivate the Path of Seeing, and four realms cultivate the subsequent wisdom associated with the Path of Seeing. If one attains correct determination based on the Second Dhyana, then four realms cultivate the Path of Seeing, and five realms cultivate the subsequent wisdom associated with the Path of Seeing. If one attains correct determination based on the Third Dhyana, then five realms cultivate the Path of Seeing, and six realms cultivate the subsequent wisdom associated with the Path of Seeing. If one attains correct determination based on the Fourth Dhyana, then six realms cultivate the Path of Seeing, and seven realms cultivate the subsequent wisdom associated with the Path of Seeing. 'Based on' (依) refers to: relying on the body of the Desire Realm. Or some say, relying on the body of the Form Realm. Why? Because the Tathagata (如來, Buddha) once had a body in the Form Realm and can also serve as a basis of reliance. The Pratyekabuddha (辟支佛, Solitary Buddha) and Śrāvaka (聲聞, Hearer) are also like this. 'Retribution' (報) refers to: will be explained in detail later. 'Practice' (行) refers to: practicing the twelve aspects. 'The aspect of suffering' (苦邊) refers to: practicing the four aspects of suffering. 'The aspect of accumulation' (集邊) refers to: practicing the four aspects of accumulation. 'The aspect of cessation' (滅邊) refers to: practicing the four aspects of cessation. 'Object' (緣) refers to: the Desire Realm takes the suffering of the Desire Realm as its object, the Form Realm takes the suffering of the Form and Formless Realms as its object. The explanation of taking accumulation and cessation as objects is also like this. Another explanation is that this is a general object (總緣). For example...

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緣欲界苦者緣色界苦者。此總緣苦諦。乃至滅諦說亦如是。評曰。此是別緣非總緣。如前說者好。念處者。苦集邊是四念處。滅邊是法念處。智者。是等智。定者不與定俱。根者總而言之。與三根相應謂喜樂舍根。三世者是未來世。緣三世者。若苦集邊者緣於三世。滅邊者不緣世。善不善無記者。是善緣善。不善無記者。緣欲界。苦集者。緣三種。色界苦集邊者。緣善無記。滅邊者。唯緣善。三界系者。是欲色界系。緣三界者欲界苦集者緣欲界系。色界苦集邊者。緣色無色界系。滅邊者。緣見不繫是學無學非學非無學者。是非學非無學。緣學無學非學非無學者。是緣非學非無學。見道斷修道斷不斷者。是修道斷緣。見道修道不斷者。若苦集邊者緣見道修道斷。若滅邊者緣不斷。緣名緣義者。若苦集邊者是緣名緣義。若滅邊者是緣義。緣自身他身不緣身者。若苦集邊者。緣自身他身若滅邊者。不緣身。問曰。此智為依凡夫身。為依聖人身耶。若依凡夫身者。何以不名凡夫法。若依聖人身者。此法終不起現在前。若起者。云何不二道俱現在前。或有說者。應作此論。不依凡夫身。亦不依聖人身。評曰。不應作是說。云何名善根。不依凡夫身。不依聖人身。實義者當言依聖人身。問曰。聖人不起現在前。何以言依聖人身耶。

【現代漢語翻譯】 現代漢語譯本 緣欲界苦，是緣于『苦』。這是總的緣于苦諦（Dukkha Satya，對苦的真理）。乃至滅諦（Nirodha Satya，對滅苦的真理）的說法也是如此。評論說：這是個別的緣，不是總的緣。如前面所說的更好。念處（Smrti-upasthana，四念住）方面：苦集（Dukkha-samudaya，苦的生起）這邊是四念處。滅（Nirodha，滅）這邊是法念處。智者：是等同的智慧。定者：不與禪定同時生起。根者：總的來說，與三種根相應，即喜根、樂根、舍根。三世者：是未來世。緣於三世：如果是苦集這邊，則緣於三世。滅這邊則不緣於世。善、不善、無記者：是善緣于善，不善、無記者緣于欲界。苦集者：緣於三種。苦集這邊：緣于善和無記。滅這邊：只緣于善。三界系者：是欲界系。緣於三界：欲界的苦集緣于欲界系。苦集這邊：緣於色界和無色界系。滅這邊：緣于見所不繫，是學（Saiksa，有學）、無學（Asaiksa，無學）、非學非無學（Naivasiksananasiksa，非有學非無學）。是非學非無學。緣于學、無學、非學非無學者：是緣于非學非無學。見道斷、修道斷、不斷者：是修道斷緣。見道、修道不斷者：如果是苦集這邊，則緣于見道修道斷。如果是滅這邊，則緣于不斷。緣名緣義者：如果是苦集這邊，是緣名緣義。如果是滅這邊，是緣義。緣自身他身不緣身者：如果是苦集這邊，緣自身他身。如果是滅這邊，不緣身。問：此智是依于凡夫身，還是依于聖人身呢？如果依于凡夫身，為什麼不稱為凡夫法？如果依于聖人身，此法始終不會起現在前。如果起，怎麼能不二道同時現在前？或者有人說，應該這樣論述：不依于凡夫身，也不依于聖人身。評論說：不應該這樣說。怎麼能稱為善根，不依于凡夫身，不依于聖人身？實際的意義應當說是依于聖人身。問：聖人不起現在前，為什麼說依于聖人身呢？

【English Translation】 English version To condition suffering in the desire realm is to condition 'suffering'. This is a general conditioning of the Truth of Suffering (Dukkha Satya). The same applies to the explanation of the Truth of Cessation (Nirodha Satya). Commentary: This is a specific conditioning, not a general one. What was said earlier is better. Regarding mindfulness (Smrti-upasthana): The side of the arising of suffering (Dukkha-samudaya) is the four mindfulnesses. The side of cessation (Nirodha) is the mindfulness of Dharma. The wise: This is equivalent wisdom. The meditative: It does not arise simultaneously with meditation. Roots: Generally speaking, it corresponds to three roots, namely the roots of joy, pleasure, and equanimity. The three times: This refers to the future. Conditioning the three times: If it is the side of the arising of suffering, then it conditions the three times. The side of cessation does not condition time. Good, unwholesome, and neutral: Good conditions good, unwholesome and neutral condition the desire realm. The arising of suffering: It conditions three types. The side of the arising of suffering: It conditions good and neutral. The side of cessation: It only conditions good. Bound by the three realms: It is bound by the desire realm. Conditioning the three realms: The arising of suffering in the desire realm conditions being bound by the desire realm. The side of the arising of suffering: It conditions being bound by the form and formless realms. The side of cessation: It conditions not being bound by views, being a learner (Saiksa), a non-learner (Asaiksa), neither a learner nor a non-learner (Naivasiksananasiksa). It is neither a learner nor a non-learner. Conditioning a learner, a non-learner, neither a learner nor a non-learner: It conditions neither a learner nor a non-learner. What is abandoned by the path of seeing, abandoned by the path of cultivation, and not abandoned: It is conditioned by what is abandoned by the path of cultivation. What is not abandoned by the path of seeing and the path of cultivation: If it is the side of the arising of suffering, then it conditions what is abandoned by the path of seeing and the path of cultivation. If it is the side of cessation, then it conditions what is not abandoned. Conditioning name and conditioning meaning: If it is the side of the arising of suffering, it conditions both name and meaning. If it is the side of cessation, it conditions meaning. Conditioning oneself, conditioning others, not conditioning a self: If it is the side of the arising of suffering, it conditions oneself and others. If it is the side of cessation, it does not condition a self. Question: Does this wisdom rely on the body of an ordinary person or the body of a sage? If it relies on the body of an ordinary person, why is it not called the Dharma of an ordinary person? If it relies on the body of a sage, this Dharma will never arise in the present. If it arises, how can the two paths not arise simultaneously in the present? Or some say that it should be argued that it does not rely on the body of an ordinary person, nor does it rely on the body of a sage. Commentary: It should not be said this way. How can it be called a root of goodness if it does not rely on the body of an ordinary person or the body of a sage? The actual meaning should be said to rely on the body of a sage. Question: If a sage does not arise in the present, why say that it relies on the body of a sage?

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答曰。雖不起現在前。以時而言。應在聖人身。復有說者。依堅信堅法身。彼堅信堅法人。不起所期心故。不現在前。問曰。如堅信堅法身雖智忍所依。云何復是此智所依耶。答曰。彼有二種身。一種得見道。亦在身中成就。亦現在前。即此身得此智。不在身中成就。不現在前。第二身得等智。在身中成就。亦現在前。即此身得見道。不在身中成就。不現在前若此身得見道。在身中成就現在前。得是智。不在身中成就。不現在前。如此身堅信堅法起現在前。若此身得是智。在身中成就現在前。得見道不在身中成就。不現在前。若起期心。堅信堅法。亦能起此身現在前。是聞思修慧者。欲界者是思慧以勝故。非是聞慧。以欲界非離欲地非定地非修地故非修慧。若欲修時。墮思慧中。若色界是修慧。非聞思慧。所以者何以勝故非聞。以色界是離欲地定地修地故非思慧。若欲思時。墮修慧中。為在意識五識者。在意地非五識身。

問曰。得須陀洹果舍見道。亦舍見道邊等智不耶。答曰。不捨。所以者何舍無漏時異。舍有漏時異。無漏法以三時舍。謂退時。得果時。轉根時。有漏法亦三時舍。謂退時。離地離界時。善根斷時。彼時非退。不離地界。不斷善根故不捨。複次修道與見道。二事相妨。一不得俱成就。二不俱現

【現代漢語翻譯】 現代漢語譯本： 答：即使它們沒有立即顯現，但從時間上來說，它們應該存在於聖人的身上。還有一種說法是，依據堅信堅法身（具有堅定信念和堅定佛法之身），那些堅信堅法的人，因為不起期望之心，所以不會立即顯現。問：如果堅信堅法身是智忍（對智慧的忍耐）所依，為什麼又是這種智慧所依呢？答：他們有兩種身。一種是獲得見道（證悟真理的道路）的身，也在身中成就，也會立即顯現。就是這個身獲得這種智慧，但不在身中成就，也不會立即顯現。第二種身是獲得等智（平等智慧）的身，在身中成就，也會立即顯現。就是這個身獲得見道，但不在身中成就，也不會立即顯現。如果這個身獲得見道，在身中成就並立即顯現，那麼獲得的是智慧，但不在身中成就，也不會立即顯現。就像這個身，堅信堅法立即顯現。如果這個身獲得這種智慧，在身中成就並立即顯現，那麼獲得的是見道，但不在身中成就，也不會立即顯現。如果生起期望之心，堅信堅法也能使這個身立即顯現。那些具有聞思修慧（聽聞、思考、修習的智慧）的人，欲界（充滿慾望的境界）的人是思慧，因為思慧更勝一籌，而不是聞慧。因為欲界不是離欲地（脫離慾望的境界），不是定地（禪定的境界），不是修地（修行的境界），所以不是修慧。如果想要修行，就會落入思慧之中。如果是修慧，就不是聞思慧。為什麼呢？因為修慧更勝一籌，所以不是聞慧。因為修慧是離欲地、定地、修地，所以不是思慧。如果想要思考，就會落入修慧之中。這種智慧是在意識還是五識（眼、耳、鼻、舌、身識）中產生呢？它在意地（意識的層面），而不是五識身。

問：獲得須陀洹果（預流果，初果）后，捨棄見道（證悟真理的道路），是否也捨棄了見道邊等智（與見道相關的平等智慧）呢？答：不捨棄。為什麼呢？因為捨棄無漏法（沒有煩惱的法）的時間不同，捨棄有漏法（有煩惱的法）的時間也不同。無漏法在三種情況下捨棄，即退失時、獲得果位時、轉變根器時。有漏法也在三種情況下捨棄，即退失時、離開地界時、善根斷絕時。那時不是退失，沒有離開地界，也沒有斷絕善根，所以不捨棄。再次，修道（修行的道路）與見道是兩件相互妨礙的事情，不能同時成就，也不能同時顯現。

【English Translation】 English version: Answer: Although they do not arise immediately in the present, in terms of time, they should be present in the body of a sage (聖人). Furthermore, some say that based on the 'steadfast faith and steadfast Dharma body' (堅信堅法身), those with steadfast faith and steadfast Dharma, because they do not give rise to expectant minds, do not arise immediately in the present. Question: If the 'steadfast faith and steadfast Dharma body' is the basis of 'intellectual endurance' (智忍), how is it also the basis of this wisdom? Answer: They have two kinds of bodies. One is the body that attains the 'path of seeing' (見道), which is also accomplished within the body and also arises immediately in the present. It is this body that attains this wisdom, but it is not accomplished within the body and does not arise immediately in the present. The second body is the body that attains 'equal wisdom' (等智), which is accomplished within the body and also arises immediately in the present. It is this body that attains the 'path of seeing', but it is not accomplished within the body and does not arise immediately in the present. If this body attains the 'path of seeing', is accomplished within the body, and arises immediately in the present, then what is attained is wisdom, but it is not accomplished within the body and does not arise immediately in the present. It is like this body, where steadfast faith and steadfast Dharma arise immediately in the present. If this body attains this wisdom, is accomplished within the body, and arises immediately in the present, then what is attained is the 'path of seeing', but it is not accomplished within the body and does not arise immediately in the present. If an expectant mind arises, steadfast faith and steadfast Dharma can also cause this body to arise immediately in the present. Those who possess the wisdom of 'hearing, thinking, and cultivating' (聞思修慧), those in the 'desire realm' (欲界) possess 'thinking wisdom' (思慧) because 'thinking wisdom' is superior, and not 'hearing wisdom' (聞慧). Because the 'desire realm' is not a 'realm free from desire' (離欲地), not a 'realm of concentration' (定地), and not a 'realm of cultivation' (修地), it is not 'cultivation wisdom' (修慧). If one desires to cultivate, one falls into 'thinking wisdom'. If it is 'cultivation wisdom', it is not 'hearing and thinking wisdom'. Why? Because 'cultivation wisdom' is superior, it is not 'hearing wisdom'. Because it is a 'realm free from desire', a 'realm of concentration', and a 'realm of cultivation', it is not 'thinking wisdom'. If one desires to think, one falls into 'cultivation wisdom'. Does this wisdom arise in consciousness (意識) or the five consciousnesses (五識)? It arises in the 'mind ground' (意地), not in the body of the five consciousnesses.

Question: After attaining the 'Sotapanna fruit' (須陀洹果, stream-enterer fruit, the first stage of enlightenment) and abandoning the 'path of seeing' (見道), does one also abandon the 'equal wisdom associated with the path of seeing' (見道邊等智)? Answer: No, one does not abandon it. Why? Because the time for abandoning 'unconditioned dharmas' (無漏法, dharmas free from defilements) is different from the time for abandoning 'conditioned dharmas' (有漏法, dharmas with defilements). 'Unconditioned dharmas' are abandoned in three instances: when one regresses, when one attains a fruit, and when one transforms one's faculties. 'Conditioned dharmas' are also abandoned in three instances: when one regresses, when one leaves a realm, and when one's roots of goodness are severed. At that time, there is no regression, no leaving of a realm, and no severing of roots of goodness, so one does not abandon it. Furthermore, the 'path of cultivation' (修道) and the 'path of seeing' are two mutually obstructive things; they cannot be accomplished simultaneously, nor can they arise simultaneously.

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在前。修道與見道邊等智。一事相妨。不俱現在前。得俱成就。問曰。若不捨者。于修道中。起現在前不耶。答曰。不起現在前。以是事故。先作是說。修道于見道邊等智。一事相妨。成就不現在前。以不妨成就故不捨。妨現在前行故。不現在前。複次以是見道眷屬不離見道故。修道中不現在前。複次以依堅信堅法身故。依余身不起現在前。複次以不離向道故。不依余身現在前。

問曰。此為有報無耶。答曰。有報。問曰。此報為在何處。答曰。若欲界者。報在欲界。若色界者。報在色界。若在初禪。報在初禪。乃至若在四禪。報在四禪。問曰。如聲聞可爾。所以者何。聲聞當在色界身故。佛辟支佛。云何可爾。答曰。彼亦有展轉凡夫時身在色界受報。問曰。若然者。云何聖人身作因。凡夫身受報耶。答曰。若然者有何過。有聖人身作因凡夫身受報。如惡道有二種因。一見道所斷。二是修道所斷。六種煩惱。如此聖人身作因。凡夫身應受報無過。彼亦如是。復有說者。佛辟支佛。亦有聲聞陰界入展轉色界身份。而受此報。評曰。不應作是說。如是說者好。以是有漏善根故言有報。而此報不熟。未曾有受之者。

得盡智時。三界善根未來修問曰。為修幾耶。答曰。若生欲界。得阿羅漢。則三界善根未來世修

【現代漢語翻譯】 現代漢語譯本：在見道（Dṛṣṭimārga）邊等智（Samatājñāna）時修道，這兩件事是互相妨礙的，不能同時出現，但可以同時成就。有人問：『如果不捨棄修道，那麼在修道中，見道會現在前嗎？』回答是：『不會現在前。』因此，先前才說，修道與見道邊等智是互相妨礙的，成就雖然不妨礙，但不會現在前。因為不妨礙成就，所以不捨棄；因為妨礙現在前的行，所以不現在前。其次，因為這是見道的眷屬，不離開見道，所以在修道中不會現在前。再次，因為依靠堅定的信心和堅固的法身，所以不會依靠其他身而現在前。再次，因為不離開向道，所以不會依靠其他身而現在前。 有人問：『這是否有報應呢？』回答是：『有報應。』有人問：『這報應在何處呢？』回答是：『如果在欲界，報應就在欲界；如果在（梵語：，指色界），報應就在；如果在初禪，報應就在初禪；乃至如果在四禪，報應就在四禪。』有人問：『像聲聞（Śrāvaka）可以這樣說，為什麼呢？因為聲聞應當在身中。佛（Buddha）和辟支佛（Pratyekabuddha），怎麼可以這樣說呢？』回答是：『他們也有展轉凡夫時的身在受報。』有人問：『如果這樣，為什麼聖人的身作因，而凡夫的身受報呢？』回答是：『如果這樣，有什麼過失呢？有聖人的身作因，凡夫的身受報。就像惡道有兩種因，一種是見道所斷的，一種是修道所斷的，六種煩惱也是如此。這樣聖人的身作因，凡夫的身應該受報，沒有過失。他們也是這樣。』還有人說，佛和辟支佛，也有聲聞的陰界入展轉身份，而受此報。評論說：不應該這樣說。這樣說比較好，因為是有漏的善根，所以說有報，而此報不成熟，未曾有人受過。 得到盡智（Kṣayajñāna）時，三界（Trailokya）的善根未來修。有人問：『要修多少呢？』回答是：『如果生在欲界，得到阿羅漢（Arhat），那麼三界的善根未來世都要修。』

【English Translation】 English version: During the Samatājñāna (equalizing wisdom) at the stage of Dṛṣṭimārga (path of seeing), the practice of Bhāvanāmārga (path of cultivation) and the Samatājñāna are mutually obstructive. They cannot occur simultaneously, but they can be accomplished simultaneously. Someone asks: 'If one does not abandon the Bhāvanāmārga, will the Dṛṣṭimārga manifest during the Bhāvanāmārga?' The answer is: 'It will not manifest.' Therefore, it was said earlier that the Bhāvanāmārga and the Samatājñāna at the stage of Dṛṣṭimārga are mutually obstructive. Although accomplishment is not obstructed, it will not manifest. Because accomplishment is not obstructed, it is not abandoned; because it obstructs the practice of manifestation, it does not manifest. Furthermore, because this is a retinue of the Dṛṣṭimārga and does not leave the Dṛṣṭimārga, it will not manifest during the Bhāvanāmārga. Furthermore, because one relies on firm faith and a firm Dharmakāya (body of Dharma), one will not rely on other bodies to manifest. Furthermore, because one does not leave the path of progress, one will not rely on other bodies to manifest. Someone asks: 'Is there retribution for this?' The answer is: 'There is retribution.' Someone asks: 'Where is this retribution?' The answer is: 'If it is in the Kāmadhātu (desire realm), the retribution is in the Kāmadhātu; if it is in the ** (Rūpadhātu, form realm), the retribution is in the **; if it is in the first Dhyāna (meditative absorption), the retribution is in the first Dhyāna; and so on, if it is in the fourth Dhyāna, the retribution is in the fourth Dhyāna.' Someone asks: 'It can be said so for the Śrāvakas (listeners), why? Because the Śrāvakas should be in the ** body. How can it be said so for the Buddhas (Buddha) and Pratyekabuddhas (solitary Buddhas)?' The answer is: 'They also have bodies as ordinary beings in ** during the cycle of rebirth to receive retribution.' Someone asks: 'If that is the case, why does the body of a sage create the cause, while the body of an ordinary being receives the retribution?' The answer is: 'If that is the case, what fault is there? There is the body of a sage creating the cause, and the body of an ordinary being receiving the retribution. Just like there are two kinds of causes for the evil paths, one is severed by the Dṛṣṭimārga, and the other is severed by the Bhāvanāmārga, and the six kinds of afflictions are also like this. In this way, the body of a sage creates the cause, and the body of an ordinary being should receive the retribution, there is no fault. They are also like this.' Others say that the Buddhas and Pratyekabuddhas also have the Skandhas (aggregates), Āyatanas (sense bases), and Dhātus (elements) of the Śrāvakas in the ** body during the cycle of rebirth to receive this retribution. The commentary says: It should not be said like this. It is better to say it like this, because it is a wholesome root with outflows, it is said that there is retribution, but this retribution is not ripe, and no one has ever received it. When one attains Kṣayajñāna (knowledge of destruction), the wholesome roots of the Trailokya (three realms) will be cultivated in the future. Someone asks: 'How much should be cultivated?' The answer is: 'If one is born in the Kāmadhātu and attains Arhatship (Arhat), then the wholesome roots of the three realms should be cultivated in the future.'

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。若生初禪。則八地修。乃至若生非想非非想處。則一地修。問曰。此善根為是生得。為是方便耶。答曰。是方便非生得。為是聞思修慧者。若欲界者。是聞思慧。若色界是聞修慧。若無色界是修慧。問曰。如欲界是聞思慧色界是聞修慧。聞思慧羸劣。云何未來世修耶。答曰。以他力故。未來世修。非自力。為是意地是六識身。是意地非五識身。所以者何方便善在意地。生得善在五識問曰。若唯在意地者此說云何通。如說。漏盡阿羅漢。成就六識支。幾過去成就。幾未來成就。幾現在成就。為有耶。為無耶。若有者誰有耶。云何有耶。答曰。有若阿羅漢。初起善眼識現在前。一支過去。六支未來。一支現在。彼滅已不捨。若善耳識現在前。二過去。六未來。一現在。彼滅已不捨。乃至善意識現在前。六過去未來。一現在。此云何通。答曰。此中所說者。最初得阿羅漢清凈身所得善根。不取無始生死已來者。復有說者。此說阿羅漢六常住法。問曰。阿羅漢六常住法體性是何。答曰。或有說者。體性是念慧。何以知之。答曰。依佛經故。佛經中說阿羅漢。若眼見色。以念慧力住于舍。心不生憂喜。乃至意知法。廣說亦爾。復有說者。若取回轉相應共有體。是四陰五陰。此是六常住體性。乃至廣說。已說體性所以。今當說。

【現代漢語翻譯】 現代漢語譯本 若（眾生）生於初禪，則修八地（指八種禪定境界）。乃至若生於非想非非想處（佛教宇宙的最高境界），則修一地（指一種禪定境界）。問：此善根是生得的，還是方便（修習）得來的？答：是方便（修習）得來的，不是生得的。是聞、思、修慧嗎？若是欲界（指眾生居住的慾望世界）的（眾生），則是聞、思慧；若是（此處原文缺失，推測為色界）的（眾生），則是聞、修慧；若是無（此處原文缺失，推測為無色界）的（眾生），則是修慧。問：如欲界是聞、思慧，**（此處原文缺失，推測為色界）是聞、修慧，聞、思慧羸弱，如何未來世修習呢？答：以他力故，未來世修習，非自力。是意地（指意識的境界）是六識身（指眼識、耳識、鼻識、舌識、身識、意識），是意地非五識身（指眼識、耳識、鼻識、舌識、身識）。所以方便善在意地，生得善在五識。問：若唯在意地者，此說云何通？如說：漏盡阿羅漢（指斷絕了一切煩惱，達到佛教最高境界的聖人），成就六識支。幾過去成就？幾未來成就？幾現在成就？為有耶？為無耶？若有者誰有耶？云何有耶？答：有。若阿羅漢初起善眼識現在前，一支過去，六支未來，一支現在。彼滅已不捨。若善耳識現在前，二過去，六未來，一現在。彼滅已不捨。乃至善意識現在前，六過去未來，一現在。此云何通？答：此中所說者，最初得阿羅漢清凈身所得善根，不取無始生死已來者。復有說者，此說阿羅漢六常住法。問：阿羅漢六常住法體性是何？答：或有說者，體性是念慧。何以知之？答：依佛經故。佛經中說阿羅漢，若眼見色，以念慧力住于舍（指捨棄一切執著），心不生憂喜。乃至意知法，廣說亦爾。復有說者，若取回轉相應共有體，是四陰（指色、受、想、行四種精神現象）五陰（指色、受、想、行、識五種構成人身的要素）。此是六常住體性。乃至廣說。已說體性所以，今當說。

【English Translation】 English version If one is born in the first Dhyana (first level of meditative absorption), then one cultivates the eight grounds (referring to eight levels of meditative states). Even if one is born in the realm of Neither Perception nor Non-Perception (the highest realm in Buddhist cosmology), then one cultivates one ground (referring to one level of meditative state). Question: Is this root of goodness acquired by birth or by skillful means (practice)? Answer: It is acquired by skillful means (practice), not by birth. Is it wisdom from hearing, thinking, and cultivating? If it is in the Desire Realm (realm of beings driven by desires), then it is wisdom from hearing and thinking. If it is in the ** (missing text, presumed to be the Form Realm), then it is wisdom from hearing and cultivating. If it is in the Non-** (missing text, presumed to be the Formless Realm), then it is wisdom from cultivating. Question: If the Desire Realm is wisdom from hearing and thinking, and the ** (missing text, presumed to be the Form Realm) is wisdom from hearing and cultivating, and the wisdom from hearing and thinking is weak, how does one cultivate in future lives? Answer: Because of the power of others, one cultivates in future lives, not by one's own power. Is it the mind ground (realm of consciousness) that is the six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses)? It is the mind ground, not the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses). Therefore, skillful means are good in the mind ground, and innate goodness is in the five consciousnesses. Question: If it is only in the mind ground, how can this statement be understood? As it is said: An Arhat (a perfected being who has extinguished all defilements) who has exhausted all outflows, accomplishes the six consciousness elements. How many are accomplished in the past? How many are accomplished in the future? How many are accomplished in the present? Are there any? Are there none? If there are, who has them? How are they had? Answer: There are. If an Arhat initially arises with good eye consciousness present, one element is in the past, six elements are in the future, and one element is in the present. After it ceases, it is not abandoned. If good ear consciousness is present, two are in the past, six are in the future, and one is in the present. After it ceases, it is not abandoned. Even if good mind consciousness is present, six are in the past and future, and one is in the present. How can this be understood? Answer: What is said here refers to the root of goodness obtained when one initially attains the pure body of an Arhat, not taking into account what has come from beginningless birth and death. Furthermore, some say that this refers to the six abiding dharmas of an Arhat. Question: What is the nature of the six abiding dharmas of an Arhat? Answer: Some say that the nature is mindfulness and wisdom. How is this known? Answer: Because it is based on the Buddhist scriptures. In the Buddhist scriptures, it is said that if an Arhat sees form with the eye, he dwells in equanimity (referring to abandoning all attachments) with the power of mindfulness and wisdom, and his mind does not give rise to sorrow or joy. Even if the mind knows dharmas, it is also explained in detail in the same way. Furthermore, some say that if one takes the shared essence that corresponds to transformation, it is the four skandhas (form, feeling, perception, volition) and five skandhas (form, feeling, perception, volition, consciousness). This is the nature of the six abiding dharmas. Even to explain widely. The reason for the nature has been explained, now I will speak.

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何故名常住。云何常住義。答曰。阿羅漢。常住此法。未曾遠離。故名常住。問曰。一切阿羅漢。盡有此常住法不。答曰。或有說者。不盡有。若阿羅漢。是非時解脫。得種智者。此有常住法。評曰。應作是說。一切阿羅漢盡有。所以者何。一切阿羅漢。常有念慧故。界者。是欲界色界。地者五地。謂欲界四禪。

問曰。以何等故。得阿羅漢果。三界善根。未來世修。非余時耶。答曰。阿羅漢。必須世俗出定入定心。複次當於爾時。不滿解脫。得滿足故。學人解脫。乃至金剛喻定不名滿足。若得盡智乃名滿足。猶如農夫灌田。一畦滿已複流一畦。若諸畦已滿更不復流。彼亦如是。復有說者。是時心得自在。首系解脫罥。是時所修善根。如貢上法。猶如國王登位首系罥時。一切萬姓。貢上珍寶。彼亦如是。複次是時能折伏未曾折伏煩惱。力士諸善根。皆稱善故修。猶如大眾集會一處。若能撲未曾有力士者。大眾稱慶。彼亦如是。復有說者。是時能破未曾破煩惱怨家。諸善根如迎法故修。猶如有人能破怨家歸國之時多人出迎。彼亦如是。復有說者。無有前際。無始已來。諸善根身。常為煩惱身所覆蔽沉沒。不能自免。欲界煩惱盡時。不得止息。乃至非想非非想處。八種煩惱斷時。猶不得止息。若九種煩惱盡時。是時

【現代漢語翻譯】 現代漢語譯本 問：為何稱作『常住』？『常住』的意義是什麼？答：阿羅漢（Arahan，斷盡煩惱，證得解脫的聖者）常住於此法中，未曾遠離，所以稱作『常住』。問：是否所有的阿羅漢都具有這種常住法？答：或者有人說，並非所有阿羅漢都具有。如果是『非時解脫』（Asamayas vimutto，不依特定時節因緣而得解脫者），證得『種智』（Sabba-pannā，一切種類的智慧）的阿羅漢，才具有這種常住法。評：應該這樣說，所有的阿羅漢都具有。為什麼呢？因為所有的阿羅漢都常有念慧（Sati-paññā，正念和智慧）的緣故。『界』指的是欲界（Kāmadhātu，眾生有情慾的世界）。『地』指的是五地，即欲界和四禪（Catū jhānāni，色界的四種禪定）。 問：因為什麼緣故，能夠證得阿羅漢果（Arahatta-phala，阿羅漢的果位）？是因為三界（Tiloka，欲界、色界、無色界）的善根在未來世修習，而不是在其他時候嗎？答：阿羅漢必須有世俗的出定和入定之心。而且，應當在那個時候，未圓滿的解脫才能得到圓滿。學人（Sekha，還在修學的聖者）的解脫，乃至金剛喻定（Vajira-ūpama-samādhi，如金剛般堅固的禪定）都不能稱為圓滿。如果證得盡智（Khaye-ñāṇa，知煩惱已盡的智慧），才稱為圓滿。猶如農夫灌溉田地，一個田畦滿了之後再流向另一個田畦。如果所有的田畦都滿了，就不再灌溉。阿羅漢的證悟也是如此。還有一種說法是，這個時候心能得到自在，首次繫上解脫的罥索。這個時候所修的善根，如同進貢的法物。猶如國王登基時首次繫上罥索，所有的百姓都進貢珍寶。阿羅漢的證悟也是如此。而且，這個時候能夠折伏未曾折伏的煩惱，力士的諸善根，都因為稱讚善而修習。猶如大眾聚集在一處，如果有人能撲倒未曾被撲倒的力士，大眾都會慶祝。阿羅漢的證悟也是如此。還有一種說法是，這個時候能夠破除未曾破除的煩惱怨家，諸善根如同迎接法寶一樣修習。猶如有人能戰勝怨家歸國之時，很多人都出來迎接。阿羅漢的證悟也是如此。還有一種說法是，沒有前際，無始以來，諸善根身，常為煩惱身所覆蓋沉沒，不能自拔。欲界煩惱斷盡時，不得止息，乃至非想非非想處（N'eva-saññā-n'āsaññāyatana，無色界的最高禪定），八種煩惱斷盡時，猶不得止息。如果九種煩惱斷盡時，這個時候

【English Translation】 English version Q: Why is it called 'Permanent Abiding'? What is the meaning of 'Permanent Abiding'? A: The Arahan (Arahan, a saint who has eradicated all defilements and attained liberation) constantly abides in this Dharma, never departing from it, hence it is called 'Permanent Abiding'. Q: Do all Arahans possess this Permanent Abiding Dharma? A: Some say that not all Arahans possess it. If an Arahan is a 'Non-seasonal Liberator' (Asamayas vimutto, one who attains liberation not dependent on specific seasonal conditions), and has attained 'Omniscience' (Sabba-pannā, wisdom of all kinds), then they possess this Permanent Abiding Dharma. Comment: It should be said that all Arahans possess it. Why? Because all Arahans constantly have Mindfulness-Wisdom (Sati-paññā, mindfulness and wisdom). 'Realm' refers to the Desire Realm (Kāmadhātu, the world of beings with sensual desires). 'Ground' refers to the five grounds, namely the Desire Realm and the Four Dhyanas (Catū jhānāni, the four meditative states of the Form Realm). Q: For what reason is one able to attain the fruit of Arahan (Arahatta-phala, the fruit of Arahan)? Is it because of cultivating the roots of goodness in the Three Realms (Tiloka, the Desire Realm, the Form Realm, and the Formless Realm) in future lives, and not at other times? A: An Arahan must have the worldly mind of emerging from and entering into Samadhi (concentration). Moreover, at that time, the incomplete liberation can be perfected. The liberation of a Learner (Sekha, a saint who is still in training), even up to the Diamond-like Samadhi (Vajira-ūpama-samādhi, a Samadhi as firm as a diamond), cannot be called complete. Only when one attains the Exhaustion Knowledge (Khaye-ñāṇa, the wisdom of knowing that defilements are exhausted) is it called complete. It is like a farmer irrigating a field, after one plot is full, the water flows to another plot. If all the plots are full, then there is no more irrigation. The enlightenment of an Arahan is also like this. Another explanation is that at this time, the mind can attain freedom, and the noose of liberation is tied for the first time. The roots of goodness cultivated at this time are like offerings of Dharma. It is like when a king ascends the throne and the noose is tied for the first time, all the people offer treasures. The enlightenment of an Arahan is also like this. Moreover, at this time, one can subdue the defilements that have never been subdued, and the roots of goodness of the strongman are cultivated because they are praised as good. It is like a crowd gathering in one place, if someone can knock down a strongman who has never been knocked down, the crowd will celebrate. The enlightenment of an Arahan is also like this. Another explanation is that at this time, one can destroy the enemy of defilements that have never been destroyed, and the roots of goodness are cultivated like welcoming a treasure of Dharma. It is like when someone defeats an enemy and returns to their country, many people come out to welcome them. The enlightenment of an Arahan is also like this. Another explanation is that without a beginning, since beginningless time, the body of good roots has always been covered and submerged by the body of defilements, unable to free itself. When the defilements of the Desire Realm are exhausted, there is no cessation, even up to the Realm of Neither Perception Nor Non-Perception (N'eva-saññā-n'āsaññāyatana, the highest meditative state of the Formless Realm), when the eight kinds of defilements are exhausted, there is still no cessation. If the nine kinds of defilements are exhausted, at this time

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乃得止息。如束絹法。九處約之。若斷一約乃至八約。其束不散。若九約都斷然後乃散。彼亦如是。

時解脫阿羅漢。是時二種慧修。謂盡智無學正見盡智。行十四行。無學正見。行十六行。若依未至禪。三十法智修。三十比智修。乃至第四禪亦如是。若依空處。三十比智修。非法智。乃至無所有處亦如是。非時解脫阿羅漢。是時三種慧修謂盡智無生智無學正見。盡智無生智有十四行。無學正見有十六行。若依未至禪。有四十四法智修四十四比智修乃至第四禪亦如是。若依空處。有四十四比智分修。非法智乃至無所有處亦如是。

諸心過去。一切彼心變易耶。乃至廣說。問曰。何故作此論。答曰。為止於世中愚言無過去未來現在世是無為法。為止如是意欲明過去未來是有法故。而作此論。

諸心過去。一切彼心變易耶。心變易有二種。一隨世變易。二法變易。過去染污心有二種變易。一隨世變易。二法變易。不染污心。唯一種變易。謂隨世變易非法也。未來現在染污心。是法變易非隨世也。不染污心非法變易。亦非隨世變易。諸心過去一切彼心變易耶。答曰。諸心過去一切彼心變易。若為染污者。有二種變易。不染污者。有一種變易。謂隨世變易。頗心變易。彼心非過去耶。答曰。有未來現在欲恚

【現代漢語翻譯】 現代漢語譯本 乃得止息，如束絹之法，在九個地方捆紮。如果斷開一個捆紮處，乃至斷開八個，這捆絹也不會散開。如果九個捆紮處都斷開，然後才會散開。他們的情況也是如此。

時解脫阿羅漢（Timely Liberated Arhat，在特定時間獲得解脫的阿羅漢），此時修習兩種智慧：盡智（knowledge of extinction）和無學正見（non-learning right view）。盡智行十四行，無學正見行十六行。如果依據未至禪（preparatory concentration），修習三十種法智（knowledge of Dharma）和三十種比智（inferential knowledge）。乃至第四禪（fourth dhyana）也是如此。如果依據空無邊處（sphere of infinite space），修習三十種比智，而非修習法智。乃至無所有處（sphere of nothingness）也是如此。非時解脫阿羅漢（Untimely Liberated Arhat，非在特定時間獲得解脫的阿羅漢），此時修習三種智慧：盡智、無生智（knowledge of non-arising）和無學正見。盡智和無生智有十四行，無學正見有十六行。如果依據未至禪，修習四十四種法智和四十四種比智。乃至第四禪也是如此。如果依據空無邊處，修習四十四種比智，而非修習法智。乃至無所有處也是如此。

諸心過去，一切彼心變易耶？乃至廣說。問曰：何故作此論？答曰：為止於世中愚言，無過去、未來、現在世是無為法。為止如是意欲，明過去未來是有法故，而作此論。

諸心過去，一切彼心變易耶？心變易有兩種：一隨世變易，二法變易。過去染污心有兩種變易：一隨世變易，二法變易。不染污心，唯有一種變易，謂隨世變易，非法也。未來現在染污心，是法變易，非隨世也。不染污心，非法變易，亦非隨世變易。諸心過去，一切彼心變易耶？答曰：諸心過去，一切彼心變易。若為染污者，有兩種變易。不染污者，有一種變易，謂隨世變易。頗心變易，彼心非過去耶？答曰：有未來現在欲恚（desire and hatred）。

【English Translation】 English version Then one attains cessation, like the method of binding silk. It is bound in nine places. If one binding is broken, even up to eight bindings, the bundle will not scatter. If all nine bindings are broken, then it will scatter. So it is with them.

A Timely Liberated Arhat (Timely Liberated Arhat, an Arhat who attains liberation at a specific time) at that time cultivates two kinds of wisdom: the knowledge of extinction (盡智) and the non-learning right view (無學正見). The knowledge of extinction practices fourteen practices, and the non-learning right view practices sixteen practices. If based on preparatory concentration (未至禪), thirty kinds of knowledge of Dharma (法智) and thirty kinds of inferential knowledge (比智) are cultivated. And so on up to the fourth dhyana (第四禪). If based on the sphere of infinite space (空無邊處), thirty kinds of inferential knowledge are cultivated, but not the knowledge of Dharma. And so on up to the sphere of nothingness (無所有處). An Untimely Liberated Arhat (Untimely Liberated Arhat, an Arhat who does not attain liberation at a specific time) at that time cultivates three kinds of wisdom: the knowledge of extinction, the knowledge of non-arising (無生智), and the non-learning right view. The knowledge of extinction and the knowledge of non-arising have fourteen practices, and the non-learning right view has sixteen practices. If based on preparatory concentration, forty-four kinds of knowledge of Dharma and forty-four kinds of inferential knowledge are cultivated. And so on up to the fourth dhyana. If based on the sphere of infinite space, forty-four kinds of inferential knowledge are cultivated, but not the knowledge of Dharma. And so on up to the sphere of nothingness.

Do all past minds undergo change? And so on, extensively explained. Question: Why is this treatise composed? Answer: To stop the foolish words in the world that the past, future, and present are unconditioned dharmas. To stop such intentions, to clarify that the past and future are conditioned dharmas, therefore this treatise is composed.

Do all past minds undergo change? There are two kinds of mental change: one is change according to the world, and the other is change according to the Dharma. Past defiled minds have two kinds of change: one is change according to the world, and the other is change according to the Dharma. Undefiled minds have only one kind of change, which is change according to the world, not according to the Dharma. Future and present defiled minds are changes according to the Dharma, not according to the world. Undefiled minds are neither changes according to the Dharma nor changes according to the world. Do all past minds undergo change? Answer: All past minds undergo change. If they are defiled, there are two kinds of change. If they are undefiled, there is one kind of change, which is change according to the world. Is there a change of mind that is not past? Answer: There are future and present desire and hatred (欲恚).

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相應心。為明此義引佛經為證。如說佛告比丘。若伺賊以鋸截汝支節。是時心變易。口不應惡言。若心變易。口出惡言。是汝留難。以是義故。恚相應心。是名變易。如說若比丘淫慾變心。以是義故。欲相應心。是名變易。問曰。一切染污心儘是變易。何以唯說欲恚相應心是變易。不說余使相應心耶。答曰。或有說者。此說有餘。乃至廣說。復有說者。應說余使相應心。而不說者。當知此義有餘。復有說者。若正是佛經所說。此中則說。此二心正是佛經所說。是故說之。如是因論生論。何故世尊說欲恚相應心是變易。不說余使相應心耶。答曰。以欲能變身恚能變境界。所以者何。若於境界生愛。所有心心數法馳騁緣中。是時此身猶無情物。若於境界生恚。猶不能以面向之。何況正視。復有說者。此二能變身。能變生處。欲心能變身者。或有眾生。起貪慾纏。能變男形使滅。女形使生。或有眾生。起瞋恚纏。能使人身滅。使成蛇身。此中應說外道來作比丘喻。曾聞有尼揵子。來詣佛法出家時。諸比丘在其人前。說惡法中種種過患。其人聞已。于佛法生大瞋恚。以瞋恚故人身即滅。便成蛇身。云何欲心能變生處。如世尊說。告諸比丘。有遊戲失念天。彼天若快意遊戲受樂之時。身體疲惓心則失念。以失念故於彼命終。云何

【現代漢語翻譯】 現代漢語譯本 相應的心。爲了闡明這個道理，引用佛經作為證據。例如，佛陀對比丘說：『如果盜賊用鋸子截斷你的肢體，這時你的心如果產生變化，口中不應該說惡語。如果你的心產生變化，口中說出惡語，這就是你的障礙。』因為這個緣故，與嗔恚相應的心，就叫做『變易』。例如，如果比丘生起淫慾之心而產生變化，因為這個緣故，與慾望相應的心，就叫做『變易』。 有人問：『一切染污的心都是變易嗎？為什麼只說與慾望、嗔恚相應的心是變易，而不說與其餘煩惱相應的心呢？』 回答說：『或許有人認為，這裡所說的並不完全，還有未盡之處。』或者有人認為，應該說與其餘煩惱相應的心，但是沒有說，應當知道這個道理還有未盡之處。或者有人認為，如果正是佛經所說的，這裡就說了。這兩種心正是佛經所說的，所以說了它們。像這樣因論而生論，為什麼世尊只說與慾望、嗔恚相應的心是變易，而不說與其餘煩惱相應的心呢？』 回答說：『因為慾望能改變身體，嗔恚能改變境界。』為什麼這樣說呢？如果對境界生起愛戀，所有心和心所法都在其中馳騁攀緣，這時這個身體就像無情的物體一樣。如果對境界生起嗔恚，甚至不能用臉面向它，更何況正視它呢？ 或者有人認為，這兩種心能改變身體，能改變所生的處所。慾望之心能改變身體，或許有些眾生，生起貪慾的纏縛，能使男性的形體消失，女性的形體產生。或者有些眾生，生起嗔恚的纏縛，能使人的身體消失，變成蛇的身體。這裡應該說外道來做比丘的比喻。曾經聽說有尼揵子（Nigantha，耆那教徒），來到佛法中出家時，諸位比丘在那個人面前，說惡法中的種種過患，那個人聽了之後，對佛法生起極大的嗔恚，因為嗔恚的緣故，人的身體立刻消失，就變成了蛇的身體。慾望之心如何能改變所生的處所呢？就像世尊所說，告訴諸位比丘，有遊戲失念天（Pramāda-vihārin，沉迷於嬉戲而失去正念的天人），那些天人在盡情遊戲享受快樂的時候，身體疲憊，內心就失去正念，因為失去正念的緣故，就在那裡死去。

【English Translation】 English version Corresponding mind. To clarify this meaning, Buddhist scriptures are cited as evidence. For example, the Buddha told the Bhikshus (monks): 'If a thief cuts off your limbs with a saw, at that time, if your mind changes, you should not speak evil words. If your mind changes and you utter evil words, that is your obstacle.' For this reason, a mind corresponding to anger is called 'changeable'. For example, if a Bhikshu's (monk) mind changes due to lust, for this reason, a mind corresponding to desire is called 'changeable'. Someone asked: 'Are all defiled minds changeable? Why only say that minds corresponding to desire and anger are changeable, and not say that minds corresponding to other afflictions are changeable?' The answer is: 'Perhaps some say that what is said here is not complete, and there is still something left unsaid.' Or some think that minds corresponding to other afflictions should be mentioned, but they are not, and it should be known that there is still something left unsaid in this meaning. Or some think that if it is exactly what the Buddhist scriptures say, then it is said here. These two minds are exactly what the Buddhist scriptures say, so they are mentioned. Like this, from discussion arises discussion, why did the World Honored One (Bhagavan) only say that minds corresponding to desire and anger are changeable, and not say that minds corresponding to other afflictions are changeable?' The answer is: 'Because desire can change the body, and anger can change the environment.' Why is this so? If love arises for the environment, all mental functions (citta) and mental factors (cetasika) rush and cling to it, at this time, this body is like an inanimate object. If anger arises for the environment, one cannot even face it, let alone look at it directly. Or some think that these two minds can change the body and can change the place of birth. The mind of desire can change the body, perhaps some beings, arising from the entanglement of greed, can cause the male form to disappear and the female form to appear. Or some beings, arising from the entanglement of anger, can cause the human body to disappear and become the body of a snake. Here, the analogy of a heretic (Tirthika) coming to be a Bhikshu (monk) should be mentioned. It was once heard that a Nigantha (Jain) came to the Buddha's Dharma to become a monk, and when the Bhikshus (monks) spoke of the various faults in evil dharmas in front of that person, after hearing this, that person developed great anger towards the Buddha's Dharma, and because of anger, the human body immediately disappeared and became the body of a snake. How can the mind of desire change the place of birth? Just as the World Honored One (Bhagavan) said, telling the Bhikshus (monks), there are Pramāda-vihārin (gods who lose mindfulness through indulgence in play), when those gods are enjoying pleasure to their heart's content, their bodies become tired and their minds lose mindfulness, and because of losing mindfulness, they die there.

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恚變生處。世尊亦說。有恚害意天。彼諸天心懷恚時。以惡眼相視。惡眼相視故恚心轉盛。恚心轉盛故。于彼命終。瞋恚復能變生處。如以恚心打他他人即死。復有說者。欲能變時。恚能變形。欲變時者。以欲故有嬰孩少壯男女等時差別。恚變形者。以恚故。鋸截他手足耳鼻種種身份。以此二法能壞時壞形故。是以說之。復有說者。以此二法能生憎愛種種過患故。是以說之。復有說者。此二法。速能令身色變異。是以說之。

若心有染一切彼心變易耶。乃至廣說。問曰。何故作此論。答曰。先說淫慾心變易。或謂唯淫慾心是變易非余。今說三界欲心儘是變易故。而作此論。

若心有染。一切彼心變易耶。答曰。若心有染。一切彼心變易。若過去心。有二種變易。若未來現在。有一種變易。謂法變易。頗有心變易彼心非有染耶。答曰。有過去欲不相應心。若染污。有二種變易。不染污一種謂隨世變易。未來現在恚相應心。如說。伺賊以鋸截汝身體。乃至廣說。如是心。是法變易非有染。問曰。現在心至過去名變易。未來心至現在。何以不名變易耶。答曰。若變易心。更不變易。故名變易。未來心至現在。復當變易。至過去故不名變易。復有說者。若所作變易。隨世變易。是名變易。現在心。雖有隨世變易。

【現代漢語翻譯】 現代漢語譯本 嗔恚轉變產生的地方。世尊也說過，有嗔恚害意的天。那些天心中懷有嗔恚時，用惡毒的眼神互相看著。因為用惡毒的眼神互相看著，所以嗔恚心更加旺盛。因為嗔恚心更加旺盛，所以在那裡死去。嗔恚又能轉變產生的地方，例如用嗔恚心毆打他人，他人就會死亡。還有人說，慾望能夠改變時間，嗔恚能夠改變形體。慾望改變時間，是因為慾望的緣故，有嬰兒、少年、壯年、男女等時間上的差別。嗔恚改變形體，是因為嗔恚的緣故，用鋸子截斷他人的手足耳鼻等各種身體部分。因為這兩種法能夠破壞時間、破壞形體，所以才這樣說。還有人說，因為這兩種法能夠產生憎恨、愛戀等各種過患，所以才這樣說。還有人說，這兩種法，能夠迅速地使身體的顏色改變，所以才這樣說。

如果心中有染污，一切這樣的心都會變易嗎？乃至廣說。問：為什麼要作這部論？答：先前說了淫慾心會變易，或許有人認為只有淫慾心會變易，而不是其他的心。現在說三界中的欲心全部都會變易，所以才作這部論。

如果心中有染污，一切這樣的心都會變易嗎？答：如果心中有染污，一切這樣的心都會變易。如果是過去的心，有兩種變易。如果是未來和現在的心，有一種變易，叫做法變易。有沒有心變易，而那個心沒有染污呢？答：有過去的不與欲相應的心。如果染污了，有兩種變易。不染污，有一種，叫做隨世變易。未來和現在與嗔恚相應的心，例如說，捉拿盜賊用鋸子截斷你的身體，乃至廣說。這樣的心，是法變易，不是有染污。問：現在的心到了過去，叫做變易。未來的心到了現在，為什麼不叫做變易呢？答：如果變易的心，不再變易，所以叫做變易。未來的心到了現在，還會變易，到達過去，所以不叫做變易。還有人說，如果所作的變易，隨著世間變易，這叫做變易。現在的心，雖然有隨著世間變易。

【English Translation】 English version Where does the transformation of hatred arise? The World Honored One (Shìzūn) also said that there are Devas (tiān) with hateful and harmful intentions. When those Devas harbor hatred in their hearts, they glare at each other with evil eyes. Because they glare at each other with evil eyes, their hatred intensifies. Because their hatred intensifies, they die there. Hatred can also transform the place of rebirth, such as when someone strikes another with hatred, causing their death. Others say that desire can transform time, and hatred can transform form. Desire transforms time because, due to desire, there are differences in time such as infancy, youth, adulthood, and male and female. Hatred transforms form because, due to hatred, someone uses a saw to cut off another's hands, feet, ears, nose, and various body parts. Because these two dharmas (fǎ) can destroy time and destroy form, they are spoken of in this way. Others say that because these two dharmas can generate various faults such as hatred and love, they are spoken of in this way. Others say that these two dharmas can quickly cause the body's complexion to change, so they are spoken of in this way.

If the mind has defilements, does all of that mind change? And so on, extensively speaking. Question: Why is this treatise composed? Answer: Previously, it was said that the mind of lust changes. Perhaps someone thinks that only the mind of lust changes, and not other minds. Now it is said that all minds of desire in the three realms change, so this treatise is composed.

If the mind has defilements, does all of that mind change? Answer: If the mind has defilements, all of that mind changes. If it is a past mind, there are two kinds of change. If it is a future or present mind, there is one kind of change, called dharma change. Is there a mind that changes, but that mind is not defiled? Answer: There is a past mind that is not associated with desire. If it is defiled, there are two kinds of change. If it is not defiled, there is one kind, called change according to the world. A future or present mind associated with hatred, such as saying, 'Catch the thief and use a saw to cut off your body,' and so on, extensively speaking. Such a mind is a dharma change, not a defilement. Question: The present mind reaching the past is called change. The future mind reaching the present, why is it not called change? Answer: If the changing mind does not change again, it is called change. The future mind reaching the present will change again, reaching the past, so it is not called change. Others say that if the change that is made changes according to the world, this is called change. The present mind, although it has change according to the world.

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無所作變易。所以者何。猶有所作。復當變易。至過去世故。問曰。何故名伺賊耶。答曰。晝伺其便。夜則偷劫。問曰。何故以鋸為喻耶。答曰。以刀截人。有入時痛出時不痛。有出時痛入時不痛。以鋸截人。出入俱痛。是以為喻。若心有恚一切彼心變易耶。答曰。若心有恚一切彼心變易。如前所說。盡應說之。頗變易一切彼心非有恚耶。答曰。有過去恚不相應心。未來現在欲相應心。如是一切煩惱相應心。隨相應說。

阿毗曇毗婆沙論卷第十九 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜揵度無慚愧品下

一切掉盡悔相應耶。乃至廣說。問曰。何故作此論。答曰。世尊說掉與悔作一蓋。或謂掉外無悔悔外無掉。欲說悔外有掉掉外有悔。決定義故。而作此論。

一切掉盡悔相應耶。乃至廣說作四句。云何掉不與悔相應。答曰非悔時心不休不息。乃至廣說。彼是何耶。答曰。一切色無色界掉。欲界見道所斷。四種掉。修道所斷。五識身掉。意識地欲恚慢慳嫉相應掉。如是等掉。不與悔相應。所以者何。彼品中無悔故。云何悔不與掉相應。答曰。不染污心悔。乃至廣說。彼

【現代漢語翻譯】 現代漢語譯本： 無所作為而發生變化。為什麼呢？如果有所作為，就會發生變化，直至過去世的緣故。問：為什麼叫做『伺賊』呢？答：白天伺機行動，夜晚則進行偷竊。問：為什麼用鋸子來比喻呢？答：用刀砍人，有進入時痛，出來時不痛；有出來時痛，進入時不痛。用鋸子鋸人，出來進去都痛，所以用它來比喻。如果心中有嗔恚，一切與此心相關的都會發生變化嗎？答：如果心中有嗔恚，一切與此心相關的都會發生變化，如前面所說，都應該這樣說。難道一切發生變化的心都不是有嗔恚的嗎？答：有過去世的嗔恚，不相應的心；未來世和現在世想要相應的心。像這樣，一切煩惱相應的心，都應該根據相應的情況來說。

《阿毗曇毗婆沙論》卷第十九 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第二十 迦旃延子（Kātyāyanīputra，人名）造 五百羅漢釋 北涼天竺沙門浮陀跋摩（Buddhavarman，人名）共道泰（Dàotài，人名）等譯 雜揵度無慚愧品下

一切掉舉（auddhatya，心不平靜）都與追悔（kaukṛtya，對已做錯的事後悔）相應嗎？乃至廣說。問：為什麼要作這部論呢？答：世尊說掉舉與追悔構成一個蓋（āvaraṇa，覆蓋真理的障礙）。或者有人認為掉舉之外沒有追悔，追悔之外沒有掉舉。想要說明追悔之外有掉舉，掉舉之外有追悔，爲了決定義理，所以作這部論。

一切掉舉都與追悔相應嗎？乃至廣說，作四句分別。什麼叫做掉舉不與追悔相應？答：不是追悔時，心不停止，不休息，乃至廣說。那是什麼呢？答：一切色界（rūpadhātu，佛教三界之一，有物質存在的境界）無貪（arāga，沒有貪慾）的掉舉，欲界（kāmadhātu，佛教三界之一，有情慾存在的境界）見道（darśanamārga，佛教修行階段）所斷的四種掉舉，修道（bhāvanāmārga，佛教修行階段）所斷的五識身（pañcavijñānakāya，眼、耳、鼻、舌、身五種感覺器官）的掉舉，意識地（manovijñānadhātu，意識的領域）與欲（kāma，慾望）、恚（dveṣa，嗔恨）、慢（māna，傲慢）、慳（mātsarya，吝嗇）、嫉（īrṣyā，嫉妒）相應的掉舉。像這些掉舉，不與追悔相應。為什麼呢？因為這些品類中沒有追悔的緣故。什麼叫做追悔不與掉舉相應？答：不染污心（anāsrava-citta，沒有煩惱的心）的追悔，乃至廣說。

【English Translation】 English version: There is no action or change. Why is that? If there were action, there would be change, leading to the past. Question: Why is it called 'lurking thief'? Answer: By day, it watches for opportunities; by night, it steals and robs. Question: Why is a saw used as a metaphor? Answer: Cutting a person with a knife causes pain upon entry but not upon exit, or pain upon exit but not upon entry. Sawing a person causes pain both upon entry and exit, hence the metaphor. If there is anger in the mind, does everything related to that mind change? Answer: If there is anger in the mind, everything related to that mind changes, as previously stated, and should be explained accordingly. Does everything that changes necessarily lack anger? Answer: There is past anger, a mind not in association; future and present minds desiring association. Likewise, all minds associated with afflictions should be explained according to their association.

《Abhidhamma-vibhāṣā-śāstra》Volume 19 Tripitaka Volume 28 No. 1546 《Abhidhamma-vibhāṣā-śāstra》

《Abhidhamma-vibhāṣā-śāstra》Volume 20 Composed by Kātyāyanīputra (name of a person), Explained by Five Hundred Arhats Translated by Buddhist monk from Northern Liang, Buddhavarman (name of a person), together with Dàotài (name of a person), etc. Miscellaneous Section, Chapter on Shamelessness and Lack of Remorse, Part 2

Does all restlessness (auddhatya, mental agitation) correspond with regret (kaukṛtya, remorse over wrongdoings)? And so on, extensively explained. Question: Why is this treatise composed? Answer: The World-Honored One said that restlessness and regret form one covering (āvaraṇa, an obstacle covering the truth). Some might think that there is no regret outside of restlessness, and no restlessness outside of regret. Wanting to explain that there is restlessness outside of regret, and regret outside of restlessness, to definitively establish the meaning, this treatise is composed.

Does all restlessness correspond with regret? And so on, extensively explained, making four distinctions. What is meant by restlessness not corresponding with regret? Answer: When it is not a time of regret, the mind does not stop, does not rest, and so on, extensively explained. What is that? Answer: All restlessness in the Form Realm (rūpadhātu, one of the three realms in Buddhism, the realm of material existence) without greed (arāga, absence of desire), the four types of restlessness severed by the Path of Seeing (darśanamārga, a stage in Buddhist practice) in the Desire Realm (kāmadhātu, one of the three realms in Buddhism, the realm of desire), the restlessness of the five sense-consciousnesses (pañcavijñānakāya, the five sensory organs: eye, ear, nose, tongue, body) severed by the Path of Cultivation (bhāvanāmārga, a stage in Buddhist practice), the restlessness in the realm of consciousness (manovijñānadhātu, the realm of consciousness) associated with desire (kāma, desire), hatred (dveṣa, aversion), pride (māna, arrogance), stinginess (mātsarya, miserliness), and jealousy (īrṣyā, envy). Such restlessness does not correspond with regret. Why is that? Because there is no regret in those categories. What is meant by regret not corresponding with restlessness? Answer: Regret in an unpolluted mind (anāsrava-citta, a mind free from defilements), and so on, extensively explained.

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是何耶。如比丘畏戒故悔。若不自舉。若使人舉。露地臥具。若自閉若使人閉。大小行處門。若為作福悔。何者是耶。有悔因不善悔亦不善。有悔不善因善。有悔因善悔亦善。有悔善因不善。有悔因不善悔亦不善者。猶如有一作惡悔我所作惡少應當益作。有悔不善因善者。猶如有一作善後悔我何故作此善耶。如彼居士施辟支佛食。后便悔言。我寧以此食與奴婢作人何用施是人為。有悔因善悔亦善者。猶如有一作善後悔便悔言我作善少應當益作。如尊者阿尼盧頭。作如是言。我若知此大德有如是威神者。我當益施其食。有悔善因不善者。猶如有一于戒不犯我作如是事非是善好。如不舉露地敷具如是等戒是也。此四種中。悔善因善。悔善因不善。是悔不與掉相應。云何掉與悔相應。謂染污心悔是也。乃至廣說。問曰。何故問掉應悔。而答悔應掉耶。答曰。此文應如是說。云何掉應悔。若心悔時。不休不息。乃至廣說。而無說者。有何意耶。答曰。此說染污心悔。應于掉時。諸餘染污心。唯掉相應。不與悔相應。復有說者。悔之與掉。體俱是蓋。應作是問。云何掉與悔相應。悔云何與掉相應。云何掉不與悔相應。悔不與掉相應。除上爾所事。諸法已立名已稱說者。作第一第二第三句。未立名未稱說者。作第四句。一切睡眠相

【現代漢語翻譯】 現代漢語譯本 這是什麼呢？例如，就像比丘（bhikkhu，佛教僧侶）因為害怕戒律而生起後悔。如果他不自己懺悔，或者讓人代為懺悔；對於露天的臥具，如果他自己不收，或者讓人代為收；對於大小便的地方的門，如果他沒有關；或者爲了行善而後悔。這些是什麼情況呢？ 有因為不善的因而產生的後悔，這種後悔也是不善的。有因為不善的因而產生的後悔，但其因是善的。有因為善的因而產生的後悔，這種後悔也是善的。有因為善的因而產生的後悔，但其因是不善的。因為不善的因而產生的後悔，這種後悔也是不善的，例如，某人做了惡事後後悔，認為『我所做的惡事太少了，應該多做一些』。 因為不善的因而產生的後悔，但其因是善的，例如，某人做了善事後後悔，認為『我為什麼要行此善呢？』就像那位居士（gahapati，在家信徒）供養了辟支佛（paccekabuddha，獨覺佛）食物，後來卻後悔說：『我寧願把這些食物給奴婢或傭人，為什麼要供養這個人呢？』 因為善的因而產生的後悔，這種後悔也是善的，例如，某人做了善事後後悔，然後懺悔說：『我做的善事太少了，應該多做一些』。就像尊者阿尼盧頭（Anuruddha）那樣，他說：『如果我知道這位大德（指佛陀或阿羅漢）有如此的威神力，我應該更多地供養他食物。』 因為善的因而產生的後悔，但其因是不善的，例如，某人對於戒律沒有違犯，卻認為『我做這樣的事情並不好』。例如不收露天的臥具等等，這些戒律就是這種情況。在這四種情況中，因為善的因而產生的善的後悔，以及因為善的因而產生的不善的後悔，這兩種後悔與掉舉（uddhacca，內心的躁動不安）不相應。 什麼是掉舉與後悔相應呢？是指染污心（citta，心識）的後悔，乃至廣說。問：為什麼問掉舉應與後悔相應，卻回答後悔應與掉舉相應呢？答：這段文字應該這樣說：『什麼是掉舉應與後悔相應？』如果內心後悔時，不停歇不止息，乃至廣說。但卻沒有這樣說，有什麼用意呢？答：這是說染污心的後悔，應與掉舉同時生起。其他的染污心，只與掉舉相應，不與後悔相應。 還有一種說法，後悔與掉舉，本體都是蓋（nivaraṇa，障礙）。應該這樣問：『什麼是掉舉與後悔相應？後悔又如何與掉舉相應？』『什麼是掉舉不與後悔相應？後悔不與掉舉相應？』除了上面所說的情況，對於已經建立名稱、已經稱說的法，作為第一、第二、第三句；對於未建立名稱、未稱說的法，作為第四句。一切睡眠的相狀。

【English Translation】 English version What are these? For example, like a bhikkhu (Buddhist monk) who feels remorse because he fears the precepts. If he does not confess himself, or if he has someone else confess for him; for outdoor bedding, if he does not put it away himself, or if he has someone else put it away; for the doors of the places for major and minor excretions, if he does not close them; or if he regrets doing good deeds. What are these cases? There is remorse that arises from an unwholesome cause, and this remorse is also unwholesome. There is remorse that arises from an unwholesome cause, but its cause is wholesome. There is remorse that arises from a wholesome cause, and this remorse is also wholesome. There is remorse that arises from a wholesome cause, but its cause is unwholesome. Remorse that arises from an unwholesome cause and is also unwholesome is like someone who does evil and then regrets it, thinking, 'The evil I have done is too little; I should do more.' Remorse that arises from an unwholesome cause but whose cause is wholesome is like someone who does good and then regrets it, thinking, 'Why did I do this good deed?' Like that gahapati (householder, lay devotee) who offered food to a paccekabuddha (silent buddha, solitary enlightened one) and later regretted it, saying, 'I would rather have given this food to slaves or servants; what use is it to offer it to this person?' Remorse that arises from a wholesome cause and is also wholesome is like someone who does good and then regrets it, and then confesses, thinking, 'The good I have done is too little; I should do more.' Like Venerable Anuruddha, who said, 'If I had known that this great being (referring to the Buddha or an Arhat) had such power and majesty, I would have offered him more food.' Remorse that arises from a wholesome cause but whose cause is unwholesome is like someone who has not violated the precepts but thinks, 'What I am doing is not good.' For example, not putting away outdoor bedding, and so on; these precepts are such cases. Among these four cases, wholesome remorse arising from a wholesome cause, and unwholesome remorse arising from a wholesome cause, these two kinds of remorse are not associated with uddhacca (restlessness, agitation). What is restlessness associated with remorse? It refers to remorse of a defiled mind (citta, consciousness), and so on, extensively explained. Question: Why ask whether restlessness should be associated with remorse, but answer that remorse should be associated with restlessness? Answer: This passage should say: 'What is restlessness that should be associated with remorse?' If the mind is remorseful, without ceasing or stopping, and so on, extensively explained. But it is not said this way; what is the intention? Answer: This is saying that remorse of a defiled mind should arise simultaneously with restlessness. Other defiled minds are only associated with restlessness, not with remorse. There is another explanation: remorse and restlessness are both hindrances (nivaraṇa, obstacles) in nature. The question should be asked: 'What is restlessness associated with remorse? How is remorse associated with restlessness?' 'What is restlessness not associated with remorse? Remorse not associated with restlessness?' Apart from the cases mentioned above, for dharmas (phenomena) that have already been established with names and already spoken of, treat them as the first, second, and third sentences; for dharmas that have not been established with names and not spoken of, treat them as the fourth sentence. All characteristics of sleep.

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應耶。乃至廣說。問曰。何故作此論。答曰。世尊說。睡與眠作一蓋。或謂睡外無眠。眠外無睡。今欲說睡外有眠。眠外有睡。決定義故。而作此論。

一切睡眠相應耶。乃至廣作四句。云何睡不與眠相應。若身未動時。身重是說五識身睡。心重是說意識身睡。身心瞪瞢等余句亦如是。彼是何耶。一切色無色界睡。欲界不眠時睡。是謂睡不與眠相應。云何眠不與睡相應。不染污心眠夢。身動心不散心不行。五識在意。識中眠。不污染心者。善心不隱沒無記心。是名眠不與睡相應。云何睡與眠相應。答曰。染污心眠夢。乃至廣說。余句答余句如上掉悔中說。

眠當言善耶乃至廣說。問曰。何故作此論。答曰。此因論生論。先說不染污心眠夢。乃至廣說。不說眠是善不善無記。彼中不說者。今欲說故。而作此論。

眠當言善耶。乃至廣說。答曰。眠或善不善無記。云何善。善心眠夢。是謂善。問曰。為是生得善心眠夢。為是方便善心眠夢耶。答曰。生得善。非方便善。問曰。何等眾生善心中眠耶。答曰。不眠時。多修行善者。以多修行善故眠時亦善。如行者不眠時念其境界耶。念境界而眠。眠中還見本境界。誦經施主亦如是。如是眾生善心眠。何等眾生不善心眠耶。答曰。不眠時多作惡行者。如屠兒獵

【現代漢語翻譯】 現代漢語譯本： 應耶。乃至廣說。問曰：何故作此論？答曰：世尊說，『睡與眠作一蓋』，或謂睡外無眠，眠外無睡。今欲說睡外有眠，眠外有睡，決定義故，而作此論。

一切睡眠相應耶？乃至廣作四句。云何睡不與眠相應？若身未動時，身重是說五識身睡，心重是說意識身睡，身心瞪瞢等余句亦如是。彼是何耶？一切色無**睡，欲界不眠時睡，是謂睡不與眠相應。云何眠不與睡相應？不染污心眠夢，身動心不散心不行，五識在意，識中眠。不污染心者，善心不隱沒無記心。是名眠不與睡相應。云何睡與眠相應？答曰：染污心眠夢，乃至廣說。余句答余句如上掉悔中說。

眠當言善耶？乃至廣說。問曰：何故作此論？答曰：此因論生論。先說不染污心眠夢，乃至廣說，不說眠是善不善無記。彼中不說者，今欲說故，而作此論。

眠當言善耶？乃至廣說。答曰：眠或善不善無記。云何善？善心眠夢，是謂善。問曰：為是生得善心眠夢？為是方便善心眠夢耶？答曰：生得善，非方便善。問曰：何等眾生善心中眠耶？答曰：不眠時，多修行善者，以多修行善故眠時亦善。如行者不眠時念其境界耶？念境界而眠，眠中還見本境界。誦經施主亦如是。如是眾生善心眠。何等眾生不善心眠耶？答曰：不眠時多作惡行者。如屠兒獵 English version: 'Should it be so?' and so on, extensively explained. Question: Why is this treatise composed? Answer: The World-Honored One said, 'Sleep and slumber form a single covering,' or some say there is no slumber outside of sleep, and no sleep outside of slumber. Now, we wish to say that there is slumber outside of sleep, and sleep outside of slumber, to definitively establish the meaning, therefore this treatise is composed.

Are all instances of sleep associated? And so on, extensively forming four categories. How is it that sleep is not associated with slumber? If the body is not moving, heaviness of the body refers to the sleep of the five consciousnesses; heaviness of the mind refers to the sleep of the consciousness. The remaining phrases such as 'body and mind are dazed' are also like this. What is that? All form without ** sleep, sleep during times when there is no slumber in the desire realm, this is called sleep not being associated with slumber. How is it that slumber is not associated with sleep? Slumbering dreams with an undefiled mind, the body moves but the mind is not scattered and does not wander, the five consciousnesses are attentive, slumber within consciousness. 'Not defiled mind' refers to wholesome mind not obscured and neutral mind. This is called slumber not being associated with sleep. How is it that sleep is associated with slumber? Answer: Slumbering dreams with a defiled mind, and so on, extensively explained. The remaining phrases are answered as in the section on agitation and regret mentioned above.

Should slumber be called wholesome? And so on, extensively explained. Question: Why is this treatise composed? Answer: This treatise arises from a previous treatise. Previously, it was said 'slumbering dreams with an undefiled mind,' and so on, extensively explained, but it was not said whether slumber is wholesome, unwholesome, or neutral. Because it was not said there, now we wish to say it, therefore this treatise is composed.

Should slumber be called wholesome? And so on, extensively explained. Answer: Slumber can be wholesome, unwholesome, or neutral. How is it wholesome? Slumbering dreams with a wholesome mind, this is called wholesome. Question: Is it slumbering dreams with an innately wholesome mind, or slumbering dreams with a wholesome mind cultivated through effort? Answer: Innately wholesome, not wholesome through effort. Question: What kind of beings slumber with a wholesome mind? Answer: Those who, when not sleeping, cultivate much goodness. Because they cultivate much goodness, they are also wholesome when sleeping. Just as practitioners remember their objects of focus when not sleeping, they remember the objects of focus and sleep, and in their sleep, they still see the original objects of focus. Those who recite scriptures and benefactors are also like this. Such beings slumber with a wholesome mind. What kind of beings slumber with an unwholesome mind? Answer: Those who, when not sleeping, perform many evil deeds, such as butchers and hunters.

【English Translation】 "Should it be so?" and so on, extensively explained. Question: Why is this treatise composed? Answer: The World-Honored One said, 'Sleep (svapna) and slumber (middha) form a single covering,' or some say there is no slumber outside of sleep, and no sleep outside of slumber. Now, we wish to say that there is slumber outside of sleep, and sleep outside of slumber, to definitively establish the meaning, therefore this treatise is composed. Are all instances of sleep (svapna) associated? And so on, extensively forming four categories. How is it that sleep (svapna) is not associated with slumber (middha)? If the body is not moving, heaviness of the body refers to the sleep (svapna) of the five consciousnesses; heaviness of the mind refers to the sleep (svapna) of the consciousness. The remaining phrases such as 'body and mind are dazed' are also like this. What is that? All form without ** sleep (svapna), sleep (svapna) during times when there is no slumber (middha) in the desire realm (kāmadhātu), this is called sleep (svapna) not being associated with slumber (middha). How is it that slumber (middha) is not associated with sleep (svapna)? Slumbering (middha) dreams with an undefiled mind, the body moves but the mind is not scattered and does not wander, the five consciousnesses are attentive, slumber (middha) within consciousness. 'Not defiled mind' refers to wholesome mind not obscured and neutral mind. This is called slumber (middha) not being associated with sleep (svapna). How is it that sleep (svapna) is associated with slumber (middha)? Answer: Slumbering (middha) dreams with a defiled mind, and so on, extensively explained. The remaining phrases are answered as in the section on agitation (auddhatya) and regret (kaukṛtya) mentioned above. Should slumber (middha) be called wholesome (kuśala)? And so on, extensively explained. Question: Why is this treatise composed? Answer: This treatise arises from a previous treatise. Previously, it was said 'slumbering (middha) dreams with an undefiled mind,' and so on, extensively explained, but it was not said whether slumber (middha) is wholesome (kuśala), unwholesome (akuśala), or neutral (avyākṛta). Because it was not said there, now we wish to say it, therefore this treatise is composed. Should slumber (middha) be called wholesome (kuśala)? And so on, extensively explained. Answer: Slumber (middha) can be wholesome (kuśala), unwholesome (akuśala), or neutral (avyākṛta). How is it wholesome (kuśala)? Slumbering (middha) dreams with a wholesome (kuśala) mind, this is called wholesome (kuśala). Question: Is it slumbering (middha) dreams with an innately wholesome (kuśala) mind, or slumbering (middha) dreams with a wholesome (kuśala) mind cultivated through effort? Answer: Innately wholesome (kuśala), not wholesome (kuśala) through effort. Question: What kind of beings slumber (middha) with a wholesome (kuśala) mind? Answer: Those who, when not sleeping, cultivate much goodness. Because they cultivate much goodness, they are also wholesome (kuśala) when sleeping. Just as practitioners remember their objects of focus when not sleeping, they remember the objects of focus and sleep, and in their sleep, they still see the original objects of focus. Those who recite scriptures and benefactors are also like this. Such beings slumber (middha) with a wholesome (kuśala) mind. What kind of beings slumber (middha) with an unwholesome (akuśala) mind? Answer: Those who, when not sleeping, perform many evil deeds, such as butchers and hunters.

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師晝作不善。眠夢亦然。如屠獵師盜賊淫人亦如是。如是等眾生不善心眠。何等眾生無記心眠耶。答曰。不眠時。多作無記行。亦無記心眠。還見無記事報。無記心中亦眠。威儀工巧心亦眠。還作威儀工巧事。身見邊見隱沒無記心亦眠。如本有陰。多修行善不善無記。善不善無記心而死不眠時。多行善不善無記。眠時亦善不善無記心而眠。

眠中所作善增益。當言回耶。乃至廣說。問曰。何故作此論。答曰。前說善心眠。乃至廣說。不說眠所作善增益當言回耶不回耶。彼中不說者。今欲說故而作此論。

眠中所作善增益當言回耶。乃至廣說。或有說。得是增益。或有說。生是增益。云何說得是增益耶。如定揵度說。以何等故。凡夫人退時。見道修道所斷煩惱增益。世尊弟子退時。唯修道所斷煩惱增益。云何說生是增益。如施設經說。凡夫人若生欲界愛。必生五法。何謂為五。一欲界愛。二欲界愛增益。三無明。四無明增益五掉。此中說善不善思。得愛不愛果。說名增益。彼增益。為生愛果。為生不愛果耶。答曰。若善生愛果。若不善生不愛果。云何善增益。如眠夢時施與。如人常行佈施。彼眠夢時。亦行是事。若好行多聞。彼眠夢時。亦行是事。讀修多羅阿毗曇持戒善亦如是。若好修定。彼眠夢時。亦行

【現代漢語翻譯】 現代漢語譯本：如果有人白天做了不好的事情，晚上做夢也是如此。就像屠夫、獵人、盜賊、淫亂之人等等也是這樣。這些眾生懷著不善的心入睡。那麼，什麼樣的眾生懷著無記的心入睡呢？回答是：在不睡覺的時候，他們大多做著無記的行為，所以也懷著無記的心入睡。他們還會看到無記的事情作為報應。在無記心中也會入睡。做威儀和工巧的事情時也會入睡，醒來後繼續做威儀和工巧的事情。懷著身見、邊見、隱沒的無記心也會入睡。就像原本具有的陰，大多修行善、不善、無記的事情，那麼在懷著善、不善、無記的心死去時，即使不睡覺的時候，也大多行善、不善、無記的事情，睡覺的時候也懷著善、不善、無記的心入睡。

在睡眠中所做的善行會增長，應當說是『回』嗎？（回：迴向）乃至廣泛地說。問：為什麼要作此論述？答：因為前面說了善心入睡等等，但沒有說睡眠中所作的善行增長，應當說是『回』還是不『回』。對於前面沒有說到的，現在想要說明，所以作此論述。

睡眠中所作的善行增長，應當說是『回』嗎？乃至廣泛地說。或者有人說，『得』是增益，或者有人說，『生』是增益。怎麼說是『得』是增益呢？就像《定揵度》（Ding Jian Du）中所說，因為什麼原因，凡夫在退失的時候，見道、修道所斷的煩惱會增長？世尊（Shi Zun）的弟子在退失的時候，只有修道所斷的煩惱會增長。怎麼說是『生』是增益呢？就像《施設經》（Shi She Jing）中所說，凡夫如果生起欲界愛，必定生起五種法。這五種法是什麼呢？一是欲界愛，二是欲界愛增益，三是無明（Wu Ming），四是無明增益，五是掉舉。這裡說善和不善的思，得到可愛和不可愛的果報，這叫做增益。那麼，這種增益，是生起可愛果，還是生起不可愛果呢？回答是：如果是善，就生起可愛果；如果是不善，就生起不可愛果。怎麼是善的增益呢？比如在睡眠中佈施。如果有人經常行佈施，那麼他在睡眠中也會做這樣的事情。如果喜歡好學多聞，那麼他在睡眠中也會做這樣的事情。讀《修多羅》（Xiu Duo Luo）、《阿毗曇》（A Bi Tan）、持戒的善行也是如此。如果喜歡修習禪定，那麼他在睡眠中也會修行。

【English Translation】 English version: If someone does bad deeds during the day, their dreams at night will reflect that. It's the same for butchers, hunters, thieves, adulterers, and so on. These beings fall asleep with unkind intentions. What kind of beings fall asleep with neutral intentions? The answer is: when they are not sleeping, they mostly engage in neutral actions, so they also fall asleep with neutral intentions. They will also see neutral events as retribution. They also fall asleep in a state of neutral mind. They also fall asleep while performing dignified and skillful actions, and continue to do so when they wake up. They also fall asleep with a neutral mind obscured by self-view and biased views. Just like the inherent skandhas, they mostly cultivate good, bad, and neutral deeds. So, when they die with good, bad, and neutral intentions, even when they are not sleeping, they mostly perform good, bad, and neutral deeds, and when they sleep, they also fall asleep with good, bad, and neutral intentions.

Should the increase in good deeds done during sleep be called 'returning'? (Returning: Dedication of merit) And so on, extensively speaking. Question: Why is this discussion made? Answer: Because the previous discussion mentioned falling asleep with a good mind, etc., but did not mention whether the increase in good deeds done during sleep should be called 'returning' or not. What was not mentioned before, we now want to explain, so this discussion is made.

Should the increase in good deeds done during sleep be called 'returning'? And so on, extensively speaking. Or some say that 'attainment' is increase, or some say that 'birth' is increase. How is 'attainment' said to be increase? Just as it is said in the Ding Jian Du, for what reason do the afflictions severed by the path of seeing and the path of cultivation increase when ordinary people regress? When disciples of the World Honored One (Shi Zun) regress, only the afflictions severed by the path of cultivation increase. How is 'birth' said to be increase? Just as it is said in the Shi She Jing, if an ordinary person gives rise to desire-realm love, they will certainly give rise to five dharmas. What are these five dharmas? First, desire-realm love; second, the increase of desire-realm love; third, ignorance (Wu Ming); fourth, the increase of ignorance; fifth, restlessness. Here it says that good and bad thoughts lead to desirable and undesirable consequences, which is called increase. So, does this increase give rise to desirable consequences or undesirable consequences? The answer is: if it is good, it gives rise to desirable consequences; if it is bad, it gives rise to undesirable consequences. How is it a good increase? For example, giving alms in sleep. If someone regularly practices giving alms, then they will also do such things in their sleep. If they like to learn and hear much, then they will also do such things in their sleep. Reading the Sutras (Xiu Duo Luo), the Abhidhamma (A Bi Tan), and upholding precepts are also good in this way. If they like to practice meditation, then they will also practice in their sleep.

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是事。如修不凈等善眠。是名善增益。云何不善增益。若好惡事。彼眠夢時。亦行是事。如獵師屠兒夢作殺事。賊取他財。淫人犯他女色。是名不善增益。云何非善增益。非不善增益。如人好行威儀工巧事。彼眠夢時。亦行是事。如行者夢作農夫種植。如銅鐵師等夢作銅鐵等物。

問曰。若眠時所作善增益者。何以佛說愚人眠時無有果報。答曰。如不眠人。能作田種等作。以眠故不作。佛說是人言無果報。如不眠人。能讀誦經。能修不凈等善根。能生念處。能生暖等達分善根。能得須陀洹果斯陀含阿那含阿羅漢果。以眠故不得如是等果報。是故佛說愚人眠時無有果報。尊者和須蜜說曰以眠時得果少故。佛說無果。

佛經中說。寧當眠莫起惡覺。問曰。若眠不善增益者。何故佛說寧當眠不起惡覺耶。答曰。以不眠時數數多起惡覺故。眠時則少。以是事故。佛說寧當眠不起惡覺。

問曰。眠時能作生處造業不耶。答曰。或有說者。能作惡道生處造業。如婆羅地迦蟲曲蟬蟲等。受此微怯弱之身是也。

夢名何法。乃至廣說。問曰。何故作此論。答曰。先說夢所作事。未說夢體。今欲說故而作此論。複次佛經說。我為菩薩時。夢見五事。波斯匿王夢見十事。如難陀迦母優婆斯。白佛言。我夫命過。為

【現代漢語翻譯】 現代漢語譯本： 是這樣的。如果（有人）在睡眠中修習不凈觀等善法，這叫做善的增長。什麼是不善的增長？如果（有人）喜歡做惡事，他在睡眠做夢時，也做這些事。例如獵人和屠夫夢見殺戮，盜賊夢見偷取他人財物，淫蕩之人夢見姦污他人妻女，這叫做不善的增長。什麼是非善非不善的增長？如果（有人）喜歡做威儀端莊或精巧的手藝，他在睡眠做夢時，也做這些事。例如修行人夢見做農夫耕種，銅匠鐵匠等夢見製作銅鐵等物。

問：如果睡眠時所做的善行可以增長，為什麼佛陀說愚人在睡眠時沒有果報呢？答：就像不睡覺的人，能夠從事耕種等勞作，因為睡眠的緣故而不能做。佛陀說這種人沒有果報。就像不睡覺的人，能夠讀誦經典，能夠修習不凈觀等善根，能夠生起念處，能夠生起暖位等趨向解脫的善根，能夠證得須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arahat，無學果）。因為睡眠的緣故而不能得到這些果報。所以佛陀說愚人在睡眠時沒有果報。尊者和須蜜（Vasumitra）說，因為睡眠時得到的果報很少，所以佛陀說沒有果報。

佛經中說，寧願睡覺也不要生起惡念。問：如果睡眠時會增長不善，為什麼佛陀說寧願睡覺也不要生起惡念呢？答：因為不睡覺的時候常常會生起很多惡念，而睡眠時則較少。因為這個緣故，佛陀說寧願睡覺也不要生起惡念。

問：睡眠時能夠造作來世的業嗎？答：有些人說，能夠造作墮入惡道的業。例如婆羅地迦蟲（Bhalandhika，一種小蟲）和曲蟬蟲等，承受這種微小怯弱的身體就是證明。

『夢』是指什麼法？乃至廣說。問：為什麼要作這部論？答：因為之前只說了夢中所做的事情，沒有說夢的本體，現在想要說明夢的本體，所以作這部論。其次，佛經中說，我（佛陀）作為菩薩時，夢見五件事。波斯匿王（Prasenajit，古印度拘薩羅國國王）夢見十件事。又如難陀迦母優婆夷（Nandakamata Upasika，難陀迦的母親，一位女居士）稟告佛陀說，我的丈夫去世了，為...

【English Translation】 English version: It is so. If one cultivates wholesome practices like contemplating impurity while sleeping, this is called 'wholesome augmentation'. What is 'unwholesome augmentation'? If one enjoys evil deeds, they also perform these deeds in their dreams. For example, hunters and butchers dream of killing, thieves dream of stealing others' property, and adulterers dream of violating other women. This is called 'unwholesome augmentation'. What is 'neither wholesome nor unwholesome augmentation'? If one enjoys dignified conduct or skillful crafts, they also perform these in their dreams. For example, practitioners dream of being farmers planting crops, and coppersmiths and blacksmiths dream of making copper and iron objects.

Question: If wholesome deeds done during sleep can augment, why did the Buddha say that fools have no reward for sleeping? Answer: It is like a person who is not sleeping and can do farming and other work, but because of sleep, they cannot do it. The Buddha said that such a person has no reward. It is like a person who is not sleeping and can recite scriptures, cultivate wholesome roots like contemplating impurity, generate mindfulness, generate heat and other part-attainment wholesome roots, and attain the fruits of Sotapanna (入流果, Stream-enterer), Sakadagami (一來果, Once-returner), Anagami (不還果, Non-returner), and Arhat (無學果, Worthy One). Because of sleep, they cannot attain such rewards. Therefore, the Buddha said that fools have no reward for sleeping. Venerable Vasumitra (和須蜜) said that because the reward obtained during sleep is small, the Buddha said there is no reward.

It is said in the Buddhist scriptures: 'Rather sleep than arise evil thoughts.' Question: If unwholesome deeds are augmented during sleep, why did the Buddha say, 'Rather sleep than not arise evil thoughts'? Answer: Because evil thoughts arise frequently when not sleeping, but less so during sleep. For this reason, the Buddha said, 'Rather sleep than not arise evil thoughts'.

Question: Can one create karma for future rebirths during sleep? Answer: Some say that one can create karma for rebirth in evil realms. For example, the Bhalandhika (婆羅地迦) insects and cicadas endure these tiny, weak bodies as proof.

'What is meant by 'dream'?' and so on, extensively explained. Question: Why is this treatise composed? Answer: Because previously only the deeds done in dreams were discussed, but not the nature of dreams themselves. Now, the intention is to explain the nature of dreams, so this treatise is composed. Furthermore, it is said in the Buddhist scriptures that when I (the Buddha) was a Bodhisattva, I dreamed of five things. King Prasenajit (波斯匿王) dreamed of ten things. Also, Nandakamata Upasika (難陀迦母優婆夷) reported to the Buddha, 'My husband has passed away, and...'

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我現夢。余經說偈。

夢中共人會　　寤已便不見 　一切所有物　　死已亦不見

余經亦說。汝等當舍如夢之法。云何如夢法。五陰是也。乃至廣說。佛經雖處處說夢而不分別。佛經是此論所為根本。彼中不說者。今欲說故而作此論。復有說者。譬喻者說夢。非實有法。彼以何故。作如是說。答曰。以世現事故。作如是說。如人夢中飲食飽足。諸根增益寤已飢渴。夢中夢作五樂。寤已都不復見。夢四種兵而自圍繞。寤已獨己。以是事故。夢非實有。為止如是說者意亦明夢是實有法故。而作此論。

夢名何法。答曰。眠時心心數法。隨其所緣。寤已不忘向他人說我夢見如是事。是名為夢。問曰。如夢所見事。寤已不憶。設憶不向他人說為是夢不。答曰。此亦是夢。此中所說。是滿足夢。滿足夢者。夢中所見。寤已不忘。亦向他人說者是也。

問曰。夢體性是何。答曰。體性是意。所以者何以意力故心心數法生。復有說者。夢體性是心心數法。所以者何。如經本說。心心數法隨其所緣。復有說者。心心數法境。是夢體性。所以者何。如經本說。心心數法隨其所緣。復有說者。夢體性是五陰。

問曰。何處有夢耶。答曰。欲界非色無色界。或有說者。欲界不盡有夢。如地獄眾生。所以者何。

【現代漢語翻譯】 現代漢語譯本： 我現在做了一個夢。我曾經說過一首偈： 『夢中與人相會，醒來后便不見蹤影；一切所有的事物，死後也同樣無法看見。』 我曾經也說過：『你們應當捨棄如夢一般的法。』什麼是如夢一般的法呢？就是五陰（色、受、想、行、識，構成個體存在的五種要素）等等，此處省略詳細的解釋。佛經雖然處處提到夢，但並沒有詳細地加以分別。佛經是這部論著的根本依據。佛經中沒有說到的，現在我想要說明，所以才撰寫這部論著。還有人說，譬喻者認為夢不是真實存在的法。他們因為什麼緣故，這樣說呢？回答是：因為世間所顯現的事實就是如此。例如，人在夢中飲食飽足，諸根（眼、耳、鼻、舌、身、意）得到增益，醒來后卻仍然感到飢渴。夢中演奏五種樂器，醒來后什麼也看不見。夢中被四種軍隊（象兵、馬兵、車兵、步兵）包圍，醒來后卻獨自一人。因為這些緣故，夢不是真實存在的。爲了阻止這種說法，也爲了表明夢是真實存在的法，所以才撰寫這部論著。 夢的含義是什麼？回答是：睡眠時，心和心所法（與心相關的心理活動），隨著所緣的對象而生起。醒來后不忘記，並向他人說『我夢見了這樣的事情』，這就是所謂的夢。有人問：如果夢中所見的事情，醒來后不記得了，或者即使記得也不向他人說，這還算是夢嗎？回答是：這也算是夢。這裡所說的，是完整的夢。完整的夢是指，夢中所見的事情，醒來后不忘記，並且向他人訴說。 有人問：夢的體性是什麼？回答是：體性是意（意識）。為什麼這樣說呢？因為依靠意的力量，心和心所法才能生起。還有人說，夢的體性是心和心所法。為什麼這樣說呢？就像經書原本所說的那樣，心和心所法隨著所緣的對象而生起。還有人說，心和心所法的境界，是夢的體性。為什麼這樣說呢？就像經書原本所說的那樣，心和心所法隨著所緣的對象而生起。還有人說，夢的體性是五陰。 有人問：夢存在於哪裡？回答是：存在於欲界（眾生有情慾和物質欲的世界），而不是色界（有物質但無情慾的世界）和無色界（既無物質也無情慾的世界）。或者有人說，夢不完全存在於欲界。例如地獄眾生。為什麼這樣說呢？

【English Translation】 English version: I had a dream just now. I once spoke a verse: 'In a dream, one meets with people, but upon waking, they are no longer seen; all possessions, after death, are also not seen.' I also once said: 'You should abandon the Dharma (teachings, laws) that are like a dream.' What is the Dharma like a dream? It is the Five Skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute individual existence), and so on, detailed explanations omitted here. Although the Buddhist scriptures mention dreams everywhere, they do not distinguish them in detail. The Buddhist scriptures are the fundamental basis for this treatise. What is not mentioned in them, I now want to explain, so I am writing this treatise. Furthermore, some say that those who use analogies believe that dreams are not real Dharmas. Why do they say this? The answer is: because the facts that appear in the world are like this. For example, a person is full from eating and drinking in a dream, and their senses (eye, ear, nose, tongue, body, mind) are nourished, but upon waking, they are still hungry and thirsty. In a dream, five kinds of musical instruments are played, but upon waking, nothing is seen. In a dream, one is surrounded by four kinds of armies (elephant, horse, chariot, infantry), but upon waking, one is alone. For these reasons, dreams are not real. To stop this kind of statement, and also to show that dreams are real Dharmas, this treatise is written. What is the meaning of 'dream'? The answer is: during sleep, the mind and mental factors (mental activities related to the mind), arise according to the object they are related to. Upon waking, one does not forget and tells others, 'I dreamed of such and such a thing,' this is what is called a dream. Someone asks: If the things seen in a dream are not remembered upon waking, or even if they are remembered but not told to others, is it still a dream? The answer is: this is also a dream. What is said here is a complete dream. A complete dream means that the things seen in the dream are not forgotten upon waking, and are told to others. Someone asks: What is the nature of a dream? The answer is: the nature is mind (consciousness). Why is this said? Because relying on the power of mind, the mind and mental factors can arise. Others say that the nature of a dream is the mind and mental factors. Why is this said? Just as the scriptures originally say, the mind and mental factors arise according to the object they are related to. Others say that the realm of the mind and mental factors is the nature of a dream. Why is this said? Just as the scriptures originally say, the mind and mental factors arise according to the object they are related to. Others say that the nature of a dream is the Five Skandhas. Someone asks: Where do dreams exist? The answer is: they exist in the Desire Realm (the world where beings have desires for both sensual pleasures and material things), not in the Form Realm (the world where there is matter but no sensual desires) or the Formless Realm (the world where there is neither matter nor sensual desires). Or some say that dreams do not completely exist in the Desire Realm. For example, beings in hell. Why is this said?

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以苦痛所逼故不得眠。復有說者。地獄亦有眠時。所以者何。如說活地獄中。或時有冷風來。如是唱言。眾生活。眾生活。時諸眾生即便還活。冷風吹故暫時得眠。以是事故。知地獄中亦有眠夢。畜生餓鬼人亦有眠夢。問曰。何等人有夢耶。答曰。凡夫聖人俱夢。聖人從須陀洹至辟支佛盡夢。唯有諸佛不夢。所以者何。唯有諸佛。無有疑故。亦離一切無巧便習氣故。問曰。夢中所見。為是所更事為非所更事耶。答曰。是所更事。非不所更事。問曰。若然者。夢見人有角。何處曾見有角人耶。答曰。此是亂想故。異處見人。異處見角。以亂想故。言是一處見人有角。復有說者。大海中有人形蟲。頭上有角。以曾見故。今亦夢見。問曰。如菩薩夢見五事。為於何處曾見是事耶。答曰。所更有二種。一者曾見。二者曾聞。菩薩所夢是曾聞。於何處聞。過去諸佛。為諸弟子說此五夢。菩薩于彼而得聞之。以曾聞故今亦夢見。問曰。誰現此夢耶。答曰。或有說者。是諸鬼神。為現吉不吉事。尊者和須蜜說曰。以五事故現夢。如偈說。

以疑心分別　　覺習因現事 　非人來相語　　因此五見夢

醫方說。有七事故夢。如偈說。

或所更聞見　　所求亦分別 　覺習及諸患　　因此七見夢

問曰。如現在意識

{ "translations": [ "現代漢語譯本：", "因苦痛逼迫而無法入眠。也有人說，地獄中也有睡眠的時候。為什麼這樣說呢？就像經文里說到的，在活地獄中，有時會有冷風吹來，併發出這樣的聲音：『眾生啊，活過來吧！眾生啊，活過來吧！』這時，那些眾生便會復活。因為冷風吹拂的緣故，他們可以暫時得到睡眠。因為這個緣故，我們知道地獄中也是有睡眠和夢境的。畜生、餓鬼和人也都有睡眠和夢境。有人問：『什麼樣的人會有夢呢？』回答說：『凡夫和聖人都會做夢。聖人從須陀洹（Sotapanna，入流果）到辟支佛（Pratyekabuddha，緣覺）都會做夢。只有諸佛（Buddha，覺者）不做夢。』為什麼呢？因為只有諸佛，沒有疑惑的緣故，也遠離了一切不善巧的習氣。有人問：『夢中所見，是曾經經歷過的事情，還是沒有經歷過的事情呢？』回答說：『是曾經經歷過的事情，不是沒有經歷過的事情。』有人問：『如果這樣說，夢見人有角，在哪裡曾經見過有角的人呢？』回答說：『這是因為混亂的想像。在不同的地方見過人，在不同的地方見過角，因為混亂的想像，就說是在同一個地方見到人有角。』還有人說，大海中有一種人形的蟲子，頭上長著角，因為曾經見過，所以現在也會夢見。有人問：『比如菩薩（Bodhisattva，菩提薩埵）夢見五件事，在什麼地方曾經見過這些事呢？』回答說：『經歷過的事情有兩種，一種是曾經見過的，一種是曾經聽過的。菩薩所夢見的是曾經聽過的。在什麼地方聽過呢？在過去諸佛為弟子們講述這五種夢的時候，菩薩在那裡聽聞過。因為曾經聽聞過，所以現在也會夢見。』有人問：『是誰顯現這些夢境呢？』回答說：『有人說是諸鬼神，爲了顯現吉兇之事。』尊者和須蜜（Vasumitra）說：『因為五種原因而顯現夢境。』就像偈頌里所說：", "『以疑心分別，覺習因現事，非人來相語，因此五見夢。』", "醫方（醫學）說，有七種原因導致做夢。就像偈頌里所說：", "『或所更聞見，所求亦分別，覺習及諸患，因此七見夢。』", "有人問：『比如現在的意識……』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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不能見色等。云何言夢是意地而能見色等耶。答曰。以見吉不吉相故言見。諸仙人說夢亦如是。尊者佛陀提婆說曰。眠時五識不現在前。不能見色等。如難陀迦母優婆斯所夢。以眠勢衰微。是以能見色等。問曰。夢所念事多。第四禪地宿命智所念事多耶。答曰。夢所念事多。非第四禪地宿命智所念事多。以是事故。而作是說。頗不入禪。不起通現在前。能憶念阿僧祇劫事不。答曰有。謂夢中所念是也。

仙人所說夢書。若人夢見如是事。當有如是果。問曰。如知未來世事。是愿智境界。彼不得愿智。何由能知耶。答曰。以過去現在事。比未來世事故能知。如諸仙曾有如是夢有如是果。今有如是夢。亦當有如是果。如此皆以比相故知。

如經說。當舍如夢等法。云何是如夢等法。答曰。五陰等是也。問曰。以何等故。說五陰如夢。答曰。以不適人意。暫有不經久故。說陰如夢。問曰。於何處眠耶。答曰。如經先說。五道中有眠。中陰中亦眠。在母胎諸根具者亦眠。乃至佛世尊亦眠。問曰。如薩遮尼揵所說。若人眠者。其人亦愚所以者何。以是蓋故。此云何通。答曰。非一切眠儘是蓋。有眠是蓋。有眠非蓋。眠非蓋者。佛起現在前。欲調適身故。眠是蓋者。佛不起現在前。所以者何。已離一切愚故有五蓋。五

【現代漢語翻譯】 現代漢語譯本：不能見到色等（rūpa, 等：等等）。為什麼說夢是在意地（mano-bhūmi）而能見到色等呢？回答說：因為見到吉利或不吉利的景象，所以說見到。諸位仙人所說的夢也是這樣。尊者佛陀提婆（Buddha-deva）說：睡眠時，五識（pañca-vijñāna）不現在前，不能見到色等。就像難陀迦母（Nandaka-mātā）優婆夷（upāsikā）所做的夢。因為睡眠的勢力衰微，所以能夠見到色等。問：夢中所念的事情多，還是第四禪地（caturtha-dhyāna-bhūmi）的宿命智（pūrva-nivāsānusmṛti-jñāna）所念的事情多呢？回答說：夢中所念的事情多，不是第四禪地的宿命智所念的事情多。因為這個緣故，才這樣說。有沒有不入禪定（dhyāna），不起神通（abhijñā）現在前，而能憶念阿僧祇劫（asaṃkhyeya-kalpa）的事情呢？回答說：有。就是夢中所念的事情。 仙人所說的夢書，如果人夢見這樣的事情，應當有這樣的結果。問：像知道未來世的事情，是愿智（praṇidhijñāna）的境界，他沒有得到愿智，怎麼能夠知道呢？回答說：用過去和現在的事情，來比擬未來世的事情，所以能夠知道。就像各位仙人曾經有這樣的夢，有這樣的結果，現在有這樣的夢，也應當有這樣的結果。這些都是用比擬相似的緣故知道。 如經文所說，應當捨棄如夢等法。什麼是如夢等法呢？回答說：五陰（pañca-skandha）等就是。問：因為什麼緣故，說五陰如夢呢？回答說：因為不合人意，暫時存在不能長久，所以說陰如夢。問：在什麼地方睡眠呢？回答說：如經文先前所說，五道（pañca-gatī）中有睡眠，中陰（antarābhava）中也有睡眠，在母胎中諸根具足的人也有睡眠，乃至佛世尊（Buddha-bhagavat）也有睡眠。問：如薩遮尼犍（Satyaka Nigaṇṭha）所說，如果人睡眠，那個人就是愚蠢的。為什麼呢？因為這是蓋障的緣故。這怎麼解釋呢？回答說：不是一切睡眠都是蓋障，有睡眠是蓋障，有睡眠不是蓋障。睡眠不是蓋障的情況是，佛（Buddha）起來現在前，爲了調適身體的緣故。睡眠是蓋障的情況是，佛不起來現在前。為什麼呢？因為已經遠離一切愚癡的緣故。有五蓋（pañca-nivāraṇa），五

【English Translation】 English version: One cannot see rūpa (form, etc.). How can it be said that dreams occur in the mano-bhūmi (mind-ground) and one can see rūpa, etc.? The answer is: Because one sees auspicious or inauspicious signs, it is said that one sees. The dreams described by various sages are also like this. The venerable Buddha-deva said: When one is asleep, the pañca-vijñāna (five consciousnesses) do not manifest, and one cannot see rūpa, etc. It is like the dream of the upāsikā (female lay follower) Nandaka-mātā (Nandaka's mother). Because the power of sleep is weakened, one is able to see rūpa, etc. Question: Are more things thought of in dreams, or are more things thought of by the pūrva-nivāsānusmṛti-jñāna (knowledge of past lives) in the caturtha-dhyāna-bhūmi (fourth dhyāna realm)? Answer: More things are thought of in dreams, not more things are thought of by the knowledge of past lives in the fourth dhyāna realm. For this reason, it is said in this way. Is there anyone who, without entering dhyāna (meditative absorption) and without the abhijñā (supernormal powers) manifesting, can remember things from asaṃkhyeya-kalpas (innumerable eons)? Answer: Yes. That is what is thought of in dreams. The dream books spoken of by sages say that if a person dreams of such and such a thing, there should be such and such a result. Question: Knowing about future events is the realm of praṇidhājñāna (knowledge of vows), but if one has not attained praṇidhājñāna, how can one know? Answer: By comparing past and present events to future events, one can know. Just as the various sages once had such and such a dream and had such and such a result, now if one has such and such a dream, there should also be such and such a result. All of this is known through comparison and analogy. As the sutra says, one should abandon dharmas like dreams. What are dharmas like dreams? The answer is: The pañca-skandha (five aggregates), etc. Question: For what reason are the five aggregates said to be like dreams? Answer: Because they do not accord with people's wishes and exist temporarily without lasting long, it is said that the aggregates are like dreams. Question: Where does one sleep? Answer: As the sutra previously said, there is sleep in the pañca-gatī (five realms of existence), there is also sleep in the antarābhava (intermediate state), and those in the mother's womb with complete faculties also sleep, even the Buddha-bhagavat (World-Honored One) also sleeps. Question: As Satyaka Nigaṇṭha (a Jain ascetic) said, if a person sleeps, that person is foolish. Why? Because it is a hindrance. How can this be reconciled? Answer: Not all sleep is a hindrance. Some sleep is a hindrance, and some sleep is not a hindrance. Sleep that is not a hindrance is when the Buddha arises and is present, for the sake of adjusting the body. Sleep that is a hindrance is when the Buddha does not arise and is not present. Why? Because one has already departed from all foolishness. There are pañca-nivāraṇa (five hindrances), five

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蓋攝一切蓋耶。乃至廣說。問曰。何故作此論。答曰。佛經說五蓋。或謂唯五蓋更無餘蓋。欲明五蓋外更有無明蓋故。而作此論。五蓋攝一切蓋一切蓋攝五蓋耶。答曰。一切蓋攝五蓋非五蓋攝一切蓋。乃至廣說。五蓋者所說者是也。一切蓋者第六無明蓋是也。彼一切蓋能攝五蓋。以多故。五不攝一切。以有餘故。如以大器覆小器則遍。小器覆大器則不遍。彼亦如是。一切攝五。非五攝一切。不攝何等。謂無明蓋。

佛說無明覆愛結系愚小得此身聰明亦然。問曰。如無明是蓋亦是結。愛亦是蓋亦是結。何以唯說無明覆不說愛覆耶。答曰。或有說者。欲現種種文種種說故。若有種種文義則易解。復有說者。蓋義是覆義。更無有結覆眾生慧眼如無明者。系義是結義。更無有結繫於眾生如愛結者。猶如一人有二怨家。一縛其手足。二以土坌其目。是人被縛無目。不能有所至。如是無明覆眾生慧眼。愛結系之。不能起向涅槃。以是事故。尊者瞿沙作如是說。以無明覆愛結系故。不善法得生。是中應說。一名伊利摩。二名摩舍輸賊。尊者佛陀羅測說曰。此現二門。乃至廣說。如說。無明覆愛結系。說愛結覆無明系亦如是。以是故。欲現二門義。乃至廣說。問曰。以何等故。不說無明蓋在五蓋中耶。答曰。覆義是蓋義。此五法

【現代漢語翻譯】 現代漢語譯本： 是否涵蓋一切煩惱障（蓋耶，涵蓋一切煩惱之意）。乃至廣泛地解釋。 問：為何要撰寫此論？ 答：佛經中說了五蓋（五種煩惱），有人認為只有這五蓋，沒有其他的煩惱。爲了說明五蓋之外還有無明蓋，所以撰寫此論。 五蓋是否涵蓋一切煩惱，一切煩惱是否涵蓋五蓋？ 答：一切煩惱涵蓋五蓋，但五蓋不涵蓋一切煩惱。乃至廣泛地解釋。 五蓋，是指佛經中所說的五種煩惱。 一切蓋，指的是第六種無明蓋。 那一切蓋能夠涵蓋五蓋，因為它包含的範圍更廣。 五蓋不能涵蓋一切蓋，因為它有所遺漏。 就像用大容器覆蓋小容器，就能完全覆蓋；用小容器覆蓋大容器，就不能完全覆蓋。道理也是一樣。一切蓋涵蓋五蓋，但五蓋不涵蓋一切蓋。 不涵蓋什麼？指的是無明蓋。

佛說，無明覆蓋，愛結束縛，愚昧弱小的人因此得到這個身體，聰明的人也是如此。 問：既然無明是蓋也是結，愛也是蓋也是結，為什麼只說無明覆蓋，而不說愛覆蓋呢？ 答：或許有人會說，這是爲了展現種種不同的文句和說法，如果文句和意義多種多樣，就容易理解。 還有人說，蓋的含義是覆蓋，沒有其他的結能像無明那樣覆蓋眾生的智慧之眼。 結的含義是束縛，沒有其他的結能像愛結那樣束縛眾生。 就像一個人有兩個仇家，一個捆綁他的手腳，一個用土矇住他的眼睛。這個人被捆綁又看不見，就什麼也做不了。 同樣，無明覆蓋眾生的智慧之眼，愛結束縛他們，使他們無法走向涅槃。 因為這個緣故，尊者瞿沙這樣說：因為無明覆蓋，愛結束縛，不善法才能產生。 其中應該說：一個名叫伊利摩（Irimo），二個名叫摩舍輸賊（Masashuchzei）。 尊者佛陀羅測（Buddharakshita）說：這展現了兩個門徑。乃至廣泛地解釋。 就像說，無明覆蓋，愛結束縛；說愛結覆蓋，無明束縛也是一樣。因此，爲了展現兩個門徑的意義。乃至廣泛地解釋。 問：因為什麼緣故，不說無明蓋在五蓋中呢？ 答：覆蓋的含義是蓋的含義，這五種法

【English Translation】 English version: Does it cover all afflictions (蓋耶, meaning covering all afflictions)? And so on, explained extensively. Question: Why is this treatise written? Answer: The Buddha's teachings speak of the five hindrances (five types of afflictions). Some believe that there are only these five hindrances and no others. To clarify that there is also the hindrance of ignorance (無明蓋) besides the five hindrances, this treatise is written. Do the five hindrances cover all afflictions, and do all afflictions cover the five hindrances? Answer: All afflictions cover the five hindrances, but the five hindrances do not cover all afflictions. And so on, explained extensively. The five hindrances refer to the five types of afflictions mentioned in the Buddha's teachings. All afflictions refer to the sixth hindrance, the hindrance of ignorance (無明蓋). All afflictions can cover the five hindrances because they encompass a broader scope. The five hindrances cannot cover all afflictions because they are incomplete. It's like covering a small container with a large container, which completely covers it; covering a large container with a small container does not completely cover it. The principle is the same. All afflictions cover the five hindrances, but the five hindrances do not cover all afflictions. What is not covered? It refers to the hindrance of ignorance (無明蓋).

The Buddha said, ignorance covers, and the bond of attachment binds. The foolish and weak obtain this body because of this, and the wise are the same. Question: Since ignorance is both a hindrance and a bond, and attachment is also both a hindrance and a bond, why only speak of ignorance covering and not attachment covering? Answer: Perhaps some would say that it is to show various different phrases and expressions. If the phrases and meanings are diverse, it is easier to understand. Others say that the meaning of 'hindrance' is 'covering'. There is no other bond that covers the wisdom eye of sentient beings like ignorance. The meaning of 'bond' is 'binding'. There is no other bond that binds sentient beings like the bond of attachment. It's like a person who has two enemies. One binds his hands and feet, and the other covers his eyes with dirt. This person is bound and cannot see, so he cannot go anywhere. Similarly, ignorance covers the wisdom eye of sentient beings, and the bond of attachment binds them, preventing them from turning towards Nirvana. For this reason, Venerable Ghosha (瞿沙) said: Because ignorance covers and the bond of attachment binds, unwholesome dharmas arise. Among them, it should be said: one is named Irimo (伊利摩), and the second is named Masashuchzei (摩舍輸賊). Venerable Buddharakshita (佛陀羅測) said: This reveals two gateways. And so on, explained extensively. Just as it is said, ignorance covers and the bond of attachment binds; saying that the bond of attachment covers and ignorance binds is also the same. Therefore, to reveal the meaning of two gateways. And so on, explained extensively. Question: For what reason is the hindrance of ignorance not mentioned among the five hindrances? Answer: The meaning of 'covering' is the meaning of 'hindrance'. These five dharmas

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覆勢用等無明覆勢用偏多。如一無明蓋覆勢用勝於五蓋所覆勢用。復有說者。以無明體重故不立無明蓋。在五蓋中。

諸蓋盡覆耶。乃至廣說。問曰。何故作此論。答曰。先解經中五蓋所不攝無明蓋。今欲說阿毗曇義一切煩惱儘是蓋。所以者何。一切煩惱盡覆此身中故。以是事故。尊者迦旃延子。作如是問。諸蓋覆耶。乃至廣作四句。云何是蓋非覆。過去未來五蓋是也。所以者何。以是蓋相故言蓋。過去蓋所作已竟。未來蓋所作未生。故不名為覆。云何覆非蓋。除五蓋諸餘煩惱現在前。何者是耶謂色無色界一切結。欲界系諸見慢無明蓋所不攝。諸纏現在前時是也。云何蓋亦覆。五蓋展轉現在前。若不眠欲愛蓋現在前時。三蓋現在前。謂欲愛睡掉蓋。眠時有四。即增眠蓋。瞋恚癡悔說亦如是。不眠睡蓋現在前時。二蓋現在前。謂睡掉蓋。眠時三蓋現在前。即增眠是也。云何非蓋非覆。除上爾所事。諸法已立名已稱說者。作第一第二第三句。未立名未稱說者作第四句。何者是耶。行陰作四句。在三世五蓋。現在煩惱五蓋所不攝者。如是法。作第一第二第三句。諸餘相應不相應行陰全四陰無為法。如是等法。作第四句。問曰。如過去煩惱覆過去法。未來煩惱覆未來法。現在煩惱覆現在法。何以故但說現在煩惱是覆。不

【現代漢語翻譯】 現代漢語譯本 『覆勢用等』是指無明（avidyā，無知）在覆蓋和影響方面特別強大。例如，一個無明所造成的覆蓋和影響，勝過五蓋（pañca nivarana，五種障礙）所造成的覆蓋和影響。還有一種說法認為，因為無明本身具有沉重的性質，所以不將無明單獨列為一種蓋，而是包含在五蓋之中。

『諸蓋盡覆耶』，乃至廣說。問：為什麼要作此論述？答：先前解釋了經典中五蓋所不包含的無明蓋，現在想要說明阿毗曇（Abhidhamma，論藏）的意義，即一切煩惱都是蓋。為什麼呢？因為一切煩惱都會覆蓋此身。因此，尊者迦旃延子（Kātyāyanīputra）提出了這樣的問題：『諸蓋覆耶？』，並廣泛地作了四句分析。什麼是蓋而非覆呢？過去和未來的五蓋就是。為什麼呢？因為它們具有蓋的性質，所以稱為蓋。過去的蓋所起的作用已經結束，未來的蓋所起的作用尚未產生，所以不稱為覆。什麼是覆而非蓋呢？除了五蓋之外，其他所有煩惱現在生起。哪些是呢？例如色無色界的一切結（saṃyojana，束縛），欲界系（kāmadhātu，慾望界）的諸見（dṛṣṭi，錯誤的見解）、慢（māna，傲慢）、無明，這些都不被五蓋所包含。諸纏（paryavasthāna，煩惱的粗顯形式）現在生起時也是如此。什麼是既是蓋又是覆呢？五蓋輪流現在生起。如果不睡覺，欲愛蓋（kāmarāga-nīvaraṇa，對感官快樂的貪求）現在生起時，有三種蓋同時現在生起，即欲愛、睡眠（styāna，昏沉）、掉舉（auddhatya，掉舉）。睡眠時有四種，即增加了睡眠蓋。瞋恚（dveṣa，嗔恨）、愚癡（moha，迷惑）、後悔（kaukritya，後悔）的情況也類似。不睡覺，睡眠蓋現在生起時，有兩種蓋同時現在生起，即睡眠、掉舉。睡眠時有三種蓋同時現在生起，即增加了睡眠蓋。

什麼是非蓋非覆呢？除了以上所說的情況，對於已經建立名稱、已經稱說的諸法，作第一、第二、第三句分析；對於尚未建立名稱、尚未稱說的諸法，作第四句分析。哪些是呢？行陰（saṃskāra-skandha，行蘊）作四句分析。在三世（過去、現在、未來）的五蓋中，現在煩惱中不被五蓋所包含的那些，對於這樣的法，作第一、第二、第三句分析。其餘的相應行陰、不相應行陰、全部四陰（色受想行識）、無為法（asaṃskṛta dharma，未被創造的法），對於這些法，作第四句分析。問：如果說過去的煩惱覆蓋過去法，未來的煩惱覆蓋未來法，現在的煩惱覆蓋現在法，為什麼只說現在的煩惱是覆，而不說過去和未來的煩惱是覆呢？

【English Translation】 English version 'Covering force and so on' refers to ignorance (avidyā) being particularly strong in terms of covering and influencing. For example, the covering and influence caused by one ignorance surpasses the covering and influence caused by the five hindrances (pañca nivarana). There is also a view that because ignorance itself has a heavy nature, ignorance is not established as a separate hindrance but is included in the five hindrances.

'Do all hindrances cover?', and so on, extensively explained. Question: Why is this treatise made? Answer: Previously, the ignorance hindrance not included in the five hindrances in the scriptures was explained. Now, it is intended to explain the meaning of Abhidhamma, that all defilements are hindrances. Why? Because all defilements cover this body. Therefore, Venerable Kātyāyanīputra asked this question: 'Do all hindrances cover?', and extensively made a fourfold analysis. What is a hindrance but not a covering? The five hindrances of the past and future are. Why? Because they have the nature of hindrances, they are called hindrances. The function of the past hindrance has already ended, and the function of the future hindrance has not yet arisen, so it is not called a covering. What is a covering but not a hindrance? All defilements other than the five hindrances arise in the present. Which are they? For example, all fetters (saṃyojana) of the formless and form realms, the views (dṛṣṭi), conceit (māna), and ignorance of the desire realm (kāmadhātu), which are not included in the five hindrances. This is also the case when the afflictions (paryavasthāna) arise in the present. What is both a hindrance and a covering? The five hindrances arise in turn in the present. If one does not sleep, when the hindrance of sensual desire (kāmarāga-nīvaraṇa) arises in the present, three hindrances arise simultaneously in the present, namely sensual desire, sloth (styāna), and restlessness (auddhatya). When sleeping, there are four, namely the addition of the sleep hindrance. The same is said for hatred (dveṣa), delusion (moha), and remorse (kaukritya). When one does not sleep, when the sleep hindrance arises in the present, two hindrances arise simultaneously in the present, namely sloth and restlessness. When sleeping, three hindrances arise simultaneously in the present, namely the addition of sleep.

What is neither a hindrance nor a covering? Apart from the above-mentioned situations, for dharmas that have already been established and named, a first, second, and third analysis are made; for dharmas that have not yet been established and named, a fourth analysis is made. Which are they? The volitional formations aggregate (saṃskāra-skandha) is analyzed in four ways. Among the five hindrances of the three times (past, present, future), those that are not included in the five hindrances among present defilements, for such dharmas, a first, second, and third analysis are made. The remaining associated volitional formations, unassociated volitional formations, all four aggregates (form, feeling, perception, mental formations, and consciousness), unconditioned dharmas (asaṃskṛta dharma), for these dharmas, a fourth analysis is made. Question: If it is said that past defilements cover past dharmas, future defilements cover future dharmas, and present defilements cover present dharmas, why is it only said that present defilements are coverings, and not past and future defilements?

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說過去未來耶。答曰。或有說者。若說現在。當知亦說過去未來。復有說者。現在煩惱。能障聖道。過去未來煩惱。不能障聖道。復有說者。現在煩惱。能取依果報果。非過去未來。復有說者。現在煩惱能取果與果。非過去未來。復有說者。現在煩惱現呵責。染污此身墮不是處。非過去未來。復有說者。現在煩惱能生世愚及緣中愚。復有說者。現在煩惱。有所作。復有說者。現在煩惱障礙所依所行所緣。復有說者。或有為法。或有為人。若為法而言。過去法為過去煩惱所覆。未來現在法為未來現在煩惱所覆。若為人而言。則現在煩惱名覆人。如世人言。誰為煩惱所覆。謂不得解脫人為煩惱所覆。現在陰界入假名為人。過去未來陰界入假名為法。以是事故。現在煩惱名覆。非過去未來也。

一切欲界系無明使。盡不善耶。乃至廣說。問曰。何故作此論。答曰。或有說。一切結使盡是不善。如譬喻者作如是說。一切煩惱儘是不善。所以者何。無巧便故欲止如是說者意。亦欲說欲界身見邊見及相應無明色無色界一切結儘是無記故。復有說者。一切欲界煩惱。儘是不善。一切色無色界煩惱。儘是無記。今欲現欲界身見邊見及相應無明亦是無記。以是事故。欲止他義顯於己義。亦欲說法相相應義故。而作此論。

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【現代漢語翻譯】 現代漢語譯本 問：關於過去和未來的（煩惱），你有什麼要說的？ 答：有些人這樣說，如果談論現在（的煩惱），應當知道也包含了過去和未來的（煩惱）。 又有些人說，現在的煩惱能夠障礙通往聖道的道路，而過去和未來的煩惱則不能障礙聖道。 又有些人說，現在的煩惱能夠導致（產生）依賴果和報應果，而過去和未來的煩惱則不能。 又有些人說，現在的煩惱能夠導致（產生）果和與果，而過去和未來的煩惱則不能。 又有些人說，現在的煩惱會立即受到譴責，染污此身，使之墮入不好的境地，而過去和未來的煩惱則不會。 又有些人說，現在的煩惱能夠產生世俗的愚癡以及對因緣的愚癡。 又有些人說，現在的煩惱有所作為。 又有些人說，現在的煩惱會障礙所依賴的、所行走的、所緣取的。 又有些人說，或者有為法，或者有為人。如果從法的角度來說，過去的法被過去的煩惱所覆蓋，未來和現在的法被未來和現在的煩惱所覆蓋。如果從人的角度來說，那麼現在的煩惱才叫做覆蓋人。就像世人所說，誰被煩惱所覆蓋？就是指那些無法得到解脫的人被煩惱所覆蓋。現在的陰、界、入（蘊、處、界）假名為人，過去和未來的陰、界、入（蘊、處、界）假名為法。因為這個緣故，現在的煩惱才叫做覆蓋，而不是過去和未來的煩惱。

一切欲界系（Kāmadhātu）的無明使（avidyānuśaya），都是不善的嗎？乃至廣說。 問：為什麼要作此論？ 答：有些人說，一切結使（saṃyojana）都是不善的，比如譬喻者（dṛṣṭāntika）這樣說，一切煩惱都是不善的。為什麼呢？因為沒有善巧方便的緣故。爲了阻止這種說法，也爲了說明欲界的身見（satkāyadṛṣṭi）、邊見（antagrahadṛṣṭi）以及相應的無明（avidyā），色界（Rūpadhātu）和無色界（Ārūpyadhātu）的一切結（bandhana）都是無記（avyākṛta）的。又有些人說，一切欲界的煩惱都是不善的，一切色界和無色界的煩惱都是無記的。現在想要顯示欲界的身見、邊見以及相應的無明也是無記的。因為這個緣故，想要阻止其他的觀點，彰顯自己的觀點，也想要說法相（dharmanimitta）相應的意義，所以才作此論。

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【English Translation】 English version Question: What do you say about the past and future (afflictions)? Answer: Some say that if you speak of the present (afflictions), you should know that it also includes the past and future (afflictions). Others say that present afflictions can obstruct the path to the holy way, while past and future afflictions cannot obstruct the holy way. Others say that present afflictions can lead to (the production of) dependent fruits and retribution fruits, while past and future afflictions cannot. Others say that present afflictions can lead to (the production of) fruits and with-fruits, while past and future afflictions cannot. Others say that present afflictions are immediately condemned, defiling this body and causing it to fall into an unfavorable state, while past and future afflictions do not. Others say that present afflictions can generate worldly ignorance and ignorance of conditions. Others say that present afflictions have actions. Others say that present afflictions obstruct what is relied upon, what is walked upon, and what is taken as an object. Others say that there are either conditioned dharmas or conditioned beings. If speaking from the perspective of dharmas, past dharmas are covered by past afflictions, and future and present dharmas are covered by future and present afflictions. If speaking from the perspective of beings, then only present afflictions are called covering beings. Just as people say, who is covered by afflictions? It refers to those who cannot attain liberation being covered by afflictions. The present skandhas (khandha), realms (dhātu), and entrances (āyatana) are nominally called beings, while the past and future skandhas, realms, and entrances are nominally called dharmas. For this reason, only present afflictions are called covering, not past and future afflictions.

Are all latent tendencies of ignorance (avidyānuśaya) pertaining to the desire realm (Kāmadhātu) unwholesome? And so on, extensively. Question: Why is this treatise composed? Answer: Some say that all fetters (saṃyojana) are unwholesome, as the Exemplifiers (dṛṣṭāntika) say, all afflictions are unwholesome. Why? Because there is no skillful means. To prevent this view, and also to explain that the view of self (satkāyadṛṣṭi), extreme views (antagrahadṛṣṭi), and corresponding ignorance (avidyā) in the desire realm, and all bonds (bandhana) in the form realm (Rūpadhātu) and formless realm (Ārūpyadhātu) are indeterminate (avyākṛta). Others say that all afflictions in the desire realm are unwholesome, and all afflictions in the form and formless realms are indeterminate. Now, it is intended to show that the view of self, extreme views, and corresponding ignorance in the desire realm are also indeterminate. For this reason, to prevent other views, to manifest one's own view, and also to explain the meaning of corresponding characteristics of dharmas (dharmanimitta), this treatise is composed.

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切欲界系無明使盡不善耶。答曰。諸不善者。盡欲界系無明使。頗有欲界無明使非不善耶。答曰有。欲界身見邊見相應無明使是也。問曰。何故欲界身見邊見相應無明非不善耶。答曰。若體是無慚無愧。與無慚無愧相應。從無慚無愧生。是無慚無愧依果者是不善。彼與此相違故非不善。複次此法非一向壞於期心。云何非一向壞於期心耶。答曰。體非無慚愧等故。複次此法不妨佈施持戒修定等故。所以者何。計我見者。為我樂故行於佈施。為我生善道故行於持戒。為我得解脫故而修于定。邊見隨身見後生。彼相應無明亦爾。複次此二見。于自法中愚不逼切他。所以者何。我見者。不如是說眼能見色是可見。作如是說。我能見我所是可見。乃至意知法說亦如是。此見未曾逼切於他。邊見隨身見後生故。相應無明亦爾。複次以此見不能生報故。尊者和須蜜作如是說。何故身見邊見是無記耶。答曰。以不能生身口粗業故。問曰。不善煩惱亦有不能生身口粗業者。可是無記耶。答曰。現在雖不起后增益時。能起身口粗業。身見邊見終不能起。複次此見不能令眾生墮于惡道。問曰。不善煩惱亦有不能令眾生墮惡道者。可是無記耶。答曰。不善煩惱后增長時。能令眾生墮于惡道。身見邊見終不能令眾生墮惡道故。複次此見不能生不愛

【現代漢語翻譯】 現代漢語譯本： 問：斷盡欲界所繫的無明使（avidyā-anuśaya，ignorance latent tendency）就是斷盡所有不善法嗎？ 答：斷盡所有不善法，就是斷盡欲界所繫的無明使。問：難道有欲界所繫的無明使不是不善法嗎？ 答：有。與欲界的身見（satkāya-dṛṣṭi，belief in a self）和邊見（antagrāha-dṛṣṭi，belief in extremes）相應的無明使就是。 問：為什麼與欲界的身見和邊見相應的無明不是不善法呢？ 答：如果其自性是無慚（āhrīkya，shamelessness）和無愧（anapatrāpya，lack of conscience），並且與無慚和無愧相應，從無慚和無愧產生，作為無慚和無愧的所依和結果的，那就是不善法。而身見和邊見與此相反，所以不是不善法。 再者，這種法不是一概破壞期望之心。問：怎麼說它不是一概破壞期望之心呢？ 答：因為它的自性不是無慚、無愧等。 再者，這種法不妨礙佈施（dāna，giving）、持戒（śīla，morality）、修定（samādhi，concentration）等善行。為什麼呢？因為執著於我見（ātma-dṛṣṭi，belief in a self）的人，爲了自己的快樂而行佈施，爲了自己能生於善道而持戒，爲了自己能得到解脫而修習禪定。邊見隨身見之後產生，與邊見相應的無明也是如此。 再者，這兩種見，在自己的法中愚昧，但不逼迫他人。為什麼呢？執著於我見的人，不會這樣說『眼睛能看見顏色，顏色是可見的』，而是會這樣說『我能看見我所擁有的東西，那東西是可見的』，乃至意識知法也是這樣。這種見解從未逼迫過他人。邊見隨身見之後產生，所以與邊見相應的無明也是如此。 再者，因為這種見不能產生果報。尊者和須蜜（Vasumitra）這樣說：為什麼身見和邊見是無記（avyākṛta，indeterminate）呢？ 答：因為它們不能產生身口粗業（kāya-vācā karma，physical and verbal actions）。問：不善的煩惱也有不能產生身口粗業的，難道也是無記嗎？ 答：不善的煩惱現在雖然不產生，但在以後增長時，能產生身口粗業。而身見和邊見最終都不能產生。 再者，這種見不能使眾生墮入惡道。問：不善的煩惱也有不能使眾生墮入惡道的，難道也是無記嗎？ 答：不善的煩惱在以後增長時，能使眾生墮入惡道。而身見和邊見最終都不能使眾生墮入惡道。 再者，這種見不能產生不愛樂。

【English Translation】 English version: Question: Does the complete exhaustion of the latent tendency of ignorance (avidyā-anuśaya) pertaining to the Desire Realm (Kāmadhātu) mean the exhaustion of all unwholesome (akuśala) things? Answer: The exhaustion of all unwholesome things means the exhaustion of the latent tendency of ignorance pertaining to the Desire Realm. Question: Are there any latent tendencies of ignorance pertaining to the Desire Realm that are not unwholesome? Answer: Yes. The latent tendency of ignorance associated with the view of self (satkāya-dṛṣṭi) and the extreme views (antagrāha-dṛṣṭi) in the Desire Realm are. Question: Why is the ignorance associated with the view of self and the extreme views in the Desire Realm not unwholesome? Answer: If its nature is shamelessness (āhrīkya) and lack of conscience (anapatrāpya), and it is associated with shamelessness and lack of conscience, arising from shamelessness and lack of conscience, and is the basis and result of shamelessness and lack of conscience, then it is unwholesome. These views are contrary to this, so they are not unwholesome. Furthermore, this dharma does not completely destroy the mind of expectation. Question: How does it not completely destroy the mind of expectation? Answer: Because its nature is not shamelessness, lack of conscience, etc. Furthermore, this dharma does not hinder giving (dāna), morality (śīla), concentration (samādhi), and other virtuous practices. Why? Because those who cling to the view of self (ātma-dṛṣṭi) practice giving for their own pleasure, practice morality so that they may be born in good realms, and cultivate concentration so that they may attain liberation. Extreme views arise after the view of self, and the ignorance associated with extreme views is the same. Furthermore, these two views, while being ignorant in their own dharma, do not oppress others. Why? Those who cling to the view of self do not say, 'The eye can see color, and color is visible.' Instead, they say, 'I can see what belongs to me, and that thing is visible,' and so on with the mind knowing dharmas. This view has never oppressed others. Extreme views arise after the view of self, so the ignorance associated with extreme views is the same. Furthermore, because this view cannot produce retribution. The Venerable Vasumitra said: Why are the view of self and the extreme views indeterminate (avyākṛta)? Answer: Because they cannot produce coarse physical and verbal actions (kāya-vācā karma). Question: Are unwholesome afflictions that cannot produce coarse physical and verbal actions also indeterminate? Answer: Although unwholesome afflictions do not produce them now, they can produce coarse physical and verbal actions when they increase later. But the view of self and the extreme views can never produce them. Furthermore, this view cannot cause beings to fall into evil destinies. Question: Are unwholesome afflictions that cannot cause beings to fall into evil destinies also indeterminate? Answer: Unwholesome afflictions can cause beings to fall into evil destinies when they increase later. But the view of self and the extreme views can never cause beings to fall into evil destinies. Furthermore, this view cannot generate lack of affection.

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果故。問曰。若能得未來有。即是生不愛果。世尊亦說。比丘我不稱美乃至彈指頃生未來有者。所以者何。有皆是苦故。邊見隨身見後生。相應無明亦爾。尊者佛陀提婆說曰。此二見是顛倒。能生諸煩惱。非安隱法故是不善。若當身見非是不善者誰是不善。世尊亦說。比丘若無明是不善。邊見隨身見後生。相應無明亦爾。

一切色無色界無明使盡無記耶。答曰。一切色無色界無明使盡是無記。廣說如經本。問曰。何故色無色界煩惱是無記耶。答曰。若體是無慚無愧。乃至是無慚無愧依果者是不善。色無色界煩惱。與此相違故非不善。複次此諸煩惱不一向壞期心。如上所說。複次以不能生報故。如是因論生論。以何等故。彼諸煩惱不能生報。答曰。此諸煩惱。為四支五支三昧所制持故。猶如毒蛇為咒所持不能螫人。彼亦如是。複次彼無報器故。若當色無色界煩惱當生報者。應生何報。必生苦報。苦報在欲界。不可以色無色界行欲界中受報。複次彼煩惱。非一向受于顛倒。亦少有所因。如色無色界邪見謗苦。彼有少樂故。亦有少勝見取見第一。亦有少凈戒取見凈。如色界道能凈欲界。色無色界道。能凈色無色界道。能凈無色界。尊者和須蜜說曰以何等故。色無色界煩惱是無記。答言。不能生身口粗業。廣說如上。尊

【現代漢語翻譯】 現代漢語譯本 果和原因。有人問：『如果能夠獲得未來的存在，那就是不喜愛其結果。』世尊也說過：『比丘們，我不讚美乃至彈指頃刻間產生未來的存在。』為什麼呢？因為所有的存在都是痛苦的。邊見（認為事物是斷滅或永恒的錯誤見解）、隨身見（認為五蘊和我是相同的錯誤見解）以及後生（隨身見之後產生的）相應無明也是如此。尊者佛陀提婆說：『這兩種見解是顛倒的，能夠產生各種煩惱，不是安穩的法，所以是不善的。』如果隨身見不是不善的，那麼什麼是不善的呢？世尊也說過：『比丘們，如果無明是不善的，邊見、隨身見以及後生相應無明也是如此。』 一切色界和無色界的無明以及使（潛在的煩惱）是否都是無記（非善非惡）呢？回答是：一切色界和無色界的無明以及使都是無記。詳細的解釋如經文原本所說。有人問：『為什麼色界和無色界的煩惱是無記呢？』回答是：如果其體是無慚無愧，乃至是無慚無愧所依賴的結果，那就是不善。色界和無色界的煩惱與此相反，所以不是不善。其次，這些煩惱並不完全破壞其心，如上面所說。再次，因為它們不能產生果報。就像上面所說的因論和生論。因為什麼原因，那些煩惱不能產生果報呢？回答是：這些煩惱被四禪或五禪三昧所控制，就像毒蛇被咒語控制而不能咬人一樣。它們也是如此。再次，它們沒有果報的工具。如果色界和無色界的煩惱要產生果報，應該產生什麼果報呢？必定是苦報。苦報在欲界。不可以用色界和無色界的行為在欲界中受報。再次，那些煩惱並非完全是顛倒的，也稍微有所依據。例如色界和無色界的邪見誹謗痛苦，其中有少許快樂的成分。也有少許殊勝的見取見（認為錯誤的見解是殊勝的），也有少許清凈的戒禁取見（認為持守錯誤的戒律可以獲得清凈）。就像禪定之道能夠凈化欲界，色界禪定之道能夠凈化色界，無色界禪定之道能夠凈化無色界。尊者和須蜜說：『因為什麼原因，色界和無色界的煩惱是無記呢？』回答說：『它們不能產生身口粗重的行為。』詳細的解釋如上文所述。

【English Translation】 English version Cause and effect. Someone asks: 'If one can attain future existence, isn't that not loving the result?' The World Honored One also said: 'Bhikkhus, I do not praise even for the snap of a finger the arising of future existence.' Why is that? Because all existence is suffering. Extreme views (the wrong view that things are either annihilated or eternal), self-view (the wrong view that the five aggregates are the same as the self), and the ignorance associated with what arises after self-view are also like that. Venerable Buddhatadeva said: 'These two views are inverted, capable of generating various afflictions, not a peaceful dharma, therefore they are unwholesome.' If self-view is not unwholesome, then what is unwholesome? The World Honored One also said: 'Bhikkhus, if ignorance is unwholesome, extreme views, self-view, and the ignorance associated with what arises after self-view are also like that.' Are all the ignorance and anusaya (latent defilements) of the Form Realm (Rupadhatu) and Formless Realm (Arupadhatu) indeterminate (avyakrta)? The answer is: all the ignorance and anusaya of the Form Realm and Formless Realm are indeterminate. The detailed explanation is as stated in the original sutra. Someone asks: 'Why are the afflictions of the Form Realm and Formless Realm indeterminate?' The answer is: if their nature is shamelessness and lack of remorse, and even the result that depends on shamelessness and lack of remorse, then that is unwholesome. The afflictions of the Form Realm and Formless Realm are contrary to this, so they are not unwholesome. Furthermore, these afflictions do not completely destroy the mind, as mentioned above. Again, because they cannot produce retribution. Like the discussion of cause and arising mentioned above. For what reason do those afflictions not produce retribution? The answer is: these afflictions are controlled by the four dhyanas or five dhyanas samadhi, just like a poisonous snake is controlled by a mantra and cannot bite people. They are also like that. Again, they do not have the instrument for retribution. If the afflictions of the Form Realm and Formless Realm were to produce retribution, what retribution should they produce? Certainly, it would be suffering retribution. Suffering retribution is in the Desire Realm (Kamadhatu). One cannot use the actions of the Form Realm and Formless Realm to receive retribution in the Desire Realm. Again, those afflictions are not entirely inverted, and they also have some basis. For example, the wrong views of the Form Realm and Formless Realm slander suffering, but there is a small element of happiness in them. There is also a small amount of superior clinging to views (considering wrong views as superior), and there is also a small amount of pure clinging to precepts (believing that adhering to wrong precepts can attain purity). Just as the path of dhyana can purify the Desire Realm, the path of Form Realm dhyana can purify the Form Realm, and the path of Formless Realm dhyana can purify the Formless Realm. Venerable Vasumitra said: 'For what reason are the afflictions of the Form Realm and Formless Realm indeterminate?' The answer is: 'They cannot produce coarse actions of body and speech.' The detailed explanation is as mentioned above.

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者佛陀提婆說曰。若當色無色界煩惱非是不善者。誰是不善。世尊亦說煩惱生業。一切見苦集所斷無明使。儘是一切遍耶。問曰。何故作此論。答應如上一切遍因中說。一切見苦集所斷無明使。儘是一切遍使耶。答曰。諸一切遍。儘是見苦集所斷無明使。頗見苦集所斷無明使非一切遍耶。答曰有。非一切遍使相應無明。何者是耶。欲恚慢等相應無明。隨相而說。

云何不共無明使。答曰。不說苦於苦不忍不可。余諦亦爾。此心一向愚。一向劣。一向癡。是故說不共無明。問曰。若然者。云何非是邪見耶。答曰。邪見謗言無苦。此不欲忍苦。猶如宿食不消憎于乳食。彼亦如是。或有說者。上已說體。所行雲何。答曰。無知黑闇愚癡是也。復有說者。先說所行。如不說苦於苦不忍不可是也。問曰。若然者。波伽羅那經所說云何通。如說云何無明使所使。答言若無知黑闇愚癡是也。答曰。彼說無明所行不盡有煩惱所行彼中不說。復有說者。不說苦等。是說無明所緣。

問曰。云何是不共義耶。答曰。罽賓沙門作如是說。不與緣四諦煩惱相應故名不共。復有說者。此使緣於四諦。唯是凡夫所行故名不共。尊者婆已說曰。不共余煩惱故名不共。所以者何。以遠離煩惱所行各異不待煩惱而生故名不共。尊者婆摩勒說曰

【現代漢語翻譯】 現代漢語譯本：佛陀提婆（Buddha Deva）說：『如果色（Rupa，物質）沒有煩惱，不是不善的，那麼誰是不善的呢？』世尊（世尊，釋迦牟尼佛的尊稱）也說煩惱產生業（Karma）。一切見苦集所斷的無明使（Avidya anusaya，無明隨眠），都是一切遍使（Sarvatraga anusaya，一切處隨眠）嗎？ 問：『為什麼提出這個論點？』答：『如上一切遍因中說。』一切見苦集所斷的無明使，都是一切遍使嗎？答：『諸一切遍使，都是見苦集所斷的無明使。』頗有見苦集所斷的無明使不是一切遍使嗎？答：『有。非一切遍使相應（Samprayukta）的無明。』什麼是非一切遍使相應的無明呢？欲（Kama，慾望）、恚（Dvesa，嗔恨）、慢（Mana，驕慢）等相應的無明，隨其相而說。 『什麼是不共無明使（Asadharana avidya anusaya，不共無明隨眠）？』答：『不說苦於苦不忍不可，其餘諦（Satya，真諦）也是如此。』此心一向愚（Moha，愚癡），一向劣，一向癡，所以說不共無明。問：『如果這樣，為什麼不是邪見（Mithyadristi，邪見）呢？』答：『邪見誹謗說沒有苦，此不欲忍苦，猶如宿食不消憎于乳食，彼亦如是。』或有人說，上已說體，所行雲何？答：『無知、黑暗、愚癡是也。』復有人說，先說所行，如不說苦於苦不忍不可是也。問：『如果這樣，波伽羅那經（Prakaranagrantha）所說云何通？如說云何無明使所使？答言若無知黑闇愚癡是也。』答：『彼說無明所行不盡，有煩惱所行彼中不說。』復有人說，不說苦等，是說無明所緣。 問：『什麼是不共義呢？』答：『罽賓（Kashmir）沙門（Sramana，出家修行者）作如是說，不與緣四諦（四聖諦）煩惱相應故名不共。』復有人說，此使緣於四諦，唯是凡夫所行故名不共。尊者婆（Bhadanta Bhava）已說：『不共余煩惱故名不共。』所以者何？以遠離煩惱所行各異，不待煩惱而生故名不共。尊者婆摩勒（Bhadanta Vamala）說：

【English Translation】 English version: The Buddha Deva said: 'If Rupa (form/matter) has no afflictions and is not unwholesome, then who is unwholesome?' The World Honored One (Bhagavan, an epithet for the Buddha) also said that afflictions generate Karma. Are all Avidya anusaya (latent ignorance) that are eliminated by seeing suffering and its origin, Sarvatraga anusaya (all-pervasive latent tendencies)?' Question: 'Why is this argument made?' Answer: 'As stated above in the cause of all-pervasiveness.' Are all Avidya anusaya eliminated by seeing suffering and its origin, all-pervasive latent tendencies? Answer: 'All all-pervasive latent tendencies are Avidya anusaya eliminated by seeing suffering and its origin.' Are there any Avidya anusaya eliminated by seeing suffering and its origin that are not all-pervasive latent tendencies? Answer: 'Yes. Avidya not associated (Samprayukta) with all-pervasive latent tendencies.' What is Avidya not associated with all-pervasive latent tendencies? Avidya associated with Kama (desire), Dvesa (hatred), Mana (pride), etc., is described according to its characteristics. 'What is Asadharana avidya anusaya (non-common latent ignorance)?' Answer: 'Not speaking of suffering, one cannot endure or accept suffering, and the same applies to the other Satyas (truths).' This mind is always ignorant (Moha), always inferior, always foolish, therefore it is called non-common ignorance. Question: 'If that is the case, why is it not Mithyadristi (wrong view)?' Answer: 'Wrong view slanders and says there is no suffering, this does not want to endure suffering, like undigested food from the previous meal causing aversion to milk. It is also like that.' Or some say, the substance has already been described above, what is its activity? Answer: 'Ignorance, darkness, and foolishness.' Others say, the activity is described first, such as not speaking of suffering, one cannot endure or accept suffering. Question: 'If that is the case, how does it align with what is said in the Prakaranagrantha?' As it says, 'What is influenced by latent ignorance?' Answer: 'If it is ignorance, darkness, and foolishness.' Answer: 'That speaks of the activity of ignorance not exhaustively, there are activities of afflictions not mentioned there.' Others say, not speaking of suffering, etc., is speaking of the object of ignorance. Question: 'What is the meaning of non-common?' Answer: 'Sramanas (ascetics) of Kashmir say that it is called non-common because it is not associated with afflictions that arise from the Four Noble Truths.' Others say that this latent tendency is related to the Four Noble Truths, and is only practiced by ordinary people, therefore it is called non-common. Bhadanta Bhava has said: 'It is called non-common because it is not common with other afflictions.' Why is that? Because it is separate from the activities of afflictions, and arises independently without relying on afflictions, therefore it is called non-common. Bhadanta Vamala said:

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。與煩惱別異不共一意故名不共。復有說者。與煩惱別異不共方便故名不共。問曰。不共無明。為是五種所斷。為是見道所斷耶。若是見道所斷者。識身經所說云何通。如說彼是修道所斷。不共無明相應心。若是五種者。此中何以不說耶。答曰。或有說者。見道所斷。問曰。若然者。識身經所說云何通。答曰。此文應如是說。彼是修道所斷。無明使相應心。應作是說。而不說者有何意。答曰。識身經所說。不說不共無明使。若以自功力不因他生者。是不共無明。彼雖不與煩惱相應。不以自功力因他而生。是故不是不共。復有說者是五種斷。問曰。此中何以不說耶。答曰。或有說者。若無明緣四諦。不與余使相應故名不共。修道所斷無明。有不與煩惱相應者。不緣四諦。復有說者。若不與諸使相應。唯凡夫所行者。是中則說彼修道所斷。雖有不與煩惱相應。而是凡夫聖人所行。是故不說。問曰。修道所斷不共無明使何等心邊可得耶。答曰。欲界十小煩惱大地。色界初禪地諂放逸。第二禪乃至非想非非想處放逸俱者是也。問曰。於何時現在前行耶。答曰。若人起正見。若人起見。心疲勞已。或時起如是等不共無明不共無明不說苦。乃至廣說。問曰。如一切心中盡有慧。何以說不忍可苦耶。答曰。為無明所蔽故彼慧不明不了

【現代漢語翻譯】 現代漢語譯本：『與煩惱不同，不共同一心，所以叫做不共。』還有一種說法，『與煩惱不同，不共同方便，所以叫做不共。』問：『不共無明（與生俱來的無知），是被五種（五種煩惱）所斷，還是被見道（證悟真理的道路）所斷呢？』如果是見道所斷，那麼《識身經》（佛教論著）所說的又該如何解釋呢？如經中所說，『它是修道（通過修行來達到解脫的道路）所斷。』不共無明相應的心。如果是五種所斷，那麼這裡為什麼不說呢？答：『或者有人說，是見道所斷。』問：『如果這樣，那麼《識身經》所說的又該如何解釋呢？』答：『這段文字應該這樣說，它是修道所斷，無明使（無明的力量）相應的心。』應該這樣說，而不這樣說有什麼用意呢？答：《識身經》所說，沒有說不共無明使。如果以自身功力，不因他人而生起的，就是不共無明。它雖然不與煩惱相應，但不以自身功力，而是因他人而生起，所以不是不共。還有人說是五種所斷。問：『這裡為什麼不說呢？』答：『或者有人說，如果無明緣於四諦（佛教的四個真理），不與其餘煩惱相應，所以叫做不共。修道所斷的無明，有不與煩惱相應的，但不緣於四諦。』還有人說，『如果不與諸煩惱相應，只有凡夫（尚未開悟的人）才有的，這裡就說它是修道所斷。』雖然有不與煩惱相應的，但是凡夫和聖人（已經開悟的人）都有的，所以不說。問：『修道所斷的不共無明使，在什麼樣的心中可以找到呢？』答：『欲界（充滿慾望的世界）的十小煩惱大地，初禪地（禪定的第一層境界）的諂（虛偽）和放逸（放縱），第二禪乃至非想非非想處（禪定的最高境界）的放逸，都屬於這種情況。』問：『在什麼時候會顯現出來呢？』答：『如果有人生起正見（正確的見解），如果有人生起邪見，心力疲勞之後，有時會生起像這樣的不共無明。』不共無明不說苦，乃至廣說。問：『像一切心中都有智慧一樣，為什麼說不能忍受苦呢？』答：『因為被無明所遮蔽，所以那智慧不明顯，不瞭解。』 English version: 'Different from afflictions, not sharing the same intention, hence called 'uncommon'. Another explanation is, 'Different from afflictions, not sharing the same means, hence called 'uncommon'.' Question: 'Is uncommon ignorance (innate ignorance) severed by the five types (five types of afflictions), or is it severed by the path of seeing (the path to realizing the truth)?' If it is severed by the path of seeing, how can we reconcile what is said in the Vijnanakaya Sastra (Buddhist treatise)? As it says, 'It is severed by the path of cultivation (the path to liberation through practice).' The mind associated with uncommon ignorance. If it is severed by the five types, why is it not mentioned here?' Answer: 'Some say it is severed by the path of seeing.' Question: 'If that is the case, how can we reconcile what is said in the Vijnanakaya Sastra?' Answer: 'This passage should be stated as, 'It is severed by the path of cultivation, the mind associated with the force of ignorance (the power of ignorance).' It should be stated this way, but what is the intention of not stating it this way?' Answer: 'The Vijnanakaya Sastra does not mention the force of uncommon ignorance. If it arises from one's own effort, not caused by others, it is uncommon ignorance. Although it is not associated with afflictions, it does not arise from one's own effort but is caused by others, therefore it is not uncommon.' Others say it is severed by the five types. Question: 'Why is it not mentioned here?' Answer: 'Some say that if ignorance is conditioned by the Four Noble Truths (the four truths of Buddhism), it is not associated with other afflictions, hence it is called uncommon. The ignorance severed by the path of cultivation may not be associated with afflictions, but it is not conditioned by the Four Noble Truths.' Others say, 'If it is not associated with various afflictions and is only practiced by ordinary beings (those who have not yet attained enlightenment), then it is said here that it is severed by the path of cultivation.' Although there is that which is not associated with afflictions, it is practiced by both ordinary beings and sages (those who have attained enlightenment), therefore it is not mentioned. Question: 'In what kind of mind can the force of uncommon ignorance severed by the path of cultivation be found?' Answer: 'In the ten minor afflictions of the desire realm (the world full of desires), the flattery (hypocrisy) and laxity (indulgence) of the first dhyana realm (the first level of meditative absorption), and the laxity of the second dhyana realm up to the realm of neither perception nor non-perception (the highest level of meditative absorption), these are the cases.' Question: 'When does it manifest?' Answer: 'If someone generates right view (correct understanding), if someone generates wrong view, after mental fatigue, sometimes such uncommon ignorance arises.' Uncommon ignorance does not speak of suffering, and so on. Question: 'Just as there is wisdom in all minds, why is it said that one cannot endure suffering?' Answer: 'Because it is obscured by ignorance, that wisdom is not clear and does not understand.'

【English Translation】 English version: 'Different from afflictions, not sharing the same intention, hence called 'uncommon'. Another explanation is, 'Different from afflictions, not sharing the same means, hence called 'uncommon'.' Question: 'Is uncommon ignorance (innate ignorance) severed by the five types (five types of afflictions), or is it severed by the path of seeing (the path to realizing the truth)?' If it is severed by the path of seeing, how can we reconcile what is said in the Vijnanakaya Sastra (Buddhist treatise)? As it says, 'It is severed by the path of cultivation (the path to liberation through practice).' The mind associated with uncommon ignorance. If it is severed by the five types, why is it not mentioned here?' Answer: 'Some say it is severed by the path of seeing.' Question: 'If that is the case, how can we reconcile what is said in the Vijnanakaya Sastra?' Answer: 'This passage should be stated as, 'It is severed by the path of cultivation, the mind associated with the force of ignorance (the power of ignorance).' It should be stated this way, but what is the intention of not stating it this way?' Answer: 'The Vijnanakaya Sastra does not mention the force of uncommon ignorance. If it arises from one's own effort, not caused by others, it is uncommon ignorance. Although it is not associated with afflictions, it does not arise from one's own effort but is caused by others, therefore it is not uncommon.' Others say it is severed by the five types. Question: 'Why is it not mentioned here?' Answer: 'Some say that if ignorance is conditioned by the Four Noble Truths (the four truths of Buddhism), it is not associated with other afflictions, hence it is called uncommon. The ignorance severed by the path of cultivation may not be associated with afflictions, but it is not conditioned by the Four Noble Truths.' Others say, 'If it is not associated with various afflictions and is only practiced by ordinary beings (those who have not yet attained enlightenment), then it is said here that it is severed by the path of cultivation.' Although there is that which is not associated with afflictions, it is practiced by both ordinary beings and sages (those who have attained enlightenment), therefore it is not mentioned. Question: 'In what kind of mind can the force of uncommon ignorance severed by the path of cultivation be found?' Answer: 'In the ten minor afflictions of the desire realm (the world full of desires), the flattery (hypocrisy) and laxity (indulgence) of the first dhyana realm (the first level of meditative absorption), and the laxity of the second dhyana realm up to the realm of neither perception nor non-perception (the highest level of meditative absorption), these are the cases.' Question: 'When does it manifest?' Answer: 'If someone generates right view (correct understanding), if someone generates wrong view, after mental fatigue, sometimes such uncommon ignorance arises.' Uncommon ignorance does not speak of suffering, and so on. Question: 'Just as there is wisdom in all minds, why is it said that one cannot endure suffering?' Answer: 'Because it is obscured by ignorance, that wisdom is not clear and does not understand.'

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。頗有使不為俱使所使耶。答曰有。緣使已斷不共無明使是也。頗有使不為使所使耶。答曰有。即前者是也。頗有使不能使耶。答曰有。無漏緣不共無明使是也。云何不共掉纏耶。答曰。無不共掉纏。問曰。何故作此論。答曰。為止人疑故。如有不與煩惱相應不共無明使亦謂有不共掉纏為止如是疑意故。答曰無不共掉纏。所以者何一切染污心中。盡有無明使。複次如有不與煩惱相應不共無明使。亦謂有不與纏相應不共掉纏。為斷如是疑意。答言。無不共掉纏。所以者何。一切染污心有睡掉故。以是事故而作此論。

問曰。如睡掉通三界五種斷。六識身一切染污心可得。何故不問睡。但問掉耶。答曰。或有說者。作經者意欲爾。乃至廣說。復有說者。以掉多放逸過生諸罪咎故。以多過患故波伽羅那經。立掉為煩惱大地。此經本中問。云何不共掉纏。亦立為上分結。施設經亦說。凡夫起欲愛使時。五法現在前。謂欲愛使欲愛使增益。無明使。無明使增益。掉睡無如上等過故不問。複次掉能發動四支五支定覺心。睡隨順三昧。與三昧相似若睡現在前時。如入禪者。複次睡為無明所蔽。似無明所行。愚小不猛利。掉不與無明相似猛利。是故問掉不問于睡。複次睡依于無明。若說無明。當知已說睡復有說者。修善時掉能令

【現代漢語翻譯】 現代漢語譯本： 問：難道存在一種煩惱，不是由所有煩惱共同作用產生的嗎？答：存在。例如，已經斷除了緣使（hetu-samyojana，導致輪迴的原因）的煩惱，以及不與無明使（avidyā-anuśaya，無明的潛在傾向）共同作用的煩惱。 問：難道存在一種煩惱，不是由煩惱所作用產生的嗎？答：存在。就是前面所說的那些。 問：難道存在一種煩惱，不能產生作用嗎？答：存在。例如，無漏的緣（anāsrava-hetu，無漏之因）以及不與無明使共同作用的煩惱。 問：什麼是不共掉纏（audhatya-paryavasthāna，非共的掉舉纏縛）呢？答：沒有不共掉纏。 問：為什麼要提出這個問題呢？答：爲了消除人們的疑惑。例如，如果存在不與煩惱相應的、不共的無明使，那麼人們也可能認為存在不共的掉纏。爲了消除這種疑惑，所以回答說沒有不共掉纏。為什麼呢？因為一切染污心中，都存在無明使。 進一步說，如果存在不與煩惱相應的、不共的無明使，那麼人們也可能認為存在不與纏相應的、不共的掉纏。爲了斷除這種疑惑，所以回答說沒有不共掉纏。為什麼呢？因為一切染污心中都有睡眠和掉舉。因此，才提出這個問題。 問：例如，睡眠和掉舉遍及三界（trayo dhātavaḥ，欲界、色界、無色界），通過五種方式斷除，六識身（ṣaṭ vijñānakāyāḥ，眼識、耳識、鼻識、舌識、身識、意識）的一切染污心中都可以發現。為什麼不問睡眠，只問掉舉呢？答：或者有人說，這是作經者的意願，乃至廣說。還有人說，因為掉舉更容易導致放逸，產生各種罪過。因為掉舉的過患很多，所以《波伽羅那經》（Prakaraṇa，論書）將掉舉列為煩惱的大地。此經的原本中問：什麼是不共掉纏？也將掉舉列為上分結（ūrdhvabhāgīya-saṃyojana，導致投生到上界的結縛）。《施設經》（Prajñapti-śāstra，施設論）也說，凡夫生起欲愛使（kāma-rāga-anuśaya，對欲的貪愛潛在傾向）時，五種法會同時出現：即欲愛使、欲愛使增益、無明使、無明使增益、掉舉和睡眠。因為睡眠沒有像上面所說的那些過患，所以不問睡眠。 進一步說，掉舉能夠擾動四肢五體，擾亂禪定覺知之心，而睡眠則順應三昧（samādhi，禪定），與三昧相似。如果睡眠出現，就像進入禪定的人一樣。進一步說，睡眠被無明所遮蔽，類似於無明的行為，愚昧弱小不猛烈。掉舉不與無明相似，但卻猛烈。因此，問掉舉而不問睡眠。進一步說，睡眠依賴於無明，如果說了無明，就應當知道已經說了睡眠。還有人說，修習善法時，掉舉能夠使...

【English Translation】 English version: Question: Is there any affliction that is not caused by all afflictions acting together? Answer: Yes, there is. For example, afflictions that have already severed the causal fetters (hetu-samyojana, causes of rebirth), and afflictions that do not act together with the latent tendency of ignorance (avidyā-anuśaya, latent tendency of ignorance). Question: Is there any affliction that is not caused by afflictions? Answer: Yes, there is. That is what was mentioned earlier. Question: Is there any affliction that cannot cause anything? Answer: Yes, there is. For example, the undefiled cause (anāsrava-hetu, undefiled cause) and afflictions that do not act together with the latent tendency of ignorance. Question: What is non-associated excitement (audhatya-paryavasthāna, non-associated excitement)? Answer: There is no non-associated excitement. Question: Why is this question asked? Answer: To stop people's doubts. For example, if there is a latent tendency of ignorance that is not associated with afflictions, people might also think that there is non-associated excitement. To stop such doubts, the answer is that there is no non-associated excitement. Why? Because in all defiled minds, there is the latent tendency of ignorance. Furthermore, if there is a latent tendency of ignorance that is not associated with afflictions, people might also think that there is non-associated excitement that is not associated with fetters. To cut off such doubts, the answer is that there is no non-associated excitement. Why? Because all defiled minds have sleep and excitement. Therefore, this question is asked. Question: For example, sleep and excitement pervade the three realms (trayo dhātavaḥ, desire realm, form realm, formless realm), are cut off in five ways, and can be found in all defiled minds of the six consciousnesses (ṣaṭ vijñānakāyāḥ, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). Why is sleep not asked about, but only excitement? Answer: Or some say that this is the intention of the author of the sutra, and so on. Others say that because excitement is more likely to lead to negligence and cause various faults. Because excitement has many faults, the Prakaraṇa (Prakaraṇa, treatise) lists excitement as the great earth of afflictions. The original text of this sutra asks: What is non-associated excitement? It also lists excitement as an upper fetter (ūrdhvabhāgīya-saṃyojana, fetters that lead to rebirth in the upper realms). The Prajñapti-śāstra (Prajñapti-śāstra, treatise on designations) also says that when an ordinary person arises with the latent tendency of desire (kāma-rāga-anuśaya, latent tendency of desire), five things appear at the same time: namely, the latent tendency of desire, the increase of the latent tendency of desire, the latent tendency of ignorance, the increase of the latent tendency of ignorance, excitement, and sleep. Because sleep does not have the faults mentioned above, sleep is not asked about. Furthermore, excitement can disturb the four limbs and five parts of the body, and disturb the mind of meditative awareness, while sleep conforms to samādhi (samādhi, meditative concentration) and is similar to samādhi. If sleep appears, it is like someone entering meditation. Furthermore, sleep is obscured by ignorance, similar to the actions of ignorance, foolish, weak, and not fierce. Excitement is not similar to ignorance, but is fierce. Therefore, excitement is asked about, but not sleep. Furthermore, sleep relies on ignorance. If ignorance is spoken of, then it should be known that sleep has already been spoken of. Others say that when cultivating good deeds, excitement can cause...

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遠善退失。令人心退故。發動睡則不爾復有說者。掉能令三昧中心心數法散亂。亦于所緣事移動睡則不爾。復有說者。亦應問睡。此文應如是說云何不共睡纏答言。無不共睡纏。而不說者。當知此說有餘。復有說者。若說掉當知亦說睡。所以者何。一切處共俱故。◎

◎阿毗曇毗婆沙論雜揵度色品第六

色法生住老無常。當言色耶。乃至廣說。此章及解章義。是中應廣說優婆提舍。問曰。何故作此論。答曰。此是佛經佛經中說。告諸比丘。有三有為相。不解此經義趣故。諸家作種種異說。其義不同。如譬喻者說。三有為相。無有實體。所以者何。三有為相。是不相應行陰所攝。不相應行陰。無有實體。欲止如是說者意。亦明三有為相是實有法故。而作此論。復有說者。言此法是無為法。如毗婆阇婆提。作如是說。若此法是有為者。其性羸劣。以羸劣故。不能生法住法滅法。無為有力。以有力故。能令法生住滅。或有說。此二法是有為。一是無為。如曇摩掘部作如是說。二是有為謂生住。一是無為謂滅。若此是有為。其性羸劣。不能滅法。以是無為故能滅法。為止如是說者意。欲明此三法是有為故。復有說者。此法是相應。為止如是說者意故。復有說者。為止即彼法沙門意故。彼法沙門作如是說。色法生住

【現代漢語翻譯】 現代漢語譯本 遠離善良，導致（修行者的）心退轉。如果（只是）發動了睡眠，就不會這樣。還有一種說法是，掉舉能使三昧中的心和心所法散亂，也會使（心）從所緣境上移動；睡眠則不會這樣。還有一種說法是，也應該問關於睡眠的問題。這段經文應該這樣說：『什麼是不共睡眠纏？』回答說：『沒有不共睡眠纏。』（如果）不這樣說，應當知道這種說法還有餘地。還有一種說法是，如果說了掉舉，應當知道也說了睡眠。為什麼呢？因為（它們）在一切處共同存在。◎

◎《阿毗曇毗婆沙論·雜犍度·色品》第六

色法有生、住、老、無常（四種現象），應當說是色（的本質）嗎？乃至廣說。這一章以及解釋這一章的意義，其中應當廣泛地講述優婆提舍（Upadesha，論議）。問：為什麼要作這部論？答：這是佛經，佛經中說，告訴諸比丘，有三種有為相（saṃskṛta-lakṣaṇa，有為法的特徵）。因為不理解這部經的意義和旨趣，所以各家作出了種種不同的解釋，他們的意義不同。例如，譬喻者說，三種有為相沒有實體。為什麼呢？因為三種有為相是不相應行陰所攝，不相應行陰沒有實體。爲了阻止這種說法，也爲了闡明三種有為相是真實存在的法，所以作這部論。還有一種說法是，這種法是無為法（asaṃskṛta-dharma，非因緣造作的法），例如毗婆阇婆提（Vibhāṣāvadī）這樣說：如果這種法是有為法，那麼它的性質就虛弱。因為虛弱，所以不能生法、住法、滅法。無為法有力，因為有力，所以能使法生、住、滅。或者有人說，這兩種法是有為，一種是無為，例如曇摩掘部（Dharmagupta）這樣說：兩種是有為，即生和住；一種是無為，即滅。如果這是有為，它的性質就虛弱，不能滅法。因為這是無為，所以能滅法。爲了阻止這種說法，想要闡明這三種法是有為的，所以（作此論）。還有一種說法是，這種法是相應（saṃprayukta，相應於心）的。爲了阻止這種說法，所以（作此論）。還有一種說法是，爲了阻止即彼法沙門（Śrāmaṇa，出家修行者）的意圖，彼法沙門這樣說：色法有生、住……

【English Translation】 English version To distance oneself from goodness leads to a retreat of the mind (of the practitioner). If it is merely the arousal of sleep, it is not so. Furthermore, some say that distraction (auddhatya) can scatter the mind and mental factors (citta-caitta) in samadhi, and also move (the mind) from its object of focus; sleep does not do this. Furthermore, some say that one should also ask about sleep. This passage should be stated as follows: 'What is non-concurrent sleep entanglement (acitta-samprayukta-nidrā-paryavasthāna)?' The answer is: 'There is no non-concurrent sleep entanglement.' If it is not stated in this way, it should be understood that this statement has further implications. Furthermore, some say that if distraction is mentioned, it should be understood that sleep is also mentioned. Why? Because (they) co-exist in all places. ◎

◎ Abhidhamma-vibhāṣā-śāstra, Miscellaneous Khandha, Section 6 on Form

Should it be said that form (rūpa) has the characteristics of arising (utpāda), abiding (sthiti), decay (jarā), and impermanence (anitya)? And so on, extensively explained. This chapter and the explanation of its meaning should extensively discuss Upadesha (teaching, instruction). Question: Why is this treatise composed? Answer: This is a Buddhist scripture. In the Buddhist scripture, it is said, 'Tell the monks, there are three conditioned characteristics (saṃskṛta-lakṣaṇa).' Because the meaning and purpose of this scripture are not understood, various schools make various different interpretations, and their meanings differ. For example, the Sautrāntikas (those who rely on the sutras) say that the three conditioned characteristics have no substance. Why? Because the three conditioned characteristics are included in the non-associated formations aggregate (citta-viprayukta-saṃskāra-skandha), and the non-associated formations aggregate has no substance. To stop this kind of statement, and also to clarify that the three conditioned characteristics are real existing dharmas, this treatise is composed. Furthermore, some say that this dharma is an unconditioned dharma (asaṃskṛta-dharma), such as the Vibhāṣāvadīns (a school of Buddhism) who say: 'If this dharma is conditioned, then its nature is weak. Because it is weak, it cannot generate dharmas, sustain dharmas, or extinguish dharmas. The unconditioned is powerful, and because it is powerful, it can cause dharmas to arise, abide, and be extinguished.' Or some say that two of these dharmas are conditioned, and one is unconditioned, such as the Dharmaguptakas (another school of Buddhism) who say: 'Two are conditioned, namely arising and abiding; one is unconditioned, namely cessation.' If this is conditioned, its nature is weak and cannot extinguish dharmas. Because this is unconditioned, it can extinguish dharmas. To stop this kind of statement, wanting to clarify that these three dharmas are conditioned, (this treatise is composed). Furthermore, some say that this dharma is associated (saṃprayukta, associated with the mind). To stop this kind of statement, (this treatise is composed). Furthermore, some say that it is to stop the intention of those Śrāmaṇas (wandering ascetics) of that very dharma. Those Śrāmaṇas say: 'Form has arising, abiding...'

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無常。即是色體。乃至識亦如是。為止如是等說者意。欲顯己義亦欲說法相相應義故。而作此論。

色法生住老無常。當言色耶非色耶。答曰。當言非色。問曰。非色入有二種。謂意入法入。為意入所攝。為法入所攝耶。答曰。法入所攝非色法。當言非色。即法入所攝。可見法。當言不可見。不可見法。有十一入。除色入。彼非眼入乃至意入所攝。是法入所攝。不可見法。當言不可見。即法入所攝。有對法當言無對。無對是二入。謂意入法入。非意入所攝。是法入所攝。無對法當言無對。即法入所攝。有漏法當言即有漏。從是已后還與彼法相似。無漏即無漏。有為即有為。以是義故。為止說有為相是無為者意故。無為法無過去未來現在當言即過去未來現在。問曰。何以過去法得通三世。生住老無常唯過去耶。答曰。過去法得與彼。不同一果。不共行。相離不相隨。于彼聚為非聚。如樹皮離樹。生等不爾。與彼同一果。乃至廣說。如過去者。未來現在說亦如是。善不善無記。當言即善不善無記。三界系不繫。學無學非學非無學。見道所斷。修道所斷不斷。說亦如是。

云何老云何死云何無常。問曰。何故作此論。答曰。先說真實義有為相。今欲說假名有為相故。復有說者。先說剎那無常。今欲說一世無常故

【現代漢語翻譯】 現代漢語譯本 無常，指的是色蘊（Rupa Skandha，構成物質存在的要素），乃至識蘊（Vijnana Skandha，意識的要素）也是如此。爲了阻止諸如此類的說法，表明自己的觀點，也爲了說明與法相相應的意義，所以撰寫此論。

色法（Rupa Dharma，物質現象）的生、住、老是無常的，應當說它是『色』還是『非色』呢？回答說：應當說它是『非色』。問：『非色』包含兩種，即意入（Manayatana，意識的領域）和法入（Dharmayatana，法塵的領域），那麼它屬於意入所攝，還是法入所攝呢？回答說：屬於法入所攝。非色法，應當說它『非色』，即屬於法入所攝。可見法（Sanidarsana-dharma，可被感知的法），應當說它是『不可見』嗎？不可見法（Anidarsana-dharma，不可被感知的法）有十一個入（Ayatana，處），除了色入（Rupayatana，色塵的領域）。它們不被眼入（Caksurayatana，視覺的領域）乃至意入所攝，而是法入所攝。不可見法，應當說它是『不可見』，即屬於法入所攝。有對法（Sapatigha-dharma，有障礙的法），應當說它是『無對』嗎？無對（Apratigha，無障礙）是兩個入，即意入和法入。它不屬於意入所攝，而是法入所攝。無對法，應當說它是『無對』，即屬於法入所攝。有漏法（Sasrava-dharma，有煩惱的法），應當說它『即是有漏』。從此以後，還與那個法相似。無漏（Anasrava，無煩惱）即是無漏。有為（Samskrta，有造作）即是有為。因為這個緣故，爲了阻止說有為相是無為（Asamskrta，無造作）的人，所以這樣說。無為法沒有過去、未來、現在，應當說它『即是過去、未來、現在』嗎？問：為什麼過去法能夠通達三世，而生、住、老、無常卻只是過去呢？回答說：過去法能夠與它們不同一果，不共同行，相離不相隨，對於那個聚合來說是非聚合，如同樹皮離開樹木。生等不是這樣，與它們同一果，乃至廣說。如同過去一樣，未來和現在也可以這樣說。善、不善、無記（Kusala-akusala-avyakrta，善、不善、無記）應當說『即是善、不善、無記』。三界系（Traidhatuka-baddha，被三界束縛）、不繫（Asambaddha，不被束縛），學（Saiksa，有學）、無學（Asaiksa，無學）、非學非無學（Naiva-saiksa-naivasaiksa，非有學非無學），見道所斷（Darsana-heya，見道所斷）、修道所斷（Bhavana-heya，修道所斷）、不斷（Aheya，不斷），也可以這樣說。

什麼是老？什麼是死？什麼是無常？問：為什麼要做這個論述？答：先前說了真實義的有為相，現在想要說假名有為相的緣故。又有人說，先前說了剎那無常，現在想要說一世無常的緣故。

【English Translation】 English version Impermanence refers to the Rupa Skandha (the aggregate of form, constituting the element of material existence), and so are the Vijnana Skandha (the aggregate of consciousness, the element of consciousness). To stop such statements, to show one's own view, and also to explain the meaning corresponding to the Dharma characteristics, this treatise is written.

The arising, abiding, and decay of Rupa Dharma (material phenomena) are impermanent. Should it be said that it is 'Rupa' or 'non-Rupa'? The answer is: it should be said that it is 'non-Rupa'. Question: 'Non-Rupa' includes two types, namely Manayatana (the sphere of mind) and Dharmayatana (the sphere of mental objects). Then, does it belong to Manayatana or Dharmayatana? The answer is: it belongs to Dharmayatana. Non-Rupa Dharma, it should be said that it is 'non-Rupa', which belongs to Dharmayatana. Sanidarsana-dharma (visible dharma), should it be said that it is 'invisible'? Anidarsana-dharma (invisible dharma) has eleven Ayatana (spheres), except for Rupayatana (the sphere of form). They are not included in Caksurayatana (the sphere of vision) or Manayatana, but are included in Dharmayatana. Anidarsana-dharma, it should be said that it is 'invisible', which belongs to Dharmayatana. Sapatigha-dharma (obstructive dharma), should it be said that it is 'non-obstructive'? Apratigha (non-obstructive) is two Ayatana, namely Manayatana and Dharmayatana. It is not included in Manayatana, but is included in Dharmayatana. Apratigha-dharma, it should be said that it is 'non-obstructive', which belongs to Dharmayatana. Sasrava-dharma (defiled dharma), should it be said that it 'is defiled'? From then on, it is still similar to that dharma. Anasrava (undefiled) is undefiled. Samskrta (conditioned) is conditioned. Because of this reason, to stop those who say that the characteristic of conditioned is Asamskrta (unconditioned), it is said like this. Asamskrta-dharma does not have past, future, and present. Should it be said that it 'is past, future, and present'? Question: Why can past dharma penetrate the three times, while arising, abiding, decay, and impermanence are only past? The answer is: past dharma can be different from them in result, not acting together, separated and not following each other, and for that aggregate, it is a non-aggregate, like bark leaving a tree. Arising and so on are not like this, having the same result as them, and so on. Just like the past, the future and present can also be said like this. Kusala-akusala-avyakrta (wholesome, unwholesome, and neutral), it should be said that 'it is wholesome, unwholesome, and neutral'. Traidhatuka-baddha (bound by the three realms), Asambaddha (unbound), Saiksa (learner), Asaiksa (non-learner), Naiva-saiksa-naivasaiksa (neither learner nor non-learner), Darsana-heya (abandoned by the path of seeing), Bhavana-heya (abandoned by the path of cultivation), Aheya (not abandoned), can also be said like this.

What is aging? What is death? What is impermanence? Question: Why is this treatise made? Answer: Previously, the true meaning of the conditioned characteristic was said, and now it is desired to say the nominal conditioned characteristic. Some say that previously, momentary impermanence was said, and now it is desired to say the impermanence of a lifetime.

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作此論。云何為老。乃至廣說。問曰。此中何故不問生耶。答曰。或有說者。彼作經者意欲爾。乃至廣說。復有說者。若法于彼法無增益。令彼法散壞者。是中則問。生於彼法。能令增益熾盛。是故不問。復有說。若法能令彼法相離相遠。此中則問。生能令彼法相近相隨。是故不問。云何為老。答曰。發白零落身體皮皺轉轉損減身形曲膢。氣息損少。身生黑點猶如彩畫。扶杖而行。恒患顛伏。行步遲微諸根漸損。轉轉衰熟。舉身戰掉是為老。云何為死。答曰。諸行散滅是名為死。如說若死即無常耶。云何死是無常。云何無常非死。答曰。或有說者。最後命根滅一剎那。是名為死。亦名無常余。時陰散滅。是名無常。不名為死。復有說者。與最後命根俱滅五陰。是名為死。亦名無常。余時陰散滅。是名無常。不名為死。復有說者。一生中命根散滅。是名為死。亦名無常。余陰散滅。是名無常。不名為死。復有說者。一生中與命根俱五陰散失。是名為死。亦名無常。余陰散失。是名無常。不名為死。復有說者。眾生數陰散失。是名為死。亦名無常。非眾生數陰散失。是名無常。不名為死。問曰。業力強無常力強耶。答曰。業力強非無常。業是聖道。無常即無常。世尊。或說道是受。或說是想。或說是思。或說是意。或說是

燈明。或說是信進念定慧。或說是筏是石是水是花。或說是慈悲喜捨何處說道是受。如說我實覺苦聖諦。何處說道是想。如說比丘修行廣佈無常想能斷欲愛。乃至廣說。何處說是思。如說有業無黑報無白報能盡業。何處說是意。如偈說。

意能燒屋宅　　亦不染于緣 　謂佛天人師　　應受一切供

何處說是燈明。如偈說。

汝起莫放逸　　以戒自調伏 　如是等燈明　　馳流不能滅

何處說是信。如偈說。

信能度大河　　不放逸亦然 　精進除眾苦　　慧能到解脫

何處說精進。如說佛告阿難。精進能增長菩提。何處說是念。如說佛告比丘。我說念過一切處。我聖弟子。具足念力。守護。根門。則離不善法。能修善法。何處說是定。如說有定是正道無定是邪道。有定心得解脫。非不定。如是等是也。何處說是慧。如偈說。

慧為世間上　　趣向于至真 　若能正知此　　必盡于老死

何處說是筏。如說比丘當知。筏者即八聖道。何處說是石。如說比丘當知。此是正見大石山。何處說是水。如說比丘當知。此八聖道。是八味水。何處說是花。如說此七覺意花。何處說是慈悲喜捨。如說修慈心三昧。得阿那含果。悲喜舍亦如是。此中說道是業。是故說業力強非無常。業能滅

【現代漢語翻譯】 現代漢語譯本 關於燈明，或者說是信、進、念、定、慧（五種修行要素）。或者說是筏、是石、是水、是花（比喻修行的工具和境界）。或者說是慈、悲、喜、舍（四種無量心）。哪裡說這是受（五蘊之一，感受）呢？比如所說『我真實覺悟苦聖諦』，哪裡說這是想（五蘊之一，思維）呢？比如所說比丘修行，廣佈無常想，能斷欲愛，乃至廣說。哪裡說這是思（意志）呢？比如所說有業，無黑報無白報，能盡業。哪裡說這是意（意識）呢？如偈頌所說： 『意能燒屋宅，亦不染于緣，謂佛天人師，應受一切供。』 哪裡說這是燈明呢？如偈頌所說： 『汝起莫放逸，以戒自調伏，如是等燈明，馳流不能滅。』 哪裡說這是信呢？如偈頌所說： 『信能度大河，不放逸亦然，精進除眾苦，慧能到解脫。』 哪裡說這是精進呢？如說佛告阿難（佛陀的弟子）：精進能增長菩提（覺悟）。哪裡說這是念呢？如說佛告比丘（出家修行的男性）：我說念勝過一切處。我的聖弟子，具足念力，守護根門（六根），則遠離不善法，能修善法。哪裡說這是定呢？如說有定是正道，無定是邪道。有定心得解脫，非不定。像這些等等。哪裡說這是慧（智慧）呢？如偈頌所說： 『慧為世間上，趣向于至真，若能正知此，必盡于老死。』 哪裡說這是筏（木筏，比喻修行的工具）呢？如說比丘當知，筏者即八聖道（通往解脫的八正道）。哪裡說這是石（石頭，比喻穩固的基礎）呢？如說比丘當知，此是正見大石山。哪裡說這是水（水，比喻清凈的法）呢？如說比丘當知，此八聖道，是八味水。哪裡說這是花（花，比喻美好的果實）呢？如說此七覺意花（七種覺悟的因素）。哪裡說這是慈、悲、喜、舍（四無量心）呢？如說修慈心三昧（慈愛的禪定），得阿那含果（三果）。悲、喜、舍也像這樣。這裡面說道的是業（行為，因果），所以說業力強，並非無常，業能滅（指通過修行可以消除業力）。

【English Translation】 English version Regarding the light, it could be said to be faith, diligence, mindfulness, concentration, and wisdom (the five faculties). Or it could be said to be a raft, a stone, water, or a flower (metaphors for the tools and states of practice). Or it could be said to be loving-kindness, compassion, joy, and equanimity (the four immeasurables). Where is it said to be feeling (one of the five aggregates)? As it is said, 'I truly realize the noble truth of suffering.' Where is it said to be perception (one of the five aggregates)? As it is said, 'A bhikkhu (monk) cultivates and widely disseminates the perception of impermanence, which can sever desire and attachment,' and so on. Where is it said to be volition (intention)? As it is said, 'There is karma, without black or white results, that can exhaust karma.' Where is it said to be consciousness (one of the five aggregates)? As the verse says: 'The mind can burn down a house, yet it is not tainted by conditions. It is called the Buddha, the teacher of gods and humans, who should receive all offerings.' Where is it said to be the light? As the verse says: 'Arise, do not be heedless, subdue yourself with discipline. Such a light cannot be extinguished by the rushing stream.' Where is it said to be faith? As the verse says: 'Faith can cross the great river, and so can non-negligence. Diligence removes all suffering, and wisdom leads to liberation.' Where is it said to be diligence? As it is said, the Buddha told Ānanda (Buddha's attendant), 'Diligence can increase bodhi (enlightenment).' Where is it said to be mindfulness? As it is said, the Buddha told the bhikkhus (monks), 'I say that mindfulness surpasses all places. My noble disciples, possessing mindfulness, guard the sense doors (the six senses), and thus they are able to abandon unwholesome dharmas and cultivate wholesome dharmas.' Where is it said to be concentration? As it is said, 'Concentration is the right path, and lack of concentration is the wrong path. With concentration, the mind attains liberation, not without concentration.' These are examples. Where is it said to be wisdom? As the verse says: 'Wisdom is supreme in the world, leading to the ultimate truth. If one can rightly know this, one will surely exhaust old age and death.' Where is it said to be a raft? As it is said, 'Bhikkhus, know that the raft is the Noble Eightfold Path (the path to liberation).' Where is it said to be a stone? As it is said, 'Bhikkhus, know that this is the great stone mountain of right view.' Where is it said to be water? As it is said, 'Bhikkhus, know that this Noble Eightfold Path is water with eight flavors.' Where is it said to be a flower? As it is said, 'These are the flowers of the seven factors of enlightenment (seven aspects of awakening).' Where is it said to be loving-kindness, compassion, joy, and equanimity (the four immeasurables)? As it is said, 'By cultivating the samadhi (meditative state) of loving-kindness, one attains the fruit of Anāgāmi (the non-returner, the third stage of enlightenment).' Compassion, joy, and equanimity are also like this. Here, it speaks of karma (action, cause and effect), therefore it is said that the power of karma is strong, not impermanent, and karma can be extinguished (referring to the elimination of karmic force through practice).

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過去未來現在行。其滅是數滅。無常滅現在行。其滅是無常滅。或有說無常力強非業力。所以者何。業能滅過去未來行。無常能滅彼業。若人能殺千人敵者。是人名為二千人敵。彼亦如是是故無常力強非業力。如我義者。業力強非無常力。所以者何。業能令過去未來現在行不行境界。無常何所滅耶。復有說者。業名和合。無常名壞和合。為業力強。無常力強。答曰。業力強非無常力。所以者何。和合事難。壞和合易。復有說者。無常力強非業力。所以者何。彼和合者。必有別離。如我義。業力強非無常力。所以者何。和合事難。壞和合易。如人作瓶時難壞瓶時易。復有說者。若業能作五道受生處造業。是業力強。非無常力。復有說者。無常力強非業力。所以者何。彼業亦為無常所壞。如我義。業力強非無常力。所以者何。法造時難壞時易。此中亦應說瓶喻。

世尊說三有為相。問曰。何故作此論。答曰。為止他義故。如譬喻者。不欲令一剎那中有三有為相。彼作是說。若一剎那中。有三有為相者。則一法一時。即生即老。即無常。問曰。若然者。其義云何。答言。法初時名生。后時名無常。此二中間名老。如是說者。則一剎那中。無三有為相。此說不如實分別。所以者何。說一生中相似法故。一生中。初生者名

【現代漢語翻譯】 現代漢語譯本 過去、未來、現在這三種行（saṃskāra，有為法），它們的滅盡是數滅（saṃkhyā-nirodha，擇滅）。無常滅只針對現在行，它的滅盡是無常滅（anitya-nirodha，非擇滅）。 或者有人說，無常的力量強大，而不是業（karma，行為）的力量。為什麼呢？因為業只能滅過去和未來的行，而無常能夠滅掉那個業。如果有人能殺死一千個敵人，這個人就被稱為能敵對兩千人的人。無常也是這樣，所以說無常的力量強大，而不是業的力量。按照我的理解，業的力量強大，而不是無常的力量。為什麼呢？因為業能夠使過去、未來、現在的行進入或不進入境界。無常又能滅掉什麼呢？ 又有人說，業是和合（saṃghāta，組合），無常是破壞和合。到底是業的力量強大，還是無常的力量強大呢？回答是：業的力量強大，而不是無常的力量。為什麼呢？因為和合事情困難，破壞和合容易。 又有人說，無常的力量強大，而不是業的力量。為什麼呢？因為那些和合的事物，必然會有別離。按照我的理解，業的力量強大，而不是無常的力量。為什麼呢？因為和合事情困難，破壞和合容易。就像人制作瓶子的時候困難，破壞瓶子的時候容易。 又有人說，如果業能夠創造五道（pañca-gati，地獄、餓鬼、畜生、人、天）的受生之處，那麼就是業的力量強大，而不是無常的力量。 又有人說，無常的力量強大，而不是業的力量。為什麼呢？因為那個業也會被無常所破壞。按照我的理解，業的力量強大，而不是無常的力量。為什麼呢？因為法（dharma，事物）創造的時候困難，破壞的時候容易。這裡也應該用瓶子的比喻。 世尊說了三種有為相（saṃskṛta-lakṣaṇa，有為法的特徵）。問：為什麼要作這個論述？答：爲了阻止其他宗派的觀點。比如譬喻者（dṛṣṭāntika，經量部），不希望一個剎那（kṣaṇa，極短的時間單位）中有三種有為相。他們這樣說：如果一個剎那中有三種有為相，那麼一個法在同一時間，既生起、又衰老、又無常。問：如果這樣，它的意義是什麼呢？回答說：法最初的時候叫做生（jāti，生起），最後的時候叫做無常（anitya，壞滅），這兩個中間叫做老（jarā，衰老）。這樣說，那麼一個剎那中，就沒有三種有為相。這種說法不如實地分別。為什麼呢？因為說一生中相似的法。一生中，最初生起的叫做生。

【English Translation】 English version The past, future, and present saṃskāras (conditioned phenomena), their cessation is saṃkhyā-nirodha (cessation through wisdom, selective cessation). Anitya-nirodha (cessation through impermanence, non-selective cessation) only applies to the present saṃskāra, its cessation is anitya-nirodha. Or some say that the power of anitya (impermanence) is strong, not the power of karma (action). Why? Because karma can only destroy past and future saṃskāras, while anitya can destroy that karma. If someone can kill a thousand enemies, that person is called an enemy of two thousand. Anitya is also like that, so it is said that the power of anitya is strong, not the power of karma. According to my understanding, the power of karma is strong, not the power of anitya. Why? Because karma can cause past, future, and present saṃskāras to enter or not enter a realm. What can anitya destroy then? Again, some say that karma is saṃghāta (combination), and anitya is the destruction of saṃghāta. Is the power of karma strong, or is the power of anitya strong? The answer is: the power of karma is strong, not the power of anitya. Why? Because combining things is difficult, destroying combinations is easy. Again, some say that the power of anitya is strong, not the power of karma. Why? Because those combined things will inevitably have separation. According to my understanding, the power of karma is strong, not the power of anitya. Why? Because combining things is difficult, destroying combinations is easy. Just like it is difficult to make a bottle, but easy to break it. Again, some say that if karma can create the places of rebirth in the five destinies (pañca-gati, hell, hungry ghosts, animals, humans, gods), then the power of karma is strong, not the power of anitya. Again, some say that the power of anitya is strong, not the power of karma. Why? Because that karma will also be destroyed by anitya. According to my understanding, the power of karma is strong, not the power of anitya. Why? Because it is difficult to create a dharma (phenomenon), but easy to destroy it. The analogy of the bottle should also be used here. The World Honored One spoke of the three saṃskṛta-lakṣaṇas (characteristics of conditioned phenomena). Question: Why is this treatise made? Answer: To stop the views of other schools. For example, the dṛṣṭāntikas (Sautrāntikas), do not want there to be three saṃskṛta-lakṣaṇas in one kṣaṇa (instant). They say this: if there are three saṃskṛta-lakṣaṇas in one kṣaṇa, then a dharma at the same time is born, ages, and is impermanent. Question: If so, what is its meaning? The answer is: the initial time of a dharma is called jāti (birth), the final time is called anitya (impermanence), and the middle between these two is called jarā (aging). Saying it this way, then there are no three saṃskṛta-lakṣaṇas in one kṣaṇa. This statement does not truly distinguish. Why? Because it speaks of similar dharmas in one lifetime. In one lifetime, the initial arising is called birth.

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生。最後者名無常。此二中間名老。若作是說者。則一法無三相。為止如是說者意。亦明一法有三相故。問曰。若一法有三相者。云何不一法一時即生即老即無常耶。答曰。所作異故。所以者何。法生時。生有所作。法滅時。老無常有所作。以所作次第各異故。而無有過。是故為止他義。欲顯己義亦欲說法相相應義故。而作此論。此三有為相。有為法。有生有滅有住變。云何有為法一剎那中。有生有滅有住變耶。答曰。法起時生。生彼法。法滅時滅。滅彼法。住變是老。老能熟彼法。問曰。若然者。法體是變異者。云何法不捨自體耶。若不變異者。何以說住變是老。答曰。應作是說。法體無變異。問曰。何以說住變是老耶。答曰。此是老名老。名為老亦名住變。復有說者。以其體不異故。名不變異。所作異故。名為變異。所以者何。法生時所作異。滅時所作異。云何生時所作異。滅時所作異。答曰。法生時有力。有功能。有所作法滅時。衰退散壞。以是義故。言有變異。復有說者。法迅速故生。迅速遲微故滅。濕潤故生。萎枯故滅。復有說者。以經三世故變異。所以者何。過去法異未來現在法。

問曰。此相為是總相。為是別相耶。若是別相者。云何一法而有四相。若是總相者。諸法各自有相。云何是總相耶。

【現代漢語翻譯】 現代漢語譯本：生，最後一個叫做無常（anityatā，事物變化不定的性質）。這兩個狀態中間叫做老（jarā，衰老）。如果這樣說，那麼一個法（dharma，佛法中的基本概念）就沒有三種相（lakṣaṇa，特徵）。爲了阻止這種說法，表明一個法有三種相。問：如果一個法有三種相，為什麼一個法不能同時生、老、無常呢？答：因為它們的作用不同。為什麼呢？因為法生起時，生有其作用；法滅去時，老和無常有其作用。因為它們的作用次第不同，所以沒有過失。因此，爲了阻止其他宗派的觀點，爲了闡明自己的觀點，也爲了說明法相（dharma-lakṣaṇa，法的特徵）相應的道理，所以才作此論。這三種是有為相（saṃskṛta-lakṣaṇa，有為法的特徵），有為法（saṃskṛta-dharma，由因緣和合而成的法）有生、有滅、有住變。為什麼有為法在一剎那（kṣaṇa，極短的時間單位）中，有生、有滅、有住變呢？答：法生起時，生起彼法；法滅去時，滅去彼法；住變就是老，老能使彼法成熟。問：如果這樣，法的本體是變異的，為什麼法不捨棄自體呢？如果不變異，為什麼說住變是老呢？答：應該這樣說，法的本體沒有變異。問：為什麼說住變是老呢？答：這是老的名字，名為老，也名住變。還有一種說法，因為它的本體沒有差異，所以名為不變異；因為它的作用不同，所以名為變異。為什麼呢？因為法生起時的作用不同，滅去時的作用不同。為什麼生起時的作用不同，滅去時的作用不同呢？答：法生起時，有力，有功能，有所作；法滅去時，衰退散壞。因為這個緣故，說有變異。還有一種說法，法迅速所以生，迅速遲緩所以滅，濕潤所以生，萎枯所以滅。還有一種說法，因為它經歷三世（過去、現在、未來）所以變異。為什麼呢？因為過去法不同於未來和現在的法。 問：這些相是總相（sāmānya-lakṣaṇa，普遍的特徵），還是別相（viśeṣa-lakṣaṇa，個別的特徵）呢？如果是別相，為什麼一個法有四種相？如果是總相，諸法各自有相，為什麼是總相呢？

【English Translation】 English version: Birth. The last is called Impermanence (anityatā, the nature of things being inconstant). The state in between these two is called Aging (jarā, decay). If it is said in this way, then one dharma (dharma, fundamental concept in Buddhism) does not have three characteristics (lakṣaṇa, characteristics). To stop such a statement, it is clarified that one dharma has three characteristics. Question: If one dharma has three characteristics, why can't one dharma simultaneously be born, age, and be impermanent? Answer: Because their functions are different. Why? Because when a dharma arises, birth has its function; when a dharma ceases, aging and impermanence have their functions. Because the order of their functions is different, there is no fault. Therefore, to stop the views of other schools, to clarify one's own views, and also to explain the principle of the correspondence of dharma characteristics (dharma-lakṣaṇa, characteristics of dharma), this treatise is made. These three are conditioned characteristics (saṃskṛta-lakṣaṇa, characteristics of conditioned dharmas), and conditioned dharmas (saṃskṛta-dharma, dharmas that arise from causes and conditions) have birth, cessation, abiding, and change. Why do conditioned dharmas have birth, cessation, abiding, and change in one instant (kṣaṇa, an extremely short unit of time)? Answer: When a dharma arises, it gives rise to that dharma; when a dharma ceases, it extinguishes that dharma; abiding and change is aging, and aging can mature that dharma. Question: If this is the case, and the substance of the dharma is changing, why doesn't the dharma abandon its own nature? If it does not change, why is it said that abiding and change is aging? Answer: It should be said that the substance of the dharma does not change. Question: Why is it said that abiding and change is aging? Answer: This is the name of aging, called aging, and also called abiding and change. Another explanation is that because its substance has no difference, it is called unchanging; because its function is different, it is called changing. Why? Because the function of a dharma when it arises is different from when it ceases. Why is the function different when it arises and when it ceases? Answer: When a dharma arises, it has strength, has function, and has action; when a dharma ceases, it declines, scatters, and breaks down. For this reason, it is said to have change. Another explanation is that a dharma arises because it is rapid, and ceases because it is slow; it arises because it is moist, and ceases because it is withered. Another explanation is that it changes because it experiences the three times (past, present, future). Why? Because the past dharma is different from the future and present dharmas. Question: Are these characteristics general characteristics (sāmānya-lakṣaṇa, universal characteristics) or specific characteristics (viśeṣa-lakṣaṇa, individual characteristics)? If they are specific characteristics, why does one dharma have four characteristics? If they are general characteristics, and each dharma has its own characteristics, why are they general characteristics?

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答曰。或有說者。此相是別相。問曰。若然者。云何一法而有四相。答曰。此說自相。非如火熱。是自相如受自有生住滅受生住滅不能生乃至識。是故言自相。諸法各各自有別相。如色是不久散壞。如病如癰如瘡如箭等。百四十種相。相有二種。一者舊相。二是客相。生等於彼法。是客相非是舊相。合聚他物相。本自體相亦如是。復有說者。是總相。問曰。若然者。諸法各自相。云何是總相耶。答曰。相似相。如一法有三相。一切法亦有三相。復有說者。非別相亦非總相。所以者何。非自體故非別相。各有相故非總相。問曰。若此非總相非別相者。當言是何法耶。答曰。此是諸法印幟。若法有此印幟是有為。無印幟者是無為。如大人相非大人體。若有此相者。名為大人。若無此相者。不名大人。彼亦如是。評曰。不應作此說。說總相者好。

問曰。法生時。除其自體。餘一切法。能生此法。何故唯說能生生此法耶。答曰。法生時。余法雖有功。不名能生。唯生體能生。如女人產時。諸餘女人。雖復佐助。不名為產。唯母名產。彼亦如是。尊者和須蜜說曰。唯生能生彼法。非余法。所以者何。若無生者。則彼法不生。問曰。若無餘法。彼法亦不生。複次若有生彼法。生非無生。問曰。亦有餘法作緣使此法生非無餘

【現代漢語翻譯】 現代漢語譯本： 答：或者有人說，這些相是別相（visesa-laksana，特殊相）。 問：如果這樣，為什麼一個法會有四相（生、住、異、滅）？ 答：這是說自相（sva-laksana，自體相）。不是像火的熱性那樣，是自相。如受（vedana，感受）自有生、住、滅，受的生、住、滅不能生乃至識（vijnana，識）。所以說是自相。諸法各自有不同的別相，如色（rupa，色法）是不久散壞的，如病、如癰、如瘡、如箭等，有一百四十種相。相有兩種，一是舊相（purana-laksana，原始相），二是客相（agantuka-laksana，外來相）。生等於彼法，是客相，不是舊相，是合聚他物的相。本自體相也是這樣。又有人說，這是總相（samanya-laksana，普遍相）。 問：如果是這樣，諸法各自有相，怎麼又是總相呢？ 答：是相似相。如一法有三相，一切法也有三相。 又有人說，既不是別相，也不是總相。為什麼呢？因為不是自體，所以不是別相；因為各有相，所以不是總相。 問：如果這既不是總相也不是別相，那應當說是何法呢？ 答：這是諸法的印幟（lakshana，特徵）。如果法有此印幟，就是有為（saṃskṛta，有條件的），沒有印幟就是無為（asaṃskṛta，無條件的）。如大人相不是大人體，如果有此相，就稱為大人，如果沒有此相，就不稱為大人。它也是這樣。評論說：不應該這樣說，說總相好。 問：法生起時，除了它本身，其餘一切法都能生此法，為什麼只說能生生此法呢？ 答：法生起時，其餘法雖然有功勞，但不稱為能生，只有生體才能生。如女人生產時，其餘女人雖然幫助，但不稱為產，只有母親稱為產。它也是這樣。尊者和須蜜（Vasumitra）說：只有生能生彼法，不是其餘法。為什麼呢？如果沒有生，那麼彼法就不生。 問：如果沒有其餘法，彼法也不生。再次，如果有生彼法，生不是無生。 問：也有其餘法作為緣使此法生，不是沒有其餘法。

【English Translation】 English version: Reply: Or some say that these characteristics are specific characteristics (visesa-laksana). Question: If that is so, how can one dharma have four characteristics (birth, duration, decay, and extinction)? Answer: This refers to the self-characteristic (sva-laksana). It is not like the heat of fire, which is a self-characteristic. For example, feeling (vedana) has its own birth, duration, and extinction; the birth, duration, and extinction of feeling cannot produce even consciousness (vijnana). Therefore, it is called self-characteristic. Each dharma has its own distinct specific characteristic, such as form (rupa) being impermanent and subject to disintegration, like a disease, a tumor, a sore, an arrow, etc., having one hundred and forty kinds of characteristics. There are two kinds of characteristics: one is the old characteristic (purana-laksana), and the other is the adventitious characteristic (agantuka-laksana). Birth, etc., in relation to that dharma, is an adventitious characteristic, not an old characteristic; it is a characteristic of combining other things. The original self-characteristic is also like that. Furthermore, some say that this is a general characteristic (samanya-laksana). Question: If that is so, since each dharma has its own characteristic, how can it be a general characteristic? Answer: It is a similar characteristic. Just as one dharma has three characteristics, all dharmas also have three characteristics. Furthermore, some say that it is neither a specific characteristic nor a general characteristic. Why? Because it is not the self-nature, so it is not a specific characteristic; because each has a characteristic, so it is not a general characteristic. Question: If this is neither a general characteristic nor a specific characteristic, then what dharma should it be called? Answer: This is the mark (lakshana) of all dharmas. If a dharma has this mark, it is conditioned (saṃskṛta); if it has no mark, it is unconditioned (asaṃskṛta). Just as the characteristic of a great person is not the body of a great person; if one has this characteristic, one is called a great person; if one does not have this characteristic, one is not called a great person. It is also like that. Comment: One should not say this; it is better to say it is a general characteristic. Question: When a dharma arises, apart from itself, all other dharmas can produce this dharma. Why is it only said that the 'producer' produces this dharma? Answer: When a dharma arises, although other dharmas have contributed, they are not called the 'producer'; only the entity of birth can produce. Just as when a woman gives birth, although other women help, they are not called the 'producer'; only the mother is called the 'producer'. It is also like that. Venerable Vasumitra said: Only birth can produce that dharma, not other dharmas. Why? If there is no birth, then that dharma will not arise. Question: If there are no other dharmas, that dharma will also not arise. Furthermore, if there is birth of that dharma, birth is not without birth. Question: There are also other dharmas that act as conditions to cause this dharma to arise, not without other dharmas.

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法緣。尊者佛陀提婆說曰。法生時。生勢最勝故生得其名。余法不爾。如作伎書畫染法。作伎時。非無伎子毗頭梢等而伎得成。然彼伎成師得其名。如畫非不因筆墨紙等。而人受其名。畫時非不因眾彩。而人受其名。染時非不因瓫水等。而染者得名。彼亦如是。

問曰。生相為有生相不。若有者云何非無窮。彼生復有生故。若無者誰生此生。答曰。應作是說。生相復有生相。問曰。若然者。云何非無窮。答曰。無窮有何過。未來世寬。無住處耶。又生死是無窮法。以是事故。難除難過。能生眾生無量連瑣之苦。複次此二同在一剎那中。故非無窮。彼一剎那中。生生二法。一生法。二生生生。生生唯生生。問曰。何故生生二法。生生唯生生。答曰。如是亦無有過。猶如女人有生一子者有雙生者。復有說者。生相生八法。謂彼法生生老后老住后住無常后無常生生生一法。謂生。問曰。何故生生八法。生生唯生生。答曰。是亦無過。猶如豬犬狼豺等。或生一子或生多子。

問曰。諸行為有住相不。若有者有為相中。何以不說。此經復云何通。如說。諸行不住。猶如壽行。乃至廣說。若無者此文云何通。如說色法生老住無常。當言色耶。乃至廣說。波伽羅那經亦說。云何住諸行生不散壞。答曰。應作是說。諸行有

【現代漢語翻譯】 現代漢語譯本：法緣。尊者佛陀提婆（Buddhatadeva）說：『法產生時，產生的勢頭最為強盛，因此「生」才獲得這個名稱。其他的法不是這樣。比如表演技藝、書寫繪畫、染色等行為，在表演技藝時，並非沒有伎子（演員）、毗頭梢（樂器）等，技藝才能完成。然而，技藝完成時，是老師獲得名聲。比如繪畫，並非不依靠筆墨紙等，而是人獲得名聲。繪畫時，並非不依靠各種色彩，而是人獲得名聲。染色時，並非不依靠陶器、水等，而是染色者獲得名聲。那些情況也是這樣。』

問：『生相（birth mark）是否有生相？如果有，為什麼不是無窮的？因為那個生又會有生。如果沒有，是誰產生了這個生？』答：『應該這樣說，生相復有生相。』問：『如果這樣，為什麼不是無窮的？』答：『無窮有什麼過錯？未來的世界寬廣，沒有住處嗎？而且生死是無窮的法，因為這個緣故，難以去除，難以超越，能夠產生眾生無量連鎖的痛苦。』

又，這二者同時存在於一個剎那中，所以不是無窮的。在那一個剎那中，有生和生生兩種法。一生法，二生生生。生生唯有生生。問：『為什麼生生有二法，而生生唯有生生？』答：『這樣也沒有過錯。猶如女人，有的只生一個孩子，有的生雙胞胎。』又有人說，生相產生八種法，就是那個法生、生后老、老后住、住后住、無常后無常、生生生一種法，就是生。問：『為什麼生生有八法，而生生唯有生生？』答：『這也是沒有過錯的。猶如豬、狗、狼、豺等，有的生一個孩子，有的生多個孩子。』

問：『諸行（all activities）是否有住相（abiding mark）？如果有，在有為相（conditioned mark）中，為什麼不說？這部經又如何解釋？比如經中說，諸行不住，猶如壽行，乃至廣說。如果沒有，這段經文又如何解釋？比如經中說，色法（form）生老住無常，應當說是色嗎？乃至廣說。波伽羅那經（Prajnaparamita Sutra）也說，云何住諸行生不散壞？』答：『應該這樣說，諸行有住相。』

【English Translation】 English version: 法緣. The Venerable Buddhatadeva said: 'When a dharma arises, its arising momentum is the strongest, hence 'birth' gets its name. Other dharmas are not like this. For example, performing arts, writing and painting, dyeing, etc. When performing arts, it is not that the art cannot be completed without performers, musical instruments, etc. However, when the art is completed, the teacher gets the name. For example, painting, it is not that it does not rely on pen, ink, paper, etc., but people get the name. When painting, it is not that it does not rely on various colors, but people get the name. When dyeing, it is not that it does not rely on pottery, water, etc., but the dyer gets the name. Those situations are also like this.'

Question: 'Does the birth mark (生相) have a birth mark? If it does, why isn't it infinite? Because that birth will have birth again. If it doesn't, who produced this birth?' Answer: 'It should be said that the birth mark has a birth mark.' Question: 'If so, why isn't it infinite?' Answer: 'What's wrong with infinity? The future world is vast, isn't there a place to live? Moreover, birth and death are infinite dharmas, and for this reason, they are difficult to remove, difficult to overcome, and can produce countless chained sufferings for sentient beings.'

Also, these two exist simultaneously in one k剎那 (ksana), so it is not infinite. In that one k剎那, there are two dharmas, birth and 生生 (birth-birth). One is the dharma of birth, and the other is 生生生 (birth-birth-birth). 生生 only has 生生. Question: 'Why does 生生 have two dharmas, while 生生 only has 生生?' Answer: 'There is nothing wrong with this. It is like women, some only give birth to one child, and some give birth to twins.' Some say that the birth mark produces eight dharmas, that is, that dharma birth, old after birth, abide after old, abide after abide, impermanence after impermanence, and 生生生 is one dharma, which is birth. Question: 'Why does 生生 have eight dharmas, while 生生 only has 生生?' Answer: 'There is nothing wrong with this either. It is like pigs, dogs, wolves, jackals, etc., some give birth to one child, and some give birth to multiple children.'

Question: 'Do all activities (諸行) have an abiding mark (住相)? If so, why isn't it mentioned in the conditioned mark (有為相)? How can this sutra be explained? For example, the sutra says that all activities do not abide, like the life activity, and so on. If not, how can this passage be explained? For example, the sutra says that form (色法) is born, old, abides, and is impermanent, should it be said to be form? And so on. The Prajnaparamita Sutra (波伽羅那經) also says, how do all activities abide without being scattered and destroyed?' Answer: 'It should be said that all activities have an abiding mark.'

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住相。問曰。諸行有住相者。有為相中。何以不說耶。答曰。應說有為法有四相。若不說者。當知此義有餘複次住相似無為法故。不說是有為相。複次若相能令諸行歷世者是有為相。如生移未來行現在世。老無常移現在行在過去世。住與彼法相著無舍離時。複次分別諸相時。三相墮有為部中。住相墮無為部中。複次若相能令諸行不增益散壞者。說是有為相。住能令諸行增益不散壞。不說是有為相。問曰。若然者生能令諸行增益不散壞。何以說是有為相耶。答曰生能令諸行增益散壞其于老無常。所以者何。若生不生諸行。在現在者。則老無常不能散壞以生生諸行在現在世故。老令衰微。無常能壞猶如有人雖居牢固之處有三怨家。一于牢固之處。挽其人出。二共斷其命。此三于彼人俱作不饒益事。若一人不于牢固之處挽出者。則二人無由斷其人命。彼亦如是問曰。若諸行有住相者。佛經云何通耶。答曰。佛經說不住。無有久住相。非謂一剎那。如命根等。複次言無住者。無長久時住。住相謂少時住。複次剎那中。住相微細。唯佛所知。所以者何。如以神足屈申臂頃。從此間沒。住須彌山頂。于其中間。眾多剎那相續。非不相續。是故言從此至彼。如是等相。唯佛境界。非余所知。是故經說無有住相。復有說者。雖有少時住

【現代漢語翻譯】 現代漢語譯本 住相。問：如果諸行（一切事物）有住相（保持不變的特性），那麼在有為相（事物生滅變化的特性）中，為什麼不說住相呢？ 答：應該說有為法有四相（生、住、異、滅）。如果沒說，那應該知道這個意義還有其他解釋。另外，住相類似於無為法（不生不滅的特性），所以不說它是有為相。 再者，如果某種相能使諸行經歷世代，那就是有為相。例如，生（產生）使未來的事物進入現在的世代，老（衰老）和無常（變化）使現在的事物進入過去的世代。而住相與這些法相連，沒有捨棄或分離的時候。 再者，在分別諸相時，生、老、無常三相屬於有為的範疇，而住相屬於無為的範疇。 再者，如果某種相能使諸行不增益、不散壞，那就是有為相。住相能使諸行增益而不散壞，所以不說它是有為相。 問：如果這樣，那麼生能使諸行增益而不散壞，為什麼說它是有為相呢？ 答：生能使諸行增益，但也會導致老和無常來散壞它們。為什麼呢？如果生不產生諸行，使它們存在於現在，那麼老和無常就不能散壞它們。因為生使諸行存在於現在的世代，所以老使它們衰微，無常使它們壞滅。這就好像有人雖然住在堅固的地方，但有三個怨家：一個在堅固的地方把他拉出來，第二個共同斷他的命。這三者都對他不利。如果一個人不從堅固的地方被拉出來，那麼另外兩個人就無法斷他的命。事物也是這樣。 問：如果諸行有住相，那麼佛經怎麼解釋呢？ 答：佛經說不住，沒有長久住的相，不是說一剎那（極短的時間）都沒有住相，比如命根等。 另外，說無住，是指沒有長久的時間住。住相是指短時間的住。 再者，剎那中的住相非常微細，只有佛才能知道。為什麼呢？比如以神通力屈伸手臂的瞬間，從這裡消失，住在須彌山頂。在這中間，有眾多剎那相續，並非不相續。所以說從這裡到那裡。這樣的相，只有佛的境界才能達到，不是其他人所能知道的。所以經書上說沒有住相。 還有一種說法，雖然有少時住。

【English Translation】 English version The Characteristic of Abiding. Question: If all phenomena have the characteristic of abiding (remaining unchanged), why isn't the characteristic of abiding mentioned among the conditioned characteristics (characteristics of arising and ceasing)? Answer: It should be said that conditioned dharmas have four characteristics (arising, abiding, changing, and ceasing). If it's not mentioned, then know that there are other explanations for this meaning. Furthermore, the characteristic of abiding is similar to unconditioned dharmas (characteristics of non-arising and non-ceasing), so it's not said to be a conditioned characteristic. Moreover, if a characteristic can cause phenomena to pass through generations, that is a conditioned characteristic. For example, arising (birth) causes future things to enter the present generation, aging (old age) and impermanence (change) cause present things to enter the past generation. The characteristic of abiding is connected to these dharmas, without abandoning or separating from them. Furthermore, when distinguishing the characteristics, the three characteristics of arising, aging, and impermanence belong to the category of conditioned, while the characteristic of abiding belongs to the category of unconditioned. Furthermore, if a characteristic can prevent phenomena from increasing or scattering and decaying, that is a conditioned characteristic. The characteristic of abiding can cause phenomena to increase without scattering and decaying, so it's not said to be a conditioned characteristic. Question: If that's the case, then arising can cause phenomena to increase without scattering and decaying, why is it said to be a conditioned characteristic? Answer: Arising can cause phenomena to increase, but it also leads to aging and impermanence, which scatter and decay them. Why? If arising didn't produce phenomena, causing them to exist in the present, then aging and impermanence couldn't scatter and decay them. Because arising causes phenomena to exist in the present generation, aging causes them to decline, and impermanence causes them to perish. It's like someone who lives in a secure place but has three enemies: one pulls him out of the secure place, and the second jointly takes his life. All three are detrimental to him. If one person doesn't pull him out of the secure place, then the other two cannot take his life. Things are the same way. Question: If phenomena have the characteristic of abiding, how can the Buddhist scriptures be explained? Answer: The Buddhist scriptures speak of non-abiding, of not having a characteristic of long-term abiding. It's not saying that there is no abiding even for a kshana (extremely short time), such as the life-force, etc. Furthermore, saying 'non-abiding' means not abiding for a long time. The characteristic of abiding refers to abiding for a short time. Moreover, the characteristic of abiding in a kshana is very subtle, only a Buddha can know it. Why? For example, in the instant of bending and stretching an arm with supernatural power, one disappears from here and dwells on the summit of Mount Sumeru (Sumeru Mountain). In between, there are many kshanas continuing, not non-continuing. Therefore, it is said 'from here to there.' Such characteristics can only be attained by the realm of a Buddha, not known by others. Therefore, the scriptures say there is no characteristic of abiding. There is also a saying that although there is abiding for a short time.

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。速為老所衰無常所滅。是故住相有如是過患故佛經不說。復有說者。諸行無住相。是以有為相中不說。佛經善通。此文云何通。如說。色法生老住無常。乃至廣說。答曰。此文應如是說。色法生老無常。乃至廣說。不應言住。若言住者。有何意耶。答曰。此住是老異名如生名生亦名出現。無常名無常。亦名滅盡。老名老。亦名住。評曰。應作是說。諸行有住相。若諸行無住相者。不能有所緣。欲令無如是過故。說諸行有住相。

問曰。何者是變異。為以滅故壞故以為變易故言變異耶。答以滅故言變異者。變異與滅。則是一體。有為法。唯有二相。若以壞者。則法舍自相。若以變易者。云何不助成外道。作如是說。諸法變易。答曰。應作是說。勢衰故言變易。所以者何。諸行勢盛故生。勢衰故言變異。複次諸行有力故生。衰劣故變異。複次諸行未熟名生。已熟名變異。複次諸行漸羸故變異。複次諸行新故名生。舊故名變異。問曰。若然者。云何不助成外道義。答曰。諸行相續不住。外道計有住時。住滅言是變。如乳作酪。如薪作灰。不說剎那勢衰故變異。此說剎那勢衰變異。不說住時變異。問曰。此有為相與所相。為一為異耶。若一者。云何一法不為多法耶若異者。相與所相則異者。何故不以余相為相。答曰。

【現代漢語翻譯】 現代漢語譯本：迅速被衰老侵蝕，被無常所毀滅。因此，執著于『住』相有這樣的過患，所以佛經不說『住』。又有人說，諸行（samskara，一切有為法）沒有『住』相，因此在有為相中不說『住』。佛經善於通達，這段文字如何解釋呢？比如經中說：『色法（rupa，物質現象）有生、老、住、無常』，乃至廣說。回答說：這段文字應該這樣說：『色法有生、老、無常』，乃至廣說。不應該說『住』。如果說『住』，有什麼意義呢？回答說：這裡的『住』是『老』的別名，如同『生』也叫做『出現』，『無常』也叫做『滅盡』，『老』叫做『老』，也叫做『住』。評論說：應該這樣說，諸行有『住』相。如果諸行沒有『住』相，就不能有所緣（alambana，認識的對象）。爲了避免這樣的過失，所以說諸行有『住』相。 問：什麼是變異？是因為滅、因為壞、因為變易，所以說變異嗎？答：如果因為滅而說變異，那麼變異和滅就是一體的。有為法只有兩個相。如果因為壞，那麼法就捨棄了自己的體相。如果因為變易，為什麼不會助長外道的說法，他們也這樣說諸法變易？答：應該這樣說，因為勢力衰退所以說變易。為什麼呢？諸行勢力強盛所以生，勢力衰退所以說變異。再次，諸行有力所以生，衰弱所以變異。再次，諸行未成熟叫做生，已成熟叫做變異。再次，諸行逐漸衰弱所以變異。再次，諸行新的時候叫做生，舊的時候叫做變異。問：如果這樣，為什麼不會助長外道的義理？答：諸行相續不斷，外道認為有住留的時候，住留滅去說是變。比如牛奶變成酪，比如柴火變成灰。我們不說住留的時候變，而是說剎那間勢力衰退所以變異。我們不說住留的時候變異。問：這有為相和所相，是一還是異？如果是一，為什麼一個法不能成為多個法？如果是異，相和所相是不同的，為什麼不以其他的相作為相呢？答：

【English Translation】 English version: Quickly consumed by old age and destroyed by impermanence. Therefore, attachment to the 'abiding' aspect has such faults, which is why the Buddha's teachings do not emphasize 'abiding'. Some also say that all conditioned phenomena (samskara) do not have an 'abiding' aspect, and therefore 'abiding' is not discussed among the conditioned aspects. The Buddha's teachings are well-understood. How can this passage be explained? For example, the sutra says: 'Form (rupa) has birth, aging, abiding, and impermanence,' and so on. The answer is: This passage should be stated as: 'Form has birth, aging, and impermanence,' and so on. 'Abiding' should not be mentioned. If 'abiding' is mentioned, what is its meaning? The answer is: Here, 'abiding' is another name for 'aging,' just as 'birth' is also called 'appearance,' 'impermanence' is also called 'cessation,' 'aging' is called 'aging,' and also called 'abiding.' Commentary: It should be said that all conditioned phenomena have an 'abiding' aspect. If all conditioned phenomena did not have an 'abiding' aspect, they could not have an object of cognition (alambana). To avoid such a fault, it is said that all conditioned phenomena have an 'abiding' aspect. Question: What is change? Is it because of cessation, because of decay, because of alteration that it is called change? Answer: If change is said to be because of cessation, then change and cessation are the same. Conditioned phenomena have only two aspects. If it is because of decay, then the dharma abandons its own nature. If it is because of alteration, how does it not support the views of externalists, who also say that all dharmas change? Answer: It should be said that change is because of the decline of power. Why? Conditioned phenomena are born because of strong power, and change is said to be because of the decline of power. Furthermore, conditioned phenomena are born because of strength, and change is because of weakness. Furthermore, conditioned phenomena are called birth when they are immature, and change when they are mature. Furthermore, conditioned phenomena gradually weaken, so they change. Furthermore, conditioned phenomena are called birth when they are new, and change when they are old. Question: If so, why does it not support the doctrines of externalists? Answer: Conditioned phenomena continue without stopping. Externalists believe that there is a time of abiding, and that abiding and ceasing are called change, like milk turning into cheese, like firewood turning into ashes. We do not say that it changes when it abides, but that it changes because of the decline of power in an instant. We do not say that it changes when it abides. Question: Are these conditioned aspects and the aspects of what is conditioned the same or different? If they are the same, why can't one dharma be many dharmas? If they are different, and the aspects and the aspects of what is conditioned are different, why not use other aspects as aspects? Answer:

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應作是說相所相不一。是故一不為三。三不為一。問曰。若然者。云何不以余相為相耶。答曰。隨相所作處則相所相。是故無過。複次相與所相。常不相離。若相離者。可以余相為相。以相所相不相離故。無如是過。如是雜合不相離共說亦如是。複次相從所相生。生所生異。如煙雖從火生煙火各異。彼亦如是。複次相是所相過患。如病是人之過患。人異病。若當不異者。人病癒時。應當無人。余亦如是。複次佛說此相是有為相。以是言故。當知相異所相。如言此人舍亦如是。

問曰。一切剎那中。盡有老者。何以不一切時頭生白髮耶。答曰。不應作如是問有白髮無白髮。然老與壯年。或有相妨。或不相妨。相妨者。不生白髮。不相妨者。頭生白髮。複次或有羸弱四大多強盛四大少。或強盛四大多羸弱四大少。若羸弱四大多。強盛四大少。頭生白髮。若強盛四大多。羸弱四大少。不生白髮。多力少力亦如是。復有說者。白髮非老。白髮是色。老是非色。但此身後時。生如是報滓不好之法。猶如麻油。亦如木酒。后欲盡時。必生濁滓。彼亦如是。問曰。何處有此白髮。答曰。界者欲界中。有非色無色界。趣者人畜生餓鬼中。有方者三方有。非郁單曰。所以者何。白髮是罪報。彼方非受罪報處。問曰。誰有此白髮耶。

【現代漢語翻譯】 現代漢語譯本：應當這樣解釋，『相』（lakshana，特徵）和『所相』（lakshyin，被特徵的事物）不是一回事。因此，『一』不能成為『三』，『三』也不能成為『一』。有人問：如果這樣，為什麼不可以用其他的『相』來作為『相』呢？回答：隨著『相』所起作用的地方，就有了『相』和『所相』，所以沒有過失。再者，『相』和『所相』，常常不互相分離。如果互相分離，就可以用其他的『相』來作為『相』。因為『相』和『所相』不互相分離，所以沒有這樣的過失。像這樣雜合不分離共同說明也是這樣。再者，『相』是從『所相』產生的，『生』和『所生』是不同的，就像煙雖然從火產生，但煙和火是不同的。它們也是這樣。再者，『相』是『所相』的過患，就像疾病是人的過患，人和疾病是不同的。如果不是不同的，那麼人病好了的時候，應該沒有人了。其他情況也是這樣。再者，佛說這個『相』是有為相（samskrta-lakshana，有為法的特徵）。因為說了這句話，應當知道『相』和『所相』是不同的，就像說『這個人』和『舍』也是這樣。 有人問：一切剎那（ksana，瞬間）中，都有衰老，為什麼不是所有時候都長出白髮呢？回答：不應該這樣問，有沒有白髮。然而，衰老和壯年，或者互相妨礙，或者不互相妨礙。互相妨礙的，不生白髮。不互相妨礙的，頭生白髮。再者，或者有虛弱的四大（mahabhuta，地、水、火、風）多，強盛的四大少。或者強盛的四大多，虛弱的四大少。如果虛弱的四大多，強盛的四大少，頭生白髮。如果強盛的四大多，虛弱的四大少，不生白髮。多力少力也是這樣。還有人說，白髮不是衰老。白髮是色（rupa，物質），衰老不是色。但這個身體後來的時間，產生像這樣的報應，污濁不好的法，猶如麻油，也像木酒。後來想要窮盡的時候，必定產生濁滓。它們也是這樣。有人問：什麼地方有這種白髮？回答：界限來說，欲界（kama-dhatu，慾望界）中有。非色界（rupa-dhatu，色界）和無色界（arupa-dhatu，無色界）沒有。趣向來說，人（manushya）、畜生（tiryagyoni）、餓鬼（preta）中有。方位來說，三方有，沒有郁單曰（Uttarakuru，北俱盧洲）。為什麼呢？白髮是罪報，那個地方不是接受罪報的地方。有人問：誰有這種白髮呢？

【English Translation】 English version: It should be explained in this way that 『lakshana』 (characteristic) and 『lakshyin』 (the thing characterized) are not the same. Therefore, 『one』 cannot become 『three,』 and 『three』 cannot become 『one.』 Someone asks: If that is the case, why can't other 『lakshanas』 be used as 『lakshanas』? The answer is: Wherever the 『lakshana』 functions, there is 『lakshana』 and 『lakshyin,』 so there is no fault. Furthermore, 『lakshana』 and 『lakshyin』 are often not separated from each other. If they are separated from each other, other 『lakshanas』 can be used as 『lakshanas.』 Because 『lakshana』 and 『lakshyin』 are not separated from each other, there is no such fault. It is the same with such mixed and inseparable common explanations. Furthermore, 『lakshana』 arises from 『lakshyin,』 and 『arising』 and 『that which arises』 are different, just as smoke arises from fire, but smoke and fire are different. They are also like this. Furthermore, 『lakshana』 is the fault of 『lakshyin,』 just as disease is the fault of a person, and people and diseases are different. If they were not different, then when a person recovers from illness, there should be no one left. Other situations are also like this. Furthermore, the Buddha said that this 『lakshana』 is samskrta-lakshana (characteristic of conditioned phenomena). Because this sentence was said, it should be known that 『lakshana』 and 『lakshyin』 are different, just as saying 『this person』 and 『house』 are also like this. Someone asks: In every ksana (moment), there is aging, so why doesn't white hair grow all the time? The answer is: One should not ask whether there is white hair or not. However, aging and youth either hinder each other or do not hinder each other. Those that hinder each other do not grow white hair. Those that do not hinder each other grow white hair. Furthermore, there may be more weak mahabhutas (great elements: earth, water, fire, wind) and fewer strong mahabhutas, or more strong mahabhutas and fewer weak mahabhutas. If there are more weak mahabhutas and fewer strong mahabhutas, white hair grows. If there are more strong mahabhutas and fewer weak mahabhutas, white hair does not grow. The same is true for more strength and less strength. Some also say that white hair is not aging. White hair is rupa (form/matter), and aging is not rupa. But in the later time of this body, such retribution, impure and bad dharmas, arise, like sesame oil, and also like wooden wine. Later, when it wants to be exhausted, it will definitely produce turbid dregs. They are also like this. Someone asks: Where is this white hair? The answer is: In terms of realms, it exists in the kama-dhatu (desire realm). It does not exist in the rupa-dhatu (form realm) and arupa-dhatu (formless realm). In terms of destinies, it exists in manushya (humans), tiryagyoni (animals), and preta (hungry ghosts). In terms of directions, it exists in three directions, not in Uttarakuru (Northern Kurus). Why? White hair is a result of sin, and that place is not a place to receive the results of sin. Someone asks: Who has this white hair?

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答曰。凡夫聖人俱有。聖人從須陀洹。至辟支佛。唯除世尊。所以者何。佛世尊無發白漸落皮緩面皺音聲破壞。死時無解支節。痛心不錯亂。根不漸滅。一時而滅。此是佛身之法。問曰。以何等故佛世尊。無白髮漸落皮緩面皺耶。答曰。此是惡色。佛世尊永離惡色故。問曰。佛作何業。無如是報耶。答曰。佛世尊。本為菩薩時。修行善法。信心堅固。未曾衰退。以行相似因故。受如是相似果。以是事故。無白髮漸落皮緩面皺。

問曰。若一切剎那中。儘是無常者。何以不一切時有死屍現耶。答曰。不應問此事有死屍無死屍。所以者何。有相有相法異。無相無相法異。有心無心說亦如是。復有說者。以根法滅生有根法。所以無死屍。有根法滅。生無根法。所以有死屍。有心無心。眾生數非眾生數。內法外法。說亦如是。復有說者。眾生業力故所以有。眾生業力故所以無。眾生業力故所以有者。眾生須皮肉筋骨齒爪毛角等。以為資生具。所以便有。眾生業力故所以無者。一日夜。二十不滿。有六十五百千剎那。一一剎那。有五陰生滅。若當一一剎那有死屍者。則一眾生死屍。滿於世間。以眾生業報。所以無。問曰。化生眾生。何以無死屍耶。答曰。或有說者。以生時頓得諸根死時頓舍諸根故。如人水中暫出暫沒不知

【現代漢語翻譯】 現代漢語譯本 答：凡夫和聖人都有衰老。聖人從須陀洹（Sotapanna，入流果）到辟支佛（Paccekabuddha，緣覺佛），唯獨不包括世尊（Buddha，佛）。為什麼呢？佛世尊沒有頭髮變白、逐漸脫落、面板鬆弛、面容起皺、聲音嘶啞的情況。去世時沒有肢體解離，痛心不亂，諸根不是逐漸消滅，而是一時寂滅。這是佛身的法則。 問：因為什麼緣故，佛世尊沒有白髮、漸落、皮緩、面皺呢？ 答：這些都是醜陋的色相。佛世尊永遠遠離醜陋的色相，所以沒有。 問：佛做了什麼業，沒有這樣的果報呢？ 答：佛世尊在過去作為菩薩（Bodhisattva，菩薩）時，修行善法，信心堅定，從未衰退。因為修行相似的因，所以承受這樣相似的果報。因為這個緣故，沒有白髮、漸落、皮緩、面皺。 問：如果一切剎那（Ksana，極短的時間單位）中，都是無常的，為什麼不是所有時候都有死屍出現呢？ 答：不應該問這件事是有死屍還是沒有死屍。為什麼呢？有相和有相之法不同，無相和無相之法不同。有心和無心，說法也是這樣。還有一種說法，因為有根之法滅，而生出有根之法，所以沒有死屍。有根之法滅，而生出無根之法，所以有死屍。有心和無心，眾生數和非眾生數，內法和外法，說法也是這樣。還有一種說法，因為眾生的業力，所以有死屍；因為眾生的業力，所以沒有死屍。因為眾生的業力，所以有死屍，是因為眾生需要皮肉筋骨齒爪毛角等，作為資生的工具，所以便有死屍。因為眾生的業力，所以沒有死屍，是因為一日一夜，二十四小時不滿，有六十五百千剎那。每一個剎那，都有五陰（Skandha，五蘊）生滅。如果每一個剎那都有死屍，那麼一個眾生的死屍，就充滿世間了。因為眾生的業報，所以沒有。 問：化生（Opapatika，化生）的眾生，為什麼沒有死屍呢？ 答：或者有人說，因為出生時一下子得到諸根，死時一下子捨棄諸根的緣故。就像人在水中暫時出現又暫時消失一樣，不知道。

【English Translation】 English version Answer: Both ordinary beings and sages experience aging. Sages range from Sotapanna (Stream-enterer) to Paccekabuddha (Solitary Buddha), excluding the Buddha (World Honored One). Why is that? The Buddha does not experience hair turning white, gradual hair loss, skin sagging, facial wrinkles, or voice deterioration. At the time of death, there is no dismemberment, no mental confusion from pain, and the faculties do not gradually diminish but cease all at once. This is the nature of the Buddha's body. Question: For what reason does the Buddha not have white hair, gradual hair loss, sagging skin, or facial wrinkles? Answer: These are undesirable appearances. The Buddha has permanently abandoned undesirable appearances, therefore he does not have them. Question: What kind of karma did the Buddha perform to avoid such consequences? Answer: When the Buddha was a Bodhisattva (Enlightenment Being) in the past, he cultivated virtuous practices with unwavering faith. Because he practiced similar causes, he received similar results. For this reason, he does not have white hair, gradual hair loss, sagging skin, or facial wrinkles. Question: If everything is impermanent in every moment (Ksana), why are there not corpses appearing at all times? Answer: One should not ask whether there are corpses or not. Why is that? Phenomena with form are different from phenomena without form. The same is true for phenomena with mind and without mind. Furthermore, it is said that because rooted phenomena cease and rooted phenomena arise, there are no corpses. When rooted phenomena cease and rootless phenomena arise, there are corpses. The same is true for phenomena with mind and without mind, sentient beings and non-sentient beings, internal phenomena and external phenomena. Furthermore, it is said that because of the karma of sentient beings, there are corpses; because of the karma of sentient beings, there are no corpses. Because of the karma of sentient beings, there are corpses, because sentient beings need skin, flesh, tendons, bones, teeth, claws, hair, horns, etc., as means of sustenance, therefore there are corpses. Because of the karma of sentient beings, there are no corpses, because in one day and night, less than twenty-four hours, there are sixty-five hundred thousand moments. In each moment, there is the arising and ceasing of the five Skandhas (aggregates). If there were corpses in every moment, then the corpses of one sentient being would fill the world. Because of the karmic retribution of sentient beings, there are no corpses. Question: Why do Opapatika (beings born by transformation) not have corpses? Answer: Some say that it is because they instantly obtain all faculties at birth and instantly abandon all faculties at death. It is like a person temporarily appearing and disappearing in water, without knowing.

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沒至何所出從何來。復有說者。化生眾生。其身輕漂。猶如火焰。風吹至空。不知去處。雲霧電光。亦復如是。復有說者。四大多者有死屍。彼造色多故無死屍。復有說者。受身非根法多者有死屍。受身非根法少者無死屍。復有說者。受身可舍法多者有死屍。受身可舍法少者無死屍。可舍法。謂發毛爪齒等也。

問曰。有為法。為體是生故生。為與生合故生耶。若體是生者。生相何所作。若與生合生者。何故不與無為法合而使無為法生耶。答曰。應作是說。體是生相。問曰。若然者。生相何所作耶。答曰。雖體是生。由生相故顯發。猶如闇中有瓨瓶等物。而由燈顯發。不從燈生彼亦如是。復有說者。與生合故生。問曰。若然者。何以不與無生法合。令使無為法生耶。答曰。以無合義故。若有者亦應生。無常說亦如是。

問曰。如有為法有三有為相。無為法有三無為相不耶。若有者。云何無為法非是聚法耶。若無者。波伽羅那經所說云何通。如說。云何不生法。答曰。無為法。以無生相故。云何不住法。答曰。無為法。以無住相故。云何不滅法。答曰。無為法。以無滅相故。答曰。應作是說。無為法無無為法相。問曰。若然者。波伽羅那經所說云何通。答曰。對有為法故。如有為法有生住滅。無為法無生住

【現代漢語翻譯】 現代漢語譯本 沒（死亡）至何處，從何處來？又有人說，化生眾生（從變化中產生的生命），其身體輕盈漂浮，猶如火焰，被風吹至空中，不知去處。雲霧電光，也是如此。又有人說，四大（地、水、火、風）多的死屍不會腐爛，因為它們由更多的色（物質）構成；四大少的死屍會腐爛。又有人說，受身（由感受構成的身體）和非法（不符合佛法的）多的死屍會腐爛，受身和非法少的死屍不會腐爛。又有人說，受身和可舍法（可以被捨棄的物質，如頭髮、指甲等）多的死屍會腐爛，受身和可舍法少的死屍不會腐爛。可舍法，指的是頭髮、指甲、牙齒等。 問：有為法（因緣和合而成的法），是因為其體性是生（產生）所以才生，還是因為與生（生相）結合所以才生？如果其體性是生，那麼生相（生的現象）的作用是什麼？如果與生結合才生，為什麼不與無為法（不依賴因緣的法）結合而使無為法產生呢？答：應該這樣說，有為法的體性就是生相。問：如果這樣，那麼生相的作用是什麼呢？答：雖然有為法的體性是生，但由於生相的緣故才顯現出來，就像黑暗中有瓦罐瓶子等物品，由於燈光才顯現出來，不是從燈光中產生，有為法也是如此。又有人說，有為法是因為與生結合才生。問：如果這樣，為什麼不與無生法（不生不滅的法）結合，令無為法產生呢？答：因為沒有結合的道理。如果有結合的道理，也應該產生。無常的說法也是如此。 問：如果說有為法有三個有為相（生、住、滅），那麼無為法有三個無為相（不生、不住、不滅）嗎？如果有，為什麼無為法不是聚法（因緣和合的法）呢？如果沒有，那麼《波伽羅那經》（Pāṭaligāmiya Sutta）所說如何解釋？如經中所說：什麼是不生法？答：無為法，因為它沒有生相。什麼是不住法？答：無為法，因為它沒有住相。什麼是不滅法？答：無為法，因為它沒有滅相。答：應該這樣說，無為法沒有無為法相。問：如果這樣，那麼《波伽羅那經》所說如何解釋？答：這是針對有為法而說的。如有為法有生、住、滅，無為法沒有生、住、滅。

【English Translation】 English version Where does death go, and from where does it come? Some say that beings born by transformation (upapāduka-satta) (beings who arise spontaneously), their bodies are light and floating, like flames, blown by the wind into the sky, and their destination is unknown. Clouds, fog, lightning are also like this. Others say that corpses with more of the four great elements (mahābhūta) (earth, water, fire, and wind) do not decay because they are composed of more rūpa (matter); corpses with less of the four great elements decay. Others say that corpses with more vedanā-khandha (the aggregate of feeling) and non-dhamma (things that are not in accordance with the Dhamma) decay, while corpses with less vedanā-khandha and non-dhamma do not decay. Others say that corpses with more vedanā-khandha and things that can be discarded (such as hair, nails, etc.) decay, while corpses with less vedanā-khandha and things that can be discarded do not decay. 'Things that can be discarded' refers to hair, nails, teeth, etc. Question: Do conditioned phenomena (saṃskṛta-dharma) arise because their nature is arising (utpāda), or because they combine with arising (utpāda-lakṣaṇa) (the characteristic of arising)? If their nature is arising, then what is the function of arising? If they arise because they combine with arising, why do they not combine with unconditioned phenomena (asaṃskṛta-dharma) and cause unconditioned phenomena to arise? Answer: It should be said that the nature of conditioned phenomena is arising. Question: If so, then what is the function of arising? Answer: Although the nature of conditioned phenomena is arising, they are manifested because of arising, just as there are pots and jars in the darkness, and they are manifested by the light, not produced from the light. Conditioned phenomena are also like this. Others say that conditioned phenomena arise because they combine with arising. Question: If so, why do they not combine with non-arising (anutpāda-dharma) and cause unconditioned phenomena to arise? Answer: Because there is no principle of combination. If there were a principle of combination, they should also arise. The teaching of impermanence (anitya) is also like this. Question: If conditioned phenomena have three conditioned characteristics (saṃskṛta-lakṣaṇa) (arising, abiding, ceasing), do unconditioned phenomena have three unconditioned characteristics (asaṃskṛta-lakṣaṇa) (non-arising, non-abiding, non-ceasing)? If so, why are unconditioned phenomena not compounded phenomena (saṃskṛta-dharma)? If not, how can the Pāṭaligāmiya Sutta be explained? As it says in the sutta: What is the non-arising phenomenon? Answer: Unconditioned phenomena, because they have no characteristic of arising. What is the non-abiding phenomenon? Answer: Unconditioned phenomena, because they have no characteristic of abiding. What is the non-ceasing phenomenon? Answer: Unconditioned phenomena, because they have no characteristic of ceasing. Answer: It should be said that unconditioned phenomena have no unconditioned characteristics. Question: If so, how can the Pāṭaligāmiya Sutta be explained? Answer: This is in relation to conditioned phenomena. Just as conditioned phenomena have arising, abiding, and ceasing, unconditioned phenomena have no arising, abiding, and ceasing.

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滅故。作如是說。

佛經說。汝等比丘。即出現。即生。即沒。即滅。問曰。出現與生有何差別。沒與死有何差別耶。答曰。或有說者。無有差別。所以者何。出現即生沒即死。同是剎那性故。尊者波奢說曰。受中陰身。是名出現。受生陰身。是名生。壞中陰身。是名沒。壞生陰身。是名死。複次卵生胎生濕生眾生。受身時是出現。所以者何。眼等諸根。漸出現故。化生眾生。受身是生。所以者何。頓得眼等諸根故。舍卵胎濕生眾生身。是名死。所以者何。有死屍故。舍化生眾生身。是名沒。所以者何。以無死屍故。尊者和須蜜說曰。入母胎時名生。出胎時名出現。代謝諸陰是名沒。死時陰是名死。尊者佛陀提婆說曰。諸趣中。初受身時名生。已在趣中諸陰名出現。中陰中死。向生陰中是名沒。捨命根時陰是名死。◎

阿毗曇毗婆沙論卷第二十 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十一

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

◎雜揵度無義品第七上

諸他修苦行　　當知無義俱 　畢竟無有利　　如陸地船𥱼

如此章及解章義。此中應廣說優波提舍。問曰。何故作此論。答曰。雖一切阿毗曇盡

【現代漢語翻譯】 現代漢語譯本： 滅亡，像這樣說。

佛經說：『你們這些比丘，即出現，即生，即沒，即滅。』問：『出現與生有什麼差別？沒與死有什麼差別呢？』答：『或者有人說，沒有差別。為什麼呢？因為出現就是生，沒就是死，都是剎那的性質。』尊者波奢（Pasha）說：『受中陰身（antarabhava），這叫做出現；受生陰身，這叫做生；壞中陰身，這叫做沒；壞生陰身，這叫做死。』

又次，卵生、胎生、濕生眾生，接受身體的時候是出現。為什麼呢？因為眼等諸根，逐漸出現。化生眾生，接受身體是生。為什麼呢？因為一下子就得到眼等諸根。捨棄卵生、胎生、濕生眾生的身體，這叫做死。為什麼呢？因為有死屍的緣故。捨棄化生眾生的身體，這叫做沒。為什麼呢？因為沒有死屍的緣故。』尊者和須蜜（Vasumitra）說：『進入母胎的時候叫做生，出胎的時候叫做出現，代謝諸陰叫做沒，死的時候的陰叫做死。』尊者佛陀提婆（Buddhatadeva）說：『在各種趣（gati）中，最初接受身體的時候叫做生，已經在趣中的諸陰叫做出現，中陰中死去，向生陰中叫做沒，捨棄命根的時候的陰叫做死。』

《阿毗曇毗婆沙論》卷第二十 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第二十一

迦旃延子（Katyayaniputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

◎雜揵度無義品第七上

諸他修苦行，當知無義俱； 畢竟無有利，如陸地船𥱼。

如此章及解章義。此中應廣說優波提舍（Upadesha）。問：『為什麼作這部論？』答：『雖然一切阿毗曇（Abhidhamma）都……』

【English Translation】 English version: Extinction. Thus it is said.

The Buddha said in the sutras: 'You monks, there is appearance, there is birth, there is disappearance, there is death.' Question: 'What is the difference between appearance and birth? What is the difference between disappearance and death?' Answer: 'Some might say there is no difference. Why? Because appearance is birth, and disappearance is death, both being momentary in nature.' Venerable Pasha (Pasha) said: 'Receiving the intermediate existence body (antarabhava) is called appearance; receiving the birth existence body is called birth; the destruction of the intermediate existence body is called disappearance; the destruction of the birth existence body is called death.'

Furthermore, for beings born from eggs, wombs, or moisture, receiving a body is appearance. Why? Because the sense organs such as the eyes gradually appear. For beings born through transformation, receiving a body is birth. Why? Because they instantly obtain sense organs such as the eyes. Abandoning the body of beings born from eggs, wombs, or moisture is called death. Why? Because there is a corpse. Abandoning the body of beings born through transformation is called disappearance. Why? Because there is no corpse.' Venerable Vasumitra (Vasumitra) said: 'Entering the mother's womb is called birth; exiting the womb is called appearance; the passing away of the skandhas is called disappearance; the skandhas at the time of death are called death.' Venerable Buddhatadeva (Buddhatadeva) said: 'In the various realms (gati), initially receiving a body is called birth; the skandhas already in a realm are called appearance; dying in the intermediate existence and moving towards the birth existence is called disappearance; abandoning the skandhas at the time of the life force ceasing is called death.'

Abhidhamma-vibhasa-sastra, Volume 20 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra, Volume 21

Composed by Katyayaniputra (Katyayaniputra), Explained by Five Hundred Arhats

Translated by the Shramana Buddhavarman (Buddhavarman) from India during the Northern Liang Dynasty, together with Dao Tai and others

◎Miscellaneous Section, Chapter 7, On Meaninglessness, Part 1

Those others who practice asceticism, Know that both are without meaning; Ultimately there is no benefit, Like a boat on dry land.

This verse and the explanation of its meaning. Here, one should extensively discuss Upadesha (Upadesha). Question: 'Why was this treatise composed?' Answer: 'Although all the Abhidhamma (Abhidhamma)...'

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皆說佛經然此品偏多。所以者何。此論品多以經為論。複次所以作此論者。此是佛經。佛經中說。佛在優樓頻螺村尼連禪河邊菩提樹下。成佛未久。爾時世尊。告諸比丘。我遠離苦行。於此苦行。快得解脫。以自願力故。今得第一菩提。時諸比丘。聞佛所說。深生愛樂。一心不亂。攝耳聽法。爾時惡魔波旬。作如是念。沙門瞿曇。今在尼連禪河邊優樓頻螺村菩提樹下。坐為弟子說法。乃至攝耳聽法。我今應往為作留難。爾時惡魔。化作婆羅門摩納婆像。往詣佛所。到已說如是偈言。

汝今舍苦行　　眾生清凈道 　若更行余道　　畢竟無有凈

此偈義者。時魔語世尊言。汝舍古先苦行之道所依耶。不能令人凈而生凈想。魔以無是凈。種種苦行是凈道。佛語惡魔。非我不能行於苦行而舍之也。我諦觀察此道。不能斷煩惱。以無所能故。而我舍之。以是事故。而說此偈。

諸他修苦行　　當知無義俱 　畢竟無有利　　如陸地船𥱼

諸修苦行。有何義耶。答曰。或有說者。此法之外所行。盡言為他說法者。謂八聖道。及聖道方便。除此余是也。以道是邪道故。與無義俱。以是事故說。諸他修苦行當知無義俱。復有說者。他者言下賤。非他言妙勝。諸外道所行苦行。是下賤法。所以者何。以計我故。是

【現代漢語翻譯】 現代漢語譯本： 都說這是佛經，但這一品特別多。這是什麼原因呢？因為這一品以經文為論述的基礎。再者，寫作此論的原因是，這是佛經，佛經中說，佛陀在優樓頻螺村（Uruvilva，地名）尼連禪河（Nairanjana River，河流名）邊菩提樹（Bodhi tree，樹名）下，成佛不久。當時，世尊告訴眾比丘：『我遠離了苦行，從這苦行中，快樂地得到了解脫。因為自己的願力，現在得到了最高的菩提（Bodhi，覺悟）。』當時，眾比丘聽了佛陀所說，深深地愛慕和喜悅，一心不亂，集中注意力聽法。這時，惡魔波旬（Mara Papiyas，魔王名）這樣想：『沙門瞿曇（釋迦摩尼佛的稱號），現在在尼連禪河邊優樓頻螺村的菩提樹下，坐著為弟子說法，甚至弟子們都集中注意力聽法。我現在應該去阻撓他。』當時，惡魔化作婆羅門摩納婆（Brahmin Manava，婆羅門青年）的形象，前往佛陀所在之處，到達后說了這樣的偈語： 『你現在捨棄了苦行，眾生清凈之道；如果再修行其他的道，最終也不會有清凈。』 這偈語的意思是，當時魔對世尊說：『你捨棄了古老的苦行之道所依賴的嗎？』不能使人清凈而產生清凈的想法。魔認為沒有什麼是清凈的，各種苦行才是清凈之道。佛陀告訴惡魔：『不是我不能修行苦行而捨棄它。我仔細觀察過這條道路，不能斷除煩惱，因為它沒有什麼作用，所以我捨棄了它。』因為這個緣故，所以說了這個偈語： 『其他修行苦行的人，應當知道都是沒有意義的；最終也不會有利益，就像陸地上的船一樣。』 那些修行苦行的人，有什麼意義呢？回答說：或許有人會說，這種方法之外所做的，都說是為他人說法的人。指的是八聖道（Eightfold Noble Path）以及聖道方便。除了這些之外，其餘的都是。因為這些道是邪道，所以與沒有意義相伴隨。因為這個緣故說，其他修行苦行的人，應當知道都是沒有意義的。還有一種說法，『他』指的是，不是指妙勝。那些外道所修行的苦行，是法。這是什麼原因呢？因為執著於我的緣故，是**。

【English Translation】 English version: Everyone says this is a Buddhist scripture, but this chapter is particularly long. What is the reason for this? It is because this chapter uses the sutra as the basis for its arguments. Furthermore, the reason for writing this treatise is that it is a Buddhist scripture. The Buddhist scripture says that the Buddha, not long after attaining enlightenment under the Bodhi tree (Bodhi tree, name of the tree) by the Nairanjana River (Nairanjana River, name of the river) in the village of Uruvilva (Uruvilva, name of the place). At that time, the World-Honored One told the assembled monks: 'I have abandoned ascetic practices, and from these ascetic practices, I have happily attained liberation. Because of my own vows, I have now attained the highest Bodhi (Bodhi, enlightenment).' At that time, the monks, hearing what the Buddha said, deeply admired and rejoiced, with undivided attention, concentrating on listening to the Dharma. At this time, the demon Mara Papiyas (Mara Papiyas, name of the demon king) thought to himself: 'The Shramana Gautama (title of Shakyamuni Buddha), is now sitting under the Bodhi tree by the Nairanjana River in the village of Uruvilva, teaching his disciples, and even his disciples are concentrating on listening to the Dharma. I should now go and obstruct him.' At that time, the demon transformed himself into the image of a Brahmin Manava (Brahmin Manava, Brahmin youth), and went to where the Buddha was. Upon arriving, he spoke the following verse: 'You now abandon ascetic practices, the path of purity for sentient beings; if you cultivate other paths, ultimately there will be no purity.' The meaning of this verse is that the demon said to the World-Honored One: 'Have you abandoned what the ancient path of ascetic practices relies on?' It cannot make people pure and generate the thought of purity. The demon believes that nothing is pure, and various ascetic practices are the path of purity. The Buddha told the demon: 'It is not that I cannot practice ascetic practices and abandon them. I have carefully observed this path, and it cannot cut off afflictions, because it has no effect, so I abandoned it.' For this reason, this verse was spoken: 'Those who cultivate other ascetic practices, should know that they are all meaningless; ultimately there will be no benefit, like a boat on land.' What is the meaning of those who cultivate ascetic practices? The answer is: perhaps some will say that what is done outside of this method, all those who speak of teaching the Dharma to others. This refers to the Eightfold Noble Path (Eightfold Noble Path) and the skillful means of the holy path. Apart from these, the rest are. Because these paths are wrong paths, they are accompanied by meaninglessness. For this reason, it is said that those who cultivate other ascetic practices, should know that they are all meaningless. There is also another saying, 'other' refers to , not to the wonderful and superior. The ascetic practices cultivated by those outside paths are ** dharmas. What is the reason for this? Because of attachment to self, it is .

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故說諸修苦行當知無義俱。復有說者。他言不死。不死者惡魔也。是故世尊。告不死者。諸他修苦行當知無義俱。復有說者。諸為生天修苦行者。是苦行皆言不死苦行。以是事故。而作是說。諸他修苦行當知無義俱。必竟無有利如陸地船𥱼。無用邪見所行苦行。不能斷結。無用亦如是。時魔復語佛言。若種種苦行是邪行者。汝以何道。而自凈耶。爾時世尊。即說此偈。

我修戒定慧　　如是究竟道 　今已逮清凈　　無有上菩提

佛經雖作是說。而不廣分別。此論即是佛經優波提舍。佛經是此論根本諸佛經中所不說者。今欲說故。而作此論。

問曰。世尊何故說諸他修苦行當知無義俱。答曰。此是老死道。近老死法。隨順老死法。不能以是法得盡老死道。所以者何。眾生欲度老死海。行此苦行。此諸邪見。所行苦行。還令眾生沒老死海。尊者瞿沙說曰。一切增長法是無義。一切寂滅法是有義。邪見苦行苦行。是隨順增長法。以隨順增長故。不能生寂滅法。眾生欲度老死海故。修諸苦行。而此苦行。必令眾生墮老死海。所以者何。以行邪方便。邪方便者。為生天故。行此苦行。是故言墮老死海中。◎

◎又世尊言。正身結跏趺坐。繫念在前。乃至廣說。問曰。如一切威儀盡中行道。何故但說結跏

【現代漢語翻譯】 現代漢語譯本：因此說，那些修習苦行的人應當知道，這些都是沒有意義的。還有人說，『不死』指的是惡魔。所以，世尊告訴『不死』，那些修習其他苦行的人應當知道，這些都是沒有意義的。還有人說，那些爲了生天而修習苦行的人，他們的苦行都被稱為『不死苦行』。因為這個緣故，才這樣說，那些修習其他苦行的人應當知道，這些都是沒有意義的。這些苦行最終沒有任何利益，就像在陸地上行船一樣，毫無用處。被邪見所引導的苦行，不能斷除煩惱，也是毫無用處的。這時，惡魔又對佛說：『如果種種苦行都是邪行，那麼您用什麼道來凈化自己呢？』當時，世尊就說了這首偈： 『我修戒定慧，如此究竟道，今已得清凈，無有上菩提。』 佛經雖然這樣說，但沒有詳細分別。這部論就是佛經的《優波提舍》（Upadesha，論議）。佛經是這部論的根本，佛經中沒有說到的，現在想要說明，所以才作這部論。 問：世尊為什麼說那些修習其他苦行的人應當知道，這些都是沒有意義的？答：因為這是通往衰老和死亡的道路，接近衰老和死亡的法則，順應衰老和死亡的法則，不能用這種方法來達到斷絕衰老和死亡的道路。為什麼呢？眾生想要渡過衰老和死亡的海洋，卻修行這種苦行。這些被邪見所引導的苦行，反而讓眾生沉沒在衰老和死亡的海洋中。尊者瞿沙（Ghosha）說：『一切增長的法都是沒有意義的，一切寂滅的法是有意義的。』邪見的苦行，是順應增長的法。因為順應增長的緣故，不能產生寂滅的法。眾生想要渡過衰老和死亡的海洋，所以修習各種苦行，而這些苦行，必定會讓眾生墮入衰老和死亡的海洋。為什麼呢？因為修行了錯誤的方便法門。錯誤的方便法門，就是爲了生天而修行這種苦行，所以說會墮入衰老和死亡的海洋中。 又，世尊說：『端正身體，結跏趺坐，繫念在前方』，乃至廣說。問：既然一切威儀中都可以行道，為什麼只說結跏趺坐？

【English Translation】 English version: Therefore, it is said that those who practice asceticism should know that all these are meaningless. Some say that 'immortality' refers to the evil demon (Mara). Therefore, the World Honored One (世尊, Shìzūn) told 'immortality' that those who practice other asceticism should know that all these are meaningless. Some say that those who practice asceticism in order to be born in the heavens, their asceticism is called 'immortal asceticism'. For this reason, it is said that those who practice other asceticism should know that all these are meaningless. These ascetic practices ultimately have no benefit, just like sailing a boat on land, which is useless. Asceticism guided by wrong views cannot cut off defilements and is also useless. At this time, the evil demon (Mara) said to the Buddha (佛, Fó): 'If all kinds of ascetic practices are wrong practices, then what path do you use to purify yourself?' At that time, the World Honored One (世尊, Shìzūn) spoke this verse: 'I cultivate precepts, concentration, and wisdom (戒定慧, jiè dìng huì), such is the ultimate path, now I have attained purity, there is no higher Bodhi (菩提, Pútí).' Although the Sutra (佛經, Fójīng) says this, it does not explain it in detail. This treatise is the Upadesha (優波提舍, Yōubōtíshè) of the Sutra. The Sutra is the root of this treatise, and what is not mentioned in the Sutra is now to be explained, so this treatise is made. Question: Why did the World Honored One (世尊, Shìzūn) say that those who practice other asceticism should know that all these are meaningless? Answer: Because this is the path to old age and death, close to the law of old age and death, in accordance with the law of old age and death, and this method cannot be used to reach the path of cutting off old age and death. Why? Sentient beings want to cross the ocean of old age and death, but practice this asceticism. These ascetic practices guided by wrong views instead cause sentient beings to sink in the ocean of old age and death. Venerable Ghosha (瞿沙, Jùshā) said: 'All increasing dharmas are meaningless, and all extinguishing dharmas are meaningful.' Asceticism with wrong views is in accordance with increasing dharmas. Because it is in accordance with increasing dharmas, it cannot produce extinguishing dharmas. Sentient beings want to cross the ocean of old age and death, so they practice various ascetic practices, but these ascetic practices will surely cause sentient beings to fall into the ocean of old age and death. Why? Because they practice wrong expedient methods. Wrong expedient methods are to practice this asceticism in order to be born in the heavens, so it is said that they will fall into the ocean of old age and death. Also, the World Honored One (世尊, Shìzūn) said: 'Straighten the body, sit in the lotus position (結跏趺坐, jié jiā fū zuò), focus the mind in front', and so on. Question: Since one can practice the path in all deportments, why only mention sitting in the lotus position?

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趺坐。答曰。或有說者。此是舊所行法所以者何。過去恒河沙諸佛。及佛弟子。盡行此法。復有說者。能生他人恭敬心故。若結跏趺坐起于惡覺猶生他人恭敬之心。是故欲生他人恭敬心故。復有說者。此法非是世俗愛慾法故。餘威儀者。世俗用之。複次此法能生三種菩提道故。聲聞辟支佛佛菩提。不以餘威儀得。但以是得。複次此法行道時。隨順安隱。非餘威儀故。複次此法能壞魔軍。如佛世尊結跏趺坐能破煩惱及天魔軍。複次此法能適可天人心故。複次此法不與外道共故。餘威儀與外道共。云何名結跏趺坐。尊者波奢說曰。跏趺坐者。累兩足正觀境界。則得隨順定。跏趺坐。云何繫念在前。面上故名系念在前。複次背煩惱在後。正觀寂滅在前。故名系念在前。複次背生死在後。正觀涅槃在前。故名系念在前。複次背色等境界在後。正觀所緣在前。故名系念在前。複次繫念在眼中間。故名系念在前。複次以勝慧力。正觀境界。唸唸不散故名系念在前。複次念與不貪。俱緣于境界。故名系念在前。複次繫念在眉中間。故名系念在前。

觀青想等。乃至廣說。問曰。何故繫念在面上耶。答曰。無始以來。男于女身起欲心。女于男身起欲心。多因於面。復有說者。以面是七入所依處。行者欲觀察諸入故。復有說者。面

【現代漢語翻譯】 現代漢語譯本：

結跏趺坐。回答說：『有人這樣說，這是過去一直實行的法則。』為什麼呢？因為過去恒河沙數諸佛（無數的佛）以及佛的弟子們，都實行這種方法。又有人說：『能夠使他人產生恭敬心。』如果結跏趺坐，即使生起惡念，也能使他人產生恭敬之心。所以，爲了使他人產生恭敬心。又有人說：『這種方法不是世俗愛慾之法。』其他的威儀，是世俗所用的。再者，這種方法能夠產生三種菩提道（聲聞菩提，緣覺菩提，佛菩提），聲聞菩提、辟支佛菩提（緣覺菩提）、佛菩提，不能用其他的威儀得到，只能用這種方法得到。再者，這種方法在行道時，順應安穩，不是其他的威儀。再者，這種方法能夠摧毀魔軍，如佛世尊結跏趺坐，能夠破除煩惱以及天魔軍。再者，這種方法能夠適宜天人的心意。再者，這種方法不與外道相同，其他的威儀與外道相同。什麼是結跏趺坐呢？尊者波奢（一位尊者）說：『跏趺坐，是雙腿交疊，端正地觀察境界，就能順應禪定。』什麼是繫念在前呢？面朝前方，所以叫做繫念在前。再者，背對煩惱在後，端正地觀察寂滅在前，所以叫做繫念在前。再者，背對生死在後，端正地觀察涅槃在前，所以叫做繫念在前。再者，背對色等境界在後，端正地觀察所緣在前，所以叫做繫念在前。再者，繫念在兩眼中間，所以叫做繫念在前。再者，用殊勝的智慧力量，端正地觀察境界，唸唸不散亂，所以叫做繫念在前。再者，念與不貪，共同緣于境界，所以叫做繫念在前。再者，繫念在眉毛中間，所以叫做繫念在前。 觀青想等，乃至廣說。問：『為什麼繫念在面上呢？』答：『從無始以來，男人對女人的身體產生慾望，女人對男人的身體產生慾望，大多是因為面容。』又有人說：『因為面部是七入（眼、耳、鼻、舌、身、意、末那）所依之處，修行者想要觀察諸入。』又有人說：『面

【English Translation】 English version:

Sitting in the lotus position. The answer is: 'Some say that this is the law that has been practiced in the past.' Why? Because the Buddhas (innumerable Buddhas) of the past, as numerous as the sands of the Ganges River, and the disciples of the Buddha, have all practiced this method. Others say: 'It can generate respect in others.' If one sits in the lotus position, even if evil thoughts arise, it can still generate respect in others. Therefore, it is to generate respect in others. Others say: 'This method is not a worldly method of love and desire.' Other postures are used by the world. Furthermore, this method can generate the three Bodhi paths (Śrāvakabodhi, Pratyekabuddhabodhi, Buddhabodhi). Śrāvakabodhi (Arhatship), Pratyekabuddhabodhi (Solitary Realizer), and Buddhabodhi (Buddhahood) cannot be attained by other postures, but only by this one. Furthermore, this method is conducive to peace and tranquility when practicing the path, unlike other postures. Furthermore, this method can destroy the armies of Mara (demon), just as the World Honored One (Buddha) sitting in the lotus position can destroy afflictions and the armies of the heavenly Mara. Furthermore, this method can be suitable for the minds of gods and humans. Furthermore, this method is not shared with external paths (non-Buddhist religions), while other postures are shared with external paths. What is called the lotus position? Venerable Poṣa (a venerable monk) said: 'The lotus position is when both legs are crossed and one observes the realm correctly, then one can accord with samādhi (meditative concentration).' What is it to keep mindfulness in front? Facing forward is called keeping mindfulness in front. Furthermore, turning one's back on afflictions behind and correctly observing quiescence in front is called keeping mindfulness in front. Furthermore, turning one's back on birth and death behind and correctly observing nirvāṇa (liberation) in front is called keeping mindfulness in front. Furthermore, turning one's back on realms such as form behind and correctly observing the object of focus in front is called keeping mindfulness in front. Furthermore, keeping mindfulness between the eyes is called keeping mindfulness in front. Furthermore, using the power of superior wisdom to correctly observe the realm, with thoughts not scattered, is called keeping mindfulness in front. Furthermore, mindfulness and non-greed, both focus on the realm, so it is called keeping mindfulness in front. Furthermore, keeping mindfulness between the eyebrows is called keeping mindfulness in front. Observing the blue thought, etc., and so on. Question: 'Why keep mindfulness on the face?' Answer: 'From beginningless time, men have generated desire for the bodies of women, and women have generated desire for the bodies of men, mostly because of the face.' Others say: 'Because the face is the place where the seven entrances (eye, ear, nose, tongue, body, mind, manas) rely, and practitioners want to observe the entrances.' Others say: 'The face

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是隨順不凈觀。所以者何。面上有七孔流出不凈。以此處多出不凈故。行者偏觀。復有說者。非因照不于自面而生於愛。以不生愛故。繫念在面。複次以面上能生猗樂。然後遍身。猶如受欲時。男女根邊生樂。然後遍身。複次面上速能生欲心故。如見眼耳鼻口好相即生欲心。問曰。繫念在面者。為是初行。為是已行。為是久行人耶。答曰。是久行人。行人有三種。謂初行已行久行。初行者。往至冢間。善取死屍相。謂若青若脹。若爛若壞。若骨若瑣。若骨瑣。善取如是相已。復觀腳骨踝骨膞骨膝骨腦骨臗骨腰骨脊骨臂骨手骨腕骨肩骨項骨額骨齒骨髑髏骨。于冢間。善取如是相已。憶而不忘。速還住處。洗足坐繩床上若草敷上。憶念所見死屍。我身亦爾。如是名為初行。行者于所觀境界。能令廣亦能令略。云何名廣。如觀自身骨。觀所坐床。亦復是骨。次觀屋舍所住之坊僧伽阿藍村落田地所有國土人民乃至大海內所有大地。皆觀是骨。是名為廣。云何為略。舍大海內所有骨。觀一國土所有骨。舍國土內骨。乃至舍觀外骨。唯觀己身骨。能作如是廣略觀。是名已行。舍自腳骨。觀自踝骨。舍踝骨。乃至觀髑髏骨。髑髏骨有二種。有左分右分。若舍左分。觀于右分。若舍右分。觀於左分。舍於二分。繫念眉間。是名久行。是

【現代漢語翻譯】 現代漢語譯本 這是隨順不凈觀（Aśubha-saṃjñā，對不凈之物的觀想）。為什麼這麼說呢？因為臉上共有七個孔竅，會流出不乾淨的東西。正因為這個部位容易產生不凈之物，修行者才特別觀察它。也有人說，如果不是因為照看自己的臉而生起愛戀，就不會對自己的臉產生愛意。因為不產生愛意，所以將心念專注于臉上。再者，因為臉上容易產生快樂，然後才會遍及全身，就像感受慾望時，男女的性器官附近產生快樂，然後遍及全身一樣。還有，臉上迅速能產生欲心，比如看到眼睛、耳朵、鼻子、嘴巴的美好相貌，立刻就會產生欲心。有人問：『將心念專注于臉上，是初學者的修行方式，還是已經有一定基礎的修行者，還是長期修行的修行者呢？』回答說：『這是長期修行的修行者。』修行者有三種，分別是初學者、有一定基礎的修行者和長期修行的修行者。初學者，前往墳墓間，仔細觀察屍體的各種狀態，比如青腫、脹大、腐爛、損壞、只剩下骨頭、骨頭散落。仔細觀察這些狀態后，再觀察腳骨、踝骨、小腿骨、膝蓋骨、大腿骨、髖骨、腰骨、脊椎骨、手臂骨、手骨、腕骨、肩骨、頸骨、額骨、牙齒、頭蓋骨。在墳墓間，仔細觀察這些狀態后，記住它們而不忘記，迅速回到住處，洗腳後坐在繩床上或鋪著草的床上，回憶所看到的屍體，『我的身體也是這樣。』這叫做初學者的修行。修行者對於所觀察的境界，能使其擴大，也能使其縮小。怎樣叫做擴大呢？比如觀察自己的骨頭，觀察自己所坐的床，也是骨頭。然後觀察房屋、所居住的僧房、僧伽藍（Saṃghārāma，僧院）、村落、田地、所有的國土、人民，乃至大海內所有的大地，都觀想成骨頭。這叫做擴大。怎樣叫做縮小呢？捨棄大海內所有的骨頭，觀察一個國土所有的骨頭。捨棄國土內的骨頭，乃至捨棄對外在骨頭的觀察，只觀察自己的骨頭。能夠做這樣的擴大和縮小觀想，這叫做有一定基礎的修行。捨棄自己的腳骨，觀察自己的踝骨。捨棄踝骨，乃至觀察頭蓋骨。頭蓋骨有兩種，有左半部分和右半部分。如果捨棄左半部分，觀察右半部分。如果捨棄右半部分，觀察左半部分。捨棄這兩個部分，將心念專注于眉間。這叫做長期修行。 是

【English Translation】 English version This accords with the Aśubha-saṃjñā (contemplation of impurity). Why is that? Because there are seven orifices on the face from which impurities flow. Because this place produces many impurities, the practitioner focuses on observing it. Others say that love does not arise from looking at one's own face, so one does not generate affection for one's own face. Because affection does not arise, one focuses the mind on the face. Furthermore, because pleasure can easily arise on the face, it then spreads throughout the body, just as when experiencing desire, pleasure arises near the sexual organs of men and women and then spreads throughout the body. Moreover, desire quickly arises on the face, such as when seeing the beautiful features of the eyes, ears, nose, and mouth, desire immediately arises. Someone asks: 'Is focusing the mind on the face a practice for beginners, for those who have already practiced, or for those who have practiced for a long time?' The answer is: 'It is for those who have practiced for a long time.' There are three types of practitioners: beginners, those who have already practiced, and those who have practiced for a long time. Beginners go to the cemetery and carefully observe the various states of a corpse, such as being bluish, swollen, decaying, broken down, only bones remaining, or scattered bones. After carefully observing these states, they then observe the foot bones, ankle bones, shin bones, knee bones, thigh bones, hip bones, waist bones, spine bones, arm bones, hand bones, wrist bones, shoulder bones, neck bones, forehead bones, teeth, and skull. In the cemetery, after carefully observing these states, they remember them without forgetting and quickly return to their dwelling, wash their feet, and sit on a rope bed or a bed covered with grass, recalling the corpse they saw, 'My body is also like this.' This is called the practice for beginners. The practitioner can expand or contract the object of contemplation. What is meant by expanding? For example, observing one's own bones, observing the bed one is sitting on, which is also bones. Then observing the house, the Saṃghārāma (monastery) where one lives, the villages, fields, all the lands, the people, and even all the earth within the great ocean, contemplating them all as bones. This is called expanding. What is meant by contracting? Abandoning all the bones within the great ocean, observing all the bones within one land. Abandoning the bones within the land, even abandoning the observation of external bones, only observing one's own bones. Being able to do such expanding and contracting contemplation, this is called the practice for those who have already practiced. Abandoning one's own foot bones, observing one's own ankle bones. Abandoning the ankle bones, even observing the skull. There are two parts to the skull, the left half and the right half. If one abandons the left half, one observes the right half. If one abandons the right half, one observes the left half. Abandoning both parts, one focuses the mind between the eyebrows. This is called the practice for those who have practiced for a long time. Is

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時名為始入。身念處觀。不凈觀。或有緣少自在多。或有自在少緣多。或有緣少自在少。或有緣多自在多。初句者。謂能數數觀自身。于所觀境界。不能令轉廣。第二句者。謂能觀大海內骨。不能令此觀數數現在前。第三句者。謂唯觀自身。不能令此觀數數現在前。第四句者。謂能觀大海內骨。復令此觀數數現在前。不凈觀。或有緣無量非自在無量。或有自在無量非緣無量。或有緣亦無量自在亦無量。或有緣亦非無量自在亦非無量。初句者。謂行者能觀大海內骨。不能令此觀數數現在前。第二句者。謂能觀自身骨。數數現在前。不能令此觀廣。第三句者。能觀大海內骨。數數現在前。第四句者。能觀自身骨。不能令此觀數數現在前。是名行者觀于骨想。云何觀揣食。不凈想行者。觀手中若器中食。此食為從何處來。知從倉中種種谷中來。觀倉中谷。復從何來。知從田中種種種子中來。復觀以何長養種子。知以糞水。糞復從何來。知從屎尿糞掃聚中來。如是觀時。見不凈物。還增益不凈物。行者或時入村乞食。或在僧中。欲入村時。所受用水。而作尿想。所嚼楊枝。作臂骨想。所取衣。作人肉想。帶作腸想。缽作髑髏想。杖作髀骨想。行石道上時。作髑髏骨想。若至村時。見墻壁屋舍。作骨聚想。見男女大小。作骨人想

【現代漢語翻譯】 現代漢語譯本： 這時名為始入（剛開始進入修行）。身念處觀（對身體的覺察）。不凈觀（對身體不凈的觀想）。 或者有人所緣（專注的對象）少，但自在（控制力）多；或者有人自在少，但所緣多；或者有人所緣少，自在也少；或者有人所緣多，自在也多。 第一種情況是指，能夠經常觀自身，但對於所觀的境界，不能使其擴充套件。 第二種情況是指，能夠觀大海中的骨骸，但不能使這種觀想經常在眼前呈現。 第三種情況是指，只觀自身，不能使這種觀想經常在眼前呈現。 第四種情況是指，能夠觀大海中的骨骸，又能使這種觀想經常在眼前呈現。 不凈觀，或者有人所緣是無量的，但自在不是無量的；或者有人自在是無量的，但所緣不是無量的；或者有人所緣是無量的，自在也是無量的；或者有人所緣不是無量的，自在也不是無量的。 第一種情況是指，修行者能夠觀大海中的骨骸，但不能使這種觀想經常在眼前呈現。 第二種情況是指，能夠觀自身骨，並且這種觀想經常在眼前呈現，但不能使這種觀想擴充套件。 第三種情況是指，能夠觀大海中的骨骸，並且這種觀想經常在眼前呈現。 第四種情況是指，能夠觀自身骨，但不能使這種觀想經常在眼前呈現。 這稱為修行者觀于骨想（對骨骼的觀想）。 如何觀揣食（對食物的觀想）？不凈想（對不凈的觀想）的修行者，觀手中的或器皿中的食物，思考此食物從何處來？知道是從倉庫中各種穀物中來。觀倉庫中的穀物，又從何處來？知道是從田地中各種種子中來。又觀用什麼來長養種子？知道是用糞水。糞又從何處來？知道是從屎尿糞掃聚中來。像這樣觀想時，見到不凈之物，更加增益不凈之想。 修行者有時入村乞食，或在僧團中。將要入村時，所用的水，觀想成尿；所嚼的楊枝，觀想成臂骨；所取的衣服，觀想成人肉；腰帶，觀想成腸；缽，觀想成髑髏（頭蓋骨）；杖，觀想成髀骨（大腿骨）；行走在石道上時，觀想成髑髏骨。 如果到達村莊時，見到墻壁屋舍，觀想成骨聚；見到男女大小，觀想成骨人。

【English Translation】 English version: At this time, it is called 'entering' (beginning to enter practice). Contemplation of the body as a place of mindfulness. Contemplation of impurity. Or someone has few objects of focus (limited scope) but much control; or someone has little control but many objects of focus; or someone has few objects of focus and little control; or someone has many objects of focus and much control. The first case refers to someone who can frequently contemplate their own body but cannot expand the scope of the object of contemplation. The second case refers to someone who can contemplate bones in the great ocean but cannot bring this contemplation frequently to mind. The third case refers to someone who only contemplates their own body and cannot bring this contemplation frequently to mind. The fourth case refers to someone who can contemplate bones in the great ocean and also bring this contemplation frequently to mind. Contemplation of impurity: or someone's object of focus is immeasurable, but their control is not immeasurable; or someone's control is immeasurable, but their object of focus is not immeasurable; or someone's object of focus is immeasurable, and their control is also immeasurable; or someone's object of focus is not immeasurable, and their control is also not immeasurable. The first case refers to a practitioner who can contemplate bones in the great ocean but cannot bring this contemplation frequently to mind. The second case refers to someone who can contemplate their own bones and bring this contemplation frequently to mind but cannot expand the scope of this contemplation. The third case refers to someone who can contemplate bones in the great ocean and bring this contemplation frequently to mind. The fourth case refers to someone who can contemplate their own bones but cannot bring this contemplation frequently to mind. This is called the practitioner's contemplation of bone-thought (contemplation of bones). How to contemplate morsel food (contemplation of food)? A practitioner of impurity-thought (contemplation of impurity) contemplates the food in their hand or in a vessel, thinking, 'Where does this food come from?' They know it comes from various grains in the granary. Contemplating the grains in the granary, where do they come from? They know they come from various seeds in the fields. Again, they contemplate what nourishes the seeds? They know it is nourished by manure and water. Where does the manure come from? They know it comes from piles of excrement, urine, and sweepings. When contemplating in this way, seeing impure things, they further increase the thought of impurity. A practitioner sometimes enters a village to beg for food or is in the Sangha. When about to enter the village, the water they use, they contemplate as urine; the twig they chew, they contemplate as an arm bone; the clothes they take, they contemplate as human flesh; the belt, they contemplate as intestines; the bowl, they contemplate as a skull (skull); the staff, they contemplate as a thigh bone (femur); when walking on a stone path, they contemplate as skull bones. If they arrive at a village, seeing walls and houses, they contemplate as piles of bones; seeing men and women, young and old, they contemplate as bone-people.

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。其所得食麨。作骨麨想。鹽作碎齒想。種種菜。作發想。䴵作皮想。飯作蟲想。羹作膿糞穢想。生酥乳酪作腦想。酥油蜜石蜜。作人肪想。蒱桃漿。作血想。肉作人肉想。若入僧時。所受凈草。作人發想。得麨等。作骨麨想。余如前說。問曰。行者何故作如是想耶。答曰。彼行者作是念。無始已來。不凈為凈念。應觀此物。不凈即作不凈想。能作如是想者。能對治欲愛。複次欲對治欲愛故。作如是觀。義言行者作師子吼。語不凈分。我無始已來。取汝凈相。今欲廣取汝不凈相。

問曰。何以說不凈觀繫念在前。不說阿那波那念觀界方便耶。答曰。或有說者此說初起方便。如說不凈觀繫念在前。亦應說阿那波那念觀界方便。而不說者。當知此說有餘。復有說者。隨多分故。諸比丘。多修不凈觀。少有修阿那波那念者。是故說不凈觀。不說阿那波那念。尊者瞿沙說曰。隨其入法時。所用繫念在前。不必以不凈觀也。尊者迦旃延子。解佛經故。佛經說。正心繫念在前。除世貪心住無貪法中。乃至斷疑蓋亦如是。五蓋之中。何者最重。謂貪慾蓋。不凈觀。是貪慾蓋近對治。不凈觀。次第亦能斷余蓋。亦能起禪。是故以不凈想繫念在前。問曰。不凈觀體性是何。答曰。是無貪。若取其想應共有。則體是五陰。諸阿練若。

【現代漢語翻譯】 現代漢語譯本：他所得到的炒麵，觀想成骨頭磨成的粉。鹽觀想成碎裂的牙齒。各種蔬菜，觀想成頭髮。麵條觀想成面板。米飯觀想成蟲子。羹湯觀想成膿血糞便等污穢之物。新鮮的酥油和乳酪觀想成腦漿。煉製過的酥油、蜂蜜和冰糖，觀想成人體脂肪。葡萄汁，觀想成血液。肉類觀想成人肉。如果進入僧團時，所接受的乾淨草，觀想成人發。得到的炒麵等食物，觀想成骨頭磨成的粉。其餘的觀想如前所述。有人問：修行者為什麼要作這樣的觀想呢？回答說：這位修行者這樣想，從無始以來，都把不凈的東西當作是乾淨的。現在應該觀察這些東西的本來面目，觀想它們是不凈的，這樣就能對治貪慾之愛。進一步說，爲了對治貪慾之愛，所以要作這樣的觀想。這意味著修行者發出獅子吼，告訴這些不凈之物：我從無始以來，都只看到你們乾淨的一面，現在我要廣泛地認識你們不凈的一面。 有人問：為什麼說不凈觀的繫念在前，而不說安那般那念（āṇāpānasati，入出息念）和觀界（dhātuvavatthāna，界差別）的方便呢？回答說：有些人認為這是指最初開始的方便。既然說不凈觀的繫念在前，也應該說安那般那念和觀界的方便。但是沒有這樣說，應該知道這種說法有所遺漏。還有人說，這是因為大多數比丘都修不凈觀，而很少有人修安那般那念，所以只說不凈觀，而不說安那般那念。尊者瞿沙（Ghosaka）說：根據進入佛法時所用的繫念方法，就用哪種繫念在前，不一定非要用不凈觀。尊者迦旃延子（Kātyāyanīputra），因為精通佛經，所以說，佛經上說，正心繫念在前，去除世間的貪心，安住在無貪的法中，乃至斷除疑蓋也是這樣。五蓋之中，哪個最重？是貪慾蓋。不凈觀是對治貪慾蓋最直接的方法。不凈觀，依次也能斷除其餘的蓋，也能生起禪定。所以以不凈想的繫念在前。有人問：不凈觀的體性是什麼？回答說：是無貪。如果取其想，應該是共通的。那麼它的體性就是五蘊。那些住在阿蘭若（arañña，寂靜處）的修行者，

【English Translation】 English version: The parched grain he obtains, he imagines as bone powder. Salt he imagines as crushed teeth. Various vegetables, he imagines as hair. Noodles he imagines as skin. Rice he imagines as worms. Soup he imagines as pus, excrement, and filth. Fresh ghee and cheese he imagines as brain. Clarified butter, honey, and rock candy he imagines as human fat. Grape juice he imagines as blood. Meat he imagines as human flesh. If he enters the Sangha, the clean grass he receives, he imagines as human hair. The parched grain he obtains, he imagines as bone powder. The rest of the imaginings are as previously described. Question: Why does the practitioner make such imaginings? Answer: That practitioner thinks thus: From beginningless time, I have regarded the impure as pure. I should now observe these things as they truly are, imagining them as impure, and thus be able to counteract lustful love. Furthermore, to counteract lustful love, he makes such observations. This means the practitioner roars like a lion, telling these impure things: From beginningless time, I have only seen your clean side; now I want to broadly recognize your impure side. Question: Why is it said that the mindfulness of the Impurity Contemplation (Asubha-bhāvanā) is foremost, and not the mindfulness of Āṇāpānasati (mindfulness of breathing) and the means of contemplating the elements (Dhātuvavatthāna)? Answer: Some say that this refers to the initial means of practice. Since it is said that the mindfulness of the Impurity Contemplation is foremost, it should also be said that the mindfulness of Āṇāpānasati and the means of contemplating the elements are foremost. But since it is not said, it should be understood that this statement is incomplete. Others say that it is because most monks practice the Impurity Contemplation, and few practice Āṇāpānasati, therefore only the Impurity Contemplation is mentioned, and not Āṇāpānasati. Venerable Ghosaka said: According to the method of mindfulness used when entering the Dharma, that method of mindfulness is foremost; it is not necessarily the Impurity Contemplation. Venerable Kātyāyanīputra, because he is well-versed in the Buddhist scriptures, said that the scriptures state that right mindfulness is foremost, removing worldly greed, dwelling in the state of non-greed, and even cutting off the doubt-coverance is the same. Among the five coverances, which is the heaviest? It is the coverance of greed. The Impurity Contemplation is the closest antidote to the coverance of greed. The Impurity Contemplation can also gradually cut off the remaining coverances and can also give rise to dhyana (jhāna, meditative state). Therefore, the mindfulness of the Impurity Contemplation is foremost. Question: What is the nature of the Impurity Contemplation? Answer: It is non-greed. If one takes its appearance, it should be common. Then its nature is the five skandhas (khandha, aggregates). Those practitioners who live in the Aranya (arañña, quiet place),

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說體是慧。所以者何。佛經說若能善攝諸根。是名見不凈觀。復有說者。不凈觀體。是厭厭名想。應心數法在如是等。是名心數法中。評曰。不應作是說。說是不貪者好。若取相應共有體。是四陰五陰。

界者。是欲色界。地者是十地。謂欲界中間禪根本四禪四禪邊。身者在欲界。行者非十六行別行不凈行。緣者緣欲界色入。問曰。此為緣欲界一切色入不。答曰。盡緣。問曰。若然者。何以尊者阿尼盧頭。不能于快意天身作不凈觀耶。曾聞尊者阿尼盧頭。於一林中。跏趺坐禪。有四快意天女。自化其形。端正極妙。來詣尊者阿尼盧頭所。作如是言。尊者阿尼盧頭。我是快意天。能於四處。自在變化。若欲見我身何色者。我悉能現。以娛樂之。是時阿尼盧頭。作是思惟。我今應當作不凈觀。即起初禪不凈觀。而不能令此觀現在前。乃至欲起第四禪不凈觀。亦復不能。復作是念。彼是種種色。若當純是一色。我則能起。即語天女言。諸姊妹。盡作青色。是時天女。即作青色。復作不凈觀。猶故不能。復作是言。諸姊妹。盡作黃色。是時天女。即作黃色。復起不凈觀。猶故不能。復語之言。諸姊妹。盡作赤色。是時天女。即作赤色。復起不凈觀。猶故不能。問曰。尊者阿尼盧頭。何故語諸天女作種種色耶。答曰。彼作

【現代漢語翻譯】 現代漢語譯本： 『說』的體性是智慧（慧）。為什麼這麼說呢？佛經上說，如果能夠很好地攝持諸根，這就叫做『見不凈觀』。還有人說，不凈觀的體性是厭惡，厭惡名為想。應當屬於心數法，像這些等等，都屬於心數法之中。評論說，不應該這樣說。說不貪的人是好的。如果取相應共有的體性，那就是四陰或五陰。

『界』指的是欲界。『地』指的是十地，也就是欲界、中間禪、根本四禪和四禪邊。『身』指的是在欲界的身。『行』指的是非十六行、別行和不凈行。『緣』指的是緣欲界的色入。 問：這是緣欲界的一切色入嗎？ 答：全部都緣。 問：如果這樣的話，為什麼尊者阿尼盧頭（Aniruddha，佛陀的弟子，以天眼第一著稱）不能對快意天（Niratisaya-prita-deva，欲界天眾之一）的身作不凈觀呢？曾經聽說尊者阿尼盧頭在一片林中，跏趺坐禪。有四位快意天女，自己變化形體，端正極妙，來到尊者阿尼盧頭處，這樣說：『尊者阿尼盧頭，我是快意天，能夠在四個地方，自在變化。如果想見我身是什麼顏色，我都能顯現，來娛樂您。』當時阿尼盧頭這樣思惟：『我現在應當作不凈觀。』就發起初禪不凈觀，卻不能讓這個觀現在前。乃至想要發起第四禪不凈觀，也不能。又這樣想：『她們是種種顏色，如果當純粹是一種顏色，我就能發起。』就告訴天女們說：『諸位姊妹，都變成青色。』當時天女們，就變成青色。再作不凈觀，仍然不能。又說：『諸位姊妹，都變成黃色。』當時天女們，就變成黃色。再發起不凈觀，仍然不能。又對她們說：『諸位姊妹，都變成赤色。』當時天女們，就變成赤色。再發起不凈觀，仍然不能。 問：尊者阿尼盧頭，為什麼讓天女們變成種種顏色呢？ 答：她們作

【English Translation】 English version: 『Saying』 (saying in this context refers to teaching or explaining) has the nature of wisdom (Prajna). Why is that? The Buddhist scriptures say that if one can well control the senses, it is called 『seeing the impurity contemplation』 (Asubha-bhavana). Some also say that the nature of impurity contemplation is aversion, and aversion is called thought (Samjna). It should belong to the mental concomitants (Citta-samprayukta-dharma), like these and so on, all belong to the mental concomitants. The commentary says that it should not be said like this. It is good to say that one is not greedy. If one takes the corresponding common nature, it is the four skandhas (form, feeling, perception, mental formations) or the five skandhas (form, feeling, perception, mental formations, consciousness).

『Realm』 (Dhatu) refers to the desire realm (Kama-dhatu). 『Ground』 (Bhumi) refers to the ten grounds, namely the desire realm, the intermediate dhyana (meditation), the four fundamental dhyanas (Rupa-dhyana) and the edge of the fourth dhyana. 『Body』 (Kaya) refers to the body in the desire realm. 『Practice』 (Yoga) refers to non-sixteen practices, separate practices, and impure practices. 『Object』 (Alambana) refers to the object of the color entry (Rupa-ayatana) of the desire realm. Question: Does this relate to all the color entries of the desire realm? Answer: It relates to all of them. Question: If that is the case, why was Venerable Aniruddha (Aniruddha, a disciple of the Buddha, known as the foremost in divine eye) unable to perform impurity contemplation on the bodies of the Niratisaya-prita-devas (Niratisaya-prita-deva, a type of deity in the desire realm)? It was once heard that Venerable Aniruddha was sitting in meditation in a forest. Four Niratisaya-prita-deva maidens, transforming their forms themselves, extremely beautiful and upright, came to Venerable Aniruddha and said: 『Venerable Aniruddha, I am a Niratisaya-prita-deva, able to freely transform in four places. If you want to see what color my body is, I can show it to you, to entertain you.』 At that time, Aniruddha thought: 『I should now perform impurity contemplation.』 He then initiated the first dhyana impurity contemplation, but could not bring this contemplation to the present. Even wanting to initiate the fourth dhyana impurity contemplation, he could not. He then thought: 『They are various colors, if they were purely one color, I would be able to initiate it.』 He then told the deva maidens: 『Sisters, all become blue.』 At that time, the deva maidens became blue. He then performed impurity contemplation again, but still could not. He then said: 『Sisters, all become yellow.』 At that time, the deva maidens became yellow. He then initiated impurity contemplation again, but still could not. He then said to them: 『Sisters, all become red.』 At that time, the deva maidens became red. He then initiated impurity contemplation again, but still could not. Question: Why did Venerable Aniruddha ask the deva maidens to become various colors? Answer: They made

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是念。移轉其色。我或能起不凈觀。複次欲觀彼色好不好相故。如是語。復作是念。白色隨順骨相。彼若作白色者。我能作不凈觀。即語言。姊妹。汝作白色。是時天女。即作白色。起不凈觀。猶故不能。復作是念。此諸天女。端正殊妙。即時默然。閉目不看。是時天女。忽然不現。如是義云何通耶。答曰。彼尊者阿尼盧頭。雖不能觀。餘利根者能。如尊者目犍連舍利弗辟支佛佛。問曰。有能于佛身作不凈觀不耶。答曰。一切聲聞辟支佛能觀。而不能作不凈想。所以者何。佛身極明凈。極妙極勝。無諸過咎。眾生樂見故。是故一切聲聞辟支佛。不能作不凈觀。唯佛能觀。復有說者。聲聞亦能觀。所以者何。不凈有二種。一是色過患。二是色緣起。不能觀色過患。而能觀色緣起。不凈觀。復有二種。一是總相。二是別相。能觀總相。不能觀別相。念處者。根本而言。非念處方便而言。是身念處智者。與等智相應。根者。總與三根相應。定者。不與定相應。過去未來現在者。是三世法。緣過去未來現在者。過去即緣過去法。現在者即緣現在法。未來不生者。緣三世。當生者。緣未來。善不善無記者是善。緣善不善無記者三種盡緣。緣無記法多。三界系者欲色系。緣三界者緣欲界。學無學非學非無學者。是非學非無學。緣學

【現代漢語翻譯】 現代漢語譯本： 是念。轉移其顏色。我或許能生起不凈觀。再次，想要觀察那顏色是好還是不好，所以這樣說。又這樣想：白色與骨骼的形態相符，如果她變成白色，我就能作不凈觀。於是說：『姊妹，你變成白色。』這時天女就變成白色，但仍然不能生起不凈觀。又這樣想：這些天女，端莊美麗非凡。立刻沉默不語，閉上眼睛不看。這時天女忽然消失不見。這樣的道理該如何解釋呢？回答說：那位尊者阿尼盧頭（Aniruddha，阿那律，佛陀十大弟子之一，以天眼第一著稱）雖然不能觀想，但其他利根的人能觀想，例如尊者目犍連（Maudgalyayana，神通第一的佛陀弟子），舍利弗（Sariputra，智慧第一的佛陀弟子），辟支佛（Pratyekabuddha，緣覺）和佛。問：有人能對佛身作不凈觀嗎？答：一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛能觀，但不能作不凈想。為什麼呢？因為佛身極其明凈，極其美妙殊勝，沒有諸種過失，眾生都樂意見到。因此一切聲聞和辟支佛不能作不凈觀，只有佛能觀。還有一種說法是，聲聞也能觀。為什麼呢？因為不凈有兩種，一是色的過患，二是色緣起。不能觀色過患，但能觀色緣起。不凈觀又有兩種，一是總相，二是別相。能觀總相，不能觀別相。念處（Smṛtyupasthāna，四念住）是根本而言，不是念處方便而言。是身念處智者，與等智相應。根（Indriya，根，此處指信、精進、念、定、慧五根）是總與三根相應。定（Samādhi，禪定）是不與定相應。過去未來現在，是三世法。緣過去未來現在，過去即緣過去法，現在即緣現在法，未來不生，緣三世。當生，緣未來。善不善無記是善，緣善不善無記三種都緣。緣無記法多。三界系者是欲界色界系。緣三界者緣欲界。學無學非學非無學者，是非學非無學，緣學。

【English Translation】 English version: It is thought. Shifting its color. I might be able to arise the impure contemplation. Furthermore, wanting to observe whether that color is good or not, therefore speaking like this. Again, thinking like this: white color corresponds with the form of bones, if she becomes white, I can do the impure contemplation. Then saying: 'Sister, you become white.' At this time, the heavenly maiden immediately becomes white, but still cannot arise the impure contemplation. Again, thinking like this: these heavenly maidens, are dignified, beautiful and extraordinary. Immediately becoming silent, closing the eyes and not looking. At this time, the heavenly maiden suddenly disappears. How should such a meaning be explained? The answer is: that Venerable Aniruddha (Aniruddha, one of the ten major disciples of the Buddha, known for being the best in divine vision), although he cannot contemplate, other people with sharp faculties can contemplate, such as Venerable Maudgalyayana (Maudgalyayana, the Buddha's disciple who is the best in supernatural powers), Sariputra (Sariputra, the Buddha's disciple who is the best in wisdom), Pratyekabuddha (Pratyekabuddha, Solitary Buddha) and the Buddha. Question: Is there anyone who can do impure contemplation on the Buddha's body? Answer: All Śrāvakas (Śrāvaka, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas can contemplate, but cannot form impure thoughts. Why? Because the Buddha's body is extremely bright and pure, extremely wonderful and supreme, without any faults, all beings are happy to see it. Therefore, all Śrāvakas and Pratyekabuddhas cannot do impure contemplation, only the Buddha can contemplate. There is also another saying that Śrāvakas can also contemplate. Why? Because there are two types of impurity, one is the fault of form, and the other is the arising of form. One cannot contemplate the fault of form, but can contemplate the arising of form. There are also two types of impure contemplation, one is the general aspect, and the other is the specific aspect. One can contemplate the general aspect, but cannot contemplate the specific aspect. The Smṛtyupasthāna (Smṛtyupasthāna, the four foundations of mindfulness) is spoken of in terms of the root, not in terms of the means of mindfulness. The wise person who is the mindfulness of the body is in accordance with equal wisdom. The Indriya (Indriya, faculty, here referring to the five roots of faith, diligence, mindfulness, concentration, and wisdom) is generally in accordance with the three roots. Samādhi (Samādhi, concentration) is not in accordance with concentration. Past, future, and present are the three times. Conditioned by past, future, and present, the past is conditioned by past dharmas, the present is conditioned by present dharmas, the future that is not yet born is conditioned by the three times. That which is about to be born is conditioned by the future. Wholesome, unwholesome, and neutral are wholesome, conditioned by wholesome, unwholesome, and neutral, all three are conditioned. Conditioned by neutral dharmas is more. Those bound by the three realms are those bound by the desire realm and the form realm. Those conditioned by the three realms are conditioned by the desire realm. Those who are learners, non-learners, neither learners nor non-learners, are neither learners nor non-learners, conditioned by learning.

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無學非學非無學者緣非學非無學。見道斷修道斷無斷。是修道斷。緣見道斷修道斷不斷者。是緣修道斷。緣自身他身者。緣自身亦緣他身。緣名緣義者是緣義是離欲得。方便得者。亦是離欲亦是方便。離欲得者離欲界。欲得初禪地者乃至離三禪。欲得第四禪地者。最後身凡夫人聖人。得曾所得。亦得未曾得。其餘凡夫。得曾所得。離欲得者。離欲時得。後作方便。起現在前。佛不以方便起現在前。辟支佛起下方便。聲聞或作中方便。或作上方便。起現在前不凈觀。有作方便而得。後作方便起現在前。問曰。何等人能起不凈觀耶。答曰。凡夫聖人俱能。聖人者。從須陀洹。乃至阿羅漢。何處起者。答曰。先作是說。欲界中是三方。非郁單越。欲界天中。不能使初行現在前。所以者何。以無青等死屍故。先於人中得。後於彼起現在前。聞思修者。是三種。欲界者是聞思修。色界者是聞修。問曰。觀一切是骨。而一切非骨。云何此觀非顛倒耶。答曰。能斷結故。非是顛倒。問曰。觀房舍是骨。此觀何所緣耶。答曰。或有說者。緣本所見冢間骨瑣復有說者緣房舍中所有虛空界。評曰。此是虛想。觀其所觀。即緣彼法。如是說者妙。問曰。此不凈觀。為在意地。為在六識身耶。答曰。是意地緣于形色。非五識身。問曰。若是意地

【現代漢語翻譯】 現代漢語譯本 無學（Asekha，已證阿羅漢果位但仍需修行的聖者）非學（Sekha，有學位的聖者）非無學者，是緣于非學非無學（既非有學也非無學）。見道（見諦之道）斷、修道（修習之道）斷、無斷。是修道斷。緣見道斷、修道斷不斷者，是緣修道斷。緣自身、他身者，緣自身亦緣他身。緣名、緣義者，是緣義是離欲得。方便得者，亦是離欲亦是方便。離欲得者，離欲界，欲得初禪地者，乃至離三禪，欲得第四禪地者。最後身凡夫人、聖人，得曾所得，亦得未曾得。其餘凡夫，得曾所得。離欲得者，離欲時得，後作方便，起現在前。佛不以方便起現在前，辟支佛（獨覺佛）起下方便，聲聞（佛陀的弟子）或作中方便，或作上方便。起現在前不凈觀（對身體不潔凈的觀想）。有作方便而得，後作方便起現在前。問曰：何等人能起不凈觀耶？答曰：凡夫、聖人俱能。聖人者，從須陀洹（Sotapanna，入流果）乃至阿羅漢（Arahat，無學果）。何處起者？答曰：先作是說，欲界中是三方，非郁單越（Uttarakuru，北俱盧洲）。欲界天中，不能使初行現在前。所以者何？以無青等死屍故。先於人中得，後於彼起現在前。聞、思、修者，是三種。欲界者是聞思修，**者是聞修。問曰：觀一切是骨，而一切非骨，云何此觀非顛倒耶？答曰：能斷結故，非是顛倒。問曰：觀房舍是骨，此觀何所緣耶？答曰：或有說者，緣本所見冢間骨瑣，復有說者緣房舍中所有虛空界。評曰：此是虛想，觀其所觀，即緣彼法。如是說者妙。問曰：此不凈觀，為在意地，為在六識身耶？答曰：是意地緣于形色，非五識身。問曰：若是意地

【English Translation】 English version A non-learner (Asekha, one who has attained Arhatship but still needs to practice) is neither a learner (Sekha, a learner) nor a non-learner, because of that which is neither learning nor non-learning. Cutting off the path of seeing (the path of insight), cutting off the path of cultivation (the path of practice), and non-cutting off. This is cutting off the path of cultivation. That which is caused by cutting off the path of seeing, cutting off the path of cultivation, and not cutting off, is caused by cutting off the path of cultivation. Regarding oneself and others, one regards oneself and also regards others. Regarding name and meaning, it is regarding meaning that one obtains by detachment. Obtaining through skillful means, one obtains both through detachment and through skillful means. Obtaining through detachment, one detaches from the desire realm, desiring to obtain the first dhyana (meditative state), and so on, up to detaching from the third dhyana, desiring to obtain the fourth dhyana. The last-bodied ordinary person and the noble one obtain what they have obtained before, and also obtain what they have not obtained before. Other ordinary people obtain what they have obtained before. Obtaining through detachment, one obtains at the time of detachment, and later makes skillful means arise in the present. The Buddha does not make skillful means arise in the present. A Pratyekabuddha (Solitary Buddha) makes lower skillful means arise. A Sravaka (disciple of the Buddha) either makes middle skillful means or makes higher skillful means arise. Making the contemplation of impurity (meditation on the impurity of the body) arise in the present. Some make skillful means and obtain, and later make skillful means arise in the present. Question: What kind of person can arouse the contemplation of impurity? Answer: Both ordinary people and noble ones can. The noble ones are from Sotapanna (stream-enterer) to Arhat (one who has attained enlightenment). Where does it arise? Answer: First, it is said that in the desire realm, it is in the three continents, not in Uttarakuru (the northern continent). In the heavens of the desire realm, one cannot make the initial practice arise in the present. Why? Because there are no corpses with bluish discoloration, etc. First, one obtains it in the human realm, and then one makes it arise in the present there. Hearing, thinking, and cultivating are the three. The desire realm is hearing, thinking, and cultivating. ** is hearing and cultivating. Question: Contemplating everything as bone, but everything is not bone, how is this contemplation not inverted? Answer: Because it can cut off the fetters, it is not inverted. Question: Contemplating a house as bone, what does this contemplation focus on? Answer: Some say that it focuses on the bone fragments seen in the cemetery, and others say that it focuses on the space within the house. Comment: This is a false imagination. Contemplating what is contemplated, one focuses on that dharma (teaching). Saying it this way is wonderful. Question: Is this contemplation of impurity in the mind-basis or in the six consciousnesses? Answer: It is the mind-basis that focuses on form and color, not the five consciousnesses. Question: If it is the mind-basis

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非五識身者。此經云何通。如說。眼見色作不凈思惟。答曰。先眼識見色。后意地作不凈思惟。復有說者。從其門從其道。如六喜觀行。是意識地。從眼門道生。乃至身門道生。是故說六不凈觀。當知亦如是。問曰。從眼門道生不凈觀。作如是說者可爾。如彼經說。耳聞聲。鼻嗅香。身覺觸。意知法。作不凈思惟。此云何通。所以者何。除色入余入。非不凈觀境界。答曰。或有說者。不凈觀不緣聲等。更有勝行。能厭離聲等。復有說者。為色愛所覆。修不凈觀。為聲香味觸法愛所覆。亦修不凈觀。故作如是說。復有說者。行者觀形色是不凈。形色所依聲香味觸法。更以勝不凈觀厭離行觀。故作如是說。復有說者。行者善修不凈觀。能伏作色。復欲伏于聲等境界。若能伏者善。若不能者。還修不凈觀。猶如斗軍時。先安營壘。然後出陣。與怨共鬥。若勝怨者善。若不勝者。便還營壘。彼亦如是。是故作如是說。經說。有五現見三昧。云何為五。如說。汝等比丘。當如實觀察此身。從足至頂發。種種不凈。充滿其中。所謂發毛爪齒薄皮厚皮。筋脈肉骨心肺脾腎。肝膽澹蔭大小腸胃。屎尿涕唾口中流涎。肪𦙽髓腦及以腦腕。膿血汗淚生藏熟藏。猶如有人。于門窗向觀見倉中種種雜谷。謂胡麻粳米大。小諸豆大麥小麥等。比丘

【現代漢語翻譯】 現代漢語譯本： 問：如果不是通過前五識（眼識、耳識、鼻識、舌識、身識）來觀察身體，那麼這部經是如何解釋的呢？比如經中說：『眼睛看到顏色，就作不凈的思惟。』 答：先是眼識看到顏色，然後意識才進行不凈的思惟。還有一種說法是，從其門、從其道，比如六喜觀行，這是意識的範疇，從眼門道產生，乃至從身門道產生。所以說六不凈觀，應當知道也是這樣。 問：如果說從眼門道產生不凈觀，這樣說還可以理解。但如果像經中所說：『耳朵聽到聲音，鼻子聞到香味，身體感覺到觸覺，意識知道法，都作不凈的思惟。』這又該如何解釋呢？因為除了色入（rū）（指顏色）之外，其他的入（指感覺的來源）並非不凈觀的境界。 答：或者有人說，不凈觀不緣（yuán）聲等（指聲音等感覺）。還有更殊勝的修行方法，能夠厭離聲音等。也有人說，因為被對顏色的愛所覆蓋，所以修不凈觀；因為被對聲音、香味、觸覺、法的愛所覆蓋，所以也修不凈觀，所以經中這樣說。 還有人說，修行者觀察形色是不凈的，形色所依賴的聲音、香味、觸覺、法，更要用殊勝的不凈觀來厭離和修行。所以這樣說。 還有人說，修行者如果能很好地修習不凈觀，就能降伏對顏色的執著。如果還想降伏對聲音等境界的執著，如果能降伏就好，如果不能降伏，就 वापस 修習不凈觀。就像兩軍交戰時，先安營紮寨，然後出陣與敵人戰鬥。如果戰勝了敵人就好，如果戰勝不了，就 वापस 回到營壘。這裡的情況也是這樣，所以經中這樣說。 經中說，有五種現見三昧（sānm昧）：什麼是五種呢？經中說：『你們這些比丘，應當如實地觀察這個身體，從腳底到頭頂，充滿了種種不凈的東西。包括頭髮、毛髮、指甲、牙齒、薄皮、厚皮、筋、脈、肉、骨、心、肺、脾、腎、肝、膽、痰、蔭、大腸、小腸、胃、屎、尿、涕、唾、口中流涎、脂肪、𦙽、髓、腦以及腦腕、膿、血、汗、淚、生藏、熟藏。就像有人從門窗向外看，看到倉庫中各種各樣的雜糧，包括胡麻、粳米、大豆、小豆、各種豆類、大麥、小麥等等。』比丘（bǐqiū）啊！』

【English Translation】 English version: Question: If it is not through the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) that one observes the body, how does this sutra explain it? For example, the sutra says: 'The eyes see color, and one contemplates impurity.' Answer: First, the eye consciousness sees color, and then the mind consciousness contemplates impurity. Another explanation is that it proceeds from its gate, from its path, such as the six joys contemplation, which is in the realm of mind consciousness, arising from the path of the eye gate, and even from the path of the body gate. Therefore, it is said that the six impurities contemplation should be understood in the same way. Question: If it is said that the impurity contemplation arises from the path of the eye gate, that can be understood. But if, as the sutra says: 'The ear hears sound, the nose smells fragrance, the body feels touch, the mind knows dharma, and one contemplates impurity.' How is this to be explained? Because apart from color (rū) (referring to color), the other entrances (referring to the source of sensation) are not the realm of impurity contemplation. Answer: Or some say that impurity contemplation does not concern sound, etc. (referring to sensations such as sound). There are even more superior practices that can renounce sound, etc. Some also say that because one is covered by love for color, one practices impurity contemplation; because one is covered by love for sound, fragrance, touch, and dharma, one also practices impurity contemplation, so the sutra says this. Others say that the practitioner observes that form and color are impure, and the sound, fragrance, touch, and dharma that form and color rely on should be renounced and practiced with superior impurity contemplation. That's why it is said this way. Others say that if a practitioner can cultivate impurity contemplation well, they can subdue attachment to color. If they also want to subdue attachment to the realms of sound, etc., it is good if they can subdue them; if they cannot subdue them, they should वापस cultivate impurity contemplation. It's like when two armies are at war, they first set up camp and then go out to battle the enemy. If they defeat the enemy, it is good; if they cannot defeat them, they वापस return to the camp. The situation here is the same, so the sutra says this. The sutra says that there are five kinds of present-seeing samadhi (sānm昧): What are the five? The sutra says: 'You monks (bǐqiū), should truly observe this body, from the soles of the feet to the top of the head, filled with all kinds of impure things. Including hair, body hair, nails, teeth, thin skin, thick skin, tendons, veins, flesh, bones, heart, lungs, spleen, kidneys, liver, gallbladder, phlegm, secretions, large intestine, small intestine, stomach, feces, urine, mucus, saliva, fat, marrow, brain and brain membranes, pus, blood, sweat, tears, raw organs, cooked organs. It's like someone looking out from a door or window and seeing all kinds of mixed grains in a warehouse, including sesame, japonica rice, soybeans, small beans, various beans, barley, wheat, etc.' Monks (bǐqiū)啊!'

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如實觀察此身。亦復如是。若能如是觀者。是名初現見三昧。複次比丘。如實觀察此身。乃至廣說。除去血肉。唯觀白骨。識于中行。若能如是觀者。是名第二現見三昧。複次比丘。如實觀察此身。乃至廣說。觀于骨身。識于中行。亦住今世。亦住來世。若能如是觀者。是名第三現見三昧。複次比丘。如實觀察此身。乃至廣說。但觀骨身。識在中行。住于來世。不住今世。若能如是觀者。是名第四現見三昧。複次比丘。乃至觀身白骨。識在中行。不住今世。亦不住來世。若能如是觀者。是名第五現見三昧。問曰。此五現見三昧。誰之所有。答曰。第一第二現見三昧。凡夫聖人所有。第三者。是須陀洹斯陀含所有。第四者。阿那含所有。第五者。阿羅漢所有。問曰。第一第二三昧。是現見可爾。所以者何。因現見生故。觀識行時。云何是現見。答曰。現見是其方便。從現見生故。亦名現見。諸法立名處多。或以自體故立名。或以所依故立名。或以相應故立名。或以對治故立名。或以行。或以緣。或以行緣故立名。或以方便故立名。自體立名者。如諦如陰。諦者。體是逼切故名苦諦。乃至體是求故名道諦。體是色故名色陰。乃至體是識故名識陰。所依立名者。如眼識依眼生故名眼識。乃至意識依意生故名意識。相應立名者

【現代漢語翻譯】 現代漢語譯本 如實觀察這個身體，也是這樣。如果能夠這樣觀察，這被稱為初現見三昧（初次顯現的禪定狀態）。 其次，比丘（佛教僧侶），如實觀察這個身體，乃至廣說（詳細描述）。除去血肉，只觀察白骨，意識在其中執行。如果能夠這樣觀察，這被稱為第二現見三昧（第二次顯現的禪定狀態）。 其次，比丘，如實觀察這個身體，乃至廣說。觀察骨身，意識在其中執行，也安住於今世，也安住于來世。如果能夠這樣觀察，這被稱為第三現見三昧（第三次顯現的禪定狀態）。 其次，比丘，如實觀察這個身體，乃至廣說。只觀察骨身，意識在其中執行，安住于來世，不安住於今世。如果能夠這樣觀察，這被稱為第四現見三昧（第四次顯現的禪定狀態）。 其次，比丘，乃至觀察身體的白骨，意識在其中執行，不安住於今世，也不安住于來世。如果能夠這樣觀察，這被稱為第五現見三昧（第五次顯現的禪定狀態）。 問：這五種現見三昧，是誰所擁有的？ 答：第一和第二現見三昧，是凡夫和聖人所擁有的。第三種，是須陀洹（Sotapanna，入流者）和斯陀含（Sakadagami，一來者）所擁有的。第四種，是阿那含（Anagami，不還者）所擁有的。第五種，是阿羅漢（Arhat，無生者）所擁有的。 問：第一和第二三昧，是現見，這可以理解。為什麼呢？因為從現見而生。觀察意識執行的時候，怎麼是現見呢？ 答：現見是它的方便。因為從現見而生，所以也稱為現見。諸法（一切事物）的命名有很多種方式，或者以自體（自身性質）來命名，或者以所依（所依賴的事物）來命名，或者以相應（相互關聯的事物）來命名，或者以對治（用來對治的事物）來命名，或者以行（行為）來命名，或者以緣（因緣）來命名，或者以行緣（行為和因緣）來命名，或者以方便（方法）來命名。以自體來命名，比如諦（真諦）和陰（蘊）。諦，其體是逼迫切身，所以名為苦諦（Dukkha Satya，苦諦），乃至其體是追求，所以名為道諦（Magga Satya，道諦）。體是色，所以名為色陰（Rupa Skandha，色蘊），乃至體是識，所以名為識陰（Vijnana Skandha，識蘊）。以所依來命名，比如眼識（Eye consciousness）依靠眼而生，所以名為眼識，乃至意識（Mind consciousness）依靠意而生，所以名為意識。以相應來命名。

【English Translation】 English version Observe this body truthfully, just as it is. If one can observe in this way, it is called the first 'presently visible samadhi' (first stage of directly perceived concentration). Furthermore, Bhikkhu (Buddhist monk), observe this body truthfully, and so on (detailed description). Remove the blood and flesh, only observe the white bones, with consciousness moving within them. If one can observe in this way, it is called the second 'presently visible samadhi' (second stage of directly perceived concentration). Furthermore, Bhikkhu, observe this body truthfully, and so on. Observe the bony body, with consciousness moving within it, abiding in this life and also abiding in the next life. If one can observe in this way, it is called the third 'presently visible samadhi' (third stage of directly perceived concentration). Furthermore, Bhikkhu, observe this body truthfully, and so on. Only observe the bony body, with consciousness moving within it, abiding in the next life, not abiding in this life. If one can observe in this way, it is called the fourth 'presently visible samadhi' (fourth stage of directly perceived concentration). Furthermore, Bhikkhu, even observing the white bones of the body, with consciousness moving within it, not abiding in this life, nor abiding in the next life. If one can observe in this way, it is called the fifth 'presently visible samadhi' (fifth stage of directly perceived concentration). Question: To whom do these five 'presently visible samadhis' belong? Answer: The first and second 'presently visible samadhis' belong to ordinary people and noble ones. The third belongs to Sotapanna (stream-enterer) and Sakadagami (once-returner). The fourth belongs to Anagami (non-returner). The fifth belongs to Arhat (worthy one). Question: The first and second samadhis are 'presently visible', that is understandable. Why is that? Because they arise from 'present visibility'. When observing the movement of consciousness, how is it 'presently visible'? Answer: 'Present visibility' is its means. Because it arises from 'present visibility', it is also called 'present visibility'. There are many ways of naming all things (Dharmas): either naming by its own nature, or naming by what it relies on, or naming by what is associated with it, or naming by what is used to counteract it, or naming by action, or naming by condition, or naming by action and condition, or naming by means. Naming by its own nature, such as the Truths (Satya) and Aggregates (Skandha). Truth, its nature is pressing and immediate, therefore it is called the Truth of Suffering (Dukkha Satya), and so on, its nature is seeking, therefore it is called the Truth of the Path (Magga Satya). Its nature is form, therefore it is called the Aggregate of Form (Rupa Skandha), and so on, its nature is consciousness, therefore it is called the Aggregate of Consciousness (Vijnana Skandha). Naming by what it relies on, such as eye-consciousness (Eye consciousness) arises relying on the eye, therefore it is called eye-consciousness, and so on, mind-consciousness (Mind consciousness) arises relying on the mind, therefore it is called mind-consciousness. Naming by what is associated with it.

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。如意業意行。如意觸生愛。此法與意相應故立名。對治立名者。如法智比智。若法對治欲界。是名法智。若法對治色無色界。是名比智。行立名者。如苦智集智。所以者何。此智緣同行不同。緣立名者。如無相三昧。緣無十想法故。名無相行。緣立名者。如滅智道智。所以者何。此二智行不同。緣亦不同。方便立名者。如他心智空處識處五現見三昧。以現見為方便。生此定故。名現見三昧。問曰。不凈觀。何故名現見三昧耶。答曰。能生現見三昧故。

問曰。何故佛不凈觀。獨名無上耶。答曰。或有說者。佛不凈觀。能勝伏一切境界故。獨名無上。聲聞辟支佛所有不凈觀。不能勝伏一切境界。如尊者阿尼盧頭。不能勝伏境界。不名無上。復有說者。佛不凈觀是骨觀。觀骨是骨。觀筋肉等是筋肉。乃至廣說。評曰。若作是說通。佛是少境界。不凈觀者。如前說者好。能勝一切境界故。獨稱無上。

如佛告目揵連提舍梵天。何以不為汝說第六人住無相。乃至廣說。問曰。何故作此論。答曰。此是佛經。佛經中。佛住舍衛國祇陀林中給孤獨精舍。爾時有三梵天。身光明照曜。以夜初分。來詣佛所。到佛所已。頂禮佛足。在一面立。時一梵天白佛言。世尊。婆翅多國。有眾多比丘尼命過。第二梵天。復白佛言。

【現代漢語翻譯】 現代漢語譯本：如意業的意行（Manasikara Karma）：如意的觸覺產生愛。這種法與意念相應，因此得名。對治立名：如法智（Dharma-jnana）和比智（Anvaya-jnana）。如果某種法對治欲界，就稱為法智；如果某種法對治色無色界，就稱為比智。行立名：如苦智（Dukkha-jnana）和集智（Samudaya-jnana）。為什麼呢？因為這種智慧所緣的行相相同，但作用不同。緣立名：如無相三昧（Animitta-samadhi）。因為它所緣的是沒有十種想法的境界，所以稱為無相行。緣立名：如滅智（Nirodha-jnana）和道智（Marga-jnana）。為什麼呢？因為這兩種智慧的行相不同，所緣也不同。方便立名：如他心智（Paracitta-jnana）、空處識處（Akasanancayatana-vijnana）、五現見三昧（Panca-pratyaksabhisamaya-samadhi）。因為以現見為方便，才能生起這種禪定，所以稱為現見三昧。問：不凈觀（Asubha-bhavana），為什麼也稱為現見三昧呢？答：因為它能生起現見三昧。 問：為什麼佛陀的不凈觀，獨稱為無上呢？答：有些人說，佛陀的不凈觀，能夠勝伏一切境界，所以獨稱為無上。聲聞（Sravaka）、辟支佛（Pratyekabuddha）的不凈觀，不能勝伏一切境界。例如尊者阿尼盧頭（Aniruddha），不能勝伏境界，所以不稱為無上。還有人說，佛陀的不凈觀是骨觀，觀骨是骨，觀筋肉等是筋肉，乃至廣說。評：如果這樣說，就說明佛陀是不凈觀的少境界。不如前面所說的好，因為能勝伏一切境界，所以獨稱為無上。 如佛告訴目犍連（Maudgalyayana）提舍梵天（Tisya Brahma）：為什麼不為你宣說第六人住在無相中，乃至廣說。問：為什麼要作此論？答：這是佛經。佛經中記載，佛住在舍衛國（Sravasti）祇陀林（Jetavana）給孤獨精舍（Anathapindika-arama）中。當時有三位梵天，身放光明，在夜晚的初分，來到佛陀的住所。到達后，頂禮佛足，在一旁站立。當時一位梵天對佛說：世尊，婆翅多國（Vatsa）有眾多比丘尼（Bhiksuni）命終。第二位梵天又對佛說：

【English Translation】 English version: Manasikara Karma of Asu-karma: The touch of Asu generates love. This Dharma is in accordance with the mind, hence the name. Establishing names by counteracting: such as Dharma-jnana (Knowledge of Dharma) and Anvaya-jnana (Inferential Knowledge). If a Dharma counteracts the Desire Realm, it is called Dharma-jnana; if a Dharma counteracts the Form and Formless Realms, it is called Anvaya-jnana. Establishing names by practice: such as Dukkha-jnana (Knowledge of Suffering) and Samudaya-jnana (Knowledge of the Origin of Suffering). Why? Because the characteristics of this wisdom are the same, but their functions are different. Establishing names by condition: such as Animitta-samadhi (Signless Samadhi). Because it is conditioned by the absence of the ten thoughts, it is called Signless Practice. Establishing names by condition: such as Nirodha-jnana (Knowledge of Cessation) and Marga-jnana (Knowledge of the Path). Why? Because the practices of these two wisdoms are different, and their conditions are also different. Establishing names by means: such as Paracitta-jnana (Knowledge of the Minds of Others), Akasanancayatana-vijnana (Consciousness of the Sphere of Infinite Space), Panca-pratyaksabhisamaya-samadhi (Five Samadhis of Direct Realization). Because this samadhi arises by means of direct realization, it is called Samadhi of Direct Realization. Question: Why is Asubha-bhavana (Contemplation of Impurity) also called Samadhi of Direct Realization? Answer: Because it can generate Samadhi of Direct Realization. Question: Why is the Buddha's Contemplation of Impurity uniquely called Supreme? Answer: Some say that the Buddha's Contemplation of Impurity can overcome all realms, so it is uniquely called Supreme. The Contemplation of Impurity of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) cannot overcome all realms. For example, Venerable Aniruddha cannot overcome realms, so it is not called Supreme. Others say that the Buddha's Contemplation of Impurity is bone contemplation, contemplating bones as bones, contemplating muscles as muscles, and so on. Commentary: If it is said in this way, it shows that the Buddha's Contemplation of Impurity has few realms. It is better to say as before, because it can overcome all realms, so it is uniquely called Supreme. As the Buddha told Maudgalyayana (one of the Buddha's foremost disciples) and Tisya Brahma (a Brahma deity): Why don't I tell you about the sixth person living in the signless, and so on. Question: Why is this treatise made? Answer: This is a Buddhist scripture. In the Buddhist scripture, it is recorded that the Buddha was staying in Anathapindika-arama (Anathapindika's Monastery) in Jetavana (Jeta Grove) in Sravasti (an ancient Indian city). At that time, there were three Brahma deities, emitting bright light, who came to the Buddha's residence in the early part of the night. After arriving, they bowed at the Buddha's feet and stood to one side. At that time, one Brahma deity said to the Buddha: World Honored One, in Vatsa (an ancient Indian kingdom), many Bhiksunis (Buddhist nuns) have passed away. The second Brahma deity then said to the Buddha:

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世尊。彼命過者。有是有餘涅槃者。第三梵天。復白佛言。世尊。彼命過者。有是無餘涅槃者。時諸梵天。說是語已。繞佛三匝。忽然不現。爾時世尊。過此夜已。使敷床坐。于僧中坐已。告諸比丘。作如是言。昨夜初分。有三梵天。光明照曜。來詣我所。乃至第三梵天。說是語已。繞我三匝。忽然不現。爾時大目揵連。在彼眾中。作是思惟。彼天有如是知見。言是有餘涅槃無餘涅槃者。是何天耶。爾時大目揵連。隨其所應。即入三昧。三昧力故。于祇陀林。忽然不現。住梵天上。去提舍梵天不遠。爾時目揵連。從三昧起。詣提舍梵天所。到已作如是言。提舍。何等梵天。有如是知見。知是有餘涅槃。知是無餘涅槃。問曰。如目揵連知見。勝於梵天。百千萬分。何以問于梵天耶。答曰。欲顯提舍梵天功德故。此天本是目揵連弟子。得阿那含果。有大功德。彼諸梵天。無有識者。欲顯彼功德令諸梵眾恭敬尊重故。是以問之。時提舍梵天。答目揵連言。此梵身諸天。有如是知見。能知有餘涅槃者。爾時目揵連。問提舍梵天。一切梵身諸天。盡有此知見。知有餘涅槃無餘涅槃不也。提舍梵天答曰。非一切梵身天有如是知見。乃至廣說。此諸梵天。雖有天壽妙色名譽。而不知足。不知如實最上遠離法者。無是知見。若諸梵天。

【現代漢語翻譯】 現代漢語譯本： 世尊，那些命終之人，有些是證得有餘涅槃（sa-upādisesa-nirvāṇa，指煩惱已斷，但五蘊之身尚存的涅槃）的嗎？第三梵天（third Brahmā）又對佛說：『世尊，那些命終之人，有些是證得無餘涅槃（an-upādisesa-nirvāṇa，指煩惱和五蘊之身都已斷滅的涅槃）的嗎？』當時，眾梵天說了這些話后，繞佛三匝，忽然消失不見。 那時，世尊在天亮之後，讓人鋪設座位，在僧眾中坐下，告訴眾比丘說：『昨天初夜時分，有三位梵天，光明照耀，來到我這裡……乃至第三梵天說了這些話后，繞我三匝，忽然消失不見。』 當時，大目犍連（Mahāmaudgalyāyana）在眾中，心中思忖：『那些天人有這樣的知見，說是有餘涅槃和無餘涅槃，是哪一類天人呢？』當時，大目犍連隨其所應，立即進入三昧（samādhi，禪定）。由於三昧的力量，在祇陀林（Jetavana）忽然消失不見，出現在梵天上，離提舍梵天（Tissa Brahmā）不遠。 當時，目犍連從三昧中起身，前往提舍梵天處，到達后這樣問道：『提舍，是哪一類梵天，有這樣的知見，知道有有餘涅槃，知道有無餘涅槃？』有人問：『像目犍連的知見，勝過梵天百千萬倍，為什麼還要問梵天呢？』回答說：『這是爲了彰顯提舍梵天的功德。』這位天人原本是目犍連的弟子，證得阿那含果（anāgāmin，不還果），有很大的功德。那些梵天中，沒有人認識他，爲了彰顯他的功德，讓眾梵天恭敬尊重他，所以才問他。 當時，提舍梵天回答目犍連說：『此梵身諸天（brahmakāyika-deva），有這樣的知見，能夠知道有餘涅槃。』當時，目犍連問提舍梵天：『一切梵身諸天，都有這樣的知見，知道有餘涅槃和無餘涅槃嗎？』提舍梵天回答說：『並非一切梵身天都有這樣的知見……』乃至廣說。這些梵天，雖然有天壽、妙色、名譽，卻不知滿足，不知道如實的最上遠離之法，沒有這樣的知見。如果那些梵天……

【English Translation】 English version: Venerable Sir, are there beings who, upon passing away, attain sa-upādisesa-nirvāṇa (Nirvana with residue, referring to the state where defilements are extinguished, but the five aggregates of existence still remain)?' Then, the third Brahmā (third Brahmā) further said to the Buddha: 'Venerable Sir, are there beings who, upon passing away, attain an-upādisesa-nirvāṇa (Nirvana without residue, referring to the state where both defilements and the five aggregates of existence are extinguished)?' At that time, those Brahmās, after speaking these words, circumambulated the Buddha three times and suddenly disappeared. Then, the Blessed One, after the night had passed, had a seat prepared and sat down in the midst of the Sangha, and addressed the bhikkhus, saying: 'In the first watch of the night, three Brahmās, radiant with light, came to me... and the third Brahmā, after speaking these words, circumambulated me three times and suddenly disappeared.' At that time, Mahāmaudgalyāyana (Mahāmaudgalyāyana) was in that assembly, thinking to himself: 'Which kind of devas are those who have such knowledge and vision, saying that there is Nirvana with residue and Nirvana without residue?' Then, Mahāmaudgalyāyana, as appropriate, immediately entered samādhi (samādhi, meditative absorption). Through the power of samādhi, he suddenly disappeared from Jetavana (Jetavana) and appeared in the Brahmā realm, not far from Tissa Brahmā (Tissa Brahmā). Then, Mahāmaudgalyāyana arose from samādhi and went to Tissa Brahmā, and upon arriving, he asked: 'Tissa, which kind of Brahmās have such knowledge and vision, knowing that there is Nirvana with residue and knowing that there is Nirvana without residue?' Someone might ask: 'Since Mahāmaudgalyāyana's knowledge and vision are superior to the Brahmās by hundreds of thousands of times, why does he ask the Brahmā?' The answer is: 'This is to manifest the virtues of Tissa Brahmā.' This deva was originally a disciple of Mahāmaudgalyāyana, having attained the fruit of anāgāmin (anāgāmin, non-returner), possessing great merit. Among those Brahmās, no one recognizes him. In order to manifest his virtues and cause the assembly of Brahmās to respect and honor him, that is why he asks him. Then, Tissa Brahmā replied to Mahāmaudgalyāyana: 'These brahmakāyika-deva (brahmakāyika-deva), have such knowledge and vision, being able to know that there is Nirvana with residue.' Then, Mahāmaudgalyāyana asked Tissa Brahmā: 'Do all the brahmakāyika-devas have such knowledge and vision, knowing that there is Nirvana with residue and Nirvana without residue?' Tissa Brahmā replied: 'Not all the brahmakāyika-devas have such knowledge and vision...' and so on, extensively explained. These Brahmās, although possessing heavenly lifespan, beautiful form, and fame, are not content, and do not know the true and ultimate path of detachment, and do not have such knowledge. If those Brahmās...

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有壽色名譽。而行知足。能知如實最上遠離法者。有如是知見。尊者目揵連。復問提舍梵天。此諸梵天云何能知。提舍言。尊者目揵連。若諸比丘。得阿羅漢道是俱解脫。是諸梵天。作是思惟。若此大德有身之時。人天皆見。若身壞命終。人天更不復見。不但俱解脫。若比丘得阿羅漢。是慧解脫。是諸梵天。作是思惟。此比丘得阿羅漢是慧解脫。此大德有身之時。人天皆見。乃至廣說。不但慧解脫也。若比丘是身證。此大德亦能勝進。得無學根見到信解脫語亦如是。問曰。彼諸梵天。何以不說堅信堅法耶。答曰。或有說者。若是彼天境界者則說。堅信堅法。非其境界。是故不說。復有說者。若是諸梵所行法者則說。此法非其所行。是故不說。爾時目揵連。聞提舍梵天所說心生歡喜。隨其所應。即入三昧。以三昧力。從梵天沒。到祇陀林。爾時尊者目揵連。從三昧起。往詣佛所。頂禮佛足。在一面坐。先共提舍梵天所論說事。具以白佛。爾時世尊。告目揵連言。提舍梵天。不說第六人行無相耶。爾時大目揵連。即從座起。合掌向佛。而白佛言。世尊。今正是時。唯愿世尊說第六人行無相。若諸比丘聞已。當奉行之。佛告目揵連。諦聽善思念之。我今當說。目連當知。若比丘。不觀一切相入心無相三昧。是名第六人行無相

【現代漢語翻譯】 現代漢語譯本：具有壽命、美貌和名譽，並且奉行知足少欲，能夠如實了知最上等的遠離之法的人，具有這樣的知見。尊者目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）又問提舍梵天（Tissa Brahma，一位梵天神）：『這些梵天（Brahma，色界天的眾生）是如何得知這些的呢？』提舍梵天回答說：『尊者目犍連，如果有些比丘（bhikkhu，佛教僧侶）證得了阿羅漢（arhat，佛教修行最高果位）道，是俱解脫（ubhatobhāga-vimutta，既通過禪定也通過智慧獲得解脫），那麼這些梵天就會這樣思惟：『如果這位大德（mahā-bhāga，對修行者的尊稱）還活著的時候，人和天神都能看見他；如果他身壞命終，人和天神就再也看不見他了。』不僅僅是俱解脫，如果比丘證得了阿羅漢，是慧解脫（paññā-vimutta，通過智慧獲得解脫），那麼這些梵天就會這樣思惟：『這位比丘證得了阿羅漢，是慧解脫。這位大德活著的時候，人和天神都能看見他。』乃至廣說。不僅僅是慧解脫。如果比丘是身證（kāyasakkhi，通過親身體驗獲得解脫），這位大德也能勝進，獲得無學根（asekha-mūla，不再需要學習的根基）。見到信解脫（saddhā-vimutta，通過信仰獲得解脫）也是如此。』有人問：『為什麼那些梵天不說堅信（thaddha-saddhā，堅定不移的信仰）和堅法（thaddha-dhamma，堅定不移的法）呢？』回答說：『或許有些梵天會說。如果是那些天神的境界，他們就會說堅信和堅法。如果不是他們的境界，所以他們不說。』還有人說：『如果是那些梵天所修行的法，他們就會說。但堅信和堅法不是他們所修行的法，所以他們不說。』當時，目犍連聽了提舍梵天所說，心中生起歡喜，隨其所應，就進入了三昧（samādhi，禪定）。憑藉三昧的力量，從梵天界消失，來到了祇陀林（Jetavana，又稱祇園精舍，佛陀常住的寺院）。當時，尊者目犍連從三昧中起身，前往佛陀（Buddha，覺悟者）處，頂禮佛足，在一旁坐下，將先前與提舍梵天所討論的事情，全部稟告了佛陀。當時，世尊（Bhagavān，佛陀的尊稱）告訴目犍連說：『提舍梵天沒有說第六人行無相（animitta，無相）嗎？』當時，大目犍連立即從座位上起身，合掌向佛，稟告佛陀說：『世尊，現在正是時候。唯愿世尊宣說第六人行無相，如果各位比丘聽了之後，應當奉行。』佛陀告訴目犍連：『仔細聽，好好思考，我現在就說。目犍連，你應該知道，如果比丘不觀察一切相，進入心無相三昧，這叫做第六人行無相。』 English version: Having longevity, beauty, and reputation, and practicing contentment, being able to truly know the supreme Dharma of detachment, possesses such knowledge and vision. Venerable Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) then asked Tissa Brahma (Tissa Brahma, a Brahma deity): 'How do these Brahmas (Brahma, beings of the Form Realm) know these things?' Tissa Brahma replied: 'Venerable Maudgalyayana, if some bhikkhus (bhikkhu, Buddhist monks) attain the state of Arhat (arhat, the highest achievement in Buddhist practice), being liberated in both ways (ubhatobhāga-vimutta, liberated through both meditation and wisdom), then these Brahmas will think: 'When this great worthy (mahā-bhāga, a respectful term for practitioners) is alive, humans and gods can see him; if his body is destroyed and he dies, humans and gods will no longer see him.' Not only those liberated in both ways, but if a bhikkhu attains Arhatship, being liberated by wisdom (paññā-vimutta, liberated through wisdom), then these Brahmas will think: 'This bhikkhu has attained Arhatship, being liberated by wisdom. When this great worthy is alive, humans and gods can see him.' And so on, extensively. Not only those liberated by wisdom. If a bhikkhu is a body-witness (kāyasakkhi, liberated through direct experience), this great worthy can also advance and attain the root of no-more-learning (asekha-mūla, the foundation of no further learning). Seeing the liberation by faith (saddhā-vimutta, liberated through faith) is also the same.' Someone asked: 'Why don't those Brahmas speak of steadfast faith (thaddha-saddhā, unwavering faith) and steadfast Dharma (thaddha-dhamma, unwavering Dharma)?' The answer is: 'Perhaps some Brahmas do speak of it. If it is within the realm of those deities, they will speak of steadfast faith and steadfast Dharma. If it is not within their realm, therefore they do not speak of it.' Others say: 'If it is the Dharma practiced by those Brahmas, they will speak of it. But steadfast faith and steadfast Dharma are not the Dharma they practice, therefore they do not speak of it.' At that time, Maudgalyayana, hearing what Tissa Brahma said, felt joy in his heart, and according to what was appropriate, he entered into samadhi (samādhi, meditative absorption). By the power of samadhi, he disappeared from the Brahma realm and arrived at Jetavana (Jetavana, also known as the Jetavana Monastery, where the Buddha often resided). At that time, Venerable Maudgalyayana arose from samadhi, went to the Buddha (Buddha, the Awakened One), prostrated at the Buddha's feet, and sat down on one side, reporting to the Buddha all the matters he had discussed with Tissa Brahma earlier. At that time, the World-Honored One (Bhagavān, an epithet of the Buddha) told Maudgalyayana: 'Didn't Tissa Brahma speak of the practice of the sixth person, the signless (animitta, without signs)?' At that time, the Great Maudgalyayana immediately rose from his seat, joined his palms towards the Buddha, and said to the Buddha: 'World-Honored One, now is the right time. May the World-Honored One explain the practice of the sixth person, the signless. If the bhikkhus hear it, they should practice it.' The Buddha told Maudgalyayana: 'Listen carefully and contemplate well, I will now explain it. Maudgalyayana, you should know that if a bhikkhu does not observe all signs and enters the signless samadhi of the mind, this is called the practice of the sixth person, the signless.'

【English Translation】 Having longevity, beauty, and reputation, and practicing contentment, being able to truly know the supreme Dharma of detachment, possesses such knowledge and vision. Venerable Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) then asked Tissa Brahma (Tissa Brahma, a Brahma deity): 'How do these Brahmas (Brahma, beings of the Form Realm) know these things?' Tissa Brahma replied: 'Venerable Maudgalyayana, if some bhikkhus (bhikkhu, Buddhist monks) attain the state of Arhat (arhat, the highest achievement in Buddhist practice), being liberated in both ways (ubhatobhāga-vimutta, liberated through both meditation and wisdom), then these Brahmas will think: 'When this great worthy (mahā-bhāga, a respectful term for practitioners) is alive, humans and gods can see him; if his body is destroyed and he dies, humans and gods will no longer see him.' Not only those liberated in both ways, but if a bhikkhu attains Arhatship, being liberated by wisdom (paññā-vimutta, liberated through wisdom), then these Brahmas will think: 'This bhikkhu has attained Arhatship, being liberated by wisdom. When this great worthy is alive, humans and gods can see him.' And so on, extensively. Not only those liberated by wisdom. If a bhikkhu is a body-witness (kāyasakkhi, liberated through direct experience), this great worthy can also advance and attain the root of no-more-learning (asekha-mūla, the foundation of no further learning). Seeing the liberation by faith (saddhā-vimutta, liberated through faith) is also the same.' Someone asked: 'Why don't those Brahmas speak of steadfast faith (thaddha-saddhā, unwavering faith) and steadfast Dharma (thaddha-dhamma, unwavering Dharma)?' The answer is: 'Perhaps some Brahmas do speak of it. If it is within the realm of those deities, they will speak of steadfast faith and steadfast Dharma. If it is not within their realm, therefore they do not speak of it.' Others say: 'If it is the Dharma practiced by those Brahmas, they will speak of it. But steadfast faith and steadfast Dharma are not the Dharma they practice, therefore they do not speak of it.' At that time, Maudgalyayana, hearing what Tissa Brahma said, felt joy in his heart, and according to what was appropriate, he entered into samadhi (samādhi, meditative absorption). By the power of samadhi, he disappeared from the Brahma realm and arrived at Jetavana (Jetavana, also known as the Jetavana Monastery, where the Buddha often resided). At that time, Venerable Maudgalyayana arose from samadhi, went to the Buddha (Buddha, the Awakened One), prostrated at the Buddha's feet, and sat down on one side, reporting to the Buddha all the matters he had discussed with Tissa Brahma earlier. At that time, the World-Honored One (Bhagavān, an epithet of the Buddha) told Maudgalyayana: 'Didn't Tissa Brahma speak of the practice of the sixth person, the signless (animitta, without signs)?' At that time, the Great Maudgalyayana immediately rose from his seat, joined his palms towards the Buddha, and said to the Buddha: 'World-Honored One, now is the right time. May the World-Honored One explain the practice of the sixth person, the signless. If the bhikkhus hear it, they should practice it.' The Buddha told Maudgalyayana: 'Listen carefully and contemplate well, I will now explain it. Maudgalyayana, you should know that if a bhikkhu does not observe all signs and enters the signless samadhi of the mind, this is called the practice of the sixth person, the signless.'

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。佛經雖作是說。而不分別。佛經是此論所為根本。此論是佛經優波提舍。諸經所不說。今欲說故而作此論。

云何第六人行無相。答曰。堅信堅法。是第六人行無相人。所以者何。七種聖人。攝一切聖人。提舍梵天。已說五種。不說此二種。是以知之。問曰。此二人。何以說行無相者耶。答曰。彼尊者不可施設立名。在此在彼。乃至廣說。問曰。此是二人。何以說一耶。答曰。即如文說。此二俱不可施設立名。在此在彼。以義同故。說名為一。復有說者。此二俱不起不相似心。復有說者。此二所行心等。俱有十五心故。復有說者。此二俱不起期心故。復有說者。此二俱是不可施設。俱是無言說。俱是速疾道。以是義故。二人為第六人。問曰。彼五人是行無相人耶。何以說此行無相者。名第六行無相人。答曰。彼五人者。非行無相人。唯此名行無相人。問曰。若然者。何以說此是第六行無相人。答曰。此是數法第六。非是行無相第六。余處亦說已害第五常行。前四非是常。唯第五者是常。以數法故。第五者是常。非四儘是常。如說。第六增上。五亦如是。如是以數法故言第六。非無相故言第六也。問曰。此所說無相無相解脫門。不動法心解脫。亦說是無相。非想非非想處。亦說是無相。此四有何差別。答曰。此

【現代漢語翻譯】 現代漢語譯本：佛經雖然這樣說，但並不分別（其中的含義）。佛經是這部論著所依據的根本。這部論著是佛經的《優波提舍》（Upadesha，解釋經文的論著）。有些經文沒有說到的內容，現在想要解說，所以撰寫這部論著。

什麼是第六種人的『行無相』（無相之行）？回答是：對正信和正法有堅定信念的人，就是第六種『行無相』的人。為什麼這樣說呢？因為七種聖人包含了所有的聖人。提舍梵天（Tishya Brahma）已經說了五種，沒有說這兩種，所以可以知道這一點。有人問：這兩種人，為什麼說是『行無相』呢？回答是：這些尊者無法用『在此』或『在彼』來施設或命名，乃至（無法詳細）廣說。有人問：明明是兩個人，為什麼說成一個呢？回答是：就像經文所說，這二者都無法用『在此』或『在彼』來施設或命名，因為意義相同，所以說成一個。還有一種說法是：這二者都不會生起不相似的心。還有一種說法是：這二者所行的心是平等的，都具有十五種心。還有一種說法是：這二者都不會生起期望之心。還有一種說法是：這二者都是不可施設的，都是無法用言語表達的，都是通往速疾道的。因為這些原因，這二人被稱為第六人。有人問：那五種人是『行無相』的人嗎？為什麼說這種『行無相』的人，才被稱為第六『行無相』的人呢？回答是：那五種人不是『行無相』的人，只有這種才被稱為『行無相』的人。有人問：如果這樣，為什麼說這是第六『行無相』的人呢？回答是：這是按照數字順序來說的第六，而不是『行無相』的第六。其他地方也說過，已經斷除了第五種常行。前四種不是常，只有第五種是常。因為是按照數字順序，所以第五種是常，而不是四種都是常。就像所說，第六種是增上的，第五種也是這樣。像這樣，因為是按照數字順序才說是第六，而不是因為『無相』才說是第六。

有人問：這裡所說的『無相』、『無相解脫門』（無相解脫之門）、『不動法心解脫』（不為外境所動的心之解脫），也說是『無相』，『非想非非想處』（既非有想也非無想的境界）也說是『無相』，這四種有什麼差別？回答是：

【English Translation】 English version: Although the sutras say this, they do not differentiate (the meanings within). The sutras are the fundamental basis upon which this treatise is based. This treatise is an Upadesha (Upadesha, a commentary explaining the sutras) of the sutras. Some content not mentioned in the sutras, now wanting to explain, therefore this treatise is written.

What is the 'absence of characteristics in conduct' (conduct without characteristics) of the sixth person? The answer is: a person with firm faith and firm Dharma (teachings), is the sixth person with 'absence of characteristics in conduct'. Why is this so? Because the seven types of noble ones encompass all noble ones. Tishya Brahma (Tishya Brahma) has already spoken of five types, not mentioning these two, so this can be known. Someone asks: Why are these two people said to have 'absence of characteristics in conduct'? The answer is: these venerable ones cannot be designated or named with 'here' or 'there', and so on (cannot be explained in detail) extensively. Someone asks: Clearly there are two people, why are they spoken of as one? The answer is: Just as the text says, these two cannot be designated or named with 'here' or 'there', because the meaning is the same, so they are spoken of as one. Another explanation is: these two do not give rise to dissimilar minds. Another explanation is: the minds of these two in conduct are equal, both possessing fifteen minds. Another explanation is: these two do not give rise to expectant minds. Another explanation is: these two are both non-designatable, both inexpressible, both on the path of swiftness. Because of these reasons, these two are called the sixth person. Someone asks: Are those five people those with 'absence of characteristics in conduct'? Why is it said that this person with 'absence of characteristics in conduct' is called the sixth person with 'absence of characteristics in conduct'? The answer is: those five people are not those with 'absence of characteristics in conduct', only this one is called the person with 'absence of characteristics in conduct'. Someone asks: If that is so, why is it said that this is the sixth person with 'absence of characteristics in conduct'? The answer is: this is the sixth in numerical order, not the sixth in 'absence of characteristics in conduct'. It is also said elsewhere that the fifth constant practice has been eliminated. The first four are not constant, only the fifth is constant. Because it is according to numerical order, the fifth is constant, not that all four are constant. Just as it is said, the sixth is supreme, and the fifth is also like that. Like this, because it is according to numerical order that it is said to be the sixth, not because of 'absence of characteristics' that it is said to be the sixth.

Someone asks: The 'absence of characteristics' spoken of here, the 'door of liberation of absence of characteristics' (the gate of liberation from absence of characteristics), the 'liberation of the mind from the immovable Dharma' (liberation of the mind undisturbed by external circumstances), also said to be 'absence of characteristics', and the 'state of neither perception nor non-perception' (a state that is neither with perception nor without perception) also said to be 'absence of characteristics', what are the differences between these four? The answer is:

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中說見道是無相。所以者何。此是速疾道。不起期心。若人入此法者。不可施設。在此在彼。故說無相。無相解脫門。言無相者。以緣無十相法故言無相。不動法心解脫。言無相者。不為諸煩惱相所覆蔽。亦不更生煩惱相。故言無相。非想非非想處。言無相者。以彼處愚劣不猛利不決定所行以疑。彼無了了想相。無了了非想相。是故言無相。見道有十五心。第十六心俱道比智是修道。聲聞能知見道中二心。謂苦法忍。苦法智。若欲觀第三苦比忍心。是時乃知第十六道比智相應心。辟支佛知見道中三心。謂苦法忍。若法智。若欲知苦比忍時。是時乃知第八集比智相應心。佛世尊。知見道中所更相續心。問曰。何故聲聞知見道中二心。辟支佛知三心。佛悉知耶。答曰。他心智。知相似境界。不知不相似境界。世俗知世俗心心數法。無漏知無漏心心數法。法智知法智分。比智知比智分。聲聞辟支佛。作方便他心智。乃現在前。行者欲入見道。聲聞他心智現在前。是時知見道中二心。謂苦法忍俱心。苦法智俱心。行者入比智分。聲聞作比智分他心智方便。起比智分他心智現在前。欲知第三心。乃知第十六心。行者欲入見道。辟支佛作法智分他心智方便。行者入見道。辟支佛起法智分他心現在前知二心。謂苦法忍苦法智。行者入

【現代漢語翻譯】 現代漢語譯本： 經中說見道是無相的。為什麼這樣說呢？因為這是最快的道路，不生起期待之心。如果有人進入這種法，就無法確定他在此處或彼處。所以說它是無相的。無相解脫門，之所以說『無相』，是因為它不緣于有十種相的法，所以稱為無相。不動法心的解脫，之所以說『無相』，是因為它不被各種煩惱之相所覆蓋，也不會再生起煩惱之相，所以稱為無相。在非想非非想處，之所以說『無相』，是因為那個地方的人愚昧遲鈍，不猛利，不堅定，以疑惑行事，他們沒有清晰的『想』之相，也沒有清晰的『非想』之相，因此稱為無相。 見道有十五個心念，第十六個心念與道比智（Dào bǐ zhì，Path-related inferential knowledge）相應，是修道。聲聞（Shēngwén，Śrāvaka，Disciple of Buddha）能知道見道中的兩個心念，即苦法忍（Kǔ fǎ rěn，Kṣānti-dharma-jñāna，Acceptance of the Dharma of Suffering）和苦法智（Kǔ fǎ zhì，Jñāna-dharma-jñāna，Knowledge of the Dharma of Suffering）。如果想觀察第三個苦比忍心（Kǔ bǐ rěn，Anvaya-kṣānti-duḥkha，Acceptance of the Suffering of Inference），那時才能知道第十六個與道比智相應的心念。辟支佛（Pìzhīfó，Pratyekabuddha，Solitary Buddha）知道見道中的三個心念，即苦法忍。如果知道法智（Fǎ zhì，Dharma-jñāna，Knowledge of Dharma），如果想知道苦比忍時，那時才能知道第八個集比智（Jí bǐ zhì，Anvaya-jñāna-samudaya，Inferential Knowledge of Accumulation）相應的心念。佛世尊（Fó shìzūn，Buddha-loka-nātha，World Honored One）知道見道中所經歷的連續不斷的心念。 問：為什麼聲聞只知道見道中的兩個心念，辟支佛知道三個心念，而佛卻全部知道呢？ 答：他心智（Tāxīnzhì，Paracitta-jñāna，Knowledge of the Minds of Others）只能知道相似的境界，不能知道不相似的境界。世俗智（Shìsú zhì，Saṃvṛti-jñāna，Conventional Knowledge）知道世俗的心和心所法（Xīn suǒ fǎ，Caitasika，Mental factors），無漏智（Wúlòu zhì，Anāsrava-jñāna，Knowledge free from outflows）知道無漏的心和心所法。法智知道法智的部分，比智知道比智的部分。聲聞和辟支佛，通過修習他心智的方便法門，才能使他心智顯現。修行者將要進入見道時，聲聞的他心智顯現，這時知道見道中的兩個心念，即與苦法忍相應的心念，和與苦法智相應的心念。修行者進入比智的部分，聲聞修習比智部分的他心智方便法門，生起比智部分的他心智，才能知道第三個心念，才能知道第十六個心念。修行者將要進入見道時，辟支佛修習法智部分的他心智方便法門，修行者進入見道，辟支佛生起法智部分的他心智，知道兩個心念，即苦法忍和苦法智。修行者進入...

【English Translation】 English version: It is said in the scriptures that the Path of Seeing is without characteristics (無相, Wúxiàng). Why is this so? Because this is the quickest path, not giving rise to expectant thoughts. If a person enters this Dharma, it is impossible to ascertain whether they are here or there. Therefore, it is said to be without characteristics. The gate of liberation of non-characteristics, the reason for saying 'without characteristics' is that it does not rely on the Dharma with ten characteristics, hence it is called without characteristics. The liberation of the unmoving Dharma mind, the reason for saying 'without characteristics' is that it is not covered by the various characteristics of afflictions, nor does it give rise to further characteristics of afflictions, hence it is called without characteristics. In the realm of neither perception nor non-perception (非想非非想處, Fēixiǎng fēifēixiǎng chù), the reason for saying 'without characteristics' is that the beings in that realm are dull, not sharp, not resolute, and act with doubt. They do not have a clear characteristic of 'perception,' nor do they have a clear characteristic of 'non-perception,' therefore it is called without characteristics. The Path of Seeing has fifteen moments of mind. The sixteenth moment of mind corresponds to the Path-related inferential knowledge (道比智, Dào bǐ zhì), which is the Path of Cultivation. A Śrāvaka (聲聞, Shēngwén, Disciple of Buddha) can know two moments of mind in the Path of Seeing, namely the Acceptance of the Dharma of Suffering (苦法忍, Kǔ fǎ rěn) and the Knowledge of the Dharma of Suffering (苦法智, Kǔ fǎ zhì). If one wishes to observe the third moment of mind, the Acceptance of the Suffering of Inference (苦比忍, Kǔ bǐ rěn), then one can know the sixteenth moment of mind corresponding to the Path-related inferential knowledge. A Pratyekabuddha (辟支佛, Pìzhīfó, Solitary Buddha) knows three moments of mind in the Path of Seeing, namely the Acceptance of the Dharma of Suffering. If one knows the Knowledge of Dharma (法智, Fǎ zhì), if one wishes to know the Acceptance of the Suffering of Inference, then one can know the eighth moment of mind corresponding to the Inferential Knowledge of Accumulation (集比智, Jí bǐ zhì). The World Honored One (佛世尊, Fó shìzūn, Buddha-loka-nātha) knows the continuous moments of mind experienced in the Path of Seeing. Question: Why does a Śrāvaka only know two moments of mind in the Path of Seeing, a Pratyekabuddha knows three moments of mind, while the Buddha knows all of them? Answer: The Knowledge of the Minds of Others (他心智, Tāxīnzhì) can only know similar realms, not dissimilar realms. Conventional Knowledge (世俗智, Shìsú zhì) knows the mundane mind and mental factors (心所法, Xīn suǒ fǎ), while Knowledge free from outflows (無漏智, Wúlòu zhì) knows the mind and mental factors free from outflows. The Knowledge of Dharma knows the part of the Knowledge of Dharma, and the Inferential Knowledge knows the part of the Inferential Knowledge. Śrāvakas and Pratyekabuddhas can only manifest the Knowledge of the Minds of Others by practicing the means of the Knowledge of the Minds of Others. When a practitioner is about to enter the Path of Seeing, the Śrāvaka's Knowledge of the Minds of Others manifests, and at this time, they know two moments of mind in the Path of Seeing, namely the moment of mind corresponding to the Acceptance of the Dharma of Suffering, and the moment of mind corresponding to the Knowledge of the Dharma of Suffering. When a practitioner enters the part of Inferential Knowledge, the Śrāvaka practices the means of the Knowledge of the Minds of Others in the part of Inferential Knowledge, and the Knowledge of the Minds of Others in the part of Inferential Knowledge arises, then they can know the third moment of mind, and then they can know the sixteenth moment of mind. When a practitioner is about to enter the Path of Seeing, the Pratyekabuddha practices the means of the Knowledge of the Minds of Others in the part of the Knowledge of Dharma, and when the practitioner enters the Path of Seeing, the Pratyekabuddha's Knowledge of the Minds of Others in the part of the Knowledge of Dharma arises, and they know two moments of mind, namely the Acceptance of the Dharma of Suffering and the Knowledge of the Dharma of Suffering. The practitioner enters...

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比智分。辟支佛作比智分他心智方便。起比智分他心智現在前。欲知第三苦比忍心。乃知第八集比智心。佛不作方便。他心智現在前。如行者起見道中一一剎那現在前。佛亦起他心智。知見道一一所更相續心。

問曰。有能施堅信堅法人食者不也。答曰不能。若施衣服床座則能。食則不能。所以者何。此是速疾道故。若入此道。必不起期心。不可施設。在此在彼。是故不能施其食。問曰。若不能施其食者。優伽長者經云何通。如說。居士此是須陀洹。此是向須陀洹。乃至廣說。答曰。此是天語此天。或有說。是魔王眷屬。欲嬈亂居士心故。復有說者。彼天是余鬼。欲欺誑居士故。作如是說。復有說者。此天是居士家中受記祠神。欲令居士心生歡喜。亦欲示現情相親近故。作如是說。復有說者。此天是彼居士本日親屬。欲示其福田非福田故。作如是說。問曰。天于居士。縱令極親。非其境界。何由而知。答曰。向須陀洹果有二種。一是假名。二是真實。若真實者。非其境界。若假名者。是其境界。復有說者。有能施其食者。而彼未食。所以者何。如行者入見道。若弟子。若比坐。為其受食。若檀越以食著其草上。若衣裓上。如余經說。婆陀利於意云何。若比丘是堅信。我語之言。汝于污泥。以身為橋。我欲從上而

【現代漢語翻譯】 現代漢語譯本 比智分（pì zhī fó）：辟支佛（bì zhī fó，梵文：Pratyekabuddha，意為緣覺佛）運用比智（bǐ zhì，通過比較、推理獲得的智慧）來方便地瞭解他人的心智。當比智分他心智（tā xīn zhì，瞭解他人內心的智慧）生起時，就能立即知曉。例如，想要了解第三苦比忍心（kǔ bǐ rěn xīn，對苦的忍耐之心），就能知曉第八集比智心（jí bǐ zhì xīn，對苦的根源的智慧）。佛陀不需要運用任何方便法門，就能直接生起他心智。就像修行者在見道（jiàn dào，證悟的第一階段）中，每一個剎那（chà nà，極短的時間單位）都會自然顯現一樣。佛陀也能生起他心智，瞭解見道中每一個相續的心念。

問：是否有人能夠供養那些具有堅定信仰和堅定修法的人食物呢？ 答：不能。如果供養衣服或床座是可以的，但供養食物則不行。為什麼呢？因為這是快速證悟的道路。如果進入這條道路，修行者不會生起任何期待之心，因此無法進行施捨。無論食物是在這裡還是在那裡，都無法施捨給他們。所以不能供養他們食物。 問：如果不能供養食物，那麼《優伽長者經》（Yōu qié zhǎng zhě jīng）該如何解釋呢？經中說：『居士（jū shì，在家信徒），這位是須陀洹（xū tuó huán，梵文：Srotapanna，意為入流者），這位是趨向須陀洹的人』，等等。 答：這是天語（tiān yǔ，天人的語言），是天人說的。或者有人說，這是魔王（mó wáng，阻礙修行的惡神）的眷屬，想要擾亂居士的心。還有人說，這些天人是其他的鬼神，想要欺騙居士，所以這樣說。還有人說，這些天人是居士家中受記（shòu jì，得到未來成佛的預言）的祠神，想要讓居士心生歡喜，也想示現親近的關係，所以這樣說。還有人說，這些天人是這位居士往日的親屬，想要顯示什麼是福田（fú tián，能帶來福報的善行）和非福田，所以這樣說。 問：天人對於居士，即使關係再親密，也不是他們的境界，怎麼能知道呢？ 答：趨向須陀洹果有兩種，一是假名（jiǎ míng，虛假的名號），二是真實（zhēn shí，真實的果位）。如果是真實的果位，就不是天人的境界。如果是假名的果位，就是天人的境界。還有人說，有人能夠供養他們食物，但他們沒有吃。為什麼呢？就像修行者進入見道，如果有弟子或同座的人為他接受食物，或者檀越（tán yuè，施主）把食物放在草上或衣角上。就像其他經中所說：婆陀利（Pó tuó lì），你認為如何？如果比丘是堅信之人，我會對他說：『你用身體作為橋樑，讓我從上面走過，即使是污泥』。

【English Translation】 English version The Section on Discriminative Wisdom: A Pratyekabuddha (one who attains enlightenment on their own) uses discriminative wisdom (the wisdom gained through comparison and reasoning) as a skillful means to understand the minds of others. When the discriminative wisdom of understanding others' minds arises, it can be known immediately. For example, if one wants to know the third forbearance of suffering, one can know the eighth wisdom of the accumulation of suffering. A Buddha does not need to use any skillful means; the wisdom of understanding others' minds arises spontaneously, just as each moment arises in the path of seeing (the first stage of enlightenment) for a practitioner. A Buddha can also generate the wisdom of understanding others' minds and know each successive thought in the path of seeing.

Question: Is it possible to offer food to those who have firm faith and diligently practice the Dharma? Answer: It is not possible. If one offers clothing or bedding, it is possible, but not food. Why? Because this is a rapid path to enlightenment. If one enters this path, the practitioner does not generate any expectations, and therefore, offering is not possible. Whether the food is here or there, it cannot be offered to them. Therefore, one cannot offer them food. Question: If it is not possible to offer food, how can we reconcile this with the Ugrapariprccha Sutra (Yōu qié chǎng zhě jīng)? As it says, 'Layperson (jū shì), this one is a Stream-enterer (xū tuó huán, Srotapanna), this one is approaching Stream-entry,' and so on. Answer: This is the language of the devas (tiān yǔ, celestial beings), spoken by the devas. Or some say that it is the retinue of Mara (mó wáng, the demon who obstructs practice), wanting to disturb the layperson's mind. Others say that these devas are other ghosts, wanting to deceive the layperson, so they speak in this way. Still others say that these devas are the household deities who have received predictions (shòu jì, prophecies of future Buddhahood) in the layperson's home, wanting to make the layperson's mind happy and also wanting to show a close relationship, so they speak in this way. Others say that these devas are the layperson's relatives from a previous life, wanting to show what is a field of merit (fú tián, actions that bring blessings) and what is not. Question: Even if the devas are very close to the layperson, it is not their realm. How can they know? Answer: There are two types of those approaching the fruit of Stream-entry: one is nominal (jiǎ míng, a false name), and the other is real (zhēn shí, a true attainment). If it is a real attainment, it is not the realm of the devas. If it is a nominal attainment, it is their realm. Others say that someone can offer them food, but they do not eat it. Why? Just as when a practitioner enters the path of seeing, if a disciple or someone sitting with them accepts food for them, or if a donor (tán yuè, benefactor) places the food on the grass or on the edge of their robe. As other sutras say: 'Bhaddali (Pó tuó lì), what do you think? If a bhikkhu (monk) is a person of firm faith, I would say to him, 'Use your body as a bridge, even if it is muddy, so that I may cross over it.'

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過。為違我言不。答言不。此亦說假名須陀洹向。非是真實。所以者何。真實須陀洹曏者。不起不相似心。聞佛所說故。復有說者。此中亦說真實須陀洹向。問曰。彼不起不相似心。能聞佛所說。云何言是真實耶。答曰。雖不聞佛所說。以深心敬重佛故。假令見道可起者。亦當隨順佛言。是故佛作是言。有如是功德者。隨順我言。何況汝無功德者也。

如說。世尊轉法輪。地神唱言。乃至廣說。問曰。何故作此論。答曰。為斷疑故。人謂地神有現前了了智。知佛轉法輪。非是比相智。欲說地神無有現前了了智。有比相智。知佛轉法輪故。而作此論。◎

◎問曰。轉法輪非是生得智境界。地神云何知耶。答曰。以五事故知。一世尊起世俗心故知。問曰。何故世尊起世俗心。答曰。見三阿僧祇劫所行今有果報。生歡喜故。起世俗心。復有說者。見本所立弘誓今已果故。復有說者。見本所立愿今已果故。復有說者。欲饒益他意令滿足故。以是事故。世尊欲令他知起世俗心。乃至畜生亦知。何況地神。世尊或起世俗心。舍利弗等諸大聲聞。入頂第四禪。以愿智力。尚不能知。或時起世俗心。乃至畜生亦能知。二者亦告他。問曰。佛何故告他耶。答曰。欲現善說法中所言誠諦故。復有說者。欲現三阿僧祇劫所行有果

【現代漢語翻譯】 現代漢語譯本：

過。他是否違背了我的話？回答說沒有。這也只是說假名（概念上的）須陀洹向（Srota-apanna-anga，預流向），並非是真實的。為什麼這麼說呢？因為真實的須陀洹向，不會生起不相信的心，因為聽聞了佛所說之法。還有一種說法是，這裡說的也是真實的須陀洹向。有人問：他不起不相信的心，能夠聽聞佛所說，為什麼說是真實的呢？回答說：即使沒有聽聞佛所說，因為內心深深地敬重佛，即使見到（其他）道可以生起，也應當隨順佛的教言。所以佛這樣說，有這樣功德的人，都會隨順我的話，何況你們這些沒有功德的人呢？

如經中所說，世尊轉法輪（Dharma-cakra，佛陀的教法），地神（Bhumi-devata）唱言，乃至廣說。有人問：為什麼要做這個論述？回答說：爲了斷除疑惑。人們認為地神有現前了了的智慧，知道佛在轉法輪，而不是通過比量推知的智慧。想要說明地神沒有現前了了的智慧，只有通過比量推知的智慧，知道佛在轉法輪，所以才做這個論述。

有人問：轉法輪不是生得智（先天智慧）的境界，地神怎麼會知道呢？回答說：通過五種原因知道。一是世尊生起世俗心（Samvrti-citta）的緣故知道。有人問：為什麼世尊會生起世俗心呢？回答說：因為見到三大阿僧祇劫（Asankhyeya-kalpa）所行的善行，如今有了果報，生起歡喜的緣故，生起世俗心。還有一種說法是，因為見到原本所立的弘誓（Pranidhana）如今已經實現。還有一種說法是，因為見到原本所立的愿（Prarthana）如今已經實現。還有一種說法是，想要饒益他人，使他們的心意得到滿足。因為這些原因，世尊想要讓別人知道他生起了世俗心，乃至畜生也能知道，何況是地神。世尊有時生起世俗心，舍利弗（Sariputra）等諸大聲聞，進入頂第四禪（Caturtha-dhyana），以愿智（Pranidhana-jnana）的力量，尚且不能知道。有時生起世俗心，乃至畜生也能知道。二是佛也告訴他們。有人問：佛為什麼要告訴他們呢？回答說：想要顯示在善說法中所說的話是誠實可信的。還有一種說法是，想要顯示三大阿僧祇劫所行的善行有了果報。

【English Translation】 English version:

Passed. Did he disobey my words? The answer is no. This also speaks of a nominal Srota-apanna-anga (stream-enterer stage), not a real one. Why is that? Because a real Srota-apanna-anga does not give rise to dissimilar thoughts, because he has heard what the Buddha said. Some also say that this speaks of a real Srota-apanna-anga. Someone asks: He does not give rise to dissimilar thoughts and can hear what the Buddha said, why is it said to be real? The answer is: Even if he has not heard what the Buddha said, because he deeply respects the Buddha, even if he sees a path that can arise, he should follow the Buddha's words. Therefore, the Buddha said, those who have such merits will follow my words, let alone those of you who have no merits?

As it is said, the World Honored One turned the Dharma-cakra (Wheel of Dharma, Buddha's teachings), the Bhumi-devata (earth deities) proclaimed, and so on. Someone asks: Why is this treatise made? The answer is: To dispel doubts. People think that the earth deities have direct and clear wisdom, knowing that the Buddha is turning the Dharma wheel, not wisdom derived from inference. Wanting to say that the earth deities do not have direct and clear wisdom, but have wisdom derived from inference, knowing that the Buddha is turning the Dharma wheel, therefore this treatise is made.

Someone asks: Turning the Dharma wheel is not the realm of innate wisdom, how do the earth deities know? The answer is: They know through five reasons. First, they know because the World Honored One gives rise to Samvrti-citta (conventional mind). Someone asks: Why does the World Honored One give rise to conventional mind? The answer is: Because seeing that the good deeds performed for three Asankhyeya-kalpa (incalculable eons) now have fruition, giving rise to joy, giving rise to conventional mind. Some also say that it is because seeing that the Pranidhana (great vows) originally made have now been fulfilled. Some also say that it is because seeing that the Prarthana (wishes) originally made have now been fulfilled. Some also say that it is because they want to benefit others and satisfy their minds. Because of these reasons, the World Honored One wants others to know that he has given rise to conventional mind, even animals can know, let alone earth deities. Sometimes the World Honored One gives rise to conventional mind, Sariputra (one of the Buddha's chief disciples) and other great Sravakas (disciples), entering the Caturtha-dhyana (fourth dhyana), with the power of Pranidhana-jnana (wisdom of vows), still cannot know. Sometimes he gives rise to conventional mind, even animals can know. Second, the Buddha also tells them. Someone asks: Why does the Buddha tell them? The answer is: Wanting to show that the words spoken in the good Dharma are honest and trustworthy. Some also say that it is wanting to show that the good deeds performed for three Asankhyeya-kalpa have fruition.

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報故。復有說者。欲顯憍陳如是世良福田故。復有說者。欲令人天生信敬心故。復有說者。欲現非如世師吝法已破法吝故。復有說者。欲現己身是大人法故。復有說者。欲現己身是聰明人故。如說。有三事是聰明相。謂所思是善。所行是善。所言是善。以是事故告他。三者彼尊者亦起世俗心。問曰。彼尊者何故起世俗心耶。答曰。彼尊者令無始生死今有邊故。除無量苦。斷惡道因。生決定聚得見真諦故。復有說者。見本所立誓本所立愿本所行事今有果故。起世俗心。四者彼尊者亦告他。問曰。何故告他耶。答曰。欲現善說法中所言誠諦故。複次欲現世尊三阿僧祇劫所行今有果故。複次欲現佛法有大威勢故。亦欲現色身為世福田故。複次欲生五人等欣仰心故。複次欲顯現如來大功用故。複次欲現佛法是神變出離法故告他。五者從大威德天邊聞。問曰。何者是大威德天耶。答曰。或有說者。是凈居天。復有說者。是欲界天。見真諦者。復有說者。是欲界天。曾見過去佛者。所以者何。過去諸佛。轉法輪時。有如是相。今現是相。知佛欲轉法輪。即便告他。從彼得聞。

問曰。云何是法輪義。答曰。或有說者。法體法性義。是法輪義。復有說者。選擇法義。是法輪義。復有說者。能現見法義。是法輪義。復有說者。凈

【現代漢語翻譯】 現代漢語譯本 報告此事。還有一種說法，是爲了彰顯憍陳如（梵文：Ajñātakauṇḍinya，最初的五比丘之一）是世間的良田福地。還有一種說法，是爲了使人天生起信心和敬意。還有一種說法，是爲了顯示不像世間的老師那樣吝惜佛法，已經破除了對佛法的吝嗇。還有一種說法，是爲了展現自身是具有大人之相的。還有一種說法，是爲了展現自身是聰明之人。正如所說，有三件事是聰明的象徵：所思所想是善的，所作所為是善的，所說之言是善的。因為這個緣故告訴他人。第三，那位尊者也生起了世俗之心。問道：那位尊者為什麼會生起世俗之心呢？回答說：因為那位尊者使無始以來的生死輪迴有了邊際，除去了無量的痛苦，斷絕了惡道的因緣，生起了決定的信念，得以見到真諦。還有一種說法，因為見到原本所立下的誓願，原本所立下的願望，原本所做的事情，如今有了結果，所以生起了世俗之心。第四，那位尊者也告訴了他人。問道：為什麼要告訴他人呢？回答說：爲了顯示善於說法中所說的話是真實可信的。再次，爲了顯示世尊（梵文：Buddha，佛陀）三大阿僧祇劫（梵文：asaṃkhyeya-kalpa，極長的時間單位）所修行的，如今有了結果。再次，爲了顯示佛法具有強大的威勢。也爲了顯示色身是世間的福田。再次，爲了使五人等生起欣喜仰慕之心。再次，爲了彰顯如來（梵文：Tathāgata，佛的稱號之一）的偉大功用。再次，爲了顯示佛法是神變和出離之法，所以告訴他人。第五，從具有大威德的天人那裡聽聞。問道：什麼是大威德天呢？回答說：或者有人說，是凈居天（梵文：Śuddhāvāsa）。還有人說，是欲界天。見到真諦的人說，是欲界天，曾經見過過去佛的人。為什麼這麼說呢？因為過去諸佛在轉法輪（梵文：Dharmacakra，佛法）時，有這樣的征相。現在出現了這樣的征相，知道佛要轉法輪，就告訴了他人，從他們那裡聽聞。 問道：什麼是法輪的含義？回答說：或者有人說，法體和法性的含義，就是法輪的含義。還有人說，選擇佛法的含義，就是法輪的含義。還有人說，能夠親眼見到佛法的含義，就是法輪的含義。還有人說，清凈的含義

【English Translation】 English version Reported the matter. There is another saying that it was to show that Ajñātakauṇḍinya (one of the first five bhikkhus) is a good field of merit in the world. There is another saying that it was to make humans and devas generate faith and respect. There is another saying that it was to show that unlike worldly teachers who are stingy with the Dharma, he has broken the stinginess towards the Dharma. There is another saying that it was to show that he himself has the characteristics of a great man. There is another saying that it was to show that he himself is an intelligent person. As it is said, there are three things that are signs of intelligence: what is thought is good, what is done is good, and what is said is good. For this reason, he told others. Third, that venerable one also aroused worldly thoughts. Question: Why did that venerable one arouse worldly thoughts? Answer: Because that venerable one made the beginningless cycle of birth and death have an end, removed immeasurable suffering, cut off the causes of evil paths, generated determined faith, and was able to see the truth. There is another saying that because he saw that the vows he had originally made, the wishes he had originally made, and the things he had originally done, now had results, he aroused worldly thoughts. Fourth, that venerable one also told others. Question: Why did he tell others? Answer: To show that the words spoken in the good Dharma are true and trustworthy. Again, to show that what the World Honored One (Buddha) practiced for three great asaṃkhyeya-kalpas now has results. Again, to show that the Buddha-dharma has great power. Also to show that the physical body is a field of merit in the world. Again, to make the five people and others generate joy and admiration. Again, to show the great function of the Tathāgata (one of the titles of the Buddha). Again, to show that the Buddha-dharma is a Dharma of miraculous transformation and liberation, so he told others. Fifth, heard from the devas with great power and virtue. Question: What are the devas with great power and virtue? Answer: Or some say that they are the Śuddhāvāsa. Others say that they are the desire realm devas. Those who have seen the truth say that they are the desire realm devas, who have seen the Buddhas of the past. Why is this so? Because when the Buddhas of the past turned the Dharma wheel (Dharmacakra), there were such signs. Now these signs appear, knowing that the Buddha is about to turn the Dharma wheel, so they told others, and heard from them. Question: What is the meaning of the Dharma wheel? Answer: Or some say that the meaning of the Dharma body and Dharma nature is the meaning of the Dharma wheel. Others say that the meaning of selecting the Dharma is the meaning of the Dharma wheel. Others say that the meaning of being able to see the Dharma with one's own eyes is the meaning of the Dharma wheel. Others say that the meaning of purity

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法眼義。是法輪義。復有說者。對治非法輪義。是法輪義。所以者何。如六師自言。是天人師。亦轉法輪。然其輪是八邪道。是故對非法輪。是法輪義。問曰。何等是輪義。答曰。速疾義。是輪義。復有說者。舍此趣彼義。是輪義。複次破煩惱義。是輪義。

問曰。何故此輪名梵法輪耶。答曰。以梵世在初具聖道故。名梵法輪。第二第三禪不在初。亦不具聖道。第四禪。雖是佛身初得。而不具聖道。複次梵行者。身中可得故。名梵法輪。複次對非梵行故。名梵法輪。複次破非梵煩惱故。名梵法輪。複次如來等正覺是梵。彼分別解說施設顯現。名梵法輪。複次以梵音說故。名梵法輪。複次若具有八聖道處。名梵法輪。複次若有三界見道修道所斷煩惱對治法可得處。名梵法輪。不善無記。有報無報。能生二果。能生一果。無慚無愧相應。無慚無愧不相應。有聚體。無聚體。忍對治。智對治。可得處。名梵法輪。複次若有九斷知果道。名梵法輪。餘三禪中。有五斷知果道。無色中。有一斷知果道。初禪中。俱有九斷知果道。故名梵法輪。亦如經說四十法。二十是不善分。二十是善分。若分別解此四十法。名梵法輪(四十法者如十邪道自稱勝有十謗十直道十正見等十直亦如是)。問曰。如善法隨順法輪。可是梵法輪。不

【現代漢語翻譯】 現代漢語譯本： 法眼（Dharmacakṣu，能見真理之眼）的意義是什麼？是法輪（Dharmacakra，佛法之輪）的意義。還有一種說法，對治非法輪（adharma-cakra，不正之輪）的意義，就是法輪的意義。為什麼這麼說呢？比如六師外道（Six heretical teachers）自稱是天人師（teacher of gods and men），也轉法輪，然而他們的輪是八邪道（Eightfold Wrong Path）。因此，對治非法輪，才是法輪的意義。有人問：什麼是輪的意義？回答：迅速運轉的意義，就是輪的意義。還有一種說法，捨棄此岸趣向彼岸的意義，就是輪的意義。更進一步說，破除煩惱的意義，就是輪的意義。

有人問：為什麼這個輪叫做梵法輪（Brahma-cakra，清凈之輪）呢？回答：因為在梵世（Brahma-world，色界天）最初具備聖道（ārya-mārga，八正道）的緣故，所以叫做梵法輪。第二禪（second dhyāna）和第三禪（third dhyāna）不在最初，也不具備聖道。第四禪（fourth dhyāna），雖然是佛身最初證得，但不具備聖道。再者，梵行者（brahmacārin，修行清凈行者）的身中可以證得聖道，所以叫做梵法輪。再者，對治非梵行（abrahma-carya，不清凈行）的緣故，所以叫做梵法輪。再者，破除非梵行的煩惱的緣故，所以叫做梵法輪。再者，如來等正覺（Tathāgata Samyaksaṃbuddha，如來正等正覺）是梵（Brahma，清凈），他分別解說、施設、顯現佛法，叫做梵法輪。再者，用梵音（Brahma-voice，清凈之音）宣說佛法，所以叫做梵法輪。再者，如果具有八聖道的地方，叫做梵法輪。再者，如果有三界（Three Realms）見道（darśana-mārga，見道位）和修道（bhāvanā-mārga，修道位）所斷的煩惱的對治法可以證得的地方，叫做梵法輪。不善（akuśala，不善業）、無記（avyākṛta，非善非惡業）、有報（vipāka，有果報）、無報（no vipāka，無果報）、能生二果（two results）、能生一果（one result）、與無慚（ahrikya，不知羞恥）無愧（anapatrāpya，不畏罪）相應、與無慚無愧不相應、有聚體（aggregate）、無聚體（no aggregate）、忍（kṣānti，安忍）對治、智（jñāna，智慧）對治，可以證得的地方，叫做梵法輪。再者，如果有九斷知果道（nine knowledges of cessation and path），叫做梵法輪。其餘的三禪（three dhyānas）中，有五斷知果道，無色界（arūpadhātu，無色界）中，有一斷知果道，初禪（first dhyāna）中，都具有九斷知果道，所以叫做梵法輪。也像經中所說的四十法（forty dharmas），二十是不善分（akuśala-pakṣa，不善法），二十是善分（kuśala-pakṣa，善法）。如果分別解說這四十法，叫做梵法輪（這四十法就像十邪道（ten wrong paths）自稱殊勝，有十種誹謗，十種正直道，十種正見等等，十種正直也是這樣）。有人問：像善法隨順法輪，可以說是梵法輪，但是不

【English Translation】 English version: What is the meaning of Dharma Eye (Dharmacakṣu, the eye that sees the truth)? It is the meaning of Dharma Wheel (Dharmacakra). Another explanation is that the meaning of counteracting the non-Dharma Wheel (adharma-cakra) is the meaning of the Dharma Wheel. Why is that? For example, the Six Heretical Teachers (Six heretical teachers) claim to be teachers of gods and men (teacher of gods and men) and also turn the Dharma Wheel, but their wheel is the Eightfold Wrong Path. Therefore, counteracting the non-Dharma Wheel is the meaning of the Dharma Wheel. Someone asks: What is the meaning of 'wheel'? The answer is: The meaning of rapid movement is the meaning of 'wheel'. Another explanation is that the meaning of abandoning this shore and going to the other shore is the meaning of 'wheel'. Furthermore, the meaning of breaking through afflictions is the meaning of 'wheel'.

Someone asks: Why is this wheel called the Brahma-cakra (Brahma-cakra, the pure wheel)? The answer is: Because the Brahma-world (Brahma-world) initially possesses the Noble Path (ārya-mārga), it is called the Brahma-cakra. The second dhyāna (second dhyāna) and the third dhyāna (third dhyāna) are not in the beginning, nor do they possess the Noble Path. The fourth dhyāna (fourth dhyāna), although initially attained by the Buddha's body, does not possess the Noble Path. Furthermore, the body of a Brahmacārin (brahmacārin) can attain the Noble Path, so it is called the Brahma-cakra. Furthermore, because it counteracts non-Brahmacarya (abrahma-carya), it is called the Brahma-cakra. Furthermore, because it breaks through the afflictions of non-Brahmacarya, it is called the Brahma-cakra. Furthermore, the Tathāgata Samyaksaṃbuddha (Tathāgata Samyaksaṃbuddha) is Brahma, and his separate explanations, establishments, and manifestations are called the Brahma-cakra. Furthermore, because it is spoken in the Brahma-voice, it is called the Brahma-cakra. Furthermore, if there is a place with the Eightfold Noble Path, it is called the Brahma-cakra. Furthermore, if there is a place where the antidotes to the afflictions that are severed by the Path of Seeing (darśana-mārga) and the Path of Cultivation (bhāvanā-mārga) in the Three Realms (Three Realms) can be attained, it is called the Brahma-cakra. Unwholesome (akuśala), indeterminate (avyākṛta), with retribution (vipāka), without retribution, able to produce two results, able to produce one result, corresponding to shamelessness (ahrikya) and lack of remorse (anapatrāpya), not corresponding to shamelessness and lack of remorse, with aggregates, without aggregates, forbearance (kṣānti) as an antidote, wisdom (jñāna) as an antidote, a place where it can be attained is called the Brahma-cakra. Furthermore, if there are nine knowledges of cessation and path, it is called the Brahma-cakra. In the remaining three dhyānas, there are five knowledges of cessation and path. In the Formless Realm (arūpadhātu), there is one knowledge of cessation and path. In the first dhyāna, all nine knowledges of cessation and path are present, so it is called the Brahma-cakra. It is also like the forty dharmas (forty dharmas) mentioned in the scriptures, twenty are unwholesome aspects (akuśala-pakṣa), and twenty are wholesome aspects (kuśala-pakṣa). If these forty dharmas are explained separately, it is called the Brahma-cakra (these forty dharmas are like the ten wrong paths claiming to be superior, there are ten kinds of slander, ten kinds of straight paths, ten kinds of right views, etc., and the ten kinds of straightness are also like this). Someone asks: Like wholesome dharmas that follow the Dharma Wheel, it can be called the Brahma-cakra, but what about

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善法不隨順法輪。云何言是梵法輪耶。答曰。不以善不善體言是法輪。以緣善不善智。名梵法輪。所以者何此是寂靜。無有過咎。不害於他。故名梵法輪。

問曰。何故說見道是法輪修道非法輪耶。答曰。或有說者。速疾義。是法輪義。見道是速疾道。不起期心道故。復有說者。舍此趣彼。是法輪義。見道舍苦趣集。舍集趣滅。舍滅趣道。復有說者。以四事故名法輪。一舍此。二趣彼。三未選者選。四已選者不捨。舍此者。見道中舍苦。趣彼者。趣集。未選擇選擇者。是集。已選擇不捨者。是苦。復有說者。上下義。是法輪義。猶如輪輻。或時在上。或時在下。見道亦爾。或時智忍緣欲界苦在下。或時智忍緣于有頂在上。緣于有頂已。復緣欲界。是故上下義。是法輪義。復有說者。降伏四方天下義。是法輪義。如轉輪王所有輪寶。則能降伏四方天下。行者亦爾。以見道輪降伏四諦四方天下。復有說者。獨如輻轂輞法。輻用持輞。轂用持輻。見道苦忍苦智集忍集智如輻。滅忍滅智如轂。道忍道智如輞。所以者何。此忍智緣一切道故。法智緣法智分。比智緣比智分。復有說者。見道所斷結。能生非法八邪法輪。見道能對治此法。故名法輪。尊者瞿沙說曰。八聖道一時在此身中轉。故名法輪。正見正覺正精進正念如輻

【現代漢語翻譯】 現代漢語譯本 『善法』（kusala-dharma）不隨順『法輪』（dharma-cakra）。為什麼說這是『梵法輪』（brahma-cakra）呢？ 回答說：不是以『善』（kusala）或『不善』（akusala）的體性來說這是『法輪』，而是以緣于『善』或『不善』的智慧，稱為『梵法輪』。為什麼呢？因為這是寂靜的，沒有過失，不傷害他人，所以稱為『梵法輪』。

問：為什麼說『見道』（darśana-mārga）是『法輪』，而『修道』（bhāvanā-mārga）不是『法輪』呢？ 答：或者有人說，快速的意義，就是『法輪』的意義。『見道』是快速的道，因為不起期待之心。還有人說，捨棄此而趨向彼，是『法輪』的意義。『見道』捨棄『苦』（duḥkha）而趨向『集』（samudaya），捨棄『集』而趨向『滅』（nirodha），捨棄『滅』而趨向『道』（mārga）。 還有人說，因為四個原因稱為『法輪』：一、捨棄此；二、趨向彼；三、未選擇者選擇；四、已選擇者不捨。捨棄此，是指在『見道』中捨棄『苦』。趨向彼，是指趨向『集』。未選擇選擇者，是指『集』。已選擇不捨者，是指『苦』。 還有人說，上下的意義，是『法輪』的意義。猶如輪子的輻條，有時在上，有時在下。『見道』也是這樣，有時『智忍』（jñāna-kṣānti）緣于欲界的『苦』在下，有時『智忍』緣于有頂天在上。緣于有頂天之後，又緣于欲界。所以上下的意義，是『法輪』的意義。 還有人說，降伏四方天下的意義，是『法輪』的意義。如轉輪聖王（cakravartin）所有的輪寶，就能降伏四方天下。修行者也是這樣，以『見道』之輪降伏四諦（catvāri-āryasatyāni）四方天下。 還有人說，如同輪子的輻、轂、輞一樣。輻條用來支撐輪輞，輪轂用來支撐輻條。『見道』中的『苦忍』（duḥkha-kṣānti）、『苦智』（duḥkha-jñāna）、『集忍』（samudaya-kṣānti）、『集智』（samudaya-jñāna）如同輻條，『滅忍』（nirodha-kṣānti）、『滅智』（nirodha-jñāna）如同輪轂，『道忍』（mārga-kṣānti）、『道智』（mārga-jñāna）如同輪輞。為什麼呢？因為這些『忍』和『智』緣於一切道。『法智』（dharma-jñāna）緣于『法智』的部分，『比智』（anvaya-jñāna）緣于『比智』的部分。 還有人說，『見道』所斷的結，能生起非法的八邪『法輪』。『見道』能對治此法，所以稱為『法輪』。 尊者瞿沙（Ghoṣa）說：八聖道（aṣṭāṅgika-mārga）一時在此身中運轉，所以稱為『法輪』。正見（samyag-dṛṣṭi）、正覺（samyak-saṃkalpa）、正精進（samyag-vyāyāma）、正念（samyak-smṛti）如同輻條。

【English Translation】 English version 『Good dharmas』 (kusala-dharmas) do not accord with the 『Wheel of Dharma』 (dharma-cakra). Why is it said to be the 『Wheel of Brahma』 (brahma-cakra)? The answer is: It is not in terms of the nature of 『good』 (kusala) or 『non-good』 (akusala) that it is called the 『Wheel of Dharma,』 but it is called the 『Wheel of Brahma』 because of the wisdom that relates to 『good』 or 『non-good.』 Why? Because it is tranquil, without fault, and does not harm others, therefore it is called the 『Wheel of Brahma.』

Question: Why is it said that the 『Path of Seeing』 (darśana-mārga) is the 『Wheel of Dharma,』 while the 『Path of Cultivation』 (bhāvanā-mārga) is not the 『Wheel of Dharma』? Answer: Some say that the meaning of speed is the meaning of the 『Wheel of Dharma.』 The 『Path of Seeing』 is a fast path because it does not give rise to expectant thoughts. Others say that abandoning this and moving towards that is the meaning of the 『Wheel of Dharma.』 The 『Path of Seeing』 abandons 『suffering』 (duḥkha) and moves towards 『arising』 (samudaya), abandons 『arising』 and moves towards 『cessation』 (nirodha), and abandons 『cessation』 and moves towards the 『path』 (mārga). Others say that it is called the 『Wheel of Dharma』 because of four reasons: 1. Abandoning this; 2. Moving towards that; 3. Choosing what has not been chosen; 4. Not abandoning what has been chosen. Abandoning this refers to abandoning 『suffering』 in the 『Path of Seeing.』 Moving towards that refers to moving towards 『arising.』 Choosing what has not been chosen refers to 『arising.』 Not abandoning what has been chosen refers to 『suffering.』 Others say that the meaning of up and down is the meaning of the 『Wheel of Dharma.』 Just like the spokes of a wheel, sometimes they are up, and sometimes they are down. The 『Path of Seeing』 is also like this, sometimes the 『knowledge-patience』 (jñāna-kṣānti) relating to the 『suffering』 of the desire realm is down, and sometimes the 『knowledge-patience』 relating to the peak of existence is up. After relating to the peak of existence, it again relates to the desire realm. Therefore, the meaning of up and down is the meaning of the 『Wheel of Dharma.』 Others say that the meaning of subduing the four quarters of the world is the meaning of the 『Wheel of Dharma.』 Just like the wheel-treasure possessed by a Wheel-Turning King (cakravartin), it can subdue the four quarters of the world. Practitioners are also like this, using the wheel of the 『Path of Seeing』 to subdue the four quarters of the world of the Four Noble Truths (catvāri-āryasatyāni). Others say that it is like the spokes, hub, and rim of a wheel. The spokes are used to support the rim, and the hub is used to support the spokes. The 『suffering-patience』 (duḥkha-kṣānti), 『suffering-knowledge』 (duḥkha-jñāna), 『arising-patience』 (samudaya-kṣānti), and 『arising-knowledge』 (samudaya-jñāna) in the 『Path of Seeing』 are like spokes, the 『cessation-patience』 (nirodha-kṣānti) and 『cessation-knowledge』 (nirodha-jñāna) are like the hub, and the 『path-patience』 (mārga-kṣānti) and 『path-knowledge』 (mārga-jñāna) are like the rim. Why? Because these 『patiences』 and 『knowledges』 relate to all paths. 『Dharma-knowledge』 (dharma-jñāna) relates to the part of 『dharma-knowledge,』 and 『inferential-knowledge』 (anvaya-jñāna) relates to the part of 『inferential-knowledge.』 Others say that the fetters severed by the 『Path of Seeing』 can generate the unlawful wheel of the eight evils. The 『Path of Seeing』 can counteract this dharma, therefore it is called the 『Wheel of Dharma.』 Venerable Ghoṣa said: The Eightfold Noble Path (aṣṭāṅgika-mārga) turns in this body at once, therefore it is called the 『Wheel of Dharma.』 Right View (samyag-dṛṣṭi), Right Thought (samyak-saṃkalpa), Right Effort (samyag-vyāyāma), and Right Mindfulness (samyak-smṛti) are like spokes.

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。正語正業正命如轂。正定如輞。此八法皆是中道中修。故名法輪。

佛在波羅㮈國。初轉法輪。問曰。菩提樹下。已轉法輪。何以言波羅㮈國初轉法輪。答曰。轉法輪有二種。一在自身。二在他身。在菩提樹下。是自身轉法輪。波羅㮈國。是他身轉法輪。以在波羅㮈國他身中初轉法輪故。名初轉法輪。復有說者。轉法輪有二種。有共不共。如聲聞辟支佛。是共法輪。佛是不共法轉。以轉共法輪故。言初轉法輪。復有說者。以最初得無我證人故。言初轉法輪。復有說者。若是時得勝辟支佛者。言初轉法輪。所以者何。辟支佛亦于自身。能轉法輪。不能於他身而轉法輪。唯佛能於他身而轉法輪。復有說者。若於三阿僧祇劫所行得其果處。名初轉法輪。所以者何。佛若欲於過去諸佛所般涅槃者。即得隨意。所以身心不解。作百千苦行者。但欲利益他故。若我得無上智時。當令無量眾生。于生死牢獄。而得解脫。如是願行。于波羅㮈國。而得滿足。故名初轉法輪。復有說者。能降伏他故名輪。猶如國王降伏城村一切人民故得名為王。不但降伏宮人。彼直名之為王。如是能降伏他身。名為法王。不獨己身名為法王。問曰。若聖道所在身中。即自身名轉法輪者。何以名佛轉法輪耶。答曰。或有說者。以覺悟故。言佛轉法輪

【現代漢語翻譯】 現代漢語譯本 正語、正業、正命如同車轂（車輪中心固定輻條的部分）。正定如同車輞（車輪外緣）。這八種方法都是中道中的修行，所以稱為法輪。

佛陀在波羅㮈國（Varanasi，古印度地名，釋迦牟尼初轉法輪之地）初次轉法輪。有人問：『在菩提樹下（Bodhi tree，釋迦牟尼成道之樹）已經轉法輪，為什麼說在波羅㮈國初次轉法輪？』回答說：『轉法輪有兩種，一種在自身，一種在他身。在菩提樹下，是自身轉法輪；在波羅㮈國，是他身轉法輪。因為在波羅㮈國在他身中初次轉法輪，所以稱為初轉法輪。』

又有人說：『轉法輪有兩種，有共同的，有不共同的。如聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、辟支佛（Pratyekabuddha，不依師教而獨自證悟者），是共同法輪；佛陀是不共同法轉。因為轉共同法輪的緣故，說初轉法輪。』

又有人說：『因為最初得到無我（Anatta，佛教教義，認為沒有永恒不變的「我」）的證悟，所以說初轉法輪。』

又有人說：『如果這時得到勝辟支佛的果位，就說初轉法輪。』為什麼呢？辟支佛也能在自身轉法輪，但不能在他身轉法輪，只有佛陀才能在他身轉法輪。

又有人說：『如果在三大阿僧祇劫（Asankhya kalpa，極長的時間單位）中所修行的得到結果的地方，稱為初轉法輪。』為什麼呢？佛陀如果想在過去諸佛般涅槃（Parinirvana，佛陀的最終涅槃）的地方入滅，就能隨意做到。之所以身心不解，做百千苦行，只是爲了利益他人。『如果我得到無上智慧時，應當讓無量眾生，從生死牢獄中，得到解脫。』這樣的願行，在波羅㮈國得到滿足，所以稱為初轉法輪。

又有人說：『能夠降伏他人，所以稱為輪。』猶如國王降伏城村一切人民，所以得名為王，不只是降伏宮人。那隻能稱之為王。如此能夠降伏他身，稱為法王（Dharmaraja，佛陀的稱號）。不只是降伏己身才能稱為法王。

有人問：『如果聖道（Arya Marga，八正道）所在的身中，自身就稱為轉法輪，為什麼稱佛陀轉法輪呢？』回答說：『或許有人說，因為覺悟的緣故，所以說佛陀轉法輪。』

【English Translation】 English version 'Right speech, right action, and right livelihood are like the hub (the central part of a wheel from which the spokes radiate). Right concentration is like the rim (the outer edge of a wheel). These eight practices are all the middle way of cultivation, therefore they are called the Dharma wheel (wheel of Dharma).'

The Buddha first turned the Dharma wheel in Varanasi (ancient Indian city where the Buddha gave his first sermon). Someone asked: 'Under the Bodhi tree (the tree under which the Buddha attained enlightenment), you had already turned the Dharma wheel, why do you say that you first turned the Dharma wheel in Varanasi?' The answer is: 'There are two kinds of turning the Dharma wheel, one is within oneself, and the other is within others. Under the Bodhi tree, it is turning the Dharma wheel within oneself; in Varanasi, it is turning the Dharma wheel within others. Because it was in Varanasi that the Dharma wheel was first turned within others, it is called the first turning of the Dharma wheel.'

Someone else said: 'There are two kinds of turning the Dharma wheel, common and uncommon. For example, Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment independently) turn the common Dharma wheel; the Buddha turns the uncommon Dharma wheel. Because the common Dharma wheel is turned, it is called the first turning of the Dharma wheel.'

Someone else said: 'Because the first realization of Anatta (non-self) was attained, it is called the first turning of the Dharma wheel.'

Someone else said: 'If the fruit of a superior Pratyekabuddha is attained at this time, it is called the first turning of the Dharma wheel.' Why? A Pratyekabuddha can also turn the Dharma wheel within oneself, but cannot turn the Dharma wheel within others. Only the Buddha can turn the Dharma wheel within others.

Someone else said: 'If the place where the results of practice over three Asankhya kalpas (immeasurably long periods of time) are obtained, it is called the first turning of the Dharma wheel.' Why? If the Buddha wanted to enter Parinirvana (final liberation) in the places where past Buddhas entered Parinirvana, he could do so at will. The reason why he did not relieve his body and mind and performed hundreds of thousands of ascetic practices was only to benefit others. 'If I attain supreme wisdom, I should liberate countless beings from the prison of birth and death.' Such vows and practices were fulfilled in Varanasi, therefore it is called the first turning of the Dharma wheel.

Someone else said: 'Being able to subdue others is called a wheel.' Just as a king subdues all the people of a city and village, so he is called a king, not just subduing the people of the palace. That can only be called a king. Likewise, being able to subdue others is called a Dharmaraja (Dharma King, a title of the Buddha). Not just subduing oneself can be called a Dharmaraja.

Someone asked: 'If the sacred path (Arya Marga, the Eightfold Path) is within the body, and the self is called turning the Dharma wheel, why is it called the Buddha turning the Dharma wheel?' The answer is: 'Perhaps some say that because of enlightenment, it is said that the Buddha turns the Dharma wheel.'

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所以者何。隨彼身中有聖道。若不以佛語光照。則聖道不生。若以佛語光照。則彼身中聖道便生。如池水中。雖有波頭摩拘物頭分陀利華。若日光不照。則不開不敷不香。日光若照。則開敷香。彼亦如是。復有說者。雖有聖道在彼身中。若不以如來言說之手而轉之者。則聖道不生。如轉輪王。若不以金輪寶置右手中以左手轉之。作如是言。我今輪寶。當有所降伏者。是時諸神則不為轉行其輪。若以輪寶。置左手中。以右手旋之。是時諸神則為轉行其輪。然轉其輪者是神。而王受其名。彼亦如是。復有說者。彼身中雖有聖道。若不得如來緣顯發者。則聖道不生。猶如倉中有諸種子。若不以緣發者。牙則不生。彼亦如是。復有說者。彼身中雖有聖道。若如來不以善巧方便名句味身除彼身中障礙者。則聖道不生。若除其障礙。則聖道生。復有說者。有二因二緣。生於正見。一從他聞法。二內自思惟。如從他聞法。名佛轉法輪。如內自思惟。言身中自有聖道。如是得於人身。成就四法者。名多有所作。如近善知識。從其聞法。名佛轉法輪。如內自思惟。如法修行。言身中有聖道。

問曰。如住苦法忍時。已轉法輪。何以道比智時言轉法輪耶。答曰。或有說者。住苦法忍時。雖轉法輪。而轉義未足。道比智時。轉義乃足。

【現代漢語翻譯】 現代漢語譯本 這是什麼原因呢？因為眾生身中本有聖道（Ariyāṣṭāṅgamārga，八正道），如果不以佛陀的教法之光照耀，那麼聖道就不會生起。如果以佛陀的教法之光照耀，那麼眾生身中的聖道便會生起。就像池塘水中，雖然有波頭摩（Padma，蓮花）、拘物頭（Kumuda，睡蓮）、分陀利華（Puṇḍarīka，白蓮花），如果沒有陽光照耀，就不會開放、舒展、散發香氣。如果陽光照耀，就會開放、舒展、散發香氣。眾生也是如此。 還有一種說法，雖然有聖道在眾生身中，如果不以如來的言說之手去轉動它，那麼聖道就不會生起。就像轉輪王（Cakravartin），如果不把金輪寶（Cakraratna）放在右手中，而用左手轉動它，並說：『我現在的輪寶，應當有所降伏。』這時諸神就不會為他轉動輪寶。如果把輪寶放在左手中，用右手旋轉它，這時諸神就會為他轉動輪寶。雖然轉動輪寶的是神，而國王只是承受其名。眾生也是如此。 還有一種說法，眾生身中雖然有聖道，如果不能得到如來的因緣來顯發它，那麼聖道就不會生起。猶如倉庫中有各種種子，如果不以因緣來引發，種子就不會發芽。眾生也是如此。 還有一種說法，眾生身中雖然有聖道，如果如來不以善巧方便的名句味身（Nāmakāyā，字身；Padakāyā，句身；Vyañjanakāyā，味身）來去除眾生身中的障礙，那麼聖道就不會生起。如果去除其障礙，那麼聖道就會生起。 還有一種說法，有兩種因，兩種緣，能生起正見（Samyagdṛṣṭi，正確的見解）。一是聽聞他人說法，二是內心自己思惟。如聽聞他人說法，名為佛轉法輪（Dharmacakra）。如內心自己思惟，則說身中自有聖道。像這樣得到人身，成就四法的人，名為多有所作。如親近善知識（Kalyāṇamitra），從他們那裡聽聞佛法，名為佛轉法輪。如內心自己思惟，如法修行，則說身中有聖道。 問：如住在苦法忍（duḥkhe dharmajñānakṣānti）時，已經轉法輪，為什麼在道比智（dharmānvyajñāna）時還說轉法輪呢？ 答：或者有人說，住在苦法忍時，雖然轉法輪，但轉法輪的意義還不圓滿。在道比智時，轉法輪的意義才圓滿。

【English Translation】 English version What is the reason for this? It is because there is a Noble Path (Ariyāṣṭāṅgamārga, the Eightfold Noble Path) within their bodies. If it is not illuminated by the light of the Buddha's teachings, then the Noble Path will not arise. If it is illuminated by the light of the Buddha's teachings, then the Noble Path will arise within their bodies. It is like in a pond, although there are Padma (lotus), Kumuda (water lily), and Puṇḍarīka (white lotus) flowers, if they are not illuminated by sunlight, they will not open, bloom, or emit fragrance. If they are illuminated by sunlight, they will open, bloom, and emit fragrance. It is the same with beings. Another explanation is that although the Noble Path is within their bodies, if it is not turned by the hand of the Tathagata's (如來) teachings, then the Noble Path will not arise. It is like a Universal Monarch (Cakravartin), if he does not place the Golden Wheel Jewel (Cakraratna) in his right hand and turn it with his left hand, saying, 'My Wheel Jewel shall now subdue something,' then the gods will not turn the wheel for him. If he places the Wheel Jewel in his left hand and rotates it with his right hand, then the gods will turn the wheel for him. Although it is the gods who turn the wheel, the king receives the name. It is the same with beings. Another explanation is that although the Noble Path is within their bodies, if they do not obtain the conditions from the Tathagata to reveal it, then the Noble Path will not arise. It is like various seeds in a storehouse, if they are not triggered by conditions, the sprouts will not grow. It is the same with beings. Another explanation is that although the Noble Path is within their bodies, if the Tathagata does not use skillful means of name, phrase, and syllable bodies (Nāmakāyā, Padakāyā, Vyañjanakāyā) to remove the obstacles within their bodies, then the Noble Path will not arise. If the obstacles are removed, then the Noble Path will arise. Another explanation is that there are two causes and two conditions for the arising of Right View (Samyagdṛṣṭi). One is hearing the Dharma from others, and the other is contemplating internally. Hearing the Dharma from others is called the Buddha turning the Wheel of Dharma (Dharmacakra). Internal contemplation is said to be the Noble Path within oneself. Thus, obtaining a human body and accomplishing these four qualities is called having done much. Approaching virtuous friends (Kalyāṇamitra) and hearing the Dharma from them is called the Buddha turning the Wheel of Dharma. Internal contemplation and practicing according to the Dharma is said to be the Noble Path within oneself. Question: If the Wheel of Dharma has already been turned when dwelling in the forbearance of the knowledge of suffering (duḥkhe dharmajñānakṣānti), why is it said that the Wheel of Dharma is turned again at the time of knowledge of inference (dharmānvyajñāna)? Answer: Some say that although the Wheel of Dharma is turned when dwelling in the forbearance of the knowledge of suffering, the meaning of turning the Wheel of Dharma is not yet complete. It is only complete at the time of knowledge of inference.

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復有說者。以道比智時有五事應。一得未曾得道。二舍曾得道。三斷煩惱同一味故。四頓得八智。五修十六行。是時名轉法輪。憍陳如汝解法耶。乃至廣說。問曰。此五人皆是解法者。何以獨問憍陳如耶。答曰。或有說者。以憍陳如先見聖諦后乃餘者。憍陳如見聖諦時。餘者方在達分善根。復有說者。以本願故。先告憍陳如。汝解法耶。答言已解。乃至廣說。問曰。世尊何故。三問憍陳如耶。答曰。或有說者。憍陳如見聖諦已。世尊起于知見。觀前後際。為憍陳如應在惡道陰界入多。為我於三阿僧祇劫所經剎那須臾頃多。作是觀時。見憍陳如應在惡道陰界入多。非我三阿僧祇劫所種剎那須臾頃多。佛見是已。作是思惟。我於三阿僧祇劫修集無量苦行。今得無上智。但能使憍陳如應在惡道陰界入在不生法中。不更為餘事者。於我便足。是以三問。復有說者。憍陳如能緣縛一切眾生身。一切眾生。亦能緣縛憍陳如身。憍陳如見諦已。佛作是念。我今得阿耨多羅三藐三菩提。更不作餘事。但斷憍陳如及一切眾生展轉緣縛者。於我便足。是故三問更相吞啖。更相斷命。說亦如是。復有說者。為近誹謗故。佛本為菩薩時。出迦毗羅城。是時迦毗羅諸釋遣侍者五人。二人是母親。三人是父親。二人言受欲得凈。三人言苦行得凈。當

【現代漢語翻譯】 現代漢語譯本 還有一種說法。當『道』（Marga，通往解脫的道路）比擬於『智』（Jnana，智慧）時，有五件事會發生：一是獲得從未獲得的『道』；二是捨棄曾經獲得的『道』；三是斷除煩惱，達到同一『味』（Sama-rasa，平等之味，指涅槃的體驗）；四是頓悟八種智慧；五是修習十六種行相。這時稱為『轉法輪』（Dharma-cakra-pravartana，佛陀開始宣講佛法）。『憍陳如』（Ajñātakauṇḍinya，五比丘之一）你理解我所說的法了嗎？』乃至廣說。有人問：『這五個人都是理解佛法的人，為什麼唯獨問憍陳如呢？』回答說：『或許有人認為，因為憍陳如最先證悟聖諦，其餘的人在他之後才證悟。當憍陳如證悟聖諦時，其餘的人還處於達到善根的階段。』還有一種說法，因為本願的緣故，佛陀首先告訴憍陳如：『你理解我所說的法了嗎？』憍陳如回答說：『已經理解。』乃至廣說。有人問：『世尊為什麼三次問憍陳如呢？』回答說：『或許有人認為，憍陳如證悟聖諦后，世尊生起知見，觀察前後因緣，衡量憍陳如應當在惡道、陰界入中經歷的時間長，還是我在三大阿僧祇劫中所經歷的剎那須臾的時間長。觀察后，發現憍陳如應當在惡道、陰界入中經歷的時間更長，而不是我三大阿僧祇劫所種下的剎那須臾的善根。佛陀見到這種情況后，這樣思惟：我於三大阿僧祇劫修集無量苦行，如今獲得無上智慧，但只能使憍陳如應當在惡道、陰界入中經歷的時間不再增長，不再為其他事情操勞，對我來說也就足夠了。因此三次發問。』還有一種說法，憍陳如能夠緣縛一切眾生的身，一切眾生也能緣縛憍陳如的身。憍陳如證悟真諦后，佛陀這樣想：我現在證得『阿耨多羅三藐三菩提』（Anuttarā-samyak-saṃbodhi，無上正等正覺），不再做其他事情，只要斷除憍陳如及一切眾生輾轉相緣相縛的因緣，對我來說也就足夠了。所以三次發問，就像互相吞噬、互相斷命一樣，說法也是如此。還有一種說法，爲了避免近於誹謗。佛陀過去作為菩薩時，離開『迦毗羅城』（Kapilavastu，釋迦牟尼佛的故鄉），當時迦毗羅的諸釋迦族人派遣五位侍者跟隨，其中兩人是母親派來的，三人是父親派來的。兩人認為享受慾望才能得到清凈，三人認為苦行才能得到清凈。

【English Translation】 English version Furthermore, some say that when 『Marga』 (the Path, the way to liberation) is compared to 『Jnana』 (Wisdom), five things should occur: first, obtaining the Path that has never been obtained; second, abandoning the Path that has been obtained; third, severing afflictions, reaching the same 『Sama-rasa』 (equal taste, referring to the experience of Nirvana); fourth, sudden attainment of eight wisdoms; fifth, cultivating sixteen aspects. At this time, it is called 『Dharma-cakra-pravartana』 (Turning the Wheel of Dharma, the Buddha's first sermon). 『Ajñātakauṇḍinya』 (one of the first five disciples), do you understand the Dharma?』 and so on, extensively explained. Someone asks: 『These five people all understand the Dharma, why only ask Ajñātakauṇḍinya?』 The answer is: 『Perhaps some say that because Ajñātakauṇḍinya was the first to realize the Holy Truth, and the others realized it after him. When Ajñātakauṇḍinya realized the Holy Truth, the others were still in the stage of attaining the roots of goodness.』 Another explanation is that due to his original vow, the Buddha first told Ajñātakauṇḍinya: 『Do you understand the Dharma?』 Ajñātakauṇḍinya replied: 『I understand.』 and so on, extensively explained. Someone asks: 『Why did the World Honored One ask Ajñātakauṇḍinya three times?』 The answer is: 『Perhaps some say that after Ajñātakauṇḍinya realized the Holy Truth, the World Honored One arose with knowledge and insight, observing the causes and conditions of the past and future, weighing whether the time Ajñātakauṇḍinya should spend in the evil realms, skandhas, and sense bases was longer, or the time of the moments and instants that I spent in the three great Asamkhyeya kalpas. After observing, he saw that the time Ajñātakauṇḍinya should spend in the evil realms, skandhas, and sense bases was longer, not the moments and instants of goodness that I planted in the three great Asamkhyeya kalpas. After seeing this, the Buddha thought: I have cultivated immeasurable ascetic practices for three great Asamkhyeya kalpas, and now I have attained supreme wisdom, but I can only prevent the time Ajñātakauṇḍinya should spend in the evil realms, skandhas, and sense bases from increasing, and no longer worry about other things, which is enough for me. Therefore, he asked three times.』 Another explanation is that Ajñātakauṇḍinya can bind the bodies of all sentient beings, and all sentient beings can also bind the body of Ajñātakauṇḍinya. After Ajñātakauṇḍinya realized the truth, the Buddha thought: Now I have attained 『Anuttarā-samyak-saṃbodhi』 (Unsurpassed Perfect Enlightenment), and I will not do anything else, as long as I cut off the causes and conditions of Ajñātakauṇḍinya and all sentient beings binding each other, it is enough for me. Therefore, he asked three times, just like devouring each other and taking each other's lives, the explanation is the same. Another explanation is to avoid being close to slander. When the Buddha was a Bodhisattva in the past, he left 『Kapilavastu』 (the birthplace of Shakyamuni Buddha), at that time, the Shakya clan of Kapilavastu sent five attendants to follow him, two of whom were sent by his mother, and three by his father. Two believed that enjoying desires could attain purity, and three believed that ascetic practices could attain purity.

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于菩薩修苦行時。言受欲得凈者。即便捨去。言苦行得凈者。而故給侍菩薩。菩薩舍苦行處已。酥油涂身。食諸飯食。彼言苦行得凈者。心生惱亂。即便捨去。是時菩薩身力轉增。詣菩提樹。降伏眾魔。得阿耨多羅三藐三菩提。成正覺已。遍觀世間。誰先應聞法。我當爲說。見郁陀迦子。應先得聞。是時有天。即便白言。郁陀迦子。昨日命終。爾時如來亦說知見。知昨日命終。復作是念。誰次應聞法。我當爲說見阿蘭迦蘭。次應得聞。天覆白言。阿蘭迦蘭喪來七日。佛亦說知見。知阿蘭迦蘭喪來七日。佛作是念。阿蘭迦蘭。不聞我法。便為大失。問曰。佛已成道。應為彼人說法。而不為說。云何不名教化失時。尊者瞿沙說曰。佛初成道。心愛敬法。不思餘食。未觀眾生誰應得度。復有說曰。如來大悲。未及彼人。而便命終。復有說者。佛未分眾生立為三聚。復有說者。受佛化者。必須根熟。彼根未熟。而便命終。又諸根成熟。必由自心。彼人慢意行禪自稱是一切智。必須久時諸根乃熟。問曰。若此人根未熟者。佛何以言彼人不聞我法便為大失。答曰。若彼人不命終者。佛能除其自稱一切智心。亦生信佛是一切智。心亦可先令憍陳如前諸根得熟而得受化。若彼一人佛得道后。四十二日。有餘命者。能令彼人於我法中大得

【現代漢語翻譯】 現代漢語譯本：當菩薩修行苦行的時候，有人說接受慾望可以得到清凈，菩薩就立即捨棄。有人說苦行可以得到清凈，就仍然侍奉菩薩。菩薩捨棄苦行的地方之後，用酥油塗抹身體，吃各種飯食。那些說苦行可以得到清凈的人，心中惱亂，就立即捨棄了菩薩。這時菩薩身力逐漸增強，前往菩提樹下，降伏了眾魔，證得阿耨多羅三藐三菩提（無上正等正覺），成就正覺之後，普遍觀察世間，誰應該先聽聞佛法，我應當為他說法。看見郁陀迦子（Udraka Ramaputra），應該先得聞佛法。這時有天人立即稟告說，郁陀迦子昨天已經命終。這時如來也運用知見，知道郁陀迦子昨天已經命終。又這樣想，誰其次應該聽聞佛法，我應當為他說法，看見阿蘭迦蘭（Arada Kalama），其次應該得聞佛法。天人又稟告說，阿蘭迦蘭去世已經七天。佛也運用知見，知道阿蘭迦蘭去世已經七天。佛這樣想，阿蘭迦蘭，不聽聞我的佛法，就太可惜了。問：佛已經成道，應該為那些人說法，卻不為他們說法，怎麼能說不是錯失了教化的時機呢？尊者瞿沙（Ghosha）說：佛最初成道，心中愛敬佛法，不考慮其他飲食，沒有觀察眾生誰應該得度。又有說法：如來大悲，但還沒來得及度化他們，他們就命終了。又有說法：佛沒有將眾生分為三類（正定聚、邪定聚、不定聚）。又有說法：接受佛陀教化的人，必須根機成熟，他們的根機沒有成熟，就命終了。而且諸根成熟，必定由自己的心決定，那些人以傲慢的心態修行禪定，自稱是一切智者，必須經過很久的時間，諸根才能成熟。問：如果這些人的根機沒有成熟，佛為什麼說他們不聽聞我的佛法就太可惜了？答：如果他們沒有命終，佛能夠去除他們自稱一切智的心，也能讓他們相信佛是一切智者，也可以先讓憍陳如（Kaundinya）等人在他們之前諸根成熟而得到教化。如果佛陀得道后四十二天內，他們還有剩餘的壽命，能讓他們在我的佛法中獲得大利益。 English version: When the Bodhisattva was practicing asceticism, some said that accepting desires could attain purity, and the Bodhisattva immediately abandoned it. Some said that asceticism could attain purity, and they continued to serve the Bodhisattva. After the Bodhisattva abandoned the place of asceticism, he smeared his body with ghee and ate various foods. Those who said that asceticism could attain purity were disturbed in their hearts and immediately abandoned the Bodhisattva. At this time, the Bodhisattva's physical strength gradually increased, and he went to the Bodhi tree, subdued all the demons, attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and after achieving perfect enlightenment, he universally observed the world, wondering who should hear the Dharma first, and whom he should preach to. He saw that Udraka Ramaputra should hear the Dharma first. At this time, a deva immediately reported that Udraka Ramaputra had passed away yesterday. At this time, the Tathagata also used his knowledge to know that Udraka Ramaputra had passed away yesterday. He thought again, who should hear the Dharma next, and whom he should preach to. He saw that Arada Kalama should hear the Dharma next. The deva again reported that Arada Kalama had passed away seven days ago. The Buddha also used his knowledge to know that Arada Kalama had passed away seven days ago. The Buddha thought, 'Arada Kalama, if he does not hear my Dharma, it would be a great loss.' Question: The Buddha has already attained enlightenment, he should preach to those people, but he did not preach to them, how can it be said that it is not a missed opportunity for teaching? Venerable Ghosha said: When the Buddha first attained enlightenment, his heart was filled with love and respect for the Dharma, and he did not consider other food, nor did he observe which beings should be liberated. Others say: The Tathagata is full of great compassion, but before he could liberate them, they passed away. Others say: The Buddha has not divided sentient beings into three groups (those destined for rightness, those destined for wrongness, and those who are undecided). Others say: Those who accept the Buddha's teachings must have mature roots, and their roots were not mature, so they passed away. Moreover, the maturation of the roots must be determined by one's own mind. Those people practiced meditation with arrogance and claimed to be all-knowing, and it would take a long time for their roots to mature. Question: If these people's roots were not mature, why did the Buddha say that it would be a great loss if they did not hear my Dharma? Answer: If they had not passed away, the Buddha could have removed their minds of claiming to be all-knowing, and also made them believe that the Buddha is all-knowing, and could also have allowed Kaundinya and others to mature their roots before them and receive teachings. If they had any remaining life within forty-two days after the Buddha attained enlightenment, it could have allowed them to gain great benefits in my Dharma.

【English Translation】 When the Bodhisattva was practicing asceticism, some said that accepting desires could attain purity, and the Bodhisattva immediately abandoned it. Some said that asceticism could attain purity, and they continued to serve the Bodhisattva. After the Bodhisattva abandoned the place of asceticism, he smeared his body with ghee and ate various foods. Those who said that asceticism could attain purity were disturbed in their hearts and immediately abandoned the Bodhisattva. At this time, the Bodhisattva's physical strength gradually increased, and he went to the Bodhi tree, subdued all the demons, attained 'Anuttara-samyak-sambodhi' (Unsurpassed Perfect Enlightenment), and after achieving perfect enlightenment, he universally observed the world, wondering who should hear the Dharma first, and whom he should preach to. He saw that 'Udraka Ramaputra' should hear the Dharma first. At this time, a deva immediately reported that 'Udraka Ramaputra' had passed away yesterday. At this time, the Tathagata also used his knowledge to know that 'Udraka Ramaputra' had passed away yesterday. He thought again, who should hear the Dharma next, and whom he should preach to. He saw that 'Arada Kalama' should hear the Dharma next. The deva again reported that 'Arada Kalama' had passed away seven days ago. The Buddha also used his knowledge to know that 'Arada Kalama' had passed away seven days ago. The Buddha thought, 'Arada Kalama', if he does not hear my Dharma, it would be a great loss.' Question: The Buddha has already attained enlightenment, he should preach to those people, but he did not preach to them, how can it be said that it is not a missed opportunity for teaching? Venerable 'Ghosha' said: When the Buddha first attained enlightenment, his heart was filled with love and respect for the Dharma, and he did not consider other food, nor did he observe which beings should be liberated. Others say: The Tathagata is full of great compassion, but before he could liberate them, they passed away. Others say: The Buddha has not divided sentient beings into three groups (those destined for rightness, those destined for wrongness, and those who are undecided). Others say: Those who accept the Buddha's teachings must have mature roots, and their roots were not mature, so they passed away. Moreover, the maturation of the roots must be determined by one's own mind. Those people practiced meditation with arrogance and claimed to be all-knowing, and it would take a long time for their roots to mature. Question: If these people's roots were not mature, why did the Buddha say that it would be a great loss if they did not hear my Dharma? Answer: If they had not passed away, the Buddha could have removed their minds of claiming to be all-knowing, and also made them believe that the Buddha is all-knowing, and could also have allowed 'Kaundinya' and others to mature their roots before them and receive teachings. If they had any remaining life within forty-two days after the Buddha attained enlightenment, it could have allowed them to gain great benefits in my Dharma.

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利益。而彼命行盡故。世尊舍之。若有眾生應受化者。如來能自住壽。如待須跋陀羅等。若能住他壽命者。無有是處。復有說者。佛本為菩薩時。是彼人弟子。若當彼人不命終者。當示其師法。亦令彼人知佛所得法。非是彼人本所受法。以是事故。言彼人大失。佛作是念。誰次應聞法。天覆白言。阿若憍陳如等五人。次應得聞亦起知見。知阿若憍陳如等次應聞法。佛復作是念。今在何所。天覆白言。在波羅㮈國。佛亦起知見。知在波羅㮈國。於時世尊。漸次向波羅㮈國。趣彼五人。是時五人。見世尊來。即共立制。如修多羅廣說。憍陳如見真諦已。佛告之言。汝於法解耶。乃至廣說。汝今觀我有懈慢耶。多行法耶。于離欲法有退失耶。我得甘露法耶。是時憍陳如。極生慚愧。而答佛言。今觀世尊。無有懈慢。不行多法。于離欲法。亦無退失。得甘露法。我悉證知。以是事故。而三問之。複次欲滿本誓願故。曾聞此賢劫中。有王名惡行。有仙人名忍辱。時王除去男子。將諸伎女。遊戲林間。種種快意。時王疲厭而便眠臥。時諸伎女。為花果故。于林樹間。處處求覓。是時仙人。于自住處。閑靜禪思。時諸伎女。遙見仙人。即詣其所。頂禮足已。在一面坐。是時仙人。為諸伎女。說欲過患。時王眠覺。四方觀視。不見侍人

。作是思惟。將無有人將我伎女去耶。其王即時瞋恚拔劍。遍林樹間。而推求之。見諸伎女坐仙人邊。心生是念。今此大鬼將我伎來。前問之言。汝是誰耶。仙人答言。我是仙人。王復問言。汝於此間何所作耶。仙人答言。行忍辱道。王作是念。此人見我瞋恚。自稱忍辱。我今當試為實爾不。復更問言。汝得初禪耶。答言不得。汝乃至得非想非非想定耶。答言不得。其王聞已。瞋恚轉增。語仙人言。可申汝臂。以刀斷之。而問之言。汝是何人。仙人答言。是忍辱人。如是復斷一臂。亦斷兩足。割其耳鼻。令仙人身。使為七分。復問之言。汝是何人。仙人答言。是忍辱人。仙人語王。今何故生疲厭心。汝若以刀割我身體。令如微塵者。我言忍辱。終無有異。爾時仙人。復作是念。如彼今日斷我身體使為七分。我得阿耨多羅三藐三菩提時。先以大悲。令汝修七種道斷汝七使。時惡行王者。今憍陳如是。忍辱仙人者。今世尊是。憍陳如見真諦已。佛之威力。自見己身。本是惡行王。斷仙人身。使為七分。亦憶本誓願。是時世尊告憍陳如。非我違本誓耶。遵本所愿耶。是時憍陳如。即從座起。極懷慚愧。白佛言。世尊。不違本誓。遵本所愿。我愚小作是罪。今重懺悔。以本願滿故。三問阿若憍陳如。◎

阿毗曇毗婆沙論

【現代漢語翻譯】 現代漢語譯本：他這樣想著：『莫非有人把我的歌舞伎女帶走了？』國王立刻勃然大怒，拔出劍，在林間樹叢中四處搜尋，看見那些歌舞伎女坐在仙人旁邊。他心裡想：『現在這個大鬼把我的歌舞伎女帶來了。』於是上前問道：『你是誰？』仙人回答說：『我是仙人。』國王又問：『你在這裡做什麼？』仙人回答說：『修行忍辱之道。』國王心想：『這個人見我生氣，就自稱忍辱，我現在要試試他是不是真的。』於是又問：『你得到初禪了嗎？』仙人回答說：『沒有得到。』國王又問：『你乃至得到非想非非想定（既非有想也非無想的禪定）了嗎？』仙人回答說：『沒有得到。』國王聽了，更加憤怒，對仙人說：『伸出你的手臂，我用刀砍斷它。』然後問他說：『你是什麼人？』仙人回答說：『是忍辱的人。』像這樣又砍斷他另一隻手臂，也砍斷他的雙腳，割掉他的耳朵和鼻子，使仙人的身體被分割成七塊。又問他說：『你是什麼人？』仙人回答說：『是忍辱的人。』仙人對國王說：『你為什麼生起疲厭之心呢？你如果用刀割我的身體，使之像微塵一樣，我說忍辱，始終不會改變。』 當時仙人又這樣想：『就像你今天砍斷我的身體使之成為七塊，我將來得到阿耨多羅三藐三菩提（無上正等正覺）時，首先要以大悲心，讓你修七種道，斷除你的七種煩惱。』當時的惡行國王，就是現在的憍陳如（Ajñata Kaundinya，五比丘之一）；忍辱仙人，就是現在的世尊（釋迦牟尼佛）。憍陳如見到真諦后，憑藉佛的威力，自己看到自己的前身，原本是惡行國王，砍斷仙人的身體，使之成為七塊，也憶起了過去的誓願。這時世尊告訴憍陳如：『我沒有違背過去的誓願吧？是遵從了過去的願望吧？』這時憍陳如立刻從座位上站起來，非常慚愧，對佛說：『世尊，沒有違背過去的誓願，是遵從了過去的願望。我愚昧無知犯下這樣的罪過，現在重新懺悔。因為本來的願望圓滿的緣故。』（佛）三次問阿若憍陳如（Ajñata Kaundinya）。 《阿毗曇毗婆沙論》（Abhidhamma-vibhasa）

【English Translation】 English version: He thought to himself, 'Could someone have taken my dancing girls away?' The king immediately became enraged, drew his sword, and searched among the trees and bushes. He saw the dancing girls sitting next to the hermit. He thought, 'This great demon has brought my dancing girls here.' So he went forward and asked, 'Who are you?' The hermit replied, 'I am a hermit.' The king asked again, 'What are you doing here?' The hermit replied, 'Practicing the path of patience.' The king thought, 'This person, seeing my anger, claims to be patient. I will test whether he is truly so.' So he asked again, 'Have you attained the first Dhyana (禪那, meditative state)?' The hermit replied, 'I have not.' The king asked, 'Have you attained even the state of neither perception nor non-perception (非想非非想定, the highest state of meditative absorption)?' The hermit replied, 'I have not.' Hearing this, the king became even more enraged and said to the hermit, 'Extend your arm, and I will cut it off with my sword.' Then he asked, 'Who are you?' The hermit replied, 'A person of patience.' In this way, he cut off his other arm as well, and also cut off both of his feet, cut off his ears and nose, causing the hermit's body to be divided into seven parts. Again he asked, 'Who are you?' The hermit replied, 'A person of patience.' The hermit said to the king, 'Why do you feel weary? Even if you were to cut my body with a knife, making it like dust, my saying of patience would never change.' At that time, the hermit thought, 'Just as you cut my body into seven parts today, when I attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) in the future, I will first use great compassion to lead you to cultivate the seven factors of enlightenment and cut off your seven bonds of affliction.' The evil-doing king at that time is now Ajñata Kaundinya (憍陳如, one of the first five disciples of the Buddha); the patient hermit is now the World-Honored One (世尊, Shakyamuni Buddha). After Ajñata Kaundinya saw the truth, by the power of the Buddha, he saw his own past life, that he was originally an evil-doing king who cut the hermit's body into seven parts, and he also remembered his past vow. At this time, the World-Honored One told Ajñata Kaundinya, 'Have I not fulfilled my past vow? Have I followed my past wish?' At this time, Ajñata Kaundinya immediately rose from his seat, deeply ashamed, and said to the Buddha, 'World-Honored One, you have not violated your past vow, you have followed your past wish. I, in my ignorance, committed such a sin, and now I repent again, because the original vow is fulfilled.' (The Buddha) asked Ajñata Kaundinya three times. Abhidhamma-vibhasa (阿毗曇毗婆沙論)

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卷第二十一 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十二

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯雜揵度無義品第七下

◎地神作如是唱。世尊轉聖法輪。乃至廣說。問曰。時會亦有餘天唱言佛轉法輪。何以獨言地神唱耶。答曰。或有說者。地神隨從世尊。欲令轉法輪無諸留難。如來從時。轉正法輪。無諸留難。地神自念所有功勞。今已得果。心生歡喜。是以高聲先唱。復有說者。時會雖有餘天。而聞地神輕躁。是以先唱。如今大眾集處性輕躁者。每喜高聲先唱。彼亦如是。復有說者。彼深生歡喜故。是以先唱。復有說者。是次第法故。所以者何。地神先唱。次虛空神。經剎那須臾頃。上至梵世。問曰。如處所起聲即處所滅。何以言上至梵世耶。答曰。此是轉轉法。地神唱已。余天復唱。如是轉轉乃至梵世。猶如一燈轉轉相然。彼亦如是。

問曰。如天亦解法。何故言為人轉法輪。答曰。或有說者。以人先見諦天在後故。復有說者。人是現見。天非現見故。復有說者。以人為證。不以天為證故。復有說者。佛所行事業。與人同故。天則不同。復有說者。諸天亦從人中得善利故。復有說者。人中有四眾故。復有說者。

【現代漢語翻譯】 現代漢語譯本

卷第二十一

大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第二十二

迦旃延子（Kātyāyanīputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯 雜揵度無義品第七下

◎地神作如是唱：『世尊轉聖法輪』，乃至廣說。問：當時法會也有其他天神唱言佛陀轉法輪，為何唯獨說地神唱呢？答：或有人說，地神隨侍世尊，希望轉法輪沒有諸般留難。如來應時，轉正法輪，沒有諸般留難，地神自念所有功勞，今已得果，心生歡喜，因此高聲先唱。又有人說，當時法會雖有其他天神，但聽聞地神輕率急躁，因此先唱。如今大眾聚集之處，性情輕率急躁的人，每每喜歡高聲先唱，地神也是如此。又有人說，地神深深歡喜的緣故，因此先唱。又有人說，這是次第之法，所以地神先唱，其次是虛空神，經過剎那須臾頃刻，上至梵世（Brahma-loka）。問：如處所起的聲音即在處所滅，為何說上至梵世呢？答：這是轉轉相傳之法。地神唱后，其他天神復唱，如此轉轉相傳乃至梵世，猶如一燈轉轉相燃，地神唱法亦是如此。

問：如天神也理解佛法，為何說為人類轉法輪？答：或有人說，因為人類先見真諦，天神在後。又有人說，人類是現見，天神非現見。又有人說，以人類為證，不以天神為證。又有人說，佛陀所行事業，與人類相同，與天神則不同。又有人說，諸天神也從人類中得到善利。又有人說，人類中有四眾（catasso parisāyo）。又有人說，

【English Translation】 English version

Volume 21

T28, No. 1546, Abhidhamma-vibhasa

Abhidhamma-vibhasa, Volume 22

Composed by Katyayaniputra (迦旃延子), Explained by Five Hundred Arhats

Translated by the Indian Monk Buddhavarman (浮陀跋摩) of the Northern Liang Dynasty, along with Daotai and others Miscellaneous Khandha - Meaningless Chapter 7, Part 2

◎ The Earth Deity proclaimed, 'The World-Honored One turns the Holy Dharma Wheel,' and so on, extensively explained. Question: At that assembly, other deities also proclaimed that the Buddha was turning the Dharma Wheel. Why is it said that only the Earth Deity proclaimed it? Answer: Some say that the Earth Deity accompanied the World-Honored One, wishing that there would be no obstacles to the turning of the Dharma Wheel. When the Tathagata turned the Right Dharma Wheel at the appropriate time without any obstacles, the Earth Deity, mindful of all its efforts, now saw the fruition and was filled with joy. Therefore, it proclaimed it loudly first. Others say that although there were other deities at the assembly, they heard that the Earth Deity was rash and impetuous, so it proclaimed it first. Just as in gatherings of people, those who are rash and impetuous often like to proclaim things loudly first, so it was with the Earth Deity. Others say that it was because the Earth Deity was deeply joyful that it proclaimed it first. Others say that it was because of the order of things. Why is that? The Earth Deity proclaimed it first, then the Space Deity, and after a moment, it reached up to the Brahma-loka (梵世). Question: If a sound arises in a place, it ceases in that place. Why is it said that it reached up to the Brahma-loka? Answer: This is the law of transmission. After the Earth Deity proclaimed it, other deities proclaimed it again, and so it was transmitted up to the Brahma-loka, just as one lamp lights another, and so it was with the Earth Deity's proclamation.

Question: If the deities also understand the Dharma, why is it said that the Dharma Wheel is turned for humans? Answer: Some say that it is because humans see the truth first, and the deities see it later. Others say that humans have direct perception, while deities do not. Others say that humans are the witnesses, not the deities. Others say that the Buddha's actions are the same as those of humans, but not the same as those of deities. Others say that the deities also obtain good benefits from humans. Others say that there are four assemblies (catasso parisāyo) among humans. Others say that

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若於此處滅。亦於此處生。雖有聖人滿諸天宮人中有證甘露法者。不名法滅。若無證者。乃名法滅。是故若於此處滅。亦於此處生。若轉輪聖王出世。聲徹他化自在天宮。憍陳如等聲徹梵世。佛聲徹阿迦膩吒。問曰。何故轉輪聖王聲徹自在天宮。憍陳如等聲徹梵世。佛聲徹阿迦膩吒。答曰。或有說者。眾生造業。有下中上。造下業者。聲徹自在天宮。造中業者。聲徹梵世。造上業者。聲徹阿迦膩吒。復有說者。眾生造名譽業。有下中上。造下業者。聲徹自在天宮。造中業者。聲徹梵世。造上業者。聲徹阿迦膩吒。復有說者。眾生讚歎父母師長。沙門婆羅門。有下中上。若下者聲徹自在天宮。中者聲徹梵世。上者聲徹阿迦膩吒。復有說者。若轉輪聖王出世。則以十善教化。於六欲天中。受其果報。若有新生天者。諸天歡喜。我受樂親屬。今已增多。以轉輪聖王出世之時諸天歡喜故。聲徹自在天宮。梵天請佛轉法輪故。聲徹梵世。首陀會諸天。覺悟菩薩故。出迦毗羅城。得無上智。是以佛出於世。聲徹阿迦膩吒。復有說者。轉輪聖王。是愛慾人。是以聲徹不離欲處。梵世中有尊卑上下故。憍陳如聲徹梵世。佛有最勝大名稱故。聲徹阿迦膩吒。設當有頂眾生有耳識者。世尊聲亦應徹彼。世尊廣修無量名譽業故。問曰。何故轉

【現代漢語翻譯】 現代漢語譯本： 如果在此處滅盡，也在此處產生。即使有聖人充滿諸天宮殿，人中有人證得甘露之法，也不能稱為佛法滅盡。如果沒有證得甘露之法的人，才能稱為佛法滅盡。所以說，如果在此處滅盡，也在此處產生。如果轉輪聖王（Chakravartin，統治世界的理想君主）出世，他的聲音能傳到他化自在天宮（Paranirmitavasavarti，欲界頂層天）。憍陳如（Ajnatakaundinya，佛陀最早的五比丘之一）等人的聲音能傳到梵世（Brahma-loka，色界的第一層天）。佛陀的聲音能傳到阿迦膩吒天（Akanistha，色界頂層天）。 有人問：為什麼轉輪聖王的聲音能傳到自在天宮，憍陳如等人的聲音能傳到梵世，佛陀的聲音能傳到阿迦膩吒天？ 回答說：有的人說，眾生造業有下、中、上三種。造下等業的人，聲音能傳到自在天宮；造中等業的人，聲音能傳到梵世；造上等業的人，聲音能傳到阿迦膩吒天。還有的人說，眾生造名譽業也有下、中、上三種。造下等名譽業的人，聲音能傳到自在天宮；造中等名譽業的人，聲音能傳到梵世；造上等名譽業的人，聲音能傳到阿迦膩吒天。還有的人說，眾生讚歎父母師長、沙門（Sramana，出家修行者）婆羅門（Brahmana，古印度祭司階層），也有下、中、上三種。讚歎下等的人，聲音能傳到自在天宮；讚歎中等的人，聲音能傳到梵世；讚歎上等的人，聲音能傳到阿迦膩吒天。 還有的人說，如果轉輪聖王出世，就用十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）教化眾生，使他們在六慾天（Six Desire Realms，欲界六層天）中享受果報。如果有新的天人出生，諸天會歡喜地說：『我享受快樂的親屬現在增多了。』因為轉輪聖王出世的時候，諸天歡喜的緣故，他的聲音能傳到自在天宮。梵天（Brahma，創造神）請佛陀轉法輪（Dharma-chakra，佛法之輪）的緣故，佛陀的聲音能傳到梵世。首陀會天（Suddhavasa, 色界凈居天）的諸天，覺悟菩薩（Bodhisattva，追求覺悟的眾生）的緣故，菩薩出迦毗羅城（Kapilavastu，釋迦牟尼佛的故鄉），證得無上智慧。因此，佛陀出現於世的時候，他的聲音能傳到阿迦膩吒天。還有的人說，轉輪聖王是貪愛慾望的人，所以他的聲音只能傳到不離慾望的地方。梵世中有尊卑上下之分，所以憍陳如等人的聲音只能傳到梵世。佛陀有最殊勝的大名稱，所以他的聲音能傳到阿迦膩吒天。假設當有頂天（Bhavagra，三界最高處）的眾生有耳識，世尊（Bhagavan，佛陀的尊稱）的聲音也應該能傳到那裡，因為世尊廣修無量的名譽業的緣故。 有人問：為什麼轉...

【English Translation】 English version: If it ceases here, it also arises here. Even if there are saints filling all the heavenly palaces, and among humans there are those who have attained the nectar of Dharma, it is not called the extinction of the Dharma. Only when there are no attainers is it called the extinction of the Dharma. Therefore, if it ceases here, it also arises here. If a Chakravartin (Chakravartin, the ideal universal ruler) appears in the world, his voice can reach the Paranirmitavasavarti heaven (Paranirmitavasavarti, the highest heaven of the Desire Realm). The voice of Ajnatakaundinya (Ajnatakaundinya, one of the first five disciples of the Buddha) and others can reach the Brahma-loka (Brahma-loka, the first heaven of the Form Realm). The voice of the Buddha can reach the Akanistha heaven (Akanistha, the highest heaven of the Form Realm). Someone asks: Why can the voice of a Chakravartin reach the Paranirmitavasavarti heaven, the voice of Ajnatakaundinya and others reach the Brahma-loka, and the voice of the Buddha reach the Akanistha heaven? The answer is: Some say that beings create karma of three types: inferior, middling, and superior. Those who create inferior karma, their voice can reach the Paranirmitavasavarti heaven; those who create middling karma, their voice can reach the Brahma-loka; those who create superior karma, their voice can reach the Akanistha heaven. Others say that beings create meritorious deeds of three types: inferior, middling, and superior. Those who create inferior meritorious deeds, their voice can reach the Paranirmitavasavarti heaven; those who create middling meritorious deeds, their voice can reach the Brahma-loka; those who create superior meritorious deeds, their voice can reach the Akanistha heaven. Others say that beings praise parents, teachers, Sramanas (Sramana, renunciates) and Brahmanas (Brahmana, the priestly class in ancient India) of three types: inferior, middling, and superior. Those who praise inferior ones, their voice can reach the Paranirmitavasavarti heaven; those who praise middling ones, their voice can reach the Brahma-loka; those who praise superior ones, their voice can reach the Akanistha heaven. Others say that if a Chakravartin appears in the world, he teaches the ten virtues (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-covetousness, non-anger, non-wrong view), causing beings to enjoy the fruits in the Six Desire Realms (Six Desire Realms, the six heavens of the Desire Realm). If new devas (devas, gods) are born, the devas rejoice, saying, 'My relatives who enjoy happiness are now increasing.' Because the devas rejoice when a Chakravartin appears in the world, his voice can reach the Paranirmitavasavarti heaven. Because Brahma (Brahma, the creator god) requests the Buddha to turn the Dharma-chakra (Dharma-chakra, the wheel of Dharma), the Buddha's voice can reach the Brahma-loka. Because the Suddhavasa (Suddhavasa, Pure Abodes) heavens awaken the Bodhisattva (Bodhisattva, a being seeking enlightenment), the Bodhisattva leaves Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha) and attains unsurpassed wisdom. Therefore, when the Buddha appears in the world, his voice can reach the Akanistha heaven. Others say that a Chakravartin is a person of desire, so his voice can only reach places not free from desire. Because there are superiors and inferiors in the Brahma-loka, the voice of Ajnatakaundinya and others can only reach the Brahma-loka. Because the Buddha has the most excellent and great name, his voice can reach the Akanistha heaven. If beings in the Bhavagra (Bhavagra, the peak of existence) heaven had ear consciousness, the voice of the Bhagavan (Bhagavan, an epithet of the Buddha) should also reach there, because the Bhagavan extensively cultivated immeasurable meritorious deeds. Someone asks: Why...

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法輪聲徹于梵世。答曰。以梵世是一切人所尊重處。復有說者。以梵世作三千大千世界分齊故。復有說者。以梵世有尊卑上下故。復有說者。以彼地有言語根本覺觀法故。如說以覺觀心故。而有言語。復有說者。以彼有自地善染污不隱沒無記耳識故。復有說者。以彼有自地善染污不隱沒無記口有作法故。以是事故。聲徹梵世。

問曰。諸佛所說法。儘是法輪耶。答曰不也。說見道者。是名法輪。問曰。聞佛說法。入見道者多。何以不名法輪耶。答曰。彼雖是法輪。而不在初。初入法者得名法輪。最後入法。如須跋陀羅者。亦名法輪。

問曰。一切諸佛。盡在波羅㮈國。轉於法輪。此處定不耶。若定者。此說云何通。如說燃燈佛燈光城而轉法輪。若不定者。曇摩須菩提所說偈云何通。如偈說。

應念過去佛所依　　迦耶大城施鹿林 　皆於此處善分別　　清凈妙法無有上

答曰。或有說者。應作是論有四處定。菩提樹轉法輪處。天上來下處。大現神變處。何以知菩提樹定。曾聞有文陀竭轉輪王。與四種兵。飛行空中。到菩提樹上。其輪便住。不得前過。時王怖懅。作是思惟。我今將無慾失王位有命難耶。菩提樹神。而語王言。大王莫怖。不失王位。亦無命難。王不見下菩提樹耶。此中有金剛座。

【現代漢語翻譯】 現代漢語譯本： 法輪的聲音響徹梵世（梵天界）。回答說：因為梵世是一切人所尊重的地方。還有一種說法，因為梵世是三千大千世界的分界。還有一種說法，因為梵世有尊卑上下之分。還有一種說法，因為那個地方有語言的根本——覺觀法（初始的思考和考察）。如經中所說，因為有覺觀之心，所以才有語言。還有一種說法，因為那裡有屬於自身境界的善、染污、不隱沒的無記耳識。還有一種說法，因為那裡有屬於自身境界的善、染污、不隱沒的無記口業。因為這些原因，法輪的聲音才響徹梵世。

問：諸佛所說的法，全部都是法輪嗎？答：不是的。宣說見道（證悟真理的道路）的，才叫做法輪。問：聽聞佛說法而進入見道的人很多，為什麼不叫做法輪呢？答：他們雖然也是法輪，但不是最初的。最初進入佛法的人才能被稱為法輪。最後進入佛法的人，比如須跋陀羅（Subhadra），也可以稱為法輪。

問：一切諸佛，都在波羅㮈國（Varanasi）轉法輪嗎？這個地點是固定的嗎？如果固定，那麼像燃燈佛（Dipamkara Buddha）在燈光城轉法輪的說法，又該如何解釋呢？如果不固定，那麼曇摩須菩提（Dharmasubhoti）所說的偈頌又該如何解釋呢？偈頌中說：

『應念過去佛所依，迦耶（Gaya）大城施鹿林， 皆於此處善分別，清凈妙法無有上。』

答：或者有人說，應該這樣論述：有四個地方是固定的。菩提樹（Bodhi tree）下轉法輪的地方，天人從天而降的地方，大顯神通變化的地方。憑什麼知道菩提樹下是固定的呢？曾經聽說有文陀竭轉輪王（Mandhatri Chakravarti），帶領四種軍隊，飛行在空中，到達菩提樹上。他的輪寶就停住了，不能再向前。當時國王感到恐懼，心想：我難道要失去王位，面臨性命危險了嗎？菩提樹神對國王說：大王不要害怕，不會失去王位，也沒有性命危險。大王你沒看見下面的菩提樹嗎？這裡有金剛座（Vajrasana）。 English version: The sound of the Dharma wheel resounds throughout the Brahma world (Brahma realm). The answer is: because the Brahma world is a place respected by all people. Another explanation is that the Brahma world is the boundary of the three thousand great thousand worlds. Another explanation is that the Brahma world has a hierarchy of high and low. Another explanation is that that place has the root of language—the law of initial perception and examination (Vitarka-vicara). As it is said in the scriptures, because there is a mind of initial perception and examination, there is language. Another explanation is that there, there is non-obscured, indeterminate ear-consciousness that is good, defiled, and belongs to its own realm. Another explanation is that there, there is non-obscured, indeterminate verbal action that is good, defiled, and belongs to its own realm. Because of these reasons, the sound of the Dharma wheel resounds throughout the Brahma world.

Question: Are all the teachings spoken by the Buddhas the Dharma wheel? Answer: No. Only the teaching that proclaims the path to seeing the truth (Darshana-marga) is called the Dharma wheel. Question: Many people enter the path to seeing the truth by hearing the Buddha's teachings, why are they not called the Dharma wheel? Answer: Although they are also the Dharma wheel, they are not the first. Only those who enter the Dharma for the first time can be called the Dharma wheel. Those who enter the Dharma last, such as Subhadra, can also be called the Dharma wheel.

Question: Do all the Buddhas turn the Dharma wheel in Varanasi (Benares)? Is this location fixed? If it is fixed, how can we explain the saying that Dipamkara Buddha turned the Dharma wheel in Dipavati (City of Light)? If it is not fixed, how can we explain the verses spoken by Dharmasubhoti? As the verses say:

『One should remember the past Buddhas relied on, Gaya, the great city, gave the Deer Park, All are well distinguished here, the pure and wonderful Dharma is unsurpassed.』

Answer: Or some say, one should argue that there are four fixed places: the place where the Dharma wheel is turned under the Bodhi tree, the place where the Devas descend from heaven, and the place where great miracles are displayed. How do we know that the Bodhi tree is fixed? It has been heard that Mandhatri Chakravarti, leading four kinds of troops, flew in the air and arrived at the Bodhi tree. His wheel treasure stopped and could not go forward. At that time, the king was afraid and thought: Am I going to lose my throne and face a life-threatening situation? The Bodhi tree spirit said to the king: Great king, do not be afraid, you will not lose your throne, nor is there any danger to your life. Great king, do you not see the Bodhi tree below? There is a Vajrasana (diamond throne) here.

【English Translation】 English version: The sound of the Dharma wheel resounds throughout the Brahma world (Brahma realm). The answer is: because the Brahma world is a place respected by all people. Another explanation is that the Brahma world is the boundary of the three thousand great thousand worlds. Another explanation is that the Brahma world has a hierarchy of high and low. Another explanation is that that place has the root of language—the law of initial perception and examination (Vitarka-vicara). As it is said in the scriptures, because there is a mind of initial perception and examination, there is language. Another explanation is that there, there is non-obscured, indeterminate ear-consciousness that is good, defiled, and belongs to its own realm. Another explanation is that there, there is non-obscured, indeterminate verbal action that is good, defiled, and belongs to its own realm. Because of these reasons, the sound of the Dharma wheel resounds throughout the Brahma world.

Question: Are all the teachings spoken by the Buddhas the 'Dharma wheel'? Answer: No. Only the teaching that proclaims the path to 'seeing the truth' (Darshana-marga) is called the 'Dharma wheel'. Question: Many people enter the path to 'seeing the truth' by hearing the Buddha's teachings, why are they not called the 'Dharma wheel'? Answer: Although they are also the 'Dharma wheel', they are not the first. Only those who enter the Dharma for the first time can be called the 'Dharma wheel'. Those who enter the Dharma last, such as Subhadra, can also be called the 'Dharma wheel'.

Question: Do all the Buddhas turn the 'Dharma wheel' in Varanasi (Benares)? Is this location fixed? If it is fixed, how can we explain the saying that Dipamkara Buddha turned the 'Dharma wheel' in Dipavati (City of Light)? If it is not fixed, how can we explain the verses spoken by Dharmasubhoti? As the verses say:

'One should remember the past Buddhas relied on, Gaya, the great city, gave the Deer Park, All are well distinguished here, the pure and wonderful Dharma is unsurpassed.'

Answer: Or some say, one should argue that there are four fixed places: the place where the 'Dharma wheel' is turned under the Bodhi tree (Bodhi tree), the place where the Devas descend from heaven, and the place where great miracles are displayed. How do we know that the Bodhi tree is fixed? It has been heard that Mandhatri Chakravarti, leading four kinds of troops, flew in the air and arrived at the Bodhi tree. His wheel treasure stopped and could not go forward. At that time, the king was afraid and thought: Am I going to lose my throne and face a life-threatening situation? The Bodhi tree spirit said to the king: Great king, do not be afraid, you will not lose your throne, nor is there any danger to your life. Great king, do you not see the Bodhi tree below? There is a Vajrasana (diamond throne) here.

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一切菩薩。皆坐此上。得無上智。王欲過者。可避此處。從余道往。時王便下。種種供養菩提樹已。從余道去。以是事故。知菩提樹定。何以知轉法輪處定耶。即以上偈。知其處定。何以知天上來處定耶。曾聞佛去世后。從天上來處。有苦惱事。諸比丘。舍之而去。外道異學。來居其中。后諸比丘。還來其處。語外道言。此是我師天上來處。外道後言。是我天祠常住之處。乃至生大斗諍。時諸比丘。語外道言。今當俱立誠言。應屬誰者。當有瑞相。時諸外道皆默。爾時諸比丘。便立誠言。諸神證知。若令此處是過去諸佛為母說法來下處者。當現瑞相。時彼住處。有大石柱。上有石師子。即便大吼。時諸外道。心懷怖懅。舍之而去。口中又出衆寶華鬘。繞此石柱。皆悉周遍。以是事故知佛從天上來下處定。何以知現大神變處定。佛在世時。諸外道輩。求佛共捔現神變。經十六大國。佛不現神變。還舍衛國。乃現神變。以是事故。知現大神變處定。問曰。若轉法輪處定者。然燈佛于燈光城。轉於法輪。此說云何通。答曰。今此波羅㮈國。即是昔日燈光城。復有說者。有三處定。謂菩提樹。天上來下處。現大神變處。此三處定。如上所說。三處不定。轉法輪處。生處。般涅槃處。何以知轉法輪處不定。若阿羅郁陀迦子。不命

【現代漢語翻譯】 現代漢語譯本 一切菩薩都坐在此處，獲得無上智慧。國王如果想從此經過，可以避開此處，從其他道路前往。當時國王便下車，用各種物品供養菩提樹后，從其他道路離去。因為這個緣故，知道菩提樹的位置是確定的。（菩提樹：Buddha enlightenment tree） 為什麼知道轉法輪（Dharma wheel turning）的地方是確定的呢？因為以上偈語，知道那個地方是確定的。 為什麼知道佛陀從天上降臨的地方是確定的呢？曾經聽說佛陀去世后，從天上降臨的地方，發生了令人苦惱的事情。眾比丘（Bhikkhus）捨棄了那個地方離去，外道異學（Non-Buddhist religious practitioners）來居住在其中。後來眾比丘又回到那個地方，對外道說：『這裡是我的老師從天上降臨的地方。』外道後來卻說：『這是我的天祠，是常住的地方。』乃至發生了大的爭鬥。當時眾比丘對外道說：『現在應當共同立下誠實之言，應該屬於誰的，應當有吉祥的徵兆。』當時所有外道都沉默了。那時眾比丘便立下誠實之言：『諸神明作證，如果這個地方是過去諸佛為母親說法降臨的地方，應當顯現吉祥的徵兆。』當時那個住處，有一根大的石柱，上面有石獅子，便大吼起來。當時所有外道，心中懷著恐懼，捨棄了那個地方離去。石獅子口中又出現眾多的寶華鬘，圍繞著這根石柱，全都周遍。因為這個緣故，知道佛陀從天上降臨的地方是確定的。 為什麼知道顯現大神變（Great miraculous transformations）的地方是確定的呢？佛陀在世的時候，各種外道之輩，請求佛陀共同比賽顯現神變。經過十六個大國，佛陀都不顯現神變，回到舍衛國（Sravasti）才顯現神變。因為這個緣故，知道顯現大神變的地方是確定的。 問：如果轉法輪的地方是確定的，那麼燃燈佛（Dipamkara Buddha）在燈光城（City of Dipavati）轉法輪，這個說法如何解釋呢？ 答：現在這個波羅㮈國（Varanasi），就是昔日的燈光城。還有一種說法是，有三個地方是確定的，就是菩提樹，天上來下處，顯現大神變處。這三個地方是確定的，如上面所說。三個地方是不確定的，轉法輪處，出生處，般涅槃（Parinirvana）處。 為什麼知道轉法輪的地方是不確定的呢？如果阿羅郁陀迦子（Arada Kalama）不命

【English Translation】 English version All Bodhisattvas sit here and attain unsurpassed wisdom. If the king wishes to pass by, he should avoid this place and take another route. At that time, the king dismounted and, after making various offerings to the Bodhi tree (Buddha enlightenment tree), departed by another route. For this reason, it is known that the location of the Bodhi tree is fixed. How do we know that the place where the Dharma wheel (Dharma wheel turning) was turned is fixed? Because of the above verses, it is known that that place is fixed. How do we know that the place where the Buddha descended from heaven is fixed? It was once heard that after the Buddha's passing, distressing events occurred at the place where he descended from heaven. The Bhikkhus (Bhikkhus) abandoned that place and left, and non-Buddhist religious practitioners (Non-Buddhist religious practitioners) came to reside there. Later, the Bhikkhus returned to that place and said to the non-Buddhists, 'This is the place where my teacher descended from heaven.' The non-Buddhists later said, 'This is my heavenly shrine, a permanent dwelling place.' Thus, a great dispute arose. At that time, the Bhikkhus said to the non-Buddhists, 'Now we should jointly make a truthful statement; whoever it should belong to, there should be an auspicious sign.' At that time, all the non-Buddhists were silent. Then the Bhikkhus made a truthful statement: 'May the gods bear witness, if this place is where past Buddhas descended to preach to their mothers, may an auspicious sign appear.' At that time, at that dwelling place, there was a large stone pillar with a stone lion on top, which roared loudly. At that time, all the non-Buddhists, with fear in their hearts, abandoned that place and left. From the lion's mouth also came forth many jeweled flower garlands, encircling the stone pillar, completely surrounding it. For this reason, it is known that the place where the Buddha descended from heaven is fixed. How do we know that the place where great miraculous transformations (Great miraculous transformations) were displayed is fixed? When the Buddha was in the world, various non-Buddhists requested the Buddha to compete in displaying miraculous powers. After passing through sixteen great countries, the Buddha did not display miraculous powers, but only displayed them upon returning to Sravasti (Sravasti). For this reason, it is known that the place where great miraculous transformations were displayed is fixed. Question: If the place where the Dharma wheel was turned is fixed, then how is it explained that Dipamkara Buddha (Dipamkara Buddha) turned the Dharma wheel in the City of Dipavati (City of Dipavati)? Answer: The present Varanasi (Varanasi) is the former City of Dipavati. Another explanation is that there are three fixed places: the Bodhi tree, the place of descent from heaven, and the place of displaying great miraculous transformations. These three places are fixed, as mentioned above. Three places are not fixed: the place of turning the Dharma wheel, the place of birth, and the place of Parinirvana (Parinirvana). How do we know that the place of turning the Dharma wheel is not fixed? If Arada Kalama (Arada Kalama) does not command

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終者。佛不往其所而為說法。從摩伽陀。將至波羅㮈國耶。問曰。若轉法輪處不定者。曇摩須菩提偈云何通。答曰。此不必須通。所以者何。此非修多羅毗尼阿毗曇。此是造文頌法。凡造文頌者。言必過實。若必欲通者當云何通。答曰。過去亦曾有佛于彼處轉法輪。是以作如是說。波羅㮈是何義耶。答曰。有河名波羅㮈。去其不遠。造立王城。故名波羅㮈。何以名仙人論處。答曰。若作是說。一切諸佛。皆于波羅㮈國轉法輪者。諸佛是最勝仙人。始初于彼轉法輪故。名仙人論處。若作是說。諸佛不必于彼處轉法輪者。佛出世時有阿羅漢大仙。于彼處已住今住當住。若佛不出世。有辟支佛住。若無辟支佛。有五通仙住。以是事故。名仙人論處。亦名仙人住處。施鹿林有何義。眾鹿于中游行。名曰鹿林。複次梵摩達王。以此樹林。施與眾鹿。名施鹿林。

又世尊言。此比丘漏盡。三十三天數集會。乃至廣說。問曰。何故作此論。答曰。波利質多樹喻經。是此論所為根本。或謂三十三天有現前了了智。知比丘漏盡。非是比相知。欲決定說三十三天無現前了了智。是比相智。所以者何。生得慧不知漏盡法。以是事故。而作此論。問曰。若生得慧。不能知漏盡法者。彼諸天云何知耶。答曰。以五事故知。一世尊起世俗心。

問曰。何故世尊起世俗心。答曰。以適世尊意故。誰能第一適世尊意。謂能斷未來有者。世尊亦說。比丘若起少分未來有者。我不稱讚是人。乃至廣說。彼比丘斷未來有。適世尊意故。起世俗心。復有說者。欲令得他心智者知故以口言告他。二告他。告他義如先說。三彼尊者亦起世俗心。問曰。彼尊者何故起世俗心耶。答曰。彼尊者無始以來。煩惱熾然。今已得冷。舍熾然諸入。得清涼諸入。舍煩惱眾生。住清凈眾生中。舍染污陰重檐得清凈陰。生歡喜故。起世俗心。四彼尊者亦告他。問曰。彼尊者何故告他。答曰。欲現法中所言誠諦故。亦令施主施飲食衣服床坐臥具病瘦醫藥。生歡喜心。亦顯出家有果實行故。是以告他。五從大威德天聞。問曰。何者是大威德天耶。答曰。天中得阿羅漢者是也。問曰。一切皆知耶。答曰。若根等者知。問曰。其餘天亦稱歎此法不耶。答曰。亦稱歎。問曰。若然者。此中何故不說耶。答曰。或有說者。若諸天數數集會者。此中說之。三十三天。八日。十四日。十五日。思念人天有行善法者不。復有說者。彼三十三天中。或有以波利質多羅樹喻阿羅漢者。是以稱歎。復有說者。三十三天。若聞人多行善者。天則歡喜。是以稱歎。復有說者。三十三天。常伺察人有行善者。為作擁護。是故

【現代漢語翻譯】 現代漢語譯本 問：世尊為何生起世俗心？答：爲了順應世尊的心意。誰能最順應世尊的心意？就是能斷除未來有（bhava，存在、輪迴）的人。世尊也說過：『比丘如果生起少分的未來有，我不稱讚這個人。』乃至廣說。那位比丘斷除了未來有，順應了世尊的心意，所以生起世俗心。還有一種說法，爲了讓獲得他心智的人知道，所以用口告訴他人。二、告訴他人，告訴他人的意義如先前所說。三、那位尊者也生起世俗心。問：那位尊者為何生起世俗心呢？答：那位尊者從無始以來，煩惱熾盛，現在已經變得清涼，捨棄了熾盛的諸入（ayatana，處），獲得了清涼的諸入，捨棄了煩惱的眾生，安住在清凈的眾生中，捨棄了染污的陰（khandha，蘊）重擔，獲得了清凈的陰，因為生起歡喜的緣故，生起世俗心。四、那位尊者也告訴他人。問：那位尊者為何告訴他人？答：爲了展現佛法中所說的誠實不虛，也讓施主佈施飲食、衣服、床、坐臥具、病瘦醫藥，生起歡喜心，也顯示出家修行是有果報的，因此告訴他人。五、從大威德天（mahānubhāva-deva，具有大威力的天神）那裡聽聞。問：什麼是大威德天？答：天中證得阿羅漢（arhat，已解脫者）的就是。問：一切天都知道嗎？答：如果根器相等的天就知道。問：其餘的天也稱讚此法嗎？答：也稱讚。問：如果是這樣，為什麼這裡不說呢？答：或者有人說，如果諸天常常稱讚，這裡就說。三十三天（Tāvatiṃsa，欲界六天之一）在八日、十四日、十五日，會思念人天之中有沒有行善法的人。還有一種說法，那三十三天中，或許有人用波利質多羅樹（Pāricchattaka，天界的樹）來比喻阿羅漢，因此稱讚。還有一種說法，三十三天如果聽到人多行善事，天人就會歡喜，因此稱讚。還有一種說法，三十三天常常伺察人有沒有行善事，為他們作擁護，所以稱讚。

【English Translation】 English version Question: Why did the World-Honored One (世尊, Śākyamuni Buddha) give rise to mundane thoughts (世俗心, lokacitta)? Answer: Because it accords with the World-Honored One's intention. Who can best accord with the World-Honored One's intention? It is the one who can cut off future existence (未來有, bhavā). The World-Honored One also said: 'If a bhikkhu (比丘, Buddhist monk) gives rise to even a small portion of future existence, I do not praise that person,' and so on, extensively explained. That bhikkhu cuts off future existence, according with the World-Honored One's intention, therefore he gives rise to mundane thoughts. Some also say that in order to let those who have attained knowledge of others' minds (他心智, paracitta-ñāṇa) know, he tells others with his mouth. Second, telling others, the meaning of telling others is as previously explained. Third, that venerable one (尊者, ārya) also gives rise to mundane thoughts. Question: Why did that venerable one give rise to mundane thoughts? Answer: That venerable one, from beginningless time (無始以來, anādi), had burning afflictions (煩惱, kilesa), but now they have become cool. He has abandoned the burning sense bases (諸入, āyatana), and attained cool sense bases. He has abandoned afflicted beings, and dwells among pure beings. He has abandoned the defiled burden of the aggregates (陰, khandha), and attained pure aggregates. Because of the joy that arises, he gives rise to mundane thoughts. Fourth, that venerable one also tells others. Question: Why does that venerable one tell others? Answer: In order to show that what is said in the Dharma (法, dharma) is truthful and not false. Also, to cause donors (施主, dānapati) to give food, clothing, beds, seats, bedding, and medicine for the sick, and to give rise to joyful minds. Also, to show that the renunciant life (出家, pravrajyā) has fruitful practice, therefore he tells others. Fifth, it was heard from the great powerful devas (大威德天, mahānubhāva-deva). Question: What are the great powerful devas? Answer: Those among the devas who have attained arhatship (阿羅漢, arhat) are. Question: Do all the devas know this? Answer: If the faculties (根, indriya) are equal, then they know. Question: Do the other devas also praise this Dharma? Answer: They also praise. Question: If that is so, why is it not mentioned here? Answer: Or some say that if the devas praise frequently, it is mentioned here. The Thirty-three Devas (三十三天, Tāvatiṃsa) on the eighth, fourteenth, and fifteenth days of the month, think about whether there are humans or devas who are practicing good Dharma. Some also say that among those Thirty-three Devas, perhaps some use the Pāricchattaka tree (波利質多羅樹) as a metaphor for an arhat, therefore they praise. Some also say that if the Thirty-three Devas hear that many people are doing good deeds, the devas rejoice, therefore they praise. Some also say that the Thirty-three Devas constantly observe whether people are doing good deeds, and protect them, therefore they praise.

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稱歎。問曰。亦稱學人不耶。答曰。亦稱歎。如經說。若世間人。孝事父母。諸天稱歎。何況學人。問曰。若然者何以但說漏盡者。不說學人耶。答曰。以最勝故。乃至廣說。復有說者。以波利質多羅樹極盛時開敷為喻。復有說者。以漏盡人應受供養故。不雜過患故。無罪咎故。無嫌恨故。是以稱歎。復有說者。若世有阿羅漢。諸天增多。惡道減少。是以稱歎。猶如明王治國以正人民增益。彼亦如是。復有說者。若世有阿羅漢。諸人增多。阿修羅眾減少。如月滿時大海水增。彼亦如是。復有說者。若世有阿羅漢。諸天與阿修羅戰時則勝。如見善精進天子諸天戰勝。彼亦如是。復有說者。若世有阿羅漢。後生諸天威德。勝前生諸天故。是以稱歎。如以米泔施勝於四衢施者。彼亦如是。復有說者。若世有阿羅漢。以少食施。得生天上故。是以稱歎。如摩訶迦葉以一器䅎子飯施。阿泥盧頭以一食施。彼亦如是。復有說者。若世有阿羅漢。見者能生信敬心。得生天上故。是以稱歎。如蝦蟆惡狗氣噓旃陀羅以敬信心故。得生天上。彼亦如是。復有說者。若世有阿羅漢。生死牢獄。得遭大赦。如王生子大赦牢獄。彼亦如是。復有說者。若世有阿羅漢。則能顯示善趣惡趣道。如日出時則見平坦險難之道。彼亦如是。復有說者。若世有

【現代漢語翻譯】 現代漢語譯本 稱讚嘆美。問：也稱讚學佛之人嗎？答：也稱讚嘆美。如經中所說：『如果世間之人，孝順父母，諸天都會稱讚嘆美。』更何況是學佛之人呢？問：如果這樣，為什麼只說漏盡者（A luo han，阿羅漢），而不說學佛之人呢？答：因為阿羅漢是最殊勝的。乃至廣泛地解釋。還有一種說法，用波利質多羅樹（Boli zhi duo luo shu）極盛時開花來比喻。還有一種說法，因為漏盡之人應該接受供養，沒有摻雜過患，沒有罪過，沒有嫌隙怨恨，所以被稱讚嘆美。還有一種說法，如果世間有阿羅漢，諸天就會增多，惡道就會減少，所以被稱讚嘆美。就像賢明的君王治理國家，用正道使人民增多一樣，阿羅漢也是如此。還有一種說法，如果世間有阿羅漢，善人就會增多，阿修羅（A xiu luo）眾就會減少，就像月圓時大海水會增漲一樣，阿羅漢也是如此。還有一種說法，如果世間有阿羅漢，諸天與阿修羅戰鬥時就會勝利，就像見到善於精進的天子，諸天就能戰勝一樣，阿羅漢也是如此。還有一種說法，如果世間有阿羅漢，後生的諸天威德，勝過前生的諸天，所以被稱讚嘆美。就像用洗米水佈施，勝過在四通八達的道路上佈施一樣，阿羅漢也是如此。還有一種說法，如果世間有阿羅漢，用少量的食物佈施，就能得生天上，所以被稱讚嘆美。就像摩訶迦葉（Mo he jia ye）用一缽糙米飯佈施，阿泥盧頭（A ni lu tou）用一份食物佈施一樣，阿羅漢也是如此。還有一種說法，如果世間有阿羅漢，見到的人能生起信敬心，就能得生天上，所以被稱讚嘆美。就像癩蛤蟆、惡狗、旃陀羅（Zhan tuo luo）因為生起敬信心，就能得生天上，阿羅漢也是如此。還有一種說法，如果世間有阿羅漢，生死牢獄，就能得到大赦，就像國王生了兒子，大赦牢獄一樣，阿羅漢也是如此。還有一種說法，如果世間有阿羅漢，就能顯示善趣惡趣的道路，就像太陽出來時，就能看到平坦和險峻的道路一樣，阿羅漢也是如此。還有一種說法，如果世有

【English Translation】 English version Praise and admiration. Question: Are disciples also praised? Answer: They are also praised. As the sutra says, 'If people in the world are filial to their parents, the devas (Zhu tian, gods) will praise them.' How much more so are disciples? Question: If that is the case, why only mention those who have exhausted their outflows (A luo han, Arhats), and not disciples? Answer: Because Arhats are the most supreme. And so on, with extensive explanations. Another explanation is that it is like the Parijatra tree (Boli zhi duo luo shu) in full bloom. Another explanation is that those who have exhausted their outflows are worthy of offerings, without any faults, without any sins, without any grudges or resentments, and therefore they are praised. Another explanation is that if there are Arhats in the world, the devas will increase, and the evil realms will decrease, and therefore they are praised. Just as a wise king governs the country and uses the right path to increase the number of people, so it is with Arhats. Another explanation is that if there are Arhats in the world, good people will increase, and the Asura (A xiu luo, demigods) will decrease, just as the ocean water increases when the moon is full, so it is with Arhats. Another explanation is that if there are Arhats in the world, the devas will be victorious when they fight with the Asuras, just as seeing a diligent deva, the devas can be victorious, so it is with Arhats. Another explanation is that if there are Arhats in the world, the power and virtue of the devas born later will surpass the devas born earlier, and therefore they are praised. Just as giving rice water in alms is better than giving alms at a crossroads, so it is with Arhats. Another explanation is that if there are Arhats in the world, giving a small amount of food in alms can lead to rebirth in the heavens, and therefore they are praised. Just as Maha Kasyapa (Mo he jia ye) gave a bowl of coarse rice in alms, and Anuruddha (A ni lu tou) gave a portion of food in alms, so it is with Arhats. Another explanation is that if there are Arhats in the world, those who see them can generate faith and respect, and can be reborn in the heavens, and therefore they are praised. Just as a toad, a vicious dog, or a Chandala (Zhan tuo luo, outcast) can be reborn in the heavens because they generate faith and respect, so it is with Arhats. Another explanation is that if there are Arhats in the world, the prison of birth and death can be granted amnesty, just as a king grants amnesty to the prison when a son is born, so it is with Arhats. Another explanation is that if there are Arhats in the world, they can show the paths to good and evil destinies, just as when the sun rises, one can see the flat and dangerous paths, so it is with Arhats. Another explanation is that if there are

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阿羅漢。則不失天位。不墮惡道。還得天位故。猶如帝釋。彼亦如是。復有說者。若世有阿羅漢。一切世間。常獲善利。無空缺時。猶如善師教善弟子常得善利無空缺時。彼亦如是。復有說者。若世有阿羅漢。雖有天樂。而能捨離。思得閑靜。如帝釋轉輪聖王閻羅王思得出家。彼亦如是。復有說者。若世有阿羅漢。一切世間。得聞道品等寶而常豐賤。如海船載寶令天下豐賤。彼亦如是。復有說者。若世有阿羅漢。一切世人受樂。如豐熟時。彼亦如是。問曰。為稱歎一切阿羅漢不耶。答曰。或有說者。皆稱歎一切阿羅漢。所以者何。諸天常好嘆說人善。一切事辦者。甚為希有。是故皆嘆。復有說者。不必稱歎一切阿羅漢。作阿羅漢作名譽業。亦令增益者則稱歎。若不作名譽業。雖有作不令增益者。鄰比猶無知者。何況諸天。復有說者。若豪貴出家。如釋婆陀王等。則稱歎之。復有說者。如經中所說阿羅漢者。則稱歎之。復有說者。若有大智。有大福報者。若能令諸天眾增惡道減少。則稱歎之。復有說者。若饒益他。不生疲厭。如舍利弗等。則稱歎之。復有說者。若能護持佛法。世所歸趣者。則稱歎之。問曰。諸天為知增上慢者不耶。答曰。若有增上慢。自言是阿羅漢者。諸天不知。若無增上慢。自言得阿羅漢者。諸天則

【現代漢語翻譯】 現代漢語譯本 阿羅漢（Arhat，已證悟的聖人）不會失去天人的地位，也不會墮入惡道。因為他們仍然可以獲得天人的地位，就像帝釋（Indra，忉利天之主）一樣。他們也是如此。還有一種說法是，如果世間有阿羅漢，整個世間就能經常獲得善利，沒有空缺的時候，就像好的老師教導好的弟子，總是能獲得善利而沒有空缺的時候一樣。他們也是如此。還有一種說法是，如果世間有阿羅漢，即使有天上的快樂，也能捨棄，思念獲得閑靜，就像帝釋、轉輪聖王（Chakravartin，統治世界的理想君主）、閻羅王（Yama，地獄之主）思念出家一樣。他們也是如此。還有一種說法是，如果世間有阿羅漢，整個世間就能聽到道品（Bodhipakshika-dharmas，通往覺悟的三十七道品）等珍寶，而這些珍寶也變得普遍，就像海船裝載珍寶，使天下珍寶變得普遍一樣。他們也是如此。還有一種說法是，如果世間有阿羅漢，所有世人都能享受快樂，就像豐收的時候一樣。他們也是如此。 問：這是在稱讚所有的阿羅漢嗎？答：有些人說，這是在稱讚所有的阿羅漢。為什麼呢？因為諸天經常喜歡讚歎人的善行，能夠把一切事情辦好的人，是非常稀有的，所以都讚歎。還有些人說，不一定稱讚所有的阿羅漢。那些成為阿羅漢，並且做出名譽事業，也能令名譽增益的人，才會被稱讚。如果他們沒有做出名譽事業，即使有所作為，也不能令名譽增益，鄰居都不知道，更何況是諸天。還有些人說，如果是豪門貴族出家，比如釋婆陀王（釋迦族王子）等，就會稱讚他們。還有些人說，像經典中所說的阿羅漢，就會稱讚他們。還有些人說，如果擁有大智慧，擁有大福報的人，如果能夠令諸天眾增加，惡道減少，就會稱讚他們。還有些人說，如果饒益他人，不生疲厭，比如舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）等，就會稱讚他們。還有些人說，如果能夠護持佛法，成為世人所歸向的人，就會稱讚他們。 問：諸天能夠知道有增上慢（Abhimana，未證言證的傲慢）的人嗎？答：如果有人有增上慢，自己說自己是阿羅漢，諸天是不知道的。如果沒有增上慢，自己說自己得到了阿羅漢，諸天就知道。

【English Translation】 English version An Arhat (Arhat, a perfected saint) does not lose his heavenly position, nor does he fall into evil realms. Because they can still attain heavenly positions, just like Indra (Indra, the lord of the Trāyastriṃśa heaven). They are also like that. Some also say that if there are Arhats in the world, the entire world will always obtain good benefits, without any gaps, just like a good teacher teaching good disciples, always obtaining good benefits without any gaps. They are also like that. Some also say that if there are Arhats in the world, even if there is heavenly pleasure, they can renounce it, longing for tranquility, just like Indra, a Chakravartin (Chakravartin, a universal monarch), and Yama (Yama, the lord of death) longing to renounce the world. They are also like that. Some also say that if there are Arhats in the world, the entire world can hear the treasures of the Bodhipakshika-dharmas (Bodhipakshika-dharmas, the thirty-seven factors of enlightenment), and these treasures become common, just like a ship carrying treasures, making the treasures of the world common. They are also like that. Some also say that if there are Arhats in the world, all people can enjoy happiness, just like during a time of abundance. They are also like that. Question: Is this praising all Arhats? Answer: Some say that it is praising all Arhats. Why? Because the devas (devas, gods) often like to praise the good deeds of people, and those who can accomplish all things are very rare, so they all praise them. Some also say that it is not necessary to praise all Arhats. Those who become Arhats and do meritorious deeds, and can also increase their reputation, are praised. If they do not do meritorious deeds, even if they do something, it cannot increase their reputation, and even their neighbors do not know, let alone the devas. Some also say that if a noble person renounces the world, such as Prince Shakyavardhana (a prince of the Shakya clan), they will be praised. Some also say that those Arhats mentioned in the scriptures will be praised. Some also say that if a person has great wisdom and great blessings, and can increase the number of devas and decrease the number of evil realms, they will be praised. Some also say that if they benefit others without becoming tired, such as Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), they will be praised. Some also say that if they can protect the Buddha's Dharma and become a refuge for the world, they will be praised. Question: Can the devas know those who have Abhimana (Abhimana, false pride of attainment)? Answer: If someone has Abhimana and says that they are an Arhat, the devas do not know. If they do not have Abhimana and say that they have attained Arhatship, the devas know.

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知。復有說者。若有深厚善根。起增上慢者則不知。若起欲界系不凈觀。生增上慢者則知。如帝釋世無佛時。若見有人閑居無事。即往其所。觀察是人有成佛相不。帝釋尚爾。何況余天而不知也。問曰。復知犯戒者不耶。答曰。若犯粗戒則知。細者不知。◎

◎又世尊言。有化法調伏。有如法修行。乃至廣說。問曰。何故作此論。答曰。禪那梨師經。是此論所為根本。曾聞摩伽陀國。有大疾病。當是疫時。摩伽陀國。頻婆娑羅王輔佐人。多有死者。復有說者。阿阇世王。殺父王時。亦殺父王左右輔佐。諸輔佐親屬。往請阿難。為我問佛。于處處村落。如信樂佛者。命終之後。世尊常悉說其生處。此摩伽陀國。我諸親屬。命終之者。不說生處。汝當爲我請問世尊。此諸人等。命終之者。為生何處。爾時阿難。以親愛故。許作方便。詣世尊所。而白佛言餘者人民。有命終者。世尊常說其生處。摩伽陀國輔佐命終。不說生處。以佛不說其生處故。彼諸親屬。生愁惱心。不生信敬。唯愿世尊。說其生處。世尊于摩伽陀國。成等正覺。又頻婆娑羅王。深心信佛。得究竟法。敬事眾僧。以是事故。應說摩伽陀國諸輔佐等死者生處。爾時世尊。默然許之。即持衣缽。入那提揵城乞食。食已便還精舍。洗足已。于軍阇迦房內。敷

【現代漢語翻譯】 現代漢語譯本： 知。又有人說，如果有人有深厚的善根，卻生起增上慢（adhimāna，未證得的境界，自以為證得）就會不知。如果生起欲界系的不凈觀（asubha-bhāvanā，對身體不凈的觀想），生增上慢就會知道。例如帝釋（Śakra，忉利天之主）在世上沒有佛的時候，如果看見有人閑居無事，就去那人那裡，觀察這人是否有成佛的相。帝釋尚且如此，何況其他天人會不知道呢？

問：佛陀還會知道犯戒的人嗎？

答：如果犯了粗重的戒律就會知道，細微的戒律就不知道。

又世尊說，有以化法調伏，有如法修行，乃至廣說。

問：為什麼要作這部論？

答：《禪那梨師經》（Dhyāna Nārāyaṇa Sūtra）是這部論的根本。曾經聽說摩伽陀國（Magadha，古印度十六大國之一）有大疾病。當發生瘟疫時，摩伽陀國頻婆娑羅王（Bimbisāra，古印度摩揭陀國國王）的輔佐之人，多有死者。又有人說，阿阇世王（Ajātasattu，頻婆娑羅王之子）殺父王時，也殺了父王的左右輔佐。這些輔佐的親屬，去請阿難（Ānanda，佛陀十大弟子之一），為他們問佛，在各處村落，如果有人信樂佛，命終之後，世尊常常詳細地說出他們的生處。現在摩伽陀國，我的這些親屬，命終之後，佛卻不說他們的生處。您應當為我請問世尊，這些人命終之後，會生到哪裡？

當時阿難，因為親愛的緣故，答應為他們想辦法，前往世尊那裡，稟告佛說：其他地方的人民，有命終的，世尊常常說出他們的生處。摩伽陀國的輔佐命終，佛卻不說他們的生處。因為佛不說他們的生處，所以那些親屬，生起愁惱之心，不生信敬。唯愿世尊，說出他們的生處。世尊在摩伽陀國，成就等正覺（samyañc-sambuddha，正等覺）。又頻婆娑羅王，深心信佛，得到究竟法，敬事眾僧。因為這個緣故，應該說摩伽陀國諸輔佐等死者的生處。當時世尊，默然允許了。隨即拿著衣缽，進入那提揵城（Nādika，城市名）乞食。吃完飯後便回到精舍（vihāra，僧院），洗完腳后，在軍阇迦房內，敷...

【English Translation】 English version: Knowing. Furthermore, some say that if someone has deep roots of goodness but develops adhimāna (conceit, thinking one has attained what one has not), then they will not know. If one develops asubha-bhāvanā (contemplation on impurity) related to the desire realm and develops adhimāna, then they will know. For example, when Śakra (lord of the Trāyastriṃśa heaven) was in the world without a Buddha, if he saw someone living in leisure and doing nothing, he would go to that person's place and observe whether that person had the characteristics of becoming a Buddha. Śakra was like this, so how much more so would other devas not know?

Question: Does the Buddha also know those who violate precepts?

Answer: If they violate gross precepts, then he knows. He does not know the subtle ones.

Furthermore, the World Honored One said, 'There are those who are tamed by transformative methods, and there are those who cultivate according to the Dharma,' and so on.

Question: Why is this treatise composed?

Answer: The Dhyāna Nārāyaṇa Sūtra is the root for this treatise. It was once heard that there was a great disease in Magadha (one of the sixteen Mahajanapadas of ancient India). When the epidemic occurred, many of the assistants of King Bimbisāra (king of Magadha) of Magadha died. Furthermore, some say that when King Ajātasattu (son of Bimbisāra) killed his father, he also killed the assistants on his father's left and right. These relatives of the assistants went to Ānanda (one of the ten principal disciples of the Buddha) and asked him to ask the Buddha for them. In various villages, if someone believed in and rejoiced in the Buddha, after their death, the World Honored One would always explain in detail where they were born. Now, in Magadha, after these relatives of mine died, the Buddha did not say where they were born. You should ask the World Honored One for me, where will these people be born after they die?

At that time, Ānanda, out of affection, agreed to find a way for them and went to the World Honored One and reported to the Buddha, saying: 'When other people die, the World Honored One often says where they are born. When the assistants of Magadha die, the Buddha does not say where they are born. Because the Buddha does not say where they are born, those relatives develop feelings of sorrow and do not generate faith and respect. May the World Honored One please say where they are born.' The World Honored One attained perfect enlightenment (samyañc-sambuddha) in Magadha. Furthermore, King Bimbisāra deeply believed in the Buddha, attained the ultimate Dharma, and respectfully served the Sangha. For this reason, the places of birth of the deceased assistants of Magadha should be spoken of. At that time, the World Honored One silently agreed. Immediately, he took his robe and bowl and entered the city of Nādika to beg for food. After eating, he returned to the vihāra (monastery), washed his feet, and spread out...

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床而坐。善攝身心。入于禪定。欲觀摩伽陀國侍使生處。問曰。世尊有如是知見。欲有所觀。應念即知。何以故敷床座。乃至廣說。答曰。或有說者。欲說甚深難知難明難見事故。所以者何。一切佛經所說義深遠者。莫若於業。十二支緣雖是甚深。莫若二支。體是業者。信是甚深。如來十力。知業力者。最是甚深。四不可思議法中。業不可思議。最是甚深。八揵度中。業揵度最是甚深。以是事故敷床座。乃至廣說。復有說者。欲待受化者集故。復有說者。禪那利師。未來集故。禪那利師。若聞佛欲說是事。必來詣佛。復有說者。佛因是事。亦說如來有八如實功德故。一明具足。二戒具足。三說法具足。四于現明瞭。五善說道。六得善伴。七得善眷屬。八於一切眾生有饒益心。如是廣如經說。復有說者。欲令阿難聞持不忘。益加渴仰尊重心故。復有說者。欲斷無有實德輕易心故。有人少有所知。他人來問。以輕易故。所問便答。如來欲現我今雖有如來知見應念即知。而故作方便。何況小智。而不故作方便耶。復有說者。欲現聰明人法故。世尊亦說聰明。有三種相。一善思所思。二善言所言。三善行所行。復有說者。摩伽陀國。諸輔佐等。有種種因。有種種果。有種種業種種報。而遍生六慾天中。欲諦觀如是事故敷床座。

【現代漢語翻譯】 現代漢語譯本 坐在床上。善於攝持身心，進入禪定。想要觀察摩伽陀國（Magadha，古印度王國）侍者的出生之處，（阿難）問道：『世尊具有這樣的知見，想要觀察什麼，應該一念之間就能知道。為什麼還要鋪設床座，乃至廣說呢？』 （佛）回答說：『或者有人說，（這是因為）要說甚深、難以理解、難以明白、難以看見的緣故。為什麼這麼說呢？一切佛經所說的義理深遠，沒有比業（Karma，行為和其結果）更深的了。十二因緣支（Twelve Nidānas，佛教關於生命輪迴的理論）雖然甚深，但沒有比其中兩支——體是業——更深的了。信（Faith，信仰）是甚深的。如來的十力（Ten Powers of a Tathagata，佛陀的十種力量），其中知業力是最甚深的。四不可思議法（Four Inconceivables）中，業不可思議是最甚深的。八揵度（Eight Knots）中，業揵度是最甚深的。因為這個緣故，才鋪設床座，乃至廣說。』 又有人說，（這是因為）要等待接受教化的人聚集的緣故。又有人說，禪那利師（Dhyana Rishi，禪定仙人）未來會來的緣故。禪那利師如果聽說佛要說這件事，必定會來拜訪佛。 又有人說，佛因為這件事，也宣說如來有八種如實功德的緣故：一、明具足（endowed with clarity），二、戒具足（endowed with precepts），三、說法具足（endowed with teaching），四、于現明瞭（clear about the present），五、善說道（good at explaining the path），六、得善伴（having good companions），七、得善眷屬（having good relatives），八、於一切眾生有饒益心（having a beneficial mind towards all beings）。像這樣廣泛地如經中所說。 又有人說，（這是爲了）讓阿難（Ananda，佛陀的十大弟子之一）聽聞后能夠憶持不忘，更加渴仰和尊重佛的緣故。又有人說，（這是爲了）斷除沒有真實功德的輕慢之心的緣故。有人稍微知道一些事情，他人來問，因為輕慢的緣故，隨便就回答了。如來想要示現我今雖然有如來的知見，一念之間就能知道，但還是故意這樣做方便，何況是小智慧的人，而不故意這樣做方便呢？ 又有人說，（這是爲了）示現聰明人的法則的緣故。世尊也說了聰明有三種相：一、善思所思（thinking well about what should be thought），二、善言所言（speaking well about what should be spoken），三、善行所行（acting well about what should be acted）。 又有人說，摩伽陀國的各位輔佐大臣等，有種種因，有種種果，有種種業，種種報，而普遍出生在六慾天（Six Desire Realms）中，想要仔細觀察這樣的事情，所以才鋪設床座。

【English Translation】 English version Sitting on the bed. Skillfully controlling body and mind, entering into meditation. Wanting to observe the birthplace of the attendants of the Magadha (Magadha, an ancient Indian kingdom), (Ananda) asked: 'The World-Honored One has such knowledge and vision, wanting to observe something, should be able to know it in an instant. Why is it necessary to spread out the bed and seat, and even speak extensively?' (The Buddha) replied: 'Or some say, (it is because) to speak of profound, difficult to understand, difficult to comprehend, difficult to see matters. Why is this so? Among all the meanings spoken in the Buddhist scriptures, nothing is deeper than Karma (Karma, actions and their consequences). Although the Twelve Nidānas (Twelve Nidānas, Buddhist theory about the cycle of life) are profound, nothing is deeper than the two branches within them—the essence of which is Karma. Faith (Faith, belief) is profound. Among the Ten Powers of a Tathagata (Ten Powers of a Tathagata, the ten powers of the Buddha), knowing the power of Karma is the most profound. Among the Four Inconceivables (Four Inconceivables), the inconceivability of Karma is the most profound. Among the Eight Knots (Eight Knots), the knot of Karma is the most profound. For this reason, the bed and seat are spread out, and even spoken extensively.' Some also say, (it is because) to wait for those who are to be transformed to gather. Some also say, it is because Dhyana Rishi (Dhyana Rishi, meditation hermit) will come in the future. If Dhyana Rishi hears that the Buddha wants to speak about this matter, he will surely come to visit the Buddha. Some also say, because the Buddha, due to this matter, also proclaims that the Tathagata has eight real merits: 1. Endowed with clarity, 2. Endowed with precepts, 3. Endowed with teaching, 4. Clear about the present, 5. Good at explaining the path, 6. Having good companions, 7. Having good relatives, 8. Having a beneficial mind towards all beings. Like this, extensively as said in the scriptures. Some also say, (it is in order) to allow Ananda (Ananda, one of the ten great disciples of the Buddha) to hear and remember without forgetting, and to increase his longing and respect for the Buddha. Some also say, (it is in order) to cut off the mind of contempt due to the absence of real merit. Someone knows a little, and when others come to ask, they answer casually because of contempt. The Tathagata wants to show that although I now have the knowledge and vision of the Tathagata, and can know in an instant, I still deliberately do this expedient, let alone those with little wisdom, who would not deliberately do this expedient? Some also say, (it is in order) to demonstrate the laws of intelligent people. The World-Honored One also said that intelligence has three aspects: 1. Thinking well about what should be thought, 2. Speaking well about what should be spoken, 3. Acting well about what should be acted. Some also say, the various ministers and assistants of the Magadha kingdom have various causes, various effects, various karmas, and various retributions, and are universally born in the Six Desire Realms (Six Desire Realms). Wanting to carefully observe such matters, that is why the bed and seat are spread out.

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乃至廣說。復有說者。佛時欲入禪定。阿難方問此事。佛未答之。即入禪定。爾時世尊。以日後分。從禪定起。于比丘僧前。敷床而坐。爾時阿難。作是思惟。今者世尊。身心寂靜。正是問時。佛知阿難心之所念。告阿難言。此摩伽陀國諸輔佐等。凡八萬四千。或過是數。或是化法調伏。或是如法修行。斷於三結。得須陀洹道。乃至廣說。問曰。云何輔佐。答曰。或有說者。是頻婆娑羅王內眷屬故。名曰輔佐。復有說者。常侍三寶故。名曰輔佐。復有說者。此是前世時名。所以者何。頻婆娑羅王。本曾為轉輪聖王。與四種兵遊行虛空時。王輪寶忽然不行。廣說如上。轉法輪中。乃至王八萬四千輔佐。供養菩提樹已。異道而去。爾時轉輪聖王者。今頻婆娑羅王是。爾時輔佐八萬四千人者。今諸輔佐是。是故知是前世時名。復有說者。此諸輔佐。助王治於二國。使國豐盛。命終之後。二國空虛。故名輔佐。佛經中說。是諸輔佐。有是化法調伏。有是如法修行。而不分別佛經。是此論所為根本。諸經中所不說者。今欲說故。而作此論。

云何化法調伏。云何如法修行。答曰。或有說者。諸摩竭輔佐。天身見法者。名化法調伏。人身見法者名如法修行。復有說者。諸摩竭輔佐。不受戒見法者。名化法調伏。受戒見法者。

【現代漢語翻譯】 現代漢語譯本：乃至（內容）廣泛地敘述。還有一種說法是，佛陀當時想要進入禪定，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）正好詢問這件事。佛陀沒有回答，就進入了禪定。當時世尊（釋迦牟尼佛的尊稱），在下午時分，從禪定中起身，在比丘僧眾前，鋪設座位坐下。當時阿難（Ananda）這樣思惟：『現在世尊（釋迦牟尼佛的尊稱）身心寂靜，正是提問的好時機。』佛陀知道阿難（Ananda）心中所想，告訴阿難（Ananda）說：『這摩伽陀國（Magadha，古印度十六雄國之一）的各位輔佐大臣等，總共有八萬四千人，或者超過這個數目。他們有的是被佛陀的教化之法調伏，有的是如法修行，斷除了三結（身見、戒禁取見、疑），證得了須陀洹道（Sotapanna，小乘四果中的初果）。』乃至（內容）廣泛地敘述。有人問：『什麼是輔佐大臣？』回答說：『有的人說，他們是頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）的內眷屬，所以叫做輔佐大臣。』還有的人說：『他們經常侍奉三寶（佛、法、僧），所以叫做輔佐大臣。』還有的人說：『這是他們前世時的名稱。』為什麼這麼說呢？頻婆娑羅王（Bimbisara）本來曾經是轉輪聖王（Chakravarti，擁有統治世界的理想明君），率領四種軍隊**在虛空中飛行時，轉輪王的輪寶忽然停止不行進。詳細情況如上面所說，在轉法輪（Dharmacakra，佛陀的教法）中，乃至國王的八萬四千輔佐大臣，供養菩提樹（Bodhi tree，釋迦牟尼佛在其下悟道的樹）之後，離開了不同的道路。當時的那位轉輪聖王（Chakravarti），就是現在的頻婆娑羅王（Bimbisara）。當時的那八萬四千輔佐大臣，就是現在的各位輔佐大臣。』所以知道這是他們前世時的名稱。還有的人說：『這些輔佐大臣，幫助國王治理兩個國家，使國家豐盛。他們命終之後，兩個國家變得空虛，所以叫做輔佐大臣。』佛經中說，這些輔佐大臣，有的是被教化之法調伏，有的是如法修行，但是佛經中沒有分別說明。這部論（Abhidhamma，阿毗達摩，佛教論藏）所要做的根本，就是要在各部佛經中沒有說到的內容，現在想要加以說明，所以才撰寫這部論。 什麼是教化之法調伏？什麼是如法修行？回答說：有的人說，那些摩竭陀國（Magadha）的輔佐大臣，以天身見法的人，叫做教化之法調伏；以人身見法的人，叫做如法修行。還有的人說，那些摩竭陀國（Magadha）的輔佐大臣，不受戒而見法的人，叫做教化之法調伏；受戒而見法的人，叫做如法修行。

【English Translation】 English version: And so on, extensively explained. Another explanation is that when the Buddha was about to enter into Samadhi (a state of meditative consciousness), Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) asked about this matter. The Buddha did not answer and immediately entered Samadhi. At that time, the World-Honored One (a title for Shakyamuni Buddha), in the afternoon, arose from Samadhi and sat on a seat prepared before the assembly of Bhikshus (monks). Then Ananda (Ananda) thought to himself, 'Now the World-Honored One (a title for Shakyamuni Buddha) is peaceful in body and mind; it is the right time to ask.' The Buddha, knowing what Ananda (Ananda) was thinking, said to Ananda (Ananda), 'These ministers and advisors of the country of Magadha (Magadha, one of the sixteen Mahajanapadas of ancient India), numbering eighty-four thousand or more, some were subdued by the Dharma (teachings) of the Buddha, and some cultivated according to the Dharma, severing the three bonds (self-view, attachment to rites and rituals, and doubt), attaining the path of Srotapanna (Sotapanna, the 'stream-enterer', the first of the four stages of enlightenment in Theravada Buddhism).' And so on, extensively explained. Someone asked, 'What are these ministers and advisors?' The answer is, 'Some say they are the inner circle of King Bimbisara (Bimbisara, the King of Magadha), therefore they are called ministers and advisors.' Others say, 'They constantly attend to the Three Jewels (Buddha, Dharma, Sangha), therefore they are called ministers and advisors.' Still others say, 'This is their name from a previous life.' Why is that? King Bimbisara (Bimbisara) was originally a Chakravarti (Chakravarti, an ideal universal ruler), and when he led his four kinds of troops **through the air, the wheel treasure of the Chakravarti suddenly stopped. The details are as explained above, in the turning of the Dharma wheel (Dharmacakra, the Buddha's teachings), even the eighty-four thousand ministers and advisors of the king, after making offerings to the Bodhi tree (Bodhi tree, the tree under which Siddhartha Gautama attained enlightenment), went their separate ways. That Chakravarti (Chakravarti) of that time is now King Bimbisara (Bimbisara). Those eighty-four thousand ministers and advisors of that time are now these ministers and advisors.' Therefore, it is known that this is their name from a previous life. Still others say, 'These ministers and advisors helped the king govern two countries, making the countries prosperous. After they died, the two countries became empty, therefore they are called ministers and advisors.' The Sutras (Buddhist scriptures) say that these ministers and advisors, some were subdued by the Dharma, and some cultivated according to the Dharma, but the Sutras do not distinguish between them. This treatise (Abhidhamma, Buddhist philosophical texts) aims to be fundamental, to explain what is not mentioned in the various Sutras, and therefore this treatise is written. What is subduing by the Dharma? What is cultivating according to the Dharma? The answer is, some say that those ministers and advisors of Magadha (Magadha) who see the Dharma with a heavenly perspective are called 'subdued by the Dharma'; those who see the Dharma with a human perspective are called 'cultivating according to the Dharma.' Others say that those ministers and advisors of Magadha (Magadha) who see the Dharma without taking precepts are called 'subdued by the Dharma'; those who see the Dharma after taking precepts are called 'cultivating according to the Dharma.'

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名如法修行。復有說者。若於此種善根。亦令成熟。于彼得解脫者。名化法調伏。於此三事得具足者。名如法修行。如是於此中種達分善根。彼中入見道此中種觀諦善根。彼中入見道。此中受假名戒。彼中得真實戒。此中得逮解脫戒禪戒。彼中得無漏戒。此中善學心善學戒。彼中善學慧。此中得須陀洹果。此中得修治善根。彼中得凈見。此中得信等五根。彼中得不壞信。當知亦爾。是化法調伏。於此中種達分善根。即此中入見道。此中種觀諦善根。即此中入見道。此中入見道。此中受假名戒。即此中得真實戒。此中得逮解脫戒禪戒。即此中得無漏戒。此中善學心善學戒。即此中善學慧。此中得須陀洹。即此中得須陀洹果。此中得修治善根。即此中得凈見。此中得信等五根。即此中得不壞信。當知亦爾。是如法修行。問曰。何故天中見法者名化法調伏。人中見法者。名如法修行。答曰。人中習學故。聖道現在前。亦多讀誦。兼解其義。初夜后夜。勤修方便。受一七六七法。從日沒時至日出時。結跏趺坐。勤行精進。住于山窟巖石之間。頂安禪鎮行禪鞠法杖。作如是等精進已。然後聖道乃現在前。天中無有是事故。若於此間。修如是等方便。後生彼中。不多用功。聖道現在前。是故名化法調伏。若於人中。修如是等法。聖

【現代漢語翻譯】 現代漢語譯本： 如法修行是指，如果在此處種下善根，也令其成熟，並在彼處獲得解脫，這被稱為化法調伏。如果這三件事都具備，就稱為如法修行。如此，在此處種下通達分善根，在彼處進入見道；在此處種下觀諦善根，在彼處進入見道；在此處受假名戒，在彼處得真實戒；在此處得逮解脫戒禪戒，在彼處得無漏戒；在此處善學心善學戒，在彼處善學慧；在此處得須陀洹果（Sotapanna-phala，預流果），在此處得修治善根，在彼處得凈見；在此處得信等五根（五種增上善法：信根、精進根、念根、定根、慧根），在彼處得不壞信，應當知道也是如此。這是化法調伏。 在此處種下通達分善根，即在此處進入見道；在此處種下觀諦善根，即在此處進入見道；在此處受假名戒，即在此處得真實戒；在此處得逮解脫戒禪戒，即在此處得無漏戒；在此處善學心善學戒，即在此處善學慧；在此處得須陀洹（Sotapanna，預流者），即在此處得須陀洹果（Sotapanna-phala，預流果）；在此處得修治善根，即在此處得凈見；在此處得信等五根（五種增上善法：信根、精進根、念根、定根、慧根），即在此處得不壞信，應當知道也是如此。這是如法修行。 問：為什麼在天界見到法被稱為化法調伏，而在人間見到法被稱為如法修行？ 答：因為在人間需要習學，聖道才會顯現。而且要多多讀誦，兼且理解其中的意義。初夜后夜，勤修方便，受持一七六七法，從日落時到日出時，結跏趺坐，勤行精進，住在山窟巖石之間，頭頂安禪鎮，手持禪鞠法杖。做了這些精進之後，聖道才會顯現。天界沒有這些事，如果在人間修習這些方便，之後生到天界，不用太多功夫，聖道就會顯現，所以稱為化法調伏。如果在人間修習這些法，聖道才會顯現。

【English Translation】 English version: 'Righteous practice' refers to cultivating roots of goodness here, allowing them to mature, and attaining liberation there, which is called 'transformation-dharma taming'. Having these three things complete is called 'righteous practice'. Thus, planting the seeds of penetrating-division-goodness here leads to entering the path of seeing there; planting the seeds of contemplating-truth-goodness here leads to entering the path of seeing there; receiving nominal precepts here leads to attaining real precepts there; attaining liberation-attainment precepts and dhyana precepts here leads to attaining non-outflow precepts there; learning well the mind and precepts here leads to learning well wisdom there; attaining the Sotapanna-phala (stream-enterer fruit) here, cultivating and purifying roots of goodness here leads to attaining pure vision there; attaining the five roots of faith, etc. (five dominant good qualities: faith, vigor, mindfulness, concentration, and wisdom) here leads to attaining indestructible faith there; know that it is also thus. This is transformation-dharma taming. Planting the seeds of penetrating-division-goodness here, one enters the path of seeing here; planting the seeds of contemplating-truth-goodness here, one enters the path of seeing here; receiving nominal precepts here, one attains real precepts here; attaining liberation-attainment precepts and dhyana precepts here, one attains non-outflow precepts here; learning well the mind and precepts here, one learns well wisdom here; attaining Sotapanna (stream-enterer) here, one attains the Sotapanna-phala (stream-enterer fruit) here; cultivating and purifying roots of goodness here, one attains pure vision here; attaining the five roots of faith, etc. (five dominant good qualities: faith, vigor, mindfulness, concentration, and wisdom) here, one attains indestructible faith here; know that it is also thus. This is righteous practice. Question: Why is seeing the Dharma in the heavens called 'transformation-dharma taming', while seeing the Dharma in the human realm is called 'righteous practice'? Answer: Because in the human realm, one must learn and practice, then the holy path will manifest. Also, one must read and recite much, and understand its meaning. In the early and late parts of the night, diligently cultivate skillful means, uphold the one-seven-six-seven dharmas, from sunset to sunrise, sit in the lotus position, diligently practice vigor, dwell in mountain caves and among rocks, place a meditation cushion on the head, and carry a meditation staff. Having made such efforts, then the holy path will manifest. There are no such things in the heavens. If one cultivates such skillful means in the human realm, and is then born in the heavens, without much effort, the holy path will manifest. Therefore, it is called 'transformation-dharma taming'. If one cultivates such dharmas in the human realm, then the holy path will manifest.

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道現在前者。名如法修行。

云何多欲。云何不知足。乃至廣說。問曰。何故作此論。答曰。此二法所行相似。有人性多欲。世人言是人不知足。有人性不知足。世人言是人多欲。此二法相似故。世人謂是一。今欲說其體性亦說差別故。而作此論。

云何多欲。答曰。未得色聲香味觸。此說在家人。衣服飲食床敷臥具。此說出家人。若欲常欲極欲。乃至廣說。在家者。求色等境界。四方馳騁。佃種者。求田地園林牛羊等畜種種穀麥資生之具。富貴者求王位國土封邑象馬金銀琉璃等寶。出家人求衣缽等所須之物。及房舍弟子徒眾等。是名多欲。不知足者。已得色聲香味觸。此說在家人。已得衣服飲食床敷臥具。是說出家人。不知足者不可適所得。乃至廣說。在家不知足者。若於一田地不知足。復求二田地。於二田地不知足。乃至求多。亦不知足。園林牛羊等畜。乃至資生之物。說亦如是。富貴者於一王位不知足。求二王位。於二王位不知足。乃至求多王位。乃至求多珍寶。說亦如是。出家人於一衣缽不知足。求於二三。乃至多求不知足。乃至資生之具不知足。說亦如是。

多欲不知足。有何差別。問曰。何故復作此論。答曰。此法相似。雖說體性。猶應說差別。云何多欲。云何不知足。多欲者若未得

【現代漢語翻譯】 現代漢語譯本： 『道現在前者。名如法修行。』

問：什麼叫做『多欲』？什麼叫做『不知足』？（乃至廣說） 答：為什麼要作此論呢？因為這兩種法所表現出來的行為很相似。有的人天性多欲，世人就說這個人不知足；有的人天性不知足，世人就說這個人多欲。這兩種法很相似，所以世人認為它們是一回事。現在想要說明它們的體性和差別，所以才作此論。

問：什麼叫做『多欲』？ 答：對於還沒有得到的色（rūpa，形態、顏色），聲（śabda，聲音），香（gandha，氣味），味（rasa，味道），觸（sparśa，觸感），這是指在家人說的。衣服、飲食、床鋪、臥具，這是指出家人說的。如果想要、常常想要、非常想要，（乃至廣說）。在家人，追求色等境界，四處奔波。耕種的人，追求田地、園林、牛羊等牲畜、各種穀物麥子等生活資料。富貴的人追求王位、國土、封邑、象馬、金銀、琉璃等寶物。出家人追求衣缽等所需之物，以及房舍、弟子、徒眾等，這叫做『多欲』。 『不知足』是指，已經得到色、聲、香、味、觸，這是指在家人說的。已經得到衣服、飲食、床鋪、臥具，這是指出家人說的。『不知足』就是永遠不滿足於已經得到的。（乃至廣說）。在家人不知足，如果對於一塊田地不知足，又去追求兩塊田地；對於兩塊田地不知足，乃至追求更多，也不知足。園林、牛羊等牲畜，乃至生活資料，也可以這樣說。富貴的人對於一個王位不知足，追求兩個王位；對於兩個王位不知足，乃至追求更多的王位，乃至追求更多的珍寶，也可以這樣說。出家人對於一件衣缽不知足，追求兩件三件，乃至追求很多也不知足，乃至對於生活資料不知足，也可以這樣說。

問：『多欲』和『不知足』，有什麼差別？ 答：為什麼要再作此論呢？因為這兩種法很相似，雖然已經說明了它們的體性，但還是應該說明它們的差別。什麼叫做『多欲』？什麼叫做『不知足』？『多欲』是指還沒有得到。

【English Translation】 English version: 'The former way is the present. It is called practicing according to the Dharma.'

Question: What is 'much desire'? What is 'insatiability'? (And so on, extensively explained) Answer: Why is this treatise composed? Because the actions of these two dharmas are similar. Some people are by nature very desirous, and the world says that these people are insatiable. Some people are by nature insatiable, and the world says that these people are very desirous. These two dharmas are similar, so the world thinks they are one and the same. Now, wanting to explain their essence and also their differences, this treatise is composed.

Question: What is 'much desire'? Answer: Not yet having obtained rūpa (form, color), śabda (sound), gandha (smell), rasa (taste), sparśa (touch). This refers to laypeople. Clothes, food, bedding, and sleeping arrangements. This refers to renunciants. If desiring, constantly desiring, extremely desiring, (and so on, extensively explained). Laypeople seek realms of form, etc., running around in all directions. Farmers seek fields, gardens, cattle and sheep, various grains and wheat, and other means of livelihood. The rich and noble seek kingships, lands, fiefs, elephants, horses, gold, silver, lapis lazuli, and other treasures. Renunciants seek robes, bowls, and other necessities, as well as dwellings, disciples, followers, etc. This is called 'much desire'. 'Insatiability' refers to having already obtained rūpa, śabda, gandha, rasa, sparśa. This refers to laypeople. Having already obtained clothes, food, bedding, and sleeping arrangements. This refers to renunciants. 'Insatiability' means never being satisfied with what has been obtained. (And so on, extensively explained). Laypeople who are insatiable, if not satisfied with one field, seek two fields. If not satisfied with two fields, they seek even more, and are still not satisfied. The same can be said of gardens, cattle and sheep, and other means of livelihood. The rich and noble, not satisfied with one kingship, seek two kingships. Not satisfied with two kingships, they seek even more kingships, and even more treasures. The same can be said. Renunciants, not satisfied with one robe and bowl, seek two or three, and even seek many more, and are still not satisfied. The same can be said of the means of livelihood.

Question: What is the difference between 'much desire' and 'insatiability'? Answer: Why is this treatise composed again? Because these two dharmas are similar. Although their essence has been explained, their differences should still be explained. What is 'much desire'? What is 'insatiability'? 'Much desire' refers to not yet having obtained.

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色聲香味觸。乃至廣說。何以知是多欲耶。答曰。以所求故知。若求色等境界時。多作方便。以多方便故知。所以者何。多欲是多方便因。不知足者。已得色聲香味觸。乃至廣說。復欲復求何以知是不知足耶。答曰。若已欲復欲。此必數數多求。以多求故知。所以者何。已欲復欲。是數數多求因。復有說者。不知足是因。多欲是果。此二法更相顯現。或以因顯果。或以果顯因。此二法俱是貪不善根。復有說者。多欲在意地。不知足是在六識身。所以者何。五識緣現在法。多欲緣未來。評曰。此二法俱在六識身。俱是欲界法。如是說者好。

云何少欲。云何知足。問曰。何故作此論。答曰。此二法相似。有人性少欲。世人言是知足。有人性知足。世人言是少欲。此二法相似故。世人謂是一。今欲說其體性亦說差別故。而作此論。云何少欲。未得色聲香味觸。乃至廣說。此在家人。未得衣服飲食。乃至廣說。此說出家人。若不欲不常欲不極欲。乃至廣說。在家佃種者。不求田地等。乃至廣說。富貴者不求王位等。乃至廣說。出家者不求衣缽等。乃至廣說。云何知足。答曰。已得色聲香味觸。乃至廣說。是說在家人。已得衣服飲食等。乃至廣說。是說出家人。知足者可適所得。乃至廣說。在家知足者於一田地知足。不

【現代漢語翻譯】 現代漢語譯本 色、聲、香、味、觸，乃至廣說。（如何）得知這是多欲呢？回答說：因為有所求所以得知。如果追求色等境界時，會多方設法。因為多方設法所以得知。為什麼這樣說呢？因為多欲是多方設法的原因。不知足的人，已經得到色、聲、香、味、觸，乃至廣說，還想要、還追求。（如何）得知這是不知足呢？回答說：如果已經想要了還想要，這必定是屢次多次地追求。因為多次追求所以得知。為什麼這樣說呢？因為已經想要了還想要，是屢次多次追求的原因。還有一種說法，不知足是因，多欲是果。這兩種法互相顯現，或者以因顯現果，或者以果顯現因。這兩種法都是貪的不善根。還有一種說法，多欲在意地，不知足在六識身。為什麼這樣說呢？因為五識緣于現在的法，多欲緣于未來。評論說：這兩種法都在六識身，都是欲界法。這樣說比較好。

（什麼）是少欲？（什麼）是知足？問：為什麼要作此論？答：這兩種法相似。有人天性少欲，世人說這是知足。有人天性知足，世人說這是少欲。這兩種法相似的緣故，世人認為是一回事。現在想要說明它們的體性，也說明它們的差別，所以才作此論。（什麼）是少欲？未得到色、聲、香、味、觸，乃至廣說，這是說在家之人。未得到衣服、飲食，乃至廣說，這是說出家之人。如果不想要、不常想要、不極度想要，乃至廣說。在家耕田的人，不求田地等，乃至廣說。富貴的人不求王位等，乃至廣說。出家的人不求衣缽等，乃至廣說。（什麼）是知足？回答說：已經得到色、聲、香、味、觸，乃至廣說，這是說在家之人。已經得到衣服、飲食等，乃至廣說，這是說出家之人。知足的人對於所得到的感到滿足，乃至廣說。在家知足的人對於一塊田地感到滿足，不（再求更多）。

【English Translation】 English version Form, sound, smell, taste, touch, and so on, extensively speaking. How is it known that this is excessive desire (多欲)? The answer is: It is known because of what is sought. If one seeks after realms such as form, one will make many efforts. It is known because of making many efforts. Why is this so? Because excessive desire is the cause of many efforts. One who is not content, having already obtained form, sound, smell, taste, touch, and so on, extensively speaking, still desires and still seeks. How is it known that this is discontent (不知足)? The answer is: If one desires again after already desiring, this will certainly be frequent and much seeking. It is known because of much seeking. Why is this so? Because desiring again after already desiring is the cause of frequent and much seeking. There is also a saying that discontent is the cause, and excessive desire is the result. These two dharmas manifest each other, either the cause manifests the result, or the result manifests the cause. These two dharmas are both unwholesome roots of greed (貪). There is also a saying that excessive desire is in the mind-basis (意地), and discontent is in the six consciousnesses (六識身). Why is this so? Because the five consciousnesses are conditioned by present dharmas, while excessive desire is conditioned by the future. Comment: These two dharmas are both in the six consciousnesses and are both dharmas of the desire realm (欲界). It is good to say it this way.

What is having few desires (少欲)? What is contentment (知足)? Question: Why is this treatise made? Answer: These two dharmas are similar. Some people are by nature have few desires, and the world says this is contentment. Some people are by nature content, and the world says this is having few desires. Because these two dharmas are similar, the world considers them to be the same. Now, wanting to explain their nature and also explain their differences, this treatise is made. What is having few desires? Not having obtained form, sound, smell, taste, touch, and so on, extensively speaking, this refers to laypeople. Not having obtained clothing, food, and drink, and so on, extensively speaking, this refers to renunciants. If one does not desire, does not constantly desire, does not extremely desire, and so on, extensively speaking. A farmer who cultivates the land does not seek land, etc., extensively speaking. A wealthy person does not seek the throne, etc., extensively speaking. A renunciant does not seek robes and bowls, etc., extensively speaking. What is contentment? The answer is: Having already obtained form, sound, smell, taste, touch, and so on, extensively speaking, this refers to laypeople. Having already obtained clothing, food, and drink, etc., extensively speaking, this refers to renunciants. One who is content is satisfied with what is obtained, and so on, extensively speaking. A content layperson is content with one field, and does not (seek more).

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求二田地。乃至於一資生具知足。不求二。乃至廣說。富貴者。於一王位知足。不求二王位。於二王位知足。不求多王位。乃至廣說。出家者於一衣缽知足。不求於二。乃至於資生之具。不求多。乃至廣說。少欲知足。有何差別。問曰。何故復作此論。答曰。此法相似。雖說體性。猶應說差別。少欲者若未得色聲香味觸。乃至廣說。何以知是少欲耶。答曰。以不求故知。以不求是少欲因故。知足者已得色聲香味觸。乃至廣說。何以知是知足耶。答曰。不數數求故。不多作方便。不多作方便。是知足因。是名差別。或有少求而是多欲。或有多求而是少欲。少求是多欲者。如須一呵梨勒果得已。復欲於二。是名少求而是多欲。多求而是少欲者。如須百千兩金資生之物得已。更不復欲。是名多求而是少欲。或有多求是不知足。或有多求是知足。多求是不知足者。得資生之物。足以供身。猶故多求。是名多求而不知足。多求是知足者。得資生之物。不足供身。雖復更求。猶是知足。問曰。何故問少欲。而答不欲耶。如說不欲不常欲不極欲。答曰。資生之物有二種。一如法。二不如法。如法者少欲。不如法者不欲。復有說者。資生之物有二種。一是所應。二非所應。所應者少欲。非所應者不欲。復有說者。受他物有二種。一以愚

【現代漢語翻譯】 現代漢語譯本 求兩塊田地，乃至對於一件生活必需品也知足，不貪求第二件，乃至廣泛地說。富貴的人，對於一個國王的地位知足，不貪求兩個國王的地位；對於兩個國王的地位知足，不貪求更多的國王地位，乃至廣泛地說。出家的人，對於一件袈裟和缽盂知足，不貪求第二件，乃至對於生活所需的物品，不貪求更多，乃至廣泛地說。少欲和知足，有什麼差別？問：為什麼還要作這樣的論述？答：因為這兩種法相似，即使說了它們的體性，仍然應該說明它們的差別。少欲的人，如果還沒有得到色、聲、香、味、觸，乃至廣泛地說，怎麼知道他是少欲呢？答：因為他不貪求，所以知道他是少欲。因為不貪求是少欲的原因。知足的人，已經得到了色、聲、香、味、觸，乃至廣泛地說，怎麼知道他是知足呢？答：因為他不經常貪求，不多作方便。不多作方便，是知足的原因。這就是差別。或者有的人求得很少，卻是多欲；或者有的人求得很多，卻是少欲。求得很少卻是多欲的人，比如需要一個訶梨勒果（訶梨勒果：一種藥用植物的果實），得到了之後，又想要兩個，這叫做求得很少卻是多欲。求得很多卻是少欲的人，比如需要成百上千兩黃金的生活物資，得到了之後，不再貪求更多，這叫做求得很多卻是少欲。或者有的人求得很多，卻是不知足；或者有的人求得很多，卻是知足。求得很多卻是不知足的人，得到了生活物資，足夠供養自身，仍然貪求更多，這叫做求得很多卻不知足。求得很多卻是知足的人，得到了生活物資，不足以供養自身，即使再次求取，仍然是知足。問：為什麼問的是少欲，而回答的是不欲呢？比如說了不欲、不常欲、不極欲。答：生活所需的物品有兩種，一種是如法的，一種是不如法的。對於如法的物品，應該少欲；對於不如法的物品，應該不欲。還有一種說法，生活所需的物品有兩種，一種是所應得的，一種是非所應得的。對於所應得的物品，應該少欲；對於非所應得的物品，應該不欲。還有一種說法，接受他人的物品有兩種，一種是以愚昧

【English Translation】 English version Seeking two fields, even being content with one necessity of life, not seeking a second, and so on extensively. A wealthy person is content with the position of one king, not seeking the position of two kings; content with the position of two kings, not seeking the position of many kings, and so on extensively. A renunciant is content with one robe and bowl, not seeking a second, and even with the necessities of life, not seeking more, and so on extensively. What is the difference between having few desires (少欲) and being content (知足)? Question: Why is this discussion made again? Answer: Because these two dharmas are similar, even if their nature has been explained, their differences should still be explained. If a person with few desires has not yet obtained form (色), sound (聲), smell (香), taste (味), touch (觸), and so on extensively, how is it known that they have few desires? Answer: It is known because they do not seek them. Because not seeking is the cause of having few desires. If a content person has already obtained form, sound, smell, taste, touch, and so on extensively, how is it known that they are content? Answer: It is known because they do not seek them frequently, and do not make many efforts. Not making many efforts is the cause of contentment. This is the difference. Or, some may seek little but have many desires; or some may seek much but have few desires. Seeking little but having many desires is like needing one Haritaki fruit (呵梨勒果: a medicinal fruit), and after obtaining it, wanting two. This is called seeking little but having many desires. Seeking much but having few desires is like needing hundreds or thousands of taels of gold for living expenses, and after obtaining them, not wanting more. This is called seeking much but having few desires. Or, some may seek much but are not content; or some may seek much but are content. Seeking much but not being content is like obtaining enough living expenses to support oneself, but still seeking more. This is called seeking much but not being content. Seeking much but being content is like obtaining living expenses that are not enough to support oneself, and even if seeking again, still being content. Question: Why is the question about having few desires, but the answer is about not desiring? For example, it is said 'not desiring, not constantly desiring, not extremely desiring.' Answer: There are two kinds of necessities of life: one is in accordance with the Dharma (如法), and the other is not in accordance with the Dharma (不如法). For things in accordance with the Dharma, one should have few desires; for things not in accordance with the Dharma, one should not desire them. Another explanation is that there are two kinds of necessities of life: one is what should be obtained (所應), and the other is what should not be obtained (非所應). For things that should be obtained, one should have few desires; for things that should not be obtained, one should not desire them. Another explanation is that there are two kinds of receiving things from others: one is with ignorance

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故。二為止苦。止苦者少欲。愚者不欲。復有說者。于財不欲。于無漏道欲。復有說者。一切阿羅漢。永斷欲心。憐愍眾生故。受他所須云何難滿。云何難養。乃至廣說。問曰。何故作此論。答曰此二法所行相似。有人性是難滿。世人言是人難養。有人性是難養。世人言是人難滿。此二法相似故。世人謂是一。今欲說其體性亦說差別故。而作此論。

云何難滿。答曰。多飲多食是也。云何難養。答曰。若數數飲食是也。問曰。此二何以不問其差別耶。答曰。應問。應作是說。難滿難養。有何差別。答曰。多食是難滿。選擇食是難養。而不問者。當知此說有餘。乃至廣說。

云何易滿。云何易養。乃至廣說。問曰。何故作此論。答曰。應如上難滿難養。所以中說。

云何易滿。答曰。不多食不多飲是也。云何易養。答曰。不數數食是也。問曰。此中雲何不問差別耶。答曰。應問如上所說。或有少食而是難滿。或有多食而是易滿。少食是難滿者。應食一揣。而食二揣。是名少食而是難滿。多食而是易滿者。若食一斛。乃足供身。而更不食。是名多食而是易滿。曾聞有牸象名曰磨茶。載佛舍利。來入罽賓國。以此善根故。于罽賓國。死生人中。其後出家。得阿羅漢果。日食飯一斛。乃至欲般涅槃時。告諸

【現代漢語翻譯】 現代漢語譯本：因此，第二種是止息痛苦。止息痛苦的方法是少欲。愚笨的人沒有慾望。還有一種說法是，對於財富沒有慾望，而對於無漏之道有慾望。還有一種說法是，一切阿羅漢（Arhat，已證得涅槃的聖者），永遠斷絕了慾望之心，因為憐憫眾生，所以接受他人所需要的。什麼是難以滿足？什麼是難以供養？乃至廣泛地說明。 問：為什麼要作這部論？答：因為這兩種法所表現的性質相似。有些人天性難以滿足，世人說這個人難以供養。有些人天性難以供養，世人說這個人難以滿足。這兩種法相似的緣故，世人認為它們是一回事。現在想要說明它們的體性和差別，所以作這部論。 什麼是難以滿足？答：多飲多食就是。什麼是難以供養？答：如果經常飲食就是。問：為什麼不問這二者的差別呢？答：應該問。應該這樣說：難以滿足和難以供養，有什麼差別？答：多食是難以滿足，選擇食物是難以供養。而不問的原因，應當知道這種說法還有未盡之處，乃至廣泛地說明。 什麼是容易滿足？什麼是容易供養？乃至廣泛地說明。問：為什麼要作這部論？答：應該像上面關於難以滿足和難以供養的原因那樣說明。 什麼是容易滿足？答：不多食不多飲就是。什麼是容易供養？答：不經常飲食就是。問：這裡為什麼不問差別呢？答：應該像上面所說的那樣問。或者有少食卻是難以滿足的，或者有多食卻是容易滿足的。少食卻是難以滿足的，比如應該吃一小團食物，卻吃了兩小團，這叫做少食卻是難以滿足。多食卻是容易滿足的，如果吃一斛（hú，中國市制容量單位，一斛等於十斗）才足夠維持身體，卻不再多吃，這叫做多食卻是容易滿足。曾經聽說有一頭母象名叫磨茶（Móchá），馱著佛舍利（Buddha's relics）來到罽賓國（Kashmir）。因為這個善根的緣故，在罽賓國死去後轉生為人，之後出家，證得阿羅漢果。每天吃一斛飯，乃至將要般涅槃（Parinirvana，完全的涅槃）時，告訴各位

【English Translation】 English version: Therefore, the second is the cessation of suffering. The way to cease suffering is to have few desires. The foolish have no desires. Another explanation is to have no desire for wealth, but to have desire for the unconditioned path (無漏道). Another explanation is that all Arhats (阿羅漢, those who have attained Nirvana), have forever severed the mind of desire, and because of compassion for sentient beings, they accept what others need. What is difficult to satisfy? What is difficult to nourish? And so on, extensively explained. Question: Why is this treatise composed? Answer: Because the natures of these two dharmas (法) are similar in their manifestation. Some people are by nature difficult to satisfy, and people say that this person is difficult to nourish. Some people are by nature difficult to nourish, and people say that this person is difficult to satisfy. Because these two dharmas are similar, people think they are the same thing. Now, wanting to explain their essence and differences, this treatise is composed. What is difficult to satisfy? Answer: Drinking and eating a lot is. What is difficult to nourish? Answer: If one eats and drinks frequently, it is. Question: Why is the difference between these two not asked? Answer: It should be asked. It should be said: What is the difference between difficult to satisfy and difficult to nourish? Answer: Eating a lot is difficult to satisfy, choosing food is difficult to nourish. The reason for not asking is that it should be known that this statement has remaining aspects, and so on, extensively explained. What is easy to satisfy? What is easy to nourish? And so on, extensively explained. Question: Why is this treatise composed? Answer: It should be explained as in the reasons above regarding difficult to satisfy and difficult to nourish. What is easy to satisfy? Answer: Not eating or drinking much is. What is easy to nourish? Answer: Not eating frequently is. Question: Why is the difference not asked here? Answer: It should be asked as said above. Or there are those who eat little but are difficult to satisfy, or there are those who eat a lot but are easy to satisfy. Those who eat little but are difficult to satisfy, for example, should eat one handful of food, but eat two handfuls, this is called eating little but being difficult to satisfy. Those who eat a lot but are easy to satisfy, if eating one hu (斛, a unit of volume) is enough to sustain the body, but they do not eat more, this is called eating a lot but being easy to satisfy. It was once heard that there was a female elephant named Mocha (磨茶), carrying the Buddha's relics (佛舍利), came to Kashmir (罽賓國). Because of this good root, after dying in Kashmir, she was reborn as a human, and later left home, attained the fruit of Arhat. She ate one hu of rice every day, and when she was about to enter Parinirvana (般涅槃, complete Nirvana), she told everyone

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比丘尼。汝等集會。我當自說所得勝法諸比丘尼。不信其言。作如是說。汝是易滿人。云何不自說得勝法耶。復語諸比丘尼言。莫生不信。我有身已來常是易滿。亦說前世因緣我本為牸象。舍彼身已。今得此身。能食飯一斛五升。而食一斛。乃至廣說。如是等。雖是多食。而是易滿。曾聞波斯匿王。能食飯二斛飲漿二斛。是彼功德因緣故。因一根粳米一莖甘蔗。日日長生爾許飲食故。身體肥大。以此大身。往詣佛所。佛便問言。大王身體肥大。得無疲耶時波斯匿王。心生慚愧。具向佛說。爾時世尊便說此偈。

人當有正念　　于食知止足 　亦不遭苦受　　易消而增壽

時波斯匿王。聞佛所說。漸自減食。乃至后時。唯食飯一斛。如是雖復多食。而是易滿。或選擇食而是難養。或有選擇食而是易養。選擇食是難養者。粗食足供身。而選擇好食是也。選擇食是易養者。粗食不能供身。不選擇好食是也。或有貪味故數數食所食不多。或有所食多而不貪味數數食。或有所食多貪味數數食。或有所食不多不貪味數數食。初句者烏等是也第二句者象馬等是也。第三句者狼狗貍貓等是也。第四句者除上爾所事。問曰。此有何差別耶。答曰。體性即是差別。如前說。難滿者所食多。難養者選擇食。復有說者。難滿者是多欲

【現代漢語翻譯】 現代漢語譯本： 比丘尼（Bhikkhuni，佛教女性出家眾）：你們這些比丘尼，我應當親自說我所證得的殊勝之法。但比丘尼們不相信我的話，這樣說：『你是一個容易滿足的人，怎麼會不自己說證得了殊勝之法呢？』我又對那些比丘尼說：『不要產生不信任。我自從有了這個身體以來，常常是容易滿足的。』我也說前世的因緣，我前世本是一頭母象。捨棄那個身體后，今生才得到這個身體，能吃一斛五升的飯，卻只吃一斛。』乃至廣泛地講述這些事情。像這樣，雖然吃得多，但還是容易滿足。 我曾聽說波斯匿王（Prasenajit，古印度拘薩羅國國王）能吃兩斛飯，喝兩斛漿。這是因為他的功德因緣，因為他吃一根粳米、一莖甘蔗，每天都生長，所以需要那麼多的飲食，身體才肥大。他用這肥大的身體去拜見佛陀。佛陀便問他說：『大王身體肥大，沒有感到疲憊嗎？』當時波斯匿王心中感到慚愧，詳細地向佛陀說明了情況。那時，世尊便說了這首偈頌： 『人應當有正念，對於飲食知道適可而止，也不會遭受痛苦，容易消化而且能夠增壽。』 當時，波斯匿王聽了佛陀所說的話，漸漸地減少飲食，乃至後來，只吃一斛飯。像這樣，即使吃得多，還是容易滿足。有的是選擇食物，所以難以養活；有的是選擇食物，所以容易養活。選擇食物而難以養活的，是指粗糙的食物足夠供給身體，卻選擇好的食物。選擇食物而容易養活的，是指粗糙的食物不能供給身體，不選擇好的食物。 有的是因為貪圖味道而頻繁地吃，但每次吃的量不多；有的是吃的量多，但不貪圖味道，也頻繁地吃；有的是吃的量多，又貪圖味道，還頻繁地吃；有的是吃的量不多，也不貪圖味道，但還是頻繁地吃。第一種情況就像烏鴉等；第二種情況就像大象、馬等；第三種情況就像狼、狗、貍貓等；第四種情況是除了以上所說的情況。 有人問：『這有什麼差別呢？』回答說：『體性就是差別。』就像前面所說的，難以滿足的人吃的量多，難以養活的人選擇食物。還有一種說法，難以滿足的人是慾望多。

【English Translation】 English version: Bhikkhunis (Bhikkhuni, Buddhist female monastic): You Bhikkhunis, I should personally speak of the superior Dharma I have attained. But the Bhikkhunis do not believe my words, saying, 'You are an easily satisfied person, how could you not speak of attaining the superior Dharma yourself?' I then said to the Bhikkhunis, 'Do not give rise to disbelief. Since I have had this body, I have always been easily satisfied.' I also spoke of the causes and conditions of past lives, that I was originally a female elephant in a past life. Having abandoned that body, I obtained this body in this life, capable of eating one 'hu' and five 'sheng' of rice, but only eating one 'hu.' And so on, extensively speaking of these matters. Like this, although eating much, I am still easily satisfied. I once heard that King Prasenajit (Prasenajit, King of Kosala in ancient India) could eat two 'hu' of rice and drink two 'hu' of broth. This was because of his meritorious causes and conditions, because he ate one stalk of glutinous rice and one stem of sugarcane, growing every day, so he needed so much food and drink, and his body became fat. He went to see the Buddha with this fat body. The Buddha then asked him, 'Great King, your body is fat, do you not feel tired?' At that time, King Prasenajit felt ashamed in his heart and explained the situation to the Buddha in detail. Then, the World Honored One spoke this verse: 'One should have right mindfulness, know contentment with food, and not suffer pain, easily digest and increase longevity.' At that time, King Prasenajit heard what the Buddha said and gradually reduced his food, until later, he only ate one 'hu' of rice. Like this, even though eating much, he was still easily satisfied. Some choose food, so they are difficult to nourish; some choose food, so they are easy to nourish. Those who choose food and are difficult to nourish are those who have enough coarse food to supply the body, but choose good food. Those who choose food and are easy to nourish are those who do not have enough coarse food to supply the body and do not choose good food. Some eat frequently because they are greedy for taste, but they do not eat much each time; some eat a lot, but are not greedy for taste, and eat frequently; some eat a lot, are greedy for taste, and eat frequently; some do not eat much, are not greedy for taste, but still eat frequently. The first case is like crows, etc.; the second case is like elephants, horses, etc.; the third case is like wolves, dogs, civet cats, etc.; the fourth case is apart from the above-mentioned cases. Someone asked, 'What is the difference?' The answer is, 'The nature is the difference.' As mentioned earlier, those who are difficult to satisfy eat a lot, and those who are difficult to nourish choose food. Another saying is that those who are difficult to satisfy have many desires.

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。難養者是不知足。此二法。俱是欲界法。俱是貪不善根。通六識身。易滿易養與上相違是也。問曰。此有何差別耶。答曰。體性即是差別。如前說。所食不多是易滿不選擇食是易養。復有說者。易滿是少欲。易養是知足。此二法。俱是三界法。是不貪善根。對於貪故。通六識身。

佛經說。有四聖種。乃至廣說。問曰。世尊何故說此經耶。答曰。為止四種業行故而說此經。四種業者。或以佃種為業。或以販賣為業。或以事官為業。或以尊貴為業。一種業者。以乞求為業。為止四種業行一種業故。世尊說此經。復欲顯現業及所應作故。業者應乞求衣服飲食床臥敷具。以自存活。所應作者。應樂斷煩惱樂修善法。如是無盡業所應作。無罪業所應作。無害他業所應作。不同外道業所應作。說亦如是。複次欲現聖道及聖道具故。聖道者。謂樂斷樂修者是也。聖道具者。謂飲食衣服床敷等是也。沙門果沙門果具婆羅門婆羅門具亦如是。以如是等事故。佛說此經。

問曰。聖種體性是何。答曰。對貪故名無貪善根。若取相應共有是四陰五陰性。復有說者。性是不貪精進。初三者是不貪。樂斷樂修是精進。評曰。不應作是說。如前說者好。所以者何。樂斷樂修。亦是不貪性故。問曰。若然者云何有四。答曰。為斷生四

【現代漢語翻譯】 現代漢語譯本：『難養』是指不知足。這兩種法，都屬於欲界法，都是由貪婪這種不善的根源產生的，能通達六識身。『易滿易養』與上述情況相反。 問：這二者有什麼區別呢？ 答：它們的體性就是區別。就像前面說的，吃得不多是『易滿』，不挑剔食物是『易養』。還有一種說法，『易滿』是少欲，『易養』是知足。這兩種法，都屬於三界法，是不貪婪的善根，因為它們是針對貪婪而產生的，能通達六識身。

佛經說，有四種聖種，乃至廣說。問：世尊為什麼說這部經呢？ 答：爲了阻止四種行業行為，所以說了這部經。四種行業是：或者以耕田為業，或者以販賣為業，或者以在官府做事為業，或者以尊貴的身份為業。還有一種行業，是以乞討為業。爲了阻止這四種行業行為和一種行業，世尊說了這部經。還想顯現行業以及應該做的事情。行業是指應該乞討衣服、飲食、床鋪臥具，以此來維持生活。應該做的事情是，應該樂於斷除煩惱，樂於修習善法。這樣就沒有窮盡的行業和應該做的事情，沒有罪過的行業和應該做的事情，沒有傷害他人的行業和應該做的事情，不同於外道的行業和應該做的事情，說法也是這樣。再次，想顯現聖道以及聖道的工具。聖道是指樂於斷除煩惱、樂於修習善法的人。聖道的工具是指飲食、衣服、床鋪等。沙門（Śrāmaṇa，出家修道者）的果位、沙門果位的工具，婆羅門（Brāhmaṇa，古印度僧侶）的果位、婆羅門果位的工具，也是這樣。因為這些原因，佛說了這部經。

問：聖種的體性是什麼？ 答：因為針對貪婪，所以稱為無貪善根。如果取其相應的共有性，就是四陰或五陰的性質。還有一種說法，體性是不貪婪的精進。前三種是不貪婪，樂於斷除煩惱、樂於修習善法是精進。評論說：不應該這樣說。像前面說的那樣好。為什麼呢？因為樂於斷除煩惱、樂於修習善法，也是不貪婪的性質。問：如果這樣，為什麼有四種呢？答：爲了斷除產生四種（聖種）的原因。

【English Translation】 English version: 'Difficult to nourish' refers to being insatiable. These two dharmas both belong to the desire realm and arise from the unwholesome root of greed, pervading the six consciousnesses. 'Easy to satisfy and easy to nourish' is the opposite of the above. Question: What is the difference between these two? Answer: Their nature is the difference. As mentioned before, eating little is 'easy to satisfy,' and not being picky about food is 'easy to nourish.' Another explanation is that 'easy to satisfy' is having few desires, and 'easy to nourish' is being content. These two dharmas both belong to the three realms and are the wholesome root of non-greed, as they are directed against greed, pervading the six consciousnesses.

The Sutra says that there are four noble lineages, and so on. Question: Why did the World Honored One (Bhagavan) speak this Sutra? Answer: To stop four kinds of occupational behaviors, this Sutra was spoken. The four occupations are: either farming, or trading, or serving in the government, or having a noble status. There is also one occupation, which is begging. To stop these four occupational behaviors and one occupation, the World Honored One spoke this Sutra. Also, to reveal the occupation and what should be done. The occupation refers to begging for clothes, food, bedding, and furnishings to sustain life. What should be done is to delight in cutting off afflictions and delight in cultivating wholesome dharmas. Thus, there is the endless occupation and what should be done, the occupation and what should be done without sin, the occupation and what should be done without harming others, different from the occupation and what should be done by externalists; the explanation is also like this. Furthermore, to reveal the noble path and the tools of the noble path. The noble path refers to those who delight in cutting off afflictions and delight in cultivating wholesome dharmas. The tools of the noble path refer to food, clothing, bedding, etc. The fruit of a Śrāmaṇa (出家修道者, renunciate), the tools of the fruit of a Śrāmaṇa, the fruit of a Brāhmaṇa (婆羅門, ancient Indian priest), the tools of the fruit of a Brāhmaṇa, are also like this. For these reasons, the Buddha spoke this Sutra.

Question: What is the nature of the noble lineage? Answer: Because it is directed against greed, it is called the wholesome root of non-greed. If we take its corresponding commonality, it is the nature of the four skandhas or five skandhas. Another explanation is that the nature is non-greedy diligence. The first three are non-greed, and delighting in cutting off afflictions and delighting in cultivating wholesome dharmas is diligence. Comment: It should not be said like this. It is better as said before. Why? Because delighting in cutting off afflictions and delighting in cultivating wholesome dharmas is also the nature of non-greed. Question: If so, why are there four? Answer: To cut off the causes of generating the four (noble lineages).

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種愛故有四。為斷因衣生愛。說于衣知足聖種。為食說食知足。為房舍敷具。說房舍敷具知足。為增長有故。說樂斷樂修知足聖種。是故為止四種愛故。說四聖種。此是聖種體性。乃至廣說。

已說體性。所以今當說。何故名聖種。云何為聖。以善故說聖。以無漏故說聖。復有說者。聖人行此法故說聖。復有說者。能生妙好適意果故說聖。此說是依果。復有說。報果者能生妙好適意報果故說聖。云何名種。過去恒河沙數諸佛。及諸佛弟子。從是中生故名種。復有說者。能令佛法久住故說種。所以者何。佛般涅槃后。道法千年。而不壞者。是聖種力。如梁椽持舍使不散壞。彼亦如是。復有說者。相續義。是種義。佛涅槃后。使佛法相續不斷。是種義。有如是聖。有如是種。故名聖種。

界者有漏是三界系。無漏是不繫。問曰。如欲界有四種可爾。以有衣服飲食床敷臥具故。色界無飲食。無色界無衣服飲食床敷臥具。云何有四耶。答曰。彼雖無如是物。有如是功德。復有說者。此間修衣服飲食床敷臥具知足法故。雖生彼間。而猶隨從。尊者和須蜜說曰。彼雖無此法。而有此法對治。對治有多種。有斷對治。有過患對治。有持對治。有遠分對治。色界有此四種對治。無色界有二種。謂持對治。遠分對治。尊者佛

【現代漢語翻譯】 現代漢語譯本：因為貪愛有四種。爲了斷除因衣服而產生的貪愛，宣說對於衣服的知足聖種（ariya-vamsa，高尚的血統）。爲了食物，宣說對於食物的知足。爲了房舍敷具（床、座位等），宣說對於房舍敷具的知足。因為增長貪慾的緣故，宣說樂於斷除貪慾，樂於修行知足的聖種。因此，爲了止息四種貪愛，宣說四聖種。這就是聖種的體性，乃至廣說。

已經說了體性。現在應當說，為什麼叫做聖種？什麼叫做『聖』？因為善良的緣故，所以稱為『聖』。因為沒有煩惱的緣故，所以稱為『聖』。還有一種說法，聖人修行這種法，所以稱為『聖』。還有一種說法，能夠產生美好適意的果報，所以稱為『聖』。這種說法是依據果報而言的。還有一種說法，報果者能夠產生美好適意的報果，所以稱為『聖』。什麼叫做『種』？過去恒河沙數諸佛，以及諸佛的弟子，都是從這裡產生的，所以叫做『種』。還有一種說法，能夠使佛法長久住世，所以叫做『種』。為什麼這樣說呢？佛陀般涅槃（parinirvana，圓寂）之後，佛法能夠存在一千年而不衰敗，就是聖種的力量。就像房梁支撐房屋使其不散壞一樣，聖種也是如此。還有一種說法，相續的意義就是種的意義。佛陀涅槃之後，使佛法相續不斷，這就是種的意義。具有這樣的聖性，具有這樣的種性，所以叫做聖種。

『界』是指有煩惱的三界（欲界、色界、無色界）所繫縛。沒有煩惱的則是不繫縛。有人問：在欲界有四種聖種還可以理解，因為有衣服、飲食、床鋪臥具的緣故。但是在色界和無色界，沒有飲食，沒有……沒有衣服、飲食、床鋪臥具，怎麼會有四種聖種呢？回答說：他們雖然沒有這些東西，但是有這些功德。還有一種說法，因為在人間修行對於衣服、飲食、床鋪臥具知足的法，所以即使生到色界和無色界，仍然會隨之而來。尊者和須蜜（Vasumitra）說：他們雖然沒有這種法，但是有這種法的對治。對治有很多種，有斷對治，有過患對治，有持對治，有遠分對治。色界和無色界有這四種對治嗎？色界和無色界有二種，就是持對治和遠分對治。尊者佛……

【English Translation】 English version: There are four kinds of attachment. To sever the attachment arising from clothing, the Noble Lineage (ariya-vamsa) of contentment with clothing is taught. For food, contentment with food is taught. For lodging and furnishings, contentment with lodging and furnishings is taught. Because of the increase of attachment, the Noble Lineage of delighting in abandoning attachment and delighting in cultivating contentment is taught. Therefore, to stop the four kinds of attachment, the Four Noble Lineages are taught. This is the nature of the Noble Lineages, and so on, extensively explained.

The nature has been explained. Now it should be said, why is it called 'Noble Lineage'? What is meant by 'Noble'? Because of goodness, it is called 'Noble'. Because of being without defilements (無漏), it is called 'Noble'. Furthermore, some say that because noble people practice this Dharma, it is called 'Noble'. Furthermore, some say that because it can produce wonderful and pleasant results, it is called 'Noble'. This explanation is based on the result. Furthermore, some say that the one who receives the result can produce wonderful and pleasant results, therefore it is called 'Noble'. What is meant by 'Lineage'? The Buddhas and disciples of the Buddhas, as numerous as the sands of the Ganges River in the past, were born from this, therefore it is called 'Lineage'. Furthermore, some say that it can make the Buddha's Dharma endure for a long time, therefore it is called 'Lineage'. Why is this so? After the Buddha's Parinirvana (parinirvana, complete nirvana), the Dharma can exist for a thousand years without decaying because of the power of the Noble Lineage. Just as a beam supports a house and prevents it from collapsing, so it is with the Noble Lineage. Furthermore, some say that the meaning of continuity is the meaning of Lineage. After the Buddha's Nirvana, the Dharma continues without interruption, this is the meaning of Lineage. Having such nobility, having such lineage, therefore it is called Noble Lineage.

The 'Realm' refers to the three realms (desire realm, form realm, formless realm) bound by defilements. That which is without defilements is unbound. Someone asks: It is understandable that there are four Noble Lineages in the desire realm because there are clothing, food, bedding, and furnishings. But in the form realm and the formless realm, there is no food, no... no clothing, food, bedding, and furnishings, how can there be four? The answer is: Although they do not have these things, they have these merits. Furthermore, some say that because one cultivates the Dharma of contentment with clothing, food, bedding, and furnishings in the human realm, even if one is born in the form realm and the formless realm, it will still follow. Venerable Vasumitra (Vasumitra) said: Although they do not have this Dharma, they have the antidote to this Dharma. There are many kinds of antidotes: there is the antidote of severance, the antidote of fault, the antidote of maintenance, and the antidote of distant separation. Do the form realm and the formless realm have these four kinds of antidotes? The form realm and the formless realm have two kinds, namely the antidote of maintenance and the antidote of distant separation. Venerable Buddha...

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陀提婆說曰。無無漏衣服飲食床敷臥具。而有無漏聖種。彼雖無衣服飲食床敷臥具等。而有聖種。地者有漏在十一地。無漏在九地。依者。依三界身初者依欲界。行者行十六行。亦行余行。緣者緣一切法。念處者是四念處。智者與十智相應。定者與三定相應。根者與三根相應。謂喜樂舍根。世者。在三世。緣者。緣過去未來現在。亦緣非世法。善不善無記者。是善緣善。不善無記者。緣三種。三界系者如先說。有漏是三界系。無漏是不繫。緣三界系及不繫者。緣三界系。亦緣不繫。是學無學非學非無學者。是三種。緣學無學非學非無學者。三種盡緣。見道斷修道斷無斷者。是修道斷無斷。緣見道修道無斷者。緣三種。緣自身他身非身法者。緣三種。緣名緣義者。緣名緣義。問曰。為是意地。為是六識身。答曰。是意地非五識身。所以者何。五識身是生得法故。復有說者。是五識身。所以者何。一切善心。是聖種故。評曰。不應作是說。如前說者好。為是生得善。為是方便善。答曰。是方便善。非生得善。所以者何。一切聞思修善。皆為解脫。故是聖種。復有說者。是生得善。評曰。不應作是說。所以者何。乃至蟻子。有生得善。可是聖種耶。問曰。若是方便者。外道禪解脫勝處。一切處。為是聖種不耶。答曰不是。所

【現代漢語翻譯】 現代漢語譯本 陀提婆（姓名）說：『沒有無漏的衣服、飲食、床鋪、臥具，卻有無漏的聖種（指能引向解脫的善法）。』他們雖然沒有衣服、飲食、床鋪、臥具等，卻有聖種。地（處所）方面，有漏法存在於十一地（欲界、色界、無色界），無漏法存在於九地（無色界）。所依方面，依於三界之身。初學者依于欲界。行（行為）方面，行十六行（四聖諦的十六種行相），也行其他的行。所緣方面，緣一切法。念處方面，是四念處（身受心法）。智方面，與十智相應。定方面，與三定相應，即喜根、樂根、舍根。世方面，在三世（過去、現在、未來）。所緣方面，緣過去、未來、現在，也緣非世法。善、不善、無記方面，是善緣善，不善、無記則緣三種（善、不善、無記）。三界系方面，如先前所說，有漏法是三界繫縛，無漏法是不繫縛。緣三界繫縛及不繫縛方面，緣三界繫縛，也緣不繫縛。是學、無學、非學非無學方面，是三種（有學、無學、非學非無學）。緣學、無學、非學非無學方面，三種都緣盡。見道斷、修道斷、無斷方面，是修道斷、無斷。緣見道斷、修道斷、無斷方面，緣三種。緣自身、他身、非身法方面，緣三種。緣名、緣義方面，緣名緣義。 問：『這是意地（意識的層面），還是六識身（眼、耳、鼻、舌、身、意）？』答：『是意地，不是五識身。』為什麼呢？因為五識身是生得法（與生俱來的），所以不是聖種。又有人說：『是五識身。』為什麼呢？因為一切善心都是聖種。評判說：『不應該這樣說，如前所說的好。』 是生得善（與生俱來的善），還是方便善（通過後天努力獲得的善）？答：『是方便善，不是生得善。』為什麼呢？因為一切聞、思、修所生的善，都是爲了解脫，所以是聖種。又有人說：『是生得善。』評判說：『不應該這樣說。』為什麼呢？乃至螞蟻也有生得善，難道也可以說是聖種嗎？ 問：『如果是方便善，那麼外道的禪定解脫、勝處、一切處，是聖種嗎？』答：『不是。』

【English Translation】 English version Dhotika said: 'There are no undefiled clothes, food, bedding, or lodging, yet there are undefiled holy seeds (referring to good dharmas that lead to liberation).' Although they have no clothes, food, bedding, lodging, etc., they have holy seeds. In terms of location, defiled dharmas exist in the eleven realms (desire realm, form realm, formless realm), while undefiled dharmas exist in the nine realms (formless realm). In terms of reliance, it relies on the bodies of the three realms. Beginners rely on the desire realm. In terms of practice, they practice the sixteen aspects (of the Four Noble Truths), and also practice other practices. In terms of object, they cognize all dharmas. In terms of mindfulness, it is the Four Foundations of Mindfulness (body, sensation, mind, dharma). In terms of wisdom, it corresponds to the ten wisdoms. In terms of concentration, it corresponds to the three concentrations, namely the roots of joy, pleasure, and equanimity. In terms of time, it is in the three times (past, present, future). In terms of object, it cognizes the past, future, and present, and also cognizes non-temporal dharmas. In terms of good, unwholesome, and neutral, it is good cognizing good, while unwholesome and neutral cognize the three (good, unwholesome, and neutral). In terms of being bound by the three realms, as previously stated, defiled dharmas are bound by the three realms, while undefiled dharmas are unbound. In terms of cognizing what is bound by the three realms and what is unbound, it cognizes what is bound by the three realms, and also cognizes what is unbound. In terms of being a learner, a non-learner, or neither a learner nor a non-learner, there are three types (learner, non-learner, neither a learner nor a non-learner). In terms of cognizing a learner, a non-learner, or neither a learner nor a non-learner, all three are cognized completely. In terms of what is abandoned by the path of seeing, the path of cultivation, or not abandoned, it is what is abandoned by the path of cultivation and not abandoned. In terms of cognizing what is abandoned by the path of seeing, the path of cultivation, or not abandoned, all three are cognized. In terms of cognizing oneself, others, or non-self dharmas, all three are cognized. In terms of cognizing name and meaning, name and meaning are cognized. Question: 'Is this the mind-basis (the level of consciousness), or the six aggregates of consciousness (eye, ear, nose, tongue, body, mind)?' Answer: 'It is the mind-basis, not the five aggregates of consciousness.' Why? Because the five aggregates of consciousness are innate dharmas (inherent from birth), so they are not holy seeds. Some say: 'It is the five aggregates of consciousness.' Why? Because all wholesome minds are holy seeds. The assessment says: 'It should not be said like this; what was said earlier is better.' Is it innate goodness (goodness inherent from birth) or expedient goodness (goodness acquired through later efforts)? Answer: 'It is expedient goodness, not innate goodness.' Why? Because all goodness arising from hearing, thinking, and cultivating is for liberation, so it is a holy seed. Some say: 'It is innate goodness.' The assessment says: 'It should not be said like this.' Why? Even ants have innate goodness; can that also be said to be a holy seed? Question: 'If it is expedient goodness, then are the meditative liberations, superior states, and all states of non-Buddhists holy seeds?' Answer: 'No.'

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以者何。如先說。聞思修善為解脫。故是聖種。外道不知足。為增長有及有具。故非聖種。問曰。一切善心中盡有少欲知足。所以者何。是對貪無貪善根故。何以說知足是聖種。不說少欲耶。答曰。或有說者。少欲猶是欲名。又是無所欲異名。若說少欲時。猶有所欲。不名無所欲。知足更無所欲。亦無異名。故說是聖種。復有說者。少欲于未得少欲于未來。知足者知足於已得知足於現在。若於現在所得少物能知足者。是為甚難。于未得未來轉輪聖王位少欲者。未足為難。以知足難故。說是聖種。復有說者。少欲是欲界。知足是三界。復有說者。少欲是三界系非不繫。知足是三界系亦是不繫。評曰。不應作是說。此二法。俱是三界系。亦是不繫。問曰。若然者。復還生疑。何故說知足是聖種。不說少欲耶。答曰。為異於外道知故。不說少欲是聖種。若說少欲是聖種者。諸外道。當作是言。我等亦是行聖種者。所以者何。汝等猶著糞掃衣。而我等不著衣。汝等猶乞食自活。而我等多不食。汝等猶坐樹下。而我等或常舉手翹足而立。不坐床座。我等行如此法。非是聖種耶。外道梵志。雖行此法。于有有具。而不知足。是故異外道。故不說少欲是聖種。

問曰。何故隨病藥。聖種中不說耶。答曰。或有說者。此法以入上

【現代漢語翻譯】 現代漢語譯本： 什麼是聖種？就像先前所說，聽聞、思考、修行善法是爲了解脫，因此是聖種。外道不知足，爲了增長有（存在）以及有的資具（物質），因此不是聖種。 問：一切善心中都多少有少欲知足，這是為什麼呢？ 答：因為這是對治貪慾的無貪善根的緣故。為什麼要說知足是聖種，而不說少欲呢？ 答：或者有人說，『少欲』仍然帶有慾望的名稱，又是『無所欲』的另一種說法。如果說『少欲』時，仍然有所欲，不能稱為『無所欲』。『知足』則不再有所欲，也沒有其他的名稱，所以說知足是聖種。還有人說，『少欲』是對於未得到的少欲，對於未來；『知足』是知足於已經得到的，知足於現在。如果對於現在所得的少量東西能夠知足，這是非常難的。對於未得到未來轉輪聖王的地位而少欲，還不足為難。因為知足很難，所以說知足是聖種。還有人說，『少欲』是欲界的，『知足』是三界的。還有人說，『少欲』是三界所繫縛的，不是不繫縛的；『知足』是三界所繫縛的，也是不繫縛的。 評判說：不應該這樣說。這兩種法，都是三界所繫縛的，也是不繫縛的。 問：如果這樣，又會產生疑問，為什麼說知足是聖種，而不說少欲呢？ 答：爲了區別于外道的知見，所以不說少欲是聖種。如果說少欲是聖種，那麼外道會這樣說：『我們也是修行聖種的人。』為什麼呢？你們還穿著糞掃衣（用丟棄的布縫製的衣服），而我們不穿衣服。你們還乞食為生，而我們大多不吃東西。你們還坐在樹下，而我們或者常常舉手翹足而立，不坐床座。我們修行這樣的法，難道不是聖種嗎？ 外道梵志，雖然修行這些法，對於有（存在）和有的資具（物質）卻不知足。因此爲了區別于外道，所以不說少欲是聖種。 問：為什麼隨病藥（根據病情用藥）在聖種中沒有提到呢？ 答：或者有人說，這種法已經進入上乘...

【English Translation】 English version: What are the 'arya seeds' (saintly lineages)? As previously stated, hearing, thinking, and cultivating virtuous practices for liberation are 'arya seeds'. Non-Buddhists are not content, seeking to increase existence (bhava) and the means of existence (material possessions), therefore they are not 'arya seeds'. Question: In all virtuous minds, there is some degree of 'few desires' (alpecchatā) and contentment (saṃtoṣa). Why is this? Answer: Because it is the root of non-greed (alobha), which counteracts greed. Why is contentment said to be an 'arya seed' and not 'few desires'? Answer: Some say that 'few desires' still carries the name of desire and is another term for 'no desires' (anabhilāṣa). When 'few desires' is mentioned, there is still some desire, and it cannot be called 'no desires'. 'Contentment' has no further desire and no other name, so it is said to be an 'arya seed'. Others say that 'few desires' is about desiring little in the future, while 'contentment' is about being content with what is already obtained in the present. If one can be content with little that is obtained in the present, that is very difficult. To have few desires for the future position of a Universal Monarch (cakravartin) is not so difficult. Because contentment is difficult, it is said to be an 'arya seed'. Others say that 'few desires' belongs to the Desire Realm (kāmadhātu), while 'contentment' belongs to the Three Realms (tridhātu). Others say that 'few desires' is bound by the Three Realms, not unbound; 'contentment' is both bound and unbound by the Three Realms. Commentary: It should not be said like this. Both of these qualities are both bound and unbound by the Three Realms. Question: If that is the case, then doubt arises again. Why is contentment said to be an 'arya seed' and not 'few desires'? Answer: To differentiate it from the knowledge of non-Buddhists, 'few desires' is not said to be an 'arya seed'. If 'few desires' were said to be an 'arya seed', then non-Buddhists would say, 'We are also practitioners of the 'arya seeds'.' Why is that? You still wear robes made of discarded cloth (pāṃśukūla), while we wear no clothes. You still live by begging for food, while we mostly do not eat. You still sit under trees, while we often stand with raised hands and raised feet, not sitting on beds. Are we not practicing 'arya seeds' by doing such practices?' Non-Buddhist ascetics (brāhmaṇa), although practicing these things, are not content with existence (bhava) and the means of existence (material possessions). Therefore, to differentiate from non-Buddhists, 'few desires' is not said to be an 'arya seed'. Question: Why is medicine according to illness (pratibhaiṣajya) not mentioned among the 'arya seeds'? Answer: Some say that this practice has already entered the higher...

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所說中。所以者何。隨病藥有二種。一是可食。二不可食。可食者在飲食中攝。不可食者。在衣服床敷臥具中攝。復有說者。若一切人。一切時所用者。說是聖種。隨病藥非一切人一切時用。如尊者婆拘羅所說。我于佛法中出家。過八十年。不憶此身有病乃至頭痛。亦不憶畜隨病藥乃至畜一呵梨勒果。如此欲界一切人。非一切時畜隨病藥。況色無色界。複次若受用此法。令人放逸。若能捨者。是名聖種。隨病藥不能令人放逸故。不說是聖種。

問曰。何故逮解脫戒無作。說是聖種。不說有作是耶。答曰。或有說者。有作隨剎那滅。無作是相續不斷。不斷義是聖種。復有說者。無作與無漏道俱得。有作不爾。是故無作是聖種。在家人有四聖種。出家人亦有四。在家者有期心。而不能行。曾聞帝釋坐眾華座。有千二百那由他侍女六萬伎人。常作音樂。以娛樂之。而彼帝釋。常有期心聖種。而不受用。出家者亦有期心。亦行聖種。出家者或有隨得於衣服飲食等。而不知足。是行聖種。曾聞有一比丘。以日沒時。往詣佛所。從佛求房而住。爾時佛告阿難。與此比丘房舍。阿難與之。爾時比丘語阿難言。大德嚴凈此房。除去瓦石糞掃之等。懸繒幡𢅤。散種種華。燒上妙香。敷細軟臥具。安置好枕。爾時阿難。具以是事往白

【現代漢語翻譯】 現代漢語譯本： （關於）所說的（聖種）。這是什麼原因呢？因為隨病藥（Bhaisajya，治療疾病的藥物）有兩種。一種是可以食用的，一種是不可以食用的。可以食用的包含在飲食之中，不可以食用的包含在衣服、床鋪、臥具之中。還有一種說法，如果是一切人、一切時所用的，這才能稱為聖種。隨病藥不是一切人、一切時都用的。例如尊者婆拘羅（Bhakkula），他說：『我于佛法中出家，過了八十年，不記得此身有過疾病，乃至頭痛，也不記得儲存過隨病藥，乃至儲存過一個訶梨勒果（Haritaki，一種藥用植物的果實）。』像這樣，欲界（Kāmadhātu，眾生因有慾望而輪迴的世界）的一切人，不是一切時候都儲存隨病藥，更何況是色界（Rūpadhātu，沒有慾望但有物質形體的世界）和無色界（Arūpadhātu，既沒有慾望也沒有物質形體的世界）呢？再者，如果受用此法，會使人放逸，如果能夠捨棄，這才能稱為聖種。隨病藥不能使人放逸，所以不能稱為聖種。

問：為什麼逮解脫戒（Samādānīya-sikkhāpada，一種戒律）的無作（無表色，一種無形的戒體）可以稱為聖種，而不說有作（表色，一種有形的戒體）是呢？答：或者有人說，有作隨著剎那生滅，而無作是相續不斷的，不斷的意義就是聖種。還有人說，無作與無漏道（Anāsrava-mārga，斷絕煩惱的修行道路）一同獲得，有作則不是這樣，所以無作是聖種。在家居士有四聖種，出家人也有四聖種。在家者有期望的心，卻不能實行。曾經聽說帝釋（Śakra，忉利天之主）坐在眾華座上，有一千二百那由他（Nayuta，數量單位）的侍女和六萬伎人，經常演奏音樂來娛樂他，而那位帝釋，常有期望的聖種，卻不能受用。出家者也有期望的心，也實行聖種。出家者或者隨隨便便得到衣服飲食等，卻不知滿足，這不是實行聖種。曾經聽說有一位比丘（Bhikṣu，出家男子），在日落時，前往佛陀處，向佛陀請求房舍居住。當時佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）：『給這位比丘房舍。』阿難給了他。當時比丘對阿難說：『大德，請您嚴凈此房，除去瓦石糞土之類的東西，懸掛繒幡（絲綢製成的旗旛），散佈各種鮮花，焚燒上妙的香，鋪設細軟的臥具，安置好枕頭。』當時阿難，把這些事情都告訴了佛陀。

【English Translation】 English version: Regarding what has been said (about the 'Noble Lineage'). What is the reason for this? Because there are two kinds of remedies for illness (Bhaisajya). One is edible, and the other is not. The edible ones are included in food and drink, while the non-edible ones are included in clothing, bedding, and sleeping mats. Furthermore, it is said that if something is used by everyone at all times, it can be called a 'Noble Lineage'. Remedies for illness are not used by everyone at all times. For example, the Venerable Bhakkula said, 'I have been ordained in the Buddha's Dharma for over eighty years, and I do not remember ever being ill, not even a headache, nor do I remember storing remedies for illness, not even a single Haritaki fruit.' Like this, not everyone in the Desire Realm (Kāmadhātu) stores remedies for illness at all times, let alone those in the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu). Furthermore, if using this Dharma leads to negligence, but being able to renounce it is called a 'Noble Lineage'. Remedies for illness do not lead to negligence, so they cannot be called a 'Noble Lineage'.

Question: Why is the non-manifested (Avijñapti-rūpa, a kind of non-sensory form) of the Samādānīya-sikkhāpada (a kind of precept) called a 'Noble Lineage', but not the manifested (Vijñapti-rūpa, a kind of sensory form)? Answer: Some say that the manifested arises and ceases in an instant, while the non-manifested is continuous and unbroken. This unbroken meaning is the 'Noble Lineage'. Others say that the non-manifested is obtained together with the Unconditioned Path (Anāsrava-mārga), but the manifested is not. Therefore, the non-manifested is the 'Noble Lineage'. Laypeople have four 'Noble Lineages', and monastics also have four. Laypeople have the intention but cannot practice it. It has been heard that Śakra (the lord of the Trāyastriṃśa Heaven) sits on a lotus throne, attended by one thousand two hundred Nayutas (a unit of measurement) of female attendants and sixty thousand musicians, who constantly make music to entertain him. However, that Śakra always has the intention of the 'Noble Lineage' but cannot enjoy it. Monastics also have the intention and also practice the 'Noble Lineage'. Monastics may casually obtain clothing, food, etc., but are not content, which is not practicing the 'Noble Lineage'. It has been heard that a certain Bhikṣu (ordained male) went to the Buddha at sunset, requesting a dwelling. At that time, the Buddha told Ānanda (one of the Buddha's ten great disciples), 'Give this Bhikṣu a dwelling.' Ānanda gave it to him. Then the Bhikṣu said to Ānanda, 'Venerable, please purify this dwelling, remove tiles, stones, and dirt, hang silk banners, scatter various flowers, burn excellent incense, spread soft bedding, and place a good pillow.' Then Ānanda told the Buddha about these things.

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世尊。佛告阿難。如彼比丘所言。盡為辦具。是時阿難。悉為具之。時彼比丘。即入房中。坐其床座。于夜初分。起凈解脫。次第起余解脫。盡一切漏。得阿羅漢果。兼起神通。于日清旦。以神通力。從彼房舍。忽然而去。爾時阿難。以清旦時。詣彼房舍。見其門開。不見比丘。即往白佛。具說是事。佛告阿難。汝於此比丘。莫生異想。昨夜初分。而彼比丘。起凈解脫。乃至修起神通。以神通力。從彼房去。阿難彼比丘者。性樂鮮好。從性意天中。來生此間。若汝不為辦具如是鮮好房舍臥具等者。而彼比丘。則不能得勝進之法。如是出家人。雖于衣服床敷臥具等不知足。不隨得而用。然能行聖種。過去諸佛。皆稱歎糞掃衣而不聽著。今佛稱歎糞掃衣而聽著。問曰。何故過去諸佛稱歎糞掃衣而不聽著。今佛稱歎而聽著耶。答曰。或有說者。古昔時人。性不貪愛。雖有價直百千兩金衣。惜著之心。不如今人惜著凡衣。復有說者。古昔時人。饒財多寶。若求百千兩金衣。未足為難。如今世人財寶儉少。求糞掃衣。猶尚難得。何況價直百千兩金衣。復有說者。古昔時人。心好鮮凈。于粗弊物不生敬心。是以讚歎而不聽用。今世時人。性好粗弊。于受用粗弊物者。能生信敬心。是以讚歎亦聽受用。復有說者。古昔時人。身體細軟

【現代漢語翻譯】 現代漢語譯本： 世尊（Bhagavan，對佛的尊稱）。佛告訴阿難（Ananda，佛陀的十大弟子之一）說：『就像那位比丘（bhikkhu，佛教出家男眾）所說，一切都為他準備好。』當時阿難，全部為他準備妥當。當時那位比丘就進入房中，坐在他的床座上，在夜晚的最初時分，生起清凈的解脫，次第生起其餘的解脫，斷盡一切煩惱，證得阿羅漢果（Arhat，斷盡煩惱，達到涅槃境界的聖者），並且生起神通（abhijñā，超自然能力）。在第二天清晨，以神通力，從那房舍中忽然離去。當時阿難，在清晨時分，來到那房舍，看見房門打開，不見那位比丘，就去稟告佛陀，詳細說明這件事。佛告訴阿難說：『你對於這位比丘，不要產生奇怪的想法。昨夜最初時分，那位比丘，生起清凈的解脫，乃至修起神通，以神通力，從那房舍離去。阿難，那位比丘，天性喜歡美好之物，是從性意天（一種天界）中，來到這裡。如果你們不為他準備如此美好房舍臥具等，那麼那位比丘，就不能夠得到殊勝進步的佛法。』像這樣出家人，即使對於衣服床鋪臥具等不知足，不隨遇而安，然而能夠奉行聖種（ariya-vaṃsa，高尚的種姓）。 過去諸佛，都稱讚糞掃衣（paṃsukūla，從垃圾堆或丟棄物中撿來的布製成的衣服）而不允許穿著，現在佛稱讚糞掃衣而允許穿著。問：為什麼過去諸佛稱讚糞掃衣而不允許穿著，現在佛稱讚而允許穿著呢？答：或者有人說，古時候的人，天性不貪愛，即使有價值百千兩黃金的衣服，吝惜穿著的心，不如現在的人吝惜穿著普通的衣服。又有人說，古時候的人，財富充足，如果求取百千兩黃金的衣服，並不算困難，如今世人財富貧乏，求取糞掃衣，尚且難以得到，何況價值百千兩黃金的衣服。又有人說，古時候的人，心好清凈，對於粗劣的物品不生恭敬心，因此讚歎而不允許使用。現在世人，天性喜歡粗劣之物，對於受用粗劣物品的人，能夠生起信心和恭敬心，因此讚歎也允許受用。又有人說，古時候的人，身體細嫩。

【English Translation】 English version: Venerable Sir (Bhagavan, a respectful term for the Buddha). The Buddha said to Ananda (one of the Buddha's ten principal disciples): 'As that bhikkhu (Buddhist monk) said, let everything be prepared for him.' Then Ananda prepared everything for him. At that time, that bhikkhu entered the room and sat on his bed. In the first watch of the night, he arose with pure liberation, and successively arose with the remaining liberations, exhausting all defilements, attaining the fruit of Arhat (a perfected being who has extinguished all defilements and attained Nirvana), and also developing supernormal powers (abhijñā, supernatural abilities). In the early morning, by means of his supernormal powers, he suddenly departed from that dwelling. At that time, Ananda, in the early morning, went to that dwelling, saw the door open, and did not see the bhikkhu. He then went to report to the Buddha, explaining the matter in detail. The Buddha said to Ananda: 'Do not have strange thoughts about this bhikkhu. In the first watch of last night, that bhikkhu arose with pure liberation, and even developed supernormal powers, departing from that dwelling by means of his supernormal powers. Ananda, that bhikkhu, by nature, delights in fine things, and came here from the Paranirmita-vasavartin heaven (a realm of deities). If you had not prepared such fine dwellings, bedding, and so on for him, then that bhikkhu would not have been able to attain superior progress in the Dharma.' Like this, even if a renunciant is not content with robes, bedding, and so on, and does not use them as they come, he can still practice the noble lineage (ariya-vaṃsa, noble ancestry). The Buddhas of the past all praised rag robes (paṃsukūla, robes made from cloth found in refuse heaps or discarded items) but did not permit them to be worn, while the present Buddha praises rag robes and permits them to be worn. Question: Why did the Buddhas of the past praise rag robes but not permit them to be worn, while the present Buddha praises them and permits them to be worn? Answer: Some say that people of ancient times were not greedy by nature. Even if they had robes worth hundreds of thousands of gold coins, their attachment to wearing them was not as strong as people today are attached to wearing ordinary robes. Others say that people of ancient times were wealthy and had abundant treasures. If they sought robes worth hundreds of thousands of gold coins, it was not difficult. Nowadays, people are poor and have little wealth. Even seeking rag robes is difficult to obtain, let alone robes worth hundreds of thousands of gold coins. Others say that people of ancient times had pure minds and did not have respect for coarse and inferior things. Therefore, they praised them but did not permit them to be used. People of the present age are fond of coarse and inferior things. They can generate faith and respect for those who use coarse and inferior things. Therefore, they praise them and also permit them to be used. Others say that people of ancient times had delicate bodies.

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。若受用粗弊物者。不能自存。是以讚歎不聽受用。今世時人。身體粗強。受用粗弊。能自存身。是以讚歎亦聽受用。尊者佛陀提婆說曰。古昔諸物。若讚歎時。亦聽受用。所以者何。佛不無事有所讚歎糞掃衣。輕賤易得。求時無過耶。答曰。或有說者。糞掃衣。無多人著故輕賤。求時易得故輕賤。處處可得故易得。佛所聽故求時無過。複次此業無過故。求時無過。複次智人所行故。求時無過。尊者佛陀提婆說曰。少價故言輕賤。不從他得故易得。無生故求時無過。

佛以二事故。于知足。說是聖種。一為斷貪著衣心。如難陀等。二為讚歎于衣知足。如摩訶迦葉等。以二事故。于食知足。說是聖種。一為斷貪食心。如婆陀利等。二為讚歎于食知足。如婆拘羅等。以二事故。于床座知足。說是聖種。一為斷貪著床坐心。如愚王比丘等。如說愚王比丘白佛。唯愿世尊。觀我床座粗弊如是。二為讚歎床座知足。如離婆多等。以二事故。說樂斷樂修是聖種。一為除懈慢者心。如闡陀等。二為讚歎勤行精進。如億耳等。以四事故。當知是人住聖種者。一不樂談得利養。二不樂近貪美食人。三不多用資生之物。其所用者。皆是清凈。四于諸利養。得與不得。不生憎愛。佛經說此四聖種。是最勝是種性是可樂是不雜。一切世間

【現代漢語翻譯】 現代漢語譯本：如果受用粗劣的物品，就不能自給自足。因此，佛讚歎不聽許受用粗劣之物。現在世上的人，身體強壯，受用粗劣之物，能夠自給自足，因此，佛讚歎也聽許受用。尊者佛陀提婆（Buddha-deva，佛陀天）說：『古代的物品，如果被讚歎，也聽許受用。』為什麼呢？佛不會無緣無故地讚歎糞掃衣（pamsu-kula，從垃圾堆或丟棄物中撿來的衣服），難道是因為它輕賤易得，求取時沒有過失嗎？答：或者有人說，糞掃衣，因為沒有很多人穿所以輕賤，求取時容易得到所以輕賤，處處可以得到所以容易得到，因為佛允許所以求取時沒有過失。其次，這種行業沒有過失，所以求取時沒有過失。再次，這是智者所行的，所以求取時沒有過失。尊者佛陀提婆說：『因為價錢低廉所以說輕賤，不是從他人那裡得到所以說容易得到，沒有（偷盜等）罪過產生，所以求取時沒有過失。』 佛陀因為兩件事，對於知足，說是聖種（ariya-vamsa，高尚的血統或生活方式）。一是爲了斷除貪著衣服的心，如難陀（Nanda，佛陀的堂弟）等；二是為讚歎對於衣服知足，如摩訶迦葉（Mahakasyapa，佛教早期重要弟子）等。因為兩件事，對於飲食知足，說是聖種。一是為斷除貪圖飲食的心，如婆陀利（Bhaddali，比丘名）等；二是為讚歎對於飲食知足，如婆拘羅（Bakula，長壽的比丘）等。因為兩件事，對於床座知足，說是聖種。一是為斷除貪著床座的心，如愚王比丘等，如說愚王比丘告訴佛陀，『唯愿世尊，看看我的床座如此粗劣。』二是為讚歎對於床座知足，如離婆多（Revata，比丘名）等。因為兩件事，說樂於斷除煩惱和樂於修行是聖種。一是為去除懈怠懶惰者的心，如闡陀（Chanda，比丘名）等；二是為讚歎勤奮修行精進，如億耳（Srona Kotikarna，比丘名）等。因為四件事，應當知道這個人住在聖種中：一是不喜歡談論獲得利養，二是不喜歡親近貪圖美食的人，三是不多用資生之物，所用的都是清凈的，四是對於各種利養，得到與得不到，不產生憎恨和喜愛。佛經說這四聖種，是最殊勝的，是高貴的種性，是可喜愛的，是不混雜的，在一切世間。

【English Translation】 English version: If one uses coarse and inferior things, one cannot sustain oneself. Therefore, the Buddha praised not allowing the use of such things. Nowadays, people's bodies are strong, and they can sustain themselves even using coarse and inferior things. Therefore, the Buddha praises and allows their use. Venerable Buddha-deva (Buddha-deva, meaning 'god of Buddha') said: 'In ancient times, if things were praised, they were allowed to be used.' Why is that? The Buddha would not praise rag robes (pamsu-kula, robes made from discarded cloth) for no reason. Is it because they are cheap and easy to obtain, and there is no fault in seeking them? The answer is: Some might say that rag robes are cheap because not many people wear them, easy to obtain because they are easily found, and easily obtained because they are available everywhere. Because the Buddha allows them, there is no fault in seeking them. Furthermore, this practice is without fault, so there is no fault in seeking them. Moreover, it is practiced by wise people, so there is no fault in seeking them. Venerable Buddha-deva said: 'They are called cheap because of their low price, easy to obtain because they are not obtained from others, and there is no fault in seeking them because no (stealing, etc.) transgression arises.' The Buddha, for two reasons, spoke of contentment as a noble lineage (ariya-vamsa, meaning 'noble lineage or way of life'). First, to cut off the mind that is greedy for clothes, like Nanda (Nanda, Buddha's cousin), and second, to praise contentment with clothes, like Mahakasyapa (Mahakasyapa, an important early disciple of Buddhism). For two reasons, he spoke of contentment with food as a noble lineage. First, to cut off the mind that is greedy for food, like Bhaddali (Bhaddali, a bhikkhu's name), and second, to praise contentment with food, like Bakula (Bakula, a long-lived bhikkhu). For two reasons, he spoke of contentment with bedding as a noble lineage. First, to cut off the mind that is greedy for bedding, like the foolish king bhikkhu, as it is said that the foolish king bhikkhu said to the Buddha, 'May the World-Honored One see how coarse and inferior my bedding is.' Second, to praise contentment with bedding, like Revata (Revata, a bhikkhu's name). For two reasons, he spoke of delighting in abandoning defilements and delighting in cultivation as a noble lineage. First, to remove the minds of the lazy and indolent, like Chanda (Chanda, a bhikkhu's name), and second, to praise diligent and energetic practice, like Srona Kotikarna (Srona Kotikarna, a bhikkhu's name). For four reasons, one should know that this person dwells in the noble lineage: first, he does not like to talk about obtaining gains and offerings; second, he does not like to be near people who are greedy for delicious food; third, he does not use many requisites for life, and what he uses is all pure; fourth, regarding various gains and offerings, whether he obtains them or not, he does not generate hatred or love. The Buddha's teachings say that these four noble lineages are the most excellent, the noble lineage, the delightful, the unmixed, in all the world.

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。若沙門婆羅門。若天魔梵。無能如法說其過者。問曰。云何是最勝。答曰。或有說者。若行此法。墮最勝人中。如佛說。我五百弟子。各有最勝之事。若於資生之物。而知足者。佛亦讚歎。此人是最勝。複次涅槃是最勝。此法能到。故名最勝。複次能知最勝法故。名最勝法。何等是最勝法。謂佛若佛弟子。誰能知此法。謂行聖種。及修聖道者。複次此法於一切滿意善根中最勝。故言最勝。所以者何。一切眾生。多不意滿足而死。若住聖種者。命終之時。其意滿足。此法體是最勝。能到最勝。故名最勝。複次能去積聚過故。所以者何。下劣者多積聚。最勝者不積聚。若住聖種者。于諸所須。而不積聚。轉輪聖王。王四天下。所有財寶。由是易盡。住聖種業。所用無盡。能除積聚法故。體是最勝。能到涅槃最勝法。故名最勝。云何是種性。答曰。如先說。過去恒河沙數諸佛。及諸弟子。皆從是種中生故。名舊種性。亦令諸佛法常相續不斷。故名種性。復有說者。此法能知種性故名種性。如來等正覺善種性。唯此法能知。故名種性。云何名可樂。答曰。所有斷樂。及修樂此法能樂。故名可樂。複次此法亦可言知也。所以者何。行此法者。能次第知夜分。故以日沒時。結跏趺坐。至日出時乃起。複次此法能知可樂法。故名可

【現代漢語翻譯】 現代漢語譯本：如果任何沙門（Śrāmaṇa，指修行者）、婆羅門（Brāhmaṇa，指祭司）、天、魔（Māra，指惡魔）、梵天（Brahmā，指色界天之主），都不能如法指出此法的過失。問：什麼是最殊勝的？答：有人說，如果修行此法，就能進入最殊勝的人之中。如佛所說，我的五百弟子，各有最殊勝的事蹟。如果對於生活所需的物資感到知足，佛也會讚歎此人是最殊勝的。其次，涅槃（Nirvāṇa，指解脫）是最殊勝的，此法能夠到達涅槃，所以名為最殊勝。再次，能夠知曉最殊勝的法，所以名為最殊勝法。什麼是這個最殊勝法呢？就是佛或者佛的弟子。誰能夠知曉此法呢？就是修行聖種以及修習聖道的人。再次，此法在一切圓滿的善根中最殊勝，所以稱為最殊勝。為什麼這麼說呢？因為一切眾生，大多在不滿足的情況下死去。如果安住于聖種，臨命終時，內心是滿足的。此法的本體是最殊勝的，能夠到達最殊勝的境界，所以名為最殊勝。再次，此法能夠去除積聚的過失。為什麼這麼說呢？因為下劣的人大多積聚財物，而最殊勝的人不積聚。如果安住于聖種，對於各種所需之物，不會積聚。轉輪聖王（Cakravartin，指統治世界的理想君王）統治四大天下，所有的財寶，也容易耗盡。而安住于聖種的行業，所用之物是無盡的。此法能夠去除積聚的法，本體是最殊勝的，能夠到達涅槃這個最殊勝的法，所以名為最殊勝。什麼是種性呢？答：如先前所說，過去恒河沙數諸佛，以及諸弟子，都是從此種性中產生的，所以名為舊種性。也使得諸佛的法能夠常相續不斷，所以名為種性。也有人說，此法能夠知曉種性，所以名為種性。如來（Tathāgata，指佛的稱號之一）等正覺（Samyak-saṃbuddha，指正等覺者）的善種性，只有此法能夠知曉，所以名為種性。什麼叫做可樂呢？答：所有斷除世俗之樂，以及修習禪定之樂，此法都能夠帶來快樂，所以名為可樂。再次，此法也可以用言語來了解。為什麼這麼說呢？修行此法的人，能夠次第地瞭解夜分。所以在日落時，結跏趺坐，直到日出時才起身。再次，此法能夠知曉可樂之法，所以名為可樂。 English version: If any Śrāmaṇa (ascetic), Brāhmaṇa (priest), Deva (god), Māra (demon), or Brahmā (creator god) is unable to rightfully point out its faults. Question: What is the most excellent? Answer: Some say that if one practices this Dharma, one will fall into the category of the most excellent people. As the Buddha said, my five hundred disciples each have the most excellent deeds. If one is content with the necessities of life, the Buddha also praises this person as the most excellent. Furthermore, Nirvāṇa (liberation) is the most excellent; this Dharma can reach it, hence it is named the most excellent. Furthermore, being able to know the most excellent Dharma, it is named the most excellent Dharma. What is this most excellent Dharma? It refers to the Buddha or the Buddha's disciples. Who can know this Dharma? It refers to those who practice the Noble Lineage and cultivate the Noble Path. Furthermore, this Dharma is the most excellent among all satisfactory roots of goodness, hence it is called the most excellent. Why is that? Because most beings die without contentment. If one abides in the Noble Lineage, at the time of death, one's mind is content. The essence of this Dharma is the most excellent, capable of reaching the most excellent state, hence it is named the most excellent. Furthermore, it can remove the fault of accumulation. Why is that? Because inferior people tend to accumulate, while the most excellent do not accumulate. If one abides in the Noble Lineage, one does not accumulate what is needed. A Cakravartin (wheel-turning monarch) who rules the four continents, all his wealth and treasures are easily exhausted. Abiding in the practice of the Noble Lineage, what is used is inexhaustible. Being able to remove the Dharma of accumulation, its essence is the most excellent, capable of reaching the most excellent Dharma of Nirvāṇa, hence it is named the most excellent. What is lineage? Answer: As previously said, the Buddhas and disciples as numerous as the sands of the Ganges in the past all arose from this lineage, hence it is named the old lineage. It also allows the Dharma of all Buddhas to continuously and uninterruptedly continue, hence it is named lineage. Some also say that this Dharma can know lineage, hence it is named lineage. The good lineage of the Tathāgata (the thus-gone one), the Samyak-saṃbuddha (perfectly enlightened one), only this Dharma can know, hence it is named lineage. What is called delightful? Answer: All cessation of worldly pleasures and cultivation of meditative pleasures, this Dharma can bring delight, hence it is named delightful. Furthermore, this Dharma can also be understood through words. Why is that? Those who practice this Dharma can sequentially understand the divisions of the night. Therefore, at sunset, they sit in the lotus position and only rise at sunrise. Furthermore, this Dharma can know the delightful Dharma, hence it is named delightful.

【English Translation】 English version: If any Śrāmaṇa (ascetic), Brāhmaṇa (priest), Deva (god), Māra (demon), or Brahmā (creator god) is unable to rightfully point out its faults. Question: What is the most excellent? Answer: Some say that if one practices this Dharma, one will fall into the category of the most excellent people. As the Buddha said, my five hundred disciples each have the most excellent deeds. If one is content with the necessities of life, the Buddha also praises this person as the most excellent. Furthermore, Nirvāṇa (liberation) is the most excellent; this Dharma can reach it, hence it is named the most excellent. Furthermore, being able to know the most excellent Dharma, it is named the most excellent Dharma. What is this most excellent Dharma? It refers to the Buddha or the Buddha's disciples. Who can know this Dharma? It refers to those who practice the Noble Lineage and cultivate the Noble Path. Furthermore, this Dharma is the most excellent among all satisfactory roots of goodness, hence it is called the most excellent. Why is that? Because most beings die without contentment. If one abides in the Noble Lineage, at the time of death, one's mind is content. The essence of this Dharma is the most excellent, capable of reaching the most excellent state, hence it is named the most excellent. Furthermore, it can remove the fault of accumulation. Why is that? Because inferior people tend to accumulate, while the most excellent do not accumulate. If one abides in the Noble Lineage, one does not accumulate what is needed. A Cakravartin (wheel-turning monarch) who rules the four continents, all his wealth and treasures are easily exhausted. Abiding in the practice of the Noble Lineage, what is used is inexhaustible. Being able to remove the Dharma of accumulation, its essence is the most excellent, capable of reaching the most excellent Dharma of Nirvāṇa, hence it is named the most excellent. What is lineage? Answer: As previously said, the Buddhas and disciples as numerous as the sands of the Ganges in the past all arose from this lineage, hence it is named the old lineage. It also allows the Dharma of all Buddhas to continuously and uninterruptedly continue, hence it is named lineage. Some also say that this Dharma can know lineage, hence it is named lineage. The good lineage of the Tathāgata (the thus-gone one), the Samyak-saṃbuddha (perfectly enlightened one), only this Dharma can know, hence it is named lineage. What is called delightful? Answer: All cessation of worldly pleasures and cultivation of meditative pleasures, this Dharma can bring delight, hence it is named delightful. Furthermore, this Dharma can also be understood through words. Why is that? Those who practice this Dharma can sequentially understand the divisions of the night. Therefore, at sunset, they sit in the lotus position and only rise at sunrise. Furthermore, this Dharma can know the delightful Dharma, hence it is named delightful.

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樂。複次能入聖法胎。故名最勝。入善法種性。故名種性。住善法時。能知善法氣味。故名可樂。云何不雜。答曰。不雜四種業故。謂佃種販賣事官尊貴不雜。此業淳善功德。故名不雜。沙門婆羅門等。不能如法說其過者。不雜過患。不逼切他人故。如經說比丘當知。我聖弟子。心無憎愛。云何無憎愛。愛名愛恚。聖弟子。降伏愛恚。不為愛恚所伏故。名無憎愛。此經亦說。有樂斷樂修。此二有何差別。答曰。無礙道是樂斷。解脫道是樂修。複次見道是樂斷。修道是樂修。如見道修道忍知未知欲知根知根見地修地。說亦如是。

阿毗曇毗婆沙論卷第二十二 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十三

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

雜揵度思品第八上

云何為思。云何為憶乃至廣說。如此章及解章義。此中應說憂波提舍。問曰。何故作此論。答曰。此二法所行相似。世人見多思者。言是人多憶。世人見多憶者。言是人多思。今欲說其體性亦說差別故。或有說。此二法是一。所以者何。聲論者說。思之與憶。應是一字。唯長一點(此是天竺書法)。為止如是意欲說差別。復有說者。此是心之異名。如譬

【現代漢語翻譯】 現代漢語譯本： 樂。再次，能夠進入聖法的胎藏，所以叫做『最勝』。進入善良法的種性，所以叫做『種性』。安住于善良法的時候，能夠知道善良法的氣味，所以叫做『可樂』。什麼叫做『不雜』？回答說：不雜四種行業，即不雜耕種、販賣、從事官職和尊貴之事。因為這種行業純潔善良且有功德，所以叫做『不雜』。沙門（Śrāmaṇa，指佛教出家修行者）和婆羅門（Brāhmaṇa，指古印度教的祭司階層）等，不能如法地說出它的過失，所以不雜過患。不逼迫他人，所以不雜。如經中所說：『比丘（bhikkhu，指佛教出家男眾）應當知道，我的聖弟子，心中沒有憎恨和愛戀。』什麼叫做沒有憎恨和愛戀？愛戀叫做愛恚。聖弟子，降伏愛恚，不被愛恚所控制，所以叫做沒有憎恨和愛戀。』這部經也說：『有樂於斷除，有樂於修習。』這二者有什麼差別？回答說：無礙道是樂於斷除，解脫道是樂於修習。再次，見道是樂於斷除，修道是樂於修習。如見道、修道、忍、知、未知、欲知、根知、根見地、修地，說法也是這樣。 《阿毗曇毗婆沙論》卷第二十二 大正藏第28冊No.1546《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第二十三 迦旃延子（Kātyāyanīputra）造 五百羅漢釋 北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯 雜揵度思品第八上 什麼叫做『思』？什麼叫做『憶』？乃至廣說。像這樣的章節以及解釋章節的意義。這裡應當說憂波提舍（Upadeśa，指論議）。問：為什麼要作這部論？答：因為這兩種法所行之處相似。世人看到多思慮的人，就說這個人多憶念。世人看到多憶念的人，就說這個人多思慮。現在想要說它們的體性，也說它們的差別。或者有人說，這兩種法是一樣的。為什麼呢？因為聲論者說，『思』和『憶』應該是一個字，只是長一點（這是天竺的書法）。爲了止息這樣的意思，想要說它們的差別。又有人說，這是心的不同名稱，比如譬喻。

【English Translation】 English version: Joy. Furthermore, being able to enter the womb of the sacred Dharma, hence it is called 'Most Excellent'. Entering the lineage of good Dharma, hence it is called 'Lineage'. When abiding in good Dharma, being able to know the flavor of good Dharma, hence it is called 'Delightful'. What is meant by 'Unmixed'? The answer is: unmixed with four kinds of occupations, namely, unmixed with farming, trading, engaging in official duties, and noble affairs. Because this occupation is pure, virtuous, and meritorious, hence it is called 'Unmixed'. Śrāmaṇas (Buddhist renunciants), Brāhmaṇas (priestly class in ancient India), and others, cannot righteously speak of its faults, hence it is unmixed with faults. Not oppressing others, hence it is unmixed. As the sutra says: 'Bhikkhus (Buddhist monks), you should know that my noble disciples have no hatred or love in their hearts.' What is meant by having no hatred or love? Love is called love-hatred. Noble disciples, subduing love-hatred, not being controlled by love-hatred, hence they are called having no hatred or love.' This sutra also says: 'There is joy in abandoning, and there is joy in cultivating.' What is the difference between these two? The answer is: the path of unobstructedness is joy in abandoning, and the path of liberation is joy in cultivating. Furthermore, the path of seeing is joy in abandoning, and the path of cultivation is joy in cultivating. Just as with the path of seeing, the path of cultivation, forbearance, knowing, unknown, wanting to know, knowledge of the roots, seeing the roots, the ground of cultivation, so too is the explanation. Abhidhamma-Vibhāṣā-śāstra, Volume 22 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-Vibhāṣā-śāstra Abhidhamma-Vibhāṣā-śāstra, Volume 23 Composed by Kātyāyanīputra, Explained by Five Hundred Arhats Translated by Buddhavarman, an Indian Śrāmaṇa from Northern Liang, together with Dao Tai and others Miscellaneous Skandha Contemplation Chapter 8, Part 1 What is 'Thinking'? What is 'Memory'? And so on, extensively explained. Like this chapter and the meaning of explaining the chapter. Here, Upadeśa (treatise) should be discussed. Question: Why is this treatise composed? Answer: Because the activities of these two dharmas are similar. When people see someone who thinks a lot, they say that this person remembers a lot. When people see someone who remembers a lot, they say that this person thinks a lot. Now, we want to explain their nature and also explain their differences. Or some say that these two dharmas are the same. Why? Because grammarians say that 'Thinking' and 'Memory' should be one word, only with a longer dot (this is Indian writing). In order to stop such an idea, we want to explain their differences. Others say that these are different names for the mind, like metaphors.

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喻者說。思之與憶。是心異名。更無別體。為止如是說者意。欲說思之與憶是心數法各有別體故。而作此論。云何為思。答曰。思數數思。乃至廣說。如是等語。儘是說意業名。云何為憶。答曰。憶數數憶。乃至廣說。如是等語。儘是說慧別名。思憶有何差別。問曰。何故復作此論。答曰。此二法相似故。雖說體性。亦應說差別。思憶有何差別耶。答曰。如經本說。思者是業。憶者是慧。複次所作相是思。所知解相是憶。複次以思別業。以憶故別慧。總相別相。思之與憶。是謂差別。

問曰。憶若是慧者。慧有三種。謂聞思修。此三體性。是何耶。答曰。從聞生者是聞慧。從思生者是思慧。從修生者是修慧。復有說者。若受持讀誦思惟觀察十二部經。是聞慧。依此聞慧次生思慧。依此思慧。次生修慧。如依金礦生金依金生金剛。彼亦如是。評曰。不應作是說。如是說者好。受持讀誦思惟觀察十二部經。是生得慧。依生得慧生聞慧。依聞慧生思慧。依思慧生修慧。如依種生牙依牙生莖葉等。彼亦如是。問曰。此三慧有何差別。答曰。聞慧一切時依名解義。所以者何。行者作是念。和上所說有何義。修多羅毗尼阿毗曇所說。有何義。是名聞慧。思慧者或時依名解義。或時不依名解義。修慧者於一切時。不依名解義。

【現代漢語翻譯】 現代漢語譯本：

論述者說：『思』（citta, 心）和『憶』（smrti, 念）是心的不同名稱，沒有其他的本體。』如果有人這樣說，那麼作此論的意圖是爲了說明『思』和『憶』是心所法，各自有不同的本體。因此作此論說：『什麼是思？』回答說：『思是數數思』，乃至廣說。像這樣的言語，都是在說意業的名稱。『什麼是憶？』回答說：『憶是數數憶』，乃至廣說。像這樣的言語，都是在說智慧的別名。

思和憶有什麼差別？問：『為什麼還要作此論？』答：『因為這兩種法相似。』雖然說了它們的體性，也應該說它們的差別。思和憶有什麼差別呢？答：『如經中所說，思是業，憶是慧。』進一步說，『所作之相是思，所知解之相是憶。』進一步說，『以思來區分業，以憶來區分慧。』總相和別相，這就是思和憶的差別。

問：『如果憶是慧，那麼慧有三種，即聞慧、思慧、修慧。這三種慧的體性是什麼呢？』答：『從聽聞而生的是聞慧，從思惟而生的是思慧，從修習而生的是修慧。』還有人說：『如果受持、讀誦、思惟、觀察十二部經，這就是聞慧。依據此聞慧，依次產生思慧。依據此思慧，依次產生修慧。』就像從金礦中產生金，從金中產生金剛一樣，它們也是如此。評論說：『不應該這樣說。』像這樣說更好：受持、讀誦、思惟、觀察十二部經，這是生得慧。依據生得慧產生聞慧，依據聞慧產生思慧，依據思慧產生修慧。就像從種子生出牙，從牙生出莖葉等一樣，它們也是如此。

問：『這三種慧有什麼差別？』答：『聞慧在任何時候都依賴名相來理解意義。』為什麼這樣說呢？修行者會這樣想：『和尚所說的有什麼意義？修多羅（sutra, 經）、毗尼（vinaya, 律）、阿毗曇（abhidharma, 論）所說的有什麼意義？』這叫做聞慧。思慧有時依賴名相來理解意義，有時不依賴名相來理解意義。修慧在任何時候都不依賴名相來理解意義。

【English Translation】 English version:

The expounder says: 'Thinking' (citta) and 'recollection' (smrti) are different names for the mind; there is no other substance.' If someone says this, then the intention of making this treatise is to explain that 'thinking' and 'recollection' are mental factors, each with different substances. Therefore, this treatise is made, saying: 'What is thinking?' The answer is: 'Thinking is repeated thinking,' and so on, extensively explained. Such words are all speaking of the name of mental karma. 'What is recollection?' The answer is: 'Recollection is repeated recollection,' and so on, extensively explained. Such words are all speaking of another name for wisdom.

What is the difference between thinking and recollection? Question: 'Why is this treatise made again?' Answer: 'Because these two dharmas are similar.' Although their nature has been spoken of, their difference should also be spoken of. What is the difference between thinking and recollection? Answer: 'As it is said in the sutras, thinking is karma, and recollection is wisdom.' Furthermore, 'the aspect of what is done is thinking, and the aspect of what is known and understood is recollection.' Furthermore, 'karma is distinguished by thinking, and wisdom is distinguished by recollection.' General aspect and specific aspect, this is the difference between thinking and recollection.

Question: 'If recollection is wisdom, then there are three kinds of wisdom, namely, hearing-wisdom, thinking-wisdom, and cultivation-wisdom. What is the nature of these three?' Answer: 'What arises from hearing is hearing-wisdom, what arises from thinking is thinking-wisdom, and what arises from cultivation is cultivation-wisdom.' Some also say: 'If one upholds, recites, contemplates, and observes the twelve divisions of scriptures, this is hearing-wisdom. Based on this hearing-wisdom, thinking-wisdom arises in sequence. Based on this thinking-wisdom, cultivation-wisdom arises in sequence.' Just as gold is produced from a gold mine, and diamond is produced from gold, so it is with them. Commentary: 'It should not be said like this.' It is better to say it like this: Upholding, reciting, contemplating, and observing the twelve divisions of scriptures is innate wisdom. Based on innate wisdom, hearing-wisdom arises. Based on hearing-wisdom, thinking-wisdom arises. Based on thinking-wisdom, cultivation-wisdom arises. Just as a sprout grows from a seed, and a stem and leaves grow from the sprout, so it is with them.

Question: 'What is the difference between these three wisdoms?' Answer: 'Hearing-wisdom always relies on names to understand meanings.' Why is this so? The practitioner thinks: 'What is the meaning of what the preceptor says? What is the meaning of what the sutra, vinaya, and abhidharma say?' This is called hearing-wisdom. Thinking-wisdom sometimes relies on names to understand meanings, and sometimes does not rely on names to understand meanings. Cultivation-wisdom never relies on names to understand meanings.

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猶如三人于池水中洗浴。一不能浮。二雖能不善。三善能。不能浮者。於一切時。手攀池邊所有草木。然後乃浴。能浮而不善者。於一切時。或攀池邊草木。或時不攀而浴。善能浮者。於一切時。不攀草木。入中而浴。聞慧如第一人浴。思慧如第二人浴。修慧如第三人浴。復有說者。聞慧為三慧作因。思慧為思慧作因。不為聞慧作因。以下故。不為修慧作因。以界異故。修慧與修慧作因。不為聞慧作因。以下故。不為思慧作因。以界異故。復有說者。聞慧有三慧果。思慧唯有思慧果。修慧唯有修慧果。復有說者。聞慧現在前唯聞慧修。思慧現在前唯思慧修。此修是行修非得修。性劣不及未來故。修慧現在前時。三慧俱修。此是三慧體性。乃至廣說。

已說體性。所以今當說。何故名聞思修耶。答曰。從聞生故說聞。從思生故說思。從修生故說修。

界者聞慧在欲色界。思慧在欲界。修慧在色無色界。問曰。欲界中何故無修慧。答曰。欲界是不定界。非離欲地。非修地。若欲修時。便墮思中。色界何故無思慧。答曰。色界是定地。修地離欲地。欲思時便墮修中。復有說者。欲界中。盡有三慧。問曰。何者是修慧。答曰。見道邊等智空空三昧。無愿無愿三昧。無相無相三昧。盡智邊所有善根是也。以少故不說

【現代漢語翻譯】 現代漢語譯本 譬如三個人在池塘里洗澡。第一個人不會游泳，第二個人雖然會游泳但不熟練，第三個人很會游泳。不會游泳的人，總是用手抓住池塘邊的草木，然後才敢洗澡。會游泳但不熟練的人，有時抓住池塘邊的草木，有時不抓也敢洗澡。很會游泳的人，任何時候都不抓草木，直接到池塘中央洗澡。聞慧（通過聽聞獲得的智慧）就像第一個人洗澡，思慧（通過思考獲得的智慧）就像第二個人洗澡，修慧（通過修行獲得的智慧）就像第三個人洗澡。 還有一種說法，聞慧是三種智慧的因，思慧是思慧的因，但不是聞慧的因，因為層次較低；也不是修慧的因，因為界別不同。修慧是修慧的因，但不是聞慧的因，因為層次較低；也不是思慧的因，因為界別不同。 還有一種說法，聞慧有三種智慧的果，思慧只有思慧的果，修慧只有修慧的果。 還有一種說法，聞慧現前時，只有聞慧在修行；思慧現前時，只有思慧在修行。這種修行是行修，不是得修，因為性質較弱，不如未來的果報。修慧現前時，三種智慧都在修行。這就是三種智慧的體性，乃至廣說。

已經說了體性，現在應當說，為什麼叫做聞、思、修呢？回答說：從聽聞產生，所以叫做聞；從思考產生，所以叫做思；從修行產生，所以叫做修。

界別上，聞慧在欲界（kāmadhātu，指眾生有情慾的生存空間），思慧在欲界，修慧在色界（rūpadhātu，指脫離了慾念但仍有色相的生存空間）和無色界（arūpadhātu，指完全脫離了色相的生存空間）。問：為什麼欲界中沒有修慧？答：欲界是不定的界別，不是脫離慾望的地方，不是修行的地方。如果想要修行，就會落入思慧之中。色界和無色界為什麼沒有思慧？答：色界和無色界是禪定的地方，修行的地方，脫離慾望的地方，想要思考就會落入修慧之中。還有一種說法，欲界中，完全有三種智慧。問：什麼是修慧？答：見道（darśanamārga，指初次證悟真理的階段）邊等智（jñāna，指智慧）、空空三昧（śūnyatā-śūnyatā-samādhi，指空性的禪定）、無愿無愿三昧（apraṇihita-apraṇihita-samādhi，指無愿的禪定）、無相無相三昧（animitta-animitta-samādhi，指無相的禪定）、盡智（kṣayajñāna，指斷盡煩惱的智慧）邊所有的善根就是修慧。因為數量少，所以沒有詳細說明。

【English Translation】 English version It is like three people bathing in a pond. One cannot float, the second can float but is not skilled, and the third is skilled at floating. The one who cannot float always grasps the grass and trees on the edge of the pond before bathing. The one who can float but is not skilled sometimes grasps the grass and trees on the edge of the pond, and sometimes bathes without grasping. The one who is skilled at floating does not grasp the grass and trees at any time, but enters the middle and bathes. Hearing-wisdom (śruta-mayī prajñā, wisdom gained through hearing) is like the first person bathing, thinking-wisdom (cintā-mayī prajñā, wisdom gained through thinking) is like the second person bathing, and cultivating-wisdom (bhāvanā-mayī prajñā, wisdom gained through cultivation) is like the third person bathing. Some say that hearing-wisdom is the cause of the three wisdoms, thinking-wisdom is the cause of thinking-wisdom, but not the cause of hearing-wisdom because it is lower; nor is it the cause of cultivating-wisdom because the realms are different. Cultivating-wisdom is the cause of cultivating-wisdom, but not the cause of hearing-wisdom because it is lower; nor is it the cause of thinking-wisdom because the realms are different. Some say that hearing-wisdom has the fruit of the three wisdoms, thinking-wisdom only has the fruit of thinking-wisdom, and cultivating-wisdom only has the fruit of cultivating-wisdom. Some say that when hearing-wisdom is present, only hearing-wisdom is cultivated; when thinking-wisdom is present, only thinking-wisdom is cultivated. This cultivation is practice-cultivation, not attainment-cultivation, because its nature is inferior and not as good as the future result. When cultivating-wisdom is present, all three wisdoms are cultivated. This is the nature of the three wisdoms, and so on, extensively.

Having spoken of the nature, now we should speak of why they are called hearing, thinking, and cultivating. The answer is: because it arises from hearing, it is called hearing; because it arises from thinking, it is called thinking; because it arises from cultivating, it is called cultivating.

In terms of realms, hearing-wisdom is in the desire realm (kāmadhātu, the realm of beings with desires), thinking-wisdom is in the desire realm, and cultivating-wisdom is in the form realm (rūpadhātu, the realm of beings who have transcended desire but still possess form) and the formless realm (arūpadhātu, the realm of beings who have completely transcended form). Question: Why is there no cultivating-wisdom in the desire realm? Answer: The desire realm is an unstable realm, not a place of detachment from desire, not a place of cultivation. If one wants to cultivate, one will fall into thinking-wisdom. Why are there no thinking-wisdom in the form and formless realms? Answer: The form and formless realms are places of samādhi (concentration), places of cultivation, places of detachment from desire. If one wants to think, one will fall into cultivating-wisdom. Some say that in the desire realm, all three wisdoms are fully present. Question: What is cultivating-wisdom? Answer: The wisdom at the edge of the path of seeing (darśanamārga, the stage of initial realization of truth), such as the emptiness-emptiness samādhi (śūnyatā-śūnyatā-samādhi, the samādhi of emptiness), the wishlessness-wishlessness samādhi (apraṇihita-apraṇihita-samādhi, the samādhi of non-aspiration), the signlessness-signlessness samādhi (animitta-animitta-samādhi, the samādhi of signlessness), and all the roots of goodness at the edge of the exhaustion-wisdom (kṣayajñāna, the wisdom of the exhaustion of afflictions). Because they are few, they are not described in detail.

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。色界有二種。謂聞修。無色界一種謂修。復有說者。欲界有三種。色界有三種。無色界有二種。謂思修。復有說者。欲界有三種。色界有三種。無色界有三種。評曰。不應作是說。如初說者好。地者聞慧在七地。思慧在欲界。修慧是有漏在十地。無漏九地。依者聞慧依欲色界身。思慧依欲界身。修慧依三界身。行者聞思慧。行十六行。亦行余行。修慧行十六行。亦行余行。問曰。若盡行十六行。亦行余行。有何差別。答曰。聞思慧自力不能未來得修。因他力故。未來得修。修慧自力未來得修。緣者俱緣一切法。念處者俱是四念處。智者聞思慧是等智。修慧是十智。根者聞修慧與三根相應。思慧與喜舍根相應。定者聞思慧不與定相應。修慧與三定相應。亦不與定相應。世者是三世法。緣三世者。是緣三世。亦緣非世。善不善無記者。是善緣善。不善無記者。是緣三種。三界系者。聞慧是欲色界系。思慧是欲界系。修慧是色無色界系。亦是不繫。緣三界系者。盡緣三界系。亦緣不繫。是學無學非學非無學者。聞思慧是非學非無學。修慧是三種。緣學無學非學非無學者。盡緣三種。見道斷修道斷不斷者。聞思慧是修道斷。修慧是修道斷亦不斷。緣見道修道不斷者。盡緣三種。緣自身他身非身法者。盡緣三種。緣名緣義者。

【現代漢語翻譯】 現代漢語譯本 有兩種。即聞所成慧和修所成慧。沒有一種是無慧。還有一種說法是，欲界有三種慧。有三種慧，沒有慧，有二種慧，即思所成慧和修所成慧。還有一種說法是，欲界有三種慧。有三種慧，沒有慧，有三種慧。評論說：不應該這樣說。如最初的說法比較好。地是指，聞慧在七地（指欲界、色界、無色界中的七個層次），思慧在欲界（指六慾天），修慧是有漏的在十地（指三界十地），無漏的在九地（指色界、無色界九地）。所依是指，聞慧依欲界身（指眾生的身體），思慧依欲界身，修慧依三界身（指欲界、色界、無色界眾生的身體）。行是指，聞思慧行十六行相（指苦、空、無常、無我等十六種觀行），也行其他的行。修慧行十六行相，也行其他的行。問：如果都行十六行相，也行其他的行，有什麼差別？答：聞思慧自身的力量不能在未來得到修慧，因為依靠他力，未來才能得到修慧。修慧自身的力量在未來可以得到修慧。所緣是指，都緣一切法（指所有事物）。念處是指，都是四念處（指身念處、受念處、心念處、法念處）。智是指，聞思慧是等智（指世俗的智慧），修慧是十智（指十種智慧）。根是指，聞修慧與三根相應（指樂根、苦根、舍根），思慧與喜舍根相應（指喜根、舍根）。定是指，聞思慧不與定相應（指禪定），修慧與三定相應（指欲界定、未到地定、中間定），也不與定相應。世是指，是三世法（指過去、現在、未來）。緣三世是指，是緣三世，也緣非世（指不屬於三世的事物）。善不善無記是指，是善緣善，不善無記是指，是緣三種（指善、不善、無記）。三界系是指，聞慧是欲界系（指被欲界煩惱所束縛），思慧是欲界系，修慧是色界無色界系（指被色界、無色界煩惱所束縛），也是不繫（指不被三界煩惱所束縛）。緣三界系是指，都緣三界系，也緣不繫。是學無學非學非無學是指，聞思慧是非學非無學（指既不是有學位的聖人，也不是無學位的聖人），修慧是三種（指有學位、無學位、非有學位非無學位）。緣學無學非學非無學是指，都緣三種。見道斷修道斷不斷是指，聞思慧是修道斷（指在修道位斷除煩惱），修慧是修道斷，也是不斷（指在修道位斷除煩惱，也可能不斷除煩惱）。緣見道修道不斷是指，都緣三種。緣自身他身非身法是指，都緣三種。緣名緣義是指

【English Translation】 English version There are two types: those arising from hearing and those arising from cultivation. There isn't one that is without wisdom. Some say that in the Desire Realm (Kāmadhātu), there are three types. There are three types, there is no wisdom, there are two types, namely those arising from thought and those arising from cultivation. Some say that in the Desire Realm, there are three types. There are three types, there is no wisdom, there are three types. Comment: It shouldn't be said like this. The initial statement is better. 'Ground' refers to hearing-wisdom being in the seven grounds (referring to the seven levels in the Desire Realm, Form Realm (Rūpadhātu), and Formless Realm (Arūpadhātu)), thought-wisdom being in the Desire Realm (referring to the Six Desire Heavens), cultivation-wisdom being with outflows (sāsrava) in the ten grounds (referring to the ten grounds of the Three Realms), and without outflows (anāsrava) in the nine grounds (referring to the nine grounds of the Form Realm and Formless Realm). 'Support' refers to hearing-wisdom relying on the body of the Desire Realm (referring to the bodies of sentient beings), thought-wisdom relying on the body of the Desire Realm, and cultivation-wisdom relying on the bodies of the Three Realms (referring to the bodies of sentient beings in the Desire Realm, Form Realm, and Formless Realm). 'Practice' refers to hearing-thought wisdom practicing the sixteen aspects (referring to the sixteen contemplations such as suffering, emptiness, impermanence, and non-self), and also practicing other practices. Cultivation-wisdom practices the sixteen aspects and also practices other practices. Question: If all practice the sixteen aspects and also practice other practices, what is the difference? Answer: Hearing-thought wisdom cannot obtain cultivation-wisdom in the future through its own power; because it relies on the power of others, it can obtain cultivation-wisdom in the future. Cultivation-wisdom can obtain cultivation-wisdom in the future through its own power. 'Object' refers to both cognizing all dharmas (referring to all things). 'Mindfulness' refers to both being the Four Foundations of Mindfulness (referring to mindfulness of body, feeling, mind, and dharma). 'Wisdom' refers to hearing-thought wisdom being conventional wisdom (referring to worldly wisdom), and cultivation-wisdom being the ten wisdoms (referring to the ten types of wisdom). 'Root' refers to hearing-cultivation wisdom being associated with the three roots (referring to the roots of pleasure, pain, and equanimity), and thought-wisdom being associated with the roots of joy and equanimity (referring to the roots of joy and equanimity). 'Concentration' refers to hearing-thought wisdom not being associated with concentration (referring to meditative concentration), and cultivation-wisdom being associated with the three concentrations (referring to Desire Realm concentration, preliminary concentration, and intermediate concentration), and also not being associated with concentration. 'World' refers to being the three-world dharma (referring to past, present, and future). 'Cognizing the three worlds' refers to cognizing the three worlds and also cognizing non-world (referring to things that do not belong to the three worlds). 'Good, unwholesome, and neutral' refers to good cognizing good, and unwholesome and neutral refers to cognizing the three types (referring to good, unwholesome, and neutral). 'Bound by the Three Realms' refers to hearing-wisdom being bound by the Desire Realm (referring to being bound by the afflictions of the Desire Realm), thought-wisdom being bound by the Desire Realm, and cultivation-wisdom being bound by the Form Realm and Formless Realm (referring to being bound by the afflictions of the Form Realm and Formless Realm), and also being unbound (referring to not being bound by the afflictions of the Three Realms). 'Cognizing being bound by the Three Realms' refers to all cognizing being bound by the Three Realms and also cognizing being unbound. 'Learner, non-learner, neither learner nor non-learner' refers to hearing-thought wisdom being neither learner nor non-learner (referring to neither a saint with a degree of learning nor a saint without a degree of learning), and cultivation-wisdom being the three types (referring to having a degree of learning, not having a degree of learning, and neither having nor not having a degree of learning). 'Cognizing learner, non-learner, neither learner nor non-learner' refers to all cognizing the three types. 'Severed by the Path of Seeing, severed by the Path of Cultivation, not severed' refers to hearing-thought wisdom being severed by the Path of Cultivation (referring to severing afflictions in the stage of cultivation), and cultivation-wisdom being severed by the Path of Cultivation and also not severed (referring to severing afflictions in the stage of cultivation and also possibly not severing afflictions). 'Cognizing the Path of Seeing, the Path of Cultivation, not severed' refers to all cognizing the three types. 'Cognizing self-body, other-body, non-body dharma' refers to all cognizing the three types. 'Cognizing name and cognizing meaning' refers to

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是緣名義。在意地。在六識身者。盡在意地。非五識身。為是生得。為方便者。儘是方便。佛有幾。聲聞辟支佛有幾。答曰。佛有三種。以修慧為名。所以者何。如來自然成道。有力無畏故。辟支佛亦有三種。以思慧為名。所以者何。以內自思惟。自然成道故。聲聞亦有三種。以聞慧為名。所以者何。從聞得生諸善功德故。復有說者。此三慧。儘可言是聞慧。所以者何。如說多聞能知法。乃至廣說。亦可言儘是思慧。所以者何。如經本說。思者是業。憶者是慧。亦可言儘是修慧。所以者何。如說云何修法。答曰。有為善法。是世尊亦說三慧。所謂言說究竟慧。禪定究竟慧出要究竟慧。聞慧即是言說究竟慧。思慧即是禪定究竟慧。修慧即是出要究竟慧。

云何為覺。云何為觀。乃至廣說。問曰。何故作此論。答曰。此二法所行相似。世人見多覺者。言是人多觀。見多觀者。言是人多覺。今欲說其體性亦說差別故。複次譬喻者。作如是說。說覺觀是心之異名。為止如是說者意亦明覺觀是心數法故。而作此論。

云何為覺。答曰。心於緣貫徹。種種貫徹。乃至廣說。如是等語。盡顯說覺相。云何為觀。答曰。若心行緣。種種行緣。乃至廣說。如是等說。盡顯說觀相。

覺觀有何差別。問曰。何故復作此論

【現代漢語翻譯】 現代漢語譯本 是緣名義，在於意地（manas-bhūmi，意識的層面）。在六識身（ṣaḍ-vijñāna-kāya，六種意識的集合）中的，都存在於意地，而非五識身（pañca-vijñāna-kāya，五種感官意識的集合）。這些是生得的嗎？還是方便的呢？都是方便的。佛（Buddha）有幾種？聲聞（Śrāvaka，通過聽聞佛法而證悟的弟子）和辟支佛（Pratyekabuddha，獨覺佛）有幾種？回答說：佛有三種，以修慧（bhāvanā-prajñā，通過修行獲得的智慧）為名。為什麼這樣說呢？因為如來（Tathāgata，佛的稱號之一）自然成道，具有力量和無畏的緣故。辟支佛也有三種，以思慧（cintā-prajñā，通過思考獲得的智慧）為名。為什麼這樣說呢？因為他們以內在的自我思惟，自然成道的緣故。聲聞也有三種，以聞慧（śruta-prajñā，通過聽聞獲得的智慧）為名。為什麼這樣說呢？因為從聽聞中產生各種善功德的緣故。還有一種說法是，這三種智慧，都可以說是聞慧。為什麼這樣說呢？如經中所說，多聞能知法，乃至廣說。也可以說都是思慧。為什麼這樣說呢？如經本所說，思者是業，憶者是慧。也可以說都是修慧。為什麼這樣說呢？如說什麼是修法？回答說：有為善法。世尊（Bhagavān，佛的稱號之一）也說了三種智慧，即言說究竟慧、禪定究竟慧、出要究竟慧。聞慧就是言說究竟慧，思慧就是禪定究竟慧，修慧就是出要究竟慧。

什麼是覺（vitarka，尋）？什麼是觀（vicāra，伺）？乃至廣說。問：為什麼要作此論？答：因為這兩種法所表現的相似，世人看到多覺的人，就說這個人多觀；看到多觀的人，就說這個人多覺。現在想要說明它們的體性和差別。其次，譬喻者這樣說，說覺觀是心的異名。爲了阻止這種說法，也爲了明確覺觀是心數法（caitta，心所法），所以才作此論。

什麼是覺？回答說：心對於所緣境的貫徹，種種貫徹，乃至廣說。這些話，都充分地顯示了覺的相狀。什麼是觀？回答說：心行於所緣境，種種行於所緣境，乃至廣說。這些話，都充分地顯示了觀的相狀。

覺和觀有什麼差別？問：為什麼又要作此論？

【English Translation】 English version These are the meanings of 'cause', residing in the manas-bhūmi (mind-ground). Those present in the ṣaḍ-vijñāna-kāya (aggregate of six consciousnesses) are all in the manas-bhūmi, not in the pañca-vijñāna-kāya (aggregate of five sense consciousnesses). Are these innate or acquired through skillful means? They are all acquired through skillful means. How many types of Buddhas are there? How many types of Śrāvakas (disciples who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (solitary Buddhas) are there? The answer is: There are three types of Buddhas, named after bhāvanā-prajñā (wisdom from cultivation). Why is that? Because the Tathāgata (one of the titles of the Buddha) naturally attains enlightenment, possessing power and fearlessness. There are also three types of Pratyekabuddhas, named after cintā-prajñā (wisdom from thinking). Why is that? Because they naturally attain enlightenment through internal self-reflection. There are also three types of Śrāvakas, named after śruta-prajñā (wisdom from hearing). Why is that? Because various virtuous qualities arise from hearing. Some also say that all three types of wisdom can be called śruta-prajñā. Why is that? As it is said in the scriptures, 'Extensive learning enables one to know the Dharma,' and so on. It can also be said that they are all cintā-prajñā. Why is that? As the scriptures say, 'Thinking is karma, and remembering is wisdom.' It can also be said that they are all bhāvanā-prajñā. Why is that? As it is said, 'What is the method of cultivation?' The answer is: 'Meritorious conditioned dharmas.' The Bhagavan (another title of the Buddha) also spoke of three types of wisdom: ultimate wisdom of speech, ultimate wisdom of meditation, and ultimate wisdom of liberation. Śruta-prajñā is the ultimate wisdom of speech, cintā-prajñā is the ultimate wisdom of meditation, and bhāvanā-prajñā is the ultimate wisdom of liberation.

What is vitarka (initial application of thought)? What is vicāra (sustained application of thought)? And so on. Question: Why is this treatise written? Answer: Because these two dharmas are similar in their operation. People often see someone who has much vitarka and say that person has much vicāra; they see someone who has much vicāra and say that person has much vitarka. Now, we want to explain their nature and differences. Furthermore, some say that vitarka and vicāra are different names for the mind. To refute this view and to clarify that vitarka and vicāra are caittas (mental factors), this treatise is written.

What is vitarka? The answer is: The mind's thorough penetration of the object, various thorough penetrations, and so on. These words fully reveal the characteristics of vitarka. What is vicāra? The answer is: The mind's movement towards the object, various movements towards the object, and so on. These words fully reveal the characteristics of vicāra.

What are the differences between vitarka and vicāra? Question: Why is this treatise written again?

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。答曰。此二法相似。雖說體性。亦應說差別。覺觀有何差別耶。答曰。如經本說。粗心是覺。細心是觀。若作是說。明覺觀是心。復有說者。若心粗時是覺。心細時是觀。若作是說。明覺觀不在一心中。復有說者。應作是說。心中粗者是覺。細者是觀問曰。云何一心中。有粗細相違法耶。答曰。以所作異故。可得粗所作是覺。細所作是觀云何粗以猛利故。云何細不猛利故。如以針刺身生受。覺所作亦爾。如以鳥翅根刺身生受。觀所作亦爾。如一兩鹽和一兩水置之口中。鹽生舌識則猛利。水生舌識則不猛利。覺所作當知如鹽。觀所作當知如水。一兩水。一兩苦酒。喻亦如是。法身經亦說。如天雷時。聲有粗細。覺所作當知如粗聲。觀所作當知如余細聲。銅鈴銅器。出粗細聲。亦如是。亦如鳥飛虛空。鼓其兩翼。當知如覺。踴身得去。當知如觀。若作是說。明覺觀不在一心中。此經所說。明覺觀在一心中。

分別有三種。有自體分別。有憶念分別。有現觀分別。自體分別者。謂覺是也。憶念分別者。謂念是也。現觀分別者。謂慧是也。欲界五識身。有一種分別。謂自體分別。雖有念不能憶念。雖有慧不能了了現觀。意地有三種分別。初禪地三識身有一種分別。謂自體分別。雖有念不能憶念。雖有慧不能了了現觀。

【現代漢語翻譯】 現代漢語譯本：問：這兩種法（覺和觀）相似，雖然說了它們的體性，也應該說說它們的差別。覺和觀有什麼差別呢？答：如經書原本所說，粗的心是覺，細的心是觀。如果這樣說，就表明覺和觀是心。還有一種說法，如果心粗的時候是覺，心細的時候是觀。如果這樣說，就表明覺和觀不在同一個心中。還有一種說法，應該這樣說，心中粗的部分是覺，細的部分是觀。問：為什麼一個心中，會有粗細這種相互違背的現象呢？答：因為它們所起的作用不同。可以認為粗的作用是覺，細的作用是觀。為什麼說是粗的？因為猛利。為什麼說是細的？因為不猛利。比如用針刺身體會產生感受，覺的作用也是這樣。比如用鳥的翅膀根部刺身體會產生感受，觀的作用也是這樣。比如一兩鹽和一兩水混合後放入口中，鹽在舌頭上產生的感受是猛烈的，水在舌頭上產生的感受是不猛烈的。覺的作用應當知道像鹽，觀的作用應當知道像水。一兩水和一兩苦酒的例子也是這樣。《法身經》也說，像打雷的時候，聲音有粗細。覺的作用應當知道像粗的聲音，觀的作用應當知道像其餘細的聲音。銅鈴和銅器發出粗細的聲音，也是這樣。也像鳥在空中飛行，鼓動它的兩隻翅膀，應當知道像覺；身體騰空離去，應當知道像觀。如果這樣說，就表明覺和觀不在同一個心中。這部經所說，表明覺和觀在同一個心中。 分別有三種：有自體分別，有憶念分別，有現觀分別。自體分別，指的是覺。憶念分別，指的是念。現觀分別，指的是慧。欲界的五識身，有一種分別，就是自體分別。雖然有念，但不能憶念；雖然有慧，但不能清楚地現觀。意地有三種分別。初禪地的三識身有一種分別，就是自體分別。雖然有念，但不能憶念；雖然有慧，但不能清楚地現觀。

【English Translation】 English version: Question: These two dharmas (Vitarka and Vicara) are similar. Although their nature has been discussed, their differences should also be discussed. What are the differences between Vitarka (覺, initial application of thought) and Vicara (觀, sustained application of thought)? Answer: As the original sutra says, the coarse mind is Vitarka, and the subtle mind is Vicara. If it is said this way, it clarifies that Vitarka and Vicara are the mind. Another explanation is that if the mind is coarse, it is Vitarka; if the mind is subtle, it is Vicara. If it is said this way, it clarifies that Vitarka and Vicara are not in the same mind. Another explanation is that it should be said that the coarse aspect in the mind is Vitarka, and the subtle aspect is Vicara. Question: How can there be contradictory phenomena of coarseness and subtlety in one mind? Answer: Because their functions are different. The coarse function can be considered Vitarka, and the subtle function can be considered Vicara. Why is it said to be coarse? Because it is intense. Why is it said to be subtle? Because it is not intense. For example, when a needle pricks the body, a sensation arises, and the function of Vitarka is similar to this. For example, when the root of a bird's wing pricks the body, a sensation arises, and the function of Vicara is similar to this. For example, if one ounce of salt and one ounce of water are mixed and placed in the mouth, the sensation of salt on the tongue is intense, and the sensation of water on the tongue is not intense. The function of Vitarka should be known as like salt, and the function of Vicara should be known as like water. The example of one ounce of water and one ounce of bitter wine is also similar. The Dharmakaya Sutra also says that like thunder, the sound has coarseness and subtlety. The function of Vitarka should be known as like the coarse sound, and the function of Vicara should be known as like the remaining subtle sound. A copper bell and a copper instrument produce coarse and subtle sounds, and this is also similar. It is also like a bird flying in the sky, flapping its two wings, which should be known as like Vitarka; the body rising and leaving, which should be known as like Vicara. If it is said this way, it clarifies that Vitarka and Vicara are not in the same mind. What this sutra says clarifies that Vitarka and Vicara are in the same mind. There are three types of discrimination (分別, vikalpa): self-nature discrimination (自體分別, svabhāva-vikalpa), recollection discrimination (憶念分別, smṛti-vikalpa), and direct perception discrimination (現觀分別, pratyakṣa-vikalpa). Self-nature discrimination refers to Vitarka. Recollection discrimination refers to memory (念, smṛti). Direct perception discrimination refers to wisdom (慧, prajñā). The five consciousnesses (五識, pañca-vijñāna) of the desire realm (欲界, kāmadhātu) have one type of discrimination, which is self-nature discrimination. Although there is memory, it cannot recollect. Although there is wisdom, it cannot clearly perceive directly. The mind-basis (意地, mano-bhūmi) has three types of discrimination. The three consciousnesses of the first dhyana (初禪, prathama-dhyāna) realm have one type of discrimination, which is self-nature discrimination. Although there is memory, it cannot recollect. Although there is wisdom, it cannot clearly perceive directly.

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意地不入定時。有三種分別。入定有二種分別。除現觀分別。第二第三第四禪。不入定時。有二種分別。除自體分別。入定有一種分別。謂憶念分別。無現觀分別。以極定故。無色中不入定心。有二種分別。除自體分別。若入定有一種分別。謂憶念分別。

云何為掉。云何為心亂。乃至廣說。問曰。何故作此論。答曰。此二法相似。有人心掉。世人言是人心亂。有人心亂。世人言是人心掉。或謂此二法是一。今欲決定說其體性亦欲說差別故。而作此論。

云何為掉。答曰。心不休息。不寂靜。乃至廣說。如是等語。盡說掉相。云何心亂。答曰。心觀不住。乃至廣說。如是等語。盡說心亂相。或有說者。染污三昧是心亂。復有說者。染污三昧所不攝余相應法名心亂。評曰。不應作是說。如前說者好。

問曰。掉與心亂有何差別。何故復作此論。答曰。此二法相似。雖說體性。亦應說差別。掉與心亂。有何差別。答曰。不休息相是掉。心不住一緣是心亂。復有說者。發動定心是掉。令心馳散於外是心亂。外者謂色聲香味觸。掉能發動定心。如泉水初出心亂令心馳散色聲等。如水流遍池中。如人坐床。一人來挽臂使起。一人驅馳令行。掉髮動定心。如挽臂使起。心亂令心馳散色等緣中。如驅馳令行。若掉

【現代漢語翻譯】 現代漢語譯本： 未進入禪定狀態時，根據所處的禪定層級，有三種不同的區分。進入禪定狀態時，有兩種不同的區分。排除現觀（xiàn guān，直接的洞察力）的區分。在第二禪、第三禪、第四禪中，未進入禪定狀態時，有兩種不同的區分，排除自體（zì tǐ，自身）的區分。進入禪定狀態時，有一種區分，即憶念（yì niàn，回憶）的區分。沒有現觀的區分，因為禪定非常深入。在無色界（wú sè jiè，沒有物質形態的境界）中，未進入禪定狀態的心，有兩種區分，排除自體（zì tǐ，自身）的區分。如果進入禪定狀態，有一種區分，即憶念（yì niàn，回憶）的區分。

什麼是掉舉（diào jǔ，精神散亂）？什麼是心亂（xīn luàn，內心混亂）？乃至廣說。問：為什麼要做這個論述？答：因為這兩種法相似。有人心掉舉，世人說這人心亂。有人心亂，世人說這人心掉舉。或者認為這兩種法是一樣的。現在想要確定地說出它們的體性，也想要說出它們的差別，所以做這個論述。

什麼是掉舉（diào jǔ，精神散亂）？答：心不休息，不寂靜，乃至廣說。像這樣的話語，都說的是掉舉的相狀。什麼是心亂（xīn luàn，內心混亂）？答：心觀不住，乃至廣說。像這樣的話語，都說的是心亂的相狀。或者有人說，染污的三昧（rǎn wū de sān mèi，被污染的禪定）是心亂。又有人說，染污的三昧所不包含的其餘相應法，叫做心亂。評論說：不應該這樣說。像前面說的那樣比較好。

問：掉舉（diào jǔ，精神散亂）與心亂（xīn luàn，內心混亂）有什麼差別？為什麼又要做這個論述？答：這兩種法相似，即使說了它們的體性，也應該說出它們的差別。掉舉與心亂，有什麼差別？答：不休息的相狀是掉舉，心不住於一個所緣是心亂。又有人說，發動定心是掉舉，使心馳散於外是心亂。外指的是色（sè，顏色、形態）、聲（shēng，聲音）、香（xiāng，氣味）、味（wèi，味道）、觸（chù，觸感）。掉舉能夠發動定心，就像泉水剛涌出來一樣。心亂使心馳散於色聲等，就像水流遍池塘一樣。就像人坐在床上，一個人來拉他的手臂使他起來，一個人驅趕他使他行走。掉舉發動定心，就像拉手臂使他起來。心亂使心馳散於色等所緣中，就像驅趕他使他行走。如果是掉舉

【English Translation】 English version: When not entering Samadhi (dìng shí, meditative state), there are three kinds of distinctions based on the level of Samadhi. When entering Samadhi, there are two kinds of distinctions. Excluding the distinction of direct realization (xiàn guān, direct insight). In the second, third, and fourth Dhyanas (chán, meditative states), when not entering Samadhi, there are two kinds of distinctions, excluding the distinction of self-nature (zì tǐ, self-essence). When entering Samadhi, there is one kind of distinction, namely the distinction of recollection (yì niàn, remembrance). There is no distinction of direct realization because the Samadhi is very deep. In the Formless Realm (wú sè jiè, realm without material form), the mind not entering Samadhi has two kinds of distinctions, excluding the distinction of self-nature (zì tǐ, self-essence). If entering Samadhi, there is one kind of distinction, namely the distinction of recollection (yì niàn, remembrance).

What is distraction (diào jǔ, mental restlessness)? What is mental confusion (xīn luàn, inner turmoil)? And so on. Question: Why is this treatise made? Answer: Because these two dharmas (fǎ, teachings/phenomena) are similar. When someone's mind is distracted, people say that person's mind is confused. When someone's mind is confused, people say that person's mind is distracted. Or it is thought that these two dharmas are the same. Now, wanting to definitively state their nature and also wanting to state their differences, this treatise is made.

What is distraction (diào jǔ, mental restlessness)? Answer: The mind does not rest, is not tranquil, and so on. Such words completely describe the characteristics of distraction. What is mental confusion (xīn luàn, inner turmoil)? Answer: The mind does not abide in contemplation, and so on. Such words completely describe the characteristics of mental confusion. Or some say that defiled Samadhi (rǎn wū de sān mèi, contaminated meditative state) is mental confusion. Others say that the remaining associated dharmas not included in defiled Samadhi are called mental confusion. Comment: It should not be said like this. It is better as said before.

Question: What is the difference between distraction (diào jǔ, mental restlessness) and mental confusion (xīn luàn, inner turmoil)? Why is this treatise made again? Answer: These two dharmas are similar, and even if their nature is stated, their differences should also be stated. What is the difference between distraction and mental confusion? Answer: The characteristic of not resting is distraction; the mind not abiding on one object is mental confusion. Others say that agitating the Samadhi mind is distraction; causing the mind to scatter outward is mental confusion. 'Outward' refers to form (sè, color/shape), sound (shēng, sound), smell (xiāng, scent), taste (wèi, flavor), and touch (chù, tactile sensation). Distraction can agitate the Samadhi mind, like a spring of water just emerging. Mental confusion causes the mind to scatter to form, sound, etc., like water flowing throughout a pond. It's like a person sitting on a bed, one person pulling their arm to make them get up, and another person urging them to walk. Distraction agitates the Samadhi mind, like pulling an arm to make someone get up. Mental confusion causes the mind to scatter among objects like form, etc., like urging someone to walk. If it is distraction

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是心亂耶。若心亂是掉耶。乃至廣作四句。掉非心亂者。若心數數行一緣中是也。心亂非掉者。若心行多緣中。不數數行是也。掉亦是心亂者。若心行多緣中。亦數數行是也。非掉非心亂者。心行一緣。非數數行是也。尊者佛陀提婆說曰。若心是亂。彼亦是掉。或有掉非心散。心行一緣。亦數數行。猶如有人。行一道中。而常馳走。彼亦如是。問曰。三摩提即心亂耶。答曰。染污三摩提是心亂。如先所說。有十大地受乃至慧。有十煩惱大地。謂不信懈怠亂念心亂無明惡慧不正作觀邪解脫掉放逸。此十大地。十煩惱大地。名有二十。體有十五。所以者何。如受想思觸欲。此名有五。體亦有五。如不信懈怠無明掉放逸。此名有五。體亦有五。如作觀解脫念定慧。若不染污是大地。若染污是煩惱大地。是以名有十體有五。是故十大地。十煩惱大地。名有二十。體有十五。復有說者。名有二十。體有十六。所以者何。心亂體異。定體亦異故。若是大地。是煩惱大地耶。若是煩惱大地。是大地耶。乃至廣作四句。是大地非煩惱大地者。受想思觸欲是也。是煩惱大地非大地者。不信懈怠無明掉放逸是也。是大地亦是煩惱大地者。作觀解脫念定慧是也。作觀即是耶作觀。解脫即是耶解脫。念即是亂念。定即是心亂。慧即是惡慧。非大

【現代漢語翻譯】 現代漢語譯本 是心是散亂嗎？如果心是散亂，那就是掉舉嗎？（以下）廣泛地作出四句分析。掉舉不是心亂的情況是：如果心屢次專注於一個對象，就是這種情況。心亂不是掉舉的情況是：如果心專注于多個對象，並且不是屢次專注於一個對象，就是這種情況。掉舉也是心亂的情況是：如果心專注于多個對象，並且也屢次專注於一個對象，就是這種情況。既不是掉舉也不是心亂的情況是：心專注於一個對象，並且不是屢次專注於一個對象，就是這種情況。 尊者佛陀提婆（Buddha Deva）說：『如果心是散亂的，那麼它也是掉舉。』或者說，有掉舉但不是心散亂的情況：心專注於一個對象，並且屢次專注于這個對象。就像有個人，走在一條路上，卻經常奔跑。情況就像這樣。 問：『三摩提（Samadhi，定）就是心亂嗎？』答：『被染污的三摩提是心亂，就像先前所說的，有十大地法，即受、想、思、觸、欲乃至慧。有十大煩惱大地法，即不信、懈怠、散亂、失念、心亂、無明、惡慧、不正作意、邪解脫、掉舉、放逸。』這十大地法和十大煩惱大地法，名目上有二十種，但本體只有十五種。為什麼這麼說呢？比如受、想、思、觸、欲，名目上有五種，本體也有五種。比如不信、懈怠、無明、掉舉、放逸，名目上有五種，本體也有五種。比如作意、解脫、念、定、慧，如果不被染污，就是大地法；如果被染污，就是煩惱大地法。因此，名目上有十種，本體有五種。所以，十大地法和十大煩惱大地法，名目上有二十種，本體有十五種。 還有一種說法，名目上有二十種，本體有十六種。為什麼這麼說呢？因為心亂的本體和定的本體是不同的。 如果是大地法，就是煩惱大地法嗎？如果是煩惱大地法，就是大地法嗎？（以下）廣泛地作出四句分析。是大地法但不是煩惱大地法的情況是：受、想、思、觸、欲就是這種情況。是煩惱大地法但不是大地法的情況是：不信、懈怠、無明、掉舉、放逸就是這種情況。是大地法也是煩惱大地法的情況是：作意、解脫、念、定、慧就是這種情況。作意就是正作意嗎？解脫就是正解脫嗎？念就是亂念嗎？定就是心亂嗎？慧就是惡慧嗎？不是大地法...

【English Translation】 English version Is the mind disturbed? If the mind is disturbed, is it restlessness (uddhacca)? (Hereafter) broadly make fourfold distinctions. Restlessness is not a disturbed mind when the mind repeatedly focuses on one object. A disturbed mind is not restlessness when the mind focuses on multiple objects and does not repeatedly focus on one object. Restlessness is also a disturbed mind when the mind focuses on multiple objects and also repeatedly focuses on one object. Neither restlessness nor a disturbed mind occurs when the mind focuses on one object and does not repeatedly focus on one object. Venerable Buddha Deva said: 'If the mind is disturbed, then it is also restless.' Or, there is restlessness but not a disturbed mind: the mind focuses on one object and repeatedly focuses on that object. It is like someone walking on a road but constantly running. The situation is like this. Question: 'Is Samadhi (concentration) a disturbed mind?' Answer: 'Contaminated Samadhi is a disturbed mind, as previously stated, there are ten great ground mental factors, namely feeling (vedana), perception (samjna), volition (samskara), contact (sparsha), desire (chanda), and wisdom (prajna). There are ten great ground afflictions, namely disbelief (asaddha), laziness (kausidya), distraction (vikshepa), forgetfulness (musitasmrtita), mental disturbance (ksubdhacitta), ignorance (avidya), bad wisdom (durmati), improper attention (ayonisomanaskara), wrong liberation (mithyavimoksha), restlessness (uddhacca), and recklessness (pramada).' These ten great ground mental factors and ten great ground afflictions have twenty names but only fifteen entities. Why is this so? For example, feeling, perception, volition, contact, and desire have five names and five entities. For example, disbelief, laziness, ignorance, restlessness, and recklessness have five names and five entities. For example, attention, liberation, mindfulness, concentration, and wisdom, if not contaminated, are great ground mental factors; if contaminated, they are great ground afflictions. Therefore, there are ten names and five entities. Therefore, the ten great ground mental factors and ten great ground afflictions have twenty names and fifteen entities. There is another saying that there are twenty names and sixteen entities. Why is this so? Because the entity of mental disturbance and the entity of concentration are different. If it is a great ground mental factor, is it a great ground affliction? If it is a great ground affliction, is it a great ground mental factor? (Hereafter) broadly make fourfold distinctions. A great ground mental factor but not a great ground affliction is feeling, perception, volition, contact, and desire. A great ground affliction but not a great ground mental factor is disbelief, laziness, ignorance, restlessness, and recklessness. A great ground mental factor and also a great ground affliction is attention, liberation, mindfulness, concentration, and wisdom. Is attention right attention? Is liberation right liberation? Is mindfulness disturbed mindfulness? Is concentration a disturbed mind? Is wisdom bad wisdom? Not a great ground mental factor...

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地非煩惱大地者。除上爾所事。若作是說。體有十六者。是大地非煩惱大地有六。受想思觸欲定是。煩惱大地非大地有六。謂不信懈怠心亂無明掉放逸是。大地亦是煩惱大地者。作觀解脫念慧。若不染污是大地。若染污是煩惱大地。非大地非煩惱大地者。除上爾所事。評曰。不應作是說。如前說者好。有十小煩惱大地。謂忿嫌覆恨慳嫉誑諂憍害。有十善大地。謂信猗進慚愧不貪不恚不放逸不害舍。有五不善大地。謂無明睡掉無慚無愧。有三隱沒無記大地。謂無明睡掉。有十不隱沒無記大地。謂受乃至慧。大地一切心中可得。煩惱大地。一切染污心中可得。小煩惱大地。非一切染污心中可得。所以者何。所作各異故。若有一則無二。此是修道所斷意地欲界心中可得。是故說小不說大。善大地。一切善心中可得。不善大地。一切不善心中可得。隱沒無記大地。一切隱沒無記心中可得。不隱沒無記大地。一切不隱沒無記心中可得。

有定緣一緣是散亂。緣一緣非散亂。行一行是散亂。行一行非散亂。緣一緣行一行是散亂。緣一緣行一行非散亂。緣多緣是散亂。緣多緣非散亂。行多行是散亂。行多行非散亂。緣多緣行多行是散亂。緣多緣行多行非散亂。緣一緣是散亂者。如一比丘。緣是法。不凈思惟。于緣中未善習。若

【現代漢語翻譯】 現代漢語譯本 地不是煩惱大地的情況：除了上面所說的那些（大地法）之外。如果這樣說：『體有十六種』，那麼，是屬於大地但不是煩惱大地的有六種，即受、想、思、觸、欲、定。是屬於煩惱大地但不是大地的有六種，即不信、懈怠、心亂、無明、掉舉、放逸。既是大地也是煩惱大地的情況：作觀、解脫、念、慧，如果是不染污的，就是大地；如果是染污的，就是煩惱大地。既不是大地也不是煩惱大地的情況：除了上面所說的那些（法）之外。評論說：不應該這樣說，像前面所說的那樣比較好。有十種小煩惱大地法，即忿、嫌、覆、恨、慳、嫉、誑、諂、憍、害。有十種善大地法，即信、猗、進、慚、愧、不貪、不恚、不放逸、不害、舍。有五種不善大地法，即無明、睡眠、掉舉、無慚、無愧。有三種隱沒無記大地法，即無明、睡眠、掉舉。有十種不隱沒無記大地法，即受乃至慧。大地法在一切心中都可以得到。煩惱大地法，在一切染污心中都可以得到。小煩惱大地法，不是在一切染污心中都可以得到。為什麼呢？因為它們所起的作用各不相同。如果有一種，就不會有兩種。這些是修道所斷的意地欲界心中可以得到的。所以說是『小』，而不是說『大』。善大地法，在一切善心中都可以得到。不善大地法，在一切不善心中都可以得到。隱沒無記大地法，在一切隱沒無記心中都可以得到。不隱沒無記大地法，在一切不隱沒無記心中都可以得到。 有專注一境是散亂的情況，有專注一境不是散亂的情況；有心行於一境是散亂的情況，有心行於一境不是散亂的情況；有專注一境且心行於一境是散亂的情況，有專注一境且心行於一境不是散亂的情況；有緣于多境是散亂的情況，有緣于多境不是散亂的情況；有心行於多境是散亂的情況，有心行於多境不是散亂的情況；有緣于多境且心行於多境是散亂的情況，有緣于多境且心行於多境不是散亂的情況。專注一境是散亂的情況：例如一位比丘，緣於此法（Dharma），作不凈的思惟，對於所緣境尚未善於修習，如果...

【English Translation】 English version What is not the 'great earth' (mahābhūmika) of afflictions (kleśa)? It is other than the things mentioned above. If it is said that 'entities have sixteen', then there are six that are 'great earth' but not 'great earth' of afflictions: feeling (vedanā), perception (saṃjñā), thought (cetanā), contact (sparśa), desire (chanda), and concentration (samādhi). There are six that are 'great earth' of afflictions but not 'great earth': disbelief (āśraddhya), laziness (kausīdya), mental confusion (styāna), ignorance (avidyā), distraction (auddhatya), and recklessness (pramāda). What is both 'great earth' and 'great earth' of afflictions? Contemplation (darśana), liberation (mokṣa), mindfulness (smṛti), and wisdom (prajñā). If it is unpolluted, it is 'great earth'; if it is polluted, it is 'great earth' of afflictions. What is neither 'great earth' nor 'great earth' of afflictions? It is other than the things mentioned above. The commentary says: It should not be said like this; it is better as said before. There are ten 'small afflictions great earth' (upakleśa-mahābhūmika): anger (krodha), resentment (upanāha), concealment (mrakṣa), spite (pradāśa), stinginess (mātsarya), jealousy (īrṣyā), deceit (śāṭhya), flattery (maya), conceit (mada), and harmfulness (vihiṃsā). There are ten 'wholesome great earth' (kuśala-mahābhūmika): faith (śraddhā), ease (praśrabdhi), effort (vīrya), shame (hrī), embarrassment (apatrāpya), non-greed (alobha), non-hatred (adveṣa), non-recklessness (apramāda), non-harmfulness (avihiṃsā), and equanimity (upekṣā). There are five 'unwholesome great earth' (akuśala-mahābhūmika): ignorance (avidyā), sleep (middha), distraction (auddhatya), shamelessness (āhrīkya), and lack of embarrassment (anapatrāpya). There are three 'obscured indeterminate great earth' (nivṛtāvyākṛta-mahābhūmika): ignorance (avidyā), sleep (middha), and distraction (auddhatya). There are ten 'unobscured indeterminate great earth' (anivṛtāvyākṛta-mahābhūmika): feeling (vedanā) up to wisdom (prajñā). 'Great earth' can be found in all minds. 'Great earth' of afflictions can be found in all polluted minds. 'Small afflictions great earth' cannot be found in all polluted minds. Why? Because their functions are different. If there is one, there will not be two. These can be found in the mind of the desire realm (kāmadhātu) in the realm of thought (manodhātu) that is severed by the path of cultivation (bhāvanāmārga). Therefore, it is said 'small', not 'great'. 'Wholesome great earth' can be found in all wholesome minds. 'Unwholesome great earth' can be found in all unwholesome minds. 'Obscured indeterminate great earth' can be found in all obscured indeterminate minds. 'Unobscured indeterminate great earth' can be found in all unobscured indeterminate minds. There is being scattered while focusing on one object, and there is not being scattered while focusing on one object. There is acting on one object and being scattered, and there is acting on one object and not being scattered. There is focusing on one object and acting on one object and being scattered, and there is focusing on one object and acting on one object and not being scattered. There is being scattered while focusing on many objects, and there is not being scattered while focusing on many objects. There is acting on many objects and being scattered, and there is acting on many objects and not being scattered. There is focusing on many objects and acting on many objects and being scattered, and there is focusing on many objects and acting on many objects and not being scattered. Focusing on one object and being scattered: for example, a monk, focusing on this Dharma, contemplating impurity, not yet well-practiced in the object, if...

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作青想。若作赤汁想。若作爛想。若作脹想。若作己啖想。若作血涂想。若作散想。若骨想。若瑣想。若骨瑣想。作如是觀時。其心散亂。不作一緣。不作一識。前定已失。后定不進。是名定一緣是散亂。

緣一緣非散亂者。如一比丘。緣是法。不凈思惟。于緣善習。若作青想。若赤汁想。乃至作骨瑣想。作如是觀時。心不散亂。作一緣。作一識。前定不失。能進后定。乃至廣說。

行一行是散亂行者。如一比丘。行無常行。於此行不善修習。復觀無常。復觀須臾。復觀前後不相似。復觀前後壞滅。作如是觀時。其心散亂。前定已失。后定不進。乃至廣說。

行一行非散亂者。如一比丘。行無常行。於此行。善修習。復觀無常。乃至觀于壞滅。作如是觀時。心不散亂。前定不失。能進后定。乃至廣說。

緣一緣行一行是散亂者。如一比丘。觀身是無常。於此觀不善修習。復觀此身是無常。乃至觀身是壞滅。作是觀時。其心散亂。前定已失。后定不進。乃至廣說。

緣一緣行一行非散亂者。如一比丘。觀此身無常。於此觀善修習。復觀此身無常。乃至觀身壞滅。作是觀時。心不散亂。不失前定。能進后定。乃至廣說。

緣多緣是散亂者。如一比丘。觀身是無常。於此觀不善修習。

【現代漢語翻譯】 現代漢語譯本 作青色想。如果作紅色汁液想。如果作腐爛想。如果作腫脹想。如果作自己吞食想。如果作血塗抹想。如果作分散想。如果作骨頭想。如果作骨骼碎塊想。如果作骨骼碎塊想。作這樣的觀想時，他的心就散亂，不能專注於一個對象，不能產生一個意識。之前的禪定已經失去，之後的禪定不能進步。這叫做專注於一個對象卻是散亂。

專注於一個對象不是散亂：比如一個比丘（bhikkhu，佛教僧侶），專注于這個法，以不凈來思維，對於所緣善於修習。如果作青色想，如果作紅色汁液想，乃至作骨骼碎塊想。作這樣的觀想時，心不散亂，專注於一個對象，產生一個意識。之前的禪定不失去，能夠進步到之後的禪定，乃至廣說。

行持一種行是散亂的行持：比如一個比丘，行持無常的行，對於這種行不善於修習。又觀想無常，又觀想須臾（ksana，極短的時間），又觀想前後不相似，又觀想前後壞滅。作這樣的觀想時，他的心就散亂，之前的禪定已經失去，之後的禪定不能進步，乃至廣說。

行持一種行不是散亂：比如一個比丘，行持無常的行，對於這種行善於修習。又觀想無常，乃至觀想壞滅。作這樣的觀想時，心不散亂，之前的禪定不失去，能夠進步到之後的禪定，乃至廣說。

專注於一個對象，行持一種行是散亂：比如一個比丘，觀想身體是無常的，對於這種觀想不善於修習。又觀想這個身體是無常的，乃至觀想身體是壞滅的。作這樣的觀想時，他的心就散亂，之前的禪定已經失去，之後的禪定不能進步，乃至廣說。

專注於一個對象，行持一種行不是散亂：比如一個比丘，觀想這個身體是無常的，對於這種觀想善於修習。又觀想這個身體是無常的，乃至觀想身體壞滅。作這樣的觀想時，心不散亂，不失去之前的禪定，能夠進步到之後的禪定，乃至廣說。

專注于多個對象是散亂：比如一個比丘，觀想身體是無常的，對於這種觀想不善於修習。

【English Translation】 English version Imagining blue. If imagining red liquid. If imagining putrefaction. If imagining swelling. If imagining being eaten by oneself. If imagining being smeared with blood. If imagining being scattered. If imagining bones. If imagining fragments. If imagining bone fragments. When making such observations, his mind is scattered, not focused on one object, not producing one consciousness. Previous concentration is lost, subsequent concentration does not advance. This is called focusing on one object but being scattered.

Focusing on one object without being scattered: For example, a bhikkhu (Buddhist monk), focuses on this Dharma, thinking with impurity, skillful in practicing the object of focus. If imagining blue, if imagining red liquid, even imagining bone fragments. When making such observations, the mind is not scattered, focusing on one object, producing one consciousness. Previous concentration is not lost, able to advance to subsequent concentration, and so on.

Practicing one practice is scattered practice: For example, a bhikkhu, practices the practice of impermanence, not skillful in practicing this practice. Again contemplating impermanence, again contemplating a moment (ksana, an extremely short time), again contemplating that before and after are not similar, again contemplating that before and after are destroyed. When making such observations, his mind is scattered, previous concentration is lost, subsequent concentration does not advance, and so on.

Practicing one practice is not scattered: For example, a bhikkhu, practices the practice of impermanence, skillful in practicing this practice. Again contemplating impermanence, even contemplating destruction. When making such observations, the mind is not scattered, previous concentration is not lost, able to advance to subsequent concentration, and so on.

Focusing on one object, practicing one practice is scattered: For example, a bhikkhu, contemplates that the body is impermanent, not skillful in practicing this contemplation. Again contemplating that this body is impermanent, even contemplating that the body is destroyed. When making such observations, his mind is scattered, previous concentration is lost, subsequent concentration does not advance, and so on.

Focusing on one object, practicing one practice is not scattered: For example, a bhikkhu, contemplates that this body is impermanent, skillful in practicing this contemplation. Again contemplating that this body is impermanent, even contemplating the body's destruction. When making such observations, the mind is not scattered, not losing previous concentration, able to advance to subsequent concentration, and so on.

Focusing on multiple objects is scattered: For example, a bhikkhu, contemplates that the body is impermanent, not skillful in practicing this contemplation.

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復觀于受。觀心觀法。乃至失於前定。不進后定。乃至廣說。

緣多緣非散亂緣者。如一比丘。觀身是無常。於此觀善修習。復觀受心法。乃至不失前定。能進后定。乃至廣說。行多行是散亂者。如一比丘。觀無常行。於此觀不善修習。復觀苦空無我行。乃至失於前定。不進后定。乃至廣說。

行多行非散亂者。如一比丘。觀身是無常。於此觀善修習。復觀苦空無我行。乃至不失前定。能進后定。乃至廣說。緣多緣行多行是散亂者。如一比丘。觀身是無常。於此觀不善修習。復觀受是苦。觀心是空。觀法是無我。作是觀時。其心散亂。失於前定。不進后定。乃至廣說。

緣多緣行多行非散亂者。如一比丘。觀身是無常。於此觀善修習。復觀受是苦。觀心是空。觀法是無我。作是觀時。心不散亂。不失前定。能進后定乃至廣說。

云何無明。云何不智。乃至廣說。問曰。何故作此論。答曰。不解不了是無明。不智相是不智。或謂此二法是一。欲決定說其體相。亦欲說差別故。而作此論。

云何無明。答曰。如經本說。不知三界是也。若作是說。則不攝緣滅道無明使。應作是說。三界中無知是也。則攝緣滅道無明使。云何不智。答曰。無巧便慧是也。問曰。何故問少答多耶。所以者何。不

【現代漢語翻譯】 現代漢語譯本 再進一步觀察感受（受，vedanā），觀察心（心，citta），觀察法（法，dharma）。如果因此失去了之前的禪定，無法進入之後的禪定，等等，不再詳細說明。

什麼是『緣多緣非散亂緣』呢？例如，一位比丘（比丘，bhikkhu）觀察身體是無常的（無常，anitya），並且對此觀察進行了很好的修習。然後，他又觀察感受、心和法，直到不失去之前的禪定，能夠進入之後的禪定，等等，不再詳細說明。

什麼是『行多行是散亂』呢？例如，一位比丘觀察無常行，但是對此觀察沒有進行很好的修習。然後，他又觀察苦（苦，duhkha）、空（空，sunyata）、無我（無我，anatman）行，因此失去了之前的禪定，無法進入之後的禪定，等等，不再詳細說明。

什麼是『行多行非散亂』呢？例如，一位比丘觀察身體是無常的，並且對此觀察進行了很好的修習。然後，他又觀察苦、空、無我行，直到不失去之前的禪定，能夠進入之後的禪定，等等，不再詳細說明。

什麼是『緣多緣行多行是散亂』呢？例如，一位比丘觀察身體是無常的，但是對此觀察沒有進行很好的修習。然後，他又觀察感受是苦的，觀察心是空的，觀察法是無我的。當他這樣觀察時，他的心散亂，失去了之前的禪定，無法進入之後的禪定，等等，不再詳細說明。

什麼是『緣多緣行多行非散亂』呢？例如，一位比丘觀察身體是無常的，並且對此觀察進行了很好的修習。然後，他又觀察感受是苦的，觀察心是空的，觀察法是無我的。當他這樣觀察時，他的心不散亂，不失去之前的禪定，能夠進入之後的禪定，等等，不再詳細說明。

什麼是無明（無明，avidya）？什麼是不智（不智，ajnana）？等等，不再詳細說明。

有人問：為什麼要作這部論？回答說：不理解、不瞭解就是無明，不智的相狀就是不智。或者有人認為這兩種法是一樣的，爲了明確地說明它們的體性和差別，所以才作這部論。

什麼是無明？回答說：就像經書原本所說的那樣，不知道三界（三界，trayo dhātavaḥ）就是無明。如果這樣說，那麼就不能涵蓋緣（緣，pratyaya）、滅（滅，nirodha）、道（道，marga）和無明使（無明使，avidyānusaya）。應該這樣說：在三界中沒有知，這樣才能涵蓋緣、滅、道和無明使。什麼是不智？回答說：沒有巧妙方便的智慧就是不智。有人問：為什麼問的少，回答的多呢？原因是什麼？不

【English Translation】 English version Furthermore, contemplate feeling (受, vedanā), contemplate mind (心, citta), contemplate phenomena (法, dharma), to the point of losing the previous concentration and not advancing to the subsequent concentration, and so on, as has been extensively explained.

What is 'associating with many objects without being scattered'? For example, a certain bhikkhu (比丘, bhikkhu) contemplates the body as impermanent (無常, anitya), and cultivates this contemplation well. Then, he contemplates feeling, mind, and phenomena, to the point of not losing the previous concentration and being able to advance to the subsequent concentration, and so on, as has been extensively explained.

What is 'engaging in many practices and being scattered'? For example, a certain bhikkhu contemplates the practice of impermanence, but does not cultivate this contemplation well. Then, he contemplates the practices of suffering (苦, duhkha), emptiness (空, sunyata), and no-self (無我, anatman), to the point of losing the previous concentration and not advancing to the subsequent concentration, and so on, as has been extensively explained.

What is 'engaging in many practices without being scattered'? For example, a certain bhikkhu contemplates the body as impermanent, and cultivates this contemplation well. Then, he contemplates the practices of suffering, emptiness, and no-self, to the point of not losing the previous concentration and being able to advance to the subsequent concentration, and so on, as has been extensively explained.

What is 'associating with many objects and engaging in many practices and being scattered'? For example, a certain bhikkhu contemplates the body as impermanent, but does not cultivate this contemplation well. Then, he contemplates feeling as suffering, mind as empty, and phenomena as no-self. When he contemplates in this way, his mind becomes scattered, he loses the previous concentration, and does not advance to the subsequent concentration, and so on, as has been extensively explained.

What is 'associating with many objects and engaging in many practices without being scattered'? For example, a certain bhikkhu contemplates the body as impermanent, and cultivates this contemplation well. Then, he contemplates feeling as suffering, mind as empty, and phenomena as no-self. When he contemplates in this way, his mind does not become scattered, he does not lose the previous concentration, and is able to advance to the subsequent concentration, and so on, as has been extensively explained.

What is ignorance (無明, avidya)? What is non-wisdom (不智, ajnana)? And so on, as has been extensively explained.

Question: Why is this treatise composed? Answer: Not understanding, not knowing, is ignorance. The characteristic of non-wisdom is non-wisdom. Or, some may think that these two dharmas are the same. In order to definitively explain their nature and differences, this treatise is composed.

What is ignorance? Answer: As the sutras originally say, not knowing the three realms (三界, trayo dhātavaḥ) is ignorance. If it is said in this way, then it does not encompass the conditions (緣, pratyaya), cessation (滅, nirodha), path (道, marga), and latent tendencies of ignorance (無明使, avidyānusaya). It should be said in this way: not knowing within the three realms is ignorance. Then it encompasses the conditions, cessation, path, and latent tendencies of ignorance. What is non-wisdom? Answer: Lacking skillful means and wisdom is non-wisdom. Question: Why is the question short and the answer long? What is the reason? Not

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智是染污。無巧便慧是染污不染污。何以知之。如業揵度說。諸意惡行。儘是無巧便意業耶。答言。諸意惡行。儘是無巧便意業。頗有無巧便意業非意惡行耶。答言。有隱沒無記意業。不隱沒無記無巧便意業是也。答言。此文應如是說。云何不智。答言。染污慧。應作是說。而不說者。有何意耶。答曰。當知此義有餘。云何無巧便不智。答曰。染污者。是非不染污。復有說者。無巧便二種。一者假名。二者真實。業揵度說。于假名。此唯說真實。如是汝語。無巧便慧。是不智耶。此說是定言。不定他言。不應說過。答曰。如是。于意云何。汝意有如是欲如是說。諸知故妄語。儘是失念。不知而妄語耶。答曰。如是。我有如是意如是欲如是說諸知故妄語。儘是失念。不智而妄語。于意云何。有無智故妄語耶。答曰。不也。聽我說汝違言負處。故作是說。諸知故妄語。儘是失念。不智而妄語。應作是說。無智故妄語。不應作是說。知故妄語。應作是說。不智而妄語。所以者何。從不智生故。若不作是說。不應言不智是無巧便慧。若說有知故妄語。不應作是說。諸知故妄語。儘是失念。不智而妄語。若作是說。此事不然。答曰。雖從不智生。而知故妄語。非不智故妄語。問曰。若然者。何故言知故妄語耶。答曰。知彼事故。

【現代漢語翻譯】 現代漢語譯本 『智』（Jnana，智慧）是染污的。沒有方便的『慧』（Prajna，智慧）是染污的還是不染污的？根據《業揵度》（Karma-kanda）所說，所有的意惡行都是沒有方便的意業嗎？回答是：所有的意惡行都是沒有方便的意業。有沒有沒有方便的意業不是意惡行的呢？回答是：有隱沒的無記意業，不隱沒的無記無方便意業就是。回答說：這段文字應該這樣說：什麼是不智？回答是：染污的慧。應該這樣說，而不這樣說，有什麼用意呢？回答說：應當知道這個意義還有剩餘。什麼是沒有方便的不智？回答說：染污的就是。這不是不染污的。還有人說，沒有方便有兩種：一是假名，二是真實。《業揵度》說，對於假名，這裡只說真實。像你這樣說，沒有方便的慧，就是不智嗎？這是說是定言，不是不定他言，不應該這樣說。回答說：是的。你意下如何？你的意思是這樣想這樣說，所有明知故犯的妄語，都是失念，不是因為不智而妄語嗎？回答說：是的。我的意思就是這樣想這樣說，所有明知故犯的妄語，都是失念，不是因為不智而妄語。你意下如何？有沒有因為不智而妄語的呢？回答說：沒有。聽我說你違背自己話語的地方。所以才這樣說，所有明知故犯的妄語，都是失念，不是因為不智而妄語。應該這樣說，因為不智而妄語。不應該這樣說明知故犯的妄語。應該這樣說，因為不智而妄語。為什麼呢？因為是從不智產生的。如果不這樣說，就不應該說不智是沒有方便的慧。如果說明知故犯的妄語，就不應該說所有明知故犯的妄語，都是失念，不是因為不智而妄語。如果這樣說，這件事就不對了。回答說：即使是從不智產生的，而明知故犯的妄語，也不是因為不智而妄語。問：如果這樣，為什麼說知故妄語呢？答：因為知道那件事。

【English Translation】 English version 『Jnana』 (Wisdom) is defiled. Is 『Prajna』 (Wisdom) without skillful means defiled or undefiled? How do we know this? As the 『Karma-kanda』 says, are all evil intentional actions without skillful means intentional actions? The answer is: all evil intentional actions are without skillful means intentional actions. Are there any intentional actions without skillful means that are not evil intentional actions? The answer is: there are concealed, unspecified intentional actions; unspecified intentional actions without skillful means that are not concealed are. The answer is: this passage should be stated as follows: what is non-wisdom? The answer is: defiled wisdom. It should be stated this way, but it is not, what is the intention? The answer is: it should be known that there is a remainder to this meaning. What is non-wisdom without skillful means? The answer is: that which is defiled. This is not undefiled. Some also say that there are two types of without skillful means: one is nominal, the other is real. The 『Karma-kanda』 says that regarding the nominal, here only the real is spoken of. As you say, is wisdom without skillful means non-wisdom? This is said to be a definitive statement, not an indefinite other statement, it should not be said this way. The answer is: yes. What is your intention? Is it your intention to think and say that all intentional false speech is due to loss of mindfulness, and not due to non-wisdom? The answer is: yes. It is my intention to think and say that all intentional false speech is due to loss of mindfulness, and not due to non-wisdom. What is your intention? Is there false speech due to non-wisdom? The answer is: no. Listen to me explain where you contradict yourself. That is why it is said that all intentional false speech is due to loss of mindfulness, and not due to non-wisdom. It should be said that it is false speech due to non-wisdom. It should not be said that it is intentional false speech. It should be said that it is false speech due to non-wisdom. Why? Because it arises from non-wisdom. If it is not said this way, it should not be said that non-wisdom is wisdom without skillful means. If intentional false speech is spoken of, it should not be said that all intentional false speech is due to loss of mindfulness, and not due to non-wisdom. If it is said this way, this matter is not correct. The answer is: even if it arises from non-wisdom, intentional false speech is not false speech due to non-wisdom. Question: If that is so, why is it said to be intentional false speech? Answer: Because one knows that matter.

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而相違說。是故言知故妄語。非不智故妄語。復有說者。若於大眾中。問于彼人知此事不。若知言知。不知言不知。彼人實知。而言不知。是故言知故妄語。復有說者。若現前知覺此事時。與此事相違說。是故言知故妄語。復有說者。于彼事了了現見。而違彼事說。是故言知故妄語非不智故妄語。若如汝。說從不智生。故言不智故妄語非知故妄語者。妄語不但從不智生。乃從多法生。謂十大地。十煩惱大地。受乃至慧。不信乃至放逸。何故舍如是等法。但言不智故妄語。于意云何。汝有如是欲如是說。一切無明與不智相應耶。答曰。如是。于意云何。諸知故妄語。儘是無明。愚無明俱失念。不智故而妄語耶。答曰。如是。復于意云何。有無不智故妄語耶。答曰。無也。聽我說汝。違言負處。如是汝語知故妄語儘是無明愚無明俱失念不智故而妄語。應作是說。有無不智故妄語。不應但說不智故而妄語。亦應說有無明故妄語。所以者何。從無明生故。若不說無明故妄語。不應作是說。一切無明。與不智相應。若作是說。諸知故妄語。儘是無明。愚無明俱失念。不智故而妄語。如汝所說。雖從無明生。不名無明妄語。我亦如是。雖從不智生。不名不知故妄語。然知故名妄語。

云何慢云何憍。乃至廣說。問曰。何故作

【現代漢語翻譯】 現代漢語譯本： 另一種相反的說法是：因此，說『明知故犯的妄語』，而不是『因為不瞭解而說的妄語』。還有一種說法是：如果在大眾之中，有人問他是否知道這件事，如果他知道卻說知道，不知道卻說不知道，但他實際上是知道的，因此，說『明知故犯的妄語』。 還有一種說法是：當他現前知覺到這件事的時候，卻說了與這件事相反的話，因此，說『明知故犯的妄語』。還有一種說法是：對於某件事清清楚楚地看見了，卻說了與這件事相反的話，因此，說『明知故犯的妄語』，而不是『因為不瞭解而說的妄語』。 如果像你所說，妄語是從不瞭解產生的，所以說『因為不瞭解而說的妄語』，而不是『明知故犯的妄語』，那麼妄語不僅僅是從不瞭解產生的，而是從很多法產生的，比如十大地法（普遍存在於所有心識活動中的十種心理因素），十大煩惱大地法（與煩惱相關的十種心理因素），受（感受），乃至慧（智慧），不信（缺乏信心），乃至放逸（懈怠）。為什麼捨棄這些法，只說不瞭解才導致妄語呢？ 你認為怎麼樣？你想要這樣說，一切無明（對真理的無知）都與不智（缺乏智慧）相應嗎？回答說：是的。你認為怎麼樣？所有明知故犯的妄語，都是因為無明、愚癡、無明同時失去正念、不瞭解而說的妄語嗎？回答說：是的。你又認為怎麼樣？有沒有不是因為不瞭解而說的妄語呢？回答說：沒有。 聽我說，你自相矛盾的地方。像你所說，明知故犯的妄語都是因為無明、愚癡、無明同時失去正念、不瞭解而說的妄語，應該這樣說，有沒有不是因為不瞭解而說的妄語。不應該只說因為不瞭解而說的妄語，也應該說有沒有因為無明而說的妄語。為什麼呢？因為妄語是從無明產生的。如果不說因為無明而說的妄語，就不應該說一切無明都與不智相應。 如果像你這樣說，所有明知故犯的妄語，都是因為無明、愚癡、無明同時失去正念、不瞭解而說的妄語。就像你所說，雖然妄語是從無明產生的，但不叫做無明妄語。我也一樣，雖然妄語是從不瞭解產生的，但不叫做不了解而說的妄語。然而，明知故犯才叫做妄語。 什麼是慢（傲慢），什麼是憍（驕傲）？乃至廣說。問：為什麼要作...

【English Translation】 English version: Another contradictory statement is: Therefore, it is said 'lying knowingly', not 'lying due to ignorance'. Another statement is: If in a crowd, someone asks if he knows about this matter, if he knows but says he knows, or doesn't know but says he doesn't know, but he actually knows, therefore, it is said 'lying knowingly'. Another statement is: When he is presently aware of this matter, he speaks contrary to this matter, therefore, it is said 'lying knowingly'. Another statement is: Having clearly seen something, he speaks contrary to that thing, therefore, it is said 'lying knowingly', not 'lying due to ignorance'. If, as you say, lying arises from ignorance, so it is said 'lying due to ignorance', not 'lying knowingly', then lying does not only arise from ignorance, but from many dharmas, such as the ten universal mental factors (ten mental factors that are universally present in all consciousness), the ten great defilements (ten mental factors associated with afflictions), feeling (sensation), up to wisdom (intelligence), lack of faith (disbelief), up to negligence (carelessness). Why abandon these dharmas and only say that ignorance leads to lying? What do you think? Do you want to say that all ignorance (lack of knowledge of the truth) is associated with non-wisdom (lack of intelligence)? He replied: Yes. What do you think? Are all knowing lies due to ignorance, foolishness, ignorance combined with loss of mindfulness, and lack of understanding? He replied: Yes. What do you think again? Is there lying that is not due to ignorance? He replied: No. Listen to me, your contradictions. As you say, knowing lies are all due to ignorance, foolishness, ignorance combined with loss of mindfulness, and lack of understanding, it should be said, is there lying that is not due to ignorance. One should not only say lying due to ignorance, but also say is there lying due to ignorance. Why? Because lying arises from ignorance. If one does not say lying due to ignorance, one should not say that all ignorance is associated with non-wisdom. If, as you say, all knowing lies are due to ignorance, foolishness, ignorance combined with loss of mindfulness, and lack of understanding. Just as you say, although lying arises from ignorance, it is not called ignorant lying. I am the same, although lying arises from ignorance, it is not called lying due to ignorance. However, lying knowingly is called lying. What is māna (arrogance), what is mada (pride)? And so on. Question: Why make...

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此論。答曰。此二法相似。見慢者。世人言是人憍。見憍者世人言是人慢。或謂此二法是一。今欲決定說其體性。亦欲說差別故。而作此論。

云何慢。于卑謂勝。于等謂等。因此起慢。乃至廣說。問曰。云何于等謂等。而作慢耶。答曰。猶如有一人。誦半阿含。有餘緣故。而更不進。更有一人。始誦阿含。此二后時一齊誦竟。而後誦者。便起于慢。是名于等起慢。云何憍。我生處勝。族姓勝。色勝。種勝。巧勝。財勝。端正勝。因如是等勝故起憍。豪乃至廣說。是名憍。慢憍有何差別。問曰。何故復作此論。答曰。此二法相似。雖說體性。亦應說其差別。憍慢有何差別。答曰。緣他故自計勝。是慢相。不緣他。自於法中。心生染污。是憍相。問曰。慢體性是何。答曰。或有說者。體性是憍。問曰。若然者。憍慢有何差別。答曰。慢有二種。一緣他生。二緣自生。緣他生者是慢。緣自生者是憍。復有說者。體性是愛。所以者何。如說自於法中。心生染污。復有說者。有心數法名憍。與心相應在意地。修道所斷愛後生。問曰。若然者。憍慢有何差別。答曰。有多差別。慢是煩惱。憍非煩惱。慢是結縛使惱纏。憍非結縛使惱纏。是煩惱垢。復有說者。慢是見道修道所斷。憍是修道所斷。問曰。無色界慢。見道所斷。

【現代漢語翻譯】 現代漢語譯本： 關於此論。回答說：這兩種法相似。見到慢的人，世人會說這個人驕傲；見到驕傲的人，世人會說這個人傲慢。或者認為這兩種法是一樣的。現在想要確定地說出它們的體性，也想說出它們的差別，所以才作此論。

什麼是慢？對於卑劣的人認為自己勝過他，對於與自己相等的人認為與自己相等，因此而生起慢，乃至廣說。問：怎樣對於與自己相等的人認為與自己相等，而生起慢呢？答：比如有一個人，誦讀了一半的阿含（Agama，佛教經典），因為其他原因，不再繼續學習。另有一個人，剛開始誦讀阿含。這兩人後來同時誦讀完畢。而後來誦讀的人，便生起了慢心。這叫做對於與自己相等的人而生起慢。什麼是憍？我出生的地方優越，族姓優越，容貌優越，種族優越，技藝優越，財富優越，品行端正優越，因為像這樣的優越而生起憍。豪，乃至廣說。這叫做憍。慢和憍有什麼差別？問：為什麼又要作此論呢？答：這兩種法相似，即使說了它們的體性，也應該說出它們的差別。憍和慢有什麼差別？答：因為與他人比較而自己認為勝過他人，這是慢的相狀。不與他人比較，自己對於某種事物，內心生起染污，這是憍的相狀。問：慢的體性是什麼？答：或者有人說，體性是憍。問：如果這樣，憍和慢有什麼差別？答：慢有兩種，一種是緣於他人而生，一種是緣于自身而生。緣於他人而生的是慢，緣于自身而生的是憍。又有人說，體性是愛。為什麼這樣說呢？如經中所說，自己對於某種事物，內心生起染污。又有人說，有一種心所法名為憍，與心相應，存在於意地，是修道所斷，在愛之後產生。問：如果這樣，憍和慢有什麼差別？答：有很多差別。慢是煩惱，憍不是煩惱。慢是結、縛、使、惱、纏，憍不是結、縛、使、惱、纏，是煩惱垢。又有人說，慢是見道、修道所斷，憍是修道所斷。問：沒有無**慢，是見道所斷嗎？

【English Translation】 English version: Concerning this treatise. The answer is: these two dharmas are similar. When people see someone with 'man' (pride, arrogance), they say that person is 'jiao' (haughtiness, conceit); when they see someone with 'jiao', they say that person has 'man'. Or they think these two dharmas are the same. Now, wanting to definitively state their nature and also wanting to explain their differences, this treatise is composed.

What is 'man'? Regarding the inferior as superior, regarding the equal as equal, thereby arising 'man', and so on, extensively explained. Question: How does one regard the equal as equal and then generate 'man'? Answer: For example, there is a person who has recited half of the Agama (Agama, Buddhist scriptures), and due to other reasons, does not continue to advance. There is another person who has just begun reciting the Agama. These two later recite it completely at the same time. And the one who recited later then generates 'man'. This is called generating 'man' towards the equal. What is 'jiao'? My place of birth is superior, my lineage is superior, my appearance is superior, my race is superior, my skill is superior, my wealth is superior, my virtue is superior, and because of such superiorities, 'jiao' arises. Grand, and so on, extensively explained. This is called 'jiao'. What is the difference between 'man' and 'jiao'? Question: Why is this treatise composed again? Answer: These two dharmas are similar, and even if their nature is explained, their differences should also be explained. What is the difference between 'jiao' and 'man'? Answer: Because of comparing oneself with others and considering oneself superior, this is the characteristic of 'man'. Without comparing oneself with others, one's own mind becomes defiled in relation to something, this is the characteristic of 'jiao'. Question: What is the nature of 'man'? Answer: Or some say that its nature is 'jiao'. Question: If that is so, what is the difference between 'jiao' and 'man'? Answer: There are two kinds of 'man', one arises from others, and one arises from oneself. That which arises from others is 'man', and that which arises from oneself is 'jiao'. Others say that its nature is love. Why is this so? As it is said in the scriptures, one's own mind becomes defiled in relation to something. Others say that there is a mental factor called 'jiao', which is associated with the mind, exists in the mind-basis, is severed by cultivation, and arises after love. Question: If that is so, what is the difference between 'jiao' and 'man'? Answer: There are many differences. 'Man' is an affliction, 'jiao' is not an affliction. 'Man' is a bond, a tie, an underlying tendency, a torment, an entanglement; 'jiao' is not a bond, a tie, an underlying tendency, a torment, an entanglement; it is a defilement of affliction. Others say that 'man' is severed by the path of seeing and the path of cultivation, while 'jiao' is severed by the path of cultivation. Question: Is there no **man that is severed by the path of seeing?

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慢云何緣他生耶。答曰。本於此間。修行廣佈。後生彼間。以因力故。亦現前行。復有說者。雖生彼間。而不現行。於此間因。入定起慢心。我于定善。他則不善。我能速入。他則不能。我能久住。他則不能。云何見道所斷慢。緣他生耶。答曰。如我見者。聚在一處。更相問言。汝我有何相耶。答曰。我我有如是相。他人聞已。作如是念。彼說我相相則不如我。因身見后。生如是慢。復有說者。無始已來。常習此法。不必因他而生。如尊者阿泥盧頭。生如是慢。詣尊者舍利弗所。作如是言。我以天眼。觀千世界。不多用功。乃至廣說。尊者舍利弗而語之言。此是汝慢。如此慢則不因他生。然慢多分因他生故。言因他生。亦有因自生者。

若生增上慢我見苦是苦。乃至廣說。問曰。何故作此論。答曰。或有說者。慢能緣他界。亦緣無漏。為止如是說者意亦明慢是自界緣緣有漏故。而作此論。

若生增上慢。我見苦是苦。此增上慢。何所緣耶。答曰。猶如有一親近善知識。善知識者。謂佛佛弟子是也從其聞法。聞法者。聞隨順涅槃方便法。內正思惟。正思惟者。謂自修正行。復有說者。正思惟者。觀生死是過患。觀出要是善利。如法修行。如法修行者。謂次第行法得於順忍。順忍者謂順諦忍也。依此四須陀洹

【現代漢語翻譯】 現代漢語譯本： 問：慢（Māna，我慢）如何以他者為緣而生起？ 答：原本在此世間修行，廣泛佈施，後來生到彼世間。憑藉因的力量，（慢）也會顯現並向前發展。也有人說，雖然生到彼世間，（慢）卻不顯現。在此世間，因為（修）因，入定後生起慢心：『我于禪定是善的，他人則不善；我能迅速入定，他人則不能；我能長久安住，他人則不能。』 問：見道所斷的慢，如何以他者為緣而生起？ 答：例如，像我見（Sakkāya-ditthi，身見）者，聚集在一處，互相詢問說：『你我的我（Attā，神我）有什麼相？』回答說：『你我的我具有這樣的相。』他人聽了之後，產生這樣的想法：『他們所說的我相不如我的。』因為身見之後，產生這樣的慢。也有人說，從無始以來，就常常習於這種（慢）法，不一定因為他人而生起。例如尊者阿泥盧頭（Anuruddha），生起這樣的慢，前往尊者舍利弗（Sariputta）處，這樣說：『我以天眼，觀察千世界，不用太多功夫』，乃至廣說。尊者舍利弗對他說：『這是你的慢。』這樣的慢不是因為他人而生。然而慢多數是因為他人而生，所以說因為他人而生，也有因為自己而生的情況。

如果生起增上慢（Adhimāna，未證言證），『我見苦是苦』，乃至廣說。問：為什麼要做這個論述？答：因為有人說，慢能夠緣他界，也能緣無漏（Anāsava，無煩惱）。爲了阻止這種說法，也爲了闡明慢是自界所緣，緣于有漏（Sāsava，有煩惱），所以才做這個論述。

如果生起增上慢，『我見苦是苦』，這種增上慢，緣于什麼呢？答：猶如有一人親近善知識（Kalyāṇa-mittatā，良師益友）。善知識，指的是佛（Buddha）、佛弟子。從他們那裡聽聞佛法。聽聞佛法，指的是聽聞隨順涅槃（Nibbāna）方便之法。內心正確地思維。正確地思維，指的是自己修正行為。也有人說，正確地思維，指的是觀察生死是過患，觀察出離是善利。如法修行。如法修行，指的是次第修行佛法，得到順忍（Anuloma-khanti）。順忍，指的是順於諦（Sacca，真諦）的忍。依靠這個（順忍），成為預流果（Sotāpanna）。

【English Translation】 English version: Question: How does Māna (conceit) arise in relation to others? Answer: Originally, one cultivates and widely practices generosity in this world, and is later born in another world. Due to the power of this cause, it (conceit) also manifests and progresses. Some say that although born in that world, it does not manifest. In this world, because of (cultivating) the cause, after entering into Samadhi (meditative state), one generates conceit: 'I am good at Samadhi, others are not; I can quickly enter Samadhi, others cannot; I can abide in it for a long time, others cannot.'

Question: How does the conceit that is severed by the Path of Seeing (見道) arise in relation to others? Answer: For example, those who hold to Sakkāya-ditthi (身見, self-view) gather in one place and ask each other: 'What are the characteristics of your Attā (我, self)?' They answer: 'My Attā has such and such characteristics.' When others hear this, they think: 'The characteristics of the self they describe are not as good as mine.' Because of this self-view, such conceit arises. Some also say that from beginningless time, they have always been accustomed to this (conceit) practice, and it does not necessarily arise because of others. For example, the Venerable Anuruddha generated such conceit and went to the Venerable Sariputta, saying: 'With my divine eye, I can observe a thousand worlds without much effort,' and so on. The Venerable Sariputta said to him: 'This is your conceit.' Such conceit does not arise because of others. However, most conceit arises because of others, so it is said to arise because of others, but there are also cases where it arises because of oneself.

If Adhimāna (增上慢, arrogance) arises, 'I see suffering as suffering,' and so on. Question: Why is this discourse made? Answer: Because some say that conceit can be related to other realms and also to Anāsava (無漏, without outflows). To prevent such a statement, and also to clarify that conceit is related to one's own realm and is related to Sāsava (有漏, with outflows), this discourse is made.

If Adhimāna arises, 'I see suffering as suffering,' what does this Adhimāna relate to? Answer: It is like someone who is close to Kalyāṇa-mittatā (善知識, a good spiritual friend). A good spiritual friend refers to the Buddha (佛) and the Buddha's disciples. They hear the Dharma (佛法) from them. Hearing the Dharma refers to hearing the Dharma that facilitates Nibbāna (涅槃, Nirvana). One correctly contemplates internally. Correct contemplation refers to correcting one's own conduct. Some also say that correct contemplation refers to observing that Samsara (生死, birth and death) is a fault and that liberation is a benefit. One practices the Dharma accordingly. Practicing the Dharma accordingly refers to practicing the Dharma in sequence and obtaining Anuloma-khanti (順忍, acceptance of the truth). Anuloma-khanti refers to acceptance that is in accordance with the Truth (Sacca, 諦). Relying on this (Anuloma-khanti), one becomes a Sotāpanna (預流果, stream-enterer).

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枝故。于苦有忍有欲有說。依如是等法。身心潤益。以是忍力。令諸行衰微羸劣。于諦轉明。便作是念。我見苦是苦不觀故。須臾見疑不行。問曰。此文應如是說。無有正觀故。須臾見疑不行。而不說者有何意。答曰。當知此義不觀者。即是不正觀義須臾見疑不行。見者謂身見戒取。疑者即疑西方沙門。復作是說。見者是戒取。疑即是疑。所以者何。得忍者身見不行。設有行者。亦復不覺。所以者何。以根鈍故。所行微細。不久住故。是以不覺。複次見疑行細。行者心粗。是以不覺。複次以五事故。眾生煩惱不行。一以定力故。二以慧力故。三依善師故。四以處所好故。五性少煩惱。彼煩惱不行故。作如是念。我見苦是苦。因此起慢。乃至廣說。問曰。此增上慢。何緣取。答曰。緣苦能生增上慢者。是順諦忍。緣集生增上慢。亦如是。若生增上慢。我見滅是滅。此增上慢何緣。猶如有一親近善知識。廣說如上。乃至我見滅是滅。因此起慢。乃至廣說。問曰。此增上慢何緣。答曰。即緣彼心心數法。能生增上慢忍者。若作是說。則上慢緣無漏者意亦非他界緣。亦非無緣。若生增上慢。我見道是道。此中應廣說如滅。問曰。此慢為是欲界。為是色界耶。若是欲界者。此慢緣忍。欲界無忍善根。若是色界者。離欲者可爾。未

【現代漢語翻譯】 現代漢語譯本 枝故（原因）。對於苦，有忍（ksanti，忍耐）有欲（chanda，意願）有說（kathana，講述）。依靠像這樣的法，身心得到滋潤和增長。憑藉這種忍的力量，使諸行（samskara，行）衰微羸弱。對於諦（satya，真諦）的理解更加明晰。於是產生這樣的念頭：『我見苦是苦』，因為沒有觀照的緣故。須臾之間產生疑惑，無法繼續修行。問：這段經文應該這樣說：『因為沒有正確的觀照，所以須臾之間產生疑惑，無法繼續修行。』而不這樣說的意圖是什麼？答：應當知道，這裡『不觀』的意思，就是『不正觀』的意思，所以須臾之間產生疑惑，無法繼續修行。『見』指的是身見（satkayadristi，認為五蘊為我）和戒取見（silabbataparamarsa，執取錯誤的戒律和苦行）。『疑』指的是對西方沙門（sramana，修行者）的懷疑。又有人這樣說，『見』指的是戒取見，『疑』就是指懷疑。為什麼這樣說呢？因為得到忍的時候，身見就不會產生。即使產生了，也不會察覺到。為什麼呢？因為根器遲鈍的緣故，所產生的（煩惱）非常微細，而且不會持續很久，所以不會察覺到。再者，見和疑的活動非常細微，而修行者的心比較粗糙，所以不會察覺到。再者，因為五個原因，眾生的煩惱不會產生：一是憑藉禪定的力量；二是憑藉智慧的力量；三是依靠善知識（kalyanamitra，善友）；四是因為所處的環境很好；五是天生煩惱就少。因為這些煩惱沒有產生，所以產生這樣的念頭：『我見苦是苦』。因此產生慢（mana，我慢），乃至廣說。問：這種增上慢（adhimana，未證言證的傲慢），是因什麼而產生的？答：因為對苦的理解能夠產生增上慢，這是順於諦的忍。因為對集的理解產生增上慢，也是這樣。如果產生增上慢，認為『我見滅是滅』，這種增上慢是因什麼而產生的？就像有一位親近善知識，（內容）廣泛地像上面所說的那樣，乃至『我見滅是滅』，因此產生慢，乃至廣說。問：這種增上慢是因什麼而產生的？答：就是因為那些心和心所法（citta-caitta，精神現象），能夠產生增上慢的忍。如果這樣說，那麼上慢所緣的無漏法（anasrava-dharma，無煩惱之法）的意圖，也不是其他界所緣，也不是無緣。如果產生增上慢，認為『我見道是道』，這裡應該廣泛地像（解釋）滅（諦）那樣（解釋）。問：這種慢是欲界（kamadhatu，慾望界）的，還是（rupadhatu，色界）的？如果是欲界的，這種慢所緣的忍，欲界沒有忍的善根。如果是的，那麼離欲的人才可以，沒有...

【English Translation】 English version Cause of branches. Regarding suffering, there is endurance (ksanti), desire (chanda), and speaking (kathana). Relying on such dharmas, body and mind are nourished and increased. With the power of this endurance, the samskaras (actions, formations) become weak and feeble. Understanding of the Truth (satya) becomes clearer. Then, the thought arises: 'I see suffering as suffering,' because there is no contemplation. Doubt arises in an instant, and practice cannot continue. Question: This passage should say: 'Because there is no correct contemplation, doubt arises in an instant, and practice cannot continue.' What is the intention of not saying it this way? Answer: It should be known that the meaning of 'not contemplating' here is the meaning of 'incorrect contemplation,' so doubt arises in an instant, and practice cannot continue. 'Seeing' refers to the view of self (satkayadristi, belief in the five aggregates as self) and the adherence to precepts (silabbataparamarsa, clinging to wrong precepts and asceticism). 'Doubt' refers to doubt about the sramanas (practitioners) of the West. Someone also says that 'seeing' refers to adherence to precepts, and 'doubt' refers to doubt. Why is this so? Because when endurance is attained, the view of self will not arise. Even if it arises, it will not be noticed. Why? Because the faculties are dull, the (afflictions) that arise are very subtle, and they do not last long, so they are not noticed. Furthermore, the activities of seeing and doubt are very subtle, while the mind of the practitioner is coarse, so they are not noticed. Moreover, because of five reasons, the afflictions of sentient beings do not arise: first, because of the power of samadhi (meditative concentration); second, because of the power of wisdom; third, because of reliance on a good teacher (kalyanamitra); fourth, because the environment is good; fifth, because they are naturally less afflicted. Because these afflictions do not arise, the thought arises: 'I see suffering as suffering.' Therefore, pride (mana) arises, and so on, extensively explained. Question: What is the cause of this overestimation (adhimana, arrogance of claiming attainment without having attained it)? Answer: Because understanding suffering can give rise to overestimation, this is endurance in accordance with the Truth. The same is true for the overestimation arising from understanding the origin (of suffering). If overestimation arises, thinking 'I see cessation as cessation,' what is the cause of this overestimation? It is like having a close relationship with a good teacher, (the content) extensively explained as above, until 'I see cessation as cessation,' therefore pride arises, and so on, extensively explained. Question: What is the cause of this overestimation? Answer: It is because those mental and mental factors (citta-caitta) are capable of producing the endurance of overestimation. If it is said this way, then the intention of the unconditioned dharma (anasrava-dharma, dharma without afflictions) that is the object of the overestimation is neither an object of another realm nor without a cause. If overestimation arises, thinking 'I see the path as the path,' here it should be extensively explained as (explaining) cessation. Question: Is this pride of the desire realm (kamadhatu) or the ** realm (rupadhatu)? If it is of the desire realm, the endurance that is the object of this pride, the desire realm has no root of good of endurance. If it is of the ** realm, then those who are free from desire are possible, not...

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離欲者云何可爾。答曰。或有說者。應作是說。是色界慢。所以者何。彼慢緣順諦忍。欲界中無順諦忍。問曰。若然者離欲者可爾。未離欲者云何。答曰。經本所說。明離欲者。復有說者。未離欲者。亦能起此慢。所以者何。依未來禪與根本禪相似故。評曰。不應作是說。如前說者好。復有說者。是欲色界。問曰。色界者可爾。所以者何。緣彼忍故。欲界者云何可爾。彼慢不能緣忍。自界緣故。答曰。欲界中雖無忍。有與忍相似善根。為慢所緣。所以者何。欲界中。盡有一切善根種子故。以欲界中有忍相似善根故。慢亦能緣。若生增上慢。我生已盡。乃至廣說。此增上慢何緣。乃至廣說。問曰。此增上慢。前所說者。有何差別。答曰。或有說者。先所說者。是凡夫增上慢。后所說者。是凡夫聖人增上慢。如凡夫聖人。見諦不見諦。得果不得果。得正決定。不得正決定住決定聚。住不決定聚。住正定不住正定。當知亦如是。復有說。先所說者。因見道生。后所說者。因修道生。復有說者。先所起慢有所因。后所起慢無所因。復有說者。前者是欲色界。後者是三界。若生增上慢。我生已盡。此何緣。答曰。猶如有一作是念。此道此跡。我依此道。依此跡。乃至廣說。此道者。隨其處作道想。此道跡者。隨其處作道跡想。生

【現代漢語翻譯】 現代漢語譯本 問：離欲者怎麼會生起慢心呢？ 答：有些人說，應該這樣解釋：這是『慢』(māna，一種煩惱)。為什麼呢？因為這種『慢』緣于順諦忍(anuloma-ksanti，隨順真諦之忍)。欲界(kāmadhātu，眾生有情慾的生存領域)中沒有順諦忍。 問：如果這樣說，離欲者生起慢心可以理解，但未離欲者怎麼會生起慢心呢？ 答：經文原本所說的是指明離欲者。也有人說，未離欲者也能生起這種『慢』。為什麼呢？因為他們所依的未來禪(anāgāmiphala，不還果)與根本禪(dhyāna，禪定)相似。 評：不應該這樣說，還是像前面所說的那樣更好。還有人說，這是欲貪(kāmarāga，對欲界的貪愛)。 問：有欲貪的人可以理解，為什麼呢？因為他們的『慢』緣于對欲貪的忍。但欲界眾生怎麼會生起慢心呢？因為他們的『慢』不能緣于忍，只能緣于自己的境界。 答：欲界中雖然沒有忍，但有與忍相似的善根，可以作為『慢』所緣的對象。為什麼呢？因為欲界中存在一切善根的種子。因為欲界中有與忍相似的善根，所以『慢』也能緣於它。如果生起增上慢(adhimāna，未得謂得的慢心)，認為『我生已盡』等等，以下內容廣泛解釋。 問：這種增上慢緣于什麼？以下內容廣泛解釋。 問：這種增上慢與前面所說的『慢』有什麼差別？ 答：有些人說，先前所說的『慢』是凡夫(prthagjana，指未證聖果的普通人)的增上慢，後來所說的『慢』是凡夫或聖人(ārya，指已證聖果的人)的增上慢。就像凡夫和聖人，見諦(darsana-satya，見真諦)與不見諦，得果(phala-prapti，獲得果位)與不得果，得正決定(samyaktva-niyata，入正性決定)與不得正決定，安住于決定聚(niyata-rāśi，決定趣向涅槃的群體)，安住于不決定聚(aniyata-rāśi，不決定趣向涅槃的群體)，安住于正定(samyak-samādhi，正確的禪定)與不住于正定，應當知道也是如此。 還有人說，先前所說的『慢』因見道(darsana-marga，見真理之道)而生，後來所說的『慢』因修道(bhāvanā-marga，修習之道)而生。 還有人說，先前所生起的『慢』有所因，後來所生起的『慢』無所因。 還有人說，前者是欲貪，後者是三界(trayo dhātavaḥ，欲界、色界、無色界)。如果生起增上慢，認為『我生已盡』，這緣于什麼？ 答：就像有人這樣想：『這是道(marga，道路)，這是跡(pada，足跡)。我依靠這條道，依靠這個足跡』等等，以下內容廣泛解釋。這裡所說的『道』，隨其所在之處而作『道』想。這裡所說的『道跡』，隨其所在之處而作『道跡』想。

【English Translation】 English version Question: How can one who is detached from desire (vītarāga) possibly have pride (māna)? Answer: Some say that it should be explained as follows: it is 'pride'. Why? Because this 'pride' is based on acquiescence to truth (anuloma-ksanti). In the desire realm (kāmadhātu), there is no acquiescence to truth. Question: If that is the case, it is understandable that one detached from desire can have pride, but how can one not detached from desire have pride? Answer: The original text of the sutra refers specifically to those detached from desire. Others say that those not detached from desire can also generate this 'pride'. Why? Because the future meditation (anāgāmiphala) they rely on is similar to fundamental meditation (dhyāna). Commentary: It should not be explained in this way; it is better as explained earlier. Others say that it is desire (kāmarāga). Question: It is understandable for one with desire, why? Because their 'pride' is based on tolerance of desire. But how can beings in the desire realm have pride? Their 'pride' cannot be based on tolerance, as it is based on their own realm. Answer: Although there is no tolerance in the desire realm, there are roots of goodness similar to tolerance, which can be the object of 'pride'. Why? Because in the desire realm, there are seeds of all good roots. Because there are roots of goodness similar to tolerance in the desire realm, 'pride' can also be based on them. If one generates excessive pride (adhimāna), thinking 'My birth is exhausted,' and so on, the following content explains it extensively. Question: What is this excessive pride based on? The following content explains it extensively. Question: What is the difference between this excessive pride and the 'pride' mentioned earlier? Answer: Some say that the 'pride' mentioned earlier is the excessive pride of ordinary beings (prthagjana), while the 'pride' mentioned later is the excessive pride of ordinary beings or noble ones (ārya). Just as with ordinary beings and noble ones, seeing the truth (darsana-satya) and not seeing the truth, attaining the fruit (phala-prapti) and not attaining the fruit, entering the right determination (samyaktva-niyata) and not entering the right determination, dwelling in the determined group (niyata-rāśi) and dwelling in the undetermined group (aniyata-rāśi), dwelling in right concentration (samyak-samādhi) and not dwelling in right concentration, it should be understood that it is the same. Others say that the 'pride' mentioned earlier arises from the path of seeing (darsana-marga), while the 'pride' mentioned later arises from the path of cultivation (bhāvanā-marga). Others say that the 'pride' generated earlier has a cause, while the 'pride' generated later has no cause. Others say that the former is desire, while the latter is the three realms (trayo dhātavaḥ). If one generates excessive pride, thinking 'My birth is exhausted,' what is this based on? Answer: It is like someone thinking, 'This is the path (marga), this is the trace (pada). I rely on this path, I rely on this trace,' and so on, the following content explains it extensively. The 'path' mentioned here, one thinks of it as the 'path' wherever it is. The 'trace of the path' mentioned here, one thinks of it as the 'trace of the path' wherever it is.

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已盡者。隨其處作生想。問曰。此增上慢。何緣耶。答曰。緣生隨彼善根。能生增上慢者。是生梵行已立說亦如是。乃至此增上慢何緣。答曰。即緣彼能生慢。心心數法。梵行已立者。阿羅漢。于學道名梵行已立。于無學道名今立。所作已辦者。猶如有一作是念。此道此跡。乃至所作已辦。我已斷煩惱。已害使。已吐結。已制伏纏。如是等語。盡明斷義。文雖種種。而無異義。所以者何。若斷煩惱。即是斷害使吐結。制伏于纏。問曰。此增上慢何緣耶。答曰。即緣能生增上慢。心心數法。

若生增上慢。我更不受有。乃至廣說。問曰。何故復作此論。答曰。前說是因時解脫增上慢。今說是因不時解脫增上慢。前說是因盡智增上慢。今說是因無生智增上慢故。而作此論。

此增上慢何緣。答曰。即緣能生增上慢。有凡夫能起五種增上慢。一于善根。二于須陀洹。三於斯陀含。四于阿那含。五于阿羅漢。須陀洹起三種。斯陀含起二種。阿那含起一種。阿羅漢無慢。復有說者。聖人亦起果間增上慢。如須陀洹於斯陀含向中起慢。斯陀含于阿那含向中起慢。阿那含于阿羅漢向中起慢。諸起色界增上慢者。要得彼根本地。能起彼地增上慢。所以者何。彼地煩惱。屬彼地故。若不得根本地。不能起彼地煩惱。復有說者

【現代漢語翻譯】 現代漢語譯本： 『已盡者』，隨著他們所處的狀態產生『我已證得』的想法。問：這種增上慢（Adhimāna，過度的驕慢）是因何而產生的呢？答：是由於他們所處的善根，能夠產生增上慢。『是生梵行已立』的說法也是如此。乃至問：這種增上慢是因何而產生的呢？答：就是因為那些能夠產生慢的心和心所法（Citta-Cetasika，心理活動和心理因素）。『梵行已立者』，阿羅漢（Arhat，已證悟者）在學道（Sikkha，修行之道）中被稱為『梵行已立』，在無學道（Asekha，無需再修行的道）中被稱為『今立』。『所作已辦者』，就像有人這樣想：『這條道路，這個足跡，乃至所作已辦，我已經斷除了煩惱，已經消滅了使（Anusaya，潛在的煩惱），已經吐出了結（結縛），已經制伏了纏（Paryutthāna，纏縛）。』這些話語，都完全是斷除的意思。文句雖然多種多樣，但沒有不同的意義。為什麼這樣說呢？如果斷除了煩惱，也就是斷除了害使、吐出了結、制伏了纏。問：這種增上慢是因何而產生的呢？答：就是因為那些能夠產生增上慢的心和心所法。

如果產生增上慢，認為『我不再受生』，乃至廣說。問：為什麼還要再作這樣的論述呢？答：前面說的是因為因時解脫（Samaya-vimutta，有時解脫）而產生的增上慢，現在說的是因為因不時解脫（Asamaya-vimutta，非時解脫）而產生的增上慢。前面說的是因為盡智（Khaye-ñāṇa，知盡之智）而產生的增上慢，現在說的是因為無生智（Anuppāda-ñāṇa，知無生之智）而產生的增上慢，所以才作這樣的論述。

這種增上慢是因何而產生的呢？答：就是因為那些能夠產生增上慢的心和心所法。凡夫（Puthujjana，未開悟者）能夠生起五種增上慢：一是對善根（Kusala-mūla，善的根本）的增上慢，二是對須陀洹（Sotāpanna，入流者）的增上慢，三是對斯陀含（Sakadāgāmin，一來者）的增上慢，四是對阿那含（Anāgāmin，不還者）的增上慢，五是對阿羅漢的增上慢。須陀洹生起三種增上慢，斯陀含生起兩種增上慢，阿那含生起一種增上慢，阿羅漢沒有增上慢。還有一種說法是，聖人（Ariya，聖者）也會生起果間增上慢，比如須陀洹對斯陀含向（Sakadāgāmi-magga，一來向）中生起慢，斯陀含對阿那含向（Anāgāmi-magga，不還向）中生起慢，阿那含對阿羅漢向（Arahatta-magga，阿羅漢向）中生起慢。那些生起**增上慢的人，一定要得到那個根本地（Mūla-bhūmi，根本的境界），才能生起那個地的增上慢。為什麼這樣說呢？因為那個地的煩惱，屬於那個地。如果得不到根本地，就不能生起那個地的煩惱。還有一種說法是

【English Translation】 English version: 'Those who have attained,' generate the thought of attainment according to their state. Question: What is the cause of this Adhimāna (excessive pride)? Answer: It arises from the wholesome roots (Kusala-mūla) they are in, capable of generating Adhimāna. The statement 'the established in the holy life' is similar. And so on, up to the question: What is the cause of this Adhimāna? Answer: It is due to those mental states (Citta) and mental factors (Cetasika) that can generate pride. 'The established in the holy life' refers to an Arhat (one who has attained enlightenment). In the path of learning (Sikkha), they are called 'established in the holy life'; in the path of no further learning (Asekha), they are called 'now established.' 'What has to be done is done' is like someone thinking: 'This is the path, this is the track, and what has to be done is done. I have eradicated the defilements, destroyed the underlying tendencies (Anusaya), expelled the knots (結縛), and subdued the entanglements (Paryutthāna).' These words all completely convey the meaning of eradication. Although the expressions are diverse, they have no different meaning. Why is that? If one eradicates the defilements, it is the same as destroying the underlying tendencies, expelling the knots, and subduing the entanglements. Question: What is the cause of this Adhimāna? Answer: It is due to those mental states and mental factors that can generate Adhimāna.

If Adhimāna arises, thinking 'I will no longer be reborn,' and so on, extensively explained. Question: Why is this discussion repeated? Answer: The previous discussion was about Adhimāna arising from liberation at times (Samaya-vimutta), while this discussion is about Adhimāna arising from liberation not at times (Asamaya-vimutta). The previous discussion was about Adhimāna arising from the knowledge of the destruction (Khaye-ñāṇa), while this discussion is about Adhimāna arising from the knowledge of non-arising (Anuppāda-ñāṇa). Therefore, this discussion is made.

What is the cause of this Adhimāna? Answer: It is due to those mental states and mental factors that can generate Adhimāna. Ordinary people (Puthujjana) can generate five types of Adhimāna: one, regarding wholesome roots; two, regarding a Stream-enterer (Sotāpanna); three, regarding a Once-returner (Sakadāgāmin); four, regarding a Non-returner (Anāgāmin); and five, regarding an Arhat. A Stream-enterer generates three types of Adhimāna, a Once-returner generates two types, a Non-returner generates one type, and an Arhat has no Adhimāna. Some say that noble ones (Ariya) also generate Adhimāna between fruits, such as a Stream-enterer generating pride towards the path of a Once-returner (Sakadāgāmi-magga), a Once-returner generating pride towards the path of a Non-returner (Anāgāmi-magga), and a Non-returner generating pride towards the path of an Arhat (Arahatta-magga). Those who generate ** Adhimāna must attain that fundamental ground (Mūla-bhūmi) to generate Adhimāna of that ground. Why is that? Because the defilements of that ground belong to that ground. If one does not attain the fundamental ground, one cannot generate the defilements of that ground. Others say that

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。未至法亦有似根本地。若得彼地者。亦能起彼地慢。評曰。不應作是說。如前說者好。云何卑而起慢。乃至廣說。問曰。何故作此論。答曰。慢法自高卑他此慢。自卑高他。或謂此非是慢。今欲決定說是慢故。而作此論。云何卑而起慢。猶如有一見他勝。若生處姓種色工業財富田宅。見他是事作是念。彼少勝我不如彼。謂生處乃至田宅。然彼不如他非百倍千倍。生處者有四種。謂剎利。婆羅門。毗舍。首陀。姓者有四種。一婆瑳。二憍瑳。三舍持羅。四婆羅矬(音在和反)阇。亦更有餘姓。一佉尼迦夷那。二舍荼蛇尼那。三拘荼蛇尼那。色者謂白紅赤黑。種者謂父種母種。工者謂彩畫等。業者于工巧中得利勝。財富者謂色聲香味觸。及其具。田宅者謂居業是也。見他有如是等事作是念。彼少勝我我少不如彼。色等乃至田宅。然彼非百倍千倍。而彼言一倍二倍勝我。我一倍二倍不如彼。便自高卑他而起于慢。◎

◎有七慢。一慢。二過慢。三慢過慢。四我慢。五增上慢。六卑慢。七邪慢。問曰。此慢幾見道斷。幾修道斷。答曰。三修道斷。謂慢過慢增上慢。余見道修道斷。復有說者。二見道斷。謂我慢邪慢。余是見道修道斷。復有說者。一是修道斷謂增上慢。二是見道斷。謂我慢邪慢。餘四見道修道斷。復有說

【現代漢語翻譯】 現代漢語譯本： 未證得的法也有類似根本定的情況。如果有人證得了那種境界，也可能因此生起那種境界的慢心。評論說：不應該這樣說。像前面所說的那樣更好。為什麼說卑下反而會生起慢心？乃至廣說。 問：為什麼要作這部論？答：慢法會使人自高而輕視他人，這種慢心，或者會使人自卑而抬高他人。或者有人認為這不是慢心。現在想要確定這就是慢心，所以才作這部論。 為什麼說卑下反而會生起慢心？譬如有一個人看到別人在出生處、姓氏、種族、容貌、工業、財富、田宅等方面勝過自己，認為那些方面別人稍微勝過自己，自己不如別人，比如出生處乃至田宅。然而別人勝過自己的並非百倍千倍。出生處有四種，即剎帝利（Kshatriya，統治階級）、婆羅門（Brahmana，祭司階級）、吠舍（Vaishya，商人階級）、首陀羅（Shudra，奴隸階級）。姓氏有四種，一婆瑳（Bha-tsa），二憍瑳（Jiao-tsa），三舍持羅（She-chi-luo），四婆羅矬阇（Po-luo-cuo-she）。還有其他的姓氏，一佉尼迦夷那（Qie-ni-jia-yi-na），二舍荼蛇尼那（She-tu-she-ni-na），三拘荼蛇尼那（Ju-tu-she-ni-na）。容貌有白、紅、赤、黑四種。種族指父親的種族和母親的種族。工業指繪畫等。行業指在工巧中獲得利益。財富指色、聲、香、味、觸及其器具。田宅指居住的產業。 看到別人有這些方面勝過自己，就認為那些方面別人稍微勝過自己，自己稍微不如別人，比如容貌等乃至田宅。然而別人勝過自己的並非百倍千倍。而他說別人勝過自己一倍兩倍，自己不如別人一倍兩倍，於是就抬高自己而輕視他人，從而生起慢心。 有七種慢。一慢（Mana），二過慢（Atimana），三慢過慢（Manatimana），四我慢（Asmimana），五增上慢（Adhimana），六卑慢（Unamana），七邪慢（Mithyamana）。問：這七種慢，哪些是在見道時斷除的？哪些是在修道時斷除的？答：三種是在修道時斷除的，即過慢、慢過慢、增上慢。其餘的在見道和修道時斷除。還有一種說法是，兩種是在見道時斷除的，即我慢、邪慢。其餘的在見道和修道時斷除。還有一種說法是，一種是在修道時斷除的，即增上慢。兩種是在見道時斷除的，即我慢、邪慢。其餘四種在見道和修道時斷除。還有一種說法是……

【English Translation】 English version: The unreached Dharma also has something similar to the fundamental state. If one attains that state, they may also give rise to pride based on that state. Comment: It shouldn't be said like that. It's better as said before. How can one arise pride from inferiority? And so on, extensively explained. Question: Why is this treatise composed? Answer: The Dharma of pride makes one exalt oneself and belittle others; this pride, or it makes one humble oneself and elevate others. Or some think this is not pride. Now, wanting to determine that this is pride, therefore this treatise is composed. How can one arise pride from inferiority? For example, someone sees others surpassing them in birth, family, lineage, appearance, industry, wealth, and land, thinking that in those aspects others slightly surpass them, and they are not as good as others, such as birth up to land. However, others surpass them not by a hundred or a thousand times. Birth has four types, namely Kshatriya (ruling class), Brahmana (priest class), Vaishya (merchant class), Shudra (laborer class). Lineage has four types: one is Bha-tsa, two is Jiao-tsa, three is She-chi-luo, four is Po-luo-cuo-she. There are also other lineages: one is Qie-ni-jia-yi-na, two is She-tu-she-ni-na, three is Ju-tu-she-ni-na. Appearance has four types: white, red, crimson, and black. Lineage refers to the father's lineage and the mother's lineage. Industry refers to painting, etc. Occupation refers to gaining profit in craftsmanship. Wealth refers to form, sound, smell, taste, touch, and their instruments. Land refers to the residential property. Seeing others surpassing them in these aspects, they think that in those aspects others slightly surpass them, and they are slightly not as good as others, such as appearance, etc., up to land. However, others surpass them not by a hundred or a thousand times. And they say others surpass them by one or two times, and they are not as good as others by one or two times, thus they exalt themselves and belittle others, thereby giving rise to pride. There are seven types of pride. One is Mana (pride), two is Atimana (excessive pride), three is Manatimana (pride exceeding pride), four is Asmimana (conceit), five is Adhimana (superiority complex), six is Unamana (false humility), seven is Mithyamana (wrong pride). Question: Among these seven types of pride, which are severed at the stage of seeing the path (見道, Jian Dao)? Which are severed at the stage of cultivating the path (修道, Xiu Dao)? Answer: Three are severed at the stage of cultivating the path, namely excessive pride, pride exceeding pride, and superiority complex. The rest are severed at the stage of seeing the path and cultivating the path. Another saying is that two are severed at the stage of seeing the path, namely conceit and wrong pride. The rest are severed at the stage of seeing the path and cultivating the path. Another saying is that one is severed at the stage of cultivating the path, namely superiority complex. Two are severed at the stage of seeing the path, namely conceit and wrong pride. The remaining four are severed at the stage of seeing the path and cultivating the path. Yet another saying is...

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者。儘是見道修道斷。問曰。若然者。云何我慢邪慢。修道斷耶。答曰。身見緣五種斷法。計苦諦所斷法是我。於此後生我慢。乃至計修道所斷是我。於此後生我慢。是名我慢修道所斷。云何修道斷邪慢。答曰。邪見緣五種所斷法。邪見謗苦諦所斷法言無。於此後生邪慢。乃至謗修道所斷法言無。於此後生慢。是名修道斷于邪慢。問曰。七慢幾在欲界。幾在色無色界耶。答曰。或有說者。三在欲界。謂過慢慢過慢卑慢。余在三界。所以者何。色界無計生處等起慢故。復有說者。盡在三界。問曰。若然者。色無色界。無計生處等起慢。乃至廣說。答曰。本於此間。修行廣佈。以因力故。于彼亦起現前復有說者。彼中雖不現行。於此因是故亦起現行。言我定勝我定少不如彼。

又世尊言。有三覺。謂欲覺恚覺害覺。乃至廣說。問曰。何故作此論。答曰。此是佛經。佛經有三覺。欲覺恚覺害覺。而不廣分別。云何欲覺自害。乃至廣說。佛經是此論所為根本。諸經中不說者。今欲說故而作此論。

云何欲覺自害。答曰。猶如有一起欲愛纏身熱心熱。所以者何。欲愛纏如火燒于自身。世尊亦說有三種火。謂貪慾火。瞋恚火。愚癡火。身熱心熱。是彼依果。長夜起欲愛纏三惡道中。受不愛報。乃至廣說。是彼報果。是

【現代漢語翻譯】 現代漢語譯本：這些都是見道、修道所斷除的。問：如果這樣，我慢（認為自己比別人強）和邪慢（錯誤的驕傲）是如何通過修道斷除的呢？答：身見（認為身體是『我』的錯誤觀念）會引發五種斷法。如果認為苦諦（人生的痛苦真相）所要斷除的法是『我』，之後就會產生我慢，乃至認為修道所要斷除的是『我』，之後也會產生我慢。這被稱為我慢，是修道所要斷除的。如何通過修道斷除邪慢呢？答：邪見（錯誤的見解）會引發五種所斷法。如果邪見否定苦諦所要斷除的法，說它不存在，之後就會產生邪慢，乃至否定修道所要斷除的法，說它不存在，之後也會產生慢。這被稱為修道所斷除的邪慢。問：七慢（七種不同的驕傲）中有幾種存在於欲界（充滿慾望的世界），幾種存在於色界（有形物質的世界）和無色界（沒有形體的世界）呢？答：有些人說，三種存在於欲界，即過慢（認為自己比別人更優越）、慢慢過慢（認為與自己相等的人不如自己）、卑慢（認為自己比實際上更優越）。其餘的則存在於三界。為什麼呢？因為色界和無色界沒有計生處等起慢（基於出生處境而產生的驕傲）。另一些人說，所有七慢都存在於三界。問：如果這樣，色界和無色界沒有計生處等起慢，乃至（以下省略）。答：原本是在這個世界修行和廣泛傳播的，因為因緣的力量，在那個世界也會生起。還有人說，雖然在那個世界不直接表現出來，但因為這個世界的因緣，也會生起。例如，認為『我』的禪定勝過『他』的禪定，或者『我』的禪定不如『他』的禪定少。 世尊還說，有三種覺，即欲覺（與慾望相關的想法）、恚覺（與憤怒相關的想法）、害覺（與傷害相關的想法），乃至（以下省略）。問：為什麼要作這部論呢？答：這是佛經的內容。佛經中有三種覺，即欲覺、恚覺、害覺，但沒有詳細地分別說明。如何解釋欲覺會自我傷害，乃至（以下省略）？佛經是這部論的根本。因為有些經中沒有說到這些，現在想要說明，所以才作這部論。 如何解釋欲覺會自我傷害呢？答：就像有些人，一旦生起欲愛，就會被慾望纏繞，內心焦熱。為什麼呢？因為欲愛就像火一樣焚燒自身。世尊也說過有三種火，即貪慾火、瞋恚火、愚癡火。身熱心熱，是這些火所帶來的結果。如果長期被欲愛纏繞，就會在三惡道（三種充滿痛苦的境界）中遭受不愉快的果報，乃至（以下省略）。這是欲愛的報應結果。

【English Translation】 English version: These are all eliminated by the Path of Seeing and the Path of Cultivation. Question: If that is so, how are arrogance (thinking oneself superior to others) and wrong arrogance (false pride) eliminated through the Path of Cultivation? Answer: The view of self (the mistaken notion that the body is 'I') gives rise to five types of things to be eliminated. If one considers the things to be eliminated by the Truth of Suffering (the truth of suffering in life) as 'I', then arrogance arises, and even if one considers what is to be eliminated by the Path of Cultivation as 'I', then arrogance also arises. This is called arrogance, which is to be eliminated by the Path of Cultivation. How is wrong arrogance eliminated through the Path of Cultivation? Answer: Wrong views (incorrect understandings) give rise to five types of things to be eliminated. If wrong views deny the things to be eliminated by the Truth of Suffering, saying they do not exist, then wrong arrogance arises, and even if one denies the things to be eliminated by the Path of Cultivation, saying they do not exist, then arrogance also arises. This is called wrong arrogance, which is eliminated by the Path of Cultivation. Question: How many of the seven types of arrogance (seven different kinds of pride) exist in the Desire Realm (the world full of desires), and how many exist in the Form Realm (the world of material form) and the Formless Realm (the world without form)? Answer: Some say that three exist in the Desire Realm, namely, over-arrogance (thinking oneself more superior than others), arrogance beyond arrogance (thinking someone equal to oneself is inferior), and inferior arrogance (thinking oneself more superior than one actually is). The rest exist in the three realms. Why? Because the Form and Formless Realms do not have arrogance arising from attachment to the place of birth (arrogance based on one's birth circumstances). Others say that all seven types of arrogance exist in the three realms. Question: If that is so, the Form and Formless Realms do not have arrogance arising from attachment to the place of birth, and so on (omitted below). Answer: Originally, it was cultivated and widely spread in this world, and because of the power of causes and conditions, it will also arise in that world. Still others say that although it does not directly manifest in that world, it will arise because of the causes and conditions in this world. For example, thinking 'my' meditation is superior to 'his' meditation, or 'my' meditation is less inferior to 'his' meditation. The World Honored One also said that there are three kinds of thoughts, namely, thoughts of desire (thoughts related to desire), thoughts of anger (thoughts related to anger), and thoughts of harm (thoughts related to harm), and so on (omitted below). Question: Why was this treatise written? Answer: This is the content of the Buddhist scriptures. In the Buddhist scriptures, there are three kinds of thoughts, namely, thoughts of desire, thoughts of anger, and thoughts of harm, but they are not explained in detail. How can it be explained that thoughts of desire harm oneself, and so on (omitted below)? The Buddhist scriptures are the foundation of this treatise. Because some scriptures do not mention these, and now we want to explain them, this treatise was written. How can it be explained that thoughts of desire harm oneself? Answer: Just like some people, once desire arises, they will be entangled by desire and their hearts will be burning. Why? Because desire is like a fire that burns oneself. The World Honored One also said that there are three kinds of fire, namely, the fire of greed, the fire of anger, and the fire of ignorance. Burning body and burning heart are the results of these fires. If one is entangled by desire for a long time, one will suffer unpleasant consequences in the three evil realms (three realms full of suffering), and so on (omitted below). This is the karmic result of desire.

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名欲覺自害。云何欲覺害他。答曰。猶如有一起欲愛纏。眼視他妻。其夫見之。自罵其婦。加諸苦害等。是名欲覺害他。問曰。此亦是俱害。所以者何。彼眼看者。亦受苦害等。答曰。彼看者。其夫不能加害。若加害者。則為他人之所呵責。是以不說。云何欲覺俱害。答曰。猶如有一起欲愛纏。淫犯他妻。俱有過故。而被殺害。是名俱害。問曰。此是三害。何以言俱。所以者何。彼殺者。被殺者。亦受罪故。答曰。彼雖是害。不為世人所呵責。而為世人所譽。云何此人憎惡惡法。是以不說。云何恚覺自害。答曰。猶如有一起于恚纏。身熱心熱。乃至廣說。是彼依果。長夜起恚纏。故於三惡道。受不愛果。乃至廣說。若生人天中。形色醜陋。是彼報果是名恚覺自害。云何恚覺害他。猶如有一起于恚覺。斷他人命。是名害他。問曰。若斷他命。是名俱害。何以但言害他。答曰。雖斷他命。不為世人之所呵責。不盡受現世罪。是故不說。云何俱害。猶如有一斷他人命。以斷他命。還斷其命。問曰。還斷其命。是名三害。何以言俱。答曰。雖還斷他命。不為世人所呵。而受嘆美。言是人篤親里篤親友。云何害覺自害。答曰。猶如有一起害覺纏。身熱心熱。乃至廣說。是彼依果。長夜起害覺故。乃至廣說。是彼報果。是名自害。

【現代漢語翻譯】 現代漢語譯本 名欲覺自害。如何稱欲覺自害自身？回答說：例如，某人升起強烈的欲愛，眼睛盯著別人的妻子。丈夫看見了，便責罵自己的妻子，對她施加各種痛苦和傷害等。這稱為欲覺自害自身。 如何稱欲覺傷害他人？回答說：例如，某人升起強烈的欲愛，眼睛盯著別人的妻子。她的丈夫看見了，便責罵他的妻子，對她施加各種痛苦和傷害等。這稱為欲覺傷害他人。 問：這實際上是互相傷害，為什麼這麼說呢？因為那個眼睛盯著別人妻子的人，也受到了痛苦和傷害等。回答說：那個盯著看的人，她的丈夫不能對他施加傷害。如果施加傷害，就會被其他人指責。因此這裡不討論這種情況。如何稱欲覺互相傷害？回答說：例如，某人升起強烈的欲愛，與別人的妻子發生不正當關係。雙方都有過錯，因此被殺害。這稱為互相傷害。 問：這實際上是三種傷害，為什麼說是互相傷害呢？因為那個殺人者和被殺者，也都受到了罪報。回答說：雖然是傷害，但不被世人所指責，反而被世人所稱讚。如何說這個人憎恨邪惡的法呢？因此這裡不討論這種情況。如何稱嗔恚覺自害自身？回答說：例如，某人升起嗔恚，身體發熱，內心煩躁，乃至廣泛地說。這是嗔恚的依果。長久以來升起嗔恚，因此在三惡道中，承受不喜愛的果報，乃至廣泛地說。如果生在人道或天道中，容貌醜陋。這是嗔恚的報果，這稱為嗔恚覺自害自身。 如何稱嗔恚覺傷害他人？例如，某人升起嗔恚，斷絕他人的性命，這稱為傷害他人。 問：如果斷絕他人的性命，這實際上是互相傷害，為什麼只說是傷害他人呢？回答說：雖然斷絕他人的性命，不被世人所指責，不會完全承受現世的罪報，因此這裡不討論這種情況。如何稱互相傷害？例如，某人斷絕他人的性命，因為斷絕他人的性命，反過來也被斷絕性命。 問：反過來也被斷絕性命，這實際上是三種傷害，為什麼說是互相傷害呢？回答說：雖然反過來也被斷絕性命，不被世人所指責，反而受到讚美，說這個人對親戚朋友很忠厚。如何稱惱害覺自害自身？回答說：例如，某人升起惱害覺，身體發熱，內心煩躁，乃至廣泛地說。這是惱害覺的依果。長久以來升起惱害覺，乃至廣泛地說。這是惱害覺的報果，這稱為自害自身。

【English Translation】 English version It is called 'harming oneself through the perception of desire'. How does the perception of desire harm oneself? The answer is: For example, someone arises with strong attachment to desire and gazes at another's wife. Her husband sees this and scolds his wife, inflicting various sufferings and harms upon her. This is called 'the perception of desire harming oneself'. How does the perception of desire harm others? The answer is: For example, someone arises with strong attachment to desire and gazes at another's wife. Her husband sees this and scolds his wife, inflicting various sufferings and harms upon her. This is called 'the perception of desire harming others'. Question: This is actually mutual harm, why is that? Because the one who gazes at another's wife also suffers pain and harm, etc. Answer: The husband cannot inflict harm on the one who is gazing. If he inflicts harm, he will be criticized by others. Therefore, this situation is not discussed here. How is it called 'mutual harm through the perception of desire'? The answer is: For example, someone arises with strong attachment to desire and engages in illicit relations with another's wife. Both parties are at fault and are therefore killed. This is called 'mutual harm'. Question: This is actually three harms, why is it called 'mutual harm'? Because the killer and the killed also receive karmic retribution. Answer: Although it is harm, it is not criticized by the world, but rather praised by the world. How can it be said that this person hates evil dharmas? Therefore, this situation is not discussed here. How is it called 'harming oneself through the perception of anger'? The answer is: For example, someone arises with anger, their body becomes hot, their mind becomes agitated, and so on extensively. This is the dependent result of anger. Having arisen with anger for a long time, they therefore receive undesirable results in the three evil realms, and so on extensively. If they are born in the human or heavenly realms, they will have an ugly appearance. This is the retributive result of anger, and it is called 'harming oneself through the perception of anger'. How is it called 'the perception of anger harming others'? For example, someone arises with anger and takes the life of another, this is called 'harming others'. Question: If one takes the life of another, this is actually mutual harm, why is it only called 'harming others'? Answer: Although one takes the life of another, they are not criticized by the world and do not fully receive the karmic retribution in this life, therefore this situation is not discussed here. How is it called 'mutual harm'? For example, someone takes the life of another, and because they took the life of another, their own life is taken in return. Question: If one's life is taken in return, this is actually three harms, why is it called 'mutual harm'? Answer: Although one's life is taken in return, they are not criticized by the world, but rather praised, saying that this person is loyal to their relatives and friends. How is it called 'harming oneself through the perception of malice'? The answer is: For example, someone arises with the perception of malice, their body becomes hot, their mind becomes agitated, and so on extensively. This is the dependent result of the perception of malice. Having arisen with the perception of malice for a long time, and so on extensively. This is the retributive result of the perception of malice, and it is called 'harming oneself'.

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云何害他。答曰。猶如有一若杖打他。乃至廣說。是名害他。此中難答如上。云何俱害。答曰。猶如有一起害覺纏。若手若杖打他。他亦還打。是名俱害。此中問答如上。

問曰。此三覺體性是何。答曰。欲覺者是欲界五種斷六識身。愛相應覺也。恚覺者是五種斷六識身。恚相應覺也。害覺者或有說者。恚覺即是害覺。問曰。若然者恚覺害覺有何差別。答曰。恚覺有二種。或有欲舍眾生意。或有但欲打意。若欲舍眾生意。是恚覺若欲打意。是害覺。復有說者。恚覺有二種。或有可恚事生恚。或有不可恚事生恚。可恚事生恚相應覺是恚覺。不可恚事生恚相應覺是害覺。復有說者。無明相應覺是害覺。何以知之。如施設經說。以何等故。眾生有重愚癡。答言。修行廣佈害界害想害覺故。有重愚癡。彼相應覺。是名害覺。復有說者。亦非恚相應覺。亦非無明相應覺。自有心數法名害。與心相應。是恚垢依恚。恚後起現在前在意地。是修道所斷。此說是真實義。

有三善覺。謂離欲覺。無恚覺。無害覺。問曰。此三覺體性是何。答曰。離欲覺者是心數法。是心相應對治欲覺。無恚覺無害覺。說亦如是。一心中不得有三不善覺。得有三善覺。三不善覺。不遍一切不善心中。三善覺遍一切善心中。三不善覺。不與一切

【現代漢語翻譯】 現代漢語譯本 問：什麼是傷害他人？答：比如有人用棍杖毆打他人，乃至廣泛地施加傷害，這叫做傷害他人。這裡面的難點和之前的提問類似。 問：什麼是互相傷害？答：比如有人生起傷害的念頭，用手或棍杖毆打他人，對方也還擊，這就叫做互相傷害。這裡的問答也和之前類似。 問：這三種覺（欲覺、恚覺、害覺）的體性是什麼？答：欲覺，指的是欲界的五種斷除六識身的、與愛相應的覺。恚覺，指的是五種斷除六識身的、與恚相應的覺。害覺，有人認為恚覺就是害覺。問：如果這樣，恚覺和害覺有什麼區別？答：恚覺有兩種，一種是想要捨棄眾生的意念，一種是隻想毆打的意念。如果想要捨棄眾生的意念，這是恚覺；如果只想毆打的意念，這是害覺。還有人認為，恚覺有兩種，一種是因可憎之事而生恚，一種是因不可憎之事而生恚。因可憎之事而生恚相應的覺是恚覺；因不可憎之事而生恚相應的覺是害覺。還有人認為，與無明相應的覺是害覺。為什麼這麼說呢？如《施設經》所說：因為什麼緣故，眾生有嚴重的愚癡？回答說：因為修行、廣佈害界、害想、害覺的緣故，有嚴重的愚癡。與此相應的覺，就叫做害覺。還有人認為，它既不是與恚相應的覺，也不是與無明相應的覺，而是有一種心數法叫做『害』，與心相應，是恚垢的所依，在恚之後生起，現在於意地，是修道所要斷除的。這種說法才是真實的意義。 有三種善覺，即離欲覺、無恚覺、無害覺。問：這三種覺的體性是什麼？答：離欲覺，是一種心數法，是與心相應的、對治欲覺的。無恚覺和無害覺，也可以這樣解釋。一個心中不可能同時存在三種不善覺，但可以同時存在三種善覺。三種不善覺，不會遍及一切不善心中；而三種善覺，會遍及一切善心中。三種不善覺，不會與一切...

【English Translation】 English version Question: What is harming others? Answer: For example, if someone strikes another with a stick, and so on, extensively inflicting harm, this is called harming others. The difficulty here is similar to the previous questions. Question: What is mutual harm? Answer: For example, if someone arises with the thought of harming, striking another with a hand or a stick, and the other retaliates, this is called mutual harm. The questions and answers here are also similar to the previous ones. Question: What is the nature of these three perceptions (desire perception, aversion perception, and harmful perception)? Answer: Desire perception (欲覺) refers to the perception in the desire realm (欲界) associated with love, which cuts off the five types of six consciousness bodies (六識身). Aversion perception (恚覺) refers to the perception in the five types of six consciousness bodies associated with aversion. Harmful perception (害覺), some say that aversion perception is the same as harmful perception. Question: If that is the case, what is the difference between aversion perception and harmful perception? Answer: There are two types of aversion perception: one is the intention to abandon sentient beings, and the other is merely the intention to strike. If it is the intention to abandon sentient beings, it is aversion perception; if it is merely the intention to strike, it is harmful perception. Others say that there are two types of aversion perception: one arises from an offensive matter, and the other arises from a non-offensive matter. The perception associated with aversion arising from an offensive matter is aversion perception; the perception associated with aversion arising from a non-offensive matter is harmful perception. Others say that the perception associated with ignorance (無明) is harmful perception. How is this known? As the Establishment Scripture (施設經) says: For what reason do sentient beings have heavy ignorance? The answer is: Because of practicing and widely spreading the realm of harm (害界), the thought of harm (害想), and the perception of harm (害覺), there is heavy ignorance. The perception associated with this is called harmful perception. Others say that it is neither the perception associated with aversion nor the perception associated with ignorance, but there is a mental factor (心數法) called 'harm' (害), which is associated with the mind, is the basis of the defilement of aversion, arises after aversion, is present in the mind-basis (意地), and is to be eliminated by the path of cultivation (修道). This explanation is the true meaning. There are three wholesome perceptions, namely, perception free from desire (離欲覺), perception free from aversion (無恚覺), and perception free from harm (無害覺). Question: What is the nature of these three perceptions? Answer: Perception free from desire is a mental factor that is associated with the mind and counteracts desire perception. The explanation for perception free from aversion and perception free from harm is similar. Three unwholesome perceptions cannot exist simultaneously in one mind, but three wholesome perceptions can exist simultaneously. Three unwholesome perceptions do not pervade all unwholesome minds, but three wholesome perceptions pervade all wholesome minds. Three unwholesome perceptions do not...

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不善心相應。三善覺與一切善心相應。三不善覺。不攝一切不善覺。三善覺攝一切善覺。所以者何。三善覺無別體故。問曰。若三善覺無異體者。云何立三覺耶。答曰。以對治故。立三善覺。對治欲覺故。名離欲覺對治恚覺故。名無恚覺。對治害覺故。名無害覺。

佛經說。比丘當知。我本勤行精進。而不放逸。欲斷煩惱。而猶生欲覺恚覺害覺。問曰。菩薩若不放逸。不應生三不善覺。若生三不善覺。云何名不放逸。尊者和須蜜答曰。菩薩雖起不善覺。勤行精進故。名不放逸。菩薩若起不善覺時。速能自知是不善覺此是煩惱非是好法。復有說者菩薩若生不善覺時。即舍即吐。依其對治。復有說者。菩薩雖生不善覺。不令久住。尋即制伏除去。以是事故。雖生不善覺。是不放逸。複次菩薩雖生不善覺。尋斷其因。除其依。覺知所緣。是故名不放逸。複次眾生。以三事故。生諸煩惱。一以因力。二境界力。三方便力。菩薩雖生不善覺。非境界力。非方便力。是本因力故。名不放逸。尊者佛陀提婆說曰。菩薩雖生不善覺。不令經久。即時制伏。依其對治。經須臾間。如一渧水墮熱鐵上。是故名不放逸。問曰。菩薩於何處起欲覺。何處起恚覺。何處起害覺。答曰。或有說者。菩薩舍迦毗羅衛豐樂之國及現在轉輪王位。猶

【現代漢語翻譯】 現代漢語譯本： 不善心不與三善覺（三種好的覺悟）相應。三善覺與一切善心相應。三種不善覺不能包含一切不善覺。三善覺包含一切善覺。為什麼呢？因為三善覺沒有不同的實體。有人問：如果三善覺沒有不同的實體，為什麼還要建立三種覺悟呢？回答說：是爲了對治不同的煩惱，所以建立三種善覺。爲了對治欲覺（貪慾的覺悟），所以稱為離欲覺（遠離貪慾的覺悟）；爲了對治恚覺（嗔恨的覺悟），所以稱為無恚覺（沒有嗔恨的覺悟）；爲了對治害覺（傷害的覺悟），所以稱為無害覺（沒有傷害的覺悟）。 佛經上說：比丘們應當知道，我最初勤奮修行，不放逸，想要斷除煩惱，但仍然會生起欲覺、恚覺、害覺。有人問：菩薩如果不放逸，不應該生起三種不善覺；如果生起三種不善覺，怎麼能稱為不放逸呢？尊者和須蜜（Vasumitra）回答說：菩薩雖然生起不善覺，但因為勤奮修行，所以稱為不放逸。菩薩如果生起不善覺時，能夠迅速知道這是不善覺，這是煩惱，不是好的法。還有人說，菩薩如果生起不善覺時，立刻捨棄，立刻吐出，依靠對治的方法。還有人說，菩薩雖然生起不善覺，不讓它長久停留，立刻制伏除去。因為這個緣故，雖然生起不善覺，也是不放逸。再次，菩薩雖然生起不善覺，立刻斷除它的因，除去它的依靠，覺知所緣的境界，所以稱為不放逸。再次，眾生因為三種原因，生起各種煩惱：一是因的力量，二是境界的力量，三是方便的力量。菩薩雖然生起不善覺，不是因為境界的力量，也不是因為方便的力量，而是因為本來的因的力量，所以稱為不放逸。尊者佛陀提婆（Buddhatadeva）說：菩薩雖然生起不善覺，不讓它經過很久，立刻制伏，依靠對治的方法，經過很短的時間，就像一滴水滴在熱鐵上一樣。所以稱為不放逸。有人問：菩薩在什麼地方生起欲覺？在什麼地方生起恚覺？在什麼地方生起害覺？回答說：有人說，菩薩捨棄迦毗羅衛（Kapilavastu）豐樂的國家以及現在的轉輪王位，仍然...

【English Translation】 English version: Unwholesome minds are not associated with the three wholesome thoughts (three kinds of good awareness). The three wholesome thoughts are associated with all wholesome minds. The three unwholesome thoughts do not encompass all unwholesome thoughts. The three wholesome thoughts encompass all wholesome thoughts. Why is that? Because the three wholesome thoughts do not have separate entities. Someone asks: If the three wholesome thoughts do not have different entities, why establish three thoughts? The answer is: They are established to counteract different afflictions. To counteract sensual thought (thought of desire), it is called thought of detachment (thought of non-desire); to counteract thought of anger (thought of hatred), it is called thought of non-anger (thought of non-hatred); to counteract thought of harm (thought of harming), it is called thought of non-harm (thought of harmlessness). The Buddha said in the sutra: 'Monks, you should know that I initially practiced diligently, without negligence, wanting to cut off afflictions, but still arose sensual thought, angry thought, and harmful thought.' Someone asks: If a Bodhisattva is not negligent, they should not generate the three unwholesome thoughts; if they generate the three unwholesome thoughts, how can they be called non-negligent? Venerable Vasumitra (和須蜜) answers: 'Although a Bodhisattva generates unwholesome thoughts, because they practice diligently, they are called non-negligent. If a Bodhisattva generates unwholesome thoughts, they can quickly know that these are unwholesome thoughts, these are afflictions, not good dharmas.' Others say that if a Bodhisattva generates unwholesome thoughts, they immediately abandon them, immediately spit them out, relying on the method of counteraction. Others say that although a Bodhisattva generates unwholesome thoughts, they do not let them stay for long, immediately subdue and remove them. For this reason, although they generate unwholesome thoughts, they are non-negligent. Furthermore, although a Bodhisattva generates unwholesome thoughts, they immediately cut off their cause, remove their reliance, and are aware of the object of perception, so they are called non-negligent. Furthermore, sentient beings generate various afflictions for three reasons: first, the power of the cause; second, the power of the object; third, the power of means. Although a Bodhisattva generates unwholesome thoughts, it is not because of the power of the object, nor because of the power of means, but because of the power of the original cause, so they are called non-negligent. Venerable Buddhatadeva (佛陀提婆) says: 'Although a Bodhisattva generates unwholesome thoughts, they do not let them last long, immediately subdue them, relying on the method of counteraction, for a very short time, like a drop of water falling on hot iron.' So they are called non-negligent. Someone asks: Where does a Bodhisattva generate sensual thought? Where does a Bodhisattva generate angry thought? Where does a Bodhisattva generate harmful thought? The answer is: Some say that the Bodhisattva abandoned the prosperous country of Kapilavastu (迦毗羅衛) and the current position of a Chakravartin (轉輪王), yet still...

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如棄唾。而詣多波樹林漸次至王舍城。以日初分。手執藕葉。入王舍城乞食。爾時菩薩形容甚妙。百千眾生而隨逐之。或以偈頌。而讚歎者。或有嘆詠而稱告者。或有合掌而禮拜者。或有仰觀無厭足者。爾時菩薩作如是念。此諸人等。初始見我。生於歡喜。甚為希有。便生愛心。愛相應覺。是名欲覺。爾時菩薩所往之處。多人隨逐。當於此日。竟不得食。作是思惟。是諸人等。何故隨逐我耶。心生厭患。與厭患相應覺。是名恚覺。依此二法。生於塵穢。是名害覺。復有說者。菩薩出迦毗羅衛。住多波林。是時諸釋遣侍者五人。二是母親。三是父親。給侍菩薩。是時五人。二以欲是凈。三以苦行是凈。爾時菩薩勤行苦行。以欲是凈。二人便舍之去。以苦行是凈。三人而猶隨侍。是時菩薩舍苦行處。還受飲食。酥油涂身。暖水澡浴。是時三人作如是念。今觀此人。于斷結法。便為錯亂。即舍之去。是時村主有二女人。一名難陀。二名難陀婆羅。給侍菩薩。時彼二女。成就妙觸。或時摩觸菩薩手足。是時菩薩便生愛心。與愛相應覺。是名欲覺。是時菩薩復作是念。若彼五人。不捨我者。我則不親近女人以為給侍。于彼五人。便生恚心。是名恚覺。依此二法。生於塵穢。是名害覺。復有說者。菩薩在家時。輸頭檀王。取五百玉

【現代漢語翻譯】 現代漢語譯本： 如同丟棄唾液一般，菩薩前往多波樹林，逐漸到達王舍城。在清晨時分，手持藕葉，進入王舍城乞食。當時菩薩的容貌非常美好，成百上千的眾生跟隨在他身後。有人用偈頌讚嘆他，有人嘆詠稱頌，有人合掌禮拜，有人仰望，沒有厭倦的時候。當時菩薩這樣想：『這些人最初見到我，就生起歡喜心，真是稀有。』於是便生起愛心，與愛心相應的覺受，這叫做欲覺。當時菩薩所去之處，很多人跟隨，這樣看來今天恐怕得不到食物了。菩薩又思惟：『這些人為什麼跟隨我呢？』心中生起厭惡，與厭惡相應的覺受，這叫做恚覺。依靠這兩種法，產生塵垢污穢，這叫做害覺。 還有一種說法是，菩薩離開迦毗羅衛（Kapilavastu，地名）后，住在多波樹林。當時諸釋（Shakya，釋迦族）派遣五位侍者，其中兩位是母親派來的，三位是父親派來的，來侍奉菩薩。當時這五個人，兩位認為慾望是清凈的，三位認為苦行是清凈的。當時菩薩勤奮地進行苦行，認為慾望是清凈的兩位侍者便捨棄他離開了。認為苦行是清凈的三位侍者仍然跟隨侍奉。 當時菩薩捨棄苦行之處，又開始接受飲食，用酥油塗抹身體，用溫水洗浴。當時這三位侍者這樣想：『現在看這個人，對於斷除煩惱的方法，已經錯亂了。』於是就捨棄他離開了。當時村長有兩個女兒，一個名叫難陀（Nanda，人名），一個名叫難陀婆羅（Nandabala，人名），侍奉菩薩。當時這兩位女子，具有美好的觸感，有時會摩挲菩薩的手足。當時菩薩便生起愛心，與愛心相應的覺受，這叫做欲覺。當時菩薩又這樣想：『如果那五個人沒有捨棄我，我就不會親近女人來侍奉。』對於那五個人，便生起嗔恚心，這叫做恚覺。依靠這兩種法，產生塵垢污穢，這叫做害覺。 還有一種說法是，菩薩在家的時候，輸頭檀王（Śuddhodana，凈飯王）選取了五百位玉女。

【English Translation】 English version: Like spitting out saliva, the Bodhisattva went to the Tapovana (多波樹林) grove, gradually reaching Rajagriha (王舍城). At the first light of day, holding a lotus leaf in his hand, he entered Rajagriha to beg for food. At that time, the Bodhisattva's appearance was exceedingly beautiful, and hundreds of thousands of beings followed him. Some praised him with verses, some chanted and extolled him, some joined their palms and bowed, and some gazed at him without ever being satisfied. At that time, the Bodhisattva thought, 'These people, seeing me for the first time, are filled with joy, which is very rare.' Then, they give rise to affection, and the sensation corresponding to affection is called desire-perception (欲覺). At that time, wherever the Bodhisattva went, many people followed, so it seemed he would not get any food that day. The Bodhisattva then pondered, 'Why are these people following me?' A feeling of aversion arose in his mind, and the sensation corresponding to aversion is called aversion-perception (恚覺). Relying on these two dharmas, defilements arise, and this is called harmful-perception (害覺). Another account says that after the Bodhisattva left Kapilavastu (迦毗羅衛), he stayed in the Tapovana grove. At that time, the Shakyas (釋迦族) sent five attendants, two sent by his mother and three by his father, to serve the Bodhisattva. At that time, of these five people, two considered desire to be pure, and three considered asceticism to be pure. When the Bodhisattva diligently practiced asceticism, the two attendants who considered desire to be pure abandoned him and left. The three attendants who considered asceticism to be pure continued to serve him. When the Bodhisattva abandoned the place of ascetic practice and began to receive food again, anointing his body with ghee and bathing in warm water, the three attendants thought, 'Now, looking at this person, he is confused about the method of cutting off defilements.' So they abandoned him and left. At that time, the village chief had two daughters, one named Nanda (難陀) and the other named Nandabala (難陀婆羅), who served the Bodhisattva. At that time, these two women possessed exquisite touch, and sometimes they would caress the Bodhisattva's hands and feet. At that time, the Bodhisattva gave rise to affection, and the sensation corresponding to affection is called desire-perception (欲覺). At that time, the Bodhisattva thought, 'If those five people had not abandoned me, I would not have approached women to serve me.' Towards those five people, he gave rise to anger, which is called aversion-perception (恚覺). Relying on these two dharmas, defilements arise, and this is called harmful-perception (害覺). Another account says that when the Bodhisattva was at home, King Suddhodana (輸頭檀王) selected five hundred jade maidens.

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女。以為其妻。菩薩舍此快樂之處。詣多波林。是時諸王遙聞悉達今已出家。即遣使者。白輸頭檀王。王子悉達。今已出家。便可悉還我等諸女。輸頭檀王作如是言。我子悉達雖復舍我出家。今見其妻。如見子無異。云何相還。是時諸王心生忿恚。合集諸軍。圍迦毗羅城。或有說者。天神往語菩薩。或有說者。輸頭檀王。遣使往語。今坐汝故。令我苦惱。是時菩薩便於父所。生於愛心。于愛心相應覺。是名欲覺。于彼諸王。生於恚心。是名恚覺。依此二法。生於塵穢。是名害覺。尊者瞿沙說曰。菩薩修苦行時。以根利故。于欲界聞思善根。隨意能得。便作是念。此諸善根。隨順於我。雖善積集。欲界善根。猶生煩惱。是時菩薩於此善根。便生愛心。行於愛禪。自於身中。生於愛心。愛相應覺。是名欲覺。菩薩根猛利故。即時自知我今已起愛。即是煩惱所不應為。便生恚心。是名恚覺。依此二法。能生垢穢。是名害覺。復有說者。菩薩行苦行時。是時惡魔於六年中。隨逐菩薩。欲求其短。或以好形或以惡形。而現菩薩。若以好形現時。菩薩爾時便生愛心。與愛相應覺是名欲覺。若以惡形現時。菩薩是時便生恚心。是名恚覺。依此二法。生於塵穢。是名害覺。復有說者。菩薩在菩提樹下。憶念先所更五欲境界。生於愛心。

【現代漢語翻譯】 現代漢語譯本 女。以為是他的妻子。菩薩捨棄了這個快樂的地方，前往多波林（Dopolin）。當時，各位國王遠遠地聽說悉達（Siddhartha）現在已經出家，就派遣使者稟告凈飯王（Śuddhodana）。『王子悉達（Siddhartha），現在已經出家，就應該把我們的女兒全部歸還。』凈飯王（Śuddhodana）這樣說：『我的兒子悉達（Siddhartha）即使捨棄我出家，現在見到他的妻子，如同見到兒子一樣，怎麼能歸還呢？』當時，各位國王心中生起憤怒，聚集軍隊，包圍迦毗羅城（Kapilavastu）。有人說，天神前往告訴菩薩，也有人說，凈飯王（Śuddhodana）派遣使者前往告訴菩薩：『現在因為你的緣故，讓我苦惱。』當時，菩薩對於父親，生起愛心，與愛心相應的覺，這叫做欲覺。對於那些國王，生起嗔恨心，這叫做恚覺。依靠這兩種法，生起塵垢，這叫做害覺。 尊者瞿沙（Ghosha）說：菩薩修苦行時，因為根器銳利，對於欲界的聞思善根，隨意能夠獲得，於是這樣想：『這些善根，隨順於我，雖然善業積聚，欲界的善根，仍然會生起煩惱。』當時，菩薩對於這些善根，便生起愛心，行於愛禪，自己于身中，生起愛心，與愛心相應的覺，這叫做欲覺。菩薩根器猛利，立刻知道自己現在已經生起愛心，這是煩惱，不應該做，便生起嗔恨心，這叫做恚覺。依靠這兩種法，能夠生起垢穢，這叫做害覺。 還有人說，菩薩行苦行時，當時惡魔在六年之中，跟隨菩薩，想要尋找他的缺點，或者用好的形象，或者用壞的形象，顯現給菩薩。如果用好的形象顯現時，菩薩那時便生起愛心，與愛心相應的覺，這叫做欲覺。如果用壞的形象顯現時，菩薩那時便生起嗔恨心，這叫做恚覺。依靠這兩種法，生起塵垢，這叫做害覺。 還有人說，菩薩在菩提樹下，憶念先前所經歷的五欲境界，生起愛心。

【English Translation】 English version She thought she was his wife. The Bodhisattva abandoned this place of happiness and went to Dopolin. At that time, the kings heard from afar that Siddhartha (Siddhartha) had renounced the household life, and they sent messengers to inform King Śuddhodana (Śuddhodana), 'Prince Siddhartha (Siddhartha) has now renounced the household life, so all our daughters should be returned to us.' King Śuddhodana (Śuddhodana) said, 'Even though my son Siddhartha (Siddhartha) has renounced the household life, seeing his wife now is like seeing my son, how can I return them?' At that time, the kings became angry, gathered their armies, and surrounded the city of Kapilavastu (Kapilavastu). Some say that the gods went to tell the Bodhisattva, and others say that King Śuddhodana (Śuddhodana) sent messengers to tell the Bodhisattva, 'Now, because of you, I am suffering.' At that time, the Bodhisattva developed love for his father, and the awareness corresponding to love is called the desire-awareness. He developed hatred towards those kings, which is called the aversion-awareness. Relying on these two dharmas, defilements arise, which is called the harmful-awareness. Venerable Ghosha (Ghosha) said: When the Bodhisattva practiced asceticism, because of his sharp faculties, he could easily obtain the wholesome roots of hearing and thinking in the desire realm. Then he thought, 'These wholesome roots are in accordance with me. Although wholesome karma accumulates, the wholesome roots of the desire realm still give rise to afflictions.' At that time, the Bodhisattva developed love for these wholesome roots and practiced the meditation of love. He developed love within himself, and the awareness corresponding to love is called the desire-awareness. Because the Bodhisattva's faculties were sharp, he immediately knew that he had developed love, which is an affliction and should not be done. Then he developed aversion, which is called the aversion-awareness. Relying on these two dharmas, defilements can arise, which is called the harmful-awareness. Others say that when the Bodhisattva practiced asceticism, Mara (Mara) followed the Bodhisattva for six years, seeking his shortcomings, appearing to the Bodhisattva in good or bad forms. If he appeared in a good form, the Bodhisattva would develop love at that time, and the awareness corresponding to love is called the desire-awareness. If he appeared in a bad form, the Bodhisattva would develop aversion at that time, which is called the aversion-awareness. Relying on these two dharmas, defilements arise, which is called the harmful-awareness. Others say that when the Bodhisattva was under the Bodhi tree, he remembered the five sense objects he had experienced before and developed love.

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是名欲覺。聞提婆達入己宮中。便生恚心。是名恚覺。諸釋縱之。便生害心。是名害覺。復有說者。菩薩在菩提樹下。爾時天魔遣三天女。一名渴愛。二名喜樂。三名喜見。菩薩見之。便生愛心。是名欲覺。魔王復將三十六億兵眾。欲相惱亂菩薩便生恚心。是名恚覺。亦于魔眾。而生害心。是名害覺。又世尊言。比丘當知。我本行菩薩道時。起于欲覺自害害他亦俱害乃至害覺亦如是。問曰。云何菩薩欲覺自害害他亦俱害耶。答曰。覺相應爾。若起欲覺。則自害害他亦俱害。復有說者。起欲覺時。舍自利益事。是名自害。舍他利益事。是名害他。舍自利利他事。是名俱害。復有說者。起欲覺時。自於身取果與果。是名自害。令施衣服等者。不得大界。是名害他。自害害他故。是名俱害。依果報果。說亦如是。復有說者。能令自心染污墮邪道中。是名自害。余如上說。復有說者。能令自身遠離聖樂。是名自害。令他遠離。是名害他。余如上說。復有說者。能令自身遠聖定慧。是名自害。令他遠離。是名害他。余如上說。復有說者。能令自身遠解脫果。是名自害。余如上說。是故尊者瞿沙。作如是說。能令自身遠離解脫。是名自害。令阿私陀阿羅荼郁陀迦等。不得聖道。是名害他。余如上說。尊者佛陀提婆說曰。若起煩惱。

【現代漢語翻譯】 現代漢語譯本 這是所謂的『欲覺』。當聽到提婆達多（Devadatta，佛陀的堂兄弟，后為佛陀的敵人）進入自己的宮殿時，便產生了憎恨之心，這就是所謂的『恚覺』。由於眾釋迦族人縱容他，便產生了加害之心，這就是所謂的『害覺』。還有一種說法是，菩薩在菩提樹下時，當時天魔派了三個天女來擾亂他，她們的名字分別是渴愛（Tanha，慾望）、喜樂（Arati，不樂於善）和喜見（Raga，貪愛）。菩薩見到她們，便產生了愛慾之心，這就是所謂的『欲覺』。魔王又率領三十六億的軍隊，想要擾亂菩薩，菩薩便產生了憎恨之心，這就是所謂的『恚覺』。對於這些魔眾，也產生了加害之心，這就是所謂的『害覺』。世尊還說：『比丘們，你們應當知道，我過去修行菩薩道時，生起欲覺，會傷害自己，傷害他人，也會同時傷害自己和他人，乃至生起害覺也是如此。』有人問：『菩薩的欲覺如何傷害自己，傷害他人，又同時傷害自己和他人呢？』回答說：『因為與覺相應。如果生起欲覺，就會傷害自己，傷害他人，也會同時傷害自己和他人。』還有一種說法是，生起欲覺時，捨棄對自己有利的事情，這叫做傷害自己；捨棄對他人有利的事情，這叫做傷害他人；捨棄對自己和他人都有利的事情，這叫做同時傷害自己和他人。還有一種說法是，生起欲覺時，自己從身體上獲取果報，這叫做傷害自己；使佈施衣服等的人，不能得到大的福報，這叫做傷害他人；因為傷害自己和傷害他人，所以叫做同時傷害自己和他人。依據果報來求取果報，也可以這樣說。還有一種說法是，能夠使自己的心受到污染，墮入邪道之中，這叫做傷害自己。其餘的如同上面所說。還有一種說法是，能夠使自身遠離聖潔的快樂，這叫做傷害自己；使他人遠離聖潔的快樂，這叫做傷害他人；其餘的如同上面所說。還有一種說法是，能夠使自身遠離聖潔的禪定和智慧，這叫做傷害自己；使他人遠離聖潔的禪定和智慧，這叫做傷害他人；其餘的如同上面所說。還有一種說法是，能夠使自身遠離解脫的果報，這叫做傷害自己；其餘的如同上面所說。因此，尊者瞿沙（Ghosha，一位論師）這樣說：能夠使自身遠離解脫，這叫做傷害自己；使阿私陀（Asita，一位預言悉達多太子將成佛的隱士）、阿羅荼（Arada Kalama，一位教導悉達多太子的老師）和郁陀迦（Udraka Ramaputra，另一位教導悉達多太子的老師）等人，不能得到聖道，這叫做傷害他人；其餘的如同上面所說。尊者佛陀提婆（Buddhatadeva，一位論師）說：如果生起煩惱，

【English Translation】 English version This is called 'desire-thought' (kama-vitakka). Upon hearing that Devadatta (Devadatta, a cousin of the Buddha who later became his adversary) had entered his palace, he generated a feeling of hatred. This is called 'ill-will-thought' (vyapada-vitakka). Because the Shakyas indulged him, he generated a feeling of harming. This is called 'harmful-thought' (vihimsa-vitakka). Others say that when the Bodhisattva was under the Bodhi tree, Mara (Mara, the demon who tempted the Buddha) sent three daughters of heaven to disturb him. Their names were Tanha (Tanha, craving), Arati (Arati, displeasure), and Raga (Raga, lust). When the Bodhisattva saw them, he generated a feeling of desire. This is called 'desire-thought'. The demon king then led thirty-six billion troops, wanting to disturb the Bodhisattva, and the Bodhisattva generated a feeling of hatred. This is called 'ill-will-thought'. Towards these demon troops, he also generated a feeling of harming. This is called 'harmful-thought'. The World Honored One also said: 'Monks, you should know that when I was practicing the Bodhisattva path, arising desire-thought harms oneself, harms others, and harms both oneself and others; even arising harmful-thought is the same.' Someone asked: 'How does the Bodhisattva's desire-thought harm oneself, harm others, and harm both oneself and others?' The answer is: 'Because it corresponds with thought. If desire-thought arises, it will harm oneself, harm others, and harm both oneself and others.' Another explanation is that when desire-thought arises, one abandons things that are beneficial to oneself; this is called harming oneself. One abandons things that are beneficial to others; this is called harming others. One abandons things that are beneficial to both oneself and others; this is called harming both oneself and others. Another explanation is that when desire-thought arises, one takes the fruit of retribution from the body; this is called harming oneself. Causing those who give offerings of clothing and so on not to obtain great merit; this is called harming others. Because of harming oneself and harming others, it is called harming both oneself and others. Relying on the fruit of retribution to seek the fruit of retribution can also be explained in this way. Another explanation is that it can cause one's own mind to be defiled and fall into evil paths; this is called harming oneself. The rest is as described above. Another explanation is that it can cause oneself to be far from holy joy; this is called harming oneself. Causing others to be far away; this is called harming others. The rest is as described above. Another explanation is that it can cause oneself to be far from holy samadhi and wisdom; this is called harming oneself. Causing others to be far away; this is called harming others. The rest is as described above. Another explanation is that it can cause oneself to be far from the fruit of liberation; this is called harming oneself. The rest is as described above. Therefore, Venerable Ghosha (Ghosha, a commentator) said: Being able to cause oneself to be far from liberation is called harming oneself. Causing Asita (Asita, a hermit who predicted that Prince Siddhartha would become a Buddha), Arada Kalama (Arada Kalama, one of the teachers of Siddhartha), and Udraka Ramaputra (Udraka Ramaputra, another teacher of Siddhartha) and others not to attain the holy path is called harming others. The rest is as described above. Venerable Buddhatadeva (Buddhatadeva, a commentator) said: If afflictions arise,

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能令身心遠一切智。離於聖樂。為煩惱作依。是名自害。令施者不得大報。是名害他。余如上說。復有說者。能令自身心熱。是名自害損他施等。余如上說。復有說者。令自身心不適。是名自害。諸天呵責。是名害他。余如上說。

如經說。如來初成道時。多起二種覺。一安隱覺。二寂靜覺。問曰。云何名安隱覺寂靜覺耶。答曰。或有說者。無恚無害覺是安隱。離欲覺是寂靜。復有說者。恚覺害覺對治。是名安隱覺。欲覺對治。是名寂靜覺。復有說者。無恚無癡善根相應覺。是名安隱。無貪善根相應覺。是名寂靜。復有說者。對治恚癡不善根。是名安隱。對治貪慾不善根是名寂靜。復有說者。慈悲相應覺。是安隱。喜舍相應覺。是寂靜。復有說者。喜舍相應覺。是安隱。慈悲相應覺。是寂靜。復有說者。苦智集智相應覺。是名安隱。滅智道智相應覺是寂靜。復有說者。滅道智相應覺是安隱。苦集智相應覺是寂靜。復有說者。空苦集無愿相應覺。是名安隱。無相無愿相應覺。是名寂靜。復有說者。無相無愿相應覺。是名安隱。空苦集無愿相應覺。是名寂靜。復有說者。見增長是過患。是名安隱。見止息是善利是名寂靜。是故尊者瞿沙。作如是說。作方便見增長是過患。是安隱覺。行止息樂。是寂靜覺。尊者佛陀提

【現代漢語翻譯】 現代漢語譯本 能使身心遠離一切智慧，背離神聖的快樂，成為煩惱的依靠，這叫做自害。使佈施者得不到大的回報，這叫做害他。其餘的如同上面所說。還有一種說法，能使自身心生熱惱，這叫做自害，損害他人的佈施等等，其餘的如同上面所說。還有一種說法，使自身心感到不適，這叫做自害。諸天呵責，這叫做害他。其餘的如同上面所說。

如經書所說，如來最初成就佛道時，多生起兩種覺悟：一是安隱覺（An-yin jue），二是寂靜覺（Ji-jing jue）。有人問：『什麼叫做安隱覺和寂靜覺呢？』回答說：『有的人說，沒有嗔恚和傷害的覺悟是安隱覺，遠離慾望的覺悟是寂靜覺。』還有的人說，對治嗔恚和傷害的覺悟，這叫做安隱覺；對治慾望的覺悟，這叫做寂靜覺。還有的人說，沒有嗔恚和愚癡，與善根相應的覺悟，這叫做安隱覺；沒有貪婪，與善根相應的覺悟，這叫做寂靜覺。還有的人說，對治嗔恚、愚癡這些不善的根源，這叫做安隱覺；對治貪慾這些不善的根源，這叫做寂靜覺。還有的人說，與慈悲相應的覺悟，是安隱覺；與喜舍相應的覺悟，是寂靜覺。還有的人說，與喜舍相應的覺悟，是安隱覺；與慈悲相應的覺悟，是寂靜覺。還有的人說，與苦智（Ku zhi）、集智（Ji zhi）相應的覺悟，這叫做安隱覺；與滅智（Mie zhi）、道智（Dao zhi）相應的覺悟，是寂靜覺。還有的人說，與滅智、道智相應的覺悟是安隱覺；與苦智、集智相應的覺悟是寂靜覺。還有的人說，與空（Kong）、苦（Ku）、集（Ji）、無愿（Wu yuan）相應的覺悟，這叫做安隱覺；與無相（Wu xiang）、無愿（Wu yuan）相應的覺悟，是寂靜覺。還有的人說，與無相、無愿相應的覺悟，這叫做安隱覺；與空、苦、集、無愿相應的覺悟，是寂靜覺。還有的人說，見到增長是過患，這叫做安隱覺；見到止息是善利，這叫做寂靜覺。』因此，尊者瞿沙（Ju-sha）這樣說：『作為方便，見到增長是過患，這是安隱覺；實行止息之樂，這是寂靜覺。』尊者佛陀提（Fo-tuo-ti）。

【English Translation】 English version To cause body and mind to be far from all wisdom, to depart from sacred joy, and to rely on afflictions is called self-harm. To cause the giver to not receive great rewards is called harming others. The rest is as described above. Others say that causing one's own body and mind to be heated is called self-harm, harming others' giving, etc. The rest is as described above. Others say that causing one's own body and mind to be uncomfortable is called self-harm. Being rebuked by the devas is called harming others. The rest is as described above.

As the sutra says, when the Tathagata (Ru-lai) first attained enlightenment, two kinds of awareness often arose: one is the awareness of peace (An-yin jue), and the other is the awareness of tranquility (Ji-jing jue). Someone asked: 'What are the awareness of peace and the awareness of tranquility?' The answer is: 'Some say that awareness without anger and harm is peace, and awareness free from desire is tranquility.' Others say that counteracting anger and harm is called the awareness of peace; counteracting desire is called the awareness of tranquility. Others say that awareness associated with good roots without anger and ignorance is called peace; awareness associated with good roots without greed is called tranquility. Others say that counteracting the unwholesome roots of anger and ignorance is called peace; counteracting the unwholesome roots of greed and desire is called tranquility. Others say that awareness associated with loving-kindness and compassion is peace; awareness associated with joy and equanimity is tranquility. Others say that awareness associated with joy and equanimity is peace; awareness associated with loving-kindness and compassion is tranquility. Others say that awareness associated with the wisdom of suffering (Ku zhi) and the wisdom of accumulation (Ji zhi) is called peace; awareness associated with the wisdom of cessation (Mie zhi) and the wisdom of the path (Dao zhi) is tranquility. Others say that awareness associated with the wisdom of cessation and the wisdom of the path is peace; awareness associated with the wisdom of suffering and the wisdom of accumulation is tranquility. Others say that awareness associated with emptiness (Kong), suffering (Ku), accumulation (Ji), and non-aspiration (Wu yuan) is called peace; awareness associated with signlessness (Wu xiang) and non-aspiration is tranquility. Others say that awareness associated with signlessness and non-aspiration is called peace; awareness associated with emptiness, suffering, accumulation, and non-aspiration is tranquility. Others say that seeing increase as a fault is called peace; seeing cessation as a benefit is called tranquility.' Therefore, Venerable Ghosa (Ju-sha) said: 'As a means, seeing increase as a fault is the awareness of peace; practicing the joy of cessation is the awareness of tranquility.' Venerable Buddhatita (Fo-tuo-ti).

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婆說曰。如來有無量大悲心憐愍心利益心淳凈心。如是等相續善心。是名安隱覺。見增長是過患止息是寂靜覺。問曰。何故如來初成道時。多起此二覺耶。答曰。以此二覺能凈無上道最在初故。復有說者。菩薩在宮人中。恒患多起欲覺。是以初成佛時。起寂靜覺。行苦行時。恒患身疲苦。是以初成佛時。起安隱覺。◎

阿毗曇毗婆沙論卷第二十三 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十四

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

雜干度中思品之二

◎智多耶。所知多耶。乃至廣說。問曰。何故作此論。答曰。欲明善說法中三法等故。謂智所知行所緣覺所覺。惡說法中。此三法不等。為顛倒所覆故。是以欲明善說法三法等故。而作此論。智多耶所知多耶。答曰。所知多非智多。所以者何。所知攝十七界一界少分十一入一入少分四陰一陰少分。智攝一界一入一陰少分。復有說者。智多非所知多。所以者何。如非想非非想處一受。為欲界十種智所緣謂欲界苦集所斷五。他界緣見使苦集所斷。他界緣疑無明相應智善等智。如是初禪乃至無所有處。盡有十一。一智有九種。十智有九十種。自地則有十一遍智。謂七見

【現代漢語翻譯】 現代漢語譯本： 婆（Bhava，存在）說：『如來（Tathagata，如實而來者）具有無量的大悲心、憐憫心、利益心和純凈心。像這樣相續不斷的善心，就叫做安隱覺（安穩平靜的覺悟）。見到增長是過患，止息是寂靜覺（寂靜的覺悟）。』 問：『為什麼如來最初成道時，多生起這兩種覺悟呢？』 答：『因為這兩種覺悟能夠清凈無上道，而且是最開始的。』 又有說法：『菩薩在宮人之中，常常憂患生起很多欲覺（慾望的覺悟），因此最初成佛時，生起寂靜覺。修行苦行時，常常憂患身體疲憊痛苦，因此最初成佛時，生起安隱覺。』

《阿毗曇毗婆沙論》卷第二十三 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第二十四

迦旃延子（Katyayaniputra）造 五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

雜干度中思品之二

智多耶（Jñāna-tara，智慧更多）？所知多耶（Jñeya-tara，所知更多）？乃至廣說。 問：『為什麼要作這部論呢？』 答：『想要闡明善說法中的三種法是相等的，也就是智（Jñāna，智慧）、所知（Jñeya，所知）、行（Carita，行為）、所緣（Alambana，所緣）、覺（Bodhi，覺悟）、所覺（Bodhitavya，所覺）。在惡說法中，這三種法是不相等的，因為被顛倒所覆蓋。因此想要闡明善說法的三種法是相等的，所以才作這部論。』 智多耶？所知多耶？ 答：『所知多，不是智多。』 為什麼呢？ 『所知包含十七界（Dhatu，界），一界少分，十一入（Ayatana，入），一入少分，四陰（Skandha，蘊），一陰少分。智包含一界，一入，一陰少分。』 又有說法：『智多，不是所知多。』 為什麼呢？ 『例如非想非非想處（Naivasamjñānāsamjñāyatana，既非想也非非想處）的一種受（Vedana，感受），為欲界（Kāmadhātu，欲界）十種智（Jñāna，智慧）所緣，也就是欲界苦集所斷的五種，他界緣見使苦集所斷，他界緣疑無明相應智善等智。像這樣初禪（Prathama Dhyana，初禪）乃至無所有處（Ākiṃcanyāyatana，無所有處），總共有十一種。一種智有九種，十智有九十種。自地則有十一種遍智（Parijñā，遍知），也就是七見。』

【English Translation】 English version: Bhava (婆, Existence) said: 'The Tathagata (如來, Thus Come One) possesses immeasurable great compassion, merciful heart, beneficial heart, and pure heart. Such continuous good intention is called An-yin-jue (安隱覺, Peaceful and Hidden Enlightenment). Seeing increase is a fault, cessation is Silent Enlightenment (寂靜覺).' Question: 'Why did the Tathagata mostly generate these two enlightenments when he first attained the Way?' Answer: 'Because these two enlightenments can purify the unsurpassed Way, and they are the very beginning.' Another saying: 'The Bodhisattva, among the palace women, was always worried about generating many desires (欲覺, desires of enlightenment), so when he first became a Buddha, he generated Silent Enlightenment. When practicing asceticism, he was always worried about physical fatigue and pain, so when he first became a Buddha, he generated An-yin-jue.'

Abhidharma-vibhāṣā-śāstra Volume 23 Taisho Tripitaka Volume 28 No. 1546 Abhidharma-vibhāṣā-śāstra

Abhidharma-vibhāṣā-śāstra Volume 24

Composed by Katyayaniputra (迦旃延子) Explained by Five Hundred Arhats

Translated by Buddhavarman (浮陀跋摩), a Śrāmaṇa from India during the Northern Liang Dynasty, together with Dao Tai and others

Miscellaneous Chapter on Thinking, Part Two

Is Jñāna-tara (智多耶, Wisdom More) or Jñeya-tara (所知多耶, Known More)? And so on, extensively explained. Question: 'Why is this treatise written?' Answer: 'To clarify that the three dharmas in good teachings are equal, namely Jñāna (智, wisdom), Jñeya (所知, known), Carita (行, conduct), Alambana (所緣, object), Bodhi (覺, enlightenment), and Bodhitavya (所覺, to be enlightened). In evil teachings, these three dharmas are not equal because they are covered by inversion. Therefore, to clarify that the three dharmas in good teachings are equal, this treatise is written.' Is Jñāna-tara? Or Jñeya-tara? Answer: 'What is known is more, not wisdom.' Why? 'What is known includes the seventeen Dhatus (界, realms), a small part of one realm, the eleven Ayatanas (入, entrances), a small part of one entrance, the four Skandhas (蘊, aggregates), a small part of one aggregate. Wisdom includes one realm, one entrance, a small part of one aggregate.' Another saying: 'Wisdom is more, not what is known.' Why? 'For example, one Vedana (受, feeling) in Naivasamjñānāsamjñāyatana (非想非非想處, Neither Perception Nor Non-Perception), is the object of the ten types of wisdom (智, wisdom) in the Kāmadhātu (欲界, Desire Realm), which are the five that are severed by suffering and accumulation in the Desire Realm, the suffering and accumulation severed by the view-causes of other realms, and the wisdom of other realms that corresponds to doubt and ignorance, as well as good wisdom. Like this, from the First Dhyana (初禪, First Dhyana) to Ākiṃcanyāyatana (無所有處, Realm of Nothingness), there are eleven in total. One wisdom has nine types, and ten wisdoms have ninety types. In one's own realm, there are eleven types of Parijñā (遍智, comprehensive knowledge), which are the seven views.'

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苦集所斷疑無明相應。四智善等智不隱沒無記智如一受。一切受亦爾。如受一切心心數法亦爾。智增益如山。所知不增益。是故智多非所知多。若如是說者。所知多非智多。所以者何。欲界十種智相應法。是所知非智。乃至非想非非想處。十三種智相應法。是所知非智。然智亦是所知。設令智非所知者。所知猶多。所以者何。所知攝十七界一界少分十一入一入少分四陰一陰少分。智攝一界少分一入少分一陰少分。何況智亦是所知。是故所知攝十八界十二入五陰。智攝一界一入一陰少分。是故所知多非智多。

智多耶識多耶。乃至廣說。問曰。何故作此論。答曰。欲決定重明所知多非智多。所以者何。一切智處盡有識。非一切識處盡有智。何處無智耶。謂忍相應識。一切識處。不必有智。是故識多非智多。智盡與識相應。識不必與智相應。何處不相應。謂忍也。所以者何。忍非智故。

問曰。何故忍非智耶。答曰。以不決定故忍非智。忍唯能見。不能知故。忍是初觀非畢竟故。忍是求覓非轉還故。忍所作不捨方便故。忍雖是疑對治。猶與疑得俱非決定故非智。無礙解脫道。雖同所作。不得俱在一剎那中故。尊者和須密說曰。欲可此事名忍。不可忍時名智。尊者佛陀提婆說曰。所見究竟是智。忍時所見非究竟

【現代漢語翻譯】 現代漢語譯本 與苦、集（dukkha and samudaya，分別為苦諦和集諦）所斷煩惱相應的，是與無明相應的。四智（catasso paññā，四種智慧）等善的智慧不會隱沒，而無記的智慧則如同一受（vedanā，感受）。一切感受也是如此。如同感受一樣，一切心和心所法（citta-cetasika dhamma，精神現象）也是如此。智慧的增益如同山一樣，而所知的增益則不然。因此，是智慧多，而非所知多。如果有人這樣說：『是所知多，而非智慧多』，為什麼呢？因為欲界（kāmadhātu，感官世界）中與十種智慧相應的法，是所知而非智。乃至非想非非想處（nevasaññānāsaññāyatana，既非有想也非無想的境界）中，與十三種智慧相應的法，是所知而非智。然而，智慧也是所知。即使假設智慧不是所知，所知仍然更多。為什麼呢？因為所知包含十七界（dhatu，構成要素），一界的小部分，十一入（ayatana，感官領域），一入的小部分，四陰（khandha，聚合），一陰的小部分。而智慧只包含一界的小部分，一入的小部分，一陰的小部分。更何況智慧也是所知。因此，所知包含十八界、十二入、五陰。而智慧只包含一界、一入、一陰的小部分。因此，是所知多，而非智慧多。

是智慧多還是識（viññāṇa，意識）多呢？乃至廣說。問：為什麼要做這個論述呢？答：爲了決定並重申所知多而非智慧多。為什麼呢？因為一切有智慧的地方都有識，但不是一切有識的地方都有智慧。哪裡沒有智慧呢？就是與忍（khanti，忍）相應的識。一切有識的地方，不一定有智慧。因此，是識多而非智慧多。智慧全部與識相應，但識不一定與智慧相應。哪裡不相應呢？就是忍。為什麼呢？因為忍不是智慧。

問：為什麼忍不是智慧呢？答：因為不決定，所以忍不是智慧。忍只能見，不能知。忍是初步的觀察，不是最終的。忍是尋求，不是返回。忍所做的事情不捨棄方便。忍雖然是對治疑惑的，但仍然與疑惑同時存在，並非決定，所以不是智慧。無礙解脫道（patisambhidāmagga，無礙解脫之道），雖然與忍有相同的作用，但不能在同一剎那中同時存在。尊者和須密（Vasumitra）說：『可以接受這件事，名為忍；不可忍受時，名為智。』尊者佛陀提婆（Buddha Deva）說：『所見究竟是智，忍時所見非究竟。』

【English Translation】 English version Corresponding to the afflictions severed by suffering and accumulation (dukkha and samudaya), is that which corresponds to ignorance. The wisdom of the four wisdoms (catasso paññā) and other wholesome wisdoms does not become obscured, while the non-specified wisdom is like one feeling (vedanā). All feelings are also like this. Just as with feelings, so too are all mental states and mental factors (citta-cetasika dhamma). The increase of wisdom is like a mountain, but the increase of what is knowable is not. Therefore, wisdom is more, not what is knowable. If someone were to say: 'What is knowable is more, not wisdom,' why is that? Because in the desire realm (kāmadhātu), the dharmas corresponding to the ten kinds of wisdom are what is knowable, not wisdom. Even up to the realm of neither perception nor non-perception (nevasaññānāsaññāyatana), the dharmas corresponding to the thirteen kinds of wisdom are what is knowable, not wisdom. However, wisdom is also what is knowable. Even if we assume that wisdom is not what is knowable, what is knowable is still more. Why is that? Because what is knowable includes seventeen elements (dhatu), a small part of one element, eleven sense bases (ayatana), a small part of one sense base, four aggregates (khandha), a small part of one aggregate. But wisdom only includes a small part of one element, a small part of one sense base, a small part of one aggregate. Moreover, wisdom is also what is knowable. Therefore, what is knowable includes the eighteen elements, twelve sense bases, and five aggregates. But wisdom only includes a small part of one element, one sense base, and one aggregate. Therefore, what is knowable is more, not wisdom.

Is wisdom more or consciousness (viññāṇa) more? And so on, extensively explained. Question: Why is this treatise made? Answer: To determine and reiterate that what is knowable is more, not wisdom. Why is that? Because wherever there is wisdom, there is consciousness, but not everywhere there is consciousness is there wisdom. Where is there no wisdom? That is, consciousness corresponding to patience (khanti). In all places where there is consciousness, there is not necessarily wisdom. Therefore, consciousness is more, not wisdom. All wisdom corresponds to consciousness, but consciousness does not necessarily correspond to wisdom. Where does it not correspond? That is, in patience. Why is that? Because patience is not wisdom.

Question: Why is patience not wisdom? Answer: Because it is not decisive, patience is not wisdom. Patience can only see, it cannot know. Patience is a preliminary observation, not ultimate. Patience is seeking, not returning. What patience does does not abandon expedient means. Although patience is an antidote to doubt, it still exists simultaneously with doubt, and is not decisive, therefore it is not wisdom. The path of unobstructed liberation (patisambhidāmagga), although it has the same function as patience, cannot exist simultaneously in the same moment. The Venerable Vasumitra said: 'Being able to accept this matter is called patience; when it is unbearable, it is called wisdom.' The Venerable Buddha Deva said: 'What is seen ultimately is wisdom; what is seen during patience is not ultimate.'

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故非智。復有說者。若以陰界入故。識多非智多。所以者何。識攝七識界。智攝一界少分。識攝一入一陰。智攝一入一陰少分。是故識多非智多。

有漏行多。無漏行多。乃至廣說。問曰。何故作此論。答曰。為止並義者意。如摩訶僧祇部說。佛生身是無漏。彼何故作如是說。答曰。彼依佛經。佛經說。比丘當知。如來生世住世。出現世間。不為世法所染。以是義故。知如來生身是無漏。為止如是說者意明如來生身是有漏故。而作此論。若如來生身是無漏者。無比女人。不應于如來身生染心。央掘魔羅。不應生恚憍慢。婆羅門不應生慢。優樓頻䗍。不應生愚。以如來生身生他愛恚或生慢癡。是故知如來生身非是無漏。問曰。若如來生身。是有漏非無漏者。摩訶僧祇部所說。經云何通。答曰。彼經說如來法身。所以者何。若說如來生世住世。則說如來生身。若說出現世間不為世法所染。則說如來法身。複次不為世法所染者。如來不為世八法所染。世人隨順世八法。世八法亦隨順世人。世八法隨順如來。如來不隨順世八法。已解脫世法故。言不染世法。問曰。如來亦有世八法有利者。如優伽長者。一日中施佛三百萬兩財。無利者。如於婆羅婆羅門村乞食。空缽而入。空缽而還。有譽者。生時名徹他化自在天。成道時

【現代漢語翻譯】 現代漢語譯本 因此，（識）不是智慧。還有一種說法是，如果從陰、界、入的角度來看，識比智多。為什麼呢？因為識包含七個識界，而智只包含一個界的一部分。識包含一個入、一個陰，而智只包含一個入、一個陰的一部分。所以說識多而不是智多。

有漏行多，還是無漏行多？乃至廣說。問：為什麼要作這部論？答：爲了阻止那些持有錯誤觀點的人。例如，摩訶僧祇部（Mahasanghika，大眾部）說，佛的生身是無漏的。他們為什麼要這樣說呢？答：他們依據佛經。佛經上說：『比丘們，當知，如來生於世間，住於世間，出現於世間，不為世間法所染。』因為這個原因，他們認為如來的生身是無漏的。爲了阻止這種說法，說明如來的生身是有漏的，所以才作這部論。如果如來的生身是無漏的，那麼女人就不應該對如來的身體生起染心，鴦掘摩羅（Angulimala，指鬘）不應該生起嗔恚和憍慢，婆羅門不應該生起慢心，優樓頻螺迦葉（Uruvilva-Kasyapa）不應該生起愚癡。因為如來的生身會使他人產生愛、嗔、慢、癡，所以可知如來的生身不是無漏的。問：如果如來的生身是有漏的而不是無漏的，那麼摩訶僧祇部所說的經典又該如何解釋呢？答：他們所說的經典指的是如來的法身。為什麼呢？如果說如來生於世間，住於世間，那就是說如來的生身；如果說出現於世間不為世間法所染，那就是說如來的法身。再者，不為世間法所染的意思是，如來不為世間的八法所染。世人隨順世間的八法，世間的八法也隨順世人。世間的八法隨順如來，如來不隨順世間的八法，因為已經解脫了世間法，所以說不染世間法。問：如來也有世間的八法，例如有利的時候，像優伽長者（Ugga）一天之中施捨給佛陀三百萬兩的財富；無利的時候，像在婆羅婆羅門村乞食，空缽進去，空缽出來；有榮譽的時候，出生時名聲傳遍他化自在天（Paranirmita-vasavartin）；成道時

【English Translation】 English version Therefore, (consciousness) is not wisdom. Furthermore, some say that if considering aggregates, realms, and entrances, consciousness is more abundant than wisdom. Why? Because consciousness encompasses seven consciousness realms, while wisdom encompasses only a portion of one realm. Consciousness encompasses one entrance and one aggregate, while wisdom encompasses only a portion of one entrance and one aggregate. Therefore, consciousness is more abundant than wisdom.

Are conditioned actions more numerous, or unconditioned actions more numerous? And so on, extensively explained. Question: Why is this treatise composed? Answer: To stop the intentions of those who hold incorrect views. For example, the Mahasanghika (大眾部) school says that the Buddha's physical body is unconditioned. Why do they say this? Answer: They rely on the Buddha's sutras. The sutras say: 'Monks, know that the Tathagata (如來) is born in the world, dwells in the world, appears in the world, and is not defiled by worldly dharmas.' Because of this reason, they believe that the Tathagata's physical body is unconditioned. To stop this kind of statement, clarifying that the Tathagata's physical body is conditioned, this treatise is composed. If the Tathagata's physical body were unconditioned, then women should not generate defiled minds towards the Tathagata's body, Angulimala (指鬘) should not generate anger and arrogance, Brahmins should not generate pride, and Uruvilva-Kasyapa (優樓頻螺迦葉) should not generate ignorance. Because the Tathagata's physical body can cause others to generate love, anger, pride, and ignorance, it is known that the Tathagata's physical body is not unconditioned. Question: If the Tathagata's physical body is conditioned and not unconditioned, then how should the sutras spoken by the Mahasanghika school be explained? Answer: The sutras they speak of refer to the Tathagata's Dharma body. Why? If it is said that the Tathagata is born in the world and dwells in the world, then it refers to the Tathagata's physical body; if it is said that he appears in the world and is not defiled by worldly dharmas, then it refers to the Tathagata's Dharma body. Furthermore, 'not defiled by worldly dharmas' means that the Tathagata is not defiled by the eight worldly dharmas. Worldly people follow the eight worldly dharmas, and the eight worldly dharmas also follow worldly people. The eight worldly dharmas follow the Tathagata, but the Tathagata does not follow the eight worldly dharmas, because he has already liberated himself from worldly dharmas, therefore it is said that he is not defiled by worldly dharmas. Question: The Tathagata also experiences the eight worldly dharmas, such as having benefit, like when the householder Ugga (優伽) donated three million in wealth to the Buddha in one day; having no benefit, like when begging for food in the village of the Brahmins of Barala, entering with an empty bowl and returning with an empty bowl; having fame, like when his name spread throughout the Paranirmita-vasavartin (他化自在天) heaven at birth; at the time of enlightenment

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。名徹阿迦膩吒天。轉法輪時。名徹梵天。非譽者。旃遮女孫陀利女。謗非譽名徹十六大國。毀者。如婆羅婆阇惡口婆羅門。以五百偈現前罵佛。稱者。還以五百偈贊佛。如婆祇奢優婆離。以種種偈。贊舍利弗。讚歎佛無上法。阿難讚歎佛希有法。樂者。謂猗樂及得一切世間最勝樂。苦者。如佉陀羅剌剌腳。亦以瓦石傷于足指。頭痛背痛。如來亦有如是等世法。云何言不為世法所染。答曰。世尊雖遇有利等四法。而心不高。雖遭無利等四法。而心不下。雖遇有利等四法。心不生愛。雖遭無利等四法。心不生恚。如愛恚欣戚憂喜說亦如是。譬如須彌山王安立在於金輪上。四方猛風不能傾動。佛亦如是。安立戒輪之上。世間八法不能傾動。是故為止他義欲現己義故。而作此論。有漏行多。無漏行多。答曰。有漏行多。非無漏行多。所以者何。有漏行攝十入二入少分。無漏行攝二入少分。復有說者。無漏行多。非有漏行多。所以者何。如欲界系一法。四無漏法緣。謂苦法忍苦法智。集法忍集法智。如欲界一法。余欲界法亦如是。如色界系一法。四無漏法緣。謂苦比忍苦比智。集比忍集比智。如一法。余色界法亦如是。無色界說亦如是。猶有餘無漏法。是故無漏行多。非有漏行。復有說者。有漏行多。非無漏行。所以者何。如

【現代漢語翻譯】 現代漢語譯本：名徹阿迦膩吒天（色界最高的色究竟天）。轉法輪時，名徹梵天（色界初禪天）。非譽者，如旃遮女孫陀利女，以誹謗之言傳遍十六大國。毀者，如婆羅婆阇惡口婆羅門，以五百偈頌當面辱罵佛陀。稱者，反過來以五百偈頌讚美佛陀，如婆祇奢優婆離，以各種偈頌讚美舍利弗（智慧第一的佛陀十大弟子之一），讚歎佛陀無上的佛法。阿難（佛陀十大弟子之一，以記憶力超群著稱）讚歎佛陀希有之法。樂者，指享受快樂以及獲得一切世間最殊勝的快樂。苦者，如佉陀羅剌剌腳，也被瓦片石頭傷到腳趾。頭痛背痛，如來（佛陀的稱號之一）也有這些世間法則。為何說不被世間法則所污染呢？回答說：世尊即使遇到有利等四法，內心也不會高傲；即使遭遇無利等四法，內心也不會低落。即使遇到有利等四法，內心也不會生起貪愛；即使遭遇無利等四法，內心也不會生起嗔恨。如愛、嗔、欣、戚、憂、喜，道理也是一樣。譬如須彌山王安穩地立於金輪之上，四面八方的猛烈狂風也不能使它傾斜動搖。佛陀也是這樣，安穩地立於戒律之輪上，世間的八法也不能使他傾斜動搖。因此，爲了阻止他人的觀點，彰顯自己的觀點，才作此論：有漏之行多，還是無漏之行多？回答說：有漏之行多，不是無漏之行多。為什麼呢？因為有漏之行包含十入和二入的小部分，而無漏之行只包含二入的小部分。又有人說：無漏之行多，不是有漏之行多。為什麼呢？比如欲界系的一法，有四種無漏法作為緣，即苦法忍、苦法智、集法忍、集法智。如欲界一法，其餘欲界法也是這樣。如系一法，有四種無漏法作為緣，即苦比忍、苦比智、集比忍、集比智。如一法，其餘法也是這樣。無**說也是這樣。還有其餘的無漏法，所以無漏之行多，不是有漏之行。又有人說：有漏之行多，不是無漏之行。為什麼呢？比如

【English Translation】 English version: His name pervades the Akanistha Heaven (the highest heaven in the Realm of Form). When turning the Dharma wheel, his name pervades the Brahma Heaven (the first Dhyana heaven in the Realm of Form). Those who defame him include the woman Sundari, who spread slander throughout the sixteen great kingdoms. Those who revile him include the Brahmin Bharadvaja, who with five hundred verses cursed the Buddha to his face. Those who praise him, conversely, with five hundred verses extolled the Buddha, such as Bhaggisa and Upali, who with various verses praised Sariputra (foremost in wisdom among the Buddha's ten great disciples), and praised the Buddha's unsurpassed Dharma. Ananda (one of the Buddha's ten great disciples, known for his exceptional memory) praised the Buddha's rare and wonderful Dharma. Those who experience pleasure refer to enjoying happiness and attaining the most supreme happiness in all the world. Those who experience suffering, like Khadiravaniya, also had their feet injured by tiles and stones. Headaches and backaches, even the Tathagata (one of the titles of the Buddha) experiences such worldly phenomena. How can it be said that he is not tainted by worldly phenomena? The answer is: Even when the World Honored One encounters the four laws of gain, he is not arrogant in his heart; even when he encounters the four laws of loss, he is not dejected in his heart. Even when he encounters the four laws of gain, greed does not arise in his heart; even when he encounters the four laws of loss, hatred does not arise in his heart. The same principle applies to love, hatred, joy, sorrow, worry, and happiness. Just as Mount Sumeru stands firmly on the golden wheel, and the fierce winds from all directions cannot shake it, so too is the Buddha. Standing firmly on the wheel of precepts, the eight worldly dharmas cannot shake him. Therefore, in order to refute the views of others and manifest one's own views, this discussion is made: Are defiled actions more numerous, or are undefiled actions more numerous? The answer is: Defiled actions are more numerous, not undefiled actions. Why? Because defiled actions encompass the ten entrances and a small portion of the two entrances, while undefiled actions encompass only a small portion of the two entrances. Some say: Undefiled actions are more numerous, not defiled actions. Why? For example, one dharma in the Desire Realm has four undefiled dharmas as conditions, namely the forbearance of the Dharma of Suffering, the wisdom of the Dharma of Suffering, the forbearance of the Dharma of Accumulation, and the wisdom of the Dharma of Accumulation. Just as one dharma in the Desire Realm is like this, so are the remaining dharmas in the Desire Realm. Just as one dharma in the ** Realm has four undefiled dharmas as conditions, namely the forbearance of the comparative Dharma of Suffering, the wisdom of the comparative Dharma of Suffering, the forbearance of the comparative Dharma of Accumulation, and the wisdom of the comparative Dharma of Accumulation. Just as one dharma is like this, so are the remaining dharmas in the ** Realm. The same is said of the Formless Realm. There are still remaining undefiled dharmas, therefore undefiled actions are more numerous, not defiled actions. Some say: Defiled actions are more numerous, not undefiled actions. Why? For example,

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一無漏法為四種有漏法所緣。謂邪見疑無明善等智。如一無漏法。一切無漏法亦如是。余有漏法猶多。是故有漏行多。非無漏行有為法多。無為法多耶。答曰。或有說者。有為法多。非無為法。所以者何。有為法攝十二入一入少分。無為法。攝一入少分。復有說者無為法多。非有為法。所以者何。隨所有有漏法。有爾所數滅法。隨所有無漏道。有爾所非數滅法。余無為法者。有有漏法非數滅虛空。是故無為法多。非有為法。

云何行具足。云何守具足。乃至廣說。問曰。何故作此論。答曰。此是佛經。佛經說。我聖弟子戒具足守具足。乃至行具足守具足。佛經雖說。而不分別。云何行具足。云何守具足。諸佛經中。所不說者。今欲說故。而作此論。

云何行具足。答曰。無學身戒口戒命清凈。問曰。如學人。非學非無學人。亦有此法。何以唯說無學人耶。答曰。以無學人勝故。廣說無學人勝。應如上第三品中。戒具足者。戒言尸羅。亦言行。亦言守信。亦言器。尸羅者。言冷。無破戒熱故。破戒者身心熱。持戒者身心冷。破戒者三惡道中。熱持戒者人天中冷。又尸羅言夢。持戒者身心不熱。常得善夢故。又尸羅言習。持戒者善習戒法故。又尸羅言定。住戒者心易定故。又尸羅言池。如佛說偈。

法泉

【現代漢語翻譯】 現代漢語譯本： 一種無漏法可以被四種有漏法所緣，這四種有漏法分別是邪見、疑、無明和善等智。就像一種無漏法一樣，一切無漏法也是如此。其餘的有漏法更多，所以有漏行更多，而不是無漏行。是有為法多，還是無為法多呢？回答是：有些人說，有為法多，而不是無為法。為什麼呢？因為有為法包含十二入和一入的小部分，而無為法只包含一入的小部分。也有人說，無為法多，而不是有為法。為什麼呢？因為有多少有漏法，就有多少滅法（Nirodha，寂滅）。有多少無漏道，就有多少非數滅法。其餘的無為法，還有有漏法之外的非數滅虛空（Akasa，空間）。所以無為法多，而不是有為法。

什麼是行具足（sampada，圓滿）？什麼是守具足（arakkha，守護）？乃至廣說。問：為什麼要作這部論？答：這是佛經的內容。佛經說：『我的聖弟子戒具足、守具足，乃至行具足、守具足。』佛經雖然這樣說，但是沒有分別解釋什麼是行具足，什麼是守具足。這部論就是爲了解釋佛經中沒有詳細說明的內容而作。

什麼是行具足？答：無學（Arhat，阿羅漢）的身戒、口戒、命清凈。問：像學人（Sekha，有學）、非學非無學人也有這種法，為什麼只說無學人呢？答：因為無學人更殊勝。關於無學人的殊勝之處，應該像上面第三品中說的那樣。戒具足，戒（Sila，戒）也稱為行，也稱為守信，也稱為器。戒的意思是『冷』，因為沒有破戒的熱惱。破戒的人身心熱惱，持戒的人身心清涼。破戒的人在三惡道中受熱惱，持戒的人在人天中得清涼。另外，戒也意味著『夢』，持戒的人身心不熱惱，常常能得到好夢。還有，戒也意味著『習』，持戒的人善於學習戒法。還有，戒也意味著『定』，安住于戒的人心容易安定。還有，戒也意味著『池』，就像佛陀所說的偈頌：

法泉

【English Translation】 English version: One Anāsrava Dharma (untainted dharma) can be conditioned by four Sāsrava Dharmas (tainted dharmas), namely false views, doubt, ignorance, and wise intelligence. Just as one Anāsrava Dharma is, so are all Anāsrava Dharmas. The remaining Sāsrava Dharmas are more numerous, therefore Sāsrava conduct is more prevalent than Anāsrava conduct. Are conditioned dharmas more numerous, or are unconditioned dharmas more numerous? The answer is: Some say that conditioned dharmas are more numerous than unconditioned dharmas. Why? Because conditioned dharmas encompass the twelve Āyatanas (sense bases) and a small portion of one Āyatana, while unconditioned dharmas encompass only a small portion of one Āyatana. Others say that unconditioned dharmas are more numerous than conditioned dharmas. Why? Because for every Sāsrava Dharma, there is a corresponding number of Nirodha (cessation) dharmas. For every Anāsrava Path, there is a corresponding number of Asankhata Nirodha (unconditioned cessation) dharmas. Among the remaining unconditioned dharmas, there is also Asankhata Akasa (unconditioned space) beyond the Sāsrava Dharmas. Therefore, unconditioned dharmas are more numerous than conditioned dharmas.

What is Sampada (accomplishment) of conduct? What is Arakkha (protection) of conduct? And so on, extensively explained. Question: Why is this treatise composed? Answer: This is from the Buddha's teachings. The Buddha's teachings say: 'My noble disciples are accomplished in Sila (morality), accomplished in protection,' and so on, 'accomplished in conduct, accomplished in protection.' Although the Buddha's teachings say this, they do not differentiate and explain what is accomplishment of conduct and what is accomplishment of protection. This treatise is composed to explain what is not explained in detail in the Buddha's teachings.

What is Sampada of conduct? Answer: The Arhat's (one who has attained Nirvana) purity of bodily Sila, verbal Sila, and livelihood. Question: Those who are Sekha (still under training), and those who are neither Sekha nor Arhat also have these qualities, why only speak of the Arhat? Answer: Because the Arhat is superior. The superiority of the Arhat should be explained as in the third chapter above. Accomplishment of Sila, Sila is also called conduct, also called trustworthiness, also called a vessel. Sila means 'cool,' because there is no heat of breaking the precepts. Those who break the precepts have hot bodies and minds, while those who uphold the precepts have cool bodies and minds. Those who break the precepts experience heat in the three evil realms, while those who uphold the precepts experience coolness in the realms of humans and Devas (gods). Furthermore, Sila also means 'dream,' those who uphold the precepts do not have hot bodies and minds, and often have good dreams. Also, Sila also means 'habit,' those who uphold the precepts are skilled in learning the precepts. Also, Sila also means 'Samadhi (concentration),' those who abide in the precepts easily attain Samadhi. Also, Sila also means 'pond,' as the Buddha said in a verse:

Fountain of Dharma

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戒水池　　清凈無瑕穢 　聖浴身不濕　　必到于彼岸

又尸羅如瓔珞。有瓔珞嚴身。有少時好中年老年則不好。有中年好少年老年則不好。有老時好少年中年則不好。戒瓔珞嚴身。三時常好如佛說偈。

戒終老安　　信善安止　　慧為人寶 　福無能盜

又尸羅如鏡。如鏡明凈。像于中現。戒清凈者。無我像現。如說依戒立戒。升無上慧堂。又尸羅言威勢。如來所以於三千大千世界。有威勢者。皆是尸羅力故。曾聞罽賓國有龍。名阿利那。受性暴惡。去其住處不遠。有僧伽藍。其龍數為暴害。時有五百阿羅漢。皆共集會。入于禪定。以神足力。欲驅遣此龍。其大龍大威德。而不能遣。時有一羅漢。次從后至。時諸羅漢。具以是事。向後來者說。時後來者。不入禪定。直彈指語言。賢善遠此處去。是時此龍。聞彈指聲。即便遠去。時諸羅漢。語後來者言。汝以何禪定力。令此龍去耶。後來者而答之言。我不以禪定力。直以謹慎于戒。我守護輕戒。猶如重禁。我以戒力故。令此龍去。是故尸羅名有威勢。又尸羅言頭。如人有頭則能見色聞聲嗅香嘗味覺觸知法。如是行人有尸羅頭者。能見苦諦等色。聞名身等義。嗅覺意花香。嚐出離無事寂靜三菩提味。覺禪定解脫等觸。如色陰等法總相別相。是故尸羅言

【現代漢語翻譯】 現代漢語譯本 戒水池，清凈沒有瑕疵污穢。 在聖潔的戒水中沐浴，身體不會濕透，必定到達彼岸（涅槃）。

此外，尸羅（Sila，戒律）就像瓔珞（一種項鍊）。有些人佩戴瓔珞裝飾身體，但有些瓔珞少年時期好看，中年和老年則不好看；有些中年時期好看，少年和老年則不好看；有些老年時期好看，少年和中年則不好看。而戒律的瓔珞裝飾身體，任何時候都很好看，正如佛陀所說：

持戒終生得安樂， 信奉善良得安止， 智慧是人的珍寶， 福德無人能盜取。

此外，尸羅（Sila，戒律）就像鏡子。鏡子明亮乾淨，影像會在其中顯現。戒律清凈的人，無我的影像就會顯現。正如經文所說，依靠戒律建立戒律，就能登上無上智慧的殿堂。此外，尸羅（Sila，戒律）意味著威勢。如來（Tathagata，佛陀）之所以在三千大千世界（一種宇宙的劃分）具有威勢，都是因為尸羅（Sila，戒律）的力量。曾經聽說罽賓國（古代印度的一個地區）有一條龍，名叫阿利那（Alina），生性暴戾兇惡。離它住處不遠的地方，有一座僧伽藍（僧院）。這條龍經常進行暴行和傷害。當時有五百位阿羅漢（Arhat，已證悟的聖人），都一起聚集，進入禪定，用神通力，想要驅趕這條龍。但這條大龍具有強大的威德，卻無法驅趕。當時有一位阿羅漢，隨後趕到。之前的阿羅漢們，把這件事詳細地告訴了後來者。這位後來者，沒有進入禪定，直接彈指說道：『賢善者，遠離這個地方！』當時這條龍，聽到彈指的聲音，立刻遠遠地離開了。之前的阿羅漢們，問後來者說：『你用什麼禪定力，讓這條龍離開了呢？』後來者回答說：『我不是用禪定力，而是因為我謹慎地守護戒律。我守護輕微的戒律，就像守護重要的禁令一樣。我因為戒律的力量，才讓這條龍離開。』所以說尸羅（Sila，戒律）意味著具有威勢。此外，尸羅（Sila，戒律）意味著頭。就像人有頭，就能看見顏色，聽見聲音，嗅到香味，嚐到味道，感覺到觸覺，知道事物。這樣，修行人有了尸羅（Sila，戒律）這個頭，就能看見苦諦（Dukkha Satya，苦的真諦）等色，聽見名身（Nama-rupa，名色，精神和物質）等的意義，嗅覺意花（意念之花）的香味，嚐到出離（Nirvana，涅槃）、無事寂靜三菩提（Anuttara-Samyak-Sambodhi，無上正等正覺）的味道，感覺到禪定解脫等的觸覺，如色陰（Rupa-skandha，色蘊）等法的總相和別相。所以說尸羅（Sila，戒律）意味著頭。

【English Translation】 English version The pool of precepts is pure and free from flaws and defilements. Bathing in the sacred precepts, the body does not get wet, and one will surely reach the other shore (Nirvana).

Furthermore, Sila (precepts) is like a necklace. Some necklaces adorn the body, but some look good in youth but not in middle or old age; some look good in middle age but not in youth or old age; some look good in old age but not in youth or middle age. The necklace of precepts adorns the body and is always good at all three times, as the Buddha said in a verse:

Keeping precepts brings peace in old age, Faith in goodness brings tranquility, Wisdom is a person's treasure, Blessings cannot be stolen.

Furthermore, Sila (precepts) is like a mirror. A mirror is bright and clean, and images appear in it. For those whose precepts are pure, the image of no-self appears. As it is said, relying on precepts to establish precepts, one can ascend to the hall of supreme wisdom. Furthermore, Sila (precepts) means power and influence. The reason why the Tathagata (Buddha) has power and influence in the three thousand great thousand worlds (a division of the universe) is all due to the power of Sila (precepts). It was once heard that in the country of Kasmira (an ancient region of India) there was a dragon named Alina, whose nature was violent and evil. Not far from its dwelling place was a Sangharama (monastery). The dragon frequently committed acts of violence and harm. At that time, there were five hundred Arhats (enlightened saints), who all gathered together, entered into meditation, and used their supernatural powers to try to drive away the dragon. But the great dragon had great power and virtue, and they could not drive it away. At that time, there was an Arhat who arrived later. The previous Arhats told the later arrival about the matter in detail. This later arrival did not enter into meditation, but directly snapped his fingers and said, 'Virtuous one, go far away from this place!' At that time, the dragon heard the sound of the snapping fingers and immediately went far away. The previous Arhats asked the later arrival, 'What meditative power did you use to make the dragon leave?' The later arrival replied, 'I did not use meditative power, but because I carefully guarded the precepts. I guard the minor precepts as if they were major prohibitions. It is because of the power of the precepts that I made the dragon leave.' Therefore, it is said that Sila (precepts) means having power and influence. Furthermore, Sila (precepts) means head. Just as a person has a head and can see colors, hear sounds, smell fragrances, taste flavors, feel touch, and know things. In this way, a practitioner who has Sila (precepts) as their head can see colors such as the Truth of Suffering (Dukkha Satya), hear the meaning of Nama-rupa (name and form, mind and matter), smell the fragrance of the flower of intention, taste the flavor of Nirvana (liberation), the peace of non-action, and Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment), and feel the touch of meditation and liberation, such as the general and specific characteristics of the aggregates of form (Rupa-skandha) and other dharmas. Therefore, it is said that Sila (precepts) means head.

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頭。何故尸羅名守信。此是世俗言說法。若人善護尸羅者。言是人守信。不能善護尸羅。言是人不。守信。是故世俗言說。尸羅名守信。尸羅言行者。如人有足能行至余方。如是行人有尸羅足者。能行至善道及至涅槃。又尸羅言器者。以是一切功德所依之處。是故尸羅言器。尊者瞿沙說曰。不破義是尸羅義。如人不破于足。能有所至。如是行者不破尸羅故。能至涅槃。

云何守具足。答曰。阿羅漢諸根戒是也。此諸根。亦言守亦言根。亦言生亦言泉。亦言白凈。亦言所作。守者守境界故言守。復有說者。以念慧等根。守境界故言守。如鐮能刈名刈具。彼亦如是。根等余處當廣說。此中略故不說。問曰。根戒根非戒體性是何。答曰。是念慧。何以知之。如經說。天神語比丘言。莫生瘡疣。比丘答曰。我當覆之。天覆問言。瘡疣既大。以何覆耶。比丘答言。以念慧覆之。如余偈說。

諸世所有流　　正念能除斷 　亦因念慧力　　亭住而不行

是故念慧是根戒體性。亂念惡慧是根非戒體性。問曰。若念慧是根戒體性者。此經云何通。如說念慧滿足故。能滿足根戒。云何以自體。滿自體耶。答曰。不也。所以者何。念慧有因性。亦有果性。因性者。說名念慧。果性說名根戒。復有說者。不放逸是根戒。放逸

是根非戒。復有說者。六常住法是根戒。諸煩惱依此六門而生。是根非戒。復有說者。五根若斷若知得成就。是根戒。若五根不斷不知不得不成就。是根非戒。若作是說。則明成就不成就是根戒。非根戒。復有說者。若成就緣五根煩惱。不成就斷緣五根煩惱對治。是名根非戒。若不成就緣五根煩惱。成就斷緣五根煩惱對治。是名根戒。若作是說。則明成就不成就是根戒是根非戒。復有說者。染污性是根非戒。不染污性是根戒。復有說者。若五根能生惡行煩惱。是非戒。若五根能生善根善行是戒。世尊亦說。根戒根非戒。若作是說。則明根戒根非戒是五陰性。復有說者。罽賓國有二阿羅漢。作如是說。根戒是不隱沒無記性。所以者何。不定故。不說在善中。不說在不善中。問曰。若體性不定者。云何說此是根戒此是根非戒。答曰。不隱沒無記體是一行。或時隨順善。或時隨順不善。若隨順善時。是名戒。若隨順不善時。是名非戒。

問曰。已說根戒根非戒。斷戒云何。答曰。若以世俗道。斷欲界結。未至禪所攝九無礙道斷對治是也。若依二禪邊。斷初禪結。第二禪邊所攝九無礙道是也。如是乃至非想非非想處邊。斷無所有處結。非想非非想邊所攝九無礙道是也。若以無漏道。斷欲界結。未至禪所攝九無礙道是也。

【現代漢語翻譯】 現代漢語譯本： 問：是根（indriya，指五根：眼、耳、鼻、舌、身）是非戒？ 答：還有人說，六常住法（指眼、耳、鼻、舌、身、意六根常住于各自的境界）是根戒。諸煩惱依此六門而生，是根非戒。 又有人說，如果五根斷除或認知而得到成就，這是根戒。如果五根不斷除也不認知，而不得不成就，這是根非戒。如果這樣說，那麼就明確了成就與不成就就是根戒，非根戒。 又有人說，如果成就緣於五根的煩惱，不成就斷除緣於五根的煩惱的對治，這名為根非戒。如果不成就緣於五根的煩惱，成就斷除緣於五根的煩惱的對治，這名為根戒。如果這樣說，那麼就明確了成就與不成就就是根戒，也是根非戒。 又有人說，染污的自性是根非戒，不染污的自性是根戒。 又有人說，如果五根能生惡行煩惱，這是非戒。如果五根能生善根善行，這是戒。世尊也說過，根戒和根非戒。如果這樣說，那麼就明確了根戒和根非戒是五陰（pañca-khandha，色、受、想、行、識五種構成要素）的自性。 又有人說，罽賓國（Kashmir）有兩位阿羅漢（arhat，已證得涅槃的聖者），這樣說：根戒是不隱沒無記性（avyākrta，非善非惡的性質）。為什麼呢？因為不定故，不說在善中，不說在不善中。 問：如果體性不定，怎麼說這是根戒，這是根非戒呢？ 答：不隱沒無記體是一行，有時隨順善，有時隨順不善。如果隨順善時，這名為戒。如果隨順不善時，這名為非戒。

問：已經說了根戒和根非戒，斷戒（chindana-sila，通過修行斷除煩惱的戒）又是什麼呢？ 答：如果以世俗道（laukika-mārga，世間的修行方法），斷欲界結（kāmadhātu-samyojana，對欲界的束縛），未至禪（anāgamya-dhyāna，未到達禪定的狀態）所攝的九無礙道（navānāntarya-mārga，九種無間斷的修行道路）斷對治就是了。如果依靠二禪邊（dvitīya-dhyāna-pārśva，第二禪的邊緣），斷初禪結（prathama-dhyāna-samyojana，對初禪的束縛），第二禪邊所攝的九無礙道就是了。像這樣乃至非想非非想處邊（naivasaṃjñānāsaṃjñāyatana-pārśva，非想非非想處的邊緣），斷無所有處結（ākiṃcanyāyatana-samyojana，對無所有處的束縛），非想非非想邊所攝的九無礙道就是了。如果以無漏道（anāsrava-mārga，超越世間的修行方法），斷欲界結，未至禪所攝的九無礙道就是了。

【English Translation】 English version: Question: Are the indriyas (the five sense faculties: eye, ear, nose, tongue, body) precepts or non-precepts? Answer: Some say that the six abodes (the six sense faculties: eye, ear, nose, tongue, body, and mind abiding in their respective realms) are root precepts. The afflictions arise from these six gates, so they are roots but not precepts. Others say that if the five faculties are severed or known and attainment is achieved, then they are root precepts. If the five faculties are not severed or known, and attainment is not achieved, then they are roots but not precepts. If it is said this way, then it is clear that achievement and non-achievement are root precepts, and non-root precepts. Others say that if one achieves afflictions arising from the five faculties, and does not achieve the antidote to severing afflictions arising from the five faculties, then this is called root non-precept. If one does not achieve afflictions arising from the five faculties, and achieves the antidote to severing afflictions arising from the five faculties, then this is called root precept. If it is said this way, then it is clear that achievement and non-achievement are both root precepts and root non-precepts. Others say that defiled nature is root non-precept, and undefiled nature is root precept. Others say that if the five faculties can generate evil deeds and afflictions, then they are non-precepts. If the five faculties can generate good roots and good deeds, then they are precepts. The World-Honored One also said that there are root precepts and root non-precepts. If it is said this way, then it is clear that root precepts and root non-precepts are the nature of the five skandhas (pañca-khandha, the five aggregates of form, feeling, perception, mental formations, and consciousness). Others say that in Kashmir there were two arhats (arhat, a liberated being who has attained nirvana) who said this: root precepts are non-revealing, indeterminate nature (avyākrta, neither good nor evil). Why? Because they are indeterminate, not said to be in the good, not said to be in the non-good. Question: If the nature is indeterminate, how can it be said that this is a root precept and this is a root non-precept? Answer: The non-revealing, indeterminate nature is one action, sometimes conforming to the good, sometimes conforming to the non-good. If it conforms to the good, then it is called a precept. If it conforms to the non-good, then it is called a non-precept.

Question: Root precepts and root non-precepts have been discussed. What are severance precepts (chindana-sila, precepts of cutting off afflictions through practice)? Answer: If one uses the mundane path (laukika-mārga, worldly practice) to sever the bonds of the desire realm (kāmadhātu-samyojana, fetters of the desire realm), the nine unobstructed paths (navānāntarya-mārga, nine paths of immediate liberation) included in the Unreached Concentration (anāgamya-dhyāna, the state before reaching concentration) are the severance antidote. If one relies on the edge of the Second Dhyana (dvitīya-dhyāna-pārśva, the boundary of the second meditation) to sever the bonds of the First Dhyana (prathama-dhyāna-samyojana, fetters of the first meditation), the nine unobstructed paths included in the Second Dhyana are the severance antidote. Likewise, up to the edge of the Realm of Neither Perception Nor Non-Perception (naivasaṃjñānāsaṃjñāyatana-pārśva, the boundary of the realm of neither perception nor non-perception), severing the bonds of the Realm of Nothingness (ākiṃcanyāyatana-samyojana, fetters of the realm of nothingness), the nine unobstructed paths included in the Realm of Neither Perception Nor Non-Perception are the severance antidote. If one uses the supramundane path (anāsrava-mārga, the path beyond the world) to sever the bonds of the desire realm, the nine unobstructed paths included in the Unreached Concentration are the severance antidote.

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斷初禪結。三地所攝九無礙道是也。如是次第。第二禪是四地。第三禪五地。斷第四禪結。及無色界見道所斷是六地。空處修道所斷是七地。識處八地。無所有處。非想非非想處。修道所斷是九地。九地所攝無礙道是斷戒。◎

◎云何凡夫性。乃至廣說。問曰。何故作此論。答曰。為止異義者意故。如犢子部說。欲界見苦所斷十種煩惱。是凡夫性。彼說凡夫性。定是欲界系是染污。是見道斷。是相應。為止如是說者意明凡夫性是三界系是不染污。是修道所斷是不相應法故而作此論。云何凡夫性。答曰。若不得聖法。乃至廣說。問曰。為不得一切聖法是凡夫性。為不得苦法忍是凡夫性耶。若不得一切聖法。是凡夫性者。無有聖人得一切聖法者。則無非凡夫性人。佛世尊則非成就一切無漏法。謂聲聞辟支佛無漏法。及自身學法。若不得苦法忍。是凡夫性者。道比智已生。舍苦法忍。應是凡夫性。答曰。或有說者。應作是說。不得苦法忍。是凡夫性。問曰。若然者。道比智生舍苦法忍。是凡夫性耶。答曰。苦法忍生時。破凡夫性。永更不生。苦法忍。不得言得。不得言不得。如不得未來眼根。得現在者。以得現在眼根故。破未來眼根。不得未來眼根。不名得。不名不得。彼亦如是。復有說者。道比智生舍苦法忍。體性

【現代漢語翻譯】 現代漢語譯本：斷除初禪的結縛，這是由三地所包含的九種無礙道所成就的。像這樣依次進行，第二禪是四地，第三禪是五地。斷除第四禪的結縛，以及無色界見道所斷的煩惱，這是六地。空無邊處修道所斷的煩惱是七地，識無邊處是八地，無所有處和非想非非想處修道所斷的煩惱是九地。九地所包含的無礙道是斷除戒律。

◎什麼是凡夫性？乃至廣說。問：為什麼要做這個論述？答：爲了阻止持不同觀點的人。例如，犢子部（Vatsiputriya）說，欲界見苦所斷的十種煩惱是凡夫性。他們認為凡夫性一定是欲界所繫縛的，是染污的，是見道所斷的，是相應的。爲了阻止這種說法，闡明凡夫性是三界所繫縛的，是不染污的，是修道所斷的，是不相應法，所以才做這個論述。什麼是凡夫性？答：如果不能獲得聖法，乃至廣說。問：是不能獲得一切聖法才是凡夫性，還是不能獲得苦法忍（Kshanti-jñāna）才是凡夫性呢？如果不能獲得一切聖法才是凡夫性，那麼就沒有聖人能夠獲得一切聖法，那麼就沒有不是凡夫性的人了。佛世尊（Buddha）也就不能成就一切無漏法，包括聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）的無漏法，以及自身所學的法。如果不能獲得苦法忍才是凡夫性，那麼道比智（Dharmajñāna-kṣānti）已經生起，捨棄了苦法忍，就應該是凡夫性了。答：或者有人說，應該這樣說，不能獲得苦法忍才是凡夫性。問：如果這樣，道比智生起，捨棄了苦法忍，就是凡夫性嗎？答：苦法忍生起時，就破除了凡夫性，永遠不再生起。苦法忍，不得說得，不得說不得。就像不得未來的眼根，得到現在的眼根。因為得到現在的眼根，就破除了未來的眼根，不得未來的眼根，不能稱為得，也不能稱為不得。他們的情況也是這樣。還有人說，道比智生起，捨棄了苦法忍，體性

【English Translation】 English version: Severing the fetters of the first Dhyana (Chán, meditation), this is accomplished by the nine unobstructed paths encompassed by the three realms. Proceeding in this order, the second Dhyana is the four realms, and the third Dhyana is the five realms. Severing the fetters of the fourth Dhyana, as well as the afflictions severed by the Path of Seeing in the Formless Realm, this is the sixth realm. The afflictions severed by the Path of Cultivation in the Sphere of Infinite Space are the seventh realm, the Sphere of Infinite Consciousness is the eighth realm, and the afflictions severed by the Path of Cultivation in the Sphere of Nothingness and the Sphere of Neither Perception Nor Non-Perception are the ninth realm. The unobstructed paths encompassed by the nine realms are the severance of precepts.

◎ What is the nature of an ordinary being? And so on, extensively explained. Question: Why is this treatise made? Answer: To stop those who hold different views. For example, the Vatsiputriya (犢子部) school says that the ten kinds of afflictions severed by seeing suffering in the Desire Realm are the nature of an ordinary being. They believe that the nature of an ordinary being must be bound by the Desire Realm, is defiled, is severed by the Path of Seeing, and is corresponding. To stop this kind of statement, clarifying that the nature of an ordinary being is bound by the Three Realms, is undefiled, is severed by the Path of Cultivation, and is a non-corresponding dharma, therefore this treatise is made. What is the nature of an ordinary being? Answer: If one cannot obtain the Noble Dharma, and so on, extensively explained. Question: Is it that not obtaining all Noble Dharmas is the nature of an ordinary being, or is it that not obtaining the forbearance of the Dharma of Suffering (Kshanti-jñāna, 苦法忍) is the nature of an ordinary being? If not obtaining all Noble Dharmas is the nature of an ordinary being, then there is no sage who can obtain all Noble Dharmas, then there is no one who is not of the nature of an ordinary being. The Buddha (佛世尊) would then not be able to accomplish all unconditioned dharmas, including the unconditioned dharmas of the Śrāvaka (聲聞) and Pratyekabuddha (辟支佛), as well as the dharmas learned by oneself. If not obtaining the forbearance of the Dharma of Suffering is the nature of an ordinary being, then when the Knowledge of Dharma by Analogy (Dharmajñāna-kṣānti, 道比智) has already arisen, abandoning the forbearance of the Dharma of Suffering, one should be of the nature of an ordinary being. Answer: Or some say that it should be said that not obtaining the forbearance of the Dharma of Suffering is the nature of an ordinary being. Question: If so, when the Knowledge of Dharma by Analogy arises, abandoning the forbearance of the Dharma of Suffering, is one of the nature of an ordinary being? Answer: When the forbearance of the Dharma of Suffering arises, it destroys the nature of an ordinary being, and it will never arise again. The forbearance of the Dharma of Suffering, one cannot say it is obtained, one cannot say it is not obtained. Just like not obtaining the future eye faculty, but obtaining the present eye faculty. Because one obtains the present eye faculty, one destroys the future eye faculty, and not obtaining the future eye faculty, one cannot call it obtained, and one cannot call it not obtained. Their situation is also like this. Others say that when the Knowledge of Dharma by Analogy arises, abandoning the forbearance of the Dharma of Suffering, the nature

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是不得。如不得未來眼根。得現在眼根。而不得過去眼根。如是得道比智。不得苦法忍。問曰。若然者云何非凡夫性耶。答曰。成就依果故。聖人身中。無有不成就苦法忍。依果時雖不成就苦法忍。而非凡夫。常是聖人。問曰。若不得聖法。是凡夫性者。如說云何凡夫性。三界不染污心不相應行。其義云何。答曰。若說不得聖法是凡夫性者。即明三界不染污心不相應行義。所以者何。不得聖法性。即是三界不染污心不相應行。復有說者。先說是對治。后說是體性。復有說者。凡夫性體是一法。猶如命根。非不得性是不染污心不相應行修道所斷。評曰。不應作是說。體性是不得聖法。如是說者好。復有說者。不得一切無漏法。是凡夫性。問曰。若然者。無有聖人盡成就一切無漏法者。則無非凡夫性。答曰。雖無聖人盡成就一切無漏法者。然非凡夫。所以者何。亦有不得聖道。亦有得聖道故。復有說者。若不得是不共。是凡夫性。若不得是共。非凡夫性。復有說者。若不得不破。是凡夫性。若不得破。是非凡夫性。複次亦不得聖暖聖忍聖見聖欲聖慧。乃至廣說。問曰。此復顯現何義耶。答曰。先是略說。今是廣說。先不分別。今則分別。復有說者。此說極下凡夫。不得達分善根者。聖暖者是暖法。聖見者是頂法。聖忍者是

下中忍。聖欲者是上忍。聖慧者是世第一法。是故此中說極下凡夫。復有說者。此中唯分別苦法忍。所以者何。苦法忍。亦名暖見忍欲慧。令有種子熱故名暖。轉行故名見。堪忍故名忍。可諦故名欲。分別故名慧。復有說者。令有種子熱故名暖。轉行故名見。行忍故名忍。欲解脫故名欲。覺知故名慧。是故此中唯分別苦法忍。

凡夫性。當言善耶。乃至廣說。答曰。凡夫性。當言無記。所以者何。善法由善方便得。亦由余善法得。由方便者。是方便善根。由此善根。亦令余善未來世修。如見道邊等智盡智邊所得三界善根。問曰。此中何故不說生得善耶。答曰。應說而不說者。當知此說有餘。乃至廣說。復有說者。若勝好善。此中則說。彼是下劣。是故不說。復有說者。方便得善說。方便善根。由他得善。說離欲得善。復有說者。方便生善。說達分勝進分善根。由他得善。說住分退分善根。復有說者。此文應如是說。善法若方便得。若得方便者。是方便得。得者是生得。復有說者。得善法若方便。若離欲若得若退。復有說者。方便得者。是方便生。若得者善根斷還生時得善根是也。無有作方便求為凡夫。所以者何。無有本非凡夫者。此是下賤法故。無有求者。若凡夫性是善則有大過。斷善根時。永滅善法。不成就

【現代漢語翻譯】 現代漢語譯本：下等中忍。有聖欲之人是上等中忍。有聖慧之人是世間第一之法。因此，這裡說的是最下等的凡夫。還有一種說法是，這裡只分別苦法忍（Kufaren，一種修行階段）。為什麼呢？苦法忍，也叫做暖見忍欲慧（Nuanjianrenyuhui，五種修行階段的名稱）。使有種子生熱，所以叫做暖。轉變行為，所以叫做見。能夠堪忍，所以叫做忍。可以實證真諦，所以叫做欲。能夠分別，所以叫做慧。還有一種說法是，使有種子生熱，所以叫做暖。轉變行為，所以叫做見。實行忍耐，所以叫做忍。想要解脫，所以叫做欲。覺知，所以叫做慧。因此，這裡只分別苦法忍。

凡夫的本性，應當說是善的嗎？等等（省略部分）。回答說：凡夫的本性，應當說是無記（Wuji，非善非惡）。為什麼呢？善法由善的方便（Fangbian，方法）而得，也由其他的善法而得。由方便而得的，是方便善根（Fangbian shangen，通過修行獲得善的根基）。由此善根，也使其他的善在未來世得到修習，例如見道（Jian Dao，佛教修行中的一個階段）邊等智（Dengzhi，平等智慧）盡智（Jinzhi，斷盡煩惱的智慧）邊所得的三界（Sanjie，欲界、色界、無色界）善根。問：這裡為什麼不說生得善（Shengde shan，天生的善）呢？答：應該說而沒有說，應當知道這種說法還有其他的含義。等等（省略部分）。還有一種說法是，如果是殊勝美好的善，這裡就說。如果是下劣的善，就不說。還有一種說法是，方便得來的善，就說是方便善根。由其他得來的善，就說是離欲得來的善。還有一種說法是，方便產生的善，就說是達分（Da fen，達到某種程度）勝進分（Shengjin fen，更進一步）善根。由其他得來的善，就說是住分（Zhu fen，保持某種程度）退分（Tui fen，退步）善根。還有一種說法是，這段文字應該這樣說：善法如果是方便得來的，或者得到方便的，就是方便得來的。得到的是生得的。還有一種說法是，得到善法如果是通過方便，或者通過離欲，或者得到，或者退步。還有一種說法是，方便得來的，是通過方便產生的。如果是得到，就是善根斷了又重新產生時得到的善根。沒有人會爲了成為凡夫而努力修行。為什麼呢？因為沒有人原本不是凡夫，這是**法（Dharma，佛法）的規律。沒有人會去追求成為凡夫。如果凡夫的本性是善的，那麼就會有很大的過失，斷善根的時候，就會永遠滅絕善法，無法成就。

【English Translation】 English version: An inferior intermediate being. One with holy desire is a superior intermediate being. One with holy wisdom is the foremost Dharma in the world. Therefore, here it speaks of the lowest ordinary person. Others say that here it only distinguishes the Suffering-Dharma-Endurance (Kufaren, a stage of practice). Why? Suffering-Dharma-Endurance is also called Warmth-Seeing-Endurance-Desire-Wisdom (Nuanjianrenyuhui, names of five stages of practice). It is called Warmth because it causes the seed to generate heat. It is called Seeing because it transforms behavior. It is called Endurance because it can endure. It is called Desire because it can verify the truth. It is called Wisdom because it can distinguish. Others say that it is called Warmth because it causes the seed to generate heat. It is called Seeing because it transforms behavior. It is called Endurance because it practices endurance. It is called Desire because it desires liberation. It is called Wisdom because it is aware. Therefore, here it only distinguishes the Suffering-Dharma-Endurance.

Should the nature of an ordinary person be said to be good? And so on (omitted part). The answer is: The nature of an ordinary person should be said to be neutral (Wuji, neither good nor evil). Why? Good Dharma is obtained through good means (Fangbian, methods), and also through other good Dharmas. That which is obtained through means is the Means-Good-Root (Fangbian shangen, the foundation of goodness acquired through practice). This good root also causes other good to be cultivated in future lives, such as the good roots of the Three Realms (Sanjie, the Desire Realm, the Form Realm, and the Formless Realm) obtained at the edge of the Path of Seeing (Jian Dao, a stage in Buddhist practice), Equal Wisdom (Dengzhi, equal wisdom), and Exhaustion Wisdom (Jinzhi, the wisdom of exhausting afflictions). Question: Why is innate good (Shengde shan, innate goodness) not mentioned here? Answer: It should be mentioned but is not, one should know that this statement has other meanings. And so on (omitted part). Others say that if it is supremely good, then it is mentioned here. If it is inferior good, then it is not mentioned. Others say that good obtained through means is called Means-Good-Root. Good obtained through others is called good obtained through detachment from desire. Others say that good produced through means is called the Attainment-Part (Da fen, reaching a certain level) and Progressive-Part (Shengjin fen, further advancement) good root. Good obtained through others is called the Abiding-Part (Zhu fen, maintaining a certain level) and Declining-Part (Tui fen, regression) good root. Others say that this passage should be said as follows: If good Dharma is obtained through means, or if means are obtained, then it is obtained through means. That which is obtained is innate. Others say that obtaining good Dharma is through means, or through detachment from desire, or through obtaining, or through declining. Others say that that which is obtained through means is produced through means. If it is obtained, it is the good root obtained when the good root is severed and then re-arises. No one strives to become an ordinary person. Why? Because no one was originally not an ordinary person, this is the law of the Dharma (Dharma, Buddhist teachings). No one seeks to become an ordinary person. If the nature of an ordinary person is good, then there would be a great fault, when severing the good root, the good Dharma would be extinguished forever, and one would not achieve accomplishment.

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得。是時應非凡夫。若極惡下賤。非凡夫者。是事不然。欲令無如是過故。凡夫性不當言善。何故非不善耶。答曰。凡夫離欲界欲。不成就不善法。離欲界則非凡夫。以如是說。則止凡夫性。是不善者意。若凡夫性。是不善者。凡夫人離欲界欲者。則不應還生欲界。然還生欲界。是故凡夫性不得言不善。

凡夫性當言欲界系耶。乃至廣說。答曰。凡夫性。或欲界系。或色無色界系。問曰。凡夫性何故不當言定欲界系耶。答曰。欲界沒生無色界。乃至廣說。問曰。何故不說欲界沒生色界中耶。答曰。欲界沒生色界中。雖舍欲界法而不悉舍。生無色界悉舍。所以者何。生色界中猶成就欲界法。謂欲界變化心。生無色界。不成就欲界法。以是事故。不當言定欲界系。何故不當言定色界系。答曰。色界沒生無色界中。悉不成就色界系法。問曰。色界沒生欲界中。亦舍色界法。此中何以不說耶。答曰。雖舍色界法而不悉舍。生無色界悉舍。是故說色界沒生無色界。乃至廣說。若當定是色界系者。阿私陀阿羅荼郁陀迦等。則不應還生。複次所以不說色界沒生欲界者。色界沒生欲界中。成就色界法。生無色界。悉不成就色界法。是以不說。何故凡夫性。不當言定無色界系。答曰。得正決定時。乃至廣說。法應如是。若成就彼地

【現代漢語翻譯】 現代漢語譯本： 得。這時應不是凡夫。如果極其邪惡，也不是凡夫。如果這樣說，那是不對的。爲了避免出現這樣的過失，凡夫的本性不應當說是善的。為什麼不能說是不善的呢？回答是：凡夫離開了欲界的慾望，不能成就任何不善的法。離開了欲界，那就不是凡夫了。這樣說，就能阻止凡夫的本性是不善的這種觀點。如果凡夫的本性是不善的，那麼凡夫人離開了欲界的慾望，就不應該再回到欲界。然而他們還是會回到欲界，所以凡夫的本性不能說是不善的。

凡夫的本性應當說是屬於欲界所繫縛的嗎？乃至廣說。回答是：凡夫的本性，或者屬於欲界所繫縛，或者屬於色界和無色界所繫縛。問：為什麼凡夫的本性不應當說是必定屬於欲界所繫縛的呢？回答是：從欲界死後，可以生到無色界，乃至廣說。問：為什麼不說從欲界死後生到色界中呢？回答是：從欲界死後生到色界中，雖然捨棄了欲界的法，但並沒有完全捨棄。而生到無色界，則完全捨棄了。為什麼這樣說呢？因為生到色界中，仍然可以成就欲界的法，比如欲界的變化心。而生到無色界，則不能成就欲界的法。因為這個緣故，所以不應當說是必定屬於欲界所繫縛。為什麼不應當說是必定屬於色界所繫縛呢？回答是：從色界死後生到無色界中，完全不能成就色界所繫縛的法。問：從色界死後生到欲界中，也捨棄了色界的法，這裡為什麼不說呢？回答是：雖然捨棄了色界的法，但並沒有完全捨棄。而生到無色界，則完全捨棄了。所以說從色界死後生到無色界，乃至廣說。如果必定是色界所繫縛的，那麼阿私陀（Asita，一位預言悉達多太子未來的隱士）、阿羅荼（Arada Kalama，一位哲學家）和郁陀迦（Udraka Ramaputra，一位哲學家）等人，就不應該再回到（較低的境界）了。再者，之所以不說從色界死後生到欲界，是因為從色界死後生到欲界中，仍然可以成就色界的法。而生到無色界，則完全不能成就色界的法。因此才沒有這樣說。為什麼凡夫的本性，不應當說是必定屬於無色界所繫縛的呢？回答是：當獲得正確的決定時，乃至廣說。法應當是這樣的。如果成就了那個境界的...

【English Translation】 English version: It is obtained. At that time, it should not be an ordinary person. If extremely evil, it is also not an ordinary person. If it is said like this, it is not right. In order to avoid such a fault, the nature of an ordinary person should not be said to be good. Why can't it be said to be not good? The answer is: An ordinary person, having left the desires of the desire realm, cannot accomplish any unwholesome dharmas. Having left the desire realm, then one is not an ordinary person. Saying it this way can stop the view that the nature of an ordinary person is unwholesome. If the nature of an ordinary person is unwholesome, then an ordinary person who has left the desires of the desire realm should not return to the desire realm. However, they still return to the desire realm, so the nature of an ordinary person cannot be said to be not good.

Should the nature of an ordinary person be said to be bound by the desire realm? And so on, extensively speaking. The answer is: The nature of an ordinary person is either bound by the desire realm, or bound by the form realm and the formless realm. Question: Why should the nature of an ordinary person not be said to be definitely bound by the desire realm? The answer is: After dying in the desire realm, one can be born in the formless realm, and so on, extensively speaking. Question: Why not say that after dying in the desire realm, one is born in the form realm? The answer is: After dying in the desire realm and being born in the form realm, although one abandons the dharmas of the desire realm, one does not abandon them completely. But being born in the formless realm, one abandons them completely. Why is this said? Because being born in the form realm, one can still accomplish the dharmas of the desire realm, such as the changing mind of the desire realm. But being born in the formless realm, one cannot accomplish the dharmas of the desire realm. For this reason, it should not be said to be definitely bound by the desire realm. Why should it not be said to be definitely bound by the form realm? The answer is: After dying in the form realm and being born in the formless realm, one completely cannot accomplish the dharmas bound by the form realm. Question: After dying in the form realm and being born in the desire realm, one also abandons the dharmas of the form realm, why is this not said here? The answer is: Although one abandons the dharmas of the form realm, one does not abandon them completely. But being born in the formless realm, one abandons them completely. Therefore, it is said that after dying in the form realm and being born in the formless realm, and so on, extensively speaking. If it were definitely bound by the form realm, then Asita (a hermit who prophesied the future of Siddhartha), Arada Kalama (a philosopher), and Udraka Ramaputra (a philosopher), etc., should not return (to lower realms). Furthermore, the reason for not saying that after dying in the form realm, one is born in the desire realm is that after dying in the form realm and being born in the desire realm, one can still accomplish the dharmas of the form realm. But being born in the formless realm, one completely cannot accomplish the dharmas of the form realm. Therefore, it is not said this way. Why should the nature of an ordinary person not be said to be definitely bound by the formless realm? The answer is: When one obtains the correct determination, and so on, extensively speaking. The dharma should be like this. If one accomplishes that realm...

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凡夫性。先見彼地苦。然聖道生為凡夫性。作對治故。若聖道生。先見無色界凡夫苦者。凡夫性當言定無色界系。但不爾。問曰。若以聖道初生者。凡夫性當言定欲界系。答曰。不應以此設難。彼說不當言定欲界系者。先已說故。

凡夫性當言見道斷耶。乃至廣說。答曰。凡夫性當言修道斷。不當言見道斷。所以者何。見道所斷法悉染污。凡夫性非染污。若是見道斷者則是染污。然凡夫性非染污。其事云何。若是見道。如世第一法滅。乃至廣說。染污法要斷得不成就。隨斷幾種染污法。得不成就彼種。乃至廣說。是時未斷一種染污法。而不成就凡夫性。若凡夫性是染污法者。行者亦是凡夫。亦是聖人。所以者何。住苦法忍時。成就五種染污法。是時亦是具縛。亦是聖人。問曰無有成就色無色界凡夫性者。何以言是時三界凡夫得不成就耶。答曰。或有說者。此文應如是說。三界中凡夫。得不成就。而不說者有何意耶。答曰。欲令三數滿故作如是說。成就欲界凡夫性。不成就色無色界凡夫性。若不成就欲界凡夫性。是人不名成就三界凡夫性。是故欲令三數滿故作如是說。復有說者。斷其可生處故作如是說。彼有更生之處。令悉斷之。令彼法不復得生。復有說者。欲令不成就法復不成就故。云何不成就法復不成就耶。

【現代漢語翻譯】 現代漢語譯本 凡夫性。首先看到彼地的苦。然後聖道生起，作為凡夫性的對治。如果聖道生起，首先沒有看到凡夫的苦，那麼凡夫性應當說是必定沒有繫縛。但事實並非如此。問：如果以聖道初生來說，凡夫性應當說是必定屬於欲界系嗎？答：不應該用這個來設難。因為之前已經說過，不應當說必定屬於欲界系。 凡夫性應當說是見道所斷嗎？乃至廣說。答：凡夫性應當說是修道所斷，不應當說是見道所斷。為什麼呢？因為見道所斷的法都是染污的，而凡夫性不是染污的。如果是見道所斷，那就是染污的。然而凡夫性不是染污的。這件事怎麼說呢？如果是見道，就像世第一法滅一樣，乃至廣說。染污法要斷才能不成就。隨著斷除幾種染污法，就不能成就那幾種。乃至廣說。這時未斷除一種染污法，而不成就凡夫性。如果凡夫性是染污法，那麼修行者既是凡夫，又是聖人。為什麼呢？住在苦法忍時，成就五種染污法，這時既是具縛，又是聖人。問：沒有成就色界和無色界凡夫性的人，為什麼說這時三界凡夫的得不到成就呢？答：或者有人說，這段文字應該這樣說：三界中的凡夫，得不到成就。而不這樣說有什麼用意呢？答：爲了使三個數字圓滿，所以這樣說。成就欲界凡夫性，不成就色界和無色界凡夫性。如果不成就欲界凡夫性，這個人不能稱為成就三界凡夫性。所以爲了使三個數字圓滿，所以這樣說。還有人說，爲了斷除其可生之處，所以這樣說。斷除他們可以再次產生的地方，使全部斷除，使那些法不再能夠產生。還有人說，爲了使不成就的法再次不成就。什麼是不成就的法再次不成就呢？ （苦法忍時：Kṣānti-dharma-anutpāda-jñāna，指證悟苦諦時所生的無生智）

【English Translation】 English version The nature of an ordinary being (凡夫性, fánfū xìng). First, one sees the suffering of that realm. Then, the noble path arises as a countermeasure to the nature of an ordinary being. If the noble path arises and one does not first see the suffering of an ordinary being, then the nature of an ordinary being should be said to be definitely without bondage. But it is not so. Question: If, with the initial arising of the noble path, the nature of an ordinary being should be said to be definitely bound to the desire realm (欲界, yùjiè)? Answer: One should not use this to pose a difficulty, because it has already been said that it should not be said to be definitely bound to the desire realm. Should the nature of an ordinary being be said to be severed by the path of seeing (見道, jiàndào)? And so on, extensively speaking. Answer: The nature of an ordinary being should be said to be severed by the path of cultivation (修道, xiūdào), and should not be said to be severed by the path of seeing. Why? Because all dharmas severed by the path of seeing are defiled (染污, rǎnwū), and the nature of an ordinary being is not defiled. If it were severed by the path of seeing, then it would be defiled. However, the nature of an ordinary being is not defiled. How is this explained? If it were the path of seeing, like the cessation of the highest mundane dharma (世第一法滅, shì dì yī fǎ miè), and so on, extensively speaking. Defiled dharmas must be severed in order to not be attained. As one severs several kinds of defiled dharmas, one does not attain those kinds. And so on, extensively speaking. At this time, one has not severed a single kind of defiled dharma, and yet the nature of an ordinary being is not attained. If the nature of an ordinary being were a defiled dharma, then the practitioner would be both an ordinary being and a sage. Why? When dwelling in the moment of acceptance of suffering (苦法忍時, kǔ fǎ rěn shí), one attains five kinds of defiled dharmas; at this time, one is both bound and a sage. Question: There is no one who attains the nature of an ordinary being in the form realm (色界, sèjiè) and formless realm (無色界, wúsèjiè), so why is it said that at this time, the ordinary being of the three realms (三界, sānjiè) is not attained? Answer: Or some say that this passage should be said as follows: the ordinary being in the three realms is not attained. And what is the intention of not saying it this way? Answer: It is said in this way in order to fulfill the number three. One attains the nature of an ordinary being in the desire realm, but does not attain the nature of an ordinary being in the form and formless realms. If one does not attain the nature of an ordinary being in the desire realm, then that person cannot be called as attaining the nature of an ordinary being in the three realms. Therefore, it is said in this way in order to fulfill the number three. Others say that it is said in this way in order to sever the place where it can arise. Severing the places where they can arise again, causing them all to be severed, so that those dharmas can no longer arise. Others say that it is in order to cause the unattained dharmas to be unattained again. What are the unattained dharmas that are unattained again?

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答曰。欲令極遠故。復有說者。三界凡夫性。得非數滅故說三界。

凡夫性是何等法耶。答曰。三界不染污心不相應行。問曰。何故復作此論。答曰。為止說凡夫性定欲界系是染污是見道斷是相應法者意故。而作此論。說三界則止定在欲界。不染污則止染污。修道斷則止見道斷。不相應則止是相應法者意。問曰。凡夫性體性是何。答曰。如此經說。不得聖道。乃至廣說。此中說凡夫性是不成就不隱沒無記心不相應行行陰所攝。問曰。凡夫性。非行陰所攝。所以者何。心不相應行法中。不說此法故。答曰。亦說在如是等諸法名心不相應行中。此是凡夫性體性。乃至廣說。

已說體性。所以今當說。凡夫性是何義。阿毗曇人說曰。凡夫分凡夫性。凡夫身凡夫體。是凡夫性義。尊者瞿沙說曰。與凡夫相似義是凡夫性義。如牛似牛故名牛性。余禽獸等亦如是。尊者和須蜜說曰。多處受身義是凡夫性義。異界生義是凡夫性義。趣異趣義是凡夫性義。更諸生義是凡夫性義。受諸生義是凡夫性義。信異師義是凡夫性義。行異類義是凡夫性義。造異業義是凡夫性義。尊者佛陀提婆說曰。受異界異趣異生增長生死義是凡夫性義。行異類義是凡夫性義。

問曰。何故名凡夫耶。尊者和須蜜說曰。受異生異界異生處造異業

【現代漢語翻譯】 現代漢語譯本： 答：爲了說明極其遙遠。還有一種說法是，三界（Kāmadhātu, Rūpadhātu, Arūpadhātu）凡夫的自性，並非是因非數滅（pratisaṃkhyā-nirodha）而滅，所以才說三界。 凡夫的自性是什麼樣的法呢？答：是三界中不染污、與心不相應的行（saṃskāra）。問：為什麼還要作這樣的論述呢？答：爲了阻止那些認為凡夫的自性必定是欲界（Kāmadhātu）所繫縛、是染污的、是見道（darśana-mārga）所斷、是相應法的人的觀點，所以才作此論述。說三界，就阻止了認為它必定在欲界的觀點；說不染污，就阻止了認為它是染污的觀點；說修道斷，就阻止了認為它是見道斷的觀點；說不相應，就阻止了認為是相應法的觀點。問：凡夫自性的體性是什麼？答：就像經中所說，『不得聖道』，乃至廣說。這裡所說的凡夫自性，是不成就、不隱沒、無記、與心不相應的行陰（saṃskāra-skandha）所攝。 問：凡夫自性，不是行陰所攝。為什麼呢？因為在心不相應行法中，沒有說到這種法。答：也說在像這樣的諸法中，名為心不相應行。這就是凡夫自性的體性，乃至廣說。 已經說了體性，現在應當說，凡夫自性是什麼意義。阿毗曇（Abhidhamma）人說：『凡夫的身份、凡夫的自性、凡夫的身體、凡夫的體性』，這就是凡夫自性的意義。尊者瞿沙（Ghosha）說：『與凡夫相似的意義』，就是凡夫自性的意義。就像牛相似於牛，所以叫做牛性，其餘禽獸等也是這樣。尊者和須蜜（Vasumitra）說：『在多處受生的意義』，就是凡夫自性的意義；『在不同界受生的意義』，就是凡夫自性的意義；『趣向不同趣的意義』，就是凡夫自性的意義；『再次受生的意義』，就是凡夫自性的意義；『領受各種生的意義』，就是凡夫自性的意義；『相信不同老師的意義』，就是凡夫自性的意義；『行為不同類的意義』，就是凡夫自性的意義；『造作不同業的意義』，就是凡夫自性的意義。尊者佛陀提婆（Buddhatadeva）說：『領受不同界、不同趣、不同生的增長生死的意義』，就是凡夫自性的意義；『行為不同類的意義』，就是凡夫自性的意義。 問：為什麼叫做凡夫呢？尊者和須蜜（Vasumitra）說：『領受不同生、不同界、不同生處，造作不同業』。

【English Translation】 English version: Answer: It is to indicate the extreme distance. Furthermore, some say that the nature of ordinary beings in the Three Realms (Kāmadhātu, Rūpadhātu, Arūpadhātu) is not extinguished by non-arising through discrimination (pratisaṃkhyā-nirodha), hence the mention of the Three Realms. What kind of dharma is the nature of ordinary beings? Answer: It is the unpolluted, non-mind-associated formations (saṃskāra) within the Three Realms. Question: Why is this treatise made again? Answer: It is to stop those who say that the nature of ordinary beings is definitely bound to the Desire Realm (Kāmadhātu), is polluted, is severed by the Path of Seeing (darśana-mārga), and is an associated dharma. Therefore, this treatise is made. Saying 'Three Realms' stops the view that it is definitely in the Desire Realm; saying 'unpolluted' stops the view that it is polluted; saying 'severed by the Path of Cultivation' stops the view that it is severed by the Path of Seeing; saying 'non-associated' stops the view that it is an associated dharma. Question: What is the substance of the nature of ordinary beings? Answer: As the sutra says, 'not attaining the Noble Path,' and so on. Here, the nature of ordinary beings is said to be unachieved, non-obscured, neutral, and included in the formation aggregate (saṃskāra-skandha) that is non-mind-associated. Question: The nature of ordinary beings is not included in the formation aggregate. Why? Because this dharma is not mentioned in the dharmas of non-mind-associated formations. Answer: It is also said to be among such dharmas, named non-mind-associated formations. This is the substance of the nature of ordinary beings, and so on. Having spoken of the substance, now we should speak of what the meaning of the nature of ordinary beings is. People of the Abhidhamma (Abhidhamma) say: 'The status of an ordinary being, the nature of an ordinary being, the body of an ordinary being, the essence of an ordinary being'—this is the meaning of the nature of ordinary beings. Venerable Ghosha (Ghosha) says: 'The meaning of being similar to an ordinary being' is the meaning of the nature of ordinary beings. Just as a cow is similar to a cow, it is called cow-nature, and so on for other birds and beasts. Venerable Vasumitra (Vasumitra) says: 'The meaning of receiving bodies in many places' is the meaning of the nature of ordinary beings; 'the meaning of being born in different realms' is the meaning of the nature of ordinary beings; 'the meaning of going to different destinies' is the meaning of the nature of ordinary beings; 'the meaning of being born again' is the meaning of the nature of ordinary beings; 'the meaning of receiving various births' is the meaning of the nature of ordinary beings; 'the meaning of believing in different teachers' is the meaning of the nature of ordinary beings; 'the meaning of acting in different categories' is the meaning of the nature of ordinary beings; 'the meaning of creating different karmas' is the meaning of the nature of ordinary beings. Venerable Buddhatadeva (Buddhatadeva) says: 'The meaning of receiving the growth of birth and death in different realms, different destinies, and different births' is the meaning of the nature of ordinary beings; 'the meaning of acting in different categories' is the meaning of the nature of ordinary beings. Question: Why is it called an ordinary being? Venerable Vasumitra (Vasumitra) says: 'Receiving different births, different realms, different places of birth, and creating different karmas.'

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行異煩惱信異師行異類等諸法故名凡夫。尊者佛陀提婆說曰。異於聖法故名凡夫。問曰。何故說凡夫法耶。答曰。此法是凡夫所有故名凡夫法。猶如聖人所有法名聖法。複次凡夫等得此法。成就在身中。是故名凡夫法。複次凡夫為此法所覆所蔽所纏故。名凡夫法。復有說者。凡夫人。作此法。行此法。隨逐此法。故名凡夫。尊者佛陀提婆說曰。此法是凡夫人法。生增長凡夫性故。名凡夫法。問曰。凡夫法。凡夫性。有何差別。答曰。因是凡夫性。果是凡夫法。如因果作已作。廣說亦如是。複次無記是凡夫性。善不善無記是凡夫法。無報是凡夫性。有報無報。是凡夫法。如有報無報生一果二果。無慚無愧相應。無慚無愧不相應。說亦如是。複次凡夫性攝一陰少分。凡夫法攝五陰。複次凡夫性是不相應。凡夫法是相應不相應。如相應不相應。有依無依等。說亦如是。複次凡夫性是不染污。凡夫法是染污不染污。尊者佛陀提婆說曰。異趣所行。是凡夫性。異趣所得陰界入法。是凡夫法。如牛羊禽獸所行是牛羊禽獸性牛羊禽獸所得法是牛羊禽獸法。如是等相。是名差別。

若凡夫性不斷。亦成就凡夫性耶。若成就凡夫性。彼凡夫性不斷耶。乃至廣作四句。凡夫性不斷不成就凡夫性者。生欲界凡夫人。未離初禪欲。從初禪

【現代漢語翻譯】 現代漢語譯本 『行異煩惱信異師行異類等諸法故名凡夫。』意思是，行為、煩惱、信仰的導師、行為的種類等等諸法不同，所以叫做凡夫（fán fū，指尚未證悟的普通人）。 尊者佛陀提婆（Zūnzhě Fótuó Típó）說：『異於聖法故名凡夫。』意思是，與聖人的教法不同，所以叫做凡夫。 問：為什麼說凡夫法呢？ 答：因為此法是凡夫所有的，所以叫做凡夫法。猶如聖人所有的法叫做聖法。 又，凡夫等得到此法，成就在身中，因此叫做凡夫法。 又，凡夫為此法所覆蓋、所遮蔽、所纏繞，所以叫做凡夫法。 還有人說，凡夫人，作此法，行此法，隨逐此法，所以叫做凡夫。 尊者佛陀提婆說：『此法是凡夫人法，生增長凡夫性故，名凡夫法。』意思是，這種法是凡夫人的法，它產生並增長凡夫的性質，所以叫做凡夫法。 問：凡夫法（fán fū fǎ），凡夫性（fán fū xìng），有什麼差別？ 答：因是凡夫性，果是凡夫法。如因果作已作，廣說也是這樣。 又，無記（wújì，不善不惡的狀態）是凡夫性，善、不善、無記是凡夫法。無報（wúbào，沒有果報）是凡夫性，有報、無報是凡夫法。如有報無報生一果二果，無慚（wú cán，不知羞恥）、無愧（wú kuì，不覺羞恥）相應，無慚無愧不相應，說法也是這樣。 又，凡夫性攝一陰（yī yīn，五蘊之一，此處指色蘊）少分，凡夫法攝五陰（wǔ yīn，色、受、想、行、識）。 又，凡夫性是不相應（bù xiāngyìng，不與心識相應的法），凡夫法是相應（xiāngyìng，與心識相應的法）不相應。如相應不相應，有依無依等，說法也是這樣。 又，凡夫性是不染污（bù rǎnwū，沒有被煩惱污染），凡夫法是染污（rǎnwū，被煩惱污染）不染污。 尊者佛陀提婆說：『異趣所行，是凡夫性。異趣所得陰界入法，是凡夫法。』意思是，不同趣向所行的是凡夫性，不同趣向所得到的陰、界、入法是凡夫法。如牛羊禽獸所行是牛羊禽獸性，牛羊禽獸所得法是牛羊禽獸法。像這樣等等的相，是名稱上的差別。 如果凡夫性不斷，也成就凡夫性嗎？如果成就凡夫性，那麼他的凡夫性不斷嗎？乃至廣泛地作出四句（sì jù，佛教邏輯中的四種可能性）。凡夫性不斷，不成就凡夫性的人，是生在欲界（yùjiè，佛教三界之一，指有情眾生有情慾、食慾、睡眠慾的世界）的凡夫人，還沒有離開初禪（chū chán，色界四禪定的第一禪）的慾望，從初禪

【English Translation】 English version 'Acting differently, afflicted by different troubles, believing in different teachers, acting in different ways, and other such dharmas are why they are called common people (fán fū, refers to ordinary people who have not yet attained enlightenment).' Venerable Buddhatadeva (Zūnzhě Fótuó Típó) said: 'Different from the sacred dharma, therefore called common people.' Question: Why is it said that there is the dharma of common people? Answer: Because this dharma belongs to common people, it is called the dharma of common people. Just as the dharma belonging to sages is called the sacred dharma. Furthermore, common people and others obtain this dharma and accomplish it in their bodies, therefore it is called the dharma of common people. Furthermore, common people are covered, obscured, and entangled by this dharma, therefore it is called the dharma of common people. Some also say that common people create this dharma, practice this dharma, and follow this dharma, therefore they are called common people. Venerable Buddhatadeva said: 'This dharma is the dharma of common people, giving rise to and increasing the nature of common people, therefore it is called the dharma of common people.' Question: What is the difference between the dharma of common people (fán fū fǎ) and the nature of common people (fán fū xìng)? Answer: The cause is the nature of common people, and the result is the dharma of common people. Just as cause and effect, done and already done, are explained extensively in the same way. Furthermore, neutral (wújì, a state of neither good nor evil) is the nature of common people, while good, unwholesome, and neutral are the dharma of common people. Without retribution (wúbào, without karmic consequences) is the nature of common people, while with retribution and without retribution are the dharma of common people. Just as with retribution and without retribution give rise to one result or two results, corresponding to being without shame (wú cán, not knowing shame) and without remorse (wú kuì, not feeling shame), and not corresponding to being without shame and without remorse, the explanation is also the same. Furthermore, the nature of common people encompasses a small portion of one skandha (yī yīn, one of the five aggregates, here referring to the form aggregate), while the dharma of common people encompasses the five skandhas (wǔ yīn, form, feeling, perception, mental formations, and consciousness). Furthermore, the nature of common people is non-associated (bù xiāngyìng, dharmas not associated with consciousness), while the dharma of common people is associated (xiāngyìng, dharmas associated with consciousness) and non-associated. Just as associated and non-associated, with support and without support, the explanation is also the same. Furthermore, the nature of common people is unpolluted (bù rǎnwū, not polluted by afflictions), while the dharma of common people is polluted (rǎnwū, polluted by afflictions) and unpolluted. Venerable Buddhatadeva said: 'What is practiced in different realms is the nature of common people. The aggregates, realms, and entrances obtained in different realms are the dharma of common people.' That is, what cattle, sheep, and birds do is the nature of cattle, sheep, and birds, and the dharmas obtained by cattle, sheep, and birds are the dharmas of cattle, sheep, and birds. Such differences are in name only. If the nature of common people is not severed, is the nature of common people also accomplished? If the nature of common people is accomplished, then is his nature of common people not severed? And so on, extensively making the four possibilities (sì jù, four possibilities in Buddhist logic). One whose nature of common people is not severed and does not accomplish the nature of common people is a common person born in the desire realm (yùjiè, one of the three realms in Buddhism, referring to the world where sentient beings have desires for affection, food, and sleep) who has not yet abandoned the desire for the first dhyana (chū chán, the first of the four dhyanas in the form realm), from the first dhyana

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乃至非想非非想處。凡夫性不斷亦不成就。離初禪欲未離第二禪欲。從第二禪。乃至非想非非想處。凡夫性不斷亦不成就。乃至離無所有處欲。非想非非思處。凡夫性不斷亦不成就。生初禪凡夫人未離第二禪欲。第二禪乃至非想非非想處。凡夫性不斷亦不成就。離第二禪欲未離第三禪欲。從第三禪乃至非想非非想處。凡夫性不斷亦不成就。乃至離無所有處欲。非想非非想處。凡夫性不斷亦不成就。如凡夫人生初禪。乃至生識處。說亦如是。凡夫人生無所有處非想非非想處。凡夫性不斷亦不成就。凡夫人則爾。聖人云何。聖人未離欲界欲。從欲界乃至非想非非想處。凡夫性不斷亦不成就。離欲界欲未離初禪欲。從初禪乃至非想非非想處。凡夫性不斷亦不成就。乃至離無所有處欲。未離非想非非想處欲。非想非非想處。凡夫性不斷亦不成就。是名不斷亦不成就。成就非不斷者。凡夫人生欲界。離欲界欲。成就欲界凡夫性非不斷。生初禪離初禪欲。乃至廣說。無所有處。離無所有處欲。成就無所有處凡夫性非不斷。是名成就非不斷。不斷非不成就者。凡夫人生欲界中。未離欲界欲。欲界凡夫性不斷非不成就。生初禪未離初禪欲。乃至生無所有處。未離無所有處欲。說亦如是。生非想非非想處。彼凡夫性不斷非不成就。是名不

【現代漢語翻譯】 現代漢語譯本 乃至非想非非想處（既非存在又非不存在的境界）。凡夫的凡夫性沒有斷除，也沒有成就。如果（某人）離開了初禪的慾望，但沒有離開第二禪的慾望，從第二禪，乃至非想非非想處，他的凡夫性沒有斷除，也沒有成就。乃至離開了無所有處的慾望，（到達）非想非非想處，他的凡夫性沒有斷除，也沒有成就。如果凡夫生於初禪，但沒有離開第二禪的慾望，（從）第二禪乃至非想非非想處，他的凡夫性沒有斷除，也沒有成就。如果離開了第二禪的慾望，但沒有離開第三禪的慾望，從第三禪乃至非想非非想處，他的凡夫性沒有斷除，也沒有成就。乃至離開了無所有處的慾望，（到達）非想非非想處，他的凡夫性沒有斷除，也沒有成就。如同凡夫生於初禪，乃至生於識處（四空定中的第三個境界），（以上）的說法也是如此。如果凡夫生於無所有處（四空定中的第二個境界）或非想非非想處，他的凡夫性沒有斷除，也沒有成就。凡夫的情況就是這樣。那麼聖人呢？如果聖人沒有離開欲界的慾望，從欲界乃至非想非非想處，他的凡夫性沒有斷除，也沒有成就。如果離開了欲界的慾望，但沒有離開初禪的慾望，從初禪乃至非想非非想處，他的凡夫性沒有斷除，也沒有成就。乃至離開了無所有處的慾望，但沒有離開非想非非想處的慾望，（到達）非想非非想處，他的凡夫性沒有斷除，也沒有成就。這叫做『不斷亦不成就』。 （什麼叫做）『成就非不斷』呢？如果凡夫生於欲界，離開了欲界的慾望，成就了欲界的凡夫性，但不是『不斷』。生於初禪，離開了初禪的慾望，乃至廣說，（生於）無所有處，離開了無所有處的慾望，成就了無所有處的凡夫性，但不是『不斷』。這叫做『成就非不斷』。 （什麼叫做）『不斷非不成就』呢？如果凡夫生於欲界中，沒有離開欲界的慾望，他的欲界凡夫性沒有斷除，但不是『不成就』。生於初禪，沒有離開初禪的慾望，乃至生於無所有處，沒有離開無所有處的慾望，（以上）的說法也是如此。生於非想非非想處，他的凡夫性沒有斷除，但不是『不成就』。這叫做『不』

【English Translation】 English version Even up to the realm of Neither Perception Nor Non-Perception (the highest realm of existence). The nature of an ordinary person is neither severed nor accomplished. If one has abandoned the desire for the First Dhyana (first meditative absorption) but not the desire for the Second Dhyana, from the Second Dhyana up to the realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is neither severed nor accomplished. Even up to abandoning the desire for the Realm of No-Thingness (one of the formless realms), reaching the Realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is neither severed nor accomplished. If an ordinary person is born in the First Dhyana but has not abandoned the desire for the Second Dhyana, from the Second Dhyana up to the Realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is neither severed nor accomplished. If one has abandoned the desire for the Second Dhyana but not the desire for the Third Dhyana, from the Third Dhyana up to the Realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is neither severed nor accomplished. Even up to abandoning the desire for the Realm of No-Thingness, reaching the Realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is neither severed nor accomplished. Just as an ordinary person is born in the First Dhyana, and even up to being born in the Realm of Consciousness (one of the formless realms), the explanation is the same. If an ordinary person is born in the Realm of No-Thingness or the Realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is neither severed nor accomplished. That is the case for ordinary people. What about sages? If a sage has not abandoned the desire for the Desire Realm, from the Desire Realm up to the Realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is neither severed nor accomplished. If one has abandoned the desire for the Desire Realm but not the desire for the First Dhyana, from the First Dhyana up to the Realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is neither severed nor accomplished. Even up to abandoning the desire for the Realm of No-Thingness, but not abandoning the desire for the Realm of Neither Perception Nor Non-Perception, reaching the Realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is neither severed nor accomplished. This is called 'neither severed nor accomplished'. What is called 'accomplished but not severed'? If an ordinary person is born in the Desire Realm and abandons the desire for the Desire Realm, they accomplish the nature of an ordinary person in the Desire Realm, but it is 'not severed'. Born in the First Dhyana, abandoning the desire for the First Dhyana, and so on extensively, (born in) the Realm of No-Thingness, abandoning the desire for the Realm of No-Thingness, they accomplish the nature of an ordinary person in the Realm of No-Thingness, but it is 'not severed'. This is called 'accomplished but not severed'. What is called 'not severed but not unaccomplished'? If an ordinary person is born in the Desire Realm and has not abandoned the desire for the Desire Realm, their nature as an ordinary person in the Desire Realm is not severed, but it is 'not unaccomplished'. Born in the First Dhyana, not abandoning the desire for the First Dhyana, and even up to being born in the Realm of No-Thingness, not abandoning the desire for the Realm of No-Thingness, the explanation is the same. Born in the Realm of Neither Perception Nor Non-Perception, their nature as an ordinary person is not severed, but it is 'not'

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斷非不成就。非不斷不成就者。凡夫人生欲界中。乃至離無所有處欲。從初禪地。乃至無所有處。凡夫性非不斷不成就。生初禪中離無所有處欲。從第二禪。乃至無所有處。凡夫性非不斷不成就。乃至生識處。離無所有處欲。無所有處凡夫性非不斷不成就。空處乃至欲界。凡夫性非不斷不成就。凡夫人生無所有處識處。乃至欲界。凡夫性非不斷不成就。生非想非非想處無所有處。乃至欲界。凡夫性非不斷不成就。一切阿羅漢。三界凡夫性。非不斷不成就。阿那含離無所有處欲。從欲界乃至無所有處凡夫性。非不斷不成就。乃至聖人離欲界欲。未離初禪欲。欲界凡夫性。非不斷不成就。是名非不斷不成就。若凡夫性已斷亦不成就耶。若不成就凡夫性已斷耶。乃至廣作四句。彼初句作此第二句彼第二句作此初句彼第四句作此第三句。彼第三句作此第四句。凡夫性若是數滅。復是非數滅耶。若是非數滅。復是數滅耶。乃至廣作四句。是數滅非非數滅者。凡夫人離欲界欲。乃至離無所有處欲是也。是非數滅非是數滅者。聖人未離欲界欲是也。是數滅亦非數滅者。聖人離欲界欲。諸地說亦如是。乃至阿羅漢。三界凡夫性。得數滅亦得非數滅。非數滅非非數滅者。未離欲凡夫人是也。問曰。頗有法一種時舍九種時斷耶。答曰有。謂

【現代漢語翻譯】 現代漢語譯本 斷了並非不成就。沒有斷並非不成就的情況：凡夫生於欲界中，乃至離無所有處（Akincannyayatana，四禪定之一，指既不認為有任何事物，也不認為沒有任何事物的禪定狀態）的慾望。從初禪地（Prathamadhyana，色界的第一禪定）乃至無所有處，凡夫的本性並非沒有斷，也並非沒有成就。生於初禪中，離無所有處欲，從第二禪（Dvitiyadhyana，色界的第二禪定）乃至無所有處，凡夫的本性並非沒有斷，也並非沒有成就。乃至生於識處（Vinnananancayatana，四禪定之一，專注于識的無限性），離無所有處欲，無所有處的凡夫本性並非沒有斷，也並非沒有成就。空處（Akasanancayatana，四禪定之一，專注于空的無限性）乃至欲界（Kamadhatu，眾生有情慾和物質慾望的生存領域），凡夫的本性並非沒有斷，也並非沒有成就。凡夫生於無所有處、識處乃至欲界，凡夫的本性並非沒有斷，也並非沒有成就。生於非想非非想處（Nevasannanasannayatana，四禪定之一，既非有想也非無想的禪定狀態）、無所有處乃至欲界，凡夫的本性並非沒有斷，也並非沒有成就。一切阿羅漢（Arhat，已證得涅槃的聖者），三界（Trailokya，欲界、色界、無色界）的凡夫本性，並非沒有斷，也並非沒有成就。阿那含（Anagamin，不還果，不再返回欲界受生的聖者）離無所有處欲，從欲界乃至無所有處凡夫本性，並非沒有斷，也並非沒有成就。乃至聖人離欲界欲，未離初禪欲，欲界的凡夫本性，並非沒有斷，也並非沒有成就。這稱為『沒有斷並非沒有成就』。 如果凡夫的本性已經斷了，是否也不成就呢？如果不成就，凡夫的本性是否已經斷了呢？乃至廣泛地作出四句（Catuskotika，佛教邏輯中的四種可能性：是、非、既是又非、既非是也非非）。那最初一句當作這第二句，那第二句當作這最初一句，那第四句當作這第三句，那第三句當作這第四句。凡夫的本性如果是數滅（Samkhyanirodha，通過智慧力斷滅煩惱），又是非數滅（Asamkhyanirodha，非通過智慧力自然斷滅煩惱）嗎？如果是非數滅，又是數滅嗎？乃至廣泛地作出四句。是數滅而非非數滅的情況：凡夫人離欲界欲，乃至離無所有處欲就是這種情況。是非數滅而非數滅的情況：聖人未離欲界欲就是這種情況。是數滅也是非數滅的情況：聖人離欲界欲，諸地（Bhumi，修行的不同層次或階段）的說法也是如此，乃至阿羅漢，三界的凡夫本性，既得數滅也得非數滅。非數滅也非非數滅的情況：未離欲的凡夫人就是這種情況。問：有沒有一種法，在一個時候捨棄，在九個時候斷滅呢？答：有。就是說：

【English Translation】 English version It is not the case that if it is severed, it is not accomplished. It is not the case that if it is not severed, it is not accomplished: An ordinary person is born in the Desire Realm (Kamadhatu), up to the desire to be apart from the Realm of Nothingness (Akincannyayatana). From the First Dhyana (Prathamadhyana) ground up to the Realm of Nothingness, the nature of an ordinary person is neither not severed nor not accomplished. Born in the First Dhyana, apart from the desire for the Realm of Nothingness, from the Second Dhyana (Dvitiyadhyana) up to the Realm of Nothingness, the nature of an ordinary person is neither not severed nor not accomplished. Up to being born in the Realm of Consciousness (Vinnananancayatana), apart from the desire for the Realm of Nothingness, the nature of an ordinary person in the Realm of Nothingness is neither not severed nor not accomplished. The Realm of Emptiness (Akasanancayatana) up to the Desire Realm, the nature of an ordinary person is neither not severed nor not accomplished. An ordinary person is born in the Realm of Nothingness, the Realm of Consciousness, up to the Desire Realm, the nature of an ordinary person is neither not severed nor not accomplished. Born in the Realm of Neither Perception Nor Non-Perception (Nevasannanasannayatana), the Realm of Nothingness, up to the Desire Realm, the nature of an ordinary person is neither not severed nor not accomplished. All Arhats (Arhat), the nature of ordinary people in the Three Realms (Trailokya), is neither not severed nor not accomplished. An Anagamin (Anagamin) is apart from the desire for the Realm of Nothingness, from the Desire Realm up to the Realm of Nothingness, the nature of an ordinary person is neither not severed nor not accomplished. Up to a sage being apart from the desire for the Desire Realm, not yet apart from the desire for the First Dhyana, the nature of an ordinary person in the Desire Realm is neither not severed nor not accomplished. This is called 'not severed and not accomplished'. If the nature of an ordinary person has already been severed, is it also not accomplished? If it is not accomplished, has the nature of an ordinary person already been severed? Up to extensively making four possibilities (Catuskotika). That first possibility is taken as this second possibility, that second possibility is taken as this first possibility, that fourth possibility is taken as this third possibility, that third possibility is taken as this fourth possibility. If the nature of an ordinary person is Cessation by Number (Samkhyanirodha), is it also Non-Cessation by Number (Asamkhyanirodha)? If it is Non-Cessation by Number, is it also Cessation by Number? Up to extensively making four possibilities. The case of being Cessation by Number and not Non-Cessation by Number: ordinary people being apart from the desire for the Desire Realm, up to being apart from the desire for the Realm of Nothingness, is this case. The case of being Non-Cessation by Number and not Cessation by Number: sages not yet being apart from the desire for the Desire Realm is this case. The case of being both Cessation by Number and Non-Cessation by Number: sages being apart from the desire for the Desire Realm, the explanation of the grounds (Bhumi) is also like this, up to Arhats, the nature of ordinary people in the Three Realms, both attain Cessation by Number and attain Non-Cessation by Number. The case of being neither Non-Cessation by Number nor not Non-Cessation by Number: ordinary people not yet being apart from desire are this case. Question: Is there a Dharma (law, teaching) that is abandoned at one time and severed at nine times? Answer: Yes. That is to say:

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凡夫性是也。一種時舍者。謂苦法忍是也。九種時斷者。謂離欲界欲時。乃至離非想非非想處欲時是也。諸法與邪見相應。復與邪覺邪。乃至廣說。問曰。何以說凡夫性。次說八邪枝耶。答曰。以此二法展轉相扶持故。凡夫性扶持八邪枝。八邪枝扶持凡夫性。複次行者憎惡此八邪法。而修道故。諸法與邪見相應。復與邪覺邪。乃至廣作四句。邪見一切地中可得。非一切染污心中可得。邪覺一切染污心中可得。非一切地中可得。此中說謗因果邪見。不盡說五邪見。是以作大四句。與邪見相應非邪覺者。邪覺相應邪見。欲界未至禪地禪地邪見相應聚中邪覺體。與邪見相應非邪覺。所以者何。以三事故。自體不應自體。一者一剎那中無二邪覺。二者前後剎那不俱。三者除其自體。與他一切法作緣。余邪覺不相應邪見相應法。彼是何耶。謂禪中間。乃至無色界。九大地法。九煩惱大地睡心觀。如是等法。與邪見相應非邪覺。所以者何。彼地無邪覺故。邪覺相應非邪見者。邪見相應邪覺。欲界未至禪初禪邪見體。應于邪覺。所以者何。以三事故。自體不應自體。如前說。余邪見不相應邪覺相應法。彼是何耶。除欲界未至禪初禪邪見相應法。諸餘染污聚邪覺相應法。謂身見邊見戒取見取疑愛恚慢不共無明相應聚。如是等法。與邪覺

【現代漢語翻譯】 現代漢語譯本 凡夫的本性就是如此。有一種情況是暫時捨棄（邪見），指的是苦法忍（Kshanti-dharma-ksanti）的時候。有九種情況是斷除（邪見），指的是斷除欲界的慾望，乃至斷除非想非非想處的慾望的時候。 諸法與邪見相應，又與邪覺相應，乃至廣為解說。有人問：為什麼說了凡夫的本性，接著說八邪支呢？回答說：因為這兩種法互相扶持。凡夫的本性扶持八邪支，八邪支扶持凡夫的本性。再者，修行者憎惡這八種邪法，所以才修道。 諸法與邪見相應，又與邪覺相應，乃至廣作四句分析。邪見在一切地（Bhumi）中都可能存在，但並非在一切染污心中都存在。邪覺在一切染污心中都可能存在，但並非在一切地中都存在。這裡說的是誹謗因果的邪見，沒有完全說五種邪見，所以才作大的四句分析。 與邪見相應但不是邪覺的情況：邪覺與邪見相應。欲界、未至禪地、禪地的邪見相應的聚合體是邪覺的本體。與邪見相應但不是邪覺。為什麼呢？因為三個原因：自體不應與自體相應。第一，一個剎那中沒有兩個邪覺。第二，前後剎那不俱時。第三，除了它自身，與其它一切法作為緣。其餘的邪覺不相應的邪見相應的法，那是什麼呢？指的是禪定中間，乃至無所有處，九種大地法，九種煩惱大地，睡眠，尋伺。這些法與邪見相應但不是邪覺。為什麼呢？因為那些地沒有邪覺的緣故。 與邪覺相應但不是邪見的情況：邪見與邪覺相應。欲界、未至禪、初禪的邪見本體，應與邪覺相應。為什麼呢？因為三個原因：自體不應與自體相應，如前所說。其餘的邪見不相應的邪覺相應的法，那是什麼呢？除了欲界、未至禪、初禪的邪見相應的法，其餘的染污聚合體中與邪覺相應的法，指的是身見（Satkayadrishti）、邊見（Antagrahadrishti）、戒禁取見（Silavrataparamarsa-drishti）、見取見（Atmavada-drishti）、疑（Vicikitsa）、愛（Raga）、恚（Dvesha）、慢（Mana）、不共無明（Asadharana-avidya）相應的聚合體。這些法與邪覺相應。

【English Translation】 English version Such is the nature of ordinary beings. There is a time when one abandons it temporarily, which is when one attains Kshanti-dharma-ksanti (苦法忍, Acceptance of Suffering Dharma). There are nine times when one severs it, which is when one departs from the desire realm, up to when one departs from the realm of neither perception nor non-perception. All dharmas are associated with false views (邪見, Mithya-drishti), and also with false awareness (邪覺, Mithya-jnana), and so on, extensively explained. Question: Why, after speaking of the nature of ordinary beings, do you then speak of the eightfold wrong path (八邪支, Arya-ashtanga-marga)? Answer: Because these two dharmas support each other. The nature of ordinary beings supports the eightfold wrong path, and the eightfold wrong path supports the nature of ordinary beings. Furthermore, practitioners detest these eight wrong dharmas, and therefore cultivate the path. All dharmas are associated with false views, and also with false awareness, and so on, making a broad analysis of the four possibilities. False views can be found in all realms (Bhumi, 地), but not in all defiled minds. False awareness can be found in all defiled minds, but not in all realms. Here, we are speaking of the false view of slandering cause and effect, not fully speaking of the five false views, and therefore we make a large analysis of the four possibilities. Associated with false views but not false awareness: False awareness is associated with false views. The aggregate associated with false views in the desire realm, the unarrived meditation realm, and the meditation realm is the essence of false awareness. Associated with false views but not false awareness. Why? Because of three reasons: The self should not be associated with the self. First, there are not two false awarenesses in one instant. Second, the preceding and following instants are not simultaneous. Third, apart from itself, it serves as a condition for all other dharmas. What are the other dharmas associated with false views but not associated with false awareness? It refers to the intermediate state of meditation, up to the realm of nothingness, the nine great earth dharmas, the nine great afflictions, sleep, and contemplation. These dharmas are associated with false views but not false awareness. Why? Because those realms do not have false awareness. Associated with false awareness but not false views: False views are associated with false awareness. The essence of false views in the desire realm, the unarrived meditation realm, and the first meditation realm should be associated with false awareness. Why? Because of three reasons: The self should not be associated with the self, as previously stated. What are the other dharmas associated with false awareness but not associated with false views? Apart from the dharmas associated with false views in the desire realm, the unarrived meditation realm, and the first meditation realm, the dharmas associated with false awareness in the remaining defiled aggregates refer to the aggregates associated with self-view (Satkayadrishti, 身見), extreme view (Antagrahadrishti, 邊見), adherence to precepts and vows (Silavrataparamarsa-drishti, 戒禁取見), holding to views (Atmavada-drishti, 見取見), doubt (Vicikitsa, 疑), attachment (Raga, 愛), hatred (Dvesha, 恚), pride (Mana, 慢), and uncommon ignorance (Asadharana-avidya, 不共無明). These dharmas are associated with false awareness.

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相應非邪見。所以者何。彼聚中無邪見故。邪見相應亦邪覺者。除邪覺應邪見。除邪見應邪覺。余邪見邪覺相應法。彼是何耶。謂欲界未至禪初禪邪見邪覺相應聚。除其自體。除慧余有九大地。余惡慧。餘九煩惱大地。心觀睡時眠時。如是等法。與邪見相應。亦應邪覺。不與邪見邪覺相應者。邪覺不應邪見。彼是何耶。謂除欲界未至禪初禪邪見相應聚邪覺。諸餘染污聚邪覺體。不應邪見。所以者何。聚各異故。亦不應邪覺。所以者何。自體不應自體。以三事故。亦如上說。邪見不應邪覺。彼是何耶。謂禪中間。乃至無色界邪見。不應邪覺不應邪見。所以者何。以三事故。自體不應自體。亦如上說。亦不與邪覺相應。彼地無覺故。諸餘心心數法。謂除中間禪乃至無色界邪見相應法。諸餘染污聚。不與邪見相應。彼聚中無邪見故。不與邪覺相應。彼地中無邪覺故。善心不隱沒無記心。色無為心不相應行。善心無記心不應者。非染污故。色無為心不相應行不應者。非緣法故。

諸法與邪見相應。復與邪方便耶。若與邪方便相應。復與邪見耶。乃至廣作四句。邪見一切地可得。非一切染污心中可得。邪方便一切地一切染污心中可得故。作中四句。邪見相應非邪方便者。邪方便應邪見。邪見相應邪方便體。應于邪見非邪方

【現代漢語翻譯】 現代漢語譯本： 與邪見不相應。為什麼呢？因為那個集合中沒有邪見。與邪見相應的也與邪覺相應。去除邪覺就應該去除邪見，去除邪見就應該去除邪覺。其餘與邪見邪覺相應的法是什麼呢？就是欲界、未至定、初禪中與邪見邪覺相應的集合，除了它自身，除了智慧，還有九個大地法，其餘的惡慧，其餘的九個煩惱大地法，以及心中觀想、睡眠時等，這些法與邪見相應，也與邪覺相應。不與邪見邪覺相應的，邪覺不與邪見相應。那是什麼呢？就是除了欲界、未至定、初禪中與邪見相應的集合的邪覺，其餘的染污集合的邪覺體，不與邪見相應。為什麼呢？因為集合各不相同。也不與邪覺相應。為什麼呢？因為自體不應與自體相應。因為這三個原因，也如上面所說。邪見不與邪覺相應。那是什麼呢？就是禪定中間，乃至無想的邪見。不應與邪覺相應，也不應與邪見相應。為什麼呢？因為這三個原因。自體不應與自體相應，也如上面所說。也不與邪覺相應，因為那個地方沒有覺。其餘的心和心所法，就是除了中間禪定乃至無想的邪見相應法，其餘的染污集合，不與邪見相應，因為那個集合中沒有邪見。不與邪覺相應，因為那個地方沒有邪覺。善心、不隱沒無記心、色法、無為法、心不相應行法。善心和無記心不相應，因為不是染污的緣故。色法、無為法、心不相應行法不相應，因為不是緣法的緣故。

諸法與邪見相應，又與邪方便相應嗎？如果與邪方便相應，又與邪見相應嗎？乃至廣泛地作出四句。邪見在一切地都可以得到，但不是在一切染污心中都可以得到。邪方便在一切地、一切染污心中都可以得到。作出中間的四句。與邪見相應但不與邪方便相應，邪方便應與邪見相應，邪見相應邪方便的體，應與邪見相應但不與邪方便相應。

【English Translation】 English version: Not corresponding to wrong views (邪見, Skt. mithyā-dṛṣṭi, false view). Why? Because there are no wrong views in that aggregate. Those that correspond to wrong views also correspond to wrong awareness (邪覺, Skt. mithyā-jñāna, false awareness). Removing wrong awareness should remove wrong views, and removing wrong views should remove wrong awareness. What are the other dharmas that correspond to wrong views and wrong awareness? They are the aggregates in the desire realm (欲界, kāmadhātu), the preliminary concentration (未至禪, anāgamya-dhyāna), and the first dhyana (初禪, prathama-dhyāna) that correspond to wrong views and wrong awareness, except for itself, except for wisdom (慧, prajñā), and also the nine universal mental factors (九大地, nava mahā-bhūmika dharmas), the remaining evil wisdom, the remaining nine great afflictions (九煩惱大地, nava kleśa mahā-bhūmika dharmas), and when the mind is contemplating or sleeping. These dharmas correspond to wrong views and also to wrong awareness. Those that do not correspond to wrong views and wrong awareness, wrong awareness does not correspond to wrong views. What is that? It is the wrong awareness of the aggregates that correspond to wrong views in the desire realm, the preliminary concentration, and the first dhyana, and the nature of the wrong awareness of the remaining defiled aggregates does not correspond to wrong views. Why? Because the aggregates are different. It also does not correspond to wrong awareness. Why? Because the self does not correspond to the self. Because of these three reasons, it is as said above. Wrong views do not correspond to wrong awareness. What is that? It is the wrong views in the intermediate dhyana (禪中間, dhyānāntara), up to the realm of non-perception (無想, asaṃjñā). It should not correspond to wrong awareness, nor should it correspond to wrong views. Why? Because of these three reasons. The self does not correspond to the self, as said above. It also does not correspond to wrong awareness, because there is no awareness in that realm. The remaining mental and mental factors, that is, the remaining defiled aggregates except for the wrong views that correspond to the intermediate dhyana up to the realm of non-perception, do not correspond to wrong views, because there are no wrong views in that aggregate. They do not correspond to wrong awareness, because there is no wrong awareness in that realm. Wholesome mind, non-obscured indeterminate mind, form, unconditioned dharmas, and dharmas not associated with mind. Wholesome mind and indeterminate mind do not correspond, because they are not defiled. Form, unconditioned dharmas, and dharmas not associated with mind do not correspond, because they are not objects of cognition.

Do dharmas correspond to wrong views and also to wrong means (邪方便, mithyā-upāya, false means)? If they correspond to wrong means, do they also correspond to wrong views? And so on, making four sentences extensively. Wrong views can be obtained in all realms, but not in all defiled minds. Wrong means can be obtained in all realms and all defiled minds. Make the middle four sentences. Those that correspond to wrong views but not to wrong means, wrong means should correspond to wrong views, and the nature of wrong means that correspond to wrong views should correspond to wrong views but not to wrong means.

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便。以三事故。自體不應自體。亦如上說。應邪方便非邪見者。謂邪見邪方便聚中邪見體。應邪方便非邪見。所以者何。以三事故。自體不應自體。亦如上說。余邪見不相應法邪方便相應法。彼是何耶。除邪見相應聚。諸餘染污聚。與邪方便相應非邪見。如是等法。與邪方便相應非邪見。所以者何。彼聚中無邪見故。與邪見亦與邪方便相應者。除邪方便應邪見。諸餘邪見相應法。除邪方便者。以邪方便多故。除邪見相應聚邪方便體。彼是所除。諸餘邪見相應法。亦除邪見體。是為于彼聚中除邪方便體。亦除邪見體。諸餘心心數法。彼是何耶。謂除慧餘九大地。除惡慧餘九煩惱大地。心覺觀睡無慚無愧眠應隨相說。不與邪見邪方便相應者。邪方便不應邪見。彼是何耶。謂除邪見相應聚。諸餘染污聚。彼聚中邪方便體。不應邪見。所以者何。彼聚中無邪見故。不應邪方便。以三事故。自體不應自體。亦如上說。諸餘心心數法。謂善不隱沒無記。色無為。心不相應行。善心不隱沒無記心。非染污故。色無為心不相應行。非緣法故。如邪見邪方便。邪念邪定。說亦如是。邪覺對邪方便邪念邪定亦如是。

諸法與邪方便相應。復與邪念相應耶。乃至廣作四句。此二法一切地一切染污心中可得。是故作小四句。與邪方便相應

【現代漢語翻譯】 現代漢語譯本 『便。以三事故。自體不應自體。亦如上說。』意思是說，因為三個原因，自身不應該是自身，就像上面所說的那樣。 『應邪方便非邪見者。謂邪見邪方便聚中邪見體。應邪方便非邪見。』意思是說，在邪見和邪方便的集合中，邪見的本體，應該說是邪方便而不是邪見。 『所以者何。以三事故。自體不應自體。亦如上說。』為什麼這麼說呢？因為三個原因，自身不應該是自身，就像上面所說的那樣。 『余邪見不相應法邪方便相應法。彼是何耶。除邪見相應聚。諸餘染污聚。與邪方便相應非邪見。如是等法。與邪方便相應非邪見。』其他與邪見不相應但與邪方便相應的法是什麼呢？就是除了與邪見相應的集合之外，所有其他的染污集合，它們與邪方便相應而不是邪見。像這樣的法，與邪方便相應而不是邪見。 『所以者何。彼聚中無邪見故。』為什麼呢？因為那些集合中沒有邪見。 『與邪見亦與邪方便相應者。除邪方便應邪見。諸餘邪見相應法。除邪方便者。以邪方便多故。除邪見相應聚邪方便體。彼是所除。諸餘邪見相應法。亦除邪見體。是為于彼聚中除邪方便體。亦除邪見體。』與邪見也與邪方便相應的，就是除了邪方便之外，應該說是邪見的，所有其他的與邪見相應的法。排除邪方便的原因是因為邪方便更多。排除與邪見相應的集合中的邪方便的本體，這就是所要排除的。所有其他的與邪見相應的法，也要排除邪見的本體。這就是在那個集合中排除邪方便的本體，也排除邪見的本體。 『諸餘心心數法。彼是何耶。謂除慧餘九大地（nine universal mental factors）。除惡慧餘九煩惱大地（nine unwholesome universal mental factors）。心覺觀睡無慚無愧眠應隨相說。』其他的心的作用和心理活動是什麼呢？就是除了智慧之外的其餘九個大地法，除了惡慧之外的其餘九個煩惱大地法。心、覺、觀、睡、無慚、無愧、眠，應該根據它們各自的特性來描述。 『不與邪見邪方便相應者。邪方便不應邪見。彼是何耶。謂除邪見相應聚。諸餘染污聚。彼聚中邪方便體。不應邪見。』不與邪見和邪方便相應的，邪方便不應該說是邪見。那是什麼呢？就是除了與邪見相應的集合之外，所有其他的染污集合。在那些集合中，邪方便的本體，不應該說是邪見。 『所以者何。彼聚中無邪見故。不應邪方便。以三事故。自體不應自體。亦如上說。』為什麼呢？因為那些集合中沒有邪見。不應該說是邪方便，因為三個原因，自身不應該是自身，就像上面所說的那樣。 『諸餘心心數法。謂善不隱沒無記。色無為。心不相應行。善心不隱沒無記心。非染污故。色無為心不相應行。非緣法故。如邪見邪方便。邪念邪定。說亦如是。邪覺對邪方便邪念邪定亦如是。』其他的心的作用和心理活動，就是善、不隱沒無記。色、無為、心不相應行。善心、不隱沒無記心，因為不是染污的緣故。色、無為、心不相應行，因為不是緣法的緣故。就像邪見和邪方便一樣，邪念和邪定的說法也是如此。邪覺對於邪方便、邪念和邪定的說法也是如此。 『諸法與邪方便相應。復與邪念相應耶。乃至廣作四句。此二法一切地一切染污心中可得。是故作小四句。與邪方便相應』所有與邪方便相應的法，也與邪念相應嗎？一直到廣泛地作出四種情況。這兩種法在所有層次的所有染污心中都可以得到。所以作出小的四種情況。與邪方便相應

【English Translation】 English version 『Then, due to three reasons, the self should not be the self. This is as explained above.』 This means that because of three reasons, the self should not be its own self, just as explained above. 『Those that should be wrong means (Eya-upaya) but not wrong views (Miccha ditthi), refer to the entity of wrong views in the aggregation of wrong views and wrong means. It should be wrong means but not wrong views.』 This means that in the collection of wrong views and wrong means, the essence of wrong views should be referred to as wrong means rather than wrong views. 『Why is that? Due to three reasons, the self should not be the self. This is as explained above.』 Why is this so? Because of three reasons, the self should not be its own self, just as explained above. 『Other phenomena that do not correspond to wrong views but do correspond to wrong means, what are they? Except for the aggregation corresponding to wrong views, all other defiled aggregations correspond to wrong means but not wrong views. Such phenomena correspond to wrong means but not wrong views.』 What are the other phenomena that do not correspond to wrong views but do correspond to wrong means? They are all the other defiled aggregates except for the aggregate corresponding to wrong views. They correspond to wrong means but not wrong views. Such phenomena correspond to wrong means but not wrong views. 『Why is that? Because there are no wrong views in those aggregations.』 Why is that? Because there are no wrong views in those aggregations. 『Those that correspond to both wrong views and wrong means, except for wrong means, should be wrong views. All other phenomena corresponding to wrong views, except for wrong means, are excluded because wrong means are more prevalent. The entity of wrong means in the aggregation corresponding to wrong views is what is excluded. All other phenomena corresponding to wrong views also exclude the entity of wrong views. This is to exclude the entity of wrong means and also the entity of wrong views in that aggregation.』 Those that correspond to both wrong views and wrong means are all the other phenomena corresponding to wrong views, except for wrong means, which should be wrong views. The reason for excluding wrong means is that wrong means are more prevalent. Excluding the entity of wrong means in the aggregation corresponding to wrong views is what is to be excluded. All other phenomena corresponding to wrong views also exclude the entity of wrong views. This is to exclude the entity of wrong means and also the entity of wrong views in that aggregation. 『What are the other mental functions and mental activities? They are the nine universal mental factors (nine universal mental factors) except for wisdom, and the nine unwholesome universal mental factors (nine unwholesome universal mental factors) except for evil wisdom. Mind, awareness, observation, sleep, shamelessness, lack of embarrassment, and drowsiness should be described according to their respective characteristics.』 What are the other mental functions and mental activities? They are the nine universal mental factors except for wisdom, and the nine unwholesome universal mental factors except for evil wisdom. Mind, awareness, observation, sleep, shamelessness, lack of embarrassment, and drowsiness should be described according to their respective characteristics. 『Those that do not correspond to wrong views and wrong means, wrong means should not be wrong views. What are they? They are all the other defiled aggregations except for the aggregation corresponding to wrong views. In those aggregations, the entity of wrong means should not be wrong views.』 Those that do not correspond to wrong views and wrong means, wrong means should not be wrong views. What are they? They are all the other defiled aggregations except for the aggregation corresponding to wrong views. In those aggregations, the entity of wrong means should not be wrong views. 『Why is that? Because there are no wrong views in those aggregations. It should not be wrong means. Due to three reasons, the self should not be the self. This is as explained above.』 Why is that? Because there are no wrong views in those aggregations. It should not be wrong means because, due to three reasons, the self should not be its own self, just as explained above. 『The other mental functions and mental activities are good, non-obscured, and neutral. Form, unconditioned, and mental formations not corresponding to the mind. Good mind, non-obscured neutral mind, because they are not defiled. Form, unconditioned, and mental formations not corresponding to the mind, because they are not causal phenomena. The same applies to wrong views and wrong means, wrong mindfulness and wrong concentration. The same also applies to wrong awareness regarding wrong means, wrong mindfulness, and wrong concentration.』 The other mental functions and mental activities are good, non-obscured, and neutral. Form, unconditioned, and mental formations not corresponding to the mind. Good mind, non-obscured neutral mind, because they are not defiled. Form, unconditioned, and mental formations not corresponding to the mind, because they are not causal phenomena. The same applies to wrong views and wrong means, wrong mindfulness and wrong concentration. The same also applies to wrong awareness regarding wrong means, wrong mindfulness, and wrong concentration. 『Do all phenomena that correspond to wrong means also correspond to wrong mindfulness? And so on, making four broad statements. These two phenomena can be found in all levels of all defiled minds. Therefore, make four small statements. Corresponding to wrong means』 Do all phenomena that correspond to wrong means also correspond to wrong mindfulness? And so on, making four broad statements. These two phenomena can be found in all levels of all defiled minds. Therefore, make four small statements. Corresponding to wrong means

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不與邪念相應者。謂邪念是也。邪念體應邪方便非邪念。所以者何。以三事故。體不自應。亦如上說。邪念相應非邪方便者。謂邪方便是也。余如上說。亦與邪方便邪念相應者。除邪方便邪念體。諸餘染污心心數法。彼是何耶。除念餘九大地八煩惱大地睡覺觀眠時心。無慚無愧應隨相說。非邪方便非邪念相應者。諸餘心心數法。謂善心不隱沒無記心。色無為心不相應行。所以如前說。如邪方便對邪念。對邪定亦如是。邪念對邪定亦如是。

問曰。此八邪枝。幾在欲界。幾在色無色界。答曰。欲界有八。色界有八。無色界有四。除邪語邪業邪命邪覺。幾見道斷。幾修道斷。答曰。一是見道斷。謂邪見。三是修道斷。謂邪語邪業邪命。四是見道修道斷。謂邪覺邪方便邪念邪定。問曰。此中何故最後說諸邪枝耶。答曰。欲顯現世第一法功用故。此干度初明出要善法。如世第一法。能入見道。能生聖道。聖道見道。能壞邪見。是故始明聖道。終明邪道。

世第一及智　　人品與愛敬 　無慚色無義　　思品最在後◎

阿毗曇毗婆沙論卷第二十四

宋本此卷首云。智犍度八道品中。若成就見亦成就智耶云云。乃至卷末云。與喜覺支相應非念覺支相應者等。凡二十六紙文。其與國本宋本迥異者何耶。今撿宋

【現代漢語翻譯】 現代漢語譯本

不與邪念（錯誤的念頭）相應的，指的是邪念本身。邪念的本體應當與邪方便（錯誤的方便）相應，而不是邪念本身。為什麼呢？因為有三個原因：本體不能自己相應，就像上面所說的那樣。與邪念相應但不是邪方便的，指的是邪方便本身。其餘的就像上面所說的那樣。也與邪方便和邪念相應的，除了邪方便和邪念的本體之外，其餘的染污心和心所法。這些是什麼呢？除了念之外的九種大地法，八種煩惱大地法，睡眠、觀、眠時的心，無慚、無愧應當根據它們各自的相狀來說明。不與邪方便和邪念相應的，是其餘的心和心所法，指的是善心、不隱沒的無記心，色界和無色界的法，以及心不相應行。原因就像前面所說的那樣。就像邪方便對應邪念一樣，對應邪定（錯誤的禪定）也是如此。邪念對應邪定也是如此。

問：這八種邪枝，有多少在欲界？有多少在色界和無色界？ 答：欲界有八種，色界有八種，無色界有四種，去除了邪語（錯誤的言語）、邪業（錯誤的行為）、邪命（錯誤的生活方式）和邪覺（錯誤的知覺）。有多少是見道（證悟的第一階段）所斷除的？有多少是修道（證悟的更高階段）所斷除的？ 答：一種是見道所斷除的，指的是邪見（錯誤的見解）。三種是修道所斷除的，指的是邪語、邪業、邪命。四種是見道和修道共同斷除的，指的是邪覺、邪方便、邪念、邪定。

問：為什麼在這裡最後才說這些邪枝呢？ 答：爲了顯示現世第一法（世間禪定）的功用。這部犍度首先闡明了出離的關鍵善法，就像世第一法一樣，能夠進入見道，能夠產生聖道。聖道和見道能夠摧毀邪見。因此，首先闡明聖道，最後闡明邪道。

世第一及智，人品與愛敬， 無慚色無義，思品最在後。

《阿毗曇毗婆沙論》卷第二十四

宋本此捲開頭說：『智犍度八道品中，如果成就見，也成就智嗎？』等等，直到卷末說：『與喜覺支相應，不與念覺支相應』等等，總共二十六紙的文字。這與國本宋本迥然不同，是什麼原因呢？現在檢查宋本 English version

Those not associated with wrong thought (evil thought) refer to wrong thought itself. The substance of wrong thought should be associated with wrong means (evil means), not wrong thought itself. Why? Because of three reasons: the substance cannot associate with itself, as mentioned above. Those associated with wrong thought but not wrong means refer to wrong means itself. The rest is as mentioned above. Those also associated with both wrong means and wrong thought, besides the substance of wrong means and wrong thought, are the remaining defiled mind and mental functions. What are these? The nine universal mental factors excluding mindfulness, the eight afflictive universal mental factors, the mind during sleep, contemplation, and drowsiness, shamelessness, and lack of embarrassment should be explained according to their respective characteristics. Those not associated with wrong means and wrong thought are the remaining mind and mental functions, referring to wholesome mind, un-obscured neutral mind, form realm and formless realm, and non-associated formations. The reason is as mentioned before. Just as wrong means corresponds to wrong thought, so it is with wrong concentration (evil concentration). Wrong thought also corresponds to wrong concentration.

Question: Among these eight wrong branches, how many are in the desire realm? How many are in the form and formless realms? Answer: There are eight in the desire realm, eight in the form realm, and four in the formless realm, excluding wrong speech, wrong action, wrong livelihood, and wrong awareness. How many are severed by the path of seeing (the first stage of enlightenment)? How many are severed by the path of cultivation (the higher stages of enlightenment)? Answer: One is severed by the path of seeing, referring to wrong view. Three are severed by the path of cultivation, referring to wrong speech, wrong action, and wrong livelihood. Four are severed by both the path of seeing and the path of cultivation, referring to wrong awareness, wrong means, wrong thought, and wrong concentration.

Question: Why are these wrong branches mentioned last here? Answer: To reveal the function of the first mundane dharma (worldly meditation). This Khandha (section) first elucidates the key wholesome dharmas for liberation, just like the first mundane dharma, which can enter the path of seeing and generate the noble path. The noble path and the path of seeing can destroy wrong views. Therefore, the noble path is elucidated first, and the wrong path is elucidated last.

The first mundane and wisdom, the category of people and love and respect, shamelessness, form, and meaninglessness, the category of thought is last.

《Abhidhamma-vibhasa》Volume 24

The Song edition of this volume begins by saying: 'In the Wisdom Khandha, among the eight factors of the path, if one achieves seeing, does one also achieve wisdom?' etc., and ends by saying: 'Associated with the joy enlightenment factor, not associated with the mindfulness enlightenment factor,' etc., totaling twenty-six pages of text. What is the reason for this being completely different from the national edition and the Song edition? Now examining the Song edition.

【English Translation】 English version

Those not associated with 'wrong thought' (evil thought) refer to 'wrong thought' itself. The substance of 'wrong thought' should be associated with 'wrong means' (evil means), not 'wrong thought' itself. Why? Because of three reasons: the substance cannot associate with itself, as mentioned above. Those associated with 'wrong thought' but not 'wrong means' refer to 'wrong means' itself. The rest is as mentioned above. Those also associated with both 'wrong means' and 'wrong thought', besides the substance of 'wrong means' and 'wrong thought', are the remaining defiled mind and mental functions. What are these? The nine universal mental factors excluding mindfulness, the eight afflictive universal mental factors, the mind during sleep, contemplation, and drowsiness, shamelessness, and lack of embarrassment should be explained according to their respective characteristics. Those not associated with 'wrong means' and 'wrong thought' are the remaining mind and mental functions, referring to wholesome mind, un-obscured neutral mind, form realm and formless realm, and non-associated formations. The reason is as mentioned before. Just as 'wrong means' corresponds to 'wrong thought', so it is with 'wrong concentration' (evil concentration). 'Wrong thought' also corresponds to 'wrong concentration'.

Question: Among these eight wrong branches, how many are in the desire realm? How many are in the form and formless realms? Answer: There are eight in the desire realm, eight in the form realm, and four in the formless realm, excluding 'wrong speech', 'wrong action', 'wrong livelihood', and 'wrong awareness'. How many are severed by the path of seeing (the first stage of enlightenment)? How many are severed by the path of cultivation (the higher stages of enlightenment)? Answer: One is severed by the path of seeing, referring to 'wrong view'. Three are severed by the path of cultivation, referring to 'wrong speech', 'wrong action', and 'wrong livelihood'. Four are severed by both the path of seeing and the path of cultivation, referring to 'wrong awareness', 'wrong means', 'wrong thought', and 'wrong concentration'.

Question: Why are these wrong branches mentioned last here? Answer: To reveal the function of the first mundane dharma (worldly meditation). This Khandha (section) first elucidates the key wholesome dharmas for liberation, just like the first mundane dharma, which can enter the path of seeing and generate the noble path. The noble path and the path of seeing can destroy wrong views. Therefore, the noble path is elucidated first, and the wrong path is elucidated last.

The first mundane and wisdom, the category of people and love and respect, shamelessness, form, and meaninglessness, the category of thought is last.

《Abhidhamma-vibhasa》Volume 24

The Song edition of this volume begins by saying: 'In the Wisdom Khandha, among the eight factors of the path, if one achieves seeing, does one also achieve wisdom?' etc., and ends by saying: 'Associated with the joy enlightenment factor, not associated with the mindfulness enlightenment factor,' etc., totaling twenty-six pages of text. What is the reason for this being completely different from the national edition and the Song edition? Now examining the Song edition.

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本錯亂。此文全是此論第四十八卷之文。而重書為此第二十四卷耳。今依二本正之。 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十五

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

◎使揵度不善品第一之一

三結乃至九十八使。儘是佛經。唯除五結九十八使。此非佛經。此章中應除此二論。曾聞尊者瞿沙作如是說。一切阿毗曇論。盡解佛經。因此經故。作如是論。諸經中不說者。皆悉除之。此二論非經所說。是故應除五結說五上分結。所以者何。五上分結。是佛經故。除九十八使。更無所說。非佛經故。復有說者。五結此章中不應除。所以者何。佛于增一阿含五法中說。以經久故。而亡失之。尊者迦旃延子以愿智力。觀察于阿毗曇中。還說五結。曾聞增一阿含。從一法至百法。而今唯有從一法至十法者在。余悉亡失。從一法至十法。亡失甚多。在者猶少。如尊者奢那婆秀阿羅漢是尊者耆婆迦和上般泥洹時。是日亡失七萬七千本生經一萬。阿毗曇論。從是以後更不復行。一論師滅猶失爾所經論。何況佛法中多論師滅。復有說者。此二論雖非佛經。不應除之。問曰。若非佛經何故不除。答曰作經者意欲爾。隨其所欲。而造此論

【現代漢語翻譯】 現代漢語譯本 本段文字錯亂，實際上是《阿毗曇毗婆沙論》第四十八卷的內容，卻被錯誤地編為第二十四卷。現在根據兩個版本進行校正。 《阿毗曇毗婆沙論》卷第二十五 迦旃延子（Kātyāyanīputra，人名）造 五百羅漢釋 北涼天竺沙門浮陀跋摩（Buddhavarman，人名）共道泰等譯 ◎使揵度不善品第一之一 三結乃至九十八使，這些都是佛經的內容。只有五結和九十八使，不是佛經的內容。在本章中應該刪除這兩種論述。曾經聽聞尊者瞿沙（Ghosha，人名）這樣說：一切阿毗曇論，都是爲了解釋佛經。因為有佛經的依據，才作這樣的論述。那些經中沒有說的，都應該刪除。這兩種論述不是經中所說，所以應該刪除。五結應該改為說五上分結。為什麼呢？因為五上分結是佛經的內容。刪除九十八使，是因為沒有其他可說的，而且不是佛經的內容。還有一種說法，五結在本章中不應該刪除。為什麼呢？因為佛在《增一阿含經》的五法中說過，因為時間久遠，所以遺失了。尊者迦旃延子用愿智力，觀察阿毗曇，重新說了五結。曾經聽聞《增一阿含經》從一法到百法，現在只有從一法到十法的內容還在，其餘都遺失了。從一法到十法，遺失的也很多，剩下的很少。比如尊者奢那婆秀（Śāṇavāsin，人名）阿羅漢，在尊者耆婆迦（Jīvaka，人名）和尚般涅槃的時候，當天就遺失了七萬七千本生經和一萬阿毗曇論。從此以後，這些經論就不再流傳。一位論師去世尚且遺失這麼多經論，更何況佛法中很多論師都去世了。還有一種說法，這兩種論述雖然不是佛經，也不應該刪除。有人問：如果不是佛經，為什麼不刪除呢？回答說：作經的人是這樣想的，隨他們的意願而造此論。

【English Translation】 English version This passage is disordered. This text is actually from the forty-eighth volume of the Abhidhamma-vibhāṣā-śāstra, but it is mistakenly written as the twenty-fourth volume. Now, it is corrected according to the two versions. Abhidhamma-vibhāṣā-śāstra, Volume Twenty-Five Composed by Kātyāyanīputra (Kātyāyanīputra, a person's name), Explained by Five Hundred Arhats Translated by Buddhavarman (Buddhavarman, a person's name), an Indian Śrāmaṇa from Northern Liang, together with Dàotài and others ◎ The First of the Chapter on the Imperfectness of the Fetters of Defilements The three fetters up to the ninety-eight anusayas (anusayas, latent tendencies) are all from the Buddha's sutras. Only the five fetters and the ninety-eight anusayas are not from the Buddha's sutras. These two discussions should be removed from this chapter. It has been heard that Venerable Ghosha (Ghosha, a person's name) said: All Abhidhamma treatises explain the Buddha's sutras. Because of these sutras, such treatises are made. Those not mentioned in the sutras should all be removed. These two discussions are not mentioned in the sutras, so they should be removed. The five fetters should be changed to the five higher fetters. Why? Because the five higher fetters are from the Buddha's sutras. Removing the ninety-eight anusayas leaves nothing else to say, and they are not from the Buddha's sutras. There is another saying that the five fetters should not be removed from this chapter. Why? Because the Buddha said in the five dharmas of the Ekottara Agama that they were lost due to the passage of time. Venerable Kātyāyanīputra, with the power of his vow-wisdom, observed the Abhidhamma and restated the five fetters. It has been heard that the Ekottara Agama went from one dharma to a hundred dharmas, but now only the content from one dharma to ten dharmas remains; the rest is lost. Even from one dharma to ten dharmas, much is lost, and little remains. For example, when Venerable Śāṇavāsin (Śāṇavāsin, a person's name), an Arhat, was present at the Parinirvana of Venerable Jīvaka (Jīvaka, a person's name), on that day, seventy-seven thousand Jataka sutras and ten thousand Abhidhamma treatises were lost. From then on, these sutras and treatises were no longer circulated. The passing of one teacher resulted in the loss of so many sutras and treatises, let alone the passing of many teachers in the Buddhadharma. There is another saying that although these two discussions are not from the Buddha's sutras, they should not be removed. Someone asks: If they are not from the Buddha's sutras, why not remove them? The answer is: The author of the treatise intended it this way, according to their wishes, they created this treatise.

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。亦不違法相。於此論中。說一切遍。說非一切遍。說一切遍非一切遍。一切遍者。三結是也。非一切遍者。五結是也。一切遍非一切遍者。九結是也。問曰。五結可爾。九十八使。亦非佛經。何故不除。答曰。一切阿毗曇廣解佛經義。若廣解佛經義者。是阿毗曇。佛經說七使。以界以種以行差別故。有九十八使。是故此二論俱不應除。問曰。彼尊者造論。何故先立章。答曰。欲顯現諸門義故。所以者何。若不先立章者。則門義不顯。如人不能采畫虛空。若欲畫時。必有所依。彼亦如是。複次欲令此論久住世故。雖立章門造偈頌制揵度作品名。百千眾中。乃有一人能具足誦持阿毗曇者。何況不立章門乃至品名。而能具足誦持此煩亂文。欲令無如是過故。而先立章。問曰。彼尊者何故因佛經而立章耶。答曰。以一切阿毗曇盡廣解佛經義故。複次欲顯現佛經有無邊義故。外道書論有文無義。雖有義而少。如羅摩延書。其文有萬二千偈。唯明二事。一明羅摩延劫思陀去。二明羅摩將思陀羅。一切佛經皆是無量無邊。無量者有無量義。無邊者有無邊文。猶如大海無量無邊。無量者謂深無量。無邊者謂廣大無邊。複次欲顯現佛經堪忍問難轉精妙故。外道書論不堪問難。若其問難轉不牢固。無有義味。如猿猴子不耐打觸。若其打觸

【現代漢語翻譯】 現代漢語譯本：也不違反法相（dharma-laksana，事物本來的性質）。在這部論（論藏，Abhidhamma）中，說一切遍（sarva-vyapin，普遍存在），說非一切遍（asarva-vyapin，非普遍存在），說一切遍非一切遍（sarva-vyapinasarva-vyapin，既普遍存在又非普遍存在）。一切遍，指的是三結（tri-samyojana，三種束縛：身見、戒禁取見、疑）；非一切遍，指的是五結（panca-samyojana，五種束縛：貪、嗔、身見、戒禁取見、疑）；一切遍非一切遍，指的是九結（nava-samyojana，九種束縛：愛、恚、慢、無明、見、取、疑、嫉、慳）。 問：五結可以理解，但九十八使（astanavatis-anusaya，九十八種隨眠），並非佛經所說，為何不去除？ 答：一切阿毗曇（Abhidhamma，論藏）都廣泛地解釋佛經的意義。如果廣泛地解釋佛經的意義，那就是阿毗曇。佛經說了七使（sapta-anusaya，七種隨眠），因為界（dhatu，界）、種（jati，種類）、行（carita，行為）的差別，所以有九十八使。因此，這兩部論都不應該去除。 問：那位尊者（bhante，對僧侶的尊稱）造論，為何先設立章節？ 答：想要顯現各種門義（dvāra-artha，進入真理的途徑）的緣故。為什麼這麼說呢？如果不先設立章節，那麼門義就不明顯。就像人不能在虛空中繪畫一樣，如果想要繪畫，必定有所依靠。尊者也是這樣。其次，想要讓這部論長久住世的緣故。即使設立章節、創作偈頌、制定犍度（khandha，蘊）、作品名，百千人中，也只有一人能夠完整地背誦阿毗曇，更何況不設立章節乃至品名，而能夠完整地背誦這煩亂的文字。想要避免這樣的過失，所以先設立章節。 問：那位尊者為何依據佛經而設立章節呢？ 答：因為一切阿毗曇都廣泛地解釋佛經的意義的緣故。其次，想要顯現佛經有無邊的意義的緣故。外道的書籍和理論有文字而沒有意義，即使有意義也很少，如《羅摩衍那》（Ramayana）這本書，其文字有一萬二千偈，只說明兩件事：一是說明羅摩衍那（Rama）劫走悉陀（Sita），二是說明羅摩（Rama）將悉陀（Sita）帶走。一切佛經都是無量無邊的。無量，指的是有無量的意義；無邊，指的是有無邊的文字。猶如大海無量無邊，無量，指的是深無量；無邊，指的是廣大無邊。 其次，想要顯現佛經堪忍問難，並且越轉越精妙的緣故。外道的書籍和理論不堪問難，如果對其問難，反而會變得不牢固，沒有意義和味道。就像猿猴的幼崽不耐打觸，如果對其打觸

【English Translation】 English version: Nor does it violate the dharma-laksana (the inherent nature of things). In this treatise (Abhidhamma, the collection of treatises), it speaks of 'all-pervading' (sarva-vyapin, universally present), 'not all-pervading' (asarva-vyapin, not universally present), and 'all-pervading and not all-pervading' (sarva-vyapinasarva-vyapin, both universally present and not universally present). 'All-pervading' refers to the three fetters (tri-samyojana, three bonds: self-view, attachment to rites and rituals, and doubt); 'not all-pervading' refers to the five fetters (panca-samyojana, five bonds: greed, hatred, self-view, attachment to rites and rituals, and doubt); 'all-pervading and not all-pervading' refers to the nine fetters (nava-samyojana, nine bonds: love, hate, pride, ignorance, views, grasping, doubt, jealousy, and stinginess). Question: The five fetters are understandable, but the ninety-eight anusayas (astanavatis-anusaya, ninety-eight latent tendencies), which are not mentioned in the Buddha's sutras, why are they not removed? Answer: All Abhidhamma (Abhidhamma, the collection of treatises) extensively explains the meaning of the Buddha's sutras. If it extensively explains the meaning of the Buddha's sutras, then it is Abhidhamma. The Buddha's sutras speak of the seven anusayas (sapta-anusaya, seven latent tendencies), but because of the differences in realm (dhatu, element), type (jati, kind), and conduct (carita, behavior), there are ninety-eight anusayas. Therefore, neither of these two treatises should be removed. Question: Why did that venerable one (bhante, a term of respect for monks) establish chapters first when composing the treatise? Answer: Because he wanted to reveal the meanings of the various gateways (dvāra-artha, paths to truth). Why is that? If chapters are not established first, then the meanings of the gateways will not be clear. It is like a person who cannot paint in empty space; if they want to paint, they must have something to rely on. The venerable one is the same. Secondly, it is because he wanted this treatise to last long in the world. Even if chapters are established, verses are composed, khandhas (khandha, aggregates) are established, and works are named, only one person out of hundreds of thousands will be able to fully recite the Abhidhamma, let alone be able to fully recite this confusing text without establishing chapters or even titles of sections. He wanted to avoid such a fault, so he established chapters first. Question: Why did that venerable one establish chapters based on the Buddha's sutras? Answer: Because all Abhidhamma extensively explains the meaning of the Buddha's sutras. Secondly, it is because he wanted to reveal that the Buddha's sutras have boundless meanings. The books and theories of non-Buddhists have words but no meaning, and even if they have meaning, it is very little, like the book 'Ramayana', which has twelve thousand verses but only explains two things: one is that Rama (Rama) abducted Sita (Sita), and the other is that Rama (Rama) took Sita (Sita) away. All the Buddha's sutras are immeasurable and boundless. 'Immeasurable' means having immeasurable meanings; 'boundless' means having boundless words. It is like the ocean, immeasurable and boundless; 'immeasurable' means immeasurable in depth; 'boundless' means immeasurable in vastness. Furthermore, it is because he wanted to show that the Buddha's sutras can withstand questioning and become more and more refined. The books and theories of non-Buddhists cannot withstand questioning; if they are questioned, they become unstable and have no meaning or flavor. It is like a baby monkey that cannot tolerate being touched; if it is touched

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便失糞穢。佛經堪耐打觸。若打觸時則出清凈戒色及善根觸。亦如波羅㮈衣堪耐打觸。若加打觸光色轉妙出生妙觸。彼亦如是。複次欲顯現佛經發則妙故。佛經說有三事。覆則妙發則不妙。謂愚人女人婆羅門書三事。發則妙覆則不妙。謂智人日月佛經。複次欲顯現佛經堪耐思求轉精妙故。如人觀日眼不明凈。外道書論思求之時。使慧眼不凈。如人觀月眼則明凈。佛法經論思求之時令慧眼明凈。複次先作是說。一切阿毗曇盡廣解佛經義。以是事故。如來所說。種種不相似義。立雜揵度。說諸結義。立結使揵度。乃至說見義。立見揵度。一一揵度中。分別一切法。問曰。彼尊者造論。何故先立章後作門。答曰。如人造舍。先平治地然後立舍。彼尊者亦復如是。欲造法舍如平地法。先立於章。如造舍法后立於門。複次如人種樹。先治地然後乃種。彼尊者亦復如是。欲種法樹如治地法。先立於章。如種樹法。後作于門。複次如華鬘師華鬘弟子欲造種種鬘時。先經其縷。然後以種種色華而莊飾之。彼尊者亦復如是。欲造法鬘。如經縷法。先立於章。如以華莊飾之。後作于門。複次如畫師畫弟子。欲畫之時。先摹其像。后布眾采。彼尊者亦復如是。如摹像法。先立於章。如布采法。後作于門。複次猶如工匠工匠弟子。先量其木。后

【現代漢語翻譯】 現代漢語譯本 便會失去糞便等不凈之物。佛經是堪能忍受打擊和觸控的。如果打擊或觸控佛經，就會產生清凈的戒色以及善根的觸感。這就像波羅㮈衣（Kasi cloth，一種精美的布料）能夠承受打擊和觸控一樣。如果加以打擊和觸控，它的光澤和顏色會變得更加美妙，產生微妙的觸感。佛經也是如此。此外，爲了顯示佛經的顯現和闡發是美妙的，佛經中說了三件事，覆蓋則不妙，顯發則美妙，即愚人、女人和婆羅門書這三件事。顯發則美妙，覆蓋則不妙，即智者、日月和佛經。此外，爲了顯示佛經是堪能忍受思考和探求，並且越探求越精妙的，就像人看太陽，眼睛會變得不明亮一樣。外道的書籍和理論，在思考和探求的時候，會使智慧之眼變得不乾淨。就像人看月亮，眼睛會變得明亮一樣，佛法的經論，在思考和探求的時候，會使智慧之眼變得明亮。此外，先前已經說過，一切阿毗曇（Abhidhamma，論藏）都廣泛地解釋佛經的意義。因為這個緣故，如來所說的種種不相似的意義，設立雜揵度（miscellaneous section，雜品）。宣說諸結的意義，設立結使揵度（section on fetters，結使品），乃至宣說見的意義，設立見揵度（section on views，見品）。在每一個揵度中，分別一切法。問：那位尊者造論，為什麼先設立章，後設立門？答：就像人建造房屋，先平整土地，然後才建造房屋。那位尊者也是這樣，想要建造法舍，就像平整土地一樣，先設立章，就像建造房屋一樣，後設立門。此外，就像人種植樹木，先整治土地，然後才種植。那位尊者也是這樣，想要種植法樹，就像整治土地一樣，先設立章，就像種植樹木一樣，後設立門。此外，就像花鬘師（garland maker，花環製作者）或花鬘弟子的想要製作各種各樣的花鬘時，先穿好線，然後用各種顏色的花來裝飾它。那位尊者也是這樣，想要製作法鬘，就像穿線一樣，先設立章，就像用花裝飾一樣，後設立門。此外，就像畫師或畫師弟子，想要繪畫的時候，先摹擬其像，然後塗布各種色彩。那位尊者也是這樣，就像摹擬其像一樣，先設立章，就像塗布色彩一樣，後設立門。此外，猶如工匠或工匠弟子，先測量木材，然後

【English Translation】 English version Then it loses excrement and filth. The Buddha's teachings (Sutras) are able to withstand striking and touching. If they are struck or touched, they produce pure precepts, wholesome qualities, and pleasant sensations. It is like Kasi cloth (波羅㮈衣), which can withstand striking and touching. If it is struck or touched, its luster and color become more exquisite, producing subtle sensations. It is the same with the Sutras. Furthermore, to show that the manifestation and exposition of the Sutras are wonderful, the Sutras speak of three things: covering them is not good, but revealing them is good. These three things are foolish people, women, and Brahmanical texts. Revealing is good, covering is not good: wise people, the sun and moon, and the Buddha's teachings. Furthermore, to show that the Sutras are able to withstand contemplation and inquiry, and become more refined the more they are explored, it is like a person looking at the sun, whose eyes become unclear. When one contemplates and inquires into the books and theories of external paths, it makes the eye of wisdom unclear. It is like a person looking at the moon, whose eyes become clear. When one contemplates and inquires into the Sutras and treatises of the Buddha's Dharma, it makes the eye of wisdom clear. Furthermore, it was previously said that all Abhidhamma (阿毗曇) extensively explain the meaning of the Buddha's teachings. For this reason, the Tathagata (如來) spoke of various dissimilar meanings, establishing the miscellaneous section (雜揵度). Explaining the meaning of the fetters, establishing the section on fetters (結使揵度), and even explaining the meaning of views, establishing the section on views (見揵度). In each section, all dharmas are distinguished. Question: Why did that venerable one, in composing the treatise, first establish the chapters and then the sections? Answer: It is like a person building a house, who first levels the ground and then builds the house. That venerable one is also like that. Wanting to build a Dharma-house, like leveling the ground, he first established the chapters, and like building the house, he later established the sections. Furthermore, it is like a person planting a tree, who first prepares the ground and then plants it. That venerable one is also like that. Wanting to plant a Dharma-tree, like preparing the ground, he first established the chapters, and like planting the tree, he later established the sections. Furthermore, it is like a garland maker (花鬘師) or a garland maker's disciple who, wanting to make various kinds of garlands, first strings the thread and then adorns it with flowers of various colors. That venerable one is also like that. Wanting to make a Dharma-garland, like stringing the thread, he first established the chapters, and like adorning it with flowers, he later established the sections. Furthermore, it is like a painter or a painter's disciple who, wanting to paint, first copies the image and then applies various colors. That venerable one is also like that. Like copying the image, he first established the chapters, and like applying colors, he later established the sections. Furthermore, like a craftsman or a craftsman's disciple, first measures the wood, and then

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刻支體。彼尊者亦復如是。如量木法。先立於章。如刻支體法。後作于門。複次如行者觀法。先觀四大造色。后觀微塵剎那。彼尊者亦復如是。如觀四大造色法。先立於章。如觀微塵剎那法。後作于門。複次世尊說法亦爾。先說后解。先說者。如說六界六觸十八意行四處。比丘當知。是名為人。后解者此名六界乃至四處。彼尊者亦復如是。先立於章。後作于門。複次欲現二種善故。先立於章。現善於文。後作于門。現善於義。如善於文義。于文義有力。於法無礙。于義無礙。法無礙果。義無礙果。當知亦如是。複次欲現己知見不錯亂故。若人知見錯亂所造經論。亦復錯亂。不能善立章門乃至品名。若人知見不錯亂者。所造經論亦不錯亂。善立於章乃至品名。是故欲顯己知見不錯亂故。先立於章後作于門。◎

◎問曰。以何等故。彼尊者作經先立三結為章。后乃至九十八使。答曰。彼作經者有如是欲如是意隨其欲意造作此論。亦不違法相。是故先立三結為章。后乃至九十八使。尊者波奢說曰。雖一切處生疑。然不違法相。若先說三不善根。后乃至九十八使。亦有此疑。複次阿毗曇應以相求。不應以次第求。前說后說俱無有過。複次亦可隨義說其次第。所以先立三結為章。后乃至九十八使。若一一阿毗曇求其次第。

【現代漢語翻譯】 現代漢語譯本： 刻支體（ka Zhi ti，未明確含義）。那位尊者也是這樣。就像衡量木材的方法，先確定章節（章），就像雕刻支體的方法，後製作門扇（門）。又如修行者觀法，先觀察四大造色（si da zao se，地、水、火、風四大元素所形成的物質），后觀察微塵剎那（wei chen cha na，極微小的物質和極短的時間）。那位尊者也是這樣。就像觀察四大造色的方法，先確定章節，就像觀察微塵剎那的方法，後製作門扇。再者，世尊說法也是如此，先說后解。先說，比如講六界（liu jie，地、水、火、風、空、識六種元素）、六觸（liu chu，眼、耳、鼻、舌、身、意六種感覺器官與色、聲、香、味、觸、法六種對像接觸產生的六種感覺）、十八意行（shi ba yi xing，六根對六塵所產生的六識，加上六識對六塵所產生的感受，以及六識對六塵所產生的思念，總共十八種心理活動）、四處（si chu，四念處，即身念處、受念處、心念處、法念處）。比丘們應當知道，這叫做人。后解，就是解釋這六界乃至四處的含義。那位尊者也是這樣，先確定章節，後製作門扇。再者，爲了展現兩種善，先確定章節，展現文字上的善，後製作門扇，展現義理上的善。如果文字和義理都善，那麼文字和義理就具有力量，對於法義沒有障礙，對於義理沒有障礙。法義無礙的果報，義理無礙的果報，應當知道也是這樣。再者，爲了展現自己知見沒有錯亂，如果人的知見錯亂，所造的經論也會錯亂，不能很好地確立章節乃至品名。如果人的知見沒有錯亂，所造的經論也不會錯亂，能夠很好地確立章節乃至品名。因此，爲了顯示自己知見沒有錯亂，先確定章節，後製作門扇。

問：因為什麼緣故，那位尊者作經先確立三結（san jie，身見結、戒禁取結、疑結）為章節，然後是九十八使（jiu shi ba shi，九十八種煩惱）？答：那位作經者有這樣的願望，這樣的意圖，隨著他的願望和意圖來造作這部論，也不違反法相。所以先確立三結為章節，然後是九十八使。尊者波奢（bo she）說：即使在所有地方產生疑問，也不違反法相。如果先說三種不善根（san bu shan gen，貪、嗔、癡），然後是九十八使，也會有這樣的疑問。再者，阿毗曇（a pi tan，佛教論藏）應該用相來尋求，不應該用次第來尋求。先說后說都沒有過錯。再者，也可以隨著義理來說其次第。所以先確立三結為章節，然後是九十八使。如果一一按照阿毗曇來尋求其次第，

【English Translation】 English version: Ka Zhi ti (unclear meaning). That venerable one is also like this. Like the method of measuring wood, first establish the chapter, like the method of carving limbs, then make the doors. Furthermore, like a practitioner observing the Dharma, first observe the four great elements forming matter (si da zao se, the four elements of earth, water, fire, and wind that form matter), then observe the infinitesimal moments (wei chen cha na, extremely small matter and extremely short time). That venerable one is also like this. Like the method of observing the four great elements forming matter, first establish the chapter, like the method of observing the infinitesimal moments, then make the doors. Furthermore, the World Honored One's teaching is also like this, first speaking and then explaining. Speaking first, such as speaking of the six realms (liu jie, the six elements of earth, water, fire, wind, space, and consciousness), the six contacts (liu chu, the six senses of eye, ear, nose, tongue, body, and mind in contact with the six objects of form, sound, smell, taste, touch, and dharma), the eighteen mental activities (shi ba yi xing, the six consciousnesses arising from the six senses in contact with the six objects, plus the feelings and thoughts arising from the six consciousnesses in contact with the six objects, totaling eighteen mental activities), and the four foundations (si chu, the four foundations of mindfulness, namely mindfulness of body, feeling, mind, and dharma). Bhikkhus should know that this is called a person. Explaining later is to explain the meaning of these six realms and even the four foundations. That venerable one is also like this, first establishing the chapter, then making the doors. Furthermore, in order to show two kinds of goodness, first establish the chapter, showing the goodness in the text, then make the doors, showing the goodness in the meaning. If both the text and the meaning are good, then the text and the meaning have power, there is no obstacle to the Dharma, and there is no obstacle to the meaning. The result of unobstructed Dharma, the result of unobstructed meaning, should be known to be like this. Furthermore, in order to show that one's own knowledge and views are not confused, if a person's knowledge and views are confused, the scriptures and treatises they create will also be confused, and they will not be able to establish chapters and even titles of chapters well. If a person's knowledge and views are not confused, the scriptures and treatises they create will also not be confused, and they will be able to establish chapters and even titles of chapters well. Therefore, in order to show that one's own knowledge and views are not confused, first establish the chapter, then make the doors.

Question: For what reason did that venerable one, when composing the scriptures, first establish the three fetters (san jie, the fetters of self-view, attachment to precepts and rituals, and doubt) as chapters, and then the ninety-eight defilements (jiu shi ba shi, ninety-eight kinds of afflictions)? Answer: That composer of scriptures has such a wish, such an intention, and creates this treatise according to his wish and intention, without violating the Dharma characteristics. Therefore, he first established the three fetters as chapters, and then the ninety-eight defilements. Venerable Posha (bo she) said: Even if doubts arise in all places, it does not violate the Dharma characteristics. If the three unwholesome roots (san bu shan gen, greed, hatred, and delusion) are spoken of first, and then the ninety-eight defilements, there will also be such doubts. Furthermore, Abhidhamma (a pi tan, Buddhist Abhidhamma Pitaka) should be sought by characteristics, not by sequence. There is no fault in speaking first or speaking later. Furthermore, the sequence can also be spoken of according to the meaning. Therefore, the three fetters are first established as chapters, and then the ninety-eight defilements. If one seeks the sequence according to each Abhidhamma,

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則經文煩亂。誰能具足受持阿毗曇煩亂文者。複次為增法故。先說三結。后說四五六七九。至九十八使。複次為說煩惱樹次第增長法故。先說三結。后說四五六七九。至九十八使。複次欲次第說得四沙門果故。若斷三結。得須陀洹果。不盡斷三不善根及欲漏。得斯陀含果。盡斷得阿那含果。永斷有漏無明漏。得阿羅漢果。余流扼縛取蓋下分結上分結見身愛結使等。皆是有漏差別。廣分別漏。是故欲說次第得四沙門果故。先立三結為章。后乃至九十八使。

三結身見戒取疑。問曰。此三結體性是何。答曰。體性有二十一種身見三界見苦所斷有三種。戒取三界見苦見道所斷有六種。疑三界見苦集滅道所斷有十二種。此二十一種。是三結體。我物相性分。

已說體性。所以今當說。何故名結。結是何義。答曰。縛義是結義。合苦義是結義。雜毒義是結義。縛義是結義者。縛即是結。何以故。知如經說。尊者摩訶拘絺羅往尊者舍利弗所。作如是問。為色縛眼。為眼縛色。乃至意法亦如是問。舍利弗答尊者摩訶拘絺羅。色不縛眼。眼不縛色。其中欲愛。是其縛也。譬如白牛黑牛同一。扼靷而以系之。尊者拘絺羅。于意云何。若有說言黑牛系白牛白牛系黑牛。為是如法說不。答言。不也。然彼扼靷是其縛。如是尊者拘

【現代漢語翻譯】 現代漢語譯本：如果經文雜亂無章，誰又能完整地受持《阿毗曇》中關於煩惱的論述呢？再者，爲了增進佛法，先說三種結縛（三結），然後說四、五、六、七、九，直到九十八種隨眠（九十八使）。再者，爲了說明煩惱如樹木般次第增長的道理，先說三結，后說四、五、六、七、九，直至九十八使。再者，爲了次第說明如何證得四種沙門果位，斷除三結，證得須陀洹果（Sotapanna-phala）；沒有完全斷除三種不善根以及欲漏，證得斯陀含果（Sakadagami-phala）；完全斷除，證得阿那含果（Anagami-phala）；永遠斷除有漏和無明漏，證得阿羅漢果（Arahat-phala）。其餘的如流、扼、縛、取、蓋、下分結、上分結、見、身愛結、使等，都是有漏的差別。廣泛地分別各種漏，因此，爲了說明次第證得四沙門果，先立三結為綱要，然後乃至九十八使。

三結是身見（Sakkaya-ditthi，認為五蘊為我）、戒禁取見（Silabbata-paramasa，執取不正戒律）、疑（Vicikiccha，懷疑佛法僧）。問：這三種結的體性是什麼？答：體性共有二十一種。身見在三界中，是見苦所斷的，有三種。戒禁取見在三界中，是見苦和見道所斷的，有六種。疑在三界中，是見苦、集、滅、道所斷的，有十二種。這二十一種，是三結的體性，即我、物、相、性等方面的區分。

已經說了體性，現在應當說原因。為什麼稱為『結』？『結』是什麼意思？答：束縛的意思是『結』的意思，與苦結合的意思是『結』的意思，混雜毒害的意思是『結』的意思。束縛的意思是『結』的意思，束縛就是結。為什麼知道呢？如經中所說，尊者摩訶拘絺羅（Mahakotthita）前往尊者舍利弗（Sariputta）處，這樣問道：是色（Rupa，顏色）束縛眼（Cakkhu，眼睛），還是眼束縛色？乃至意（Mano，意識）和法（Dhamma，事物）也是這樣問。舍利弗回答尊者摩訶拘絺羅：色不束縛眼，眼不束縛色，其中的欲愛（Chandaraga，貪慾和愛）才是束縛。譬如白牛和黑牛在一起，用軛和韁繩繫住它們。尊者拘絺羅，你認為怎麼樣？如果有人說黑牛繫住白牛，白牛繫住黑牛，這是如實之說嗎？回答說：不是的。而是那軛和韁繩才是束縛。像這樣，尊者拘絺羅

【English Translation】 English version: If the scriptures are disordered, who can fully uphold the Abhidhamma's (Abhidhamma, higher teachings) discussions on afflictions? Furthermore, for the sake of increasing the Dharma, first, the three fetters (three bonds) are discussed, then four, five, six, seven, and nine, up to the ninety-eight latent defilements (ninety-eight anusayas). Furthermore, to explain the principle of the gradual increase of afflictions like a tree, first, the three fetters are discussed, then four, five, six, seven, and nine, up to the ninety-eight latent defilements. Furthermore, to explain in order how to attain the four fruits of a Samana (four stages of enlightenment), by cutting off the three fetters, one attains the Sotapanna-phala (Sotapanna-phala, stream-enterer); without completely cutting off the three unwholesome roots and the desire-attachment, one attains the Sakadagami-phala (Sakadagami-phala, once-returner); by completely cutting them off, one attains the Anagami-phala (Anagami-phala, non-returner); by forever cutting off the outflows of existence and the outflow of ignorance, one attains the Arahat-phala (Arahat-phala, liberation). The remaining flows, yokes, bonds, grasping, coverings, lower fetters, higher fetters, views, attachment to the body, latent defilements, etc., are all differentiations of outflows. Extensively distinguishing the various outflows, therefore, to explain the gradual attainment of the four fruits of a Samana, first, the three fetters are established as the outline, and then up to the ninety-eight latent defilements.

The three fetters are self-view (Sakkaya-ditthi, belief in a permanent self), attachment to rites and rituals (Silabbata-paramasa, clinging to wrong practices), and doubt (Vicikiccha, uncertainty about the teachings). Question: What is the nature of these three fetters? Answer: The nature consists of twenty-one types. Self-view, in the three realms, is abandoned by seeing suffering, and there are three types. Attachment to rites and rituals, in the three realms, is abandoned by seeing suffering and seeing the path, and there are six types. Doubt, in the three realms, is abandoned by seeing suffering, arising, cessation, and the path, and there are twelve types. These twenty-one types are the nature of the three fetters, which are distinctions in terms of self, object, characteristic, and nature.

Having spoken of the nature, now we should speak of the reason. Why are they called 'fetters'? What is the meaning of 'fetter'? Answer: The meaning of binding is the meaning of 'fetter', the meaning of combining with suffering is the meaning of 'fetter', the meaning of mixing with poison is the meaning of 'fetter'. The meaning of binding is the meaning of 'fetter', binding is indeed a fetter. How is this known? As it is said in the sutra, Venerable Mahakotthita (Mahakotthita) went to Venerable Sariputta (Sariputta) and asked thus: Does form (Rupa, visual object) bind the eye (Cakkhu, eye), or does the eye bind form? And so on, the same question was asked about mind (Mano, mind) and mental objects (Dhamma, mental object). Sariputta answered Venerable Mahakotthita: Form does not bind the eye, the eye does not bind form, but the desire-attachment (Chandaraga, desire and lust) within them is the binding. For example, a white ox and a black ox are together, and they are tied with a yoke and reins. Venerable Kotthita, what do you think? If someone says that the black ox ties the white ox, and the white ox ties the black ox, is this a truthful statement? He answered: No. Rather, it is the yoke and reins that are the binding. Likewise, Venerable Kotthita

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絺羅。色不縛眼。眼不縛色。但于其中。欲愛是縛。乃至意說亦如是。以是事故。知結即是縛。合苦義是結義者。欲界諸結與欲界苦眾生合。色界諸結與色界苦眾生合。無色界諸結與無色界苦眾生合。欲界諸結與苦合相。不與樂合。色無色界諸結與苦合相。不與樂合。以是事故。合苦義是結義。雜毒義是結義者。一切受生妙有漏定。如無量解脫除入一切處定等。聖所遠離。以雜煩惱毒故。猶雜毒食。雖復美妙智人遠之。彼亦如是。以是事故。縛義合苦義。雜毒義是結義。佛經說。若斷三結。名須陀洹。不墮惡趣。決定入究竟道。唯受七有七生天上人中。得盡苦際。問曰。如阿毗曇說。斷八十八使。名須陀洹。如池喻經說。斷無量苦。名須陀洹。以何等故。世尊說。若斷三結。名須陀洹。答曰。或有說者。此是如來有餘說。略言要言。為受化者。作如是說。複次為人故。為時眾故。為受化者故。為法器故。所以者何。諸佛說法。盡為受化者。智有深淺。亦觀其心及與結使。其心者。所謂善根。結使者。謂諸煩惱。觀察其心及煩惱已。隨其煩惱。說對治法。亦不說少。若說少者。則不能除煩惱之病。亦不說多。若說多者。則是如來無利之說。譬如醫師治病。先觀其病及病所因。然後投其對治之藥。亦不少投。若少投者。其

【現代漢語翻譯】 現代漢語譯本 絺羅（Cīluó）。色（rūpa）不束縛眼（cakṣu），眼不束縛色。只是在其中，慾望和愛才是束縛。乃至意（manas）和說（vacana）也是如此。因為這個緣故，知道結（saṃyojana）就是束縛，結合痛苦的意義就是結的意義。欲界的各種結與欲界的苦難眾生結合。各種結與苦難眾生結合。沒有各種結與沒有苦難眾生結合。欲界的各種結與痛苦結合的相狀，不與快樂結合。色界和無色界的各種結與痛苦結合的相狀，不與快樂結合。因為這個緣故，結合痛苦的意義就是結的意義。混合毒藥的意義就是結的意義。一切接受生命、美妙但有遺漏的禪定，例如無量解脫、除入、一切處定等等，是聖人所遠離的，因為它混合了煩惱的毒藥，就像混合了毒藥的食物一樣。即使它非常美味，智者也會遠離它。它們也是如此。因為這個緣故，束縛的意義、結合痛苦的意義、混合毒藥的意義就是結的意義。佛經說，如果斷除了三種結，就叫做須陀洹（Srotaāpanna），不會墮入惡趣，決定進入究竟之道，只承受七次有，七次生在天上和人間，就能得到痛苦的終結。問：如阿毗曇（Abhidhamma）所說，斷除了八十八使，叫做須陀洹。如池喻經所說，斷除了無量苦，叫做須陀洹。因為什麼緣故，世尊說，如果斷除了三種結，就叫做須陀洹？答：或者有人說，這是如來有剩餘的說，簡略而言，要而言之，為接受教化的人，作這樣的說。再次，爲了人，爲了時眾，爲了接受教化的人，爲了法器，所以這樣說。諸佛說法，都是爲了接受教化的人。智慧有深淺，也觀察他們的心以及結使。他們的心，就是所謂的善根。結使，就是各種煩惱。觀察他們的心和煩惱之後，隨著他們的煩惱，說對治法。也不說少，如果說少了，就不能去除煩惱的病。也不說多，如果說多了，就是如來無益的說。譬如醫師治病，先觀察他的病以及病的原因，然後投其對治的藥，也不少投，如果少投，那麼

【English Translation】 English version Cīluó. Rūpa (form) does not bind the cakṣu (eye), and the eye does not bind rūpa. But within them, desire and love are the binding. Even manas (mind) and vacana (speech) are the same. For this reason, know that saṃyojana (fetter) is binding, and the meaning of combining suffering is the meaning of fetter. The various fetters of the desire realm combine with the suffering beings of the desire realm. Various fetters combine with suffering beings. There are no various fetters that combine with non-suffering beings. The aspect of the various fetters of the desire realm combining with suffering does not combine with happiness. The various fetters of the form and formless realms combining with suffering do not combine with happiness. For this reason, the meaning of combining suffering is the meaning of fetter. The meaning of mixing poison is the meaning of fetter. All life-receiving, wonderful but leaky samādhi (meditative absorption), such as immeasurable liberation, cessation attainment, all-pervading samādhi, etc., are shunned by the saints because they are mixed with the poison of afflictions, just like food mixed with poison. Even if it is very delicious, the wise will stay away from it. They are also like that. For this reason, the meaning of binding, the meaning of combining suffering, and the meaning of mixing poison are the meaning of fetter. The Buddha said in the sutras, 'If one cuts off the three fetters, he is called a Srotaāpanna (stream-enterer), and he will not fall into the evil realms, and he will definitely enter the ultimate path, and he will only endure seven existences, seven births in the heavens and among humans, and he will attain the end of suffering.' Question: As the Abhidhamma (Higher Teaching) says, 'Cutting off the eighty-eight bonds is called a Srotaāpanna.' As the Pond Analogy Sutra says, 'Cutting off immeasurable suffering is called a Srotaāpanna.' For what reason did the World Honored One say, 'If one cuts off the three fetters, he is called a Srotaāpanna?' Answer: Or some say, 'This is the Tathagata's (Thus Come One) remaining speech, brief and essential, made for those who are to be taught.' Furthermore, it is for the sake of people, for the sake of the assembly, for the sake of those who are to be taught, for the sake of the vessel of the Dharma, that he speaks in this way. All the Buddhas' teachings are for the sake of those who are to be taught. Wisdom has depth and shallowness, and they also observe their minds and fetters. Their minds are what are called good roots. The fetters are the various afflictions. After observing their minds and afflictions, according to their afflictions, they speak the antidotal Dharma. They do not speak too little, for if they speak too little, they will not be able to remove the disease of afflictions. Nor do they speak too much, for if they speak too much, it is the Tathagata's unprofitable speech. For example, a doctor treats a disease, first observing the disease and the cause of the disease, and then administering the antidotal medicine, not administering too little, for if he administers too little, then'

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病不愈。亦不多投。若多投者。唐捐其功。隨其所應。而投其藥。彼亦如是。複次若略說斷三結。名須陀洹。若廣說則斷八十八使及無量苦。名須陀洹。如略說廣說不分別分別頓說次第說亦如是。複次為利根者。說斷三結名須陀洹。為鈍根者。說斷八十八結及無量苦名須陀洹。如利根鈍根。因力緣力。內力外力。依內思惟力。依外說力。揵智遲智。說亦如是。複次欲說易行法以誘進受化者。如牽他手令其起故。此中應說跋耆子喻。曾聞有跋耆子。于佛法出家。是時已制二百五十戒。令族姓子隨其所樂而履行之。彼人聞已。生憂慮心。誰能守護如此諸戒。便詣佛所。頭面禮足。而白佛言。世尊。制二百五十戒。令族姓子隨其所樂而奉行之。我今不堪守護此戒。

爾時世尊。示親善相而不呵責。以軟美言而慰喻之。善哉善哉。跋耆子。汝能善學三戒不耶。謂善學戒。善學心。善學慧。彼人聞已。生大歡喜。作如是言。我能善學此三種戒。學三種戒故。次第能學一切諸戒。若如來說斷見道所斷八十八使及無量諸苦名須陀洹者。則受化者。心生憂慮。何能拔此八十八煩惱之樹。度八十八煩惱大河。干竭八十八煩惱大海。摧破八十八煩惱之山。修此八十八對治之道。若佛說斷三結名須陀洹。諸受化者。生大歡喜。若斷三結

【現代漢語翻譯】 現代漢語譯本： 病不愈，也不要過多地用藥。如果用藥過多，只會徒勞無功。應該根據病情所需，對癥下藥。對於修行證果也是如此。其次，如果簡略地說斷除三結（身見、戒禁取見、疑），就稱為須陀洹（Sotapanna，入流果）。如果詳細地說，則是斷除八十八使（八十八種煩惱）以及無量的痛苦，才稱為須陀洹。如同簡略說和詳細說一樣，不分別和分別說，頓悟和次第漸修，也是同樣的道理。其次，為利根（根器敏銳）的人，說斷除三結就可證得須陀洹果；為鈍根（根器遲鈍）的人，說斷除八十八結以及無量痛苦才能證得須陀洹果。如同利根和鈍根，因力、緣力，內力、外力，依靠內心的思惟力，依靠外在的說法力，理解力快和理解力慢，說法也是同樣的道理。其次，爲了宣說易於修行的法門，以引導和接納那些可以被教化的人，就像牽著他們的手讓他們站起來一樣。這裡應該說跋耆子（Vajjiputta）的比喻。曾經聽說有位跋耆子，在佛法中出家。當時已經制定了二百五十條戒律，讓信眾根據自己的意願去奉行。那個人聽了之後，心生憂慮，心想誰能夠守護這麼多的戒律呢？於是就去拜見佛陀，頂禮佛足，然後對佛陀說：『世尊，您制定了二百五十條戒律，讓信眾根據自己的意願去奉行。我現在沒有能力守護這些戒律。』 當時世尊，面帶慈祥友善的表情，沒有責備他，而是用柔和美好的語言來安慰他：『很好，很好，跋耆子。你能夠好好地學習三戒嗎？也就是好好地學習戒（Sila，戒律），好好地學習心（Samadhi，禪定），好好地學習慧（Prajna，智慧）。』那個人聽了之後，非常高興，說：『我能夠好好地學習這三種戒。』因為學習這三種戒的緣故，就能次第地學習一切戒律。如果如來說斷除見道所斷的八十八使以及無量的痛苦才能證得須陀洹果，那麼那些可以被教化的人，心裡就會產生憂慮，心想怎麼能夠拔除這八十八種煩惱之樹，度過這八十八種煩惱大河，使這八十八種煩惱大海乾涸，摧毀這八十八種煩惱之山，修習這八十八種對治煩惱的法門呢？如果佛陀說斷除三結就能證得須陀洹果，那麼那些可以被教化的人，就會非常高興，心想如果斷除三結

【English Translation】 English version: If the illness does not heal, do not administer too much medicine. If too much is administered, the effort will be in vain. One should administer medicine according to what is needed. It is the same with cultivation and attaining fruition. Furthermore, if one briefly says that severing the three bonds (self-view, clinging to rules and rituals, and doubt) is called a Sotapanna (stream-enterer), if one speaks extensively, then severing the eighty-eight fetters (eighty-eight types of afflictions) and immeasurable suffering is called a Sotapanna. Just as with brief and extensive explanations, not differentiating and differentiating, sudden enlightenment and gradual cultivation are the same principle. Furthermore, for those with sharp faculties, it is said that severing the three bonds leads to the Sotapanna fruit; for those with dull faculties, it is said that severing the eighty-eight fetters and immeasurable suffering leads to the Sotapanna fruit. Just as with sharp and dull faculties, the power of causes, the power of conditions, inner power, outer power, relying on the power of inner contemplation, relying on the power of external teachings, quick understanding and slow understanding, the teachings are the same principle. Furthermore, in order to expound the easy-to-practice Dharma, to guide and receive those who can be taught, like pulling their hand to help them stand up. Here, the analogy of Vajjiputta (Vajjiputta) should be told. It was once heard that there was a Vajjiputta who left home in the Buddha's Dharma. At that time, two hundred and fifty precepts had already been established, allowing clansmen to practice them according to their preferences. Upon hearing this, that person became worried, thinking, 'Who can guard so many precepts?' So he went to see the Buddha, prostrated at his feet, and said to the Buddha, 'World Honored One, you have established two hundred and fifty precepts, allowing clansmen to practice them according to their preferences. I am now incapable of guarding these precepts.' At that time, the World Honored One showed a kind and friendly expression without scolding him, but comforted him with soft and beautiful words: 'Good, good, Vajjiputta. Are you able to learn the three trainings well? That is, to learn Sila (precepts) well, to learn Samadhi (concentration) well, and to learn Prajna (wisdom) well.' Upon hearing this, that person was very happy and said, 'I am able to learn these three trainings well.' Because of learning these three trainings, one can gradually learn all the precepts. If the Tathagata says that severing the eighty-eight fetters eradicated by the path of seeing and immeasurable suffering leads to the Sotapanna fruit, then those who can be taught will become worried, thinking, 'How can one uproot this tree of eighty-eight afflictions, cross this great river of eighty-eight afflictions, dry up this great ocean of eighty-eight afflictions, destroy this mountain of eighty-eight afflictions, and cultivate this path of eighty-eight antidotes to afflictions?' If the Buddha says that severing the three bonds leads to the Sotapanna fruit, then those who can be taught will be very happy, thinking, 'If one severs the three bonds'

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。則是易事。若斷三結。則斷見道一切諸使。所以者何。同一對治斷故。以是事故。說易行法。廣說如上。複次欲說最勝法故。一切見道所斷結中。此三結最勝。是故尊者瞿沙。作如是說。此三結是一切見道所斷煩惱最勝。余隨從生。如因見生愛恚慢等複次此三結。是一切見道所斷煩惱無首。猶如勝軍。常在前行。以彼力故。余煩惱生。複次以此三結是功德怨家。功德者。謂須陀洹果。誰是彼怨家。謂三結是也。複次此三結。是三三昧近對治。身見是空三昧近對治。戒取是無愿三昧近對治。疑是無相三昧近對治複次以此三結是近見道人數數行故。如雜揵度說。行者住忍。見疑不行。設有行者。亦復不覺。以其智劣煩惱微細故。見者謂身見戒取。疑者即是疑。複次以此三結難斷難破難過。複次以此三結有增盛過重患多過。身見有何增盛過。答曰。身見是六十二見。根見是諸煩惱根。煩惱是業根。業是報根。依報生善不善無記法。戒取有何增盛過。答曰。從戒取生種種邪苦行。疑有何增盛過。答曰。疑者疑過去未來世。內懷猶豫。此是何。云何有此。誰造此。此當云何。此眾生為從何來死至何所。複次以此三結雖斷雖知。阿羅漢猶行相似法身見苦比忍永斷。雖斷雖知。阿羅漢猶行相似法。而作是說。此是我衣我缽。是我同

房弟子。是我近住弟子。是我房。是我房中資生之物。似如計我戒取道比忍永斷。雖斷雖知。阿羅漢猶行相似法。如洗手足住阿練若。但畜三衣。廣說十三清凈功德。因此得畢竟凈想。曾聞。尊者聾摩奢恒耆迦。雖是阿羅漢。亦日日詣水澡浴以為凈想。疑道比忍永斷。雖斷雖知。阿羅漢猶行相似法。見於遠物疑。為是人耶。為是杌耶。見於二道疑。為是所趣道耶。非所趣道耶。見二衣二缽疑。為是我衣缽。為非我衣缽耶。複次行者為斷三結故。令一切見道所斷結亦盡得斷。複次行者為斷三結故。亦見知覺識見道所斷結。複次以是三結通於三界。亦是下分。欲愛瞋。雖是下分。不通三界。邊見邪見見取愛慢無明。雖通三界而非下分。複次於七使中。永斷無餘者是中則說。須陀洹於七使中。永斷二使。謂見使疑使。複次於九結中。永斷無餘。乃至廣說。須陀洹於九結中。三結永斷。謂見結疑結取結。以是事故。尊者瞿沙作如是說。此經應如是說。斷三結得須陀洹。三結者。謂見結疑結取結。複次於十使中。永斷無餘者。乃至廣說。十使者。謂五見愛恚慢無明疑。須陀洹。永斷六使。謂五見疑。於六使中。唯說三使。謂身見戒取疑。不說三使。謂邊見邪見見取。所以者何。此從彼生故。身見生邊見。邊見從身見生。戒取生見

【現代漢語翻譯】 現代漢語譯本： 房子的弟子啊，如果是我親近居住的弟子，是我的房間，是我的房間中賴以生存的物品，（他們）似乎認為我執持戒律，通過忍辱之道永遠斷除（煩惱）。即使已經斷除，已經了知，阿羅漢仍然會做出相似的行為。例如洗手洗腳，居住在遠離人煙的地方，只持有三件袈裟，廣泛宣說十三種清凈的功德。因此得到畢竟清凈的想法。曾經聽聞，尊者聾摩奢恒耆迦（Lonamasahengika，一位尊者的名字），即使是阿羅漢，也每天去水中沐浴，認為這是清凈的行為。懷疑通過忍辱之道永遠斷除（煩惱）的說法。即使已經斷除，已經了知，阿羅漢仍然會做出相似的行為。看到遠處的東西會懷疑，那是人呢，還是樹樁呢？看到兩條道路會懷疑，這是應該走的路呢，還是不應該走的路呢？看到兩件衣服兩個缽會懷疑，這是我的衣服和缽呢，還是不是我的衣服和缽呢？ 再者，修行者爲了斷除三結（samyoojana，佛教術語，指使眾生輪迴的三個根本煩惱：身見、戒禁取見、疑），使得一切通過見道所斷的結也能完全斷除。再者，修行者爲了斷除三結，也能覺察並了知通過見道所斷的結。再者，這三結貫通於三界（trayo Dhatu，佛教宇宙觀中的欲界、色界、無色界），也是下分結（uddhambhāgiyāni saṃyojanāni，導致眾生投生於欲界的五種煩惱：有身見、戒禁取見、疑、欲貪、嗔恚）。欲愛和嗔恚雖然是下分結，但不貫通三界。邊見、邪見、見取、愛、慢、無明，雖然貫通三界，但不是下分結。 再者，在七使（anusaya，潛在的煩惱傾向）中，完全斷除沒有剩餘的，這裡指的是須陀洹（sotāpanna，佛教果位，預流果）。須陀洹在七使中，永遠斷除兩種使，即見使和疑使。再者，在九結（nava samyojanani，九種煩惱的結縛）中，完全斷除沒有剩餘的，乃至廣說。須陀洹在九結中，三種結永遠斷除，即見結、疑結、取結。因為這個緣故，尊者瞿沙（Ghosha，一位尊者的名字）這樣說，這部經應該這樣說：斷除三結，證得須陀洹。三種結是：見結、疑結、取結。 再者，在十使（dasa anusaya，十種潛在的煩惱傾向）中，完全斷除沒有剩餘的，乃至廣說。十使是：五見（身見、邊見、邪見、見取見、戒禁取見）、愛、恚、慢、無明、疑。須陀洹，永遠斷除六種使，即五見和疑。在六使中，只說三種使，即身見、戒取、疑。不說三種使，即邊見、邪見、見取。為什麼呢？因為這些是從它們產生的。身見產生邊見，邊見從身見產生，戒取產生見取。

【English Translation】 English version: Disciples of the residence, if they are my disciples who live near me, are my rooms, are the things in my rooms that sustain life, (they) seem to think that I uphold the precepts and through the path of forbearance, I have permanently cut off (afflictions). Even if they have been cut off, even if they have been known, the Arhats (arahant, enlightened being) still perform similar actions. For example, washing hands and feet, living in remote places, only possessing three robes, widely proclaiming the thirteen pure virtues. Therefore, they obtain the idea of ultimate purity. It has been heard that Venerable Lonamasahengika (Lonamasahengika, name of a venerable one), even though he was an Arhat, also went to the water to bathe every day, thinking that this was a pure action. Doubting the statement that through the path of forbearance, (afflictions) are permanently cut off. Even if they have been cut off, even if they have been known, the Arhats still perform similar actions. Seeing things in the distance, they doubt, is that a person, or is it a stump? Seeing two roads, they doubt, is this the road that should be taken, or is it not the road that should be taken? Seeing two robes and two bowls, they doubt, are these my robes and bowls, or are they not my robes and bowls? Furthermore, practitioners, in order to cut off the three fetters (samyoojana, Buddhist term, referring to the three fundamental afflictions that cause beings to reincarnate: self-view, attachment to rites and rituals, and doubt), cause all the fetters that are cut off through the path of seeing to be completely cut off as well. Furthermore, practitioners, in order to cut off the three fetters, can also perceive and know the fetters that are cut off through the path of seeing. Furthermore, these three fetters pervade the three realms (trayo Dhatu, the realm of desire, the realm of form, and the formless realm in Buddhist cosmology), and are also the lower fetters (uddhambhāgiyāni saṃyojanāni, the five afflictions that cause beings to be reborn in the realm of desire: self-view, attachment to rites and rituals, doubt, desire, and anger). Desire and anger, although they are lower fetters, do not pervade the three realms. Extreme views, wrong views, attachment to views, love, pride, and ignorance, although they pervade the three realms, are not lower fetters. Furthermore, among the seven latent tendencies (anusaya, latent tendencies of afflictions), those that are completely cut off without remainder, here refers to the Stream-enterer (sotāpanna, Buddhist attainment, the fruit of stream-entry). The Stream-enterer, among the seven latent tendencies, permanently cuts off two tendencies, namely the tendency of view and the tendency of doubt. Furthermore, among the nine fetters (nava samyojanani, nine kinds of binding afflictions), those that are completely cut off without remainder, and so on, are widely spoken of. The Stream-enterer, among the nine fetters, permanently cuts off three fetters, namely the fetter of view, the fetter of doubt, and the fetter of attachment. Because of this reason, Venerable Ghosha (Ghosha, name of a venerable one) said this, this sutra should be said like this: cutting off the three fetters, one attains Stream-entry. The three fetters are: the fetter of view, the fetter of doubt, and the fetter of attachment. Furthermore, among the ten latent tendencies (dasa anusaya, ten kinds of latent tendencies of afflictions), those that are completely cut off without remainder, and so on, are widely spoken of. The ten latent tendencies are: the five views (self-view, extreme view, wrong view, attachment to views, attachment to rites and rituals), love, anger, pride, ignorance, and doubt. The Stream-enterer, permanently cuts off six tendencies, namely the five views and doubt. Among the six tendencies, only three tendencies are mentioned, namely self-view, attachment to rites and rituals, and doubt. Three tendencies are not mentioned, namely extreme view, wrong view, and attachment to views. Why? Because these arise from them. Self-view gives rise to extreme view, extreme view arises from self-view, attachment to rites and rituals gives rise to attachment to views.

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取。見取從戒取生。疑生邪見。邪見從身見生。戒取生見取。見取從戒取生。疑生邪見。邪見從疑生。已說能生。當知亦說從生。複次此是現初門現略說現始入。此見道所斷結。或一種斷二種斷四種斷。若說身見。當知已說一種斷者。若說戒取。當知已說二種斷。雖更無二種。即戒取名二種。戒取相應共有法。亦名二種。若說疑。當知已說四種斷者。複次見道所斷結。或是自界一切遍。或他界一切遍。若說身見。當知已說自界一切遍。若說戒取疑。當知已說他界一切遍。問曰。何故自界一切遍說一結。他界一切遍說二結。答曰。以他界緣于有漏亦緣無漏。若說戒取。當知已說有漏緣使。若說疑當知已說無漏緣使。如自界一切遍。他界一切遍。自地一切遍。他地一切遍。自界緣。他界緣。自地緣。他地緣。當知亦如是。複次見道所斷結。或有漏緣。或無漏緣。若說身見戒取。當知已說有漏緣使。若說疑。當知已說無漏緣使。問曰。何故說二有漏緣。說一無漏緣。答曰。有漏緣者。或自界緣。或他界緣。若說身見。當知已說自界緣。若說戒取。當知已說他界緣。如有漏緣無漏緣。世緣出世緣。味緣無味緣。住緣出緣。系緣不繫緣。結緣非結緣。受緣非受緣。纏緣非纏緣。當知亦如是。複次見道所斷結。或有為緣。或無為緣

。若說身見戒取。當知已說有為緣。若說疑當知已說無為緣。如有為緣無為緣。有常緣無常緣。有恒緣無恒緣。當知亦如是。複次見道所斷結。或性是見。或性非見。若說身見戒取。當知已說見性者。若說疑當知已說非見性者。如見性非見性。視不視。轉行不轉行。求不求。轉其心不轉其心。當知亦如是。複次見道所斷結。或不善。或無記。若說戒取疑。當知已說不善。若說身見。當知已說無記。如不善無記。有報無報。生一果二果。無慚無愧相應。無慚無愧不相應。當知亦如是。複次見道所斷結。有二種。或性欣踴。或性憂戚。若說身見。當知已說欣踴者。若說戒取疑當知已說憂戚者。複次此三結。壞三種身。身見壞戒身。戒取壞定身。疑壞慧身。複次此三結。能壞八正道。身見壞正語正業正命。戒取壞正念正定。疑壞正見正覺正方便。複次欲令疑者得決定故。世人多深著我我所。深著吉不吉。深懷猶豫。佛言。若眾生行如是法者。不名須陀洹。若不行如是法者。名須陀洹。問曰。為得初道名須陀洹。為得初果名須陀洹。若得初道名須陀洹者。第八人。應是須陀洹。第八人者。名堅信堅法。所以者何。彼得初道故。若得初果名須陀洹者。若離多分欲。若離欲界欲得正決定道比智時應是須陀洹。所以者何。初得果故。

【現代漢語翻譯】 現代漢語譯本：如果說到身見（Sakkāya-ditthi，認為五蘊和合的身體是真實的我）、戒禁取見（Sīlabbata-parāmāsa，錯誤地執取不正確的戒律和苦行），應當知道已經說了有為法為緣。如果說到疑（Vicikicchā，對佛法僧三寶的懷疑），應當知道已經說了無為法為緣。如有為法為緣、無為法為緣，有常法為緣、無常法為緣，有恒常法為緣、無恒常法為緣，應當知道也是這樣。 再者，見道所斷的結（Saṃyojana，束縛眾生的煩惱），有些本質是見，有些本質不是見。如果說到身見、戒禁取見，應當知道已經說了本質是見的結。如果說到疑，應當知道已經說了本質不是見的結。如本質是見、本質不是見，視、不視，轉行、不轉行，求、不求，轉其心、不轉其心，應當知道也是這樣。 再者，見道所斷的結，有些是不善的，有些是無記的。如果說到戒禁取見、疑，應當知道已經說了不善的結。如果說到身見，應當知道已經說了無記的結。如不善、無記，有報、無報，生一果、二果，與無慚、無愧相應，與無慚、無愧不相應，應當知道也是這樣。 再者，見道所斷的結，有兩種，有些本質是欣踴的，有些本質是憂戚的。如果說到身見，應當知道已經說了欣踴的結。如果說到戒禁取見、疑，應當知道已經說了憂戚的結。 再者，這三種結，能破壞三種身。身見破壞戒身，戒禁取見破壞定身，疑破壞慧身。 再者，這三種結，能破壞八正道。身見破壞正語、正業、正命，戒禁取見破壞正念、正定，疑破壞正見、正思惟、正精進。 再者，爲了使懷疑的人得到決定，世人大多深深執著於我、我所，深深執著于吉與不吉，深深懷有猶豫。佛說：『如果眾生行持這樣的法，不名為須陀洹（Sotāpanna，入流果）。如果不修行這樣的法，名為須陀洹。』 問：『是得到初道名為須陀洹，還是得到初果名為須陀洹？如果得到初道名為須陀洹，那麼第八人，應該是須陀洹。第八人，名為堅信堅法。為什麼呢？因為他得到了初道。如果得到初果名為須陀洹，那麼如果離多分欲，如果離欲界欲得到正決定道比智時，應該是須陀洹。為什麼呢？因為他初得果。』

【English Translation】 English version: If one speaks of Sakkāya-ditthi (身見, the view of self in the aggregates) and Sīlabbata-parāmāsa (戒禁取見, clinging to rites and rituals), know that one has already spoken of conditioned phenomena as the cause. If one speaks of Vicikicchā (疑, doubt), know that one has already spoken of unconditioned phenomena as the cause. Just as there are conditioned phenomena as the cause and unconditioned phenomena as the cause, there are permanent phenomena as the cause and impermanent phenomena as the cause, constant phenomena as the cause and inconstant phenomena as the cause; know that it is also thus. Furthermore, the Saṃyojana (結, fetters) severed by the path of seeing, some are by nature views, and some are not by nature views. If one speaks of Sakkāya-ditthi and Sīlabbata-parāmāsa, know that one has already spoken of those whose nature is views. If one speaks of Vicikicchā, know that one has already spoken of those whose nature is not views. Just as there are those whose nature is views and those whose nature is not views, seeing and not seeing, progressing and not progressing, seeking and not seeking, turning the mind and not turning the mind; know that it is also thus. Furthermore, the Saṃyojana severed by the path of seeing, some are unwholesome, and some are indeterminate. If one speaks of Sīlabbata-parāmāsa and Vicikicchā, know that one has already spoken of the unwholesome. If one speaks of Sakkāya-ditthi, know that one has already spoken of the indeterminate. Just as there are unwholesome and indeterminate, with retribution and without retribution, producing one result and two results, associated with shamelessness and lack of conscience, and not associated with shamelessness and lack of conscience; know that it is also thus. Furthermore, the Saṃyojana severed by the path of seeing are of two kinds: some are by nature joyful, and some are by nature sorrowful. If one speaks of Sakkāya-ditthi, know that one has already spoken of the joyful. If one speaks of Sīlabbata-parāmāsa and Vicikicchā, know that one has already spoken of the sorrowful. Furthermore, these three fetters destroy three kinds of bodies. Sakkāya-ditthi destroys the body of morality, Sīlabbata-parāmāsa destroys the body of concentration, and Vicikicchā destroys the body of wisdom. Furthermore, these three fetters can destroy the Eightfold Noble Path. Sakkāya-ditthi destroys Right Speech, Right Action, and Right Livelihood; Sīlabbata-parāmāsa destroys Right Mindfulness and Right Concentration; and Vicikicchā destroys Right View, Right Thought, and Right Effort. Furthermore, in order to cause those who doubt to attain certainty, most people deeply cling to 'I' and 'mine,' deeply cling to auspiciousness and inauspiciousness, and deeply harbor hesitation. The Buddha said, 'If beings practice such a Dharma, they are not called Sotāpanna (須陀洹, Stream-enterer). If they do not practice such a Dharma, they are called Sotāpanna.' Question: 'Is it upon attaining the first path that one is called Sotāpanna, or upon attaining the first fruit that one is called Sotāpanna? If upon attaining the first path that one is called Sotāpanna, then the eighth person should be a Sotāpanna. The eighth person is called one of firm faith and firm Dharma. Why? Because they have attained the first path. If upon attaining the first fruit that one is called Sotāpanna, then if one departs from much desire, if one departs from desire in the desire realm and attains the wisdom of the path of right determination, one should be a Sotāpanna. Why? Because they have initially attained the fruit.'

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答曰。或有說者。初得道故名須陀洹。問曰。若然者。第八人。應是須陀洹。所以者何。以初得道故。答曰。初得道故名須陀洹。彼所得道。必緣于道者。是須陀洹。第八人。雖初得道。緣于苦故。不名須陀洹。複次初得道故。名須陀洹。彼道要是道比智果所攝道。是須陀洹。複次初得道故。名須陀洹。彼道要有三事。一得未曾得道。二舍曾得道。三斷結同一味。得未曾得道者。謂修道是也。舍曾得道者見道是也。斷結同一味者。見道所斷結。都同一味證。複次初得道故。名須陀洹。彼道要有五事。一得未曾得道。二舍曾得道。三斷結同一味證。四頓得八智。五具修十六行。複次初得道故。名須陀洹。住彼道時。見道所斷結。永盡無餘。永斷緣倒結。永斷忍對治結。永斷邪見。複次初得道故。名須陀洹。住彼道時。其人可共談說。可施設有相。複次初得道故。名須陀洹。住彼道時。容有生死。復有說者。初得果故。名須陀洹。問曰。若然者。斷多分欲盡欲界結。得正決定道比智時。應是須陀洹。所以者何。是初得果故。答曰。初得果故。名須陀洹。要是順次第具縛非超越人。複次初得道故。名須陀洹。是初得解脫。是初得度。是得初果人。複次初得果故。名須陀洹。要不以世俗道故斷一種結。而得果者。複次初得果故

【現代漢語翻譯】 現代漢語譯本： 答：有人這樣說，最初證得道果的才叫做須陀洹（Sotapanna，入流果）。 問：如果這樣說，那麼第八人（指八輩人中證果者）也應該是須陀洹，為什麼呢？因為他是最初證得道果的。 答：最初證得道果的才叫做須陀洹，但他所證得的道，必定是緣于道的，這樣的才是須陀洹。第八人雖然最初證得道果，但他是緣于苦的，所以不叫做須陀洹。 再者，最初證得道果的才叫做須陀洹，他所證得的道，要是道比智果所包含的道，這樣的才是須陀洹。 再者，最初證得道果的才叫做須陀洹，他所證得的道，要有三件事：一是得到從未得到的道，二是捨棄曾經得到的道，三是斷除煩惱結並體驗同一法味。得到從未得到的道，指的是修道；捨棄曾經得到的道，指的是見道；斷除煩惱結並體驗同一法味，指的是見道所斷除的煩惱結，都體驗到同一法味的證悟。 再者，最初證得道果的才叫做須陀洹，他所證得的道，要有五件事：一是得到從未得到的道，二是捨棄曾經得到的道，三是斷除煩惱結並體驗同一法味的證悟，四是頓悟八智，五是具足修習十六行。 再者，最初證得道果的才叫做須陀洹，安住於此道時，見道所斷除的煩惱結，永遠斷盡無餘，永遠斷除緣于顛倒的煩惱結，永遠斷除忍對治的煩惱結，永遠斷除邪見。 再者，最初證得道果的才叫做須陀洹，安住於此道時，這個人可以和他談論佛法，可以施設種種相。 再者，最初證得道果的才叫做須陀洹，安住於此道時，仍然可能有生死。 還有人這樣說，最初證得果位的才叫做須陀洹。 問：如果這樣說，那麼斷除大部分欲界煩惱結，得到正決定道比智時，也應該是須陀洹，為什麼呢？因為他是最初證得果位的。 答：最初證得果位的才叫做須陀洹，但要是順著次第，具有束縛，而不是超越次第的人。 再者，最初證得道果的才叫做須陀洹，他是最初得到解脫，是最初得到度化，是得到初果的人。 再者，最初證得果位的才叫做須陀洹，一定不是用世俗之道斷除一種煩惱結，而證得果位的。

【English Translation】 English version: Answer: Some say that one is called a Sotapanna (stream-enterer) because they have initially attained the path. Question: If that is the case, then the eighth person (referring to someone who attains the fruit within eight lifetimes) should also be a Sotapanna. Why? Because they have initially attained the path. Answer: One is called a Sotapanna because they have initially attained the path, but the path they attain must be related to the path itself; only then are they a Sotapanna. Although the eighth person initially attains the path, it is related to suffering, so they are not called a Sotapanna. Furthermore, one is called a Sotapanna because they have initially attained the path, and the path they attain must be the path included in the fruit of the Path-Knowing Wisdom; only then are they a Sotapanna. Furthermore, one is called a Sotapanna because they have initially attained the path, and the path they attain must have three aspects: first, attaining the path that has never been attained; second, abandoning the path that has been attained; and third, cutting off the fetters and experiencing the same flavor. Attaining the path that has never been attained refers to cultivating the path; abandoning the path that has been attained refers to seeing the path; cutting off the fetters and experiencing the same flavor refers to the fetters cut off by seeing the path, all experiencing the same flavor of enlightenment. Furthermore, one is called a Sotapanna because they have initially attained the path, and the path they attain must have five aspects: first, attaining the path that has never been attained; second, abandoning the path that has been attained; third, cutting off the fetters and experiencing the same flavor of enlightenment; fourth, suddenly realizing the eight wisdoms; and fifth, fully cultivating the sixteen aspects. Furthermore, one is called a Sotapanna because, while abiding in this path, the fetters cut off by seeing the path are completely and permanently eradicated without remainder, the fetters arising from delusion are permanently cut off, the fetters of endurance and resistance are permanently cut off, and wrong views are permanently cut off. Furthermore, one is called a Sotapanna because, while abiding in this path, one can discuss the Dharma with this person, and various characteristics can be attributed to them. Furthermore, one is called a Sotapanna because, while abiding in this path, they may still experience birth and death. Others say that one is called a Sotapanna because they have initially attained the fruit. Question: If that is the case, then when one cuts off most of the fetters of the desire realm and attains the Rightly Determined Path-Knowing Wisdom, they should also be a Sotapanna. Why? Because they have initially attained the fruit. Answer: One is called a Sotapanna because they have initially attained the fruit, but they must be someone who follows the order, has bonds, and is not someone who transcends the order. Furthermore, one is called a Sotapanna because they have initially attained the path; they are the first to attain liberation, the first to be delivered, and the one who attains the first fruit. Furthermore, one is called a Sotapanna because they have initially attained the fruit, and it must not be by using a worldly path to cut off one kind of fetter and then attain the fruit.

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。名須陀洹。是四沙門果最初果者。複次初得果故。名須陀洹。要是具四向四果者。複次初得果故。名須陀洹。是八人四雙者。複次初得果故。名須陀洹。住彼道時。亦不壞地。亦不壞道。斯陀含果。雖不壞地而壞於道。所以者何。有漏無漏道。俱能得故。阿那含果。亦壞於地。亦壞於道。壞地者。依六地而得。壞道者。有漏無漏道。俱能得故。阿羅漢果。雖不壞道而壞於地。所以者何。依九地得故。須陀洹果地。亦不壞道。亦不壞不壞地者。依未至地。得不壞道者。唯以無漏道。不以有漏道得。復有說者。不以初得道故。名須陀洹。不以初得果故。名須陀洹。然以須陀洹果故。彼人名須陀洹。因法為名。猶如藥水。以藥為名。酥瓶油瓶。亦復如是。問曰。何故名須陀洹。答曰。須陀名聖道流。洹名為入。入聖道流故。名須陀洹。問曰。若然者。斯陀含阿那含阿羅漢。亦名須陀洹。所以者何。亦入聖道流故。答曰。此初受名。初得道故。余果名者。各自有義。

不墮惡趣者。不墮三惡趣。問曰。如斯陀含阿那含阿羅漢。亦不墮惡趣。何故獨說須陀洹不墮惡趣耶。答曰。亦應說而不說者。當知此說有餘。複次沙門果。各自有義。如須陀洹。不墮惡趣勝故。說不墮惡趣。斯陀含一往來勝故名一往來。阿那含不還欲界

【現代漢語翻譯】 現代漢語譯本：名為須陀洹（Sotapanna，入流果）。是四沙門果（四種修行證果的階位）中最開始的果位。再者，因為最初獲得果位，所以名為須陀洹。這是指具備四向四果（四種趨向涅槃的修行階段和四種證果的階段）的人。再者，因為最初獲得果位，所以名為須陀洹。這是指八人四雙（八種聖者，分為四對）中的人。再者，因為最初獲得果位，所以名為須陀洹。當安住于須陀洹道時，既不壞地，也不壞道。斯陀含果（Sakadagami，一來果），雖然不壞地，但壞於道。這是什麼原因呢？因為有漏道和無漏道，都能獲得斯陀含果。阿那含果（Anagami，不還果），既壞於地，也壞於道。壞地，是指依六地而獲得阿那含果。壞道，是指有漏道和無漏道，都能獲得阿那含果。阿羅漢果（Arahat，無學果），雖然不壞道，但壞於地。這是什麼原因呢？因為依九地而獲得阿羅漢果。須陀洹果的地，既不壞道，也不壞地。不壞地，是指依未至地而獲得。不壞道，是指唯以無漏道，不以有漏道獲得。還有一種說法，不是因為最初獲得道，所以名為須陀洹，也不是因為最初獲得果，所以名為須陀洹。而是因為須陀洹果的緣故，這個人名為須陀洹。這是因法而得名，就像藥水，以藥為名，酥瓶油瓶，也是如此。問：為什麼名為須陀洹？答：須陀，名為聖道之流，洹，名為進入。進入聖道之流，所以名為須陀洹。問：如果這樣說，那麼斯陀含、阿那含、阿羅漢，也應該名為須陀洹。這是什麼原因呢？因為他們也進入聖道之流。答：這是最初受名，最初獲得道的原因。其餘果位的名稱，各自有其意義。

不墮惡趣，是指不墮三惡趣（地獄、餓鬼、畜生）。問：像斯陀含、阿那含、阿羅漢，也不墮惡趣，為什麼唯獨說須陀洹不墮惡趣呢？答：也應該說，但是沒有說，應當知道這種說法還有其餘的含義。再者，沙門果，各自有其意義。例如須陀洹，因為不墮惡趣的功德殊勝，所以說不墮惡趣。斯陀含因為一往來的功德殊勝，所以名一往來。阿那含因為不還欲界

【English Translation】 English version: He is called Sotapanna (Stream-enterer). He is the first fruit of the four Samanaphala (four fruits of asceticism). Furthermore, because he initially attains the fruit, he is called Sotapanna. This refers to one who possesses the four paths and four fruits (four stages of practice leading to Nirvana and four stages of attainment). Furthermore, because he initially attains the fruit, he is called Sotapanna. This refers to one of the eight individuals, four pairs (eight types of noble individuals, divided into four pairs). Furthermore, because he initially attains the fruit, he is called Sotapanna. When abiding in the path of Sotapanna, he neither destroys the 'ground' nor the 'path'. The Sakadagami fruit (Once-returner), although not destroying the 'ground', destroys the 'path'. Why is that? Because both defiled and undefiled paths can attain it. The Anagami fruit (Non-returner), destroys both the 'ground' and the 'path'. Destroying the 'ground' means attaining it based on the six realms. Destroying the 'path' means that both defiled and undefiled paths can attain it. The Arahat fruit (Arhat), although not destroying the 'path', destroys the 'ground'. Why is that? Because it is attained based on the nine realms. The 'ground' of the Sotapanna fruit neither destroys the 'path' nor the 'ground'. Not destroying the 'ground' means attaining it based on the Unreached realm. Not destroying the 'path' means attaining it solely through the undefiled path, not through the defiled path. Some say that it is not because of initially attaining the path that he is called Sotapanna, nor is it because of initially attaining the fruit that he is called Sotapanna. Rather, it is because of the Sotapanna fruit that the person is called Sotapanna. This is named after the Dharma, just like medicinal water is named after the medicine, and ghee jars and oil jars are named similarly. Question: Why is he called Sotapanna? Answer: 'Sota' means the stream of the noble path, and 'apanna' means entering. Because he enters the stream of the noble path, he is called Sotapanna. Question: If that is the case, then Sakadagami, Anagami, and Arahat should also be called Sotapanna. Why is that? Because they also enter the stream of the noble path. Answer: This is the initial naming, because of initially attaining the path. The names of the other fruits each have their own meaning.

Not falling into evil destinies means not falling into the three evil destinies (hell, hungry ghosts, animals). Question: Since Sakadagami, Anagami, and Arahat also do not fall into evil destinies, why is it only said that Sotapanna does not fall into evil destinies? Answer: It should also be said, but it is not said. It should be known that this statement has additional meanings. Furthermore, the fruits of asceticism each have their own meaning. For example, Sotapanna, because the merit of not falling into evil destinies is superior, it is said that he does not fall into evil destinies. Sakadagami is named Once-returner because the merit of one more return is superior. Anagami because he does not return to the desire realm.

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勝故名不還。阿羅漢更不受有勝故名更不受有。以沙門果各自有義故。隨義立名。問曰。凡夫人亦有不墮惡趣者。何以不說。答曰。應說而不說者。當知此說有餘。複次凡夫人。或墮惡趣。或不墮惡趣。是以不說。聖人必定不墮惡趣。是故說之。

決定者。住正決定聚故名決定。須陀洹義。應言決定般涅槃。所以者何。有般涅槃因緣故。譬如壞器。於三重屋上。投之於地未至地頃。當言必破。彼亦如是。

入究竟道者。盡智無生智名道。彼人有如是欲如是期心如是可如是樂如是意近。轉近彼道故。言入究竟道。唯受七有者。問曰。應受十四有若二十八有。若以本有而言。人中有七。天中有七。應有十四。若以本有中有而言。天中本有有七。中有有七。人中本有有七。中有有七。應有二十八。何故但說七有。答曰。此是七數法。不過於七。人中亦七。天上亦七。本有亦七。中有亦七。余經亦說。三說四諦。有十二行。一諦有十二行。四諦應有四十八行。三說苦諦有十二行。乃至三說道諦有十二行。應有四十八行。何故但說有十二行。此是十二數法。不離三轉十二行故。余經亦說。比丘七處善。三種觀義。速于聖法。能盡有漏。彼不應但七。應有三十五處善若無量處善。何故但說七處善耶。答曰。此是七數法

【現代漢語翻譯】 現代漢語譯本 『勝故名不還』：因為已經勝過了（煩惱），所以名為不還（Anagamin，阿那含）。阿羅漢（Arhat）不再承受任何有（bhava，存在），因此名為『更不受有』。因為每種沙門果（Samannaphala）都有其各自的意義，所以根據其意義來建立名稱。 問：凡夫俗子中也有不墮入惡趣（duggati）的人，為什麼不說呢？答：應該說而沒有說的，應當知道這種說法是有所保留的。再者，凡夫俗子，或者墮入惡趣，或者不墮入惡趣，因此不說。聖人必定不墮入惡趣，所以才說。

『決定者』：因為安住于正確的決定之聚（niyata-rasi），所以名為決定。須陀洹（Sotapanna，入流者）的意義，應該說是『決定般涅槃（parinibbana，完全的涅槃）』。為什麼呢？因為有般涅槃的因緣。譬如一個壞了的器皿，從三重樓上扔到地上，在未到達地面之前，就可以說必定會破碎。他們的情況也是如此。

『入究竟道者』：盡智（khaya-ñana）和無生智（anuppada-ñana）名為道。那個人有這樣的慾望，這樣的期望，這樣的心意，這樣的喜好，這樣的意念接近（涅槃之道），越來越接近那條道路，所以說『入究竟道』。 『唯受七有者』：問：應該承受十四有，或者二十八有。如果以本有（bhava，存在）而言，人中有七，天中有七，應該有十四。如果以本有和中有（antarabhava，中陰）而言，天中本有有七，中有有七，人中本有有七，中有有七，應該有二十八。為什麼只說七有？答：這是七數法，不超過七。人中也是七，天上也是七，本有也是七，中有也是七。其他經典也說，三次宣說四諦（ariya-sacca），有十二行相。一個諦有十二行相，四個諦應該有四十八行相。三次宣說苦諦（dukkha-sacca）有十二行相，乃至三次宣說道諦（magga-sacca）有十二行相，應該有四十八行相。為什麼只說有十二行相？這是十二數法，不離三轉十二行相的緣故。其他經典也說，比丘（bhikkhu）在七個地方是善的，三種觀的意義，迅速地趨向聖法，能夠滅盡有漏（sāsava）。他不應該只有七處善，應該有三十五處善或者無量處善。為什麼只說七處善呢？答：這是七數法。

【English Translation】 English version 'Victorious, hence named Non-returner': Because he has overcome (defilements), he is called Anagamin (Non-returner). The Arhat no longer undergoes any existence (bhava), hence named 'no longer undergoes existence'. Because each Samannaphala (fruit of recluseship) has its own meaning, names are established according to their meanings. Question: Ordinary people also exist who do not fall into evil destinies (duggati), why is this not mentioned? Answer: What should be said but is not said, one should know that this statement is reserved. Furthermore, ordinary people, either fall into evil destinies or do not fall into evil destinies, therefore it is not mentioned. Noble ones certainly do not fall into evil destinies, therefore it is mentioned.

'Determined': Because he abides in the correct group of determination (niyata-rasi), he is called determined. The meaning of Sotapanna (Stream-enterer), should be said as 'determined Parinibbana (complete Nirvana)'. Why? Because there is the cause for Parinibbana. For example, a broken vessel, thrown from a triple-storied building to the ground, before it reaches the ground, it can be said that it will definitely break. Their situation is also like that.

'Entering the ultimate path': Exhaustion-knowledge (khaya-ñana) and non-arising-knowledge (anuppada-ñana) are called the path. That person has such desire, such expectation, such intention, such liking, such mind approaching (the path of Nirvana), getting closer and closer to that path, therefore it is said 'entering the ultimate path'. 'Only undergoes seven existences': Question: Should undergo fourteen existences, or twenty-eight existences. If based on the original existence (bhava), there are seven in the human realm, and seven in the heavens, there should be fourteen. If based on the original existence and intermediate existence (antarabhava), there are seven original existences in the heavens, seven intermediate existences, seven original existences in the human realm, and seven intermediate existences, there should be twenty-eight. Why only say seven existences? Answer: This is the seven-number Dharma, not exceeding seven. There are also seven in the human realm, also seven in the heavens, also seven original existences, also seven intermediate existences. Other scriptures also say, three times proclaiming the Four Noble Truths (ariya-sacca), there are twelve aspects. One truth has twelve aspects, four truths should have forty-eight aspects. Three times proclaiming the Truth of Suffering (dukkha-sacca) has twelve aspects, and so on, three times proclaiming the Truth of the Path (magga-sacca) has twelve aspects, there should be forty-eight aspects. Why only say there are twelve aspects? This is the twelve-number Dharma, not departing from the three turns of twelve aspects. Other scriptures also say, a bhikkhu (monk) is good in seven places, the meaning of three kinds of contemplation, quickly towards the holy Dharma, able to extinguish the outflows (sāsava). He should not only have seven good places, he should have thirty-five good places or countless good places. Why only say seven good places? Answer: This is the seven-number Dharma.

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。不離於七觀。一色陰有七種。乃至識陰。亦七種故。余經亦說。比丘我今當說二法。云何二法。眼色乃至意法。是名二法。此非一二。應是六二。但是二數法故。不離於二。此七數法。不離於七。亦復如是。廣說如上。問曰。何故須陀洹。唯受七有不增減耶。尊者波奢說曰。若增若減。受于有者。皆亦生疑。不以疑故。違於法相。複次有爾許報因。還受爾許報果。複次以業力故。唯受七有。以道力故。不受第八有。如人為七步蛇所螫。以四大力故能行七步。以毒力故不至第八步。複次若受第八有。彼身中應空無聖道。若空無聖道。先是見諦今非見諦。本是得正決定今不得正決定。本是聖人今非聖人。複次若受第八有者。則於過去恒沙諸佛則為外人。非是內親。猶如世人七世相於有親。若至八世使為外人。彼亦如是複次住增上忍時。除欲界七生分色無色界一一處生分。餘一切生分得非數滅。若法得非數滅。更不復起現在前。複次以唯有七生處故。唯受七有。七生處者。謂人六慾天。是須陀洹生處。而於中生。複次彼於七有中滿修七種道。永斷七使。以如是事故。唯受七有。不增不減。如是諸具受七有。須陀洹。天上七有。人中七有者。然須陀洹。各有差別。或有天七人六天六人五。天五人四天四人三。天三人二天二人

【現代漢語翻譯】 現代漢語譯本 不離於七觀：色陰有七種，乃至識陰也有七種。其他經典也說：『比丘，我現在要說兩種法。哪兩種法呢？眼和色，乃至意和法。』這稱為兩種法。這並非一和二，應該是六和二。但因為是兩種數目的法，所以不離於二。這七種數目的法，不離於七，也是如此。詳細的解釋如上所述。 問：為什麼Sotāpanna（須陀洹，入流者）只受七次有，不多也不少呢？ 尊者Pasya（波奢）說：『如果增加或減少所受的有，都會產生懷疑，因為懷疑就違背了法的實相。』 『其次，有多少報的因，就還受多少報的果。』 『其次，因為業力的緣故，只受七有；因為道力的緣故，不受第八有。就像人被七步蛇咬傷，因為四大（地、水、火、風）的力量，能夠走七步；因為毒的力量，不能走到第八步。』 『其次，如果受第八有，那麼他的身體中應該空無聖道。如果空無聖道，那麼先前是見諦（證悟真理），現在就不是見諦；原本是得正決定（確定證悟），現在就不得正決定；原本是聖人，現在就不是聖人。』 『其次，如果受第八有，那麼對於過去恒河沙數諸佛來說，就是外人，不是內親。猶如世人七世相交有親，如果到了第八世，就成為外人。他們也是如此。』 『其次，住在增上忍（殊勝的忍辱）時，除了欲界的七生分，色界和無色界的每一處生分，其餘一切生分都得到非數滅（非次第的滅盡）。如果法得到非數滅，就不會再重新生起出現在面前。』 『其次，因為只有七個生處，所以只受七有。七個生處是指人道和六慾天，這是Sotāpanna（須陀洹）的生處，並且在其中出生。』 『其次，他在七有中圓滿修習七種道，永遠斷除七使（七種煩惱）。因為這樣的緣故，只受七有，不多也不少。』 像這樣，諸具受七有的Sotāpanna（須陀洹），有天上七有，人中七有。然而，Sotāpanna（須陀洹）各有差別，或者有天七人六，天六人五，天五人四，天四人三，天三人二，天二人一。

【English Translation】 English version Not apart from the seven contemplations: the form aggregate (色陰) has seven types, and so on, up to the consciousness aggregate (識陰), which also has seven types. Other sutras also say: 'Bhikkhus (比丘, monks), I will now speak of two dharmas (法, teachings). What are the two dharmas? The eye and form, and so on, up to the mind and dharma.' These are called two dharmas. This is not one and two; it should be six and two. But because they are two numerical dharmas, they are not apart from two. These seven numerical dharmas are not apart from seven, and so on. The detailed explanation is as above. Question: Why does a Sotāpanna (須陀洹, stream-enterer) only receive seven existences, neither more nor less? Venerable Pasya (波奢) said: 'If the existences received are increased or decreased, doubt will arise, and because of doubt, one will violate the true nature of the Dharma.' 'Secondly, one receives as much retribution as the cause of retribution.' 'Thirdly, because of the power of karma (業力), one only receives seven existences; because of the power of the path (道力), one does not receive an eighth existence. It is like a person bitten by a seven-step snake; because of the power of the four great elements (四大), he can walk seven steps; because of the power of the poison, he cannot reach the eighth step.' 'Fourthly, if one receives an eighth existence, then his body should be empty of the noble path (聖道). If it is empty of the noble path, then he was previously a seer of truth (見諦), but now he is not a seer of truth; he was originally certain of attainment (得正決定), but now he is not certain of attainment; he was originally a sage (聖人), but now he is not a sage.' 'Fifthly, if one receives an eighth existence, then he would be an outsider to the Buddhas (佛) of the past as numerous as the sands of the Ganges, not an inner relative. It is like worldly people who are related for seven generations; if it reaches the eighth generation, they become outsiders. It is the same for them.' 'Sixthly, when dwelling in superior forbearance (增上忍), except for the seven births in the desire realm (欲界), and each birth in the form realm (色界) and formless realm (無色界), all other births attain non-sequential cessation (非數滅). If a dharma attains non-sequential cessation, it will not arise again and appear before one.' 'Seventhly, because there are only seven places of birth, one only receives seven existences. The seven places of birth refer to the human realm and the six desire heavens (六慾天), which are the places of birth for a Sotāpanna (須陀洹), and one is born in them.' 'Eighthly, in the seven existences, he fully cultivates the seven types of paths and permanently cuts off the seven latent tendencies (七使). Because of this reason, one only receives seven existences, neither more nor less.' Thus, the Sotāpanna (須陀洹) who receives seven existences has seven existences in the heavens and seven existences in the human realm. However, Sotāpannas (須陀洹) are different from each other; some have seven heavens and six humans, six heavens and five humans, five heavens and four humans, four heavens and three humans, three heavens and two humans, two heavens and one human.

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一。或有人七天六乃至人二天一。說亦如是。此中唯說具七有者故。說須陀洹受於七有。問曰。具受七有須陀洹。為在天上。為在人中。受第七有耶。答曰。或有說者。於此生中。得須陀洹。即數此生為七。或有說。不在七數者。若如數者。此說人中得道。天上滿七。于彼般涅槃。若天上得果。人中滿七。即般涅槃。若不數者。人中得果。還於人中滿七有。即般涅槃。天中得果。還於天中滿七有。即般涅槃。評曰。不應數初得道生在七有中。所以者何。彼生中有時。是凡夫非是聖人。若數者唯有二十七有。非二十八。若唯二十七有。則違施設經。如說須陀洹經。二十八生。必盡苦際。欲令無如是過故。不說初得道生在七有中。問曰。受七有須陀洹。於前六生中。為起聖道現在前不耶。答曰。或有說者不起。若當起者。應般涅槃。或有說者。起現在前。問曰。若然者。何故不般涅槃。答曰。以業力故不般涅槃。問曰。若滿第七有時。世無佛在家而得阿羅漢耶。答曰。或有說者不得。雖無佛法于余法中。要當出家受其法服然後乃得。或有說者。在家亦得。得已不住於家。于余法出家受其法服。如是比有五百辟支佛。住仙人山中。本是聲聞。

天上人中者。天來人中。人住天中。猶如世人從林至園中從園至林中。彼亦

【現代漢語翻譯】 現代漢語譯本 一。或者有人經歷七次、六次乃至兩次、一次生命。說法也是如此。這裡只說具有七次生命的人，所以說Sotāpanna（須陀洹，入流者）會經歷七次生命。問：經歷七次生命的Sotāpanna（須陀洹）是在天上，還是在人間經歷第七次生命呢？答：或者有人說，在此生中證得Sotāpanna（須陀洹），就將此生算作七次之一。或者有人說，不算在七次之中。如果按照計算的方法，這是說在人間證得果位，在天上圓滿七次生命，在那裡般涅槃（parinirvana，完全的涅槃）。如果在天上證得果位，在人間圓滿七次生命，就般涅槃。如果不計算，在人間證得果位，還在人間圓滿七次生命，就般涅槃。在天上證得果位，還在天上圓滿七次生命，就般涅槃。評論說，不應該將初次證得道果的生命算在七次生命中。為什麼呢？因為那一生中有時是凡夫，不是聖人。如果計算的話，就只有二十七次生命，不是二十八次。如果只有二十七次生命，就違背了《施設經》。如《須陀洹經》所說，二十八次生命必定窮盡苦的邊際。爲了避免這樣的過失，所以不將初次證得道果的生命算在七次生命中。問：經歷七次生命的Sotāpanna（須陀洹），在前六次生命中，會生起聖道現在前嗎？答：或者有人說不會生起。如果生起的話，就應該般涅槃。或者有人說，會生起現在前。問：如果這樣，為什麼不般涅槃呢？答：因為業力的緣故不般涅槃。問：如果圓滿第七次生命時，世上沒有佛，在家也能證得阿羅漢（Arhat，阿羅漢）果嗎？答：或者有人說不能。即使沒有佛法，在其他的法中，也要出家，接受其法服，然後才能證得。或者有人說，在家也可以證得。證得之後不住在家中，在其他的法中出家，接受其法服。如此這般有五百位辟支佛（Paccekabuddha，獨覺佛），住在仙人山中，原本是聲聞（Śrāvaka，聲聞）。 天上人中是指，從天上來到人間，從人間住在天上，猶如世人從林中到園中，從園中到林中。他們也是如此。

【English Translation】 English version I. Or someone experiences seven, six, even two, or one life. The saying is also like this. Here, it only speaks of those who have seven lives, therefore it is said that a Sotāpanna (須陀洹, Stream-enterer) undergoes seven lives. Question: Does a Sotāpanna (須陀洹) who undergoes seven lives experience the seventh life in heaven or in the human realm? Answer: Some say that if one attains Sotāpanna (須陀洹) in this life, this life is counted as one of the seven. Others say that it is not counted among the seven. If according to the counting method, it means attaining the fruit in the human realm and completing seven lives in heaven, and attaining parinirvana (般涅槃, complete nirvana) there. If one attains the fruit in heaven and completes seven lives in the human realm, then one attains parinirvana. If not counted, one attains the fruit in the human realm and completes seven lives in the human realm, then one attains parinirvana. If one attains the fruit in heaven and completes seven lives in heaven, then one attains parinirvana. Commentary: One should not count the life in which one first attains the path as one of the seven lives. Why? Because in that life, one is sometimes a common person, not a sage. If counted, there would only be twenty-seven lives, not twenty-eight. If there are only twenty-seven lives, it would contradict the Śāsanā Sūtra (施設經). As the Sotāpanna Sūtra (須陀洹經) says, twenty-eight lives will certainly exhaust the limit of suffering. To avoid such a fault, the life in which one first attains the path is not counted among the seven lives. Question: In the previous six lives, does the Sotāpanna (須陀洹) who undergoes seven lives cause the noble path to arise in the present? Answer: Some say that it does not arise. If it were to arise, one should attain parinirvana. Others say that it arises in the present. Question: If so, why does one not attain parinirvana? Answer: Because of the power of karma, one does not attain parinirvana. Question: If one completes the seventh life when there is no Buddha in the world, can one attain Arhat (阿羅漢) while being a householder? Answer: Some say that one cannot. Even if there is no Buddha-dharma, in other dharmas, one must renounce the world, receive the robes of the dharma, and then attain it. Others say that one can attain it even as a householder. After attaining it, one does not remain at home, but renounces the world in other dharmas and receives the robes of the dharma. Thus, there are five hundred Paccekabuddhas (辟支佛, solitary Buddhas) living in the Mountain of Immortals, who were originally Śrāvakas (聲聞, hearers). Being in heaven and among humans refers to coming from heaven to the human realm, and dwelling in heaven from the human realm, just as people go from the forest to the garden, and from the garden to the forest. They are also like that.

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如是。生者。生中有本有中。

得盡苦際者。問曰。苦際為在苦中為在苦外。若在苦中。不應言苦際。若在苦外。世間現喻云何通。猶如金籌。初亦是金。中亦是金。后亦是金。苦亦如是。初亦是苦。中亦是苦。后亦是苦。何者是苦際耶。答曰。或有說者。阿羅漢最後陰是苦際。或有說者。滅盡涅槃是苦際。若作是說。阿羅漢最後陰是苦際者。不應言苦際。所以者何。體儘是苦故。答曰。以是事故。應言苦際。所以者何。更不生苦。更不與苦相續。更不造苦因。是故名苦際。若作是說。滅盡涅槃是苦際者。世間金籌現喻云何通。答曰。此不必須通。所以者何。此非修多羅毗尼阿毗曇。不可以世間現喻難賢聖法。所以者何。賢聖法異世間法異。

三不善根。貪不善根。恚不善根。癡不善根。問曰。三不善根體性是何。答曰。有十五種。貪不善根。欲界五行所斷愛。通六識身。恚不善根。五行所斷恚。通六識身。癡不善根。欲界全四種所斷無明。四種者。謂集滅道修道。苦諦所斷種當分別。苦諦斷無明有十種。謂與五見愛恚慢疑相應。及不共法八。是不善根。二非不善根。謂欲界身見邊見相應者。問曰。因是根義。身見邊見相應無明。是一切不善法因。何故不名根耶。答曰。若法體是不善。為一切不善法。作

【現代漢語翻譯】 現代漢語譯本： 如是。生者，于生命流轉之中，存在著根本的生命狀態。

得盡苦際者。問：苦的終結是在苦之中，還是在苦之外？若在苦之中，不應稱之為苦的終結。若在苦之外，世間的譬喻又如何解釋？譬如金條，開始是金，中間是金，最後也是金。苦也是如此，開始是苦，中間是苦，最後也是苦。那麼，什麼是苦的終結呢？答：有人說，阿羅漢（Arhat，已證悟者）的最後一生是苦的終結。也有人說，滅盡涅槃（Nirvana，寂滅）是苦的終結。若說阿羅漢的最後一生是苦的終結，則不應稱之為苦的終結。為何？因為身體的消亡本身就是苦。答：正因為如此，才應稱之為苦的終結。為何？因為不再產生新的苦，不再與苦相續，不再造作苦因，所以稱為苦的終結。若說滅盡涅槃是苦的終結，那麼世間金條的譬喻又如何解釋？答：這不一定需要解釋得通。為何？因為這並非修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論），不能用世間的譬喻來質疑聖賢的教法。為何？因為聖賢的教法與世間法不同。

三不善根：貪不善根（Lobha，貪慾），嗔不善根（Dosa，嗔恚），癡不善根（Moha，愚癡）。問：三不善根的體性是什麼？答：有十五種。貪不善根，是欲界（Kama-dhatu，慾望界）五種修行所斷的愛，通於六識身（六種意識）。嗔不善根，是五種修行所斷的嗔恚，通於六識身。癡不善根，是欲界全部四種修行所斷的無明（Avidya，無知）。四種是指集諦（Samudaya，苦集）、滅諦（Nirodha，苦滅）、道諦（Magga，苦道）、修道。苦諦（Dukkha，苦）所斷的無明應當分別。苦諦所斷的無明有十種，即與五見（五種錯誤的見解）愛、嗔、慢（Mana，傲慢）、疑（Vicikiccha，懷疑）相應，以及不共法八種。這些是不善根，兩種不是不善根，即與欲界的身見（Sakkaya-ditthi，我見）、邊見（Antagrahaditthi，邊見）相應的無明。問：因為『因』是根的含義，與身見、邊見相應的無明，是一切不善法的因，為何不稱為根呢？答：如果法的體性是不善的，並且為一切不善法作

【English Translation】 English version: Thus it is. The living, in the midst of life, exist in a fundamental state of being.

One who has attained the end of suffering. Question: Is the end of suffering within suffering or outside of suffering? If it is within suffering, it should not be called the end of suffering. If it is outside of suffering, how can worldly analogies be explained? For example, a gold bar is gold at the beginning, gold in the middle, and gold at the end. Suffering is also like this: suffering at the beginning, suffering in the middle, and suffering at the end. So, what is the end of suffering? Answer: Some say that the last existence of an Arhat (Arhat, one who has attained enlightenment) is the end of suffering. Others say that extinction Nirvana (Nirvana, cessation) is the end of suffering. If it is said that the last existence of an Arhat is the end of suffering, then it should not be called the end of suffering. Why? Because the exhaustion of the body itself is suffering. Answer: Precisely for this reason, it should be called the end of suffering. Why? Because no new suffering is produced, it no longer continues with suffering, and no longer creates the cause of suffering, therefore it is called the end of suffering. If it is said that extinction Nirvana is the end of suffering, then how can the worldly analogy of the gold bar be explained? Answer: This does not necessarily need to be explained. Why? Because this is not Sutra (Sutra, discourses), Vinaya (Vinaya, monastic rules), or Abhidhamma (Abhidhamma, philosophical treatises), one cannot use worldly analogies to question the teachings of the sages. Why? Because the teachings of the sages are different from worldly laws.

The three unwholesome roots: the unwholesome root of greed (Lobha, greed), the unwholesome root of hatred (Dosa, hatred), and the unwholesome root of delusion (Moha, delusion). Question: What is the nature of the three unwholesome roots? Answer: There are fifteen kinds. The unwholesome root of greed is the desire that is severed by the five practices of the desire realm (Kama-dhatu, the realm of desire), which is common to the six consciousnesses. The unwholesome root of hatred is the hatred that is severed by the five practices, which is common to the six consciousnesses. The unwholesome root of delusion is the ignorance (Avidya, ignorance) that is severed by all four practices of the desire realm. The four refer to the truth of suffering's origin (Samudaya, the cause of suffering), the truth of suffering's cessation (Nirodha, the cessation of suffering), the truth of the path to suffering's cessation (Magga, the path to the cessation of suffering), and the practice of the path. The ignorance severed by the truth of suffering (Dukkha, suffering) should be distinguished. There are ten kinds of ignorance severed by the truth of suffering, namely, those that are associated with the five views (five wrong views), attachment, hatred, pride (Mana, pride), and doubt (Vicikiccha, doubt), as well as the eight unshared qualities. These are unwholesome roots, and two are not unwholesome roots, namely, the ignorance associated with the self-view (Sakkaya-ditthi, the view of self) and the extreme view (Antagrahaditthi, the view of extremes) in the desire realm. Question: Since 'cause' is the meaning of root, and the ignorance associated with self-view and extreme view is the cause of all unwholesome dharmas, why is it not called a root? Answer: If the nature of a dharma is unwholesome, and it acts as the

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因者立根。身見邊見相應無明。雖是一切不善法因。體非不善。是無記故。是故癡不善根。全是欲界四種。謂集滅道修道所斷。及苦諦所斷八種。通六識身無明。是此十五種。是三不善根體。乃至廣說。

已說體性。所以今當說。何故名不善根。不善根是何義。答曰。生義養義增義。是不善根義。充足義饒益義。滋盛義流澍不善義。是不善根義。尊者和須蜜說曰。云何不善根義。答言。不善因義是不善根義。複次不善種子義是不善根義複次發起不善義是不善根義。複次已生不善助生不善增益不善義。是不善根義。尊者浮陀提婆說曰。不善元本能生不善助生不善增益不善義。是不善根義。問曰。若因義是不善根義者。前生不善五陰。與後生不善五陰作因。前生十不善業。與後生十不善業作因。前生三十四不善使。與後生三十四不善使作因。如是等不善法。皆應是不善根。此三有何異相。立不善根耶。尊者和須蜜答曰。此是如來有餘之說。略言要言。為受化者。作如是說。尊者波奢說曰。佛決定知法根。亦知勢用。餘人所不知。若法有不善根相。立不善根。無者不立。尊者瞿沙說曰。佛知此三法于不善法作因。速疾偏重親近是故此三立不善根。余不善法。無此三相。故不立根。複次此三不善根。於一切不善法為元首

【現代漢語翻譯】 現代漢語譯本 『因』是指根本。與『身見』（認為五蘊是「我」的錯誤見解）、『邊見』（執著于斷滅或永恒的極端見解）相應的『無明』（對事物真相的迷惑），雖然是一切不善法的因，但其本體並非不善，因為它是『無記』（非善非惡）。因此，『癡』（愚昧）這種不善根，完全存在於欲界四種情況中，即集諦、滅諦、道諦修道所斷的，以及苦諦所斷的八種。通於六識身的無明，就是這十五種。這是三種不善根的本體，乃至廣說。

上面已經說了體性，現在應當說原因。為什麼叫做『不善根』？『不善根』是什麼意思？回答說：產生、養育、增長，是不善根的含義。充足、饒益、滋盛、流注不善，是不善根的含義。尊者和須蜜說：『什麼是不善根的含義？』回答說：『不善的因，就是不善根的含義。』其次，不善的種子，就是不善根的含義。再次，發起不善，就是不善根的含義。再次，已經產生的不善，幫助產生不善，增益不善，是不善根的含義。尊者浮陀提婆說：『不善的根本，能夠產生不善，幫助產生不善，增益不善，是不善根的含義。』

問：如果『因』是不善根的含義，那麼前生不善的五陰，與後生不善的五陰作為因；前生十不善業，與後生十不善業作為因；前生三十四不善使（煩惱），與後生三十四不善使作為因。像這些不善法，都應當是不善根，這三者有什麼不同，而特別建立為不善根呢？尊者和須蜜回答說：『這是如來有保留的說法，簡略而言，要而言之，為接受教化的人，作這樣的說法。』尊者波奢說：『佛決定地知道法的根本，也知道它的勢用，這是其他人所不知道的。如果法具有不善根的相，就建立為不善根，沒有的就不建立。』尊者瞿沙說：『佛知道這三種法對於不善法作為因，快速、猛烈、偏頗、親近，因此這三種被立為不善根。其餘的不善法，沒有這三種相，所以不被立為根。』再次，這三種不善根，對於一切不善法來說是元首。

【English Translation】 English version 『Hetu』 (cause) means root. 『Sakkaya-ditthi』 (belief in a self, the view that the five aggregates are 『I』), 『antagrahika-ditthi』 ( clinging to extreme views, such as annihilationism or eternalism) and corresponding 『Avidya』 (ignorance), although it is the cause of all unwholesome dharmas, its substance is not unwholesome, because it is 『avyakrta』 (indeterminate). Therefore, 『moha』 (delusion), this unwholesome root, exists entirely in the four situations of the desire realm, that is, those severed by the path of cultivation of Samudaya (the origin of suffering), Nirodha (cessation of suffering), and Marga (the path to the cessation of suffering), and the eight types severed by Dukkha (suffering). Avidya, which pervades the six consciousnesses, is these fifteen types. This is the substance of the three unwholesome roots, and so on, extensively speaking.

The nature has been discussed above, and now the reason should be discussed. Why is it called 『akusala-mula』 (unwholesome root)? What does 『akusala-mula』 mean? The answer is: to produce, to nourish, to increase, is the meaning of unwholesome root. To be sufficient, to benefit, to flourish, to flow and pour unwholesomeness, is the meaning of unwholesome root. Venerable Vasumitra said: 『What is the meaning of unwholesome root?』 The answer is: 『The cause of unwholesomeness is the meaning of unwholesome root.』 Secondly, the seed of unwholesomeness is the meaning of unwholesome root. Again, to initiate unwholesomeness is the meaning of unwholesome root. Again, the unwholesomeness that has already arisen, helps to produce unwholesomeness, and increases unwholesomeness, is the meaning of unwholesome root.』 Venerable Buddhatadeva said: 『The root of unwholesomeness, which can produce unwholesomeness, help to produce unwholesomeness, and increase unwholesomeness, is the meaning of unwholesome root.』

Question: If 『hetu』 (cause) is the meaning of unwholesome root, then the unwholesome five skandhas (aggregates) of the previous life are the cause of the unwholesome five skandhas of the subsequent life; the ten unwholesome karmas of the previous life are the cause of the ten unwholesome karmas of the subsequent life; the thirty-four unwholesome anusayas (latent tendencies) of the previous life are the cause of the thirty-four unwholesome anusayas of the subsequent life. Like these unwholesome dharmas, all should be unwholesome roots. What is the difference between these three, that they are specifically established as unwholesome roots? Venerable Vasumitra answered: 『This is the Tathagata』s reserved statement, briefly speaking, concisely speaking, for those who receive teachings, making such a statement.』 Venerable Parsva said: 『The Buddha definitively knows the root of the Dharma, and also knows its potential, which others do not know. If a dharma has the characteristic of an unwholesome root, it is established as an unwholesome root; if it does not, it is not established.』 Venerable Ghosa said: 『The Buddha knows that these three dharmas act as causes for unwholesome dharmas, quickly, intensely, biasedly, and closely, therefore these three are established as unwholesome roots. The remaining unwholesome dharmas do not have these three characteristics, so they are not established as roots.』 Again, these three unwholesome roots are the head of all unwholesome dharmas.

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。猶如猛將勝軍在前而行。以其威力故。余不善法生。複次一切不善法中。誰為最勝。此三法。於一切不善法中。名亦最勝義亦最勝。是故立根。複次貪不善根。是不貪善根近怨對法恚不善根。癡不善根。是不恚不癡善根近怨對法。複次以此三法是功德怨家。功德者謂三善根。複次以此三不善根於一切不善法。作因作根作主作本所作。作勢力作緣作增益。作集作起處。作因者猶如種子。作根者令堅牢。余隨相說。複次此三不善根。能持不善法。能使來能生能養能增故。複次以此三不善根。離欲界欲時。多作留難作障礙。如守門者不令人入。複次以此三不善根。五種斷。通六識身。是使性。能起身口業。斷善根時。有牢強方便。五種斷者。見苦斷種。乃至修道斷種。通六識身者。與眼識相應。乃至意識相應。使性者。貪是欲愛使。恚是瞋恚使。癡是無明使。能起身口業者。貪起從貪生身口業。恚起從恚生身口業。癡起從癡生身口業。斷善根時牢強方便者。如施設經說。斷善根時。云何而斷。以何事斷。答言。猶如有一貪慾偏重瞋恚偏重愚癡偏重者。能斷善根。所以說五種斷者。欲除五見及疑。所以說通六識身者。欲除慢。所以說使性者。欲除諸纏。問曰。如邪見能斷善根。何故不立不善根。答曰。不善根斷善根時。作方

【現代漢語翻譯】 現代漢語譯本：猶如勇猛的將領在軍隊前列帶頭衝鋒陷陣。因為這些不善根的威力，其餘的不善之法才會產生。進一步說，在一切不善法中，哪一種最為殊勝？就是這三種不善根。在一切不善法中，它們的名字和意義都是最殊勝的。所以被稱為根本（根）。進一步說，貪（Tanha）這種不善根，與不貪這種善根是關係密切的對立面；嗔恚（Dosa）這種不善根，與不嗔恚這種善根是關係密切的對立面；愚癡（Moha）這種不善根，與不愚癡這種善根是關係密切的對立面。 進一步說，這三種不善根是功德的怨家。這裡所說的功德，指的是三種善根。進一步說，這三種不善根對於一切不善法，起著產生的原因、根本、主導、本源的作用，是所作的基礎。它們產生勢力、提供助緣、促進增長、聚集、發起一切不善法。作為原因，就像種子一樣；作為根本，使不善法堅固牢靠。其餘的（作用），可以根據它們各自的特性來解釋。 進一步說，這三種不善根能夠支援不善法，能夠使不善法到來、產生、滋養和增長。進一步說，當（修行者）想要脫離欲界（Kama-loka）的慾望時，這三種不善根常常製造阻礙和困難，就像守門人阻止人們進入一樣。進一步說，這三種不善根，通過五種方式斷滅（善根），並且貫通六識身（sad-vijnana-kaya）。它們具有使（煩惱）的性質，能夠引發身口意業。在斷滅善根的時候，有牢固而強大的方便。 五種斷滅的方式是指：見苦所斷的（煩惱）種子，乃至修道所斷的（煩惱）種子。貫通六識身是指：與眼識（caksu-vijnana）相應，乃至與意識（mano-vijnana）相應。使的性質是指：貪是欲愛使（kama-raga-anusaya），嗔恚是瞋恚使（patigha-anusaya），愚癡是無明使（avijja-anusaya）。能夠引發身口意業是指：貪慾生起，會引發從貪慾產生的身口意業；嗔恚生起，會引發從嗔恚產生的身口意業；愚癡生起，會引發從愚癡產生的身口意業。斷滅善根時有牢固而強大的方便，就像《施設經》所說的那樣。斷滅善根的時候，是如何斷滅的？通過什麼事情斷滅的？回答是：如果有一個人貪慾特別嚴重、嗔恚特別嚴重、愚癡特別嚴重，那麼他就能斷滅善根。之所以說五種斷滅的方式，是爲了去除五種見解和疑惑。之所以說貫通六識身，是爲了去除慢。之所以說使的性質，是爲了去除各種纏縛。有人問：像邪見（micchaditthi）也能斷滅善根，為什麼不把它列為不善根呢？回答是：不善根在斷滅善根的時候，會製造方便。

【English Translation】 English version: It is like a brave general leading the army in front, charging into battle. Because of the power of these unwholesome roots, other unwholesome dharmas arise. Furthermore, among all unwholesome dharmas, which is the most supreme? These three dharmas (unwholesome roots). Among all unwholesome dharmas, their names and meanings are the most supreme. Therefore, they are established as roots (mula). Furthermore, greed (Tanha) as an unwholesome root, is closely opposed to non-greed as a wholesome root; hatred (Dosa) as an unwholesome root, is closely opposed to non-hatred as a wholesome root; delusion (Moha) as an unwholesome root, is closely opposed to non-delusion as a wholesome root. Furthermore, these three unwholesome roots are enemies of merit. Merit here refers to the three wholesome roots. Furthermore, these three unwholesome roots act as the cause, the root, the master, the origin, and the basis for all unwholesome dharmas. They create power, provide conditions, promote growth, gather, and initiate all unwholesome dharmas. As a cause, they are like a seed; as a root, they make unwholesome dharmas firm and strong. The remaining (functions) can be explained according to their respective characteristics. Furthermore, these three unwholesome roots can support unwholesome dharmas, enabling them to come, arise, nourish, and grow. Furthermore, when (a practitioner) wants to detach from the desires of the desire realm (Kama-loka), these three unwholesome roots often create obstacles and difficulties, just like a gatekeeper preventing people from entering. Furthermore, these three unwholesome roots, through five types of severance, pervade the six consciousness bodies (sad-vijnana-kaya). They have the nature of latent tendencies (anusaya), capable of initiating actions of body, speech, and mind. When severing wholesome roots, there are firm and strong means. The five types of severance refer to: the seeds (of afflictions) severed by seeing suffering, up to the seeds (of afflictions) severed by cultivation. Pervading the six consciousness bodies means: corresponding to eye consciousness (caksu-vijnana), up to corresponding to mind consciousness (mano-vijnana). The nature of latent tendencies means: greed is the latent tendency of desire-attachment (kama-raga-anusaya), hatred is the latent tendency of aversion (patigha-anusaya), and delusion is the latent tendency of ignorance (avijja-anusaya). Being able to initiate actions of body, speech, and mind means: when greed arises, it initiates actions of body, speech, and mind arising from greed; when hatred arises, it initiates actions of body, speech, and mind arising from hatred; when delusion arises, it initiates actions of body, speech, and mind arising from delusion. Having firm and strong means when severing wholesome roots is as stated in the Establishment Treatise. When severing wholesome roots, how is it severed? Through what is it severed? The answer is: if someone has particularly strong greed, particularly strong hatred, or particularly strong delusion, then they can sever wholesome roots. The reason for saying five types of severance is to remove the five views and doubts. The reason for saying pervading the six consciousness bodies is to remove conceit. The reason for saying the nature of latent tendencies is to remove the various fetters. Someone asks: since wrong view (micchaditthi) can also sever wholesome roots, why is it not listed as an unwholesome root? The answer is: unwholesome roots create means when severing wholesome roots.

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便時勢勝。事成時亦勝。一切善不善法。方便時勢用難。事成時勢用易。曾聞。菩薩見世間生老病死苦。初發不退轉無上道心。從此以後。於三阿僧祇劫。此心不住不退。無能留難障礙之者。此心甚難。非得盡智時三界善根于未來修者。邪見成時勢用勝。非方便時勝。是故不立不善根。複次若法斷善根時。能生不善法。助生不善法者。立不善根。貪恚癡。能生不善法。助生不善法邪見雖助生不善法。不能生不善法。復有邪見能斷善根者。以諸不善根力故。諸不善根先令善根羸劣微薄。令其困無有勢力。然後邪見能斷善根。複次先作是說。五種斷者。立不善根。邪見非五種斷。不通六識身。彼在意地。雖是使性。不能起身口業。所以者何。見道所斷心。不與身口業俱起。諸不善根所不攝。不善五陰。無此五事。不善色陰。非五種斷。不通六識身。非是使性。不能起身口業。斷善根時。無牢強方便。不善受陰想陰識陰。煩惱所不攝相應行陰。此雖五行所斷通六識身。非是使性。雖能起身口業。斷善根時。無牢強方便。不相應行陰。雖五種斷。不通六識身。非是使性。不能起身口業。斷善根時。無牢強方便。煩惱中五見及疑。非五種斷。不通六識身。雖是使性。不能起身口業。所以者何。見道所斷心。不與身口業俱起斷善根

時。無牢強方便。慢雖五種斷。不通六識身。雖是使性。能起身口業。斷善根時。無牢強方便。纏有十種。忿纏覆纏睡纏掉纏眠纏悔纏嫉纏慳纏無慚纏無愧纏。睡掉無慚無愧。此四雖五種斷。非是使性。雖能起身口業。斷善根時。無牢強方便。眠雖五種斷。不通六識身。非是使性。不能起身口業。斷善根時。無牢強方便。余纏非五種斷。不通六識身。非是使性。或時起身口業。斷善根時。無牢強方便。恨佷諂誑憍害。此六是使垢。依使而生。非根本使。無上五事故。不立不善根。複次此三不善根。說是業本是業集。如說。迦藍摩當知。貪是眾生業本是眾生業集。恚癡亦是眾生業本。是眾生業集。複次此三不善根盡。業亦盡。如說貪盡業亦盡。恚癡盡業亦盡。複次此三不善根。展轉相生。展轉相助生。如說從貪生恚。從恚生貪。於此二中。亦生無明。複次此三不善根。能使三受。如說貪使樂受。恚使苦受。癡使不苦不樂受。問曰。如此三使盡使三受。何故作是說耶。答曰。從多分故。貪多使樂受。恚多使苦受。癡多使不苦不樂受。複次貪從樂受生。以樂受為根本。多造惡業故。而生多苦。恚從苦受生。以苦受為根本。多造惡業故。而生多苦。癡從不苦不樂受生。以不苦不樂受為根本。多造惡業故。而生多苦。複次此三善

【現代漢語翻譯】 現代漢語譯本： 這時，沒有牢固強大的方便法門。慢（Māna，我慢）雖然是五種斷除的對象，但不通過六識身（眼、耳、鼻、舌、身、意）。雖然是隨使的性質，能夠引發身口業。在斷除善根的時候，沒有牢固強大的方便法門。 纏有十種：忿纏（Krodha，忿怒）、覆纏（Mraksha，隱藏）、睡纏（Styana，昏沉）、掉纏（Auddhatya，掉舉）、眠纏（Middha，睡眠）、悔纏（Kaukṛtya，後悔）、嫉纏（Irshya，嫉妒）、慳纏（Matsarya，吝嗇）、無慚纏（Ahrikya，無慚）、無愧纏（Anapatrapya，無愧）。睡、掉、無慚、無愧這四種雖然是五種斷除的對象，但不是隨使的性質。雖然能夠引發身口業，在斷除善根的時候，沒有牢固強大的方便法門。眠雖然是五種斷除的對象，但不通過六識身，不是隨使的性質，不能引發身口業，在斷除善根的時候，沒有牢固強大的方便法門。其餘的纏不是五種斷除的對象，不通過六識身，不是隨使的性質，有時引發身口業，在斷除善根的時候，沒有牢固強大的方便法門。 恨（Krodha，怨恨）、佷（Mraksha，惱怒）、諂（Maya，諂媚）、誑（Shathya，欺騙）、憍（Mada，驕慢）、害（Vihimsa，損害），這六種是隨使的垢染，依隨使而生，不是根本隨使。沒有超過五種事故，所以不建立為不善根。 再次，這三種不善根，說是業的根本，是業的集起。如說：『迦藍摩（Kālāma），應當知道，貪（Lobha，貪慾）是眾生業的根本，是眾生業的集起。』 嗔（Dvesha，嗔恚）、癡（Moha，愚癡）也是眾生業的根本，是眾生業的集起。 再次，這三種不善根滅盡，業也滅盡。如說：『貪盡，業也盡。』 嗔、癡盡，業也盡。 再次，這三種不善根，輾轉相生，輾轉相助而生。如說：『從貪生嗔，從嗔生貪。』 在這二者之中，也生無明（Avidya，無明）。 再次，這三種不善根，能夠使三受（三種感受：樂受、苦受、不苦不樂受）。如說：『貪使樂受，嗔使苦受，癡使不苦不樂受。』 問：如果如此，三種隨使盡使三種感受，為什麼這樣說呢？答：從多分的原因。貪多使樂受，嗔多使苦受，癡多使不苦不樂受。 再次，貪從樂受生，以樂受為根本，多造惡業的緣故，而生多苦。嗔從苦受生，以苦受為根本，多造惡業的緣故，而生多苦。癡從不苦不樂受生，以不苦不樂受為根本，多造惡業的緣故，而生多苦。 再次，這三種善……

【English Translation】 English version: At this time, there is no firm and strong expedient means. Māna (pride), although it is one of the five to be abandoned, does not pass through the six sense-organs (eye, ear, nose, tongue, body, mind). Although it is of the nature of an anusaya (latent tendency), it can give rise to actions of body and speech. When cutting off roots of goodness, there is no firm and strong expedient means. There are ten fetters (bandhana): Krodha (anger), Mraksha (concealment), Styana (sloth), Auddhatya (restlessness), Middha (drowsiness), Kaukṛtya (remorse), Irshya (jealousy), Matsarya (stinginess), Ahrikya (shamelessness), Anapatrapya (lack of embarrassment). Sloth, restlessness, shamelessness, and lack of embarrassment, these four, although they are among the five to be abandoned, are not of the nature of anusaya. Although they can give rise to actions of body and speech, when cutting off roots of goodness, there is no firm and strong expedient means. Drowsiness, although it is one of the five to be abandoned, does not pass through the six sense-organs, is not of the nature of anusaya, and cannot give rise to actions of body and speech. When cutting off roots of goodness, there is no firm and strong expedient means. The remaining fetters are not among the five to be abandoned, do not pass through the six sense-organs, are not of the nature of anusaya, and sometimes give rise to actions of body and speech. When cutting off roots of goodness, there is no firm and strong expedient means. Krodha (resentment), Mraksha (indignation), Maya (deceit), Shathya (dishonesty), Mada (conceit), Vihimsa (harm), these six are defilements (mala) associated with anusaya, arising dependent on anusaya, and are not fundamental anusayas. Because there are no more than five causes, they are not established as unwholesome roots. Furthermore, these three unwholesome roots are said to be the origin of karma, the accumulation of karma. As it is said: 'Kālāma, you should know that Lobha (greed) is the origin of beings' karma, the accumulation of beings' karma.' Dvesha (hatred) and Moha (delusion) are also the origin of beings' karma, the accumulation of beings' karma. Furthermore, when these three unwholesome roots are extinguished, karma is also extinguished. As it is said: 'When greed is extinguished, karma is also extinguished.' When hatred and delusion are extinguished, karma is also extinguished. Furthermore, these three unwholesome roots arise mutually and assist each other in arising. As it is said: 'From greed arises hatred, from hatred arises greed.' In these two, Avidya (ignorance) also arises. Furthermore, these three unwholesome roots can cause the three feelings (pleasant, painful, and neither-pleasant-nor-painful). As it is said: 'Greed causes pleasant feeling, hatred causes painful feeling, delusion causes neither-pleasant-nor-painful feeling.' Question: If this is so, if the three anusayas cause the three feelings, why is it said in this way? Answer: Because it is mostly so. Greed mostly causes pleasant feeling, hatred mostly causes painful feeling, delusion mostly causes neither-pleasant-nor-painful feeling. Furthermore, greed arises from pleasant feeling, taking pleasant feeling as its root, and because of creating much evil karma, much suffering arises. Hatred arises from painful feeling, taking painful feeling as its root, and because of creating much evil karma, much suffering arises. Delusion arises from neither-pleasant-nor-painful feeling, taking neither-pleasant-nor-painful feeling as its root, and because of creating much evil karma, much suffering arises. Furthermore, these three wholesome...

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根。說是愛憎。以愛憎故眾生多起諍訟。天阿修羅常共鬥。殺多眾生。愛者是貪。憎者是恚。問曰。此中何以不說癡耶。答曰。已說在此二中。若當衆生有智者。乃至天欲境界在前。猶不共諍。何況人間惡欲。複次以此現初門要略始入。諸煩惱。盡從三分生。或從愛分生。或從恚分生。或從癡分生。佛經說。婆羅門當知。若人以二十一煩惱。惱於心者。雖修行凈心生凈想。猶墮惡趣。曾聞尊者曇摩哆羅。一切煩惱。立為三分。謂貪恚癡分。此是貪分此是恚分。此是癡分。若說貪當知已說貪分。若說恚當知已說恚分。若說癡當知已說癡分。如愛恚癡分。親分怨分。不親分不怨分。有恩分無恩分。有適意分無適意分。不有適意不無適意。當知亦如是。複次以三不善根起十惡業故。墮十惡處。云何三不善根起十惡業。答曰。佛經說殺生有三種。或從貪生。或從恚生。或從癡生。乃至邪見。亦復如是。施設經亦說。三不善根十惡業因根。廣說如上。云何十惡業生十惡處。佛經說。修行廣佈殺生之業。生地獄畜生餓鬼中。乃至邪見亦如是。施設經亦如是說。修行廣佈增上殺生之業生阿毗地獄。小輕者生大熱地獄。轉輕者生熱地獄。轉輕者生大叫喚地獄。轉輕者生叫喚地獄。轉輕者生眾合地獄。轉輕者生黑繩地獄。轉輕者生活地獄

【現代漢語翻譯】 現代漢語譯本：根本在於愛和憎。因為有愛和憎，眾生之間常常發生爭鬥。天人和阿修羅也經常互相爭鬥，殺害眾多眾生。愛就是貪，憎就是嗔恚。有人問：『為什麼這裡沒有提到癡呢？』回答說：『癡已經包含在愛和憎之中了。』如果眾生有智慧，即使面對天界的慾望，也不會爭鬥，更何況是人間的惡欲呢？再者，這裡是最初入門的簡要概括，一切煩惱都從貪、嗔、癡三方面產生。或者從愛（貪）產生，或者從嗔恚產生，或者從愚癡產生。佛經上說：『婆羅門，應當知道，如果有人被二十一種煩惱困擾，即使修行清凈心，生起清凈的念頭，仍然會墮入惡趣。』我曾聽尊者曇摩哆羅說，一切煩惱可以分為三部分，即貪、嗔、癡。這是貪的部分，這是嗔的部分，這是癡的部分。如果說貪，就應當知道已經說了貪的部分；如果說嗔，就應當知道已經說了嗔的部分；如果說癡，就應當知道已經說了癡的部分。如同愛、嗔、癡的區分，親近、怨恨的區分，不親近不怨恨的區分，有恩、無恩的區分，有適意、無適意的區分，不適意不無適意的區分，應當知道也是一樣的。再者，因為三種不善根（貪、嗔、癡）而產生十惡業，因此墮入十惡之處。什麼是三種不善根產生十惡業呢？回答說：佛經上說，殺生有三種，或者從貪產生，或者從嗔產生，或者從癡產生。乃至邪見，也是如此。《施設經》也說，三種不善根是十惡業的根本原因，詳細的解釋如上所述。什麼是十惡業產生十惡之處呢？佛經上說，修行並廣泛地造作殺生之業，會生在地獄、畜生、餓鬼之中。乃至邪見也是如此。《施設經》也這樣說，修行並廣泛地增長殺生之業，會生在阿毗地獄（Avici hell）。稍微輕一點的，會生在大熱地獄（Great burning hell）。再輕一點的，會生在熱地獄（Burning hell）。再輕一點的，會生在大叫喚地獄（Great screaming hell）。再輕一點的，會生在叫喚地獄（Screaming hell）。再輕一點的，會生在眾合地獄（Crushing hell）。再輕一點的，會生在黑繩地獄（Black rope hell）。再輕一點的，會生在活地獄（Living hell）。

【English Translation】 English version: The root lies in love and hate. Because of love and hate, sentient beings often engage in disputes. Devas (gods) and Asuras (demigods) also frequently fight each other, killing many beings. Love is greed (貪, tan). Hate is aversion (恚, hui). Someone asks: 'Why is ignorance (癡, chi) not mentioned here?' The answer is: 'Ignorance is already included in love and hate.' If sentient beings have wisdom, even when faced with the desires of the heavenly realms, they will not fight, let alone the evil desires of the human realm. Furthermore, this is a brief summary for initial entry, all afflictions arise from three aspects: greed, aversion, and ignorance. Either arising from love (greed), or from aversion, or from ignorance. The Buddha said in the sutra: 'Brahmin, you should know that if a person is troubled by twenty-one afflictions, even if they cultivate a pure mind and generate pure thoughts, they will still fall into evil realms.' I once heard Venerable Dharmatrāta say that all afflictions can be divided into three parts: greed, aversion, and ignorance. This is the part of greed, this is the part of aversion, this is the part of ignorance. If greed is mentioned, it should be known that the part of greed has already been mentioned; if aversion is mentioned, it should be known that the part of aversion has already been mentioned; if ignorance is mentioned, it should be known that the part of ignorance has already been mentioned. Just like the distinction between love, aversion, and ignorance, the distinction between closeness and resentment, the distinction between neither closeness nor resentment, the distinction between having kindness and having no kindness, the distinction between having pleasantness and having no pleasantness, the distinction between neither pleasantness nor unpleasantness, it should be known that it is the same. Furthermore, because of the three unwholesome roots (greed, aversion, and ignorance), the ten unwholesome actions arise, therefore falling into the ten evil realms. What are the three unwholesome roots that give rise to the ten unwholesome actions? The answer is: The Buddha said in the sutra that there are three types of killing, either arising from greed, or from aversion, or from ignorance. Even wrong views are the same. The Abhidharma also says that the three unwholesome roots are the root cause of the ten unwholesome actions, and the detailed explanation is as described above. What are the ten unwholesome actions that give rise to the ten evil realms? The Buddha said in the sutra that cultivating and widely creating the karma of killing will lead to rebirth in hells, as animals, or as hungry ghosts. Even wrong views are the same. The Abhidharma also says that cultivating and widely increasing the karma of killing will lead to rebirth in Avici hell (阿毗地獄). Slightly lighter, one will be reborn in the Great Burning Hell (大熱地獄). Even lighter, one will be reborn in the Burning Hell (熱地獄). Even lighter, one will be reborn in the Great Screaming Hell (大叫喚地獄). Even lighter, one will be reborn in the Screaming Hell (叫喚地獄). Even lighter, one will be reborn in the Crushing Hell (眾合地獄). Even lighter, one will be reborn in the Black Rope Hell (黑繩地獄). Even lighter, one will be reborn in the Living Hell (活地獄).

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。轉輕者生畜生。轉輕者生餓鬼。乃至邪見。說亦如是。是名行十惡業生十惡處。複次此三不善根。說是內垢。如說貪為內垢。恚為內垢。癡為內垢。如內垢。內怨內嫌當知亦如是。複次此三不善根。亦名為增。亦名為減。如說云何貪增。云何恚增。云何癡增。云何貪減。云何恚減。云何癡減。複次此三不善根。能為退者。作重因重緣。如說若比丘比丘尼。自知欲心熾盛恚心熾盛癡心熾盛。不能自制。比丘比丘尼當知。我于善法。便為衰退。複次此三不善根。說是煩惱障。如說。云何煩惱障。答曰。猶如有一貪偏重恚偏重癡偏重。是名煩惱障。複次此三不善根。說名為塵。如說是貪塵恚塵癡塵。如塵穢垢。箭火刺刀毒病。當知亦如是。問曰。此三不善根。云何行耶。答曰。若心有貪。是心無恚。若心有恚。是心無貪。癡則俱有。所以者何。所行各異故。貪行欣踴。恚行憂戚。複次欲心盛時。令身柔軟潤益。恚心盛時。令身粗強損減。複次欲令身柔軟不害前緣。恚令身粗強能害前緣。云何欲令身柔軟。答曰。欲心現在前時。自身柔軟。云何不害前緣。答曰。若於前人生愛心者。晝夜觀之。無有厭足。云何恚心令身粗強。答曰。恚心現在前時。令自身粗強。云何能害前緣。答曰。若於前人生恚心者。乃至不欲以眼視之。

此三不善根。是五種斷。通六識身。何故五種斷。若當見道斷非修道斷者。修道所斷心。便為無根。若當修道所斷非見道斷者。見道所斷心。便為無根。何故通六識身。若在意地不在五識身者。此五識心。便為無根。若在五識身不在意地者。此意地心。便為無根。一切不善心。以此為根。與不善欲俱心。有二種根。謂貪及相應無明。恚俱亦如是。癡俱心。及余煩惱俱心。有一根。有一根謂無明也。

問曰。根有多名。或說身見是根。或說世尊是根。或說欲是根。或說不放逸是根。或說自體是根。此諸根名。有何差別。答曰。身見是根者。以是見計我我所。便生諸見。世尊是根者。以所說故。雖此煩惱出要縛解增長寂滅。如是等法。皆從佛出。是故為根。欲是根者。以能集善法故。所以者何。若有欲心。能集善法。若無慾心。不能集善法。是故以欲為根。不放逸是根者。以能守護善法。若放逸者。不能守護善法。若不放逸。則能守護善法。是故不放逸為根。自體是根者。以自體不捨自性。是故自體為根。問曰。若然者。無為法亦是自體根。所以者何。不捨自性故。答曰。若以此義。不捨自性為根者。無為法亦不捨自體為根。復有何過。復有欲去如是過而作是說。自體是根者。以相似因是自體根。能生他故。

【現代漢語翻譯】 現代漢語譯本 這三種不善根，是五種斷（五種煩惱的斷除）。通於六識身（眼識、耳識、鼻識、舌識、身識、意識）。為什麼說是五種斷呢？如果說是見道（初見真理的階段）所斷，而不是修道（通過修行提升的階段）所斷，那麼修道所斷的心，就成了無根之木。如果說是修道所斷，而不是見道所斷，那麼見道所斷的心，就成了無根之木。為什麼說通於六識身呢？如果說只在意地（意識的層面），而不在五識身（前五識的層面），那麼這五識心，就成了無根之木。如果只在五識身，而不在意地，那麼這意地心，就成了無根之木。一切不善心，都以此為根。與不善的慾望相應的心，有兩種根，即貪和相應的無明（對事物真相的迷惑）。嗔恚相應的心也是如此。與愚癡相應的心，以及與其餘煩惱相應的心，只有一種根，這一種根就是無明。 問：根有很多名稱，有時說身見（認為身體是真實存在的錯誤觀念）是根，有時說世尊（佛陀）是根，有時說欲是根，有時說不放逸（精進修行）是根，有時說自體（自身）是根。這些根的名稱，有什麼差別呢？答：身見是根，因為執著于『我』和『我所』（屬於我的事物），就會產生各種錯誤的見解。世尊是根，因為世尊所說的教法，能夠使煩惱得以解脫，束縛得以解除，增長善法，寂滅煩惱，這些法都從佛陀那裡產生，所以說世尊是根。欲是根，因為它能夠積聚善法。為什麼這麼說呢？如果人有向善的慾望，就能積聚善法；如果沒有向善的慾望，就不能積聚善法。所以說欲是根。不放逸是根，因為它能夠守護善法。如果放逸，就不能守護善法；如果不放逸，就能守護善法。所以說不放逸是根。自體是根，因為自體不捨棄自身的本性，所以說自體是根。問：如果這樣說，那麼無為法（不生不滅的真理）也是自體根了。為什麼呢？因為它也不捨棄自身的本性。答：如果按照不捨棄自身本性這個意義來說，無為法也是不捨棄自體而為根。又有什麼過失呢？爲了去除這樣的過失，所以這樣說：自體是根，是因為相似的因是自體根，能夠產生其他事物。

【English Translation】 English version These three unwholesome roots are the five kinds of severance (severance of the five kinds of afflictions). They pervade the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Why are they called the five kinds of severance? If what is severed by the path of seeing (the stage of initial insight into truth) is not severed by the path of cultivation (the stage of advancement through practice), then the mind severed by the path of cultivation would be without a root. If what is severed by the path of cultivation is not severed by the path of seeing, then the mind severed by the path of seeing would be without a root. Why do they pervade the six consciousnesses? If they are only in the mind consciousness and not in the five sense consciousnesses, then these five sense consciousnesses would be without a root. If they are only in the five sense consciousnesses and not in the mind consciousness, then this mind consciousness would be without a root. All unwholesome minds have these as their roots. The mind associated with unwholesome desire has two roots, namely greed and the corresponding ignorance (delusion about the true nature of things). The mind associated with hatred is also the same. The mind associated with delusion, as well as the mind associated with other afflictions, has one root. This one root is ignorance. Question: Roots have many names. Sometimes it is said that self-view (the mistaken belief that the body is real) is a root, sometimes it is said that the World-Honored One (Buddha) is a root, sometimes it is said that desire is a root, sometimes it is said that non-negligence (diligent practice) is a root, and sometimes it is said that self-nature (oneself) is a root. What are the differences among these names of roots? Answer: Self-view is a root because by clinging to 'I' and 'mine' (things that belong to me), various wrong views arise. The World-Honored One is a root because the teachings spoken by the World-Honored One enable the liberation from afflictions, the release from bondage, the increase of wholesome qualities, and the cessation of afflictions. These teachings all come from the Buddha, therefore the World-Honored One is a root. Desire is a root because it can accumulate wholesome qualities. Why is this so? If one has the desire to do good, one can accumulate wholesome qualities; if one does not have the desire to do good, one cannot accumulate wholesome qualities. Therefore, desire is considered a root. Non-negligence is a root because it can protect wholesome qualities. If one is negligent, one cannot protect wholesome qualities; if one is not negligent, one can protect wholesome qualities. Therefore, non-negligence is a root. Self-nature is a root because self-nature does not abandon its own nature, therefore self-nature is a root. Question: If that is the case, then unconditioned dharmas (truths that are not subject to birth and death) are also roots of self-nature. Why is this so? Because they also do not abandon their own nature. Answer: If, according to this meaning, not abandoning one's own nature is a root, then unconditioned dharmas also do not abandon their own nature as a root. What fault is there? In order to remove such a fault, it is said that self-nature is a root because a similar cause is the root of self-nature, which can generate other things.

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問曰。若然者。苦法忍及眷屬。便為無根。所以者何。無相似因故。答曰。雖不從相似因生。而能與他作相似因。無為法亦不從相似因生。亦不能與他作相似因。評曰。應作是說。以不捨自性故。名自性根。身見根。乃至自體根。是名差別。

阿毗曇毗婆沙論卷第二十五 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十六

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使揵度不善品第一之二

三漏。欲漏有漏無明漏。問曰。此三漏體性是何。答曰。有百八種。欲漏有四十一種。欲愛有五種。恚有五種。慢有五種。見有十二種。疑有四種。纏有十種。此四十一種。是欲漏體。有漏有五十二種。愛有十種。慢有十種。疑有八種。見有二十四種。此五十二種。是有漏體。無明漏有十五種。欲界無明有五。色界無明有五。無色界無明有五此十五種。是無明漏體。此百八種。是三漏體。亦名百八煩惱。波伽羅那經亦說。云何欲漏。答言。除欲界系無明。諸餘欲界繫結縛使垢纏。是名欲漏。云何有漏。除色無色界系無明。諸餘色無色界繫結縛使垢纏。是名有漏。云何無明漏。答言。三界無知。是名無明漏。無明漏。是三界無知。如是說者好。

【現代漢語翻譯】 現代漢語譯本：問：如果這樣說，那麼苦法忍（Kshanti-jnana，對苦諦的忍受和智慧）及其眷屬，就成了無根之木，無源之水了。為什麼這麼說呢？因為它們沒有相似的因。答：雖然它們不是從相似的因產生的，但是它們能夠為其他的法提供相似的因。無為法（Asamskrta-dharma，不依賴條件產生的法）也不是從相似的因產生的，也不能為其他的法提供相似的因。評：應該這樣說，因為它們不捨棄自身的體性，所以被稱為自性根。身見根（Satkayadrishti-mula，執著於五蘊為我的根本），乃至自體根，這些名稱都是爲了區分不同的含義。

《阿毗曇毗婆沙論》卷第二十五 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第二十六

迦旃延子（Katyayaniputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯使揵度不善品第一之二

三漏：欲漏（Kama-asrava，對慾望的漏失），有漏（Bhava-asrava，對存在的漏失），無明漏（Avidya-asrava，對無明的漏失）。問：這三種漏的體性是什麼？答：有百八種。欲漏有四十一種：欲愛（Kama-tanha，對慾望的愛）有五種，恚（Dosa，嗔恨）有五種，慢（Mana，傲慢）有五種，見（Drishti，錯誤的見解）有十二種，疑（Vicikitsa，懷疑）有四種，纏（Paryavasthana，煩惱的纏縛）有十種。這四十一種是欲漏的體性。有漏有五十二種：愛（Tanha，愛）有十種，慢有十種，疑有八種，見有二十四種。這五十二種是有漏的體性。無明漏有十五種：欲界無明（Kama-dhatu-avidya，欲界的無明）有五種，色界無明（Rupa-dhatu-avidya，色界的無明）有五種，無色界無明（Arupa-dhatu-avidya，無色界的無明）有五種。這十五種是無明漏的體性。這百八種是三漏的體性，也叫做百八煩惱。波伽羅那經（Prakaranagrantha）也說：什麼是欲漏？回答說：除了欲界系無明，其餘的欲界繫結（Samyojana，煩惱的結縛），縛（Bandhana，束縛），使（Anusaya，潛在的煩惱），垢（Mala，污垢），纏，這叫做欲漏。什麼是有漏？回答說：除了色界和無色界系無明，其餘的色界和無色界繫結，縛，使，垢，纏，這叫做有漏。什麼是無明漏？回答說：三界的無知，這叫做無明漏。無明漏，就是三界的無知。這樣說才好。

【English Translation】 English version: Question: If that is the case, then Kshanti-jnana (patience and wisdom regarding suffering) and its retinue would be without roots. Why is that? Because they do not have similar causes. Answer: Although they are not born from similar causes, they can provide similar causes for other dharmas. Asamskrta-dharma (unconditioned dharma) is also not born from similar causes, nor can it provide similar causes for other dharmas. Comment: It should be said in this way: because they do not abandon their own nature, they are called self-nature roots. Satkayadrishti-mula (the root of the view of self), and even the root of self-entity, these names are for distinguishing different meanings.

Abhidharma-vibhasa-sastra, Volume 25 Taisho Tripitaka, Volume 28, No. 1546, Abhidharma-vibhasa-sastra

Abhidharma-vibhasa-sastra, Volume 26

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by Buddhavarman, an Indian Sramana from Northern Liang, together with Dao Tai and others, Chapter 1.2: On the Imperfection of Skandhas

The three asravas (outflows): Kama-asrava (outflow of desire), Bhava-asrava (outflow of existence), and Avidya-asrava (outflow of ignorance). Question: What is the nature of these three asravas? Answer: There are one hundred and eight types. Kama-asrava has forty-one types: Kama-tanha (craving for desire) has five types, Dosa (hatred) has five types, Mana (pride) has five types, Drishti (wrong views) has twelve types, Vicikitsa (doubt) has four types, and Paryavasthana (entanglements) has ten types. These forty-one types are the nature of Kama-asrava. Bhava-asrava has fifty-two types: Tanha (craving) has ten types, Mana has ten types, Vicikitsa has eight types, and Drishti has twenty-four types. These fifty-two types are the nature of Bhava-asrava. Avidya-asrava has fifteen types: Kama-dhatu-avidya (ignorance of the desire realm) has five types, Rupa-dhatu-avidya (ignorance of the form realm) has five types, and Arupa-dhatu-avidya (ignorance of the formless realm) has five types. These fifteen types are the nature of Avidya-asrava. These one hundred and eight types are the nature of the three asravas, also called the one hundred and eight kleshas (afflictions). The Prakaranagrantha also says: What is Kama-asrava? The answer is: Except for Avidya associated with the desire realm, all other Samyojanas (fetters), Bandhanas (bonds), Anusayas (latent tendencies), Malas (defilements), and Paryavasthanas associated with the desire realm, are called Kama-asrava. What is Bhava-asrava? The answer is: Except for Avidya associated with the form and formless realms, all other Samyojanas, Bandhanas, Anusayas, Malas, and Paryavasthanas associated with the form and formless realms, are called Bhava-asrava. What is Avidya-asrava? The answer is: Ignorance of the three realms is called Avidya-asrava. Avidya-asrava is the ignorance of the three realms. It is good to say it this way.

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若作是說。云何無明漏。答言。緣三界無知。作是說者。則不攝無漏緣使。所以者何。無漏緣使。不緣在三界法。問曰。身口惡行。為是煩惱。為非煩惱。若是煩惱。此中何故不說。若非煩惱。識身經說云何通。如說身口惡行。是不善法結非使非縛是煩惱非纏。應舍應斷應知。能生苦報故。或有作是答者。是煩惱體。若然者。識身。經說善通。此中何以不說。答曰。應說身口惡行在欲漏中。欲漏有四十三種。而不說者。有何意耶。答曰。若法體是煩惱體亦是纏。說在欲漏中。身口惡行。雖是煩惱。而體非纏。是故不說在欲漏中。復有說者。身口惡行。體非煩惱。是以不說在欲漏中。問曰。若然者。識身經說云何通。答曰。識身經文。應如是說。身口惡行。是不善非結非縛非使非煩惱非纏。應舍應斷應知。生苦報故。而不說者。有何意耶。答曰。身口惡行。雖非煩惱。為煩惱所惱故。說是煩惱。問曰。若非煩惱。為煩惱所惱。說是煩惱者。非結為結所繫。何故不說是結。非縛為縛所縛。何故不說是縛。非使為使所使。何故不說是使。非纏為纏所纏。何故不說是纏耶。答曰。應說而不說者。當知此說有餘。複次欲現種種說種種文。若以種種說種種文莊嚴于義。義則易解。複次為現二種門二種略二種始入二種炬二種相貌二種

【現代漢語翻譯】 現代漢語譯本： 如果有人這樣說：『什麼是無明漏（Avidya Ashrava，無知造成的煩惱泄漏）？』回答說：『因為對三界（Trailokya，欲界、色界、無色界）的無知。』如果這樣說，那就沒有包括無漏緣使（Anasrava Pratitya Samutpada，不與煩惱相關的因緣生法）。為什麼呢？因為無漏緣使不緣於三界之法。 有人問：『身口惡行（Bodily and verbal misconduct，身體和語言上的不良行為）是煩惱嗎？還是不是煩惱？』如果是煩惱，為什麼這裡沒有說？如果不是煩惱，識身經（Vijnanakaya Shastra，佛教論著）的說法又該如何解釋呢？經中說，身口惡行是不善法，是結（Bandhana，束縛），不是使（Anusaya，潛在的煩惱），不是縛（Yoga，執著），是煩惱，不是纏（Paryavasthana，纏繞），應該捨棄，應該斷除，應該瞭解，因為它能產生痛苦的果報。 或者有人這樣回答：『身口惡行是煩惱的本體。』如果是這樣，識身經的說法就能解釋通了。但為什麼這裡沒有說呢？』回答說：『應該說身口惡行在欲漏（Kama Ashrava，對慾望的煩惱泄漏）中，欲漏有四十三種，但這裡沒有說，有什麼用意呢？』回答說：『如果一個法的本體是煩惱的本體，也是纏，就說在欲漏中。身口惡行雖然是煩惱，但本體不是纏，所以沒有說在欲漏中。』 還有人說：『身口惡行的本體不是煩惱，所以沒有說在欲漏中。』有人問：『如果是這樣，識身經的說法又該如何解釋呢？』回答說：『識身經的經文應該這樣說：身口惡行是不善，不是結，不是縛，不是使，不是煩惱，不是纏，應該捨棄，應該斷除，應該瞭解，因為它能產生痛苦的果報。』但這裡沒有這樣說，有什麼用意呢？』回答說：『身口惡行雖然不是煩惱，但因為被煩惱所困擾，所以說是煩惱。』 有人問：『如果不是煩惱，因為被煩惱所困擾，所以說是煩惱，那麼，不是結，因為被結所束縛，為什麼不說是結？不是縛，因為被縛所束縛，為什麼不說是縛？不是使，因為被使所驅使，為什麼不說是使？不是纏，因為被纏所纏繞，為什麼不說是纏呢？』回答說：『應該說而沒有說，應當知道這種說法有所保留。』 再者，爲了展現種種說法，運用種種文句。如果用種種說法和種種文句來莊嚴義理，義理就容易理解。再者，爲了展現兩種門、兩種簡略、兩種始入、兩種炬、兩種相貌、兩種……』

【English Translation】 English version: If it is said thus: 'What is Avidya Ashrava (Leakage of ignorance)?' The answer is: 'Due to ignorance regarding the three realms (Trailokya, the realms of desire, form, and formlessness).' If it is said thus, then it does not include Anasrava Pratitya Samutpada (Non-leaking dependent origination). Why? Because Anasrava Pratitya Samutpada does not pertain to the dharmas of the three realms. If asked: 'Are bodily and verbal misconduct (Bodily and verbal misconduct) afflictions, or not afflictions?' If they are afflictions, why are they not mentioned here? If they are not afflictions, how can the Vijnanakaya Shastra (Treatise on the Body of Consciousness) be explained? As it says, bodily and verbal misconduct are unwholesome dharmas, are Bandhana (bonds), not Anusaya (latent tendencies), not Yoga (attachments), are afflictions, not Paryavasthana (entanglements), should be abandoned, should be severed, should be understood, because they can produce painful results. Or some may answer thus: 'Bodily and verbal misconduct are the substance of afflictions.' If so, the explanation in the Vijnanakaya Shastra is understandable. But why are they not mentioned here?' The answer is: 'It should be said that bodily and verbal misconduct are in Kama Ashrava (Leakage of desire), which has forty-three types, but it is not mentioned here. What is the intention?' The answer is: 'If the substance of a dharma is the substance of an affliction and also an entanglement, it is said to be in Kama Ashrava. Although bodily and verbal misconduct are afflictions, their substance is not entanglement, so they are not mentioned in Kama Ashrava.' Others say: 'The substance of bodily and verbal misconduct is not affliction, so they are not mentioned in Kama Ashrava.' If asked: 'If so, how can the explanation in the Vijnanakaya Shastra be explained?' The answer is: 'The text of the Vijnanakaya Shastra should say thus: Bodily and verbal misconduct are unwholesome, not Bandhana, not Yoga, not Anusaya, not afflictions, not Paryavasthana, should be abandoned, should be severed, should be understood, because they can produce painful results.' But it is not said thus here. What is the intention?' The answer is: 'Although bodily and verbal misconduct are not afflictions, because they are troubled by afflictions, they are said to be afflictions.' If asked: 'If they are not afflictions, but are said to be afflictions because they are troubled by afflictions, then, if something is not a bond but is bound by a bond, why is it not said to be a bond? If something is not an attachment but is bound by an attachment, why is it not said to be an attachment? If something is not a latent tendency but is driven by a latent tendency, why is it not said to be a latent tendency? If something is not an entanglement but is entangled by an entanglement, why is it not said to be an entanglement?' The answer is: 'It should be said but it is not said, it should be known that this statement has reservations.' Furthermore, in order to present various explanations, various sentences are used. If various explanations and various sentences are used to adorn the meaning, the meaning becomes easy to understand. Furthermore, in order to present two kinds of gates, two kinds of summaries, two kinds of entrances, two kinds of torches, two kinds of appearances, two kinds of...'

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文影二種俱通故。如非煩惱為煩惱所惱。說是煩惱。非結為結所繫。說是結。乃至非纏為纏所纏。說是纏。如非結為結所繫。不說是結。乃至非纏為纏所纏。不說是纏。如是非煩惱為煩惱所惱。應說非煩惱。是故現二種門。乃至現二種俱通。此是漏體。乃至廣說。

已說體性。所以今當說。何故名漏。漏是何義。答曰。留住義是漏義。浸漬義是漏義。流出義是漏義。持義是漏義。在內義是漏義。醉義是漏義。放逸義是漏義。留住義是漏義者。誰令眾生留住欲色無色界耶。答曰。漏也。浸漬義是漏義者。如於糟中浸漬種子其牙便生。如是眾生以業種子。浸漬煩惱糟中。便生未來有牙。流出義是漏義者。如泉出水乳房出乳。如是眾生於六入門。流出諸漏。持義是漏義者。如人為他人所持。則不能隨意遊行四方。如是眾生為煩惱所持。于諸界諸趣諸生生死法中。不能自出。在內義是漏義者。如人鬼在身內故。不應說而說。不應作而作。不應取而取。不應觸而觸。眾生亦爾。煩惱鬼在內。不應說而說。不應作而作。不應觸而觸。醉義是漏義者。如人飲根莖枝葉花果等酒則便醉亂無所覺知。眾生亦爾。飲煩惱酒。便無所知。放逸義亦如是。是故留住義是漏義。乃至放逸義是漏義。聲論者說曰。漏名阿羅婆。阿亦言分齊。羅

【現代漢語翻譯】 現代漢語譯本 因為文和影兩種都貫通的緣故。例如，如果『非煩惱』被煩惱所惱，就說它是煩惱。如果『非結』被結所繫縛，就說它是結。乃至如果『非纏』被纏所纏繞，就說它是纏。如果『非結』沒有被結所繫縛，就不說它是結。乃至如果『非纏』沒有被纏所纏繞，就不說它是纏。如果『非煩惱』被煩惱所惱，應該說它『非煩惱』。因此，現在顯現兩種門，乃至顯現兩種都貫通。這就是漏的體性，乃至廣說。

已經說了體性，所以現在應當說。為什麼叫做『漏』？『漏』是什麼意思？回答說：『留住』是漏的意思，『浸漬』是漏的意思，『流出』是漏的意思，『持』是漏的意思，『在內』是漏的意思，『醉』是漏的意思，『放逸』是漏的意思。『留住』是漏的意思，是誰令眾生留住于欲界（Kāmadhātu），色界（Rūpadhātu），無色界（Arūpadhātu）呢？回答說：是漏。『浸漬』是漏的意思，例如在酒糟中浸泡種子，它的芽就生長出來。如此，眾生以業的種子，浸泡在煩惱的酒糟中，便生出未來有的芽。『流出』是漏的意思，例如泉水涌出，**房流出乳汁。如此，眾生從六個入門（六根：眼、耳、鼻、舌、身、意）流出諸漏。『持』是漏的意思，例如人被他人所控制，就不能隨意去往四方。如此，眾生被煩惱所控制，在諸界（三界：欲界、色界、無色界），諸趣（六道：天、人、阿修羅、地獄、餓鬼、畜生），諸生（四生：卵生、胎生、濕生、化生），生死法中，不能自己解脫。『在內』是漏的意思，例如人被鬼附身，因此不應該說而說，不應該做而做，不應該取而取，不應該觸而觸。眾生也是這樣，煩惱鬼在內心，不應該說而說，不應該做而做，不應該觸而觸。『醉』是漏的意思，例如人飲用根莖枝葉花果等釀造的酒，就會醉亂而無所覺知。眾生也是這樣，飲用煩惱之酒，便無所知。『放逸』的意思也是如此。所以，『留住』是漏的意思，乃至『放逸』是漏的意思。聲明論者說：漏名為阿羅婆（Āsrava），阿（A）也說是分齊，羅

【English Translation】 English version It is because both 『form』 (文, literally 『writing』 or 『pattern』) and 『shadow』 (影) are universally connected. For example, if 『non-affliction』 is troubled by affliction, it is said to be affliction. If 『non-bond』 is bound by bond, it is said to be a bond. Even if 『non-entanglement』 is entangled by entanglement, it is said to be entanglement. If 『non-bond』 is not bound by bond, it is not said to be a bond. Even if 『non-entanglement』 is not entangled by entanglement, it is not said to be entanglement. If 『non-affliction』 is troubled by affliction, it should be said to be 『non-affliction.』 Therefore, now two doors are manifested, even two are manifested to be universally connected. This is the nature of outflows (漏, Āsrava), and so on, extensively explained.

The nature has already been discussed, so now it should be discussed. Why is it called 『outflow』 (漏, Āsrava)? What is the meaning of 『outflow』? The answer is: 『To retain』 is the meaning of outflow. 『To soak』 is the meaning of outflow. 『To flow out』 is the meaning of outflow. 『To hold』 is the meaning of outflow. 『To be within』 is the meaning of outflow. 『To be intoxicated』 is the meaning of outflow. 『To be negligent』 is the meaning of outflow. 『To retain』 is the meaning of outflow. Who causes sentient beings to remain in the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu)? The answer is: outflows. 『To soak』 is the meaning of outflow. For example, if seeds are soaked in distiller's grains, their sprouts will grow. Thus, sentient beings, with the seeds of karma, soaked in the distiller's grains of affliction, will produce the sprouts of future existence. 『To flow out』 is the meaning of outflow. For example, spring water flows out, and milk flows out from the **. Thus, sentient beings flow out various outflows from the six entrances (六根: the six sense organs: eyes, ears, nose, tongue, body, and mind). 『To hold』 is the meaning of outflow. For example, if a person is controlled by others, they cannot go wherever they please. Thus, sentient beings, controlled by afflictions, cannot free themselves in the realms (三界: the three realms: desire realm, form realm, and formless realm), the destinies (六道: the six paths: gods, humans, asuras, hell beings, hungry ghosts, and animals), the births (四生: the four kinds of birth: from eggs, from wombs, from moisture, and by transformation), and the laws of birth and death. 『To be within』 is the meaning of outflow. For example, if a person is possessed by a ghost, they say what they should not say, do what they should not do, take what they should not take, and touch what they should not touch. Sentient beings are also like this; with the ghost of affliction within, they say what they should not say, do what they should not do, and touch what they should not touch. 『To be intoxicated』 is the meaning of outflow. For example, if a person drinks wine made from roots, stems, branches, leaves, flowers, and fruits, they will become intoxicated and unaware. Sentient beings are also like this; drinking the wine of affliction, they become ignorant. The meaning of 『to be negligent』 is also like this. Therefore, 『to retain』 is the meaning of outflow, even 『to be negligent』 is the meaning of outflow. Those who discuss sounds say: The outflow is called Āsrava (阿羅婆). A (阿) also means boundary, Ra

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婆亦言漏。如說。天雨分齊。至婆吒梨城。佈施分齊。至旃陀羅。如是有漏分齊。至於有頂。問曰。若留住義是漏義者。業亦令眾生留住生死。如說二因二緣而有生死。亦令增長。謂業煩惱。業與煩惱為生死種子。是以生死難斷難壞。而不滅沒。若人或八歲。或十歲。得阿羅漢。從是已后。百年壽中。煩惱永斷。以業力故。留住生死。何故唯說煩惱是漏。不說業耶。答曰。以煩惱是業根。不可不斷煩惱而舍于業。是故說煩惱為漏。不說于業。複次煩惱能造業。猶能生報。如以濕泥團打于壁上。以濕故著。干猶不墮。是濕時力。如是眾生有煩惱故造業。煩惱雖斷。業猶生報。複次業是壞法業。或令眾生留住生死業。或為生死。而作對治煩惱。非是壞法。但為眾生。作留住法。複次煩惱盡故。能得涅槃。不必業盡。阿羅漢業。其猶如山。然更不受有。于無餘涅槃界。而般涅槃。以是等諸因緣故。說煩惱是漏。不說于業。

問曰。何故欲界諸煩惱。除無明立欲漏。色無色界諸煩惱。除無明立有漏。無明立無明漏耶。答曰。先作是說。留住義是漏義。欲界眾生。所以留住欲界者。以期心於欲。喜樂於欲。染著于欲。專求于欲。以是事故。欲界諸煩惱。除無明立欲漏。色無色界眾生。所以留住色無色界者。以期心於有。乃

【現代漢語翻譯】 現代漢語譯本： 問：婆亦言漏（Bhava亦言漏，指存在之漏）。如經所說，天降雨水有其界限，直至婆吒梨城（Pataliputra，古印度城市名）；佈施也有其界限，直至旃陀羅（Chandala，古印度種姓名，意為賤民）。同樣，有漏的界限，直至有頂天（最高的天界）。 問：如果留住的意思就是漏的意思，那麼業（Karma）也令眾生留住于生死輪迴之中。正如經中所說，有二因二緣導致生死，並且令其增長，即業和煩惱。業與煩惱是生死的種子，因此生死難以斷除、難以破壞，並且不會滅沒。如果有人在八歲或十歲時證得阿羅漢果（Arhat，佛教修行者所能達到的最高果位），從此以後，在百年的壽命中，煩惱永遠斷除，但因為業力的緣故，仍然留住于生死之中。為什麼只說煩惱是漏，而不說業是漏呢？ 答：因為煩惱是業的根本，不可能在不斷除煩惱的情況下捨棄業。所以說煩惱是漏，而不說業。 再者，煩惱能夠造業，並且能夠產生果報。就像用濕泥團打在墻上，因為濕的緣故，泥團會粘住，即使幹了也不會掉下來，這是濕的力量。同樣，眾生因為有煩惱的緣故而造業，即使煩惱斷除了，業仍然會產生果報。 再者，業是壞法，業或者令眾生留住于生死輪迴之中，或者爲了生死而作對治。煩惱不是壞法，只是為眾生作留住之法。 再者，煩惱斷盡的緣故，能夠證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），不一定需要業盡。阿羅漢的業，其猶如山，然而不再受有（不再承受果報），于無餘涅槃界（Nirvana without remainder，指完全的涅槃）而般涅槃（Parinirvana，指佛或阿羅漢的逝世）。因為這些因緣的緣故，所以說煩惱是漏，而不說業。

問：為什麼欲界（Desire realm）的諸煩惱，除了無明（Ignorance）之外，立為欲漏（Kama-asava，感官慾望之漏）；色界（Form realm）和無色界（Formless realm）的諸煩惱，除了無明之外，立為有漏（Bhava-asava，存在之漏）；而無明則立為無明漏（Avijja-asava，無明之漏）呢？ 答：先前已經說過，留住的意思就是漏的意思。欲界眾生之所以留住于欲界，是因為他們對慾望有期盼之心，對慾望感到喜樂，對慾望產生染著，專心追求慾望。因為這個緣故，欲界的諸煩惱，除了無明之外，立為欲漏。色界和無色界的眾生，之所以留住於色界和無色界，是因為他們對存在有期盼之心，乃至...

【English Translation】 English version: Question: Bhava is also called Asava (Bhava also called Asava, referring to the leakage of existence). As it is said, the rain from the sky has its limits, reaching the city of Pataliputra (an ancient Indian city); almsgiving also has its limits, reaching the Chandala (an ancient Indian caste name, meaning untouchable). Similarly, the limits of leakage extend to the highest heaven (the highest realm of heaven). Question: If the meaning of 'remaining' is the meaning of 'leakage,' then Karma (Karma) also causes sentient beings to remain in the cycle of birth and death. As it is said in the scriptures, there are two causes and two conditions that lead to birth and death, and cause them to grow, namely karma and afflictions. Karma and afflictions are the seeds of birth and death, therefore birth and death are difficult to cut off, difficult to destroy, and will not perish. If someone attains Arhatship (Arhat, the highest state that a Buddhist practitioner can achieve) at the age of eight or ten, from then on, in a hundred years of life, afflictions are permanently cut off, but because of the power of karma, they still remain in the cycle of birth and death. Why is it only said that afflictions are Asava, and not karma? Answer: Because afflictions are the root of karma, it is impossible to abandon karma without cutting off afflictions. Therefore, afflictions are said to be Asava, and not karma. Furthermore, afflictions can create karma and produce retribution. It's like hitting a wall with a wet mud ball; because it's wet, the mud ball will stick, and even if it dries, it won't fall off—this is the power of wetness. Similarly, sentient beings create karma because they have afflictions; even if afflictions are cut off, karma will still produce retribution. Furthermore, karma is a destructive dharma; karma either causes sentient beings to remain in the cycle of birth and death, or it acts as an antidote to birth and death. Afflictions are not destructive dharmas; they only act as a means for sentient beings to remain. Furthermore, because afflictions are exhausted, one can attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), but it is not necessary for karma to be exhausted. The karma of an Arhat is like a mountain, yet they no longer receive existence (no longer bear the consequences), and they enter Parinirvana (Parinirvana, referring to the passing away of a Buddha or Arhat) in the Nirvana without remainder (Nirvana without remainder, referring to complete Nirvana). Because of these causes and conditions, it is said that afflictions are Asava, and not karma.

Question: Why are the afflictions of the Desire realm (Desire realm), except for ignorance (Ignorance), established as Kama-asava (the leakage of sensual desire); the afflictions of the Form realm (Form realm) and the Formless realm (Formless realm), except for ignorance, established as Bhava-asava (the leakage of existence); and ignorance established as Avijja-asava (the leakage of ignorance)? Answer: It has been said before that the meaning of 'remaining' is the meaning of 'leakage.' The reason why sentient beings in the Desire realm remain in the Desire realm is because they have expectations for desires, they find joy in desires, they become attached to desires, and they single-mindedly pursue desires. For this reason, the afflictions of the Desire realm, except for ignorance, are established as Kama-asava. The reason why sentient beings in the Form realm and the Formless realm remain in the Form realm and the Formless realm is because they have expectations for existence, and so on...

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至專求于有。以是事故。色無色界諸煩惱。除無明立有漏。欲界眾生。所以留住。以無明故。色無色界眾生。所以留住。以無明故。是故三界無明。立無明漏。複次欲界雖有。然眾生多求于欲。以多求欲故。欲界諸煩惱。除無明立欲漏。色無色界無有欲。然彼眾生。多求于有。以多求有故。色無色界諸煩惱。除無明立有漏。諸求欲求有。皆因無明。以是事故。三界無明。立無明漏。複次若界有成有壞。是界煩惱。除無明立欲漏。若界有成無壞。是界煩惱除無明立有漏。三禪以下。雖有成有壞。第四禪及無色界。有成無壞。若界有成有壞。眾生留住。亦因無明。若界有成無壞。眾生留住。亦因無明。是故三界無明。立無明漏。復有別說。有漏者何故名有漏。答曰。以眾生於此處求彼有。不于彼處求此有。譬喻者說二漏。謂無明漏。有愛漏。所以者何。以此二結是根本使故。無明是過去緣起因故。有愛是未來緣起因。問曰。若然者。云何具三漏耶。答曰。彼作是說。愛有二種。或不善或無記。或有報或無報。或生一果或生二果。或無慚無愧相應。或不相應。諸不善有報生二果。無慚無愧相應。愛立欲漏。以愛故。諸餘煩惱。除無明使。亦名欲漏。諸無記無報生一果。不與無慚無愧相應。愛立有漏。以愛故。諸餘色無色界煩

【現代漢語翻譯】 現代漢語譯本：執著于存在。因為這個緣故，色界和無色界沒有欲界的各種煩惱。去除無明，就建立了有漏。欲界眾生之所以停留，是因為無明。色界和無色界眾生之所以停留，也是因為無明。因此，三界的無明，就建立了無明漏。再者，欲界雖然存在，但眾生大多追求慾望。因為大多追求慾望的緣故，欲界的各種煩惱，去除無明，就建立了欲漏。色界和無色界沒有慾望，然而那些眾生，大多追求存在。因為大多追求存在的緣故，色界和無色界的各種煩惱，去除無明，就建立了有漏。所有追求慾望和追求存在的，都是因為無明。因此，三界的無明，就建立了無明漏。再者，如果一個界有成有壞，這個界的煩惱，去除無明，就建立了欲漏。如果一個界有成無壞，這個界的煩惱，去除無明，就建立了有漏。三禪以下，雖然有成有壞，第四禪和無色界，有成無壞。如果一個界有成有壞，眾生停留，也是因為無明。如果一個界有成無壞，眾生停留，也是因為無明。因此，三界的無明，就建立了無明漏。還有一種特別的說法，有漏為什麼叫做有漏？回答說：因為眾生在這裡追求那裡的存在，不在那裡追求這裡的存在。譬喻者說了兩種漏，就是無明漏和有愛漏。為什麼呢？因為這兩種結是根本的煩惱。無明是過去緣起的因，有愛是未來緣起的因。問：如果這樣，怎麼具備三種漏呢？答：他們這樣說，愛有兩種，或者是不善的，或者是無記的；或者是有報應的，或者是沒有報應的；或者是產生一個果報的，或者是產生兩個果報的；或者是與無慚無愧相應的，或者是不相應的。那些不善的、有報應的、產生兩個果報的、與無慚無愧相應的愛，就建立了欲漏。因為愛的緣故，其他的各種煩惱，去除無明，也叫做欲漏。那些無記的、沒有報應的、產生一個果報的、不與無慚無愧相應的愛，就建立了有漏。因為愛的緣故，其他的色界和無色界的煩惱

【English Translation】 English version: Attached specifically to existence. Because of this reason, the Form Realm (色界) and Formless Realm (無色界) do not have the various afflictions of the Desire Realm. Removing ignorance (無明), one establishes the outflow of existence (有漏). The reason why beings in the Desire Realm (欲界) remain is because of ignorance. The reason why beings in the Form Realm (色界) and Formless Realm (無色界) remain is also because of ignorance. Therefore, the ignorance of the Three Realms (三界) establishes the outflow of ignorance (無明漏). Furthermore, although the Desire Realm (欲界) exists, most beings seek desires. Because they mostly seek desires, the various afflictions of the Desire Realm (欲界), removing ignorance (無明), establish the outflow of desire (欲漏). The Form Realm (色界) and Formless Realm (無色界) do not have desires, yet those beings mostly seek existence. Because they mostly seek existence, the various afflictions of the Form Realm (色界) and Formless Realm (無色界), removing ignorance (無明), establish the outflow of existence (有漏). All seeking of desire and seeking of existence are because of ignorance. Therefore, the ignorance of the Three Realms (三界) establishes the outflow of ignorance (無明漏). Furthermore, if a realm has formation and destruction, the afflictions of this realm, removing ignorance (無明), establish the outflow of desire (欲漏). If a realm has formation but no destruction, the afflictions of this realm, removing ignorance (無明), establish the outflow of existence (有漏). Below the Third Dhyana (三禪), although there is formation and destruction, the Fourth Dhyana (第四禪) and the Formless Realm (無色界) have formation but no destruction. If a realm has formation and destruction, beings remain also because of ignorance. If a realm has formation but no destruction, beings remain also because of ignorance. Therefore, the ignorance of the Three Realms (三界) establishes the outflow of ignorance (無明漏). There is also a separate explanation. Why is 'outflow of existence' (有漏) called 'outflow of existence'? The answer is: because beings seek existence there from here, and do not seek existence here from there. Those who use metaphors speak of two outflows, namely the outflow of ignorance (無明漏) and the outflow of attachment to existence (有愛漏). Why is that? Because these two fetters are fundamental defilements. Ignorance (無明) is the cause of past dependent origination, and attachment to existence (有愛) is the cause of future dependent origination. Question: If that is so, how does one possess the three outflows? Answer: They say this, attachment (愛) is of two kinds, either unwholesome or indeterminate; either with retribution or without retribution; either producing one result or producing two results; either corresponding to shamelessness and lack of embarrassment or not corresponding. Those unwholesome attachments with retribution, producing two results, corresponding to shamelessness and lack of embarrassment, establish the outflow of desire (欲漏). Because of attachment (愛), the various other afflictions, removing ignorance (無明), are also called the outflow of desire (欲漏). Those indeterminate attachments without retribution, producing one result, not corresponding to shamelessness and lack of embarrassment, establish the outflow of existence (有漏). Because of attachment (愛), the other afflictions of the Form Realm (色界) and Formless Realm (無色界)

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惱。除無明使。亦名有漏。問曰。何故以愛故。欲界諸煩惱。除無明使。立欲漏。色無色界。以愛故。色無色界諸煩惱。除無明使。立有漏。答曰。以愛故。界有差別。地有差別。種有差別。生諸煩惱。廣解如愛處說。問曰。何故三界無明。立無明漏。尊者波奢說曰。佛決定知法相。亦知勢用。餘人所不知。若法堪任獨立漏者。使獨立漏。若法不堪任獨立漏者。彼合集為漏。複次留住義是漏義。更無有結留住眾生如無明者。尊者瞿沙說曰。佛知速疾偏重親近。留住眾生莫若無明。是故獨立無明漏。複次以因無明。有貪有恚有癡。複次無明能令眾生。於前際愚。后際愚。前後際愚。于內法愚外法愚內外法愚不知業不知報。不知業報。不知作善行。不知作惡行。不知作善惡行。不知因。不知從因生法。不識佛。不知法。不識僧。不知苦集滅道。不知有過。不知無過。不知親近處。不知不親近處。不知好惡白法黑法。不知總別。不知因緣生法。不如實知見六觸處法。複次以無明難離是大過患。愛雖難離。而非大過患。恚雖大過患。而非難離。無明是大過患。亦難可離。複次無明說在前法。如說。無明在前為相故。生諸惡不善法。無有慚愧。複次無明自體是重所作。亦重自體。重者與一切使俱。亦有不共者。所作重者。與一切

【現代漢語翻譯】 現代漢語譯本 惱（煩惱）。去除無明使（ignorance）。也稱為有漏（āsrava，煩惱）。 問：為什麼因為愛（taṇhā）的緣故，欲界（kāmadhātu）的各種煩惱，去除無明使后，建立為欲漏（kāma-āsrava）？色界（rūpadhātu）和無色界（arūpadhātu）呢？因為愛的緣故，色界和無色界的各種煩惱，去除無明使后，建立為有漏（bhava-āsrava）？ 答：因為愛的緣故，界（dhātu）有差別，地（bhūmi）有差別，種類（jāti）有差別，產生各種煩惱。詳細解釋如《愛處經》（Taṇhā-ṭhāna-sutta）所說。 問：為什麼三界（tridhātu）的無明（avidyā），建立為無明漏（avijjā-āsrava）？ 尊者波奢（Upasiva）說：佛（Buddha）徹底了解法的真相（dharma-lakṣaṇa），也知道其作用（sāmarthya），這是其他人所不知道的。如果某個法（dharma）能夠獨立成為漏（āsrava），就讓它獨立成為漏；如果某個法不能獨立成為漏，就將它們合整合為漏。 其次，留住（avasthāna）是漏的含義。再也沒有任何結（saṃyojana）像無明那樣留住眾生。 尊者瞿沙（Ghosaka）說：佛知道快速（sighra）、偏重（pradhāna）、親近（samīpa）的特性，留住眾生沒有比無明更厲害的。因此，獨立建立無明漏。 其次，因為無明的原因，有貪（lobha）、有嗔（dosa）、有癡（moha）。 其次，無明能使眾生，對於前際（pūrvānta）愚昧，對於后際（aparante）愚昧，對於前後際（pūrvāparānta）愚昧；對於內法（adhyātma-dharma）愚昧，對於外法（bahirdhā-dharma）愚昧，對於內外法（adhyātmabahirdhā-dharma）愚昧；不知道業（karma），不知道報（vipāka），不知道業報（karmavipāka）；不知道作善行（kuśala-kriyā），不知道作惡行（akuśala-kriyā），不知道作善惡行（kuśalākuśala-kriyā）；不知道因（hetu），不知道從因所生的法（hetusamuppanna-dharma）；不認識佛（Buddha），不知道法（dharma），不認識僧（saṃgha）；不知道苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga）；不知道有過（sāvajja），不知道無過（anavajja）；不知道親近處（sevitabba），不知道不親近處（asevitabba）；不知道好（bhadda）惡（pāpaka）白法（sukka-dharma）黑法（kaṇha-dharma）；不知道總（sabba）別（visesa）；不知道因緣生法（paṭiccasamuppanna-dharma）；不如實知見六觸處法（saḷāyatana-dharma）。 其次，無明難以斷離，這是很大的過患。愛雖然難以斷離，但不是很大的過患。嗔雖然是很大的過患，但不是難以斷離。無明是很大的過患，也難以斷離。 其次，無明是在前之法，如經中所說：『以無明在前為因緣，所以生起各種惡不善法，沒有慚愧。』 其次，無明自體是重（garu），所作也是重。重是指與一切使（anuśaya）俱生，也有不共的。所作重是指與一切使

【English Translation】 English version Annoyance (klesha). Removing ignorance (avidyā). Also known as āsrava (influx, defilement). Question: Why, because of craving (taṇhā), are the various defilements of the desire realm (kāmadhātu), after removing ignorance, established as the influx of desire (kāma-āsrava)? What about the form realm (rūpadhātu) and the formless realm (arūpadhātu)? Because of craving, the various defilements of the form and formless realms, after removing ignorance, are established as the influx of existence (bhava-āsrava)? Answer: Because of craving, there are differences in realms (dhātu), differences in planes (bhūmi), and differences in types (jāti), giving rise to various defilements. A detailed explanation is as described in the 'Craving-location Sutta' (Taṇhā-ṭhāna-sutta). Question: Why is ignorance (avidyā) in the three realms (tridhātu) established as the influx of ignorance (avijjā-āsrava)? Venerable Upasiva said: The Buddha (Buddha) thoroughly understands the true nature of phenomena (dharma-lakṣaṇa) and also knows their function (sāmarthya), which others do not know. If a certain phenomenon (dharma) is capable of independently becoming an influx (āsrava), then it is allowed to independently become an influx; if a certain phenomenon is not capable of independently becoming an influx, then they are combined and collected as an influx. Furthermore, 'remaining' (avasthāna) is the meaning of influx. There is no other fetter (saṃyojana) that keeps beings bound like ignorance. Venerable Ghosaka said: The Buddha knows the characteristics of quickness (sighra), predominance (pradhāna), and proximity (samīpa); nothing holds beings back more than ignorance. Therefore, the influx of ignorance is established independently. Furthermore, because of ignorance, there is greed (lobha), hatred (dosa), and delusion (moha). Furthermore, ignorance can cause beings to be ignorant of the past (pūrvānta), ignorant of the future (aparante), and ignorant of both the past and future (pūrvāparānta); ignorant of internal phenomena (adhyātma-dharma), ignorant of external phenomena (bahirdhā-dharma), and ignorant of both internal and external phenomena (adhyātmabahirdhā-dharma); not knowing karma (karma), not knowing result (vipāka), not knowing karmic result (karmavipāka); not knowing how to do good deeds (kuśala-kriyā), not knowing how to do bad deeds (akuśala-kriyā), not knowing how to do both good and bad deeds (kuśalākuśala-kriyā); not knowing the cause (hetu), not knowing the phenomena arising from the cause (hetusamuppanna-dharma); not recognizing the Buddha (Buddha), not knowing the Dharma (dharma), not recognizing the Sangha (saṃgha); not knowing suffering (duḥkha), its origin (samudaya), its cessation (nirodha), and the path (mārga); not knowing what is blameworthy (sāvajja), not knowing what is blameless (anavajja); not knowing what should be cultivated (sevitabba), not knowing what should not be cultivated (asevitabba); not knowing good (bhadda), evil (pāpaka), white phenomena (sukka-dharma), black phenomena (kaṇha-dharma); not knowing the general (sabba) and the specific (visesa); not knowing the phenomena arising from conditions (paṭiccasamuppanna-dharma); not truly knowing and seeing the phenomena of the six sense bases (saḷāyatana-dharma). Furthermore, ignorance is difficult to abandon, and this is a great fault. Although craving is difficult to abandon, it is not a great fault. Although hatred is a great fault, it is not difficult to abandon. Ignorance is both a great fault and difficult to abandon. Furthermore, ignorance is said to be a preceding phenomenon, as it is said in the sutras: 'With ignorance as the preceding condition, various evil and unwholesome phenomena arise, without shame or remorse.' Furthermore, ignorance itself is heavy (garu), and its actions are also heavy. 'Heavy' means that it is associated with all latent tendencies (anuśaya), and there are also those that are not shared. 'Actions are heavy' means that it is associated with all latent tendencies.

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使俱作業。亦有不共作業者。複次無明說是根本。如偈說。

今世若後世　　所以墮惡趣 　無明為根本　　亦因於貪慾

複次無明說名槾祇。有蛇名槾祇。自身盲生子亦盲。所螫之處。亦令他盲。無明亦爾。自盲亦令相應法盲。于眾生身中。亦能令盲。複次無明在三界。緣一界生愚。謂無色界。在九地。緣一地生愚。謂非想非非想處。四陰有九種。緣一種生愚。謂下下種。問曰。如所說余他界一切遍使所作亦爾。如邪見在三界。緣一界謗無色界。謂無色界四陰。見取在三界緣一界計最勝。謂無色界四陰。戒取在三界。緣一界計能凈。謂無色界四陰。疑在三界。緣一界生猶豫。謂無色界四陰。地種說亦如是。無明有何異事耶。答曰。雖同是事。而無明更有異義。所以者何。欲界他界緣一切遍。無明使有九種。七與他界緣遍使相應。二是不共。一一無明。復有九種。上上乃至下下。如欲界無明。色無色界無明亦如是。如欲界地。乃至非想非非想處地亦如是。以無明有如是無量門無量處所。令眾生愚。是故三界無明。獨立無明漏。複次無明在前。普遍通一切處。在前者為。無明所覆。于苦不忍不可。不欲聞說。于集滅道亦爾。猶如飢餓之人食惡食飽。彼雖得美食。而不忍可。如無明惡食。先在眾生身中。彼雖遇

【現代漢語翻譯】 現代漢語譯本 使（一切煩惱）共同起作用。也有不共同起作用的。此外，無明（avidyā，對事物真相的迷惑）被認為是根本。如偈頌所說：

『今世若後世， 所以墮惡趣， 無明為根本， 亦因於貪慾。』

此外，無明又名『槾祇』。有一種蛇名叫『槾祇』，自身是盲的，生下的孩子也是盲的。它所咬的地方，也會使其他東西變盲。無明也是這樣，自身是盲的，也會使相應的法變盲。在眾生的身中，也能使他們變盲。此外，無明存在於三界（tridhātu，欲界、色界、無色界）中，緣於一界而產生愚癡，即認為沒有。存在於九地（navabhūmi，九種禪定境界）中，緣於一地而產生愚癡，即非想非非想處（naivasaṃjñānāsaṃjñāyatana）。四陰（catvāri arūpaskandhāḥ，受、想、行、識四種非物質的蘊）有九種，緣於一種而產生愚癡，即下下種。 問：如你所說，其他界的一切遍使（sarvatraga，隨所有煩惱而生起的煩惱）所起的作用也是如此。例如，邪見（mithyādṛṣṭi）存在於三界中，緣於一界而誹謗沒有，即沒有的四陰。見取（dṛṣṭiparāmarśa）存在於三界中，緣於一界而認為是最殊勝的，即沒有的四陰。戒取（śīlavrataparāmarśa）存在於三界中，緣於一界而認為能夠清凈，即沒有的四陰。疑（vicikitsā）存在於三界中，緣於一界而產生猶豫，即沒有的四陰。地種的說法也是如此。無明有什麼不同之處呢？ 答：雖然相同，但無明更有不同的意義。為什麼呢？欲界（kāmadhātu）的他界緣一切遍。無明使有九種，七種與他界緣遍使相應，兩種是不共同的。每一個無明，又有九種，上上乃至下下。如欲界的無明，色無**的無明也是如此。如欲界的地，乃至非想非非想處的地也是如此。因為無明有如此無量的門、無量的處所，使眾生愚癡。所以三界的無明，獨立為無明漏（avidyāsrava）。此外，無明在前，普遍通達一切處。在前的人，被無明所覆蓋，對於苦（duḥkha）不能忍受，不願聽聞解說，對於集（samudāya）、滅（nirodha）、道（mārga）也是如此。猶如飢餓的人吃了惡劣的食物而飽，即使他得到美食，也不能忍受。如同無明這種惡劣的食物，先在眾生的身中，即使他遇到

【English Translation】 English version They all work together. There are also those that do not work together. Furthermore, ignorance (avidyā, delusion about the true nature of things) is said to be the root. As the verse says:

'In this life or the next, The reason for falling into evil destinies, Ignorance is the root, Also due to greed.'

Furthermore, ignorance is also called 'Maṇḍi'. There is a snake called 'Maṇḍi', which is blind itself and its offspring are also blind. The place it bites also makes others blind. Ignorance is also like this, it is blind itself and also makes the corresponding dharmas blind. In the bodies of sentient beings, it can also make them blind. Furthermore, ignorance exists in the three realms (tridhātu, the realm of desire, the realm of form, and the formless realm), causing foolishness by being conditioned by one realm, namely, thinking there is no . It exists in the nine grounds (navabhūmi, nine levels of meditative attainment), causing foolishness by being conditioned by one ground, namely, the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). The four aggregates (catvāri arūpaskandhāḥ, the four immaterial aggregates of feeling, perception, volition, and consciousness) have nine types, causing foolishness by being conditioned by one type, namely, the lowest of the low. Question: As you said, the function of all pervasive afflictions (sarvatraga, afflictions that arise with all other afflictions) in other realms is also the same. For example, wrong view (mithyādṛṣṭi) exists in the three realms, causing slander by being conditioned by one realm, namely, the four aggregates of no . Attachment to views (dṛṣṭiparāmarśa) exists in the three realms, causing the belief that it is the most superior by being conditioned by one realm, namely, the four aggregates of no . Attachment to vows and precepts (śīlavrataparāmarśa) exists in the three realms, causing the belief that it can purify by being conditioned by one realm, namely, the four aggregates of no . Doubt (vicikitsā) exists in the three realms, causing hesitation by being conditioned by one realm, namely, the four aggregates of no . The explanation of the ground is also the same. What is the difference with ignorance? Answer: Although they are the same, ignorance has a different meaning. Why? The other realms of the desire realm (kāmadhātu) are conditioned by everything pervasive. Ignorance has nine types, seven of which are related to the pervasive afflictions of other realms, and two are not common. Each ignorance has nine types, from the highest to the lowest. For example, the ignorance of the desire realm is the same as the ignorance of the formless . Just like the ground of the desire realm, so too is the ground of the realm of neither perception nor non-perception. Because ignorance has such countless doors and countless places, it makes sentient beings foolish. Therefore, the ignorance of the three realms stands alone as the outflow of ignorance (avidyāsrava). Furthermore, ignorance is in the front, universally pervading all places. Those in the front are covered by ignorance, unable to endure suffering (duḥkha), unwilling to hear explanations, and the same is true for the origin (samudāya), cessation (nirodha), and path (mārga). Just like a hungry person who eats bad food and is full, even if he gets good food, he cannot endure it. Like the bad food of ignorance, it is first in the bodies of sentient beings, even if he encounters

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四諦美妙之食。而不忍可。以不忍可故。于諦便生疑心。為有是苦。為無是苦。乃至為有是道。為無是道。如是因無明生於疑心。必當決定。若遇正說。得正決定。言有苦集滅道。若遇邪說。得邪決定。言無苦集滅道。如是疑心生於邪見。彼作是念。若無苦集滅道。應當有我。如是邪見生於身見。復作是念。此我為斷為常。若見我相似相續。便謂是常。是名常見。若我破壞不相續。便謂為斷。是名斷見。是二見名為邊見。如是身見生於邊見。於此三見。一一計能凈。此見能凈。能得解脫。能出要。是名戒取。如是邊見生於戒取。彼作是念。此見能凈能解脫能出要者。此見便為第一。是名見取。如是戒取生於見取。自可所見生愛。不可他見生恚。于諸見起高是慢。是名無明生使使生纏。纏者十纏。謂忿乃至無愧。忿纏。嫉纏依于恚。覆纏或有說依于愛者。所以者何。以愛故覆藏其罪。或有說依無明。所以者何。以無知覆藏其罪。睡纏眠纏無慚纏依無明。掉纏慳纏無愧纏依愛。悔纏依疑。六使垢亦依于使。恨使垢害使垢依恚。佷使垢依見取。誑使垢高使垢依愛。諂使垢依五見。無明生如是等諸煩惱。是故說在前。普遍見從阿毗地獄。上至有頂。于中盡有。通一切處者。不以一剎那頃能為一切五行作因緣。一切五行所斷使。

【現代漢語翻譯】 現代漢語譯本 四諦（Satya，真諦）是美妙的食物，卻不願認可。因為不認可的緣故，對於真諦便產生懷疑：到底有沒有苦（Dukkha，痛苦）？有沒有集（Samudaya，苦的根源）？乃至有沒有道（Marga，解脫苦的道路）？ 這樣，因為無明（Avidya，對事物真相的迷惑）而產生疑心，必定會做出決斷。如果遇到正確的說法，就能得到正確的決斷，認為有苦、集、滅（Nirodha，苦的止息）、道。如果遇到錯誤的說法，就會得到錯誤的決斷，認為沒有苦、集、滅、道。這樣，疑心就產生了邪見（Mithya-drishti，錯誤的見解）。 他會這樣想：如果沒有苦、集、滅、道，那應該有『我』（Atman，一種錯誤的常恒不變的自我概念）。這樣，邪見就產生了身見（Satkayadrishti，認為五蘊和合的身體是真實自我的錯誤見解）。又會這樣想：這個『我』是斷滅的還是常存的？如果看到『我』相似地相續存在，就認為是常存的，這叫做常見（Sasvata-drishti，認為『我』是永恒存在的錯誤見解）。如果『我』破壞而不相續，就認為是斷滅的，這叫做斷見（Uccheda-drishti，認為『我』在死後完全斷滅的錯誤見解）。這兩種見解叫做邊見（Antagraha-drishti，執著于斷或常兩邊的極端見解）。這樣，身見就產生了邊見。 對於這三種見解，一一都認為能夠清凈，認為這種見解能夠清凈，能夠得到解脫，能夠出離苦海，這叫做戒禁取見（Silabbataparamarsa，執著于錯誤的戒律和苦行，認為可以由此得到解脫的錯誤見解）。這樣，邊見就產生了戒禁取見。 他會這樣想：這種見解能夠清凈，能夠解脫，能夠出離苦海，這種見解就是第一的，這叫做見取見（Drishtiparamarsa，執著于自己的錯誤見解，認為是最殊勝的錯誤見解）。這樣，戒禁取見就產生了見取見。對自己認可的見解產生愛著，對不認可的他人見解產生憎恨，對於各種見解產生高慢之心，這就是無明產生煩惱，煩惱產生束縛。束縛有十種，叫做十纏（Dasa-bandhana），包括忿（Krodha，憤怒）乃至無愧（Ahrikya，不知羞恥）。 忿纏（Krodha-bandhana，憤怒的束縛）、嫉纏（Irshya-bandhana，嫉妒的束縛）依于嗔恚（Dvesha，憎恨）。覆纏（Mraksha-bandhana，隱藏罪過的束縛），或者有人說依于愛（Raga，貪愛），為什麼呢？因為貪愛而隱藏自己的罪過。或者有人說依于無明，為什麼呢？因為無知而隱藏自己的罪過。睡眠纏（Styana-bandhana，昏睡的束縛）、昏沉纏（Middha-bandhana，精神萎靡的束縛）、無慚纏（Ahrikya-bandhana，不知慚愧的束縛）依于無明。掉舉纏（Audhatya-bandhana，心神不定的束縛）、慳吝纏（Matsarya-bandhana，吝嗇的束縛）、無愧纏（Anapatrapya-bandhana，不知羞恥的束縛）依于愛。後悔纏（Kaukritya-bandhana，後悔的束縛）依于疑（Vicikitsa，懷疑）。六使（Sad-anusaya，六種潛在的煩惱）的垢染也依于使。 恨使垢（Krodha-anusaya-mala，怨恨的潛在垢染）、害使垢（Vihimsa-anusaya-mala，損害的潛在垢染）依于嗔恚。很使垢（Mada-anusaya-mala，驕慢的潛在垢染）依于見取見。誑使垢（Maya-anusaya-mala，欺騙的潛在垢染）、高使垢（Mana-anusaya-mala，傲慢的潛在垢染）依于愛。諂使垢（Sathya-anusaya-mala，諂媚的潛在垢染）依於五見（Panca-drishti，五種錯誤的見解）。無明產生如此等等的各種煩惱，所以說無明在前。普遍見（Sarvatraga-drishti，普遍存在的見解）從阿毗地獄（Avici-naraka，無間地獄）上至有頂（Bhavagra，三界最高的境界），其中全部都有。通一切處（Sarvatraga，普遍存在）的意思是，不是在一剎那間能為一切五行（Panca-skandha，五蘊）作因緣，而是一切五行所斷的煩惱。

【English Translation】 English version The Four Noble Truths (Satya) are wonderful food, yet one is unwilling to accept them. Because of this unwillingness, doubt arises regarding the Truths: Is there suffering (Dukkha)? Is there a cause of suffering (Samudaya)? And so on, is there a path (Marga) to the cessation of suffering? Thus, because of ignorance (Avidya), doubt arises, and a decision must be made. If one encounters correct teachings, one will arrive at a correct decision, believing in the existence of suffering, its cause, its cessation (Nirodha), and the path. If one encounters incorrect teachings, one will arrive at an incorrect decision, believing in the non-existence of suffering, its cause, its cessation, and the path. In this way, doubt gives rise to wrong views (Mithya-drishti). One will think: If there is no suffering, no cause of suffering, no cessation of suffering, and no path, then there must be a 'self' (Atman, a false concept of a permanent and unchanging self). Thus, wrong views give rise to the view of self (Satkayadrishti, the mistaken view that the body, composed of the five aggregates, is a real self). One will further think: Is this 'self' annihilated or permanent? If one sees the 'self' appearing to continue in a similar fashion, one will consider it permanent, which is called the view of permanence (Sasvata-drishti, the mistaken view that the 'self' is eternal). If the 'self' is destroyed and does not continue, one will consider it annihilated, which is called the view of annihilation (Uccheda-drishti, the mistaken view that the 'self' is completely annihilated after death). These two views are called extreme views (Antagraha-drishti, clinging to the extremes of annihilation or permanence). Thus, the view of self gives rise to extreme views. Regarding these three views, one considers each to be capable of purification, believing that this view can purify, can attain liberation, can lead to escape from suffering, which is called clinging to rites and rituals (Silabbataparamarsa, clinging to incorrect precepts and ascetic practices, believing that they can lead to liberation). Thus, extreme views give rise to clinging to rites and rituals. One will think: This view can purify, can liberate, can lead to escape from suffering, this view is the foremost, which is called clinging to views (Drishtiparamarsa, clinging to one's own wrong views, believing them to be the most superior). Thus, clinging to rites and rituals gives rise to clinging to views. One develops attachment to views one approves of, and hatred towards the views of others that one disapproves of, and arrogance arises regarding various views. This is how ignorance gives rise to afflictions, and afflictions give rise to bonds. There are ten bonds, called the ten fetters (Dasa-bandhana), including anger (Krodha) and shamelessness (Ahrikya). The fetter of anger (Krodha-bandhana), the fetter of jealousy (Irshya-bandhana) are based on hatred (Dvesha). The fetter of concealment (Mraksha-bandhana), some say, is based on attachment (Raga), why? Because one conceals one's faults out of attachment. Others say it is based on ignorance, why? Because one conceals one's faults out of ignorance. The fetter of sleep (Styana-bandhana), the fetter of drowsiness (Middha-bandhana), the fetter of shamelessness (Ahrikya-bandhana) are based on ignorance. The fetter of restlessness (Audhatya-bandhana), the fetter of stinginess (Matsarya-bandhana), the fetter of lack of shame (Anapatrapya-bandhana) are based on attachment. The fetter of regret (Kaukritya-bandhana) is based on doubt (Vicikitsa). The defilements of the six latent tendencies (Sad-anusaya) are also based on the tendencies. The defilement of the latent tendency of resentment (Krodha-anusaya-mala), the defilement of the latent tendency of harm (Vihimsa-anusaya-mala) are based on hatred. The defilement of the latent tendency of pride (Mada-anusaya-mala) is based on clinging to views. The defilement of the latent tendency of deceit (Maya-anusaya-mala), the defilement of the latent tendency of arrogance (Mana-anusaya-mala) are based on attachment. The defilement of the latent tendency of flattery (Sathya-anusaya-mala) is based on the five views (Panca-drishti). Ignorance gives rise to all these various afflictions, therefore it is said that ignorance comes first. Universal views (Sarvatraga-drishti) extend from the Avici hell (Avici-naraka) up to the peak of existence (Bhavagra), and are all present within them. 'Universal' (Sarvatraga) means that it is not that in a single moment it can be the cause of all five aggregates (Panca-skandha), but rather the afflictions that are severed by all five aggregates.

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一切五行所斷。以通一切處故。一切遍中。他地一切遍中。緣有漏中。緣無漏中。緣有為中。緣無為中。如是等處皆有。與一切煩惱共俱共合。如油在麻中膩在摶中。以無明在前。普遍通一切處。是故三界無明。立無明漏。

佛經說。以不正思惟。未生欲漏令生。已生欲漏令增廣。有漏無明漏亦如是。問曰。有爾所煩惱生即爾所煩惱滅。所以者何。前後不俱生故。云何欲漏生而得增廣。答曰。以下中上故。說名增廣。下煩惱為中作緣。中為上作緣。以下中上作緣。故名增廣。複次與次第緣故。名為增廣。若前煩惱未生。則不與后煩惱作次第緣。若生者作緣。複次若前煩惱未生。則不與后煩惱作相似因一切遍因。若生者。作相似因一切遍因。複次若煩惱未生。則不能與果取果。若生則能取果與果。尊者和須蜜說曰。佛經說不正思惟故。便生欲漏。已生欲漏。能令增廣。有漏無明漏亦如是。問曰。此煩惱為多不耶。答言。不多。煩惱未生而生。已生復生。故名增廣。複次煩惱不多。說名增廣。未來有煩惱生已生。不更名未來。故名增廣。複次煩惱不多。說名增廣。以數數生故。若一煩惱生。不正思惟。不依對治。則二生三生。乃至百生千生。複次煩惱不多。說名增廣。但以數數生轉重故。生下煩惱。不正思惟。不依

【現代漢語翻譯】 現代漢語譯本： 一切被五種行相所斷的（煩惱），因為能通達一切處。在一切普遍之中，在他方世界的一切普遍之中，在緣于有漏法之中，在緣于無漏法之中，在緣于有為法之中，在緣于無為法之中，像這樣的地方都存在（無明），與一切煩惱共同存在、共同結合，就像油在芝麻中，膩在麵團中一樣。因為無明在前引導，普遍通達一切處，所以三界（欲界、色界、無色界）的無明，被立為無明漏。

佛經上說，以不正思惟，使未生的欲漏產生，已生的欲漏增長擴大。有漏、無明漏也是這樣。問：有多少煩惱產生，就有多少煩惱滅亡，為什麼呢？因為前後煩惱不是同時產生的。為什麼欲漏產生后還能增長擴大呢？答：因為有下、中、上三種層次，所以說增長擴大。下等煩惱為中等煩惱作緣，中等煩惱為上等煩惱作緣，以下、中、上互相作緣，所以叫做增長擴大。其次，因為與次第緣（相續不斷的因緣）有關，所以叫做增長擴大。如果前面的煩惱沒有產生，就不會與後面的煩惱作為次第緣。如果產生了，就能作為次第緣。再次，如果前面的煩惱沒有產生，就不會與後面的煩惱作為相似因、一切遍因。如果產生了，就能作為相似因、一切遍因。再次，如果煩惱沒有產生，就不能取果、與果。如果產生了，就能取果、與果。

尊者和須蜜（Vasumitra）說：佛經上說，因為不正思惟，就產生欲漏，已生的欲漏，能使之增長擴大，有漏、無明漏也是這樣。問：這些煩惱是多還是不多呢？答：不多。煩惱未生而生，已生又生，所以叫做增長擴大。其次，煩惱不多，卻說增長擴大，因為未來將要產生的煩惱已經產生，就不再稱為未來，所以叫做增長擴大。再次，煩惱不多，卻說增長擴大，因為屢次產生。如果一個煩惱產生，不正思惟，不依靠對治（對治煩惱的方法），就會二生、三生，乃至百生、千生。再次，煩惱不多，卻說增長擴大，只是因為屢次產生而變得更加嚴重。產生下等煩惱，不正思惟，不依靠對治。

【English Translation】 English version: All (afflictions) severed by the five characteristics, because they penetrate all places. In all pervasiveness, in all pervasiveness of other lands, in relation to the contaminated (dharmas), in relation to the uncontaminated (dharmas), in relation to the conditioned (dharmas), in relation to the unconditioned (dharmas), in such places, there is (ignorance), coexisting and co-mingling with all afflictions, like oil in sesame seeds, or greasiness in dough. Because ignorance leads the way, pervading all places, therefore the ignorance of the three realms (desire realm, form realm, formless realm) is established as the 'leak' of ignorance (avidyāsrava).

The sutras say that through improper thinking, unarisen 'leaks' of desire (kāmāsrava) are caused to arise, and arisen 'leaks' of desire are made to increase and expand. The 'leaks' of existence (bhavāsrava) and the 'leaks' of ignorance are also like this. Question: If there are as many afflictions arising as there are afflictions ceasing, why is it that the 'leaks' of desire, once arisen, can still increase and expand? Because the afflictions do not arise simultaneously. Answer: Because there are lower, middle, and upper levels, it is said to increase and expand. Lower afflictions act as conditions for middle afflictions, and middle afflictions act as conditions for upper afflictions. Lower, middle, and upper afflictions act as conditions for each other, hence the term 'increase and expand'. Furthermore, because of the sequential condition (successive causes), it is called 'increase and expand'. If a prior affliction has not arisen, it will not serve as a sequential condition for a later affliction. If it has arisen, it can serve as a condition. Again, if a prior affliction has not arisen, it will not serve as a similar cause or an all-pervading cause for a later affliction. If it has arisen, it can serve as a similar cause or an all-pervading cause. Again, if an affliction has not arisen, it cannot take or give a result. If it has arisen, it can take and give a result.

Venerable Vasumitra (Vasumitra) said: The sutras say that because of improper thinking, the 'leaks' of desire arise, and the 'leaks' of desire, once arisen, can cause them to increase and expand. The 'leaks' of existence and the 'leaks' of ignorance are also like this. Question: Are these afflictions many or few? Answer: Not many. Afflictions arise when they have not yet arisen, and arise again when they have already arisen, hence the term 'increase and expand'. Furthermore, afflictions are not many, yet it is said to 'increase and expand', because future afflictions that are about to arise have already arisen, and are no longer called 'future', hence the term 'increase and expand'. Again, afflictions are not many, yet it is said to 'increase and expand', because they arise repeatedly. If one affliction arises, and one does not think properly, and does not rely on antidotes (methods to counteract afflictions), then two will arise, then three will arise, and even hundreds or thousands will arise. Again, afflictions are not many, yet it is said to 'increase and expand', simply because they become heavier due to repeated arising. If a lower affliction arises, and one does not think properly, and does not rely on antidotes.

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對治。便生於中。中便生上。複次煩惱不多。說名增廣。但轉行境界故。如緣色生煩惱。不正思惟。不依對治。復緣聲香味觸法生。尊者佛陀提婆說曰。於一生中。多行煩惱。說名增廣。具縛之人。煩惱無有增減。一切眾生。煩惱悉等。等生阿毗地獄。上至有頂。但諸煩惱。有多行者。有少行者。誰多行耶。諸不正思惟不依對治者。誰少行耶。諸正思惟依對治者。佛經說此七漏。常為損害。能生熱惱及諸憂苦。或有漏是見道斷。乃至廣說。問曰。實義有三漏。謂欲漏有漏無明漏。何故說七漏耶。答曰。世尊以漏具說漏。如處處經中說。彼具是漏。彼廣說如上。此亦如是。漏具說漏。尊者波奢說曰。佛說三漏竟。更有異眾生來在會中。佛憐愍故。即以此義。更以異句異文。令彼來眾堪任受化。故說七漏。複次利根者已解。為鈍根者。作如是說。如利根鈍根。因力緣力。內力外力。依內正思惟力。依外聞法力。當知亦如是。尊者富那耶奢說曰。佛經實義說二漏。謂見道所斷漏。修道所斷漏。見道所斷即漏自名說。修道所斷漏。以對治名說。彼對治有二種。一須臾斷。二根本斷。初五種說是須臾斷對治。后一種說是根本斷對治。

佛經說若有如是見。于欲漏心解脫。于有漏無明漏心解脫。問曰。如離欲愛時。欲漏心得

【現代漢語翻譯】 現代漢語譯本：對治（pratipaksa，指通過修行來克服煩惱的方法）。煩惱便在其中產生。煩惱在其中產生，便向上蔓延。進一步說，煩惱不多的情況，叫做『增廣』，但這只是因為轉變了所行境界的緣故。例如，因為緣於色（rupa，指眼睛所見的物體）而生起煩惱，卻不進行正確的思考，不依靠對治，反而進一步緣于聲（shabda，指耳朵聽到的聲音）、香（gandha，指鼻子聞到的氣味）、味（rasa，指舌頭嚐到的味道）、觸（sprashtavya，指身體感受到的觸感）和法（dharma，指意識所感知的事物）而生起煩惱。尊者佛陀提婆（Buddha-deva）說：『在一生中，經常行於煩惱，這叫做增廣。』被束縛的人，煩惱沒有增減。一切眾生，煩惱都是一樣的，平等地生於阿毗地獄（Avichi，八大地獄中最苦之處），向上直到有頂（abhavagra，三界之頂）。只是諸煩惱，有多行者，有少行者。誰是多行者呢？就是那些不正思惟、不依對治的人。誰是少行者呢？就是那些正思惟、依對治的人。佛經說這七漏（saptasrava，七種煩惱的泄漏），經常造成損害，能生熱惱以及諸憂苦。或者有的漏是見道（darshana-marga，證悟真理的道路）所斷的，乃至廣說。 問：實際意義上有三種漏，即欲漏（kama-asrava，對感官快樂的渴求）、有漏（bhava-asrava，對存在的渴求）和無明漏（avidya-asrava，對真理的無知）。為什麼說七漏呢？答：世尊用『漏具』（srava-samgraha，包含所有煩惱的集合）來說明漏，就像在各處經中說的那樣，『彼具是漏』，並且廣泛地解釋，如上所述。這裡也是這樣，用『漏具』來說明漏。尊者波奢（Parsva）說：佛說完三漏之後，更有不同的眾生來到法會中，佛因為憐憫的緣故，就用這個意義，用不同的語句和不同的文字，使那些來的人能夠接受教化，所以說了七漏。進一步說，對於利根者（tikshna-indriya，具有敏銳根器的人）來說，已經理解了，這是為鈍根者（mrdu-indriya，根器遲鈍的人）而說的。就像利根和鈍根，因力（hetu-bala，產生結果的原因的力量）和緣力（pratyaya-bala，輔助原因產生的條件的力量），內力（adhyatmika-bala，內在的力量）和外力（bahya-bala，外在的力量），依靠內在的正思惟的力量，依靠外在的聽聞佛法的力量，應當知道也是這樣。尊者富那耶奢（Punyayashas）說：佛經實際意義上說了二漏，即見道所斷的漏和修道（bhavana-marga，通過修行來凈化心靈的道路）所斷的漏。見道所斷的漏，就用漏自身的名字來說明。修道所斷的漏，用對治的名字來說明。那對治有兩種，一是須臾斷（kshana-chedana，暫時的斷除），二是根本斷（samuccheda-chedana，徹底的斷除）。前五種說是須臾斷的對治，后一種說是根本斷的對治。 佛經說，如果有人有這樣的見解，就能于欲漏心得解脫，于有漏和無明漏心得解脫。問：如果離開欲愛（kama-raga，對感官快樂的貪戀）時，欲漏心得...

【English Translation】 English version: Pratipaksha (antidote, referring to the method of overcoming afflictions through practice). Afflictions then arise within it. When afflictions arise within it, they spread upwards. Furthermore, the situation where afflictions are not many is called 'expansion,' but this is only because the realm of activity has changed. For example, because of arising afflictions from the object of sight (rupa, referring to objects seen by the eyes), one does not engage in correct thinking, does not rely on antidotes, but instead further arises from sound (shabda, referring to sounds heard by the ears), smell (gandha, referring to odors smelled by the nose), taste (rasa, referring to flavors tasted by the tongue), touch (sprashtavya, referring to tactile sensations felt by the body), and dharma (dharma, referring to things perceived by the mind). Venerable Buddha-deva said: 'In one lifetime, frequently engaging in afflictions is called expansion.' For a bound person, afflictions neither increase nor decrease. All sentient beings have the same afflictions, equally born in Avichi Hell (Avichi, the most painful of the eight great hells), upwards to the Peak of Existence (abhavagra, the summit of the three realms). It's just that some afflictions are frequently engaged in, and some are rarely engaged in. Who are the frequently engaged ones? Those who do not think correctly and do not rely on antidotes. Who are the rarely engaged ones? Those who think correctly and rely on antidotes. The sutras say that these seven outflows (saptasrava, seven types of afflictive outflows) constantly cause harm, can generate heat, vexation, and all kinds of suffering. Or some outflows are severed by the Path of Seeing (darshana-marga, the path to realizing the truth), and so on, extensively explained. Question: In reality, there are three outflows, namely the outflow of desire (kama-asrava, craving for sensual pleasures), the outflow of existence (bhava-asrava, craving for existence), and the outflow of ignorance (avidya-asrava, ignorance of the truth). Why are seven outflows mentioned? Answer: The World-Honored One uses 'collection of outflows' (srava-samgraha, a collection containing all afflictions) to explain outflows, just as it is said in various sutras, 'That collection is an outflow,' and it is extensively explained, as mentioned above. It is the same here, using 'collection of outflows' to explain outflows. Venerable Parsva said: After the Buddha finished speaking about the three outflows, even more different beings came to the assembly. Because of compassion, the Buddha used this meaning, with different phrases and different words, to make those who came capable of receiving teachings, so he spoke of the seven outflows. Furthermore, for those with sharp faculties (tikshna-indriya, people with keen faculties), it has already been understood; this is spoken for those with dull faculties (mrdu-indriya, people with dull faculties). Just like sharp and dull faculties, the power of cause (hetu-bala, the power of the cause that produces the result) and the power of condition (pratyaya-bala, the power of the conditions that assist the cause), internal power (adhyatmika-bala, internal power) and external power (bahya-bala, external power), relying on the power of internal correct thinking, relying on the power of external hearing of the Dharma, it should be known that it is also like that. Venerable Punyayashas said: The sutras, in reality, speak of two outflows, namely the outflows severed by the Path of Seeing and the outflows severed by the Path of Cultivation (bhavana-marga, the path to purify the mind through practice). The outflows severed by the Path of Seeing are explained using the name of the outflow itself. The outflows severed by the Path of Cultivation are explained using the name of the antidote. That antidote has two types: momentary severance (kshana-chedana, temporary severance) and fundamental severance (samuccheda-chedana, complete severance). The first five are said to be antidotes for momentary severance, and the last one is said to be an antidote for fundamental severance. The sutras say that if someone has such a view, they can be liberated from the outflow of desire, and be liberated from the outflow of existence and the outflow of ignorance. Question: If one departs from desire-attachment (kama-raga, attachment to sensual pleasures), the outflow of desire...

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解脫。離非想非非想處愛時。有漏無明漏心得解脫。佛何故於一時中。說於三漏心得解脫。答曰。已解脫說今解脫。如說。大王從何處來。已來說來。廣說如上。複次此二法。是俱一時滅故。更不復現。而作是說。俱者謂欲漏無明漏。有漏無明漏。離欲愛時。雖斷其俱而未永滅。離非想非非想處愛時。其俱永滅。複次通證故。作如是說。離欲界欲時。證欲漏斷。離非想非非想欲時。通證三漏斷。複次同證一味解脫得故。離欲時。證欲漏一味解脫得。離非想非非想愛時。證三漏一味解脫得。複次以滅作證故。而作是說。如說。得阿羅漢果時。證九十八使滅。複次阿羅漢得法智故。而作是說。學人得法智。是欲界對治離非想非非想處欲時。無學得法智。是欲界對治。複次無學人。得無學離縛故。而作是說。離欲界欲時。學人得離縛。離非想非非想處欲時。無學人得離縛。複次斷不相續。還相續故。而作是說。眾生無有前際。數數斷欲漏。還與有漏無明漏相續。若離非想非非想處欲時。相續法。更不相續。複次緣不具故。作如是說。眾生不說前際有漏無明漏與欲漏作三緣。謂次第境界威勢緣。若離非想非非想處欲時。則緣不具。複次為過患對治故。而作是說。行者離非想非非想處欲時。于欲漏生過患想。言其穢惡。而捐棄之

【現代漢語翻譯】 現代漢語譯本 解脫。當（修行者）舍離非想非非想處愛（既非存在又非不存在的境界的執著）時，有漏（對存在的執著）、無明漏（對真理的無知）從心中解脫。佛陀為何在同一時間，說三種煩惱的解脫？回答是：已經解脫的（煩惱）現在說（再次）解脫，如同（有人）問：『大王從何處來？』（他）已經來（到這裡），（現在）說（他）來（到這裡）。詳細的解釋如上所述。此外，這兩種法（欲漏和無明漏）是同時滅盡的，不再重新出現，所以這樣說。『俱』指的是欲漏（對慾望的執著）和無明漏，有漏和無明漏。當舍離欲愛（對慾望的執著）時，雖然斷除了與（欲漏）相關的（煩惱），但並未完全滅盡。當舍離非想非非想處愛時，與（此愛）相關的（煩惱）才永遠滅盡。此外，爲了普遍證明（解脫），所以這樣說。當舍離欲界欲（對慾望界的慾望）時，證明欲漏已斷。當舍離非想非非想處欲時，普遍證明三種煩惱都已斷除。此外，因為（修行者）同時證得同一味道的解脫，所以（佛陀這樣說）。當舍離（對）慾望（的執著）時，證明欲漏證得同一味道的解脫。當舍離非想非非想處愛時，證明三種煩惱證得同一味道的解脫。此外，爲了以滅（煩惱）作為證明，所以這樣說。如同（我們）說，當證得阿羅漢果（達到涅槃的境界）時，證明九十八種煩惱都已滅盡。此外，阿羅漢因為獲得了法智（對佛法的智慧），所以這樣說。學人（正在修行的人）獲得法智，是對治欲界的（方法）。舍離非想非非想處欲時，無學（已經完成修行的人）獲得法智，是對治欲界的（方法）。此外，無學人因為獲得了無學的離縛（從束縛中解脫），所以這樣說。舍離欲界欲時，學人獲得離縛。舍離非想非非想處欲時，無學人獲得離縛。此外，（因為）斷除（煩惱）后不相續，（但）還會再次相續，所以這樣說。眾生沒有前際（過去），多次斷除欲漏，還會與有漏、無明漏相續。如果舍離非想非非想處欲時，相續之法，不再相續。此外，因為緣不具足，所以這樣說。眾生不說前際的有漏、無明漏與欲漏作為三種緣，即次第緣、境界緣、威勢緣。如果舍離非想非非想處欲時，那麼緣就不具足。此外，爲了對治過患，所以這樣說。修行者舍離非想非非想處欲時，對欲漏生起過患的想法，說它是污穢邪惡的，從而捐棄它。

【English Translation】 English version Liberation. When (a practitioner) abandons attachment to the Realm of Neither Perception Nor Non-Perception (a state of neither existence nor non-existence), the outflows of existence (attachment to existence), and the outflow of ignorance (ignorance of the truth) are liberated from the mind. Why did the Buddha, at one time, speak of the liberation of the mind from the three outflows? The answer is: what has already been liberated is now said (again) to be liberated, just as (someone) asks: 'Great King, from where do you come?' (He) has already come (here), (and now) says (he) came (here). The detailed explanation is as above. Furthermore, these two dharmas (the outflow of desire and the outflow of ignorance) are extinguished simultaneously, and no longer reappear, so it is said in this way. 'Together' refers to the outflow of desire (attachment to desires) and the outflow of ignorance, the outflow of existence and the outflow of ignorance. When abandoning attachment to desire, although the (afflictions) related to (the outflow of desire) are cut off, they are not completely extinguished. When abandoning attachment to the Realm of Neither Perception Nor Non-Perception, the (afflictions) related to (this attachment) are extinguished forever. Furthermore, in order to universally prove (liberation), it is said in this way. When abandoning desire for the desire realm, it is proven that the outflow of desire has been cut off. When abandoning desire for the Realm of Neither Perception Nor Non-Perception, it is universally proven that the three outflows have been cut off. Furthermore, because (the practitioner) simultaneously attains liberation of the same flavor, (the Buddha) says this way. When abandoning (attachment to) desire, it is proven that the outflow of desire attains liberation of the same flavor. When abandoning attachment to the Realm of Neither Perception Nor Non-Perception, it is proven that the three outflows attain liberation of the same flavor. Furthermore, in order to use the extinction (of afflictions) as proof, it is said in this way. Just as (we) say, when attaining the Arhat fruit (the state of reaching Nirvana), it is proven that the ninety-eight afflictions have been extinguished. Furthermore, because the Arhat has obtained the Dharma wisdom (wisdom of the Buddha's teachings), it is said in this way. A learner (someone who is practicing) obtains Dharma wisdom, which is a method to counteract the desire realm. When abandoning desire for the Realm of Neither Perception Nor Non-Perception, a non-learner (someone who has completed practice) obtains Dharma wisdom, which is a method to counteract the desire realm. Furthermore, because the non-learner has obtained the unbound liberation of non-learning (liberation from bondage), it is said in this way. When abandoning desire for the desire realm, the learner obtains liberation from bondage. When abandoning desire for the Realm of Neither Perception Nor Non-Perception, the non-learner obtains liberation from bondage. Furthermore, (because) after cutting off (afflictions), they do not continue, (but) they will continue again, so it is said in this way. Sentient beings have no beginning (past), repeatedly cutting off the outflow of desire, and it will still continue with the outflow of existence and the outflow of ignorance. If abandoning desire for the Realm of Neither Perception Nor Non-Perception, the dharma of continuation will no longer continue. Furthermore, because the conditions are not complete, it is said in this way. Sentient beings do not say that the outflow of existence and the outflow of ignorance in the past are the three conditions with the outflow of desire, namely sequential condition, realm condition, and powerful condition. If abandoning desire for the Realm of Neither Perception Nor Non-Perception, then the conditions are not complete. Furthermore, in order to counteract the faults, it is said in this way. When a practitioner abandons desire for the Realm of Neither Perception Nor Non-Perception, they generate the thought of faults towards the outflow of desire, saying that it is filthy and evil, and thus abandon it.

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。此漏無始已來。常隱沒我常欺誑我。今已脫欲漏有漏無明漏。是故為過患對治。而作是說。問曰。如何阿羅漢五陰得解脫。世尊何以但說心得解脫。答曰。世尊以心為首。說心得解脫。五陰亦得解脫。複次以心名勝義亦勝故。彼聚中何者最勝。心是最勝。猶如王與眷屬俱走人但言王走。彼亦如是。複次以心故數法名心數。以心大故。數法名大地。複次證他心智通時。無礙道中唯緣於心。不緣心數。廣說如心處說。

四流。欲流有流見流無明流。問曰。四流體性是何答曰。有百八種。欲流有二十九種。愛有五種。恚有五種。慢有五種。疑有四種。纏有十種。有流有二十八種。愛有十種。慢有十種。疑有八種。見流有三十六種。欲界有十二種。色界有十二種。無色界有十二種。無明流有十五種。欲界有五種。色界有五種。無色界有五種。此百八種。是四流體。乃至廣說。亦名百八煩惱。已說體性。所以今當說。何故名流。有何義。答曰。漂義是流義。流下義是流義。墮義是流義。漂義是流義者。漂諸眾生。墮在諸界。諸趣諸生生死中。流下義是流義者。流下諸眾生諸界諸趣諸生生死中。墮義是流義者。墮諸眾生諸界諸趣諸生生死中。問曰。若漂義流下義墮義是流義者。上分結則無上分義。所以者何。上分結。令諸

【現代漢語翻譯】 現代漢語譯本：此漏（Asrava）從無始以來，常常隱沒我，常常欺誑我。現在已經脫離欲漏（Kama-asrava）、有漏（Bhava-asrava）、無明漏（Avidya-asrava）。所以爲了對治過患，才這樣說。問：阿羅漢（Arhat）如何從五陰（Panca-skandha）中解脫？世尊（Bhagavan）為何只說心得解脫？答：世尊以心為首要，說心得解脫，五陰也因此得到解脫。再者，以心之名是殊勝的意義，也是殊勝的緣故。在那聚集之中，什麼最為殊勝？心是最為殊勝的。猶如國王與眷屬一同逃走，人們只會說國王逃走了。這裡也是如此。再者，因為心，所以數法（Dharma）被稱為心數。因為心大，所以數法被稱為大地。再者，在證得他心智通（Para-citta-jnana）時，無礙道（Anasrava-marga）中只緣於心，不緣於心數。更詳細的解釋如《心處》所說。 四流（Catur-ogha）：欲流（Kama-ogha）、有流（Bhava-ogha）、見流（Drsti-ogha）、無明流（Avidya-ogha）。問：四流的體性是什麼？答：共有百八種。欲流有二十九種：愛（Raga）有五種，恚（Dvesa）有五種，慢（Mana）有五種，疑（Vicikitsa）有四種，纏（Paryavasthana）有十種。有流有二十八種：愛有十種，慢有十種，疑有八種。見流有三十六種：欲界（Kama-dhatu）有十二種，界（此處原文缺失，無法翻譯）有十二種，無界（此處原文缺失，無法翻譯）有十二種。無明流有十五種：欲界有五種，界有五種，無界有五種。這百八種是四流的體性。乃至廣說，也稱為百八煩惱。已經說了體性，現在應當說，為何稱為流？有什麼意義？答：漂的意義是流的意義，流下的意義是流的意義，墮落的意義是流的意義。漂的意義是流的意義，是指漂流諸眾生，墮落在諸界、諸趣、諸生、生死之中。流下的意義是流的意義，是指流下諸眾生在諸界、諸趣、諸生、生死之中。墮落的意義是流的意義，是指墮落諸眾生在諸界、諸趣、諸生、生死之中。問：如果漂的意義、流下的意義、墮落的意義是流的意義，那麼上分結（Urdhvabhagiya-samyojana）就沒有上分義了。為什麼呢？上分結使諸

【English Translation】 English version: This Asrava (leakage), from beginningless time, has always obscured me and deceived me. Now I have escaped from Kama-asrava (leakage of desire), Bhava-asrava (leakage of existence), and Avidya-asrava (leakage of ignorance). Therefore, to counteract these faults, this is said. Question: How does an Arhat (one who is worthy) attain liberation from the Panca-skandha (five aggregates)? Why does the Bhagavan (World-Honored One) only speak of the mind's liberation? Answer: The Bhagavan speaks of the mind's liberation as the foremost, and thus the five aggregates are also liberated. Furthermore, the name 'mind' has a superior meaning and is also superior. Among that gathering, what is most superior? The mind is the most superior. It is like when a king and his retinue flee together, people only say the king has fled. It is the same here. Moreover, because of the mind, the Dharma (teachings) is called mind- Dharma. Because the mind is great, the Dharma is called the great earth. Furthermore, when attaining Para-citta-jnana (knowledge of others' minds), in the Anasrava-marga (path without outflows), one only focuses on the mind, not on the mind- Dharma. A more detailed explanation is as said in the section on the mind. The four Oghas (floods): Kama-ogha (flood of desire), Bhava-ogha (flood of existence), Drsti-ogha (flood of views), and Avidya-ogha (flood of ignorance). Question: What is the nature of the four floods? Answer: There are a total of one hundred and eight kinds. The Kama-ogha has twenty-nine kinds: Raga (attachment) has five kinds, Dvesa (hatred) has five kinds, Mana (pride) has five kinds, Vicikitsa (doubt) has four kinds, and Paryavasthana (entanglements) has ten kinds. The Bhava-ogha has twenty-eight kinds: attachment has ten kinds, pride has ten kinds, and doubt has eight kinds. The Drsti-ogha has thirty-six kinds: the Kama-dhatu (desire realm) has twelve kinds, the ** realm (missing in the original text, untranslatable) has twelve kinds, and the non- realm (missing in the original text, untranslatable) has twelve kinds. The Avidya-ogha has fifteen kinds: the desire realm has five kinds, the ** realm has five kinds, and the non- realm has five kinds. These one hundred and eight kinds are the nature of the four floods. And so on, it is also called the one hundred and eight afflictions. The nature has been explained, now it should be said, why is it called a flood? What is its meaning? Answer: The meaning of 'drifting' is the meaning of 'flood', the meaning of 'flowing down' is the meaning of 'flood', the meaning of 'falling' is the meaning of 'flood'. The meaning of 'drifting' as the meaning of 'flood' refers to drifting all sentient beings, falling into all realms, all destinies, all births, and samsara (cycle of rebirth). The meaning of 'flowing down' as the meaning of 'flood' refers to flowing down all sentient beings in all realms, all destinies, all births, and samsara. The meaning of 'falling' as the meaning of 'flood' refers to falling all sentient beings in all realms, all destinies, all births, and samsara. Question: If the meaning of 'drifting', the meaning of 'flowing down', and the meaning of 'falling' are the meaning of 'flood', then the Urdhvabhagiya-samyojana (higher fetters) would not have the meaning of 'higher'. Why is that? The higher fetters cause all

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眾生。趣上向上使上生相續。答曰。上分義異。流義異。以界故立上分結。所以者何。此結令諸眾生趣上向上使上生相續。以解脫正行聖道善法分故說流。所以者何。眾生雖生有頂中。猶為流所漂。不至解脫正行聖道善法分故。是故尊者瞿沙作如是說。雖久生上地。猶為流所漂。為扼所扼。尊者婆摩勒說曰。以數數現行增上煩惱。故名流。

問曰。何故諸見流中立見流。扼中立見扼。取中立見取。漏中何故不立見漏。尊者波奢說曰。佛決定知法相。亦知勢用。餘人所不知。若法堪能別立者。便別立之。若法合集堪能立者。便合集立之。複次諸見輕躁所行猛利。不住一處。留住義是漏義。與諸愚鈍久住煩惱合故立漏。諸見隨順漂義。立在流中。漂諸眾生。墮在諸界諸趣諸生生死中。是故別立見流。猶如一車駕以二牛性俱躁疾其車必破。若一遲一疾。則相持御其車不破。彼亦如是。複次此諸見。其性躁動。隨順離欲法。不隨順留住法。留住義是漏義。與諸愚鈍久住煩惱合故立漏。隨順漂義故立流。問曰。若諸見性躁動。隨順離欲法。何故立見流耶。答曰。為外道故。諸外道。伺求諸見。于生死中。而轉覆沒。譬如老象墮泥。若欲動身求出。轉復覆沒。彼亦如是。毗婆阇婆提。立諸見為見漏說有四漏。謂欲漏有漏見漏

【現代漢語翻譯】 現代漢語譯本 問：眾生爲了向上再向上，使得上層生命相續不斷，是為什麼？答：『上分』的意義不同，『流』的意義也不同。因為界限的緣故，設立了『上分結』（導致眾生停留在上界的煩惱）。這是為什麼呢？因為這個結使得眾生向上再向上，使得上層生命相續不斷。因為解脫的正行、聖道和善法的部分，所以說『流』（煩惱的流動）。這是為什麼呢？因為眾生即使生在有頂天（色界最高的禪定境界），仍然被『流』所漂流，不能達到解脫的正行、聖道和善法的部分。所以尊者瞿沙這樣說：『即使長久地生在上界，仍然被『流』所漂流，被『扼』（束縛）所束縛。』尊者婆摩勒說：『因為數數現行（不斷發生）的增上煩惱，所以叫做『流』。

問：為什麼在諸『流』中設立『見流』（錯誤的見解之流），在『扼』中設立『見扼』（錯誤的見解之扼），在『取』（執取）中設立『見取』（錯誤的見解之執取），而在『漏』（煩惱的泄漏）中為什麼不設立『見漏』（錯誤的見解之泄漏）呢？尊者波奢說：『佛完全了解法的相狀，也了解法的勢用（力量和作用），這是其他人所不瞭解的。如果某種法能夠單獨設立，就單獨設立它；如果某種法適合合併設立，就合併設立它。』再者，諸『見』輕浮躁動，所行猛利，不住在一處。『留住』的意義是『漏』的意義，與諸愚鈍、久住的煩惱結合，所以設立『漏』。諸『見』隨順漂流的意義，所以在『流』中設立『見流』，漂流諸眾生，使他們墮落在諸界、諸趣、諸生、生死之中。所以單獨設立『見流』。猶如一輛車，駕著兩頭牛，如果兩頭牛的性情都躁動快速，這輛車必定會損壞；如果一頭遲緩一頭快速，就能互相控制，車就不會損壞。情況也是這樣。再者，這些『見』，其性躁動，隨順遠離慾望的法，不隨順留住的法。『留住』的意義是『漏』的意義，與諸愚鈍、久住的煩惱結合，所以設立『漏』。隨順漂流的意義，所以設立『流』。問：如果諸『見』的性質躁動，隨順遠離慾望的法，為什麼還要設立『見流』呢？答：爲了外道（佛教以外的修行者）的緣故。諸外道，伺求諸『見』，在生死中，輾轉覆沒。譬如老象陷入泥中，如果想要動身求出，反而會輾轉覆沒。情況也是這樣。毗婆阇婆提（論師名），設立諸『見』為『見漏』，說有四漏，即欲漏、有漏、見漏。

【English Translation】 English version Question: Why do sentient beings strive upwards and onwards, causing the continuation of higher realms of existence? Answer: The meaning of 'upper division' (上分) is different, and the meaning of 'flux' (流) is also different. Because of the realm, the 'upper division bond' (上分結) is established. Why is this? Because this bond causes sentient beings to strive upwards and onwards, causing the continuation of higher realms of existence. Because of the portion of the right practice of liberation, the noble path, and wholesome dharmas, 'flux' is spoken of. Why is this? Because even if sentient beings are born in the Peak of Existence (有頂) [the highest realm of form], they are still drifted by the 'flux' and cannot reach the portion of the right practice of liberation, the noble path, and wholesome dharmas. Therefore, Venerable Ghosa (瞿沙) said: 'Even if one is born in higher realms for a long time, one is still drifted by the 'flux' and bound by the 'yoke' (扼).' Venerable Vamala (婆摩勒) said: 'Because of the frequently occurring and increasing afflictions, it is called 'flux'.

Question: Why is 'view flux' (見流) established among the various 'fluxes', 'view yoke' (見扼) established among the 'yokes', 'view grasping' (見取) established among the 'graspings' (取), but why is 'view leakage' not established among the 'leakages' (漏)? Venerable Parsva (波奢) said: 'The Buddha fully understands the characteristics of dharmas and also understands their potential and function, which others do not understand. If a dharma is capable of being established separately, then it is established separately. If a dharma is suitable for being established together, then it is established together.' Furthermore, views are light, restless, and their actions are fierce, not staying in one place. The meaning of 'remaining' is the meaning of 'leakage', combined with the dull and long-abiding afflictions, so 'leakage' is established. The meaning of views following the drift is why 'view flux' is established in 'flux', drifting sentient beings, causing them to fall into various realms, destinies, births, and deaths. Therefore, 'view flux' is established separately. It is like a cart pulled by two oxen; if both oxen are restless and fast, the cart will surely break. If one is slow and one is fast, they can control each other, and the cart will not break. It is also like this. Furthermore, these views are restless in nature, following the dharma of detachment from desire, not following the dharma of remaining. The meaning of 'remaining' is the meaning of 'leakage', combined with the dull and long-abiding afflictions, so 'leakage' is established. Following the meaning of drifting is why 'flux' is established. Question: If the nature of views is restless and follows the dharma of detachment from desire, why is 'view flux' still established? Answer: For the sake of the externalists (外道) [non-Buddhist practitioners]. The externalists seek views and revolve and sink in samsara. It is like an old elephant falling into the mud; if it tries to move to get out, it will only revolve and sink further. It is also like this. Vibhasajyoti (毗婆阇婆提) [name of a commentator] established views as 'view leakage' and said there are four leakages: desire leakage, existence leakage, and view leakage.

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無明漏。如我等欲流。彼為欲漏。乃至我等無明漏。是彼無明漏。彼雖作是說。亦不須問。亦不須答。

四扼。欲扼有扼見扼無明扼。如說。流扼亦如是。體無有異。而義有異。漂義是流義。系義是扼義。眾生為流所漂。為扼所繫。負生死車。如牛以靷系扼鞅。以杖捶之。然後挽車。彼亦如是。是故諸經論中說流。后次說扼。

四取。欲取見取戒取我語取。問曰。四取體性是何。答曰。有百八種。欲取有三十四種。愛有五種。恚有五種。慢有五種。無明有五種。疑有四種。纏有十種。見取有三十種。欲界有十種。色界有十種。無色界有十種。戒取有六種。欲界有二種。色界有二種。無色界有二種。我語取有三十八種。愛有十種。慢有十種。無明有十種。疑有八種。此百八種。是四取體。乃至廣說。亦名百八煩惱。

已說體性。所以今當說。何故名取。答曰。以三事故名取。一以屬故。二以搊持故。三以選擇故。複次以二事故名取。一能熾然業。二體性猛利。熾然業者。令五趣眾生諸業常然。體性猛利者。以黠慧故。取是何義。薪義是取義。纏裹義是取義。刺害義是取義。薪義是取義者。如緣薪故火熾。眾生亦爾。因煩惱故業火燃。纏裹義是取義者。如蟲以繭自裹即于中死。如是眾生以煩惱自裹。惡

【現代漢語翻譯】 現代漢語譯本 『無明漏』（Avijjāsava，無明煩惱的漏失）。例如，我們所說的『欲流』（kāma-ogha，對感官快樂的渴求之流），它就是『欲漏』（kāmasava，感官快樂的漏失）。乃至我們所說的『無明漏』，它就是『無明漏』。即使他們這樣說，也不需要提問，也不需要回答。

四扼（yoga，束縛）。『欲扼』（kāma-yoga，感官慾望的束縛）、『有扼』（bhava-yoga，對存在的渴求的束縛）、『見扼』（ditthi-yoga，錯誤的見解的束縛）、『無明扼』（avijjā-yoga，無明的束縛）。正如所說，『流扼』（ogha，煩惱之流的束縛）也是如此。它們的本體沒有不同，但意義不同。『漂』的意義是『流』的意義，『系』的意義是『扼』的意義。眾生被『流』所漂流，被『扼』所束縛，揹負著生死之車，就像牛用軛（yoke）和鞅（breast strap）繫住，用杖鞭打它，然後拉車。他們也是這樣。因此，在各種經論中先說『流』，然後才說『扼』。

四取（upādāna，執取）。『欲取』（kāmupādāna，對感官慾望的執取）、『見取』（ditthupādāna，對錯誤見解的執取）、『戒取』（sīlabbatupādāna，對戒律和儀軌的執取）、『我語取』（attavādupādāna，對自我主張的執取）。問：四取的本體是什麼？答：有一百零八種。『欲取』有三十四種：愛有五種，恚（嗔恨）有五種，慢有五種，無明有五種，疑有四種，纏有十種。『見取』有三十種：欲界有十種，（此處原文缺失，無法翻譯）有十種，無（此處原文缺失，無法翻譯）有十種。『戒取』有六種：欲界有兩種，（此處原文缺失，無法翻譯）有兩種，無（此處原文缺失，無法翻譯）有兩種。『我語取』有三十八種：愛有十種，慢有十種，無明有十種，疑有八種。這總共一百零八種，是四取的本體。乃至廣說，也稱為一百零八煩惱。

已經說了本體，現在應當說，為什麼叫做『取』？答：因為三個原因叫做『取』：一是『以屬故』（因為屬於），二是『以搊持故』（因為抓住不放），三是『以選擇故』（因為選擇）。再次，因為兩個原因叫做『取』：一是『能熾然業』（能夠熾燃業力），二是『體性猛利』（本體性質猛烈）。『熾然業者』，使五趣眾生的諸業常常燃燒。『體性猛利者』，因為狡猾而有智慧。『取』是什麼意義？『薪』的意義是『取』的意義，『纏裹』的意義是『取』的意義，『刺害』的意義是『取』的意義。『薪義是取義者』，例如因為柴薪的緣故火熾盛，眾生也是這樣，因為煩惱的緣故業火燃燒。『纏裹義是取義者』，例如蟲子用繭把自己包裹起來，就在其中死去。如此，眾生用煩惱把自己包裹起來，作惡。

【English Translation】 English version 'Avijjāsava' (ignorance-āsava, the leakage of ignorance). For example, what we call 'kāma-ogha' (the flood of sensual desire), that is 'kāmasava' (the leakage of sensual desire). Even what we call 'Avijjāsava', that is 'Avijjāsava'. Even if they say so, there is no need to ask, and there is no need to answer.

The four yogas (bonds). 'Kāma-yoga' (the bond of sensual desire), 'bhava-yoga' (the bond of existence), 'ditthi-yoga' (the bond of wrong views), 'avijjā-yoga' (the bond of ignorance). As it is said, the 'ogha' (flood, the bond of the flood of defilements) is also like this. Their essence is not different, but the meaning is different. The meaning of 'drifting' is the meaning of 'flood', and the meaning of 'binding' is the meaning of 'yoga'. Sentient beings are drifted by the 'flood' and bound by the 'yoga', carrying the cart of birth and death, just like an ox is tied with a yoke and breast strap, whipped with a stick, and then pulls the cart. They are also like this. Therefore, in various sutras and treatises, 'flood' is mentioned first, and then 'yoga'.

The four upādānas (graspings). 'Kāmupādāna' (grasping of sensual desire), 'ditthupādāna' (grasping of wrong views), 'sīlabbatupādāna' (grasping of rites and rituals), 'attavādupādāna' (grasping of self-assertion). Question: What is the essence of the four graspings? Answer: There are one hundred and eight kinds. 'Kāmupādāna' has thirty-four kinds: love has five kinds, hatred (anger) has five kinds, pride has five kinds, ignorance has five kinds, doubt has four kinds, and entanglements have ten kinds. 'Ditthupādāna' has thirty kinds: the desire realm has ten kinds, (original text missing, unable to translate) has ten kinds, and no (original text missing, unable to translate) has ten kinds. 'Sīlabbatupādāna' has six kinds: the desire realm has two kinds, (original text missing, unable to translate) has two kinds, and no (original text missing, unable to translate) has two kinds. 'Attavādupādāna' has thirty-eight kinds: love has ten kinds, pride has ten kinds, ignorance has ten kinds, and doubt has eight kinds. These one hundred and eight kinds are the essence of the four graspings. And so on, it is also called the one hundred and eight afflictions.

Having spoken of the essence, now we should speak of why it is called 'grasping' (upādāna). Answer: It is called 'grasping' for three reasons: first, 'because it belongs'; second, 'because it holds on tightly'; third, 'because it chooses'. Again, it is called 'grasping' for two reasons: first, 'it can ignite karma'; second, 'its nature is fierce'. 'Igniting karma' means that it causes the karmas of sentient beings in the five realms to constantly burn. 'Its nature is fierce' means that it is cunning and wise. What is the meaning of 'grasping'? The meaning of 'fuel' is the meaning of 'grasping', the meaning of 'wrapping' is the meaning of 'grasping', and the meaning of 'piercing and harming' is the meaning of 'grasping'. 'The meaning of fuel is the meaning of grasping' means that just as fire is ignited because of fuel, so too sentient beings are ignited because of afflictions. 'The meaning of wrapping is the meaning of grasping' means that just as a worm wraps itself in a cocoon and dies in it, so too sentient beings wrap themselves in afflictions and do evil.

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趣中死。刺害義是取義者。如利刺入身而為惱害。取荊刺於法身。亦復如是。故薪義纏裹義刺義。是取義。問曰。何故漏中立無明漏。流中立無明流。扼中立無明扼。取中何故不立無明取。尊者波奢說曰。世尊決定知法相。亦知勢用。餘人所不知。若法堪任獨立者。便獨立之。若法合集堪任立者。便合集立之。複次先作是說。以三事故。一以屬故。二以搊持故。三以選擇故。無明雖有屬義搊持義無選擇義。所以者何。猛利者能選擇。無明不猛利。複次先作是說。以二事故名取。一熾然業。二所行猛利。無明雖能熾然業。所行不猛利。以愚小不猛利不決定故。

問曰。何故五見中。四見立見取。一見立戒取。尊者波奢說曰。世尊決定知法相。亦知勢用。餘人所不知。若法堪任獨立取者。便獨立之。若法合集堪任立者。便合集立之。複次先作是說。以二事故名取。一能熾然業。二所行猛利。戒取一見熾然五趣眾生業。與餘四見等。尊者瞿沙說曰。佛知戒取一見速疾偏重親近熾然眾生業。非餘四見。是故獨立戒取。

複次以戒取與道競故。遠於解脫。與道競者。舍八正妙道。行種種苦行。以為凈想。如不食臥灰。向日曝身。服氣飲水。食果裸行臥柴棘上。著弊衣等。遠解脫者。以修邪道故。轉遠解脫。複次以戒

【現代漢語翻譯】 現代漢語譯本：在『趣』（Gati，去處）中死亡。『刺害義』是指『取』（Upadana，取）的含義。就像鋒利的刺扎入身體會造成痛苦一樣，從法身中取出荊棘也是如此。因此，『薪義』、『纏裹義』、『刺義』都是『取』的含義。有人問：為什麼在『漏』（Asava，漏）中設立『無明漏』（Avijja-asava，無明漏），在『流』（Ogha，流）中設立『無明流』（Avijja-ogha，無明流），在『扼』（Yoga，軛）中設立『無明扼』（Avijja-yoga，無明軛），而在『取』中卻不設立『無明取』（Avijja-upadana，無明取）呢？尊者波奢（Upasiva）說：世尊（Bhagavan，佛）徹底了解法的真相，也瞭解其作用，這是其他人所不瞭解的。如果某種法能夠獨立存在，就讓它獨立存在；如果某種法適合集合在一起存在，就讓它們集合在一起存在。此外，先前已經說過，因為三個原因：一是由於『屬』（Sambandha，關係）的緣故，二是由於『搊持』（Samucchaya，集合）的緣故，三是由於『選擇』（Paccaya，條件）的緣故。無明雖然具有『屬義』和『搊持義』，但沒有『選擇義』。為什麼呢？因為猛利者能夠選擇，而無明並不猛利。此外，先前已經說過，因為兩個原因而稱為『取』：一是熾燃業（Karma，業），二是所行猛利。無明雖然能夠熾燃業，但所行並不猛利，因為它愚昧弱小，不猛利也不堅定。 有人問：為什麼在五見（見，Ditthi）中，四見（四見，catasso ditthiyo）設立為『見取』（Ditthupadana，見取），而一見（一見，eka ditthi）設立為『戒取』（Silabbatupadana，戒禁取）呢？尊者波奢（Upasiva）說：世尊（Bhagavan，佛）徹底了解法的真相，也瞭解其作用，這是其他人所不瞭解的。如果某種法能夠獨立存在，就讓它獨立存在；如果某種法適合集合在一起存在，就讓它們集合在一起存在。此外，先前已經說過，因為兩個原因而稱為『取』：一是能夠熾燃業（Karma，業），二是所行猛利。『戒取』（Silabbatupadana，戒禁取）和『一見』（eka ditthi）一樣，能夠熾燃五趣（五趣，panca gati）眾生的業。尊者瞿沙（Ghosa）說：佛（Buddha，佛）知道『戒取』（Silabbatupadana，戒禁取）和『一見』（eka ditthi）相比，更加迅速、偏頗、親近和熾燃眾生的業，而不是其餘四見（catasso ditthiyo）。因此，獨立設立『戒取』（Silabbatupadana，戒禁取）。 此外，因為『戒取』（Silabbatupadana，戒禁取）與道（Magga，道）相競爭，所以遠離解脫（Nirvana，涅槃）。與道相競爭是指捨棄八正道（八正道，ariya atthangika magga），而行種種苦行（苦行，dukkarakiriya），以為是清凈的。例如不食、臥灰、向日曝身、服氣飲水、食果、裸行、臥柴棘上、著弊衣等。遠離解脫是指因為修習邪道（邪道，miccha magga）的緣故，反而更加遠離解脫。此外，因為『戒』（Sila，戒）

【English Translation】 English version: Death in 『Gati』 (Gati, destination). 『Piercing harm meaning』 refers to the meaning of 『Upadana』 (Upadana, clinging). Just as a sharp thorn entering the body causes pain, so too is taking thorns from the Dharma body. Therefore, 『fuel meaning』, 『wrapping meaning』, and 『thorn meaning』 are all meanings of 『Upadana』. Someone asks: Why is 『Avijja-asava』 (Avijja-asava, ignorance-taint) established in 『Asava』 (Asava, taint), 『Avijja-ogha』 (Avijja-ogha, ignorance-flood) established in 『Ogha』 (Ogha, flood), 『Avijja-yoga』 (Avijja-yoga, ignorance-yoke) established in 『Yoga』 (Yoga, yoke), but 『Avijja-upadana』 (Avijja-upadana, ignorance-clinging) not established in 『Upadana』? Venerable Upasiva (Upasiva) said: The Blessed One (Bhagavan, Buddha) thoroughly understands the true nature of the Dharma and also understands its function, which others do not understand. If a certain Dharma is capable of existing independently, then let it exist independently; if a certain Dharma is suitable to exist together in a collection, then let them exist together in a collection. Furthermore, it has been said previously that because of three reasons: one is because of 『Sambandha』 (Sambandha, relationship), two is because of 『Samucchaya』 (Samucchaya, collection), and three is because of 『Paccaya』 (Paccaya, condition). Although ignorance has the meaning of 『relationship』 and the meaning of 『collection』, it does not have the meaning of 『condition』. Why? Because the fierce one is able to choose, but ignorance is not fierce. Furthermore, it has been said previously that it is called 『Upadana』 because of two reasons: one is the burning of Karma (Karma, action), and the other is the fierceness of what is practiced. Although ignorance is able to burn Karma, what is practiced is not fierce, because it is ignorant and small, not fierce and not resolute. Someone asks: Why, among the five views (Ditthi, view), are the four views (catasso ditthiyo, four views) established as 『Ditthupadana』 (Ditthupadana, clinging to views), while one view (eka ditthi, one view) is established as 『Silabbatupadana』 (Silabbatupadana, clinging to precepts and vows)? Venerable Upasiva (Upasiva) said: The Blessed One (Bhagavan, Buddha) thoroughly understands the true nature of the Dharma and also understands its function, which others do not understand. If a certain Dharma is capable of existing independently, then let it exist independently; if a certain Dharma is suitable to exist together in a collection, then let them exist together in a collection. Furthermore, it has been said previously that it is called 『Upadana』 because of two reasons: one is the ability to burn Karma (Karma, action), and the other is the fierceness of what is practiced. 『Silabbatupadana』 (Silabbatupadana, clinging to precepts and vows), like 『eka ditthi』 (eka ditthi, one view), is able to burn the Karma of beings in the five realms (panca gati, five realms). Venerable Ghosa (Ghosa) said: The Buddha (Buddha, Buddha) knows that 『Silabbatupadana』 (Silabbatupadana, clinging to precepts and vows), compared to 『eka ditthi』 (eka ditthi, one view), is more rapid, biased, intimate, and burns the Karma of beings, and not the other four views (catasso ditthiyo, four views). Therefore, 『Silabbatupadana』 (Silabbatupadana, clinging to precepts and vows) is established independently. Furthermore, because 『Silabbatupadana』 (Silabbatupadana, clinging to precepts and vows) competes with the Path (Magga, path), it is far from liberation (Nirvana, Nirvana). Competing with the Path means abandoning the Noble Eightfold Path (ariya atthangika magga, noble eightfold path) and practicing various austerities (dukkarakiriya, ascetic practices), thinking they are pure. For example, not eating, lying on ashes, exposing oneself to the sun, consuming air and water, eating fruit, walking naked, lying on thorns, wearing rags, etc. Being far from liberation means being further away from liberation because of practicing wrong paths (miccha magga, wrong path). Furthermore, because 『Sila』 (Sila, precepts)

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取能欺誑二種人故。謂內道外道。云何欺誑內道。如洗手足行十二頭陀以為凈想。云何欺誑外道。如自餓臥灰種種苦行以為凈想。是以尊者瞿沙作如是說。如是等凈行。皆是世間所行現見之法。欺誑內道外道。如欺小兒。◎

◎問曰。何故說我語取。為以所行故。為以境界故。若以所行為我語取者。身見亦應是我語取。所以者何。行我行故。若以境界者。境界中無我。或有作是答者。不以所行故。亦不以境故。若以所行是我語取者。身見應是我語取。所以者何。行我行故。亦不以境界。境界中無有我故。但欲界諸煩惱。除見余立欲取。色無色界諸煩惱。除見立。我語取。問曰。何故欲界諸煩惱。除見立欲取。色無色界諸煩惱。除見立我語取。答曰。欲界諸煩惱。因欲造自身時。須俱。須境界。須具。色界諸煩惱。造自身時。不因欲。不須俱。不須境界。不須具。複次欲界諸煩惱。因欲故生。因境界故生。因具故生。因他故生樂。色無色界諸煩惱。不因欲。不因境界。不因具。不因他生樂。但因我生。複次欲界諸煩惱。不因定。能造自身。亦因內物。亦因外物。色無色界諸煩惱。因定造自身。因內物。不因外物。複次欲界諸煩惱。不能造廣大自身。亦不久遠相續。色無色界諸煩惱。能造廣大身。久遠相續。如阿迦

【現代漢語翻譯】 現代漢語譯本：因為能欺騙兩種人，即內道（佛教徒）和外道（非佛教徒）。如何欺騙內道呢？比如洗手洗腳，修行十二頭陀行（佛教的一種苦行），卻認為這是清凈的。如何欺騙外道呢？比如自己捱餓、睡在灰堆里等等各種苦行，卻認為這是清凈的。因此，尊者瞿沙（Ghosha）這樣說：『像這樣的清凈修行，都是世間人所行、現在能見到的法，欺騙內道和外道，就像欺騙小孩子一樣。』

問：為什麼說『我語取』（Attavadupadanakkhandha，執著於我見）是由於所行而取，還是由於境界而取？如果因為所行而認為是『我語取』，那麼身見（Sakkaya-ditthi，對五蘊的錯誤見解）也應該是『我語取』。為什麼呢？因為它也行『我』之行。如果因為境界而取，那麼境界中並沒有『我』。或者有人這樣回答：不是因為所行，也不是因為境界。如果因為所行是『我語取』，那麼身見應該是『我語取』。為什麼呢？因為它也行『我』之行。也不是因為境界，因為境界中沒有『我』。只是欲界的各種煩惱，除了見（Ditthi，錯誤的見解）之外，其餘的立為『欲取』（Kama-upadana，對慾望的執著）。色界和無色界的各種煩惱，除了見之外，立為『我語取』。

問：為什麼欲界的各種煩惱，除了見之外，立為『欲取』，而色界和無色界的各種煩惱，除了見之外，立為『我語取』呢？答：欲界的各種煩惱，在因慾望而造自身時，需要伴隨（俱），需要境界，需要具足。而色界和無色界的各種煩惱，在造自身時，不因慾望，不需要伴隨，不需要境界，不需要具足。再者，欲界的各種煩惱，因為慾望而生，因為境界而生，因為具足而生，因為他人而生樂。色界和無色界的各種煩惱，不因為慾望，不因為境界，不因為具足，不因為他人而生樂，只是因為『我』而生。再者，欲界的各種煩惱，不依靠禪定，就能造自身，也依靠內在之物，也依靠外在之物。色界和無色界的各種煩惱，依靠禪定造自身，依靠內在之物，不依靠外在之物。再者，欲界的各種煩惱，不能造廣大自身，也不能長久相續。色界和無色界的各種煩惱，能造廣大身，能長久相續，比如阿迦（Akasa）...

【English Translation】 English version: Because it can deceive two kinds of people, namely the inner path (Buddhists) and the outer path (non-Buddhists). How does it deceive the inner path? For example, washing hands and feet, practicing the twelve Dhuta practices (a type of ascetic practice in Buddhism), yet considering it pure. How does it deceive the outer path? For example, self-starvation, sleeping in ashes, and various other ascetic practices, yet considering them pure. Therefore, Venerable Ghosha said: 'Such pure practices are all worldly practices that are visible now, deceiving the inner and outer paths, just like deceiving children.'

Question: Why is 'Attavadupadanakkhandha' (clinging to the belief in a self) said to be taken because of actions or because of objects? If it is considered 'Attavadupadanakkhandha' because of actions, then Sakkaya-ditthi (the false view of the five aggregates as self) should also be 'Attavadupadanakkhandha'. Why? Because it also performs the actions of 'self'. If it is taken because of objects, then there is no 'self' in the objects. Or some may answer: it is not because of actions, nor because of objects. If it is 'Attavadupadanakkhandha' because of actions, then Sakkaya-ditthi should be 'Attavadupadanakkhandha'. Why? Because it also performs the actions of 'self'. It is also not because of objects, because there is no 'self' in the objects. It is just that the various defilements of the desire realm, except for views (Ditthi, wrong views), are established as 'Kama-upadana' (clinging to desires). The various defilements of the form and formless realms, except for views, are established as 'Attavadupadanakkhandha'.

Question: Why are the various defilements of the desire realm, except for views, established as 'Kama-upadana', while the various defilements of the form and formless realms, except for views, are established as 'Attavadupadanakkhandha'? Answer: The various defilements of the desire realm, when creating oneself because of desire, require accompaniment (俱), require objects, and require completeness. The various defilements of the form and formless realms, when creating oneself, are not because of desire, do not require accompaniment, do not require objects, and do not require completeness. Furthermore, the various defilements of the desire realm arise because of desire, arise because of objects, arise because of completeness, and arise because of others, resulting in pleasure. The various defilements of the form and formless realms do not arise because of desire, do not arise because of objects, do not arise because of completeness, and do not arise because of others, resulting in pleasure, but only arise because of 'self'. Furthermore, the various defilements of the desire realm, without relying on meditation, can create oneself, and also rely on internal things, and also rely on external things. The various defilements of the form and formless realms, relying on meditation, create oneself, relying on internal things, and not relying on external things. Furthermore, the various defilements of the desire realm cannot create a vast self, nor can they continue for a long time. The various defilements of the form and formless realms can create a vast body and can continue for a long time, such as Akasa...

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貳吒天。身長萬六千由旬。是故欲界諸煩惱。除見立欲取。色無色界諸煩惱。除見立我語取。

佛經說此四取皆以無明為本。因無明生。因無明集。問曰。如諸經說。皆愛緣取。此中何故說無明為本。乃至廣說。答曰。以近因故。說愛緣取。以遠因故。說無明為本因集。如近遠。在此在彼。俱不俱。此身他身。說亦如是。複次以相似因故。說愛緣取。以相似因一切遍因故。說無明為本因集。複次為諸外道故。作如是說。諸外道無有居家。亦不積聚。不以貪著境界。作諸惡行故。墮于惡趣。以無明故。漂著諸見。墮于惡道。問曰。如愛攝在趣中。何以說愛緣取耶。答曰。始生愛名。愛增廣名取。故名愛緣取。複次下者名愛。上者名取。

四縛。貪身縛。恚身縛。戒取身縛。見取身縛。問曰。四縛體性是何。答曰。有二十八種。貪身縛是欲愛有五種。通六識身。恚身縛有五種。通六識身。戒取身縛。三界有六種。見取身縛。三界有十二種。此二十八種。是四縛體。乃至廣說。

已說體性所以今當說。何故名縛縛有何義。答曰。系義是縛義。相續義是縛義。系義是縛義者。此四縛等系眾生。系已復系。集法經亦說。若不斷貪。不知貪皆是一切處愛身因緣。等系眾生系已復系。譬如善巧系花鬘師花鬘弟子。

【現代漢語翻譯】 現代漢語譯本 貳吒天（一種天神）。身長一萬六千由旬（古印度長度單位）。因此，欲界（佛教宇宙觀中的一個界）的各種煩惱，除了見和立之外，還有欲取（對慾望的執取）。色界和無色界（佛教宇宙觀中的兩個界）的各種煩惱，除了見和立之外，還有我語取（對自我的語言表達的執取）。

佛經說這四取（欲取、見取、戒禁取、我語取）都以無明（對事物真相的迷惑）為根本，因無明而生，因無明而聚集。有人問：『如各種經典所說，都是愛緣取（因愛而產生執取），為什麼這裡說以無明為根本呢？』回答說：『因為愛是近因，所以說愛緣取；因為無明是遠因，所以說無明是根本因和聚集。』就像近和遠，在此和在彼，俱和不俱，此身和他身，說法也是這樣。再者，因為愛是相似的因，所以說愛緣取；因為無明是相似的因，也是一切普遍的因，所以說無明是根本因和聚集。再者，這是爲了那些外道（佛教以外的修行者）而這樣說的。那些外道沒有居家，也不積聚財富，不因為貪著境界而做各種惡行，所以不會墮入惡趣（不好的輪迴）。他們因為無明，漂流執著于各種見解，墮入惡道。

有人問：『如果愛已經包含在趣（輪迴的類別）中，為什麼還要說愛緣取呢？』回答說：『剛產生的愛叫做愛，愛增長擴大就叫做取，所以叫做愛緣取。』再者，低層次的叫做愛，高層次的叫做取。

四縛（四種束縛）：貪身縛（貪戀身體的束縛），恚身縛（嗔恨身體的束縛），戒取身縛（執取戒律的束縛），見取身縛（執取見解的束縛）。有人問：『四縛的體性是什麼？』回答說：『有二十八種。貪身縛是欲愛，有五種，通於六識身（眼識、耳識、鼻識、舌識、身識、意識）。恚身縛有五種，通於六識身。戒取身縛，三界（欲界、色界、無色界）有六種。見取身縛，三界有十二種。這二十八種，是四縛的體性。』

已經說了體性，現在應當說，為什麼叫做縛？縛有什麼意義？回答說：『繫縛是縛的意義，相續是縛的意義。』繫縛是縛的意義，這四縛等繫縛眾生，繫縛之後又繼續繫縛。《集法經》也說，如果不斷除貪，不知道貪是一切處愛身（對身體的愛）的因緣，等繫縛眾生，繫縛之後又繼續繫縛。譬如善於編織花鬘的工匠或花鬘的弟子。

【English Translation】 English version Etra Heaven (a type of deity). Its body length is 16,000 yojanas (an ancient Indian unit of distance). Therefore, the various afflictions of the desire realm (one of the realms in Buddhist cosmology), besides views and establishment, include desire-grasping (attachment to desires). The various afflictions of the form realm and formless realm (two realms in Buddhist cosmology), besides views and establishment, include self-utterance-grasping (attachment to the verbal expression of self).

The Buddhist scriptures say that these four graspings (desire-grasping, view-grasping, precept-and-ritual-grasping, and self-utterance-grasping) all have ignorance (delusion about the true nature of things) as their root, arising from ignorance and gathering because of ignorance. Someone asks: 'As the various scriptures say, all is love-conditioned-grasping (grasping arising from love), why is it said here that ignorance is the root?' The answer is: 'Because love is the near cause, it is said to be love-conditioned-grasping; because ignorance is the distant cause, it is said to be the root cause and gathering.' Just like near and far, here and there, together and not together, this body and other bodies, the explanation is also like this. Furthermore, because love is a similar cause, it is said to be love-conditioned-grasping; because ignorance is a similar cause and also the universal cause of everything, it is said to be the root cause and gathering. Furthermore, this is said for the sake of those non-Buddhist practitioners (those practicing outside of Buddhism). Those non-Buddhists do not have homes, nor do they accumulate wealth, nor do they commit various evil deeds because of attachment to objects, so they do not fall into evil destinies (unfavorable rebirths). Because of ignorance, they drift and cling to various views, falling into evil paths.

Someone asks: 'If love is already included in the realms (categories of rebirth), why is it still said to be love-conditioned-grasping?' The answer is: 'Newly arising love is called love, and the increase and expansion of love is called grasping, so it is called love-conditioned-grasping.' Furthermore, the lower level is called love, and the higher level is called grasping.

The four bonds: greed-body-bond (bondage of greed for the body), hatred-body-bond (bondage of hatred for the body), precept-grasping-body-bond (bondage of grasping at precepts), view-grasping-body-bond (bondage of grasping at views). Someone asks: 'What is the nature of the four bonds?' The answer is: 'There are twenty-eight kinds. The greed-body-bond is desire-love, there are five kinds, pervading the six sense-bases (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). The hatred-body-bond has five kinds, pervading the six sense-bases. The precept-grasping-body-bond, in the three realms (desire realm, form realm, formless realm), has six kinds. The view-grasping-body-bond, in the three realms, has twelve kinds. These twenty-eight kinds are the nature of the four bonds.'

Having spoken of the nature, now we should speak of why it is called a bond. What is the meaning of bond? The answer is: 'Binding is the meaning of bond, continuity is the meaning of bond.' Binding is the meaning of bond, these four bonds equally bind sentient beings, binding and then continuing to bind. The Samgiti Sutra also says, if one does not cut off greed, and does not know that greed is the cause and condition of love for the body in all places, equally binding sentient beings, binding and then continuing to bind. It is like a skilled garland maker or a disciple of a garland maker.

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以種種花。集於前然後經縷。作種種鬘縷。是花因。亦是花緣。等系諸花。系已復系。彼亦如是。恚身縛。戒取身縛。見取身縛。說亦如是。相續義是縛義者。如經說。以三事合故入母胎。一父母俱有染心。二其母無病亦復值時。三愛身者現在前。或有欲心。或有恚心。以是事故。相續義是縛義。問曰。若系義是縛義者。縛所不攝余煩惱。亦系眾生。于生死中等縛。縛已復縛。四縛有何異義。世尊別立縛耶。答曰。此是世尊有餘之說。乃至廣說。尊者波奢說曰。世尊決定知法相。亦知勢用。餘人所不知。若法有縛相者立縛。無者不立。尊者瞿沙說曰。佛知四縛等系眾生系已復系速疾偏重親近非余煩惱。是故立縛。複次此縛于諸煩惱。偏繫在家出家。貪身縛。恚身纏。偏繫在家人。戒取身縛。見取身縛。偏系出家人。如在家出家。有家無家。有積聚無積聚。當知亦如是複次四縛。偏重繫縛三界眾生。貪身縛恚身縛。偏重繫縛欲界眾生。戒取身縛見取身縛。偏重繫縛色無色界眾生。複次此四縛是二種使斗諍根本。貪身縛恚身縛。能起愛恚使斗諍根本。戒取身縛見取身縛。能起見使斗諍根本。如經說。執杖持澡𤃗婆羅門。往詣尊者迦旃延所。作如是問。何因何緣。剎利還共剎利斗諍。婆羅門還共婆羅門斗。毗舍還共毗舍鬥。

【現代漢語翻譯】 現代漢語譯本 用各種各樣的花，聚集在一起，然後用線穿起來，製作成各種各樣的花鬘（huāmán，花環）。花的因是這樣，花的緣也是這樣，平等地繫住各種花，繫住之後又繼續系。那些煩惱也像這樣，『恚（huì，嗔怒）身縛』、『戒取（jiè qǔ，執著于戒律）身縛』、『見取（jiàn qǔ，執著于錯誤的見解）身縛』，也可以這樣說。相續的意義就是束縛的意義，就像經書里說的那樣：『以三種條件聚合，才能進入母親的子宮。一是父母雙方都有染污的心，二是母親沒有疾病並且正值排卵期，三是想要投胎的眾生現前，或者有貪慾的心，或者有嗔恚的心。』因為這個緣故，相續的意義就是束縛的意義。有人問：『如果繫縛的意義就是束縛的意義，那麼其他沒有被四縛所包含的煩惱，也同樣束縛眾生，在生死輪迴中平等地束縛，束縛之後又繼續束縛，那麼這四縛有什麼特別的意義？世尊為什麼要特別設立這四縛呢？』回答說：『這是世尊特別的說法。』乃至廣說。尊者波奢（Bō shē）說：『世尊確實知道法的真相，也知道法的力量和作用，這是其他人所不知道的。如果法具有束縛的相，就設立為縛，如果沒有，就不設立。』尊者瞿沙（Qū shā）說：『佛知道四縛平等地繫縛眾生，繫縛之後又繼續繫縛，而且速度快、程度重、關係親近，這是其他煩惱所不能比的，所以設立四縛。』再次，這四縛相對於其他煩惱，特別地繫縛在家和出家之人。『貪（tān，貪婪）身縛』、『恚身纏』，特別繫縛在家之人。『戒取身縛』、『見取身縛』，特別繫縛出家之人。就像在家和出家一樣，有家和無家，有積聚和無積聚，應當知道也是這樣。再次，四縛特別嚴重地繫縛三界眾生。『貪身縛』、『恚身縛』，特別嚴重地繫縛欲界眾生。『戒取身縛』、『見取身縛』，特別嚴重地繫縛色界和無色界眾生。再次，這四縛是兩種『使（shǐ，煩惱的根本）』、斗諍的根本。『貪身縛』、『恚身縛』，能夠引起愛使和恚使，是斗諍的根本。『戒取身縛』、『見取身縛』，能夠引起見使，是斗諍的根本。就像經書里說的那樣，一個拿著杖和澡罐的婆羅門（Póluómén，古印度祭司階層），前往尊者迦旃延（Jiāzhān Yán）那裡，這樣問道：『因為什麼原因，因為什麼緣故，剎帝利（chà dì lì，古印度統治階層）之間互相爭鬥，婆羅門之間互相爭鬥，吠舍（fèi shè，古印度平民階層）之間互相爭鬥？』

【English Translation】 English version Using various kinds of flowers, gathering them together, and then stringing them with thread to make various kinds of garlands (huāmán, flower wreaths). The cause of the flowers is like this, and the condition of the flowers is also like this, equally binding all kinds of flowers, binding them and then continuing to bind them. Those afflictions are also like this, 'attachment to the body of anger (huì, resentment),' 'attachment to the body of precepts (jiè qǔ, clinging to rules and rituals),' 'attachment to the body of views (jiàn qǔ, clinging to wrong views),' can also be said like this. The meaning of continuity is the meaning of bondage, just as the scriptures say: 'With the aggregation of three conditions, one can enter the mother's womb. First, both parents have defiled minds; second, the mother is healthy and at the time of ovulation; third, the being who desires to be reborn is present, either with a mind of greed or a mind of anger.' Because of this reason, the meaning of continuity is the meaning of bondage. Someone asks: 'If the meaning of binding is the meaning of bondage, then other afflictions that are not included in the four bonds also bind sentient beings equally in the cycle of birth and death, binding them and then continuing to bind them. So what is the special meaning of these four bonds? Why did the World Honored One specifically establish these four bonds?' The answer is: 'This is the special teaching of the World Honored One,' and so on. Venerable Posha (Bō shē) said: 'The World Honored One truly knows the true nature of the Dharma, and also knows the power and function of the Dharma, which others do not know. If a Dharma has the characteristic of bondage, it is established as a bond; if it does not, it is not established.' Venerable Gusha (Qū shā) said: 'The Buddha knows that the four bonds equally bind sentient beings, binding them and then continuing to bind them, and the speed is fast, the degree is heavy, and the relationship is close, which other afflictions cannot compare to. Therefore, the four bonds are established.' Again, these four bonds, relative to other afflictions, particularly bind those who are at home and those who have left home. 'Attachment to the body of greed (tān, greed),' 'entanglement with the body of anger,' particularly bind those who are at home. 'Attachment to the body of precepts (jiè qǔ, clinging to rules and rituals),' 'attachment to the body of views (jiàn qǔ, clinging to wrong views),' particularly bind those who have left home. Just like being at home and leaving home, having a home and not having a home, having accumulations and not having accumulations, it should be known that it is also like this. Again, the four bonds particularly heavily bind sentient beings in the three realms. 'Attachment to the body of greed,' 'attachment to the body of anger,' particularly heavily bind sentient beings in the desire realm. 'Attachment to the body of precepts,' 'attachment to the body of views,' particularly heavily bind sentient beings in the form realm and the formless realm. Again, these four bonds are the root of the two 'tendencies (shǐ, root of afflictions),' and the root of strife. 'Attachment to the body of greed,' 'attachment to the body of anger,' can give rise to the tendency of love and the tendency of anger, which is the root of strife. 'Attachment to the body of precepts,' 'attachment to the body of views,' can give rise to the tendency of views, which is the root of strife. Just as the scriptures say, a Brahmin (Póluómén, ancient Indian priestly class) holding a staff and a water pot went to Venerable Katyayana (Jiāzhān Yán) and asked: 'For what reason, for what cause, do Kshatriyas (chà dì lì, ancient Indian ruling class) fight with each other, Brahmins fight with each other, and Vaishyas (fèi shè, ancient Indian commoner class) fight with each other?'

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首陀還共首陀鬥。彼尊者答言。婆羅門。彼因貪著欲愛故。剎利還共剎利鬥。乃至首陀首陀共鬥。又問。出家之人。無有居家。無所積聚。以何因緣。而共鬥耶。迦旃延答言。以各于所見而起愛著。如二斗諍根本。二邊二箭二戲論二道。當知亦如是。複次此現門現略現始入。諸煩惱。或見道斷。或見道修道斷。若說戒取身縛見取身縛。當知已說見道所斷諸煩惱。若說貪身縛恚身縛。當知已說見道修道所斷諸煩惱。複次諸煩惱。或是一切遍。或非一切遍。若說后二身縛。當知已說一切遍煩惱。若說前二身縛。當知已說非一切遍諸煩惱。複次諸煩惱。或是見性。或非見性。若說后二身縛。當知已說見性諸煩惱。若說前二身縛。當知已說非見性諸煩惱。複次諸煩惱。或凡夫人所行。或凡夫聖人所行。若說后二身縛。當知已說凡夫所行諸煩惱。若說前二身縛。當知已說凡夫聖人所行諸煩惱。複次諸煩惱。或性欣踴。或性憂戚。若說恚身縛。當知已說憂戚諸煩惱。若說余身縛。當知已說欣踴性諸煩惱。是故說為現門現略現初入。

五蓋。欲愛蓋。恚蓋。睡眠蓋。掉悔蓋。疑蓋。問曰。蓋性是何。答曰。有三十種。欲愛蓋有五種。通六識身。恚蓋有五種。通六識身。睡掉俱在三界五種斷。通六識身。是不善無記。不善者立蓋

【現代漢語翻譯】 現代漢語譯本： 首陀羅（Shudra，印度種姓制度中的最低等級）還和首陀羅爭鬥。尊者回答說：『婆羅門（Brahmin，印度種姓制度中的最高等級），他們因為貪著于慾望和愛而爭鬥。剎帝利（Kshatriya，印度種姓制度中的第二等級）還和剎帝利爭鬥，乃至首陀羅和首陀羅爭鬥。』又問：『出家之人，沒有家，沒有積蓄，因為什麼緣故而爭鬥呢？』迦旃延（Katyayana，佛陀的弟子之一）回答說：『因為各自對於自己所見而產生愛著。』如同兩個爭鬥的根本，兩種邊見，兩種箭，兩種戲論，兩條道路，應當知道也是這樣。再次，這現觀之門，現觀之略說，現觀之初始進入，各種煩惱，或者通過見道斷除，或者通過見道修道斷除。如果說戒禁取身縛、見取身縛，應當知道已經說了見道所斷的各種煩惱。如果說貪身縛、嗔身縛，應當知道已經說了見道修道所斷的各種煩惱。再次，各種煩惱，或者是一切遍行，或者不是一切遍行。如果說后兩種身縛，應當知道已經說了一切遍行的煩惱。如果說前兩種身縛，應當知道已經說了非一切遍行的各種煩惱。再次，各種煩惱，或者是見性，或者不是見性。如果說后兩種身縛，應當知道已經說了見性的各種煩惱。如果說前兩種身縛，應當知道已經說了非見性的各種煩惱。再次，各種煩惱，或者是凡夫人所行，或者是凡夫和聖人所行。如果說后兩種身縛，應當知道已經說了凡夫人所行的各種煩惱。如果說前兩種身縛，應當知道已經說了凡夫和聖人所行的各種煩惱。再次，各種煩惱，或者是欣喜踴躍的性質，或者是憂愁悲慼的性質。如果說嗔身縛，應當知道已經說了憂愁悲慼的各種煩惱。如果說其餘的身縛，應當知道已經說了欣喜踴躍性質的各種煩惱。所以說是現觀之門，現觀之略說，現觀之初始進入。 五蓋：欲愛蓋、嗔蓋、睡眠蓋、掉悔蓋、疑蓋。問：蓋的性質是什麼？答：有三十種。欲愛蓋有五種，通於六識身。嗔蓋有五種，通於六識身。睡眠和掉舉都在三界五種斷中，通於六識身。這些是不善和無記的。不善的才立為蓋。

【English Translation】 English version: A Shudra (Shudra, the lowest caste in the Indian caste system) even fights with a Shudra. The Venerable One replied, 'Brahmin (Brahmin, the highest caste in the Indian caste system), they fight because of their attachment to desire and love. A Kshatriya (Kshatriya, the second caste in the Indian caste system) even fights with a Kshatriya, and so on, down to a Shudra fighting with a Shudra.' Again he asked, 'Those who have left home, without a home, without possessions, for what reason do they fight?' Katyayana (Katyayana, one of the Buddha's disciples) replied, 'Because each is attached to what they see.' Like the root of two disputes, two extreme views, two arrows, two kinds of frivolous talk, two paths, it should be known that it is the same. Furthermore, this is the gateway to direct perception, the brief explanation of direct perception, the initial entry into direct perception. Various afflictions are either cut off by the path of seeing or cut off by the path of cultivation after the path of seeing. If one speaks of the fetter of clinging to precepts and vows and the fetter of clinging to views, it should be known that one has already spoken of the afflictions cut off by the path of seeing. If one speaks of the fetter of greed and the fetter of anger, it should be known that one has already spoken of the afflictions cut off by the path of cultivation after the path of seeing. Furthermore, various afflictions are either all-pervasive or not all-pervasive. If one speaks of the latter two fetters, it should be known that one has already spoken of the all-pervasive afflictions. If one speaks of the former two fetters, it should be known that one has already spoken of the various afflictions that are not all-pervasive. Furthermore, various afflictions are either of the nature of views or not of the nature of views. If one speaks of the latter two fetters, it should be known that one has already spoken of the afflictions that are of the nature of views. If one speaks of the former two fetters, it should be known that one has already spoken of the afflictions that are not of the nature of views. Furthermore, various afflictions are either practiced by ordinary people or practiced by ordinary people and sages. If one speaks of the latter two fetters, it should be known that one has already spoken of the various afflictions practiced by ordinary people. If one speaks of the former two fetters, it should be known that one has already spoken of the various afflictions practiced by ordinary people and sages. Furthermore, various afflictions are either of the nature of joy and elation or of the nature of sorrow and grief. If one speaks of the fetter of anger, it should be known that one has already spoken of the various afflictions of sorrow and grief. If one speaks of the remaining fetters, it should be known that one has already spoken of the various afflictions of the nature of joy and elation. Therefore, it is said to be the gateway to direct perception, the brief explanation of direct perception, the initial entry into direct perception. The five hindrances: the hindrance of sensual desire, the hindrance of anger, the hindrance of sleepiness, the hindrance of restlessness and remorse, and the hindrance of doubt. Question: What is the nature of the hindrances? Answer: There are thirty kinds. The hindrance of sensual desire has five kinds, common to the six consciousnesses. The hindrance of anger has five kinds, common to the six consciousnesses. Sleepiness and restlessness are both in the five kinds of severance in the three realms, common to the six consciousnesses. These are unwholesome and neutral. Only the unwholesome are established as hindrances.

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。無記者不立。有十種。眠在欲界。五行所斷。是意地。是善不善無記。不善者立蓋。無記不立。有五種。悔是欲界。修道所斷。在意地。是善不善。不善者立蓋。善者不立。有一種。疑在三界。四種所斷。在意地。是不善無記。不善者立蓋。無記不立。有四種。此三十種。是五蓋體。蓋有何相。尊者和須蜜說曰。體即是相。相即是體。諸法不可離體別說于相。複次專求欲。是欲愛相。于眾生生恚害是恚相。令身心覆沒是睡相。不動是眠相。不休息是掉相。克心悔是悔相。心於所行不決定是疑相。

已說蓋體相。所以今當說。何故名蓋。蓋是何義。答曰。障義是蓋義。破義是蓋義。壞義是蓋義。墮義是蓋義。臥義是蓋義。障義是蓋義者。障于聖道及聖道方便善根。如經說。比丘當知此五種樹。名為大樹。種子雖小。而枝體大。覆余小樹。令余小樹破壞墮臥。云何為五。一名千阇那。二名迦毗多羅。三名阿濕婆多。四名優曇跋羅。五名尼拘陀。諸小樹為此諸大樹所覆。不能生於花果。如是眾生欲界心樹。為蓋所覆。不能生覺意花及沙門果。是故障義是蓋義。破義壞義墮義臥義是蓋義。問曰。若障聖道及聖道方便善根是蓋義者。蓋所不攝余煩惱。亦障聖道及聖道方便善根。亦應是蓋。此諸煩惱。有何異義。世尊獨立

【現代漢語翻譯】 現代漢語譯本：沒有記者就無法確立（真理）。有十種（煩惱）存在於欲界，被五行所斷除，存在於意地（意識層面），是善、不善和無記（非善非惡）的。不善的（煩惱）會確立蓋障，無記的則不會。有五種（煩惱）。悔（後悔）存在於欲界，通過修道斷除，存在於意地，是善和不善的。不善的（後悔）會確立蓋障，善的則不會。有一種（煩惱）。疑（懷疑）存在於三界，被四種（方式）斷除，存在於意地，是不善和無記的。不善的（懷疑）會確立蓋障，無記的則不會。有四種（煩惱）。這三十種（煩惱）是五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）的本體。蓋障有什麼樣的相狀？尊者和須蜜（Vasumitra）說：『本體就是相狀，相狀就是本體。諸法不可脫離本體而單獨談論相狀。』進一步說，專一尋求慾望，是貪慾的相狀；對於眾生生起嗔恨和傷害，是嗔恚的相狀；使身心被覆蓋和沉沒，是睡眠的相狀；（身心）不動，是昏沉的相狀；不停止（散亂），是掉舉的相狀；克制內心而後悔，是悔恨的相狀；內心對於所行之事不確定，是懷疑的相狀。 已經說了蓋障的本體和相狀，所以現在應當說，為什麼叫做蓋障？蓋障是什麼意思？回答說：『遮障的意思是蓋障的意思，破壞的意思是蓋障的意思，毀壞的意思是蓋障的意思，墮落的意思是蓋障的意思，沉睡的意思是蓋障的意思。』遮障的意思是蓋障的意思，（因為蓋障）遮障了聖道以及聖道的方便善根。如經中所說：『比丘應當知道這五種樹，名為大樹，種子雖然小，但是枝幹巨大，覆蓋其餘的小樹，使其餘的小樹破壞、墮落、沉睡。』哪五種呢？第一種名叫千阇那（Nyagrodha），第二種名叫迦毗多羅（Kapittha），第三種名叫阿濕婆多（Asvattha），第四種名叫優曇跋羅（Udumbara），第五種名叫尼拘陀（Nygrodha）。諸小樹被這些大樹所覆蓋，不能生長出花果。如此，眾生欲界的心樹，被蓋障所覆蓋，不能生出覺意花以及沙門果。所以遮障的意思是蓋障的意思。破壞、毀壞、墮落、沉睡的意思是蓋障的意思。問：『如果遮障聖道以及聖道的方便善根是蓋障的意思，那麼蓋障所不包含的其餘煩惱，也遮障聖道以及聖道的方便善根，也應該是蓋障。這些煩惱，有什麼不同的意義呢？』世尊（Buddha）獨立（於世，覺悟真理）。

【English Translation】 English version: Without a reporter, nothing can be established. There are ten kinds (of afflictions) that exist in the desire realm, are severed by the five practices, and reside in the mind realm. These are good, unwholesome, and neutral. Unwholesome ones establish hindrances, while neutral ones do not. There are five kinds (of afflictions). Remorse exists in the desire realm, is severed through cultivation, and resides in the mind realm. It is both wholesome and unwholesome. Unwholesome remorse establishes hindrances, while wholesome remorse does not. There is one kind (of affliction). Doubt exists in the three realms, is severed by the four methods, and resides in the mind realm. It is unwholesome and neutral. Unwholesome doubt establishes hindrances, while neutral doubt does not. There are four kinds (of affliction). These thirty kinds (of afflictions) are the substance of the five hindrances (desire-attachment, aversion, sloth and torpor, restlessness and remorse, and doubt). What are the characteristics of the hindrances? Venerable Vasumitra said: 'The substance is the characteristic, and the characteristic is the substance. Dharmas cannot be discussed separately from their substance.' Furthermore, exclusively seeking desire is the characteristic of desire-attachment; generating hatred and harm towards sentient beings is the characteristic of aversion; causing the body and mind to be covered and submerged is the characteristic of sloth; being motionless is the characteristic of torpor; not ceasing (from distraction) is the characteristic of restlessness; suppressing the mind and regretting is the characteristic of remorse; the mind being uncertain about what it does is the characteristic of doubt. Having spoken of the substance and characteristics of the hindrances, now we should explain why they are called hindrances. What is the meaning of 'hindrance'? The answer is: 'Obstructing is the meaning of hindrance, destroying is the meaning of hindrance, ruining is the meaning of hindrance, falling is the meaning of hindrance, lying down is the meaning of hindrance.' Obstructing is the meaning of hindrance because (the hindrances) obstruct the Noble Path and the skillful means of the Noble Path. As the sutra says: 'Bhikkhus, you should know these five kinds of trees, called great trees, whose seeds are small, but whose branches are large, covering the other small trees, causing the other small trees to be destroyed, to fall, and to lie down.' What are the five? The first is called Nyagrodha (banyan tree), the second is called Kapittha (wood apple), the third is called Asvattha (peepal tree), the fourth is called Udumbara (fig tree), and the fifth is called Nygrodha (banyan tree). The small trees are covered by these great trees and cannot produce flowers and fruits. Likewise, the mind-tree of sentient beings in the desire realm is covered by the hindrances and cannot produce the flowers of enlightenment and the fruits of a śrāmaṇa (ascetic). Therefore, obstructing is the meaning of hindrance. Destroying, ruining, falling, and lying down are the meanings of hindrance. Question: 'If obstructing the Noble Path and the skillful means of the Noble Path is the meaning of hindrance, then the other afflictions not included in the hindrances also obstruct the Noble Path and the skillful means of the Noble Path, and should also be hindrances. What is the different meaning of these afflictions?' The Buddha (Buddha) stands alone (in the world, having awakened to the truth).

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蓋耶。答曰。或有說者。此是世尊有餘之說。乃至為受化者故。尊者波奢說曰。佛決定知法相。亦知勢用。餘人所不知。乃至廣說。尊者瞿沙說曰。佛知此五蓋。乃至障眾生聖道及聖道方便善根非余煩惱。複次此蓋亦障因時。亦障果時。因時障者。五蓋一一蓋現在前時。則不得生有漏善心及不隱沒無記心。何況聖道及聖道方便善根。果時障者。以五蓋果故。生惡趣中。則障一切諸善功德。複次此五蓋欲界眾生數行。數行時微細。欲界所有眾生。行慢者甚少。如生地獄中。能起是慢。我受苦勝他耶。畜生中。如蝦蟆等以愚癡。故不能起諸見。是故尊者瞿沙作如是說。一切煩惱。盡障聖道。與聖道相違。但五蓋數行。數行時微細。世尊立蓋。複次此蓋為定及為定果。而作留難。複次此蓋障三界離欲法。障九斷知無漏果。障四沙門果。複次欲愛蓋。遠離欲愛寂滅法。恚蓋遠離恚寂滅法。睡眠蓋遠離慧法。掉悔蓋遠離定法。遠離欲愛恚寂滅定慧故。令疑箭在心中生。為有善惡業報。為無耶。複次愛恚壞於戒身。睡眠壞於慧身。掉悔壞於定身。壞三種身故。疑心猶豫。為有善惡業報不耶。如壞三戒。害三戒亦如是。如三戒三修三凈亦如是。複次此現門現略現始入。此諸煩惱。或一種斷。或四種斷。或五種斷。若說悔。當知已說一

【現代漢語翻譯】 現代漢語譯本 蓋耶（Geya）。答曰：或者有人說，這是世尊未完全了義的說法，乃至是爲了教化眾生。尊者波奢（Pasha）說：佛陀完全了知諸法的體相，也知道它們的作用，這是其他人所不能知道的，乃至廣說。尊者瞿沙（Gusha）說：佛陀知道這五蓋（五種覆蓋心性的煩惱），乃至它們會障礙眾生的聖道以及修習聖道的方便善根，而不是其他的煩惱。 再者，這五蓋既能障礙因時，也能障礙果時。因時障礙是指，五蓋中的任何一個蓋生起時，就無法生起有漏的善心以及不明顯的不記心，更何況是聖道以及修習聖道的方便善根。果時障礙是指，因為五蓋的果報，眾生會墮入惡趣之中，從而障礙一切的善功德。 再者，這五蓋是欲界眾生經常生起的煩惱。經常生起時，它們非常微細。欲界眾生中，生起我慢的人非常少。比如在地獄中，眾生能生起這樣的我慢：『我所受的苦比其他人更重嗎？』在畜生道中，比如蝦蟆等，因為愚癡的緣故，不能生起各種見解。所以尊者瞿沙這樣說：一切的煩惱都會障礙聖道，與聖道相違背，但五蓋是經常生起的，經常生起時非常微細，所以世尊才特別立為『蓋』。 再者，這五蓋會為禪定以及禪定的果報製造障礙。再者，這五蓋會障礙三界的離欲之法，障礙九斷知（九種斷除煩惱的智慧）所證得的無漏果，障礙四沙門果（四種修行證悟的果位）。再者，欲愛蓋會使人遠離對治欲愛的寂滅之法，嗔恚蓋會使人遠離對治嗔恚的寂滅之法，睡眠蓋會使人遠離智慧之法，掉悔蓋會使人遠離禪定之法。因為遠離了對治欲愛和嗔恚的寂滅、禪定和智慧，所以會使疑惑之箭在心中生起：『到底有沒有善惡業報呢？』 再者，愛和嗔會破壞戒身，睡眠會破壞慧身，掉舉和後悔會破壞定身。因為破壞了這三種身，所以會使疑心猶豫：『到底有沒有善惡業報呢？』如同破壞三種戒，損害三種戒也是如此。如同三種戒、三種修、三種凈也是如此。 再者，這是現門、現略、現始入。這些煩惱，或者斷除一種，或者斷除四種，或者斷除五種。如果說到後悔，應當知道已經說了一種。

【English Translation】 English version Geya (Geya). Answer: Some say that this is the Buddha's incomplete teaching, even for the sake of those who are to be taught. Venerable Pasha (Pasha) said: The Buddha fully knows the characteristics of all dharmas, and also knows their functions, which others cannot know, and so on. Venerable Gusha (Gusha) said: The Buddha knows these five hindrances (five kinds of afflictions that cover the mind), even to the extent that they obstruct sentient beings' holy path and the roots of goodness that facilitate the holy path, and not other afflictions. Furthermore, these five hindrances can obstruct both the causal time and the resultant time. Obstruction in the causal time means that when any one of the five hindrances arises, one cannot generate defiled wholesome thoughts or unobvious neutral thoughts, let alone the holy path and the roots of goodness that facilitate the holy path. Obstruction in the resultant time means that because of the result of the five hindrances, sentient beings will be born in evil realms, thereby obstructing all good merits. Furthermore, these five hindrances are frequently practiced by sentient beings in the desire realm. When they are frequently practiced, they are very subtle. Among sentient beings in the desire realm, very few give rise to pride. For example, in hell, sentient beings can give rise to such pride: 'Is the suffering I endure greater than others?' In the animal realm, such as toads, etc., because of ignorance, they cannot give rise to various views. Therefore, Venerable Gusha said: All afflictions obstruct the holy path and are contrary to the holy path, but the five hindrances are frequently practiced, and when they are frequently practiced, they are very subtle, so the Buddha specifically established them as 'hindrances'. Furthermore, these five hindrances create obstacles for meditation and the results of meditation. Furthermore, these five hindrances obstruct the dharma of detachment from desire in the three realms, obstruct the unconditioned fruit attained by the nine knowledges of cessation (nine kinds of wisdom that eliminate afflictions), and obstruct the four fruits of a Shramana (four stages of enlightenment). Furthermore, the hindrance of desire-attachment causes one to be far from the tranquility that counteracts desire-attachment, the hindrance of anger causes one to be far from the tranquility that counteracts anger, the hindrance of sleepiness causes one to be far from the dharma of wisdom, and the hindrance of restlessness and remorse causes one to be far from the dharma of meditation. Because one is far from the tranquility, meditation, and wisdom that counteract desire-attachment and anger, it causes the arrow of doubt to arise in the mind: 'Is there really karmic retribution for good and evil?' Furthermore, love and anger destroy the body of precepts, sleep destroys the body of wisdom, and restlessness and remorse destroy the body of meditation. Because these three bodies are destroyed, it causes the mind of doubt to hesitate: 'Is there really karmic retribution for good and evil?' Just as destroying the three precepts, harming the three precepts is also the same. Just as the three precepts, the three trainings, and the three purifications are also the same. Furthermore, this is the present door, the present summary, the present initial entry. These afflictions, either one is eliminated, or four are eliminated, or five are eliminated. If remorse is mentioned, it should be known that one has already been mentioned.

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種斷者。若說疑。當知已說四種斷者。若說餘者。當知已說五種斷者。複次此諸煩惱。或見道斷。或修道斷。或見道修道斷。若說疑。當知已說見道斷者。若說悔。當知已說修道斷者。若說余。當知已說見道修道斷者。問曰。蓋名有五。體有幾耶。答曰。名有五體有七。欲愛蓋。名有一體有一。恚蓋疑蓋亦如是。睡眠蓋。名有一體有二。掉悔亦爾。是為五蓋名有五體有七。如名體數體。名異體異。名異相體異相。分別名分別體。知名知體。當知亦如是。問曰。何故欲愛蓋恚蓋疑蓋。一體立蓋。睡眠掉悔。二體立蓋。尊者波奢說曰。佛決定知法相。亦知勢用。餘人所不知。乃至廣說。複次若是使性亦是纏性者。一體立蓋。若是纏性非是使性。二體立蓋。複次有滿足煩惱。不滿足煩惱。滿足煩惱者。謂結縛使垢纏。與此相違。名不滿足。諸滿足者。一體立蓋。不滿足者。二體立蓋。複次以三事故立蓋。一食一對治一等重擔。欲蓋。以何為食。答曰。食于凈想。以何為對治。答曰。不凈以一食一對治故。一體立蓋。恚蓋以何為食。答曰。以害相為食。以何為對治。答曰。以慈以一食一對治故。一體立蓋。疑以何為食。答曰。以於世相猶豫為食。以何為對治。答曰。以觀緣起法。以一食一對治故。一體立蓋。睡眠以何為食。答

【現代漢語翻譯】 現代漢語譯本 種斷者：如果說的是『疑』（Vicikiccha，懷疑），應當知道已經說了四種斷除者。如果說的是其餘的，應當知道已經說了五種斷除者。此外，這些煩惱，有的在見道時斷除，有的在修道時斷除，有的在見道和修道時都斷除。如果說的是『疑』，應當知道已經說了見道時斷除的煩惱。如果說的是『悔』（Kukkucca，後悔），應當知道已經說了修道時斷除的煩惱。如果說的是其餘的，應當知道已經說了見道和修道時都斷除的煩惱。 問：『蓋』（Nivarana，蓋障）這個名稱有五種，但它們的體性有幾種呢？答：名稱有五種，體性有七種。欲愛蓋（Kāmacchanda-nivarana，欲貪之蓋），名稱有一個，體性也有一個。嗔恚蓋（Vyāpāda-nivarana，嗔恚之蓋）和疑蓋也是這樣。睡眠蓋（Thīna-middha-nivarana，昏沉睡眠之蓋），名稱有一個，體性卻有兩個。掉舉惡作蓋（Uddhacca-kukkucca-nivarana，掉舉後悔之蓋）也是這樣。所以五蓋的名稱有五種，體性有七種。如同名稱和體性的數量不同，體性和名稱不同，名稱和體性的相狀不同，分別名稱和分別體性，知名稱和知體性，應當知道也是這樣。 問：為什麼欲愛蓋、嗔恚蓋、疑蓋，一個體性就成立為蓋，而睡眠蓋、掉舉惡作蓋，兩個體性才成立為蓋呢？尊者波奢（Venerable Possa）說：佛陀徹底地知道法的相狀，也知道法的勢力作用，這是其他人所不知道的。乃至廣說。 此外，如果是使性（Anusaya，隨眠）也是纏性（Paryavasthana，纏縛）的，一個體性就成立為蓋。如果是纏性但不是使性的，兩個體性才成立為蓋。此外，有滿足的煩惱，和不滿足的煩惱。滿足的煩惱，指的是結（Samyojana，結縛）、縛（Bandhana，束縛）、使（Anusaya，隨眠）、垢（Mala，污垢）、纏（Paryavasthana，纏縛）。與此相反的，就稱為不滿足的煩惱。那些滿足的煩惱，一個體性就成立為蓋。不滿足的煩惱，兩個體性才成立為蓋。 此外，因為三種原因而成立為蓋：一是食（Ahara，滋養），一是對治（Pratipaksa，對治），一是等同重擔。欲蓋，以什麼為食？答：以對凈妙之相的執著為食。以什麼為對治？答：以不凈觀為對治。因為一個食和一個對治的緣故，一個體性就成立為蓋。嗔恚蓋，以什麼為食？答：以害人之相為食。以什麼為對治？答：以慈心為對治。因為一個食和一個對治的緣故，一個體性就成立為蓋。疑蓋，以什麼為食？答：以對於世間諸相的猶豫不決為食。以什麼為對治？答：以觀察緣起法為對治。因為一個食和一個對治的緣故，一個體性就成立為蓋。睡眠蓋，以什麼為食？答：

【English Translation】 English version Concerning those who are severed: If 『doubt』 (Vicikiccha, uncertainty) is mentioned, know that the four types of severers have already been spoken of. If others are mentioned, know that the five types of severers have already been spoken of. Furthermore, these afflictions are either severed by the path of seeing, or severed by the path of cultivation, or severed by both the path of seeing and the path of cultivation. If 『doubt』 is mentioned, know that those severed by the path of seeing have already been spoken of. If 『remorse』 (Kukkucca, regret) is mentioned, know that those severed by the path of cultivation have already been spoken of. If others are mentioned, know that those severed by both the path of seeing and the path of cultivation have already been spoken of. Question: The name 『hindrance』 (Nivarana, obstacles) has five types, but how many entities do they have? Answer: The name has five types, but the entity has seven. The hindrance of sensual desire (Kāmacchanda-nivarana, sensual lust), the name has one, and the entity has one. The hindrance of ill-will (Vyāpāda-nivarana, malice) and the hindrance of doubt are also like this. The hindrance of sloth and torpor (Thīna-middha-nivarana, sluggishness and drowsiness), the name has one, but the entity has two. So too with restlessness and remorse (Uddhacca-kukkucca-nivarana, agitation and worry). Therefore, the five hindrances have five names, but seven entities. Just as the number of names and entities are different, the entity and the name are different, the appearance of the name and the appearance of the entity are different, distinguishing the name and distinguishing the entity, knowing the name and knowing the entity, know that it is also like this. Question: Why is it that the hindrance of sensual desire, the hindrance of ill-will, and the hindrance of doubt, one entity establishes a hindrance, while the hindrance of sloth and torpor, and restlessness and remorse, two entities establish a hindrance? Venerable Possa said: The Buddha thoroughly knows the characteristics of the Dharma, and also knows the power of its function, which others do not know. And so on, extensively. Furthermore, if it is both the nature of latent tendencies (Anusaya, underlying tendencies) and also the nature of entanglements (Paryavasthana, obsessions), one entity establishes a hindrance. If it is the nature of entanglements but not the nature of latent tendencies, two entities establish a hindrance. Furthermore, there are complete afflictions and incomplete afflictions. Complete afflictions refer to fetters (Samyojana, bonds), bonds (Bandhana, bondage), latent tendencies, defilements (Mala, taints), and entanglements. The opposite of this is called incomplete afflictions. Those that are complete afflictions, one entity establishes a hindrance. Incomplete afflictions, two entities establish a hindrance. Furthermore, hindrances are established because of three reasons: one is nourishment (Ahara, sustenance), one is counteraction (Pratipaksa, antidote), and one is equal burden. The hindrance of desire, what is its nourishment? Answer: It is nourished by pure thoughts. What is its counteraction? Answer: It is counteracted by the impure. Because of one nourishment and one counteraction, one entity establishes a hindrance. The hindrance of ill-will, what is its nourishment? Answer: It is nourished by the appearance of harm. What is its counteraction? Answer: It is counteracted by loving-kindness. Because of one nourishment and one counteraction, one entity establishes a hindrance. The hindrance of doubt, what is its nourishment? Answer: It is nourished by hesitation about the appearances of the world. What is its counteraction? Answer: It is counteracted by observing the law of dependent origination. Because of one nourishment and one counteraction, one entity establishes a hindrance. The hindrance of sloth and torpor, what is its nourishment? Answer:

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曰。以五法為食。一瞪瞢。二愁憒。三欠呿。四食不消化。五心悶。以何為對治。答曰。以慧。以五食一對治故。二體立蓋。掉悔以何為食。答曰。以四法為食。一念親屬。二念國土。三念不欲死。四念曾所更喜笑遊戲種種樂事。以何為對治。答曰。以定。以四食一對治故。二體立蓋。等重擔者。欲愛蓋恚蓋疑蓋。一體能負蓋義重擔。睡眠掉悔蓋。二體能負義蓋重擔。猶如村中事務。一人能辦。則立一人。一人不能辦者。則立多人。亦如以椽蓋屋強者用一。弱者用二。彼亦如是。是故一食一對治一等重擔者。立一蓋。問曰。何故世尊先說欲愛蓋。次說恚蓋。后說疑蓋。答曰。如是說者。則文隨順。複次若作是說。師授則易。弟子受亦易。複次隨順生時故。蓋生時。先生欲愛。後生恚疑。是故世尊后說恚疑。尊者和須蜜說曰。愛著妙境界故。生欲愛蓋。失妙境界故。生恚蓋失妙境界。心沒故。故生睡蓋。睡覆心故生眠蓋。從眠起生掉蓋掉心生悔。隨順疑蓋便生。

佛經說。五蓋或復有十。問曰。五蓋云何或時有十。答曰。以三事故。一以緣內緣外。二以體性。三以善不善法。緣內緣外者欲愛體。有緣內生。有緣外生。內外生愛俱亦是蓋。亦障于慧。不生菩提。不到涅槃。恚蓋亦如是。體性者睡眠掉悔蓋。亦障于慧

【現代漢語翻譯】 現代漢語譯本：問：以五種法作為食物是什麼？一是瞪眼發呆（dèng méng），二是憂愁煩悶（chóu huì），三是打哈欠（qiàn qù），四是食物不消化，五是心中煩悶。用什麼來對治？答：用智慧。因為用五種食物來一一對治，所以兩種體性成立了蓋障。掉舉和後悔（diào huǐ）以什麼為食物？答：以四種法為食物。一是思念親屬，二是思念國土，三是思念不想死，四是思念曾經經歷過的喜笑遊戲種種快樂的事情。用什麼來對治？答：用禪定。因為用四種食物來一一對治，所以兩種體性成立了蓋障。等等於重擔的人，欲愛蓋（yù ài gài）、恚蓋（huì gài）、疑蓋（yí gài），一種體效能承擔蓋障的意義，如同重擔。睡眠（shuì mián）、掉悔蓋，兩種體效能承擔蓋障的意義，如同重擔。猶如村中的事務，一個人能辦理，就設立一個人；一個人不能辦理的，就設立多個人。也像用椽子蓋屋，強壯的用一根，弱的用兩根。那也是這樣。所以一種食物對治一種等等於重擔的人，就成立一個蓋障。問：為什麼世尊先說欲愛蓋，其次說恚蓋，最後說疑蓋？答：這樣說，文句就順暢。再次，如果這樣說，老師傳授就容易，弟子接受也容易。再次，隨順產生的時候的順序，蓋障產生的時候，先生欲愛，後生恚疑。所以世尊后說恚疑。尊者和須蜜（Hé Xū Mì）說：因為愛著美妙的境界，所以產生欲愛蓋；失去美妙的境界，所以產生恚蓋；失去美妙的境界，心沉沒，所以產生睡蓋；睡覆蓋心，所以產生眠蓋；從睡眠起來產生掉舉，掉舉心產生後悔，隨順疑蓋就產生。 佛經說，五蓋或者有十種。問：五蓋為什麼有時有十種？答：因為三種事情。一是以緣內緣外，二是以體性，三是以善不善法。緣內緣外，欲愛的體性，有緣于內在而生，有緣于外在而生。內外生愛都是蓋障，也障礙智慧，不產生菩提（pú tí），不到達涅槃（niè pán）。恚蓋也是這樣。體性，睡眠掉悔蓋，也障礙智慧。

【English Translation】 English version: Question: What are the five things that serve as food? First, staring blankly (dèng méng). Second, sorrow and vexation (chóu huì). Third, yawning (qiàn qù). Fourth, indigestion. Fifth, mental distress. What is the countermeasure? Answer: Wisdom. Because the five foods are counteracted one by one, two kinds of entities establish hindrances. What do restlessness and remorse (diào huǐ) feed on? Answer: They feed on four things. First, thinking of relatives. Second, thinking of the country. Third, thinking of not wanting to die. Fourth, thinking of the various joyful things experienced, such as laughter and games. What is the countermeasure? Answer: Concentration. Because the four foods are counteracted one by one, two kinds of entities establish hindrances. Those equal to heavy burdens are the desire-attachment hindrance (yù ài gài), the hatred hindrance (huì gài), and the doubt hindrance (yí gài). One entity can bear the meaning of the hindrance, like a heavy burden. Sleep (shuì mián) and restlessness-remorse hindrance, two entities can bear the meaning of the hindrance, like a heavy burden. It is like the affairs in a village; if one person can handle it, one person is appointed; if one person cannot handle it, many people are appointed. It is also like using rafters to build a house; the strong use one, the weak use two. It is also like that. Therefore, one food counteracts one who is equal to a heavy burden, and one hindrance is established. Question: Why did the World Honored One first speak of the desire-attachment hindrance, then the hatred hindrance, and finally the doubt hindrance? Answer: Speaking in this way, the text is smooth. Furthermore, if it is said in this way, it is easy for the teacher to impart, and it is easy for the disciple to receive. Furthermore, it follows the order of arising. When hindrances arise, desire-attachment arises first, followed by hatred and doubt. Therefore, the World Honored One spoke of hatred and doubt later. Venerable Heshumì said: Because of attachment to wonderful realms, the desire-attachment hindrance arises. Because of losing wonderful realms, the hatred hindrance arises. Because of losing wonderful realms, the mind sinks, so the sleep hindrance arises. Because sleep covers the mind, the drowsiness hindrance arises. Arising from drowsiness, restlessness arises, and the restless mind gives rise to remorse, which follows the doubt hindrance and then arises. The Buddhist scriptures say that there may be five hindrances or ten. Question: Why are there sometimes ten hindrances when there are five? Answer: Because of three things. First, because of internal and external conditions. Second, because of the nature of the entity. Third, because of wholesome and unwholesome dharmas. Regarding internal and external conditions, the nature of desire-attachment arises from internal conditions and from external conditions. Both internal and external arising of attachment are hindrances, and they also obstruct wisdom, do not produce Bodhi (pú tí), and do not reach Nirvana (niè pán). The hatred hindrance is also like this. Regarding the nature of the entity, the sleep and restlessness-remorse hindrance also obstructs wisdom.

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。不生菩提。不到涅槃。以善不善法者。有疑于善法猶豫。有疑于不善法猶豫。俱是疑蓋。亦障于慧。不生菩提。不到涅槃。以是三事故。立蓋或說有十。

七使中。慢使。見使。無明使。一切色無色界使。不立蓋。問曰。何故慢使不立蓋。答曰。蓋覆沒於心。慢令心高。問曰。無明何故不立蓋。答曰。等負重義是蓋義。無明負重偏多。問曰。見使何故不立蓋。答曰。蓋能滅慧。見體是慧。不可以慧滅慧。如是因論生論。如蓋能滅一切善心心數法。此中何以但說滅慧。答曰。以慧名勝義亦勝故。彼聚中。誰為最勝。慧為最勝。若滅于慧。何況餘者。猶如健夫能害千人敵者。何況余小者。問曰。何故色無色界使不立蓋。答曰。以無蓋義故。是以不立。複次蓋障礙三界離欲法。色無色界煩惱。不障礙三界離欲法。複次蓋障礙九斷知果無漏道。色無色界煩惱。不障礙九斷知果無漏道。複次蓋能障礙四沙門果。色無色界煩惱不能障礙四沙門果。複次蓋能為定作留難。色無色界煩惱。不為定作留難。複次蓋能障礙三道。謂見道修道無學道。色無色界煩惱。不障礙三道。複次蓋能障礙三根。謂未知欲知根知根。已知根。色無色界煩惱。不障礙三根。如三根三種菩提。三種慧。三種戒。三種身。三修三凈。當知亦如是。複次蓋

【現代漢語翻譯】 現代漢語譯本： 如果對善與不善之法心存疑惑，就無法生起菩提之心，也無法達到涅槃的境界。對於善法產生懷疑，對於不善法也產生懷疑，這兩種情況都是疑蓋（vicikiccha，五蓋之一，指懷疑、猶豫不決），同樣會障礙智慧，導致無法生起菩提之心，也無法達到涅槃的境界。因為這三種原因，所以才設立了蓋，或者說有十種蓋。

在七使（samyojana，佛教術語，指束縛眾生的七種煩惱）中，慢使（māna，我慢）、見使（ditthi，錯誤的見解）、無明使（avijjā，無知、愚昧）、以及一切色無色界的愛慾之使，不被立為蓋。有人問：為什麼慢使不被立為蓋呢？回答說：蓋是覆蓋和沉沒內心，而慢使是使內心高舉。有人問：為什麼無明不被立為蓋呢？回答說：蓋的含義是承擔重負，而無明所承擔的重負偏重。有人問：為什麼見使不被立為蓋呢？回答說：蓋能夠滅除智慧，而見的本質是智慧，不能用智慧來滅除智慧。就像這樣，因論而生論。如果說蓋能夠滅除一切善心和心所法，那麼這裡為什麼只說滅除智慧呢？回答說：因為智慧的名稱具有殊勝的意義，也是最殊勝的。在那個聚集之中，誰是最殊勝的呢？智慧是最殊勝的。如果滅除了智慧，更何況其餘的呢？就像一個健壯的人能夠傷害千人敵，更何況其餘弱小的人呢？有人問：為什麼色界和無色界的愛慾之使不被立為蓋呢？回答說：因為沒有蓋的意義，所以不被立為蓋。其次，蓋障礙三界（kāmadhātu, rūpadhātu, arūpadhātu，欲界、色界、無色界）的離欲之法，而色界和無色界的煩惱，不障礙三界的離欲之法。再次，蓋障礙九斷知果（指通過修行斷除煩惱所獲得的果位）的無漏道（anāsrava-mārga，超越世間的清凈之道），而色界和無色界的煩惱，不障礙九斷知果的無漏道。再次，蓋能夠障礙四沙門果（sāmaññaphala，聲聞乘修行的四個階段性成果，即須陀洹果、斯陀含果、阿那含果、阿羅漢果），而色界和無色界的煩惱不能障礙四沙門果。再次，蓋能夠為禪定製造障礙，而色界和無色界的煩惱，不為禪定製造障礙。再次，蓋能夠障礙三道，即見道（dassana-magga，初次證悟真理的道）、修道（bhāvanā-magga，通過修行來完善智慧的道）、無學道（asekha-magga，修行圓滿的道）。色界和無色界的煩惱，不障礙三道。再次，蓋能夠障礙三根，即未知欲知根（anaññātaññassāmītindriya，想要了解未知事物的根）、知根（aññindriya，已經瞭解事物的根）、已知根（aññātāvindriya，完全瞭解事物的根）。色界和無色界的煩惱，不障礙三根。如同三根對應三種菩提（bodhi，覺悟）、三種智慧、三種戒律、三種身、三種修行、三種清凈，應當知道也是如此。再次，蓋

【English Translation】 English version: If there is doubt about what is wholesome and unwholesome, one cannot generate Bodhi (enlightenment) or reach Nirvana (liberation). Doubting wholesome things and doubting unwholesome things are both doubt-hindrances (vicikiccha, one of the five hindrances, referring to doubt and indecision), which also obstruct wisdom, preventing the arising of Bodhi and the attainment of Nirvana. Because of these three reasons, hindrances are established, or it is said that there are ten hindrances.

Among the seven fetters (samyojana, Buddhist term referring to the seven kinds of afflictions that bind beings), conceit (māna, arrogance), views (ditthi, wrong views), ignorance (avijjā, ignorance, delusion), and the desire-fetters of all form and formless realms are not established as hindrances. Someone asks: Why is conceit not established as a hindrance? The answer is: Hindrances cover and submerge the mind, while conceit elevates the mind. Someone asks: Why is ignorance not established as a hindrance? The answer is: The meaning of a hindrance is to bear a heavy burden, and ignorance bears a particularly heavy burden. Someone asks: Why are views not established as hindrances? The answer is: Hindrances can destroy wisdom, but the nature of views is wisdom; one cannot use wisdom to destroy wisdom. Just like this, a discussion arises from a discussion. If hindrances can destroy all wholesome mental states and mental factors, then why is only the destruction of wisdom mentioned here? The answer is: Because the name of wisdom has a superior meaning and is also the most superior. In that gathering, who is the most superior? Wisdom is the most superior. If wisdom is destroyed, what about the rest? It is like a strong man who can harm a thousand enemies; what about the rest who are weaker? Someone asks: Why are the desire-fetters of the form and formless realms not established as hindrances? The answer is: Because they do not have the meaning of a hindrance, they are not established as hindrances. Furthermore, hindrances obstruct the detachment from desire in the three realms (kāmadhātu, rūpadhātu, arūpadhātu, desire realm, form realm, formless realm), while the afflictions of the form and formless realms do not obstruct the detachment from desire in the three realms. Furthermore, hindrances obstruct the unconditioned path (anāsrava-mārga, the pure path beyond the world) of the nine knowledges of cessation (referring to the fruits attained through the cessation of afflictions through practice), while the afflictions of the form and formless realms do not obstruct the unconditioned path of the nine knowledges of cessation. Furthermore, hindrances can obstruct the four fruits of the ascetic life (sāmaññaphala, the four stages of attainment in Theravada Buddhism: Sotāpanna, Sakadāgāmi, Anāgāmi, and Arhat), while the afflictions of the form and formless realms cannot obstruct the four fruits of the ascetic life. Furthermore, hindrances can create obstacles for meditation, while the afflictions of the form and formless realms do not create obstacles for meditation. Furthermore, hindrances can obstruct the three paths, namely the path of seeing (dassana-magga, the path of initial insight), the path of cultivation (bhāvanā-magga, the path of developing wisdom through practice), and the path of no-more-learning (asekha-magga, the path of complete perfection). The afflictions of the form and formless realms do not obstruct the three paths. Furthermore, hindrances can obstruct the three roots, namely the root of 'I will know what is not yet known' (anaññātaññassāmītindriya, the faculty of 'I shall know the unknown'), the root of knowledge (aññindriya, the faculty of knowledge), and the root of 'having known' (aññātāvindriya, the faculty of having known). The afflictions of the form and formless realms do not obstruct the three roots. Just as the three roots correspond to three kinds of Bodhi (bodhi, enlightenment), three kinds of wisdom, three kinds of precepts, three kinds of bodies, three kinds of practice, and three kinds of purity, it should be understood that it is also like this. Furthermore, hindrances

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一向不善。色無色界煩惱非不善。如是因論生論。何故唯立不善為蓋。答曰。以對善法聚故。世尊獨立不善為蓋。如經說。比丘何等是善法聚。應答四念處是。若問誰是其對。應答不善法聚是。若問何者是不善法聚。應答五蓋是。是故尊者瞿沙。作如是說。欲界眾生。數數行此煩惱行時。微細不覺是過。是故為于眾生。說名不善。

佛經說。無明覆。愛結縛。愚者所行。聰明亦然。問曰。如無明亦能覆。亦能系愛。亦能覆。亦能系。何故說無明能覆。不說系。說愛能系。不說覆。答曰。應說而不說者。當知此是如來有餘之說。複次欲以種種說種種文莊嚴于義。若以種種說種種文莊嚴于義。義則易解。複次欲現二門。如說無明是覆。愛亦是覆。如是愛是系。無明亦是系。是故欲現二門。乃至廣說。複次先作是說。障義是蓋義。更無有使障眾生慧眼與無明等。系義是結義。更無有使繫於眾生如愛結者。如眾生為無明所盲愛結所繫。以盲以系故。不能得趣涅槃。此中應說二賊喻。是故尊者瞿沙。作如是說。無明盲眾生。愛能系。是以不善法得生。是中應說二賊喻。複次從多分故。無明多覆眾生。愛多系眾生。複次無明覆義多。愛系義多。◎

阿毗曇毗婆沙論卷第二十六 大正藏第 28 冊 No. 1546

【現代漢語翻譯】 現代漢語譯本：總是傾向於不善。色界（Rupa-dhatu，佛教宇宙觀中的色界）的眾生沒有煩惱，並非就是沒有不善。像這樣，因果之論由此產生。為何只將不善立為蓋障呢？回答說：因為與善良的法相對立的緣故。世尊（釋迦牟尼佛的尊稱）單獨將不善立為蓋障。如經文所說：『比丘（bhikkhu，佛教僧侶），什麼是善法之聚？』應回答說四念處（cattāro satipaṭṭhānā，四種專注的修行方法）就是。如果問誰是它的對立面？應回答說不善法之聚就是。如果問什麼是不善法之聚？應回答說五蓋（pañca nivaraṇāni，五種障礙修行的負面心理狀態）就是。因此，尊者瞿沙（Ghosha）這樣說：欲界（Kama-dhatu，佛教宇宙觀中的欲界）的眾生，屢次行這些煩惱之行時，細微而不自覺是過錯。因此，爲了眾生，稱之為不善。 佛經說：無明（Avidyā，佛教中的根本無知）覆蓋，愛（Tanha，佛教中的渴愛）結縛，愚者因此而行。聰明人也是如此。問：如無明也能覆蓋，也能繫縛，愛也能覆蓋，也能繫縛，為何說無明能覆蓋，而不說繫縛？說愛能繫縛，而不說覆蓋？答：應該說而沒有說的，應當知道這是如來（Tathagata，佛的稱號）未盡之說。再次，想要用種種說法和種種文句來莊嚴意義。如果用種種說法和種種文句來莊嚴意義，意義就容易理解。再次，想要顯現二門。如說無明是覆蓋，愛也是覆蓋。如是愛是繫縛，無明也是繫縛。所以想要顯現二門，乃至廣說。再次，先前這樣說：障礙之義是蓋障之義。再沒有其他使者能像無明一樣障礙眾生的慧眼。繫縛之義是結縛之義。再沒有其他使者能像愛結一樣繫縛眾生。如眾生被無明所盲，被愛結所繫縛。因為盲和繫縛的緣故，不能趣向涅槃（Nirvana，佛教中的解脫境界）。這裡應該說二賊的比喻。因此，尊者瞿沙這樣說：無明使眾生盲目，愛能繫縛。因此不善法得以產生。這裡應該說二賊的比喻。再次，從大多數情況來看，無明多覆蓋眾生，愛多繫縛眾生。再次，無明覆蓋的意義多，愛繫縛的意義多。

【English Translation】 English version: Always inclined towards unwholesomeness. Beings in the Rupa-dhatu (Form Realm, a realm in Buddhist cosmology) are without afflictions, but that doesn't mean they are without unwholesomeness. Thus, the theory of cause and effect arises from this. Why is only unwholesomeness established as a hindrance? The answer is: because it opposes the collection of wholesome dharmas. The World-Honored One (a title for Shakyamuni Buddha) independently establishes unwholesomeness as a hindrance. As the sutra says: 'Bhikkhus (Buddhist monks), what is the collection of wholesome dharmas?' The answer should be that the Four Foundations of Mindfulness (cattāro satipaṭṭhānā) are. If asked who is its opposite? The answer should be that the collection of unwholesome dharmas is. If asked what is the collection of unwholesome dharmas? The answer should be that the Five Hindrances (pañca nivaraṇāni) are. Therefore, Venerable Ghosha spoke thus: When beings in the Kama-dhatu (Desire Realm, a realm in Buddhist cosmology) repeatedly engage in these afflictive actions, they subtly and unconsciously commit errors. Therefore, for the sake of beings, it is called unwholesome. The Buddhist scripture says: Ignorance (Avidyā) covers, craving (Tanha) binds, and fools act accordingly. The wise are also like this. Question: Since ignorance can also cover and bind, and craving can also cover and bind, why is it said that ignorance can cover but not bind? Why is it said that craving can bind but not cover? Answer: What should be said but is not said, should be understood as the Tathagata's (Buddha's title) incomplete statement. Furthermore, it is desired to adorn the meaning with various statements and various phrases. If the meaning is adorned with various statements and various phrases, the meaning will be easily understood. Furthermore, it is desired to reveal two doors. As it is said that ignorance is covering, and craving is also covering. Likewise, craving is binding, and ignorance is also binding. Therefore, it is desired to reveal two doors, and so on. Furthermore, it was previously said that the meaning of obstruction is the meaning of hindrance. There is no other messenger that can obstruct the wisdom eye of beings like ignorance. The meaning of binding is the meaning of fetter. There is no other messenger that can bind beings like the fetter of craving. As beings are blinded by ignorance and bound by the fetter of craving. Because of blindness and bondage, they cannot approach Nirvana (the state of liberation in Buddhism). Here, the metaphor of two thieves should be mentioned. Therefore, Venerable Ghosha spoke thus: Ignorance blinds beings, and craving can bind. Therefore, unwholesome dharmas can arise. Here, the metaphor of two thieves should be mentioned. Furthermore, from the majority of cases, ignorance mostly covers beings, and craving mostly binds beings. Furthermore, the meaning of ignorance covering is more, and the meaning of craving binding is more.

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阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十七

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使揵度不善品之三

◎五結愛結。恚結。慢結。嫉結。慳結。問曰。此五結體性是何。答曰。有三十七種。愛結三界有十五種。慢亦如是。恚結有五種。嫉結慳結。欲界修道所斷有二種。此三十七種。是五結體。乃至廣說。已說體性。所以今當說。何故名結。結有何義。答曰。系義是結義。廣說如三結處五下分結欲愛結恚結身見戒取疑。問曰。五下分結體性是何。答曰。有三十一種。欲愛結有五種。通六識身。恚結有五種。通六識身。身見三界見苦所斷有三種。戒取三界見苦見道所斷有六種。疑三界見苦集滅道所斷有十二種。此三十一種。是五下分結體。乃至廣說。已說體性。所以今當說。何故名下分結。下分結有何義。答曰。地獄所行故名下。複次地獄所結。能令下生相續。能生下報果依果。以是事故。名下分結。地獄者是欲界。問曰。若然者一切煩惱。盡地獄所行。六十四使。是地獄所斷。三十六是欲界系。二十八是非想非非想處系。三十六能令地獄生相續。三十四能生地獄依果報果。二唯生依果。如是等煩惱。皆有下分義。何故世尊唯說五結是下分結。尊者波奢說曰。佛世

【現代漢語翻譯】 現代漢語譯本 《阿毗曇毗婆沙論》

阿毗曇毗婆沙論卷第二十七

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使揵度不善品之三

◎五結：愛結（對世間和合事物貪戀不捨的煩惱），恚結（嗔恨惱怒的煩惱），慢結（驕慢自大的煩惱），嫉結（嫉妒賢能的煩惱），慳結（吝惜財物的煩惱）。問：這五結的體性是什麼？答：有三十七種。愛結在三界（欲界、色界、無色界）中有十五種。慢結也是如此。恚結有五種。嫉結和慳結，在欲界修道所斷的煩惱中有兩種。這三十七種，是五結的本體。乃至廣說。已經說了體性，所以現在應當說，為什麼叫做『結』？『結』有什麼含義？答：繫縛的意思就是『結』的含義。廣說如三結處（身見結、戒禁取見結、疑結），五下分結（有身見結、戒禁取見結、疑結、貪慾結、嗔恚結）。問：五下分結的體性是什麼？答：有三十一種。欲愛結有五種，通於六識身（眼識、耳識、鼻識、舌識、身識、意識）。恚結有五種，通於六識身。身見結在三界見苦所斷的煩惱中有三種。戒取結在三界見苦見道所斷的煩惱中有六種。疑結在三界見苦集滅道所斷的煩惱中有十二種。這三十一種，是五下分結的本體。乃至廣說。已經說了體性，所以現在應當說，為什麼叫做『下分結』？『下分結』有什麼含義？答：在地獄（欲界）中活動，所以叫做『下』。再次，被地獄所束縛，能使眾生在地獄相續不斷地輪迴，能產生地獄的果報和依果（所依賴的環境）。因為這個緣故，叫做『下分結』。地獄指的是欲界。問：如果這樣說，那麼一切煩惱，都在地獄中活動，六十四使（六根本煩惱和十八隨煩惱）都是地獄所斷的。三十六使是欲界所繫縛的，二十八使是非想非非想處所繫縛的。三十六使能使眾生在地獄相續不斷地輪迴，三十四使能產生地獄的依果和報果，兩種使僅僅產生依果。像這些煩惱，都有『下分』的含義。為什麼世尊只說五結是下分結呢？尊者波奢說：

【English Translation】 English version Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra Volume 27

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by Tripitaka Master Buddhavarman from Northern Liang, together with Dao Tai, etc. Chapter on the Third of the Imperfect Faculties

◎The Five Fetters: Attachment Fetter (the affliction of greed and clinging to worldly and harmonious things), Anger Fetter (the affliction of resentment and anger), Conceit Fetter (the affliction of arrogance and pride), Jealousy Fetter (the affliction of envy towards the virtuous and capable), and Miserliness Fetter (the affliction of stinginess towards possessions). Question: What is the nature of these five fetters? Answer: There are thirty-seven types. The Attachment Fetter has fifteen types in the Three Realms (Desire Realm, Form Realm, Formless Realm). The Conceit Fetter is also the same. The Anger Fetter has five types. The Jealousy and Miserliness Fetters have two types that are severed by cultivation in the Desire Realm. These thirty-seven types are the substance of the five fetters. And so on, extensively explained. Having explained the nature, now we should explain why they are called 'fetters'? What is the meaning of 'fetter'? Answer: The meaning of binding is the meaning of 'fetter'. Extensively explained as in the Three Fetters (Self-view Fetter, Morality and Ritual Attachment Fetter, Doubt Fetter), and the Five Lower Fetters (Self-view Fetter, Morality and Ritual Attachment Fetter, Doubt Fetter, Desire Attachment Fetter, and Anger Fetter). Question: What is the nature of the Five Lower Fetters? Answer: There are thirty-one types. The Desire Attachment Fetter has five types, common to the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). The Anger Fetter has five types, common to the six consciousnesses. The Self-view Fetter has three types that are severed by seeing suffering in the Three Realms. The Morality and Ritual Attachment Fetter has six types that are severed by seeing suffering and seeing the path in the Three Realms. The Doubt Fetter has twelve types that are severed by seeing suffering, accumulation, cessation, and the path in the Three Realms. These thirty-one types are the substance of the Five Lower Fetters. And so on, extensively explained. Having explained the nature, now we should explain why they are called 'Lower Fetters'? What is the meaning of 'Lower Fetters'? Answer: They operate in the lower realm (Desire Realm), so they are called 'lower'. Furthermore, being bound by the lower realm, they enable sentient beings to continuously transmigrate in the lower realm, and they can produce the retribution and dependent fruits (the environment upon which one relies) of the lower realm. For this reason, they are called 'Lower Fetters'. The lower realm refers to the Desire Realm. Question: If that is the case, then all afflictions operate in the lower realm, and the sixty-four tendencies (six root afflictions and eighteen secondary afflictions) are severed in the lower realm. Thirty-six tendencies are bound to the Desire Realm, and twenty-eight tendencies are bound to the Realm of Neither Perception nor Non-Perception. Thirty-six tendencies can enable sentient beings to continuously transmigrate in the lower realm, thirty-four tendencies can produce the dependent and retribution fruits of the lower realm, and two tendencies only produce the dependent fruit. Like these afflictions, they all have the meaning of 'lower'. Why did the World Honored One only say that the five fetters are the Lower Fetters? Venerable Parsva said:

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尊決定知法相。亦知勢用。餘人所不知。乃至廣說。尊者瞿沙說曰。佛知此五下分結速疾偏重親近地獄所行。地獄中斷令地獄生相續。能生地獄依果報果。非余煩惱。是故說下分結。複次有二種下。一界下。二眾生下。界下者是欲界。眾生下者是凡夫分。眾生所以不能出下界者。為是何過。皆是欲愛結恚結過。眾生所以不能過下凡夫分者。皆是身見戒取疑過。如說地獄下地亦如是。複次此五下分結。于欲界眾生。猶如獄卒伺捕之人。欲愛結恚結。猶如獄卒。身見戒取疑。猶如伺捕之人。譬如有人。閉在獄中。令二人守之。使不得出。令三人伺捕此人。若以親友。若以眷屬。若以錢財。若以傷害獄卒。而走出者。乃至遠去。汝等三人。必當將還閉在獄中。獄如欲界。被閉人如凡夫。二獄卒如欲愛結恚結。身見戒取疑如三伺捕人。或有眾生。以不凈觀。傷害欲愛結。慈觀傷害恚結。離欲界欲乃至無所有處欲。生非想非非想處。身見戒取疑。還復將來閉在欲界獄中。是故尊者瞿沙。作如是說。若不斷二法。則不出欲界。不斷三法。則還生欲界。尊者婆摩勒說曰。以為二種結所縛故。不出欲界。不斷三結故。必還生欲界。複次此是現門現略現始入。此諸煩惱。或一種斷。或二種斷。或四種斷。或五種斷。若說身見。當知已說一

【現代漢語翻譯】 現代漢語譯本 尊者決定知曉法的相狀（Dharmalakṣaṇa），也知道其作用和效力（Śakti）。這是其他人所不瞭解的，乃至廣為宣說。 尊者瞿沙（Ghoṣa）說：『佛陀知道這五下分結（Pañca Orambhāgīya Saṃyojana）迅速、強烈、偏頗、緊密地與地獄（Adholoka）相關聯，並在地獄中斷，使地獄的生命相續。它們能產生地獄的依果（Āśraya-phala）和報果（Vipāka-phala），而不是其他的煩惱。因此，被稱為下分結。』 進一步說，有兩種『下』：一是界下，二是眾生下。界下指的是欲界（Kāmadhātu），眾生下指的是凡夫（Pṛthagjana）的範疇。眾生不能脫離地獄，這是因為什麼過失呢？都是因為欲愛結（Kāmarāga-saṃyojana）和恚結（Pratigha-saṃyojana）的過失。 眾生不能超越下凡夫的範疇，都是因為身見（Satkāya-dṛṣṭi）、戒禁取見（Śīlavrata-parāmarśa）和疑（Vicikitsā）的過失。正如所說，地獄和下地也是如此。 進一步說，這五下分結，對於欲界的眾生來說，就像獄卒和伺機捕捉的人。欲愛結和恚結就像獄卒，身見、戒禁取見和疑就像伺機捕捉的人。譬如有人被關在監獄中，派兩個人看守，使他無法逃脫，再派三個人伺機捕捉這個人。如果這個人通過親友、眷屬、錢財，或者傷害獄卒而逃脫，甚至逃到很遠的地方，這三個人必定會將他抓回來，關回監獄中。 監獄就像欲界，被關押的人就像凡夫，兩個獄卒就像欲愛結和恚結，身見、戒禁取見和疑就像三個伺機捕捉的人。或許有眾生，通過不凈觀（Aśubha-bhāvanā）來傷害欲愛結，通過慈觀（Maitrī-bhāvanā）來傷害恚結，通過離欲界的慾望，乃至達到無所有處（Ākiṃcanyāyatana）的慾望，而生到非想非非想處（Naivasaṃjñānāsaṃjñāyatana）。但是，身見、戒禁取見和疑，還會再次將他抓回來，關在欲界的監獄中。 因此，尊者瞿沙這樣說：『如果不斷除兩種法，就不能脫離欲界；如果不斷除三種法，必定還會再生到欲界。』 尊者婆摩勒（Vāmadeva）說：『因為被兩種結所束縛，所以不能脫離欲界；因為不斷除三種結，必定還會再生到欲界。』 進一步說，這是現觀之門，是簡略的顯現，是初始的進入。這些煩惱，或者斷除一種，或者斷除兩種，或者斷除四種，或者斷除五種。如果說到身見，應當知道已經說了一種。

【English Translation】 English version The Venerable one decisively knows the characteristics of the Dharma (Dharmalakṣaṇa), and also knows its function and efficacy (Śakti). This is something that others do not know, and it is extensively expounded. The Venerable Ghoṣa said: 'The Buddha knows that these five lower fetters (Pañca Orambhāgīya Saṃyojana) are swift, intense, biased, and closely related to the lower realm (Adholoka), and they interrupt in the lower realm, causing the continuation of life in the lower realm. They can produce the dependent result (Āśraya-phala) and the retribution result (Vipāka-phala) of the lower realm, and not other afflictions. Therefore, they are called lower fetters.' Furthermore, there are two kinds of 'lower': one is the lower realm, and the other is the lower beings. The lower realm refers to the desire realm (Kāmadhātu), and the lower beings refer to the category of ordinary people (Pṛthagjana). Why can't beings escape the lower realm? It is all because of the faults of the fetter of desire-attachment (Kāmarāga-saṃyojana) and the fetter of aversion (Pratigha-saṃyojana). Beings cannot transcend the category of lower ordinary people because of the faults of self-view (Satkāya-dṛṣṭi), adherence to rites and rituals (Śīlavrata-parāmarśa), and doubt (Vicikitsā). As it is said, the lower realm and the lower ground are also like this. Furthermore, these five lower fetters are like prison guards and those who lie in wait to capture people for the beings in the desire realm. The fetter of desire-attachment and the fetter of aversion are like prison guards, and self-view, adherence to rites and rituals, and doubt are like those who lie in wait to capture people. For example, someone is locked in prison, and two people are sent to guard him, so that he cannot escape, and three people are sent to lie in wait to capture this person. If this person escapes through relatives, family members, money, or by harming the prison guards, even if he escapes far away, these three people will definitely catch him and lock him back in prison. The prison is like the desire realm, the imprisoned person is like an ordinary person, the two prison guards are like the fetter of desire-attachment and the fetter of aversion, and self-view, adherence to rites and rituals, and doubt are like the three people who lie in wait to capture him. Perhaps there are beings who harm the fetter of desire-attachment through contemplation of impurity (Aśubha-bhāvanā), harm the fetter of aversion through contemplation of loving-kindness (Maitrī-bhāvanā), and through desire for the desire realm, even reaching the desire for the realm of nothingness (Ākiṃcanyāyatana), are born in the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana). However, self-view, adherence to rites and rituals, and doubt will once again catch him and lock him in the prison of the desire realm. Therefore, the Venerable Ghoṣa said: 'If two dharmas are not eliminated, one cannot escape the desire realm; if three dharmas are not eliminated, one will definitely be reborn in the desire realm.' The Venerable Vāmadeva said: 'Because one is bound by two fetters, one cannot escape the desire realm; because three fetters are not eliminated, one will definitely be reborn in the desire realm.' Furthermore, this is the door of direct perception, it is a brief manifestation, it is the initial entry. These afflictions, either one is eliminated, or two are eliminated, or four are eliminated, or five are eliminated. If self-view is mentioned, it should be known that one has already been mentioned.

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種斷者。若說戒取。當知已說二種斷者。若說疑。當知已說四種斷者。若說愛恚。當知已說五種斷者。若問愛恚。何以立下分結中。應答如不善根中。若問何以說三結立下分結中。應答如三結中。

佛告諸比丘。汝等受持我所說五下分結耶。爾時長老摩勒迦子。在會中坐。即從座起。偏袒右肩。合掌向佛。而白佛言。我受持世尊所說五下分結。佛問摩勒迦子。汝云何受持我所說五下分結耶。彼答言世尊說欲愛是下分結。我受持之。說恚身見戒取疑是下分結我受持之。佛告之言。愚人汝若如是受持我所說者。外道異學。當呵責汝。如嬰孩小兒仰臥床中尚無慾心。況為欲蓋所覆。雖不為欲蓋所覆。亦不得言不為欲使所使。廣說如經。彼嬰孩小兒。於色不識欲心。乃至不識法。可言無有使耶。問曰。佛經說五下分結。彼亦如是受持何故呵責摩勒迦子耶。答曰。不以文故。以不解義故。責其義。不責其文。長老摩勒迦子。作如是說。煩惱若行。是下分結。煩惱若不行者。非下分結。世尊說。使若不斷。是下分結。不必行與不行。複次摩勒迦子說。使若現前行是五下分結。佛說若成就則是在於三世。不必現在。複次長老摩勒迦子說。使沒溺於心是結。佛說有諸使得是結。如說若不善知見。斷欲愛所起之處。不名無使恚。乃

【現代漢語翻譯】 現代漢語譯本：

斷除者：如果說戒禁取見（Sīlabbataparāmāsa，執著于不正確的戒律和修行），應當知道已經說了兩種斷除者。如果說疑（Vicikicchā，懷疑），應當知道已經說了四種斷除者。如果說愛（rāga，貪愛）和恚（dosa，嗔恨），應當知道已經說了五種斷除者。如果問愛和恚，為什麼被立為下分結（orambhāgiya-saṃyojana，導致眾生束縛于欲界的結）之中？應當像回答不善根（akusala-mūla，不善的根源）那樣回答。如果問為什麼說三結（ti-saṃyojana，三種結縛）被立為下分結之中？應當像回答三結那樣回答。

佛陀告訴眾比丘：『你們受持我所說的五下分結嗎？』當時，長老摩勒迦子（Mālukyaputta）在會眾中坐著，立即從座位起身，袒露右肩，合掌向佛，稟告佛陀說：『我受持世尊所說的五下分結。』佛陀問摩勒迦子：『你如何受持我所說的五下分結呢？』他回答說：『世尊說欲愛（kāma-rāga，對感官享樂的貪愛）是下分結，我受持它。說有身見（sakkāya-diṭṭhi，對五蘊的錯誤認知）、戒禁取見、疑是下分結，我受持它們。』佛陀告訴他說：『愚人，你如果這樣受持我所說的，外道異教學者會呵責你。如同嬰孩小兒仰臥在床中，尚且沒有欲心，何況被欲蓋（kāmacchanda，對感官享樂的渴望）所覆蓋？即使不被欲蓋所覆蓋，也不能說不被欲使（kāma-rāgānusaya，潛在的欲貪）所驅使。』詳細的解釋如同經典所說。那個嬰孩小兒，對於色（rūpa，顏色和形狀）不認識欲心，乃至不認識法（dhamma，事物），可以說沒有潛在的煩惱嗎？』問：佛經說五下分結，他也這樣受持，為什麼呵責摩勒迦子呢？答：不是因為文字的緣故，而是因為不理解意義的緣故。責備他的意義，而不是責備他的文字。長老摩勒迦子這樣說：『煩惱如果生起，就是下分結；煩惱如果不生起，就不是下分結。』世尊說：『潛在的煩惱如果不斷除，就是下分結，不必在意是否生起。』再次，摩勒迦子說：『潛在的煩惱如果現在生起，就是五下分結。』佛陀說：『如果成就了，那麼就在於過去、現在、未來三世，不必在意現在。』再次，長老摩勒迦子說：『潛在的煩惱沉溺於心中就是結。』佛陀說：『有各種潛在的煩惱是結。』例如說如果不善於瞭解，斷除欲愛所生起之處，不稱為沒有潛在的嗔恚，而是...

【English Translation】 English version:

'Cutter off': If one speaks of Sīlabbataparāmāsa (adherence to rites and rituals), know that two types of 'cutter off' have been spoken of. If one speaks of Vicikicchā (doubt), know that four types of 'cutter off' have been spoken of. If one speaks of rāga (greed) and dosa (hatred), know that five types of 'cutter off' have been spoken of. If one asks why rāga and dosa are established among the orambhāgiya-saṃyojana (lower fetters), one should answer as in the case of akusala-mūla (unwholesome roots). If one asks why the ti-saṃyojana (three fetters) are established among the lower fetters, one should answer as in the case of the three fetters.

The Buddha told the bhikkhus: 'Do you uphold the five lower fetters that I have spoken of?' At that time, the elder Mālukyaputta was sitting in the assembly. He immediately rose from his seat, bared his right shoulder, folded his hands towards the Buddha, and said to the Buddha: 'I uphold the five lower fetters spoken of by the Blessed One.' The Buddha asked Mālukyaputta: 'How do you uphold the five lower fetters that I have spoken of?' He replied: 'The Blessed One said that kāma-rāga (sensual desire) is a lower fetter, and I uphold it. He said that sakkāya-diṭṭhi (self-view), sīlabbataparāmāsa, and vicikicchā are lower fetters, and I uphold them.' The Buddha told him: 'Foolish man, if you uphold what I have spoken of in this way, outsiders and those of other teachings will rebuke you. Like an infant lying on its back in bed, it has no desire, let alone being covered by kāmacchanda (sensual desire). Even if it is not covered by sensual desire, it cannot be said that it is not driven by kāma-rāgānusaya (underlying tendency of sensual desire).' The detailed explanation is as in the suttas. That infant does not recognize desire in rūpa (form), and does not even recognize dhamma (phenomena). Can it be said that there are no underlying tendencies?' Question: The Buddha's teaching speaks of the five lower fetters, and he upholds them in the same way. Why is Mālukyaputta rebuked? Answer: Not because of the words, but because of not understanding the meaning. He is rebuked for his meaning, not for his words. The elder Mālukyaputta said: 'If defilements arise, they are lower fetters; if defilements do not arise, they are not lower fetters.' The Blessed One said: 'If underlying tendencies are not abandoned, they are lower fetters, regardless of whether they arise or not.' Furthermore, Mālukyaputta said: 'If underlying tendencies arise in the present, they are the five lower fetters.' The Buddha said: 'If they are accomplished, then they are in the three times of past, present, and future, regardless of the present.' Furthermore, the elder Mālukyaputta said: 'Underlying tendencies that are immersed in the mind are fetters.' The Buddha said: 'There are various underlying tendencies that are fetters.' For example, if one does not skillfully understand and abandon the place where sensual desire arises, it is not called the absence of underlying hatred, but...

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至疑說亦如是。

五上分結。色愛無色愛掉慢無明。問曰。五上分結體性是何。答曰。有八種。色愛色界修道所斷有一種。無色愛無色界修道所斷有一種。掉慢無明。是色無色界修道所斷有六種。此八種是色無色界修道所斷。乃至廣說。已說體性。所以今當說。何故名上分結。上分結有何義。答曰起上義是上分結義。向上義是上分結義。令上生相續義是上分結義。問曰。若趣上義。向上義。令上生相續義。是上分結義者。彼諸煩惱。不應立流。所以者何。漂義流下義是流義。漂諸眾生諸界諸趣諸生生死中故。答曰。流義異上分結義異。亦以界故。立上分結。此諸煩惱。令眾生趣上向上。令上生相續。以無解脫正智無漏聖道善法故立流。此諸煩惱眾生。雖生有頂。猶為流所漂。不至解脫正智無漏聖道善法中故。是故尊者瞿沙。作如是說。眾生雖久生在上。猶為流所漂。問曰。愛何故立二上分結。掉慢無明各立一耶。答曰。掉慢無明。亦應說如愛立二上分結。而不說者。當知此說有餘。複次欲以種種文種種說莊嚴于義。若以種種文種種說莊嚴于義。義則易解。複次欲現二種門。如愛立二種。掉慢無明。亦應立二種。如掉慢無明立一種。愛亦應說一種。如是上分結體或四或八。如二門二俱通亦如是。複次以愛故。界別

【現代漢語翻譯】 現代漢語譯本： 對於疑惑的解釋也是如此。

五種上分結（uddhambhāgiyāni saṃyojanāni，束縛眾生於更高層次輪迴的五種煩惱）：色愛（rūparāga，對色界天的愛著）、無色愛（arūparāga，對無色界天的愛著）、掉（uddhacca，掉舉）、慢（māna，我慢）、無明（avijjā，無明）。問：五上分結的體性是什麼？答：有八種。色愛，是修道所斷的一種。無色愛，是修道所斷的一種。掉、慢、無明，是色、無色界修道所斷的，共有六種。這八種都是色、無色界修道所斷的。乃至廣說。已經說了體性，現在應當說原因。為什麼稱為上分結？上分結有什麼意義？答：趨向上界的意義是上分結的意義，向上界的意義是上分結的意義，令向上界生命相續的意義是上分結的意義。問：如果趨向上界的意義、向上界的意義、令向上界生命相續的意義是上分結的意義，那麼這些煩惱不應該被立為『流』（ogha，瀑流，指使眾生流轉生死的四種煩惱）。為什麼呢？漂流的意義、向下的意義是『流』的意義，因為它們使眾生漂流於諸界、諸趣、諸生、生死之中。答：『流』的意義與上分結的意義不同，也因為界的不同而立為上分結。這些煩惱令眾生趨向上界、向上，令向上界的生命相續，因為沒有解脫的正智、無漏的聖道、善法，所以立為『流』。這些煩惱使眾生即使生於有頂天（abhavagga，色界和無色界的最高處），仍然被『流』所漂，不能到達解脫的正智、無漏的聖道、善法之中。所以尊者瞿沙（Ghosaka）這樣說：『眾生即使長久生於上界，仍然被『流』所漂。』問：為什麼愛（rāga，貪愛）要立為兩種上分結，而掉、慢、無明各立為一種呢？答：掉、慢、無明也應該像愛一樣立為兩種上分結，只是沒有這樣說，應當知道這種說法有所省略。而且，想要用種種文句、種種說法來莊嚴義理。如果用種種文句、種種說法來莊嚴義理，義理就容易理解。而且，想要展現兩種門徑，就像愛立為兩種一樣，掉、慢、無明也應該立為兩種。就像掉、慢、無明立為一種一樣，愛也應該說成一種。這樣，上分結的體性或者有四種，或者有八種，就像兩種門徑一樣，兩種都貫通也是如此。而且，因為愛的緣故，有界別的區分。

【English Translation】 English version: The explanation for doubt is also the same.

The five higher fetters (uddhambhāgiyāni saṃyojanāni): attachment to form (rūparāga), attachment to formless existence (arūparāga), restlessness (uddhacca), conceit (māna), and ignorance (avijjā). Question: What is the nature of the five higher fetters? Answer: There are eight types. Attachment to form is one type, eradicated by cultivation. Attachment to formless existence is one type, eradicated by cultivation. Restlessness, conceit, and ignorance are eradicated by cultivation in the realms of form and formlessness, totaling six types. These eight types are eradicated by cultivation in the realms of form and formlessness. And so on, extensively explained. The nature has already been discussed; now the reason should be explained. Why are they called higher fetters? What is the meaning of higher fetters? Answer: The meaning of ascending is the meaning of higher fetters, the meaning of moving upwards is the meaning of higher fetters, the meaning of causing the continuation of higher rebirths is the meaning of higher fetters. Question: If the meaning of ascending, the meaning of moving upwards, and the meaning of causing the continuation of higher rebirths are the meanings of higher fetters, then these defilements should not be established as 'floods' (ogha). Why? The meaning of drifting, the meaning of flowing downwards is the meaning of 'flood', because they cause beings to drift in various realms, destinies, births, and existences. Answer: The meaning of 'flood' is different from the meaning of higher fetters. Also, because of the realms, they are established as higher fetters. These defilements cause beings to ascend, to move upwards, and to cause the continuation of higher rebirths. Because there is no liberating right knowledge, no undefiled noble path, no wholesome qualities, they are established as 'floods'. These defilements cause beings, even if born in the peak of existence (abhavagga), to still be drifted by the 'floods', unable to reach liberating right knowledge, the undefiled noble path, and wholesome qualities. Therefore, Venerable Ghosaka said: 'Beings, even if long-lived in the higher realms, are still drifted by the 'floods.' Question: Why is attachment established as two higher fetters, while restlessness, conceit, and ignorance are each established as one? Answer: Restlessness, conceit, and ignorance should also be established as two higher fetters like attachment, but since it is not said, it should be understood that this statement is abbreviated. Moreover, the intention is to adorn the meaning with various phrases and various explanations. If the meaning is adorned with various phrases and various explanations, the meaning is easily understood. Moreover, the intention is to show two paths, just as attachment is established as two, restlessness, conceit, and ignorance should also be established as two. Just as restlessness, conceit, and ignorance are established as one, attachment should also be said to be one. Thus, the nature of the higher fetters is either four or eight, just as the two paths, both are interconnected in the same way. Moreover, because of attachment, there is a distinction of realms.

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地別種別。能生諸煩惱。廣說如解愛處。

此上分結修道所斷。問曰。何故上分結。唯修道所斷。答曰。上分結。能令趣上不墮下。見道所斷煩惱能令眾生趣上。亦令墮下。複次上分結。是聖人所行。非凡夫所行。聖人中是阿那含所行。非斯陀含須陀洹所行。如是因論生論。問曰。何故上分結阿那含所行。非斯陀含須陀洹所行。答曰。以阿那含一向上生。斯陀含須陀洹。亦上生亦下生故。複次若出界得果者。此身中則行上分結。須陀洹斯陀含。雖得果不出界。複次若出界永斷不善結者。則行上分結。須陀洹斯陀含。亦不出界。亦不永斷不善結。複次若出界永斷下分結者。彼身中則行上分結。須陀洹斯陀含。不出界亦不永斷下分結。複次此煩惱立各別異。若身中立上分結。則不立下分結。若身中立下分結。則不立上分結。複次更不復行凡夫所行法故。立上分結。須陀洹斯陀含。猶行凡夫所行法。凡夫所行法者。共男女同一床宿。衣憍奢耶衣著華鬘。以栴檀種種香涂身。畜金銀。受用金銀器。驅使奴婢僮僕。亦以手搏頂頭。以瑣鞭人。起如是等身業。共妻婦寢宿。摩觸骨人生細滑想。如是等凡夫所行法。複次更不入母胎流血中生。不住生藏熟藏。如是身中立上分結。如經說。質多居士。語諸親里。汝等當知。我更不

【現代漢語翻譯】 現代漢語譯本 地界不同，種類不同。能夠產生各種煩惱。詳細的解釋如同《解愛處》中所說。

這些是上分結，通過修道才能斷除。有人問：為什麼上分結只能通過修道斷除？回答：因為上分結能夠使人趨向更高的境界，不會墮落到較低的境界。見道所斷的煩惱雖然也能使眾生趨向更高的境界，但也可能使他們墮落到較低的境界。此外，上分結是聖人所修行的，不是凡夫所修行的。在聖人中，是阿那含（Anāgāmin，不還者）所修行的，不是斯陀含（Sakṛdāgāmin，一來者）和須陀洹（Srotaāpanna，預流者）所修行的。就像這樣，因為一個論點而引出另一個論點。有人問：為什麼上分結是阿那含所修行的，而不是斯陀含和須陀洹所修行的？回答：因為阿那含一心向上生，而斯陀含和須陀洹既可能向上生，也可能向下生。此外，如果超出欲界而證得果位的人，此身中就會修行上分結。須陀洹和斯陀含雖然證得果位，但沒有超出欲界。再者，如果超出欲界而永遠斷除不善之結的人，就會修行上分結。須陀洹和斯陀含既沒有超出欲界，也沒有永遠斷除不善之結。再者，如果超出欲界而永遠斷除下分結的人，他的身中就會修行上分結。須陀洹和斯陀含既沒有超出欲界，也沒有永遠斷除下分結。此外，這些煩惱的設立各有不同。如果身中設立上分結，就不會設立下分結；如果身中設立下分結，就不會設立上分結。此外，因為不再修行凡夫所修行的法，所以設立上分結。須陀洹和斯陀含仍然修行凡夫所修行的法。凡夫所修行的法包括：與男女同床睡覺，穿用精美的絲綢衣服，佩戴花鬘，用栴檀（Candana，檀香）等各種香塗抹身體，畜養金銀，使用金銀器皿，驅使奴婢僮僕，用手搏擊頭部，用鎖鏈鞭打他人，做出諸如此類的身業，與妻婦同寢，摩挲觸控骨瘦如柴的人，卻產生細滑的想念。這些都是凡夫所修行的法。此外，不再進入母親的子宮，不再在血污中出生，不再停留在生藏和熟藏之中，這樣的身中才設立上分結。正如經中所說，質多居士（Citta-gṛhapati）告訴他的親屬們：你們應當知道，我不再...

【English Translation】 English version The realms are different, and the types are different. They can generate various afflictions. A detailed explanation is as described in the 'Explanation of the Sphere of Love'.

These are the higher fetters, which are severed by the path of cultivation. Someone asks: Why are the higher fetters only severed by the path of cultivation? The answer is: Because the higher fetters enable one to proceed upwards and not fall downwards. The afflictions severed by the path of seeing can also enable beings to proceed upwards, but they can also cause them to fall downwards. Furthermore, the higher fetters are practiced by the noble ones, not by ordinary people. Among the noble ones, they are practiced by the Anāgāmin (Non-Returner), not by the Sakṛdāgāmin (Once-Returner) and Srotaāpanna (Stream-Enterer). Just like this, one argument leads to another. Someone asks: Why are the higher fetters practiced by the Anāgāmin, and not by the Sakṛdāgāmin and Srotaāpanna? The answer is: Because the Anāgāmin is single-mindedly born upwards, while the Sakṛdāgāmin and Srotaāpanna can be born both upwards and downwards. Furthermore, if one transcends the desire realm and attains the fruit, then in this body, one will practice the higher fetters. Although the Srotaāpanna and Sakṛdāgāmin attain the fruit, they do not transcend the desire realm. Moreover, if one transcends the desire realm and permanently severs the unwholesome fetters, then one will practice the higher fetters. The Srotaāpanna and Sakṛdāgāmin neither transcend the desire realm nor permanently sever the unwholesome fetters. Furthermore, if one transcends the desire realm and permanently severs the lower fetters, then in that body, one will practice the higher fetters. The Srotaāpanna and Sakṛdāgāmin neither transcend the desire realm nor permanently sever the lower fetters. Furthermore, the establishment of these afflictions is different from each other. If the higher fetters are established in the body, then the lower fetters will not be established; if the lower fetters are established in the body, then the higher fetters will not be established. Furthermore, because one no longer practices the practices of ordinary people, the higher fetters are established. The Srotaāpanna and Sakṛdāgāmin still practice the practices of ordinary people. The practices of ordinary people include: sleeping in the same bed with men and women, wearing fine silk clothes, wearing garlands, smearing the body with various fragrances such as Candana (sandalwood), possessing gold and silver, using gold and silver utensils, employing slaves and servants, striking the head with the hand, whipping people with chains, engaging in such bodily actions, sleeping with wives, caressing and touching emaciated people, yet generating thoughts of smoothness. These are all practices of ordinary people. Furthermore, one no longer enters the mother's womb, no longer is born in blood, no longer dwells in the raw and cooked states; in such a body, the higher fetters are established. As the sutra says, Citta-gṛhapati (Citta the householder) told his relatives: You should know that I will no longer...

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入母胎。廣說如上。是故尊者瞿沙。作如是說。若解脫欲恚。則解脫入母胎。問曰。上分結中掉體。為是結非結。若是結者。波伽羅那所說云何通。如說云何結法。答言九結是。云何非結法。答言除九結餘法是也。若非結者。此經云何通。如說云何上分結。答言。色愛無色愛。掉慢無明。答曰。應作是說是結。問曰。若然者此經善通。波伽羅那所說云何通。答曰。西方沙門。誦持波伽羅那經。作如是說。云何結法。答言。九結及五上分結中掉是也。云何非結法。答言。除九結及五上分結中掉。余法是也。罽賓沙門。非如是說。問曰。何故罽賓沙門。非如是說。答曰。罽賓沙門。應如西方沙門所說。而不說者。有何意耶。答曰。以掉是壞想。或少分是結。少分非結。或於一人是結。或於一人非結。或時是結。或時非結。少分是結少分非結者。色無色界是結。欲界非結。或於一人是結。或於一人非結者。于聖人是結。于凡夫人非結。或時是結或時非結者。聖人未離欲界欲非結。離欲界欲是結。以有如是壞相故。罽賓沙門。所以不說。如是因論生論。何故色無色界掉立結。欲界掉不立。答曰。欲界是不定界。非修地。非離欲地。此中無如是定。為掉所亂。是故欲界掉不立於結。色無色界。是定界是修地是離欲地。彼中四枝五

【現代漢語翻譯】 現代漢語譯本：入母胎（進入母親子宮）。廣說如上。是故尊者瞿沙（Ghosha）作如是說：『若解脫欲恚（如果從慾望和嗔恨中解脫），則解脫入母胎（就能從進入母親子宮的輪迴中解脫）。』 問曰：上分結（higher fetters）中掉（uddhacca，掉舉）體，為是結非結（究竟是煩惱還是非煩惱）？若是結者，波伽羅那（Prakaranapada，論事品）所說云何通？如說云何結法（什麼是煩惱）？答言：九結是（九種煩惱是）。云何非結法（什麼不是煩惱）？答言：除九結餘法是也（除了九種煩惱之外的法都不是）。若非結者，此經云何通？如說云何上分結（什麼是上分結）？答言：色愛（rupa-raga，色界貪）、無色愛（arupa-raga，無色界貪）、掉（uddhacca，掉舉）、慢（mana，我慢）、無明（avijja，無明）。 答曰：應作是說是結（應該說掉舉是煩惱）。問曰：若然者此經善通（如果這樣，這個經典就能理解了）。波伽羅那（Prakaranapada，論事品）所說云何通？答曰：西方沙門（西方的出家人），誦持波伽羅那經（背誦和持有論事品），作如是說：云何結法（什麼是煩惱）？答言：九結及五上分結中掉是也（九種煩惱以及五種上分結中的掉舉是）。云何非結法（什麼不是煩惱）？答言：除九結及五上分結中掉，余法是也（除了九種煩惱以及五種上分結中的掉舉，其餘的法都不是）。罽賓沙門（克什米爾的出家人），非如是說（不是這樣說的）。 問曰：何故罽賓沙門（為什麼克什米爾的出家人）非如是說？答曰：罽賓沙門（克什米爾的出家人）應如西方沙門所說（應該像西方的出家人那樣說），而不說者，有何意耶（卻不這樣說，有什麼原因呢）？答曰：以掉是壞想（因為掉舉是破壞性的想法），或少分是結（或者一部分是煩惱），少分非結（一部分不是煩惱），或於一人是結（或者對於某個人是煩惱），或於一人非結（或者對於某個人不是煩惱），或時是結（或者有時是煩惱），或時非結（或者有時不是煩惱）。 少分是結少分非結者（一部分是煩惱一部分不是煩惱）：色無（色界和無色界）是結，欲界非結（欲界不是煩惱）。或於一人是結或於一人非結者（或者對於某個人是煩惱，或者對於某個人不是煩惱）：于聖人是結（對於聖人是煩惱），于凡夫人非結（對於凡夫不是煩惱）。或時是結或時非結者（或者有時是煩惱，或者有時不是煩惱）：聖人未離欲界欲非結（聖人沒有脫離欲界的慾望時，不是煩惱），離欲界欲是結（脫離欲界的慾望時，是煩惱）。以有如是壞相故（因為有這樣的破壞性），罽賓沙門（克什米爾的出家人）所以不說（所以不這樣說）。 如是因論生論（像這樣因為討論而產生討論），何故色無掉立結（為什麼色界和無色界的掉舉被認為是煩惱），欲界掉不立（欲界的掉舉不被認為是煩惱）？答曰：欲界是不定界（欲界是不確定的境界），非修地（不是禪修的境界），非離欲地（不是脫離慾望的境界）。此中無如是定（這裡沒有這樣的禪定），為掉所亂（容易被掉舉所擾亂）。是故欲界掉不立於結（所以欲界的掉舉不被認為是煩惱）。色無**（色界和無色界），是定界（是禪定的境界），是修地（是禪修的境界），是離欲地（是脫離慾望的境界）。彼中四枝五（那裡四禪五）

【English Translation】 English version: Entering the mother's womb. Explained extensively as above. Therefore, Venerable Ghosha (Ghosha), said thus: 'If one is liberated from desire and hatred, then one is liberated from entering the mother's womb.' Question: Regarding the nature of uddhacca (uddhacca, restlessness) among the higher fetters (higher fetters), is it a fetter or not a fetter? If it is a fetter, how can the statement in the Prakaranapada (Prakaranapada, Topics of Discussion) be reconciled? As it says, what are fetters? Answer: The nine fetters are. What are not fetters? Answer: All dharmas other than the nine fetters are not. If it is not a fetter, how can this sutra be reconciled? As it says, what are the higher fetters? Answer: Attachment to form (rupa-raga, attachment to the form realm), attachment to the formless (arupa-raga, attachment to the formless realm), restlessness (uddhacca, restlessness), conceit (mana, pride), and ignorance (avijja, ignorance). Answer: It should be said that restlessness is a fetter. Question: If so, this sutra is well understood. How can the statement in the Prakaranapada (Prakaranapada, Topics of Discussion) be reconciled? Answer: The Western monks (Western monks), who recite and uphold the Prakaranapada Sutra (recite and uphold the Topics of Discussion), say thus: What are fetters? Answer: The nine fetters and restlessness among the five higher fetters are. What are not fetters? Answer: All dharmas other than the nine fetters and restlessness among the five higher fetters are. The Kashmir monks (Kashmir monks) do not say so. Question: Why do the Kashmir monks (Why do the Kashmir monks) not say so? Answer: The Kashmir monks (Kashmir monks) should say as the Western monks say (should say as the Western monks say), but they do not, what is the reason? Answer: Because restlessness is a destructive thought, or a small part is a fetter, a small part is not a fetter, or for one person it is a fetter, or for one person it is not a fetter, or sometimes it is a fetter, or sometimes it is not a fetter. A small part is a fetter and a small part is not a fetter: attachment to form and the formless (rupa and arupa realms) is a fetter, the desire realm is not a fetter. Or for one person it is a fetter or for one person it is not a fetter: for a noble one it is a fetter, for an ordinary person it is not a fetter. Or sometimes it is a fetter or sometimes it is not a fetter: when a noble one has not detached from desire realm desire, it is not a fetter, when detached from desire realm desire, it is a fetter. Because it has such a destructive aspect, the Kashmir monks (Kashmir monks) therefore do not say so. Like this, discussion arises from discussion, why is restlessness in the form and formless realms considered a fetter, and restlessness in the desire realm not considered a fetter? Answer: The desire realm is an uncertain realm, not a realm of cultivation, not a realm of detachment from desire. There is no such concentration here, and it is easily disturbed by restlessness. Therefore, restlessness in the desire realm is not considered a fetter. The form and formless realms are realms of concentration, realms of cultivation, and realms of detachment from desire. There, the four jhanas and five

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枝定。為掉所亂。是故立結。如村落中。若村落邊住處。雖有大聲。不能作患。阿練若住處。雖復小聲。猶以為患。彼亦如是。複次欲界多諸非法想煩惱。如恨佷誑諂高害。如是等煩惱。障覆于掉。不得明瞭。是故欲界掉不立是結。色無色界無非法想煩惱。彼中掉明瞭。是故立結。如村落中。村落邊住處。多諸行惡比丘。而不可識。若至阿練若住處。遠來可識。◎

◎問曰。如掉睡俱在三界。五種所斷。通六識身。一切染污心中可得。何以立掉。為上分結。不立睡耶。答曰。以掉是大過重患多過。以是大過重患多過故。世尊立上分結。波伽羅那經說。是不善大地。以其多過故。作如是說。云何結法。答言。九結及五上分結中掉是也。以其多過故。波伽羅那。復作是說。云何不共無明。云何不共掉纏。以其多過故。施設經。復作是說。凡夫人若生欲愛。則起五法。一欲愛。二欲愛生相。三無明使。四無明使生相。五掉。睡無如是大過重患多故。不立上分結中。複次以掉黠慧所行猛利能亂四枝五枝定。是故立上分結中。睡性愚不黠慧猛利。隨順於定。所行似定。若睡在身者。速能起定。是故不立上分結中。複次以睡覆于無明。無明立上分結。若當立睡為上分結。則為無明所覆。

五見。身見邊見邪見見取戒取

【現代漢語翻譯】 現代漢語譯本： 枝定（專注的禪定）。會被掉舉（心神不定）所擾亂。因此，掉舉被立為結（煩惱的束縛）。就像在村落中，或者村落邊緣的住所，即使有很大的聲音，也不會造成困擾。但在阿練若（寂靜處）的住所，即使是很小的聲音，也會被認為是困擾。掉舉也是如此。再者，欲界（充滿慾望的境界）有很多非法的想法和煩惱，比如怨恨、惱怒、欺騙、諂媚、傲慢、傷害等等。這些煩惱遮蔽了掉舉，使它不能明顯地顯現。因此，欲界的掉舉不被立為結。色界（物質的境界）和無色界（沒有物質的境界）沒有非法的想法和煩惱。在這些境界中，掉舉很明顯。因此，掉舉被立為結。就像在村落中，或者村落邊緣的住所，有很多行為不端的比丘（佛教僧侶），但難以識別。如果到了阿練若的住所，從遠處就能識別出來。

問：掉舉和睡眠都在三界（欲界、色界、無色界）中，五種所斷（見苦所斷、見集所斷、見滅所斷、見道所斷、修道所斷），通於六識身（眼識、耳識、鼻識、舌識、身識、意識），在一切染污心中都可以找到。為什麼立掉舉為上分結（導致投生到色界和無色界的五種煩惱），而不立睡眠為上分結呢？

答：因為掉舉是大過失、重大的禍患、有很多過錯。因為掉舉是大過失、重大的禍患、有很多過錯的緣故，世尊（釋迦牟尼佛）立掉舉為上分結。《波伽羅那經》說，掉舉是不善的大地，因為它有很多過錯的緣故。經中這樣說：什麼是結法？回答說：九結（愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結）以及五上分結中，掉舉就是其中之一。因為它有很多過錯的緣故。《波伽羅那經》又這樣說：什麼是不共無明（獨特的無明）？什麼是不共掉纏（獨特的掉舉纏縛）？因為它有很多過錯的緣故。《施設經》又這樣說：凡夫人如果生起欲愛，就會產生五種法：一、欲愛；二、欲愛生起的樣子；三、無明使（潛在的無明）；四、無明使生起的樣子；五、掉舉。睡眠沒有這樣大的過失、重大的禍患、這麼多的過錯，所以不被立為上分結。再者，因為掉舉狡猾、敏捷、猛烈，能夠擾亂四禪（四種禪定境界）和五禪（五種禪定境界）的定力。因此，掉舉被立為上分結。睡眠的性質愚鈍、不狡猾、不猛烈，順應于定力，所表現的也類似於定力。如果睡眠在身中，很快就能生起定力。因此，睡眠不被立為上分結。再者，因為睡眠覆蓋了無明，而無明被立為上分結。如果立睡眠為上分結，那麼睡眠就被無明所覆蓋了。

五見（五種錯誤的見解）：身見（認為五蘊為我）、邊見（認為事物是斷滅或永恒）、邪見（否定因果）、見取（執著于錯誤的見解）、戒取（執著于錯誤的戒律）。 English version: Chih-ting (Concentrated Samadhi). Is disturbed by Udghata (restlessness). Therefore, Udghata is established as a Klesha (bondage of afflictions). It's like in a village, or a dwelling on the edge of a village, even loud noises do not cause trouble. But in an Aranya (quiet place) dwelling, even small sounds are considered troublesome. Udghata is also like this. Furthermore, the Desire Realm (realm full of desires) has many illegal thoughts and afflictions, such as resentment, anger, deceit, flattery, arrogance, harm, and so on. These afflictions obscure Udghata, making it unclear. Therefore, Udghata in the Desire Realm is not established as a Klesha. The Form Realm (realm of matter) and the Formless Realm (realm without matter) do not have illegal thoughts and afflictions. In these realms, Udghata is clear. Therefore, it is established as a Klesha. It's like in a village, or a dwelling on the edge of a village, there are many bhikkhus (Buddhist monks) who behave badly, but they are difficult to identify. If you go to an Aranya dwelling, you can recognize them from afar.

Question: Udghata and sleep are both in the Three Realms (Desire Realm, Form Realm, Formless Realm), severed by the Five Types (severed by seeing suffering, severed by seeing accumulation, severed by seeing cessation, severed by seeing the path, severed by cultivation), pervade the Six Consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), and can be found in all defiled minds. Why is Udghata established as an Upper Realm Bond (the five afflictions that lead to rebirth in the Form and Formless Realms), but not sleep?

Answer: Because Udghata is a great fault, a serious calamity, and has many faults. Because Udghata is a great fault, a serious calamity, and has many faults, the World Honored One (Shakyamuni Buddha) established Udghata as an Upper Realm Bond. The 'Poggalapannatti' says that Udghata is the ground of unwholesomeness because it has many faults. The sutra says: What are the Klesha Dharmas? The answer is: Among the Nine Kleshas (bond of love, bond of hatred, bond of pride, bond of ignorance, bond of views, bond of attachment, bond of doubt, bond of jealousy, bond of stinginess) and the Five Upper Realm Bonds, Udghata is one of them. Because it has many faults. The 'Poggalapannatti' also says: What is uncommon ignorance? What is uncommon Udghata entanglement? Because it has many faults. The 'Establishment Sutra' also says: If an ordinary person generates desire-love, five dharmas arise: 1. Desire-love; 2. The appearance of desire-love arising; 3. Latent ignorance; 4. The appearance of latent ignorance arising; 5. Udghata. Sleep does not have such great faults, serious calamities, and so many faults, so it is not established as an Upper Realm Bond. Furthermore, because Udghata is cunning, swift, and fierce, it can disturb the Samadhi of the Four Dhyanas (four levels of meditative absorption) and the Five Dhyanas (five levels of meditative absorption). Therefore, Udghata is established as an Upper Realm Bond. The nature of sleep is dull, not cunning, not fierce, it conforms to Samadhi, and its appearance is similar to Samadhi. If sleep is in the body, it can quickly generate Samadhi. Therefore, sleep is not established as an Upper Realm Bond. Furthermore, because sleep covers ignorance, and ignorance is established as an Upper Realm Bond. If sleep were established as an Upper Realm Bond, then sleep would be covered by ignorance.

The Five Views (five kinds of wrong views): Sakkayaditthi (belief in a self), Vicikiccha (skeptical doubt), Silabbataparamasa (attachment to rites and rituals), Ditthupadana (clinging to views), and Bhava-tanha (craving for existence).

【English Translation】 English version: Chih-ting (Concentrated Samadhi). Is disturbed by Udghata (restlessness). Therefore, Udghata is established as a Klesha (bondage of afflictions). It's like in a village, or a dwelling on the edge of a village, even loud noises do not cause trouble. But in an Aranya (quiet place) dwelling, even small sounds are considered troublesome. Udghata is also like this. Furthermore, the Desire Realm (realm full of desires) has many illegal thoughts and afflictions, such as resentment, anger, deceit, flattery, arrogance, harm, and so on. These afflictions obscure Udghata, making it unclear. Therefore, Udghata in the Desire Realm is not established as a Klesha. The Form Realm (realm of matter) and the Formless Realm (realm without matter) do not have illegal thoughts and afflictions. In these realms, Udghata is clear. Therefore, it is established as a Klesha. It's like in a village, or a dwelling on the edge of a village, there are many bhikkhus (Buddhist monks) who behave badly, but they are difficult to identify. If you go to an Aranya dwelling, you can recognize them from afar.

Question: Udghata and sleep are both in the Three Realms (Desire Realm, Form Realm, Formless Realm), severed by the Five Types (severed by seeing suffering, severed by seeing accumulation, severed by seeing cessation, severed by seeing the path, severed by cultivation), pervade the Six Consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), and can be found in all defiled minds. Why is Udghata established as an Upper Realm Bond (the five afflictions that lead to rebirth in the Form and Formless Realms), but not sleep?

Answer: Because Udghata is a great fault, a serious calamity, and has many faults. Because Udghata is a great fault, a serious calamity, and has many faults, the World Honored One (Shakyamuni Buddha) established Udghata as an Upper Realm Bond. The 'Poggalapannatti' says that Udghata is the ground of unwholesomeness because it has many faults. The sutra says: What are the Klesha Dharmas? The answer is: Among the Nine Kleshas (bond of love, bond of hatred, bond of pride, bond of ignorance, bond of views, bond of attachment, bond of doubt, bond of jealousy, bond of stinginess) and the Five Upper Realm Bonds, Udghata is one of them. Because it has many faults. The 'Poggalapannatti' also says: What is uncommon ignorance? What is uncommon Udghata entanglement? Because it has many faults. The 'Establishment Sutra' also says: If an ordinary person generates desire-love, five dharmas arise: 1. Desire-love; 2. The appearance of desire-love arising; 3. Latent ignorance; 4. The appearance of latent ignorance arising; 5. Udghata. Sleep does not have such great faults, serious calamities, and so many faults, so it is not established as an Upper Realm Bond. Furthermore, because Udghata is cunning, swift, and fierce, it can disturb the Samadhi of the Four Dhyanas (four levels of meditative absorption) and the Five Dhyanas (five levels of meditative absorption). Therefore, Udghata is established as an Upper Realm Bond. The nature of sleep is dull, not cunning, not fierce, it conforms to Samadhi, and its appearance is similar to Samadhi. If sleep is in the body, it can quickly generate Samadhi. Therefore, sleep is not established as an Upper Realm Bond. Furthermore, because sleep covers ignorance, and ignorance is established as an Upper Realm Bond. If sleep were established as an Upper Realm Bond, then sleep would be covered by ignorance.

The Five Views (five kinds of wrong views): Sakkayaditthi (belief in a self), Vicikiccha (skeptical doubt), Silabbataparamasa (attachment to rites and rituals), Ditthupadana (clinging to views), and Bhava-tanha (craving for existence).

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。問曰。五見體性是何。答曰。有三十六種。身見三界見苦所斷有三種。邊見亦爾。邪見三界見苦集滅道所斷。有十二種。見取亦爾。戒取三界見苦見道所斷有六種。此三十六使。是五見體。乃至廣說。已說體性。所以今當說。何故名見。見是何義。答曰。以四事故名見。一能視。二轉行。三所取堅牢。四入緣中猛利。視者能看。問曰。此是邪見。所視顛倒。何所看耶。答曰。所視雖邪顛倒。而性是慧。以性是慧故能看。如人雖看不明瞭亦複名見。轉行者。問曰。一剎那頃。有何轉行耶。答曰。以其性猛利故名轉行。所取堅牢者。此諸見於緣妄取堅牢。非無漏道力無由可斷。若佛佛弟子出世。以無漏道力。乃能截諸見。牙如大海中蟲名失獸摩羅。彼所嚙若草若木。非刀不解舍。彼亦如是如偈說。愚人所受持。鳣魚所銜物。失獸摩羅嚙。非斧不能解。入緣猛利者。諸見入緣猛利。如針墮泥中。複次以二事故名見。一以能觀。二以轉行。複次以三事故名見。一與相相應。二成其事。三不害所緣。複次以三事故名見。一有期心。二堅著。三轉行。複次以三事故名見。一以期心。二以方便。三以無知。期心者。壞於期心。方便者。壞於方便。無知者。壞期心方便故。複次壞期心者。壞行定人。壞方便者。壞行慧者。無知者。從

他邊有所聞。謬見法相。

已總說諸見。所以今當別說。一一所以何故名身見。答曰。從自身生。亦從有身生。故名身見。問曰。余見亦盡從自身生。可是身見耶。答曰。若見從自身生。不從他身生。不從無身生。此見是身見。余見或從自身生。或從他身生。或從無身生。自身生者。謂緣自界。他身生者。謂緣他界。無身生者。謂緣無漏。問曰。如邊見不從他身生。亦不從無身生。何故不名身見。答曰。身見以先受名故。更以餘事。立邊見名。以見二邊故。複次若見從自身生。染著我我所。說身見。余見雖有從自身生者。而不染著我我所故。如我見我所見。已見已所見亦如是。複次若見從自身生。不違戒施修。說身見。余見雖從自身生。無如是事。複次若見從自身生。信所作受。是身見。余見雖從自身生。無有是事。尊者和須蜜說曰。自身名五受陰。此見從自身生。故名身見。問曰。何故說五受陰。名自身耶。答曰。以自作故。複次作故。亦是自煩惱業果故。問曰何故名邊見。答曰。此見受二邊。若斷若常。故名邊見。如經說。迦旃延。若以正智。如實知見世間集。則不言無世間。言無世間者。是斷見。若見未來陰生作如是念。是眾生死此生彼而不斷。若以正智。如實知見世間滅。則不言有世間。言有世間者。

【現代漢語翻譯】 現代漢語譯本：他方聽聞的，是對於法相的錯誤見解。

前面已經總括地說明了各種見解，所以現在應當分別說明。為什麼每一種見解都稱為身見（Sakkāya-diṭṭhi，認為五蘊為我）呢？回答是：因為這種見解從自身產生，也從有身（有情眾生）產生，所以稱為身見。有人問：其他的見解也都是從自身產生的，難道也可以稱為身見嗎？回答是：如果某種見解是從自身產生，不從他身產生，也不從無身（無色界）產生，這種見解才是身見。其他的見解，或者從自身產生，或者從他身產生，或者從無身產生。從自身產生，是指緣于自己的界（五蘊）；從他身產生，是指緣於他人的界（五蘊）；從無身產生，是指緣于無漏法。

有人問：比如邊見（Antaggāhikā-diṭṭhi，執斷常二邊的見解）不從他身產生，也不從無身產生，為什麼不稱為身見呢？回答是：因為身見先已受了名稱，所以再用其他的事來建立邊見的名稱，因為它執著于斷、常二邊。再者，如果某種見解從自身產生，染著于『我』和『我所』，就稱為身見。其他的見解雖然有從自身產生的，但不染著于『我』和『我所』，如我見、我所見、已見、已所見也是這樣。再者，如果某種見解從自身產生，不違背戒、施、修，就稱為身見。其他的見解雖然從自身產生，卻沒有這樣的特性。再者，如果某種見解從自身產生，相信所作的業會受報，這就是身見。其他的見解雖然從自身產生，卻沒有這樣的特性。尊者和須蜜（Vasumitra）說：自身指的是五受陰（Pañcupādānakkhandhā，五種與執取相關的蘊），這種見解從自身產生，所以稱為身見。有人問：為什麼說五受陰稱為自身呢？回答是：因為是自己所造作的。再者，因為是自己煩惱、業的果報。

有人問：為什麼稱為邊見呢？回答是：這種見解執著于兩種邊，即斷見和常見，所以稱為邊見。如經中所說：迦旃延（Kātyāyana），如果以正確的智慧，如實地知見世間的集起（Samudaya，產生），就不會說沒有世間。說沒有世間，是斷見（Uccheda-diṭṭhi）。如果見到未來陰的生起，就產生這樣的念頭：這些眾生死後會生到彼處，而不會斷滅。如果以正確的智慧，如實地知見世間的滅（Nirodha，止息），就不會說有世間。說有世間，

【English Translation】 English version: What he has heard from elsewhere are erroneous views regarding the characteristics of phenomena (法相).

Having generally discussed all views, we should now discuss them separately. Why is each view called 'self-view' (Sakkāya-diṭṭhi, belief in the five aggregates as self)? The answer is: because this view arises from oneself and also from having a body (sentient beings), it is called 'self-view'. Someone asks: Do all other views also arise from oneself? Can they also be called 'self-view'? The answer is: If a view arises from oneself, not from another's body, nor from a bodyless realm (formless realm), this view is 'self-view'. Other views may arise from oneself, or from another's body, or from a bodyless realm. Arising from oneself refers to being based on one's own realm (five aggregates); arising from another's body refers to being based on another's realm (five aggregates); arising from a bodyless realm refers to being based on the unconditioned (無漏).

Someone asks: For example, 'view of extremes' (Antaggāhikā-diṭṭhi, clinging to the extremes of eternalism and annihilationism) does not arise from another's body, nor from a bodyless realm, why is it not called 'self-view'? The answer is: Because 'self-view' has already received its name, we establish the name 'view of extremes' based on other factors, because it clings to the two extremes of annihilation and permanence. Furthermore, if a view arises from oneself and is attached to 'I' and 'mine', it is called 'self-view'. Other views, although they may arise from oneself, are not attached to 'I' and 'mine', such as 'view of self', 'view of what belongs to self', 'already seen', and 'what has already been seen'. Furthermore, if a view arises from oneself and does not violate precepts, generosity, and cultivation, it is called 'self-view'. Other views, although they may arise from oneself, do not have such characteristics. Furthermore, if a view arises from oneself and believes that actions will have consequences, it is 'self-view'. Other views, although they may arise from oneself, do not have such characteristics. Venerable Vasumitra (和須蜜) said: 'Oneself' refers to the five aggregates of clinging (Pañcupādānakkhandhā, the five aggregates associated with clinging). This view arises from oneself, so it is called 'self-view'. Someone asks: Why are the five aggregates of clinging called 'oneself'? The answer is: Because they are created by oneself. Furthermore, because they are the result of one's own afflictions and karma.

Someone asks: Why is it called 'view of extremes'? The answer is: This view clings to two extremes, namely annihilationism and eternalism, so it is called 'view of extremes'. As the sutra says: Kātyāyana (迦旃延), if one knows and sees the arising (Samudaya, origination) of the world as it really is with correct wisdom, one will not say that there is no world. Saying that there is no world is annihilationism (Uccheda-diṭṭhi). If one sees the arising of future aggregates, one will have the thought that these beings will be reborn elsewhere after death and will not be annihilated. If one knows and sees the cessation (Nirodha, cessation) of the world as it really is with correct wisdom, one will not say that there is a world. Saying that there is a world,

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是常見。若見陰界入相續生。彼作是念。此是滅法非常。複次此是外道邊故說邊見。外道計我是可呵責下賤之法。況復計我是斷常者。而不是邊下賤法耶。複次外道計我。是名取邊。是名妄取于緣。是名所取愚癡。何況計我。有斷有常。而非邊耶。複次此見行斷常二行故名邊見。佛經說。比丘當知我不與世間諍。世間與我諍。問曰。佛何故不與世間諍。尊者和須蜜說曰。佛說有因果故。若與常見外道。共集一處。外道計有果無因。所以者何。無因故常。佛作是說。汝等有者。我亦有之。汝言無者。是愚癡故。若與斷見外道。集在一處。彼斷見外道。說有因無果。所以者何。斷果故。佛作是說。汝等有者我亦有之。汝言無者是愚癡故。佛於一邊取因。於一邊取果。離於斷常。而說中道。以是事故。佛不與世間諍。世間與佛諍。複次佛是法論。世間是非法論。法論者不與非法論者諍。複次佛以製法隨順世間。世間以實法不隨順佛。複次佛是善除斗諍根本。愛之與見。是斗諍根本。佛善除之。世人不除。是故作如是說。我不與世間諍。世間與我諍。尊者佛陀提婆說曰。佛則正論。世間不正論。正論不與不正論者諍。如一馬行於邪道言行惡道。如是外道行邪道故。言行諍道。複次佛見義見法見善見好。是故不與世間諍。問曰。

【現代漢語翻譯】 現代漢語譯本： 這是常見的現象。如果看到眾生在陰界中不斷地輪迴，他們會這樣想：『這是會壞滅的法，不是永恒的。』此外，這屬於外道的偏見，所以稱為邊見。外道執著于『我』，認為『我』是應該被呵斥的法，更何況是那些認為『我』是斷滅或常存的人呢？難道這不是邊見嗎？此外，外道執著于『我』，這被稱為取邊，是虛妄地執取因緣，是愚癡的執取。更何況是那些認為『我』有斷滅或常存的人，難道這不是邊見嗎？此外，這種見解同時執著于斷滅和常存兩種極端，所以稱為邊見。《佛經》中說：『比丘們，應當知道我不與世間爭論，而是世間與我爭論。』有人問：『佛為什麼不與世間爭論呢？』尊者和須蜜（Vasumitra）說：『佛說有因果的道理。』如果與持常見的外道聚集在一起，外道會認為有果而無因。為什麼呢？因為沒有原因，所以是常存的。佛會這樣說：『你們所說的有，我也是有的；你們所說的無，那是愚癡的緣故。』如果與持斷見的外道聚集在一起，那些持斷見的外道會說有因而無果。為什麼呢？因為果是斷滅的。佛會這樣說：『你們所說的有，我也是有的；你們所說的無，那是愚癡的緣故。』佛一方面取因，一方面取果，遠離斷滅和常存，而宣說中道。因為這個緣故，佛不與世間爭論，而是世間與佛爭論。 此外，佛是說法論的，而世間是非法論的。說法論的人不與非法論的人爭論。此外，佛以制定的法隨順世間，而世間以實際的法不隨順佛。此外，佛是善於去除鬥爭的根本——愛和見。愛和見是鬥爭的根本，佛善於去除它們，而世人不能去除。所以佛這樣說：『我不與世間爭論，而是世間與我爭論。』尊者佛陀提婆（Buddhatadeva）說：『佛說的是正論，而世間說的是不正論。正論不與不正論的人爭論。』就像一匹馬行走在邪道上，言行都是惡道一樣。因此，外道行走在邪道上，言行都是爭論之道。此外，佛見到義、見到法、見到善、見到好，所以不與世間爭論。有人問：

【English Translation】 English version: This is a common occurrence. If one sees beings continuously being reborn in the realm of shadows, they might think: 'This is a dharma of destruction, not permanence.' Furthermore, this belongs to the extreme views of non-Buddhists, hence it's called a biased view. Non-Buddhists cling to 'self', considering 'self' as a blameworthy dharma, let alone those who consider 'self' as annihilation or permanence? Isn't this a biased view? Moreover, non-Buddhists clinging to 'self' is called clinging to extremes, falsely clinging to conditions, and ignorant clinging. How much more so are those who consider 'self' as having annihilation or permanence, isn't that a biased view? Furthermore, this view adheres to both extremes of annihilation and permanence, hence it's called a biased view. The 《Sutra》 says: 'Bhikkhus, know that I do not argue with the world, but the world argues with me.' Someone asks: 'Why doesn't the Buddha argue with the world?' Venerable Vasumitra (和須蜜) said: 'The Buddha speaks of the principle of cause and effect.' If gathering with non-Buddhists who hold the view of permanence, they would think there is effect without cause. Why? Because without cause, there is permanence. The Buddha would say: 'What you say exists, I also say exists; what you say does not exist, that is because of ignorance.' If gathering with non-Buddhists who hold the view of annihilation, those non-Buddhists would say there is cause without effect. Why? Because the effect is annihilated. The Buddha would say: 'What you say exists, I also say exists; what you say does not exist, that is because of ignorance.' The Buddha takes cause on one hand and effect on the other, away from annihilation and permanence, and speaks of the Middle Way. Because of this reason, the Buddha does not argue with the world, but the world argues with the Buddha. Furthermore, the Buddha speaks of the Dharma, while the world speaks of non-Dharma. Those who speak of the Dharma do not argue with those who speak of non-Dharma. Furthermore, the Buddha follows the world with the established Dharma, while the world does not follow the Buddha with the actual Dharma. Furthermore, the Buddha is good at removing the root of conflict - love and views. Love and views are the root of conflict, the Buddha is good at removing them, while people cannot remove them. Therefore, the Buddha says: 'I do not argue with the world, but the world argues with me.' Venerable Buddhatadeva (佛陀提婆) said: 'The Buddha speaks of the correct view, while the world speaks of the incorrect view. The correct view does not argue with those who hold the incorrect view.' Just like a horse walking on the wrong path, words and actions are evil paths. Therefore, non-Buddhists walk on the wrong path, words and actions are paths of argument. Furthermore, the Buddha sees righteousness, sees the Dharma, sees goodness, sees what is good, therefore does not argue with the world. Someone asks:

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何故名邪見。答曰。行邪行故說邪見。問曰。五見盡行邪行。皆是邪見耶。答曰。以名以行故。若五見不立名立行者。五見儘是邪見。所以者何。行邪行故。若五見立名立行。此見名邪見行。無所有行。是名邪見。複次行邪行壞前法是邪見。余見雖行邪行。無如是事。複次若邪行謗一切因果。是名邪見。余見雖行邪行。無如是事。複次行於邪行。與施戒修相違。余見雖行邪行。無如是事。複次若行邪行。謗過去未來現在等正覺道及三漏處。是名邪見。余見雖行邪行。無如是事。複次若行邪行。謗二種恩。謂法恩眾生恩。謗法恩者。言無施無祠祀無善惡業果報無今世後世。謗眾生恩者。言無父無母無化生眾生。言世無阿羅漢無趣正道。乃至廣說。余見雖行邪行。無如是事。複次若行邪行。能起二種無恩。謂法無恩眾生無恩。起法無恩者。言無施。乃至廣說。起眾生無恩者。言無父母。乃至廣說。是名邪見。余見雖行邪行。無如是事。複次邪見若行邪行。壞現見事。如人墮火坑中。欲令世人生希有想。而作是說。我今快樂。如是眾生。墮熾然陰界入中。以邪見故。言無有苦。余見雖行邪行。無如是事。複次若行邪行。說名是惡。如說比丘當知。若人邪見。所有身口意業。及迴轉法。其所愿求。盡生不愛不好不妙法。所以者

【現代漢語翻譯】 現代漢語譯本 問：為什麼稱為邪見？答：因為行為邪僻不正，所以稱為邪見。問：五見（Sakkāya-ditthi, Antagaha-ditthi, Micchā-ditthi, Ditthi-parāmāsa, Silabbataparāmāsa）都屬於邪行，都屬於邪見嗎？答：根據名稱和行為來判斷。如果五見沒有被明確命名和定義其行為，那麼五見都可視為邪見。為什麼呢？因為它們都屬於邪行。如果五見有明確的名稱和定義其行為，那麼這種見解就被稱為邪見，其行為是虛無的，這就是邪見。 其次，行為邪僻不正，破壞先前的正法，這就是邪見。其他的見解雖然也可能導致邪行，但沒有這種破壞正法的作用。再次，如果邪行誹謗一切因果，這就是邪見。其他的見解雖然也可能導致邪行，但沒有這種誹謗因果的作用。再次，行為邪僻不正，與佈施、持戒、修行相違背，這就是邪見。其他的見解雖然也可能導致邪行，但沒有這種與善行相違背的作用。再次，如果行為邪僻不正，誹謗過去、未來、現在的等正覺之道以及三漏（Kāma, Bhava, Avijjā）之處，這就是邪見。其他的見解雖然也可能導致邪行，但沒有這種誹謗正道的作用。 再次，如果行為邪僻不正，誹謗兩種恩情，即法恩和眾生恩。誹謗法恩，就是說沒有佈施，沒有祭祀，沒有善惡業的果報，沒有今世和後世。誹謗眾生恩，就是說沒有父親，沒有母親，沒有化生眾生，世上沒有阿羅漢（Arahan），沒有趣向正道，乃至廣說。其他的見解雖然也可能導致邪行，但沒有這種誹謗恩情的作用。再次，如果行為邪僻不正，能產生兩種無恩，即對法無恩和對眾生無恩。產生對法無恩，就是說沒有佈施，乃至廣說。產生對眾生無恩，就是說沒有父母，乃至廣說。這就是邪見。其他的見解雖然也可能導致邪行，但沒有這種產生無恩的作用。 再次，邪見如果行為邪僻不正，會破壞眼前的現實。比如有人掉進火坑中，卻想讓世人生起稀有之想，而說自己很快樂。這樣的眾生，墮入熾熱的陰界（Khandha）之中，因為邪見的緣故，說沒有痛苦。其他的見解雖然也可能導致邪行，但沒有這種顛倒現實的作用。再次，如果行為邪僻不正，說名稱是惡。比如佛對比丘（Bhikkhu）說，如果人有邪見，那麼他所有的身口意業，以及由此產生的行為，其所愿求，都會產生不喜愛、不好、不妙的結果。為什麼呢？

【English Translation】 English version Question: Why is it called 'wrong view' (Micchā-ditthi)? Answer: Because of engaging in wrong conduct, it is called 'wrong view'. Question: Do all five views (Sakkāya-ditthi, Antagaha-ditthi, Micchā-ditthi, Ditthi-parāmāsa, Silabbataparāmāsa) constitute wrong conduct and are therefore all wrong views? Answer: It depends on the name and the conduct. If the five views are not explicitly named and their conduct defined, then all five views can be considered wrong views. Why? Because they all involve wrong conduct. If the five views have explicit names and defined conduct, then this view is called 'wrong view', and its conduct is empty and without substance; this is what is meant by 'wrong view'. Furthermore, engaging in wrong conduct and destroying the preceding Dharma is wrong view. Other views, although they may lead to wrong conduct, do not have this effect of destroying the Dharma. Furthermore, if wrong conduct slanders all causes and effects, that is wrong view. Other views, although they may lead to wrong conduct, do not have this effect of slandering cause and effect. Furthermore, engaging in wrong conduct, which is contrary to giving, morality, and cultivation, is wrong view. Other views, although they may lead to wrong conduct, do not have this effect of contradicting virtuous practices. Furthermore, if engaging in wrong conduct slanders the path to perfect enlightenment of the past, future, and present, as well as the three outflows (Kāma, Bhava, Avijjā), that is wrong view. Other views, although they may lead to wrong conduct, do not have this effect of slandering the path to enlightenment. Furthermore, if engaging in wrong conduct slanders the two kinds of gratitude, namely gratitude for the Dharma and gratitude for sentient beings. Slandering gratitude for the Dharma means saying there is no giving, no sacrifice, no karmic consequences of good and bad deeds, no this life and no next life. Slandering gratitude for sentient beings means saying there is no father, no mother, no spontaneously born beings, and that there are no Arhats (Arahan) in the world, no one progressing on the right path, and so on. Other views, although they may lead to wrong conduct, do not have this effect of slandering gratitude. Furthermore, if engaging in wrong conduct can give rise to two kinds of ingratitude, namely ingratitude towards the Dharma and ingratitude towards sentient beings. Giving rise to ingratitude towards the Dharma means saying there is no giving, and so on. Giving rise to ingratitude towards sentient beings means saying there are no parents, and so on. This is wrong view. Other views, although they may lead to wrong conduct, do not have this effect of generating ingratitude. Furthermore, if wrong view, when engaging in wrong conduct, destroys the perception of present reality. For example, if a person falls into a pit of fire but wants to make people think it's something rare and says, 'I am happy now.' Such a being, falling into the burning aggregates (Khandha), because of wrong view, says there is no suffering. Other views, although they may lead to wrong conduct, do not have this effect of distorting reality. Furthermore, if engaging in wrong conduct, says the name is evil. For example, the Buddha said to the Bhikkhus (Bhikkhu), 'Know that if a person has wrong view, all their actions of body, speech, and mind, and the resulting behaviors, their desires will all produce results that are undesirable, bad, and unwholesome. Why?'

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何。比丘當知。以見惡故。余見雖行邪行。無如是事。不名邪見。問曰。何故名見取。答曰。取見故名見取。問曰。此見亦取五陰。何以但說見取耶。答曰。因見故取五陰。複次若取見。若取五陰。計第一者。是名見取。問曰。何故名戒取。答曰此見取戒。故名戒取。問曰。此盡取五陰。何以但說取戒耶。答曰。因戒故取五陰。複次以所行故。若取戒。若取陰。以所行凈者名戒取。問曰。何故名取。答曰。取他見故名取。如身見計我所。邊見計斷常。邪見謗言無。見取取此諸見。以為第一。戒取取此諸見。以為凈。是故取他見名為取。

六愛身。眼觸生愛。取鼻舌身意觸生愛。應說一愛。如九結中。三界愛立一愛結。應說二愛。如七使中。欲界愛說欲愛使。色無色界愛。說有愛使。應說三愛。如經說。比丘當知。愛說有三。謂欲愛色愛。無色愛。應說四愛。如經說。愛從四事生。若比丘比丘尼因衣服生愛。生便生。成立便成立。善便善。因食生愛。因臥具生愛。因有生愛。若比丘比丘尼。生如是愛。廣說如上。應說五愛。謂因苦斷愛。乃至修道斷愛。應說九愛。如上上乃至下下愛。應說十八愛。如說十八意行。應說三十六愛。如說三十六愛行。應說百八愛。如說百八愛行。若以在身。若以剎那。則有無量無邊愛

【現代漢語翻譯】 現代漢語譯本： 問：什麼（是見取）？比丘應當知道，因為執著于錯誤的見解，即使其他的見解行為是邪惡的，也沒有像這樣（執著于見取）的。不稱為邪見。問：為什麼稱為見取？答：因為執取（錯誤的）見解，所以稱為見取。問：這種見解也執取五陰（色、受、想、行、識），為什麼只說見取呢？答：因為（錯誤的）見解而執取五陰。再者，如果執取（錯誤的）見解，如果執取五陰，認為是最重要的，這稱為見取。問：為什麼稱為戒取？答：因為這種見解執取（錯誤的）戒律，所以稱為戒取。問：這種（錯誤的見解）也執取五陰，為什麼只說執取（錯誤的）戒律呢？答：因為（錯誤的）戒律而執取五陰。再者，因為所修行的緣故，如果執取（錯誤的）戒律，如果執取五陰，認為通過修行可以得到清凈的，這稱為戒取。問：為什麼稱為取（他見）？答：因為執取其他的見解，所以稱為取（他見）。例如身見認為有『我』的存在，邊見認為有斷滅或常恒，邪見誹謗說沒有（因果報應）。見取執取這些見解，認為是第一的。戒取執取這些見解，認為是清凈的。所以執取其他的見解稱為取（他見）。

六愛身：眼觸生愛，取鼻、舌、身、意觸生愛。應該說一愛。如九結（九種煩惱的結縛）中，三界（欲界、色界、無色界）的愛立為一愛結。應該說二愛。如七使（七種潛在的煩惱）中，欲界的愛說為欲愛使，色界和無色界的愛說為有愛使。應該說三愛。如經中所說：『比丘應當知道，愛有三種，即欲愛、色愛、無色愛。』應該說四愛。如經中所說：『愛從四事生。如果比丘、比丘尼因為衣服生愛，生就生，成立就成立，善就善。因為食物生愛，因為臥具生愛，因為有（生存）生愛。』如果比丘、比丘尼生起這樣的愛，（詳細的說明）如上所述。應該說五愛，即因為斷除痛苦而生愛，乃至因為修道而斷愛。應該說九愛，如上上乃至下下的愛。應該說十八愛，如說十八意行。應該說三十六愛，如說三十六愛行。應該說百八愛，如說百八愛行。如果以在身（身體）上，如果以剎那（極短的時間）來計算，那麼就有無量無邊的愛。

【English Translation】 English version: What is ditthupadana (clinging to views)? A bhikkhu (monk) should know that because of clinging to evil views, even if other views involve wrong conduct, there is nothing like it. It is not called wrong view. Question: Why is it called ditthupadana (clinging to views)? Answer: Because of clinging to views, it is called ditthupadana (clinging to views). Question: This view also clings to the five khandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), why only speak of clinging to views? Answer: Because of the view, one clings to the five khandhas (aggregates of existence). Furthermore, if one clings to views, if one clings to the five khandhas (aggregates of existence), considering them to be the most important, this is called ditthupadana (clinging to views). Question: Why is it called silabbatupadana (clinging to rites and rituals)? Answer: Because this view clings to sila (moral practices) , it is called silabbatupadana (clinging to rites and rituals). Question: This (wrong view) also clings to the five khandhas (aggregates of existence), why only speak of clinging to sila (moral practices)? Answer: Because of sila (moral practices), one clings to the five khandhas (aggregates of existence). Furthermore, because of what is practiced, if one clings to sila (moral practices), if one clings to the khandhas (aggregates of existence), considering purification through practice, this is called silabbatupadana (clinging to rites and rituals). Question: Why is it called clinging (to other views)? Answer: Because of clinging to other views, it is called clinging (to other views). For example, sakkaya-ditthi (self-view) considers there to be a 'self', antagrahika-ditthi (extreme views) considers there to be annihilation or permanence, miccha-ditthi (wrong view) slanders and says there is nothing (no karmic retribution). Ditthupadana (clinging to views) clings to these views, considering them to be the most important. Silabbatupadana (clinging to rites and rituals) clings to these views, considering them to be pure. Therefore, clinging to other views is called clinging (to other views).

Six bodies of craving: Craving arises from eye contact, taking craving from nose, tongue, body, and mind contact. One craving should be spoken of. As in the nine samyojanas (fetters), the craving of the three realms (kama-dhatu (desire realm), rupa-dhatu (form realm), arupa-dhatu (formless realm)) is established as one samyojana (fetter) of craving. Two cravings should be spoken of. As in the seven anusayas (latent tendencies), the craving of the kama-dhatu (desire realm) is spoken of as the kama-raga-anusaya (latent tendency of sensual lust), and the craving of the rupa-dhatu (form realm) and arupa-dhatu (formless realm) is spoken of as the bhava-raga-anusaya (latent tendency of craving for existence). Three cravings should be spoken of. As it says in the sutra (discourse): 'A bhikkhu (monk) should know that there are three kinds of craving, namely kama-tanha (craving for sensual pleasures), rupa-tanha (craving for form), and arupa-tanha (craving for formlessness).' Four cravings should be spoken of. As it says in the sutra (discourse): 'Craving arises from four things. If a bhikkhu (monk) or bhikkhuni (nun) develops craving because of clothing, it arises, it is established, it is good. Because of food, craving arises, because of bedding, craving arises, because of existence, craving arises.' If a bhikkhu (monk) or bhikkhuni (nun) develops such craving, (the detailed explanation) is as described above. Five cravings should be spoken of, namely craving arising from the cessation of suffering, up to craving for cessation through cultivation. Nine cravings should be spoken of, such as the highest to the lowest cravings. Eighteen cravings should be spoken of, as in the eighteen mental activities. Thirty-six cravings should be spoken of, as in the thirty-six craving activities. One hundred and eight cravings should be spoken of, as in the one hundred and eight craving activities. If calculated by being in the body, if calculated by the ksana (instant), then there are immeasurable and boundless cravings.

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。問曰。以何等故。世尊廣一愛說六愛。略無量愛說六愛身。答曰。以所依故。若一若無量愛。盡依此六。依六泉六道六識身相應而生。問曰。恚無明。亦依此六。依乃至與六識相應而生。何故唯說六愛身。不說六恚身六無明身。答曰。應說而不說者。當知此說有餘。複次若說愛身。當知亦說恚身無明身。複次以愛在三界通五識身。能自成立。恚雖通五識身。自成立不在三界。無明雖在三界。不通五識身。能自成立。複次愛界別地別種別。廣說如解愛處。問曰。何故名身。答曰。以多故說身。不以剎那頃眼觸生愛名身。乃至多剎那眼觸生愛名身。不以一象名為象軍。乃以多象故。名為象軍。車馬步軍。亦復如是。乃至意觸生多愛。名為愛身。七使。欲愛使。恚使。有愛使。慢使。無明使。見使。疑使。問曰。七使體性是何。答曰。有九十八種。欲愛使欲界五種。愛通六識身。恚使有五種通六識身。有愛使。色無色界愛。有十種。慢使三界有十五種。在意地。無明使三界有十五種。見使欲界有十二。色界有十二。無色界有十二。合三十六種。疑使三界四種所斷。有十二種。此九十八。是七使體。乃至廣說。

已說體性。所以今當說。何故名使。使是何義。答曰。微義是使義。堅著義是使義。相逐義是使義。微義是

【現代漢語翻譯】 現代漢語譯本：問：因為什麼緣故，世尊有時廣泛地用一個『愛』來講述，有時簡略地用無量的『愛』來說明六愛身（指眼觸生愛、耳觸生愛、鼻觸生愛、舌觸生愛、身觸生愛、意觸生愛）呢？ 答：因為所依賴的緣故。無論是一個愛還是無量的愛，都依賴於這六種。它們依賴於六根（眼、耳、鼻、舌、身、意）、六道（色、聲、香、味、觸、法）、與六識身（眼識、耳識、鼻識、舌識、身識、意識）相應而生。 問：嗔恚和無明，也依賴於這六種，依賴於乃至與六識相應而生。為什麼只說六愛身，而不說六恚身、六無明身呢？ 答：應該說而沒有說的，應當知道這種說法是有剩餘的（即已經包含了其他含義）。再者，如果說了愛身，應當知道也說了恚身和無明身。再者，因為愛在三界（欲界、色界、無色界）中普遍存在於五識身（眼識、耳識、鼻識、舌識、身識）中，能夠自己成立。嗔恚雖然也普遍存在於五識身中，但自己成立不在三界中。無明雖然在三界中，但不普遍存在於五識身中，能夠自己成立。再者，愛的界別、地別、種類別各有不同，詳細的解說如同在解釋愛處時一樣。 問：為什麼稱為『身』呢？ 答：因為數量多的緣故，所以說『身』。不是因為剎那間眼觸生愛就稱為『身』，乃至多個剎那眼觸生愛才稱為『身』。不是因為一頭象就稱為象軍，而是因為有很多象，所以稱為象軍。車軍、馬軍、步軍，也是這樣。乃至意觸生起很多愛，才稱為愛身。 七使（指欲愛使、恚使、有愛使、慢使、無明使、見使、疑使）。 問：七使的體性是什麼？ 答：有九十八種。欲愛使在欲界有五種，愛遍通六識身。恚使有五種，遍通六識身。有愛使，在色界和無色界各有五種愛。慢使在三界有十五種，存在於意地。無明使在三界有十五種。見使在欲界有十二種，在色界有十二種，在無色界有十二種，合起來共三十六種。疑使在三界四種所斷（指預流果、一來果、不還果、阿羅漢果）各有十二種。這九十八種，是七使的體性。乃至廣說。 已經說了體性，所以現在應當說，為什麼稱為『使』？『使』是什麼意思？ 答：微細的意思是『使』的意思，堅固執著的意思是『使』的意思，相隨逐的意思是『使』的意思，微細的意思是...

【English Translation】 English version: Question: For what reason does the World Honored One sometimes extensively teach about a single 'love' and sometimes briefly explain the six aggregates of love (referring to love born from eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact) using immeasurable 'love'? Answer: Because of the basis of dependence. Whether it is a single love or immeasurable loves, all depend on these six. They arise dependent on the six sense bases (eye, ear, nose, tongue, body, mind), the six sense objects (form, sound, smell, taste, touch, dharma), and in accordance with the six aggregates of consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Question: Anger and ignorance also depend on these six, depending on and arising in accordance with the six consciousnesses. Why only speak of the six aggregates of love and not the six aggregates of anger or the six aggregates of ignorance? Answer: What should be said but is not said, one should know that this saying has a remainder (i.e., it already includes other meanings). Furthermore, if the aggregates of love are spoken of, one should know that the aggregates of anger and ignorance are also spoken of. Moreover, because love is universally present in the three realms (desire realm, form realm, formless realm) within the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), it can establish itself. Although anger is also universally present in the five consciousnesses, its self-establishment is not in the three realms. Although ignorance is in the three realms, it is not universally present in the five consciousnesses, but it can establish itself. Furthermore, the distinctions of love in terms of realm, ground, and type are different, and the detailed explanation is like when explaining the place of love. Question: Why is it called an 'aggregate' (身, shen)? Answer: Because of the large quantity, it is called an 'aggregate'. It is not that a single moment of love arising from eye contact is called an 'aggregate', but rather multiple moments of love arising from eye contact are called an 'aggregate'. It is not that a single elephant is called an elephant army, but because there are many elephants, it is called an elephant army. The same is true for chariot armies, horse armies, and infantry armies. Similarly, when many loves arise from mind contact, it is called an aggregate of love. The seven anusayas (latent tendencies): desire-love anusaya, anger anusaya, existence-love anusaya, pride anusaya, ignorance anusaya, view anusaya, doubt anusaya. Question: What is the nature of the seven anusayas? Answer: There are ninety-eight types. The desire-love anusaya has five types in the desire realm, and love pervades the six consciousnesses. The anger anusaya has five types and pervades the six consciousnesses. The existence-love anusaya has five types each in the form realm and the formless realm. The pride anusaya has fifteen types in the three realms and exists in the mind ground. The ignorance anusaya has fifteen types in the three realms. The view anusaya has twelve types in the desire realm, twelve types in the form realm, and twelve types in the formless realm, totaling thirty-six types. The doubt anusaya has twelve types each for the four stages of severance (referring to Stream-enterer, Once-returner, Non-returner, and Arhat) in the three realms. These ninety-eight types are the nature of the seven anusayas. And so on, extensively explained. Having spoken of the nature, now we should speak of why it is called 'anusaya'. What is the meaning of 'anusaya'? Answer: The meaning of subtle is the meaning of 'anusaya', the meaning of firm attachment is the meaning of 'anusaya', the meaning of following along is the meaning of 'anusaya', the meaning of subtle is...

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使義者。微名細。如七微塵成一細。堅著義是使義者。乃至一剎那頃。使一微塵亦生於著。相逐義是使義者。如空行水行眾生逐影法。空行者是鳥。水行者是水中蟲。鳥以翅力。欲度大海。海水中蟲。取其相已。而作是念。無有飛鳥能過大海。除金翅鳥王。即逐其影。彼鳥疲極墮水。蟲便吞之。如是諸使得一切時常住身中。若不正思惟。則生依果報果。

複次微者是體。著者是所作。相逐者是得。複次微者是過去使。著是現在使。相逐者是未來使。複次微義著義是相應使義。相逐義是心不相應使義。問曰。無有不相應使。答曰。此中說使得是使。外國法師。說四種義。微義是使義。著義是使義。遍義是使義。相逐義是使義。微義是使義者。此使自性微細。所行亦微細。著義是使義者。彼使於此義堅著。猶如小兒堅著于乳。遍義是使義者。彼使遍在身中。如油在麻中膩在揣中。相逐義是使義者。如空行水行蟲逐影法。複次微義是使義者。是使自體。著義是使義者。是所行。遍義是使義者。是相應。相逐義是使義者。是諸得。應以三事知使。一以自體。二以果。三以人。以自體者。欲愛使如食興渠。恚使如食苦蔘子。有愛使如乳母染污衣。慢使如憍人。無明使如盲人。見使如失道疑使如臨岐路人。果者修行廣佈欲愛

【現代漢語翻譯】 現代漢語譯本：

所謂『使』的含義是：細微難察。比如七個微塵組成一個細塵，『堅著』（牢固執著）是『使』的含義。乃至一剎那間，使一個微塵也產生執著。『相逐』（相互追隨）是『使』的含義，就像空行（飛行）和水行（水中）的眾生追逐影子一樣。空行者指的是鳥類，水行者指的是水中的蟲類。鳥類憑藉翅膀的力量，想要飛越大海。海中的蟲類觀察到鳥類的影子后，便這樣想：沒有鳥類能夠飛越大海，除非是金翅鳥王（Garuda）。於是就追逐鳥的影子。那隻鳥疲憊不堪，掉入水中，蟲子便吞食了它。像這樣，各種『使』時刻常住在身中，如果不進行正確的思考，就會產生依賴果報的果。

進一步說，『微』指的是本體，『著』指的是所作，『相逐』指的是獲得。進一步說，『微』指的是過去的『使』，『著』指的是現在的『使』，『相逐』指的是未來的『使』。進一步說，『微』和『著』的含義是相應的『使』的含義，『相逐』的含義是心不相應的『使』的含義。有人問：難道沒有不相應的『使』嗎？回答說：這裡所說的『使』，指的是能夠產生作用的『使』。外國的法師，說了四種含義：『微』是『使』的含義，『著』是『使』的含義，『遍』是『使』的含義，『相逐』是『使』的含義。『微』是『使』的含義，指的是這種『使』的自性非常微細，所起的作用也非常微細。『著』是『使』的含義，指的是這種『使』對於某種義理非常執著，就像小孩子執著于乳汁一樣。『遍』是『使』的含義，指的是這種『使』遍佈全身，就像油在麻中，膩在麵團中一樣。『相逐』是『使』的含義，就像空行和水行的蟲類追逐影子一樣。進一步說，『微』是『使』的自體，『著』是『使』的作用，『遍』是『使』的相應，『相逐』是諸種獲得。應該通過三件事來了解『使』：一是以自體，二是以果，三是以人。以自體來說，欲愛使（Kama-raga anusaya）就像吃了興渠一樣，嗔恚使（Pratigha anusaya）就像吃了苦蔘子一樣，有愛使（Bhava-raga anusaya）就像被乳母污染的衣服一樣，慢使（Mana anusaya）就像驕傲的人一樣，無明使（Avidya anusaya）就像盲人一樣，見使（Dristi anusaya）就像迷路的人一樣，疑使（Vicikitsa anusaya）就像站在岔路口的人一樣。果報是修行廣泛地散佈欲愛。

【English Translation】 English version:

'Making' means subtle and minute. For example, seven subtle dust particles form one minute dust particle. 'Firmly clinging' is the meaning of 'making'. Even in a single kshana (instant), it causes a single minute dust particle to generate attachment. 'Following each other' is the meaning of 'making', like how beings that travel in the sky (birds) and beings that travel in water (aquatic insects) follow shadows. Those who travel in the sky are birds, and those who travel in water are insects in the water. Birds, relying on the strength of their wings, want to cross the great ocean. Insects in the sea, observing the shadow of the bird, think: 'No bird can cross the great ocean except for the Garuda (golden-winged bird king).' Thus, they follow its shadow. When the bird becomes exhausted and falls into the water, the insects devour it. In this way, all the 'makings' constantly reside in the body. If one does not contemplate correctly, it will generate dependence on the results of karma.

Furthermore, 'minute' refers to the substance, 'clinging' refers to the action, and 'following each other' refers to the attainment. Furthermore, 'minute' refers to past 'making', 'clinging' refers to present 'making', and 'following each other' refers to future 'making'. Furthermore, the meaning of 'minute' and 'clinging' is the meaning of associated 'making', and the meaning of 'following each other' is the meaning of non-associated 'making'. Someone asks: 'Are there no non-associated 'makings'?' The answer is: 'Here, 'making' refers to that which can produce an effect.' Foreign Dharma masters speak of four meanings: 'minute' is the meaning of 'making', 'clinging' is the meaning of 'making', 'pervading' is the meaning of 'making', and 'following each other' is the meaning of 'making'. 'Minute' is the meaning of 'making', referring to the subtle nature of this 'making' and its subtle actions. 'Clinging' is the meaning of 'making', referring to how this 'making' firmly clings to a certain principle, just as a child firmly clings to milk. 'Pervading' is the meaning of 'making', referring to how this 'making' pervades the entire body, like oil in sesame seeds or grease in dough. 'Following each other' is the meaning of 'making', like how beings that travel in the sky and beings that travel in water follow shadows. Furthermore, 'minute' is the substance of 'making', 'clinging' is the action, 'pervading' is the association, and 'following each other' is the various attainments. One should understand 'making' through three things: first, through its substance; second, through its result; and third, through the person. In terms of substance, Kama-raga anusaya (the latent tendency of desire and attachment) is like eating asafoetida, Pratigha anusaya (the latent tendency of aversion) is like eating bitter Sophora seeds, Bhava-raga anusaya (the latent tendency of attachment to existence) is like clothing stained by a wet nurse, Mana anusaya (the latent tendency of conceit) is like an arrogant person, Avidya anusaya (the latent tendency of ignorance) is like a blind person, Dristi anusaya (the latent tendency of wrong views) is like a person who has lost their way, and Vicikitsa anusaya (the latent tendency of doubt) is like a person standing at a crossroads. The result is that cultivation widely spreads desire and attachment.

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使。生雀鴛鴦鴿中。修行廣佈恚使。生毒蛇中。修行廣佈有愛使。生色無色界中。修行廣佈慢使。生卑賤中。修行廣佈無明使。生盲闇中。修行廣佈見使。生外道中。修行廣佈疑使。生於邊地。以人者。欲愛使以難陀等知。恚使以氣噓指鬘等知。有愛使以阿私陀阿羅吒優陀迦等知。慢使以摩那答陀等知。無明使以優樓頻螺迦葉等知。疑使以摩勒迦子等知。

問曰。何故嫉慳不立使耶。答曰。無使相故不立使。複次嫉慳是粗煩惱。微細是使。嫉慳性重。使性輕。嫉慳性遲。使性捷疾。複次嫉慳習氣不牢固。使性習氣牢固。習氣牢固者立使。不牢固者不立。如燒草燒裸皮處。火滅其地即冷。嫉慳習氣。亦復如是。如燒佉陀羅木。火雖久滅。其地猶熱。使性習氣。當知亦如是。九結。愛結。恚結。慢結。無明結。見結。取結。疑結。嫉結。慳結。問曰。九結體性是何。答曰。有百種愛結三界有十五種恚結有五種。慢結三界有十五種。無明結三界有十五種。見結有十八種。身見三界有三種。邊見亦爾。邪見三界有十二種。取結有十八種。見取三界有十二種。戒取三界有六種。疑結三界有十二種。嫉慳欲界修道所斷有二。

已說體性。所以今當說。何故名結。結有何義。答曰。系義是結義。合苦義是結義。雜毒義是

【現代漢語翻譯】 現代漢語譯本： 因為貪愛，眾生會轉生到麻雀、鴛鴦、鴿子等生命中。如果修習並廣泛散佈嗔恚，眾生會轉生到毒蛇中。如果修習並廣泛散佈有愛（對存在的愛），眾生會轉生到無色界中。如果修習並廣泛散佈傲慢，眾生會轉生到卑賤的生命中。如果修習並廣泛散佈無明（無知），眾生會轉生到盲昧黑暗的地方。如果修習並廣泛散佈邪見，眾生會轉生到外道中。如果修習並廣泛散佈懷疑，眾生會轉生到邊遠地區。 以人為例子，欲愛（kama-raga）的例子可以從難陀（Nanda）等人那裡得知。嗔恚（dosa）的例子可以從氣噓指鬘（Angulimala）等人那裡得知。有愛（bhava-raga）的例子可以從阿私陀（Asita）、阿羅吒（Arata）、優陀迦（Udraka）等人那裡得知。傲慢（mana）的例子可以從摩那答陀（Manaddata）等人那裡得知。無明（avijja）的例子可以從優樓頻螺迦葉（Uruvilva-Kasyapa）等人那裡得知。懷疑（vicikiccha）的例子可以從摩勒迦子（Malunkyaputta）等人那裡得知。 問：為什麼嫉妒和慳吝不被列為『使』（anusaya）呢？ 答：因為它們沒有『使』的特性，所以不被列為『使』。此外，嫉妒和慳吝是粗重的煩惱，而『使』是微細的煩惱。嫉妒和慳吝的性質強烈，而『使』的性質輕微。嫉妒和慳吝的反應遲緩，而『使』的反應迅速。 再者，嫉妒和慳吝的習氣不牢固，而『使』的習氣牢固。習氣牢固的就被立為『使』，不牢固的就不立。就像燒草或燒裸露的面板，火熄滅后地面立刻冷卻。嫉妒和慳吝的習氣也是如此。就像燒佉陀羅木（khadira），即使火熄滅很久，地面仍然很熱。『使』的習氣，應當知道也是如此。 九結（nava samyojanas）：愛結（raga-samyojana），恚結（dosa-samyojana），慢結（mana-samyojana），無明結（avijja-samyojana），見結（ditthi-samyojana），取結（silabbata-paramasa-samyojana），疑結（vicikiccha-samyojana），嫉結（issa-samyojana），慳結（macchariya-samyojana）。 問：九結的體性是什麼？ 答：有百種愛結，遍佈三界（欲界、色界、無色界），共有十五種恚結，共有五種慢結，遍佈三界共有十五種無明結，遍佈三界共有十五種見結，共有十八種。身見（sakkaya-ditthi）遍佈三界共有三種，邊見（antagrahika-ditthi）也是如此。邪見（miccha-ditthi）遍佈三界共有十二種。取結共有十八種。見取（ditthupadana）遍佈三界共有十二種，戒取（silabbatupadana）遍佈三界共有六種。疑結遍佈三界共有十二種。嫉結和慳結只在欲界中，是修道所斷的，共有兩種。 已經說了體性，現在應當說，為什麼稱為『結』（samyojana）？『結』有什麼含義？ 答：繫縛的意思是『結』的含義。與苦結合的意思是『結』的含義。混合毒藥的意思是『結』的含義。

【English Translation】 English version: Due to attachment, beings are born among sparrows, mandarin ducks, pigeons, and so on. By practicing and widely spreading hatred, beings are born among poisonous snakes. By practicing and widely spreading attachment to existence (bhava-raga), beings are born in the Formless Realm (Arupa-dhatu). By practicing and widely spreading conceit, beings are born into lowly existences. By practicing and widely spreading ignorance (avijja), beings are born in places of blindness and darkness. By practicing and widely spreading wrong views, beings are born among non-Buddhist paths. By practicing and widely spreading doubt, beings are born in remote regions. For example, instances of sensual desire (kama-raga) can be known from Nanda and others. Instances of hatred (dosa) can be known from Angulimala and others who blew air with their fingers. Instances of attachment to existence (bhava-raga) can be known from Asita, Arata, Udraka, and others. Instances of conceit (mana) can be known from Manaddata and others. Instances of ignorance (avijja) can be known from Uruvilva-Kasyapa and others. Instances of doubt (vicikiccha) can be known from Malunkyaputta and others. Question: Why are jealousy and stinginess not established as 'anusaya' (latent tendencies)? Answer: Because they do not have the characteristics of 'anusaya', they are not established as 'anusaya'. Furthermore, jealousy and stinginess are coarse defilements, while 'anusaya' are subtle defilements. The nature of jealousy and stinginess is strong, while the nature of 'anusaya' is light. The reaction of jealousy and stinginess is slow, while the reaction of 'anusaya' is swift. Moreover, the habitual tendencies of jealousy and stinginess are not firm, while the habitual tendencies of 'anusaya' are firm. Those with firm habitual tendencies are established as 'anusaya', while those without are not. It is like burning grass or burning bare skin; once the fire is extinguished, the ground immediately cools. The habitual tendencies of jealousy and stinginess are also like this. It is like burning khadira wood; even if the fire has been extinguished for a long time, the ground is still hot. The habitual tendencies of 'anusaya' should be known to be like this. The nine fetters (nava samyojanas): the fetter of attachment (raga-samyojana), the fetter of hatred (dosa-samyojana), the fetter of conceit (mana-samyojana), the fetter of ignorance (avijja-samyojana), the fetter of views (ditthi-samyojana), the fetter of clinging to rites and rituals (silabbata-paramasa-samyojana), the fetter of doubt (vicikiccha-samyojana), the fetter of jealousy (issa-samyojana), the fetter of stinginess (macchariya-samyojana). Question: What is the nature of the nine fetters? Answer: There are a hundred types of attachment, pervading the three realms (desire realm, form realm, formless realm). There are fifteen types of hatred, five types of conceit, fifteen types of ignorance pervading the three realms, fifteen types of views pervading the three realms, and eighteen types of views in total. Self-view (sakkaya-ditthi) pervades the three realms and has three types. Clinging to extreme views (antagrahika-ditthi) is the same. Wrong view (miccha-ditthi) pervades the three realms and has twelve types. Clinging has eighteen types. Clinging to views (ditthupadana) pervades the three realms and has twelve types. Clinging to rites and rituals (silabbatupadana) pervades the three realms and has six types. Doubt pervades the three realms and has twelve types. Jealousy and stinginess are only in the desire realm, are abandoned by cultivation, and have two types. Having spoken of the nature, now it should be said, why are they called 'samyojana' (fetters)? What is the meaning of 'samyojana'? Answer: The meaning of binding is the meaning of 'samyojana'. The meaning of combining with suffering is the meaning of 'samyojana'. The meaning of mixing poison is the meaning of 'samyojana'.

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結義。余如三結處說。已總說九結所以。一一所以今當說云何愛結。答曰。三界愛立愛結。欲界愛立欲愛使。色無色界愛立有愛使。經說有三愛。欲愛。色愛。無色愛。此三種有何差別。答曰。受佛化者有三種。利根中根鈍根。為利根者說愛結。中根者說欲愛使有愛使鈍根者說三愛。如利根中根鈍根。久行已行初行。樂略樂廣樂略。廣說亦如是。複次同苦系義故。欲界愛亦同苦系。色無色界愛亦同苦系故。云何恚結。害眾生者是也。問曰。如於非眾生法中。亦起于害何故但說害眾生耶。答曰。于眾生數法中起恚多。非眾生數起恚少。複次于眾生數起恚罪重。于非眾生數起恚罪輕。複次因眾生數恚。亦恚非眾生數。云何慢結。答曰。七種慢。是慢使。一慢。二大慢。三慢大慢。四我慢。五增上慢。六如慢。七邪慢。廣說如雜揵度。云何無明結。答曰。三界無知。如是說者好。若作是說。緣三界無知者。則不攝無漏緣使。云何見結。答曰。三見是也。謂身見。邊見。邪見。云何取結。答曰。二取是也。謂見取。戒取。廣說如波那羅經。問曰。何故五見三見立見結。二見立取結耶。答曰。同苦系義故。身見名女聲。是苦系義非樂。如身見。邊見邪見亦如是。見取戒取名男聲。是苦系義非樂(天竺聲論法有男聲女聲非男非女聲

【現代漢語翻譯】 現代漢語譯本： 結縛的定義。如同前面三結所說。已經總括地說明了九結的含義。現在應當一一說明。什麼是愛結？回答：對三界的愛戀構成了愛結。對欲界的愛戀構成了欲愛隨使。對色界和無色界的愛戀構成了有愛隨使。經書中說了三種愛：欲愛、色愛、無色愛。這三種愛有什麼差別？回答：接受佛陀教化的人有三種根器：利根、中根、鈍根。為利根者說愛結，為中根者說欲愛隨使和有愛隨使，為鈍根者說三種愛。如同利根、中根、鈍根，久修行的、已修行的、初修行的，喜歡簡略的、喜歡廣博的、喜歡簡略。廣說也是如此。再者，因為都與苦相聯繫，所以欲界的愛也與苦相聯繫，色界和無色界的愛也與苦相聯繫。什麼是恚結？回答：傷害眾生就是恚結。問：如果對於非眾生的事物，也產生嗔恚，為什麼只說傷害眾生呢？回答：因為對於眾生，產生嗔恚的情況更多；對於非眾生，產生嗔恚的情況較少。再者，對於眾生產生嗔恚，罪過更重；對於非眾生產生嗔恚，罪過更輕。再者，因為對眾生的嗔恚，也會導致對非眾生的嗔恚。什麼是慢結？回答：七種慢就是慢隨使。一、慢（mana），二、大慢（atimāna），三、慢過慢（mānātimāna），四、我慢（asmimāna），五、增上慢（adhimāna），六、如是慢（ūnamāna），七、邪慢（micchāmāna）。詳細的解釋如同《雜犍度》（雜阿含經）。什麼是無明結？回答：對三界的無知。這樣說比較好。如果說，以三界的無知為緣，那麼就不能涵蓋無漏的緣起隨使。什麼是見結？回答：三種見就是見結，即身見（sakkāya-ditthi，認為五蘊和合的身體是真實的我）、邊見（antagāhika-ditthi，執著于斷滅或常恒的極端見解）、邪見（micchā-ditthi，否定因果的錯誤見解）。什麼是取結？回答：兩種取就是取結，即見取（ditthi-upādāna，執著于自己的錯誤見解）和戒禁取（sīlabbatupādāna，執著于不正確的戒律和苦行）。詳細的解釋如同《波那羅經》。問：為什麼五見中的三種見立為見結，兩種見立為取結呢？回答：因為它們與苦的聯繫方式不同。身見被稱為女聲，是與苦相聯繫的，而不是樂。如同身見，邊見和邪見也是如此。見取和戒禁取被稱為男聲，是與苦相聯繫的，而不是樂。（天竺的聲論法有男聲、女聲、非男非女聲）

【English Translation】 English version: Definition of fetters. As said in the previous three fetters. The meaning of the nine fetters has been summarized. Now, each one should be explained individually. What is the attachment-fetter (rāga-samyojana)? Answer: Attachment to the three realms constitutes the attachment-fetter. Attachment to the desire realm constitutes the attachment-anusaya (kāma-rāga-anusaya). Attachment to the form and formless realms constitutes the existence-anusaya (rūpa-rāga-anusaya and arūpa-rāga-anusaya). The scriptures speak of three kinds of attachment: desire-attachment, form-attachment, and formless-attachment. What is the difference between these three kinds of attachment? Answer: There are three types of people who accept the Buddha's teachings: those with sharp faculties, those with medium faculties, and those with dull faculties. For those with sharp faculties, the attachment-fetter is taught; for those with medium faculties, the desire-attachment-anusaya and existence-attachment-anusaya are taught; for those with dull faculties, the three attachments are taught. Just like sharp, medium, and dull faculties, those who have practiced for a long time, those who have already practiced, and those who are just beginning to practice, those who prefer brevity, those who prefer extensiveness, and those who prefer brevity. Extensive explanation is also the same. Furthermore, because they are all related to suffering, attachment to the desire realm is also related to suffering, and attachment to the form and formless realms is also related to suffering. What is the aversion-fetter (paṭigha-samyojana)? Answer: Harming sentient beings is the aversion-fetter. Question: If aversion also arises towards non-sentient things, why only speak of harming sentient beings? Answer: Because aversion arises more often towards sentient beings; aversion arises less often towards non-sentient beings. Furthermore, generating aversion towards sentient beings is a heavier offense; generating aversion towards non-sentient beings is a lighter offense. Furthermore, because aversion towards sentient beings can also lead to aversion towards non-sentient beings. What is the conceit-fetter (māna-samyojana)? Answer: The seven kinds of conceit are the conceit-anusaya. 1. Conceit (mana), 2. Excessive conceit (atimāna), 3. Conceit beyond conceit (mānātimāna), 4. I-conceit (asmimāna), 5. Superiority conceit (adhimāna), 6. "Such as" conceit (ūnamāna), 7. Wrong conceit (micchāmāna). Detailed explanations are as in the Saṃyukta-āgama. What is the ignorance-fetter (avijjā-samyojana)? Answer: Ignorance of the three realms. It is better to say it this way. If it is said that ignorance of the three realms is the condition, then it cannot cover the unwholesome root of ignorance that is free from outflows (anāsava). What is the view-fetter (diṭṭhi-samyojana)? Answer: The three views are the view-fetter, namely, self-view (sakkāya-ditthi, the view that the aggregates are 'I' or 'mine'), extreme view (antagāhika-ditthi, the view that after death the self either continues eternally or is annihilated), and wrong view (micchā-ditthi, denial of cause and effect). What is the grasping-fetter (upādāna-samyojana)? Answer: The two graspings are the grasping-fetter, namely, view-grasping (ditthi-upādāna, clinging to one's own views) and habit-and-ceremony-grasping (sīlabbatupādāna, clinging to rites and rituals). Detailed explanations are as in the Pāṇavāra Sutta. Question: Why are three of the five views established as the view-fetter, and two views established as the grasping-fetter? Answer: Because their connection to suffering is different. Self-view is called feminine, and is related to suffering, not pleasure. Just like self-view, extreme view and wrong view are also the same. View-grasping and habit-and-ceremony-grasping are called masculine, and are related to suffering, not pleasure. (In Indian phonology, there are masculine, feminine, and neuter sounds.)

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)。複次此二結體等攝使亦等。體等者見結體有十八。取結體亦十八。攝亦如是。複次若見行邪行。非取是見結。若見行邪行取。非見是取結。云何疑結。于諦猶豫。何以作此論耶。答曰。欲令疑意得決定故。若遠見高物。疑為是人耶為是杌耶。若知是人。疑為是男耶為是女耶。見二道疑為是所趣道。為非所趣道耶。見二衣二缽。疑為是我衣缽耶。為非我衣缽耶。人謂如此是實疑結。欲令此義決定是欲界不隱沒無記邪智。若疑為有苦集滅道。為無苦集滅道耶。此是實疑。是名疑結。云何嫉結。答曰。見他善好心不忍。云何慳結。答曰。心慳著。問曰。何故作此論耶。答曰。欲令疑者得決定故。世人于嫉作慳想。于慳作嫉想。若人見他好物。心生嫉者。世人言此人慳。此非是慳乃是嫉。若人見他牢藏己妻。世人言是嫉。而實非嫉乃是慳。為斷如是嫉是慳想慳是嫉想亦顯嫉慳差別之相。而作此論。云何嫉結。見他善好心不忍。為斷如是嫉是慳意此結是不忍相。非慳著相。若見他有好物。便生嫉心。此於我為好。云何慳結。答曰。心慳著。作如是說。已斷慳作嫉想。此結是慳著相。非不忍相。善守護己妻。不令出故。

問曰。何故於十纏中嫉慳為結。非余纏耶。答曰。無結相者不立。有結相者便立。複次以現其終故。

於十纏中。嫉慳是終。複次此二能自成立。無有二相能自成立者。以自力用故成立。無二相者。一向不善故。忿纏覆纏能自成立。無有二相。然外國法師說。此二是使。不說是纏故不應問。睡掉不能自成立。以因他力故立。非不二相。以不善無記故。眠悔雖能自成立亦非不二相。以眠有善不善無記悔善不善故。無慚無愧。雖非二相。而自不成立。因他力故。嫉慳非二相。亦自成立故。複次此二結是下賤可呵責法。複次此是惡人下人所行故。若世人供養他。何故生嫉。雖復積聚百千財寶。不能持五錢至於後世。若當施於他者。有何過。複次世間以此二結故。曾多受毀辱。世人輕毀二法。謂無威勢貧窮者。以修行廣佈嫉結。令無威勢。修行廣佈慳結。令人貧窮。若人貧窮無有威勢。父母兄弟親屬僮僕。乃至己妻。而輕賤之。複次此二結。于欲界眾生。能為二事。一如獄卒。二如守門人。如人閉在牢獄。以二人守。不令出行。譬如清凈莊嚴園林。以二人守門。不令人入惡道。當知如牢獄嫉慳。當知如獄卒眾生。所以不能出惡道獄者。以嫉慳所守故。人天如清凈莊嚴園林。嫉慳如二守門者。眾生所以不得人天中樂。以嫉慳故。以是事故。嫉慳立結。如經說釋提桓因往至佛所而作是問。世尊人天多行何結。阿修羅揵闥婆。乃至廣

【現代漢語翻譯】 現代漢語譯本 在十纏（dasa pariklesa）中，嫉（irshya）和慳（matsarya）是最終的兩個。而且，這二者能夠自我成立，沒有其他二相（dvi-laksana）能夠自我成立。因為它們依靠自身的力量和作用而成立。沒有二相，是因為它們完全是不善的。忿（krodha）纏和覆（mraksha）纏能夠自我成立，也沒有二相。然而，外國的法師說，這二者是使（anusaya），而不是纏，所以不應該提問。睡眠（styana）和掉舉（auddhatya）不能自我成立，因為它們依賴於其他力量而成立，並非沒有二相，因為它們是不善和無記的。睡眠和後悔（kaukृत्य）雖然能夠自我成立，但也不是沒有二相，因為睡眠有善、不善和無記三種，後悔也有善和不善兩種。無慚（ahrikya）和無愧（anapatrapya）雖然不是二相，但自身不能成立，因為它們依賴於其他力量。嫉和慳不是二相，而且能夠自我成立。此外，這二者是應當受到呵責的結（bandhana）。再者，這二者是惡人和下等人所行的。如果世人供養他人，為什麼會產生嫉妒？即使積聚了成百上千的財寶，也不能帶走五錢到後世。如果用來佈施給他人，有什麼過錯呢？再者，世間因為這兩種結的緣故，曾經多次遭受毀辱。世人輕視和譭謗這兩種法，認為沒有威勢和貧窮的人，是因為修行和廣佈嫉結，導致沒有威勢；修行和廣佈慳結，導致貧窮。如果一個人貧窮且沒有威勢，父母兄弟親屬僮僕，乃至自己的妻子，都會輕視他。再者，這兩種結，對於欲界（kama-dhatu）的眾生，能夠造成兩種影響：一是像獄卒，二是像守門人。就像一個人被關在牢獄裡，由兩個人看守，不讓他出去。譬如一個清凈莊嚴的園林，由兩個人守門，不讓人進入惡道。應當知道，牢獄就像嫉和慳，獄卒就像眾生。眾生之所以不能脫離惡道之獄，是因為被嫉和慳所看守。人天（deva）就像清凈莊嚴的園林，嫉和慳就像兩個守門人。眾生之所以不能得到人天中的快樂，是因為嫉和慳的緣故。因為這個緣故，嫉和慳被立為結。如經中所說，釋提桓因（Sakro devanam indrah，帝釋天）前往佛所，並作此問：世尊，人天多行何結？阿修羅（asura）、乾闥婆（gandharva），乃至...

【English Translation】 English version Among the ten fetters (dasa pariklesa), jealousy (irshya) and stinginess (matsarya) are the final ones. Furthermore, these two can establish themselves; there are no other two characteristics (dvi-laksana) that can establish themselves, because they are established by their own power and function. 'Without two characteristics' means they are entirely unwholesome. Anger (krodha) and concealment (mraksha) can establish themselves and do not have two characteristics. However, foreign Dharma masters say that these two are latent tendencies (anusaya), not fetters, so they should not be questioned. Sleep (styana) and restlessness (auddhatya) cannot establish themselves, because they are established by relying on other forces; they are not without two characteristics, because they are unwholesome and neutral. Sleep and regret (kaukृत्य), although they can establish themselves, are also not without two characteristics, because sleep has three types: wholesome, unwholesome, and neutral; regret has two types: wholesome and unwholesome. Shamelessness (ahrikya) and lack of embarrassment (anapatrapya), although they are not two characteristics, cannot establish themselves, because they rely on other forces. Jealousy and stinginess are not two characteristics, and they can establish themselves. Moreover, these two are fetters (bandhana) that should be blamed. Furthermore, these two are practiced by evil and inferior people. If worldly people make offerings to others, why does jealousy arise? Even if one accumulates hundreds of thousands of treasures, one cannot take five coins to the next life. If one uses them to give to others, what fault is there? Furthermore, in the world, because of these two fetters, one has often suffered humiliation. Worldly people despise and slander these two dharmas, thinking that those without power and who are poor are because they cultivate and widely spread the fetter of jealousy, causing them to have no power; cultivating and widely spreading the fetter of stinginess causes people to be poor. If a person is poor and has no power, their parents, siblings, relatives, servants, and even their own wife will despise them. Furthermore, these two fetters, for sentient beings in the desire realm (kama-dhatu), can have two effects: one is like prison guards, and the other is like gatekeepers. Just as a person is locked in prison, guarded by two people, not allowed to go out. For example, a pure and adorned garden is guarded by two gatekeepers, not allowing people to enter evil paths. One should know that the prison is like jealousy and stinginess, and the prison guards are like sentient beings. The reason why sentient beings cannot escape the prison of evil paths is because they are guarded by jealousy and stinginess. Devas (deva) and humans are like a pure and adorned garden, and jealousy and stinginess are like two gatekeepers. The reason why sentient beings cannot obtain the happiness of devas and humans is because of jealousy and stinginess. For this reason, jealousy and stinginess are established as fetters. As the sutra says, Sakro devanam indrah (釋提桓因, the lord of devas) went to the Buddha and asked this question: 'World Honored One, what fetters do devas and humans mostly practice? Asuras (asura), Gandharvas (gandharva), and so on...'

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說。佛告憍尸迦。人天多行嫉結慳結。阿修羅。龍迦樓羅。揵闥婆。緊那羅。摩睺羅伽。如是等眾生。亦多行嫉結慳結。問曰。眾生或有九結。或有六結。或有三結。或有無結。九結者。具縛凡夫。有六結者。是離欲界欲凡夫。未離欲愛聖人。有三結者。離欲聖人。無結者。是阿羅漢。無有眾產生就二結一結者。何故世尊說。人天阿修羅等。多成就二結。答曰。以嫉慳是富貴人所行。帝釋於二天中尊。複次以此二結故人天阿修羅。數數共鬥。諸天有好食。阿修羅有好女。諸天慳惜于食。不欲令余去。于女生嫉言。於我等好。阿修羅于女慳惜。不欲令出。于食生嫉言。於我等好。諸天為女故。下詣阿修羅城。阿修羅為食故。上詣天城。以是事故。天阿修羅。數數共鬥。爾時帝釋。從戰陣出。心懷恐怖戰慄。未久之間。往詣佛所。而白佛言。天人阿修羅等。以何結故。數數共鬥。世尊以方便力。而作是說。帝釋當知。以嫉慳二結。為汝作患。生恐怖厄難。猶如重擔。以是事故。人天阿修羅等。以此二結數數共鬥。

九十八使。問曰。何故作此論。答曰。欲斷著文沙門意故。有著文沙門所說而受持之。復作是言。佛說七使。誰聰明過佛者。說九十八使耶。欲斷如是說者意故。亦欲說九十八使體相性分。以是事故。而作

【現代漢語翻譯】 現代漢語譯本：佛陀告訴憍尸迦（Śakra，帝釋天）：『人天界眾生大多懷有嫉妒和慳吝的煩惱。阿修羅（Asura，非天）、龍（Nāga）、迦樓羅（Garuda，金翅鳥）、乾闥婆（Gandharva，香音神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）等眾生，也大多懷有嫉妒和慳吝的煩惱。』 有人問：『眾生有的有九種煩惱，有的有六種煩惱，有的有三種煩惱，有的沒有煩惱。具有九種煩惱的是被完全束縛的凡夫。具有六種煩惱的是脫離欲界的凡夫，以及尚未脫離對欲愛執著的聖人。具有三種煩惱的是脫離欲界的聖人。沒有煩惱的是阿羅漢（Arhat，應供）。沒有眾生是成就兩種或一種煩惱的，為什麼世尊說人天、阿修羅等大多成就兩種煩惱呢？』 佛陀回答說：『因為嫉妒和慳吝是富貴之人常有的行為。帝釋天（Śakra）在二天（指天界和阿修羅界）中最為尊貴。而且，因為這兩種煩惱，人天和阿修羅經常互相爭鬥。諸天有美味的食物，阿修羅有美麗的女子。諸天吝惜食物，不希望別人分享。對於女子，則心生嫉妒，說她們只屬於自己。阿修羅吝惜女子，不希望她們外出。對於食物，則心生嫉妒，說它們只屬於自己。諸天爲了女子，下到阿修羅的城市。阿修羅爲了食物，上到天人的城市。因為這個緣故，天人和阿修羅經常互相爭鬥。』 當時，帝釋天（Śakra）從戰場上出來，心中充滿恐懼和戰慄。不久之後，他前往佛陀處，對佛陀說：『天人、阿修羅等，因為什麼煩惱而經常互相爭鬥？』世尊以方便之力，這樣說道：『帝釋天（Śakra），你應該知道，因為嫉妒和慳吝這兩種煩惱，給你帶來禍患，讓你產生恐懼和厄難，就像揹負著沉重的負擔。因為這個緣故，人天、阿修羅等，因為這兩種煩惱而經常互相爭鬥。』 九十八使（98 Bondages）。有人問：『為什麼要作這部論？』佛陀回答說：『爲了斷除那些執著于文字的沙門（Śrāmaṇa，出家修行者）的意念。有些執著于文字的沙門，宣揚並受持這樣的觀點，還說：『佛陀只說了七使（Seven Bondages），誰比佛陀更聰明，能說出九十八使呢？』爲了斷除這些人的想法，也爲了說明九十八使的體相、性質和分類，所以才作這部論。』

【English Translation】 English version: The Buddha said to Śakra (Śakra, Lord of the Devas): 'Beings in the realms of humans and devas (gods) mostly harbor the afflictions of jealousy and stinginess. Asuras (Asura, demigods), Nāgas (Nāga, serpent deities), Garudas (Garuda, mythical bird-like beings), Gandharvas (Gandharva, celestial musicians), Kinnaras (Kinnara, mythical beings, half-human and half-horse), and Mahoragas (Mahoraga, great serpent deities), and other such beings, also mostly harbor the afflictions of jealousy and stinginess.' Someone asked: 'Some beings have nine bonds, some have six bonds, some have three bonds, and some have no bonds. Those with nine bonds are ordinary beings completely bound. Those with six bonds are ordinary beings who have detached from the desire realm, and noble ones who have not yet detached from desire-attachment. Those with three bonds are noble ones who have detached from the desire realm. Those with no bonds are Arhats (Arhat, worthy ones). No beings attain two or one bond, so why does the World-Honored One say that humans, devas, asuras, and others mostly attain two bonds?' The Buddha replied: 'Because jealousy and stinginess are commonly practiced by the wealthy and noble. Śakra (Śakra) is the most honored among the two realms (referring to the realms of devas and asuras). Moreover, because of these two bonds, humans, devas, and asuras frequently fight each other. The devas have delicious food, and the asuras have beautiful women. The devas are stingy with their food, not wanting others to share it. Regarding the women, they become jealous, saying they belong only to themselves. The asuras are stingy with their women, not wanting them to go out. Regarding the food, they become jealous, saying it belongs only to themselves. The devas, for the sake of the women, descend to the cities of the asuras. The asuras, for the sake of the food, ascend to the cities of the devas. For this reason, the devas and asuras frequently fight each other.' At that time, Śakra (Śakra) emerged from the battlefield, his heart filled with fear and trembling. Not long after, he went to the Buddha and said to the Buddha: 'Devas, humans, asuras, and others, due to what afflictions do they frequently fight each other?' The World-Honored One, with skillful means, spoke thus: 'Śakra (Śakra), you should know that because of the two afflictions of jealousy and stinginess, they bring you trouble, causing you to experience fear and hardship, like carrying a heavy burden. For this reason, humans, devas, asuras, and others frequently fight each other because of these two afflictions.' The Ninety-Eight Bondages (98 Bondages). Someone asked: 'Why is this treatise composed?' The Buddha replied: 'To sever the intentions of those Śrāmaṇas (Śrāmaṇa, wandering ascetics) who are attached to the letter of the scriptures. Some Śrāmaṇas who are attached to the letter of the scriptures proclaim and uphold such views, saying: 'The Buddha only spoke of the Seven Bondages, who is more intelligent than the Buddha to speak of the Ninety-Eight Bondages?' To sever the thoughts of these people, and also to explain the substance, nature, and categories of the Ninety-Eight Bondages, this treatise is composed.'

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此論。佛經說七使。以界以種以行。有九十八使。七使中欲愛使。於九十八使中。以種故有五。恚使亦爾。七使中有愛使。於九十八使中。以界故有二。以種故有五。以界以種故有十。七使中慢使於九十八使中。以界故有三。以種故有五。以界以種。使有十五。無明使亦爾。七使中見使於九十八使中。以界故有三。以行故有五。以種故有十二。以界以種以行故。有三十六。七使中疑使於九十八使中。以界故有三。以種故有四。以界以種故有十二。◎

阿毗曇毗婆沙論卷第二十七 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十八

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使揵度不善品之四

◎此三結幾不善幾無記。乃至九十八使。幾不善幾無記。問曰。何故作此論。答曰。或有說。一切煩惱。儘是不善。以無巧便所持故。如譬喻者。作如是說。為斷如是意亦明煩惱是不善無記故。若無巧便所持是不善者。諸煩惱。應言無巧便。不應言是不善。所以者何。無巧便是無知持是相應。不可以自體還應自體。複次或有說。欲界諸煩惱。儘是不善。色無色界諸煩惱。儘是無記。為斷如是說者意。亦明身見邊見是無記法故。而作此論。復

【現代漢語翻譯】 現代漢語譯本： 此論述中，佛經提到七種隨眠（七使，Sapta Anusaya）。根據界（Dhatu）、種（Gotra）、行（Charita）的不同，共有九十八種隨眠（九十八使，Ninety-eight Anusaya）。七使中的欲愛隨眠（Kama-raga Anusaya），在九十八使中，因種類的不同而有五種。嗔恚隨眠（Pratigha Anusaya）也是如此。七使中的有愛隨眠（Bhava-raga Anusaya），在九十八使中，因界的不同而有兩種，因種類的不同而有五種，因界和種類的不同而有十種。七使中的慢隨眠（Mana Anusaya），在九十八使中，因界的不同而有三種，因種類的不同而有五種，因界和種類的不同而有十五種。無明隨眠（Avidya Anusaya）也是如此。七使中的見隨眠（Dristi Anusaya），在九十八使中，因界的不同而有三種，因行的不同而有五種，因種類的不同而有十二種，因界、種類和行的不同而有三十六種。七使中的疑隨眠（Vicikitsa Anusaya），在九十八使中，因界的不同而有三種，因種類的不同而有四種，因界和種類的不同而有十二種。

《阿毗曇毗婆沙論》卷第二十七 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第二十八

迦旃延子（Katyayaniputra）造 五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯 使揵度不善品之四

這三種結（三結，Three Bonds）中有多少是不善的，有多少是無記的？乃至九十八使中，有多少是不善的，有多少是無記的？問：為什麼要作此論？答：有人說，一切煩惱都是不善的，因為沒有巧妙方便的攝持。譬喻者（Dristantavadin）就是這樣說的。爲了斷除這種觀點，也爲了闡明煩惱是不善和無記的緣故。如果說沒有巧妙方便的攝持就是不善的，那麼應該說諸煩惱是沒有巧妙方便，不應該說是不善。為什麼呢？沒有巧妙方便是無知，攝持是相應的。不可以用自體來否定自體。其次，有人說，欲界（Kamadhatu）的諸煩惱都是不善的，色界（Rupadhatu）和無色界（Arupadhatu）的諸煩惱都是無記的。爲了斷除這種說法，也爲了闡明身見（Satkayadristi）、邊見（Antagrahadristi）是無記法的緣故，所以作此論。

【English Translation】 English version: In this treatise, the Buddhist scriptures mention the seven latent tendencies (Sapta Anusaya, seven anusayas). According to the differences in realms (Dhatu), lineages (Gotra), and conduct (Charita), there are ninety-eight latent tendencies (Ninety-eight Anusaya). Among the seven anusayas, the latent tendency of desire-attachment (Kama-raga Anusaya), in the ninety-eight anusayas, has five types due to the difference in lineages. The latent tendency of aversion (Pratigha Anusaya) is also the same. Among the seven anusayas, the latent tendency of attachment to existence (Bhava-raga Anusaya), in the ninety-eight anusayas, has two types due to the difference in realms, five types due to the difference in lineages, and ten types due to the difference in both realms and lineages. Among the seven anusayas, the latent tendency of conceit (Mana Anusaya), in the ninety-eight anusayas, has three types due to the difference in realms, five types due to the difference in lineages, and fifteen types due to the difference in both realms and lineages. The latent tendency of ignorance (Avidya Anusaya) is also the same. Among the seven anusayas, the latent tendency of views (Dristi Anusaya), in the ninety-eight anusayas, has three types due to the difference in realms, five types due to the difference in conduct, twelve types due to the difference in lineages, and thirty-six types due to the difference in realms, lineages, and conduct. Among the seven anusayas, the latent tendency of doubt (Vicikitsa Anusaya), in the ninety-eight anusayas, has three types due to the difference in realms, four types due to the difference in lineages, and twelve types due to the difference in both realms and lineages.

Abhidharma-vibhasa-sastra Volume 27 Taisho Tripitaka Volume 28 No. 1546 Abhidharma-vibhasa-sastra

Abhidharma-vibhasa-sastra Volume 28

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by Buddhavarman, an Indian monk from Northern Liang, together with Dao Tai and others. Chapter 4 on the Category of Unwholesome Factors

Among these three bonds (Three Bonds), how many are unwholesome and how many are indeterminate? And among the ninety-eight latent tendencies, how many are unwholesome and how many are indeterminate? Question: Why is this treatise written? Answer: Some say that all afflictions are unwholesome because they are not sustained by skillful means. The Dristantavadin (Exemplifiers) say this. To refute this view and to clarify that afflictions are both unwholesome and indeterminate, this treatise is written. If it is said that not being sustained by skillful means is unwholesome, then it should be said that afflictions lack skillful means, not that they are unwholesome. Why? Lacking skillful means is ignorance, and sustenance is associated with it. One cannot negate oneself with oneself. Furthermore, some say that all afflictions in the desire realm (Kamadhatu) are unwholesome, and all afflictions in the form realm (Rupadhatu) and formless realm (Arupadhatu) are indeterminate. To refute this view and to clarify that the view of self (Satkayadristi) and the extreme view (Antagrahadristi) are indeterminate dharmas, this treatise is written.

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有說者。所以作論。為何義故。而作論。答曰。欲令此義成立故作此論。是故先作是問。以何義故。彼尊者作論先立章。答曰。欲現門故。今欲現問故作此論。此三結。幾不善。幾無記。答曰。一是無記。謂身見。問曰。何故身見是無記耶。答曰。若法是無慚無愧。與無慚無愧相應。從無慚無愧生。與無慚無愧作依果者。是不善。身見不與無慚無愧相應。不從無慚無愧生。不與無慚無愧作依果故。是無記。複次此結不一向壞期心。云何不一向壞期心。答曰。即如上義。複次此結不與施戒修相遠故。是無記。若人計我。修行佈施。欲令我樂。持戒欲令我生天。習修欲令我得解脫。複次此結于自體愚。不逼切他。若人計我。眼見色時。不作是念。眼能見色。色是可見。而作見念。我能見色。我所是可見。乃至意知法。不作是念。意能知法。法是可知。而作是念。我能知法。我所是可知。不逼切他者。如是等顛倒見。不逼切他。複次以身見。不生報故。是無記。尊者和須蜜說曰。何故此見是無記耶。答曰。此見不能起粗身口業。問曰。若然者。不善煩惱。亦有不能起粗身口業者。答曰。貪恚愚癡增盛時能起。複次此見不能令人墮惡道。問曰。若然者不善煩惱。亦有不能令人墮惡道者。答曰。貪恚愚癡增盛時。能令人墮惡道。

【現代漢語翻譯】 現代漢語譯本： 有人提問：『因為什麼原因要造論？』回答說：『爲了使這個義理成立，所以造這個論。』因此先提出這個問題：『因為什麼義理，那位尊者造論時先立章節？』回答說：『爲了顯現入門的途徑。』現在爲了顯現提問，所以造這個論。 這三個結（samyoja，煩惱的束縛），哪些是不善的？哪些是無記的（avyākrta，非善非惡）？回答說：『一個是無記的，就是身見（satkayadristi，認為五蘊和合的身體是「我」的邪見）。』 提問：『為什麼身見是無記的呢？』回答說：『如果一個法是無慚（ahrikya，不知羞恥）無愧（anapatrapya，不覺羞恥），與無慚無愧相應，從無慚無愧產生，與無慚無愧作為依果的，那就是不善的。身見不與無慚無愧相應，不從無慚無愧產生，不與無慚無愧作為依果，所以是無記的。』 再者，這個結不完全破壞期望心。『怎樣不完全破壞期望心呢？』回答說：『就像上面的義理所說。』再者，這個結不與佈施（dana，給予）、持戒（sila，遵守道德規範）、修行（bhavana，培養精神）相違背，所以是無記的。如果有人執著于『我』，修行佈施，想要使『我』快樂；持戒，想要使『我』生天；習修，想要使『我』得到解脫。 再者，這個結對於自體是愚昧的，不逼迫他人。如果有人執著于『我』，眼睛看見顏色時，不作這樣的念頭：『眼睛能看見，顏色是可見的』，而是作這樣的念頭：『我能看見顏色，我所見的是可見的』，乃至意識知曉法時，不作這樣的念頭：『意識能知曉法，法是可知曉的』，而是作這樣的念頭：『我能知曉法，我所知曉的是可知曉的』。不逼迫他人，像這樣的顛倒見，不逼迫他人。 再者，因為身見不產生果報，所以是無記的。 尊者和須蜜（Vasumitra）說：『為什麼這種見解是無記的呢？』回答說：『這種見解不能引發粗重的身口業。』提問：『如果這樣，不善的煩惱，也有不能引發粗重身口業的。』回答說：『貪（raga，貪慾）、嗔（dosa，憤怒）、癡（moha，愚昧）增盛時能引發。』 再者，這種見解不能使人墮入惡道。提問：『如果這樣，不善的煩惱，也有不能使人墮入惡道的。』回答說：『貪、嗔、癡增盛時，能使人墮入惡道。』

【English Translation】 English version: Someone asks: 'For what reason is a treatise composed?' The answer is: 'In order to establish this meaning, this treatise is composed.' Therefore, this question is first raised: 'For what reason did that venerable one, when composing a treatise, first establish chapters?' The answer is: 'In order to reveal the path of entry.' Now, in order to reveal the question, this treatise is composed. Of these three fetters (samyojana, bonds of affliction), which are unwholesome (akusala)? Which are indeterminate (avyākrta, neither wholesome nor unwholesome)? The answer is: 'One is indeterminate, namely, the view of self (satkayadristi, the false view that the aggregate of the five skandhas is "I").' The question is: 'Why is the view of self indeterminate?' The answer is: 'If a dharma is without shame (ahrikya, lack of shame) and without embarrassment (anapatrapya, lack of conscience), corresponds with lack of shame and lack of embarrassment, arises from lack of shame and lack of embarrassment, and serves as the basis and result for lack of shame and lack of embarrassment, then it is unwholesome. The view of self does not correspond with lack of shame and lack of embarrassment, does not arise from lack of shame and lack of embarrassment, and does not serve as the basis and result for lack of shame and lack of embarrassment, therefore it is indeterminate.' Furthermore, this fetter does not completely destroy the mind of expectation. 'How does it not completely destroy the mind of expectation?' The answer is: 'Just as the meaning stated above.' Furthermore, this fetter is not contrary to giving (dana, generosity), morality (sila, ethical conduct), and cultivation (bhavana, mental development), therefore it is indeterminate. If someone is attached to 'I', practices giving, wanting to make 'I' happy; upholds precepts, wanting to make 'I' be born in heaven; cultivates, wanting to make 'I' attain liberation. Furthermore, this fetter is ignorant of itself and does not oppress others. If someone is attached to 'I', when the eye sees a color, does not have the thought: 'The eye can see, the color is visible,' but instead has the thought: 'I can see the color, what I see is visible,' and even when the mind knows a dharma, does not have the thought: 'The mind can know the dharma, the dharma is knowable,' but instead has the thought: 'I can know the dharma, what I know is knowable.' Not oppressing others, such inverted views do not oppress others. Furthermore, because the view of self does not produce retribution, it is indeterminate. Venerable Vasumitra says: 'Why is this view indeterminate?' The answer is: 'This view cannot initiate coarse actions of body and speech.' The question is: 'If that is so, unwholesome afflictions also exist that cannot initiate coarse actions of body and speech.' The answer is: 'Greed (raga, desire), hatred (dosa, anger), and delusion (moha, ignorance) can initiate them when they are intensified.' Furthermore, this view cannot cause people to fall into evil destinies. The question is: 'If that is so, unwholesome afflictions also exist that cannot cause people to fall into evil destinies.' The answer is: 'Greed, hatred, and delusion can cause people to fall into evil destinies when they are intensified.'

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此見增盛時。不能令人墮惡道。複次此見不能生不愛果。問曰。此見能生後有。即是生不愛果。所以者何。如佛說。比丘若起後有。乃至一剎那者。我不稱美。所以者何。起于有者。是苦法故。尊者佛陀提婆說曰。此見所取是顛倒。亦生顛倒。應是不善。若當身見非不善者。誰是不善。世尊亦說。乃至小愚亦是不善。二當分別。問曰。何故言分別。答曰。此義應分別。是不善分。是無記分。複次此義當破故言分別。毗婆阇婆提作是說。此義應解脫分明故言分別。戒取疑若在欲界是不善。若在色無色界是無記。問曰。何故色無色界煩惱是無記耶。答曰。若法是無慚無愧。與無慚無愧相應。從無慚無愧生。與無慚無愧作依果者是不善。色無色界煩惱。與上相遠故是無記。複次此煩惱不壞期心。云何不壞期心。以上義故。複次色無色界煩惱。不能生報。以不生報故是無記。所以不能生於報者。以為四枝五枝定所制伏故。猶如毒蛇為咒術制伏則不能螫人。彼亦如是。複次非報器故。色無色界煩惱是無記。若當色無色界能生報者。為生何報。應生苦受。苦受是欲界法。不可以色無色界煩惱于欲界中受報。複次色無色界。非一向能生顛倒。有少相似法。如色無色界邪見。謗言無苦。有少樂分見取見。色無色界陰是第一。彼有少分第

【現代漢語翻譯】 現代漢語譯本 此種邪見增長時，不會使人墮入惡道。而且，這種邪見不會產生令人不喜愛的果報。有人問：『這種邪見能夠產生後有，也就是產生令人不喜愛的果報。為什麼這麼說呢？因為佛陀說過，比丘如果生起後有，哪怕只是一剎那，我也不讚美。為什麼呢？因為生起有，就是苦法。』 尊者佛陀提婆說：『這種邪見所執取的是顛倒，也會產生顛倒，應該是不善的。如果身見不是不善的，那麼什麼才是不善的呢？』世尊也說過，哪怕是小小的愚癡也是不善的。這二者應當加以分別。 有人問：『為什麼要說分別呢？』回答說：『這個意義應該加以分別，區分哪些是不善的部分，哪些是無記的部分。』而且，這個意義應當破除，所以說分別。毗婆阇婆提這樣說，這個意義應該解脫分明，所以說分別。戒禁取見（Sīlabbataparāmāsa，執著于不正確的戒律和苦行）和疑（Vicikicchā，懷疑）如果存在於欲界（Kāmadhātu，眾生對感官享樂有強烈慾望的生存領域）就是不善的，如果存在於色界（Rūpadhātu，沒有感官慾望但有物質形態的生存領域）和無色界（Arūpadhātu，既沒有感官慾望也沒有物質形態的純精神生存領域）就是無記的。 有人問：『為什麼色界和無色界的煩惱是無記的呢？』回答說：『如果一個法是無慚無愧的，與無慚無愧相應，從無慚無愧產生，並且以無慚無愧作為依果，那就是不善的。色界和無色界的煩惱，與上述情況相距甚遠，所以是無記的。』而且，這種煩惱不會破壞期心（期望的心）。 『為什麼不會破壞期心呢？』因為上述的緣故。而且，色界和無色界的煩惱，不能產生果報。因為不產生果報，所以是無記的。之所以不能產生果報，是因為被四禪（catvāri dhyānāni，佛教禪修的四個階段）或五禪（pañca dhyānāni，另一種禪修分類的五個階段）的定力所制伏。就像毒蛇被咒術制伏就不能咬人一樣，它們也是如此。 而且，色界和無色界的煩惱不是果報的工具，所以是無記的。如果色界和無色界的煩惱能夠產生果報，會產生什麼樣的果報呢？應該產生苦受。苦受是欲界的法，不可以用色界和無色界的煩惱在欲界中受報。 而且，色界和無色界的煩惱，並非一概產生顛倒，也有少許相似的法。比如色界和無色界的邪見，誹謗說沒有苦。有少許快樂的部分，見取見（Attavāda-upādāna，對錯誤的觀點或信仰的執著），色界和無色界的陰（Skandha，構成個體經驗的五種要素）是第一的，其中有少許第一的成分。

【English Translation】 English version When this view increases, it cannot cause people to fall into evil destinies. Furthermore, this view cannot produce undesirable consequences. Question: 'This view can produce future existence, which is the same as producing undesirable consequences. Why is that? Because the Buddha said, 'Monks, if one arises with future existence, even for a moment, I do not praise it. Why is that? Because arising in existence is a suffering dharma (phenomenon).' ' Venerable Buddhatadeva said: 'What is grasped by this view is inverted, and it also produces inversion, so it should be unwholesome. If the view of self is not unwholesome, then what is unwholesome?' The World Honored One also said that even a small amount of ignorance is unwholesome. These two should be distinguished. Question: 'Why do you say 'distinguish'?' Answer: 'This meaning should be distinguished, separating the unwholesome part from the indeterminate part.' Furthermore, this meaning should be refuted, so it is called 'distinguish'. The Vibhajyavādins (a Buddhist school) say this: 'This meaning should be clearly liberated, so it is called 'distinguish'. Attachment to rites and rituals (Sīlabbataparāmāsa) and doubt (Vicikicchā), if they are in the desire realm (Kāmadhātu), are unwholesome. If they are in the form realm (Rūpadhātu) and formless realm (Arūpadhātu), they are indeterminate.' Question: 'Why are the afflictions of the form and formless realms indeterminate?' Answer: 'If a dharma is shameless and without remorse, corresponds to shamelessness and lack of remorse, arises from shamelessness and lack of remorse, and takes shamelessness and lack of remorse as its basis and result, then it is unwholesome. The afflictions of the form and formless realms are far from the above, so they are indeterminate.' Furthermore, these afflictions do not destroy the aspirational mind (the mind of expectation). 'Why do they not destroy the aspirational mind?' Because of the above reasons. Furthermore, the afflictions of the form and formless realms cannot produce retribution. Because they do not produce retribution, they are indeterminate. The reason they cannot produce retribution is that they are subdued by the power of the four dhyanas (catvāri dhyānāni) or five dhyanas (pañca dhyānāni). Just as a poisonous snake is subdued by a spell and cannot bite people, so it is with them. Furthermore, the afflictions of the form and formless realms are not instruments of retribution, so they are indeterminate. If the afflictions of the form and formless realms could produce retribution, what kind of retribution would they produce? They should produce painful feeling. Painful feeling is a dharma of the desire realm, and one cannot receive retribution in the desire realm with the afflictions of the form and formless realms. Furthermore, the afflictions of the form and formless realms do not always produce inversion; there are also some similar dharmas. For example, the wrong view of the form and formless realms slanders that there is no suffering. There is a small portion of happiness, clinging to views (Attavāda-upādāna), the aggregates (Skandha) of the form and formless realms are the foremost, and there is a small portion of the foremost.

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一戒取見。色無色界有少分凈。亦有能凈欲界道。無色界有能凈色界道。尊者和須密說曰。何故色無色界諸煩惱是無記。答曰。不能起粗身口業故。問曰。不善煩惱。亦有不能起粗身口業者。答曰。貪恚癡增盛時。能起粗身口業。彼諸煩惱增盛時。不能起粗身口業。複次彼諸煩惱。不能令人墮惡趣。◎

◎問曰。不善煩惱。亦有不能令人墮惡道者。答曰。貪恚癡增盛時。能令人墮惡道。彼諸煩惱增盛時。不能令人墮惡道。複次彼諸煩惱。不能生不愛果。問曰。若生少後有是不愛果。廣說如上。尊者佛陀提婆說曰。若當色無色界煩惱非不善者。誰是不善。世尊亦說。煩惱生業。應是不善。三不善根。即是不善。所以者何。此不善根。是不善煩惱。為不善法。作因作根。作出處作本。作有作緣。作集作生故。三漏。一是無記。二當分別。一無記者。是有漏。所以是無記。應如上說。二當分別者。謂欲漏無明漏。欲漏或不善或無記。云何不善欲漏。是無慚無愧。亦與無慚無愧相應者。是不善無慚無愧。即是自體。與無慚無愧相應者。取三十四種。一向不善者三種。少分謂睡眠掉舉。無慚無愧相應者是不善。云何無記欲漏。不與無慚無愧相應。是則說身見邊見。亦說三種。少分謂睡眠掉舉。身見邊見相應者。是名無記。

【現代漢語翻譯】 現代漢語譯本 一、戒取見（認為錯誤的見解是正確的）。色界和無色界存在少許清凈的成分，也有能夠凈化欲界的道。無色界存在能夠凈化色界的道。尊者和須密說：『為什麼色界和無色界的諸煩惱是無記（非善非惡）的呢？』回答說：『因為它們不能引發粗重的身口行為。』問：『不善的煩惱，也有不能引發粗重的身口行為的。』回答說：『貪、嗔、癡增盛時，能夠引發粗重的身口行為。而那些煩惱增盛時，不能引發粗重的身口行為。』再者，那些煩惱不能使人墮入惡趣。 問：『不善的煩惱，也有不能使人墮入惡道（地獄、餓鬼、畜生）的。』回答說：『貪、嗔、癡增盛時，能夠使人墮入惡道。而那些煩惱增盛時，不能使人墮入惡道。』再者，那些煩惱不能產生不喜愛的果報。問：『如果產生少許後有（來世），這就是不喜愛的果報。』詳細的解釋如上所述。尊者佛陀提婆說：『如果說色界和無色界的煩惱不是不善的，那麼什麼才是真正的不善呢？』世尊也說過，煩惱產生業，應當是不善的。三種不善根（貪、嗔、癡），就是不善的。為什麼呢？因為這些不善根是不善煩惱，為不善法作為因、作為根、作為出處、作為根本、作為有、作為緣、作為聚集、作為產生的原因。 三種漏（欲漏、有漏、無明漏），一種是無記，兩種應當分別。一種無記的是有漏（與有相關的煩惱），之所以是無記，應當如上所說。兩種應當分別的是指欲漏和無明漏。欲漏或者是不善的，或者是無記的。什麼是不善的欲漏呢？就是無慚（不知羞恥）和無愧（不覺羞恥），以及與無慚無愧相應的（心理活動）。這就是不善的。無慚和無愧，即是自體（自身），與無慚無愧相應的，包括三十四種。完全不善的有三種，少部分是指睡眠和掉舉（精神散亂）。與無慚無愧相應的，就是不善的。什麼是無記的欲漏呢？就是不與無慚無愧相應的。這就是指身見（認為身體是真實存在的）和邊見（認為事物是極端存在的）。也包括三種，少部分是指睡眠和掉舉。與身見和邊見相應的，就叫做無記。

【English Translation】 English version 1. Grasping at views (戒取見). There is a small amount of purity in the Form Realm (色界) and Formless Realm (無色界), and there are paths that can purify the Desire Realm (欲界). There is the ability in the Formless Realm to purify the Form Realm. The Venerable Vasumitra (和須密) said: 'Why are the afflictions (煩惱) of the Form Realm and Formless Realm non-determined (無記, neither good nor bad)?' The answer is: 'Because they cannot initiate coarse physical and verbal actions.' The question is: 'Are there not also unwholesome afflictions that cannot initiate coarse physical and verbal actions?' The answer is: 'When greed (貪), hatred (恚), and delusion (癡) are intensified, they can initiate coarse physical and verbal actions. When those afflictions are intensified, they cannot initiate coarse physical and verbal actions.' Furthermore, those afflictions cannot cause beings to fall into evil destinies (惡趣). Question: 'Are there not also unwholesome afflictions that cannot cause beings to fall into evil destinies (惡道, hell, hungry ghosts, animals)?' The answer is: 'When greed, hatred, and delusion are intensified, they can cause beings to fall into evil destinies. When those afflictions are intensified, they cannot cause beings to fall into evil destinies.' Furthermore, those afflictions cannot produce undesirable results. Question: 'If a small amount of future existence (後有, rebirth) is produced, is that not an undesirable result?' The detailed explanation is as above. The Venerable Buddhadatta (佛陀提婆) said: 'If the afflictions of the Form Realm and Formless Realm are not unwholesome, then what is truly unwholesome?' The World Honored One (世尊) also said that afflictions produce karma (業), and should be considered unwholesome. The three unwholesome roots (三不善根, greed, hatred, and delusion) are unwholesome. Why? Because these unwholesome roots are unwholesome afflictions, acting as the cause, the root, the source, the origin, the existence, the condition, the accumulation, and the production of unwholesome dharmas. Of the three outflows (三漏, sense-desire outflow (欲漏), existence outflow (有漏), and ignorance outflow (無明漏)), one is non-determined, and two should be distinguished. The one that is non-determined is the existence outflow, and the reason it is non-determined should be as explained above. The two that should be distinguished refer to the sense-desire outflow and the ignorance outflow. The sense-desire outflow is either unwholesome or non-determined. What is the unwholesome sense-desire outflow? It is shamelessness (無慚) and lack of embarrassment (無愧), as well as (mental activities) that are associated with shamelessness and lack of embarrassment. This is unwholesome. Shamelessness and lack of embarrassment are the self-nature (自體, itself), and what is associated with shamelessness and lack of embarrassment includes thirty-four types. The three that are completely unwholesome, a small portion refers to sleep and restlessness (掉舉, mental scattering). What is associated with shamelessness and lack of embarrassment is unwholesome. What is the non-determined sense-desire outflow? It is what is not associated with shamelessness and lack of embarrassment. This refers to the view of self (身見, the belief that the body is real) and extreme views (邊見, the belief that things are extreme). It also includes three types, a small portion refers to sleep and restlessness. What is associated with the view of self and extreme views is called non-determined.

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問曰。無慚不與無慚相應。無愧不與無愧相應。可是無記欲漏所攝耶。答曰。此文應如是說。云何無記。無慚無愧所不攝不相應欲漏。無慚無愧不攝。則余無慚無愧不相應。則余無慚無愧相應。而不說者有何意耶。答曰。無慚雖不與無慚相應與無愧相應。無愧雖不與無愧相應而與無慚相應。所以者何。不相離故。是故非無記欲漏所攝。無明漏。或不善或無記。云何不善無明漏。與無慚無愧相應。如是則說欲界四種所斷無明。謂集滅道修道所斷。及苦諦所斷。少分謂三見疑愛恚慢相應無明。及不共無明。云何無記無明漏。不與無慚無愧相應者。如是則說欲界身見邊見相應無明。色無色界五種所斷無明。問曰。何故十纏中。唯說與無慚無愧相應不說余耶。答曰。彼作經者。有如是欲如是意。隨其欲意。而造此論。亦不違法相。複次此二纏一向不善。與一切不善煩惱相應。忿纏覆纏嫉纏慳纏。雖一向不善。而不與一切不善煩惱相應。睡纏掉纏。雖與一切不善煩惱相應。而不一向不善。所以者何。以不善無記故。眠纏悔纏。非一向不善。所以者何。眠有善不善無記。悔有善不善無記故。無慚無愧。一向不善。與一切不善煩惱相應故。隨有爾許無慚無愧相應。有爾許不善煩惱。有爾許不善煩惱。有爾許無慚無愧相應。隨有爾許函

【現代漢語翻譯】 現代漢語譯本 問：『無慚』（沒有羞恥心）不與『無慚』相應，『無愧』（沒有羞愧心）不與『無愧』相應，那麼，它們是被『無記欲漏』（不記善惡的慾望煩惱）所包含的嗎？ 答：這段文字應該這樣理解：什麼是『無記』呢？就是『無慚』和『無愧』所不包含、不相應的『欲漏』。如果說不包含『無慚』和『無愧』，那麼剩下的就是與『無慚』和『無愧』不相應的。如果說不相應，那麼剩下的就是與『無慚』和『無愧』相應的。為什麼經文中沒有這樣說呢？ 答：『無慚』雖然不與『無慚』相應，但會與『無愧』相應；『無愧』雖然不與『無愧』相應，但會與『無慚』相應。為什麼呢？因為它們彼此不相離。因此，它們不是『無記欲漏』所包含的。『無明漏』（對事物真相的迷惑）或者是不善的，或者是無記的。什麼是不善的『無明漏』呢？就是與『無慚』、『無愧』相應的。這樣說的是欲界四種所斷的『無明』，也就是集諦、滅諦、道諦、修道所斷的，以及苦諦所斷的少部分，指與三見（身見、邊見、邪見）、疑、愛、恚（嗔恨）、慢相應的『無明』，以及不共『無明』。 什麼是無記的『無明漏』，不與『無慚』、『無愧』相應的呢？這樣說的是欲界身見、邊見相應的『無明』，以及色界、無色界五種所斷的『無明』。 問：為什麼十纏（使人束縛的十種煩惱）中，只說與『無慚』、『無愧』相應，而不說其他的呢？ 答：那位作經者，有這樣的意願和想法，隨順他的意願和想法，而造了這部論，也不違反法相。再者，這兩種纏（無慚、無愧）一向是不善的，與一切不善的煩惱相應。忿纏（憤怒）、覆纏（隱藏罪過）、嫉纏（嫉妒）、慳纏（吝嗇），雖然一向是不善的，但不與一切不善的煩惱相應。睡纏（睡眠）、掉纏（掉舉），雖然與一切不善的煩惱相應，但不一向是不善的。為什麼呢？因為有不善和無記的緣故。眠纏（昏睡）、悔纏（後悔），不是一向不善的。為什麼呢？因為眠有善、不善、無記，悔有善、不善、無記的緣故。『無慚』、『無愧』一向是不善的，與一切不善的煩惱相應。有多少與『無慚』、『無愧』相應，就有多少不善的煩惱；有多少不善的煩惱，就有多少與『無慚』、『無愧』相應。有多少...

【English Translation】 English version Question: 'Lack of shame' (no sense of shame) does not correspond with 'lack of shame,' and 'lack of embarrassment' (no sense of embarrassment) does not correspond with 'lack of embarrassment.' Then, are they included in 'non-virtuous outflows of desire' (desire afflictions that are neither good nor bad)? Answer: This passage should be understood as follows: What is 'non-virtuous'? It is the 'outflows of desire' that are not included in and do not correspond with 'lack of shame' and 'lack of embarrassment.' If it is said that it does not include 'lack of shame' and 'lack of embarrassment,' then what remains is not corresponding with 'lack of shame' and 'lack of embarrassment.' If it is said that it does not correspond, then what remains is corresponding with 'lack of shame' and 'lack of embarrassment.' Why doesn't the scripture say it this way? Answer: Although 'lack of shame' does not correspond with 'lack of shame,' it corresponds with 'lack of embarrassment'; although 'lack of embarrassment' does not correspond with 'lack of embarrassment,' it corresponds with 'lack of shame.' Why? Because they are inseparable from each other. Therefore, they are not included in 'non-virtuous outflows of desire.' 'Outflows of ignorance' (delusion about the true nature of things) are either unwholesome or non-virtuous. What are the unwholesome 'outflows of ignorance'? They are those that correspond with 'lack of shame' and 'lack of embarrassment.' This refers to the four types of 'ignorance' that are severed in the desire realm, namely, those severed by the truths of accumulation, cessation, the path, and cultivation, as well as a small portion severed by the truth of suffering, referring to 'ignorance' that corresponds with the three views (self-view, extreme view, wrong view), doubt, attachment, hatred (anger), and pride, as well as uncommon 'ignorance'. What are the non-virtuous 'outflows of ignorance' that do not correspond with 'lack of shame' and 'lack of embarrassment'? This refers to 'ignorance' that corresponds with the self-view and extreme view in the desire realm, as well as the five types of 'ignorance' that are severed in the form realm and formless realm. Question: Why, among the ten fetters (ten afflictions that bind people), is it only said that they correspond with 'lack of shame' and 'lack of embarrassment,' and not the others? Answer: That scripture writer had such a desire and intention, and according to his desire and intention, he created this treatise, which does not violate the Dharma characteristics. Furthermore, these two fetters ('lack of shame' and 'lack of embarrassment') are always unwholesome and correspond with all unwholesome afflictions. The fetters of anger, concealment, jealousy, and stinginess, although always unwholesome, do not correspond with all unwholesome afflictions. The fetters of sleepiness and restlessness, although they correspond with all unwholesome afflictions, are not always unwholesome. Why? Because they can be unwholesome or non-virtuous. The fetters of drowsiness and regret are not always unwholesome. Why? Because drowsiness can be wholesome, unwholesome, or non-virtuous, and regret can be wholesome, unwholesome, or non-virtuous. 'Lack of shame' and 'lack of embarrassment' are always unwholesome and correspond with all unwholesome afflictions. As much as there is correspondence with 'lack of shame' and 'lack of embarrassment,' there are that many unwholesome afflictions; as many unwholesome afflictions as there are, there is that much correspondence with 'lack of shame' and 'lack of embarrassment.' As much as there is...

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。有爾許蓋。彼亦如是。四流。一無記。謂有流。所以者何。以是色無色界法故。如說色無色界煩惱。是無記。此亦如是。三當分別。謂欲流見流無明流欲流。或不善或無記。云何不善。無慚無愧。及相應欲流。無慚無愧。則說無慚無愧體。相應欲流。則說二十四種。一向不善者。及三種少分。謂睡眠掉舉。無慚無愧相應者。云何無記。謂不與無慚無愧相應欲流。如是則說睡眠掉少分與欲界身見邊見相應者。見流。或不善或無記。云何不善。欲界系三見。謂邪見見取戒取。云何無記。欲界系二見。謂身見邊見。色無色界系五見。無明流。或不善或無記。云何不善。謂與無慚無愧相應無明流。云何無記。謂不與無慚無愧相應無明流如流。扼亦如是。四取。一無記。謂我語取。所以者何。以是色無色界法故。如說色無色界煩惱是無記。此亦如是。三當分別。謂欲取見取戒取。欲取。或不善或無記。云何不善。無漸無愧。及相應欲取。無慚無愧則說自體。及相應欲取則說二十八。一向不善者。及四種少分。謂睡眠掉無明。與無慚無愧相應者。云何無記。不與無慚無愧相應欲取。是則說四種少分。謂睡眠掉無明。與欲界系身見邊見相應者。見取。或不善。或無記。云何不善。欲界系二見。謂邪見。見取。云何無記。欲界系二見

【現代漢語翻譯】 現代漢語譯本 有這麼多蓋（覆蓋、障礙）。它們也是如此。四種流（Ogha，煩惱之流）：一種是無記（Avyakata，非善非惡），即有流（Bhavaugha）。為什麼呢？因為這是色界和無色界的法（Dharma，事物、現象）。正如所說，色界和無色界的煩惱是無記的，這裡也是如此。三種應當分別：欲流（Kamaugha）、見流（Ditthaugha）、無明流（Avijjaugha）。欲流，或者是不善（Akusala），或者是無記。什麼是不善？無慚（Ahirika，無恥）無愧（Anottappa，無愧）以及相應的欲流。無慚無愧，指的是無慚無愧本身。相應的欲流，指的是二十四種完全不善的，以及三種少分（小部分），即睡眠（Middha）、掉舉（Uddhacca），與無慚無愧相應的。什麼是無記？不與無慚無愧相應的欲流。因此，可以說睡眠、掉舉這些少分與欲界的身見（Sakkaya-ditthi，認為五蘊為我）和邊見（Antaggahika-ditthi，斷常二見）相應。見流，或者是不善，或者是無記。什麼是不善？欲界系的三種見，即邪見（Micchatta，錯誤的見解）、見取（Ditthupadana，執取錯誤的見解）、戒取（Silabbatupadana，執取錯誤的戒律）。什麼是無記？欲界系的兩種見，即身見、邊見。色界和無色界系的五種見。無明流，或者是不善，或者是無記。什麼是不善？與無慚無愧相應的無明流。什麼是無記？不與無慚無愧相應的無明流。如流一樣，扼（Yoga，束縛）也是如此。四種取（Upadana，執取）：一種是無記，即我語取（Attavada-upadana）。為什麼呢？因為這是色界和無色界的法。正如所說，色界和無色界的煩惱是無記的，這裡也是如此。三種應當分別：欲取（Kamupadana）、見取（Ditthupadana）、戒取（Silabbatupadana）。欲取，或者是不善，或者是無記。什麼是不善？無慚無愧以及相應的欲取。無慚無愧，指的是它們本身。相應的欲取，指的是二十八種完全不善的，以及四種少分，即睡眠、掉舉、無明，與無慚無愧相應的。什麼是無記？不與無慚無愧相應的欲取。因此，可以說四種少分，即睡眠、掉舉、無明，與欲界系的身見和邊見相應。見取，或者是不善，或者是無記。什麼是不善？欲界系的兩種見，即邪見、見取。什麼是無記？欲界系的兩種見

【English Translation】 English version There are so many coverings (obstacles). They are also like that. Four Ogha (floods of defilements): One is Avyakata (indeterminate), namely Bhavaugha (flood of becoming). Why is that? Because it is a Dharma (thing, phenomenon) of the Rupa-dhatu (form realm) and Arupa-dhatu (formless realm). Just as it is said that the Kleshas (afflictions) of the Rupa-dhatu and Arupa-dhatu are Avyakata, so it is here as well. Three should be distinguished: Kamaugha (flood of sensual desire), Ditthaugha (flood of views), Avijjaugha (flood of ignorance). Kamaugha, either Akusala (unwholesome) or Avyakata. What is Akusala? Ahirika (shamelessness), Anottappa (lack of dread), and the corresponding Kamaugha. Ahirika and Anottappa refer to Ahirika and Anottappa themselves. The corresponding Kamaugha refers to the twenty-four that are entirely Akusala, and the three small portions, namely Middha (sloth), Uddhacca (restlessness), corresponding to Ahirika and Anottappa. What is Avyakata? Kamaugha not corresponding to Ahirika and Anottappa. Therefore, it can be said that the small portions of Middha and Uddhacca correspond to Sakkaya-ditthi (self-view) and Antaggahika-ditthi (view of extremes) of the Kama-dhatu (desire realm). Ditthaugha, either Akusala or Avyakata. What is Akusala? The three views of the Kama-dhatu, namely Micchatta (wrong view), Ditthupadana (clinging to views), Silabbatupadana (clinging to rites and rituals). What is Avyakata? The two views of the Kama-dhatu, namely Sakkaya-ditthi, Antaggahika-ditthi. The five views of the Rupa-dhatu and Arupa-dhatu. Avijjaugha, either Akusala or Avyakata. What is Akusala? Avijjaugha corresponding to Ahirika and Anottappa. What is Avyakata? Avijjaugha not corresponding to Ahirika and Anottappa. Like Ogha, Yoga (yoke, bond) is also like that. Four Upadana (clinging): One is Avyakata, namely Attavada-upadana (clinging to the doctrine of self). Why is that? Because it is a Dharma of the Rupa-dhatu and Arupa-dhatu. Just as it is said that the Kleshas of the Rupa-dhatu and Arupa-dhatu are Avyakata, so it is here as well. Three should be distinguished: Kamupadana (clinging to sensual desire), Ditthupadana (clinging to views), Silabbatupadana (clinging to rites and rituals). Kamupadana, either Akusala or Avyakata. What is Akusala? Ahirika, Anottappa, and the corresponding Kamupadana. Ahirika and Anottappa refer to themselves. The corresponding Kamupadana refers to the twenty-eight that are entirely Akusala, and the four small portions, namely Middha, Uddhacca, Avijja (ignorance), corresponding to Ahirika and Anottappa. What is Avyakata? Kamupadana not corresponding to Ahirika and Anottappa. Therefore, it can be said that the four small portions, namely Middha, Uddhacca, Avijja, correspond to Sakkaya-ditthi and Antaggahika-ditthi of the Kama-dhatu. Ditthupadana, either Akusala or Avyakata. What is Akusala? The two views of the Kama-dhatu, namely Micchatta, Ditthupadana. What is Avyakata? The two views of the Kama-dhatu

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。謂身見邊見。色無色界四見。戒取。欲界是不善。色無色界是無記。四縛二縛。是不善。謂貪身縛。恚身縛。二當分別。謂見取身縛。戒取身縛。欲界系者是不善。色無色界系者是無記。五蓋唯不善。五結。三不善。謂恚結慳結嫉結。二當分別。謂愛結慢結。欲界系是不善。色無色界系是無記。五下分。二不善。謂欲愛恚結。一無記。謂身見。二當分別。謂戒取疑。欲界系是不善。色無色界系是無記。上分結唯無記。五見。二無記。謂身見邊見。三當分別。謂邪見見取戒取。欲界系是不善。色無色界系是無記。六愛身。二不善。謂鼻觸生愛身。口觸生愛身。四當分別。謂眼觸生愛身。耳觸生愛身。身觸生愛身。欲界系是不善。梵世系是無記。意觸生愛身。欲界系是不善。色無色界系是無記。七使二是不善。謂欲愛使恚使。一是無記。謂有愛使。四當分別。謂慢使。無明使。見使。疑使。慢使。疑使。欲界系是不善。色無色界系是無記。無明使。或不善或無記。云何不善。與無慚無愧相應無明使云何無記。不與無慚無愧相應無明使。見使。或不善或無記。云何不善。欲界系三見云何無記。欲界系二見。色無色界系五見。九結。三不善謂恚結慳結嫉結。六當分別。謂愛結。慢結。取結。疑結。欲界系是不善。色無色界系

【現代漢語翻譯】 現代漢語譯本： 所謂的身見（Sakkāya-ditthi，認為五蘊為我）、邊見（Antagāhika-ditthi，斷常二見）。色界和無色界沒有四見（四種錯誤的見解）。戒禁取見（Sīlabbataparāmāsa，執著于不正確的戒律和儀式）。欲界是不善的，色界和無色界是無記的（Avyākata，非善非惡）。四縛（Ogha，四種束縛）和二縛是不善的。所謂的貪身縛和恚身縛。二者應當分別：見取身縛（Ditthogha，由錯誤見解產生的束縛）和戒取身縛。欲界所繫的是不善的，色界和無色界所繫的是無記的。五蓋（Pañca Nīvaraṇāni，五種障礙）全部是不善的。五結（Pañca Saṃyojanāni，五種束縛）中，三種是不善的，即恚結、慳結、嫉結。兩種應當分別：愛結和慢結。欲界所繫是不善的，色界和無色界所繫是無記的。五下分結（Pañca Orambhāgiyāni Saṃyojanāni，導致眾生輪迴于欲界的五種束縛）中，兩種是不善的，即欲愛結和恚結。一種是無記的，即身見。兩種應當分別：戒禁取見和疑結。欲界所繫是不善的，色界和無色界所繫是無記的。上分結（uddhambhāgiyāni，導致眾生輪迴於色界和無色界的五種束縛）全部是無記的。五見（Pañca Ditthiyo，五種錯誤的見解）中，兩種是無記的，即身見和邊見。三種應當分別：邪見（Micchā-ditthi，錯誤的見解）、見取（Ditthupadana，執取錯誤的見解）和戒取。欲界所繫是不善的，色界和無色界所繫是無記的。六愛身（Chayatanika，六種由感官接觸產生的愛），兩種是不善的，即鼻觸生愛身和口觸生愛身。四種應當分別：眼觸生愛身、耳觸生愛身、身觸生愛身。欲界所繫是不善的，梵世（Brahmaloka，色界）所繫是無記的。意觸生愛身，欲界所繫是不善的，色界和無色界所繫是無記的。七隨眠（Satta Anusayā，七種潛在的煩惱）中，兩種是不善的，即欲愛隨眠和恚隨眠。一種是無記的，即有愛隨眠。四種應當分別：慢隨眠、無明隨眠、見隨眠、疑隨眠。慢隨眠和疑隨眠，欲界所繫是不善的，色界和無色界所繫是無記的。無明隨眠，或者是不善的，或者是無記的。什麼是不善的？與無慚（Ahirika，不知羞恥）和無愧（Anottappa，不怕罪惡）相應的無明隨眠。什麼是無記的？不與無慚和無愧相應的無明隨眠。見隨眠，或者是不善的，或者是無記的。什麼是不善的？欲界所繫的三見。什麼是無記的？欲界所繫的二見，色界和無色界所繫的五見。九結（Nava Saṃyojanā，九種束縛）中，三種是不善的，即恚結、慳結、嫉結。六種應當分別：愛結、慢結、取結、疑結。欲界所繫是不善的，色界和無色界所繫是

【English Translation】 English version: These are about Sakkāya-ditthi (belief in a self), Antagāhika-ditthi (belief in extremes). The Form and Formless realms do not have the four views. Sīlabbataparāmāsa (clinging to rites and rituals). The desire realm is unwholesome; the Form and Formless realms are indeterminate (Avyākata, neither wholesome nor unwholesome). The four Ogha (floods or bonds) and two bonds are unwholesome, namely the flood of greed and the flood of hatred. Two should be distinguished: the flood of clinging to views (Ditthogha) and the flood of clinging to rites and rituals. What is bound to the desire realm is unwholesome; what is bound to the Form and Formless realms is indeterminate. The five Pañca Nīvaraṇāni (hindrances) are all unwholesome. Of the five Pañca Saṃyojanāni (fetters), three are unwholesome: the fetter of hatred, the fetter of stinginess, and the fetter of jealousy. Two should be distinguished: the fetter of love and the fetter of conceit. What is bound to the desire realm is unwholesome; what is bound to the Form and Formless realms is indeterminate. Of the five Pañca Orambhāgiyāni Saṃyojanāni (lower fetters), two are unwholesome: the fetter of sensual desire and the fetter of hatred. One is indeterminate: belief in a self. Two should be distinguished: clinging to rites and rituals and doubt. What is bound to the desire realm is unwholesome; what is bound to the Form and Formless realms is indeterminate. The upper fetters (uddhambhāgiyāni) are all indeterminate. Of the five Pañca Ditthiyo (views), two are indeterminate: belief in a self and belief in extremes. Three should be distinguished: Micchā-ditthi (wrong view), Ditthupadana (clinging to views), and clinging to rites and rituals. What is bound to the desire realm is unwholesome; what is bound to the Form and Formless realms is indeterminate. Of the six Chayatanika (bodies of love), two are unwholesome: the body of love born of nose-contact and the body of love born of mouth-contact. Four should be distinguished: the body of love born of eye-contact, the body of love born of ear-contact, the body of love born of body-contact. What is bound to the desire realm is unwholesome; what is bound to the Brahmaloka (Form realm) is indeterminate. The body of love born of mind-contact: what is bound to the desire realm is unwholesome; what is bound to the Form and Formless realms is indeterminate. Of the seven Satta Anusayā (latent tendencies), two are unwholesome: the latent tendency of sensual desire and the latent tendency of hatred. One is indeterminate: the latent tendency of existence. Four should be distinguished: the latent tendency of conceit, the latent tendency of ignorance, the latent tendency of views, the latent tendency of doubt. The latent tendency of conceit and the latent tendency of doubt: what is bound to the desire realm is unwholesome; what is bound to the Form and Formless realms is indeterminate. The latent tendency of ignorance is either unwholesome or indeterminate. What is unwholesome? The latent tendency of ignorance associated with Ahirika (shamelessness) and Anottappa (fearlessness of wrongdoing). What is indeterminate? The latent tendency of ignorance not associated with shamelessness and fearlessness of wrongdoing. The latent tendency of views is either unwholesome or indeterminate. What is unwholesome? The three views bound to the desire realm. What is indeterminate? The two views bound to the desire realm, and the five views bound to the Form and Formless realms. Of the nine Nava Saṃyojanā (fetters), three are unwholesome: the fetter of hatred, the fetter of stinginess, and the fetter of jealousy. Six should be distinguished: the fetter of love, the fetter of conceit, the fetter of clinging, the fetter of doubt. What is bound to the desire realm is unwholesome; what is bound to the Form and Formless realms is

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是無記。無明結。或不善或無記。云何不善。與無慚無愧相應無明。云何無記。不與無慚無愧相應無明。見結。或不善或無記。云何不善。欲界系邪見。云何無記。欲界系身見色界系三見。九十八使。三十三不善。六十四無記。一當分別。欲界系見苦所斷無明使。或不善或無記。云何不善。與無慚無愧相應者。云何無記。不與無慚無愧相應者。此門毗婆沙優波提舍。是應廣分別。問曰。何故名善。何故名不善。何故名無記耶。答曰。若為巧便所持生愛果。安隱故名善。巧便所持者是道諦。生愛果者。是苦集諦少分。安隱者是滅諦。若不為巧便所持。生不愛果。不安隱者是不善。此說苦集諦少分此相違是無記。複次生愛果。生樂受果是善。生不愛果。生苦受果是不善。與此相違是無記。複次生可愛有種子是善。生不可愛有種子是不善。與此相違是無記。複次生可愛趣中是善。生不可愛趣中是不善。與此相違是無記。複次于寂靜分中。體性輕舉者是善。于增盛分中。體性重沒者是不善。與此相違是無記。尊者婆多說曰。以四事故名善。一體。二親近。三能起。四實義。體者是自體。或有說。慚愧是自體。或有說三善根是自體。親近者。謂心心數法。能起者。能起身口業及心不相應行。實義者是涅槃。以安隱故說善。是以毗

【現代漢語翻譯】 現代漢語譯本： 是無記（既非善也非惡）。無明結（ignorance fetter），或者是不善，或者是無記。什麼是不善？與無慚（lack of shame）無愧（lack of embarrassment）相應的無明。什麼是無記？不與無慚無愧相應的無明。見結（view fetter），或者是不善，或者是無記。什麼是不善？欲界（Kāmadhātu，desire realm）所繫的邪見（wrong view）。什麼是無記？欲界所繫的身見（belief in a self）等三見。九十八使（ninety-eight latent defilements），三十三種不善，六十四種無記。應當分別：欲界所繫見苦所斷的無明使，或者是不善，或者是無記。什麼是不善？與無慚無愧相應的。什麼是無記？不與無慚無愧相應的。此門毗婆沙（Vibhasa，commentary）優波提舍（Upadesha，instruction），是應該廣為分別的。 問：為什麼名為善？為什麼名為不善？為什麼名為無記呢？ 答：如果為巧便（skillful means）所持，產生愛果（desirable result），安穩（peaceful），所以名為善。巧便所持，指的是道諦（Magga-sacca，the truth of the path）。產生愛果，指的是苦集諦（Dukkha-samudaya-sacca，the truth of the origin of suffering）的少分。安穩，指的是滅諦（Nirodha-sacca，the truth of the cessation of suffering）。如果不為巧便所持，產生不愛果（undesirable result），不安穩（unpeaceful），這就是不善。這裡說的是苦集諦的少分，與此相反的就是無記。 再次，產生愛果，產生樂受果（pleasant feeling），是善。產生不愛果，產生苦受果（painful feeling），是不善。與此相反是無記。 再次，產生可愛有（desirable existence）的種子，是善。產生不可愛有（undesirable existence）的種子，是不善。與此相反是無記。 再次，產生可愛趣（desirable realm of existence）中，是善。產生不可愛趣（undesirable realm of existence）中，是不善。與此相反是無記。 再次，在寂靜分（aspect of tranquility）中，體性輕舉（light and elevated）的是善。在增盛分（aspect of increase）中，體性重沒（heavy and submerged）的是不善。與此相反是無記。 尊者婆多（Bhadanta）說：因為四種原因名為善。一體（essence），二親近（proximity），三能起（capacity to generate），四實義（true meaning）。體，指的是自體（own nature）。或者有人說，慚愧是自體。或者有人說，三善根（three roots of good）是自體。親近，指的是心心數法（mental factors）。能起，指的是能起身口業（actions of body and speech）以及心不相應行（states dissociated from mind）。實義，指的是涅槃（Nirvana），因為安穩的緣故說為善。因此毗

【English Translation】 English version: It is indeterminate. Ignorance fetter (Avijjā saṃyojana), either unwholesome or indeterminate. What is unwholesome? Ignorance associated with lack of shame (Ahirika) and lack of embarrassment (Anottappa). What is indeterminate? Ignorance not associated with lack of shame and lack of embarrassment. View fetter (Diṭṭhi saṃyojana), either unwholesome or indeterminate. What is unwholesome? Wrong view (Micchā diṭṭhi) pertaining to the desire realm (Kāmadhātu). What is indeterminate? Self-view (Sakkāya-diṭṭhi) and the other two views pertaining to the desire realm. Ninety-eight latent defilements (Anusaya), thirty-three unwholesome, sixty-four indeterminate. One should distinguish: Ignorance latent defilement pertaining to the desire realm, severed by seeing the truth of suffering, either unwholesome or indeterminate. What is unwholesome? That which is associated with lack of shame and lack of embarrassment. What is indeterminate? That which is not associated with lack of shame and lack of embarrassment. This section, the Vibhasa (Vibhasa, commentary) and Upadesha (Upadesha, instruction), should be extensively distinguished. Question: Why is it called wholesome? Why is it called unwholesome? Why is it called indeterminate? Answer: If it is sustained by skillful means (Upāya), produces a desirable result (Iṣṭa phala), and is peaceful (Śānta), it is called wholesome. 'Sustained by skillful means' refers to the truth of the path (Magga-sacca). 'Produces a desirable result' refers to a small portion of the truths of suffering and origin (Dukkha-samudaya-sacca). 'Peaceful' refers to the truth of cessation (Nirodha-sacca). If it is not sustained by skillful means, produces an undesirable result (Aniṣṭa phala), and is unpeaceful (Aśānta), it is unwholesome. This refers to a small portion of the truths of suffering and origin; the opposite of this is indeterminate. Again, producing a desirable result, producing a pleasant feeling (Sukha vedanā), is wholesome. Producing an undesirable result, producing a painful feeling (Dukkha vedanā), is unwholesome. The opposite of this is indeterminate. Again, producing the seed of desirable existence (Iṣṭa bhava), is wholesome. Producing the seed of undesirable existence (Aniṣṭa bhava), is unwholesome. The opposite of this is indeterminate. Again, arising in a desirable realm of existence (Iṣṭa gati), is wholesome. Arising in an undesirable realm of existence (Aniṣṭa gati), is unwholesome. The opposite of this is indeterminate. Again, in the aspect of tranquility (Śānta pakṣa), that which is light and elevated (Laghu-utthita) is wholesome. In the aspect of increase (Vriddhi pakṣa), that which is heavy and submerged (Guru-nimitta) is unwholesome. The opposite of this is indeterminate. Venerable Bhadanta (Bhadanta) said: It is called wholesome for four reasons: 1. Essence (Svarūpa), 2. Proximity (Sannidhāna), 3. Capacity to generate (Samarthya), 4. True meaning (Tattva artha). 'Essence' refers to its own nature (Svabhāva). Or some say that shame (Hrī) and embarrassment (Apatrāpya) are its own nature. Or some say that the three roots of good (Kuśala mūla) are its own nature. 'Proximity' refers to mental factors (Citta-caitta). 'Capacity to generate' refers to the capacity to generate actions of body and speech (Kāya-vācā karma) and states dissociated from mind (Citta-viprayukta saṃskāra). 'True meaning' refers to Nirvana (Nirvana), because it is peaceful, it is said to be wholesome. Therefore, the Vibh

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婆阇婆提作如是說。自體善者是智。親近善者是識。能起善者。能起身口業。實義善者是涅槃。以四事故。名不善。一體。二親近。三能起。四實義。體者是自體。或有說。無慚無愧是自體。或有說。三不善根是自體。親近者。是心心數法。能起者。能起身口業及心不相應行。實義者。是生死不安隱故說不善。是以毗婆阇婆提作如是說。自體者是愚癡。親近者是識。能起者能起身口業。實義者是生死。尊者波奢說曰。若法是正觀。與正觀相應。從正觀生依果解脫果。是名善。若法非正觀。乃至不從正觀生依果是名不善。與此相違是名無記。如正觀不正觀。慚愧無慚愧。善根不善根。信等五根五蓋。說亦如是。集法經說。何故名善。答曰。有愛果妙果適意果可意果。故名善。報果說亦如是。何故名不善。答曰。有不愛果不妙果不適意果不可意果。故名不善。報果說亦如是。與此相違是無記。問曰。世尊定記苦。定記集。定記滅。定記道。廣說十二入施設解說顯現。何以言無記耶。答曰。不以不解說。故言無記。但世尊善法記善。不善法記不善。此法非善法所記。非不善法所記。故言無記。複次世尊說。善法有愛果。不善法有不愛果。此法不生愛不愛果。故言無記。複次善以二事故名善。一以自體。二以有報。不善亦爾。

【現代漢語翻譯】 現代漢語譯本： 婆阇婆提這樣說：『自體善良的是智慧（智，prajna）。親近善良的是識（識，vijnana）。能夠發起善良的是能夠發起身口業。真實意義上的善良是涅槃（Nirvana）。』因為這四件事，被稱為不善：一體、二親近、三能起、四實義。體，指的是自體。或者有人說，無慚無愧是自體。或者有人說，三種不善根是自體。親近，指的是心和心所法。能起，指的是能夠發起身口業以及心不相應行。實義，指的是生死是不安穩的，所以說是不善。 因此，毗婆阇婆提這樣說：『自體是不愚癡（愚癡，moha）。親近是識。能起是能夠發起身口業。實義是生死。』 尊者波奢說：『如果法是正觀（正觀，samyag-dṛṣṭi），與正觀相應，從正觀生起，依賴於果解脫果，這被稱為善。如果法不是正觀，乃至不是從正觀生起，依賴於果，這被稱為不善。與此相反的，被稱為無記（avyākata）。』如同正觀與不正觀，慚愧與無慚愧，善根與不善根，信等五根與五蓋，說法也是如此。 《集法經》說：『為什麼稱為善？』回答說：『因為有可愛果、美妙果、適意果、可意果，所以稱為善。』報果的說法也是如此。『為什麼稱為不善？』回答說：『因為有不可愛果、不美妙果、不適意果、不可意果，所以稱為不善。』報果的說法也是如此。與此相反的，是無記。 問：『世尊確定地記說苦（苦，duhkha），確定地記說集（集，samudaya），確定地記說滅（滅，nirodha），確定地記說道（道，marga），廣泛地解說十二入（十二入，dvadasayatana），施設解說顯現，為什麼說無記呢？』 答：『不是因為不解說，所以說無記。但是世尊善法記說善，不善法記說不善。此法非善法所記，非不善法所記，所以說無記。』 再次，世尊說：『善法有可愛果，不善法有不可愛果。』此法不生可愛和不可愛果，所以說無記。 再次，善以兩個原因被稱為善：一是以自體，二是以有報。不善也是如此。

【English Translation】 English version: Bhāradvāja said thus: 'Good in itself is wisdom (prajna). Approaching good is consciousness (vijnana). Being able to arise good is being able to arise bodily and verbal actions. Good in real meaning is Nirvana.' Because of these four things, it is called unwholesome: one's own nature, two approaching, three being able to arise, four real meaning. 'Nature' refers to one's own nature. Or some say that shamelessness and lack of remorse are one's own nature. Or some say that the three unwholesome roots are one's own nature. 'Approaching' refers to mental and mental properties. 'Being able to arise' refers to being able to arise bodily and verbal actions and mental non-associated formations. 'Real meaning' refers to the fact that samsara is insecure, so it is said to be unwholesome. Therefore, Vibhajjavādin said thus: 'One's own nature is ignorance (moha). Approaching is consciousness. Being able to arise is being able to arise bodily and verbal actions. Real meaning is samsara.' Venerable Parsva said: 'If a dharma is right view (samyag-dṛṣṭi), corresponds to right view, arises from right view, relies on the fruit of liberation, it is called wholesome. If a dharma is not right view, and does not arise from right view, relies on the fruit, it is called unwholesome. The opposite of this is called indeterminate (avyākata).』 Just like right view and wrong view, shame and shamelessness, wholesome roots and unwholesome roots, the five roots such as faith and the five hindrances, the explanation is also the same. The Ekottarika Agama says: 'Why is it called wholesome?' The answer is: 'Because there are lovely fruits, wonderful fruits, pleasant fruits, and agreeable fruits, it is called wholesome.' The explanation of retribution is also the same. 'Why is it called unwholesome?' The answer is: 'Because there are unlovely fruits, un-wonderful fruits, unpleasant fruits, and disagreeable fruits, it is called unwholesome.' The explanation of retribution is also the same. The opposite of this is indeterminate. Question: 'The World Honored One definitely noted suffering (duhkha), definitely noted origination (samudaya), definitely noted cessation (nirodha), definitely noted the path (marga), extensively explained the twelve entrances (dvadasayatana), established explanations and manifestations, why is it said to be indeterminate?' Answer: 'It is not because it is not explained that it is said to be indeterminate. But the World Honored One notes wholesome dharmas as wholesome, and unwholesome dharmas as unwholesome. This dharma is not noted by wholesome dharmas, nor is it noted by unwholesome dharmas, so it is said to be indeterminate.' Again, the World Honored One said: 'Wholesome dharmas have lovely fruits, and unwholesome dharmas have unlovely fruits.' This dharma does not produce lovely or unlovely fruits, so it is said to be indeterminate. Again, good is called good for two reasons: one is because of its own nature, and the other is because it has retribution. The same is true for unwholesome.

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無記雖有自體。不生於報。故說無記。世尊或有不解說名無記(天竺音無記是無答)。如經說沙門瞿曇。世界常耶。佛言此不應答。問曰。何故佛不答此問耶。答曰。外道計人是常。彼諸外道。往詣佛所。作如是問。沙門瞿曇。人為是常。為非常耶。佛作是念。無人我。答言無。彼諸外道。當作是說。我不問有無。若當說常無常者。無法雲何說有常無常。如問人石女兒為恭敬孝順不。彼作是念石女無兒。我若答言無彼當作是說。我不問有無。若當說恭敬孝順。彼當作是說。石女無兒。云何當說恭敬孝順。彼亦如是。此論非有非實。以非有非實故。世尊不答。四種答如雜揵度智品廣說。此三結。幾有報幾無報。乃至九十八使。幾有報幾無報。問曰。何故作此論。答曰。如譬喻者說。除思無報因。除受無報果。為斷如是說者意亦現五陰是報果。複次何故作此論。答曰。或有說。已受報因則無體。如迦葉維部。彼作是說。因義乃至報未熟。若報熟彼無因義。猶如種子。牙未生時。有種子義若牙生無種子義。彼亦如是。為斷如是意亦明報雖熟因故有體。復有說者。何故作此論。答曰。為外道故。外道說善惡業無有果報。為斷如是意亦明善惡業有果報。是故為止他義欲顯己義。亦說法相相應義故。而作此論。假使莫為止他義莫為

【現代漢語翻譯】 現代漢語譯本 無記雖然有其自身體性，但不會產生果報，所以稱為『無記』。世尊有時會不解釋，這也被稱為『無記』（天竺語中『無記』意為『不回答』）。例如，經中說，有人問沙門瞿曇（釋迦牟尼佛），世界是常住的嗎？佛說，這個問題不應該回答。 問：為什麼佛陀不回答這個問題呢？ 答：因為外道認為人是常住的。那些外道來到佛陀那裡，這樣問道：沙門瞿曇，人是常住的，還是非常住的？佛陀這樣想：沒有『人我』這種東西，如果回答『沒有』，那些外道會這樣說：我沒有問『有』或『無』，如果要說常住或非常住，那麼不存在的事物怎麼能說是常住或非常住呢？就像問一個人，石女的兒子是否恭敬孝順一樣。他會這樣想：石女沒有兒子，如果我回答『沒有』，他們會這樣說：我沒有問『有』或『無』，如果要說恭敬孝順，他們會這樣說：石女沒有兒子，怎麼能說恭敬孝順呢？他們也是這樣。這個論點既非『有』也非『實』，因為既非『有』也非『實』，所以世尊不回答。四種回答方式在《雜犍度智品》中有詳細說明。 這三種結（貪結、嗔結、癡結），有多少是有果報的，有多少是沒有果報的？乃至九十八使（九十八種煩惱），有多少是有果報的，有多少是沒有果報的？ 問：為什麼要作這樣的論述呢？ 答：因為譬喻者說，除了『思』之外沒有果報之因，除了『受』之外沒有果報之果。爲了斷除這種說法，也爲了表明五陰（色、受、想、行、識）是果報之果。 再問：為什麼要作這樣的論述呢？ 答：因為有人說，已經受報的因就沒有體性了，就像迦葉維部（一個佛教部派）所說的那樣。他們這樣說：因的意義在於果報尚未成熟，如果果報成熟了，就沒有因的意義了，就像種子一樣，牙未生時，有種子的意義，如果牙生了，就沒有種子的意義了。他們也是這樣。爲了斷除這種觀點，也爲了表明果報雖然成熟，因仍然有體性。 還有人問：為什麼要作這樣的論述呢？ 答：爲了外道（佛教以外的修行者）的緣故。外道說善惡業沒有果報。爲了斷除這種觀點，也爲了表明善惡業有果報。所以，爲了阻止其他的觀點，爲了顯明自己的觀點，也爲了說法相的相應意義，所以才作這樣的論述。即使不爲了阻止其他的觀點，不爲了...

【English Translation】 English version Although avyākrta (undetermined/unspecified) has its own nature, it does not arise from retribution, hence it is called avyākrta. Sometimes the World-Honored One does not explain, which is also called avyākrta (in Sanskrit, avyākrta means 'no answer'). For example, the sutra says that someone asked Śramaṇa Gautama (Shakyamuni Buddha), 'Is the world permanent?' The Buddha said, 'This question should not be answered.' Question: Why did the Buddha not answer this question? Answer: Because the tirthikas (non-Buddhists) believe that humans are permanent. Those tirthikas came to the Buddha and asked, 'Śramaṇa Gautama, are humans permanent or impermanent?' The Buddha thought, 'There is no such thing as 'self' (ātman), if I answer 'no', those tirthikas will say, 'I did not ask about 'existence' or 'non-existence', if you are going to talk about permanence or impermanence, how can something that does not exist be said to be permanent or impermanent?' It's like asking someone whether the son of a barren woman is respectful and filial. He would think, 'A barren woman has no son, if I answer 'no', they will say, 'I did not ask about 'existence' or 'non-existence', if you are going to talk about respect and filial piety, they will say, 'A barren woman has no son, how can you talk about respect and filial piety?' They are the same. This argument is neither 'existent' nor 'real', because it is neither 'existent' nor 'real', so the World-Honored One does not answer. The four types of answers are explained in detail in the Misc. Khandhaka Wisdom Chapter. Of these three bonds (fetters of greed, hatred, and delusion), how many have retribution and how many do not? And of the ninety-eight anusayas (proclivities/latent tendencies), how many have retribution and how many do not? Question: Why is this discussion made? Answer: Because the exemplifiers say that there is no cause of retribution except for 'thought' (cetanā), and no fruit of retribution except for 'feeling' (vedanā). In order to refute this view, and also to show that the five skandhas (form, feeling, perception, mental formations, consciousness) are the fruit of retribution. Again, question: Why is this discussion made? Answer: Because some say that the cause that has already received retribution has no substance, just as the Kāśyapīyas (a Buddhist school) say. They say that the meaning of the cause lies in the fact that the retribution has not yet matured, and if the retribution has matured, there is no meaning of the cause, just like a seed, when the sprout has not yet grown, there is the meaning of the seed, but if the sprout has grown, there is no meaning of the seed. They are the same. In order to refute this view, and also to show that although the retribution has matured, the cause still has substance. Still others ask: Why is this discussion made? Answer: For the sake of the tirthikas (non-Buddhists). The tirthikas say that good and evil karma have no retribution. In order to refute this view, and also to show that good and evil karma have retribution. Therefore, in order to prevent other views, in order to reveal one's own view, and also for the corresponding meaning of the dharma characteristics, this discussion is made. Even if not to prevent other views, not to...

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顯己義。但欲說法相相應義故。而作此論。如初門文所說。此門文亦應如是說。三結若不善者有報。無記者無報。乃至九十八使亦爾。此門是廣說優波提舍毗婆沙。問曰。為以自法報俱言有報。為以他法報俱言有報耶。若以自法報俱言有報者。云何因果不併耶。亦違偈說。如說。

作惡不即熟　　如薩遮投乳 　不即燒愚小　　猶如灰底火

有草名薩遮。若磨為散。投之乳中。即便成酪。因果不爾。云何爾耶。答曰。如灰底火。初蹈不熱。久住乃熱。如是不善業。因時生喜樂。變成果時。生諸惡趣陰界入若以他法報俱言有報者。無漏聖道。亦與他法報俱。應言有報。答曰。應作是說。與自法報俱故言有報。問曰。若然者云何因果不併耶。亦違偈說。答曰。俱有二種。一者有俱。二者並俱。有俱者有因有果有緣有報是也。有因有果者如百億劫前造因。雖滅為後生法作因。此法于因雖遠而名有因。彼法于果雖遠而名有果。有緣者如日月。去此四千由旬。眼若緣者。便生眼識。境界雖遠而生眼識。名之有緣。有報者百億劫前所造業。雖滅於今身生報。彼業於此報雖遠而言有報。並俱者如有覺有觀有喜有用。有覺者覺相應法。有觀者觀相應法。有喜者喜根相應法。有用者作觀相應法。此中以有俱而作論。不以並俱。

【現代漢語翻譯】 現代漢語譯本：

顯明自己的意義。但想要說法相相應的意義，所以才作此論。如最初的門文所說，此門文也應該這樣說：三種結若是不善的，就有報應；無記的，就沒有報應。乃至九十八使也是這樣。此門是廣泛地解說《優波提舍毗婆沙》。

問：是以自身之法和報應都說有報應，還是以他法和報應都說有報應呢？如果以自身之法和報應都說有報應，為什麼因果不能同時存在呢？也違背了偈頌所說，如說：

『作惡不立即成熟，如薩遮投乳；不立即燒傷愚昧弱小，猶如灰燼下的火。』

有一種草名叫薩遮（Sacca，一種草名），如果磨成粉末，投入牛奶中，立即就能凝結成奶酪。因果不是這樣。為什麼呢？

答：就像灰燼下的火，剛踩上去不覺得熱，時間長了才會覺得熱。像這樣，不善的業，在因的時候產生喜樂，變成果的時候，產生各種惡趣的陰、界、入。

如果以他法和報應都說有報應，那麼無漏的聖道，也與他法和報應同時存在，應該說有報應。

答：應該這樣說，因為與自身之法和報應同時存在，所以說有報應。

問：如果這樣，為什麼因果不能同時存在呢？也違背了偈頌所說。

答：『俱』有兩種，一是『有俱』，二是『並俱』。『有俱』是指有因、有果、有緣、有報。有因有果，比如百億劫前造的因，雖然已經滅了，但為後生的法作因，此法對於因雖然遙遠，但名為有因；彼法對於果雖然遙遠，但名為有果。有緣，比如日月，距離這裡四千由旬（Yojana，古印度長度單位），眼睛如果能緣到，便產生眼識，境界雖然遙遠，但產生眼識，名之為有緣。有報，比如百億劫前所造的業，雖然已經滅了，但在今生產生報應，彼業對於此報雖然遙遠，但說有報。

『並俱』是指如有覺、有觀、有喜、有用。有覺，是指覺相應的法；有觀，是指觀相應的法；有喜，是指喜根相應的法；有用，是指作觀相應的法。這裡是用『有俱』來作論，不是用『並俱』。

【English Translation】 English version:

To reveal its own meaning. But desiring to explain the meaning of corresponding Dharmas, this treatise is composed. As stated in the initial section, this section should also be explained in the same way: If the three bonds are unwholesome, there is retribution; if they are indeterminate, there is no retribution. The same applies to the ninety-eight fetters. This section extensively explains the Upadesha Vibhasha.

Question: Is it said that there is retribution because both the Dharma itself and the retribution exist together, or is it said that there is retribution because another Dharma and the retribution exist together? If it is said that there is retribution because both the Dharma itself and the retribution exist together, why do cause and effect not occur simultaneously? It also contradicts the verse, which says:

'Doing evil does not ripen immediately, like Sacca (Sacca, a type of grass) thrown into milk; It does not immediately burn the foolish and small, like fire under ashes.'

There is a grass called Sacca. If ground into powder and thrown into milk, it immediately turns into cheese. Cause and effect are not like that. Why is that?

Answer: Like fire under ashes, it is not hot when first stepped on, but becomes hot after a long time. Similarly, unwholesome karma produces joy and pleasure at the time of the cause, but when it becomes the result, it produces the aggregates, realms, and entrances of various evil destinies.

If it is said that there is retribution because another Dharma and the retribution exist together, then the undefiled noble path also exists together with another Dharma and the retribution, and it should be said that there is retribution.

Answer: It should be said that there is retribution because it exists together with its own Dharma and the retribution.

Question: If that is the case, why do cause and effect not occur simultaneously? It also contradicts the verse.

Answer: 'Together' has two types: one is 'existing together' (yǒu jù), and the other is 'occurring together' (bìng jù). 'Existing together' refers to having cause, having effect, having condition, and having retribution. Having cause and having effect, for example, the cause created hundreds of millions of kalpas ago, although it has ceased, acts as a cause for the later-born Dharma. Although this Dharma is distant from the cause, it is called having a cause; although that Dharma is distant from the effect, it is called having an effect. Having a condition, for example, the sun and moon are four thousand yojanas (Yojana, an ancient Indian unit of distance) away from here. If the eye can perceive them, then eye consciousness arises. Although the object is distant, eye consciousness arises, and it is called having a condition. Having retribution, for example, the karma created hundreds of millions of kalpas ago, although it has ceased, produces retribution in this life. Although that karma is distant from this retribution, it is said to have retribution.

'Occurring together' refers to having awareness, having observation, having joy, and having function. Having awareness refers to the Dharma corresponding to awareness; having observation refers to the Dharma corresponding to observation; having joy refers to the Dharma corresponding to the root of joy; having function refers to the Dharma corresponding to making observation. Here, the discussion is based on 'existing together', not on 'occurring together'.

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複次俱有二種。一有俱二不相離俱。有俱者如說。有因乃至有報。不相離俱者如說。有覺乃至有用。此中以有俱而作論。不說不相離俱。復有三種俱。有近俱有遠俱有近遠俱。近俱者如說。有覺乃至有用。遠俱者如說。有因乃至有報。近遠俱者如說。有漏有使有緣有體。有漏者有漏法。或與漏相應。或與漏作所緣相應。作緣俱是有漏。如有漏有使亦爾。有緣者緣有近有遠。近緣遠緣俱是有緣。如有緣者體亦爾。此中以遠俱而作論。不以近俱。不以近遠俱。問曰。何故名報。答曰。生不相似法故名報。報有二種。有相似。有不相似。相似者。如依善法生善法。依不善法生不善法。依無記法生無記法。不相似者。如善不善法生無記報除余報義。如雜揵度智品廣說。

此三結。幾見道斷幾修道斷。乃至九十八使。幾見道斷幾修道斷。問曰。何故作此論。答曰。或有說。凡夫不能離欲。聖人不能以世俗道斷結。如譬喻者。尊者佛陀提婆作如是說。若凡夫人。不能斷結。而能制纏。如是說者。名不覆說。問曰。彼何故作是說耶。答曰。依佛經故。佛經說。比丘當知。若以聖慧。知見法者。是名為斷。凡夫人。無有聖慧。無聖慧故。不名為斷。問曰。若然者此經云何通。如說比丘當知。郁頭藍弗。斷欲愛色愛。斷空處愛。乃

【現代漢語翻譯】 現代漢語譯本： 其次，『俱』（sameness, togetherness）有兩種。一是『有俱』（existing sameness），二是『不相離俱』（inseparable sameness）。『有俱』，例如說：『有因乃至有報』（因、緣、果報的存在是同時的）。『不相離俱』，例如說：『有覺乃至有用』（感受和作用是不可分離的）。這裡以『有俱』來作論，不討論『不相離俱』。 又有三種『俱』：『近俱』（near sameness）、『遠俱』（distant sameness）、『近遠俱』（near and distant sameness）。『近俱』，例如說：『有覺乃至有用』。『遠俱』，例如說：『有因乃至有報』。『近遠俱』，例如說：『有漏（āsrava，煩惱）』、『有使（anuśaya，隨眠）』、『有緣（hetupratyaya，因緣）』、『有體（svabhāva，自性）』。『有漏』是指有漏法，或者與漏相應，或者與漏作為所緣相應。作為因緣的『俱』就是『有漏』。如有漏和有使也是這樣。『有緣』是指緣有近有遠，近緣和遠緣都是『有緣』。如有緣和體也是這樣。這裡以『遠俱』來作論，不以『近俱』，不以『近遠俱』。 問：為什麼稱為『報』（vipāka，果報）？答：因為產生不相似的法，所以稱為『報』。報有兩種：有相似的，有不相似的。相似的，例如依善法產生善法，依不善法產生不善法，依無記法產生無記法。不相似的，例如善不善法產生無記報，除了其餘的果報意義。如《雜阿含經·揵度智品》中廣說。 這三種結（saṃyojana，結縛），有幾種是見道（darśanamārga）所斷，有幾種是修道（bhāvanāmārga）所斷？乃至九十八使（anuśaya，隨眠），有幾種是見道所斷，有幾種是修道所斷？問：為什麼要做這個論述？答：因為有人說，凡夫不能離欲，聖人不能以世俗道斷結。如譬喻者（Vaibhāṣika，譬喻師）。尊者佛陀提婆（Buddhadeva）這樣說：如果凡夫人，不能斷結，而能制纏（paryavasthāna，纏縛）。這樣說的人，名叫『不覆說』（anāvṛta，不隱瞞）。問：他們為什麼這樣說呢？答：依據佛經的緣故。佛經說：比丘應當知道，如果以聖慧（āryajñāna，聖者的智慧），知見法的人，這稱為斷。凡夫人，沒有聖慧，沒有聖慧的緣故，不稱為斷。問：如果這樣，這部經該如何解釋？如說比丘應當知道，郁頭藍弗（Udraka Rāmaputra），斷欲愛色愛，斷空處愛，乃至

【English Translation】 English version: Furthermore, 『sameness』 (俱, sameness, togetherness) is of two kinds. One is 『existing sameness』 (有俱), and the other is 『inseparable sameness』 (不相離俱). 『Existing sameness』 is, for example, saying: 『There is cause, up to and including effect』 (因乃至有報, the existence of cause, condition, and result are simultaneous). 『Inseparable sameness』 is, for example, saying: 『There is sensation, up to and including function』 (有覺乃至有用, sensation and function are inseparable). Here, we discuss 『existing sameness,』 and do not discuss 『inseparable sameness.』 There are also three kinds of 『sameness』: 『near sameness』 (近俱), 『distant sameness』 (遠俱), and 『near and distant sameness』 (近遠俱). 『Near sameness』 is, for example, saying: 『There is sensation, up to and including function.』 『Distant sameness』 is, for example, saying: 『There is cause, up to and including effect.』 『Near and distant sameness』 is, for example, saying: 『There are outflows (有漏, āsrava, defilements),』 『There are tendencies (有使, anuśaya, latent tendencies),』 『There are conditions (有緣, hetupratyaya, causes and conditions),』 『There is essence (有體, svabhāva, self-nature).』 『Outflows』 refers to the defiled dharmas, which either correspond with outflows, or correspond with outflows as their object. 『Sameness』 as a condition is 『outflows.』 Just as with outflows and tendencies. 『Conditions』 refers to conditions that are near and far, near conditions and far conditions are all 『conditions.』 Just as with conditions and essence. Here, we discuss 『distant sameness,』 and do not discuss 『near sameness,』 nor 『near and distant sameness.』 Question: Why is it called 『result』 (報, vipāka, consequence)? Answer: Because it produces dissimilar dharmas, it is called 『result.』 There are two kinds of results: similar and dissimilar. Similar results are, for example, good dharmas producing good dharmas, unwholesome dharmas producing unwholesome dharmas, and neutral dharmas producing neutral dharmas. Dissimilar results are, for example, wholesome and unwholesome dharmas producing neutral results, except for the meaning of other results. As extensively explained in the 『Chapter on the Faculty of Wisdom』 in the Saṃyukta-āgama. Of these three fetters (結, saṃyojana, bond), how many are severed by the path of seeing (darśanamārga), and how many are severed by the path of cultivation (bhāvanāmārga)? And of the ninety-eight tendencies (使, anuśaya, latent tendencies), how many are severed by the path of seeing, and how many are severed by the path of cultivation? Question: Why is this discussion being made? Answer: Because some say that ordinary people cannot be free from desire, and sages cannot sever fetters with mundane paths. Like the Vaibhāṣikas (譬喻者, Vaibhāṣika). Venerable Buddhadeva (佛陀提婆, Buddhadeva) said: If an ordinary person cannot sever fetters, but can restrain entanglements (纏, paryavasthāna, entanglements). Those who say this are called 『not concealing』 (不覆說, anāvṛta, not concealing). Question: Why do they say this? Answer: Because they rely on the Buddhist scriptures. The Buddhist scriptures say: Monks should know that if one knows and sees the Dharma with noble wisdom (聖慧, āryajñāna, wisdom of the noble ones), this is called severance. Ordinary people do not have noble wisdom, and because they do not have noble wisdom, it is not called severance. Question: If that is the case, how should this sutra be explained? As it says, monks should know that Udraka Rāmaputra (郁頭藍弗, Udraka Rāmaputra) severed the desire for desire and the desire for form, severed the desire for the realm of emptiness, and so on.

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至無所有處愛。生非想非非想處。亦說。外道仙人。能離欲愛。彼作是答。此經不斷說斷。不離欲說離欲。余經亦說。不斷是斷。不離欲是離欲。不斷是斷者。如偈說。

人計諸物是我有　　死時皆斷不持去 　如是智者不應計　　于諸物中我有想

不離欲說離欲者。如說如村落中童男童女造作土舍。若於此土舍。未離欲時。心生渴愛。修治擁護。計是我有。若離欲時。毀壞捨去。如此經不斷說斷。彼經亦爾。然凡夫人。不能斷結。言凡夫人離欲界欲者。以世俗道。制伏地獄煩惱。上緣初禪。如阇樓蟲行法。離欲界欲。乃至離無所有處欲。非想非非想處。更無上地而可上緣。得離非想非非想處欲。如人上樹從枝至枝。若至樹端更無有枝。而便還下。如是凡夫人。緣上地法。能制伏下地煩惱。而不能斷。猶如狼狗從麻葦中過。雖能摧臥。而不能斷。彼亦如是。為斷如是說者意亦明凡夫人能離欲世俗道能斷結故。而作此論。複次所以作論者或有說聖人不以世俗道斷結。所以者何。彼聖人何為舍無漏道而用世俗道。為斷如是說者意亦明聖人以世俗道能斷結故。而作此論。複次所以作論者。為止說頓斷沙門意故。有沙門說頓斷法。如金剛喻定斷一切結。無結不斷不破不入不得其邊故。喻如金剛無物不斷不破不入不得

【現代漢語翻譯】 現代漢語譯本：乃至到達無所有處的愛，以及生於非想非非想處（既非有想也非無想的禪定境界）。也有人說，外道仙人能夠脫離對慾望的愛。他們這樣回答：這部經並非說不斷除就是斷除，不脫離慾望就是脫離慾望。其他經典也說，不斷除就是斷除，不脫離慾望就是脫離慾望。不斷除就是斷除，例如偈語所說： 『人們認為諸物是屬於我的，死亡時都會斷絕，無法帶走。因此，智者不應該執著，對諸物產生「我擁有」的想法。』 不脫離慾望就是脫離慾望，例如所說，如同村落中的孩童建造泥土房屋，如果對這些泥土房屋，沒有脫離慾望時，心中就會產生渴愛，修繕保護，認為那是屬於我的。如果脫離了慾望，就會毀壞捨棄。如此，這部經並非說不斷除就是斷除，其他經典也是如此。然而，凡夫俗子不能斷除煩惱結縛。說凡夫俗子脫離欲界（色慾、性慾的境界）的慾望，是用世俗的方法，制伏地獄的煩惱，向上攀緣初禪（禪定的最初階段）。如同阇樓蟲（一種昆蟲）的行進方式，脫離欲界的慾望，乃至脫離無所有處（一種禪定境界）的慾望。到達非想非非想處（禪定的最高境界）后，沒有更高的境界可以攀緣，從而得以脫離非想非非想處的慾望。如同人爬樹，從一個樹枝到另一個樹枝，如果到達樹梢，就沒有更高的樹枝可以攀爬，於是便返回下來。同樣，凡夫俗子通過攀緣上層的禪定境界，能夠制伏下層的煩惱，但不能徹底斷除。猶如狼狗從麻葦叢中穿過，雖然能夠壓倒麻葦，但不能將其斬斷。他們的情況也是如此。爲了斷除，這樣說的人的意圖也是爲了闡明凡夫俗子能夠通過世俗的方法脫離慾望，世俗的方法能夠斷除煩惱結縛，因此才作此論述。其次，之所以作此論述，或許是因為有人說聖人不用世俗的方法斷除煩惱結縛。為什麼呢？這些聖人為何要捨棄無漏道（超越世俗的修行方法）而使用世俗的方法呢？爲了斷除，這樣說的人的意圖也是爲了闡明聖人可以用世俗的方法斷除煩惱結縛，因此才作此論述。再次，之所以作此論述，是爲了阻止那些宣揚頓斷（立即斷除）的沙門（出家修行者）的觀點。有些沙門宣揚頓斷法，如同金剛喻定（一種堅不可摧的禪定），能夠斷除一切煩惱結縛，沒有煩惱結縛不能斷除、不能破壞、不能進入、不能到達其邊緣。譬如金剛，沒有什麼東西不能斷除、不能破壞、不能進入、不能到達。

【English Translation】 English version: Even to the love of the Realm of Nothingness. And being born in the Realm of Neither Perception Nor Non-Perception (a state of meditative absorption where perception is extremely subtle). It is also said that non-Buddhist ascetics are able to detach from the love of desire. They answer thus: This sutra does not say that not cutting off is cutting off, or that not detaching from desire is detaching from desire. Other sutras also say that not cutting off is cutting off, and not detaching from desire is detaching from desire. That not cutting off is cutting off is as the verse says: 『People consider all things to be mine; at the time of death, all are cut off and cannot be taken away. Therefore, the wise should not cling to the thought of 「I own」 in relation to all things.』 That not detaching from desire is detaching from desire is as it is said: Like young boys and girls in a village building earthen houses. If they have not detached from desire for these earthen houses, they will feel craving, repair and protect them, and consider them to be mine. If they detach from desire, they will destroy and abandon them. Thus, this sutra does not say that not cutting off is cutting off, and other sutras are the same. However, ordinary people cannot cut off the bonds of affliction. To say that ordinary people detach from the desires of the Desire Realm (the realm of sensual desires) is to use worldly methods to subdue the afflictions of the lower realms, and to ascend to the first Dhyana (the first stage of meditative absorption). It is like the way a Jhalluka insect (a type of insect) moves, detaching from the desires of the Desire Realm, even to detaching from the desires of the Realm of Nothingness (a state of meditative absorption). Having reached the Realm of Neither Perception Nor Non-Perception (the highest state of meditative absorption), there is no higher realm to ascend to, and thus one is able to detach from the desires of the Realm of Neither Perception Nor Non-Perception. It is like a person climbing a tree, from branch to branch. If one reaches the treetop, there are no more branches to climb, and so one comes back down. Similarly, ordinary people, by ascending to higher meditative states, can subdue the afflictions of the lower realms, but cannot completely cut them off. It is like a wolf or dog passing through reeds; although it can push them down, it cannot cut them off. Their situation is the same. The intention of those who say this, in order to cut off, is also to clarify that ordinary people can detach from desire through worldly methods, and that worldly methods can cut off the bonds of affliction, and therefore this treatise is made. Furthermore, the reason for making this treatise is perhaps because some say that sages do not use worldly methods to cut off the bonds of affliction. Why is that? Why would these sages abandon the unconditioned path (a path of practice beyond the mundane) and use worldly methods? The intention of those who say this, in order to cut off, is also to clarify that sages can use worldly methods to cut off the bonds of affliction, and therefore this treatise is made. Furthermore, the reason for making this treatise is to stop the views of those Shramanas (wandering ascetics) who proclaim sudden cutting off. Some Shramanas proclaim the doctrine of sudden cutting off, like the Vajropama Samadhi (a diamond-like concentration), which can cut off all bonds of affliction, with no bond of affliction that cannot be cut off, cannot be destroyed, cannot be entered, or cannot reach its edge. It is like a diamond, which there is nothing that it cannot cut off, cannot destroy, cannot enter, or cannot reach.

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其邊。謂若鐵牙貝珂玉石摩尼等。彼亦如是。彼說有四沙門果金剛喻定斷一切結。問曰。若然者何用三沙門果。為彼作是答。三沙門果。已制伏煩惱。後金剛喻定現在前時。斷一切結。猶如農夫左手執草右手一時以鐮斷之。彼亦如是。為斷如是說者意亦明煩惱有二種。有二種對治。一見道斷。二修道斷。見道斷者。以見道為對治。修道斷者。以修道為對治。複次何故作論者。答曰。或有說。一時見諦。非次第見。為止如是說者意亦明見諦有次第故。若當一時見諦非次第者。則違佛經。如經說給孤獨居士。往詣佛所。作如是問。世尊為一時見諦。為次第見耶。佛答言。居士次第見諦。如登梯法。複次所以作論者。欲明煩惱有二種有二種對治。一見道斷種。二修道斷種。見道為見道斷種作對治。修道為修道斷種作對治。是故欲止他義欲顯己義。亦說法相相應義故。而作此論。假使莫止他義莫顯己義。但欲說法相應義故。而作此論。此三結。幾見道斷。幾修道斷。見道在前有二種身見在前有二種。或見道斷或見道修道斷。問曰。在前是何義。答曰。立分義。先答義。是在前義。立分義者。先立見道所斷分。后立不定。先答義者。先答見道所斷。后答不定。云何見道斷。若身見是非想非非想處系。若堅信堅法。以苦忍斷。身見

【現代漢語翻譯】 現代漢語譯本 那邊（其邊）。例如鐵、牙、貝珂（貝類的一種）、玉石、摩尼（寶珠）等。那些也像這樣。他們說有四種沙門果（證悟的果位），金剛喻定（一種堅固的禪定）能斷除一切結（煩惱的束縛）。 問：如果這樣，那要前三種沙門果有什麼用呢？ 答：前三種沙門果，已經制伏了煩惱。之後當金剛喻定現前時，就能斷除一切結。就像農夫左手拿著草，右手同時用鐮刀割斷它一樣。那些也像這樣。爲了斷除這種說法，也說明了煩惱有兩種，有兩種對治方法：一是見道斷（通過見道來斷除），二是修道斷（通過修道來斷除）。見道斷的，用見道作為對治；修道斷的，用修道作為對治。 再問：為什麼要做這部論著呢？ 答：或許有人說，是一時見諦（頓悟真理），而不是次第見（逐步領悟）。爲了阻止這種說法，也說明了見諦是有次第的。如果是一時見諦而不是次第見，那就違背了佛經。例如經中說，給孤獨居士（Anāthapiṇḍika，一位著名的佛教護法）前往佛陀處所，這樣問道：『世尊，是同時見諦，還是次第見諦呢？』佛陀回答說：『居士，是次第見諦，就像登梯一樣。』 再問：所以作論著的人，想要說明煩惱有兩種，有兩種對治方法：一是見道斷的種子，二是修道斷的種子。見道為見道斷的種子作對治，修道為修道斷的種子作對治。因此，想要阻止其他宗派的觀點，想要顯揚自己的觀點，也爲了說法相（諸法的體性、相狀）相應的意義，所以才作這部論著。即使不阻止其他宗派的觀點，不顯揚自己的觀點，但只是爲了說法相應的意義，也應該作這部論著。 這三種結（三縛結，即身見、戒禁取見、疑），有幾種是見道斷的，有幾種是修道斷的？見道在前，有兩種身見在前，有兩種。或者見道斷，或者見道修道斷。 問：『在前』是什麼意思？ 答：是立分義（確立分類的意義），先答義（先回答的意義）。『是在前』的意思是：確立分類的意義，就是先確立見道所斷的部分，后確立不確定的部分；先回答的意義，就是先回答見道所斷的，后回答不確定的。 怎樣是見道斷？如果身見是非想非非想處系（既不是有想也不是無想的境界所繫縛），如果是堅信堅法（對某種教義或修行方法堅定不移的信念），用苦忍（對苦的忍耐）斷除身見。

【English Translation】 English version That side (its edge). For example, iron, teeth, baikha (a type of shellfish), jade, mani (jewels), etc. Those are also like that. They say there are four Śrāmaṇa fruits (stages of enlightenment), and the Vajropama Samadhi (a diamond-like concentration) cuts off all fetters (bonds of affliction). Question: If that's the case, what's the use of the first three Śrāmaṇa fruits? Answer: The first three Śrāmaṇa fruits have already subdued afflictions. Later, when the Vajropama Samadhi manifests, it can cut off all fetters. It's like a farmer holding grass in his left hand and simultaneously cutting it with a sickle in his right hand. Those are also like that. To refute this kind of statement, it also clarifies that there are two kinds of afflictions and two kinds of antidotes: one is the Path of Seeing (Darśanamārga) cutting off (through the Path of Seeing), and the other is the Path of Cultivation (Bhāvanāmārga) cutting off (through the Path of Cultivation). For what is cut off by the Path of Seeing, the Path of Seeing is used as an antidote; for what is cut off by the Path of Cultivation, the Path of Cultivation is used as an antidote. Again, why is this treatise being written? Answer: Perhaps someone says that one sees the truth at once (sudden enlightenment), not seeing it gradually (gradual enlightenment). To stop this kind of statement, it also clarifies that seeing the truth is gradual. If one sees the truth at once and not gradually, then it contradicts the Buddhist scriptures. For example, in the scriptures, it says that Anāthapiṇḍika (a famous Buddhist patron) went to the Buddha's place and asked: 'World Honored One, is seeing the truth simultaneous or gradual?' The Buddha replied: 'Householder, seeing the truth is gradual, like climbing a ladder.' Again, the person writing the treatise wants to clarify that there are two kinds of afflictions and two kinds of antidotes: one is the seed of what is cut off by the Path of Seeing, and the other is the seed of what is cut off by the Path of Cultivation. The Path of Seeing acts as an antidote for the seed of what is cut off by the Path of Seeing, and the Path of Cultivation acts as an antidote for the seed of what is cut off by the Path of Cultivation. Therefore, wanting to stop the views of other schools, wanting to reveal one's own views, and also for the meaning of the correspondence of Dharma characteristics (the nature and characteristics of all phenomena), this treatise is written. Even if one doesn't stop the views of other schools or reveal one's own views, but only for the meaning of the correspondence of Dharma, this treatise should be written. Of these three fetters (Saṃyojana, namely, Sakkāya-diṭṭhi (belief in self), Sīlabbata-parāmāsa (attachment to rites and rituals), and Vicikicchā (doubt)), how many are cut off by the Path of Seeing, and how many are cut off by the Path of Cultivation? The Path of Seeing is in front, there are two kinds of belief in self in front, there are two kinds. Either cut off by the Path of Seeing, or cut off by the Path of Seeing and the Path of Cultivation. Question: What does 'in front' mean? Answer: It means establishing a division (establishing the meaning of classification), and the meaning of answering first (the meaning of answering first). 'Is in front' means: establishing the meaning of classification, which is to first establish the part that is cut off by the Path of Seeing, and then establish the uncertain part; the meaning of answering first, which is to first answer what is cut off by the Path of Seeing, and then answer what is uncertain. How is it cut off by the Path of Seeing? If the belief in self is bound by neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana), if it is a firm belief in a firm Dharma (a firm belief in a certain doctrine or practice), the belief in self is cut off by endurance of suffering (Kṣānti).

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在欲界。乃至非想非非想處。可得以世俗道斷。欲界身見。乃至無所有處。于非想非非想處世俗道便在。更無勢用。而還起見道現在前。斷非想非非想處身見。若說身見。則定體。若說非想非非想處系。則定地。若說堅信堅法。則定人。若說苦忍。則定對治。若說斷。則定己作事。此則說身見。是不共對治。決定對治。聖人能斷。凡夫不能。用無漏道。不用世俗道唯用見道。不用修道。以忍不用智。此中則說如是身見。余身見。若凡夫斷。以修道斷。世尊弟子。以見道斷。何者是余身見。欲界乃至無所有處。若凡夫人。以修道斷。聖人以見道斷。凡夫人以世俗道斷。聖人以無漏道斷。凡夫人以智斷。聖人以忍斷。凡夫人。九種身見。作九時斷。聖人九種身見。作一時斷。凡夫人斷有止息。聖人斷無止息。凡夫人斷不見諦。聖人斷見諦。是故作如是答。余身見。若凡夫人。以修道斷。世尊弟子。以見道斷。戒取疑見道在前有二種。或見道斷。或見道修道斷。在前義。如上說。云何見道斷。若戒取疑。在非想非非想處系。若堅信堅法。以諸忍斷。戒取疑。從欲界乃至非想非非想處。可得世俗道現在前斷欲界戒取疑。乃至無所有處世俗道。于非想非非想處便住。更無勢用。而還起見道現在前。斷非想非非想處戒取疑。若說戒

【現代漢語翻譯】 現代漢語譯本 在欲界（Kāmadhātu，指眾生有情慾的世界），乃至非想非非想處（Naivasaṃjñānāsaṃjñāyatana，三界天的最高層），可以用世俗道（指凡夫的修行方法）斷除欲界的身見（Sakkāya-diṭṭhi，認為五蘊為我）。乃至無所有處（Ākiṃcanyāyatana，四空定之一），在非想非非想處，世俗道便停止，不再起作用。然後生起見道（Dassanā-magga，聖者的初果道），斷除非想非非想處的身見。如果說身見，則是確定的體性；如果說非想非非想處系，則是確定的地；如果說堅信堅法，則是確定的人；如果說苦忍（Dukkha-khanti，對苦諦的忍），則是確定的對治；如果說斷，則是確定自己所做的事。這說明身見是不共的對治，是決定的對治，聖人能夠斷除，凡夫不能。用無漏道（Anāsava-magga，超越世間的道），不用世俗道，只用見道，不用修道（Bhāvanā-magga，聖者的二果到四果道），用忍不用智。這裡是說這樣的身見。其餘的身見，如果是凡夫斷除，用修道斷除；世尊（Buddha，佛教創始人）的弟子，用見道斷除。什麼是其餘的身見？欲界乃至無所有處的身見，如果是凡夫人，用修道斷除；聖人用見道斷除。凡夫人用世俗道斷除；聖人用無漏道斷除。凡夫人用智斷除；聖人用忍斷除。凡夫人九種身見，分九個階段斷除；聖人九種身見，在一個階段斷除。凡夫人斷除有停止；聖人斷除沒有停止。凡夫人斷除不見真諦；聖人斷除見真諦。所以這樣回答：其餘的身見，如果是凡夫人，用修道斷除；世尊的弟子，用見道斷除。戒取（Sīlabbata-parāmāsa，執著于錯誤的戒律和苦行）和疑（Vicikicchā，懷疑）在見道之前有兩種情況：或者用見道斷除，或者用見道和修道斷除。在前面的情況中，如上面所說。怎麼樣用見道斷除？如果戒取和疑，在非想非非想處繫縛。如果是堅信堅法，用諸忍斷除。戒取和疑，從欲界乃至非想非非想處，可以用世俗道生起，斷除欲界的戒取和疑，乃至無所有處，世俗道在非想非非想處便停止，不再起作用。然後生起見道，斷除非想非非想處的戒取和疑。如果說戒

【English Translation】 English version In the Kāmadhātu (desire realm), up to the Naivasaṃjñānāsaṃjñāyatana (the realm of neither perception nor non-perception), one can use the mundane path to sever the Sakkāya-diṭṭhi (belief in a self) in the Kāmadhātu. Up to the Ākiṃcanyāyatana (the realm of nothingness), in the Naivasaṃjñānāsaṃjñāyatana, the mundane path ceases and no longer functions. Then, the Dassanā-magga (path of seeing) arises, severing the Sakkāya-diṭṭhi in the Naivasaṃjñānāsaṃjñāyatana. If one speaks of Sakkāya-diṭṭhi, it is a definite entity; if one speaks of being bound to the Naivasaṃjñānāsaṃjñāyatana, it is a definite realm; if one speaks of firm faith and firm Dharma, it is a definite person; if one speaks of Dukkha-khanti (acceptance of suffering), it is a definite antidote; if one speaks of severance, it is a definite action done by oneself. This explains that Sakkāya-diṭṭhi is a unique antidote, a decisive antidote, which the noble ones can sever, but ordinary people cannot. One uses the Anāsava-magga (path free from outflows), not the mundane path, only the path of seeing, not the path of cultivation, using acceptance, not wisdom. Here, it refers to such Sakkāya-diṭṭhi. As for the remaining Sakkāya-diṭṭhi, if ordinary people sever it, they sever it with the path of cultivation; the disciples of the Buddha (the founder of Buddhism) sever it with the path of seeing. What is the remaining Sakkāya-diṭṭhi? The Sakkāya-diṭṭhi in the Kāmadhātu up to the Ākiṃcanyāyatana, if it is an ordinary person, they sever it with the path of cultivation; the noble ones sever it with the path of seeing. Ordinary people sever it with the mundane path; the noble ones sever it with the Anāsava-magga. Ordinary people sever it with wisdom; the noble ones sever it with acceptance. Ordinary people sever the nine types of Sakkāya-diṭṭhi in nine stages; the noble ones sever the nine types of Sakkāya-diṭṭhi in one stage. The severance by ordinary people has cessation; the severance by the noble ones has no cessation. Ordinary people sever it without seeing the truth; the noble ones sever it with seeing the truth. Therefore, the answer is given in this way: the remaining Sakkāya-diṭṭhi, if it is an ordinary person, they sever it with the path of cultivation; the disciples of the Buddha sever it with the path of seeing. Sīlabbata-parāmāsa (clinging to rites and rituals) and Vicikicchā (doubt) have two situations before the path of seeing: either they are severed with the path of seeing, or they are severed with the path of seeing and the path of cultivation. In the former situation, as mentioned above. How are they severed with the path of seeing? If Sīlabbata-parāmāsa and Vicikicchā are bound to the Naivasaṃjñānāsaṃjñāyatana. If it is firm faith and firm Dharma, they are severed with all acceptances. Sīlabbata-parāmāsa and Vicikicchā, from the Kāmadhātu up to the Naivasaṃjñānāsaṃjñāyatana, can arise with the mundane path, severing the Sīlabbata-parāmāsa and Vicikicchā in the Kāmadhātu, up to the Ākiṃcanyāyatana, the mundane path ceases in the Naivasaṃjñānāsaṃjñāyatana and no longer functions. Then, the path of seeing arises, severing the Sīlabbata-parāmāsa and Vicikicchā in the Naivasaṃjñānāsaṃjñāyatana. If one speaks of rites

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取疑。則定體。若說非想非非想處系。則定地。若說堅信堅法。則定人。若說諸忍。則定對治。若說斷。則定己作事。此則說戒取疑是不共對治決定對治。聖人能斷。凡夫人不能。用無漏道。不用世俗道。唯以見道。不用修道。以忍不用智。此中則說如是戒取疑。余戒取疑。凡夫人斷。以修道斷。世尊弟子。以見道斷。余如上說。貪恚癡及欲漏修道在前有二種。或修道斷。或見道修道斷。在前是何義。答曰。立分義。先答義。是在前義。立分義者。先立修道所斷分。后立不定。先答義者。先答修道所斷。后答不定。云何修道斷。答曰。貪恚癡。及欲漏學見跡。以修道斷。貪恚癡及欲漏有五種。見苦斷種。乃至修道斷種。見道現在前斷。苦諦所斷。乃至道諦所斷。貪恚癡及欲漏。于修道所斷便生。更無勢用。而還起修道現在前。斷修道所斷貪恚癡及欲漏。若說貪恚癡及欲漏。則定體。若說學見跡。則定人。若說修道。則定對治。若說斷。則定己作事。此貪恚癡及欲漏。是不共對治。決定對治。是聖人所斷。非凡夫人。是修道斷。非見道斷。智斷非忍斷。此中則說如是貪恚癡及欲漏。餘者若凡夫人斷。修道斷。世尊弟子見道斷。余何者是耶。答曰。餘者有四種。謂見苦所斷。乃至見道所斷。若凡夫人斷。修道斷。世尊弟子

【現代漢語翻譯】 現代漢語譯本 去除疑惑，就能確定它的體性。如果說『非想非非想處』，那就是確定它的處所（界）。如果說『堅信堅法』，那就是確定證悟者。如果說諸『忍』（Kṣānti，無生法忍等），那就是確定它的對治。如果說『斷』，那就是確定自己所做的事情。 這裡所說的戒禁取見（Śīlavrata-parāmarśa）和疑（Vicikicchā），是不共的對治，是決定的對治。聖人能夠斷除，凡夫不能。用無漏道（Anāsrava-mārga），不用世俗道（Laukika-mārga）。唯有通過見道（Darśana-mārga）斷除，不用修道（Bhāvanā-mārga）。用忍（Kṣānti）不用智（Jñāna）。這裡說的是這樣的戒禁取見和疑。其他的戒禁取見和疑，凡夫也能斷除，通過修道斷除。世尊的弟子，通過見道斷除。其餘的如上面所說。 貪（Rāga）、嗔（Dveṣa）、癡（Moha）以及欲漏（Kāma-āsrava），在修道之前有兩種情況：或者通過修道斷除，或者通過見道和修道斷除。『在前』是什麼意思？回答說：是『立分』的意思，是『先答』的意思。『在前』就是這個意思。『立分』的意思是，先確立修道所斷的部分，后確立不確定的部分。『先答』的意思是，先回答修道所斷的，后回答不確定的。 怎樣通過修道斷除？回答說：貪、嗔、癡以及欲漏，是處於學（Śaikṣa）位和見跡（Darśana-mārga）位的修行者，通過修道斷除。貪、嗔、癡以及欲漏有五種：見苦所斷的種類，乃至修道所斷的種類。見道現在前時斷除。苦諦（Duḥkha-satya）所斷的，乃至道諦（Mārga-satya）所斷的。貪、嗔、癡以及欲漏，在修道所斷的階段產生，不再有其他作用，然後再次發起修道，現在前，斷除修道所斷的貪、嗔、癡以及欲漏。 如果說貪、嗔、癡以及欲漏，那就是確定它的體性。如果說處於學位的見跡，那就是確定證悟者。如果說修道，那就是確定它的對治。如果說『斷』，那就是確定自己所做的事情。這些貪、嗔、癡以及欲漏，是不共的對治，是決定的對治，是聖人所斷除的，不是凡夫所能斷除的。是通過修道斷除的，不是通過見道斷除的。用智斷除，不用忍斷除。這裡說的是這樣的貪、嗔、癡以及欲漏。其餘的呢？如果是凡夫斷除，是通過修道斷除。世尊的弟子通過見道斷除。其餘的是什麼呢？回答說：其餘的有四種，即見苦所斷的，乃至見道所斷的。如果是凡夫斷除，是通過修道斷除。世尊的弟子...

【English Translation】 English version By eliminating doubt, one can determine its nature. If one speaks of the 'Neither Perception nor Non-Perception Realm' (Naiva-saṃjñā-nāsaṃjñāyatana), then one is determining its location (realm). If one speaks of 'firm belief in firm Dharma', then one is determining the enlightened person. If one speaks of the various 'Kṣānti' (忍, e.g., Anutpattika-dharma-kṣānti, 無生法忍), then one is determining its antidote. If one speaks of 'severance', then one is determining the actions one has taken. Here, the adherence to precepts (Śīlavrata-parāmarśa) and doubt (Vicikicchā) are uncommon antidotes, decisive antidotes. Sages can sever them, but ordinary people cannot. It is severed using the unconditioned path (Anāsrava-mārga), not the worldly path (Laukika-mārga). It is severed only through the path of seeing (Darśana-mārga), not through the path of cultivation (Bhāvanā-mārga). It is severed using Kṣānti, not using Jñāna. Here, such adherence to precepts and doubt are discussed. Other adherence to precepts and doubt can be severed by ordinary people through the path of cultivation. Disciples of the World-Honored One sever them through the path of seeing. The rest is as described above. Greed (Rāga), hatred (Dveṣa), delusion (Moha), and the outflows of desire (Kāma-āsrava) have two possibilities before the path of cultivation: either they are severed through the path of cultivation, or they are severed through the path of seeing and the path of cultivation. What does 'before' mean? The answer is: it means 'establishing divisions', it means 'answering first'. 'Before' means this. 'Establishing divisions' means first establishing the part to be severed by the path of cultivation, then establishing the uncertain part. 'Answering first' means first answering what is severed by the path of cultivation, then answering what is uncertain. How is it severed through the path of cultivation? The answer is: greed, hatred, delusion, and the outflows of desire are severed by practitioners in the stage of learning (Śaikṣa) and those who have attained the trace of seeing (Darśana-mārga) through the path of cultivation. Greed, hatred, delusion, and the outflows of desire have five types: those to be severed by seeing suffering, up to those to be severed by the path of cultivation. They are severed when the path of seeing is present. Those severed by the Truth of Suffering (Duḥkha-satya), up to those severed by the Truth of the Path (Mārga-satya). Greed, hatred, delusion, and the outflows of desire arise in the stage of being severed by the path of cultivation, no longer having other functions, and then again initiate cultivation, being present, severing the greed, hatred, delusion, and the outflows of desire that are severed by the path of cultivation. If one speaks of greed, hatred, delusion, and the outflows of desire, then one is determining its nature. If one speaks of the trace of seeing in the stage of learning, then one is determining the enlightened person. If one speaks of the path of cultivation, then one is determining its antidote. If one speaks of 'severance', then one is determining the actions one has taken. These greed, hatred, delusion, and the outflows of desire are uncommon antidotes, decisive antidotes, severed by sages, not severable by ordinary people. They are severed through the path of cultivation, not through the path of seeing. They are severed using wisdom (Jñāna), not using Kṣānti. Here, such greed, hatred, delusion, and the outflows of desire are discussed. What about the rest? If ordinary people sever them, it is through the path of cultivation. Disciples of the World-Honored One sever them through the path of seeing. What is the rest? The answer is: the rest has four types, namely, those severed by seeing suffering, up to those severed by seeing the path. If ordinary people sever them, it is through the path of cultivation. Disciples of the World-Honored One...

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見道斷。余廣說如上。以是事故。而作是說。若凡夫人斷。是修道斷。世尊弟子見道斷。問曰。若說學見跡以修道斷貪恚癡及欲漏。則說聖人身中修道所斷者。余若說凡夫人斷以修道斷。若聖人斷以見道斷。是則說凡夫聖人身中見苦集滅道所斷貪恚癡及欲漏。此中有何余未稱說者。答曰。凡夫人身中修道所斷貪恚癡及欲漏。問曰。此何以不說耶。答曰。應說而不說者。當知此說有餘。複次已說在先所說中。所以者何。以種故立作煩惱種。不以在身中立煩惱種。齊五種無第六種。聖人以見道斷見道所斷種。以修道斷修道所斷種。凡夫人。若見道所斷。若修道所斷。盡合集以修道斷。所以者何。凡夫人於五種所斷煩惱。必以修道斷此義決定。以是事故。當知已說在前所說中。有漏無明漏見道在前有三種。或見道斷。或修道斷。或見道修道斷。何者是在前義。答曰。立分義。先答義是在前義。先立見道斷種。次立修道斷種。后立不定。先答者先答見道所斷種。次答修道所斷種。后答不定。云何見道斷。若有漏無明漏。在非想非非想處系。若堅信堅法。以諸忍斷有漏。從初禪乃至非想非非想處。可得無明漏。從欲界乃至非想非非想處。可得世俗道現在前斷無明漏。從欲界乃至無所有處斷有漏。從初禪乃至無所有處。于非想非非

想處便住。更無勢用。而還起見道現在前。斷非想非非想處見道所斷有漏無明漏。見道于修道所斷便住。更無勢用。而還起修道現在前。斷修道所斷有漏無明漏。若說有漏無明漏。則定體。若說非想非非想處系。則定地。若說堅信堅法。則定人。若說諸忍。則定對治。若說斷。則定己作事。有漏無明漏。是不共對治。決定對治。聖人所斷。非凡夫人。以無漏道斷。非世俗道。以見道斷。非修道。以忍斷非智。此中則說如是有漏無明漏。云何修道斷。答曰。有漏無明漏學見跡。以修道斷。有漏無明漏有五種。謂見苦斷。乃至修道斷。見道斷。苦諦所斷。乃至道諦所斷。有漏無明漏見道。于修道所斷便住。更無勢用。而還起修道現在前。斷修道所斷有漏無明漏。若說有漏無明漏。則定體。若說學見跡。則定人。若說修道。則定對治。若說斷則定己作事。有漏無明漏。是不共對治。決定對治。是聖人斷非凡夫人。是修道斷。非見道。是無漏道斷。非世俗道。是智斷。非忍斷。此中則說如是有漏無明漏。餘者若凡夫斷。以修道斷。世尊弟子以見道斷。問曰。何者是余耶。答曰。無明漏。欲界有四種。有漏無明漏。從初禪乃至無所有處有四種。此若凡夫斷。以修道斷。若聖人斷。以見道斷。余廣說如上。在前有三種。一不共。二

畢竟。三最初不共在前者。如三結。畢竟在前者。如貪恚癡及欲漏。最初在前者。如有漏無明漏。若煩惱是三界見道所斷。應作見道在前二種句。如三結是也。若是欲界五種所斷。應作修道在前二種句。如貪恚癡及欲漏是也。若是三界五種所斷。應作見道在前三種句。如有漏無明漏是也。此說是略。毗婆沙五蓋中。悔是修道斷。疑若凡夫斷。以修道斷。世尊弟子斷。以見道斷。五上分結。是修道斷。五愛身。是修道斷。嫉結慳結。是修道斷。九十八使。二十八是見道斷。十是修道斷。余若凡夫斷。是修道斷。世尊弟子斷。是見道斷。◎

◎問曰。如波伽羅那說九十八使。八十八是見道斷。十是修道斷。此中何故說二十八是見道斷十是修道斷耶答曰。此文是了義彼文是未了義。此文無餘意彼文有餘意。此文無所以彼文有所以。此文是實義諦。彼文是俗諦。複次波伽羅那。說順次法。說具縛人。非超越人。此中不說順次法。不說具縛人。不說超越人。複次彼中說凡夫聖人離欲聖道所作世俗道所作。此中說聖人離欲。不說凡夫。說聖道所作。不說世俗道。複次彼中說離欲界欲。乃至離無所有處欲。得正決定者。先以世俗道。斷欲界煩惱。乃至無所有處。彼見道斷煩惱解脫得差別作證。所以者何。彼解脫得。以見道故。

【現代漢語翻譯】 現代漢語譯本： 總而言之，最初不共同存在於前者的情況，比如三結（Samyojana，即有身見、戒禁取見、疑）。總而言之存在於前者的情況，比如貪（Lobha）、嗔（Dosa）、癡（Moha）以及欲漏（Kama Asava）。最初存在於前者的情況，比如有漏（Savasa）和無明漏（Avijja Asava）。如果煩惱是三界見道所斷，應該作出『見道在前』的兩種說法，比如三結就是這樣。如果是欲界五種所斷，應該作出『修道在前』的兩種說法，比如貪、嗔、癡以及欲漏就是這樣。如果是三界五種所斷，應該作出『見道在前』的三種說法，比如有漏和無明漏就是這樣。這只是簡略的說法。《毗婆沙論》中，五蓋（Nivarana）中的悔（Kukkucca）是修道所斷。疑（Vicikiccha）如果是凡夫斷除，用修道斷除；如果是世尊的弟子斷除，用見道斷除。五上分結（Urdhvabhagiyasamyojana）是修道所斷。五愛身（Panca kama guna）是修道所斷。嫉結（Issa Samyojana）和慳結（Macchariya Samyojana）是修道所斷。九十八使（Anusaya），二十八是見道所斷，十是修道所斷，其餘如果是凡夫斷除，是修道斷除；如果是世尊的弟子斷除，是見道斷除。

問：如果按照《波伽羅那》（Pakaraṇa）所說，九十八使中，八十八是見道所斷，十是修道所斷，那麼這裡為什麼說二十八是見道所斷，十是修道所斷呢？答：這裡的說法是了義（Nitartha），那裡的說法是未了義（Neyartha）。這裡的說法沒有其他含義，那裡的說法有其他含義。這裡的說法沒有原因，那裡的說法有原因。這裡的說法是真實的意義，那裡的說法是世俗的意義。再者，《波伽羅那》說的是順次法，說的是具縛之人，不是超越之人。這裡不說順次法，不說具縛之人，不說超越之人。再者，那裡說的是凡夫和聖人遠離欲，聖道所作和世俗道所作。這裡說的是聖人遠離欲，不說凡夫，說的是聖道所作，不說世俗道。再者，那裡說的是遠離欲界欲，乃至遠離無所有處欲，得到正確決定的人，先用世俗道斷除欲界煩惱，乃至無所有處。他們通過見道斷除煩惱，解脫得到差別的證明。為什麼呢？因為他們的解脫得，是因為見道的緣故。

【English Translation】 English version: In short, those that do not initially co-exist in the former case, such as the three fetters (Samyojana, namely Satkayadrishti - personality belief, Silabbataparamasa - attachment to rites and rituals, and Vicikiccha - doubt). Those that exist in the former case, such as greed (Lobha), hatred (Dosa), delusion (Moha), and the sensuality-taint (Kama Asava). Those that initially exist in the former case, such as the taints (Savasa) and the ignorance-taint (Avijja Asava). If the afflictions are to be severed by the Path of Seeing in the three realms, then two statements should be made with 'Path of Seeing first,' as is the case with the three fetters. If they are to be severed by the five types in the desire realm, then two statements should be made with 'Path of Cultivation first,' as is the case with greed, hatred, delusion, and the sensuality-taint. If they are to be severed by the five types in the three realms, then three statements should be made with 'Path of Seeing first,' as is the case with the taints and the ignorance-taint. This is a brief explanation. In the Vibhasa, among the five hindrances (Nivarana), remorse (Kukkucca) is severed by the Path of Cultivation. Doubt (Vicikiccha), if severed by ordinary people, is severed by the Path of Cultivation; if severed by the disciples of the World-Honored One, it is severed by the Path of Seeing. The five higher fetters (Urdhvabhagiyasamyojana) are severed by the Path of Cultivation. The five aggregates of sensual pleasure (Panca kama guna) are severed by the Path of Cultivation. The fetters of jealousy (Issa Samyojana) and stinginess (Macchariya Samyojana) are severed by the Path of Cultivation. Of the ninety-eight latent tendencies (Anusaya), twenty-eight are severed by the Path of Seeing, ten are severed by the Path of Cultivation, and the rest, if severed by ordinary people, are severed by the Path of Cultivation; if severed by the disciples of the World-Honored One, they are severed by the Path of Seeing.

Question: As stated in the Pakarana, of the ninety-eight latent tendencies, eighty-eight are severed by the Path of Seeing, and ten are severed by the Path of Cultivation. Why does this passage say that twenty-eight are severed by the Path of Seeing and ten are severed by the Path of Cultivation? Answer: This passage is of definitive meaning (Nitartha), while that passage is of provisional meaning (Neyartha). This passage has no other meaning, while that passage has other meanings. This passage has no reason, while that passage has a reason. This passage is of true meaning, while that passage is of conventional meaning. Furthermore, the Pakarana speaks of sequential Dharma, speaking of those who are bound, not those who have transcended. This passage does not speak of sequential Dharma, does not speak of those who are bound, and does not speak of those who have transcended. Furthermore, that passage speaks of ordinary people and sages who are detached from desire, what is done by the Noble Path and what is done by the mundane path. This passage speaks of sages who are detached from desire, not speaking of ordinary people, speaking of what is done by the Noble Path, not speaking of the mundane path. Furthermore, that passage speaks of those who are detached from the desire of the desire realm, even detached from the desire of the realm of nothingness, and who have obtained correct determination, first severing the afflictions of the desire realm, even the realm of nothingness, with the mundane path. They attain the proof of difference in liberation by severing afflictions through the Path of Seeing. Why? Because their attainment of liberation is due to the Path of Seeing.

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而有差別。以是事故。彼作是說。八十八是見道斷。十是修道斷。是故尊者瞿沙。作如是說。二十八使是見道斷。十是修道斷。何故波伽羅那。作如是說。八十八是見道斷。十是修道斷。彼作是答。二十八決定是見道斷。十是修道斷。六十不定。不定者。于見道中。而有差別。波伽羅那說。次第故說八十八是見道斷十是修道斷。此門是廣分別毗婆沙。問曰。何故名見道斷。何故名修道斷耶。如見不離修。修不離見。見道中如實修亦可得。修道中如實見亦可得。見名為慧。脩名不放逸。如實是何義耶。答曰。數數義偏重義是如實義。見道中慧多不放逸少。修道中不放逸多慧少。複次等量義是如實義。如見道中慧亦有爾許不放逸。如修道中不放逸亦有爾許慧。是故等量義是如實義。尊者和須蜜說曰。見四真諦。斷諸煩惱。云何分別此是見道斷此是修道斷耶。答曰。以見斷。以見制伏。以見吐諸煩惱。故言見道斷。復有說者。見道所斷煩惱。亦應言修道所斷。所以者何。見道中如實修可得故。如我義。以見斷。以見制伏。以見吐諸煩惱。名見道斷。何故名修道斷。答曰。隨所得道行廣佈。斷諸生分。斷其量。斷其種。漸使薄。令究竟斷故名修道斷。復有作是說者。修道所斷煩惱。亦可言見道斷。所以者何。修道中亦有如實見

【現代漢語翻譯】 現代漢語譯本： 而有差別。因此事故，他們這樣說：八十八使是見道斷，十使是修道斷。所以尊者瞿沙（Ghosha，一位論師）這樣說：二十八使是見道斷，十使是修道斷。為什麼波伽羅那（Pāggalavāda，補特伽羅論者）卻這樣說：八十八使是見道斷，十使是修道斷？ 他們這樣回答：二十八使決定是見道斷，十使是修道斷，六十使不確定。不確定是指，在見道中，會有差別。波伽羅那說，因為次第的緣故，所以說八十八使是見道斷，十使是修道斷。這個門是廣分別毗婆沙（Vibhasa，一種論書）。 問：為什麼名為見道斷？為什麼名為修道斷呢？如果見不離修，修不離見，見道中如實的修也可以得到，修道中如實的見也可以得到。見名為慧，脩名不放逸。如實是什麼意思呢？ 答：數數義（重複的意義），偏重義（側重的意義）是如實義。見道中慧多而不放逸少，修道中不放逸多而慧少。再次，等量義（等同的意義）是如實義。比如見道中慧也有這麼多，不放逸也有這麼多；修道中不放逸也有這麼多，慧也有這麼多。所以等量義是如實義。 尊者和須蜜（Vasumitra，一位論師）說：見到四真諦（Four Noble Truths），斷除各種煩惱。如何分別哪些是見道斷，哪些是修道斷呢？ 答：以見斷，以見制伏，以見吐出各種煩惱，所以說見道斷。還有一種說法是，見道所斷的煩惱，也應該說是修道所斷。為什麼呢？因為見道中如實的修可以得到。比如我義（the concept of self），以見斷，以見制伏，以見吐出各種煩惱，名為見道斷。 為什麼名為修道斷？答：隨著所得到的道行廣為分佈，斷除各種生分（causes of rebirth），斷除其量，斷除其種，逐漸使其薄弱，令其究竟斷除，所以名為修道斷。 還有一種說法是，修道所斷的煩惱，也可以說是見道斷。為什麼呢？因為修道中也有如實的見。

【English Translation】 English version: And there are differences. Therefore, they say: eighty-eight attachments are severed by the Path of Seeing, and ten are severed by the Path of Cultivation. Therefore, Venerable Ghosha (Ghosha, a commentator) says: twenty-eight attachments are severed by the Path of Seeing, and ten are severed by the Path of Cultivation. Why does Pāggalavāda (Pāggalavāda, proponent of the theory of the person) say: eighty-eight attachments are severed by the Path of Seeing, and ten are severed by the Path of Cultivation? They answer: twenty-eight attachments are definitely severed by the Path of Seeing, ten are severed by the Path of Cultivation, and sixty are uncertain. Uncertain means that in the Path of Seeing, there are differences. Pāggalavāda says that because of the order, it is said that eighty-eight attachments are severed by the Path of Seeing, and ten are severed by the Path of Cultivation. This gate is the extensive explanation of the Vibhasa (Vibhasa, a type of treatise). Question: Why is it called severance by the Path of Seeing? Why is it called severance by the Path of Cultivation? If seeing is inseparable from cultivation, and cultivation is inseparable from seeing, then true cultivation can be attained in the Path of Seeing, and true seeing can be attained in the Path of Cultivation. Seeing is called wisdom, and cultivation is called non-negligence. What does 'true' mean? Answer: The meaning of repetition and the meaning of emphasis are the meanings of 'true'. In the Path of Seeing, wisdom is more and non-negligence is less; in the Path of Cultivation, non-negligence is more and wisdom is less. Furthermore, the meaning of equality is the meaning of 'true'. For example, in the Path of Seeing, there is this much wisdom and this much non-negligence; in the Path of Cultivation, there is this much non-negligence and this much wisdom. Therefore, the meaning of equality is the meaning of 'true'. Venerable Vasumitra (Vasumitra, a commentator) says: Seeing the Four Noble Truths (Four Noble Truths), severing all afflictions. How do you distinguish which are severed by the Path of Seeing and which are severed by the Path of Cultivation? Answer: Severing with seeing, subduing with seeing, and expelling all afflictions with seeing, therefore it is said to be severance by the Path of Seeing. Another explanation is that the afflictions severed by the Path of Seeing should also be said to be severed by the Path of Cultivation. Why? Because true cultivation can be attained in the Path of Seeing. For example, the concept of self (the concept of self), severing with seeing, subduing with seeing, and expelling all afflictions with seeing, is called severance by the Path of Seeing. Why is it called severance by the Path of Cultivation? Answer: As the attained path is widely distributed, severing all causes of rebirth (causes of rebirth), severing their quantity, severing their seeds, gradually making them weak, and causing them to be completely severed, therefore it is called severance by the Path of Cultivation. Another explanation is that the afflictions severed by the Path of Cultivation can also be said to be severed by the Path of Seeing. Why? Because there is also true seeing in the Path of Cultivation.

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故。如我義。隨所得道。修行廣佈。斷諸生分。斷其量斷其種漸使薄。令究竟斷故名修道斷。此是何義耶。答曰。見道是猛利道。若緣彼時九種煩惱一時斷。修道是不猛利道。數數修習九種煩惱。九時而斷。譬如利鈇之刀以用割物利者一下斷。鈍者數數乃斷。彼亦如是。複次若以見偏多道斷者。名見道斷。若以修偏多道斷者。名修道斷。複次若以二相道斷者。名見道斷。二相者。謂見相慧相。若以三相道斷者。名修道斷。三相者。謂見相慧相智相。複次若以四相道斷者。名見道斷。四相者謂眼明覺慧。若以五相道斷者。名修道斷。五相者。謂眼明覺慧智。複次若以忍斷者是見道斷。以智斷者是修道斷。複次九種結一時斷者是見道斷。九種結九時斷者是修道斷。複次以未知欲知根斷者是見道斷。以知根斷者是修道斷。複次斷時如石裂者是見道斷。斷時如𦸲絕者是修道斷。複次與發意相違者是見道斷。與方便相違者是修道斷。複次未曾見諦。而見諦斷者是見道斷。已曾見諦。而重觀斷者是修道斷。複次以一因道斷者是見道斷。以二因道斷者是修道斷。複次如力士著鎧斷者是見道斷。如無足人行斷者。是修道斷。複次若斷時。即彼智所知行修道者是見道斷。若斷時是余智余所知余行修是修道斷。複次若是向人不成就果斷者是

【現代漢語翻譯】 現代漢語譯本：

故，如我的教義，隨所證悟的道，修行並廣為傳播，斷除各種生之因緣（生分）。斷除其數量，斷除其種類，逐漸使其薄弱，令其究竟斷除，所以名為修道斷。這是什麼意思呢？

回答說：見道是猛利的道。如果憑藉它，九種煩惱可以一時斷除。修道是不猛利的道，需要數數修習，九種煩惱需要九個階段才能斷除。譬如鋒利的刀，用來切割物體，鋒利的刀一下就能斷開，而鈍的刀需要多次切割才能斷開。修道也是如此。其次，如果以見解偏多的道斷除煩惱，名為見道斷；如果以修行偏多的道斷除煩惱，名為修道斷。

其次，如果以二相的道斷除煩惱，名為見道斷。二相指的是見相和慧相。如果以三相的道斷除煩惱，名為修道斷。三相指的是見相、慧相和智相。

其次，如果以四相的道斷除煩惱，名為見道斷。四相指的是眼、明、覺、慧。如果以五相的道斷除煩惱，名為修道斷。五相指的是眼、明、覺、慧、智。

其次，如果以忍（忍受）斷除煩惱，是見道斷；以智（智慧）斷除煩惱，是修道斷。

其次，九種結（煩惱的束縛）一時斷除，是見道斷；九種結分九個階段斷除，是修道斷。

其次，以未知欲知根（想要了解未知事物的根源）斷除煩惱，是見道斷；以知根（已經瞭解事物根源）斷除煩惱，是修道斷。

其次，斷除煩惱時，如石頭破裂，是見道斷；斷除煩惱時，如繩子斷裂，是修道斷。

其次，與發意（最初的發心）相違背，是見道斷；與方便（修行的方法）相違背，是修道斷。

其次，未曾見諦（真理），而見諦斷除煩惱，是見道斷；已經見諦，而重觀（再次觀察）斷除煩惱，是修道斷。

其次，以一因的道斷除煩惱，是見道斷；以二因的道斷除煩惱，是修道斷。

其次，如力士穿上鎧甲斷除煩惱，是見道斷；如沒有腳的人行走斷除煩惱，是修道斷。

其次，如果斷除煩惱時，即彼智（那個智慧）所知、所行而修道，是見道斷；如果斷除煩惱時，是余智（其他的智慧）、余所知、余所行而修道，是修道斷。

其次，如果是向人（修行者）不成就果位而斷除煩惱，是見道斷。

【English Translation】 English version:

Therefore, according to my doctrine, following the path attained, cultivate and widely propagate, severing all causes of existence (Shengfen). Severing its quantity, severing its kind, gradually making it thin, causing it to be ultimately severed, therefore it is called 'cultivation-path severance'. What does this mean?

The answer is: The 'path of seeing' (Jian Dao) is a fierce path. If relying on it, nine kinds of afflictions can be severed at once. The 'path of cultivation' (Xiu Dao) is not a fierce path, requiring repeated cultivation, and the nine kinds of afflictions are severed in nine stages. It is like a sharp knife, used to cut objects, the sharp one cuts through at once, while the blunt one cuts through after repeated attempts. It is also like that. Furthermore, if severing afflictions with a path that emphasizes seeing, it is called 'severance by the path of seeing'; if severing afflictions with a path that emphasizes cultivation, it is called 'severance by the path of cultivation'.

Furthermore, if severing afflictions with a path of two aspects, it is called 'severance by the path of seeing'. The two aspects refer to the aspect of seeing (Jian Xiang) and the aspect of wisdom (Hui Xiang). If severing afflictions with a path of three aspects, it is called 'severance by the path of cultivation'. The three aspects refer to the aspect of seeing, the aspect of wisdom, and the aspect of knowledge (Zhi Xiang).

Furthermore, if severing afflictions with a path of four aspects, it is called 'severance by the path of seeing'. The four aspects refer to eye (Yan), clarity (Ming), awareness (Jue), and wisdom (Hui). If severing afflictions with a path of five aspects, it is called 'severance by the path of cultivation'. The five aspects refer to eye, clarity, awareness, wisdom, and knowledge (Zhi).

Furthermore, if severing afflictions with endurance (Ren), it is 'severance by the path of seeing'; if severing afflictions with wisdom (Zhi), it is 'severance by the path of cultivation'.

Furthermore, if the nine bonds (Knot of afflictions) are severed at once, it is 'severance by the path of seeing'; if the nine bonds are severed in nine stages, it is 'severance by the path of cultivation'.

Furthermore, if severing afflictions with the 'root of wanting to know the unknown' (Wei Zhi Yu Zhi Gen), it is 'severance by the path of seeing'; if severing afflictions with the 'root of knowing' (Zhi Gen), it is 'severance by the path of cultivation'.

Furthermore, if severing afflictions is like a stone cracking, it is 'severance by the path of seeing'; if severing afflictions is like a rope breaking, it is 'severance by the path of cultivation'.

Furthermore, if it contradicts the initial intention (Fa Yi), it is 'severance by the path of seeing'; if it contradicts the means (Fang Bian), it is 'severance by the path of cultivation'.

Furthermore, if one has not seen the truth (Di), but severs afflictions upon seeing the truth, it is 'severance by the path of seeing'; if one has already seen the truth, and severs afflictions through re-observation (Chong Guan), it is 'severance by the path of cultivation'.

Furthermore, if severing afflictions with a path of one cause, it is 'severance by the path of seeing'; if severing afflictions with a path of two causes, it is 'severance by the path of cultivation'.

Furthermore, if severing afflictions is like a strong man putting on armor, it is 'severance by the path of seeing'; if severing afflictions is like a footless person walking, it is 'severance by the path of cultivation'.

Furthermore, if at the time of severing afflictions, it is the knowledge known, the action practiced, and the path cultivated by that wisdom (Bi Zhi), it is 'severance by the path of seeing'; if at the time of severing afflictions, it is other wisdom (Yu Zhi), other knowledge, other action, and the path cultivated, it is 'severance by the path of cultivation'.

Furthermore, if it is a 'stream-enterer' (Xiang Ren) who does not achieve the fruit and severs afflictions, it is 'severance by the path of seeing'.

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見道斷。若是向成就果斷者是修道斷。複次若堅信堅法斷者。是見道斷。若信解脫見到身證斷者。是修道斷。複次若初出道斷者。是見道斷。若數數出道斷者。是修道斷。複次若斷是四沙門果攝者。是見道斷。若斷或三或二或一沙門果攝者。修道斷。複次若緣無所有生者。是見道斷。若緣有所有生者。是修道斷。複次若斷已不退者。是見道斷。若斷已或退不退者。是修道斷。複次斷已更不縛不繫。是見道斷。斷已或縛或系。是修道斷。複次若斷時。忍是無礙道智。是解脫道者。是見道斷。若斷時智。是無礙道智。是解脫道者。是修道斷。複次若斷時。智作方便道。忍作無礙道。智作解脫道者。是見道斷。欲若斷時。智作方便無礙解脫道者。是修道斷。複次若先得非數滅者。是見道斷。或先得非數滅。后得數滅。或先得數滅。后得非數滅。或一時得數滅非數滅者。是修道斷。複次若斷時。緣一諦道修者。是見道斷。若斷時。緣四諦道修者是修道斷。複次若斷時。四行道修者。是見斷。若斷時。十六行道修者。是修道斷。複次若斷時。相似道修者。是見道斷。若斷時。相似不相似道修者。是修道斷。複次若斷時。若一三昧修者。是見道斷。若斷時。若三三昧修者。是修道斷。複次若斷時。不起者是見道斷。若斷時或起或不

起者是修道斷。

此三結幾見苦斷。乃至幾修道斷。乃至九十八使。幾見苦斷。乃至幾修道斷。問曰。何故作此論。答曰。前門止說頓斷沙門意。不止說一時見諦。亦不明次第見諦。今欲止一時見諦者意亦明次第見諦故。而作此論。復有說者。前門止說一時見諦者意。亦明次第見諦。而不粗現明瞭。今欲粗現明瞭。止一時見諦者意。亦明次第見諦故。而作此論。複次欲顯現來種斷煩惱及五種對治法故。五種斷煩惱者。謂見苦斷種。乃至修道斷種。五種對治法者。謂苦忍苦智。是見苦斷對治。乃至道忍道智。是見道斷對治。智是修道斷對治。以如是事故。而作此論。此三結。幾見苦斷。乃至廣說。答曰。一見苦斷。謂身見。問曰。何故身見唯見苦斷耶。答曰。緣苦生故。還見苦斷。複次此見緣果而生。若以慧觀果時。此見即斷。

複次身見是顛倒性。一切顛倒。盡見苦斷。若顛倒斷時。此見即斷。所以者何。同一對治故。複次此煩惱粗故。以初無礙道斷。余細煩惱。後金剛喻定斷。譬如塵垢不堅著者。抖捒便墮。若堅著者。乃以淳灰。多用力然後乃凈。亦如瓦器。膩不深入。水蕩便去。若膩深入。以湯煮之。然後乃去。彼亦如是。複次以此見根不深入所緣地。以不深入故性劣。性劣故最初無礙道斷。余煩惱

【現代漢語翻譯】 現代漢語譯本： 『起者是修道斷』，指的是通過修道來斷除煩惱。

『此三結幾見苦斷』，乃至『幾修道斷』，乃至『九十八使』，『幾見苦斷』，乃至『幾修道斷』。問：為什麼要做這個論述？答：前面的討論只說了頓斷（頓悟）的沙門（修行者）的觀點，沒有說一時見諦（瞬間證悟真理），也沒有明確次第見諦（按次第證悟真理）。現在想要闡明一時見諦者的觀點，也明確次第見諦，所以做這個論述。還有一種說法是，前面的討論只說了一時見諦者的觀點，也闡明了次第見諦，但是不夠明顯。現在想要更清楚地闡明一時見諦者的觀點，也明確次第見諦，所以做這個論述。再者，想要顯現未來種子的斷除煩惱以及五種對治法，五種斷煩惱指的是見苦斷種，乃至修道斷種。五種對治法指的是苦忍（對苦的忍耐）和苦智（對苦的智慧），這是見苦斷的對治；乃至道忍（對道的忍耐）和道智（對道的智慧），這是見道斷的對治；智（智慧）是修道斷的對治。因為這些原因，所以做這個論述。『此三結，幾見苦斷』，乃至廣說。答：一見苦斷，指的是身見（認為身體是真實存在的錯誤觀念）。問：為什麼身見只能通過見苦斷來斷除呢？答：因為它是緣于苦而產生的，所以通過見苦斷來斷除。再者，這種見是緣于果報而產生的，如果用智慧觀察果報時，這種見就會斷除。

再者，身見是顛倒的性質，一切顛倒都通過見苦斷來斷除。如果顛倒斷除時，這種見就會斷除。為什麼呢？因為它們使用同一種對治方法。再者，這種煩惱比較粗重，所以用最初的無礙道（沒有障礙的道路）來斷除。其餘細微的煩惱，用後面的金剛喻定（像金剛一樣堅固的禪定）來斷除。比如塵垢不牢固地附著，抖動一下就掉落；如果牢固地附著，就要用純凈的灰，多用些力氣才能乾淨。又如瓦器，油膩不深入，用水沖洗就去掉了；如果油膩深入，就要用熱水煮，然後才能去掉。這種情況也是如此。再者，因為這種見的根不深入所緣的境地，因為不深入所以性質劣，性質劣所以最初用無礙道斷除。其餘的煩惱。

【English Translation】 English version: 'The arising is severed by the path of cultivation (修道斷)' refers to severing afflictions through the practice of the path.

'Of these three bonds, how many are severed by the insight into suffering (見苦斷)?' and so on, 'How many are severed by the path of cultivation (修道斷)?' and so on, 'Of the ninety-eight latent tendencies (九十八使), how many are severed by the insight into suffering (見苦斷)?' and so on, 'How many are severed by the path of cultivation (修道斷)?' Question: Why is this treatise composed? Answer: The previous discussion only addressed the view of the renunciants (沙門) who attain sudden severance (頓斷), without discussing the instantaneous realization of truth (一時見諦), nor clarifying the gradual realization of truth (次第見諦). Now, intending to clarify the view of those who attain instantaneous realization of truth, and also to clarify the gradual realization of truth, this treatise is composed. Another explanation is that the previous discussion only addressed the view of those who attain instantaneous realization of truth, and also clarified the gradual realization of truth, but not clearly enough. Now, intending to more clearly clarify the view of those who attain instantaneous realization of truth, and also to clarify the gradual realization of truth, this treatise is composed. Furthermore, intending to reveal the severance of future seeds of afflictions and the five antidotal methods (五種對治法), the five severances of afflictions refer to the seed severed by the insight into suffering (見苦斷種), and so on, up to the seed severed by the path of cultivation (修道斷種). The five antidotal methods refer to the forbearance of suffering (苦忍) and the wisdom of suffering (苦智), which are the antidotes to the severance by the insight into suffering; and so on, up to the forbearance of the path (道忍) and the wisdom of the path (道智), which are the antidotes to the severance by the insight into the path; wisdom (智) is the antidote to the severance by the path of cultivation. Because of these reasons, this treatise is composed. 'Of these three bonds, how many are severed by the insight into suffering?' and so on, extensively explained. Answer: One is severed by the insight into suffering, referring to the view of self (身見, the false belief in a permanent, independent self in the body). Question: Why can the view of self only be severed by the insight into suffering? Answer: Because it arises from suffering, it is severed by the insight into suffering. Furthermore, this view arises from karmic consequences; when one observes the karmic consequences with wisdom, this view is severed.

Furthermore, the view of self is of a deluded nature; all delusions are severed by the insight into suffering. When delusions are severed, this view is severed. Why? Because they use the same antidotal method. Furthermore, this affliction is relatively coarse, so it is severed by the initial unobstructed path (無礙道). The remaining subtle afflictions are severed by the subsequent diamond-like samadhi (金剛喻定, a firm and unwavering state of meditation). For example, if dust is not firmly attached, it falls off with a shake; if it is firmly attached, pure ash must be used, and much effort is required to clean it. Similarly, if grease on a clay pot is not deeply ingrained, it is washed away with water; if the grease is deeply ingrained, it must be boiled in hot water before it can be removed. This situation is also like that. Furthermore, because the root of this view does not deeply penetrate the object of its attachment, because it does not deeply penetrate, its nature is inferior; because its nature is inferior, it is initially severed by the unobstructed path. The remaining afflictions...

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根。深入所緣地。以後無礙道乃至金剛喻定斷。譬如樹根。不深入者。小風吹時。而能摧臥。其根深入者。大風吹時。不能令臥。彼亦如是。尊者和須蜜說曰。何故身見唯見苦斷。答曰。身見緣五陰。后如實見五陰時。身見便斷。複次此見從常想樂想凈想我想生。若見無常想苦想不凈想無我想。此見便斷。尊者佛陀提婆說曰。此見從自身生。故名身見。若見自身無我。此見便斷。戒取或見苦斷。或見道斷問曰。何故戒取非見集見滅斷耶。答曰。為外道故。外道所行。與苦道相違。不與集滅相違。所以者何。外道計集。如垢計滅。如洗浴處。為求洗浴處故。行種種苦行諸苦行故。煩惱垢益更染心。如人為去垢故。入濁水澡浴。更增其垢。彼亦如是。複次因苦生故。還見苦斷。因道生故。還見道斷。複次因垢生者。是見苦斷。因凈生者。是見道斷。複次內道所行。是見苦斷。外道所行。是見道斷。

複次非因計因。是見苦斷。非道計道。是見道斷。疑見苦集滅道斷。問曰。何故修道斷中無疑耶。答曰。若未見其體。心生猶豫。已見其體。心則決定。是故修道所斷無有疑。三不善根三漏。見苦斷。乃至修道斷。總而言之。五種斷。或有一種二種四種五種斷者。余門廣說如經本。此門是廣說優波提舍毗婆沙。問曰。何故

【現代漢語翻譯】 現代漢語譯本 根：深入所緣境（Alambana，專注的對象）。此後，通過無礙道（Anantarya-marga，直接通往解脫的道路）乃至金剛喻定（Vajropama-samadhi，最堅固的禪定）斷除煩惱。譬如樹根，不深入地裡，小風就能吹倒；根深蒂固，大風也無法撼動。煩惱的斷除也是如此。 尊者和須蜜（Vasumitra）說：『為何身見（Satkayadristi，認為五蘊為我）只能通過見苦（Dukkha-satya，苦諦）來斷除？』 答：身見緣於五陰（Panca-skandha，色、受、想、行、識）。當如實觀察五陰時，身見便會斷除。此外，此見從常想、樂想、凈想、我想生起。若能觀照無常想、苦想、不凈想、無我想，此見便會斷除。 尊者佛陀提婆（Buddha-deva）說：『此見從自身生起，故名身見。若能觀照自身無我，此見便會斷除。』 戒禁取見（Silavata-paramarsa，執著于錯誤的戒律和苦行）或通過見苦斷除，或通過見道（Marga-satya，道諦）斷除。 問：『為何戒禁取見不能通過見集（Samudaya-satya，集諦）和見滅（Nirodha-satya，滅諦）斷除？』 答：『這是因為外道（Tirthika，非佛教徒）的緣故。外道的修行與苦諦和道諦相違背，但不與集諦和滅諦相違背。』為什麼呢？外道認為集諦如同污垢，滅諦如同洗浴之處。爲了尋求洗浴之處，他們進行種種苦行。然而，由於這些苦行，煩惱的污垢反而更加污染內心。如同有人爲了去除污垢而進入濁水中洗浴，反而增加了污垢。他們也是如此。 此外，因為苦諦生起，所以通過見苦斷除。因為道諦生起，所以通過見道斷除。 此外，因污垢生起者，通過見苦斷除。因清凈生起者，通過見道斷除。 此外，內道（佛教）的修行，通過見苦斷除。外道的修行，通過見道斷除。 此外，非因計因，通過見苦斷除。非道計道，通過見道斷除。 疑（Vicikitsa，懷疑）通過見苦、集、滅、道斷除。 問：『為何修道斷（Bhavana-heya，通過修行斷除）中沒有疑？』 答：『若未見其體性，心中便會猶豫。一旦見到其體性，心中便會堅定。因此，修道所斷的煩惱中沒有疑。』 三不善根（不善的根本，貪、嗔、癡）、三漏（三種煩惱，欲漏、有漏、無明漏），通過見苦斷乃至修道斷。總而言之，五種斷（見苦斷、見集斷、見滅斷、見道斷、修道斷）中，或者有一種、兩種、四種、五種斷除的情況。其餘的細節在其他章節中廣泛闡述，如經本所示。此門是對《優波提舍毗婆沙》（Upadesa-vibhasa，論書名）的廣泛解釋。 問：『為何……』

【English Translation】 English version Root: Deeply rooted in the Alambana (object of focus). Subsequently, it is severed through Anantarya-marga (path of immediate liberation) up to Vajropama-samadhi (diamond-like concentration). For example, a tree whose roots are not deep can be easily blown over by a small wind. But if its roots are deep, a strong wind cannot topple it. It is the same with the severing of afflictions. Venerable Vasumitra said: 'Why is Satkayadristi (belief in a self, self-view) only severed through Dukkha-satya (the truth of suffering)?' Answer: 'Satkayadristi arises from the Panca-skandha (five aggregates: form, feeling, perception, mental formations, and consciousness). When the five aggregates are seen as they truly are, Satkayadristi is severed. Furthermore, this view arises from the thought of permanence, pleasure, purity, and self. If one sees impermanence, suffering, impurity, and no-self, this view is severed.' Venerable Buddha-deva said: 'This view arises from oneself, hence it is called Satkayadristi. If one sees that there is no self in oneself, this view is severed.' Silavata-paramarsa (attachment to wrong precepts and practices) is either severed through Dukkha-satya or through Marga-satya (the truth of the path). Question: 'Why is Silavata-paramarsa not severed through Samudaya-satya (the truth of the origin of suffering) and Nirodha-satya (the truth of the cessation of suffering)?' Answer: 'This is because of the Tirthikas (non-Buddhists). The practices of the Tirthikas are contrary to the truth of suffering and the truth of the path, but not contrary to the truth of the origin and the truth of cessation.' Why is that? The Tirthikas consider the origin of suffering as dirt and the cessation of suffering as a bathing place. In order to seek a bathing place, they engage in various ascetic practices. However, because of these ascetic practices, the dirt of afflictions further contaminates the mind. It is like a person who enters turbid water to bathe in order to remove dirt, but instead increases the dirt. It is the same with them. Furthermore, because the truth of suffering arises, it is severed through Dukkha-satya. Because the truth of the path arises, it is severed through Marga-satya. Furthermore, that which arises from dirt is severed through Dukkha-satya. That which arises from purity is severed through Marga-satya. Furthermore, the practice of the inner path (Buddhism) is severed through Dukkha-satya. The practice of the outer path (non-Buddhism) is severed through Marga-satya. Furthermore, considering a non-cause as a cause is severed through Dukkha-satya. Considering a non-path as a path is severed through Marga-satya. Vicikitsa (doubt) is severed through Dukkha-satya, Samudaya-satya, Nirodha-satya, and Marga-satya. Question: 'Why is there no doubt in Bhavana-heya (severance through cultivation)?' Answer: 'If one has not seen its nature, the mind will hesitate. Once one has seen its nature, the mind will be firm. Therefore, there is no doubt in the afflictions severed through cultivation.' The three unwholesome roots (greed, hatred, and delusion), the three outflows (desire, existence, and ignorance), are severed through Dukkha-satya up to Bhavana-heya. In summary, among the five severances (severance through seeing the truth of suffering, the truth of the origin, the truth of cessation, the truth of the path, and severance through cultivation), there are cases where one, two, four, or five are severed. The remaining details are extensively explained in other chapters, as shown in the sutra. This section is a broad explanation of the Upadesa-vibhasa (a treatise). Question: 'Why...'

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名見道斷乃至名修道斷耶。答曰。若緣決定。對治決定者。名見道斷。若緣不決定。對治不決定者名修道斷。複次若處所決定。若緣決定。若對治決定者。名見道斷。若處所不決定。緣不決定。對治不決定者。名修道斷。複次若以苦忍苦智作對治。乃至道忍道智作對治者。名見道斷。若以智對治者。名修道斷。

複次若見苦斷者。名見苦斷。若見道斷者。名見道斷。若或見苦。或見集。或見滅。或見道斷者。名修道斷。複次若違苦者。名見苦斷。乃至若違道者。名見道斷。若違苦集滅道斷者。名修道斷。◎

阿毗曇毗婆沙論卷第二十八 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第二十九

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使揵度不善品之五

◎此三結。幾是見幾非見。乃至九十八使。幾是見幾非見。問曰。何故作此論。答曰。或有說。一切煩惱皆是見性。問曰。彼何故作如是說耶。答曰。彼作是說。所行猛利。是見性。一切煩惱。名于自分。所行猛利。如身見著我我所。邊見著斷常。邪見著無所有見取著第一。戒取著凈所行猛利愛。亦如是。于染著愛。所行猛利。恚憎惡。慢自高。癡愚癡猶豫。所行亦猛利。為

【現代漢語翻譯】 現代漢語譯本：什麼是名為見道斷（Dṛṣṭimārga-prahāṇa，通過見道斷除）的，乃至什麼是名為修道斷（Bhāvanāmārga-prahāṇa，通過修道斷除）的？回答說：如果所緣（ālambana，對像）是決定的，對治（pratipakṣa，對抗）是決定的，這被稱為見道斷。如果所緣是不決定的，對治是不決定的，這被稱為修道斷。其次，如果處所（sthāna，地點）是決定的，如果所緣是決定的，如果對治是決定的，這被稱為見道斷。如果處所是不決定的，所緣是不決定的，對治是不決定的，這被稱為修道斷。其次，如果以苦忍（duḥkha-kṣānti，對苦的忍）苦智（duḥkha-jñāna，對苦的智）作為對治，乃至以道忍（mārga-kṣānti，對道的忍）道智（mārga-jñāna，對道的智）作為對治，這被稱為見道斷。如果以智（jñāna，智慧）作為對治，這被稱為修道斷。 其次，如果見苦（duḥkha-darśana，見苦諦）而斷除，這被稱為見苦斷。如果見道（mārga-darśana，見道諦）而斷除，這被稱為見道斷。如果或者見苦，或者見集（samudaya-darśana，見集諦），或者見滅（nirodha-darśana，見滅諦），或者見道而斷除，這被稱為修道斷。其次，如果違背苦，這被稱為見苦斷。乃至如果違背道，這被稱為見道斷。如果違背苦集滅道而斷除，這被稱為修道斷。 《阿毗曇毗婆沙論》卷第二十八 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第二十九 迦旃延子（Kātyāyanīputra）造　五百羅漢釋 北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯使揵度不善品之五 這三種結（saṃyojana，煩惱的束縛），有多少是見所斷，有多少不是見所斷？乃至九十八使（anuśaya，潛在的煩惱），有多少是見所斷，有多少不是見所斷？問：為什麼要做這個論述？答：因為有人說，一切煩惱都是見性的。問：他們為什麼會這樣說呢？答：他們這樣說是因為，所行（gocara，活動範圍）猛利的是見性。一切煩惱，就其自身而言，所行都是猛利的。例如，身見（satkāya-dṛṣṭi，認為五蘊為我）執著於我我所（ātman and ātmanīya，我和我所擁有的），邊見（antagrāha-dṛṣṭi，執著于斷常二見）執著于斷常（uccheda and śāśvata，斷滅和常恒），邪見（mithyā-dṛṣṭi，錯誤的見解）執著于無所有（nāsti，不存在），見取（dṛṣṭi-parāmarśa，執著于自己的見解）執著于第一，戒取（śīla-vrata-parāmarśa，執著于不正確的戒律）執著于清凈，所行都是猛利的。愛（rāga，貪愛）也是如此，對於染著的愛，所行是猛利的。嗔（dveṣa，憎恨），慢（māna，傲慢），癡（moha，愚癡），猶豫（vicikitsā，懷疑），所行也是猛利的。爲了...

【English Translation】 English version: What is called 'severance by the path of seeing' (Dṛṣṭimārga-prahāṇa), and what is called 'severance by the path of cultivation' (Bhāvanāmārga-prahāṇa)? The answer is: If the object (ālambana) is definite and the antidote (pratipakṣa) is definite, it is called 'severance by the path of seeing'. If the object is indefinite and the antidote is indefinite, it is called 'severance by the path of cultivation'. Furthermore, if the location (sthāna) is definite, if the object is definite, and if the antidote is definite, it is called 'severance by the path of seeing'. If the location is indefinite, the object is indefinite, and the antidote is indefinite, it is called 'severance by the path of cultivation'. Furthermore, if one uses the forbearance of suffering (duḥkha-kṣānti) and the wisdom of suffering (duḥkha-jñāna) as an antidote, up to using the forbearance of the path (mārga-kṣānti) and the wisdom of the path (mārga-jñāna) as an antidote, it is called 'severance by the path of seeing'. If one uses wisdom (jñāna) as an antidote, it is called 'severance by the path of cultivation'. Furthermore, if one severs by seeing suffering (duḥkha-darśana), it is called 'severance by seeing suffering'. If one severs by seeing the path (mārga-darśana), it is called 'severance by seeing the path'. If one severs by seeing suffering, or seeing origination (samudaya-darśana), or seeing cessation (nirodha-darśana), or seeing the path, it is called 'severance by the path of cultivation'. Furthermore, if one opposes suffering, it is called 'severance by seeing suffering'. Up to if one opposes the path, it is called 'severance by seeing the path'. If one severs by opposing suffering, origination, cessation, and the path, it is called 'severance by the path of cultivation'. Abhidharma-vibhāṣā-śāstra, Volume 28 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidharma-vibhāṣā-śāstra Abhidharma-vibhāṣā-śāstra, Volume 29 Composed by Kātyāyanīputra, Explained by Five Hundred Arhats Translated by Buddhavarman, a Śramaṇa from Northern Liang, together with Dao Tai and others, Chapter 5 on Unwholesome Qualities of the Skandhas Of these three fetters (saṃyojana), how many are to be severed by seeing, and how many are not to be severed by seeing? And of the ninety-eight latent tendencies (anuśaya), how many are to be severed by seeing, and how many are not to be severed by seeing? Question: Why is this treatise made? Answer: Because some say that all defilements are of the nature of seeing. Question: Why do they say this? Answer: They say this because what is intensely active (gocara) is of the nature of seeing. All defilements, in their own way, are intensely active. For example, the view of self (satkāya-dṛṣṭi) clings to 'self' and 'what belongs to self' (ātman and ātmanīya), the view of extremes (antagrāha-dṛṣṭi) clings to annihilation and permanence (uccheda and śāśvata), wrong view (mithyā-dṛṣṭi) clings to non-existence (nāsti), holding to views (dṛṣṭi-parāmarśa) clings to the highest, holding to precepts (śīla-vrata-parāmarśa) clings to purity, all of which are intensely active. So is attachment (rāga); for attachment to what is defiled, the activity is intense. Hatred (dveṣa), pride (māna), delusion (moha), and doubt (vicikitsā) are also intensely active. For...

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斷如是說者意亦明煩惱有是見性有非見性故。而作此論。此三結。幾是見性幾非見性。答曰二是見性。謂身見戒取。一非見性。謂疑。余門廣說如經本。問曰。何故名見耶。答曰。此中應廣說。如五見見處。

此三結。幾有覺有觀。幾無覺有觀。幾無覺無觀。乃至九十八使。幾有覺有觀。幾無覺有觀。幾無覺無觀。問曰。何故作此論。答曰。或有說。覺觀從欲界乃至有頂。如譬喻者說。彼何故作是說。彼依佛經。佛經中說。心粗是覺。心細是觀。此粗細相。從欲界乃至有頂中可得。尊者佛陀提婆說曰。阿毗曇者。作如是說。心次第相。方而有粗細。遍三界中。然從欲界乃至梵世。有覺有觀。如是說者。則名惡說。汝等作如是說。粗心是覺。細心是觀。此粗心細心。乃至有頂可得。然說覺觀從欲界乃至梵世中有。是故汝等所說是惡說。非善說。惡受持。非善受持。阿毗曇人。作如是說。我等所說。是善說。善受持。非惡受持。所以者何。我以種種事故。說粗細相。非以一事。如說纏粗使細。是中不說覺粗觀細。所以者何。此二法。非覺觀相故。如說色陰是粗。四陰是細。如是則說覺之與觀俱是細法。所以者何。同行陰攝故。如說欲界是粗。初禪是細。如是亦說覺觀是粗是細。所以者何。欲界初禪。俱有覺觀故。如

【現代漢語翻譯】 現代漢語譯本：如果有人這樣說，他的意思是明確地表明煩惱既有屬於見性的，也有不屬於見性的，所以才作此論述。這三種結（三結：身見、戒取、疑），哪些屬於見性，哪些不屬於見性？回答是：兩種屬於見性，即身見（認為五蘊的身是真實的我）和戒取（固執于錯誤的戒律和修行方法）。一種不屬於見性，即疑（對佛法僧三寶的懷疑）。其餘更廣泛的解釋，可以參考經文原本。 問：為什麼稱為『見』呢？答：這裡應該廣泛地解釋，就像五見（五種錯誤的見解：身見、邊見、邪見、見取見、戒禁取）和見處（產生見解的地方）一樣。 這三種結，哪些是有覺有觀（覺：粗略的思考；觀：細緻的觀察），哪些是無覺有觀，哪些是無覺無觀？乃至九十八使（九十八種煩惱），哪些是有覺有觀，哪些是無覺有觀，哪些是無覺無觀？問：為什麼要作這樣的論述呢？答：有些人說，覺和觀從欲界一直到有頂天（色界和無色界的最高處）。就像譬喻者（持譬喻論者）所說的那樣。他們為什麼要這樣說呢？他們依據佛經。佛經中說，心粗是覺，心細是觀。這種粗細的相狀，從欲界一直到有頂天中都可以找到。尊者佛陀提婆說：阿毗曇（論藏）的學者，是這樣說的，心的次第相，方才會有粗細的分別，遍佈三界之中。然而如果有人說，從欲界乃至梵世（色界初禪天）才有覺有觀，這樣說就是錯誤的。你們這樣說，粗心是覺，細心是觀，這種粗心細心，乃至有頂天都可以找到，然後又說覺和觀只從欲界到梵世才有，所以你們所說是錯誤的，不是正確的，是錯誤的理解，不是正確的理解。阿毗曇學者這樣說：我們所說的，是正確的，是正確的理解，不是錯誤的理解。為什麼呢？因為我們用種種原因來說明粗細的相狀，不是隻用一個原因。例如說纏（纏縛眾生的煩惱）是粗的，使（驅使眾生造業的煩惱）是細的，這裡並沒有說覺是粗的，觀是細的。為什麼呢？因為這兩種法，不是覺和觀的相狀。例如說色陰（五蘊之一，指物質）是粗的，四陰（受、想、行、識四種精神現象）是細的，這樣說也說明覺和觀都是細的法。為什麼呢？因為它們都屬於同一行陰所攝。例如說欲界是粗的，初禪是細的，這樣說也說明覺和觀既可以是粗的也可以是細的。為什麼呢？因為欲界和初禪，都有覺和觀的緣故。

【English Translation】 English version: If someone says this, their intention is to clearly indicate that afflictions (煩惱) have both aspects that belong to the nature of perception (見性) and those that do not, hence this discussion. Among these three fetters (三結: 身見 (Sakkaya-ditthi, self-view), 戒取 (Silabbata-paramasa, clinging to rites and rituals), and 疑 (Vicikiccha, doubt)), which belong to the nature of perception and which do not? The answer is: two belong to the nature of perception, namely 身見 (Sakkaya-ditthi, the view that the five aggregates are a real self) and 戒取 (Silabbata-paramasa, adherence to wrong precepts and practices). One does not belong to the nature of perception, namely 疑 (Vicikiccha, doubt about the Buddha, Dharma, and Sangha). For more extensive explanations, refer to the original sutra. Question: Why is it called 'view' (見)? Answer: Here, it should be explained extensively, just like the five views (五見: 身見 (Sakkaya-ditthi, self-view), 邊見 (Antagrahaditthi, extreme views), 邪見 (Micchaditthi, wrong view), 見取 (Ditthupadana, clinging to views), 戒禁取 (Silabbatupadana, clinging to rites and rituals)) and the places where views arise (見處). Among these three fetters, which have initial application of thought and sustained application of thought (有覺有觀: 覺 (Vitakka, initial application of thought), 觀 (Vicara, sustained application of thought)), which have no initial application of thought but have sustained application of thought, and which have neither initial application of thought nor sustained application of thought? And so on, regarding the ninety-eight latent tendencies (九十八使: ninety-eight kinds of afflictions), which have initial application of thought and sustained application of thought, which have no initial application of thought but have sustained application of thought, and which have neither initial application of thought nor sustained application of thought? Question: Why is this discussion made? Answer: Some say that initial application of thought and sustained application of thought exist from the desire realm (欲界) up to the peak of existence (有頂, the highest realm of existence in the formless realm), as those who use analogies (譬喻者) say. Why do they say this? They rely on the Buddhist scriptures. In the Buddhist scriptures, it is said that a coarse mind is initial application of thought, and a subtle mind is sustained application of thought. This characteristic of coarseness and subtlety can be found from the desire realm up to the peak of existence. Venerable Buddhadatta says: The scholars of Abhidhamma (阿毗曇, the collection of philosophical texts), say it this way: the sequential aspect of the mind has distinctions of coarseness and subtlety, pervading the three realms. However, if someone says that initial application of thought and sustained application of thought only exist from the desire realm up to the Brahma world (梵世, the first dhyana heaven in the form realm), that is a wrong statement. If you say that a coarse mind is initial application of thought and a subtle mind is sustained application of thought, and that this coarseness and subtlety can be found even up to the peak of existence, and then say that initial application of thought and sustained application of thought only exist from the desire realm to the Brahma world, then what you say is wrong, not correct, a wrong understanding, not a correct understanding. The Abhidhamma scholars say this: What we say is correct, a correct understanding, not a wrong understanding. Why? Because we use various reasons to explain the characteristics of coarseness and subtlety, not just one reason. For example, it is said that the entanglements (纏, the afflictions that bind beings) are coarse, and the underlying tendencies (使, the afflictions that drive beings to create karma) are subtle, but this does not mean that initial application of thought is coarse and sustained application of thought is subtle. Why? Because these two phenomena are not the characteristics of initial application of thought and sustained application of thought. For example, it is said that the form aggregate (色陰, the material aspect of the five aggregates) is coarse, and the four aggregates (受, 想, 行, 識, the mental aspects of the five aggregates) are subtle, and this also indicates that both initial application of thought and sustained application of thought are subtle phenomena. Why? Because they are both included in the same aggregate of mental formations (行陰). For example, it is said that the desire realm is coarse, and the first dhyana (初禪) is subtle, and this also indicates that initial application of thought and sustained application of thought can be both coarse and subtle. Why? Because both the desire realm and the first dhyana have initial application of thought and sustained application of thought.

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說。初禪地粗。二禪地細。如是則說覺觀是粗。所以者何。初禪地上。更無覺觀故。問曰。彼說初禪地上有覺觀者。云何復說三地差別。答曰。彼作是說。欲界初禪。乃至非想非非想處。有三種法。謂善染污不隱沒無記。禪中間乃至非想非非想處深染污法。是名有覺有觀地。禪中間善不隱沒無記法。是名無覺有觀地。第二禪已上乃至非想非非想處。善法不隱沒無記法。是名無覺。無觀地。問曰。若然者。彼云何通佛經。如經說。滅于覺觀。定生喜樂。入第二禪。彼作是答。滅善覺觀。非染污。問曰。若然者。為因何事。滅善覺觀。非染污耶。答應先滅染污。后離地時。乃滅于善。但譬喻者說上地有覺觀。當知此說是無明果闇果不勤方便果。然覺觀欲界初禪中有故。欲止他義。乃至廣說。而作此論。此三結。幾有覺有觀。幾無覺有觀。幾無覺無觀。答曰。三結有三種。或有覺有觀。或無覺有觀。或無覺無觀。云何有覺有觀。答曰。在欲界初禪者。云何無覺有觀。答曰。在禪中間者。云何無覺無觀。答曰。在三禪及四無色者。余門廣說如經本。問曰。何故名有覺有觀。何故名無覺有觀。何故名無覺無觀耶。答曰。與覺俱觀俱。與覺相應觀相應。與覺觀俱現在前。是名有覺有觀。若不與覺俱。但與觀俱。不與覺相應。與觀相

【現代漢語翻譯】 說：初禪（Dhyana，禪那）的境界是粗糙的，二禪的境界是精細的。如果這樣說，那麼覺（Vitarka，尋）和觀（Vicara，伺）就是粗糙的。為什麼這樣說呢？因為在初禪的境界上，不再有覺和觀了。問：如果他們說初禪的境界上有覺和觀，又怎麼解釋三地的差別呢？答：他們是這樣說的：欲界、初禪，乃至非想非非想處，有三種法，即善、染污、不隱沒無記。禪中間地，乃至非想非非想處，有深染污法，這叫做有覺有觀地。禪中間地的善和不隱沒無記法，這叫做無覺有觀地。第二禪以上，乃至非想非非想處，善法和不隱沒無記法，這叫做無覺無觀地。問：如果這樣，他們怎麼解釋佛經呢？比如經中說：『滅除覺觀，定中生喜樂，進入第二禪。』他們這樣回答：滅除的是善的覺觀，不是染污的。問：如果這樣，因為什麼原因，滅除善的覺觀，而不是染污的呢？答：應該先滅除染污，然後離開該地的時候，才滅除善的。但譬喻者說上地有覺觀，應當知道這是無明果、黑暗果、不勤方便果。然而覺觀在欲界和初禪中有，爲了阻止其他義，乃至廣泛地說，才作此論。這三種結，哪些是有覺有觀，哪些是無覺有觀，哪些是無覺無觀呢？答：這三種結有三種情況：或者有覺有觀，或者無覺有觀，或者無覺無觀。怎樣是有覺有觀呢？答：在欲界和初禪的人。怎樣是無覺有觀呢？答：在禪中間地的人。怎樣是無覺無觀呢？答：在三禪和四無色定的人。其餘的門類廣泛地說，就像經本一樣。問：為什麼叫做有覺有觀？為什麼叫做無覺有觀？為什麼叫做無覺無觀呢？答：與覺一起，觀也一起；與覺相應，觀也相應；覺和觀同時出現在面前，這叫做有覺有觀。如果不與覺一起，但與觀一起；不與覺相應，但與觀相應

【English Translation】 Said: The realm of the first Dhyana (初禪, meditation) is coarse, and the realm of the second Dhyana is subtle. If it is said like this, then Vitarka (覺, initial application of thought) and Vicara (觀, sustained application of thought) are coarse. Why is it said like this? Because in the realm of the first Dhyana, there are no longer Vitarka and Vicara. Question: If they say that there are Vitarka and Vicara in the realm of the first Dhyana, how do they explain the difference between the three realms? Answer: They say it like this: In the Desire Realm, the first Dhyana, and even the Realm of Neither Perception Nor Non-Perception, there are three kinds of dharmas, namely good, defiled, and non-obscured neutral. In the intermediate state of Dhyana, and even the Realm of Neither Perception Nor Non-Perception, there are deeply defiled dharmas, which are called the realm of Vitarka and Vicara. The good and non-obscured neutral dharmas in the intermediate state of Dhyana are called the realm of no Vitarka but with Vicara. From the second Dhyana upwards, and even the Realm of Neither Perception Nor Non-Perception, the good dharmas and non-obscured neutral dharmas are called the realm of no Vitarka and no Vicara. Question: If so, how do they explain the Buddhist scriptures? For example, the scripture says: 'Extinguishing Vitarka and Vicara, joy and happiness arise in Samadhi, entering the second Dhyana.' They answer like this: What is extinguished is the good Vitarka and Vicara, not the defiled ones. Question: If so, for what reason is the good Vitarka and Vicara extinguished, and not the defiled ones? Answer: The defiled ones should be extinguished first, and then when leaving that realm, the good ones are extinguished. But those who use metaphors say that there are Vitarka and Vicara in the higher realms, and it should be known that this is the result of ignorance, the result of darkness, and the result of not diligently applying skillful means. However, Vitarka and Vicara are present in the Desire Realm and the first Dhyana. In order to prevent other meanings, and even to speak extensively, this treatise is made. Among these three bonds, which are with Vitarka and Vicara, which are without Vitarka but with Vicara, and which are without Vitarka and without Vicara? Answer: These three bonds have three situations: either with Vitarka and Vicara, or without Vitarka but with Vicara, or without Vitarka and without Vicara. How is it with Vitarka and Vicara? Answer: Those who are in the Desire Realm and the first Dhyana. How is it without Vitarka but with Vicara? Answer: Those who are in the intermediate state of Dhyana. How is it without Vitarka and without Vicara? Answer: Those who are in the third Dhyana and the four Formless Realms. The remaining categories are extensively discussed, just like in the original scripture. Question: Why is it called with Vitarka and Vicara? Why is it called without Vitarka but with Vicara? Why is it called without Vitarka and without Vicara? Answer: Together with Vitarka, Vicara is also together; corresponding to Vitarka, Vicara is also corresponding; Vitarka and Vicara appear simultaneously, this is called with Vitarka and Vicara. If not together with Vitarka, but only together with Vicara; not corresponding to Vitarka, but corresponding to Vicara.

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應。已滅覺與觀俱現在前。是名無覺有觀。若不與覺觀俱。亦不與覺觀相應。已滅覺觀。是名無覺無觀。複次若種種數。若種種觀。是名有覺有觀。若數觀不種數。是名無覺有觀。若不種數不種觀。是名無覺無觀。

此三結。幾樂根相應。幾苦根相應。幾喜根相應。幾憂根相應。幾舍根相應。乃至九十八使亦如是。問曰。何故作此論。答曰。或有說。法生時。次第生。不一時生。如譬喻者尊者佛陀提婆。作如是說法生時。次第生。不一時生。猶如多伴經過俠道。次第而行。不得一時。若欲二人並行。此猶為難。何況多人。如是一切有為法。各各從生相生。何緣眾多生法共一時生。阿毗曇者。作如是說。有為法。自有一法和合而生。自有多法和合而生。一法和合生者。於一剎那頃生故。名一法和合生。多法和合生者。如一一數法。各有一生。雖多不相離。故名多法和合生。複次所以作論者。或有說。展轉相因力義。是相應義。彼作是說。若法與彼法相因力生者。是相應義。如心因心力故生。心與心相應。數法因心力故生。數法與心相應。數法因數法力故生。數法與數法相應。心不因數法力生。故心不與數法相應。為止如是說者意亦明心與數法相應。數法亦與數法相應。數法與心相應。心不與心相應故。而作此論。

【現代漢語翻譯】 現代漢語譯本： 『應』，指已滅盡『覺』（vitakka，尋）與『觀』（vicāra，伺）同時現前的情況，這被稱為『無覺有觀』。如果既不與『覺』和『觀』同時存在，也不與『覺』和『觀』相應，『覺』和『觀』已經滅盡，這被稱為『無覺無觀』。此外，如果存在種種尋思，種種觀察，這被稱為『有覺有觀』。如果只有觀察而沒有尋思，這被稱為『無覺有觀』。如果既沒有尋思也沒有觀察，這被稱為『無覺無觀』。

這三種結（指欲結、有結、無明結），分別與幾種樂根（sukha-indriya，樂受）、幾種苦根（duhkha-indriya，苦受）、幾種喜根（somanassa-indriya，喜受）、幾種憂根（domanassa-indriya，憂受）、幾種舍根（upekkha-indriya，舍受）相應？乃至九十八使（指九十八種煩惱）也應如此分析。有人問：為什麼要作這樣的論述？回答是：因為有人說，諸法生起時，是次第生起，不是同時生起。例如譬喻者，尊者佛陀提婆（Buddhadeva）這樣說：諸法生起時，是次第生起，不是同時生起，就像許多人結伴經過狹窄的道路，只能依次而行，不能同時並行。如果想兩個人並行，這都很困難，更何況是許多人。像這樣，一切有為法，各自從生相而生，為什麼會有眾多生法共同一時生起呢？阿毗曇（Abhidhamma）學者這樣說：有為法，既可以由一法和合而生，也可以由多法和合而生。由一法和合而生，是指在一剎那間生起，所以稱為一法和合生。由多法和合而生，例如每一個數法，各自有一個生，雖然多但不相分離，所以稱為多法和合生。此外，作此論述的原因是，有人認為，展轉相因的力量，就是相應的意義。他們這樣說：如果一個法與另一個法相互作用而生起，這就是相應的意義。例如心因心的力量而生，心與心相應；數法因心的力量而生，數法與心相應；數法因數法的力量而生，數法與數法相應；心不因數法的力量而生，所以心不與數法相應。爲了阻止這種說法，也爲了明確心與數法相應，數法也與數法相應，數法與心相應，心不與心相應，所以才作此論述。

【English Translation】 English version: 'Should' refers to the situation where the cessation of both 『vitakka』 (initial application of mind, thought conception) and 『vicāra』 (sustained application of mind, discursive thinking) occurs simultaneously. This is called 『no vitakka but vicāra only』. If it neither coexists with nor corresponds to 『vitakka』 and 『vicāra』, and 『vitakka』 and 『vicāra』 have ceased, this is called 『neither vitakka nor vicāra』. Furthermore, if there are various vitakka and various vicāra, this is called 『with vitakka and vicāra』. If there is only vicāra but no vitakka, this is called 『no vitakka but vicāra only』. If there is neither vitakka nor vicāra, this is called 『neither vitakka nor vicāra』.

With how many sukha-indriya (faculty of pleasure, pleasant feeling), duhkha-indriya (faculty of pain, painful feeling), somanassa-indriya (faculty of joy, joyful feeling), domanassa-indriya (faculty of displeasure, displeasing feeling), and upekkha-indriya (faculty of equanimity, neutral feeling) are these three fetters (referring to the fetters of desire, existence, and ignorance) associated? And so on, the ninety-eight anusayas (latent tendencies, kinds of defilements) should also be analyzed in this way. Someone asks: Why is this treatise made? The answer is: Because some say that when dharmas arise, they arise sequentially, not simultaneously. For example, the Exemplifier, Venerable Buddhadeva, says this: When dharmas arise, they arise sequentially, not simultaneously, just as many companions pass through a narrow path, they can only proceed one after another, not simultaneously. If two people want to walk side by side, it is already difficult, let alone many people. In this way, all conditioned dharmas arise from their respective conditions, why would many arising dharmas arise together at the same time? The Abhidhamma scholars say this: Conditioned dharmas can arise from the combination of one dharma, or from the combination of many dharmas. Arising from the combination of one dharma refers to arising in one instant, so it is called arising from the combination of one dharma. Arising from the combination of many dharmas, such as each number (of dharmas) having one arising, although many, they are not separate, so it is called arising from the combination of many dharmas. Furthermore, the reason for making this treatise is that some believe that the power of mutual causation is the meaning of correspondence. They say this: If a dharma arises through the interaction with another dharma, this is the meaning of correspondence. For example, the mind arises through the power of the mind, the mind corresponds to the mind; the number (of dharmas) arises through the power of the mind, the number corresponds to the mind; the number arises through the power of the number, the number corresponds to the number; the mind does not arise through the power of the number, so the mind does not correspond to the number. To prevent this kind of statement, and to clarify that the mind corresponds to the number, the number also corresponds to the number, the number corresponds to the mind, and the mind does not correspond to the mind, this treatise is made.

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複次所以作論者。或有說。自體與自體相應。不與他相應。彼作是說。等相敬義。是相應義。諸法相敬。莫過敬自體者。為止如是說者意亦明與他法相應義故。而作此論。複次所以作論者。或有說。自體于自體。不名相應。不名不相應。不名相應者。一切諸法。不能與自體作緣。不名不相應者。等相敬義。是相應義。所以者何。諸法相敬。莫過敬自體者。為止如是說者意亦明不亂相應法。是故為止他義欲顯己義。乃至廣說。此三結。幾樂根相應。幾苦根相應。幾喜根相應。幾憂根相應。幾舍根相應。問曰。何故但問與受相應。不問與餘數法耶。答曰。彼作經者意欲爾。乃至廣說。複次受不妨成就。或妨現前行。云何不妨成就。如一人成就五受。云何妨現前行。無有二受一時現前行。複次以受一體有諸根相故。複次以受于緣起輪中。猶如車轂法故。複次以受受入一切法故。複次若不問受。更問何耶。若問命等八根。彼一向是不相應法。若問三無漏根。信等五根。彼一向是善。若作是說。何不問意根者。以意根故。名相應法。如以心故。名心相應法。身見戒取。與三根相應。除苦根憂根。所以除苦根者。苦根在五識地。此是意地所以不與憂根相應者。憂根是憂戚行。此是欣踴行。總而言之。與三根相應。此在三界。在欲界

【現代漢語翻譯】 現代漢語譯本 再次，造論的原因在於，有人說，自性與自性相應，不與他性相應。他們這樣說，平等相敬的意義，就是相應的意義。諸法相互尊敬，沒有比尊敬自性更甚的了。爲了阻止這種說法，也表明了與他法相應的意義，所以才造此論。 再次，造論的原因在於，有人說，自性對於自性，不稱為相應，也不稱為不相應。不稱為相應，是因為一切諸法，不能以自性作為所緣。不稱為不相應，是因為平等相敬的意義，就是相應的意義。為什麼這樣說呢？諸法相互尊敬，沒有比尊敬自性更甚的了。爲了阻止這種說法，也表明不擾亂相應的法，所以爲了阻止他人的觀點，想要顯明自己的觀點，乃至廣說。 這三種結（身見、戒取、疑），與幾種樂根相應？與幾種苦根相應？與幾種喜根相應？與幾種憂根相應？與幾種舍根相應？ 問：為什麼只問與受（Vedana）相應，不問與其餘心所法相應呢？ 答：造經者的意願就是如此，乃至廣說。 再次，受不妨礙成就，或者妨礙現前行。怎樣不妨礙成就呢？比如一個人成就五種受。怎樣妨礙現前行呢？沒有兩種受同時現前行。 再次，因為受的自體具有諸根的相。 再次，因為受在緣起輪中，猶如車轂的作用。 再次，因為受領納一切法。 再次，如果不問受，還要問什麼呢？如果問命根等八根，它們一向是不相應法。如果問三無漏根（未知當知根、已知根、具知根），信等五根，它們一向是善法。如果這樣說，為什麼不問意根呢？因為通過意根，稱為相應法，如同通過心，稱為心相應法。 身見（Sakkaya-ditthi）和戒禁取見（Silabbata-paramasa），與三種根相應，除去苦根（Dukkha）和憂根（Domanassa）。除去苦根的原因是，苦根在五識地，而這是意地。不與憂根相應的原因是，憂根是憂愁戚苦的行相，而這是欣喜踴躍的行相。總而言之，與三種根相應，這在三界中，在欲界。

【English Translation】 English version Furthermore, the reason for composing the treatise is that some say that self-nature corresponds with self-nature, but does not correspond with other natures. They say that the meaning of equal mutual respect is the meaning of correspondence. Among all dharmas, there is no greater respect than respecting one's own self-nature. To stop such a statement, it also clarifies the meaning of corresponding with other dharmas, hence this treatise is composed. Furthermore, the reason for composing the treatise is that some say that self-nature is neither called corresponding nor non-corresponding to itself. It is not called corresponding because all dharmas cannot take self-nature as their object. It is not called non-corresponding because the meaning of equal mutual respect is the meaning of correspondence. Why is this so? Among all dharmas, there is no greater respect than respecting one's own self-nature. To stop such a statement, it also clarifies that it does not disturb the corresponding dharmas. Therefore, to stop the views of others and to reveal one's own views, and so on, is extensively discussed. These three fetters (Sakkaya-ditthi, Silabbata-paramasa, Vicikiccha), correspond with how many pleasurable roots? With how many painful roots? With how many joyful roots? With how many sorrowful roots? With how many neutral roots? Question: Why only ask about correspondence with feeling (Vedana), and not ask about correspondence with the remaining mental factors? Answer: The intention of the sutra composer is such, and so on, extensively discussed. Furthermore, feeling does not hinder accomplishment, or it hinders present activity. How does it not hinder accomplishment? For example, one person accomplishes five kinds of feeling. How does it hinder present activity? No two feelings arise simultaneously in present activity. Furthermore, because the self-nature of feeling has the characteristics of the roots. Furthermore, because feeling in the wheel of dependent origination is like the function of a cart's hub. Furthermore, because feeling receives all dharmas. Furthermore, if we do not ask about feeling, what else should we ask? If we ask about the eight roots such as the life faculty, they are always non-corresponding dharmas. If we ask about the three non-outflow roots (Anajatam-ajannassami, Ajanna, Ajatavi), the five roots of faith and so on, they are always wholesome dharmas. If one says this, why not ask about the mind root? Because through the mind root, it is called corresponding dharma, just as through the mind, it is called mind-corresponding dharma. Self-view (Sakkaya-ditthi) and adherence to rites and rituals (Silabbata-paramasa) correspond with three roots, excluding the painful root (Dukkha) and the sorrowful root (Domanassa). The reason for excluding the painful root is that the painful root is in the five sense consciousness realms, while this is the mind realm. The reason for not corresponding with the sorrowful root is that the sorrowful root is characterized by sorrowful distress, while this is characterized by joyful elation. In summary, it corresponds with three roots, which are in the three realms, in the desire realm.

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初禪二禪者。與二根相應。謂喜根舍根。在第三禪。與二根相應。謂樂根舍根。在第四禪及四無色。與一根相應。謂舍根。是故總而言之。與三根相應。除苦根憂根。疑與四根相應。除苦根。不與苦根相應者。以苦根在五識地。總而言之。與四根相應。疑在三界。在欲界者。與二根相應。謂憂根舍根。若在初禪二禪者。與二根相應。謂喜根舍根。在第三禪者。與二根相應。謂樂根舍根。在第四禪及四無色。與一根相應。謂舍根。是故總而言之。與四根相應。問曰。何故欲界疑。不與喜根相應。初禪二禪。則與相應。答曰。欲界疑喜所行各異故。疑所行非喜所行。喜所行非疑所行。所以者何。疑行憂戚。喜行欣踴。同義是相應義。彼不同故。不與相應。初禪二禪。俱行欣踴行故相應。複次欲界喜粗疑細。粗法不與細法相應。所以者何。等義是相應義故。問曰。喜有何粗義耶。答曰。眾生不應起而起。於前物不應起而起。云何眾生不應起而起。眾生性是苦故。云何於前物不應起而起。見他人若顛若墮若謬誤。應起慈愍。而更大笑。在初禪二禪者。俱微細故相應。複次欲界喜輕躁疑居重。輕躁不與居重相應。所以者何。等義是相應義。初禪二禪地。二俱居重。是故相應。複次欲界喜從外法生疑從內法生。從外生法。不與從內

【現代漢語翻譯】 現代漢語譯本 初禪和二禪（Dhyana）與兩種根相應，即喜根（Prīti-indriya，喜悅的感受）和舍根（Upekṣā-indriya，不苦不樂的感受）。在第三禪中，與兩種根相應，即樂根（Sukha-indriya，快樂的感受）和舍根。在第四禪和四無色定（Arūpa-samāpatti）中，與一種根相應，即舍根。因此總的來說，與三種根相應，除去苦根（Duhkha-indriya，痛苦的感受）和憂根（Daurmanasya-indriya，憂愁的感受）。 疑（Vicikitsa，懷疑）與四種根相應，除去苦根。不與苦根相應的原因是，苦根存在於五識地（Panca-vijñāna-bhūmi，眼、耳、鼻、舌、身五種感覺的領域）。總的來說，疑與四種根相應。疑存在於三界（Tri-dhātu，欲界、色界、無色界）。在欲界（Kāma-dhātu，充滿慾望的領域）中，與兩種根相應，即憂根和舍根。如果在初禪和二禪中，與兩種根相應，即喜根和舍根。在第三禪中，與兩種根相應，即樂根和舍根。在第四禪和四無色定中，與一種根相應，即舍根。因此總的來說，與四種根相應。 問：為什麼欲界的疑不與喜根相應，而初禪和二禪則與喜根相應？ 答：因為欲界的疑和喜所行的境界不同。疑所行的境界不是喜所行的境界，喜所行的境界也不是疑所行的境界。為什麼呢？因為疑行於憂愁慼然，喜行於欣喜踴躍。相同的意思才是相應的意義，它們不同，所以不相應。初禪和二禪，都行於欣喜踴躍，所以相應。 又，欲界的喜是粗糙的，疑是微細的。粗糙的法不與微細的法相應。為什麼呢？因為相等的意思才是相應的意義。 問：喜有什麼粗糙的意義呢？ 答：眾生不應該生起而生起，對於前面的事物不應該生起而生起。什麼是眾生不應該生起而生起呢？眾生的本性是苦的緣故。什麼是在前面的事物不應該生起而生起呢？看見他人或顛倒、或墮落、或謬誤，應該生起慈悲憐憫，反而更大笑。在初禪和二禪中的喜，都是微細的，所以相應。 又，欲界的喜是輕浮躁動的，疑是沉重安定的。輕浮躁動不與沉重安定相應。為什麼呢？因為相等的意思才是相應的意義。初禪和二禪的境界，二者都沉重安定，所以相應。 又，欲界的喜是從外在的法產生的，疑是從內在的法產生的。從外在產生的法，不與從內在產生的法相應。

【English Translation】 English version The first and second Dhyanas (meditative states) are associated with two roots (indriya): the root of joy (Prīti-indriya) and the root of equanimity (Upekṣā-indriya). In the third Dhyana, they are associated with two roots: the root of happiness (Sukha-indriya) and the root of equanimity. In the fourth Dhyana and the four formless attainments (Arūpa-samāpatti), they are associated with one root: the root of equanimity. Therefore, in general, they are associated with three roots, excluding the root of suffering (Duhkha-indriya) and the root of sadness (Daurmanasya-indriya). Doubt (Vicikitsa) is associated with four roots, excluding the root of suffering. The reason it is not associated with the root of suffering is that the root of suffering exists in the realm of the five consciousnesses (Panca-vijñāna-bhūmi). In general, doubt is associated with four roots. Doubt exists in the three realms (Tri-dhātu): the desire realm (Kāma-dhātu), the form realm, and the formless realm. In the desire realm, it is associated with two roots: the root of sadness and the root of equanimity. In the first and second Dhyanas, it is associated with two roots: the root of joy and the root of equanimity. In the third Dhyana, it is associated with two roots: the root of happiness and the root of equanimity. In the fourth Dhyana and the four formless attainments, it is associated with one root: the root of equanimity. Therefore, in general, it is associated with four roots. Question: Why is doubt in the desire realm not associated with the root of joy, while the first and second Dhyanas are associated with the root of joy? Answer: Because the spheres of activity of doubt and joy in the desire realm are different. The sphere of activity of doubt is not the sphere of activity of joy, and the sphere of activity of joy is not the sphere of activity of doubt. Why? Because doubt is characterized by sorrow and anxiety, while joy is characterized by elation and exuberance. Sameness of meaning is the meaning of association; because they are different, they are not associated. The first and second Dhyanas are both characterized by elation and exuberance, so they are associated. Furthermore, joy in the desire realm is coarse, while doubt is subtle. A coarse dharma is not associated with a subtle dharma. Why? Because equality of meaning is the meaning of association. Question: What is the coarse meaning of joy? Answer: Sentient beings arise when they should not arise, and they arise towards things in front of them when they should not arise. What is 'sentient beings arise when they should not arise'? It is because the nature of sentient beings is suffering. What is 'arise towards things in front of them when they should not arise'? It is seeing others who are overturned, fallen, or mistaken, and instead of arising compassion and pity, they laugh even louder. Joy in the first and second Dhyanas is subtle, so they are associated. Furthermore, joy in the desire realm is light and restless, while doubt is heavy and stable. Lightness and restlessness are not associated with heaviness and stability. Why? Because equality of meaning is the meaning of association. The states of the first and second Dhyanas are both heavy and stable, so they are associated. Furthermore, joy in the desire realm arises from external dharmas, while doubt arises from internal dharmas. A dharma that arises from the external is not associated with a dharma that arises from the internal.

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生法相應。所以者何。等義是相應義。初禪二禪。俱從內生。是故相應。複次欲界喜是客疑是舊住。客不與舊住相應。所以者何。等義是相應義。初禪二禪。俱是舊住。是故相應。複次欲界疑。雖不與喜根相應。與余受相應。初禪二禪喜。是地性受。若不與喜根相應者。此則名無受心聚。壞相依法。壞相應法。欲令無如是過故。欲界疑不與喜根相應。初禪二禪疑。與喜根相應。貪與三根相應。除苦根憂根。所以者何。貪行欣踴。憂苦行憂戚。恚與三根相應。除喜根樂根。所以者何。恚行憂戚。喜樂行欣踴。癡欲漏無明漏。與五根相應。所以者何。此三通六識身。所行欣踴。亦行憂戚故。有漏與三根相應。除苦根憂根。所以者何。色無色界。無憂苦故。色無色界。無憂苦義。根揵度中。當廣說。除邪見。余門義如經本說。邪見與四根相應。除苦根。總而言之。邪見與四根相應。然邪見在三界在欲界者。與三根相應。除苦根樂根。在初禪二禪者。與二根相應。謂喜根舍根在第三禪者。與二根相應。謂樂根舍根。在第四禪及無色定。與一根相應。謂舍根。問曰。欲界邪見。何者與喜根相應。何者與憂根相應。答曰。有人本性。不好佈施。不好祠祀。后若與邪見外道。共會一處。而聞是語無施無祠祀。無善惡業報。聞是語時。

心生信樂。便生喜心。我所行善好。如是邪見。與喜根相應。有人性好行施祠祀。后若與邪見外道。共會一處。聞作是說。無施無祠祀。無善惡業報。聞是語時。心生信樂。便生憂心。我等所施。便為唐捐。所以者何。無果報故。如是邪見。與憂根相應。此門是廣說優波提舍毗婆沙。問曰。何故名相應。相應義如雜揵度相應因中廣說。

此三結。幾欲界系。幾色界系。幾無色界系。問曰。何故作此論。答曰。或有說。嫉慳在欲界梵世。彼何故作如是說。答曰。彼依佛經。佛經說。梵天王。語諸梵眾。我等皆共住此。不往詣沙門瞿曇所。而於此處。自能至老死。彼作是說。梵王以嫉慳故。而作是言。為止如是說者意亦明嫉慳唯在欲界故。而作此論。三結。或欲界系。或色界系。或無色界系。此門義廣說如經本。問曰。何故名欲界系。何故名色界系無色界系。答曰。縛欲界法故。名欲界系。縛色無色界法故。名色無色界系。如牛繫著柱名柱系牛。彼亦如是。複次欲界足。為欲界法所繫故。名欲界系。色無色界足。為色無色界法所繫故。名色無色界系。足名煩惱。如偈說。

佛有無量行　　無足誰將去

如人有足。則得自在四方遊行。如是有煩惱足者。則能行於諸趣諸生生死中。複次煩惱于欲界作居處想我

【現代漢語翻譯】 現代漢語譯本：心中產生信任和喜悅，便會生起歡喜之心。我所做的善事是好的。像這樣的邪見，與喜根相應。有些人喜歡行佈施和祭祀。後來如果與持有邪見的外道聚集在一起，聽到他們說：『沒有佈施，沒有祭祀，沒有善惡業報。』聽到這些話時，心中產生信任和喜悅，便會生起憂愁之心。我們所做的佈施，豈不是白白浪費了嗎？』為什麼呢？因為沒有果報的緣故。像這樣的邪見，與憂根相應。這個門是廣泛解釋《優波提舍毗婆沙》。問：為什麼叫做『相應』？相應的意義就像《雜犍度相應因》中廣泛解釋的那樣。 這三種結，有多少屬於欲界所繫縛？有多少屬於色界所繫縛？有多少屬於無色界所繫縛？問：為什麼要做這個論述？答：或許有人說，嫉妒和慳吝存在於欲界和梵世。他們為什麼會這樣說呢？答：他們是依據佛經。佛經上說，梵天王對諸梵眾說：『我們都共同住在這裡，不去拜訪沙門瞿曇，而在這裡，自己就能達到老死。』他們這樣說，是因為梵王因為嫉妒和慳吝的緣故，才說這樣的話。爲了阻止這種說法，也爲了明確嫉妒和慳吝只存在於欲界，所以才做這個論述。這三種結，或者屬於欲界所繫縛，或者屬於色界所繫縛，或者屬於無色界所繫縛。這個門的意義廣泛地解釋就像經本一樣。問：為什麼叫做『欲界系』？為什麼叫做『色界系』和『無色界系』？答：因為束縛欲界的法，所以叫做『欲界系』。因為束縛色界和無色界的法，所以叫做『色界系』和『無色界系』。就像牛被繫在柱子上，叫做『柱系牛』一樣。他們也是這樣。再者，欲界的『足』，被欲界的法所繫縛，所以叫做『欲界系』。色界和無色界的『足』，被色界和無色界的法所繫縛，所以叫做『色界系』和『無色界系』。『足』指的是煩惱。就像偈頌所說： 『佛有無量行，無足誰將去？』 就像人有腳，就能自在地去往四方。像這樣，有煩惱之『足』的人，就能在諸趣、諸生、生死中行走。再者，煩惱在欲界產生居處之想。

【English Translation】 English version: When the mind generates faith and joy, it then produces a joyful heart. The good deeds I perform are good. Such wrong views are associated with the root of joy (喜根). Some people are fond of giving alms and performing sacrifices. Later, if they gather with heretics who hold wrong views and hear them say, 'There is no giving, no sacrifice, no reward for good or evil deeds,' upon hearing these words, their minds generate faith and joy, and then produce a sorrowful heart. 'Are our alms given in vain?' Why? Because there is no reward.' Such wrong views are associated with the root of sorrow (憂根). This section is a broad explanation of the Upadeśa Vibhāṣā (優波提舍毗婆沙). Question: Why is it called 'associated'? The meaning of 'associated' is explained extensively in the Saṃyukta Khandhaka Nidāna (雜犍度相應因). Of these three fetters (結), how many are bound to the Desire Realm (欲界)? How many are bound to the Form Realm (色界)? How many are bound to the Formless Realm (無色界)? Question: Why is this treatise made? Answer: Perhaps some say that jealousy and stinginess exist in the Desire Realm and the Brahma World (梵世). Why do they say this? Answer: They rely on the Buddhist scriptures. The Buddhist scriptures say that the Brahma King (梵天王) said to the Brahma assembly (梵眾), 'We all dwell here together, not going to visit the Śramaṇa Gautama (沙門瞿曇), and here, we can reach old age and death ourselves.' They say this because the Brahma King, due to jealousy and stinginess, spoke these words. To prevent such statements, and to clarify that jealousy and stinginess only exist in the Desire Realm, this treatise is made. These three fetters are either bound to the Desire Realm, or bound to the Form Realm, or bound to the Formless Realm. The meaning of this section is explained extensively as in the original text. Question: Why is it called 'bound to the Desire Realm'? Why is it called 'bound to the Form Realm' and 'bound to the Formless Realm'? Answer: Because it binds the dharmas of the Desire Realm, it is called 'bound to the Desire Realm'. Because it binds the dharmas of the Form and Formless Realms, it is called 'bound to the Form and Formless Realms'. Just as a cow tied to a pillar is called 'pillar-tied cow'. They are also like that. Furthermore, the 'feet' of the Desire Realm are bound by the dharmas of the Desire Realm, so it is called 'bound to the Desire Realm'. The 'feet' of the Form and Formless Realms are bound by the dharmas of the Form and Formless Realms, so it is called 'bound to the Form and Formless Realms'. 'Feet' refers to afflictions (煩惱). As the verse says: 'The Buddha has limitless conduct, without feet, who will take him away?' Just as a person with feet can freely go in all directions. Likewise, a person with the 'feet' of afflictions can walk in all destinies, all births, and in saṃsāra (生死). Furthermore, afflictions generate the thought of dwelling in the Desire Realm.

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有想故。名欲界系。色無色界煩惱。於色無色界。作居處想我有想故。名色無色界系。居處是愛。我有是見。以欲界愛潤故。見計我我所。以色無色界愛潤故。見計我我所。複次能生欲界樂欲故。名欲界系。能生色無色界樂欲故。名色無色界系。樂是愛。欲是見。複次為欲界生死法所繫故。名欲界系。為色無色界生死法所繫故。名色無色界系。複次為欲界垢所污毒所害患所過故。名欲界系。為色無色界垢所污毒所害患所過故。名色無色界系。◎

◎諸結是欲界。彼結在欲界耶。是有六種。一界是。二趣是。三人是。四入是。五漏是。六自身是。界是者。如此中說。諸結是欲界。彼結在欲界耶。此中說。法處名是。欲界法。名欲界是。色無色界法。名色無色界是。趣是者。如說。法法施時。而作是言。一切是五趣眾。盡生死苦。人是者。如毗尼說。是二人。在僧數中。僧中可得。入是者。如波伽羅那說。云何色陰。十色入。及法入中色是。漏是者。如說。云何漏有漏法是。身是者如四大揵度說。云何大法。答曰。自身是。於六是中。以界是。而作論。不以余是。在有四種。一自體在。二器在。三所行在。四處所在。自體在者。一切諸法。自體自相自性。在自分中。器在者。如果在器中。如提婆達多在舍中。如器在

【現代漢語翻譯】 現代漢語譯本：因為有想念的緣故，稱為欲界系（Kāmadhātu-saṃyojana，與慾望相關的束縛）。對於色無色界（Rūpadhātu-arūpadhātu，形式界和無形式界），由於沒有煩惱，所以在色無色界中，產生居處想和我有想的緣故，稱為色無色界系。居處是愛（taṇhā，渴愛），我有是見（diṭṭhi，邪見）。因為欲界愛的滋潤，所以見解上執計有我以及我所（attā，所有物）。因為色無色界愛的滋潤，所以見解上執計有我以及我所。再者，能夠產生對於欲界快樂的慾望，所以稱為欲界系。能夠產生對於色無色界快樂的慾望，所以稱為色無色界系。樂是愛，欲是見。再者，因為被欲界的生死之法所束縛的緣故，稱為欲界系。因為被色無色界的生死之法所束縛的緣故，稱為色無色界系。再者，因為被欲界的垢（mala，污垢）所污染、毒（visa，毒害）所損害、患（roga，疾病）所困擾、過（atikkama，過失）所侵襲的緣故，稱為欲界系。因為被色無色界的垢所污染、毒所損害、患所困擾、過所侵襲的緣故，稱為色無色界系。 諸結（saṃyojana，結縛）屬於欲界。這些結存在於欲界嗎？有六種情況：一是界是，二是趣是，三是人是，四是入是，五是漏是，六是自身是。界是，就像這裡所說的，諸結屬於欲界，這些結存在於欲界嗎？這裡說，法處（dhammāyatana，法處）的名稱是。欲界的法，稱為欲界是。色無色界的法，稱為色無色界是。趣是，就像所說的，在行法佈施時，而這樣說，一切都是五趣（pañcagatī，五道）的眾生，都能夠脫離生死之苦。人是，就像毗尼（Vinaya，戒律）中所說的，這兩個人，在僧團（saṃgha，僧伽）的數目中，在僧團中可以找到。入是，就像波伽羅那（Pūraṇa，富蘭那迦葉）所說的，什麼是色陰（rūpakkhandha，色蘊）？十色入（dasarūpāyatana，十色入），以及法入（dhammāyatana，法入）中的色。漏是，就像所說的，什麼是漏（āsava，漏）？有漏法（sāsava dhamma，有漏法）是。身是，就像四大揵度（mahābhūta khandha，四大蘊）所說的，什麼是大法？回答說，自身是。在這六種情況中，以界是來進行討論，而不以其餘的情況。存在有四種情況：一是自體在，二是器在，三是所行在，四是處所在。自體在，一切諸法，自體、自相、自性，存在於自己的部分中。器在，如果存在於器中，就像提婆達多（Devadatta，提婆達多）在房間里一樣，就像器在。

【English Translation】 English version: Because of having thoughts, it is called Kāmadhātu-saṃyojana (bondage related to the desire realm). Regarding the Rūpadhātu-arūpadhātu (form realm and formless realm), because there are no afflictions, in the Rūpadhātu-arūpadhātu, due to generating thoughts of dwelling and thoughts of self, it is called Rūpadhātu-arūpadhātu-saṃyojana. Dwelling is taṇhā (craving), and having self is diṭṭhi (wrong view). Because of the nourishment of love in the desire realm, the view clings to 'I' and 'mine' (attā, belonging). Because of the nourishment of love in the form and formless realms, the view clings to 'I' and 'mine'. Furthermore, being able to generate desire for happiness in the desire realm, it is called Kāmadhātu-saṃyojana. Being able to generate desire for happiness in the form and formless realms, it is called Rūpadhātu-arūpadhātu-saṃyojana. Happiness is love, and desire is view. Furthermore, because it is bound by the laws of birth and death in the desire realm, it is called Kāmadhātu-saṃyojana. Because it is bound by the laws of birth and death in the form and formless realms, it is called Rūpadhātu-arūpadhātu-saṃyojana. Furthermore, because it is polluted by the mala (defilements) of the desire realm, harmed by the visa (poison), afflicted by the roga (disease), and transgressed by the atikkama (faults), it is called Kāmadhātu-saṃyojana. Because it is polluted by the defilements of the form and formless realms, harmed by the poison, afflicted by the disease, and transgressed by the faults, it is called Rūpadhātu-arūpadhātu-saṃyojana. The saṃyojana (fetters) belong to the desire realm. Do these fetters exist in the desire realm? There are six possibilities: first, it is realm; second, it is destination; third, it is person; fourth, it is entry; fifth, it is outflow; sixth, it is self. Realm is, as it is said here, the fetters belong to the desire realm, do these fetters exist in the desire realm? Here it is said that the name of dhammāyatana (the sphere of ideas) is. The dharma of the desire realm is called the desire realm. The dharma of the form and formless realms is called the form and formless realms. Destination is, as it is said, when giving dharma, it is said that all are beings of the pañcagatī (five realms), and all can be free from the suffering of birth and death. Person is, as it is said in the Vinaya (discipline), these two people are in the number of the saṃgha (community), and can be found in the saṃgha. Entry is, as Pūraṇa (Pūraṇa Kassapa) said, what is rūpakkhandha (the aggregate of form)? The dasarūpāyatana (ten sense bases), and the form in the dhammāyatana (sphere of ideas). Outflow is, as it is said, what is āsava (outflow)? Sāsava dhamma (defiled dharmas) are. Self is, as the mahābhūta khandha (great elements aggregate) says, what is the great dharma? The answer is, self is. Among these six possibilities, the discussion is based on realm, not on the others. There are four possibilities: first, it exists in itself; second, it exists in a container; third, it exists in what is practiced; fourth, it exists in a place. Existing in itself, all dharmas, their own nature, characteristics, and essence, exist in their own part. Existing in a container, if it exists in a container, like Devadatta (Devadatta) is in the room, like a container is.

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。所行在處所在義亦爾。此中以四在而作論。隨相而說。諸結是欲界。彼結在欲界耶。答曰。或結是欲界。彼結不在欲界。或結在欲界。彼結不是欲界。或結是欲界。彼結亦在欲界。或結不是欲界。彼結不在欲界。云何結是欲界彼結不在欲界耶。答曰。為纏所纏。魔波旬。住梵天上。欲與如來語言。問曰。魔波旬。為何纏所纏。欲與如來語言耶。答曰。為忿纏所覆故。欲與如來語言。復有說者。為嫉纏所覆故。欲與如來語言。復有說者。為慳纏所覆故。欲與如來語言。評曰。應作是說。為十纏所覆。起一一纏現在前。欲與如來語言。問曰。何故名魔。答曰。斷慧命故名魔(魔秦言殺)。複次常行放逸。而害自身故名魔。何故名波旬。答曰。常有惡意。成就惡法。成就惡慧。故名波旬(波旬秦言惡)。尊者瞿沙說曰。應言波旬逾。所以者何。從波旬逾。生彼中故(波旬秦言惡逾名國)。住梵天上。欲與如來語言。問曰。魔王住梵天上。何所為耶。答曰。梵天諸魔經。是此論本緣。曾聞佛住舍衛國給孤獨精舍祇陀林中。爾時有一梵天。于梵天上。生如是惡見。而作是言。此處是常不斷棄出寂滅之法。更無有常不斷棄出寂滅之法勝此處者。爾時世尊。知彼梵天心之所念。譬如壯夫屈申臂頃。從祇陀林。忽然不現。至梵天上。

【現代漢語翻譯】 現代漢語譯本：所行之處和所在之處的意義也是如此。這裡以四種『在』來作論述，隨順現象而說。各種煩惱結縛屬於欲界。這些煩惱結縛存在於欲界嗎？回答是：有些煩惱結縛是屬於欲界的，但它們並不存在於欲界；有些煩惱結縛存在於欲界，但它們不屬於欲界；有些煩惱結縛是屬於欲界的，並且它們也存在於欲界；有些煩惱結縛不屬於欲界，並且它們也不存在於欲界。 什麼是煩惱結縛屬於欲界但它們並不存在於欲界呢？回答是：被纏縛所纏繞的魔波旬（Māra Pāpīyas，意為惡者），居住在梵天之上，想要與如來說話。問：魔波旬被什麼纏縛所纏繞，以至於想要與如來說話呢？回答是：因為被忿怒的纏縛所覆蓋，所以想要與如來說話。還有人說，因為被嫉妒的纏縛所覆蓋，所以想要與如來說話。還有人說，因為被慳吝的纏縛所覆蓋，所以想要與如來說話。評論說：應該這樣說，被十種纏縛所覆蓋，每一種纏縛都顯現出來，想要與如來說話。問：為什麼叫做魔（Māra）呢？回答是：因為斷絕智慧之命，所以叫做魔（魔，秦語意為殺）。其次，常常放縱懈怠，從而傷害自身，所以叫做魔。為什麼叫做波旬（Pāpīyas）呢？回答是：常常懷有惡意，成就惡法，成就惡慧，所以叫做波旬（波旬，秦語意為惡）。尊者瞿沙（Ghosha）說：應該說波旬逾（Pāpīyas-ūru）。為什麼呢？因為從波旬逾，生於彼處（波旬，秦語意為惡，逾，指國家）。居住在梵天上，想要與如來說話。問：魔王居住在梵天上，是爲了什麼呢？回答是：梵天諸魔經，是此論的本源。曾經聽聞佛陀住在舍衛國（Śrāvastī）給孤獨精舍（Anāthapiṇḍika-ārāma）祇陀林（Jetavana）中。當時有一位梵天，在梵天上，生起這樣的邪惡見解，並且這樣說：『此處是常恒不變、捨棄出離寂滅之法，再也沒有比此處更殊勝的常恒不變、捨棄出離寂滅之法了。』當時世尊，知道那位梵天心中所想，譬如壯士屈伸手臂頃刻之間，從祇陀林忽然消失，到達梵天上。

【English Translation】 English version: The meaning of where one goes and where one is located is also the same. Here, the discussion is based on the four 'locations,' speaking according to the phenomena. All fetters belong to the desire realm. Do these fetters exist in the desire realm? The answer is: Some fetters belong to the desire realm, but they do not exist in the desire realm; some fetters exist in the desire realm, but they do not belong to the desire realm; some fetters belong to the desire realm, and they also exist in the desire realm; some fetters do not belong to the desire realm, and they also do not exist in the desire realm. What are the fetters that belong to the desire realm but do not exist in the desire realm? The answer is: Māra Pāpīyas (meaning 'Evil One'), who is entangled by entanglements, dwells in the Brahma heaven and wants to speak with the Tathāgata. Question: By what entanglements is Māra Pāpīyas entangled that he wants to speak with the Tathāgata? Answer: Because he is covered by the entanglement of anger, he wants to speak with the Tathāgata. Some say that because he is covered by the entanglement of jealousy, he wants to speak with the Tathāgata. Others say that because he is covered by the entanglement of stinginess, he wants to speak with the Tathāgata. Commentary: It should be said that he is covered by the ten entanglements, and each entanglement manifests, wanting to speak with the Tathāgata. Question: Why is he called Māra? Answer: Because he cuts off the life of wisdom, he is called Māra (Māra, in Qin language, means 'to kill'). Furthermore, he constantly indulges in negligence, thereby harming himself, so he is called Māra. Why is he called Pāpīyas? Answer: Because he constantly harbors evil intentions, accomplishes evil deeds, and accomplishes evil wisdom, he is called Pāpīyas (Pāpīyas, in Qin language, means 'evil'). Venerable Ghosha said: It should be said Pāpīyas-ūru. Why? Because from Pāpīyas-ūru, he was born in that place (Pāpīyas, in Qin language, means 'evil'; ūru refers to a country). Dwelling in the Brahma heaven, he wants to speak with the Tathāgata. Question: What is the purpose of the Māra king dwelling in the Brahma heaven? Answer: The Brahma-deva-māra-sūtra is the source of this treatise. It was once heard that the Buddha was dwelling in the Jetavana (Jetavana-vihāra) in Śrāvastī (Śrāvastī), at the Anāthapiṇḍika-ārāma (Anāthapiṇḍika's monastery). At that time, there was a Brahma-deva (Brahma god) in the Brahma heaven who arose with such an evil view and said: 'This place is constant, unchanging, abandoning, and liberating from quiescence. There is no other constant, unchanging, abandoning, and liberating from quiescence that is superior to this place.' At that time, the World-Honored One, knowing what that Brahma-deva was thinking, as quickly as a strong man bends and stretches his arm, suddenly disappeared from Jetavana and arrived in the Brahma heaven.

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去梵天不遠。而住其邊。爾時梵天。遙見如來。即便請之。而白佛言。善來大仙。此處是常不斷棄出寂滅。更無有常勝此處者。而汝能捨欲界煩惱亂種種苦事。而來此間。甚是快事。汝可於此安樂常住。爾時如來。告梵天言。此處非常。而汝說常。此處非是安樂寂靜棄出之處。而汝說是安樂寂靜棄出之處。汝為無明所覆故。作如是說。汝應憶念過去諸梵墮欲界者。如華果落。爾時梵天。復白佛言。善來大仙。此處常樂。廣說如上。第二第三。亦如是說。爾時如來。亦第二第三。告梵天言。此處無常。乃至廣說。無明覆。汝應憶念過去諸梵墮欲界者如華果落爾時梵天。心作是念。今者如來。難可親近。難共語論。然諸梵法。在離欲地。志意閑靜。不能與佛競于言論。復作是念。魔王波旬。常與如來共相違逆。必能與佛競于言論。是時梵王。即致波旬。到梵天上。化作欲界地。而以安止。爾時梵天。復白佛言。大仙當知。此處是常。乃至更無勝者。爾時如來。復告梵王。此處無常。廣說如上。爾時波旬。白佛言。大仙汝莫違逆梵王所說。隨其教敕。常奉行之。汝若違逆梵王言者。猶如有人。功德天神。來入其舍。以杖驅之。我不須汝。汝若違逆梵王之言。亦復如是。亦如有人。從高轉墮。若其不以手足自御。復當更墮。如

【現代漢語翻譯】 現代漢語譯本 去梵天（Brahmā，印度教的創造之神）不遠的地方，居住在那裡。當時，梵天遠遠地看見如來（Tathāgata，佛的稱號），便邀請他，並且對佛說：『善來大仙！這裡是常住不變、捨棄一切寂滅之處，再沒有比這裡更殊勝的地方了。而您能夠捨棄欲界的煩惱和種種痛苦之事，來到這裡，真是令人高興的事。您可以於此安樂常住。』 當時，如來告訴梵天說：『這裡不是常住不變的，而您卻說是常住不變的。這裡不是安樂寂靜、捨棄一切之處，而您卻說是安樂寂靜、捨棄一切之處。您是被無明（avidyā，佛教指對事物真相的迷惑）所矇蔽，所以才這樣說。您應該憶念過去那些墮入欲界的諸梵天，就像花果凋落一樣。』 當時，梵天又對佛說：『善來大仙！這裡是常樂之處。』（廣泛地像上面所說一樣）。第二次、第三次，也像這樣說。當時，如來也第二次、第三次告訴梵天說：『這裡是無常的。』乃至廣泛地像上面所說一樣，『被無明矇蔽。您應該憶念過去那些墮入欲界的諸梵天，就像花果凋落一樣。』 當時，梵天心裡這樣想：『現在的如來，難以親近，難以共同談論。然而諸梵天的法，在於遠離慾望之地，志向意念閑靜，不能與佛爭辯言論。』又這樣想：『魔王波旬（Māra Pāpīyas，佛教中的魔王），常常與如來互相違逆，必定能與佛爭辯言論。』 這時，梵天立即召來波旬，到梵天上，變化出欲界之地，並且安置在那裡。當時，梵天又對佛說：『大仙應當知道，這裡是常住不變的。』乃至再沒有比這裡更殊勝的地方了。 當時，如來又告訴梵天說：『這裡是無常的。』廣泛地像上面所說一樣。當時，波旬對佛說：『大仙您不要違逆梵天所說，順從他的教敕，常常奉行。您如果違逆梵天的話，就像有人，功德天神（Śrī-mahādevī，象徵財富、幸運和繁榮的女神）來到他的家中，卻用棍杖驅趕他，說我不須要你。您如果違逆梵天的話，也像這樣。也像有人，從高處墜落，如果不以手腳自我控制，必定會再次墜落。』

【English Translation】 English version Not far from Brahmā (the creator god in Hinduism) resided someone. At that time, Brahmā, seeing the Tathāgata (an epithet for the Buddha) from afar, invited him and said to the Buddha: 'Welcome, great sage! This is a place of constant and unchanging abandonment of all tranquility, and there is no place more superior than this. And that you are able to abandon the afflictions of the desire realm and all kinds of suffering and come here is a very joyful thing. You may dwell here in peace and happiness forever.' At that time, the Tathāgata said to Brahmā: 'This place is not constant, yet you say it is constant. This place is not a place of peaceful and tranquil abandonment, yet you say it is a place of peaceful and tranquil abandonment. You are covered by ignorance (avidyā, delusion about the true nature of things in Buddhism), and therefore you speak in this way. You should remember those past Brahmās who fell into the desire realm, like flowers and fruits falling.' At that time, Brahmā again said to the Buddha: 'Welcome, great sage! This is a place of constant joy.' (Speaking extensively as above). The second and third times, he spoke in the same way. At that time, the Tathāgata also said the second and third times to Brahmā: 'This place is impermanent.' Speaking extensively as above, 'Covered by ignorance. You should remember those past Brahmās who fell into the desire realm, like flowers and fruits falling.' At that time, Brahmā thought in his heart: 'The present Tathāgata is difficult to approach and difficult to converse with. However, the Dharma of the Brahmās lies in a place far from desires, with aspirations and thoughts tranquil, unable to contend with the Buddha in speech.' He also thought: 'Māra Pāpīyas (the demon king in Buddhism), often opposes the Tathāgata, and will surely be able to contend with the Buddha in speech.' At this time, Brahmā immediately summoned Māra and brought him to the Brahmā heaven, transforming a realm of desire and placing him there. At that time, Brahmā again said to the Buddha: 'Great sage, you should know that this place is constant.' And there is no place more superior than this. At that time, the Tathāgata again said to Brahmā: 'This place is impermanent.' Speaking extensively as above. At that time, Māra said to the Buddha: 'Great sage, do not go against what Brahmā says, follow his teachings, and always practice them. If you go against Brahmā's words, it is like someone who, when the goddess of merit (Śrī-mahādevī, the goddess symbolizing wealth, luck, and prosperity) comes into his house, drives her away with a stick, saying I do not need you. If you go against Brahmā's words, it is also like this. It is also like someone falling from a high place, if he does not control himself with his hands and feet, he will surely fall again.'

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人墮樹。不堅執枝。則受苦痛。若堅執枝。不受苦痛。如是大仙。汝莫違逆梵王之言。如其所說。當奉行之。復白佛言。大仙今者不見梵眾及與我等圍繞梵王。隨順梵王不違其言耶。爾時世尊便作是念。今者惡魔。來留難我。知是事已。即告魔言汝非梵王亦非梵王眷屬。所言惡魔留難我者。汝身是也。爾時波旬便作是念。沙門瞿曇。今者已知我心所念。心懷恐怖。生厭離意。在一面坐而不能還。爾時梵王。以神足力。能令波旬還自在宮。是故彼經。即是此論本緣亦為纏所纏。色界命終。生欲界中陰。凡夫人。色界命終。當生欲界。欲界中陰。在色界中而現在前。所以者何。法應如是死陰滅處。即生中陰。猶如種子滅處必生萌牙。彼亦如是。從死陰至中陰時。欲界三十六使。若一現在前。令生相續。是名結是欲界彼結不在欲界。此中是者是界是。在者除自體在。是餘三在。云何結在欲界彼結不是欲界。為纏所纏。欲界命終。生色界中陰。凡夫聖人。欲界命終。生色界中。色界中陰。在欲界中。所以者何。法應如是。死陰滅處。即生中陰。猶種子滅處即生萌牙。彼亦如是。凡夫人從死陰至中陰時。色界三十一使。若一現在前。令生相續。聖人從死陰至中陰時。色界修道所斷三使。若一現在前。令生相續。亦結是色無色界住

【現代漢語翻譯】 現代漢語譯本 人從樹上掉落。如果抓住不牢固的樹枝，就會感到痛苦。如果抓住牢固的樹枝，就不會感到痛苦。就像這樣，大仙（指佛陀），你不要違背梵天（Brahmā，印度教的創造之神，在佛教中護持佛法）的話。要按照他所說的去做。又問佛說：『大仙，現在看不見梵天及其眷屬圍繞著梵天，順從梵天而不違揹他的話啊？』 這時，世尊（指釋迦牟尼佛）心想：『現在是惡魔（Māra，佛教中阻礙修行的魔）來阻撓我。』知道這件事後，就告訴魔說：『你不是梵天，也不是梵天的眷屬。』所說的惡魔阻撓我，就是你自身。 當時，波旬（Pāpīyas，欲界第六天之主，常以誘惑和威脅來阻礙修行者）心想：『沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的稱號），現在已經知道我心中所想。』心中感到恐懼，產生厭惡和離去之意，在一旁坐著而不能返回。 當時，梵天以神通力，能讓波旬返回自在宮。所以那部經，就是這個論的本源，也是被煩惱所纏縛。命終，生欲界中陰。凡夫人，命終，當生欲界。欲界中陰，在中而現在前。為什麼呢？法應該是這樣的，死亡的陰影滅去的地方，就產生中陰，猶如種子滅去的地方必定產生萌芽。那也是這樣。從死亡的陰影到中陰時，欲界的三十六種煩惱，如果有一種現在前，就令生命相續。這叫做結是欲界，那個結不在欲界。這中是，是界是。在是，除去自體在，是其餘三種在。怎樣結在欲界，那個結不是欲界。是被煩惱所纏縛。欲界命終，生中陰。凡夫聖人，欲界命終，生中。中陰，在欲界中。為什麼呢？法應該是這樣的。死亡的陰影滅去的地方，就產生中陰，猶如種子滅去的地方就產生萌芽。那也是這樣。凡夫人從死亡的陰影到中陰時，三十一種煩惱，如果有一種現在前，就令生命相續。聖人從死亡的陰影到中陰時，修道所斷的三種煩惱，如果有一種現在前，就令生命相續。也結是色無**住

【English Translation】 English version A person falls from a tree. If they grasp a branch that is not firm, they will suffer pain. If they grasp a firm branch, they will not suffer pain. Just like that, Great Sage (referring to the Buddha), you must not go against the words of Brahmā (the Hindu god of creation, who in Buddhism protects the Dharma). You should act according to what he says. Then he asked the Buddha: 'Great Sage, now I do not see Brahmā and his retinue surrounding Brahmā, obeying Brahmā and not going against his words?' At that time, the World-Honored One (referring to Śākyamuni Buddha) thought: 'Now it is Māra (the demon who obstructs practice in Buddhism) who has come to hinder me.' Knowing this, he told the demon: 'You are not Brahmā, nor are you a member of Brahmā's retinue.' The so-called demon hindering me is you yourself. At that time, Pāpīyas (the lord of the sixth heaven of the desire realm, who often uses temptation and threats to obstruct practitioners) thought: 'The Śramaṇa Gautama (an epithet of Śākyamuni Buddha) now knows what I am thinking.' Feeling fear in his heart, he developed a sense of disgust and departure, sitting on one side and unable to return. At that time, Brahmā, with his supernatural power, was able to return Pāpīyas to his palace of freedom. Therefore, that sutra is the origin of this treatise, and is also entangled by afflictions. Life ends, born in the intermediate state of the desire realm. Ordinary people, when life ends, they will be born in the desire realm. The intermediate state of the desire realm is in the middle and now appears. Why is that? The Dharma should be like this, where the shadow of death disappears, the intermediate state arises, just as where the seed disappears, a sprout is sure to arise. It is also like that. From the shadow of death to the intermediate state, if one of the thirty-six afflictions of the desire realm now appears, it will cause life to continue. This is called the knot is the desire realm, that knot is not in the desire realm. This middle is, is the realm is. In is, except for the self in, is the remaining three in. How is the knot in the desire realm, that knot is not the desire realm. Is entangled by afflictions. When life ends in the desire realm, born in the intermediate state. Ordinary people and sages, when life ends in the desire realm, born in the middle. The intermediate state, is in the desire realm. Why is that? The Dharma should be like this. Where the shadow of death disappears, the intermediate state arises, just as where the seed disappears, a sprout arises. It is also like that. When ordinary people go from the shadow of death to the intermediate state, thirty-one afflictions, if one now appears, it will cause life to continue. When sages go from the shadow of death to the intermediate state, three afflictions severed by the path of cultivation, if one now appears, it will cause life to continue. Also the knot is formless **abiding.

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欲界現在前。住欲界不死不命終。色無色界結現在前。凡夫三十一使。若一現在前。聖人修道所斷三使。若一現在前。如是等說因愛行禪者。因慢行禪者。因見行禪者。因疑行禪者。是名結在欲界彼結不是欲界。在者是三在。是者是界是。云何結是欲界亦在欲界。為纏所纏。凡夫聖人。欲界命終。還生欲界中陰。凡夫人。生五趣無礙。聖人生二趣無礙。若生天中。若生人中。凡夫人。從死陰至中陰時。三十六使。若一現在前。令生相續。聖人從死陰至中陰時。欲界修道所斷四使。若一現在前。令生相續。如從死陰至中陰。從中陰至生陰。說亦如是。亦結是欲界。住欲界現在前。住欲界不死不命終。起欲界結現在前。凡夫人。三十六使。若一現在前。聖人慾界修道所斷四使。若一現在前。是名結是欲界亦在欲界。此中是者是界是。在者是四在。云何結不是欲界亦不在欲界。為纏所纏。色界命終。生色界中陰生陰中。色界命終生色界中者。是凡夫聖人。凡夫人亦生上亦生下。一一處有多生分。聖人生上不生下。一一處有一生分。凡夫人從死陰至中陰時。三十一使。若一現在前。令生相續。聖人修道所斷三使。若一現在前。令生相續。從中陰至生陰。說亦如是。色界命終。生無色界中。亦是凡夫聖人。凡夫人一一處有多生分

。聖人一一處有一生分。凡夫人。從死陰至生陰時。無色界三十一使若一現在前。令生相續。聖人三使。無色界命終。還生無色界。亦是凡夫聖人。凡夫人。亦生上。亦生下。一一處有多生分。聖人生上不生下。一一處有一生分。凡夫人。從死陰至生陰時。三十一使。若一現在前。令生相續。聖人三使。凡夫人。無色界命終。生色界中。從死陰至中陰時。色界三十一使。若一現在前。令生相續。亦結是。色無色界。住色界現在前。住色界不死不命終。亦是凡夫聖人。凡夫人。三十一使現在前。聖人三使現在前。如是等說因愛行禪者。因慢行禪者。因見行禪者。因疑行禪者。住無色界。不死不命終。起無色界三十一使現在前。亦是凡夫聖人。凡夫人起三十一使現在前。聖人三使。是名結不是欲界亦不在欲界。所以者何。在色無色界故。是者是界是。在者是四在。諸結是色界亦在色界耶。乃至廣作四句。前四句初句。作此第二句。前第二句。作此初句。前第三句。作此第四句。前第四句。作此第三句。諸結是無色界。亦在無色界耶。答曰。諸結在無色界。彼結亦是無色界。所以者何。無色界唯有無色界繫結故。頗有結是無色界不在無色界耶。答曰有。是無色界結。住欲色界現在前。不死不命終無色界結現在前。亦是凡夫聖

【現代漢語翻譯】 現代漢語譯本：聖人于每一處都只有一生之分。凡夫俗子，從死陰到生陰之時，只要三十一種煩惱（三十一使）中的任何一種現前，就會令生命相續不斷。聖人斷除了三種煩惱，即使在無色界（無）命終，還會再生於無色界，這也是凡夫與聖人的區別。凡夫俗子，既能生於上方世界，也能生於下方世界，在每一處都有多次轉生的可能。聖人能生於上方世界，但不會生於下方世界，在每一處只有一生之分。凡夫俗子，從死陰到生陰之時，三十一種煩惱中的任何一種現前，就會令生命相續不斷。聖人斷除了三種煩惱。凡夫俗子，在無色界命終后，會生於色界（）之中。從死陰到中陰之時，色界三十一種煩惱中的任何一種現前，就會令生命相續不斷，也會被煩惱束縛。住在色界，色界的煩惱現前，住在色界，不死也不命終，這也是凡夫與聖人的區別。凡夫俗子，三十一種煩惱現前，聖人三種煩惱現前。像這樣，因為貪愛而修禪的人，因為傲慢而修禪的人，因為邪見而修禪的人，因為懷疑而修禪的人，住在無色界，不死也不命終，生起無色界的三十一種煩惱現前，這也是凡夫與聖人的區別。凡夫俗子生起三十一種煩惱現前，聖人三種煩惱現前。這稱為束縛，但不在欲界，為什麼呢？因為在色界和無色界。這是指界，是指四種存在狀態。所有的煩惱都是色界的，也存在於色界嗎？乃至廣泛地作出四句分析。前面的四句，第一句，作為這第二句。前面的第二句，作為這第一句。前面的第三句，作為這第四句。前面的第四句，作為這第三句。所有的煩惱都是無色界的，也存在於無色界嗎？回答說：所有的煩惱都在無色界，那些煩惱也是無色界的。為什麼呢？因為無色界只有無色界的煩惱束縛。難道有煩惱是無色界的，但不存在於無色界嗎？回答說：有。是無色界的煩惱，住在欲界（欲**）現前，不死也不命終，無色界的煩惱現前，這也是凡夫聖人。

【English Translation】 English version: A Saint has only one lifetime in each realm. Ordinary people, from the death consciousness (死陰) to the birth consciousness (生陰), if any of the thirty-one defilements (三十一使) manifests, it causes the continuation of life. Saints have eliminated three defilements, even if they die in the Formless Realm (無), they will still be reborn in the Formless Realm. This is also the difference between ordinary people and Saints. Ordinary people can be born in the upper realms and also in the lower realms, having multiple lifetimes in each realm. Saints can be born in the upper realms but not in the lower realms, having only one lifetime in each realm. Ordinary people, from the death consciousness to the birth consciousness, if any of the thirty-one defilements manifests, it causes the continuation of life. Saints have eliminated three defilements. Ordinary people, after dying in the Formless Realm, are born in the Form Realm () . From the death consciousness to the intermediate state (中陰), if any of the thirty-one defilements of the Form Realm manifests, it causes the continuation of life, and they are also bound by defilements. Residing in the Form Realm, the defilements of the Form Realm manifest, residing in the Form Realm, neither dying nor ceasing life, this is also the difference between ordinary people and Saints. Ordinary people, the thirty-one defilements manifest, Saints, the three defilements manifest. Like this, those who practice meditation due to attachment (愛), those who practice meditation due to pride (慢), those who practice meditation due to wrong views (見), those who practice meditation due to doubt (疑), residing in the Formless Realm, neither dying nor ceasing life, the thirty-one defilements of the Formless Realm arise and manifest, this is also the difference between ordinary people and Saints. Ordinary people, the thirty-one defilements arise and manifest, Saints, the three defilements manifest. This is called bondage, but it is not in the Desire Realm (欲界), why? Because it is in the Form Realm and the Formless Realm. This refers to the realm, referring to the four states of existence. Are all defilements of the Form Realm also present in the Form Realm? And so on, making four statements extensively. The first of the four statements, the first statement, serves as this second statement. The second statement, serves as this first statement. The third statement, serves as this fourth statement. The fourth statement, serves as this third statement. Are all defilements of the Formless Realm also present in the Formless Realm? The answer is: all defilements are in the Formless Realm, those defilements are also of the Formless Realm. Why? Because the Formless Realm is only bound by the defilements of the Formless Realm. Is there any defilement that is of the Formless Realm but not present in the Formless Realm? The answer is: yes. It is a defilement of the Formless Realm, residing in the Desire Realm (欲**), neither dying nor ceasing life, the defilement of the Formless Realm manifests, this is also an ordinary person and a Saint.

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人。凡夫人起無色界三十一使現在前。聖人三使。如是等因愛因慢因見因疑行禪者。是名結是。無色界是者。是界是不在無色界。所以者何。在欲色界故。在者除自體在。是餘三在。諸結非是欲界亦非在欲界耶。乃至廣作四句。前四句初句。作此第二句。前第二句。作此初句。前第三句。作此第四句。前第四句。作此第三句。諸結非是色界。彼結亦非在色界耶。乃至廣作四句。如欲界說。諸結非是無色界。彼結亦非在無色界耶。答曰。諸結非是無色界。彼結亦非在無色界。頗結非在無色界。彼結非不是無色界耶。答曰有。諸結非不是無色界。住欲色界現在前。住欲色界不死不命終。起無色界結現在前。亦是凡夫。亦是聖人。凡夫人。起三十一使現在前。聖人三使。此結非在無色界中。所以者何。在欲色界故在者三在。除自體在。非不是無色界。所以者何。是無色界結故。是者是界是。問曰。何故彼尊者立非句而作論耶。答曰。彼作經者意欲爾。乃至廣說。複次欲現言論自在故。若人于言論自在。則能以非句而作論。于言論不自在者。于正句猶不能作。何況非句耶。複次欲生弟子覺意故。若以非句作論。則生弟子覺意說法相此亦可爾。彼亦可爾。複次或有作非句而得長養者。如人品中作正句。彼人有四。彼人有三。彼人

【現代漢語翻譯】 現代漢語譯本 人。凡夫生起無色界（Arūpadhātu，佛教宇宙觀中的最高境界，沒有物質形態）三十一使（Samyojana，煩惱的束縛）現在前。聖人生起三使。像這樣等於是因為愛、因為慢、因為見、因為疑而修禪的人，這叫做結（Bandhana，煩惱的束縛）。沒有無色界（Arūpadhātu）的結，是因為這個界不在無色界（Arūpadhātu）。為什麼呢？因為它在欲界（Kāmadhātu，佛教宇宙觀中眾生有慾望的境界）的緣故。『在』是指除了自體『在』之外，其餘三種『在』。各種結不是欲界的，它們也不在欲界嗎？乃至廣泛地作出四句判斷。前四句的第一句，作為這第二句。前第二句，作為這第一句。前第三句，作為這第四句。前第四句，作為這第三句。各種結不是色界的（Rūpadhātu，佛教宇宙觀中具有物質形態但超越慾望的境界），那些結也不在色界（Rūpadhātu）嗎？乃至廣泛地作出四句判斷，如同對欲界（Kāmadhātu）的描述一樣。各種結不是無色界的（Arūpadhātu），那些結也不在無色界（Arūpadhātu）嗎？回答說：各種結不是無色界的（Arūpadhātu），那些結也不在無色界（Arūpadhātu）。有沒有結不在無色界（Arūpadhātu），而那些結不是無色界的（Arūpadhātu）呢？回答說：有。各種結不是無色界的（Arūpadhātu），住在欲界（Kāmadhātu）的眾生現在前，住在欲界（Kāmadhātu）的眾生不死不命終，生起無色界（Arūpadhātu）的結現在前，既是凡夫，也是聖人。凡夫生起三十一使（Samyojana）現在前，聖人生起三使。這些結不在無色界（Arūpadhātu）中。為什麼呢？因為它在欲界（Kāmadhātu）的緣故，『在』是指三種『在』，除了自體『在』之外。不是無色界（Arūpadhātu）的結，為什麼呢？因為它是無色界（Arūpadhātu）的結的緣故。『是』是指這個界『是』。問：為什麼那位尊者要立否定句而作論呢？答：那位作經者是這樣想的。乃至廣泛地說。再次，爲了展現言論的自在。如果一個人在言論上自在，就能用否定句來作論。在言論上不自在的人，對於肯定句尚且不能作，何況否定句呢？再次，爲了生起弟子覺悟的心意。如果用否定句作論，就能生起弟子覺悟的心意，說法相也是這樣，這個也可以，那個也可以。再次，或者有人作否定句而得到長養，如同人品中作肯定句，那人有四種，那人有三種。

【English Translation】 English version A person. An ordinary person arises with thirty-one Samyojanas (Samyojana, fetters of afflictions) of the Arūpadhātu (Arūpadhātu, the formless realm in Buddhist cosmology, the highest realm) presently before them. A sage arises with three Samyojanas. Thus, those who practice meditation because of love, pride, views, or doubt, these are called Bandhana (Bandhana, fetters of afflictions). The Bandhana that is not of the Arūpadhātu, is because this realm is not in the Arūpadhātu. Why? Because it is in the Kāmadhātu (Kāmadhātu, the realm of desire in Buddhist cosmology). 'In' refers to the remaining three 'in' besides the self 'in'. Are the various Bandhanas not of the Kāmadhātu, nor are they in the Kāmadhātu? And so on, making four broad judgments. The first of the four sentences is used as the second sentence. The second sentence is used as the first sentence. The third sentence is used as the fourth sentence. The fourth sentence is used as the third sentence. Are the various Bandhanas not of the Rūpadhātu (Rūpadhātu, the realm of form in Buddhist cosmology, a realm with material form but beyond desire), nor are those Bandhanas in the Rūpadhātu? And so on, making four broad judgments, as described for the Kāmadhātu. Are the various Bandhanas not of the Arūpadhātu, nor are those Bandhanas in the Arūpadhātu? The answer is: the various Bandhanas are not of the Arūpadhātu, nor are those Bandhanas in the Arūpadhātu. Are there any Bandhanas not in the Arūpadhātu, and those Bandhanas are not of the Arūpadhātu? The answer is: yes. The various Bandhanas are not of the Arūpadhātu, beings dwelling in the Kāmadhātu are presently before them, beings dwelling in the Kāmadhātu neither die nor end their lives, the Bandhana of the Arūpadhātu arises presently before them, they are both ordinary people and sages. Ordinary people arise with thirty-one Samyojanas presently before them, sages arise with three Samyojanas. These Bandhanas are not in the Arūpadhātu. Why? Because it is in the Kāmadhātu, 'in' refers to three 'in', besides the self 'in'. It is not a Bandhana of the Arūpadhātu, why? Because it is a Bandhana of the Arūpadhātu. 'Is' refers to this realm 'is'. Question: Why did that venerable one establish a negative sentence to make an argument? Answer: That who made the scripture thought so. And so on, speaking broadly. Again, in order to demonstrate freedom in speech. If a person is free in speech, then they can use negative sentences to make an argument. Those who are not free in speech cannot even make affirmative sentences, let alone negative sentences? Again, in order to generate the intention of enlightenment in disciples. If negative sentences are used to make an argument, then the intention of enlightenment in disciples can be generated, the characteristics of Dharma teaching are also like this, this is also possible, that is also possible. Again, or some people cultivate through negative sentences, just as affirmative sentences are made in the chapter on people, that person has four, that person has three.

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有二作非句。彼人有五。彼人有六。彼人有四。以是事故。彼尊者以非句而作論。見諦具足。世尊弟子。若色不斷。為色所繫耶。設為色所繫色不斷耶。乃至識亦如是。問曰。何故作此論。答曰。或有說。斷色有次第斷分齊斷段段斷。如外國法師作是說。如染污心心數法。九種斷色亦如是。為斷如是說者意故。亦明染污心心數法九種斷色善有漏不隱沒無記心心數法。于最後無礙道一時斷故。而作此論。問曰。何故染污心心數法九種斷色善有漏不隱沒無記心心數法。最後無礙道一時斷耶。答曰。以明無明常相妨。下下明斷上上無明。下中斷上中。下上斷上下。中下斷中上。中中斷中中。中上斷中下。上下斷下上。上中斷下中。上上斷下下。色善有漏不隱沒無記法。不妨明。不妨無明。但為明無明作所依處立足處。如燈明不與炷油器相妨與闇相妨。但炷油器。為燈明作所依處立足處。如是色善有漏不隱沒無記法。不與明無明相妨。而與明無明作所依處立足處。複次染污心心數法。隨幾種斷。不成就彼種。色是染污者。住方便道時。即不成就。最後無礙道。斷色是善不隱沒無記者及余善有漏不隱沒無記有為法。悉于最後無礙道。一時斷此諸法。雖已知已斷。離三界欲猶故成就。是故為止他義欲顯己義。乃至廣說。而作此論。

【現代漢語翻譯】 現代漢語譯本 有二種造作並非言語（非句）。彼人有五種（蘊）。彼人有六種（界）。彼人有四種（食）。因為這個緣故，那位尊者以非言語而作論。他具足見諦（證悟真理），是世尊的弟子。如果色（rupa, 物質）不斷，是否會被色所束縛呢？或者，如果被色所束縛，色是否會不斷呢？乃至識（vijnana, 意識）也是如此。問：為什麼要作此論呢？答：因為有人說，斷色有次第斷、分齊斷、段段斷。如同外國法師這樣說。如同染污心和心數法（citta-caitta, 心理活動），九種斷色也是如此。爲了斷除這樣說的人的意圖，也爲了闡明染污心和心數法這九種斷色，以及善的有漏、不隱沒、無記的心和心數法，在最後的無礙道（ananthariya-magga, 無間道）一時斷除的緣故，而作此論。問：為什麼染污心和心數法這九種斷色，以及善的有漏、不隱沒、無記的心和心數法，在最後的無礙道一時斷除呢？答：爲了闡明無明（avijja, 愚癡）常常互相妨礙，下下的明（vijja, 明智）斷除上上的無明，下中明斷上中無明，下上明斷上下無明，中下明斷中上無明，中中明斷中中無明，中上明斷中下無明，上下明斷下上無明，上中明斷下中無明，上上明斷下下無明。色、善的有漏、不隱沒、無記法，不妨礙明，也不妨礙無明，但為明和無明作為所依之處和立足之處。如同燈明不與燈炷、油、燈器相妨礙，而與黑暗相妨礙，但燈炷、油、燈器，為燈明作為所依之處和立足之處。如此，色、善的有漏、不隱沒、無記法，不與明和無明相妨礙，而與明和無明作為所依之處和立足之處。再者，染污心和心數法，隨幾種斷除，就不成就那幾種。色是染污的，住在方便道（upaya-magga, 加行道）時，即不成就。最後的無礙道，斷除色是善的、不隱沒的、無記的，以及其餘善的有漏、不隱沒、無記的有為法（sankhata-dhamma, 有為法），全部在最後的無礙道一時斷除。這些法，雖然已知已斷，但離三界欲（kama, 慾望）仍然成就。因此，爲了阻止他人的意義，想要顯明自己的意義，乃至廣說，而作此論。

【English Translation】 English version There are two kinds of creations that are not sentences (non-sentences). That person has five (skandhas, aggregates). That person has six (ayatanas, sense bases). That person has four (ahara, nutriment). For this reason, that venerable one makes a treatise with non-sentences. He is complete with the vision of truth (seeing the truth), a disciple of the World Honored One. If form (rupa, matter) is not discontinued, is one bound by form? Or, if one is bound by form, is form not discontinued? Even consciousness (vijnana, awareness) is the same. Question: Why is this treatise made? Answer: Because some say that the discontinuation of form is gradual, partial, or in segments. Like foreign Dharma masters say this. Like defiled mind and mental factors (citta-caitta, mental activities), the nine kinds of discontinued form are also like that. In order to discontinue the intention of those who say this, and also to clarify that the nine kinds of discontinued form of defiled mind and mental factors, as well as wholesome, defiled, unobscured, and indeterminate mind and mental factors, are discontinued all at once in the final unobstructed path (ananthariya-magga, path of immediate result), this treatise is made. Question: Why are the nine kinds of discontinued form of defiled mind and mental factors, as well as wholesome, defiled, unobscured, and indeterminate mind and mental factors, discontinued all at once in the final unobstructed path? Answer: In order to clarify that ignorance (avijja, delusion) always obstructs each other, the lower wisdom (vijja, knowledge) discontinues the higher ignorance, the lower-middle wisdom discontinues the upper-middle ignorance, the lower-upper wisdom discontinues the upper-lower ignorance, the middle-lower wisdom discontinues the middle-upper ignorance, the middle-middle wisdom discontinues the middle-middle ignorance, the middle-upper wisdom discontinues the middle-lower ignorance, the upper-lower wisdom discontinues the lower-upper ignorance, the upper-middle wisdom discontinues the lower-middle ignorance, the upper-upper wisdom discontinues the lower-lower ignorance. Form, wholesome, defiled, unobscured, and indeterminate dharmas do not obstruct wisdom, nor do they obstruct ignorance, but they serve as the basis and foundation for wisdom and ignorance. Just as the light of a lamp does not obstruct the wick, oil, or lamp stand, but obstructs darkness, but the wick, oil, and lamp stand serve as the basis and foundation for the light of the lamp. Thus, form, wholesome, defiled, unobscured, and indeterminate dharmas do not obstruct wisdom and ignorance, but they serve as the basis and foundation for wisdom and ignorance. Furthermore, defiled mind and mental factors, according to how many kinds are discontinued, those kinds are not accomplished. Form is defiled, and when dwelling in the path of preparation (upaya-magga, path of application), it is not accomplished. In the final unobstructed path, the discontinuation of form is wholesome, unobscured, and indeterminate, as well as other wholesome, defiled, unobscured, and indeterminate conditioned dharmas (sankhata-dhamma, conditioned phenomena), all are discontinued at once in the final unobstructed path. Although these dharmas are known and discontinued, the desire (kama, craving) for the three realms is still accomplished. Therefore, in order to prevent the meaning of others and to reveal one's own meaning, and so on, this treatise is made.

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見諦具足。世尊弟子。色愛未斷。乃至廣說。問曰。為避何事。說見諦具足。為制何事。說世尊弟子。答曰。見諦具足。為避堅信堅法人。世尊弟子。為制愚小凡夫。問曰。何故堅信堅法人。不名見諦具足耶。答曰。若具足見四真諦。永斷邪見。是名見諦具足。堅信堅法人。見諦未具足。而當具足。未永斷邪見。而當永斷。複次若身中無四種無明愚闇。有四種智。名見諦具足堅信堅法人。未舍四種無明愚闇。未具四種智故。複次若裂四種猶豫疑網。生四種決定者。是見諦具足堅信堅法人。未裂四種猶豫疑網。亦未具足四種決定故。複次若身中無如霜雹煩惱邪見顛倒及諸惡行者。名見諦具足堅信堅法人。無是事故。不名見諦具足。猶如苗稼無諸霜雹名為具足。彼亦如是。複次若能降伏四諦方土。是名見諦具足堅信堅法。未能降伏四諦方土故。名不具足。問曰。何故凡夫不名世尊弟子耶。答曰。若聞佛所說。於四諦三寶。心無有異。凡夫不爾。或信佛語。或信外道語。複次若不事余天。唯事于佛。是名世尊弟子。凡夫人。或事于佛。或事自在天等。複次若於佛有不壞信。是名世尊弟子。凡夫人。無于佛不壞信故。不名世尊弟子。複次若於佛法。心不移動。猶如門閫者。是名世尊弟子。凡夫輕躁。猶如樹花。複次若有所聞不

【現代漢語翻譯】 現代漢語譯本 見諦具足（具備真知灼見）。世尊（釋迦牟尼佛的尊稱）弟子。色愛（對色慾的貪愛）未斷。乃至廣說（以下內容廣泛闡述）。 問：爲了避免什麼，才說見諦具足？爲了制止什麼，才說世尊弟子？ 答：見諦具足，是爲了避免堅信堅法人（固執己見，堅持錯誤修行方法的人）。世尊弟子，是爲了制止愚昧無知的小凡夫。 問：為什麼堅信堅法人，不能稱為見諦具足呢？ 答：如果具足了對四真諦（苦、集、滅、道）的見解，永遠斷除了邪見，這才能稱為見諦具足。堅信堅法人，見諦尚未具足，但將來會具足；尚未永遠斷除邪見，但將來會永遠斷除。 進一步說，如果身中沒有四種無明愚闇（對四諦的迷惑），有四種智慧，才能稱為見諦具足。堅信堅法人，尚未捨棄四種無明愚闇，尚未具備四種智慧。 進一步說，如果能破除四種猶豫疑網（對佛、法、僧、戒的懷疑），生起四種堅定信念，才是見諦具足。堅信堅法人，尚未破除四種猶豫疑網，也未具備四種堅定信念。 進一步說，如果身中沒有像霜雹一樣的煩惱、邪見、顛倒以及各種惡行，才能稱為見諦具足。堅信堅法人沒有這些，所以不能稱為見諦具足，就像莊稼沒有霜雹才能稱為豐收一樣。他們也是如此。 進一步說，如果能降伏四諦方土（在四諦的領域裡獲得自在），才能稱為見諦具足。堅信堅法人未能降伏四諦方土，所以不能稱為具足。 問：為什麼凡夫不能稱為世尊弟子呢？ 答：如果聽聞佛所說，對於四諦和三寶（佛、法、僧）心無二異，凡夫不是這樣。他們或者相信佛語，或者相信外道（佛教以外的宗教）的言語。 進一步說，如果不侍奉其他天神，只侍奉佛，才能稱為世尊弟子。凡夫人，或者侍奉佛，或者侍奉自在天（一種外道神）等。 進一步說，如果對佛有不壞的信心，才能稱為世尊弟子。凡夫人，沒有對佛不壞的信心，所以不能稱為世尊弟子。 進一步說，如果對於佛法，心不動搖，像門檻一樣，才能稱為世尊弟子。凡夫輕浮急躁，像樹上的花一樣。 進一步說，如果有所聽聞不...

【English Translation】 English version Possessing the Perfection of Vision (seeing the truth directly). Disciple of the World Honored One (a title for Shakyamuni Buddha). Affection for form (desire for sensual pleasures) not yet severed. And so on, extensively explained (the following content elaborates extensively). Question: To avoid what is it said, 'Possessing the Perfection of Vision'? To restrain what is it said, 'Disciple of the World Honored One'? Answer: 'Possessing the Perfection of Vision' is to avoid those who are firmly attached to their beliefs and practices (those who stubbornly adhere to their own views and incorrect methods of practice). 'Disciple of the World Honored One' is to restrain ignorant and small-minded ordinary beings. Question: Why are those who are firmly attached to their beliefs and practices not called 'Possessing the Perfection of Vision'? Answer: If one possesses the complete vision of the Four Noble Truths (suffering, origin, cessation, path) and permanently severs wrong views, then one is called 'Possessing the Perfection of Vision'. Those who are firmly attached to their beliefs and practices have not yet perfected their vision, but will perfect it in the future; they have not yet permanently severed wrong views, but will permanently sever them in the future. Furthermore, if in one's being there are no four kinds of ignorance and darkness (delusion about the Four Noble Truths) and there are four kinds of wisdom, then one is called 'Possessing the Perfection of Vision'. Those who are firmly attached to their beliefs and practices have not yet abandoned the four kinds of ignorance and darkness, and have not yet possessed the four kinds of wisdom. Furthermore, if one can break through the four kinds of nets of hesitation and doubt (doubt about the Buddha, Dharma, Sangha, and precepts) and generate four kinds of firm conviction, then one possesses the perfection of vision. Those who are firmly attached to their beliefs and practices have not yet broken through the four kinds of nets of hesitation and doubt, nor have they possessed the four kinds of firm conviction. Furthermore, if in one's being there are no afflictions, wrong views, inversions, and evil deeds like frost and hail, then one is called 'Possessing the Perfection of Vision'. Those who are firmly attached to their beliefs and practices do not have these things, so they are not called 'Possessing the Perfection of Vision', just as crops without frost and hail are called abundant. They are also like that. Furthermore, if one can subdue the territory of the Four Noble Truths (attain freedom in the realm of the Four Noble Truths), then one is called 'Possessing the Perfection of Vision'. Those who are firmly attached to their beliefs and practices have not yet subdued the territory of the Four Noble Truths, so they are not called 'Possessing the Perfection of Vision'. Question: Why are ordinary beings not called disciples of the World Honored One? Answer: If one hears what the Buddha says and has no different view regarding the Four Noble Truths and the Three Jewels (Buddha, Dharma, Sangha), ordinary beings are not like that. They either believe the Buddha's words or believe the words of external paths (religions other than Buddhism). Furthermore, if one does not serve other gods and only serves the Buddha, then one is called a disciple of the World Honored One. Ordinary beings either serve the Buddha or serve Ishvara (a type of non-Buddhist deity), etc. Furthermore, if one has indestructible faith in the Buddha, then one is called a disciple of the World Honored One. Ordinary beings do not have indestructible faith in the Buddha, so they are not called disciples of the World Honored One. Furthermore, if one's mind does not waver regarding the Buddha's teachings, like a threshold, then one is called a disciple of the World Honored One. Ordinary beings are fickle and restless, like flowers on a tree. Furthermore, if one hears something and does not...

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為邪聞所壞。是名世尊弟子。凡夫若有所聞。則為邪聞所壞。問曰。此中誰是見諦具足世尊弟子耶。答曰。須陀洹。斯陀含。阿那含。阿羅漢。見諦具足世尊弟子。若色不斷。為色所繫。色若斷即時解脫。若解脫。即時斷。若先斷後得解脫。無有是事。染污心心數法。或有先斷後得解脫者。或有俱斷亦解脫者。染污心有九種。下下乃至上上。前八種先斷後得解脫。后一種亦斷亦得解脫。若上上斷餘八種有緣縛。乃至第八種斷下下種緣縛八種。所以者何。儘是一使展轉相使故。如是等說。是略毗婆沙。見諦具足世尊弟子。若色未斷。為色所繫耶。答曰。如是。設為色所繫。色不斷耶。答曰。如是。所以者何。先作是說。色若斷即時解脫。若解脫即時斷。若先斷後解脫者。無有是事。須陀洹。斯陀含。五地色不斷。為色所繫。未離初禪欲。阿那含四地色不斷。為色所繫。乃至離第三禪欲。阿那含未離第四禪欲。一地色不斷。為色所繫。見諦具足世尊弟子。若受不斷。為受所繫耶。答曰。若為受所繫。彼受不斷。須陀洹。斯陀含。三界修道所斷。受不斷。為受所繫。未離初禪欲。阿那含八地。受不斷。為受所繫。乃至離無所有處欲。阿那含一地。受不斷。為受所繫。頗為受所繫。彼受非不斷耶。答曰。有。家家斯陀含一種子

【現代漢語翻譯】 現代漢語譯本 為邪惡的言論所破壞，這樣的人不能稱作世尊的弟子。凡夫如果聽信某些言論，就會被邪惡的言論所破壞。有人問：『這裡面誰是真正具有見諦之力的世尊弟子呢？』回答說：『須陀洹（Sotapanna，入流果）。斯陀含（Sakadagami，一來果）。阿那含（Anagami，不還果）。阿羅漢（Arahat，無學果）。他們才是真正具有見諦之力的世尊弟子。』如果對色的執著沒有斷除，就會被色所束縛；如果對色的執著斷除了，就能立即解脫。如果解脫，就能立即斷除（執著）。先斷除（執著）后解脫，是沒有這樣的事情的。染污的心和心所法，或許有先斷除后解脫的情況，或許有同時斷除和解脫的情況。染污的心有九種，從下下到上上。前八種是先斷除后解脫，后一種是同時斷除和解脫。如果上上（的染污心）斷除了，其餘八種還有因緣的束縛；乃至第八種斷除了，下下種還有因緣的束縛。為什麼呢？因為它們都是一種煩惱，輾轉互相作用的緣故。像這樣等等的說法，是簡略的毗婆沙（Vibhasa，廣解）。 具有見諦之力的世尊弟子，如果對色的執著沒有斷除，就會被色所束縛嗎？回答說：『是的。』假設被色所束縛，那麼對色的執著就沒有斷除嗎？回答說：『是的。』為什麼呢？因為先前已經說過，如果對色的執著斷除了，就能立即解脫；如果解脫，就能立即斷除（執著）。先斷除后解脫，是沒有這樣的事情的。須陀洹（Sotapanna，入流果）。斯陀含（Sakadagami，一來果）。五地的色沒有斷除，會被色所束縛，因為還沒有脫離初禪的慾望。阿那含（Anagami，不還果）。四地的色沒有斷除，會被色所束縛，乃至脫離第三禪的慾望。阿那含（Anagami，不還果）還沒有脫離第四禪的慾望，一地的色沒有斷除，會被色所束縛。 具有見諦之力的世尊弟子，如果對受的執著沒有斷除，就會被受所束縛嗎？回答說：『如果被受所束縛，那麼對受的執著就沒有斷除。』須陀洹（Sotapanna，入流果）。斯陀含（Sakadagami，一來果）。三界修道所斷的受沒有斷除，會被受所束縛，因為還沒有脫離初禪的慾望。阿那含（Anagami，不還果）。八地的受沒有斷除，會被受所束縛，乃至脫離無所有處的慾望。阿那含（Anagami，不還果）。一地的受沒有斷除，會被受所束縛。』有沒有被受所束縛，但對受的執著並非沒有斷除的情況呢？回答說：『有。家家斯陀含（ekabijin Sakadagami，一種子一來果）。』

【English Translation】 English version Being ruined by evil teachings, such a person cannot be called a disciple of the World Honored One. If an ordinary person hears something, they will be ruined by evil teachings. Question: 'Among these, who are the disciples of the World Honored One who are truly endowed with the vision of truth?' Answer: 'Sotapanna (入流果, Stream-enterer), Sakadagami (一來果, Once-returner), Anagami (不還果, Non-returner), and Arhat (無學果, Worthy One). They are the disciples of the World Honored One who are truly endowed with the vision of truth.' If the attachment to form is not severed, one will be bound by form; if the attachment to form is severed, one will be liberated immediately. If one is liberated, one will sever (the attachment) immediately. There is no such thing as severing (the attachment) first and then being liberated. In the case of defiled mind and mental factors, there may be cases where one severs (the attachment) first and then is liberated, or where one severs and is liberated simultaneously. There are nine types of defiled mind, from the lowest to the highest. The first eight types are severed first and then liberated, while the last type is severed and liberated simultaneously. If the highest (defiled mind) is severed, the remaining eight types still have the bondage of conditions; even when the eighth type is severed, the lowest type still has the bondage of conditions. Why? Because they are all one affliction, mutually causing each other. Such sayings are a brief Vibhasa (廣解, extensive explanation). If a disciple of the World Honored One who is endowed with the vision of truth has not severed the attachment to form, will they be bound by form? The answer is: 'Yes.' Supposing they are bound by form, then the attachment to form has not been severed? The answer is: 'Yes.' Why? Because it was said earlier that if the attachment to form is severed, one will be liberated immediately; if one is liberated, one will sever (the attachment) immediately. There is no such thing as severing first and then being liberated. Sotapanna (入流果, Stream-enterer) and Sakadagami (一來果, Once-returner) have not severed the attachment to form in the five realms, and are bound by form because they have not yet detached from the desire of the first Dhyana (禪, meditative state). Anagami (不還果, Non-returner) has not severed the attachment to form in the four realms, and is bound by form, even up to detaching from the desire of the third Dhyana (禪, meditative state). Anagami (不還果, Non-returner) has not detached from the desire of the fourth Dhyana (禪, meditative state), and has not severed the attachment to form in one realm, and is bound by form. If a disciple of the World Honored One who is endowed with the vision of truth has not severed the attachment to feeling, will they be bound by feeling? The answer is: 'If they are bound by feeling, then the attachment to feeling has not been severed.' Sotapanna (入流果, Stream-enterer) and Sakadagami (一來果, Once-returner) have not severed the feeling that is severed by the path of cultivation in the three realms, and are bound by feeling because they have not yet detached from the desire of the first Dhyana (禪, meditative state). Anagami (不還果, Non-returner) has not severed the feeling in the eight realms, and is bound by feeling, even up to detaching from the desire of the realm of nothingness. Anagami (不還果, Non-returner) has not severed the feeling in one realm, and is bound by feeling. Is there a case where one is bound by feeling, but the attachment to feeling has not been severed? The answer is: 'Yes. Ekabijin Sakadagami (一種子一來果, Once-returner with one more birth).'

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。彼欲界修道所斷上中結。彼結相應受。為下下結所縛。家家若斷三種。若斷四種。如彼結斷。彼相應受亦斷。彼相應受。為若五若六種結所縛。斯陀含已斷六種結。如彼結斷。相應受亦斷。彼相應受。為三種結所縛。一種子若斷七種八種結。如彼結斷。彼相應受亦斷。彼相應受為一種。若二種結所縛。如受想行識說亦如是。見諦具足世尊弟子。若色已斷。彼色不繫耶。答曰。如是。若色不繫。彼色斷耶。答曰。如是所以者何。先作是說。若色斷即時解脫。若色解脫即時斷。若先斷後解脫。無有是事。離色愛聖人。斷五地色。彼色不繫離三禪欲。未離第四禪欲。阿那含四地色斷。彼色不繫。乃至未離初禪欲。阿那含一地色斷彼色不繫。見諦具足世尊弟子。若受已斷。彼受不繫耶。答曰。若受不繫。彼受已斷。阿羅漢三界見道修道所斷受。已斷不繫。離無所有處欲。阿那含三界見道所斷八地修道所斷受。斷亦不繫。乃至未離初禪欲。阿那含三界見道所斷一地修道所斷受。斷亦不繫。須陀洹斯陀含三界見道所斷受。斷亦不繫。頗有斷非不繫耶。答曰。有。家家斯陀含一種子欲界系修道所斷上中結斷。彼所斷結相應受。為下結所繫。家家若斷三種。若斷四種結。如彼結斷。受亦斷彼相應受。若為五種若六種結所繫。斯陀含斷

【現代漢語翻譯】 現代漢語譯本： 彼欲界修道所斷的上品和中品煩惱結（Klesha Bandhana，煩惱的束縛）。與這些煩惱結相應的感受，會被下品煩惱結所束縛。'家家'（Kula-kula，一種修行者）如果斷除了三種或四種煩惱結，那麼隨著這些煩惱結的斷除，與其相應的感受也會斷除。這些相應的感受，會被五種或六種煩惱結所束縛。'斯陀含'（Sakridagamin，一來果）已經斷除了六種煩惱結，隨著這些煩惱結的斷除，相應的感受也會斷除。這些相應的感受，會被三種煩惱結所束縛。'一種子'（Ekabija，一種修行者）如果斷除了七種或八種煩惱結，那麼隨著這些煩惱結的斷除，與其相應的感受也會斷除。這些相應的感受，會被一種或兩種煩惱結所束縛。如對感受的描述一樣，對想、行、識的描述也是如此。 一位具足見諦（Drishti-sampanna，具有正見）的世尊弟子，如果色（Rupa，物質）已經斷除，那麼這個色是否就不再被束縛了呢？回答是：是的。如果色不再被束縛，那麼這個色是否就已經斷除了呢？回答是：是的。這是為什麼呢？因為之前已經說過，如果色斷除，就會立即解脫；如果色解脫，就會立即斷除。先斷除后解脫，是沒有這樣的事情的。一位遠離色愛（Raga，貪愛）的聖人，斷除了五地的色，這個色不再被束縛。遠離了三禪的慾望，但還沒有遠離四禪的慾望。'阿那含'（Anagamin，不來果）斷除了四地的色，這個色不再被束縛，乃至還沒有遠離初禪的慾望。'阿那含'斷除了一地的色，這個色不再被束縛。一位具足見諦的世尊弟子，如果受（Vedana，感受）已經斷除，那麼這個受是否就不再被束縛了呢？回答是：如果受不再被束縛，那麼這個受就已經斷除了。'阿羅漢'（Arhat，阿羅漢果）斷除了三界見道和修道所斷的受，這些受已經斷除且不再被束縛。遠離了無所有處（Akincanyayatana，一種禪定境界）的慾望。'阿那含'斷除了三界見道所斷和八地修道所斷的受，這些受斷除且不再被束縛，乃至還沒有遠離初禪的慾望。'阿那含'斷除了三界見道所斷和一地修道所斷的受，這些受斷除且不再被束縛。'須陀洹'（Srotapanna，入流果）和'斯陀含'斷除了三界見道所斷的受，這些受斷除且不再被束縛。是否有一些斷除但並非不再被束縛的情況呢？回答是：有。'家家'和'斯陀含'斷除了欲界系修道所斷的上品和中品煩惱結，這些被斷除的煩惱結相應的感受，會被下品煩惱結所束縛。'家家'如果斷除了三種或四種煩惱結，那麼隨著這些煩惱結的斷除，感受也會斷除，但這些相應的感受，會被五種或六種煩惱結所束縛。'斯陀含'斷除...

【English Translation】 English version: Those upper and middle fetters (Klesha Bandhana) that are abandoned by cultivation in the desire realm, the corresponding feelings to those fetters are bound by the lower fetters. If a 'Kula-kula' (a type of practitioner) abandons three or four types [of fetters], as those fetters are abandoned, the corresponding feelings are also abandoned. Those corresponding feelings are bound by five or six types of fetters. A 'Sakridagamin' (Once-returner) has already abandoned six types of fetters; as those fetters are abandoned, the corresponding feelings are also abandoned. Those corresponding feelings are bound by three types of fetters. If an 'Ekabija' (a type of practitioner) abandons seven or eight types of fetters, as those fetters are abandoned, the corresponding feelings are also abandoned. Those corresponding feelings are bound by one or two types of fetters. As it is said about feelings (Vedana), so it is also said about perception (Samjna), volition (Samskara), and consciousness (Vijnana). A disciple of the World-Honored One who is complete in the vision of truth (Drishti-sampanna), if form (Rupa) has been abandoned, is that form no longer bound? The answer is: Yes. If form is no longer bound, has that form been abandoned? The answer is: Yes. Why is that? Because it was said earlier that if form is abandoned, there is immediate liberation; if form is liberated, there is immediate abandonment. There is no such thing as first abandoning and then liberating. A noble one who is detached from desire (Raga) for form, having abandoned the form of the five realms, that form is no longer bound, being detached from the desire of the third Dhyana (meditative absorption), but not yet detached from the desire of the fourth Dhyana. An 'Anagamin' (Non-returner) has abandoned the form of the four realms, that form is no longer bound, even not yet detached from the desire of the first Dhyana. An 'Anagamin' has abandoned the form of one realm, that form is no longer bound. A disciple of the World-Honored One who is complete in the vision of truth, if feeling (Vedana) has been abandoned, is that feeling no longer bound? The answer is: If feeling is no longer bound, that feeling has been abandoned. An 'Arhat' (Worthy One) has abandoned the feelings that are abandoned by the path of seeing and the path of cultivation in the three realms; those feelings have been abandoned and are no longer bound, being detached from the desire for the realm of nothingness (Akincanyayatana). An 'Anagamin' has abandoned the feelings that are abandoned by the path of seeing in the three realms and the path of cultivation in the eight realms; those feelings are abandoned and are no longer bound, even not yet detached from the desire of the first Dhyana. An 'Anagamin' has abandoned the feelings that are abandoned by the path of seeing in the three realms and the path of cultivation in one realm; those feelings are abandoned and are no longer bound. A 'Srotapanna' (Stream-enterer) and a 'Sakridagamin' have abandoned the feelings that are abandoned by the path of seeing in the three realms; those feelings are abandoned and are no longer bound. Are there any cases of abandonment that are not unbound? The answer is: Yes. A 'Kula-kula' and a 'Sakridagamin' have abandoned the upper and middle fetters that are abandoned by cultivation in the desire realm; the feelings corresponding to those abandoned fetters are bound by the lower fetters. If a 'Kula-kula' abandons three or four types of fetters, as those fetters are abandoned, the feelings are also abandoned, but those corresponding feelings are bound by five or six types of fetters. A 'Sakridagamin' abandons...

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六種結如彼結斷。受亦斷彼相應受。為三種結所繫。一種子。若斷七種。若八種結。如彼結斷。受亦斷彼相應受。若為一種。若二種結所繫。如受想行識說亦如是。問曰。家家須陀洹所不攝須陀洹。斷上上中結者為下。若七若八種結所繫。此中何以不說耶。答曰。應說而不說者。當知此說有餘。複次此是壞相不定故不說。若是不壞是定相者。此中則說。問曰。如色無色界結亦可爾。如離初禪上上結為八種結所繫。乃至八種結斷。為一種結所繫。乃至非想非非想處結斷亦如是。何以但說欲界結。不說色無色界耶。答曰。應說而不說者。當知此說有餘。複次此現初義。若說欲界。當知說色無色界亦爾。複次以欲界結斷時生種種人名。若斷三種四種。名家家。若斷六種。名斯陀含。若斷七八。名一種子。離色無色結更無如是異人名故。是以不說。問曰。下結斷亦可爾。如下上煩惱斷。為下中下下結所縛。若下上下中結斷。為下下結所縛。何以但說上中。不說下耶。答曰。應說而不說者。當知此說有餘。如上上結斷。為下八種結所縛若斷二種。為七種所縛。如是一一種斷。皆為下所縛。但不能一一作文。是故略說。家家是須陀洹差別。一種子是斯陀含差別家家者。若在二家。若在三家。二家者。斷四種結。余有二有種子。三家

【現代漢語翻譯】 現代漢語譯本 六種煩惱的束縛就像那些煩惱被斷除一樣。感受（Vedana）也會斷除與那些煩惱相應的感受。如果被三種煩惱所束縛，則被稱為『一種子』（Ekabijin，指只輪迴一次者）。如果斷除了七種或八種煩惱，就像那些煩惱被斷除一樣，感受也會斷除與那些煩惱相應的感受。如果被一種或兩種煩惱所束縛，那麼關於受、想、行、識的說法也像這樣。問：『家家』（Kula-kula，指在兩三個家族中輪迴者）的須陀洹（Srotapanna，入流者）不完全等同於須陀洹。斷除上品的上等和中等煩惱的人，會被下品的七種或八種煩惱所束縛。為什麼這裡沒有說這個呢？答：應該說而沒有說的，應當知道這種說法有所遺漏。再者，這是因為壞滅之相不定，所以沒有說。如果是不壞滅的，是確定的相，這裡就會說。問：就像色界和無色界沒有煩惱的束縛一樣，也可以這樣說。例如，離開初禪，上品的上等煩惱會被八種煩惱所束縛，乃至八種煩惱斷除，會被一種煩惱所束縛，乃至非想非非想處（Naivasamjnanasamjnatayatana）的煩惱斷除也是這樣。為什麼只說欲界的煩惱，而不說色界和無色界呢？答：應該說而沒有說的，應當知道這種說法有所遺漏。再者，這是爲了顯示最初的意義。如果說了欲界，應當知道說色界和無色界也是一樣的。再者，因為欲界煩惱斷除時，會產生種種不同的人名。如果斷除了三種或四種煩惱，就名為『家家』。如果斷除了六種煩惱，就名為『斯陀含』（Sakrdagamin，一來者）。如果斷除了七種或八種煩惱，就名為『一種子』。離開色界和無色界的煩惱，就沒有這樣不同的人名，所以沒有說。問：下品的煩惱斷除也可以這樣說。例如，下品的上等煩惱斷除，會被下品的中等和下下品的煩惱所束縛。如果下品的上等和中等煩惱斷除，會被下下品的煩惱所束縛。為什麼只說上等和中等，而不說下品呢？答：應該說而沒有說的，應當知道這種說法有所遺漏。就像上品的上等煩惱斷除，會被下品的八種煩惱所束縛，如果斷除了兩種，會被七種所束縛。像這樣一種一種地斷除，都會被下品所束縛，但不能一一寫作出來，所以簡略地說。『家家』是須陀洹的差別，『一種子』是斯陀含的差別。『家家』是指，如果在兩個家族，或在三個家族。兩個家族是指，斷除了四種煩惱，剩餘還有兩個有（bhava）的種子。三個家族

【English Translation】 English version The six kinds of fetters are like those fetters being cut off. Feeling (Vedana) also ceases, along with the corresponding feelings. If bound by three fetters, one is called a 'One-Seeder' (Ekabijin, referring to one who is reborn only once). If seven or eight fetters are cut off, just as those fetters are cut off, feeling also ceases, along with the corresponding feelings. If bound by one or two fetters, the same applies to feeling, perception, volition, and consciousness. Question: The 'Family-to-Family' (Kula-kula, referring to one who is reborn in two or three families) Stream-Enterer (Srotapanna) is not entirely equivalent to a Stream-Enterer. One who cuts off the higher grades of the upper and middle fetters is bound by the lower seven or eight fetters. Why is this not mentioned here? Answer: What should be said but is not said, know that this saying has omissions. Furthermore, this is because the aspect of destruction is uncertain, so it is not mentioned. If it is not destroyed, if it is a certain aspect, it would be mentioned here. Question: Just as there are no fetters in the Form Realm and Formless Realm, it could be said similarly. For example, upon leaving the first Dhyana (meditative state), the higher grades of the upper fetters are bound by eight fetters, and even when the eight fetters are cut off, one is bound by one fetter, and even when the fetters of the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana) are cut off, it is the same. Why only mention the fetters of the Desire Realm and not the Form Realm and Formless Realm? Answer: What should be said but is not said, know that this saying has omissions. Furthermore, this is to show the initial meaning. If the Desire Realm is mentioned, know that the Form Realm and Formless Realm are also the same. Furthermore, because when the fetters of the Desire Realm are cut off, various different names for people arise. If three or four fetters are cut off, one is called a 'Family-to-Family'. If six fetters are cut off, one is called a 'Once-Returner' (Sakrdagamin). If seven or eight fetters are cut off, one is called a 'One-Seeder'. Upon leaving the fetters of the Form Realm and Formless Realm, there are no such different names for people, so it is not mentioned. Question: The cutting off of lower fetters could also be said similarly. For example, when the upper fetters of the lower grade are cut off, one is bound by the middle and lower grades of the lower fetters. If the upper and middle fetters of the lower grade are cut off, one is bound by the lowest grade of fetters. Why only mention the upper and middle grades and not the lower grade? Answer: What should be said but is not said, know that this saying has omissions. Just as when the upper fetters of the upper grade are cut off, one is bound by the eight fetters of the lower grade, and if two are cut off, one is bound by seven. In this way, as each one is cut off, all are bound by the lower grade, but it cannot be written out one by one, so it is briefly stated. 'Family-to-Family' is a distinction of Stream-Enterers, and 'One-Seeder' is a distinction of Once-Returners. 'Family-to-Family' refers to being in two families or in three families. Two families refer to cutting off four fetters, with the remaining seeds of two existences (bhava).

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者。斷三種結。余有三有種子。家家無有斷五種結者。所以者何。若能斷五種。必斷第六種。得斯陀含果。所以者何。第六種結。性羸劣不能障礙留難斯陀含果。猶如一綖不能制象。彼亦如是。一種子斷。若七若八種結。余有一種子。問曰。余有二種結在。何以言一有種子耶。答曰。不以一種結在名一種子。以有一有種子故。名一種子。復有說者。無有盡八種結一種子者。所以者何。若斷八種結。必得離欲界九種結。不能障礙留難離欲法故。復有說者。有斷八種結一種子者。無有說斷五種家家須陀洹。所以者何。若斷五種。必斷六種。得斯陀含。第六種結。性羸劣不能障礙留難斯陀含果。問曰。第九種結亦性羸劣。不能障礙留難。若一種子。能斷第八種者。亦能斷第九種。而得離欲。答曰。家家須陀洹。若斷六種結。猶在欲界中生所有決定已熟業。應于欲界而受報者。不能障礙留難斯陀含果。一種子斷九種結。更無慾界生分所有決定已熟業。應于欲界而受報者。能障礙留難。不得離欲。作如是說者。眾生有三時煩惱業。能極障礙留難。一頂向忍時。二聖人離欲界欲時。三得阿羅漢果時。頂向忍時者。諸惡趣決定業。極為障礙留難。若起忍者。我等於誰身中。而受報耶。聖人離欲界欲時者。欲界決定諸業。應受報者。極

【現代漢語翻譯】 現代漢語譯本 這些人斷除了三種結（煩惱的束縛），但還殘留著三種有（存在）的種子。沒有斷除五種結的人被稱為『家家』，這是為什麼呢？如果能夠斷除五種結，必定會斷除第六種結，從而證得斯陀含果（一來果）。這是為什麼呢？因為第六種結的性質虛弱，不能夠障礙或阻礙斯陀含果的證得，就像一根細線無法制服大象一樣。他們也是如此。一種子斷，指的是斷除了七種或八種結，還殘留著一種種子。有人問：『還殘留著兩種結，為什麼說是一種有種子呢？』回答說：『不是因為還殘留著一種結才稱為一種子，而是因為還殘留著一種有種子，所以才稱為一種子。』還有一種說法是，沒有斷盡八種結而只殘留一種種子的情況。這是為什麼呢？如果斷除了八種結，必定能夠脫離欲界的九種結，因為它們不能夠障礙或阻礙脫離慾望的修行。還有一種說法是，存在斷除了八種結而只殘留一種種子的情況。沒有說斷除了五種結的須陀洹（入流果）是『家家』，這是為什麼呢？如果斷除了五種結，必定會斷除第六種結，從而證得斯陀含果。第六種結的性質虛弱，不能夠障礙或阻礙斯陀含果的證得。有人問：『第九種結的性質也很虛弱，不能夠障礙或阻礙。如果一種子能夠斷除第八種結，也應該能夠斷除第九種結，從而脫離慾望。』回答說：『家家的須陀洹，如果斷除了六種結，仍然會在欲界中因為所有已經決定成熟的業而受生，這些業應該在欲界中接受果報，它們不能夠障礙或阻礙斯陀含果。而一種子斷除了九種結，不再有欲界受生的分，所有已經決定成熟的業，應該在欲界中接受果報，它們能夠障礙或阻礙，使人無法脫離慾望。』這樣說的人認為，眾生有三種時候的煩惱業，能夠極大地障礙和阻礙：一是頂向忍時，二是聖人脫離欲界慾望時，三是證得阿羅漢果時。頂向忍時，各種惡趣的決定業，會極大地障礙和阻礙。如果生起忍，我等會在誰的身上接受果報呢？聖人脫離欲界慾望時，欲界的決定諸業，應該接受果報，會極大地障礙。

【English Translation】 English version These individuals have severed the three bonds (fetters of affliction), but the seeds of the three existences (bhava) still remain. There is no one who has severed the five bonds called a 'householder' (家家). Why is that? If one can sever the five bonds, one will certainly sever the sixth bond, thereby attaining the fruit of Sakadagami (斯陀含果, Once-Returner). Why is that? Because the nature of the sixth bond is weak and cannot obstruct or hinder the attainment of the Sakadagami fruit, just as a single thread cannot restrain an elephant. They are also like that. 'One seed severed' refers to severing seven or eight bonds, with one seed remaining. Someone asks: 'Two bonds remain, why is it said that there is one seed of existence?' The answer is: 'It is not because one bond remains that it is called one seed, but because one seed of existence remains, it is called one seed.' There is another saying that there is no one who has exhausted eight bonds with only one seed remaining. Why is that? If one severs eight bonds, one will certainly be able to leave the nine bonds of the desire realm, because they cannot obstruct or hinder the Dharma of leaving desire. There is another saying that there are those who have severed eight bonds with one seed remaining. It is not said that a Stream-enterer (須陀洹, Srotapanna) who has severed five bonds is a 'householder.' Why is that? If one severs five bonds, one will certainly sever the sixth bond, thereby attaining the Sakadagami fruit. The nature of the sixth bond is weak and cannot obstruct or hinder the attainment of the Sakadagami fruit. Someone asks: 'The nature of the ninth bond is also weak and cannot obstruct or hinder. If one seed can sever the eighth bond, it should also be able to sever the ninth bond, thereby leaving desire.' The answer is: 'A householder Stream-enterer, if they sever six bonds, will still be born in the desire realm due to all the determined and ripened karma that should receive its retribution in the desire realm, which cannot obstruct or hinder the Sakadagami fruit. But one seed having severed nine bonds, there is no longer a share of birth in the desire realm, and all the determined and ripened karma that should receive its retribution in the desire realm can obstruct and hinder, preventing one from leaving desire.' Those who say this believe that sentient beings have three times when afflictive karma can greatly obstruct and hinder: first, during the stage of 'summit of forbearance' (頂向忍時), second, when a sage leaves the desire realm's desires, and third, when attaining the fruit of Arhat (阿羅漢果). During the stage of the summit of forbearance, the determined karma of various evil destinies greatly obstructs and hinders. If forbearance arises, in whose body will we receive retribution? When a sage leaves the desires of the desire realm, the determined karma of the desire realm, which should receive retribution, greatly obstructs.

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作障礙留難。若離欲者。我等於誰身中。而受報耶。得阿羅漢果時。決定應受未來有業。極作障礙留難。若得阿羅漢果。我等於誰身中。而受報耶。是故有斷八種結。是一種子者。無有斷五種。是家家須陀洹。家家有二種。有人中家家。天中家家。天中家家者。天上。若二生若三生。若一天中。若二天中。若三天中。或一天中。一家二家三家。人中家家者。若二生三生分或一天下。或二天下。或三天下。若一天下。或一家二家三家中。生一種子。天中一種子者。天中有一生分。人中一種子者。人中有一生分。以三事故名家家。一以業。二以根。三以斷結。以業者。或造二生業報。或造三生業報。以根者。得無漏根故。斷結者。若斷三種。若斷四種結。於此三事。不具一事。不名家家以三事故。名一種子。一以業。二以根。三以斷結。以業者。造一生業報以根者。得無漏根故。斷結者。若斷七種。若斷八種結。於此三事。不具者不名一種子。問曰。聖人住欲界受身造業不耶。答曰。或有說者不造。所以者何。以欲界多過患故。雖不作受身造業。而作受身滿業。問曰。若聖人不作欲界受身造業者。此云何通如說。爾時世尊。贊說彌勒成佛時事會中有未離欲學人。聞說是已。皆共立愿。使我聞見此好妙事已。然後乃般涅槃。

【現代漢語翻譯】 現代漢語譯本 製造障礙和阻撓。如果已經脫離慾望，我們會在誰的身上承受果報呢？在獲得阿羅漢果位時，必定會受到未來業力的極大障礙和阻撓。如果獲得了阿羅漢果位，我們又會在誰的身上承受果報呢？因此，斷除八種結縛是一種子（Ekabījin，指只在天界或人間受生一次的須陀洹）。沒有斷除五種結縛的是家家（Kulaṅkula，指在天界或人間反覆受生二三次的須陀洹）。家家有兩種：人間家家和天界家家。天界家家是指在天上，或者受生兩次，或者受生三次，或者在一個天界中，或者在兩個天界中，或者在三個天界中，或者在一個天界中，一家、兩家、三家。人間家家是指或者受生兩次、三次，或者在一個天下（一個閻浮提），或者在兩個天下，或者在三個天下，或者在一個天下中，或者在一家、兩家、三家中受生。一種子，天界一種子是指在天界只有一次受生。人間一種子是指在人間只有一次受生。因為這三種原因被稱為家家：第一是業，第二是根，第三是斷結。以業來說，或者造作了受生兩次的業報，或者造作了受生三次的業報。以根來說，因為獲得了無漏根。以斷結來說，或者斷除了三種結，或者斷除了四種結。在這三件事中，不具備其中任何一件，就不能稱為家家。因為這三種原因被稱為一種子：第一是業，第二是根，第三是斷結。以業來說，造作了受生一次的業報。以根來說，因為獲得了無漏根。以斷結來說，或者斷除了七種結，或者斷除了八種結。在這三件事中，不具備其中任何一件，就不能稱為一種子。有人問：聖人住在欲界，會受身造業嗎？回答說：或者有人說不會造業。為什麼呢？因為欲界有過患。雖然不造作受身造業，但是會造作受身滿業。有人問：如果聖人不造作欲界受身造業，那麼這又如何解釋呢？就像經中所說，當時世尊讚歎彌勒（Maitreya，未來佛）成佛時的事情，法會中還有沒有脫離慾望的學人，聽到這些后，都共同發願，希望我們聽聞和見到這些美好殊勝的事情后，然後才般涅槃（Parinirvana，完全的涅槃）。

【English Translation】 English version Creating obstacles and difficulties. If one is free from desires, in whose body will we receive retribution? When attaining the Arhat fruit, there will definitely be great obstacles and difficulties from future karma. If one attains the Arhat fruit, in whose body will we receive retribution? Therefore, one who has severed the eight fetters is an Ekabījin (meaning a Stream-enterer who will only be reborn once in either the heavens or the human realm). One who has not severed the five fetters is a Kulaṅkula (meaning a Stream-enterer who will be reborn two or three times in either the heavens or the human realm). There are two types of Kulaṅkula: human Kulaṅkula and heavenly Kulaṅkula. Heavenly Kulaṅkula refers to being born in the heavens, either twice or three times, either in one heaven, or in two heavens, or in three heavens, or in one heaven, in one, two, or three families. Human Kulaṅkula refers to being born either twice or three times, either in one Jambudvipa (one continent), or in two continents, or in three continents, or in one continent, in one, two, or three families. Ekabījin, heavenly Ekabījin refers to having only one rebirth in the heavens. Human Ekabījin refers to having only one rebirth in the human realm. Because of these three reasons, one is called a Kulaṅkula: first, karma; second, roots; third, severing fetters. In terms of karma, one has either created karma that will result in two rebirths, or created karma that will result in three rebirths. In terms of roots, because one has attained non-outflow roots. In terms of severing fetters, one has either severed three fetters, or severed four fetters. Among these three things, if one does not possess any one of them, one cannot be called a Kulaṅkula. Because of these three reasons, one is called an Ekabījin: first, karma; second, roots; third, severing fetters. In terms of karma, one has created karma that will result in one rebirth. In terms of roots, because one has attained non-outflow roots. In terms of severing fetters, one has either severed seven fetters, or severed eight fetters. Among these three things, if one does not possess any one of them, one cannot be called an Ekabījin. Someone asks: Do the sages who reside in the desire realm receive bodies and create karma? The answer is: Some say they do not create karma. Why? Because the desire realm has many faults. Although they do not create karma that leads to rebirth, they create karma that fulfills the lifespan of the body. Someone asks: If the sages do not create karma that leads to rebirth in the desire realm, then how can this be explained? As it is said in the sutra, at that time, the World Honored One praised the events of Maitreya (the future Buddha) attaining Buddhahood. In the assembly, there were still learners who had not detached from desires. After hearing this, they all made a vow, 'May we hear and see these wonderful and excellent events, and then attain Parinirvana (complete Nirvana).'

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答曰。此須臾時。于所須物。無所乏少。不為苦痛所逼。而有所愿求。若為苦痛所逼。於一切生處。更無愿求我若能如鳥飛于空者。即於今日。而般涅槃。若作是說。聖人不作欲界受身造業者。彼作是說。彼家家。若二生三生造業。于凡夫時造。若斷三種四種結。或凡夫時斷。或聖人時斷一種子。有一生分業。亦凡夫時造。彼若斷七種八種結。或凡夫時斷。或聖人時斷。復有說者。聖人住欲界受身處造業。聖人所造者。清凈妙好。無諸苦患。隨順善法。若作是說。聖人住欲界身受身處造業者。家家須陀洹。造二生若三生。必受報業。此業或凡夫時造。或聖人時造。斷若三。若四種結。或凡夫時斷。或聖人時斷。一種子造一生。必受報業。此業或凡夫時造。或聖人時造。斷若七若八種結。或凡夫時斷。或聖人時斷。問曰。若人中得須陀洹斯陀含果。命終已生欲界天中。得阿那含果。彼命終已。為生色無色界中不耶。若生者。增一經說云何通。如說。有五人。此間種子。此間畢竟。五人者。一受七有人。二家家人。三斯陀含人。四一種子人。五現法般涅槃人。此間種子者。此間得正決定。此間畢竟者。此間盡漏。復有五人。此間種子。彼間畢竟。一中般涅槃。二生般涅槃。三有行般涅槃。四無行般涅槃。五上流般涅槃。此

間種子者。此間得正決定。彼間畢竟者。彼間得盡漏。若不生者。帝釋所問經云何通。如偈說。

若知於此法　　俱生梵世中 　于諸梵中勝　　威德最在前

即此經說。復云何通。如帝釋白佛言。世尊如我所行正行。若有為我重解說者。我當勝進得阿羅漢果。能盡苦際。我所行正行。若無有人為我說者。我必生彼妙色摩㝹摩天中。諸根具足。無有缺減。亦不卑陋。有清凈色。以愛樂為食。身出光明。飛行虛空。壽命長遠。於此命終。當生如是天中。答曰。或有說者。如此聖人不生色無色界中。問曰。若然者。增一經善通。如說。有五種人。此間種子。此間畢竟。帝釋所問經云何通。如偈說。若知於此法。乃至廣說。答曰。此所說者。不說死。亦不說生。何以知之。曾聞。釋女瞿夷。有三比丘。常入其舍。以清凈音聲。為其唄唱。亦數數為說法要。爾時瞿夷。以聞法故。心生欣樂。厭患女身。愿男子身。命終之後。生三十三天。為帝釋子。時彼諸天。即為立字稱。瞿夷天子時三比丘。以自愛音聲故。生於下處揵闥婆中。揵闥婆。是諸天作樂神也。朝夕常為諸天作樂。爾時瞿夷天子。見便識之。而語之言。我因汝等。生信樂心。厭患女身。成男子身。命終之後。今得生此為帝釋子。汝等凈修無上梵行。何緣生

【現代漢語翻譯】 現代漢語譯本： 問：『此間種子』（īdha bījā，指在此世間種下善根）的人，是否在此世間就能獲得正定？『彼間畢竟』（ettha parinibbutā，指在他處完全證入涅槃）的人，是否在他處就能證得漏盡？如果不生於彼處，那麼《帝釋所問經》（Sakkapañha Sutta）又該如何解釋呢？經中有偈頌說： 『若知於此法，俱生梵世中，于諸梵中勝，威德最在前。』 這段經文該如何理解？還有，如果帝釋對佛說：『世尊，如果有人能為我詳細解說我所修行的正行，我將能更進一步證得阿羅漢果，徹底解脫苦的邊際。』如果沒人為我解說，我必定會生到妙色摩㝹摩天（Manomaya-kāyika deva，意念所成天）中，諸根完具，沒有殘缺，也不卑微醜陋，擁有清凈的色身，以愛樂為食，身放光明，飛行於虛空，壽命長遠。在此天命終后，還會生到類似的天界中。』這段經文又該如何解釋呢？ 答：有人說，這樣的聖人不會生到色界或無色界中。問：如果這樣，那麼《增一阿含經》（Ekottara Agama）所說的『有五種人，此間種子，此間畢竟』就能得到合理的解釋。但《帝釋所問經》又該如何解釋呢？如偈頌所說：『若知於此法，乃至廣說。』 答：這裡所說的，既不是指死亡，也不是指出生。為什麼這麼說呢？我曾聽聞，釋迦族的女子瞿夷（Gūhi），有三位比丘經常到她家中，用清凈的聲音為她唱誦，也多次為她宣說法要。當時，瞿夷因為聽聞佛法，心中生起歡喜，厭惡自己的女身，希望來世能轉為男子身。她命終之後，生到三十三天，成為帝釋天之子。諸天為他取名為瞿夷天子。而那三位比丘，因為貪愛自己的聲音，反而生到下賤的揵闥婆（Gandharva，天界的樂神）中。揵闥婆是為諸天演奏音樂的神。他們早晚都要為諸天演奏音樂。當時，瞿夷天子見到他們，便認出了他們，對他們說：『我因為你們的緣故，生起信心和喜樂，厭惡女身，轉為男子身，命終之後，現在得以生到這裡成為帝釋天之子。你們應當清凈地修習無上的梵行，為何會生到這種地方呢？』

【English Translation】 English version: Question: Do those who are 'īdha bījā' (seeds here, meaning those who plant roots of goodness in this world) attain right determination in this very world? Do those who are 'ettha parinibbutā' (completely extinguished there, meaning those who attain complete Nirvana elsewhere) attain the exhaustion of defilements in that other place? If they are not born there, how can the Sakkapañha Sutta (Discourse to Sakka) be reconciled? As the verse says: 'Those who know this Dharma, are born together in the Brahma world, are superior among all the Brahmas, and have the greatest power and majesty.' How can this sutra be understood? Furthermore, how can we reconcile the passage where Sakka (Indra) says to the Buddha: 'Venerable Sir, if someone were to explain to me in detail the right practice that I am following, I would be able to advance further and attain the fruit of Arhatship, completely ending the boundary of suffering.' If no one explains it to me, I will surely be born in the Manomaya-kāyika deva (devas made of mind) realm, with all my faculties complete, without any defects, and not base or ugly, possessing a pure form, nourished by love and joy, emitting light from my body, flying in the sky, and having a long lifespan. After the end of that life, I will be born in a similar heaven.' How can this passage be explained? Answer: Some say that such a noble person is not born in the realm of form or the formless realm. Question: If that is the case, then the Ekottara Agama (Increased by One Agama) which says, 'There are five types of people: seeds here, completely extinguished here,' can be reasonably explained. But how can the Sakkapañha Sutta be reconciled? As the verse says: 'Those who know this Dharma, and so on.' Answer: What is being said here refers neither to death nor to birth. How do we know this? I have heard that the Sakyan woman Gūhi (Gūhi), had three monks who regularly came to her house, chanting with pure voices and frequently expounding the Dharma to her. At that time, Gūhi, because of hearing the Dharma, felt joy in her heart, and厭惡厭惡 her female body, wishing to be reborn as a male in the next life. After her death, she was born in the Trayastrimsa Heaven (Heaven of the Thirty-Three), becoming a son of Sakka (Indra). The devas gave him the name Gūhi Deva. The three monks, because of their attachment to their own voices, were born in the lower realm of the Gandharvas (celestial musicians). The Gandharvas are the gods who make music for the devas. They constantly play music for the devas morning and evening. At that time, Gūhi Deva saw them and recognized them, saying to them: 'Because of you, I developed faith and joy,厭惡厭惡 my female body, and was reborn as a male. After my death, I was able to be born here as a son of Sakka. You should purely cultivate the unsurpassed Brahma-conduct. Why have you been born in such a place?'

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卑下揵闥婆中。時揵闥婆。聞天子言。心生厭離。得離欲愛。二以神足力。往梵天中。一猶住此。以是事故。知其不死。亦復不生。復有說者。彼二此間死生彼中。本於人中。得達分善根。聞瞿夷天子所言。心生厭患。得正決定。后離欲愛。得阿那含果。命終之後。生梵世中。雖死雖生。非本人中得須陀洹斯陀含者。問曰。若然者。帝釋所問經第二說云何通。如說。我所行正行。乃至廣說。答曰。帝釋雖當得道果。以不知阿毗曇相義故。作如是說。問曰。即于佛前。而作是說。佛何以不呵之耶。答曰。佛知此說。不能障道。后入法時。自當知之。復有說者。如此聖人生色無色界。問曰。若然者。帝釋所說經善通。增一經云何通。答曰。聖人不定。或有轉行。有不轉行。若轉行者。如帝釋問經說。不轉行者。如增一經說。是則二經俱通。評曰。如此聖人不生色無色界。所以者何。聖人易世。必有三事。一不退。二不轉根。三不生色無色界。所以者何。聖道于彼身中。以是舊住故。

阿毗曇毗婆沙論卷第二十九 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使揵度不善品之六

五人。

【現代漢語翻譯】 現代漢語譯本：在卑下的揵闥婆（Gandharva，一種天神）眾中，當時有兩個揵闥婆聽到天子所說的話，心中生起厭離，從而脫離了對慾望的愛著。其中一個憑藉神通力前往梵天（Brahma）之中，另一個仍然留在此處。因為這個緣故，我們知道他們是不死不生的。也有人說，那兩個揵闥婆是在此間死去，然後轉生到梵天之中的。他們原本在人間時，獲得了少分的善根，聽到瞿夷（Goyi）天子所說的話后，心中生起厭患，得到了正確的決定，後來脫離了對慾望的愛著，證得了阿那含（Anagamin）果。命終之後，便轉生到梵世之中。雖然有死亡和轉生，但他們並非在人間證得須陀洹（Srotapanna）或斯陀含（Sakadagamin）果的人。有人問：『如果這樣的話，帝釋（Indra）所問經第二篇所說的內容又該如何解釋呢？』經中說：『我所行的正行，乃至廣說。』回答說：『帝釋雖然應當證得道果，但因為不瞭解阿毗曇（Abhidhamma）的相義，所以才這樣說。』有人問：『帝釋就在佛陀面前這樣說，佛陀為什麼不呵斥他呢？』回答說：『佛陀知道這種說法不能夠障礙帝釋的道業，以後深入佛法的時候，自然會明白。』還有人說，這樣的聖人不會轉生到色界或無色界。有人問：『如果這樣的話，帝釋所說經的內容就能夠很好地解釋了，但《增一阿含經》的內容又該如何解釋呢？』回答說：『聖人的情況是不一定的，有些人會轉變修行，有些人不會轉變修行。如果轉變修行的人，就像帝釋問經所說的那樣；如果不轉變修行的人，就像《增一阿含經》所說的那樣。』這樣，兩部經的內容就都能夠解釋得通了。評論說：『這樣的聖人不會轉生到色界或無色界。』這是什麼原因呢？聖人轉變生命形態時，必定有三件事：一是不退轉，二是不轉變根器，三是不轉生到色界或無色界。這是什麼原因呢？因為聖道已經在他們的身中穩固地存在了。 《阿毗曇毗婆沙論》卷第二十九 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第三十 迦旃延子造 五百羅漢釋 北涼天竺沙門浮陀跋摩共道泰等譯 使揵度不善品之六 五人。

【English Translation】 English version: Among the inferior Gandharvas (Gandharva, a type of celestial musician), there were two Gandharvas who, upon hearing the words of the Deva (god), developed a sense of detachment and freed themselves from the love of desire. One of them, through supernatural power, went to the Brahma realm (Brahma, the creator god), while the other remained here. Because of this, we know that they are neither born nor die. Some say that the two Gandharvas died here and were reborn in the Brahma realm. Originally, when they were in the human realm, they had acquired a small amount of merit. Upon hearing the words of the Deva Goyi, they developed a sense of aversion, attained correct determination, and later freed themselves from the love of desire, attaining the Anagamin (Non-Returner) fruit. After death, they were reborn in the Brahma world. Although there was death and rebirth, they were not people who had attained the Srotapanna (Stream-Enterer) or Sakadagamin (Once-Returner) fruit in the human realm. Someone asks: 'If that is the case, how should we interpret what is said in the second chapter of the Indra's Questions Sutra?' The sutra says: 'The righteous conduct that I practice, and so on.' The answer is: 'Although Indra should attain the fruit of the path, he speaks in this way because he does not understand the meaning of the Abhidhamma (Buddhist philosophy).』 Someone asks: 'Indra said this in front of the Buddha, why didn't the Buddha rebuke him?' The answer is: 'The Buddha knew that this statement would not hinder Indra's progress on the path, and he would naturally understand it when he delved deeper into the Dharma later on.' Others say that such a sage will not be reborn in the Form Realm or the Formless Realm. Someone asks: 'If that is the case, the content of the Indra's Questions Sutra can be well explained, but how should we explain the content of the Ekottara Agama Sutra?' The answer is: 'The situation of sages is not fixed. Some people will change their practice, and some people will not change their practice. If those who change their practice, it is as stated in the Indra's Questions Sutra; if those who do not change their practice, it is as stated in the Ekottara Agama Sutra.' In this way, the content of both sutras can be explained. The commentary says: 'Such a sage will not be reborn in the Form Realm or the Formless Realm.' What is the reason for this? When a sage transforms their life form, there are definitely three things: one is non-regression, two is non-transformation of faculties, and three is non-rebirth in the Form Realm or the Formless Realm. What is the reason for this? Because the holy path has already been firmly established in their body. Abhidhamma-vibhasa-sastra Volume 29 Taisho Tripitaka Volume 28, No. 1546 Abhidhamma-vibhasa-sastra Abhidhamma-vibhasa-sastra Volume 30 Composed by Katyayaniputra, Explained by Five Hundred Arhats Translated by the Tripitaka Master Buddhavarman from India of the Northern Liang Dynasty, together with Dao Tai, etc. Chapter 6 on the Imperfect Use of the Senses Five people.

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堅信。堅法。信解脫。見到。身證。堅信人。於此三結。幾成就幾不成就。乃至九十八使。幾成就幾不成就。乃至身證。於此三結。幾成就幾不成就。乃至九十八使。幾成就幾不成就。問曰。何故彼尊者。于使揵度中。因五人而作論。智定揵度中。因七人而作論耶。答曰。彼作經者意欲爾。乃至廣說。複次此使揵度。因有使人而作論。智定揵度。因有使無使人。但有智定者。而作論。有結說亦如是。複次彼尊者。以人為章。以煩惱為門。慧解脫俱解脫人無結故。不立門。智定揵度。以人為章。以智定為門。慧解脫俱解脫人。有智定故。而立門。以是事故。彼尊者于使揵度中。因五人而作論。智定揵度中。因七人而作論。七人。堅信。堅法。信解脫。見到。身證。慧解脫。俱解脫。云何堅信人。猶如有一。多敬多信多凈多愛多隨所聞而解了。不好多思不多量不多察不多選擇。如好信乃至多隨所聞而解了故。若聞佛及佛弟子說法教授為說苦空無常無我。彼作是念。能為我說苦空無常無我。甚是快事。我應修行苦空無常無我。彼修行苦空無常無我時。能生世第一法。次生苦法忍。知欲界諸行是苦空無常無我。乃至未生道比智。是名堅信人。堅信人。或是證須陀洹果向。或是證斯陀含果向。或是證阿那含果向。若是具縛。若斷

【現代漢語翻譯】 現代漢語譯本 堅信人（Saddha-vimutta）。堅法（Dharma-vimutta）。信解脫（Saddha-vimutta）。見到（Ditthippatta）。身證（Kayasakkhi）。堅信人（Saddha-vimutta），於此三結（Samyoojana，指身見、戒禁取、疑）。幾成就幾不成就？乃至九十八使（Anusaya，煩惱的潛在傾向）。幾成就幾不成就？乃至身證（Kayasakkhi），於此三結（Samyoojana）。幾成就幾不成就？乃至九十八使（Anusaya）。幾成就幾不成就？ 問曰：何故彼尊者，于使揵度（Anusaya Khandha，煩惱蘊）中，因五人而作論，智定揵度（Nana-dassana Khandha，智見蘊）中，因七人而作論耶？ 答曰：彼作經者意欲爾，乃至廣說。複次，此使揵度（Anusaya Khandha），因有使人而作論。智定揵度（Nana-dassana Khandha），因有使無使人，但有智定者，而作論。有結說亦如是。複次，彼尊者以人為章，以煩惱為門。慧解脫（Panna-vimutta）、俱解脫（Ubhato-bhaga-vimutta）人無結故，不立門。智定揵度（Nana-dassana Khandha），以人為章，以智定為門。慧解脫（Panna-vimutta）、俱解脫（Ubhato-bhaga-vimutta）人，有智定故，而立門。以是事故，彼尊者于使揵度（Anusaya Khandha）中，因五人而作論，智定揵度（Nana-dassana Khandha）中，因七人而作論。七人：堅信（Saddha-vimutta）。堅法（Dharma-vimutta）。信解脫（Saddha-vimutta）。見到（Ditthippatta）。身證（Kayasakkhi）。慧解脫（Panna-vimutta）。俱解脫（Ubhato-bhaga-vimutta）。 云何堅信人（Saddha-vimutta）？猶如有一，多敬多信多凈多愛多隨所聞而解了，不好多思不多量不多察不多選擇。如好信乃至多隨所聞而解了故，若聞佛及佛弟子說法教授，為說苦、空、無常、無我，彼作是念：『能為我說苦、空、無常、無我，甚是快事，我應修行苦、空、無常、無我。』彼修行苦、空、無常、無我時，能生世第一法，次生苦法忍，知欲界諸行是苦、空、無常、無我，乃至未生道比智，是名堅信人（Saddha-vimutta）。堅信人（Saddha-vimutta），或是證須陀洹果向（Sotapatti-magga），或是證斯陀含果向（Sakadagami-magga），或是證阿那含果向（Anagami-magga），若是具縛，若斷。

【English Translation】 English version A person of firm faith (Saddha-vimutta). A person of firm Dhamma (Dharma-vimutta). A person liberated by faith (Saddha-vimutta). One who has attained vision (Ditthippatta). One who has attained bodily experience (Kayasakkhi). For a person of firm faith (Saddha-vimutta), regarding these three fetters (Samyoojana, referring to self-view, attachment to rites and rituals, and doubt), how many are accomplished and how many are not accomplished? And regarding the ninety-eight latent tendencies (Anusaya, underlying tendencies of defilements), how many are accomplished and how many are not accomplished? And for one who has attained bodily experience (Kayasakkhi), regarding these three fetters (Samyoojana), how many are accomplished and how many are not accomplished? And regarding the ninety-eight latent tendencies (Anusaya), how many are accomplished and how many are not accomplished? Question: Why did that venerable one, in the section on latent tendencies (Anusaya Khandha, aggregate of latent tendencies), make the discourse based on five types of persons, and in the section on knowledge and vision (Nana-dassana Khandha, aggregate of knowledge and vision), make the discourse based on seven types of persons? Answer: That was the intention of the one who composed the sutra, and so on, extensively explained. Furthermore, this section on latent tendencies (Anusaya Khandha) makes the discourse based on persons with latent tendencies. The section on knowledge and vision (Nana-dassana Khandha) makes the discourse based on persons with and without latent tendencies, but only those with knowledge and vision. The explanation regarding fetters is also similar. Furthermore, that venerable one uses persons as the chapter heading and defilements as the gateway. Because those liberated by wisdom (Panna-vimutta) and liberated in both ways (Ubhato-bhaga-vimutta) are without fetters, no gateway is established. The section on knowledge and vision (Nana-dassana Khandha) uses persons as the chapter heading and knowledge and vision as the gateway. Because those liberated by wisdom (Panna-vimutta) and liberated in both ways (Ubhato-bhaga-vimutta) possess knowledge and vision, a gateway is established. For this reason, that venerable one, in the section on latent tendencies (Anusaya Khandha), made the discourse based on five types of persons, and in the section on knowledge and vision (Nana-dassana Khandha), made the discourse based on seven types of persons. The seven types of persons: one of firm faith (Saddha-vimutta), one of firm Dhamma (Dharma-vimutta), one liberated by faith (Saddha-vimutta), one who has attained vision (Ditthippatta), one who has attained bodily experience (Kayasakkhi), one liberated by wisdom (Panna-vimutta), and one liberated in both ways (Ubhato-bhaga-vimutta). What is a person of firm faith (Saddha-vimutta)? It is like someone who has much respect, much faith, much purity, much affection, and much understanding according to what is heard, but does not like much thinking, does not measure much, does not examine much, and does not choose much. Because they have good faith and much understanding according to what is heard, if they hear the Buddha and the Buddha's disciples teaching the Dharma, explaining suffering, emptiness, impermanence, and non-self, they think: 'It is a great thing that they can explain suffering, emptiness, impermanence, and non-self to me. I should practice suffering, emptiness, impermanence, and non-self.' When they practice suffering, emptiness, impermanence, and non-self, they can generate the highest mundane Dharma, and then generate forbearance towards the Dharma of suffering, knowing that the phenomena of the desire realm are suffering, empty, impermanent, and non-self, until the arising of knowledge comparable to the path. This is called a person of firm faith (Saddha-vimutta). A person of firm faith (Saddha-vimutta) is either on the path to attaining the fruit of stream-entry (Sotapatti-magga), or on the path to attaining the fruit of once-returning (Sakadagami-magga), or on the path to attaining the fruit of non-returning (Anagami-magga), whether they are fully bound or have cut off [some fetters].

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五種結。得正決定。在見道十五心頃。是證須陀洹果向人。若斷六種結。乃至斷八種結。得正決定。在見道十五心頃。是證斯陀含果向人。離欲界欲。乃至離無所有處欲。得正決定。在見道十五心頃。是證阿那含果向人。云何堅法人。猶如有一性。好多思多量多察多選擇。不好多信。乃至不好隨所聞而解了。以性好多思乃至多選擇故。若聞佛及佛弟子說法教授。乃至廣說。如堅信人。是名堅法人。云何信解脫人即彼堅信人。得道比智。舍堅信名。得信解脫名。問曰。為舍何等耶。答曰。舍名得名。舍道得道。舍名者。舍堅信名。得名者。得信解脫名。舍道者。舍見道。得道者。得修道。信解脫人。或是須陀洹。或是斯陀含向。或是斯陀含。或是阿那含向。或是阿那含。或是阿羅漢向。住須陀洹果。更不勝進。名須陀洹。若勝進。名斯陀含向。住斯陀含果。不勝進。名斯陀含果。若勝進名阿那含果向。若住阿那含果。不勝進。名阿那含。若勝進。名阿羅漢果向。云何見到人。堅法人。得道比智。舍堅法名。得見到名。問曰。為舍何等。得何等耶。答曰。舍名得名。舍道得道。乃至廣說。如信解脫人云何身證人。答曰。若人以身證八解脫。非以慧盡餘漏。是名身證人。云何慧解脫人。若人不以身證八解脫。以慧斷餘漏。是

【現代漢語翻譯】 現代漢語譯本 五種結（Five bonds）：斷除五種煩惱，獲得正確的決斷，在見道（Path of Seeing）的十五心中，這是證得須陀洹果（Sotapanna-fruit，入流果）的修行者。 如果斷除六種結，乃至斷除八種結，獲得正確的決斷，在見道的十五心中，這是證得斯陀含果（Sakadagami-fruit，一來果）的修行者。 如果遠離欲界（Kama-dhatu）的慾望，乃至遠離無所有處（Akincanyayatana）的慾望，獲得正確的決斷，在見道的十五心中，這是證得阿那含果（Anagami-fruit，不還果）的修行者。 什麼是堅法人（Dharmānusārin，隨法行者）？譬如有一種人，喜歡多思考、多衡量、多觀察、多選擇，不喜歡多相信，乃至不喜歡隨所聽聞而理解。因為天性喜歡多思考乃至多選擇的緣故，如果聽聞佛陀以及佛陀弟子說法教授，乃至廣說，如同堅信之人，這叫做堅法人。 什麼是信解脫人（Shraddhadhimukta，信勝解者）？就是那些堅信之人，通過修道獲得比智（Prajna，智慧），捨棄了『堅信』這個名稱，獲得了『信解脫』這個名稱。問：捨棄了什麼，又得到了什麼呢？答：捨棄了名稱，得到了名稱；捨棄了道，得到了道。捨棄名稱，就是捨棄了『堅信』這個名稱；得到名稱，就是得到了『信解脫』這個名稱。捨棄道，就是捨棄了見道；得到道，就是得到了修道（Bhavana-marga）。信解脫人，或者是須陀洹，或者是趨向斯陀含果的修行者，或者是斯陀含，或者是趨向阿那含果的修行者，或者是阿那含，或者是趨向阿羅漢果（Arhat-fruit，無學果）的修行者。安住于須陀洹果，不再進一步提升，就叫做須陀洹。如果進一步提升，就叫做趨向斯陀含果的修行者。安住於斯陀含果，不再進一步提升，就叫做斯陀含果。如果進一步提升，就叫做趨向阿那含果的修行者。如果安住于阿那含果，不再進一步提升，就叫做阿那含。如果進一步提升，就叫做趨向阿羅漢果的修行者。 什麼是見到人（Drishtanusarin，隨信行者）？堅法人，通過修道獲得比智，捨棄了『堅法』這個名稱，獲得了『見到』這個名稱。問：捨棄了什麼，又得到了什麼呢？答：捨棄了名稱，得到了名稱；捨棄了道，得到了道。乃至廣說，如同信解脫人。 什麼是身證人（Kayasaksi，身證者）？答：如果有人以身體證得八解脫（Eight liberations），不是以智慧斷盡剩餘的煩惱，這叫做身證人。 什麼是慧解脫人（Prajnavimukta，慧解脫者）？如果人不以身體證得八解脫，以智慧斷盡剩餘的煩惱，就是...

【English Translation】 English version The five bonds: Having eliminated the five afflictions and attained correct determination, within the fifteen moments of the Path of Seeing, this is a practitioner who is attaining the Sotapanna-fruit (Stream-enterer). If one eliminates six bonds, or even eight bonds, and attains correct determination, within the fifteen moments of the Path of Seeing, this is a practitioner who is attaining the Sakadagami-fruit (Once-returner). If one departs from the desire of the Desire Realm (Kama-dhatu), or even departs from the desire of the Realm of Nothingness (Akincanyayatana), and attains correct determination, within the fifteen moments of the Path of Seeing, this is a practitioner who is attaining the Anagami-fruit (Non-returner). What is a Dharmānusārin (Follower of Dharma)? For example, there is a person who likes to think much, measure much, observe much, and choose much, and does not like to believe much, or even understand according to what is heard. Because of the nature of liking to think much, even to choose much, if they hear the Buddha and the Buddha's disciples teaching the Dharma, even extensively speaking, like a person of firm faith, this is called a Dharmānusārin. What is a Shraddhadhimukta (Liberated by Faith)? It is those people of firm faith who, through cultivation, obtain Prajna (wisdom), abandon the name 'firm faith,' and obtain the name 'liberated by faith.' Question: What is abandoned, and what is obtained? Answer: Abandoning the name, obtaining the name; abandoning the path, obtaining the path. Abandoning the name is abandoning the name 'firm faith'; obtaining the name is obtaining the name 'liberated by faith.' Abandoning the path is abandoning the Path of Seeing; obtaining the path is obtaining the Path of Cultivation (Bhavana-marga). A person liberated by faith is either a Sotapanna, or a practitioner approaching the Sakadagami-fruit, or a Sakadagami, or a practitioner approaching the Anagami-fruit, or an Anagami, or a practitioner approaching the Arhat-fruit (Arahant-fruit). Abiding in the Sotapanna-fruit, without further advancement, is called a Sotapanna. If there is further advancement, it is called a practitioner approaching the Sakadagami-fruit. Abiding in the Sakadagami-fruit, without further advancement, is called the Sakadagami-fruit. If there is further advancement, it is called a practitioner approaching the Anagami-fruit. If abiding in the Anagami-fruit, without further advancement, it is called an Anagami. If there is further advancement, it is called a practitioner approaching the Arhat-fruit. What is a Drishtanusarin (Follower of Faith)? A Dharmānusārin, through cultivation, obtains Prajna, abandons the name 'firm Dharma,' and obtains the name 'seeing.' Question: What is abandoned, and what is obtained? Answer: Abandoning the name, obtaining the name; abandoning the path, obtaining the path. Even extensively speaking, like a person liberated by faith. What is a Kayasaksi (Body Witness)? Answer: If a person attains the eight liberations (Eight liberations) through the body, not by exhausting the remaining afflictions with wisdom, this is called a Body Witness. What is a Prajnavimukta (Liberated by Wisdom)? If a person does not attain the eight liberations through the body, but exhausts the remaining afflictions with wisdom, it is...

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名慧解脫人。云何俱解脫人。答曰。若人以身證八解脫。以慧盡餘漏。是名俱解脫人。問曰。何以名俱解脫耶。答曰。煩惱障是一分解脫障。是一分斷。此二障名俱解脫。問曰。若得阿羅漢。后得滅盡定。離於解脫障時。有漏心得解脫耶。無漏心得解脫耶。答曰。或有說者。有漏心得解脫。所以者何。無心定時得解脫。評曰。應作是說。有漏無漏心得解脫。所以者何。身得解脫。世得解脫。若不得滅定時。出定入定心。于彼身不行。若於彼身不行。於世亦不行。若得滅定時。入定出定心。則于身中行。以于身中行故。於世亦行。如說俱解脫人義。餘人義亦應說。問曰。何故名堅信人。答曰。此人依信生信。依有漏信。生無漏信。依縛信。生解脫信。依系信。生不繫信。如是等人。本性多信。若一語言。男子汝應田作可以自活。彼聞是語。而不思惟應作不應作能作不能作有宜便無宜便。聞已便作。若復語言。男子汝應商估學習兵法親近王者學書算數以此業自活。彼不思惟應作不應作能作不能作有宜便無宜便。聞已便作。若復語言。男子汝應出家。彼不思惟我應出家不應出家為有宜便為無宜便為能守護梵行為不能守護梵行。聞是語已。即便出家。既出家已。若復語言。比丘汝應勸化。彼不思惟我于勸化有力耶無力耶。能辦

不能辦耶。聞已便作。若復語言。比丘汝應學誦習。彼不思惟我為能辦誦習為不能辦耶。為當誦習修多羅毗尼阿毗曇耶。聞已誦習。若復語言。比丘汝應住阿練若處習阿練若法亦不思惟能與不能聞已便作。以是因緣。轉近聖道。彼於後時。生世第一法。次生苦法忍。乃至未得道比智。于見道十五心頃。是名堅信人。問曰。何故名堅法人。答曰。此人因法生法。因世法。生出世法。因有漏法。生無漏法。因縛法。生不縛法。如是等人。本性好思量。若有人語言。男子汝應田作可以自活。彼便思量。我能不能為有宜便為無宜便。廣說如堅信人。皆悉思量。以是因緣。轉近聖道。彼於後時。生世第一法。次生苦法忍。乃至未生道比智。于見道十五心頃。是名堅法人。問曰。堅信人。有爾許信。亦有爾許慧。堅法人。有爾許慧。亦有爾許信。何故一名堅信。一名堅法耶。答曰。或信他言入聖道。或有內自思惟入聖道。若信他言入聖道者。名堅信。若內自思惟入聖道者。名堅法。複次或有以定入聖道。或有以慧入聖道。若以定入聖道者。名堅信。若以慧入聖道者。名堅法。如以定以慧。定多慧多。樂定樂慧。鈍根利根。從他聞法力。依內思惟力。親近善知識。聞于正法。內自思惟。如法修行。先以定修心。后得慧解脫。先以慧修

【現代漢語翻譯】 現代漢語譯本： 不能做到啊。聽了之後就去做。如果又說，『比丘（bhiksu），你應該學習背誦。』他不去思考自己是能做到背誦還是不能做到背誦，是否應當背誦修多羅（sūtra，經）、毗尼（vinaya，律）、阿毗曇（abhidharma，論）呢？聽了之後就背誦。如果又說，『比丘（bhiksu），你應該住在阿練若（araṇya，寂靜處）修行阿練若法。』也不去思考能與不能，聽了之後就去做。因為這個因緣，逐漸接近聖道。他在之後，生起世第一法（lokikāgradharma）。接著生起苦法忍（kṣānti，忍），乃至未得到道比智（dharmānvyajñāna）。在見道十五心頃，這叫做堅信人。 問：為什麼叫做堅法人？ 答：這個人因法生法，因世間法生出世間法，因有漏法生無漏法，因束縛法生不束縛法。像這樣的人，本性喜歡思量。如果有人說，『男子，你應該耕田，可以自己活下去。』他便思量，我能不能做，有沒有適宜的，有沒有不適宜的。廣泛地說，如同堅信人一樣，都仔細思量。因為這個因緣，逐漸接近聖道。他在之後，生起世第一法（lokikāgradharma）。接著生起苦法忍（kṣānti，忍），乃至未生起道比智（dharmānvyajñāna）。在見道十五心頃，這叫做堅法人。 問：堅信人有那麼多的信，也有那麼多的慧；堅法人有那麼多的慧，也有那麼多的信。為什麼一個叫做堅信，一個叫做堅法呢？ 答：有的是相信他人所說而進入聖道，有的是通過自己內在的思惟而進入聖道。如果相信他人所說而進入聖道的人，叫做堅信；如果通過自己內在的思惟而進入聖道的人，叫做堅法。另外，有的是以禪定進入聖道，有的是以智慧進入聖道。如果以禪定進入聖道的人，叫做堅信；如果以智慧進入聖道的人，叫做堅法。如同以禪定以智慧，禪定多智慧多，樂於禪定樂於智慧，鈍根利根，從他人聽聞佛法的力量，依靠內在思惟的力量，親近善知識，聽聞正法，內在自己思惟，如法修行，先以禪定修心，后得到慧解脫，先以智慧修……

【English Translation】 English version: It cannot be done. Having heard, then he acts. If it is said again, 'Bhikshu (bhiksu, monk), you should learn to recite.' He does not consider whether he is able to recite or not, whether he should recite the Sutra (sūtra, discourse), the Vinaya (vinaya, monastic discipline), or the Abhidharma (abhidharma, philosophical treatises). Having heard, he recites. If it is said again, 'Bhikshu (bhiksu, monk), you should dwell in a secluded place (araṇya, forest) and practice the Dharma of the secluded place.' He does not consider whether he is able or not, but having heard, he acts. Because of this cause and condition, he gradually approaches the Noble Path. Later, he generates the World's Foremost Dharma (lokikāgradharma). Next, he generates the forbearance of the Dharma of Suffering (kṣānti, patience), until he has not yet attained the Knowledge of the Path (dharmānvyajñāna). In the fifteen moments of thought of the Path of Seeing, this is called a person of firm faith. Question: Why is he called a person of firm Dharma? Answer: This person generates Dharma from Dharma, generates supramundane Dharma from mundane Dharma, generates unconditioned Dharma from conditioned Dharma, generates unfettered Dharma from fettered Dharma. Such a person is by nature fond of contemplation. If someone says, 'Man, you should cultivate the fields, so you can support yourself.' He then contemplates whether he is able to do it, whether it is suitable, whether it is unsuitable. Speaking broadly, like the person of firm faith, he contemplates carefully. Because of this cause and condition, he gradually approaches the Noble Path. Later, he generates the World's Foremost Dharma (lokikāgradharma). Next, he generates the forbearance of the Dharma of Suffering (kṣānti, patience), until he has not yet generated the Knowledge of the Path (dharmānvyajñāna). In the fifteen moments of thought of the Path of Seeing, this is called a person of firm Dharma. Question: The person of firm faith has so much faith and so much wisdom; the person of firm Dharma has so much wisdom and so much faith. Why is one called firm faith and the other called firm Dharma? Answer: Some enter the Noble Path by believing what others say, and some enter the Noble Path through their own inner contemplation. If one enters the Noble Path by believing what others say, he is called firm faith; if one enters the Noble Path through his own inner contemplation, he is called firm Dharma. Furthermore, some enter the Noble Path through meditation, and some enter the Noble Path through wisdom. If one enters the Noble Path through meditation, he is called firm faith; if one enters the Noble Path through wisdom, he is called firm Dharma. Just as with meditation and wisdom, much meditation and much wisdom, delight in meditation and delight in wisdom, dull faculties and sharp faculties, the power of hearing the Dharma from others, the power of relying on inner contemplation, drawing near to good spiritual friends, hearing the true Dharma, inwardly contemplating oneself, practicing according to the Dharma, first cultivating the mind with meditation, then attaining liberation through wisdom, first cultivating with wisdom...

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心。后得定解脫。或有得內心定不得慧。或有得慧不得內心定。無貪偏多。無癡偏多。說亦如是。問曰。何故名信解脫。答曰。以信觀信。從信得信。以信觀信者。以見道信。觀修道信。從信得信者。從向道信。得果道信。是名信解脫。複次此人以信故。於三結心得解脫。是名信解脫。何故名見到。答曰。此人以見到見。以見道見。到修道見。以向道所攝見。到果道所攝見。複次此人以見故。於三結心得解脫。是名見到。問曰。如信解脫。亦可言信到。如見到亦可言見解脫。何故一說信解脫。一說見到耶。答曰。應說如說信解脫。亦應說信到。如說見到。亦應說見解脫。而不說者。有何意耶。答曰。欲現種種文故。乃至廣說。何故名身證。答曰。若信解脫。若見到得滅定。舍信信解脫見到名。得身證名。為舍何等得何等。外國法師。作如是說。舍名得名。舍道得道。舍名者。舍信解脫見到名得名者。得身證名。舍道者。舍信解脫見到道。得道者。得身證道。罽賓沙門。作如是說。舍名得名者。舍信解脫見到名。得身證名。若不得滅定得阿羅漢果。名慧解脫。若得滅定。得阿羅漢果。名俱解脫。問曰。如見道中有二人堅信堅法。修道中有二人信解脫見到。何故無學道中。唯說一人耶。答曰。或有以世俗道。離欲界欲乃至

【現代漢語翻譯】 現代漢語譯本 心。後來獲得禪定和解脫。或者有人獲得內心的禪定卻沒有智慧，或者有人獲得智慧卻沒有內心的禪定。沒有貪慾的偏多，沒有愚癡的偏多，說法也是這樣。問：為什麼叫做信解脫（Śraddhāvimukta）？答：因為以信心觀察信心，從信心獲得信心。以信心觀察信心，是指以見道的信心，觀察修道的信心。從信心獲得信心，是指從趨向道的信心，獲得果道的信心。這叫做信解脫。再者，這個人因為信心的緣故，對於三種結（三結，指身見、戒禁取見、疑）的心得到解脫，這叫做信解脫。為什麼叫做見到（Dṛṣṭiprāpta）？答：這個人以見到見，以見道見，到達修道見。以趨向道所包含的見，到達果道所包含的見。再者，這個人因為見的緣故，對於三種結的心得到解脫，這叫做見到。問：像信解脫，也可以說信到。像見到，也可以說見解脫。為什麼一個說信解脫，一個說見到呢？答：應該像說信解脫一樣，也應該說信到。像說見到一樣，也應該說見解脫。而不這樣說，有什麼用意呢？答：想要展現種種不同的文句，乃至廣說。為什麼叫做身證（Kāyasākṣin）？答：如果信解脫或見到，獲得滅盡定（滅盡定，Nirodha-samāpatti），捨棄信解脫、見到的名稱，獲得身證的名稱。爲了捨棄什麼，獲得什麼？外國法師是這樣說的：捨棄名稱，獲得名稱；捨棄道，獲得道。捨棄名稱，是捨棄信解脫、見到的名稱；獲得名稱，是獲得身證的名稱。捨棄道，是捨棄信解脫、見到的道；獲得道，是獲得身證的道。罽賓（Kashmir）的沙門（Śrāmaṇa）是這樣說的：捨棄名稱，獲得名稱，是捨棄信解脫、見到的名稱，獲得身證的名稱。如果不能獲得滅盡定，獲得阿羅漢（Arhat）果，叫做慧解脫（Prajñāvimukta）；如果獲得滅盡定，獲得阿羅漢果，叫做俱解脫（Ubhayatobhāga）。問：像見道中有兩種人，堅信（Kayanupassin）和堅法（Dhammanupassin）；修道中有兩種人，信解脫和見到。為什麼無學道（Aśaikṣamārga）中，只說一個人呢？答：或者有人以世俗道，遠離欲界（Kāmadhātu）的慾望，乃至

【English Translation】 English version The mind. Later, one obtains fixed liberation. Or some obtain inner fixedness but not wisdom, or some obtain wisdom but not inner fixedness. Those without greed are more numerous, those without delusion are more numerous, and the same is said. Question: Why is it called 'Faith-Liberated' (Śraddhāvimukta)? Answer: Because one observes faith with faith, and obtains faith from faith. 'Observes faith with faith' means observing the faith of the path of cultivation with the faith of the path of seeing. 'Obtains faith from faith' means obtaining the faith of the path of fruition from the faith of the path of approach. This is called 'Faith-Liberated'. Furthermore, this person, because of faith, obtains liberation in the mind from the three fetters (三結, three bonds: self-view, clinging to rites and rituals, and doubt). This is called 'Faith-Liberated'. Why is it called 'Vision-Attained' (Dṛṣṭiprāpta)? Answer: This person sees with seeing, sees the path of cultivation with the path of seeing. With the seeing included in the path of approach, one attains the seeing included in the path of fruition. Furthermore, this person, because of seeing, obtains liberation in the mind from the three fetters. This is called 'Vision-Attained'. Question: Like 'Faith-Liberated', one could also say 'Faith-Attained'. Like 'Vision-Attained', one could also say 'Vision-Liberated'. Why is one called 'Faith-Liberated' and the other 'Vision-Attained'? Answer: One should say, as one says 'Faith-Liberated', one should also say 'Faith-Attained'. As one says 'Vision-Attained', one should also say 'Vision-Liberated'. If one does not say it, what is the intention? Answer: The intention is to show various kinds of expressions, and so on extensively. Why is it called 'Body-Witness' (Kāyasākṣin)? Answer: If a 'Faith-Liberated' or 'Vision-Attained' person obtains cessation attainment (滅盡定, Nirodha-samāpatti), they abandon the names 'Faith-Liberated' and 'Vision-Attained' and obtain the name 'Body-Witness'. In order to abandon what and obtain what? Foreign Dharma masters say it like this: abandon the name, obtain the name; abandon the path, obtain the path. Abandoning the name means abandoning the names 'Faith-Liberated' and 'Vision-Attained'; obtaining the name means obtaining the name 'Body-Witness'. Abandoning the path means abandoning the paths of 'Faith-Liberated' and 'Vision-Attained'; obtaining the path means obtaining the path of 'Body-Witness'. The Śrāmaṇa of Kashmir says it like this: abandoning the name, obtaining the name, means abandoning the names 'Faith-Liberated' and 'Vision-Attained', obtaining the name 'Body-Witness'. If one cannot obtain cessation attainment and obtains the fruit of Arhat (Arhat), it is called 'Wisdom-Liberated' (Prajñāvimukta); if one obtains cessation attainment and obtains the fruit of Arhat, it is called 'Liberated-Both-Ways' (Ubhayatobhāga). Question: Like in the path of seeing there are two kinds of people, steadfast in mindfulness of the body (Kayanupassin) and steadfast in mindfulness of the Dharma (Dhammanupassin); in the path of cultivation there are two kinds of people, 'Faith-Liberated' and 'Vision-Attained'. Why in the path of no-more-learning (Aśaikṣamārga) is only one person mentioned? Answer: Perhaps someone, with a worldly path, separates from the desire of the desire realm (Kāmadhātu), and so on.

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離無所有處欲。或以無漏道。若離非想非非想處欲時。合為一道故。唯說一人。複次或有偏行貪者。或有不者。若離非想非非想處欲時。身中無貪。同一相故。唯說一人。複次或有偏行癡者。或有不者。若離非想非非想處欲時。身中無癡。同一相故。唯說一人。偏行慢者。說亦如是。複次解脫等故。如說。如來等正覺所得解脫漏盡。阿羅漢比丘所得解脫。此二解脫。等無差別複次以俱除三界煩惱螺髻故。俱不欲未來有。俱出最後開要故。復有說者。無學地亦說二種人。一時解脫。二不時解脫。問曰。若然者。聖人則有六。見道有二堅信堅法。修道有二信解脫見到。無學道有二時解脫不時解脫。云何施設有七人耶。答曰。以五事故。施設七人。一以方便。二以根。三以定。四以解脫。五以定以解脫。以方便者。是堅信堅法。以根者。是信解脫見到。以定者。是身證。以解脫者。是慧解脫。以定以解脫者。是俱解脫。應說一堅信人。如七人中。一人以根故應說三堅信人。謂上中下根。以性故應說五堅信人。謂退法乃至必勝進。以道故應說十五堅信人。謂苦法忍。乃至道比忍。以離欲故。應說七十三堅信人。欲界有具縛人。有離一種欲。乃至離九種欲。初禪離九種欲。無具縛人。所以者何。離欲界欲。即是初禪具縛乃至離無

【現代漢語翻譯】 現代漢語譯本 離無所有處欲（Ākiṃcaññāyatana-rāga，對無所有處天的慾望）。或者通過無漏道（anāsava-magga，無煩惱之道）來斷除。如果斷除非想非非想處欲（Nevasaññānāsaññāyatana-rāga，對非想非非想處天的慾望）時，合為一個道，所以只說一人。此外，或者有人特別執著于貪慾，或者不是這樣。如果斷除非想非非想處欲時，身中沒有貪慾，因為狀態相同，所以只說一人。此外，或者有人特別執著于愚癡，或者不是這樣。如果斷除非想非非想處欲時，身中沒有愚癡，因為狀態相同，所以只說一人。特別執著於我慢的人，說法也一樣。此外，因為解脫是相同的，如經中所說：如來等正覺（Tathāgata sammāsambuddha，證悟圓滿正覺的如來）所得到的解脫和漏盡阿羅漢比丘（khīṇāsava arahant bhikkhu，斷盡煩惱的阿羅漢比丘）所得到的解脫，這兩種解脫，相等沒有差別。此外，因為都除去了三界（tiloka，欲界、色界、無色界）的煩惱，都希望未來不再有輪迴，都脫離了最後的束縛。還有一種說法，無學地（asekkhabhūmi，阿羅漢果位）也說兩種人：一時解脫（samayavimutta，在特定條件下獲得解脫）和不時解脫（asamayavimutta，不依賴特定條件獲得解脫）。 問：如果這樣，聖人就有六種：見道（sotāpattimagga，入流道）有二種，堅信（saddhānusārī，隨信行）和堅法（dhammānusārī，隨法行）；修道（magga，修行之道）有二種，信解脫（saddhāvimutta，信解脫）和見到（diṭṭhipatta，見至）；無學道（arahattamagga，阿羅漢道）有二種，時解脫和不時解脫。為什麼施設七種人呢？ 答：因為五個原因，施設七種人。一是以方便（upāya，方法），二是以根（indriya，根器），三是以定（samādhi，禪定），四是以解脫（vimutti，解脫），五是以定和解脫。以方便來說，是堅信和堅法。以根來說，是信解脫和見到。以定來說，是身證（kāyasakkhi，身證）。以解脫來說，是慧解脫（paññāvimutta，慧解脫）。以定和解脫來說，是俱解脫（ubhatobhāgavimutta，俱解脫）。應該說一種堅信人。像七種人中，一人以根的差別，應該說三種堅信人，即上根、中根、下根。以根性的差別，應該說五種堅信人，即退法（paribhāṇiya，退法）、乃至必勝進（niyato，必勝進）。以道的差別，應該說十五種堅信人，即苦法忍（dukkhadhammakkhanti，苦法忍）乃至道比忍（maggadhammakkhanti，道比忍）。以離欲的程度，應該說七十三種堅信人。欲界（kāmadhātu，欲界）有具縛人（sakadāgāmī，一來果），有離一種欲，乃至離九種欲。初禪（paṭhamajjhāna，初禪）離九種欲，沒有具縛人。為什麼呢？因為離欲界欲，就是初禪的具縛，乃至離無

【English Translation】 English version Desire for the Realm of Nothingness (Ākiṃcaññāyatana-rāga). Or, it is severed by the undefiled path (anāsava-magga). If one severs the desire for the Realm of Neither Perception Nor Non-Perception (Nevasaññānāsaññāyatana-rāga), it is combined into one path, hence only one person is mentioned. Furthermore, some are particularly inclined towards greed, while others are not. If one severs the desire for the Realm of Neither Perception Nor Non-Perception, there is no greed in the body, because the state is the same, hence only one person is mentioned. Furthermore, some are particularly inclined towards delusion, while others are not. If one severs the desire for the Realm of Neither Perception Nor Non-Perception, there is no delusion in the body, because the state is the same, hence only one person is mentioned. The same is said for those particularly inclined towards conceit. Furthermore, because the liberation is the same, as it is said: the liberation obtained by the Thus-Gone One, the Perfectly Enlightened One (Tathāgata sammāsambuddha), and the liberation obtained by the Arahant Bhikkhu who has exhausted all defilements (khīṇāsava arahant bhikkhu), these two liberations are equal and without difference. Furthermore, because both have removed the defilements of the three realms (tiloka: the realm of desire, the realm of form, and the formless realm), both do not desire future existence, and both have emerged from the final bondage. Some also say that in the stage of no-more-learning (asekkhabhūmi), two types of people are spoken of: one who is liberated in due time (samayavimutta), and one who is liberated out of due time (asamayavimutta). Question: If that is the case, then there are six types of noble ones: in the path of seeing (sotāpattimagga), there are two, the one who follows by faith (saddhānusārī) and the one who follows by Dharma (dhammānusārī); in the path of cultivation (magga), there are two, the one liberated by faith (saddhāvimutta) and the one who has attained the view (diṭṭhipatta); in the path of no-more-learning (arahattamagga), there are two, the one liberated in due time and the one liberated out of due time. Why are seven types of people taught? Answer: Because of five reasons, seven types of people are taught. One is by means (upāya), two is by faculty (indriya), three is by concentration (samādhi), four is by liberation (vimutti), and five is by concentration and liberation. By means, it refers to the one who follows by faith and the one who follows by Dharma. By faculty, it refers to the one liberated by faith and the one who has attained the view. By concentration, it refers to the one who has attained bodily experience (kāyasakkhi). By liberation, it refers to the one liberated by wisdom (paññāvimutta). By concentration and liberation, it refers to the one liberated in both ways (ubhatobhāgavimutta). One should say one type of person who follows by faith. Like among the seven types of people, one person differs by faculty, one should say three types of people who follow by faith, namely those with superior, middling, and inferior faculties. By the difference in nature, one should say five types of people who follow by faith, namely the one liable to fall away (paribhāṇiya), up to the one certain to advance (niyato). By the difference in the path, one should say fifteen types of people who follow by faith, namely the endurance of the knowledge of suffering (dukkhadhammakkhanti) up to the endurance of the knowledge of the path (maggadhammakkhanti). By the degree of detachment from desire, one should say seventy-three types of people who follow by faith. In the realm of desire (kāmadhātu), there is the one bound by all fetters (sakadāgāmī), there is the one who has detached from one type of desire, up to the one who has detached from nine types of desire. In the first jhana (paṭhamajjhāna), one detaches from nine types of desire, there is no one bound by all fetters. Why is that? Because detaching from the desire of the realm of desire is the one bound by all fetters in the first jhana, up to detaching from no...

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所有處一種欲。乃至離九種欲。所依身者。閻浮提有七十三。瞿陀尼有七十三。弗婆提有七十三。四天王乃至他化自在天。各有七十三若在一一身一一剎那。則有無量無邊堅信人。此中總說一堅信人。堅法人說亦如是。唯除以性故者。所以者何。彼是不動性故。應說一種信解脫人。如七人中。一人以根故。應說三。以性故應說五。以離欲故應說八十二。欲界具縛。離一種欲。乃至離九種欲。乃至離無所有處欲亦如是。離非想非非想處一種欲。乃至離八種欲。及斷第九種欲時。所依身者。欲界有八十二。初禪有七十三。第二禪有六十四。第三禪有五十五。第四禪有四十六。空處有三十七。識處有二十八。無所有處有十九非想非非想處有十具縛。斷八種欲。及斷第九種欲時。若以在身。以剎那。則有無量無邊信解脫。此中總說一信解脫人。如信解脫。見到說亦如是。唯除以性故者。所以者何。彼是不動性故。應說一身證人。如七人中。一人以根故應說三。以性故應說六以離欲故應說十。非想非非想處具縛。離一種欲。乃至離八種欲。及斷第九種欲時。所依身者。欲界有九。色界有九。無色界有九。若以在身。以剎那。則有無量無邊。此中總說一身證人。應說一慧解脫人。如七人中。一人以根故應說三。以性故應說六。所依

【現代漢語翻譯】 現代漢語譯本 所有處一種欲，乃至離九種欲，所依之身有多少呢？在閻浮提（Jambudvipa，四大部洲之一）有七十三種，瞿陀尼（Godānī，四大部洲之一）有七十三種，弗婆提（Pūrvavideha，四大部洲之一）有七十三種。四天王天乃至他化自在天（Paranirmitavasavartin，欲界頂層天）各有七十三種。如果以每一個身，每一個剎那來計算，那麼就有無量無邊的堅信之人。這裡總的說來算作一個堅信之人。堅法人也同樣如此，除了因為本性不動的緣故。這是為什麼呢？因為他們的本性是不動的。應該說有一種信解脫之人。如同七種人中，一人是因為根器的緣故。應該說有三種，因為本性的緣故應該說有五種，因為斷離慾望的緣故應該說有八十二種。欲界具縛之人，斷離一種慾望，乃至斷離九種慾望，乃至斷離無所有處（Ākiṃcanyāyatana，四禪定之一）的慾望也是如此。斷離非想非非想處（Naivasaṃjñānāsaṃjñāyatana，四禪定之一）的一種慾望，乃至斷離八種慾望，以及斷除第九種慾望的時候，所依之身有多少呢？欲界有八十二種，初禪（Prathama Dhyana，色界第一禪）有七十三種，第二禪（Dvitīya Dhyana，色界第二禪）有六十四種，第三禪（Tritīya Dhyana，色界第三禪）有五十五種，第四禪（Caturtha Dhyana，色界第四禪）有四十六種，空無邊處（Ākāśānantyāyatana，四禪定之一）有三十七種，識無邊處（Vijñānānantyāyatana，四禪定之一）有二十八種，無所有處有十九種，非想非非想處有十種具縛。斷除八種慾望，以及斷除第九種慾望的時候，如果以身，以剎那來計算，那麼就有無量無邊的信解脫之人。這裡總的說來算作一個信解脫之人。如同信解脫之人，見到之人也同樣如此，除了因為本性不動的緣故。這是為什麼呢？因為他們的本性是不動的。應該說有一種身證之人。如同七種人中，一人是因為根器的緣故，應該說有三種，因為本性的緣故應該說有六種，因為斷離慾望的緣故應該說有十種。非想非非想處具縛之人，斷離一種慾望，乃至斷離八種慾望，以及斷除第九種慾望的時候，所依之身有多少呢？欲界有九種，有九種，無有九種。如果以身，以剎那來計算，那麼就有無量無邊。這裡總的說來算作一個身證之人。應該說有一種慧解脫之人。如同七種人中，一人是因為根器的緣故，應該說有三種，因為本性的緣故應該說有六種，所依...

【English Translation】 English version What is the number of bodies relied upon when one is subject to one desire in the Realm of Desire, up to when one is free from nine desires? In Jambudvipa (Jambudvipa, one of the four great continents) there are seventy-three, in Godānī (Godānī, one of the four great continents) there are seventy-three, and in Pūrvavideha (Pūrvavideha, one of the four great continents) there are seventy-three. The Four Heavenly Kings up to the Paranirmitavasavartin Heaven (Paranirmitavasavartin, the highest heaven in the Realm of Desire) each have seventy-three. If we consider each body in each moment, there are immeasurable and boundless steadfast believers. Here, we generally count it as one steadfast believer. The same applies to those who are steadfast in the Dharma, except for those whose nature is immutable. Why is that? Because their nature is immutable. We should say there is one person liberated by faith. Like one person among the seven, due to their faculties, we should say there are three; due to their nature, we should say there are five; due to being free from desire, we should say there are eighty-two. Those bound by desire in the Realm of Desire, being free from one desire, up to being free from nine desires, and up to being free from desire in the Realm of Nothingness (Ākiṃcanyāyatana, one of the four formless realms), it is the same. Being free from one desire in the Realm of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana, one of the four formless realms), up to being free from eight desires, and when cutting off the ninth desire, what is the number of bodies relied upon? In the Realm of Desire there are eighty-two, in the First Dhyana (Prathama Dhyana, the first dhyana of the Form Realm) there are seventy-three, in the Second Dhyana (Dvitīya Dhyana, the second dhyana of the Form Realm) there are sixty-four, in the Third Dhyana (Tritīya Dhyana, the third dhyana of the Form Realm) there are fifty-five, in the Fourth Dhyana (Caturtha Dhyana, the fourth dhyana of the Form Realm) there are forty-six, in the Realm of Infinite Space (Ākāśānantyāyatana, one of the four formless realms) there are thirty-seven, in the Realm of Infinite Consciousness (Vijñānānantyāyatana, one of the four formless realms) there are twenty-eight, in the Realm of Nothingness there are nineteen, and in the Realm of Neither Perception Nor Non-Perception there are ten who are bound. When cutting off eight desires, and when cutting off the ninth desire, if we consider each body in each moment, there are immeasurable and boundless liberated by faith. Here, we generally count it as one liberated by faith. Like those liberated by faith, those who have seen are the same, except for those whose nature is immutable. Why is that? Because their nature is immutable. We should say there is one person who has attained realization in their body. Like one person among the seven, due to their faculties, we should say there are three; due to their nature, we should say there are six; due to being free from desire, we should say there are ten. Those bound in the Realm of Neither Perception Nor Non-Perception, being free from one desire, up to being free from eight desires, and when cutting off the ninth desire, what is the number of bodies relied upon? In the Realm of Desire there are nine, ** there are nine, without ** there are nine. If we consider each body in each moment, there are immeasurable and boundless. Here, we generally count it as one who has attained realization in their body. We should say there is one person liberated by wisdom. Like one person among the seven, due to their faculties, we should say there are three; due to their nature, we should say there are six, the reliance...

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身者。有三依欲界身。色界身無色界身。若以在身。以剎那。則有無量無邊。此中總說一慧解脫人。俱解脫亦如是。堅信人。於此三結幾成就幾不成就。先作是說。彼尊者以人為章。以煩惱為門。今欲以煩惱門明人。堅信人。苦比智未生。於此三結。一切成就若生二成就。謂戒取疑。一不成就。謂身見。余廣說如經本。乃至離色愛。滅比智。生欲色界。一切不成就及無色界苦集滅所斷。一切不成就。餘者成就問曰。何故不說道比智耶。答曰。道比智若生。名信解脫。如堅信。堅法亦如是。所以者何。此二。地等。道等。離欲等。所依身等。定等。生處等。唯根有差別。若鈍根者名堅信。利根者名堅法。信解脫人。於此三結。一切不成就。廣說如經本。如信解脫。見到亦如是。所以者何。此二。地等。道等。離欲等。所依身等。定等。生處等。唯根有差別。若鈍根者名信解脫。若利根者名見到。身證人。於此三結。一切不成就。余廣說如經本。此中應作論。頗有聖人成就九十八使耶。答曰。有。具縛人。住苦法忍時。頗有人斷八十八結不斷十結而不得果耶。

答曰。有。離色愛人。得正決定。滅比智時。欲界三十六使斷。色界三十一使。無色界苦集滅諦所斷二十一使。十不斷者。無色界道諦所斷七使。修道所斷三

【現代漢語翻譯】 現代漢語譯本 關於『身』（kaya），有三種依存於欲界的身。『身無身』（kaya nir-kaya）。如果以『在身』（zati-kaya），以剎那（khana）來計算，則有無量無邊。這裡總的說的是一慧解脫（ekapannavimutta）之人，俱解脫（ubhatobhāgavimutta）之人也是如此。堅信（okappasampanna）之人，對於這三種結（samyojana），成就幾種，不成就幾種？先這樣說，那位尊者以人為章節，以煩惱為門徑。現在想要以煩惱之門來闡明人。堅信之人，如果苦比智（dukkhe anupassanā-ñāṇa）尚未生起，對於這三種結，一切都成就；如果生起，則成就兩種，即戒取（silabbataparamasa）和疑（vicikiccha），一種不成就，即身見（sakkaya-ditthi）。其餘的詳細解說如同經本所說。乃至離色愛（rupa-raga），滅比智，生欲（chanda），一切都不成就，以及沒有苦集滅所斷的（dukkha-samudaya-nirodha pahatabba），一切都不成就。其餘的則成就。問：為什麼不說道比智（magge anupassanā-ñāṇa）呢？答：如果道比智生起，就名為信解脫（saddhanusari），如同堅信之人。堅法（dhammanusari）之人也是如此。為什麼這樣說呢？因為這二者，地（bhumi）相等，道（magga）相等，離欲（viraga）相等，所依身（nissaya-kaya）相等，定（samadhi）相等，生處（uppatti）相等，只有根（indriya）有差別。如果根鈍，就名為堅信；如果根利，就名為堅法。信解脫之人，對於這三種結，一切都不成就。詳細解說如同經本所說。如同信解脫之人，見到（ditthipatta）之人也是如此。為什麼這樣說呢？因為這二者，地相等，道相等，離欲相等，所依身相等，定相等，生處相等，只有根有差別。如果根鈍，就名為信解脫；如果根利，就名為見到。身證（kayasakkhi）之人，對於這三種結，一切都不成就。其餘的詳細解說如同經本所說。這裡應該作論：是否有的聖人成就九十八使（anusetu）呢？答：有，具縛（puthujjana）之人，住在苦法忍（dukkhe ñāṇa-khanti）時。是否有人斷了八十八結（samyojana），不斷十結（samyojana）而不得果（phala）呢？ 答：有，離色愛之人，得到正決定（samma-niyama），滅比智時，欲界（kama-dhatu）三十六使斷，三十一使，沒有苦集滅諦所斷的二十一使，十不斷者，沒有道諦所斷的七使，修道所斷三（bhavana-pahatabba）。

【English Translation】 English version Regarding 『body』 (kaya), there are three types of bodies dependent on the desire realm. 『Body without body』 (kaya nir-kaya). If considering 『existing body』 (zati-kaya), in terms of moments (khana), there are countless. Here, it generally refers to a person liberated by wisdom alone (ekapannavimutta), and the same applies to one liberated in both ways (ubhatobhāgavimutta). A person of firm conviction (okappasampanna), regarding these three fetters (samyojana), how many are accomplished and how many are not? Let it be said first that the Venerable One uses persons as chapters and defilements as gateways. Now, intending to clarify persons through the gateway of defilements. A person of firm conviction, if the knowledge of contemplation on suffering (dukkhe anupassanā-ñāṇa) has not yet arisen, all three fetters are accomplished; if it has arisen, then two are accomplished, namely adherence to rites and rituals (silabbataparamasa) and doubt (vicikiccha), and one is not accomplished, namely self-identity view (sakkaya-ditthi). The remaining detailed explanations are as in the original text. Up to the point of detachment from form-desire (rupa-raga), the cessation of knowledge of contemplation, the arising of desire (chanda), none are accomplished, and those not to be abandoned by suffering, origin and cessation (dukkha-samudaya-nirodha pahatabba), none are accomplished. The rest are accomplished. Question: Why is the knowledge of contemplation on the path (magge anupassanā-ñāṇa) not mentioned? Answer: If the knowledge of contemplation on the path arises, it is called liberation by faith (saddhanusari), like a person of firm conviction. The same applies to a follower of the Dhamma (dhammanusari). Why is this so? Because these two are equal in terms of ground (bhumi), path (magga), detachment (viraga), dependent body (nissaya-kaya), concentration (samadhi), and place of birth (uppatti), only the faculty (indriya) differs. If the faculty is dull, it is called firm conviction; if the faculty is sharp, it is called a follower of the Dhamma. A person liberated by faith, regarding these three fetters, none are accomplished. Detailed explanations are as in the original text. Just as with a person liberated by faith, so too with one who has attained vision (ditthipatta). Why is this so? Because these two are equal in terms of ground, path, detachment, dependent body, concentration, and place of birth, only the faculty differs. If the faculty is dull, it is called liberation by faith; if the faculty is sharp, it is called attainment of vision. A body-witness (kayasakkhi), regarding these three fetters, none are accomplished. The remaining detailed explanations are as in the original text. Here, a discussion should be made: Is there a noble one who has accomplished ninety-eight latent tendencies (anusetu)? Answer: Yes, an ordinary person (puthujjana), abiding in the acceptance of suffering (dukkhe ñāṇa-khanti). Is there someone who has abandoned eighty-eight fetters (samyojana), not abandoned ten fetters (samyojana), and not attained the fruit (phala)? Answer: Yes, one detached from form-desire, having attained right determination (samma-niyama), at the cessation of knowledge of contemplation, thirty-six latent tendencies of the desire realm (kama-dhatu) are abandoned, thirty-one latent tendencies, twenty-one latent tendencies not to be abandoned by suffering, origin, and cessation, ten not abandoned, seven latent tendencies not to be abandoned by the path, three to be abandoned by cultivation (bhavana-pahatabba).

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使。彼不得果。所以者何。是向道故。頗有九十八使斷而非阿羅漢耶。答曰。有。離無所有處欲。未離非想非非想處欲。欲界三十六使斷。色界三十一。無色界空處識處無所有。處三十一使。彼非是阿羅漢。所以者何。凡夫人亦斷。阿那含亦斷。評曰。不應作此論。所以者何。以界故立煩惱。不以地故。

身見於身見有幾緣。問曰。何故作此論。答曰。或有說。緣無體。如譬喻者。彼何故作是說耶。答曰。彼依佛經。佛經說。無明緣行。無明是一相行。是若干相。云何一相法。與若干相作緣。尊者佛陀提婆說曰。諸師所說。緣但有名而無體。為止如是說者。意亦明緣有實體。若當緣無體者。一切諸法亦無體。所以者何。一切有為法。儘是因緣次第緣。除過去現在阿羅漢最後心。余過去現在一切心心數法。境界緣。威勢緣。一切法是。複次若緣無體者。一切諸法。無甚深義。諸法若不以緣相觀察。則淺近易知。若以緣相觀察諸法則深過四海。唯佛智慧知。非余所知。複次若緣無體者。則不施設有三種菩提。若以上智觀于緣相。名佛菩提。若以中智。名辟支佛菩提。若以下智。名聲聞菩提。複次若緣無體者。則無上中下覺差別。若下覺者常是下覺。中覺常是中覺。上覺常是上覺。以觀緣相故。下覺可令中。中可令上

【現代漢語翻譯】 現代漢語譯本： 使（煩惱）。他不能證得阿羅漢果。為什麼呢？因為他只是趨向于道。有沒有斷了九十八種煩惱，但不是阿羅漢的人呢？回答是：有。例如，離了無所有處（禪定境界）的慾望，但沒有離非想非非想處（禪定境界）的慾望。欲界（指眾生居住的慾望世界）斷了三十六種煩惱，無所有處、空無邊處、識無邊處斷了三十一種煩惱。這些人不是阿羅漢。為什麼呢？因為凡夫也能斷這些煩惱，阿那含（三果聖人）也能斷這些煩惱。評議說：不應該這樣立論。為什麼呢？因為煩惱是根據界（指三界：欲界、色界、無色界）來劃分的，而不是根據地（指禪定中的不同層次）來劃分的。

身見（認為身體是真實存在的錯誤觀念）對於身見有多少種緣（條件）？問：為什麼要提出這個問題？答：因為有人說，緣沒有實體，比如譬喻者（一個宗派）。他們為什麼要這樣說呢？答：他們是依據佛經。佛經說，無明（對事物真相的迷惑）是行的緣。無明是一種相，行是多種相。怎麼能說一種相的法，能成為多種相的法的緣呢？尊者佛陀提婆說：有些論師說，緣只是一個名稱，沒有實體。爲了阻止這種說法，也爲了表明緣是有實體的。如果緣沒有實體，那麼一切諸法也沒有實體。為什麼呢？因為一切有為法（由因緣和合而成的法）都是因緣次第緣。除了過去、現在阿羅漢的最後心，其餘過去、現在的一切心和心所法，都是境界緣、威勢緣。一切法都是如此。再者，如果緣沒有實體，那麼一切諸法就沒有甚深的意義。如果諸法不以緣相來觀察，就顯得淺顯易懂。如果以緣相來觀察，諸法就深奧得超過四海。只有佛的智慧才能瞭解，不是其他人所能瞭解的。再者，如果緣沒有實體，那麼就不會有三種菩提（覺悟的智慧）的施設。如果用上等智慧觀察緣相，就叫做佛菩提。如果用中等智慧，就叫做辟支佛菩提。如果用下等智慧，就叫做聲聞菩提。再者，如果緣沒有實體，那麼就沒有上、中、下覺悟的差別。如果下等覺悟者永遠是下等覺悟，中等覺悟者永遠是中等覺悟，上等覺悟者永遠是上等覺悟。因為觀察緣相的緣故，下等覺悟可以變成中等，中等可以變成上等。

【English Translation】 English version: 'Shi' (afflictions). He cannot attain the fruit of Arhatship. Why? Because he is only on the path towards it. Are there those who have severed ninety-eight afflictions but are not Arhats? The answer is: Yes. For example, one who has detached from the desire for the realm of 'Neither Perception nor Non-Perception' (a state of meditative absorption), but has not detached from the desire for the realm of 'Nothingness' (another state of meditative absorption). The Desire Realm (referring to the world of desires where beings reside) has thirty-six afflictions severed, and the realms of 'Nothingness,' 'Infinite Space,' and 'Infinite Consciousness' have thirty-one afflictions severed. These individuals are not Arhats. Why? Because ordinary beings can also sever these afflictions, and Anagamins (third-stage saints) can also sever these afflictions. Commentary: This argument should not be made. Why? Because afflictions are established based on the realm (referring to the Three Realms: Desire Realm, Form Realm, Formless Realm), not based on the level (referring to different levels in meditation).

How many conditions ('緣', hetu) are there for 'Self-view' ('身見', satkayadrishti) regarding 'Self-view'? Question: Why is this question raised? Answer: Because some say that conditions have no substance, like the 'Exemplifiers' (a school of thought). Why do they say this? Answer: They rely on the Buddhist scriptures. The Buddhist scriptures say that ignorance ('無明', avidya) is the condition for action ('行', samskara). Ignorance is one aspect, and action is many aspects. How can a dharma of one aspect be a condition for a dharma of many aspects? Venerable Buddhatadeva said: The teachers say that conditions are only names and have no substance. To stop such statements, and also to clarify that conditions have substance. If conditions have no substance, then all dharmas also have no substance. Why? Because all conditioned dharmas (dharmas arising from causes and conditions) are sequential conditions. Except for the last mind of past and present Arhats, all other past and present minds and mental factors are object conditions and influential conditions. All dharmas are like this. Furthermore, if conditions have no substance, then all dharmas have no profound meaning. If dharmas are not observed through the aspect of conditions, they appear shallow and easy to understand. If observed through the aspect of conditions, dharmas are as profound as the four seas. Only the wisdom of the Buddha can understand, not others. Furthermore, if conditions have no substance, then there would be no establishment of the three Bodhis (wisdom of enlightenment). If one observes the aspect of conditions with superior wisdom, it is called Buddha Bodhi. If with medium wisdom, it is called Pratyekabuddha Bodhi. If with inferior wisdom, it is called Sravaka Bodhi. Furthermore, if conditions have no substance, then there would be no difference between superior, medium, and inferior enlightenment. If an inferiorly enlightened one is always inferiorly enlightened, a mediumly enlightened one is always mediumly enlightened, and a superiorly enlightened one is always superiorly enlightened. Because of observing the aspect of conditions, inferior enlightenment can become medium, and medium can become superior.

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。是故尊者瞿沙。作如是說。若緣無體者。則師不能教授弟子。使覺性增廣。以緣有體故。則師教弟子。下覺為中。中覺為上。本是弟子。后便為師。以是事故。當知緣實有體相。問曰。若緣實有體者。譬喻者所說經。云何通。答曰。無明體雖一相。所作有若干。以若干義門。為行作緣。猶如一人有五種能人。雖是一而有五能。彼亦如是。複次所以作論者。欲現一切有為法性羸劣無自力由他不自在無所欲作故。而作此論。或有說。有為法自性羸劣。或有說。由羸劣因緣生。故性羸劣如說。比丘當知。色是無常。能生色因緣。亦是無常。因緣生者。色云何是常。以有為法性羸劣故。或有從四緣生者三緣生者二緣生者。乃至無有從一緣生者。何況無緣。如眾多羸病人。或須四人扶者。或須三人。或須二人。乃至無有一人能扶起者。何況無人而能起耶。彼亦如是。無自力者無有自力勢用而能生由他者。若無自力名為由他不自在者。莫令我生。莫令我滅。不得自在。無所欲作者。無有如是欲作之心誰作我。我當作何欲現諸法性劣。乃至無所欲作故。而作此論。複次所以作論者。欲止於緣起法過故。或謂。緣起法。唯無明緣行。乃至生緣老死。更無緣起法。欲令此義決定。若法從緣生。即是緣起。此中應說僧伽婆修喻。是故為止

【現代漢語翻譯】 現代漢語譯本：因此，尊者瞿沙（Ghosha，一位論師）這樣說：『如果所緣（object of cognition）沒有實體，那麼老師就不能教授弟子，使覺性（awareness）增長廣大。因為所緣有實體，所以老師教導弟子，使下等的覺悟變為中等，中等的覺悟變為上等。本來是弟子，後來就成為老師。因為這個緣故，應當知道所緣確實有實體相。』 問：『如果所緣確實有實體，那麼譬喻者（ Sautrantika，經量部）所說的經，該如何解釋？』 答：『無明（ignorance）的體性雖然是一種相狀，但所產生的行為有若干種。通過若干種意義的門徑，作為『行』（volitional action）的緣。猶如一個人有五種才能，雖然是一個人，卻有五種能力。無明也是這樣。』 其次，造論者的目的是爲了顯示一切有為法（conditioned phenomena）的自性是羸弱的，沒有自主的力量，依賴於其他，不能隨心所欲地運作，所以才造作此論。 或者有人說，有為法的自性是羸弱的；或者有人說，由於羸弱的因緣而生，所以自性是羸弱的。正如佛所說：『比丘們應當知道，色（form）是無常的，能夠產生色的因緣也是無常的。因緣所生的色，怎麼會是常呢？』因為有為法的自性是羸弱的。 或者有的有為法是從四種緣（four conditions）所生，有的從三種緣所生，有的從兩種緣所生，乃至沒有從一種緣所生的，更何況沒有緣呢？猶如許多羸弱的病人，有的需要四個人扶持才能站起來，有的需要三個人，有的需要兩個人，乃至沒有一個人能夠扶起他的，更何況沒有人而能夠站起來呢？有為法也是這樣。 沒有自主力量的意思是沒有自主的力量和作用而能夠產生，依賴於其他的意思是，如果沒有自主的力量就叫做依賴於其他。不自在的意思是，不能命令『不要讓我生，不要讓我滅』，不能夠自在。不能隨心所欲地運作的意思是沒有『誰來造作我，我應當造作什麼』這樣的心。爲了顯示諸法的自性是低劣的，乃至不能隨心所欲地運作，所以才造作此論。 其次，造論者的目的是爲了阻止對於緣起法（dependent origination）的過失執著。或者有人認為，緣起法只有『無明緣行，乃至生緣老死』，沒有其他的緣起法。爲了使這個意義確定，如果一個法是從因緣所生，那就是緣起。這裡應當說僧伽婆修（Sanghavasu，一位論師）的譬喻。因此爲了阻止這種錯誤的執著。

【English Translation】 English version: Therefore, Venerable Ghosha (Ghosha, a commentator) said thus: 'If the object of cognition (ālambana) has no substance, then the teacher cannot instruct the disciple to increase and expand awareness (jñāna). Because the object of cognition has substance, the teacher teaches the disciple, transforming inferior awareness into intermediate, and intermediate awareness into superior. Originally a disciple, later becoming a teacher. For this reason, it should be known that the object of cognition truly has substantial characteristics.' Question: 'If the object of cognition truly has substance, how can the sutras spoken by the Sautrantikas (Sautrantika, a Buddhist school) be reconciled?' Answer: 'Although the nature of ignorance (avidyā) is of one aspect, the actions it produces are of several kinds. Through several kinds of meaningful gateways, it serves as a condition for 'action' (samskara). It is like a person with five talents; although it is one person, he has five abilities. Ignorance is also like this.' Furthermore, the purpose of the commentator is to reveal that the nature of all conditioned phenomena (samskrta-dharma) is weak, without self-power, dependent on others, and unable to operate as desired; therefore, this treatise is composed. Or some say that the nature of conditioned phenomena is weak; or some say that it arises from weak causes and conditions, so its nature is weak. Just as the Buddha said: 'Monks, you should know that form (rūpa) is impermanent, and the causes and conditions that produce form are also impermanent. How can form, which is born from causes and conditions, be permanent?' Because the nature of conditioned phenomena is weak. Or some conditioned phenomena arise from four conditions (catvāri pratyayāh), some from three conditions, some from two conditions, and there are none that arise from one condition, let alone without conditions. It is like many weak patients, some needing four people to support them to stand up, some needing three people, some needing two people, and there is not even one person who can lift them up; how much more so if there is no one to help them stand up? Conditioned phenomena are also like this. Having no self-power means having no self-power or function to arise; dependent on others means that if there is no self-power, it is called dependent on others. Not being free means not being able to command 'Do not let me be born, do not let me perish,' not being able to be free. Unable to operate as desired means not having the thought of 'Who will create me, what should I create?' In order to reveal that the nature of phenomena is inferior, and even unable to operate as desired, this treatise is composed. Furthermore, the purpose of the commentator is to prevent clinging to faults regarding dependent origination (pratītyasamutpāda). Or some think that dependent origination only consists of 'ignorance conditioning action, and so on, until birth conditioning old age and death,' and there are no other dependent origination phenomena. In order to establish this meaning, if a phenomenon arises from causes and conditions, that is dependent origination. Here, the analogy of Sanghavasu (Sanghavasu, a commentator) should be mentioned. Therefore, it is to prevent this kind of erroneous clinging.

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他義欲顯己義。乃至廣說。問曰。身見於身見。有幾緣。答曰。或四三二一。問曰。何故彼尊者作論。此中問身見於身見有幾緣。答或四三二一。如智揵度問法智於法智有幾緣。答因次第緣境界威勢緣耶。答曰。彼作經者意欲爾。乃至廣說。複次為現二門二略。乃至廣說。此身見於身見。有幾緣。答或四三二一。法智於法智有幾緣。亦應如是答。或四三二一。彼法智於法智有幾緣。答因次第境界威勢。此中身見於身見有幾緣。亦應如是答。因次第境界威勢。複次此說是了義。彼說是未了義。乃至廣說。此是實諦。彼是世諦。複次此中分別四種法。一分別界。二分別世。三分別剎那。四分別次第。彼但分別次第。身見於身見有幾緣。答曰。或四三二一。云何四。身見次第生身見。即緣前生身見。前生身見。與後身見作四緣。謂因次第境界威勢。如一身見剎那。后次生第二身見剎那。若後生身見。緣前生身見者。前生身見。與後生身見作四緣。謂因次第境界威勢。因緣者。有二因。謂相似因。一切遍因。次第緣者。後生身見。次前身見後生。境界緣者。後生身見。即緣前生身見。因緣者如種子法。次第緣者。如開道法。境界緣者。如執杖起法。威勢緣者。是不相障礙法。後生身見。受前身四緣威勢故。能行世。能取果。能

【現代漢語翻譯】 現代漢語譯本： 他人的意圖是彰顯自己的觀點，乃至廣泛地闡述。有人問：『身見（Sakkāya-ditthi，認為五蘊為我所有的邪見）對於身見，有幾種緣？』回答說：『或者四種，或者三種，或者兩種，或者一種。』有人問：『為什麼那位尊者在論著中這樣提問：身見對於身見有幾種緣，回答是或者四種，或者三種，或者兩種，或者一種。如同在智犍度（ñāṇa-kkhaṇḍa，智慧之段）中問法智（dhamma-ñāṇa，對法的智慧）對於法智有幾種緣，回答是因緣、次第緣、境界威勢緣嗎？』回答說：『那位經文作者的意圖是這樣的，』乃至廣泛地闡述。再次，爲了展現二門二略，乃至廣泛地闡述。這個身見對於身見，有幾種緣？回答說：『或者四種，或者三種，或者兩種，或者一種。』法智對於法智有幾種緣？也應該這樣回答，或者四種，或者三種，或者兩種，或者一種。那個法智對於法智有幾種緣？回答是因緣、次第緣、境界威勢。這裡身見對於身見有幾種緣？也應該這樣回答，因緣、次第緣、境界威勢。再次，這個說法是了義（nītattha，究竟意義），那個說法是未了義（neyyattha，非究竟意義），乃至廣泛地闡述。這是真實諦（paramattha-sacca，勝義諦），那是世俗諦（sammuti-sacca，俗諦）。再次，這裡分別四種法，一、分別界（dhātu，元素），二、分別世（loka，世界），三、分別剎那（khaṇa，瞬間），四、分別次第（anupubbāna，順序）。那個只是分別次第。身見對於身見有幾種緣？回答說：『或者四種，或者三種，或者兩種，或者一種。』什麼是四種？身見次第生起身見，即緣於前生的身見。前生的身見，與後生的身見，構成四種緣，即因緣、次第緣、境界威勢。如同一身見剎那，后一次生起第二身見剎那。如果後生的身見，緣於前生的身見，前生的身見，與後生的身見構成四種緣，即因緣、次第緣、境界威勢。因緣，有兩種因，即相似因（sabhāga-hetu，同類因）和一切遍因（sabbattha-ga-hetu，一切處有因）。次第緣，後生的身見，在前身見之後生起。境界緣，後生的身見，即緣於前生的身見。因緣如種子法，次第緣如開道法，境界緣如執杖起法，威勢緣是不互相障礙的法。後生的身見，接受前生四緣的威勢，所以能夠行於世間，能夠取得果報，能夠……

【English Translation】 English version: His intention is to manifest his own view, even to explain it extensively. Someone asks: 'How many conditions are there for Sakkāya-ditthi (self-view, the wrong view of considering the five aggregates as self) in relation to Sakkāya-ditthi?' The answer is: 'Perhaps four, three, two, or one.' Someone asks: 'Why did that venerable one, in his treatise, ask this question: How many conditions are there for self-view in relation to self-view, and the answer is perhaps four, three, two, or one, just as in the ñāṇa-kkhaṇḍa (section on knowledge) it is asked how many conditions are there for dhamma-ñāṇa (knowledge of the Dhamma) in relation to dhamma-ñāṇa, and the answer is condition, sequence, object, and power?' The answer is: 'That was the intention of the author of the sutra,' and so on, extensively explained. Furthermore, in order to show two doors and two summaries, and so on, extensively explained. How many conditions are there for this self-view in relation to self-view? The answer is: 'Perhaps four, three, two, or one.' How many conditions are there for dhamma-ñāṇa in relation to dhamma-ñāṇa? The answer should also be the same, perhaps four, three, two, or one. How many conditions are there for that dhamma-ñāṇa in relation to dhamma-ñāṇa? The answer is condition, sequence, object, and power. Here, how many conditions are there for self-view in relation to self-view? The answer should also be the same, condition, sequence, object, and power. Furthermore, this teaching is nītattha (of definitive meaning), that teaching is neyyattha (of provisional meaning), and so on, extensively explained. This is paramattha-sacca (ultimate truth), that is sammuti-sacca (conventional truth). Furthermore, here four kinds of phenomena are distinguished: first, distinguishing elements (dhātu), second, distinguishing worlds (loka), third, distinguishing moments (khaṇa), fourth, distinguishing sequences (anupubbāna). That only distinguishes sequences. How many conditions are there for self-view in relation to self-view? The answer is: 'Perhaps four, three, two, or one.' What are the four? Self-view arises sequentially from self-view, that is, it is conditioned by the preceding self-view. The preceding self-view, in relation to the subsequent self-view, constitutes four conditions, namely condition, sequence, object, and power. Just as one moment of self-view, subsequently the second moment of self-view arises. If the subsequent self-view is conditioned by the preceding self-view, the preceding self-view, in relation to the subsequent self-view, constitutes four conditions, namely condition, sequence, object, and power. Condition (hetu), there are two kinds of conditions, namely similar condition (sabhāga-hetu) and all-pervading condition (sabbattha-ga-hetu). Sequence (anupubbāna), the subsequent self-view arises after the preceding self-view. Object (ārammaṇa), the subsequent self-view is conditioned by the preceding self-view. Condition is like the seed, sequence is like the path being cleared, object is like the act of picking up a staff, power (adhipati) is the phenomenon of non-obstruction. The subsequent self-view, receiving the power of the four conditions of the preceding self-view, is able to act in the world, is able to obtain results, is able to...

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有所作。能知境界。云何三。答曰。如身見次第生身見。不緣前身見。前生身見。於後身見。因次第威勢。無境界。如一身見剎那。次生第二身見剎那。後生身見雖不緣前生身見。或緣色陰。或緣受陰。或緣想陰。或緣識陰。除身見。或緣余行陰。前生身見。與後生身見作三緣。因次第威勢無境界。因緣者有二因。謂相似因。一切遍因。次第緣者。後生身見。次前身見後生。無境界。以不緣前身見故。因緣者。如種子法。次第緣者。如開導法。威勢緣者。是不障礙法。後生身見。受前身見三緣故。能行世。能取果。能有所。作能知緣。能知境界。復有三緣。如身見次第生不相似心。后還生身見。即緣前身見。前生身見。與後生身見。因境界威勢。無次第。如一身見剎那后。不生第二剎那。身見或生邊見。或生邪見。或生戒取。或生見取。或生疑。或生愛恚慢無明。或生善有漏不隱沒無記心。還生身見。即緣前生身見。前生身見。與後生身見。作三緣。謂因境界威勢無次第。以生不相似心故。境界緣者。以緣前身見故。後生身見。受前生身見三緣勢故。能行世。乃至廣說。云何二。如身見次第生不相似心。後生身見。不緣前身見。前生身見於後生身見。因緣威勢緣。無境界緣次第緣。如一身見剎那后。不生第二身見剎那

【現代漢語翻譯】 現代漢語譯本 有所作為。能夠知曉境界。是哪三種？回答是：例如『身見』（Sakkāya-ditthi, 認為五蘊為我）次第相續產生『身見』，但後生的『身見』不緣於前生的『身見』。前生的『身見』對於後生的『身見』，是因緣、次第緣、威勢緣，但沒有境界緣。例如一個『身見』的剎那之後，緊接著產生第二個『身見』的剎那，後生的『身見』雖然不緣於前生的『身見』，但或者緣於色陰（Rūpakkhandha, 色蘊），或者緣于受陰（Vedanākkhandha, 受蘊），或者緣于想陰（Saññākkhandha, 想蘊），或者緣于識陰（Viññāṇakkhandha, 識蘊），除了『身見』之外，或者緣于其餘的行陰（Saṅkhārakkhandha, 行蘊）。前生的『身見』，與後生的『身見』構成三種緣：因緣、次第緣、威勢緣，但沒有境界緣。因緣有兩種因，即相似因和一切遍因。次第緣是指後生的『身見』，在緊接著前生的『身見』之後產生，沒有境界緣，因為它不緣於前生的『身見』。因緣就像種子生長的規律，次第緣就像開導啓發的規律，威勢緣是不障礙的規律。後生的『身見』，接受前生的『身見』的三種緣的緣故，能夠行於世間，能夠取得果報，能夠有所作為，能夠知曉緣，能夠知曉境界。 又有三種緣。例如『身見』次第相續產生不相似的心，之後又還生『身見』，就緣於前生的『身見』。前生的『身見』，與後生的『身見』，是因緣、境界緣、威勢緣，但沒有次第緣。例如一個『身見』的剎那之後，不產生第二個剎那的『身見』，或者產生『邊見』（Antagāhika-ditthi, 執斷常等邊見），或者產生『邪見』（Micchā-ditthi, 錯誤的見解），或者產生『戒禁取』（Sīlabbataparāmāsa, 執非因計因），或者產生『見取』（Ditthupādāna, 固執己見），或者產生『疑』（Vicikicchā, 懷疑），或者產生愛、恚、慢、無明，或者產生善的有漏不隱沒無記心。之後又還生『身見』，就緣於前生的『身見』。前生的『身見』，與後生的『身見』，構成三種緣，即因緣、境界緣、威勢緣，但沒有次第緣，因為產生了不相似的心。境界緣是因為緣於前生的『身見』。後生的『身見』，接受前生的『身見』的三種緣的威勢的緣故，能夠行於世間，乃至廣說。 是哪兩種緣？例如『身見』次第相續產生不相似的心，之後產生『身見』，但不緣於前生的『身見』。前生的『身見』對於後生的『身見』，是因緣、威勢緣，但沒有境界緣和次第緣。例如一個『身見』的剎那之後，不產生第二個『身見』的剎那。

【English Translation】 English version There is action. Able to know the realm. What are the three? The answer is: For example, 『Sakkāya-ditthi』 (belief in self, personality belief) arises successively, but the subsequent 『Sakkāya-ditthi』 does not depend on the previous 『Sakkāya-ditthi』. The previous 『Sakkāya-ditthi』 for the subsequent 『Sakkāya-ditthi』 is a causal condition, an immediate condition, and a dominant condition, but there is no objective condition. For example, after one moment of 『Sakkāya-ditthi』, the second moment of 『Sakkāya-ditthi』 arises immediately. Although the subsequent 『Sakkāya-ditthi』 does not depend on the previous 『Sakkāya-ditthi』, it may depend on the Rūpakkhandha (aggregate of form), or the Vedanākkandha (aggregate of feeling), or the Saññākkandha (aggregate of perception), or the Viññāṇakkhandha (aggregate of consciousness), except for 『Sakkāya-ditthi』, or it may depend on the remaining Saṅkhārakkhandha (aggregate of mental formations). The previous 『Sakkāya-ditthi』 constitutes three conditions with the subsequent 『Sakkāya-ditthi』: causal condition, immediate condition, and dominant condition, but there is no objective condition. There are two causes for the causal condition, namely similar cause and all-pervading cause. The immediate condition refers to the subsequent 『Sakkāya-ditthi』, which arises immediately after the previous 『Sakkāya-ditthi』, without an objective condition, because it does not depend on the previous 『Sakkāya-ditthi』. The causal condition is like the law of seed growth, the immediate condition is like the law of guidance and enlightenment, and the dominant condition is the law of non-obstruction. The subsequent 『Sakkāya-ditthi』, receiving the three conditions of the previous 『Sakkāya-ditthi』, is able to act in the world, able to obtain results, able to act, able to know the conditions, and able to know the realm. There are also three conditions. For example, 『Sakkāya-ditthi』 successively produces dissimilar minds, and then 『Sakkāya-ditthi』 arises again, which depends on the previous 『Sakkāya-ditthi』. The previous 『Sakkāya-ditthi』 and the subsequent 『Sakkāya-ditthi』 are causal condition, objective condition, and dominant condition, but there is no immediate condition. For example, after one moment of 『Sakkāya-ditthi』, the second moment of 『Sakkāya-ditthi』 does not arise, or Antagāhika-ditthi (belief in extremes) arises, or Micchā-ditthi (wrong view) arises, or Sīlabbataparāmāsa (clinging to rites and rituals) arises, or Ditthupādāna (clinging to views) arises, or Vicikicchā (doubt) arises, or love, hatred, pride, ignorance, or wholesome defiled indeterminate consciousness arises. Then 『Sakkāya-ditthi』 arises again, which depends on the previous 『Sakkāya-ditthi』. The previous 『Sakkāya-ditthi』 and the subsequent 『Sakkāya-ditthi』 constitute three conditions, namely causal condition, objective condition, and dominant condition, but there is no immediate condition, because dissimilar minds have arisen. The objective condition is because it depends on the previous 『Sakkāya-ditthi』. The subsequent 『Sakkāya-ditthi』, receiving the power of the three conditions of the previous 『Sakkāya-ditthi』, is able to act in the world, and so on. What are the two conditions? For example, 『Sakkāya-ditthi』 successively produces dissimilar minds, and then 『Sakkāya-ditthi』 arises, but it does not depend on the previous 『Sakkāya-ditthi』. The previous 『Sakkāya-ditthi』 for the subsequent 『Sakkāya-ditthi』 is a causal condition and a dominant condition, but there is no objective condition or immediate condition. For example, after one moment of 『Sakkāya-ditthi』, the second moment of 『Sakkāya-ditthi』 does not arise.

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。或生邊見。乃至生善不隱沒無記心。還生身見。雖不緣前身見。或緣色陰。乃至識陰。除身見。亦緣余行。除前生身見。與後生身見。作二緣。謂因緣威勢緣。因緣者。有二因。謂相似因。一切遍因。威勢緣者。不障礙故。無境界緣。不緣前身見故。無次第緣。後生身見。不次前身見後生故。後生身見。受前身見二緣勢故。能行於世。廣說如上。云何一。後生身見。於前生身見。若緣者。境界緣威勢緣。若不緣者。一威勢緣。問曰。何故問一緣。而答二緣耶。答曰。諸師作論。或有先避過而後答。或有先答而後避過。先避過而後答者如此說。後生身見。於前生身見。若作境界境界威勢緣。是名避過。不作境界。一威勢緣。是名答。先答而後避過者。如一行品說。若前生不斷是系。是名答。若前不生。生者已斷。是不繫。是名避過。復有說者。此名是答不名避過。身見或有一緣。或有二緣。未來身見。於過去現在身見。若作境界境界威勢緣。若不作境界。一威勢緣。未來現在身見。於過去身見若作境界境界威勢緣。若不作境界。一威勢緣。若過去身見。緣未來現在身見故生。未來現在身見。於過去身見作二緣。謂境界威勢緣。若過去身見。不緣未來現在身見生者未來現在身見。於過去身見。作一威勢緣。問曰。如過去

【現代漢語翻譯】 現代漢語譯本 或者產生邊見（認為事物是斷滅的或永恒的極端觀點）。乃至產生善而不隱沒的無記心（非善非惡的心），還會產生身見（認為五蘊是『我』的錯誤觀念）。雖然不緣於之前的身見，或者緣於色陰（物質的集合），乃至識陰（意識的集合），除了身見，也緣于其餘的行（意志和心理活動），除了前生的身見，與後生的身見，構成兩種緣：即因緣和威勢緣。因緣，有兩種因：即相似因和一切遍因。威勢緣，是因為不障礙的緣故。沒有境界緣，因為不緣於之前的身見。沒有次第緣，因為後生的身見，不是在之前的身見之後立即產生。後生的身見，憑藉前生的身見的兩種緣的力量，才能在世間執行。詳細的解釋如上所述。如何是一種緣？後生的身見，對於前生的身見，如果緣取，則是境界緣和威勢緣；如果不緣取，則是一種威勢緣。問：為什麼問一種緣，卻回答兩種緣呢？答：諸位論師在著述時，有的先避免過失而後回答，有的先回答而後避免過失。先避免過失而後回答是這樣說的：後生的身見，對於前生的身見，如果作為境界，則是境界緣和威勢緣，這是名為避免過失；不作為境界，是一種威勢緣，這是名為回答。先回答而後避免過失，如《一行品》所說：如果前生沒有斷，是繫縛，這是名為回答；如果前生沒有生，生者已經斷滅，是不繫縛，這是名為避免過失。還有一種說法：這名為回答，不名為避免過失。身見或者有一種緣，或者有兩種緣。未來的身見，對於過去和現在的身見，如果作為境界，則是境界緣和威勢緣；如果不作為境界，則是一種威勢緣。未來和現在的身見，對於過去的身見，如果作為境界，則是境界緣和威勢緣；如果不作為境界，則是一種威勢緣。如果過去的身見，因為緣于未來和現在的身見而生，未來和現在的身見，對於過去的身見構成兩種緣：即境界緣和威勢緣。如果過去的身見，不緣于未來和現在的身見而生，未來和現在的身見，對於過去的身見，構成一種威勢緣。問：例如過去的

【English Translation】 English version Or arise to extreme views (thinking things are either completely annihilated or eternally existent). Even to the point of generating wholesome non-obscured indeterminate mind, there will still arise self-view (the mistaken notion that the five aggregates are 'I'). Although not conditioned by the previous self-view, it may be conditioned by the form aggregate (collection of matter), and even the consciousness aggregate (collection of consciousness). Apart from self-view, it is also conditioned by the remaining formations (volition and mental activities), apart from the previous self-view, and with the subsequent self-view, constitutes two conditions: namely, the causal condition and the dominant condition. The causal condition has two causes: namely, the similar cause and the all-pervasive cause. The dominant condition is because of non-obstruction. There is no object condition, because it is not conditioned by the previous self-view. There is no immediate condition, because the subsequent self-view does not arise immediately after the previous self-view. The subsequent self-view, relying on the power of the two conditions of the previous self-view, is able to function in the world. The detailed explanation is as described above. How is it one condition? The subsequent self-view, in relation to the previous self-view, if it is conditioned, then it is the object condition and the dominant condition; if it is not conditioned, then it is one dominant condition. Question: Why ask about one condition, but answer with two conditions? Answer: The various masters, when writing treatises, some first avoid faults and then answer, and some first answer and then avoid faults. Avoiding faults first and then answering is said in this way: the subsequent self-view, in relation to the previous self-view, if it acts as an object, then it is the object condition and the dominant condition, this is called avoiding faults; if it does not act as an object, it is one dominant condition, this is called answering. Answering first and then avoiding faults, as said in the 'One Practice' chapter: if the previous life is not cut off, it is bondage, this is called answering; if the previous life is not born, the one who is born is already cut off, it is not bondage, this is called avoiding faults. There is another saying: this is called answering, not called avoiding faults. Self-view either has one condition, or has two conditions. The future self-view, in relation to the past and present self-view, if it acts as an object, then it is the object condition and the dominant condition; if it does not act as an object, then it is one dominant condition. The future and present self-view, in relation to the past self-view, if it acts as an object, then it is the object condition and the dominant condition; if it does not act as an object, then it is one dominant condition. If the past self-view, because it is conditioned by the future and present self-view, arises, the future and present self-view, in relation to the past self-view, constitutes two conditions: namely, the object condition and the dominant condition. If the past self-view, does not arise because it is conditioned by the future and present self-view, the future and present self-view, in relation to the past self-view, constitutes one dominant condition. Question: For example, the past

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身見。所作已竟。更無所能。何故作是說。若緣作境界威勢緣。若不緣一威勢緣耶。答曰。過去身見。在現在世時。緣未來身見。緣已滅墮過去。雖滅墮過去。更無所作。即以前所作而說。欲界身見於色界身見。一威勢緣。無因緣。所以者何。以地以界。因各異故。無次第緣。所以者何。無染污心命終。生上地者。無境界緣。所以者何。無緣下煩惱故。有威勢緣。不相障礙故。色界身見。于欲界身見。若作次第。次第威勢緣。若不作次第。一威勢緣。住色界身見俱心命終。以欲界身見俱心。令生相續色界身見。于欲界身見作二緣。謂次第緣威勢緣。次第緣者。以欲界身見。次色界身見後生故。威勢緣者以不相障礙故。無因緣。所以者何。以地以界。因各異故。無境界緣。以身見不緣他界故。若色界中。不住身見。俱心命終。以欲界身見俱心令生相續者。色界身見。于欲界身見。一威勢緣。無次第緣。有威勢緣。如上說。欲界身見。于無色界身見。一威勢緣。無色界身見。于欲界身見。若作次第。次第威勢緣。若不作次第。一威勢緣。廣說如上。色界身見。于無色界身見。一威勢緣。無色界身見。於色界身見。若作次第。有次第威勢緣。若不作次第。一威勢緣。廣說如上。如身見於身見。身見於不一切遍。不一切遍於不

【現代漢語翻譯】 現代漢語譯本： 『身見』（Sakkāya-diṭṭhi，認為五蘊為我）說：『所作已竟，更無所能』，這是什麼緣故？是緣于『作境界威勢緣』，還是不緣于『一威勢緣』呢？ 回答說：過去的『身見』，在現在世時，緣于未來的『身見』，緣于已經滅去墮入過去的。雖然滅去墮入過去，但更無所作，即以前所作而說。欲界的『身見』對於『身見』，是一種『威勢緣』，沒有『因緣』。為什麼呢？因為地和界，因各不相同。沒有『次第緣』。為什麼呢？因為沒有染污心命終，生於上地的人，沒有『境界緣』。為什麼呢？因為不緣于地獄的煩惱。有『威勢緣』，因為不互相障礙。 『身見』對於欲界的『身見』，如果作為次第，是『次第威勢緣』，如果不作為次第，是一種『威勢緣』。住在『身見』俱生的心命終，以欲界的『身見』俱生的心，令生相續。『身見』對於欲界的『身見』，作為兩種緣，即『次第緣』和『威勢緣』。『次第緣』是因為欲界的『身見』，在『身見』之後生起。『威勢緣』是因為不互相障礙。沒有『因緣』。為什麼呢？因為地和界，因各不相同。沒有『境界緣』，因為『身見』不緣于其他界。 如果在中，不住于『身見』，俱生的心命終，以欲界的『身見』俱生的心令生相續，『身見』對於欲界的『身見』，是一種『威勢緣』，沒有『次第緣』。有『威勢緣』，如上所說。欲界的『身見』，對於無『身見』，是一種『威勢緣』。無『身見』對於欲界的『身見』，如果作為次第，是『次第威勢緣』，如果不作為次第，是一種『威勢緣』。廣說如上。『身見』對於無『身見』，是一種『威勢緣』。無『身見』對於**『身見』，如果作為次第，有『次第威勢緣』，如果不作為次第，是一種『威勢緣』。廣說如上。如『身見』對於『身見』，『身見』對於不一切遍，不一切遍對於不……

【English Translation】 English version: 『Sakkāya-diṭṭhi』 (belief in self, viewing the five aggregates as self) says: 『What has been done is completed, there is nothing more to be done.』 What is the reason for this? Is it conditioned by 『arising-object-dominance condition』 or is it not conditioned by 『one dominance condition』? The answer is: The past 『Sakkāya-diṭṭhi』, in the present world, is conditioned by the future 『Sakkāya-diṭṭhi』, conditioned by what has ceased and fallen into the past. Although it has ceased and fallen into the past, there is nothing more to be done, that is, it is spoken of based on what was done before. 『Sakkāya-diṭṭhi』 of the desire realm, in relation to 『Sakkāya-diṭṭhi』, is a 『dominance condition』, without a 『causal condition』. Why? Because the grounds and realms, the causes are different. There is no 『contiguity condition』. Why? Because one who dies without defiled mind and is born in a higher realm, there is no 『object condition』. Why? Because it does not condition lower defilements. There is a 『dominance condition』, because they do not obstruct each other. 『Sakkāya-diṭṭhi』 in relation to 『Sakkāya-diṭṭhi』 of the desire realm, if considered in sequence, is a 『contiguity-dominance condition』, if not considered in sequence, it is a 『dominance condition』. One who dwells in 『Sakkāya-diṭṭhi』 with co-arisen mind dies, with the mind co-arisen with 『Sakkāya-diṭṭhi』 of the desire realm, causing the continuation of arising. 『Sakkāya-diṭṭhi』 in relation to 『Sakkāya-diṭṭhi』 of the desire realm, acts as two conditions, namely 『contiguity condition』 and 『dominance condition』. 『Contiguity condition』 is because 『Sakkāya-diṭṭhi』 of the desire realm arises after 『Sakkāya-diṭṭhi』. 『Dominance condition』 is because they do not obstruct each other. There is no 『causal condition』. Why? Because the grounds and realms, the causes are different. There is no 『object condition』, because 『Sakkāya-diṭṭhi』 does not condition other realms. If in , one does not dwell in 『Sakkāya-diṭṭhi』, with co-arisen mind dies, with the mind co-arisen with 『Sakkāya-diṭṭhi』 of the desire realm causing the continuation of arising, 『Sakkāya-diṭṭhi』 in relation to 『Sakkāya-diṭṭhi』 of the desire realm, is a 『dominance condition』, without a 『contiguity condition』. There is a 『dominance condition』, as mentioned above. 『Sakkāya-diṭṭhi』 of the desire realm, in relation to non-『Sakkāya-diṭṭhi』, is a 『dominance condition』. Non-『Sakkāya-diṭṭhi』 in relation to 『Sakkāya-diṭṭhi』 of the desire realm, if considered in sequence, is a 『contiguity-dominance condition』, if not considered in sequence, it is a 『dominance condition』. As explained above. 『Sakkāya-diṭṭhi』 in relation to non-『Sakkāya-diṭṭhi』, is a 『dominance condition』. Non-『Sakkāya-diṭṭhi』 in relation to **『Sakkāya-diṭṭhi』, if considered in sequence, there is a 『contiguity-dominance condition』, if not considered in sequence, it is a 『dominance condition』. As explained above. Just as 『Sakkāya-diṭṭhi』 in relation to 『Sakkāya-diṭṭhi』, 『Sakkāya-diṭṭhi』 in relation to not-all-pervasive, not-all-pervasive in relation to not...

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一切遍。不一切遍於一切遍。不一切遍於一切遍者。下於上。上于下。所以者何。此中說他界緣一切遍是一切遍。總而言之。使有十種。謂五見疑愛恚慢無明。此十使。五是一切遍。五非一切遍。五是一切遍者。謂邪見見取戒取疑無明。五非一切遍者。謂身見邊見愛恚慢。此文說他界緣一切遍。身見邊見。在不一切遍中。如身見於身見如是。身見於不一切遍者。如身見於邊見於愛于恚于慢。是名身見於不一切遍。不一切遍於不一切遍者。如邊見於邊見於愛于恚于慢于身見。愛于愛。于恚于慢于邊見於身見。于恚于慢于愛于身見於邊見。慢于慢于身見於邊見於愛于恚。是名不一切遍於不一切遍。不一切遍於一切遍者。如身見於邪見於見取于戒取于疑于無明。如身見。邊見愛恚慢說亦如是。是名不一切遍於一切遍。身見於戒取有幾緣耶。答曰。或四三二一。云何四。如身見次第生戒取。即緣身見。前生身見。於後生戒取。因次第境界威勢緣。如一身見剎那后。次第生戒取剎那。若後生戒取。緣前身見者。前生身見。於後生戒取作四緣。謂因次第境界威勢緣。因緣者有二因。謂相似因。一切遍因。次第緣者。戒取次身見後生故。境界緣者。後生戒取。緣前身見故生。因緣者如種子法。乃至威勢緣。是不相障礙法。後生戒取。

【現代漢語翻譯】 現代漢語譯本 一切遍（Sarvatraga，指普遍存在）。非一切遍（Asarvatraga，指非普遍存在）於一切遍。非一切遍於一切遍者，下於上，上于下。所以者何？此中說他界緣一切遍是一切遍。總而言之，使（Anusaya，煩惱的潛在傾向）有十種，謂五見（五種錯誤的見解）：邪見（Sakkaya-ditthi，認為身體是真實存在的錯誤見解）、見取（Ditthupadana，執著于自己的見解）、戒取（Silabbatupadana，執著于錯誤的戒律）、疑（Vicikiccha，懷疑）、無明（Avijja，無知）。此十使，五是一切遍，五非一切遍。五是一切遍者，謂邪見、見取、戒取、疑、無明。五非一切遍者，謂身見（Sakkaya-ditthi，認為身體是真實存在的錯誤見解）、邊見（Antagrahaditthi，認為事物是斷滅或永恒的錯誤見解）、愛（Tanha，貪愛）、恚（Dosa，嗔恨）、慢（Mana，傲慢）。此文說他界緣一切遍。身見、邊見，在不一切遍中。如身見於身見如是。身見於不一切遍者，如身見於邊見、于愛、于恚、于慢，是名身見於不一切遍。不一切遍於不一切遍者，如邊見於邊見、于愛、于恚、于慢、于身見。愛于愛、于恚、于慢、于邊見、于身見。于恚于慢、于愛、于身見、于邊見。慢于慢、于身見、于邊見、于愛、于恚，是名不一切遍於不一切遍。不一切遍於一切遍者，如身見於邪見、于見取、于戒取、于疑、于無明。如身見，邊見、愛、恚、慢說亦如是，是名不一切遍於一切遍。身見於戒取有幾緣耶？答曰：或四、三、二、一。云何四？如身見次第生戒取，即緣身見。前生身見，於後生戒取，因次第境界威勢緣。如一身見剎那后，次第生戒取剎那。若後生戒取，緣前身見者，前生身見，於後生戒取作四緣，謂因、次第、境界、威勢緣。因緣者有二因，謂相似因、一切遍因。次第緣者，戒取次身見後生故。境界緣者，後生戒取，緣前身見故生。因緣者如種子法，乃至威勢緣，是不相障礙法。後生戒取。

【English Translation】 English version Sarvatraga (All-pervading). Not Sarvatraga in Sarvatraga. Not Sarvatraga in Sarvatraga, lower in relation to higher, higher in relation to lower. Why is that? Here it is said that the other realm, conditioned by all-pervading, is all-pervading. In summary, there are ten Anusayas (latent tendencies): namely, the five Ditthis (wrong views), doubt, attachment, aversion, conceit, and ignorance. Of these ten Anusayas, five are all-pervading, and five are not all-pervading. The five that are all-pervading are: Sakkaya-ditthi (self-view), Ditthupadana (clinging to views), Silabbatupadana (clinging to rituals), Vicikiccha (doubt), and Avijja (ignorance). The five that are not all-pervading are: Sakkaya-ditthi (self-view), Antagrahaditthi (view of extremes), Tanha (craving), Dosa (aversion), and Mana (conceit). This text speaks of the other realm conditioned by all-pervading. Self-view and view of extremes are among the not all-pervading. As self-view is in self-view, so it is. Self-view in the not all-pervading, such as self-view in view of extremes, in attachment, in aversion, in conceit, is called self-view in the not all-pervading. Not all-pervading in not all-pervading, such as view of extremes in view of extremes, in attachment, in aversion, in conceit, in self-view. Attachment in attachment, in aversion, in conceit, in view of extremes, in self-view. In aversion, in conceit, in attachment, in self-view, in view of extremes. Conceit in conceit, in self-view, in view of extremes, in attachment, in aversion, is called not all-pervading in not all-pervading. Not all-pervading in all-pervading, such as self-view in wrong view, in clinging to views, in clinging to rituals, in doubt, in ignorance. As with self-view, so it is said of view of extremes, attachment, aversion, and conceit. This is called not all-pervading in all-pervading. How many conditions are there for self-view in clinging to rituals? The answer is: perhaps four, three, two, or one. How four? As self-view arises successively with clinging to rituals, it is conditioned by self-view. The previously arisen self-view, in relation to the subsequently arisen clinging to rituals, is a condition by way of cause, succession, object, and potency. As one moment of self-view is followed successively by a moment of clinging to rituals. If the subsequently arisen clinging to rituals is conditioned by the previously arisen self-view, the previously arisen self-view is a condition for the subsequently arisen clinging to rituals by way of four conditions: namely, cause, succession, object, and potency. The causal condition has two causes: namely, similar cause and all-pervading cause. The successive condition is because clinging to rituals arises after self-view. The objective condition is because the subsequently arisen clinging to rituals arises conditioned by the previously arisen self-view. The causal condition is like the seed principle, and the potency condition is the principle of non-obstruction. The subsequently arisen clinging to rituals.

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受前身見。四緣勢故。能行世。廣說如上。云何三。答曰。如身見次第生戒取。不緣身見。前生身見。於後生戒取。因次第威勢緣。無境界緣。如一身見剎那后。次第生戒取剎那。戒取雖不緣身見。或緣色陰。乃至識陰。或緣陰身見余行陰。前生身見。於後生戒取有三緣。無境界緣。因緣者有二因。謂相似因。一切遍因。次第緣者。後生戒取。次前生身見後生故。威勢緣者。不相障礙故。無境界緣。後生戒取。不緣前身見故。後生戒取。受前生身見。三緣勢故。能行世。廣說如上。復有三緣二緣一緣。廣說如身見。欲界身見。於色界戒取。一威勢緣。廣說如上。色界身見。于欲界戒取。若作次第。不作境界。有次第威勢緣。如住色界身見。俱心命終。欲界戒取。俱心令生相續。欲界戒取。不緣色界身見。色界身見。于欲界戒取。有次第威勢緣。若作境界。不作次第。有境界威勢緣。若不住色界身見。俱心命終。欲界戒取。俱心令生相續。即緣色界身見。色界身見。于欲界戒取。有二緣。謂境界威勢緣。若作次第境界威勢緣者。則有次第境界威勢緣。如住色界身見。俱心命終欲界戒取。俱心令生相續。欲界戒取。即緣色界身見。色界身見。于欲界戒取。有三緣。謂次第境界威勢緣。次第緣者。欲界戒取。次色界身見後生

【現代漢語翻譯】 現代漢語譯本 受前身見（Sakkāya-ditthi，身見）。由於四種緣的力量，它能夠在世間執行。詳細的解釋如上所述。什麼是三種緣？回答是：如身見（Sakkāya-ditthi，身見）次第產生戒取（Sīlabbataparāmāsa，戒禁取見），不緣身見。前生的身見，對於後生的戒取，有次第威勢緣，沒有境界緣。如一個身見的剎那之後，次第產生戒取的剎那。戒取雖然不緣身見，或者緣色陰，乃至識陰，或者緣陰身見余行陰。前生的身見，對於後生的戒取有三種緣，沒有境界緣。因緣有兩種因，即相似因和一切遍因。次第緣是說，後生的戒取，在次前生的身見后產生。威勢緣是說，不互相障礙。沒有境界緣是說，後生的戒取，不緣前生的身見。後生的戒取，受前生身見的三種緣的力量，能夠在世間執行。詳細的解釋如上所述。還有三種緣、兩種緣、一種緣。詳細的解釋如身見。欲界的身見，對於戒取，有一種威勢緣。詳細的解釋如上所述。 身見，對於欲界的戒取，如果作為次第，不作為境界，有次第威勢緣。如住在身見，同時心命終，欲界的戒取，同時心令生相續。欲界的戒取，不緣身見。身見，對於欲界的戒取，有次第威勢緣。如果作為境界，不作為次第，有境界威勢緣。如果不住在身見，同時心命終，欲界的戒取，同時心令生相續。即緣身見。身見，對於欲界的戒取，有兩種緣，即境界威勢緣。如果作為次第境界威勢緣，則有次第境界威勢緣。如住在身見，同時心命終，欲界的戒取，同時心令生相續。欲界的戒取，即緣身見。身見，對於欲界的戒取，有三種緣，即次第境界威勢緣。次第緣是說，欲界的戒取，在身見后產生。

【English Translation】 English version It is influenced by the prior Sakkāya-ditthi (身見, view of self). Due to the power of the four conditions, it can function in the world. The detailed explanation is as above. What are the three conditions? The answer is: Just as Sakkāya-ditthi (身見, view of self) sequentially arises Sīlabbataparāmāsa (戒禁取見, adherence to rites and rituals), not conditioned by Sakkāya-ditthi. The prior Sakkāya-ditthi, for the subsequent Sīlabbataparāmāsa, has sequential dominance condition, without object condition. For example, after a moment of Sakkāya-ditthi, a moment of Sīlabbataparāmāsa sequentially arises. Although Sīlabbataparāmāsa is not conditioned by Sakkāya-ditthi, it may be conditioned by the Rūpa-khandha (色陰, form aggregate), or even the Viññāṇa-khandha (識陰, consciousness aggregate), or conditioned by the remaining Saṅkhāra-khandha (行陰, mental formations aggregate) of the aggregate Sakkāya-ditthi. The prior Sakkāya-ditthi, for the subsequent Sīlabbataparāmāsa, has three conditions, without object condition. The causal condition has two causes, namely similar cause and all-pervading cause. The sequential condition means that the subsequent Sīlabbataparāmāsa arises after the immediately preceding Sakkāya-ditthi. The dominance condition means that they do not obstruct each other. The absence of object condition means that the subsequent Sīlabbataparāmāsa is not conditioned by the prior Sakkāya-ditthi. The subsequent Sīlabbataparāmāsa, influenced by the three conditions of the prior Sakkāya-ditthi, can function in the world. The detailed explanation is as above. There are also three conditions, two conditions, and one condition. The detailed explanation is as for Sakkāya-ditthi. Sakkāya-ditthi in the desire realm, for Sīlabbataparāmāsa, has one dominance condition. The detailed explanation is as above. Sakkāya-ditthi, for Sīlabbataparāmāsa in the desire realm, if it acts sequentially, not as an object, has sequential dominance condition. For example, abiding in Sakkāya-ditthi, simultaneously with the end of mind and life, Sīlabbataparāmāsa in the desire realm, simultaneously with the mind, causes continuous arising. Sīlabbataparāmāsa in the desire realm, is not conditioned by Sakkāya-ditthi. Sakkāya-ditthi, for Sīlabbataparāmāsa in the desire realm, has sequential dominance condition. If it acts as an object, not sequentially, has object dominance condition. If not abiding in Sakkāya-ditthi, simultaneously with the end of mind and life, Sīlabbataparāmāsa in the desire realm, simultaneously with the mind, causes continuous arising. It is conditioned by Sakkāya-ditthi. Sakkāya-ditthi, for Sīlabbataparāmāsa in the desire realm, has two conditions, namely object dominance condition. If it acts as sequential object dominance condition, then there is sequential object dominance condition. For example, abiding in Sakkāya-ditthi, simultaneously with the end of mind and life, Sīlabbataparāmāsa in the desire realm, simultaneously with the mind, causes continuous arising. Sīlabbataparāmāsa in the desire realm, is conditioned by Sakkāya-ditthi. Sakkāya-ditthi, for Sīlabbataparāmāsa in the desire realm, has three conditions, namely sequential object dominance condition. The sequential condition means that Sīlabbataparāmāsa in the desire realm, arises after Sakkāya-ditthi.

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。境界緣者。欲界戒取。緣色界身見故生。威勢緣者。不相障礙故。無因緣。以界以地。因各異故。若不作次第緣。不作境界緣。一威勢緣。若不住色界身見。俱心命終欲界戒取。俱心令生相續。不緣色界身見故生。色界身見。于欲界戒取。一威勢緣。無因緣。以界以地。因各異故。無次第緣。以不次色界身見後生故。無境界緣以不緣色界身見故。以不相障礙故。一威勢緣。欲界身見。于無色界戒取。一威勢緣。無色界身見。于欲界戒取。廣說如上。色界身見。于無色界戒取。廣說如上。無色界身見。於色界戒取。廣說如上。如身見於戒取。于邪見於見取于疑于無明。說亦如是。是名身見於一切遍。一切遍於一切遍者。如邪見於邪見。于見取于戒取于疑于無明。見取于見取于戒取于疑于無明於邪見。戒取于戒。取于疑于無明於邪見於見取。疑于疑于無明於邪見於見取于戒取。無明於無明於邪見於見取于戒取于疑。是名一切遍於一切遍。不一切遍於一切遍者。如身見於戒取。于邪見於見取于疑于無明亦如是。如身見。邊見愛恚慢說亦如是。是名不一切遍於一切遍。若問諸法攝。應以入觀察。若問智。應以諦觀察。若問識。應以界觀察。若問煩惱。應以種觀察。若如是觀察。則法體相。易知易見。此中問煩惱。應以種觀察

【現代漢語翻譯】 現代漢語譯本 境界緣：欲界的戒禁取見（Śīlabbataparāmarsa，執著于不正確的戒律和苦行），因為緣于身見（Satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的「我」）而生起。威勢緣：因為彼此不互相障礙。沒有因緣，因為界（Dhātu，構成要素）和地（Bhūmi，存在層面）以及因各不相同。如果不作為次第緣，不作為境界緣，則只有威勢緣。如果不住于身見，俱心（同一剎那的心）命終，欲界的戒禁取見，俱心令其相續生起，因為不緣于身見而生起。身見對於欲界的戒禁取見，只有威勢緣。沒有因緣，因為界和地以及因各不相同。沒有次第緣，因為不是緊隨身見之後生起。沒有境界緣，因為不緣于身見。因為不互相障礙，所以只有威勢緣。欲界的身見，對於無（沒有）戒禁取見，只有威勢緣。沒有身見，對於欲界的戒禁取見，詳細的解說如上所述。身見，對於無戒禁取見，詳細的解說如上所述。沒有身見，對於戒禁取見，詳細的解說如上所述。如同身見對於戒禁取見一樣，對於邪見（Mithyā-dṛṣṭi，錯誤的見解），對於見取見（Dṛṣṭi-parāmarśa，執著于自己的見解），對於疑（Vicikitsa，懷疑），對於無明（Avidyā，對真理的無知），也應如此解說。這稱為身見對於一切遍（Sarvatraga，隨一切而生）。一切遍對於一切遍：如同邪見對於邪見，對於見取見，對於戒禁取見，對於疑，對於無明。見取見對於見取見，對於戒禁取見，對於疑，對於無明，對於邪見。戒禁取見對於戒禁取見，對於疑，對於無明，對於邪見，對於見取見。疑對於疑，對於無明，對於邪見，對於見取見，對於戒禁取見。無明對於無明，對於邪見，對於見取見，對於戒禁取見，對於疑。這稱為一切遍對於一切遍。不一切遍對於一切遍：如同身見對於戒禁取見，對於邪見，對於見取見，對於疑，對於無明，也應如此解說。如同身見，邊見（Antagrahadṛṣṭi，認為事物是斷滅或永恒的極端見解），愛（Raga，貪愛），恚（Dosa，嗔恨），慢（Mana，傲慢），也應如此解說。這稱為不一切遍對於一切遍。如果問諸法（Dharma，事物）的攝（集合），應該以入（Ayatana，處）來觀察。如果問智（Jnana，智慧），應該以諦（Satya，真理）來觀察。如果問識（Vijnana，意識），應該以界來觀察。如果問煩惱（Klesha，煩惱），應該以種（Hetu，原因）來觀察。如果這樣觀察，那麼法的體相，就容易知道和看見。這裡問煩惱，應該以種來觀察。

【English Translation】 English version Conditioned by object: Śīlabbataparāmarsa (clinging to rules and rituals) of the desire realm arises because of Satkāya-dṛṣṭi (belief in a self). Conditioned by power: Because they do not obstruct each other. There is no causal condition because the Dhātu (elements), Bhūmi (planes), and causes are different. If not as a sequential condition, not as an objective condition, then only a power condition. If not abiding in Satkāya-dṛṣṭi, the co-arising mind dies, Śīlabbataparāmarsa of the desire realm, the co-arising mind causes it to arise continuously, arising because it does not condition Satkāya-dṛṣṭi. Satkāya-dṛṣṭi to Śīlabbataparāmarsa of the desire realm, only a power condition. There is no causal condition because the Dhātu, Bhūmi, and causes are different. There is no sequential condition because it does not arise after Satkāya-dṛṣṭi. There is no objective condition because it does not condition Satkāya-dṛṣṭi. Because they do not obstruct each other, only a power condition. Satkāya-dṛṣṭi of the desire realm, to no Śīlabbataparāmarsa, only a power condition. No Satkāya-dṛṣṭi, to Śīlabbataparāmarsa of the desire realm, the detailed explanation is as above. Satkāya-dṛṣṭi, to no Śīlabbataparāmarsa, the detailed explanation is as above. No Satkāya-dṛṣṭi, to Śīlabbataparāmarsa, the detailed explanation is as above. Just as Satkāya-dṛṣṭi to Śīlabbataparāmarsa, to Mithyā-dṛṣṭi (wrong view), to Dṛṣṭi-parāmarśa (clinging to views), to Vicikitsa (doubt), to Avidyā (ignorance), it should also be explained in this way. This is called Satkāya-dṛṣṭi to all Sarvatraga (omnipresent). All Sarvatraga to all Sarvatraga: Just as Mithyā-dṛṣṭi to Mithyā-dṛṣṭi, to Dṛṣṭi-parāmarśa, to Śīlabbataparāmarsa, to Vicikitsa, to Avidyā. Dṛṣṭi-parāmarśa to Dṛṣṭi-parāmarśa, to Śīlabbataparāmarsa, to Vicikitsa, to Avidyā, to Mithyā-dṛṣṭi. Śīlabbataparāmarsa to Śīlabbataparāmarsa, to Vicikitsa, to Avidyā, to Mithyā-dṛṣṭi, to Dṛṣṭi-parāmarśa. Vicikitsa to Vicikitsa, to Avidyā, to Mithyā-dṛṣṭi, to Dṛṣṭi-parāmarśa, to Śīlabbataparāmarsa. Avidyā to Avidyā, to Mithyā-dṛṣṭi, to Dṛṣṭi-parāmarśa, to Śīlabbataparāmarsa, to Vicikitsa. This is called all Sarvatraga to all Sarvatraga. Not all Sarvatraga to all Sarvatraga: Just as Satkāya-dṛṣṭi to Śīlabbataparāmarsa, to Mithyā-dṛṣṭi, to Dṛṣṭi-parāmarśa, to Vicikitsa, to Avidyā, it should also be explained in this way. Just as Satkāya-dṛṣṭi, Antagrahadṛṣṭi (extreme views), Raga (attachment), Dosa (aversion), Mana (conceit), it should also be explained in this way. This is called not all Sarvatraga to all Sarvatraga. If asked about the collection of Dharmas (things), it should be observed with Ayatana (sense bases). If asked about Jnana (wisdom), it should be observed with Satya (truths). If asked about Vijnana (consciousness), it should be observed with Dhātu (elements). If asked about Klesha (afflictions), it should be observed with Hetu (causes). If observed in this way, then the substance and characteristics of the Dharma will be easy to know and see. Here, if asked about Klesha, it should be observed with Hetu.

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。法有五種。見苦斷種。乃至修道斷種。見苦所斷有二種。一一切遍。二不一切遍。見集所斷亦如是見滅所斷有二種。一緣有漏。二緣無漏。見道所斷亦如是。修道所斷非一切遍。見苦所斷一切遍。于見苦所斷一切遍。因次第境界威勢緣。因緣者。有四因。謂相應因。共生因。相似因。一切遍因。次第緣者。見苦所斷一切遍。次第生見苦所斷一切遍。境界緣者。見苦所斷一切遍。即緣見苦所斷一切遍。威勢緣者。不相障礙故。見苦所斷一切遍。于見苦所斷。不一切遍。因次第境界威勢緣。因緣者。有二因。謂相似因。一切遍因。次第緣者。見苦所斷一切遍。次第生見苦所斷不一切遍。境界緣者。見苦所斷不一切遍。緣見苦所斷一切遍。威勢緣者。不相障礙故。見苦所斷一切遍。于見集所斷一切遍。因次第境界威勢緣。因緣者一因。謂一切遍因。次第緣者。見苦所斷一切遍。次第生見集所斷一切遍。境界緣者。見集所斷一切遍。緣見苦所斷一切遍。威勢緣者。不相障礙故。見苦所斷一切遍。于見集所斷不一切遍。見滅所斷見道所斷修道所斷。因次第威勢緣。無境界緣。因緣者一因。謂一切遍因。次第緣者。見苦所斷一切遍。次第生彼諸使。境界緣者。彼諸使。緣于自種。不緣他種。威勢緣者。不相障礙故。見苦所斷不一

【現代漢語翻譯】 現代漢語譯本：法有五種：見苦斷種（通過觀察痛苦來斷除煩惱的種子），乃至修道斷種（通過修行正道來斷除煩惱的種子）。見苦所斷（通過觀察痛苦所要斷除的煩惱）有兩種：一、一切遍（普遍存在的煩惱），二、不一切遍（非普遍存在的煩惱）。見集所斷（通過觀察煩惱的集起來斷除的煩惱）也是如此。見滅所斷（通過觀察寂滅來斷除的煩惱）有兩種：一、緣有漏（以有漏法為緣的煩惱），二、緣無漏（以無漏法為緣的煩惱）。見道所斷（通過觀察正道來斷除的煩惱）也是如此。修道所斷（通過修行正道所斷除的煩惱）並非一切遍。見苦所斷（通過觀察痛苦所要斷除的煩惱）是一切遍。對於見苦所斷的一切遍，有因、次第、境界、威勢四種緣。因緣方面，有四種因：相應因（相互關聯的因），共生因（共同產生的因），相似因（相似的因），一切遍因（普遍存在的因）。次第緣方面，見苦所斷的一切遍，次第產生見苦所斷的一切遍。境界緣方面，見苦所斷的一切遍，即緣見苦所斷的一切遍。威勢緣方面，因為不互相障礙，所以見苦所斷的一切遍，對於見苦所斷的不一切遍，有因、次第、境界、威勢四種緣。因緣方面，有兩種因：相似因（相似的因），一切遍因（普遍存在的因）。次第緣方面，見苦所斷的一切遍，次第產生見苦所斷的不一切遍。境界緣方面，見苦所斷的不一切遍，緣見苦所斷的一切遍。威勢緣方面，因為不互相障礙，所以見苦所斷的一切遍，對於見集所斷的一切遍，有因、次第、境界、威勢四種緣。因緣方面，有一種因：一切遍因（普遍存在的因）。次第緣方面，見苦所斷的一切遍，次第產生見集所斷的一切遍。境界緣方面，見集所斷的一切遍，緣見苦所斷的一切遍。威勢緣方面，因為不互相障礙，所以見苦所斷的一切遍，對於見集所斷的不一切遍，見滅所斷，見道所斷，修道所斷，有因、次第、威勢三種緣，沒有境界緣。因緣方面，有一種因：一切遍因（普遍存在的因）。次第緣方面，見苦所斷的一切遍，次第產生那些煩惱。境界緣方面，那些煩惱，緣于自身的種子，不緣于其他的種子。威勢緣方面，因為不互相障礙，所以見苦所斷的不一切遍

【English Translation】 English version: There are five types of Dharma: severing seeds by seeing suffering (見苦斷種), up to severing seeds by cultivating the path (修道斷種). There are two types of what is severed by seeing suffering (見苦所斷): 1. all-pervasive (一切遍), 2. not all-pervasive (不一切遍). It is the same for what is severed by seeing origination (見集所斷). There are two types of what is severed by seeing cessation (見滅所斷): 1. conditioned by defilements (緣有漏), 2. conditioned by non-defilements (緣無漏). It is the same for what is severed by seeing the path (見道所斷). What is severed by cultivating the path (修道所斷) is not all-pervasive. What is severed by seeing suffering (見苦所斷) is all-pervasive. Regarding what is severed by seeing suffering that is all-pervasive, there are four conditions: cause, sequence, object, and power. In terms of the cause condition, there are four causes: the associated cause (相應因), the co-arising cause (共生因), the similar cause (相似因), and the all-pervasive cause (一切遍因). In terms of the sequence condition, what is severed by seeing suffering that is all-pervasive sequentially arises from what is severed by seeing suffering that is all-pervasive. In terms of the object condition, what is severed by seeing suffering that is all-pervasive conditions what is severed by seeing suffering that is all-pervasive. In terms of the power condition, because they do not obstruct each other, what is severed by seeing suffering that is all-pervasive, regarding what is severed by seeing suffering that is not all-pervasive, there are four conditions: cause, sequence, object, and power. In terms of the cause condition, there are two causes: the similar cause (相似因) and the all-pervasive cause (一切遍因). In terms of the sequence condition, what is severed by seeing suffering that is all-pervasive sequentially arises from what is severed by seeing suffering that is not all-pervasive. In terms of the object condition, what is severed by seeing suffering that is not all-pervasive conditions what is severed by seeing suffering that is all-pervasive. In terms of the power condition, because they do not obstruct each other, what is severed by seeing suffering that is all-pervasive, regarding what is severed by seeing origination that is all-pervasive, there are four conditions: cause, sequence, object, and power. In terms of the cause condition, there is one cause: the all-pervasive cause (一切遍因). In terms of the sequence condition, what is severed by seeing suffering that is all-pervasive sequentially arises from what is severed by seeing origination that is all-pervasive. In terms of the object condition, what is severed by seeing origination that is all-pervasive conditions what is severed by seeing suffering that is all-pervasive. In terms of the power condition, because they do not obstruct each other, what is severed by seeing suffering that is all-pervasive, regarding what is severed by seeing origination that is not all-pervasive, what is severed by seeing cessation, what is severed by seeing the path, what is severed by cultivating the path, there are three conditions: cause, sequence, and power; there is no object condition. In terms of the cause condition, there is one cause: the all-pervasive cause (一切遍因). In terms of the sequence condition, what is severed by seeing suffering that is all-pervasive sequentially arises from those afflictions. In terms of the object condition, those afflictions condition their own seeds, not the seeds of others. In terms of the power condition, because they do not obstruct each other, what is severed by seeing suffering that is not all-pervasive

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切遍。于見苦所斷不一切遍。因次第境界威勢緣。因緣者有三因。謂相應因。相似因。共生因。次第緣者。見苦所斷不一切遍。后次第生見苦所斷不一切遍。境界緣者。見苦所斷不一切遍。緣見苦所斷不一切遍。威勢緣者。不相障礙故。見苦所斷不一切遍。于見苦所斷一切遍。因次第境界威勢緣。因緣者有一因。謂相似因。次第緣者。見苦所斷不一切遍。后次第生見苦所斷一切遍境界緣者。見苦所斷一切遍。緣見苦所斷不一切遍威勢緣者。不相障礙故。見苦所斷不一切遍。于見集所斷一切遍。次第境界威勢緣無因緣。次第緣者。見苦所斷不一切遍。后次第生見集所斷一切遍境界緣者。見集所斷一切遍。緣見苦所斷不一切遍威勢緣者。不相障礙故無因緣。所以者何。不一切遍使。不為他種作因。見苦所斷不一切遍。于見集所斷不一切遍。見滅所斷見道所斷修道所斷。次第威勢緣無因緣。無境界緣。次第緣者。見苦所斷不一切遍后次第生彼諸使。威勢緣者。不相障礙故無因緣。所以者何。不為他種作因。無境界緣。所以者何。不為他種所緣。如見苦所斷一切遍不一切遍。見集所斷一切遍不一切遍。說亦如是。◎

◎見滅所斷有漏緣使。于見滅所斷有漏緣。因次第境界威勢緣。因緣者有三因。謂相應因。共生因。相似

【現代漢語翻譯】 現代漢語譯本 切遍（一切處），對於見苦所斷（通過見苦諦所斷的煩惱）非一切遍（並非在所有情況下都存在）。有因緣、次第緣、境界緣、威勢緣。因緣方面有三種因：相應因、相似因、共生因。次第緣方面：見苦所斷非一切遍，之後次第生起見苦所斷非一切遍。境界緣方面：見苦所斷非一切遍，緣于見苦所斷非一切遍。威勢緣方面：因為不互相障礙，見苦所斷非一切遍。 對於見苦所斷一切遍，有因緣、次第緣、境界緣、威勢緣。因緣方面有一種因：相似因。次第緣方面：見苦所斷非一切遍，之後次第生起見苦所斷一切遍。境界緣方面：見苦所斷一切遍，緣于見苦所斷非一切遍。威勢緣方面：因為不互相障礙，見苦所斷非一切遍。 對於見集所斷（通過見集諦所斷的煩惱）一切遍，有次第緣、境界緣、威勢緣，沒有因緣。次第緣方面：見苦所斷非一切遍，之後次第生起見集所斷一切遍。境界緣方面：見集所斷一切遍，緣于見苦所斷非一切遍。威勢緣方面：因為不互相障礙，沒有因緣。為什麼呢？因為非一切遍的煩惱，不作為其他種類的因。見苦所斷非一切遍，對於見集所斷非一切遍、見滅所斷（通過見滅諦所斷的煩惱）、見道所斷（通過見道諦所斷的煩惱）、修道所斷（通過修道所斷的煩惱），有次第緣、威勢緣，沒有因緣，沒有境界緣。次第緣方面：見苦所斷非一切遍，之後次第生起那些煩惱。威勢緣方面：因為不互相障礙，沒有因緣。為什麼呢？因為不作為其他種類的因。沒有境界緣。為什麼呢？因為不作為其他種類所緣的對象。如同見苦所斷一切遍和非一切遍，見集所斷一切遍和非一切遍，也應當這樣說。 見滅所斷有漏緣的煩惱，對於見滅所斷有漏緣，有因緣、次第緣、境界緣、威勢緣。因緣方面有三種因：相應因、共生因、相似因。

【English Translation】 English version Everywhere. Not everywhere in what is abandoned by seeing suffering (Kleshas abandoned by seeing the truth of suffering). There are causal condition, successive condition, objective condition, and dominant condition. In terms of causal condition, there are three causes: the associated cause, the similar cause, and the co-arising cause. In terms of successive condition: what is abandoned by seeing suffering is not everywhere, and subsequently, what is abandoned by seeing suffering is not everywhere arises in succession. In terms of objective condition: what is abandoned by seeing suffering is not everywhere, conditions what is abandoned by seeing suffering is not everywhere. In terms of dominant condition: because they do not obstruct each other, what is abandoned by seeing suffering is not everywhere. For what is abandoned by seeing suffering everywhere, there are causal condition, successive condition, objective condition, and dominant condition. In terms of causal condition, there is one cause: the similar cause. In terms of successive condition: what is abandoned by seeing suffering is not everywhere, and subsequently, what is abandoned by seeing suffering everywhere arises in succession. In terms of objective condition: what is abandoned by seeing suffering everywhere, conditions what is abandoned by seeing suffering is not everywhere. In terms of dominant condition: because they do not obstruct each other, what is abandoned by seeing suffering is not everywhere. For what is abandoned by seeing origination (Kleshas abandoned by seeing the truth of origination) everywhere, there are successive condition, objective condition, and dominant condition, but no causal condition. In terms of successive condition: what is abandoned by seeing suffering is not everywhere, and subsequently, what is abandoned by seeing origination everywhere arises in succession. In terms of objective condition: what is abandoned by seeing origination everywhere, conditions what is abandoned by seeing suffering is not everywhere. In terms of dominant condition: because they do not obstruct each other, there is no causal condition. Why? Because the Kleshas that are not everywhere do not act as a cause for other kinds. What is abandoned by seeing suffering is not everywhere, for what is abandoned by seeing origination is not everywhere, what is abandoned by seeing cessation (Kleshas abandoned by seeing the truth of cessation), what is abandoned by seeing the path (Kleshas abandoned by seeing the truth of the path), and what is abandoned by cultivation (Kleshas abandoned by cultivation), there are successive condition and dominant condition, but no causal condition and no objective condition. In terms of successive condition: what is abandoned by seeing suffering is not everywhere, and subsequently, those Kleshas arise in succession. In terms of dominant condition: because they do not obstruct each other, there is no causal condition. Why? Because they do not act as a cause for other kinds. There is no objective condition. Why? Because they do not act as an object for other kinds. Just as what is abandoned by seeing suffering is everywhere and not everywhere, what is abandoned by seeing origination is everywhere and not everywhere should also be explained in the same way. The Kleshas associated with outflows (having defilements) that are abandoned by seeing cessation, for what is abandoned by seeing cessation and associated with outflows, there are causal condition, successive condition, objective condition, and dominant condition. In terms of causal condition, there are three causes: the associated cause, the co-arising cause, and the similar cause.

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因。次第緣者。見滅所斷有漏緣使。后次第生見滅所斷有漏緣使。境界緣者。見滅所斷有漏緣使。緣見滅所斷有漏緣使。威勢緣者。不相障礙故。見滅所斷有漏緣使。于無漏緣使。因次第威勢緣。無境界緣。因緣者有一因。謂相似因。次第緣者。見滅所斷有漏緣使。后次第生無漏緣使。威勢緣者。不相障礙故。無境界緣。所以者何。彼使緣無漏使。是有漏見滅所斷。有漏緣使于見苦見集所斷一切遍使。次第境界威勢緣無因緣。次第緣者。見滅所斷有漏緣使。后次第生見苦見集所斷一切遍使故。境界緣者。見苦見集所斷一切遍使。緣見滅所斷有漏緣使故。威勢緣者不相障礙故。無因緣者。見滅所斷有漏緣使。非一切遍故。于見苦見集所斷不一切遍使。于見道所斷修道所斷一切使有。次第威勢緣。次第緣者。見滅所斷有漏緣使。后次第生見苦見集所斷不一切遍使。見道所斷修道所斷一切使故。威勢緣者。不相障礙使。無因緣者。如上所說。無境界緣者。彼諸使非一切遍故。不緣他種見滅所斷無漏緣使。于見滅所斷無漏緣使。因次第威勢緣。無境界緣。因者。有三因。謂相應因。共生因。相似因。次第緣者。見滅所斷無漏緣使。后次第生見滅所斷無漏緣使。威勢緣者。不相障礙故。無境界緣者。彼使緣無漏使。是有漏故。見

【現代漢語翻譯】 現代漢語譯本 因。次第緣是指：見滅所斷的有漏煩惱，隨後次第產生見滅所斷的有漏煩惱。境界緣是指：見滅所斷的有漏煩惱，緣于見滅所斷的有漏煩惱。威勢緣是指：因為不互相障礙的緣故。見滅所斷的有漏煩惱，對於無漏煩惱，是因緣、次第緣、威勢緣，但不是境界緣。因緣方面，只有一種因，即相似因。次第緣是指：見滅所斷的有漏煩惱，隨後次第產生無漏煩惱。威勢緣是指：因為不互相障礙的緣故。沒有境界緣。為什麼呢？因為這些煩惱所緣的無漏煩惱，是有漏的。見滅所斷的有漏煩惱，對於見苦、見集所斷的一切遍行煩惱，是次第緣、境界緣、威勢緣，但不是因緣。次第緣是指：見滅所斷的有漏煩惱，隨後次第產生見苦、見集所斷的一切遍行煩惱的緣故。境界緣是指：見苦、見集所斷的一切遍行煩惱，緣于見滅所斷的有漏煩惱的緣故。威勢緣是指：因為不互相障礙的緣故。沒有因緣，是因為見滅所斷的有漏煩惱，不是一切遍行煩惱。對於見苦、見集所斷的非一切遍行煩惱，以及見道所斷、修道所斷的一切煩惱，是次第緣、威勢緣。次第緣是指：見滅所斷的有漏煩惱，隨後次第產生見苦、見集所斷的非一切遍行煩惱，以及見道所斷、修道所斷的一切煩惱的緣故。威勢緣是指：不互相障礙的煩惱。沒有因緣，如上面所說。沒有境界緣，是因為這些煩惱不是一切遍行煩惱，所以不緣于其他種類的煩惱。見滅所斷的有漏煩惱，對於見滅所斷的無漏煩惱，是因緣、次第緣、威勢緣，但不是境界緣。因緣方面，有三種因，即相應因、共生因、相似因。次第緣是指：見滅所斷的無漏煩惱，隨後次第產生見滅所斷的無漏煩惱。威勢緣是指：因為不互相障礙的緣故。沒有境界緣，是因為這些煩惱所緣的無漏煩惱，是有漏的。

【English Translation】 English version Cause. Sequential condition refers to: defilements with outflows severed by seeing cessation, subsequently and sequentially giving rise to defilements with outflows severed by seeing cessation. Objective condition refers to: defilements with outflows severed by seeing cessation, taking defilements with outflows severed by seeing cessation as their object. Dominance condition refers to: because they do not obstruct each other. Defilements with outflows severed by seeing cessation, in relation to defilements without outflows, are cause condition, sequential condition, and dominance condition, but not objective condition. In terms of cause condition, there is only one cause, namely, similar cause. Sequential condition refers to: defilements with outflows severed by seeing cessation, subsequently and sequentially giving rise to defilements without outflows. Dominance condition refers to: because they do not obstruct each other. There is no objective condition. Why? Because the defilements that these defilements take as their object are with outflows. Defilements with outflows severed by seeing cessation, in relation to all pervasive defilements severed by seeing suffering and seeing origination, are sequential condition, objective condition, and dominance condition, but not cause condition. Sequential condition refers to: defilements with outflows severed by seeing cessation, subsequently and sequentially giving rise to all pervasive defilements severed by seeing suffering and seeing origination. Objective condition refers to: all pervasive defilements severed by seeing suffering and seeing origination, taking defilements with outflows severed by seeing cessation as their object. Dominance condition refers to: because they do not obstruct each other. There is no cause condition, because defilements with outflows severed by seeing cessation are not all pervasive defilements. In relation to non-all-pervasive defilements severed by seeing suffering and seeing origination, and all defilements severed by seeing the path and cultivation, there are sequential condition and dominance condition. Sequential condition refers to: defilements with outflows severed by seeing cessation, subsequently and sequentially giving rise to non-all-pervasive defilements severed by seeing suffering and seeing origination, and all defilements severed by seeing the path and cultivation. Dominance condition refers to: defilements that do not obstruct each other. There is no cause condition, as mentioned above. There is no objective condition, because these defilements are not all pervasive defilements, so they do not take other kinds of defilements as their object. Defilements with outflows severed by seeing cessation, in relation to defilements without outflows severed by seeing cessation, are cause condition, sequential condition, and dominance condition, but not objective condition. In terms of cause condition, there are three causes, namely, corresponding cause, co-arising cause, and similar cause. Sequential condition refers to: defilements without outflows severed by seeing cessation, subsequently and sequentially giving rise to defilements without outflows severed by seeing cessation. Dominance condition refers to: because they do not obstruct each other. There is no objective condition, because the defilements that these defilements take as their object are with outflows.

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滅所斷無漏緣使。于見滅所斷有漏緣使。因次第境界威勢緣。因緣者。有一因。謂相似因。次第緣者。見滅所斷無漏緣使。后次第生見滅所斷有。漏緣使。境界緣者。見滅所斷有漏緣使。緣見滅所斷無漏緣使故。威勢緣者。不相障礙故。于見苦見集所斷一切遍使。次第境界威勢緣。無因緣。次第緣者。見滅所斷無漏緣使。后次第生見苦見集所斷一切遍使故。境界緣者。見苦見集所斷一切遍使。緣見滅所斷無漏緣使故。威勢緣者。不相障礙故。無因緣者。見滅所斷無漏緣使。非一切遍故。不緣他種。于見苦見集所斷不一切遍使。見道所斷修道所斷。有次第威勢緣。無因緣境界緣。次第緣者。見滅所斷無漏緣使。后次第生見苦見集所斷不一切遍使。見道所斷修道所斷一切使。威勢緣者。不相障礙故。無因緣者。見滅所斷無漏緣使。非一切遍故。不為他種作因。無境界緣者。見苦見集所斷不一切遍使。見道修道所斷一切使。不緣他種故。如見滅所斷有漏緣使無漏緣使。見道所斷有漏緣使無漏緣使。說亦如是。修道所斷使。于修道所斷使。有因次第境界威勢緣。因緣因者。有三因。謂相應因。共生因。相似因。次第緣者。修道所斷使。后次第生修道所斷使。境界緣者。修道所斷使。緣修道所斷使。威勢緣者。不相障礙故。修道

【現代漢語翻譯】 現代漢語譯本 關於斷滅所斷的無漏緣使（是指煩惱的潛在力量，已通過見道斷除，且不與世俗事物相關聯），對於見滅所斷的有漏緣使（是指煩惱的潛在力量，已通過見道斷除，且與世俗事物相關聯），存在因緣、次第緣、境界緣和威勢緣四種緣。 因緣方面：有一種因，即相似因（指相似的煩惱之間互為因緣）。 次第緣方面：見滅所斷的無漏緣使，隨後次第產生見滅所斷的有漏緣使。 境界緣方面：見滅所斷的有漏緣使，作為見滅所斷的無漏緣使的所緣境。 威勢緣方面：因為它們互不障礙。 對於見苦、見集所斷的一切遍使（指在見苦、見集時斷除的普遍存在的煩惱），存在次第緣、境界緣和威勢緣，但沒有因緣。 次第緣方面：見滅所斷的無漏緣使，隨後次第產生見苦、見集所斷的一切遍使。 境界緣方面：見苦、見集所斷的一切遍使，作為見滅所斷的無漏緣使的所緣境。 威勢緣方面：因為它們互不障礙。 沒有因緣的原因是：見滅所斷的無漏緣使，並非一切遍使，因此不作為其他種類的煩惱的因。 對於見苦、見集所斷的非一切遍使，以及見道所斷、修道所斷的一切煩惱，存在次第緣和威勢緣，但沒有因緣和境界緣。 次第緣方面：見滅所斷的無漏緣使，隨後次第產生見苦、見集所斷的非一切遍使，以及見道所斷、修道所斷的一切煩惱。 威勢緣方面：因為它們互不障礙。 沒有因緣的原因是：見滅所斷的無漏緣使，並非一切遍使，因此不作為其他種類的煩惱的因。 沒有境界緣的原因是：見苦、見集所斷的非一切遍使，以及見道修道所斷的一切煩惱，不以其他種類的煩惱為所緣境。 如同見滅所斷的有漏緣使和無漏緣使一樣，見道所斷的有漏緣使和無漏緣使，也可以這樣解釋。 修道所斷的煩惱，對於修道所斷的煩惱，存在因緣、次第緣、境界緣和威勢緣。 因緣方面：有三種因，即相應因（指相互關聯的煩惱之間互為因緣）、共生因（指共同產生的煩惱之間互為因緣）和相似因（指相似的煩惱之間互為因緣）。 次第緣方面：修道所斷的煩惱，隨後次第產生修道所斷的煩惱。 境界緣方面：修道所斷的煩惱，作為修道所斷的煩惱的所緣境。 威勢緣方面：因為它們互不障礙。 修道

【English Translation】 English version Regarding the Nirodha-dṛṣṭi-prahātavya-anāsrava-hetu-pratyaya (latent defilements severed by the path of seeing, unassociated with worldly things), in relation to the Nirodha-dṛṣṭi-prahātavya-sāsrava-hetu-pratyaya (latent defilements severed by the path of seeing, associated with worldly things), there exist four conditions: Hetu-pratyaya, Anantara-pratyaya, Ālambana-pratyaya, and Adhipati-pratyaya. In terms of Hetu-pratyaya: There is one cause, namely Sadrśa-hetu (similar cause, referring to similar defilements being causal conditions for each other). In terms of Anantara-pratyaya: The Nirodha-dṛṣṭi-prahātavya-anāsrava-hetu-pratyaya subsequently arises in sequence to the Nirodha-dṛṣṭi-prahātavya-sāsrava-hetu-pratyaya. In terms of Ālambana-pratyaya: The Nirodha-dṛṣṭi-prahātavya-sāsrava-hetu-pratyaya serves as the object of the Nirodha-dṛṣṭi-prahātavya-anāsrava-hetu-pratyaya. In terms of Adhipati-pratyaya: Because they do not obstruct each other. Regarding all Sarvatraga (pervasive) defilements severed by Darśana-duḥkha and Darśana-samudaya, there exist Anantara-pratyaya, Ālambana-pratyaya, and Adhipati-pratyaya, but no Hetu-pratyaya. In terms of Anantara-pratyaya: The Nirodha-dṛṣṭi-prahātavya-anāsrava-hetu-pratyaya subsequently arises in sequence to all Sarvatraga defilements severed by Darśana-duḥkha and Darśana-samudaya. In terms of Ālambana-pratyaya: All Sarvatraga defilements severed by Darśana-duḥkha and Darśana-samudaya serve as the object of the Nirodha-dṛṣṭi-prahātavya-anāsrava-hetu-pratyaya. In terms of Adhipati-pratyaya: Because they do not obstruct each other. The reason there is no Hetu-pratyaya is: The Nirodha-dṛṣṭi-prahātavya-anāsrava-hetu-pratyaya is not Sarvatraga, therefore it does not serve as the cause for other types of defilements. Regarding the non-Sarvatraga defilements severed by Darśana-duḥkha and Darśana-samudaya, and all defilements severed by Darśana-mārga and Bhāvanā-mārga, there exist Anantara-pratyaya and Adhipati-pratyaya, but no Hetu-pratyaya and Ālambana-pratyaya. In terms of Anantara-pratyaya: The Nirodha-dṛṣṭi-prahātavya-anāsrava-hetu-pratyaya subsequently arises in sequence to the non-Sarvatraga defilements severed by Darśana-duḥkha and Darśana-samudaya, and all defilements severed by Darśana-mārga and Bhāvanā-mārga. In terms of Adhipati-pratyaya: Because they do not obstruct each other. The reason there is no Hetu-pratyaya is: The Nirodha-dṛṣṭi-prahātavya-anāsrava-hetu-pratyaya is not Sarvatraga, therefore it does not act as a cause for other types of defilements. The reason there is no Ālambana-pratyaya is: The non-Sarvatraga defilements severed by Darśana-duḥkha and Darśana-samudaya, and all defilements severed by Darśana-mārga and Bhāvanā-mārga, do not take other types of defilements as their object. Just as with the Nirodha-dṛṣṭi-prahātavya-sāsrava-hetu-pratyaya and Nirodha-dṛṣṭi-prahātavya-anāsrava-hetu-pratyaya, the Darśana-mārga-prahātavya-sāsrava-hetu-pratyaya and Darśana-mārga-prahātavya-anāsrava-hetu-pratyaya can also be explained in the same way. Regarding the defilements severed by Bhāvanā-mārga, in relation to the defilements severed by Bhāvanā-mārga, there exist Hetu-pratyaya, Anantara-pratyaya, Ālambana-pratyaya, and Adhipati-pratyaya. In terms of Hetu-pratyaya: There are three causes, namely Samprayuktaka-hetu (associated cause, referring to mutually associated defilements being causal conditions for each other), Sahabhū-hetu (co-existent cause, referring to co-arising defilements being causal conditions for each other), and Sadrśa-hetu (similar cause, referring to similar defilements being causal conditions for each other). In terms of Anantara-pratyaya: The defilements severed by Bhāvanā-mārga subsequently arise in sequence to the defilements severed by Bhāvanā-mārga. In terms of Ālambana-pratyaya: The defilements severed by Bhāvanā-mārga serve as the object of the defilements severed by Bhāvanā-mārga. In terms of Adhipati-pratyaya: Because they do not obstruct each other. Bhāvanā

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所斷使。于見苦見集所斷一切遍使。有次第境界威勢緣。無因緣。次第緣者。修道所斷使。后次第生見苦見集所斷一切遍使。境界緣者。見苦見集所斷一切遍使。緣修道所斷使故。威勢緣者。不相障礙故。無因緣者。修道所斷使。非一切遍故。不為他種作因。于見苦見集所斷不一切遍使。見滅見道一切使。有次第威勢緣。無因緣。無境界緣。次第緣者。修道所斷使。后次第生見苦見集所斷不一切遍使。見滅見道所斷一切使。威勢緣者。不相障礙故。無因緣者。修道所斷使。非一切遍故。不為他種作因。無境界緣者。彼諸使。非一切遍故。不緣他種。此中說一切遍因。應如雜揵度智品廣說。◎

阿毗曇毗婆沙論卷第三十 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十一

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯◎

使犍度一行品第二上

九結。愛結。恚結。慢結。無明結。見結。取結。疑結。嫉結。慳結。若處所有愛結系。復有恚結系耶。若有恚結系。亦有愛結系耶。如此章及解章義。此中應廣說優婆提舍。處所有五種。一自體處所。二緣處所。三系處所。四因處所。五屬處所。自體處所者。如見犍度說。若處所有所

【現代漢語翻譯】 現代漢語譯本： 所斷之使（Suǒ duàn zhī shǐ，煩惱）。對於見苦（jiàn kǔ，對苦諦的認知）、見集（jiàn jí，對集諦的認知）所斷的一切遍使（yīqiè biàn shǐ，所有普遍存在的煩惱），有次第緣（cìdì yuán，按順序產生的條件）、境界緣（jìngjiè yuán，作為對像或領域的條件）、威勢緣（wēishì yuán，力量或影響的條件），而沒有因緣（yīnyuán，作為原因的條件）。次第緣是指，修道（xiūdào，修行之道）所斷之使，隨後次第產生見苦、見集所斷的一切遍使。境界緣是指，見苦、見集所斷的一切遍使，作為修道所斷之使的條件。威勢緣是指，它們互不障礙。沒有因緣是指，修道所斷之使，並非一切普遍存在，因此不作為其他種類的原因。 對於見苦、見集所斷的非一切遍使，以及見滅（jiàn miè，對滅諦的認知）、見道（jiàn dào，對道諦的認知）的一切使，有次第緣、威勢緣，而沒有因緣、沒有境界緣。次第緣是指，修道所斷之使，隨後次第產生見苦、見集所斷的非一切遍使，以及見滅、見道所斷的一切使。威勢緣是指，它們互不障礙。沒有因緣是指，修道所斷之使，並非一切普遍存在，因此不作為其他種類的原因。沒有境界緣是指，這些使並非一切普遍存在，因此不作為其他種類的條件。這裡所說的一切遍因，應當如《雜阿含經》（zá āhán jīng）的智品（zhì pǐn）中詳細說明。 《阿毗曇毗婆沙論》（Āpídám pípóshā lùn）卷第三十 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第三十一 迦旃延子（Jiāzhān Yánzǐ）造 五百羅漢（Wǔbǎi Luóhàn）釋 北涼天竺沙門浮陀跋摩（Fútuó Bámó）共道泰（Dàotài）等譯 使犍度（Shǐ qiándù）一行品（Yīxíng pǐn）第二上 九結（Jiǔ jié）：愛結（Ài jié，貪愛之結）、恚結（Huì jié，嗔恚之結）、慢結（Màn jié，傲慢之結）、無明結（Wúmíng jié，無明之結）、見結（Jiàn jié，邪見之結）、取結（Qǔ jié，執取之結）、疑結（Yí jié，懷疑之結）、嫉結（Jí jié，嫉妒之結）、慳結（Qiān jié，慳吝之結）。如果某個處所存在愛結的繫縛，是否也存在恚結的繫縛？如果存在恚結的繫縛，是否也存在愛結的繫縛？如此章節以及解釋章節的含義，此處應當廣泛說明優婆提舍（Yōupótíshě）。處所有五種：一、自體處所（zìtǐ chùsuǒ，自身處所）；二、緣處所（yuán chùsuǒ，條件處所）；三、系處所（xì chùsuǒ，繫縛處所）；四、因處所（yīn chùsuǒ，原因處所）；五、屬處所（shǔ chùsuǒ，所屬處所）。自體處所，如見犍度所說，如果某個處所有所……

【English Translation】 English version: The afflictions (Suǒ duàn zhī shǐ) that are severed. Regarding all pervasive afflictions (yīqiè biàn shǐ) severed by seeing suffering (jiàn kǔ, the perception of the truth of suffering) and seeing origination (jiàn jí, the perception of the truth of the origin of suffering), there are conditions of sequence (cìdì yuán), object (jìngjiè yuán), and influence (wēishì yuán), but no causal condition (yīnyuán). The condition of sequence refers to the afflictions severed by cultivation (xiūdào, the path of practice), which subsequently arise in sequence from all pervasive afflictions severed by seeing suffering and seeing origination. The object condition refers to all pervasive afflictions severed by seeing suffering and seeing origination, serving as the condition for afflictions severed by cultivation. The influence condition refers to their non-obstruction of each other. The absence of a causal condition refers to the afflictions severed by cultivation not being all-pervasive, and therefore not serving as the cause for other types. Regarding the non-all-pervasive afflictions severed by seeing suffering and seeing origination, and all afflictions severed by seeing cessation (jiàn miè, the perception of the truth of cessation) and seeing the path (jiàn dào, the perception of the truth of the path), there are conditions of sequence and influence, but no causal condition or object condition. The condition of sequence refers to the afflictions severed by cultivation, which subsequently arise in sequence from the non-all-pervasive afflictions severed by seeing suffering and seeing origination, and all afflictions severed by seeing cessation and seeing the path. The influence condition refers to their non-obstruction of each other. The absence of a causal condition refers to the afflictions severed by cultivation not being all-pervasive, and therefore not serving as the cause for other types. The absence of an object condition refers to these afflictions not being all-pervasive, and therefore not serving as the condition for other types. The all-pervasive causes mentioned here should be explained in detail as in the Wisdom Chapter (zhì pǐn) of the Miscellaneous Āgama (zá āhán jīng). Abhidhamma-vibhāṣā (Āpídám pípóshā lùn), Volume 30 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidhamma-vibhāṣā Abhidhamma-vibhāṣā, Volume 31 Composed by Kātyāyanīputra (Jiāzhān Yánzǐ), Explained by Five Hundred Arhats (Wǔbǎi Luóhàn) Translated by the Tripiṭaka Master Buddhavarman (Fútuó Bámó) from India during the Northern Liang Dynasty, together with Dàotài (Dàotài) and others Chapter Two, Section One of the Section on Afflictions (Shǐ qiándù), One Practice (Yīxíng pǐn) The Nine Bonds (Jiǔ jié): Bond of attachment (Ài jié), bond of aversion (Huì jié), bond of pride (Màn jié), bond of ignorance (Wúmíng jié), bond of views (Jiàn jié), bond of grasping (Qǔ jié), bond of doubt (Yí jié), bond of jealousy (Jí jié), bond of stinginess (Qiān jié). If a place is bound by the bond of attachment, is it also bound by the bond of aversion? If it is bound by the bond of aversion, is it also bound by the bond of attachment? Such is the meaning of this chapter and the explanation of the chapter. Here, the Upadeśa (Yōupótíshě) should be explained extensively. There are five types of places: 1. Place of self (zìtǐ chùsuǒ); 2. Place of condition (yuán chùsuǒ); 3. Place of bondage (xì chùsuǒ); 4. Place of cause (yīn chùsuǒ); 5. Place of belonging (shǔ chùsuǒ). The place of self, as stated in the Section on Views, if a place has...

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知。彼處所亦有所斷耶。若處所有所斷。彼處所亦有所知耶。此中說忍智體名處所。見犍度亦說。若得彼處所成就。彼處所耶。或有說者。此中說一切法自體名處所。復有說者。此中說諸法有得相成就相者名處所。緣處所者。如波伽羅那說。一切諸法。應以智知隨其處所。云何名處所。隨智所行。隨智緣。隨智境界。是名處所。經亦說有四十四智處所。有七十七智處所。阿毗曇者。作如是說。此中說自體處所。所以者何。以忍以智。觀諸有枝。忍智體名處所。尊者瞿沙。作如是說。此中說緣處所。所以者何。以智以忍。緣于有枝。故名緣處所。系處所者。如此中說。若處所有愛結系。復有恚結系耶。五種法名處所。所以者何。五種煩惱。能系此五種法故。五種法者。謂見苦所斷。乃至修道所斷。因緣處所者。如波伽羅那所說。云何有處所法。云何無處所法。乃至云何有因法。云何無因法。有因法名有處所法。無因法名無處所法。如說。

比丘心寂靜　　能斷諸處所 　盡于生死苦　　不受未來有

此中說因是處所。所以者何。有因故有生死。因斷故生死斷。屬處所者。如經說。應舍田舍市肆屬我之心。如偈說。

不捨田財　　牛馬奴婢　　種種女色 　不得解脫

如世人言。此物屬我。此處所屬

【現代漢語翻譯】 現代漢語譯本： 知：彼『處所』（dvara，門、處）也有所斷嗎？如果『處所』有所斷，那麼彼『處所』也有所知嗎？這裡所說的『處所』是指忍智（ksanti-jnana，忍與智）的本體。在《見犍度》（Dristi-skandha）中也有說到。如果獲得彼『處所』的成就，就是彼『處所』嗎？或者有人說，這裡所說的『處所』是指一切法（dharma，事物、現象）的自體（svabhava，自性）。還有人說，這裡所說的『處所』是指諸法具有獲得相和成就相。緣『處所』，如《波伽羅那》（Prakaranapada）所說：一切諸法，應該用智慧去了解它們各自的『處所』。什麼叫做『處所』？隨智慧所行，隨智慧所緣，隨智慧的境界，這就叫做『處所』。經中也說到有四十四智『處所』，有七十七智『處所』。阿毗曇（Abhidharma，論藏）學者這樣說：這裡所說的『處所』是指自體『處所』。為什麼呢？因為用忍用智來觀察諸有枝（bhava-anga，有支，指十二因緣），忍智的本體就叫做『處所』。尊者瞿沙（Ghosha）這樣說：這裡所說的『處所』是指緣『處所』。為什麼呢？因為用智用忍來緣于有枝，所以叫做緣『處所』。系『處所』，就像這裡所說：如果『處所』有愛結（prema-samyojana，愛結縛）繫縛，那麼也有嗔結（dvesha-samyojana，嗔結縛）繫縛嗎？五種法叫做『處所』。為什麼呢？因為五種煩惱（klesha，惑）能夠繫縛這五種法。五種法是指：見苦所斷（darshana-heya，見道所斷）、乃至修道所斷（bhavana-heya，修道所斷）。因緣『處所』，如《波伽羅那》所說：什麼是有『處所』法？什麼是無『處所』法？乃至什麼是『有因』法？什麼是『無因』法？『有因』法叫做『有處所』法，『無因』法叫做『無處所』法。如說： 『比丘心寂靜，能斷諸處所，盡于生死苦，不受未來有。』 這裡所說的『因』是『處所』。為什麼呢？因為有『因』所以有生死，『因』斷了所以生死斷。屬『處所』，如經所說：應該捨棄田舍市肆這些屬於『我』的心。如偈頌所說： 『不捨田財，牛馬奴婢，種種女色，不得解脫。』 就像世人所說：此物屬於我，此處所屬。

【English Translation】 English version: Know: Is there also something severed at that 'dvara' (door, place)? If something is severed at the 'dvara', is there also something known at that 'dvara'? Here, the 'dvara' refers to the substance of forbearance and wisdom (ksanti-jnana). It is also mentioned in the Dristi-skandha. If one attains the accomplishment of that 'dvara', is it that 'dvara'? Or, some say that the 'dvara' here refers to the self-nature (svabhava) of all dharmas (things, phenomena). Others say that the 'dvara' here refers to dharmas that possess the characteristics of attainment and accomplishment. Regarding the 'dvara' as an object, as stated in the Prakaranapada: All dharmas should be understood with wisdom according to their respective 'dvaras'. What is called 'dvara'? That which is followed by wisdom, that which is the object of wisdom, that which is the realm of wisdom—this is called 'dvara'. The sutras also mention forty-four wisdom 'dvaras' and seventy-seven wisdom 'dvaras'. Abhidharma scholars say this: The 'dvara' here refers to the self-nature 'dvara'. Why? Because by using forbearance and wisdom to observe the branches of existence (bhava-anga, limbs of existence, referring to the twelve links of dependent origination), the substance of forbearance and wisdom is called 'dvara'. Venerable Ghosha says this: The 'dvara' here refers to the object 'dvara'. Why? Because by using wisdom and forbearance to focus on the branches of existence, it is called the object 'dvara'. The bound 'dvara' is as stated here: If a 'dvara' is bound by the bond of love (prema-samyojana), is it also bound by the bond of hatred (dvesha-samyojana)? Five kinds of dharmas are called 'dvara'. Why? Because the five kinds of afflictions (klesha) can bind these five kinds of dharmas. The five kinds of dharmas refer to those severed by seeing suffering (darshana-heya), and even those severed by cultivation (bhavana-heya). The causal 'dvara' is as stated in the Prakaranapada: What is a dharma with a 'dvara'? What is a dharma without a 'dvara'? And what is a dharma with a cause? What is a dharma without a cause? A dharma with a cause is called a dharma with a 'dvara', and a dharma without a cause is called a dharma without a 'dvara'. As it is said: 『When a bhikshu's mind is tranquil, he can sever all 'dvaras', exhaust the suffering of birth and death, and not receive future existence.』 Here, 'cause' is referred to as 'dvara'. Why? Because with 'cause' there is birth and death; when 'cause' is severed, birth and death are severed. Belonging to the 'dvara', as the sutra says: One should abandon the mind that clings to fields, houses, and markets as belonging to 'me'. As the verse says: 『If one does not abandon fields and wealth, cattle, horses, servants, and various women, one will not attain liberation.』 Just as people say: This thing belongs to me, this place belongs to me.

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我。於此五種處所中。依系處所而作論。不依余處所。復有說者。有五種處所。一界處所。二入處所。三陰處所。四世處所。五剎那處所。於此十處所中。依系處所而作論。犢子部作如是說。處所是假名法。無有定體。結非假名。眾生非假名。各有定體。阿毗曇者。作如是說。處所非假名。結非假名。眾生是假名。譬喻者。作如是說。結非假名有定體。處所是假名。眾生是假名。而有定體。問曰。彼何故說處所是假名法無有定體。答曰。彼作是說。以于境界中有欲無慾故。猶如有一端嚴女人。他人見已。或起敬心。或起欲心。或起恚心。或起嫉心。或起厭心。或起悲心。或起舍心。起敬心者。如子見母。起欲心者。如多欲者見可愛色。起恚心者。如怨相見。起嫉心者。如共夫者見之。起厭心者。如修不凈觀者。起悲心者。是離欲人。彼作是念。如是好色。不久當壞。起舍心者。得阿羅漢者。以于境界起如是等有欲無慾心故。智處所是假名法。無有定體。此諸煩惱。通五識身。及在意地。通五識身者。過去者系過去處所。現在者系現在處所。未來世必生法。系未來世處所。必不生者。系三世處所。在意地者。過去者繫於三世。未來者亦系三世。現在者亦系三世。依眼識生。使繫於色。彼相應法。是相應系。彼相應法。是

【現代漢語翻譯】 現代漢語譯本 我于這五種處所中，依據繫縛的處所而進行論述，不依據其他的處所。還有一種說法，有五種處所：一、界處所（dhatu-ayatana），二、入處所（ayatana），三、陰處所（khandha-ayatana），四、世處所（loka-ayatana），五、剎那處所（khana-ayatana）。在這十種處所中，依據繫縛的處所而進行論述。犢子部（Vatsiputriya）這樣認為：處所是假名法，沒有固定的實體；結（bandhana）不是假名，眾生（sattva）不是假名，各自有固定的實體。阿毗曇論師（Abhidharmikas）這樣認為：處所不是假名，結不是假名，眾生是假名。譬喻者（Darstantika）這樣認為：結不是假名，有固定的實體；處所是假名，眾生是假名，但有固定的實體。 問：他們為什麼說處所是假名法，沒有固定的實體呢？答：他們這樣說，因為對於境界中有欲和無慾的緣故。例如，有一個端莊美麗的女人，其他人看到后，有的人會生起敬愛之心，有的人會生起慾望之心，有的人會生起嗔恨之心，有的人會生起嫉妒之心，有的人會生起厭惡之心，有的人會生起悲憫之心，有的人會生起捨棄之心。生起敬愛之心的人，就像兒子見到母親；生起慾望之心的人，就像貪慾很重的人見到可愛的顏色；生起嗔恨之心的人，就像仇敵相見；生起嫉妒之心的人，就像共同的丈夫見到她；生起厭惡之心的人，就像修不凈觀的人；生起悲憫之心的人，是遠離慾望的人，他們這樣想：這樣美好的顏色，不久就會壞滅；生起捨棄之心的人，是證得阿羅漢果位的人。因為對於境界生起這樣等有欲和無慾的心，所以說智處所是假名法，沒有固定的實體。這些煩惱，通於五識身和意地。通於五識身的情況是：過去的煩惱繫縛於過去的處所，現在的煩惱繫縛于現在的處所，未來世必定會產生的法，繫縛于未來世的處所，必定不會產生的法，繫縛於三世的處所。在意地的情況是：過去的煩惱繫縛於三世，未來的煩惱也繫縛於三世，現在的煩惱也繫縛於三世。依眼識而生起的煩惱，繫縛於色，與它相應的法，是相應系，與它相應的法是...

【English Translation】 English version I, in these five locations, make arguments based on the locations of attachment, not based on other locations. Furthermore, some say there are five locations: 1. Dhatu-ayatana (界處所, element-location), 2. Ayatana (入處所, sense base-location), 3. Khandha-ayatana (陰處所, aggregate-location), 4. Loka-ayatana (世處所, world-location), 5. Khana-ayatana (剎那處所, moment-location). Among these ten locations, arguments are made based on the locations of attachment. The Vatsiputriya (犢子部) school says this: locations are nominal dharmas, without a fixed substance; fetters (結, bandhana) are not nominal, beings (眾生, sattva) are not nominal, each has a fixed substance. The Abhidharmikas (阿毗曇者) say this: locations are not nominal, fetters are not nominal, beings are nominal. The Darstantika (譬喻者) says this: fetters are not nominal, having a fixed substance; locations are nominal, beings are nominal, but have a fixed substance. Question: Why do they say that locations are nominal dharmas without a fixed substance? Answer: They say this because in relation to objects, there is desire and non-desire. For example, there is a beautiful and dignified woman. When others see her, some may give rise to respect, some may give rise to desire, some may give rise to anger, some may give rise to jealousy, some may give rise to aversion, some may give rise to compassion, and some may give rise to equanimity. Those who give rise to respect are like a son seeing his mother; those who give rise to desire are like those with much desire seeing a lovely form; those who give rise to anger are like enemies seeing each other; those who give rise to jealousy are like co-wives seeing her; those who give rise to aversion are like those cultivating the contemplation of impurity; those who give rise to compassion are those who are detached from desire, thinking, 'Such a beautiful form will soon decay'; those who give rise to equanimity are those who have attained Arhatship (阿羅漢). Because of giving rise to such desires and non-desires in relation to objects, the location of wisdom is said to be a nominal dharma without a fixed substance. These afflictions pervade the five consciousnesses and the mind-basis. In the case of pervading the five consciousnesses: past afflictions are bound to past locations, present afflictions are bound to present locations, dharmas that will certainly arise in the future are bound to future locations, and those that will certainly not arise are bound to the three times. In the case of the mind-basis: past afflictions are bound to the three times, future afflictions are also bound to the three times, and present afflictions are also bound to the three times. The afflictions that arise dependent on eye-consciousness are bound to form, and the corresponding dharmas are corresponding attachments, and the corresponding dharmas are...

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意入法入。乃至依身識生使。亦如是。依意識生使。系十二入。彼相應者。是相應系。相應法者。是意入法入。如是說者。是一行毗婆沙。若處所有愛結系。復有恚結系耶。答曰。若有恚結系。亦為愛繫結。頗為愛結所繫。不為恚結所繫耶。答曰。有色無色界法未斷愛結者在三界。有五種緣。有漏非一切遍。恚結在欲界。有五種緣。有漏非一切遍。若是具縛欲界五種處所。為愛結所繫。亦為恚結所繫。若為恚結所繫亦為愛結所繫。若非具結則愛結長在三界。是故得作稱后句。若處所有愛結系。復有恚結系耶。答曰。若有恚結系。亦有愛結系處所者。是欲界系五種處所。頗為愛結所繫。不為恚結所繫耶。答曰。有色無色界愛結未斷未斷者。或有八地愛結未斷。或有乃至非想非非想處愛結未斷。彼非想非非想處。或有五種愛結未斷。或有乃至修道所斷者未斷。彼非想非非想處修道所斷。或有九種愛結未斷。或有乃至下下種未斷者。以總說故。言色無色界系。法愛結未斷是名為愛結所繫不為恚結所繫。所以者何。色無色界無恚結故。問曰。何故色無色界無有恚結耶。答曰。非其田器。乃至廣說。複次眾生厭患恚故。愿生色無色界。若色無色界有恚結者。則不為彼處而修方便。若法是下地有上地亦有者。則無次第斷法。若無次

【現代漢語翻譯】 現代漢語譯本 意入（Manayatana，意根）法入（Dharmayatana，法處）。乃至依身識生起的使（Samyojana，結縛），也是如此。依意識生起的使，繫縛十二入（Dvadasayatana，十二處）。與這些使相應的，就是相應繫縛。相應的法，就是意入和法入。這樣說，是一種毗婆沙（Vibhasa，論釋）。 如果某個處所有愛結（Raga-samyojana，貪愛之結）繫縛，是否也有恚結（Dvesa-samyojana，嗔恚之結）繫縛呢？回答是：如果存在恚結繫縛，也一定有愛結繫縛。那麼，是否存在被愛結所繫縛，而不被恚結所繫縛的情況呢？回答是：存在。色界（Rupadhatu，色界）和無色界（Arupadhatu，無色界）中，尚未斷除愛結的眾生，存在於三界（Trailokya，欲界、色界、無色界）。他們有五種緣（Panca pratyaya，五種因緣），是有漏（Sasrava，有煩惱）而非一切遍行（Sarvatraga，普遍存在）。恚結存在於欲界（Kamadhatu，欲界），有五種緣，是有漏而非一切遍行。如果是具縛（Samyojana-baddha，被結縛）的欲界五種處所，則既被愛結所繫縛，也被恚結所繫縛。如果被恚結所繫縛，也一定被愛結所繫縛。如果不是具縛，那麼愛結就長期存在於三界。因此，可以這樣說後半句。 如果某個處所有愛結繫縛，是否也有恚結繫縛呢？回答是：如果存在恚結繫縛，也一定有愛結繫縛的處所，指的是欲界所繫的五種處所。那麼，是否存在被愛結所繫縛，而不被恚結所繫縛的情況呢？回答是：存在。色界和無色界中，愛結尚未斷除者，或者有八地（Asta-bhumi，八種禪定境界）的愛結尚未斷除，或者乃至有非想非非想處（Naivasamjnanasamjnayatana，非想非非想處）的愛結尚未斷除。在非想非非想處，或者有五種愛結尚未斷除，或者乃至有修道所斷（Bhavana-pahatabba，修習所斷）的愛結尚未斷除。在非想非非想處，修道所斷的愛結，或者有九種尚未斷除，或者乃至有下下品（Adhimatra-adhimatra，最下品）尚未斷除。因為總的來說，所以說色界和無色界所繫的法愛結尚未斷除，這被稱為被愛結所繫縛而不被恚結所繫縛。為什麼呢？因為色界和無色界沒有恚結的緣故。問：為什麼色界和無色界沒有恚結呢？回答是：因為它們不是嗔恚的田地和器皿。乃至廣說。其次，眾生厭患嗔恚，所以希望往生色界和無色界。如果色界和無色界有恚結，那麼就不會爲了往生彼處而修習方便。如果某種法是下地有，上地也有，那麼就沒有次第斷法。如果沒有次第

【English Translation】 English version 'Manayatana' (mind base,意根) and 'Dharmayatana' (mental object base,法處). Likewise, the 'samyojana' (fetter,結縛) that arises dependent on 'kayavijnana' (body consciousness,身識). Similarly, the 'samyojana' that arises dependent on 'manovijnana' (mind consciousness,意識) binds the 'Dvadasayatana' (twelve sense bases,十二處). Those that are associated with these 'samyojanas' are the associated fetters. The associated 'dharmas' (phenomena,法) are 'Manayatana' and 'Dharmayatana'. This kind of explanation is a 'Vibhasa' (commentary,論釋). If a place is bound by 'raga-samyojana' (fetter of attachment,愛結), is it also bound by 'dvesa-samyojana' (fetter of aversion,恚結)? The answer is: if there is 'dvesa-samyojana', there is also 'raga-samyojana'. Is it possible to be bound by 'raga-samyojana' but not by 'dvesa-samyojana'? The answer is: yes. Beings in 'Rupadhatu' (form realm,色界) and 'Arupadhatu' (formless realm,無色界) who have not yet severed the 'raga-samyojana' exist in the 'Trailokya' (three realms,三界: desire realm, form realm, and formless realm). They have 'Panca pratyaya' (five conditions,五種緣), are 'Sasrava' (with outflows,有漏) and not 'Sarvatraga' (omnipresent,一切遍行). 'Dvesa-samyojana' exists in 'Kamadhatu' (desire realm,欲界), has five conditions, is 'Sasrava' and not 'Sarvatraga'. If it is a place in the 'Kamadhatu' that is fully bound ('Samyojana-baddha',具縛), then it is bound by both 'raga-samyojana' and 'dvesa-samyojana'. If it is bound by 'dvesa-samyojana', it is also bound by 'raga-samyojana'. If it is not fully bound, then 'raga-samyojana' exists long-term in the three realms. Therefore, the latter part of the statement can be made. If a place is bound by 'raga-samyojana', is it also bound by 'dvesa-samyojana'? The answer is: the place where there is 'dvesa-samyojana', there is also 'raga-samyojana', which refers to the five places bound in the 'Kamadhatu'. Is it possible to be bound by 'raga-samyojana' but not by 'dvesa-samyojana'? The answer is: yes. In the 'Rupadhatu' and 'Arupadhatu', those who have not severed 'raga-samyojana', either have not severed the 'raga-samyojana' of the 'Asta-bhumi' (eight dhyana levels,八地), or even have not severed the 'raga-samyojana' of 'Naivasamjnanasamjnayatana' (neither perception nor non-perception,非想非非想處). In 'Naivasamjnanasamjnayatana', either five types of 'raga-samyojana' have not been severed, or even those to be severed by cultivation ('Bhavana-pahatabba',修道所斷) have not been severed. In 'Naivasamjnanasamjnayatana', the 'raga-samyojana' to be severed by cultivation, either nine types have not been severed, or even the lowest grade ('Adhimatra-adhimatra',下下品) has not been severed. Because generally speaking, it is said that the 'dharma' (phenomena,法) 'raga-samyojana' bound in the 'Rupadhatu' and 'Arupadhatu' has not been severed, which is called being bound by 'raga-samyojana' but not by 'dvesa-samyojana'. Why? Because there is no 'dvesa-samyojana' in the 'Rupadhatu' and 'Arupadhatu'. Question: Why is there no 'dvesa-samyojana' in the 'Rupadhatu' and 'Arupadhatu'? The answer is: because they are not the field or vessel for aversion. And so on, extensively explained. Furthermore, beings are disgusted with aversion, so they wish to be born in the 'Rupadhatu' and 'Arupadhatu'. If there were 'dvesa-samyojana' in the 'Rupadhatu' and 'Arupadhatu', then they would not cultivate the means to be born there. If a certain 'dharma' (phenomena,法) exists in a lower realm and also exists in a higher realm, then there is no sequential severing of 'dharmas'. If there is no sequence

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第斷法。則無究竟斷法。所以者何。以次第斷法能生究竟斷法故。若無究竟斷法。則無解脫出離。欲令無如是過故。色無色界無有恚結。複次若有苦根憂根。則有恚結。所以者何。眾生以憂苦根故。於他生恚。色無色界無憂苦根。複次若有無慚無愧處。則有恚結。因無慚無愧故眾生起恚。色無色界無有無慚無愧。如無慚無愧。嫉慳男根女根揣食淫愛五蓋勝妙五欲。當知亦如是。複次若有怨憎相處。則有恚結。怨憎相者。是九惱法。色無色界無有怨憎相。是故尊者瞿沙作如是說。眾生以怨憎故起于恚結。色無色界無有怨憎。複次色界有恚結近對治。近對治者。謂慈是也。猶如毗嵐摩風處則無雲翳。彼亦如是。若處所有愛結系。復有慢結系耶。答曰。如是。若有慢結系。復有愛結系耶。答曰。如是。所以者何。此二結俱在三界。有五種緣。有漏非一切遍故。若是具結三界五種法。為愛結所繫。亦為慢結所繫。若為慢結所繫。亦為愛結所繫。是故得作如是句。若處所有愛結系。復有無明結系耶。愛結在三界。有五種緣。有漏非一切遍。無明結。在三界。有五種緣。有漏無漏。是一切遍。非一切遍。若具縛三界五種法。為愛結所繫。亦為無明結所繫。若為無明結所繫。亦為愛結所繫。若非具縛無明使。則長於一切遍無漏緣。是

【現代漢語翻譯】 現代漢語譯本： 如果用次第斷除的方法，就沒有究竟斷除的方法。為什麼呢？因為次第斷除的方法能夠產生究竟斷除的方法。如果沒有究竟斷除的方法，就沒有解脫出離。爲了避免出現這樣的過失，色界和無色界（色無）沒有嗔恚的煩惱。 再者，如果存在苦的根本和憂的根本，就會有嗔恚的煩惱。為什麼呢？因為眾生由於憂愁和痛苦的根本，才會對他人產生嗔恚。色界和無色界（色無）沒有憂愁和痛苦的根本。 再者，如果存在不知慚愧的地方，就會有嗔恚的煩惱。因為不知慚愧，眾生才會生起嗔恚。色界和無色界（色無）沒有不知慚愧。如同沒有不知慚愧一樣，嫉妒、慳吝、男根、女根、貪圖飲食、淫慾之愛、五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）、勝妙的五欲（色、聲、香、味、觸），應當知道也是如此。 再者，如果存在怨恨憎惡的境況，就會有嗔恚的煩惱。怨恨憎惡的境況，就是九種惱害之法。色界和無色界（色無）沒有怨恨憎惡的境況。所以尊者瞿沙這樣說：眾生因為怨恨憎惡而生起嗔恚的煩惱，色界和無色界（色無）沒有怨恨憎惡。 再者，（色無）有嗔恚煩惱的近對治法。近對治法，就是慈悲。猶如沒有暴風的地方就沒有云彩遮蔽一樣，也是如此。如果某個地方存在愛結的束縛，是否也存在慢結的束縛呢？回答是：是的。如果存在慢結的束縛，是否也存在愛結的束縛呢？回答是：是的。為什麼呢？因為這兩種煩惱都存在於三界之中，有五種緣，是有漏的，不是一切處普遍存在的。如果是完全被煩惱束縛的三界五種法，就被愛結所束縛，也被慢結所束縛。如果被慢結所束縛，也被愛結所束縛。所以可以這樣說。如果某個地方存在愛結的束縛，是否也存在無明結的束縛呢？愛結存在於三界之中，有五種緣，是有漏的，不是一切處普遍存在的。無明結，存在於三界之中，有五種緣，是有漏的，也是無漏的，是一切處普遍存在的，也是非一切處普遍存在的。如果不是完全被煩惱束縛，無明使就會增長到一切處普遍存在的無漏緣。 （色無**：指色界和無色界，此處原文有省略）

【English Translation】 English version: If there is a gradual method of cutting off, then there is no ultimate method of cutting off. Why? Because the gradual method of cutting off can generate the ultimate method of cutting off. If there is no ultimate method of cutting off, then there is no liberation or escape. To prevent such a fault, the Realm of Form and the Formless Realm (Rūpa-arūpa-dhātu) have no anger afflictions. Furthermore, if there are roots of suffering and roots of sorrow, then there will be anger afflictions. Why? Because beings, due to the roots of sorrow and suffering, generate anger towards others. The Realm of Form and the Formless Realm (Rūpa-arūpa-dhātu) have no roots of sorrow and suffering. Furthermore, if there is a place without shame or embarrassment, then there will be anger afflictions. Because of the lack of shame and embarrassment, beings generate anger. The Realm of Form and the Formless Realm (Rūpa-arūpa-dhātu) have no lack of shame or embarrassment. Just as there is no lack of shame or embarrassment, so too with jealousy, stinginess, male organ, female organ, craving for food, lustful love, the five hindrances (sensual desire, ill-will, sloth-torpor, restlessness-worry, doubt), and the five excellent sensual pleasures (form, sound, smell, taste, touch), it should be known that it is the same. Furthermore, if there is a situation of resentment and hatred, then there will be anger afflictions. The situation of resentment and hatred is the nine laws of annoyance. The Realm of Form and the Formless Realm (Rūpa-arūpa-dhātu) have no situation of resentment and hatred. Therefore, Venerable Ghosa said: Beings generate anger afflictions because of resentment and hatred, and the Realm of Form and the Formless Realm (Rūpa-arūpa-dhātu) have no resentment and hatred. Furthermore, (Rūpa-arūpa-dhātu) has a near antidote to anger afflictions. The near antidote is loving-kindness (mettā). Just as there are no clouds obscuring where there is no storm wind, so it is. If there is a bond of attachment in a certain place, is there also a bond of conceit? The answer is: Yes. If there is a bond of conceit, is there also a bond of attachment? The answer is: Yes. Why? Because these two afflictions both exist in the three realms, have five conditions, are defiled, and are not universally pervasive. If the five dharmas of the three realms are completely bound by afflictions, they are bound by the bond of attachment and also bound by the bond of conceit. If they are bound by the bond of conceit, they are also bound by the bond of attachment. Therefore, such a statement can be made. If there is a bond of attachment in a certain place, is there also a bond of ignorance? The bond of attachment exists in the three realms, has five conditions, is defiled, and is not universally pervasive. The bond of ignorance exists in the three realms, has five conditions, is defiled and undefiled, is universally pervasive, and is also not universally pervasive. If it is not completely bound by afflictions, the latent tendency of ignorance will grow to the universally pervasive undefiled condition. (Rūpa-arūpa-dhātu**: refers to the Realm of Form and the Formless Realm, abbreviated in the original text)

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故得作順前句。若處所有愛結系。亦有無明結系耶。答曰。若有愛結系。則有無明結系。處所者。是三界五種處所。頗為無明結所繫。不為愛結所繫耶。答曰。有苦智已生集智未生。見苦所斷法。見集所斷無明使未斷。苦智已生。集智未生見苦所斷愛結無明結斷。見集所斷無明結。緣系見苦所斷法。所以者何。無明結是一切遍故。愛結不爾。所以者何。自種愛結已斷。見集所斷愛結。于見苦所斷法。不緣系。以非一切遍故。非相應系。以是他聚故。若處所有愛結系。復有見結系耶。愛結在三界。有五種緣。有漏非一切遍。見結在三界。有四種緣。有漏無漏。是一切遍。非一切遍。若是具縛三界五種處所。為愛結所繫。亦為見結所繫。若為見結所繫。亦為愛結所繫。若非具縛愛結。則於五種中長。見結於一切遍無漏緣中長。是故得作四句。若處所有愛結系。復有見結系耶。乃至廣作四句。為愛結所繫不為見結所繫者。集智已生滅智未生。見滅所斷。見道所斷。見不相應法。愛結未斷。見滅見道所斷見不相應法。何者是耶。答曰。即彼邪見見取戒取愛恚慢疑無明相應法是也。如是見不相應為愛結所繫。于自聚中緣系相應系。於他聚中作緣系。非相應系非見。所以者何。見是一切遍。能緣五種者已斷。余不斷者。于余見不相

【現代漢語翻譯】 現代漢語譯本 因此可以得出與前一句相順的結論。如果某個處所被愛結（Tanha Sanyojana，對感官愉悅的執著）所束縛，那麼也有無明結（Avijja Sanyojana，對真理的無知）的束縛嗎？回答是：如果存在愛結的束縛，那麼就存在無明結的束縛。這裡所說的『處所』，指的是三界（Trailokya，欲界、色界、無色界）中的五種處所（五蘊，色、受、想、行、識）。 有沒有被無明結所束縛，卻不被愛結所束縛的情況呢？回答是：有。當苦智（Dukkha-ñana，對苦諦的智慧）已經生起，而集智（Samudaya-ñana，對集諦的智慧）尚未生起時，對於見苦所斷之法（Dukkha-dassana-pahatabba，通過見苦諦而斷除的法），以及見集所斷的無明隨眠（Samudaya-dassana-pahatabba-avijja-anusaya，通過見集諦而斷除的無明潛在傾向）尚未斷除。當苦智已經生起，集智尚未生起時，見苦所斷的愛結和無明結已經斷除，但見集所斷的無明結，仍然緣于見苦所斷之法而產生聯繫。為什麼這麼說呢？因為無明結是普遍存在的，而愛結則不是。為什麼呢？因為自身的愛結已經斷除，見集所斷的愛結，對於見苦所斷之法，不再產生聯繫，因為它不是普遍存在的，也不是相應的聯繫，因為它屬於不同的範疇。 如果某個處所被愛結所束縛，那麼也有見結（Ditthi Sanyojana，錯誤的見解）的束縛嗎？愛結存在於三界之中，有五種緣（五蘊）。它是有漏的（Sasava，與煩惱相關的），不是普遍存在的。見結存在於三界之中，有四種緣。它是有漏的，也是無漏的（Anasava，與煩惱無關的），是普遍存在的，也是非普遍存在的。如果是完全被束縛的狀態，在三界五種處所中，被愛結所束縛，也被見結所束縛。如果被見結所束縛，也被愛結所束縛。如果不是完全被束縛的狀態，愛結在五種處所中增長，見結在一切普遍存在的無漏緣中增長。因此可以得出四句的結論。如果某個處所被愛結所束縛，那麼也有見結的束縛嗎？乃至可以廣泛地得出四句的結論。 被愛結所束縛，卻不被見結所束縛的情況是：集智已經生起，滅智（Nirodha-ñana，對滅諦的智慧）尚未生起，對於見滅所斷（Nirodha-dassana-pahatabba，通過見滅諦而斷除的）和見道所斷（Magga-dassana-pahatabba，通過見道諦而斷除的），以及見不相應法（Dassana-pahatabba-vippayutta-dhamma，通過見諦而斷除的不相應法），愛結尚未斷除。見滅和見道所斷的見不相應法，是什麼呢？回答是：就是那些邪見（Miccha Ditthi，錯誤的見解）、見取（Ditthi Paramasa，執取錯誤的見解）、戒禁取（Silabbata Paramasa，執取錯誤的戒律和苦行）、愛（Tanha，貪愛）、恚（Dosa，嗔恨）、慢（Mana，傲慢）、疑（Vicikiccha，懷疑）以及與無明（Avijja，無知）相應的法。像這樣，見不相應法被愛結所束縛，在自身的範疇內產生緣系和相應系，在其他的範疇內產生緣系，而不是相應系，也不是見。為什麼呢？因為見是普遍存在的，能夠緣於五種處所的已經斷除，其餘未斷除的，對於其餘的見不相聯繫。

【English Translation】 English version Therefore, it can be concluded in accordance with the previous statement. If a place is bound by Tanha Sanyojana (attachment to sensual pleasures), is it also bound by Avijja Sanyojana (ignorance of the truth)? The answer is: if there is the bondage of Tanha Sanyojana, then there is the bondage of Avijja Sanyojana. The 'place' referred to here is the five places (five aggregates, i.e., form, feeling, perception, mental formations, and consciousness) in the three realms (Trailokya, i.e., the desire realm, the form realm, and the formless realm). Is there a situation where one is bound by Avijja Sanyojana but not by Tanha Sanyojana? The answer is: yes. When Dukkha-ñana (wisdom of the truth of suffering) has arisen, but Samudaya-ñana (wisdom of the truth of the origin of suffering) has not yet arisen, regarding the Dukkha-dassana-pahatabba (dhamma to be abandoned by seeing the truth of suffering), and the Samudaya-dassana-pahatabba-avijja-anusaya (latent tendency of ignorance to be abandoned by seeing the truth of the origin of suffering) has not yet been abandoned. When Dukkha-ñana has arisen, and Samudaya-ñana has not yet arisen, the Tanha Sanyojana and Avijja Sanyojana to be abandoned by seeing the truth of suffering have been abandoned, but the Avijja Sanyojana to be abandoned by seeing the truth of the origin of suffering is still related to the dhamma to be abandoned by seeing the truth of suffering. Why is that? Because Avijja Sanyojana is universally present, while Tanha Sanyojana is not. Why? Because one's own Tanha Sanyojana has been abandoned, and the Tanha Sanyojana to be abandoned by seeing the truth of the origin of suffering no longer has a connection with the dhamma to be abandoned by seeing the truth of suffering, because it is not universally present, nor is it a corresponding connection, because it belongs to a different category. If a place is bound by Tanha Sanyojana, is it also bound by Ditthi Sanyojana (wrong views)? Tanha Sanyojana exists in the three realms and has five conditions (five aggregates). It is Sasava (associated with defilements) and not universally present. Ditthi Sanyojana exists in the three realms and has four conditions. It is both Sasava and Anasava (not associated with defilements), and it is both universally present and not universally present. If it is a completely bound state, in the five places of the three realms, it is bound by Tanha Sanyojana and also bound by Ditthi Sanyojana. If it is bound by Ditthi Sanyojana, it is also bound by Tanha Sanyojana. If it is not a completely bound state, Tanha Sanyojana grows in the five places, and Ditthi Sanyojana grows in all universally present Anasava conditions. Therefore, a fourfold conclusion can be drawn. If a place is bound by Tanha Sanyojana, is it also bound by Ditthi Sanyojana? And so on, a fourfold conclusion can be widely drawn. The situation where one is bound by Tanha Sanyojana but not by Ditthi Sanyojana is: Samudaya-ñana has arisen, Nirodha-ñana (wisdom of the truth of cessation of suffering) has not yet arisen, regarding the Nirodha-dassana-pahatabba (to be abandoned by seeing the truth of cessation) and Magga-dassana-pahatabba (to be abandoned by seeing the truth of the path), and the Dassana-pahatabba-vippayutta-dhamma (non-associated dhamma to be abandoned by seeing the truth), Tanha Sanyojana has not yet been abandoned. What are the non-associated dhamma to be abandoned by seeing the truth of cessation and the truth of the path? The answer is: those Miccha Ditthi (wrong views), Ditthi Paramasa (grasping at wrong views), Silabbata Paramasa (grasping at wrong precepts and vows), Tanha (craving), Dosa (hatred), Mana (conceit), Vicikiccha (doubt), and the dhamma associated with Avijja (ignorance). In this way, the non-associated dhamma to be abandoned by seeing the truth is bound by Tanha Sanyojana, creating a causal relationship and corresponding relationship within its own category, and creating a causal relationship but not a corresponding relationship in other categories, and it is not seeing. Why? Because seeing is universally present, and those who are able to be related to the five places have been abandoned, and those who have not been abandoned are not related to the remaining seeing.

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應法。不緣系緣無漏故。不相應系。以異聚故。自體不與自體相應。修道所斷法。愛結未斷。或有九地愛結不斷者。或有乃至非想非非想處未斷者。彼非想非非想處。修道所斷愛結。或有九種未斷者。或有乃至下下種未斷者。總而言之。修道所斷法。愛結未斷。是名愛結所繫不為見結所繫。所以者何。見結是一切遍。能緣五種者已斷。修道所斷。無有見結。滅智已生道智未生。見道所斷。見不相應法。愛結緣未斷。見道所斷。見不相應法。何者是耶。答曰。即彼邪見見取戒取疑愛恚慢無明相應法。如是等見不相應法。為愛結所繫。自聚有緣系相應系。他聚有緣系。不為見結所繫。所以者何。見結是一切遍。能緣五種者已斷。余不斷者。于彼法不緣系。以緣無漏故。不相應系。是他聚故。自體不與自體相應。修道所斷法。愛結未斷如前說。見諦具足世尊弟子。愛結未斷。廣說如上。為見結所繫非愛結者。苦智已生集智未生。見集所斷見結未斷。苦智已生集智未生見苦所斷愛結斷。見結亦斷。見集所斷見結緣系。見苦所斷法。為見結所繫。非愛結系。所以者何。自種愛結已斷。他種者。于見苦所斷法。不緣系。非一切遍故。非相應系。是他聚故。二俱系者具縛見道所斷法。修道所斷法。二俱系。

問曰。何故名具縛

【現代漢語翻譯】 現代漢語譯本： 應法（ying fa）。不緣系緣無漏故。不相應系。以異聚故。自體不與自體相應。修道所斷法，愛結（ai jie，煩惱的束縛）未斷。或有九地愛結不斷者，或有乃至非想非非想處（feixiang feifeixiang chu，佛教禪定中的最高境界）未斷者。彼非想非非想處，修道所斷愛結，或有九種未斷者，或有乃至下下種未斷者。總而言之，修道所斷法，愛結未斷。是名愛結所繫不為見結（jian jie，錯誤的知見所形成的束縛）所繫。所以者何？見結是一切遍，能緣五種者已斷。修道所斷，無有見結。滅智已生道智未生。見道所斷，見不相應法，愛結緣未斷。見道所斷，見不相應法，何者是耶？答曰：即彼邪見（xiejian，錯誤的見解）、見取（jian qu，執著于錯誤的見解）、戒取（jie qu，執著于錯誤的戒律）、疑（yi，懷疑）、愛（ai，貪愛）、恚（hui，嗔恨）、慢（man，傲慢）、無明（wuming，缺乏智慧）相應法。如是等見不相應法，為愛結所繫。自聚有緣系相應系，他聚有緣系，不為見結所繫。所以者何？見結是一切遍，能緣五種者已斷。余不斷者，于彼法不緣系，以緣無漏故。不相應系，是他聚故。自體不與自體相應。修道所斷法，愛結未斷如前說。見諦具足世尊弟子，愛結未斷，廣說如上。為見結所繫非愛結者，苦智（ku zhi，對苦的智慧）已生集智（ji zhi，對苦的根源的智慧）未生。見集所斷見結未斷。苦智已生集智未生見苦所斷愛結斷，見結亦斷。見集所斷見結緣系，見苦所斷法，為見結所繫，非愛結系。所以者何？自種愛結已斷，他種者，于見苦所斷法，不緣系，非一切遍故。非相應系，是他聚故。二俱系者具縛（ju fu，完全被束縛）見道所斷法，修道所斷法，二俱系。

問曰：何故名具縛？

【English Translation】 English version: It corresponds to the Dharma (ying fa). It is not bound by conditions because it is unconditioned and without outflows. It is not associated because it is a different aggregate. The self does not associate with itself. For the Dharma to be severed through cultivation, the bond of attachment (ai jie, the fetter of craving) has not been severed. Some have not severed the bond of attachment in the nine realms, or even in the realm of neither perception nor non-perception (feixiang feifeixiang chu, the highest state of meditative absorption in Buddhism). In that realm of neither perception nor non-perception, the bond of attachment to be severed through cultivation, some have not severed nine types, or even the lowest type. In summary, for the Dharma to be severed through cultivation, the bond of attachment has not been severed. This is called being bound by the bond of attachment but not by the bond of views (jian jie, the fetter of wrong views). Why? Because the bond of views is all-pervasive, and those capable of cognizing the five types have already severed it. For what is severed through cultivation, there is no bond of views. The wisdom of cessation has arisen, but the wisdom of the path has not yet arisen. For what is severed by the path of seeing, the Dharma not corresponding to views, the condition of the bond of attachment has not been severed. For what is severed by the path of seeing, what is the Dharma not corresponding to views? The answer is: it is precisely those Dharmas corresponding to wrong views (xiejian, incorrect views), clinging to views (jian qu, clinging to wrong views), clinging to precepts (jie qu, clinging to wrong precepts), doubt (yi, doubt), attachment (ai, craving), hatred (hui, hatred), pride (man, arrogance), and ignorance (wuming, lack of wisdom). Such Dharmas not corresponding to views are bound by the bond of attachment. The self-aggregate has conditional binding and association, while the other aggregate has conditional binding but is not bound by the bond of views. Why? Because the bond of views is all-pervasive, and those capable of cognizing the five types have already severed it. Those who have not severed it do not conditionally bind to that Dharma, because it is unconditioned and without outflows. It is not associated because it is a different aggregate. The self does not associate with itself. For the Dharma to be severed through cultivation, the bond of attachment has not been severed, as mentioned before. Disciples of the World-Honored One who have fully realized the truth, the bond of attachment has not been severed, as explained above. For those bound by the bond of views but not by the bond of attachment, the wisdom of suffering (ku zhi, wisdom of suffering) has arisen, but the wisdom of the origin (ji zhi, wisdom of the origin of suffering) has not yet arisen. The bond of views to be severed by the origin is not severed. The wisdom of suffering has arisen, but the wisdom of the origin has not yet arisen. The bond of attachment severed by the suffering is severed, and the bond of views is also severed. The condition of the bond of views to be severed by the origin, the Dharma severed by the suffering, is bound by the bond of views but not by the bond of attachment. Why? Because the self-type of the bond of attachment has been severed, while the other type does not conditionally bind to the Dharma severed by the suffering, because it is not all-pervasive. It is not associated because it is a different aggregate. Those bound by both are completely bound (ju fu, completely fettered) by the Dharma severed by the path of seeing, and the Dharma severed by the path of cultivation is bound by both.

Question: Why is it called completely bound?

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耶。答曰。為五處所縛。亦能縛五處。故言具縛。能系五處者。五種斷結。為五處所縛者。是五種斷法。具縛見苦所斷法。一種愛結系。二種見結系。見集所斷亦如是。見滅所斷見相應法。一種愛結系。三種見結系。見不相應法。一種愛結系。二種見結系。見道所斷亦如是。修道所斷法。一種愛結系。二種見結系。苦智已生集智未生。見集見滅見道修道所斷法。二俱系。見集所斷。修道所斷。一種愛結系。一種見結系。見滅所斷。見相應法。一種愛結系。二種見結系。見不相應法。一種愛結系。一種見結系。見道所斷亦如是。見苦所斷法。惟為見結所繫。不為愛結所繫。是故不說。集智已生滅智未生。見滅見道所斷見相應法。二俱系。見滅所斷見相應法。一種愛結系。一種見結系。見滅所斷見不相應法。惟為愛結所繫。不為見結所繫。是故不說。見道所斷亦如是。修道所斷法。惟為愛結所繫。不為見結所繫。二俱不繫者。集智已生見苦見集所斷法。二俱不繫。滅智已生道智未生。見苦見集滅所斷法。二俱不繫。見諦具足世尊弟子。見道所斷法。二俱不繫。已離欲愛慾界系法。二俱不繫。已離色無色界欲。色無色界系法。二俱不繫。所以者何。若結斷者。處所亦斷。此中作是論。頗見滅見道所斷見相應法。為愛結所繫。

【現代漢語翻譯】 現代漢語譯本： 『耶』。回答說：『被五處所束縛，也能束縛五處，所以說具有束縛。』能繫縛五處的是五種斷結（指見苦、見集、見滅、見道、修道所斷的五種結）。被五處所束縛的是五種斷法（指見苦、見集、見滅、見道、修道所斷的五種法）。 具有束縛的，見苦所斷的法：一種愛結繫縛，二種見結繫縛。見集所斷的法也是這樣。 見滅所斷的，見相應法：一種愛結繫縛，三種見結繫縛。見不相應法：一種愛結繫縛，二種見結繫縛。見道所斷的法也是這樣。 修道所斷的法：一種愛結繫縛，二種見結繫縛。 苦智已經生起，集智尚未生起，見集、見滅、見道、修道所斷的法：二者都繫縛。見集所斷、修道所斷的法：一種愛結繫縛，一種見結繫縛。見滅所斷的，見相應法：一種愛結繫縛，二種見結繫縛。見不相應法：一種愛結繫縛，一種見結繫縛。見道所斷的法也是這樣。 見苦所斷的法：唯獨被見結所繫縛，不被愛結所繫縛，所以不說。 集智已經生起，滅智尚未生起，見滅、見道所斷的見相應法：二者都繫縛。見滅所斷的見相應法：一種愛結繫縛，一種見結繫縛。見滅所斷的見不相應法：唯獨被愛結所繫縛，不被見結所繫縛，所以不說。見道所斷的法也是這樣。 修道所斷的法：唯獨被愛結所繫縛，不被見結所繫縛。 二者都不繫縛的：集智已經生起，見苦、見集所斷的法：二者都不繫縛。滅智已經生起，道智尚未生起，見苦、見集、見滅所斷的法：二者都不繫縛。見諦具足的世尊弟子，見道所斷的法：二者都不繫縛。已經脫離欲愛的欲界系法：二者都不繫縛。已經脫離色無色慾，色無色系法：二者都不繫縛。為什麼呢？如果結斷了，處所也斷了。 這裡作這樣的論述：是否見到見滅、見道所斷的見相應法，被愛結所繫縛？

【English Translation】 English version: 'Yea.' The answer is: 'Bound by five locations, and also able to bind five locations, therefore it is said to be fully bound.' That which can bind five locations are the five types of eradicated fetters (referring to the five fetters eradicated by seeing suffering, seeing origination, seeing cessation, seeing the path, and cultivation). That which is bound by five locations are the five types of eradicated dharmas (referring to the five dharmas eradicated by seeing suffering, seeing origination, seeing cessation, seeing the path, and cultivation). Being fully bound, the dharmas eradicated by seeing suffering: one is bound by the fetter of craving, two are bound by the fetters of views. The dharmas eradicated by seeing origination are also like this. Those eradicated by seeing cessation, the dharmas corresponding to seeing: one is bound by the fetter of craving, three are bound by the fetters of views. The dharmas not corresponding to seeing: one is bound by the fetter of craving, two are bound by the fetters of views. The dharmas eradicated by seeing the path are also like this. The dharmas eradicated by cultivation: one is bound by the fetter of craving, two are bound by the fetters of views. The wisdom of suffering has already arisen, the wisdom of origination has not yet arisen, the dharmas eradicated by seeing origination, seeing cessation, seeing the path, and cultivation: both are bound. The dharmas eradicated by seeing origination and cultivation: one is bound by the fetter of craving, one is bound by the fetter of views. Those eradicated by seeing cessation, the dharmas corresponding to seeing: one is bound by the fetter of craving, two are bound by the fetters of views. The dharmas not corresponding to seeing: one is bound by the fetter of craving, one is bound by the fetter of views. The dharmas eradicated by seeing the path are also like this. The dharmas eradicated by seeing suffering: only bound by the fetters of views, not bound by the fetter of craving, therefore it is not mentioned. The wisdom of origination has already arisen, the wisdom of cessation has not yet arisen, the dharmas corresponding to seeing eradicated by seeing cessation and seeing the path: both are bound. The dharmas corresponding to seeing eradicated by seeing cessation: one is bound by the fetter of craving, one is bound by the fetter of views. The dharmas not corresponding to seeing eradicated by seeing cessation: only bound by the fetter of craving, not bound by the fetters of views, therefore it is not mentioned. The dharmas eradicated by seeing the path are also like this. The dharmas eradicated by cultivation: only bound by the fetter of craving, not bound by the fetters of views. Those that are not bound by either: the wisdom of origination has already arisen, the dharmas eradicated by seeing suffering and seeing origination: neither are bound. The wisdom of cessation has already arisen, the wisdom of the path has not yet arisen, the dharmas eradicated by seeing suffering, seeing origination, and seeing cessation: neither are bound. The disciples of the World Honored One who have fully realized the truth of seeing, the dharmas eradicated by seeing the path: neither are bound. Those who have already detached from desire and love, the dharmas pertaining to the desire realm: neither are bound. Those who have already detached from desire for form and formlessness, the dharmas pertaining to the form and formless realms: neither are bound. Why? If the fetters are severed, the locations are also severed. Here, such a discussion is made: Is it seen that the dharmas corresponding to seeing eradicated by seeing cessation and seeing the path are bound by the fetter of craving?

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不為見結所繫。非不為見使所使耶。答曰。有斷六種欲者得正決定。集智已生滅智未生。見滅見道所斷六種見相應法。為愛結所繫。不為見結所繫。所以者何。見結是一切遍。緣五種者已斷。緣無漏六種見已斷。餘三種未斷。無漏緣見。於六種已斷法。無緣系緣無漏故。無相應系。以他聚故。未斷三種愛結。于見滅見道所斷。六種已斷。法作緣系。彼非不為見使所使。所以者何。三見作見結。五見作見使。為見使中見取戒取所使故。如愛結見結。愛結疑結亦如是。所以者何。如見結在三界四種斷緣有漏無漏是遍不遍。疑結亦如是。若處所有愛結系。復有取結系耶。愛結在三界。五種斷緣有漏。非一切遍。取結在三界。四種斷緣有漏是一切遍非一切遍。若是具系三界五種處所愛結系。亦為取結所繫。若為取結所繫。亦為愛結所繫。若非具縛愛結。則長於五種。取結長於一切遍。是故得作四句。或為愛結所繫。不為取結所繫。乃至廣作四句。為愛結所繫。不為取結所繫者。集智已生滅智未生。修道所斷法。愛結未斷。或有九地愛結未斷。或有乃至非想非非想處愛結未斷。彼非想非非想處愛結。或有九種未斷。或有乃至下下種未斷。總而言之。修道所斷法。愛結未斷。滅智已生道智未生。修道所斷法。愛結未斷。廣說如上。

見諦具足世尊弟子。修道所斷法。愛結未斷。是名愛結所繫非取結所繫。取結能緣五種者已斷。所以者何。取結是一切遍。能緣五種者已斷。取結非修道所斷。為取結所繫。不為愛結所繫者。苦智已生集智未生。見苦所斷法。見集所斷取結未斷。苦智已生集智未生。見苦所斷愛結若斷。取結亦斷。見集所斷取結。緣系見苦所斷。是名取結所繫非愛結所繫。所以者何。自種愛結已斷。他種愛結。不作緣系。非一切遍故。非相應系。以他聚故。俱系者。具縛見道修道所斷法。二俱系具縛。見苦所斷法。為一種愛結所繫。為二種取結所繫。見集所斷亦如是。見滅所斷。為一種愛結所繫。三種取結所繫。見道所斷亦如是。修道所斷。一種愛結所繫。二種取結所繫。苦智已生集智未生。見集見滅見道修道所斷法。二俱系。見集所斷修道所斷法。為一種愛結所繫。亦為一種取結所繫。見滅見道所斷法。一種愛結系。二種取結系。見苦所斷法。惟為取結所繫。不為愛結所繫。是故不說。集智已生滅智未生。見滅見道所斷法二俱系。見滅所斷法。為一種愛結所繫。一種取結所繫。見道所斷亦如是。修道所斷法。惟為愛結所繫。不為取結所繫。是以不說。滅智已生道智未生。見道所斷法二俱系。見道所斷法。為一種愛結所繫。一種取結所

【現代漢語翻譯】 現代漢語譯本 見諦具足的世尊弟子，修道所斷的法：如果愛結（Tanha-samyojana，渴愛之結）未斷，這被稱為被愛結所繫縛，而非被取結（Upadana-samyojana，執取之結）所繫縛。取結能夠緣於五種對象的情況已經斷除。為什麼呢？因為取結是一切遍行（Sarva-ga，普遍存在）的。能夠緣於五種對象的情況已經斷除，取結不是修道所斷的。對於被取結所繫縛，而不被愛結所繫縛的情況：苦智（Dukkha-ñana，對苦的智慧）已經生起，集智（Samudaya-ñana，對苦的生起的智慧）尚未生起。見苦所斷的法，見集所斷的取結尚未斷除。苦智已經生起，集智尚未生起，見苦所斷的愛結如果斷除，取結也會斷除。見集所斷的取結，緣于繫縛見苦所斷的法，這被稱為被取結所繫縛，而非被愛結所繫縛。為什麼呢？因為自身種類的愛結已經斷除，其他種類的愛結，不作為緣而繫縛，因為不是一切遍行的緣故，也不是相應的繫縛，因為是不同的聚合。俱系的情況：具縛（Samyojana-baddha，被結縛者）見道和修道所斷的法，二者都被繫縛。具縛見苦所斷的法，被一種愛結所繫縛，被二種取結所繫縛。見集所斷的法也是如此。見滅（Nirodha，寂滅）所斷的法，被一種愛結所繫縛，被三種取結所繫縛。見道所斷的法也是如此。修道所斷的法，被一種愛結所繫縛，被二種取結所繫縛。苦智已經生起，集智尚未生起，見集、見滅、見道、修道所斷的法，二者都被繫縛。見集所斷和修道所斷的法，被一種愛結所繫縛，也被一種取結所繫縛。見滅和見道所斷的法，被一種愛結所繫縛，被二種取結所繫縛。見苦所斷的法，僅僅被取結所繫縛，不被愛結所繫縛，因此不說。集智已經生起，滅智（Nirodha-ñana，對寂滅的智慧）尚未生起，見滅、見道所斷的法，二者都被繫縛。見滅所斷的法，被一種愛結所繫縛，被一種取結所繫縛。見道所斷的法也是如此。修道所斷的法，僅僅被愛結所繫縛，不被取結所繫縛，因此不說。滅智已經生起，道智（Magga-ñana，對道的智慧）尚未生起，見道所斷的法，二者都被繫縛。見道所斷的法，被一種愛結所繫縛，被一種取結所繫

【English Translation】 English version A disciple of the Blessed One, accomplished in vision, regarding the dharmas to be abandoned by cultivation: if the bond of craving (Tanha-samyojana) is not yet abandoned, it is said to be bound by the bond of craving, but not bound by the bond of clinging (Upadana-samyojana). The cases where the bond of clinging can be related to the five objects have already been cut off. Why? Because the bond of clinging is all-pervasive (Sarva-ga). The cases where it can be related to the five objects have already been cut off; the bond of clinging is not to be abandoned by cultivation. Regarding being bound by the bond of clinging, but not bound by the bond of craving: when the knowledge of suffering (Dukkha-ñana) has arisen, but the knowledge of arising (Samudaya-ñana) has not yet arisen, the dharmas to be abandoned by seeing suffering, the bond of clinging to be abandoned by seeing arising has not yet been abandoned. When the knowledge of suffering has arisen, but the knowledge of arising has not yet arisen, if the bond of craving to be abandoned by seeing suffering is abandoned, the bond of clinging will also be abandoned. The bond of clinging to be abandoned by seeing arising, related to binding the dharmas to be abandoned by seeing suffering, is said to be bound by the bond of clinging, but not bound by the bond of craving. Why? Because the bond of craving of one's own kind has already been abandoned, the bond of craving of other kinds does not act as a condition for binding, because it is not all-pervasive, nor is it a corresponding binding, because it is a different aggregate. The case of being bound by both: a person bound (Samyojana-baddha) by the bonds, regarding the dharmas to be abandoned by the path of seeing and cultivation, both are bound. A person bound regarding the dharmas to be abandoned by seeing suffering, is bound by one kind of craving bond, and by two kinds of clinging bonds. The dharmas to be abandoned by seeing arising are also the same. The dharmas to be abandoned by seeing cessation (Nirodha), are bound by one kind of craving bond, and by three kinds of clinging bonds. The dharmas to be abandoned by seeing the path are also the same. The dharmas to be abandoned by cultivation, are bound by one kind of craving bond, and by two kinds of clinging bonds. When the knowledge of suffering has arisen, but the knowledge of arising has not yet arisen, the dharmas to be abandoned by seeing arising, seeing cessation, seeing the path, and cultivation, both are bound. The dharmas to be abandoned by seeing arising and cultivation, are bound by one kind of craving bond, and also by one kind of clinging bond. The dharmas to be abandoned by seeing cessation and seeing the path, are bound by one kind of craving bond, and by two kinds of clinging bonds. The dharmas to be abandoned by seeing suffering, are only bound by the bond of clinging, not by the bond of craving, therefore it is not mentioned. When the knowledge of arising has arisen, but the knowledge of cessation (Nirodha-ñana) has not yet arisen, the dharmas to be abandoned by seeing cessation and seeing the path, both are bound. The dharmas to be abandoned by seeing cessation, are bound by one kind of craving bond, and by one kind of clinging bond. The dharmas to be abandoned by seeing the path are also the same. The dharmas to be abandoned by cultivation, are only bound by the bond of craving, not by the bond of clinging, therefore it is not mentioned. When the knowledge of cessation has arisen, but the knowledge of the path (Magga-ñana) has not yet arisen, the dharmas to be abandoned by seeing the path, both are bound. The dharmas to be abandoned by seeing the path, are bound by one kind of craving bond, and by one kind of clinging bond.

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系。修道所斷。廣說如上。二俱不繫者。集智已生滅智未生。見苦見集所斷法二俱不繫。滅智已生道智未生。見苦集滅所斷法。二俱不繫。見諦具足世尊弟子。見道所斷法。二俱不繫。欲愛已斷。欲界系法。二俱不繫。色愛已斷。色界系法。二俱不繫。無色愛已斷。一切二俱不繫。所以者何。彼結若斷。處所亦斷。若處所有愛結系。復有嫉結系耶。愛結在三界。五種斷。緣有漏。非一切遍。嫉結在欲界。修道所斷緣有漏。非一切遍。若是具縛欲界修道所斷法。若為愛結所繫。亦為嫉結所繫。若為嫉結所繫。亦為愛結所繫若非具系愛結。長在三界五種斷。是故得作稱后句。若處所有愛結系復有嫉結系耶。答曰。若為嫉結所繫。亦為愛結所繫。修道所斷法。為一種愛結所繫。一種嫉結所繫。頗為愛結系不為嫉結所繫耶。答曰。欲界見道所斷法。愛結未斷。或有四種法愛結未斷。或有乃至見道所斷愛結未斷。色無色界系法。愛結未斷是名愛結所繫不為嫉結所繫。所以者何。色無色界無嫉結。無嫉結義如上說。如愛結嫉結。愛結慳結說亦如是。如愛結門。慢結門說亦如是。所以者何。此二俱在三界。五種斷緣有漏。非一切遍。若處所有恚結系。復有慢結系耶。恚結在欲界。欲界五種斷緣有漏。非一切遍。慢結在三界。五種斷緣

有漏。非一切遍。若是具縛欲界系五種處所。為恚結所繫。亦為慢結所繫。若為慢結所繫。亦為恚結所繫。若非具縛慢結。長在三界。是故得作順前句。若處所有恚結系。復有慢結系耶。答曰。若為恚結所繫。亦為慢結所繫。處所者是欲界五種所斷。頗為慢結所繫。不為恚結系耶。答曰。有色無色界慢結未斷。或有八地慢結未斷。或有乃至非想非非想處慢結未斷。彼非想非非想處。或有五種斷慢結所繫。或有修道所斷慢結所繫。彼修道所斷慢結。或有九種未斷。或有乃至下下種未斷者。總而言之。色無色界慢結未斷。是名慢結所繫不為恚結所繫。所以者何。色無色界無恚結。色無色界無恚結義。如上說。若處所有恚結系。復有無明結系耶。恚結在欲界。五種所斷。緣有漏非一切遍。無明結在三界。五種所斷。緣有漏無漏。是一切遍。若是具縛欲界五種處所。為恚結所繫。亦為無明結所繫。若為無明結所繫。亦為恚結所繫。若非具縛無明結。長在三界。長一切遍。是故得作順前句。若處所有恚結系。復有無明結系耶。答曰。若為恚結所繫。亦為無明結所繫。處所者欲界系。五種處所。頗為無明結所繫。不為恚結所繫耶。答曰。有苦智已生。集智未生欲界見苦所斷法。見集所斷無明結未斷。苦智已生集智未生。見苦所斷法

【現代漢語翻譯】 現代漢語譯本： 『有漏』（Sāsrava，指有煩惱的）是否普遍存在於一切處？並非如此。如果是被束縛的欲界所繫的五種處所，那麼被『恚結』（dvesa-samyojana，嗔恚之結）所繫，也被『慢結』（māna-samyojana，我慢之結）所繫。如果被『慢結』所繫，也被『恚結』所繫。如果不是被束縛的『慢結』，則長久存在於三界之中。因此，可以順著前一句來理解。如果某個處所被『恚結』所繫，是否也被『慢結』所繫？回答是：如果被『恚結』所繫，也被『慢結』所繫。這個處所指的是欲界五種所斷的煩惱。 是否存在被『慢結』所繫，而不被『恚結』所繫的處所？回答是：存在。色界和無色界的『慢結』尚未斷除。或者有八地（指四禪天和四空天）的『慢結』尚未斷除。或者乃至非想非非想處的『慢結』尚未斷除。這非想非非想處，或者有五種斷除『慢結』所繫的煩惱，或者有修道所斷的『慢結』所繫的煩惱。這修道所斷的『慢結』，或者有九種尚未斷除，或者乃至下下品尚未斷除。總而言之，色界和無色界的『慢結』尚未斷除，這就是被『慢結』所繫而不被『恚結』所繫。為什麼呢？因為色界和無色界沒有『恚結』。色界和無色界沒有『恚結』的含義，如上所述。 如果某個處所被『恚結』所繫，是否也被『無明結』（avidyā-samyojana，無明之結）所繫？『恚結』存在於欲界，是五種所斷的煩惱，緣于有漏，並非普遍存在於一切處。『無明結』存在於三界，是五種所斷的煩惱，緣于有漏和無漏，是普遍存在於一切處。如果是被束縛的欲界五種處所，那麼被『恚結』所繫，也被『無明結』所繫。如果被『無明結』所繫，也被『恚結』所繫。如果不是被束縛的『無明結』，則長久存在於三界之中，普遍存在於一切處。因此，可以順著前一句來理解。如果某個處所被『恚結』所繫，是否也被『無明結』所繫？回答是：如果被『恚結』所繫，也被『無明結』所繫。這個處所指的是欲界所繫的五種處所。 是否存在被『無明結』所繫，而不被『恚結』所繫的處所？回答是：存在。已經生起苦智（duhkha-jnana，對苦諦的智慧），但尚未生起集智（samudaya-jnana，對集諦的智慧）的欲界見苦所斷的法，見集所斷的『無明結』尚未斷除。已經生起苦智，但尚未生起集智，見苦所斷的法。

【English Translation】 English version: 『With outflows』 (Sāsrava), is it universally pervasive? It is not. If it is the five abodes bound by the desire realm, then it is bound by the 『bond of hatred』 (dvesa-samyojana), and also bound by the 『bond of conceit』 (māna-samyojana). If it is bound by the 『bond of conceit』, it is also bound by the 『bond of hatred』. If it is not the 『bond of conceit』 that is bound, it exists long in the three realms. Therefore, it can be understood in accordance with the previous sentence. If a certain abode is bound by the 『bond of hatred』, is it also bound by the 『bond of conceit』? The answer is: if it is bound by the 『bond of hatred』, it is also bound by the 『bond of conceit』. This abode refers to the five types of afflictions to be severed in the desire realm. Is there an abode that is bound by the 『bond of conceit』 but not bound by the 『bond of hatred』? The answer is: there is. The 『bond of conceit』 in the form realm and formless realm has not yet been severed. Or there are the 『bonds of conceit』 of the eight grounds (referring to the four dhyana heavens and the four formless heavens) that have not yet been severed. Or even the 『bond of conceit』 of the realm of neither perception nor non-perception has not yet been severed. In this realm of neither perception nor non-perception, there are either the five types of afflictions bound by the 『bond of conceit』 to be severed, or the afflictions bound by the 『bond of conceit』 to be severed by cultivation. These 『bonds of conceit』 to be severed by cultivation, either nine types have not yet been severed, or even the lowest of the low has not yet been severed. In summary, the 『bond of conceit』 in the form realm and formless realm has not yet been severed, and this is called being bound by the 『bond of conceit』 but not bound by the 『bond of hatred』. Why? Because the form realm and formless realm have no 『bond of hatred』. The meaning of the form realm and formless realm having no 『bond of hatred』 is as described above. If a certain abode is bound by the 『bond of hatred』, is it also bound by the 『bond of ignorance』 (avidyā-samyojana)? The 『bond of hatred』 exists in the desire realm, and it is the five types of afflictions to be severed, arising from outflows, and is not universally pervasive. The 『bond of ignorance』 exists in the three realms, and it is the five types of afflictions to be severed, arising from outflows and without outflows, and is universally pervasive. If it is the five abodes of the desire realm that are bound, then it is bound by the 『bond of hatred』, and also bound by the 『bond of ignorance』. If it is bound by the 『bond of ignorance』, it is also bound by the 『bond of hatred』. If it is not the 『bond of ignorance』 that is bound, it exists long in the three realms and is universally pervasive. Therefore, it can be understood in accordance with the previous sentence. If a certain abode is bound by the 『bond of hatred』, is it also bound by the 『bond of ignorance』? The answer is: if it is bound by the 『bond of hatred』, it is also bound by the 『bond of ignorance』. This abode refers to the five types of abodes bound by the desire realm. Is there an abode that is bound by the 『bond of ignorance』 but not bound by the 『bond of hatred』? The answer is: there is. The suffering wisdom (duhkha-jnana, wisdom of the truth of suffering) has already arisen, but the accumulation wisdom (samudaya-jnana, wisdom of the truth of the origin of suffering) has not yet arisen, the afflictions to be severed by seeing suffering in the desire realm, the 『bond of ignorance』 to be severed by seeing the accumulation has not yet been severed. The suffering wisdom has already arisen, but the accumulation wisdom has not yet arisen, the afflictions to be severed by seeing suffering.

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。見集所斷無明結緣系。是名為無明結所繫不為恚結系。所以者何。自種恚結已斷。他種者。于見苦所斷非緣系。非一切遍。故非相應系。是他聚故。色無色界系法。無明結未斷。或有八地無明結未斷。或有乃至非想非非想處無明結未斷。彼非想非非想處。或有五種未斷。或有乃至修道所斷未斷。非想非非想處修道所斷。或有九種未斷。或有乃至下下種未斷。總而言之。色無色界系無明結未斷。是名無明結所繫不為恚結所繫。所以者何。色無色界無恚。色無色界無恚結義。如上說。若處所有恚結系。復有見結系耶。恚結在欲界。五種斷。緣有漏非一切遍。見結在三界。四種斷。緣有漏無漏。一切遍非一切遍。若是具縛欲界五種斷。處所有恚結所繫。亦為見結所繫。若為見結所繫。亦為恚結所繫。若非具縛恚結。長在五種斷。見結長在三界一切遍。是故得作四句。若為恚結所繫。不為見結所繫耶。乃至廣作四句。為恚結所繫不為見結所繫者。未離欲愛。集智已生滅智未生。欲界系見滅見道所斷見不相應法。恚結未斷。欲界系見滅見道所斷見不相應法。何者是耶。答曰。即彼邪見見取戒取愛恚慢疑無明相應法是也。此法恚結未斷。自聚緣系。相應系。他聚緣系。非相應系。不為見結所繫。所以者何。見結是一切遍緣。五種

【現代漢語翻譯】 現代漢語譯本 見集所斷的無明結（Avidya-samyojana，ignorance fetter）所緣繫縛，這被稱為無明結所繫縛，而不是被嗔恚結（Dvesa-samyojana，hatred fetter）所繫縛。為什麼呢？因為自身生起的嗔恚結已經被斷除。而其他生起的嗔恚結，對於見苦所斷的法來說，不是緣繫縛，不是一切遍行，所以不是相應繫縛，因為是不同的聚合。色界和無色界眾生被無明結所繫縛，但無嗔恚結。或者有第八地（指無色界四空天中的識無邊處天）的眾生無明結未斷，或者有乃至非想非非想處天（Nevasaññānāsaññāyatana，neither perception nor non-perception）的眾生無明結未斷。那些非想非非想處天的眾生，或者有五種煩惱未斷，或者有乃至修道所斷的煩惱未斷。非想非非想處天修道所斷的煩惱，或者有九種未斷，或者有乃至下下品（指最微細的煩惱）未斷。總而言之，色界和無色界的眾生被無明結所繫縛，而不是被嗔恚結所繫縛。為什麼呢？因為色界和無色界沒有嗔恚。色界和無色界沒有嗔恚結的意義，如上面所說。 如果某個處所存在嗔恚結的繫縛，是否也存在見結（Dṛṣṭi-samyojana，view fetter）的繫縛呢？嗔恚結存在於欲界，斷除五種煩惱時斷除，緣于有漏法，不是一切遍行。見結存在於三界，斷除四種煩惱時斷除，緣于有漏法和無漏法，一切遍行和非一切遍行。如果是具縛（指完全被煩惱束縛）的欲界眾生，斷除五種煩惱時斷除，那麼這個處所存在嗔恚結的繫縛，也存在見結的繫縛。如果存在見結的繫縛，也存在嗔恚結的繫縛。如果不是具縛的嗔恚結，長期存在於斷除五種煩惱時斷除，見結長期存在於三界一切遍行。因此，可以作出四句判斷。如果被嗔恚結所繫縛，不被見結所繫縛嗎？乃至廣泛地作出四句判斷。被嗔恚結所繫縛而不被見結所繫縛的眾生，是沒有脫離欲愛，集智（Samudaya-jñāna，knowledge of the origin）已經生起但滅智（Nirodha-jñāna，knowledge of cessation）未生起的眾生。欲界繫縛的，見滅（Dṛṣṭi-nirodha，cessation of views）時見道（Dṛṣṭimārga，path of seeing）所斷的，與見不相應的法，嗔恚結未斷。欲界繫縛的，見滅時見道所斷的，與見不相應的法，有哪些呢？回答說，就是那些邪見（Mithyā-dṛṣṭi，wrong view）、見取（Dṛṣṭi-parāmarśa，grasping at views）、戒取（Śīla-parāmarśa，grasping at precepts）、愛（Rāga，attachment）、嗔恚（Dveṣa，hatred）、慢（Māna，pride）、疑（Vicikitsā，doubt）、無明（Avidyā，ignorance）等相應的法。這些法嗔恚結未斷，自身聚合是緣繫縛，是相應繫縛，其他聚合是緣繫縛，不是相應繫縛，不被見結所繫縛。為什麼呢？因為見結是一切遍行的緣，斷除五種煩惱時斷除。

【English Translation】 English version The ignorance fetter (Avidya-samyojana), which is severed by seeing the origin (of suffering), is the condition for being bound. This is called being bound by the ignorance fetter, but not by the hatred fetter (Dvesa-samyojana). Why? Because the hatred fetter arising from oneself has already been severed. As for the hatred fetter arising from others, it is not a condition for the dharmas severed by seeing suffering, it is not all-pervasive, and therefore it is not a corresponding condition, because it is a different aggregate. Beings in the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu) are bound by the ignorance fetter, but not by the hatred fetter. Or there are beings in the eighth realm (referring to the Realm of No-thingness in the Four Formless Realms) whose ignorance fetter has not been severed, or even beings in the Realm of Neither Perception nor Non-Perception (Nevasaññānāsaññāyatana) whose ignorance fetter has not been severed. Those beings in the Realm of Neither Perception nor Non-Perception, some have five afflictions that have not been severed, or even afflictions that are severed by cultivation that have not been severed. The afflictions severed by cultivation in the Realm of Neither Perception nor Non-Perception, some have nine that have not been severed, or even the lowest grade (referring to the most subtle afflictions) that have not been severed. In summary, beings in the Form Realm and Formless Realm are bound by the ignorance fetter, but not by the hatred fetter. Why? Because the Form Realm and Formless Realm have no hatred. The meaning of the Form Realm and Formless Realm having no hatred fetter is as explained above. If there is the bondage of the hatred fetter in a certain place, is there also the bondage of the view fetter (Dṛṣṭi-samyojana)? The hatred fetter exists in the Desire Realm (Kāmadhātu), severed when severing the five afflictions, conditioned by defiled dharmas, and is not all-pervasive. The view fetter exists in the Three Realms, severed when severing the four afflictions, conditioned by defiled and undefiled dharmas, and is both all-pervasive and not all-pervasive. If it is a being in the Desire Realm who is completely bound (meaning completely bound by afflictions), severed when severing the five afflictions, then in that place where there is the bondage of the hatred fetter, there is also the bondage of the view fetter. If there is the bondage of the view fetter, there is also the bondage of the hatred fetter. If it is not a hatred fetter of a completely bound being, existing for a long time and severed when severing the five afflictions, the view fetter exists for a long time and is all-pervasive in the Three Realms. Therefore, four possibilities can be made. If one is bound by the hatred fetter, is one not bound by the view fetter? And so on, making four possibilities extensively. Those who are bound by the hatred fetter but not bound by the view fetter are those who have not detached from desire-attachment (kāma-rāga), the knowledge of the origin (Samudaya-jñāna) has arisen but the knowledge of cessation (Nirodha-jñāna) has not arisen. The dharmas bound by the Desire Realm, severed by the path of seeing (Dṛṣṭimārga) when seeing the cessation of views (Dṛṣṭi-nirodha), and not corresponding to views, the hatred fetter has not been severed. The dharmas bound by the Desire Realm, severed by the path of seeing when seeing the cessation of views, and not corresponding to views, what are they? The answer is, they are those wrong views (Mithyā-dṛṣṭi), grasping at views (Dṛṣṭi-parāmarśa), grasping at precepts (Śīla-parāmarśa), attachment (Rāga), hatred (Dveṣa), pride (Māna), doubt (Vicikitsā), ignorance (Avidyā), and other corresponding dharmas. For these dharmas, the hatred fetter has not been severed, their own aggregate is a conditioned bondage, it is a corresponding bondage, other aggregates are a conditioned bondage, it is not a corresponding bondage, and they are not bound by the view fetter. Why? Because the view fetter is a condition that is all-pervasive, severed when severing the five afflictions.

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者已斷。余不斷者。于見不相應法。非緣系。緣無漏故。非相應系。以他聚故。自體不應自體故。欲界系修道所斷法。恚結未斷。或有九種未斷。或有乃至下下種未斷者。滅智已生道智未生。欲界系見道所斷見不相應法。恚結未斷。欲界系見道所斷見不相應法。何者是耶。答曰。即彼邪見見取戒取愛恚慢無明疑相應法是也。此法恚結未斷。自聚中緣系。相應系。他聚作緣系。非見結系。所以者何。見結是一切遍。能緣五種者已斷。余不斷者。于見不相應法。非緣系。緣無漏故。非相應系。是他聚故。自體不應自體故。欲界修道所斷法。恚結未斷。廣說如上。見諦具足世尊弟子。欲界修道所斷恚結未斷。廣說如上。是名為恚結所繫不為見結所繫。◎

◎為見結所繫不為恚結所繫者。未離欲愛。苦智已生集智未生。欲界見苦所斷法。見集所斷法。見結未斷。苦智已生集智未生。見苦所斷恚結。見結已斷。見集所斷見結緣系。見苦所斷法。為見結所繫。不為恚結所繫。所以者何。自種恚結已斷。他種者。于見苦所斷法。非緣系。非一切遍。故非相應系。是他聚故。色無色界見結未斷。或有八地見結未斷。或有乃至非想非非想處見結未斷。彼非想非非想處。或有四種斷見結未斷。或見乃至見道斷結未斷者。總而言之。色

【現代漢語翻譯】 現代漢語譯本： 這些（見不相應法）已經被斷除。其餘未被斷除的，對於見不相應法，不是緣系，因為緣于無漏法；不是相應系，因為是其他蘊聚的法；自體不應是自體的原因。欲界系修道所斷的法，嗔結未斷，或者有九種未斷，或者乃至下下品種未斷的。滅盡智已生，道智未生。欲界系見道所斷的見不相應法，嗔結未斷。欲界系見道所斷的見不相應法，哪些是呢？回答說：就是那些邪見、見取、戒取、愛、嗔、慢、無明、疑等相應法。這些法嗔結未斷，在自聚中是緣系、相應系；在他聚中是緣系，不是見結系。為什麼呢？因為見結是一切遍的，能夠緣五種（蘊）的已經斷除。其餘未斷的，對於見不相應法，不是緣系，因為緣于無漏法；不是相應系，因為是其他蘊聚的法；自體不應是自體的原因。欲界修道所斷的法，嗔結未斷，廣說如上。見諦具足的世尊弟子，欲界修道所斷的嗔結未斷，廣說如上。這稱為嗔結所繫，不為見結所繫。

為見結所繫，不為嗔結所繫的是：未離欲愛，苦智已生，集智未生。欲界見苦所斷的法，見集所斷的法，見結未斷。苦智已生，集智未生，見苦所斷的嗔結，見結已斷。見集所斷的見結是緣系。見苦所斷的法，為見結所繫，不為嗔結所繫。為什麼呢？因為自種的嗔結已經斷除，他種的，對於見苦所斷的法，不是緣系，不是一切遍的，所以不是相應系，因為是其他蘊聚的法。色無色界見結未斷，或者有八地見結未斷，或者乃至非想非非想處見結未斷。那些非想非非想處，或者有四種斷見結未斷，或者見乃至見道斷結未斷的。總而言之，色界...

【English Translation】 English version: Those (non-perception-related dharmas) have already been severed. Those that remain unsevered, with respect to non-perception-related dharmas, are not condition-bound because they are conditioned by the unconditioned; they are not association-bound because they belong to other aggregates; self cannot be the cause of self. Dharmas severed by cultivation in the desire realm, the anger fetter is not severed, or there are nine types not severed, or even the lowest type not severed. The knowledge of cessation has arisen, but the knowledge of the path has not arisen. Non-perception-related dharmas severed by the path of seeing in the desire realm, the anger fetter is not severed. Which are the non-perception-related dharmas severed by the path of seeing in the desire realm? The answer is: namely, those associated dharmas of wrong view (邪見), view-grasping (見取), precept-grasping (戒取), attachment (愛), anger (恚), pride (慢), ignorance (無明), and doubt (疑). These dharmas have not severed the anger fetter; in their own aggregate, they are condition-bound and association-bound; in other aggregates, they are condition-bound, but not bound by the view fetter. Why? Because the view fetter is all-pervasive, and those capable of conditioning the five aggregates have already been severed. Those that remain unsevered, with respect to non-perception-related dharmas, are not condition-bound because they are conditioned by the unconditioned; they are not association-bound because they belong to other aggregates; self cannot be the cause of self. Dharmas severed by cultivation in the desire realm, the anger fetter is not severed, as explained above. A disciple of the World-Honored One who possesses the truth of seeing, the anger fetter severed by cultivation in the desire realm is not severed, as explained above. This is called bound by the anger fetter, but not bound by the view fetter.

Those bound by the view fetter but not by the anger fetter are: those who have not departed from desire-attachment (欲愛), the knowledge of suffering (苦智) has arisen, but the knowledge of origination (集智) has not arisen. Dharmas severed by seeing suffering (見苦) in the desire realm, dharmas severed by seeing origination (見集), the view fetter is not severed. The knowledge of suffering has arisen, the knowledge of origination has not arisen, the anger fetter severed by seeing suffering, the view fetter has been severed. The view fetter severed by seeing origination is condition-bound. Dharmas severed by seeing suffering are bound by the view fetter, but not by the anger fetter. Why? Because the anger fetter of its own kind has been severed, and for other kinds, with respect to dharmas severed by seeing suffering, it is not condition-bound, not all-pervasive, so it is not association-bound, because it belongs to other aggregates. The view fetter in the form and formless realms is not severed, or the view fetter of eight grounds is not severed, or even the view fetter of the realm of neither perception nor non-perception (非想非非想處) is not severed. In those realms of neither perception nor non-perception, there are four types of severed view fetters not severed, or seeing even the fetters severed by the path of seeing not severed. In general, the form realm...

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無色界系法見結未斷。是名見結系不為恚結所繫。所以者何。色無色界無有恚結。廣說如上。

云何二俱系。具縛欲界見道修道所斷法。二俱系。具縛欲界見苦所斷法。一種恚結系。二種見結系。見集所斷法亦如是。見滅所斷見相應法。為一種恚結系。三種見結系。見不相應法。一種恚結系。二種見結系。見道所斷法亦如是。欲界系修道所斷法。一種恚結系。二種見結系。欲愛未斷。苦智已生集智未生。欲界系見集滅道修道所斷法二俱系。見集所斷法。一種恚結系。一種見結系。見滅所斷見相應法。一種恚結系。二種見結系。見不相應法。一種恚結系。一種見結系。見道所斷法亦如是。修道所斷法一種恚結系。一種見結系。欲界見苦所斷法。雖為見結系。不為恚結系。是故不說。集智已生滅智未生。欲界系見滅所斷見相應法二俱系。欲界見滅所斷見相應法。一種恚結系。一種見結系。見不相應法。雖為恚結所繫。不為見結所繫。是故不說。見道所斷法亦如是。欲界修道所斷法。雖為恚結所繫。不為見結所繫。是故不說。未離欲愛。滅智已生道智未生。欲界系見道所斷見相應法二俱系。一種恚結系。一種見結系欲界系見道所斷見不相應法。及修道所斷。雖為恚結所繫。不為見結所繫。是故不說。是名二俱系。不繫

【現代漢語翻譯】 現代漢語譯本：如果（某人）沒有因為『系法見』（Saktidṛṣṭi，因執著于某種見解而被束縛）而斷除（煩惱），那麼就稱為『見結』（Dṛṣṭi-samyojana，見解上的束縛）所繫縛，而不是被『恚結』（Dveṣa-samyojana，嗔恚的束縛）所繫縛。為什麼這樣說呢？因為色（Rūpa，物質）等『無**』（此處應為五蘊，Pañcaskandha，構成個體的五種要素）中沒有嗔恚的束縛。廣泛的解釋如前所述。

什麼是『二俱系』（Ubhayasamyojana，兩種束縛都存在）？指的是被欲界（Kāmadhātu，眾生因慾望而存在的領域）的見道（Darśanamārga，通過直接認識真理而證悟的道路）和修道（Bhāvanāmārga，通過修行來斷除煩惱的道路）所斷除的法，這兩種法都被兩種束縛所繫縛。被欲界的見苦（Duḥkha，痛苦）所斷除的法，一種是被『恚結』所繫縛，另一種是被『見結』所繫縛。被見集（Samudaya，痛苦的根源）所斷除的法也是如此。被見滅（Nirodha，痛苦的止息）所斷除的與見相應的法，一種是被『恚結』所繫縛，三種是被『見結』所繫縛。與見不相應的法，一種是被『恚結』所繫縛，兩種是被『見結』所繫縛。被見道所斷除的法也是如此。欲界所繫的被修道所斷除的法，一種是被『恚結』所繫縛，兩種是被『見結』所繫縛。如果欲愛（Kāma-rāga，對慾望的貪愛）還沒有斷除，而苦智（Duḥkha-jñāna，對痛苦的智慧）已經生起，集智（Samudaya-jñāna，對痛苦根源的智慧）還沒有生起，那麼欲界所繫的被見集、見滅、見道、修道所斷除的法，都是被兩種束縛所繫縛的。被見集所斷除的法，一種是被『恚結』所繫縛，一種是被『見結』所繫縛。被見滅所斷除的與見相應的法，一種是被『恚結』所繫縛，兩種是被『見結』所繫縛。與見不相應的法，一種是被『恚結』所繫縛，一種是被『見結』所繫縛。被見道所斷除的法也是如此。被修道所斷除的法，一種是被『恚結』所繫縛，一種是被『見結』所繫縛。欲界的被見苦所斷除的法，雖然被『見結』所繫縛，但沒有被『恚結』所繫縛，所以這裡沒有說。

如果集智已經生起，而滅智（Nirodha-jñāna，對痛苦止息的智慧）還沒有生起，那麼欲界所繫的被見滅所斷除的與見相應的法，是被兩種束縛所繫縛的。欲界的被見滅所斷除的與見相應的法，一種是被『恚結』所繫縛，一種是被『見結』所繫縛。與見不相應的法，雖然被『恚結』所繫縛，但沒有被『見結』所繫縛，所以這裡沒有說。被見道所斷除的法也是如此。欲界的被修道所斷除的法，雖然被『恚結』所繫縛，但沒有被『見結』所繫縛，所以這裡沒有說。如果還沒有脫離欲愛，而滅智已經生起，道智（Mārga-jñāna，對通往痛苦止息的道路的智慧）還沒有生起，那麼欲界所繫的被見道所斷除的與見相應的法，是被兩種束縛所繫縛的，一種是被『恚結』所繫縛，一種是被『見結』所繫縛。欲界所繫的被見道所斷除的與見不相應的法，以及被修道所斷除的法，雖然被『恚結』所繫縛，但沒有被『見結』所繫縛，所以這裡沒有說。這就是『二俱系』的含義。不繫（Asaṃyojana，沒有束縛）。

【English Translation】 English version: If (someone) has not severed (afflictions) due to 'Saktidṛṣṭi' (系法見, attachment to a certain view), then it is called being bound by 'Dṛṣṭi-samyojana' (見結, fetter of views), and not being bound by 'Dveṣa-samyojana' (恚結, fetter of hatred). Why is this so? Because there is no fetter of hatred in the 'Rūpa' (色, form) and other 'Pañcaskandha' (五蘊, five aggregates). The extensive explanation is as mentioned above.

What is 'Ubhayasamyojana' (二俱系, bound by both)? It refers to the dharmas severed by the Darśanamārga (見道, path of seeing) and Bhāvanāmārga (修道, path of cultivation) of the Kāmadhātu (欲界, realm of desire), which are bound by both fetters. The dharmas severed by seeing suffering (Duḥkha, 苦) in the realm of desire, one is bound by the 'Dveṣa-samyojana', and the other is bound by the 'Dṛṣṭi-samyojana'. The dharmas severed by seeing the origin (Samudaya, 集) are also like this. The dharmas corresponding to seeing cessation (Nirodha, 滅) that are severed, one is bound by the 'Dveṣa-samyojana', and three are bound by the 'Dṛṣṭi-samyojana'. The dharmas not corresponding to seeing, one is bound by the 'Dveṣa-samyojana', and two are bound by the 'Dṛṣṭi-samyojana'. The dharmas severed by the path of seeing are also like this. The dharmas of the realm of desire severed by the path of cultivation, one is bound by the 'Dveṣa-samyojana', and two are bound by the 'Dṛṣṭi-samyojana'. If Kāma-rāga (欲愛, desire-attachment) has not been severed, and Duḥkha-jñāna (苦智, knowledge of suffering) has arisen, and Samudaya-jñāna (集智, knowledge of origin) has not arisen, then the dharmas of the realm of desire severed by seeing the origin, seeing cessation, seeing the path, and the path of cultivation, are all bound by both fetters. The dharmas severed by seeing the origin, one is bound by the 'Dveṣa-samyojana', and one is bound by the 'Dṛṣṭi-samyojana'. The dharmas corresponding to seeing cessation that are severed, one is bound by the 'Dveṣa-samyojana', and two are bound by the 'Dṛṣṭi-samyojana'. The dharmas not corresponding to seeing, one is bound by the 'Dveṣa-samyojana', and one is bound by the 'Dṛṣṭi-samyojana'. The dharmas severed by the path of seeing are also like this. The dharmas severed by the path of cultivation, one is bound by the 'Dveṣa-samyojana', and one is bound by the 'Dṛṣṭi-samyojana'. The dharmas of the realm of desire severed by seeing suffering, although bound by the 'Dṛṣṭi-samyojana', are not bound by the 'Dveṣa-samyojana', so it is not mentioned here.

If Samudaya-jñāna has arisen, and Nirodha-jñāna (滅智, knowledge of cessation) has not arisen, then the dharmas of the realm of desire severed by seeing cessation that correspond to seeing, are bound by both fetters. The dharmas of the realm of desire severed by seeing cessation that correspond to seeing, one is bound by the 'Dveṣa-samyojana', and one is bound by the 'Dṛṣṭi-samyojana'. The dharmas not corresponding to seeing, although bound by the 'Dveṣa-samyojana', are not bound by the 'Dṛṣṭi-samyojana', so it is not mentioned here. The dharmas severed by the path of seeing are also like this. The dharmas of the realm of desire severed by the path of cultivation, although bound by the 'Dveṣa-samyojana', are not bound by the 'Dṛṣṭi-samyojana', so it is not mentioned here. If one has not detached from desire-attachment, and Nirodha-jñāna has arisen, and Mārga-jñāna (道智, knowledge of the path) has not arisen, then the dharmas of the realm of desire severed by seeing the path that correspond to seeing, are bound by both fetters, one is bound by the 'Dveṣa-samyojana', and one is bound by the 'Dṛṣṭi-samyojana'. The dharmas of the realm of desire severed by seeing the path that do not correspond to seeing, and those severed by the path of cultivation, although bound by the 'Dveṣa-samyojana', are not bound by the 'Dṛṣṭi-samyojana', so it is not mentioned here. This is the meaning of 'Ubhayasamyojana'. Asaṃyojana (不繫, unfettered).

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者。集智已生滅智未生。見苦見集所斷法。二俱不繫。色無色界見滅見道所斷見不相應法。二俱不繫。色無色界修道所斷法。二俱不繫。滅智已生道智未生。欲界見苦集滅所斷法。二俱不繫。色無色界系見不相應法。及修道所斷法。二俱不繫。見諦具足世尊弟子。見道所斷法。二俱不繫。色無色界系修道所斷法。二俱不繫。已離欲愛慾界系法。二俱不繫。已離色愛色界系法。二俱不繫。已離無色界愛。一切不繫。所以者何。彼結斷故。處所亦斷。如恚結見結。恚結疑結。說亦如是。所以者何。此二結俱在三界。四種斷。緣有漏無漏。是一切遍非一切遍故。問曰。欲界中有恚結系不繫義可爾。色無色界中無有恚結。云何說言恚結不繫耶。答曰。不繫有二種。一從系得不繫。二性不繫。欲界不繫。是從系得不繫。以有恚結故。色無色界不繫。是性不繫。以無恚結故。亦如毗尼中說。有二人。名凈脫起。一未曾犯戒。二雖有所犯。如法除卻。未曾犯戒者。名本凈脫起。雖有所犯。如法除卻者。名本非凈脫起。得凈脫起。彼亦如是。若處所有恚結系。復有取結系耶。恚結在欲界。五種斷緣有漏非一切遍。取結在三界。四種斷緣有漏。是一切遍。非一切遍。若是具縛欲界系。五種處所。若為恚結所繫。亦為取結所繫。若為取結所

系。亦為恚結系。若非具縛恚結。長在五種斷。取結長在三界。是一切遍。是故得作四句。若處所有恚結。復有取結系耶。乃至廣作四句。為恚結所繫。不為取結所繫者。未離欲愛。集智已生滅智未生。欲界系修道所斷法。恚結未斷。或有九種未斷。或有乃至下下種未斷者。滅智已生道智未生。欲界系修道所斷法。恚結未斷。見諦具足世尊弟子。欲愛未斷。欲界系修道所斷法。恚結未斷。是名恚結所繫不為取結所繫。所以者何。取結。是一切遍。能緣五種者已斷。修道所斷法中。無有取結。為取結所繫不為恚結所繫者。欲愛未斷。苦智已生集智未生。欲界系見苦所斷法。見集所斷。取結未斷。苦智已生集智未生。欲界見苦所斷。取結恚結已斷。見集所斷。取結緣系。見苦所斷法。為取結所繫。不為恚結所繫。所以者何。自種恚結已斷。他種者。于見苦所斷。非緣系。非一切遍。故非相應系。是他聚故。色無色界系法。取結未斷。或有八地取結未斷。或有乃至非想非非想處者。彼非想非非想處。或有四種未斷。或有乃至一種未斷者。總而言之。色無色界系法。取結未斷。是名取結所繫不為恚結所繫。色無色界無有恚結。廣說如上。俱系者。具縛欲界系。見道修道所斷法。二俱系。具縛欲界見苦所斷法。一種恚結系。二種

【現代漢語翻譯】 現代漢語譯本： 是。也為恚結（嗔怒之結）所繫縛。如果不是具縛（完全被束縛）的，恚結長久存在於五種斷除之中。取結（執取之結）長久存在於三界（欲界、色界、無色界）中，是普遍存在的。因此可以作出四句判斷：在某個地方存在恚結，是否也存在取結的繫縛呢？乃至廣泛地作出四句判斷：被恚結所繫縛，而不被取結所繫縛的人，是尚未斷離欲愛（對慾望的愛）的人，集智（對苦集滅道中「集」的智慧）已經生起，滅智（對苦集滅道中「滅」的智慧）尚未生起，是欲界（充滿慾望的世界）繫縛的修道所斷之法，恚結尚未斷除。或者有九種煩惱尚未斷除，或者有乃至最下等的煩惱尚未斷除的人。滅智已經生起，道智（對苦集滅道中「道」的智慧）尚未生起，是欲界繫縛的修道所斷之法，恚結尚未斷除。見諦（證悟真理）圓滿的世尊弟子，欲愛尚未斷除，是欲界繫縛的修道所斷之法，恚結尚未斷除。這被稱為被恚結所繫縛而不被取結所繫縛。為什麼呢？因為取結是普遍存在的，能夠緣取五種對象的人已經斷除了修道所斷之法，其中沒有取結。被取結所繫縛而不被恚結所繫縛的人，是欲愛尚未斷除，苦智（對苦諦的智慧）已經生起，集智尚未生起，是欲界繫縛的見苦所斷之法，見集所斷（見「集」所斷的煩惱），取結尚未斷除。苦智已經生起，集智尚未生起，是欲界見苦所斷，取結和恚結已經斷除，見集所斷，取結緣系（以因緣關係繫縛）。見苦所斷之法，是被取結所繫縛，而不被恚結所繫縛。為什麼呢？因為自身種類的恚結已經斷除，其他種類的恚結，對於見苦所斷，不是因緣關係繫縛，也不是普遍存在的，所以不是相應繫縛，因為是其他聚合。色界和無色界繫縛的法，取結尚未斷除，或者有八地（色界四禪和無色界四空定）的取結尚未斷除，或者有乃至非想非非想處（無色界最高的禪定境界）的取結尚未斷除的人。那些處於非想非非想處的人，或者有四種煩惱尚未斷除，或者有乃至一種煩惱尚未斷除的人。總而言之，色界和無色界繫縛的法，取結尚未斷除，這被稱為被取結所繫縛而不被恚結所繫縛。色界和無色界沒有恚結，廣泛的解釋如上所述。俱系（同時被兩種結所繫縛）的人，是具縛的欲界繫縛，見道（證悟真理的道路）和修道所斷之法，二者都被繫縛。具縛的欲界見苦所斷之法，一種是恚結繫縛，兩種是...

【English Translation】 English version: Yes. Also bound by the anger knot (Hri-klesha-samyojana). If not completely bound (Sarva-bandhana), the anger knot persists in the five types of abandonment. The grasping knot (Upadana-samyojana) persists in the three realms (Triloka: Kama-dhatu, Rupa-dhatu, Arupa-dhatu), and is all-pervasive. Therefore, four statements can be made: In a place where there is an anger knot, is there also the bondage of the grasping knot? And so on, making four statements extensively: One who is bound by the anger knot but not by the grasping knot is one who has not yet abandoned desire-attachment (Kama-raga), the wisdom of origination (Samudaya-jnana) has arisen, but the wisdom of cessation (Nirodha-jnana) has not yet arisen, and is a Dharma to be abandoned through cultivation (Bhavana-pahatabba) that is bound to the desire realm (Kama-dhatu), the anger knot has not yet been abandoned. Or there are nine types of afflictions that have not yet been abandoned, or there are even the lowest types of afflictions that have not yet been abandoned. The wisdom of cessation has arisen, but the wisdom of the path (Magga-jnana) has not yet arisen, and is a Dharma to be abandoned through cultivation that is bound to the desire realm, the anger knot has not yet been abandoned. A disciple of the Blessed One who is complete in seeing the truth (Ditti-sampanna), desire-attachment has not yet been abandoned, and is a Dharma to be abandoned through cultivation that is bound to the desire realm, the anger knot has not yet been abandoned. This is called being bound by the anger knot but not by the grasping knot. Why? Because the grasping knot is all-pervasive, and those who are able to grasp the five objects have already abandoned the Dharma to be abandoned through cultivation, in which there is no grasping knot. One who is bound by the grasping knot but not by the anger knot is one who has not yet abandoned desire-attachment, the wisdom of suffering (Dukkha-jnana) has arisen, but the wisdom of origination has not yet arisen, and is a Dharma to be abandoned through seeing suffering (Dukkha-dassana-pahatabba) that is bound to the desire realm, to be abandoned through seeing origination (Samudaya-dassana-pahatabba), the grasping knot has not yet been abandoned. The wisdom of suffering has arisen, but the wisdom of origination has not yet arisen, and is to be abandoned through seeing suffering in the desire realm, the grasping knot and the anger knot have already been abandoned, to be abandoned through seeing origination, the grasping knot is bound by conditions (Paticca-samuppada). The Dharma to be abandoned through seeing suffering is bound by the grasping knot but not by the anger knot. Why? Because the anger knot of one's own kind has already been abandoned, and the anger knot of other kinds, for what is to be abandoned through seeing suffering, is not bound by conditions, nor is it all-pervasive, so it is not bound accordingly, because it is another aggregate. The Dharma bound to the form realm (Rupa-dhatu) and the formless realm (Arupa-dhatu), the grasping knot has not yet been abandoned, or there are grasping knots of the eight planes (the four jhanas of the form realm and the four formless attainments) that have not yet been abandoned, or there are even those in the realm of neither perception nor non-perception (Nevasannanasannayatana, the highest meditative state in the formless realm) whose grasping knots have not yet been abandoned. Those who are in the realm of neither perception nor non-perception, there are either four types of afflictions that have not yet been abandoned, or there is even one type of affliction that has not yet been abandoned. In short, the Dharma bound to the form realm and the formless realm, the grasping knot has not yet been abandoned, this is called being bound by the grasping knot but not by the anger knot. There is no anger knot in the form realm and the formless realm, the extensive explanation is as described above. Those who are bound by both (bound by both knots simultaneously) are those who are completely bound and bound to the desire realm, the Dharma to be abandoned through the path of seeing (Dassana-magga-pahatabba) and the path of cultivation, both are bound. The Dharma to be abandoned through seeing suffering in the desire realm by those who are completely bound, one is bound by the anger knot, and two are...

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取結系。見集所斷。修道所斷。說亦如是。欲界系見滅所斷法。一種恚結系。二種取結系。見道所斷法。說亦如是。欲愛未斷。苦智已生集智未生。欲界見集滅道修道所斷法。二俱系見集所斷修道所斷。一種恚結系。一種取結系。欲界見滅所斷法。一種恚結系。二種取結系。見道所斷法。說亦如是。欲界見苦所斷法。雖為取結所繫。不為恚結所繫。是故不說。欲愛未盡。集智已生滅智未生。欲界系見滅所斷法。一種恚結系。一種取結系。見道所斷法。說亦如是。修道所斷法。雖為恚結所繫。不為取結所繫。是故不說。欲愛未斷。滅智已生道智未生。欲界見道所斷法二俱系。一種恚結系。一種取結系。修道所斷法如上說。是名二俱系俱不繫者。廣說如經本。乃至離無色界欲。二俱不繫。所以者何。若彼結斷。處所亦斷。若處所有恚結系。復有嫉結系耶。恚結在欲界。如上說。嫉結在欲界。修道斷緣有漏。非一切遍。若是具縛欲界修道所斷處所。若為恚結所繫。亦為嫉結所繫。若為嫉結所繫。亦為恚結所繫。若非具縛恚結。長在五種斷。是故得作稱后句。若處所有恚結系復有嫉結系耶。答曰。若有嫉結系。亦有恚結系處所者。謂欲界修道所斷處所也。

頗為恚結所繫。不為嫉結所繫耶。答曰。有欲界系見道所斷恚結

未斷。或有四種斷恚結未斷。或有乃至見道所斷恚結未斷。總而言之。欲界系見道所斷法。恚結未斷。是名恚結所繫不為嫉結所繫。所以者何。見道所斷。無嫉結故。如恚結。嫉結恚結慳結。說亦如是。所以者何。此二結俱是欲界系。修道所斷。緣有漏。非一切遍故。

若處所有無明結系。復有見結系耶。無明結在三界五種斷。緣有漏無漏。是一切遍。非一切遍。見結在三界。四種斷緣有漏無漏。是一切遍。非一切遍。若是具縛三界五種斷處所。若為無明結所繫。亦為見結所繫。若為見結所繫。亦為無明結所繫。若非具縛無明結。長在五種斷。是故得作稱后句。若處所有無明結系。復有見結系耶。答曰。若為見結所繫。亦為無明結所繫。處所者三界五種斷處所。頗為無明結所繫。不為見結所繫耶。答曰有。集智已生滅智未生。見滅見道所斷見不相應法無明結未斷。見滅見道所斷見不相應法何者是也。答曰。即彼邪見見取戒取愛恚慢疑不共無明相應法是也。此法無明結所繫。不為見結所繫。自聚中。緣系相應系。他聚中。作緣系非相應系。不為見結所繫。所以者何。見結是一切遍。能緣五種者已斷。余不斷者。于見滅見道所斷見不相應不緣系。緣無漏故。不相應系。以他聚故。修道所斷法。無明結未斷。或有九地

【現代漢語翻譯】 現代漢語譯本： 未斷。或者有四種情況，嗔恚結（dvesa-samyojana，煩惱的束縛）未斷。或者有乃至見道（darśana-mārga，證悟真理的道路）所斷的嗔恚結未斷。總而言之，欲界（kāma-dhātu，慾望的領域）所繫，見道所斷的法，嗔恚結未斷。這被稱為嗔恚結所繫，不為嫉結（īrṣyā-samyojana，嫉妒的束縛）所繫。為什麼呢？因為見道所斷，沒有嫉結的緣故。如同嗔恚結一樣，嫉結、嗔恚結、慳結（mātsarya-samyojana，吝嗇的束縛）的說法也一樣。為什麼呢？因為這兩種結都是欲界所繫，修道（bhāvanā-mārga，修行的道路）所斷，緣于有漏（sāsrava，有煩惱的），不是一切遍的緣故。 如果某個處所有無明結（avidyā-samyojana，無知的束縛）所繫，是否也有見結（dṛṣṭi-samyojana，錯誤的見解的束縛）所繫呢？無明結存在於三界（tri-dhātu，三個領域：欲界、色界、無色界）的五種斷（pañca-vidha-prahāṇa，五種斷除煩惱的方式）中，緣于有漏和無漏（anāsrava，無煩惱的），是一切遍和非一切遍。見結存在於三界，四種斷中，緣于有漏和無漏，是一切遍和非一切遍。如果是具縛（samyojana-baddha，被束縛）的三界五種斷的處所，如果為無明結所繫，也為見結所繫。如果為見結所繫，也為無明結所繫。如果不是具縛的無明結，長久存在於五種斷中，所以可以這樣稱呼后一句。如果某個處所有無明結所繫，是否也有見結所繫呢？回答是：如果為見結所繫，也為無明結所繫。處所指的是三界五種斷的處所。是否有為無明結所繫，而不為見結所繫的呢？回答是：有。集智（samudaya-jñāna，對苦集原因的智慧）已經生起，滅智（nirodha-jñāna，對苦滅的智慧）尚未生起，見滅（dṛṣṭi-nirodha，錯誤的見解的止息），見道所斷的見不相應法（dṛṣṭi-viprayukta-dharma，與見解不相應的法），無明結未斷。見滅，見道所斷的見不相應法是什麼呢？回答是：就是那些邪見（mithyā-dṛṣṭi，錯誤的見解）、見取（dṛṣṭi-parāmarśa，執取錯誤的見解）、戒取（śīla-parāmarśa，執取錯誤的戒律）、愛（rāga，貪愛）、嗔（dveṣa，嗔恨）、慢（māna，傲慢）、疑（vicikitsā，懷疑）、不共無明（asaṃskṛta-avidyā，不共的無明）的相應法。這些法為無明結所繫，不為見結所繫。在自己的聚中，是緣系（ālambana-saṃyoga，緣的聯繫）和相應系（saṃprayoga-saṃyoga，相應的聯繫），在其他的聚中，是作緣系（kāraṇa-saṃyoga，作為原因的聯繫），不是相應系，不為見結所繫。為什麼呢？因為見結是一切遍的，能夠緣五種的已經斷除，其餘未斷的，對於見滅，見道所斷的見不相應不緣系。緣于無漏的緣故，不相應系，因為是其他的聚的緣故。修道所斷的法，無明結未斷，或者有九地（nava-bhūmi，九個禪定層次）

【English Translation】 English version: Not severed. Or there are four kinds where the dvesa-samyojana (bond of aversion) is not severed. Or there are even those where the dvesa-samyojana severed by the darśana-mārga (path of seeing) is not severed. In summary, with regard to the dharma pertaining to the kāma-dhātu (realm of desire) and severed by the darśana-mārga, the dvesa-samyojana is not severed. This is called being bound by the dvesa-samyojana, but not bound by the īrṣyā-samyojana (bond of jealousy). Why? Because what is severed by the darśana-mārga does not have the īrṣyā-samyojana. Just like the dvesa-samyojana, the same applies to the īrṣyā-samyojana, dvesa-samyojana, and mātsarya-samyojana (bond of stinginess). Why? Because these two bonds both pertain to the kāma-dhātu, are severed by the bhāvanā-mārga (path of cultivation), are conditioned by the sāsrava (defiled), and are not all-pervasive. If a place is bound by the avidyā-samyojana (bond of ignorance), is it also bound by the dṛṣṭi-samyojana (bond of views)? The avidyā-samyojana exists in the tri-dhātu (three realms: desire, form, and formless) in five kinds of severance (pañca-vidha-prahāṇa), is conditioned by the sāsrava and anāsrava (undefiled), and is both all-pervasive and not all-pervasive. The dṛṣṭi-samyojana exists in the tri-dhātu, in four kinds of severance, is conditioned by the sāsrava and anāsrava, and is both all-pervasive and not all-pervasive. If it is a place of the tri-dhātu with five kinds of severance that is fully bound (samyojana-baddha), if it is bound by the avidyā-samyojana, it is also bound by the dṛṣṭi-samyojana. If it is bound by the dṛṣṭi-samyojana, it is also bound by the avidyā-samyojana. If it is not the fully bound avidyā-samyojana, it exists for a long time in the five kinds of severance, therefore one can say the latter phrase. If a place is bound by the avidyā-samyojana, is it also bound by the dṛṣṭi-samyojana? The answer is: if it is bound by the dṛṣṭi-samyojana, it is also bound by the avidyā-samyojana. The place refers to the place of the tri-dhātu with five kinds of severance. Is there a place that is bound by the avidyā-samyojana but not bound by the dṛṣṭi-samyojana? The answer is: yes. The samudaya-jñāna (knowledge of the origin of suffering) has arisen, but the nirodha-jñāna (knowledge of the cessation of suffering) has not yet arisen, the dṛṣṭi-nirodha (cessation of views), the dṛṣṭi-viprayukta-dharma (dharma not associated with views) severed by the darśana-mārga, the avidyā-samyojana is not severed. What is the dṛṣṭi-viprayukta-dharma severed by the dṛṣṭi-nirodha and the darśana-mārga? The answer is: it is those dharmas associated with mithyā-dṛṣṭi (wrong view), dṛṣṭi-parāmarśa (clinging to views), śīla-parāmarśa (clinging to precepts), rāga (attachment), dveṣa (aversion), māna (pride), vicikitsā (doubt), and asaṃskṛta-avidyā (unconditioned ignorance). These dharmas are bound by the avidyā-samyojana, but not bound by the dṛṣṭi-samyojana. In its own aggregate, it is ālambana-saṃyoga (connection of object) and saṃprayoga-saṃyoga (connection of association), in other aggregates, it is kāraṇa-saṃyoga (connection of cause), not saṃprayoga-saṃyoga, and is not bound by the dṛṣṭi-samyojana. Why? Because the dṛṣṭi-samyojana is all-pervasive, those that can condition the five kinds have already been severed, the remaining unsevered ones, with regard to the dṛṣṭi-nirodha, the dṛṣṭi-viprayukta severed by the darśana-mārga are not conditioned. Because it is conditioned by the anāsrava, it is not a saṃprayoga-saṃyoga, because it is another aggregate. The dharma severed by the bhāvanā-mārga, the avidyā-samyojana is not severed, or there are nine bhūmi (nine levels of meditation)

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無明結未斷。或有乃至非想非非想處無明結未斷。彼非想非非想處。或有九種無明結未斷。或有乃至下下種未斷者。總而言之。修道所斷無明結未斷。是名無明結所繫非見結所繫。所以者何。見結是一切遍能緣五種者已斷。修道所斷。無有見結。滅智已生道智未生。見道所斷。見不相應法。無明結未斷。及修道所斷法。無明結未斷。廣說如上。見諦具足世尊弟子。修道所斷法。無明結未斷。廣說如上。如無明結。見結無明結疑結。說亦如是。所以者何。此二結俱在三界。四種斷。緣有漏無漏。是一切遍。非一切遍。若處所有無明結系。復有取結系耶。無明結在三界。如上說。取結在三界。亦如上說。若是具縛三界五種斷處所。如上說。若非具縛無明結。長在五種斷。是故得作稱后句。若處所有無明結系。復有取結系耶。答曰。若為取結所繫。亦為無明結所繫。頗為無明結所繫。不為取結所繫耶。答曰有。集智已生滅智未生。修道所斷法。無明結未斷。廣說如上。滅智已生道智未生。修道所斷法。無明結未斷如上說。見諦具足世尊弟子。修道所斷法。無明結未斷。廣說如上。若處所有無明結系。復有結嫉系耶。無明結在三界如上說。嫉結在欲界如上說。若是具縛欲界系。修道斷處所。若為無明結所繫。亦為嫉結所繫。若

{ "translations": [ "現代漢語譯本", "無明結（Avidyābandhana，指對事物真相的迷惑和無知）尚未斷除。或者，即使達到了非想非非想處（Naivasaṃjñānāsaṃjñāyatana，色界最高的禪定境界），無明結也可能尚未斷除。在非想非非想處，可能存在九種無明結尚未斷除，或者甚至是最微細的無明結也尚未斷除。總而言之，修道所應斷除的無明結尚未斷除，這被稱為被無明結所束縛，也被非見結所束縛。為什麼這麼說呢？因為見結（Dṛṣṭibandhana，錯誤的見解）是普遍能緣五種對象的，已經被斷除。修道所應斷除的，沒有見結。滅智（Nirodhajñāna，對滅盡的智慧）已經生起，而道智（Mārgajñāna，對道的智慧）尚未生起。見道（Darśanamārga，證悟真理的道路）所應斷除的，與見不相應的法（Dharma，事物、現象），無明結尚未斷除，以及修道所應斷除的法，無明結尚未斷除，詳細的解釋如上所述。已經圓滿證悟真諦的世尊弟子，修道所應斷除的法，無明結尚未斷除，詳細的解釋如上所述。如同無明結一樣，見結、無明結、疑結（Vicikicchābandhana，懷疑）的說法也是如此。為什麼這麼說呢？因為這兩種結都存在於三界（Trailokya，欲界、色界、無色界）之中，通過四種方式斷除，緣于有漏（Sāsrava，有煩惱）和無漏（Anāsrava，無煩惱），是普遍的，也是非普遍的。", "如果某個地方存在無明結的束縛，那麼也存在取結（Upādānabandhana，執取）的束縛嗎？無明結存在於三界，如上所述。取結也存在於三界，也如上所述。如果是完全被束縛的三界五種斷除之處，如上所述。如果不是完全被束縛，無明結長久存在於五種斷除之中，因此可以這樣稱呼后一句。如果某個地方存在無明結的束縛，那麼也存在取結的束縛嗎？回答是：如果被取結所束縛，也被無明結所束縛。難道存在被無明結所束縛，而不被取結所束縛的情況嗎？回答是：存在。集智（Samudayajñāna，對集諦的智慧）已經生起，滅智尚未生起，修道所應斷除的法，無明結尚未斷除，詳細的解釋如上所述。滅智已經生起，道智尚未生起，修道所應斷除的法，無明結尚未斷除，如上所述。已經圓滿證悟真諦的世尊弟子，修道所應斷除的法，無明結尚未斷除，詳細的解釋如上所述。如果某個地方存在無明結的束縛，那麼也存在嫉結（Īrṣyābandhana，嫉妒）的束縛嗎？無明結存在於三界，如上所述。嫉結存在於欲界，如上所述。如果是完全被束縛的欲界系，修道斷除之處，如果被無明結所束縛，也被嫉結所束縛。" ], "english_translations": [ "English version", 'The bond of Avidyā (Avidyābandhana, ignorance), has not been severed. Or, even up to the realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana, the highest meditative state in the Form Realm), the bond of Avidyā may not have been severed. In the realm of Neither Perception nor Non-Perception, there may be nine types of Avidyā bonds that have not been severed, or even the most subtle kind may not have been severed. In summary, the Avidyā bond that should be severed by cultivation has not been severed; this is called being bound by the Avidyā bond and also being bound by the non-view bond. Why is that? Because the view bond (Dṛṣṭibandhana, bond of wrong views) is universally able to cognize five kinds of objects and has already been severed. What should be severed by cultivation does not have a view bond. The wisdom of cessation (Nirodhajñāna) has arisen, but the wisdom of the path (Mārgajñāna) has not yet arisen. What should be severed by the path of seeing (Darśanamārga), the Dharma (phenomena) that is not in accordance with views, the Avidyā bond has not been severed, and the Dharma that should be severed by cultivation, the Avidyā bond has not been severed, as explained in detail above. A disciple of the World-Honored One who has fully realized the truth, the Dharma that should be severed by cultivation, the Avidyā bond has not been severed, as explained in detail above. Just like the Avidyā bond, the same is said of the view bond, the Avidyā bond, and the doubt bond (Vicikicchābandhana, bond of doubt). Why is that? Because these two bonds both exist in the three realms (Trailokya, Desire Realm, Form Realm, Formless Realm), are severed through four methods, are related to the defiled (Sāsrava, with afflictions) and the undefiled (Anāsrava, without afflictions), and are universal and non-universal.', 'If in a certain place there is the bondage of the Avidyā bond, is there also the bondage of the grasping bond (Upādānabandhana, bond of clinging)? The Avidyā bond exists in the three realms, as mentioned above. The grasping bond also exists in the three realms, as also mentioned above. If it is a place in the three realms that is completely bound and where five types of severances occur, as mentioned above. If it is not completely bound, the Avidyā bond exists for a long time in the five types of severances, therefore, the latter sentence can be stated in this way. If in a certain place there is the bondage of the Avidyā bond, is there also the bondage of the grasping bond? The answer is: if one is bound by the grasping bond, one is also bound by the Avidyā bond. Is it possible to be bound by the Avidyā bond but not by the grasping bond? The answer is: yes. The wisdom of origination (Samudayajñāna) has arisen, but the wisdom of cessation has not yet arisen, the Dharma that should be severed by cultivation, the Avidyā bond has not been severed, as explained in detail above. The wisdom of cessation has arisen, but the wisdom of the path has not yet arisen, the Dharma that should be severed by cultivation, the Avidyā bond has not been severed, as mentioned above. A disciple of the World-Honored One who has fully realized the truth, the Dharma that should be severed by cultivation, the Avidyā bond has not been severed, as explained in detail above. If in a certain place there is the bondage of the Avidyā bond, is there also the bondage of the jealousy bond (Īrṣyābandhana, bond of jealousy)? The Avidyā bond exists in the three realms, as mentioned above. The jealousy bond exists in the Desire Realm, as mentioned above. If it is completely bound to the Desire Realm, the place where cultivation severs, if one is bound by the Avidyā bond, one is also bound by the jealousy bond.' ] }

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為嫉結所繫。亦為無明結所繫。若非具縛無明結。長在三界五種斷。是故得作稱后句。若處所有無明結系。復有嫉結系耶。答曰。若為嫉結所繫。亦為無明結所繫。處所者。是欲界系修道所斷處所。頗為無明結所繫。不為嫉結所繫耶。答曰有。欲界系見道所斷法。無明結未斷。或有四種無明結未斷。或有乃至見道一種未斷。色無色界系法。無明結未斷。或有九地無明結未斷。或有乃至非想非非想處未斷。即彼非想非非想處。或有五種無明結未斷。或有乃至修道所斷未斷。彼修道所斷無明結。或有九種未斷。或有乃至下下種未斷者。總而言之。色無色界無明結未斷。如無明結。嫉結無明結慳結。說亦如上。所以者何。此二結俱在欲界。如上說。

若處所有見結系。復有取結系邪。見結在三界。如上說。取結在三界。亦如上說。若是具縛。如上說。若非具縛取結。長在有漏。是故得作順前句。若處所有見結系。復有取結系耶。答曰。若為見結所繫亦為取結所繫。處所者。三界五種斷處所。頗為取結所繫。不為見結所繫耶。答曰有。集智已生滅智未生。見滅見道所斷見不相應法。取結未斷。滅智已生道智未生。見道所斷見不相應法。取結未斷。廣說如上。若處所有見結系。復有疑結系邪。見結在三界。如上說。疑結在

【現代漢語翻譯】 現代漢語譯本：被嫉妒之結束縛，也被無明（avidyā，指對事物真相的迷惑）之結束縛。如果不是完全被束縛于無明之結，就會長久地處於三界（trayo dhātava，指欲界、色界、無色界）的五種斷除（pañca prahāṇāni，指五種煩惱的斷除）。因此可以這樣說（稱后句）。如果某個處所有無明之結的束縛，是否也有嫉妒之結的束縛呢？回答是：如果被嫉妒之結束縛，也被無明之結束縛。這裡所說的處所，是指欲界（kāmadhātu）中修道（bhāvanāmārga）所斷的處所。那麼，有沒有被無明之結束縛，卻沒有被嫉妒之結束縛的情況呢？回答是：有。欲界中見道（darśanamārga）所斷的法，無明之結尚未斷除。或者有四種無明之結尚未斷除，或者乃至見道中的一種尚未斷除。色界（rūpadhātu）和無色界（arūpadhātu）的法，無明之結尚未斷除。或者有九地（navabhūmi，指三界九地）的無明之結尚未斷除，或者乃至非想非非想處（naivasaṃjñānāsaṃjñāyatana）尚未斷除。就在那非想非非想處，或者有五種無明之結尚未斷除，或者乃至修道所斷的尚未斷除。那些修道所斷的無明之結，或者有九種尚未斷除，或者乃至下下品尚未斷除。總而言之，色界和無色界的無明之結尚未斷除。如同無明之結一樣，嫉妒之結、無明之結、慳吝之結，也可以像上面那樣說。為什麼呢？因為這兩種結都在欲界，如上面所說。 如果某個處所有見結（dṛṣṭi-saṃyojana，指錯誤的見解之結）的束縛，是否也有取結（upādāna-saṃyojana，指執取的束縛）的束縛呢？見結存在於三界，如上面所說。取結存在於三界，也如上面所說。如果是完全被束縛，如上面所說。如果不是完全被束縛于取結，就會長久地處於有漏（sāsrava，指有煩惱的）之中。因此可以這樣說（順前句）。如果某個處所有見結的束縛，是否也有取結的束縛呢？回答是：如果被見結所束縛，也被取結所束縛。這裡所說的處所，是指三界的五種斷除的處所。那麼，有沒有被取結所束縛，卻沒有被見結所束縛的情況呢？回答是：有。集智（samudaya-jñāna）已經生起，滅智（nirodha-jñāna）尚未生起，見滅（nirodha）見道所斷的見不相應法（dṛṣṭi-viprayukta dharma），取結尚未斷除。滅智已經生起，道智（mārga-jñāna）尚未生起，見道所斷的見不相應法，取結尚未斷除。廣泛地說，如上面所說。如果某個處所有見結的束縛，是否也有疑結（vicikitsā-saṃyojana，指懷疑的束縛）的束縛呢？見結存在於三界，如上面所說。疑結存在於...

【English Translation】 English version: Bound by the bond of jealousy, and also bound by the bond of ignorance (avidyā). If not completely bound by the bond of ignorance, one will long remain in the three realms (trayo dhātava) with the five types of severance (pañca prahāṇāni). Therefore, one can make the subsequent statement. If a place is bound by the bond of ignorance, is it also bound by the bond of jealousy? The answer is: if bound by the bond of jealousy, it is also bound by the bond of ignorance. The place referred to here is the place in the desire realm (kāmadhātu) where severance is achieved through the path of cultivation (bhāvanāmārga). Is it possible to be bound by the bond of ignorance but not by the bond of jealousy? The answer is: yes. In the desire realm, the dharma severed by the path of seeing (darśanamārga), the bond of ignorance has not yet been severed. Or there are four types of ignorance bonds that have not yet been severed, or even one in the path of seeing that has not been severed. The dharma of the form realm (rūpadhātu) and formless realm (arūpadhātu), the bond of ignorance has not yet been severed. Or there are nine planes (navabhūmi) of ignorance bonds that have not yet been severed, or even the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana) that has not been severed. In that very realm of neither perception nor non-perception, there are five types of ignorance bonds that have not yet been severed, or even those severed by the path of cultivation that have not been severed. Those ignorance bonds severed by the path of cultivation, there are nine types that have not yet been severed, or even the lowest of the low that have not been severed. In summary, the ignorance bonds of the form and formless realms have not yet been severed. Just like the bond of ignorance, the bond of jealousy, the bond of ignorance, and the bond of stinginess can also be described as above. Why? Because these two bonds are both in the desire realm, as mentioned above. If a place is bound by the bond of views (dṛṣṭi-saṃyojana), is it also bound by the bond of grasping (upādāna-saṃyojana)? The bond of views exists in the three realms, as mentioned above. The bond of grasping exists in the three realms, also as mentioned above. If completely bound, as mentioned above. If not completely bound by the bond of grasping, one will long remain in the conditioned (sāsrava). Therefore, one can make the preceding statement. If a place is bound by the bond of views, is it also bound by the bond of grasping? The answer is: if bound by the bond of views, it is also bound by the bond of grasping. The place referred to here is the place of the five types of severance in the three realms. Is it possible to be bound by the bond of grasping but not by the bond of views? The answer is: yes. The wisdom of arising (samudaya-jñāna) has already arisen, the wisdom of cessation (nirodha-jñāna) has not yet arisen, the view-dissociated dharmas (dṛṣṭi-viprayukta dharma) severed by seeing cessation in the path of seeing, the bond of grasping has not yet been severed. The wisdom of cessation has already arisen, the wisdom of the path (mārga-jñāna) has not yet arisen, the view-dissociated dharmas severed by the path of seeing, the bond of grasping has not yet been severed. To elaborate, as mentioned above. If a place is bound by the bond of views, is it also bound by the bond of doubt (vicikitsā-saṃyojana)? The bond of views exists in the three realms, as mentioned above. The bond of doubt exists in...

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三界。亦如上說。若是具縛三界五種斷處所。若為見結所繫。亦為疑結所繫。若為疑結所繫。亦為見結所繫。若非具縛。各各長在自聚中。是故得作自根本四句。若處所為見結所繫。復為疑結所繫耶。乃至廣作四句。為見結所繫。不為疑結所繫者。集智已生滅智未生。見滅見道所斷見相應法。見結未斷。滅智已生道智未生。見道所斷見相應法。見結未斷。是名見結所繫非疑結所繫。所以者何。疑結是一切遍。能緣五種者已斷。余不斷者于見相應法。非緣系緣無漏故。非相應系。以他聚故。為疑結所繫。不為見結所繫者。集智已生滅智未生。見滅見道所斷疑相應法。疑結未斷。滅智已生道智未生。見道所斷疑相應法。疑結未斷。是名疑結所繫不為見結所繫。所以者何。見結是一切遍。能緣五種者已斷。余不斷者。于疑相應法。不緣系。緣無漏故。非相應系。以他聚故。俱系者。具縛見道修道所斷法二俱系。具縛見苦所斷法。二種見結系。二種疑結系。見集所斷修道所斷法亦如是。見滅所斷見相應法。三種見結系。二種疑結系。疑相應法。三種疑結系。二種見結系。見結疑結不相應法。二種疑結系。二種見結系。見道所斷亦如是。苦智已生集智未生。見集見滅見道修道所斷法二俱系。苦智已生集智未生。見苦集滅道修道所

【現代漢語翻譯】 現代漢語譯本： 三界（Trailokya）。也如上面所說。如果是完全被束縛的三界，有五種斷除之處。如果某個處所被見結（Dṛṣṭi-saṃyojana，與錯誤的觀點相關的束縛）所束縛，也就會被疑結（Vicikicchā-saṃyojana，懷疑的束縛）所束縛。如果被疑結所束縛，也會被見結所束縛。如果不是完全被束縛，那麼各自增長在自己的類別中。因此可以作出以自身為根本的四句判斷。 如果某個處所被見結所束縛，又被疑結所束縛嗎？乃至廣泛地作出四句判斷。對於被見結所束縛，但不被疑結所束縛的情況：集智（Samudaya-jñāna，對集諦的智慧）已經生起，滅智（Nirodha-jñāna，對滅諦的智慧）尚未生起，見滅道（Darśana-mārga，見道）所斷的與見相應的法，見結尚未斷除；滅智已經生起，道智（Mārga-jñāna，對道諦的智慧）尚未生起，見道所斷的與見相應的法，見結尚未斷除。這被稱為被見結所束縛，而非被疑結所束縛。為什麼呢？因為疑結是普遍的，能夠緣取五種對象的人已經斷除了。其餘未斷除的人，對於與見相應的法，不是緣系，因為是緣取無漏法，所以不是相應系，因為屬於不同的類別。 對於被疑結所束縛，但不被見結所束縛的情況：集智已經生起，滅智尚未生起，見滅道所斷的與疑相應的法，疑結尚未斷除；滅智已經生起，道智尚未生起，見道所斷的與疑相應的法，疑結尚未斷除。這被稱為被疑結所束縛，而非被見結所束縛。為什麼呢？因為見結是普遍的，能夠緣取五種對象的人已經斷除了。其餘未斷除的人，對於與疑相應的法，不是緣系，因為是緣取無漏法，所以不是相應系，因為屬於不同的類別。 對於同時被兩種束縛的情況：完全被束縛的，見道（Darśana-mārga）和修道（Bhāvanā-mārga）所斷的法，兩種束縛都存在；完全被束縛的，見苦（Darśana-duḥkha）所斷的法，兩種見結都存在，兩種疑結都存在；見集（Darśana-samudaya）所斷和修道所斷的法也是如此；見滅（Darśana-nirodha）所斷的與見相應的法，三種見結存在，兩種疑結存在；與疑相應的法，三種疑結存在，兩種見結存在；見結和疑結不相應的法，兩種疑結存在，兩種見結存在；見道所斷的法也是如此；苦智（Duḥkha-jñāna，對苦諦的智慧）已經生起，集智尚未生起，見集、見滅、見道、修道所斷的法，兩種束縛都存在；苦智已經生起，集智尚未生起，見苦、集、滅、道、修道所...

【English Translation】 English version: The three realms (Trailokya). It is as described above. If it is the fully bound three realms, there are five places of severance. If a place is bound by the view-fetter (Dṛṣṭi-saṃyojana, the fetter related to wrong views), it is also bound by the doubt-fetter (Vicikicchā-saṃyojana, the fetter of doubt). If it is bound by the doubt-fetter, it is also bound by the view-fetter. If it is not fully bound, then each grows in its own category. Therefore, one can make four statements based on itself as the root. Is a place bound by the view-fetter and also bound by the doubt-fetter? And so on, make four statements extensively. For the case of being bound by the view-fetter but not bound by the doubt-fetter: the knowledge of origination (Samudaya-jñāna, knowledge of the truth of origination) has arisen, the knowledge of cessation (Nirodha-jñāna, knowledge of the truth of cessation) has not yet arisen, the view-fetter has not yet been severed from the view-corresponding dharmas severed by the path of seeing (Darśana-mārga, the path of seeing) ; the knowledge of cessation has arisen, the knowledge of the path (Mārga-jñāna, knowledge of the truth of the path) has not yet arisen, the view-fetter has not yet been severed from the view-corresponding dharmas severed by the path of seeing. This is called being bound by the view-fetter but not bound by the doubt-fetter. Why? Because the doubt-fetter is universal, and those who can cognize the five objects have already severed it. Those who have not yet severed it, with respect to the view-corresponding dharmas, are not bound by object-relation, because they cognize unconditioned dharmas, so they are not bound by association-relation, because they belong to different categories. For the case of being bound by the doubt-fetter but not bound by the view-fetter: the knowledge of origination has arisen, the knowledge of cessation has not yet arisen, the doubt-fetter has not yet been severed from the doubt-corresponding dharmas severed by the path of seeing; the knowledge of cessation has arisen, the knowledge of the path has not yet arisen, the doubt-fetter has not yet been severed from the doubt-corresponding dharmas severed by the path of seeing. This is called being bound by the doubt-fetter but not bound by the view-fetter. Why? Because the view-fetter is universal, and those who can cognize the five objects have already severed it. Those who have not yet severed it, with respect to the doubt-corresponding dharmas, are not bound by object-relation, because they cognize unconditioned dharmas, so they are not bound by association-relation, because they belong to different categories. For the case of being bound by both fetters: for those who are fully bound, the dharmas severed by the path of seeing (Darśana-mārga) and the path of cultivation (Bhāvanā-mārga), both fetters exist; for those who are fully bound, the dharmas severed by the seeing of suffering (Darśana-duḥkha), both view-fetters exist, both doubt-fetters exist; the dharmas severed by the seeing of origination (Darśana-samudaya) and the path of cultivation are also like this; for the view-corresponding dharmas severed by the seeing of cessation (Darśana-nirodha), three view-fetters exist, two doubt-fetters exist; for the doubt-corresponding dharmas, three doubt-fetters exist, two view-fetters exist; for the dharmas not corresponding to the view-fetter and doubt-fetter, two doubt-fetters exist, two view-fetters exist; the dharmas severed by the path of seeing are also like this; the knowledge of suffering (Duḥkha-jñāna, knowledge of the truth of suffering) has arisen, the knowledge of origination has not yet arisen, the dharmas severed by the seeing of origination, the seeing of cessation, the seeing of the path, and the path of cultivation, both fetters exist; the knowledge of suffering has arisen, the knowledge of origination has not yet arisen, the seeing of suffering, origination, cessation, path, and the path of...

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斷法二俱系見苦所斷法。一種見結系。一種疑結系。見集所斷修道所斷亦如是。見滅所斷見相應法。二種見結系。一種疑結系。疑相應法。二種疑結系。一種見結系。見結疑結不相應法。一種見結系。一種疑結系。見道所斷法亦如是。二俱不繫者。廣說如經本。乃至離無色界欲。二俱不繫。所以者何。彼結若斷。處所亦斷。若處所有見結系。復有嫉結系邪。見結在三界如上說。嫉結在欲界。廣說如上。若是具縛欲界修道所斷法。若為見結所繫。亦為嫉結所繫。若為嫉結所繫。亦為見結所繫。若非具縛見結。長在三界。四種斷。嫉結長在修道所斷。是故得作四句。若處所為見結所繫。復為嫉結所繫耶。乃至廣作四句。為見結所繫。不為嫉結所繫者。欲界系見道所斷法。見結未斷。或有四種未斷。或有乃至見道見結未斷。色無色界系法見結未斷。或有八地見結未斷。或有乃至非想非非想處未斷。彼非想非非想處。或有四種未斷。或有乃至見道見結未斷。是名為見結所繫不為嫉結所繫。為嫉結所繫非見結所繫者。欲愛未斷。集智已生滅智未生。欲界系修道所斷法。嫉結未斷。乃至見諦具足世尊弟子。欲愛未斷。欲界系修道所斷法。嫉結未斷。是名為嫉結所繫不為見結所繫。俱系者。具縛人。欲界系修道所斷法二俱系。具系人

【現代漢語翻譯】 現代漢語譯本 二俱系見苦所斷法，一種為見結（Dṛṣṭi-saṃyojana，見解之束縛）所繫，一種為疑結（Vicikicchā-saṃyojana，懷疑之束縛）所繫。見集所斷、修道所斷亦是如此。見滅所斷、見相應法，有兩種為見結所繫，一種為疑結所繫。疑相應法，有兩種為疑結所繫，一種為見結所繫。見結、疑結不相應法，有一種為見結所繫，一種為疑結所繫。見道所斷法也是如此。二俱不繫者，詳細的解說如同經本所說，乃至離無色慾，二者都不繫縛。這是什麼原因呢？因為那些結如果斷了，處所也斷了。如果處所有見結所繫，難道還有嫉結（Īrṣyā-saṃyojana，嫉妒之束縛）所繫嗎？見結在三界，如上面所說。嫉結在欲界，詳細的解說如上。如果是具縛的欲界修道所斷法，如果為見結所繫，也為嫉結所繫；如果為嫉結所繫，也為見結所繫。如果不是具縛的見結，長久存在於三界，有四種斷除方式。嫉結長久存在於修道所斷，因此可以作出四句判斷。如果處所為見結所繫，又為嫉結所繫嗎？乃至詳細地作出四句判斷。為見結所繫，不為嫉結所繫者，欲界系見道所斷法，見結未斷，或者有四種未斷，或者乃至見道見結未斷。色界、無色界系法，見結未斷，或者有八地見結未斷，或者乃至非想非非想處未斷。那非想非非想處，或者有四種未斷，或者乃至見道見結未斷。這稱為為見結所繫，不為嫉結所繫。為嫉結所繫，非見結所繫者，欲愛未斷，集智已生，滅智未生，欲界系修道所斷法，嫉結未斷，乃至見諦具足的世尊弟子，欲愛未斷，欲界系修道所斷法，嫉結未斷。這稱為為嫉結所繫，不為見結所繫。俱系者，具縛之人，欲界系修道所斷法二者都繫縛。具系之人。

【English Translation】 English version Both are bound by the afflictions to be abandoned by seeing suffering. One is bound by the fetter of views (Dṛṣṭi-saṃyojana), and the other is bound by the fetter of doubt (Vicikicchā-saṃyojana). The same applies to what is abandoned by seeing origination and what is abandoned by cultivation. Of what is abandoned by seeing cessation and the dharmas associated with seeing, two are bound by the fetter of views, and one is bound by the fetter of doubt. Of the dharmas associated with doubt, two are bound by the fetter of doubt, and one is bound by the fetter of views. Of the dharmas not associated with the fetter of views and the fetter of doubt, one is bound by the fetter of views, and one is bound by the fetter of doubt. The same applies to the dharmas to be abandoned by seeing the path. Those that are not bound by either, are extensively explained as in the sutra, up to being free from desire for the formless realms, are not bound by either. Why is that? Because if those fetters are severed, the location is also severed. If a location is bound by the fetter of views, is it also bound by the fetter of jealousy (Īrṣyā-saṃyojana)? The fetter of views is in the three realms, as mentioned above. The fetter of jealousy is in the desire realm, extensively explained as above. If it is a dharma to be abandoned by cultivation in the desire realm by one who is fully bound, if it is bound by the fetter of views, it is also bound by the fetter of jealousy; if it is bound by the fetter of jealousy, it is also bound by the fetter of views. If it is not a fetter of views of one who is fully bound, it exists long in the three realms, with four types of abandonment. The fetter of jealousy exists long in what is to be abandoned by cultivation, therefore four statements can be made. If a location is bound by the fetter of views, is it also bound by the fetter of jealousy? And so on, extensively making four statements. One is bound by the fetter of views, but not bound by the fetter of jealousy, the dharma to be abandoned by seeing the path in the desire realm, the fetter of views is not severed, or there are four types not severed, or even the fetter of views is not severed by seeing the path. The dharmas of the form and formless realms are not severed by the fetter of views, or there are eight grounds where the fetter of views is not severed, or even the realm of neither perception nor non-perception is not severed. In that realm of neither perception nor non-perception, there are four types not severed, or even the fetter of views is not severed by seeing the path. This is called being bound by the fetter of views but not bound by the fetter of jealousy. One is bound by the fetter of jealousy but not bound by the fetter of views, desire for desire is not severed, the knowledge of arising has arisen, the knowledge of cessation has not arisen, the dharma to be abandoned by cultivation in the desire realm, the fetter of jealousy is not severed, even a disciple of the World-Honored One who is complete in seeing the truth, desire for desire is not severed, the dharma to be abandoned by cultivation in the desire realm, the fetter of jealousy is not severed. This is called being bound by the fetter of jealousy but not bound by the fetter of views. Both are bound, a person who is fully bound, the dharma to be abandoned by cultivation in the desire realm is bound by both. A person who is fully bound.

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欲界系修道所斷法。一種嫉結系。二種見結系。未離欲。苦智已生集智未生。欲界系修道所斷法二俱系。一種見結系。一種嫉結系。俱不繫者。廣說如經本。乃至離無色界愛。二俱不繫。如見結。嫉結見結慳結亦如是。如見結門疑結門亦如是。若處所有取結系。復有疑結系耶。廣說應如見結取結。取結疑結亦如是。若處所有取結系。復有嫉結系耶。廣說如經本。如取結。嫉結取結慳結說亦如是。

若處所有嫉結系。復有慳結系耶。答曰如是。所以者何。此俱在欲界。修道所斷。俱緣有漏。俱非一切遍。問曰。如嫉因他生。慳因自起。何故。答言。如是耶。答曰。嫉緣他亦因他生。緣己不因己生。慳緣己亦因己生。緣他不因他生。復有說者。此二法。緣他亦因他生。緣己亦因己生。問曰。如嫉緣他亦因他生可爾。因己亦緣己生。云何可爾耶。答曰。猶如有人。為二比丘。作資生物。一則成好。二不成好。不成好者。便作是念如我所作。或不好使彼所作亦不成好。問曰。如慳緣己亦因己生可爾。緣他亦因他生。云何可爾耶。答曰。慳亦有因他生。猶如有人。見他佈施。便生慳心。此人何以施他如是物耶。是故此二亦緣自他生因自他生。若處所有過去愛結系。復有未來愛結系耶。乃至廣說。有總相煩惱。有別相煩惱。

【現代漢語翻譯】 現代漢語譯本 欲界系（指位於欲界的眾生）修道所斷的法（指修行過程中需要斷除的煩惱）：一種是嫉結系（嫉妒的束縛），兩種是見結系（錯誤的見解的束縛）。 未離欲（尚未脫離慾望）時，苦智（對苦的智慧）已經生起，但集智（對苦的根源的智慧）尚未生起，那麼欲界系修道所斷的法，兩種束縛都存在。一種是見結系，一種是嫉結系。兩種都不束縛的情況，詳細的解釋如同經書原本所說。乃至脫離了無所有愛（對一無所有的執著）時，兩種都不束縛。如同見結一樣，嫉結、見結、慳結（吝嗇的束縛）也是如此。如同見結門（關於見結的討論），疑結門（關於懷疑的討論）也是如此。 如果某個地方存在取結系（執取的束縛），那麼也存在疑結系嗎？詳細的解釋應該如同見結和取結一樣。取結和疑結也是如此。如果某個地方存在取結系，那麼也存在嫉結系嗎？詳細的解釋如同經書原本所說。如同取結一樣，嫉結、取結、慳結的討論也是如此。 如果某個地方存在嫉結系，那麼也存在慳結系嗎？回答是：是的。為什麼呢？因為這兩種煩惱都在欲界，都是修道所斷的，都緣于有漏法（不清凈的法），都不是普遍存在的。有人問：嫉妒是因為他人而產生，慳吝是因為自己而產生，為什麼會這樣呢？回答說：是這樣的嗎？回答說：嫉妒緣於他人，也因為他人而產生；緣于自己，卻不是因為自己而產生。慳吝緣于自己，也因為自己而產生；緣於他人，卻不是因為他人而產生。還有一種說法是：這兩種法，緣於他人也因為他人而產生，緣于自己也因為自己而產生。 有人問：嫉妒緣於他人也因為他人而產生，這可以理解。因為自己也緣于自己而產生，這怎麼可能呢？回答說：比如有個人，為兩個比丘（出家人）提供生活物資，一個比丘得到的很好，另一個比丘得到的不好。得到不好的比丘，就想：像我所做的，或許不好，希望他所做的也不好。有人問：慳吝緣于自己也因為自己而產生，這可以理解。緣於他人也因為他人而產生，這怎麼可能呢？回答說：慳吝也有因為他人而產生的。比如有個人，看到別人佈施，就生起慳吝心，想：這個人為什麼要把這樣的東西佈施給別人呢？所以這兩種煩惱也緣于自己和他人而產生，因為自己和他人而產生。 如果某個地方存在過去愛結系（對過去的貪愛的束縛），那麼也存在未來愛結系嗎？乃至詳細的解釋如同前面所說。有總相煩惱（總體上的煩惱），有別相煩惱（個別的煩惱）。

【English Translation】 English version The Dharmas (phenomena) to be abandoned by cultivation in the Desire Realm (Kāmadhātu) (referring to beings in the Desire Realm): one is the bond of jealousy (Irshyā-samyojana), and two are the bonds of views (Dṛṣṭi-samyojana). When one has not yet detached from desire (vītarāga), the wisdom of suffering (duḥkha-jñāna) has arisen, but the wisdom of the origin (samudaya-jñāna) has not yet arisen, then the Dharmas to be abandoned by cultivation in the Desire Realm are both bound. One is the bond of views, and one is the bond of jealousy. Those that are not bound by either, the detailed explanation is as in the original scripture. Even until detachment from the love of nothingness (ākiñcanyāyatana-rāga), neither is bound. Just like the bond of views, so too are the bonds of jealousy, views, and stinginess (mātsarya-samyojana). Just like the discussion on the bond of views (Dṛṣṭi-samyojana), so too is the discussion on the bond of doubt (Vicikitsā-samyojana). If a place has the bond of attachment (upādāna-samyojana), does it also have the bond of doubt? The detailed explanation should be like the bonds of views and attachment. So too are the bonds of attachment and doubt. If a place has the bond of attachment, does it also have the bond of jealousy? The detailed explanation is as in the original scripture. Just like the bond of attachment, so too is the discussion on the bonds of jealousy, attachment, and stinginess. If a place has the bond of jealousy, does it also have the bond of stinginess? The answer is: yes. Why? Because both of these afflictions are in the Desire Realm, both are to be abandoned by cultivation, both are conditioned by defiled Dharmas (sāsrava-dharma), and neither is universally present. Someone asks: Jealousy arises because of others, and stinginess arises because of oneself, why is this so? The answer is: Is it so? The answer is: Jealousy is conditioned by others and arises because of others; it is conditioned by oneself but does not arise because of oneself. Stinginess is conditioned by oneself and arises because of oneself; it is conditioned by others but does not arise because of others. Another explanation is: These two Dharmas are conditioned by others and arise because of others, and they are conditioned by oneself and arise because of oneself. Someone asks: Jealousy is conditioned by others and arises because of others, this is understandable. Because oneself is also conditioned by oneself and arises, how is this possible? The answer is: For example, someone provides necessities for two monks (bhikṣu), one monk receives good things, and the other monk receives bad things. The monk who receives bad things thinks: Like what I have done, perhaps it is not good, I hope what he has done is also not good. Someone asks: Stinginess is conditioned by oneself and arises because of oneself, this is understandable. Conditioned by others and arises because of others, how is this possible? The answer is: Stinginess also arises because of others. For example, someone sees others giving alms (dāna), and then generates stinginess, thinking: Why is this person giving such things to others? Therefore, these two afflictions also arise because of oneself and others, and are conditioned by oneself and others. If a place has the bond of past love (atīta-rāga-samyojana), does it also have the bond of future love? Even the detailed explanation is as mentioned before. There are general afflictions (samudāya-kleśa), and there are specific afflictions (viśeṣa-kleśa).

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別相煩惱者。謂愛恚慢嫉慳。總相煩惱者。謂無明結見結取結疑結。別相煩惱。系三界五種處所在未來世者。能系三世。過去不定。若前生不斷則系。若前不生。生者已斷則不繫。現在亦不定。若現在前則系。若不現在前則不繫。愛結系三界五種處所。未來愛結。系三界五種三世處所。過去不定。若前生不斷則系。若前不生。生者已斷則不繫。現在亦不定。若現在前則系。若不現在前則不繫。如愛結。慢結說亦如是。恚結系欲界五種斷三世處所。未來恚結系。欲界五種斷三世處所。過去不定。若前生不斷則系若前不生。生者已斷則不繫。現在不定。若現在前則系。若不現在前則不繫。嫉結系欲界修道所斷法三世處所。未來嫉結。系欲界。系三世修道所斷處所。過去不定。若前生不斷則系。若前不生。生者已斷則不繫。現在亦不定。若現在前則系。若不現在前則不繫。如嫉結。慳結說亦如是。總相煩惱。系三界五種斷處所。過去總相煩惱。系三界五種。斷三世處所。未來現在說亦如是。此說是歷六七人七。略毗婆沙。若處所有過去愛結系。復有未來愛結系耶。答曰。如是取。所以者何。先作是說。未來愛結。系三世處所。設有未來愛結系。復有過去愛結系耶。答曰。若前生不斷則系若前不生。生者已斷則不繫。問曰。若

【現代漢語翻譯】 現代漢語譯本 『別相煩惱』指的是愛、嗔、慢、嫉妒、慳吝。『總相煩惱』指的是無明結、有身見結、戒禁取結、疑結。 『別相煩惱』在未來世系縛三界五種處所。能繫縛三世，過去不定。如果前世沒有斷除，就會被繫縛；如果前世沒有生起，或者已經斷除，就不會被繫縛。現在也不定，如果現在生起，就會被繫縛；如果現在沒有生起，就不會被繫縛。 愛結繫縛三界五種處所。未來的愛結，繫縛三界五種三世處所。過去不定。如果前世沒有斷除，就會被繫縛；如果前世沒有生起，或者已經斷除，就不會被繫縛。現在也不定，如果現在生起，就會被繫縛；如果現在沒有生起，就不會被繫縛。如同愛結，慢結的說法也是如此。 嗔結繫縛欲界五種斷三世處所。未來的嗔結繫縛欲界五種斷三世處所。過去不定。如果前世沒有斷除，就會被繫縛；如果前世沒有生起，或者已經斷除，就不會被繫縛。現在不定。如果現在生起，就會被繫縛；如果現在沒有生起，就不會被繫縛。 嫉結繫縛欲界修道所斷法三世處所。未來的嫉結，繫縛欲界，繫縛三世修道所斷處所。過去不定。如果前世沒有斷除，就會被繫縛；如果前世沒有生起，或者已經斷除，就不會被繫縛。現在也不定。如果現在生起，就會被繫縛；如果現在沒有生起，就不會被繫縛。如同嫉結，慳結的說法也是如此。 『總相煩惱』繫縛三界五種斷處所。過去的『總相煩惱』，繫縛三界五種斷三世處所。未來現在的說法也是如此。這是《歷六七人七略毗婆沙》的說法。 如果某個處所有過去的愛結繫縛，是否也有未來的愛結繫縛呢？回答是：是的，可以這樣理解。為什麼呢？因為先前已經說過，未來的愛結，繫縛三世處所。如果設有未來的愛結繫縛，是否也有過去的愛結繫縛呢？回答是：如果前世沒有斷除，就會被繫縛；如果前世沒有生起，或者已經斷除，就不會被繫縛。 問：如果...

【English Translation】 English version 'Separate afflictions' refer to attachment (愛, ai - love/attachment), hatred (恚, hui - hatred/anger), pride (慢, man - pride/arrogance), jealousy (嫉, ji - jealousy), and stinginess (慳, qian - stinginess/miserliness). 'General afflictions' refer to the bonds of ignorance (無明結, wu ming jie - bond of ignorance), the bond of personality belief (有身見結, you shen jian jie - bond of belief in a self), the bond of clinging to rules and rituals (戒禁取結, jie jin qu jie - bond of clinging to rules and rituals), and the bond of doubt (疑結, yi jie - bond of doubt). 'Separate afflictions' bind the five abodes of the three realms in the future. They can bind the three times (past, present, future), but the past is uncertain. If they were not severed in the previous life, they will bind; if they did not arise in the previous life, or if they have been severed, they will not bind. The present is also uncertain; if they arise in the present, they will bind; if they do not arise in the present, they will not bind. The bond of attachment binds the five abodes of the three realms. The future bond of attachment binds the five abodes of the three realms in the three times. The past is uncertain. If it was not severed in the previous life, it will bind; if it did not arise in the previous life, or if it has been severed, it will not bind. The present is also uncertain; if it arises in the present, it will bind; if it does not arise in the present, it will not bind. The same applies to the bond of pride as to the bond of attachment. The bond of hatred binds the five abodes of the desire realm, which are severed by abandoning (修道所斷, xiudao suo duan - severed by cultivation) in the three times. The future bond of hatred binds the five abodes of the desire realm, which are severed by abandoning in the three times. The past is uncertain. If it was not severed in the previous life, it will bind; if it did not arise in the previous life, or if it has been severed, it will not bind. The present is uncertain; if it arises in the present, it will bind; if it does not arise in the present, it will not bind. The bond of jealousy binds the dharmas of the desire realm that are severed by cultivation (修道所斷法, xiudao suo duan fa - dharmas severed by cultivation) in the three times. The future bond of jealousy binds the abodes of the desire realm, which are severed by cultivation in the three times. The past is uncertain. If it was not severed in the previous life, it will bind; if it did not arise in the previous life, or if it has been severed, it will not bind. The present is also uncertain; if it arises in the present, it will bind; if it does not arise in the present, it will not bind. The same applies to the bond of stinginess as to the bond of jealousy. 'General afflictions' bind the five abodes of the three realms that are severed by abandoning. Past 'general afflictions' bind the five abodes of the three realms that are severed in the three times. The same applies to the future and the present. This is according to the Abhidharma (毗婆沙, pi po sha) in Liushiqirenqi Lue (歷六七人七略). If there is a past bond of attachment binding a certain abode, is there also a future bond of attachment binding it? The answer is: yes, it can be understood that way. Why? Because it was previously said that the future bond of attachment binds the abodes in the three times. If there is a future bond of attachment binding, is there also a past bond of attachment binding? The answer is: if it was not severed in the previous life, it will bind; if it did not arise in the previous life, or if it has been severed, it will not bind. Question: If...

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過去愛結斷時。即彼時未來愛結亦斷。何故未來世定。過去不定。而作是說。若前生不斷則系。若前不生生者已斷則不繫耶。外國法師作如是說。若說前生不斷則系。是說中結。若前不生。是說下結。生者已斷。是說上結。罽賓沙門復作是說。若說前生不斷則系。是說三種結。若說前不生。是說下結。若說生者已斷。是說中結上結。如過去上中愛結斷。未來亦爾。不生下愛結未來世系處所有未來愛結系。即彼處所。過去前生愛結不斷則系。若前不生。生者于余處所生。若前不生若於余處所生。即彼處所生。生者已斷則不繫。

若處所有過去愛結系。復有現在愛結系耶。答曰。現在若現在前。若不起愛結。若起余結現在前。若起善不隱沒無記心現在前。若無心。是故說為現在前。設有現在愛結系。復有過去愛結系耶。答曰。若前生不斷則系。若前不生。生者已斷則不繫。若處所有未來愛結系。復有現在愛結系耶。答曰。若現在前。廣說如上。設有現在愛結系。復有未來愛結系耶。答曰。如是。所以者何。先作是說。未來愛結系三世法。若處所有過去愛結系。復有未來現在愛結系耶。答曰。未來則系現在。若現在前。廣說如上。設有未來現在愛結系。復有過去耶。答曰。若前生不斷則系。若前不生生者。已斷則不繫

【現代漢語翻譯】 現代漢語譯本 過去，當（對過去的）愛結（Tanha-samyojana，渴愛之束縛）斷除時，那麼那時未來的愛結也斷除了。為什麼說未來世是確定的，而過去世是不確定的呢？而作這樣的說法：如果前世沒有斷除，就會被束縛；如果前世沒有生起，生起者已經斷除，就不會被束縛呢？ 外國的法師這樣說：如果說前世沒有斷除就會被束縛，這是說中結（Majjhima-samyojana，中間的束縛）。如果前世沒有生起，這是說下結（Orambhagiya-samyojana，較低的束縛）。生起者已經斷除，這是說上結（Urdhvabhagiya-samyojana，較高的束縛）。 罽賓（Kashmir）的沙門（Sramana，出家求道者）又這樣說：如果說前世沒有斷除就會被束縛，這是說三種結（即上結、中結、下結）。如果說前世沒有生起，這是說下結。如果說生起者已經斷除，這是說中結和上結。如同過去的上結和中結斷除，未來也是這樣。不生起下愛結，未來世被束縛之處所，所有未來的愛結都會束縛。就在那個處所，過去前世的愛結沒有斷除就會被束縛；如果前世沒有生起，生起者在其他處所生起；如果前世沒有生起，或者在其他處所生起，就在那個處所生起，生起者已經斷除就不會被束縛。 如果某個處所有過去的愛結束縛，是否也有現在的愛結束縛呢？回答說：現在，如果現在顯現，或者不生起愛結，或者生起其他的結顯現，或者生起善、不隱沒無記心顯現，或者沒有心。所以說是現在顯現。即使有現在的愛結束縛，是否也有過去的愛結束縛呢？回答說：如果前世沒有斷除就會被束縛；如果前世沒有生起，生起者已經斷除就不會被束縛。 如果某個處所有未來的愛結束縛，是否也有現在的愛結束縛呢？回答說：如果現在顯現，詳細的解說如上所述。即使有現在的愛結束縛，是否也有未來的愛結束縛呢？回答說：是的。為什麼呢？先前已經這樣說過，未來的愛結束縛三世的法。如果某個處所有過去的愛結束縛，是否也有未來和現在的愛結束縛呢？回答說：未來就會被束縛，現在，如果現在顯現，詳細的解說如上所述。即使有未來和現在的愛結束縛，是否也有過去的愛結束縛呢？回答說：如果前世沒有斷除就會被束縛；如果前世沒有生起，生起者已經斷除就不會被束縛。

【English Translation】 English version In the past, when the attachment-knot (Tanha-samyojana, the bond of craving) of the past is severed, then at that time the future attachment-knot is also severed. Why is it said that the future is definite, while the past is indefinite? And why is it said: if the previous life is not severed, then there is bondage; if the previous life does not arise, and the one who arises has already severed it, then there is no bondage? The foreign Dharma masters say this: If it is said that the previous life is not severed, then there is bondage, this refers to the middle knot (Majjhima-samyojana, intermediate fetter). If the previous life does not arise, this refers to the lower knot (Orambhagiya-samyojana, lower fetter). The one who arises has already severed it, this refers to the higher knot (Urdhvabhagiya-samyojana, higher fetter). The Sramana (Sramana, ascetic) of Kashmir says this: If it is said that the previous life is not severed, then there is bondage, this refers to the three knots (i.e., the higher, middle, and lower knots). If it is said that the previous life does not arise, this refers to the lower knot. If it is said that the one who arises has already severed it, this refers to the middle and higher knots. Just as the past higher and middle attachment-knots are severed, so it is in the future. If the lower attachment-knot does not arise, the place where the future world is bound, all future attachment-knots will bind. In that very place, if the attachment-knot of the past previous life is not severed, then there is bondage; if the previous life does not arise, the one who arises arises in another place; if the previous life does not arise, or arises in another place, then the one who arises arises in that very place, and the one who arises has already severed it, then there is no bondage. If there is a past attachment-knot binding in a certain place, is there also a present attachment-knot binding? The answer is: Now, if the present manifests, or if the attachment-knot does not arise, or if another knot arises and manifests, or if wholesome, non-obscured, or neutral mind arises and manifests, or if there is no mind. Therefore, it is said to be the present manifestation. Even if there is a present attachment-knot binding, is there also a past attachment-knot binding? The answer is: If the previous life is not severed, then there is bondage; if the previous life does not arise, the one who arises has already severed it, then there is no bondage. If there is a future attachment-knot binding in a certain place, is there also a present attachment-knot binding? The answer is: If the present manifests, the detailed explanation is as described above. Even if there is a present attachment-knot binding, is there also a future attachment-knot binding? The answer is: Yes. Why? It has been said before that the future attachment-knot binds the Dharma of the three times. If there is a past attachment-knot binding in a certain place, is there also a future and present attachment-knot binding? The answer is: The future will be bound, and now, if the present manifests, the detailed explanation is as described above. Even if there is a future and present attachment-knot binding, is there also a past attachment-knot binding? The answer is: If the previous life is not severed, then there is bondage; if the previous life does not arise, the one who arises has already severed it, then there is no bondage.

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。前生不斷則系者。若處所有未來現在愛結系。即彼處所亦有過去前生愛結者則系。若未來現在愛結處所異。過去已生愛結處所異則不繫。若前不生。即于彼處所生者已斷則不繫。若處所有未來愛結系。復有過去現在愛結系耶。答曰。或有未來愛結系。無過去現在。或有過去。無現在。或有現在。無過去。或有過去現在有未來愛結系無過去現在者。若處所愛結未斷。則明未來有愛結系。若前不生。生者已斷。則明過去無愛結系。若不現在前。則明現在無愛結系。有過去無現在者。若處所前生愛結未斷。則明有過去愛結系。不現在前。則明現在無愛結系。有現在無過去者。若有過去愛結系。則有未來愛結系。有現在無過去者。若處所愛結現在前。則明現在有愛結系。若前不生。生者已斷。則明過去無愛結系。若現在愛結系。則有未來愛結系。有過去現在者。若處所有前生愛結系則明有過去愛結系。若處所愛結現在前。則明有現在愛結系。若過去現在有愛結系。未來必有。若處所有現在愛結系。復有過去未來愛結系耶。答曰。未來則系過去。若前生不斷則系。若前不生。生者已斷則不繫。設有過去未來愛結系。復有現在愛結系耶。答曰。若現在前。廣說如上。諸別相煩惱。此中略說。如愛結作六句。恚結慢結嫉結慳結。非

【現代漢語翻譯】 現代漢語譯本 如果前世的（愛）結沒有斷，那麼就會被束縛。如果某個處所存在未來和現在的愛結（Pema-bandhana，愛慾的束縛），那麼那個處所也存在過去和前世的愛結，因此會被束縛。如果未來和現在的愛結處所不同，而過去已生的愛結處所也不同，那麼就不會被束縛。如果前世沒有生起（愛結），那麼在那個處所生起的（愛結）已經斷除，因此就不會被束縛。如果某個處所存在未來的愛結，那麼也存在過去和現在的愛結嗎？回答是：或者存在未來的愛結，但沒有過去和現在的愛結；或者存在過去的愛結，但沒有現在的愛結；或者存在現在的愛結，但沒有過去的愛結；或者存在過去和現在的愛結，但沒有未來；或者存在未來愛結，但沒有過去和現在的愛結。如果某個處所的愛結沒有斷除，那麼可以明確未來會有愛結的束縛。如果前世沒有生起（愛結），而生起的（愛結）已經斷除，那麼可以明確過去沒有愛結的束縛。如果不出現在現在，那麼可以明確現在沒有愛結的束縛。存在過去但沒有現在（的愛結）的情況是：如果某個處所前世生起的愛結沒有斷除，那麼可以明確存在過去的愛結束縛；如果不出現在現在，那麼可以明確現在沒有愛結的束縛。存在現在但沒有過去（的愛結）的情況是：如果存在過去的愛結，那麼就會有未來的愛結。存在現在但沒有過去（的愛結）的情況是：如果某個處所的愛結出現在現在，那麼可以明確現在存在愛結的束縛。如果前世沒有生起（愛結），而生起的（愛結）已經斷除，那麼可以明確過去沒有愛結的束縛。如果現在存在愛結的束縛，那麼就會有未來的愛結。存在過去和現在（的愛結）的情況是：如果某個處所存在前世的愛結，那麼可以明確存在過去的愛結束縛；如果某個處所的愛結出現在現在，那麼可以明確現在存在愛結的束縛。如果過去和現在存在愛結，那麼未來必定會有（愛結）。如果某個處所存在現在的愛結，那麼也存在過去和未來的愛結嗎？回答是：未來（的愛結）會束縛過去（的愛結），如果前世生起的（愛結）沒有斷除，那麼就會被束縛；如果前世沒有生起（愛結），而生起的（愛結）已經斷除，那麼就不會被束縛。假設存在過去和未來的愛結，那麼也存在現在的愛結嗎？回答是：如果（愛結）出現在現在，詳細的解釋如上所述。各種不同的煩惱，這裡簡略地說，就像愛結一樣，可以分為六種情況。嗔結（Dosa-bandhana，嗔恨的束縛）、慢結（Māna-bandhana，傲慢的束縛）、嫉結（Issā-bandhana，嫉妒的束縛）和慳結（Macchariya-bandhana，吝嗇的束縛）也是如此，但並非完全相同。

【English Translation】 English version If the previous existence's bond (of attachment) is not severed, then one is bound. If in a certain place there exists a future and present bond of attachment (Pema-bandhana), then in that place there also exists a past and previous existence's bond of attachment, thus one is bound. If the place of the future and present bond of attachment is different, and the place of the past arisen bond of attachment is different, then one is not bound. If it did not arise in the previous existence, then that which arose in that place is already severed, thus one is not bound. If in a certain place there exists a future bond of attachment, does there also exist a past and present bond of attachment? The answer is: either there exists a future bond of attachment, but no past and present; or there exists a past, but no present; or there exists a present, but no past; or there exists a past and present, but no future; or there exists a future bond of attachment, but no past and present. If the bond of attachment in a certain place is not severed, then it is clear that in the future there will be a bond of attachment. If it did not arise in the previous existence, and that which arose is already severed, then it is clear that in the past there is no bond of attachment. If it does not appear in the present, then it is clear that in the present there is no bond of attachment. The case of existing in the past but not in the present is: if the bond of attachment that arose in a certain place in the previous existence is not severed, then it is clear that there exists a past bond of attachment; if it does not appear in the present, then it is clear that in the present there is no bond of attachment. The case of existing in the present but not in the past is: if there exists a past bond of attachment, then there will be a future bond of attachment. The case of existing in the present but not in the past is: if the bond of attachment in a certain place appears in the present, then it is clear that in the present there exists a bond of attachment. If it did not arise in the previous existence, and that which arose is already severed, then it is clear that in the past there is no bond of attachment. If there exists a present bond of attachment, then there will be a future bond of attachment. The case of existing in the past and present is: if in a certain place there exists a bond of attachment from a previous existence, then it is clear that there exists a past bond of attachment; if the bond of attachment in a certain place appears in the present, then it is clear that in the present there exists a bond of attachment. If in the past and present there exists a bond of attachment, then in the future there will certainly be (a bond of attachment). If in a certain place there exists a present bond of attachment, does there also exist a past and future bond of attachment? The answer is: the future (bond of attachment) will bind the past (bond of attachment), if the (bond of attachment) that arose in the previous existence is not severed, then one is bound; if it did not arise in the previous existence, and that which arose is already severed, then one is not bound. Supposing there exists a past and future bond of attachment, does there also exist a present bond of attachment? The answer is: if (the bond of attachment) appears in the present, the detailed explanation is as described above. Various different afflictions, here briefly stated, are like the bond of attachment, which can be divided into six cases. The bond of aversion (Dosa-bandhana), the bond of conceit (Māna-bandhana), the bond of envy (Issā-bandhana), and the bond of miserliness (Macchariya-bandhana) are also like this, but not entirely the same.

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一切遍。無明結作六句亦如是。若處所有過去見結系。復有未來見結系耶。答曰。如是若有未來見結系。復有過去見結系耶。答曰如是。所以者何。先作是說。諸總相煩惱。盡系三世法。未來現在。盡緣三世。廣說如經本。見結作六句。諸總相煩惱。此中略說。如見結作六句。取結疑結。是一切遍。無明結作六句亦如是。若處所有過去愛結系。復有過去恚結系耶。答曰。若前生不斷則系。若前不生。生者已斷則不繫。若前生不斷則系者。若處所有過去愛結系。即彼處所有過去前生恚結系。若前不生。若於余處生。若生者已斷則不繫。設有過去恚結系。復有過去愛結系耶。答曰。若前生不斷則系。若前不生。生者已斷則不繫。若前生不斷則系者。若處所有過去恚結系。即彼處所有過去前生愛結系。若前不生。若於余處生。若生者已斷則不繫。若處所有過去愛結系。復有未來恚結系耶。答曰。若不斷。云何不斷耶。答曰。未離欲愛。設有未來恚結系。復有過去愛結系耶。答曰。若前生不斷則系。若前不生。生者已斷則不繫。若前生不斷則系者。若處所有未來恚結系。即彼處所亦有過去前生愛結系。若前不生。若於余處生。若生者已斷則不繫。若處所有過去愛結系。復有現在恚結系耶。答曰。若現在前。云何現在前。答曰。

【現代漢語翻譯】 現代漢語譯本： 一切遍（Sarvatraga）。無明結（Avijjā-saṃyojana）作六句也像這樣。如果某個地方有過去見結（Atīta-diṭṭhi-saṃyojana）的繫縛，是否也有未來見結（Anāgata-diṭṭhi-saṃyojana）的繫縛呢？回答說：是的。如果某個地方有未來見結的繫縛，是否也有過去見結的繫縛呢？回答說：是的。為什麼呢？因為先前已經說過，所有總相煩惱（Sabba-saṃyojana-kilesa），都繫縛三世法（Traya-adhvan），未來、現在，都緣於三世。詳細的解說如同經本所說。見結作六句。所有總相煩惱，這裡簡略地說，如同見結作六句，取結（Upādāna-saṃyojana）、疑結（Vicikicchā-saṃyojana），是一切遍。無明結作六句也像這樣。如果某個地方有過去愛結（Atīta-rāga-saṃyojana）的繫縛，是否也有過去恚結（Atīta-dosa-saṃyojana）的繫縛呢？回答說：如果前生沒有斷除，就會有繫縛。如果前生沒有生起，或者生起后已經斷除，就不會有繫縛。如果前生沒有斷除就會有繫縛，那麼如果某個地方有過去愛結的繫縛，那個地方就有過去前生的恚結。如果前生沒有生起，或者在其他地方生起，或者生起后已經斷除，就不會有繫縛。如果存在過去恚結的繫縛，是否也有過去愛結的繫縛呢？回答說：如果前生沒有斷除，就會有繫縛。如果前生沒有生起，或者生起后已經斷除，就不會有繫縛。如果前生沒有斷除就會有繫縛，那麼如果某個地方有過去恚結的繫縛，那個地方就有過去前生的愛結。如果前生沒有生起，或者在其他地方生起，或者生起后已經斷除，就不會有繫縛。如果某個地方有過去愛結的繫縛，是否也有未來恚結的繫縛呢？回答說：如果沒有斷除。怎樣是沒有斷除呢？回答說：沒有脫離欲愛（Kāma-rāga）。如果存在未來恚結的繫縛，是否也有過去愛結的繫縛呢？回答說：如果前生沒有斷除，就會有繫縛。如果前生沒有生起，或者生起后已經斷除，就不會有繫縛。如果前生沒有斷除就會有繫縛，那麼如果某個地方有未來恚結的繫縛，那個地方也有過去前生的愛結。如果前生沒有生起，或者在其他地方生起，或者生起后已經斷除，就不會有繫縛。如果某個地方有過去愛結的繫縛，是否也有現在恚結（Paccuppanna-dosa-saṃyojana）的繫縛呢？回答說：如果現在生起。怎樣是現在生起呢？回答說：

【English Translation】 English version: Everything pervasive (Sarvatraga). The six sentences regarding the bond of ignorance (Avijjā-saṃyojana) are also like this. If in a certain place there is a bond of past views (Atīta-diṭṭhi-saṃyojana), is there also a bond of future views (Anāgata-diṭṭhi-saṃyojana)? The answer is: Yes. If there is a bond of future views, is there also a bond of past views? The answer is: Yes. Why is that? Because it was said earlier that all general afflictions (Sabba-saṃyojana-kilesa) bind the three periods of time (Traya-adhvan), future, present, all arise from the three periods. The detailed explanation is as in the original sutra. The six sentences are made regarding the bond of views. All general afflictions, here briefly stated, are like the six sentences made regarding the bond of views, the bond of clinging (Upādāna-saṃyojana), the bond of doubt (Vicikicchā-saṃyojana), are all pervasive. The six sentences regarding the bond of ignorance are also like this. If in a certain place there is a bond of past attachment (Atīta-rāga-saṃyojana), is there also a bond of past aversion (Atīta-dosa-saṃyojana)? The answer is: If the previous life was not severed, then there is a bond. If the previous life did not arise, or if it arose and was severed, then there is no bond. If the previous life was not severed, then there is a bond, then if in a certain place there is a bond of past attachment, in that place there is aversion from the past previous life. If the previous life did not arise, or if it arose in another place, or if it arose and was severed, then there is no bond. If there is a bond of past aversion, is there also a bond of past attachment? The answer is: If the previous life was not severed, then there is a bond. If the previous life did not arise, or if it arose and was severed, then there is no bond. If the previous life was not severed, then there is a bond, then if in a certain place there is a bond of past aversion, in that place there is attachment from the past previous life. If the previous life did not arise, or if it arose in another place, or if it arose and was severed, then there is no bond. If in a certain place there is a bond of past attachment, is there also a bond of future aversion? The answer is: If it is not severed. How is it not severed? The answer is: Not having departed from desire-attachment (Kāma-rāga). If there is a bond of future aversion, is there also a bond of past attachment? The answer is: If the previous life was not severed, then there is a bond. If the previous life did not arise, or if it arose and was severed, then there is no bond. If the previous life was not severed, then there is a bond, then if in a certain place there is a bond of future aversion, in that place there is also attachment from the past previous life. If the previous life did not arise, or if it arose in another place, or if it arose and was severed, then there is no bond. If in a certain place there is a bond of past attachment, is there also a bond of present aversion (Paccuppanna-dosa-saṃyojana)? The answer is: If it arises in the present. How does it arise in the present? The answer is:

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若不起余結不起善有漏不隱沒無記心。若非無心。是名現在前。設有現在恚結系。復有過去愛結系耶。答曰。若前生不斷則系。若前不生。生者已斷則不繫。廣說如上。

若處所有過去愛結系。復有過去現在恚結系耶。答曰。或有過去愛結系無過去現在恚結系。或有過去無現在。或有現在無過去。或有過去現在有過去愛結系。無過去現在恚結系者。若處所有前生。愛結不斷則系。是明有過去愛結系。即彼處所不生前生恚結。生者已斷則不繫。是明無過去恚結系。不現在前。則明無現在恚結系。或有過去無現在者。若處所前生。恚結愛結不斷則系。是明有過去恚結愛結系。無現在則明無現在恚結系。或有現在無過去者。若處所前生。過去愛結不斷則系。是明有過去愛結系。即彼處所恚結現在前。則明有現在恚結系。若前不生。生者已斷。則明無過去恚結系。或有過去現在者。若處所有過去前生愛結恚結。不斷則系則明有過去愛結恚結系。即彼處所恚結現在前。則明有現在恚結系。設有過去現在恚結系。復有過去愛結系耶。答曰。若前生不斷則系。若前不生。生者已斷則不繫廣說如上。若處所有過去愛結系。復有未來現在恚結系耶。答曰。余廣說如經本。作七句如經本。如愛結恚結。愛結嫉結愛結慳結說亦如是。此

【現代漢語翻譯】 現代漢語譯本： 如果（某人）不起其他的煩惱結縛，也不起與善相關的、有遺漏的、不隱沒的無記心，如果不是無心狀態，這就被稱為『現在前』（當下生起）。如果當下有嗔恚結縛存在，是否也有過去的愛慾結縛存在呢？回答是：如果前世沒有斷除（愛慾結縛），那麼就存在；如果前世沒有生起，或者生起后已經斷除，那麼就不存在。更詳細的解釋如前所述。

如果某個處所存在過去的愛慾結縛，是否也存在過去和現在的嗔恚結縛呢？回答是：或者存在過去的愛慾結縛，但不存在過去和現在的嗔恚結縛；或者存在過去（的嗔恚結縛），但不存在現在（的嗔恚結縛）；或者存在現在（的嗔恚結縛），但不存在過去（的嗔恚結縛）；或者過去和現在都存在，存在過去的愛慾結縛，但不存在過去和現在的嗔恚結縛。如果某個處所存在前世的愛慾結縛，且沒有斷除，那麼就存在（過去的愛慾結縛），這表明存在過去的愛慾結縛。如果那個處所沒有生起前世的嗔恚結縛，或者生起后已經斷除，那麼就不存在（過去的嗔恚結縛），這表明不存在過去的嗔恚結縛。如果不當下生起（嗔恚結縛），那麼就表明不存在現在的嗔恚結縛。或者存在過去（的嗔恚和愛慾結縛），但不存在現在（的嗔恚結縛），如果某個處所前世的嗔恚和愛慾結縛沒有斷除，那麼就存在（過去的嗔恚和愛慾結縛），這表明存在過去的嗔恚和愛慾結縛。如果沒有當下生起，那麼就表明不存在現在的嗔恚結縛。或者存在現在（的嗔恚結縛），但不存在過去（的嗔恚結縛），如果某個處所前世的愛慾結縛沒有斷除，那麼就存在（過去的愛慾結縛），這表明存在過去的愛慾結縛。如果那個處所的嗔恚結縛當下生起，那麼就表明存在現在的嗔恚結縛。如果前世沒有生起（嗔恚結縛），或者生起后已經斷除，那麼就表明不存在過去的嗔恚結縛。或者過去和現在都存在（嗔恚結縛），如果某個處所存在過去前世的愛慾和嗔恚結縛，且沒有斷除，那麼就存在（過去的愛慾和嗔恚結縛），這表明存在過去的愛慾和嗔恚結縛。如果那個處所的嗔恚結縛當下生起，那麼就表明存在現在的嗔恚結縛。如果當下存在嗔恚結縛，是否也存在過去的愛慾結縛呢？回答是：如果前世沒有斷除（愛慾結縛），那麼就存在；如果前世沒有生起，或者生起后已經斷除，那麼就不存在。更詳細的解釋如前所述。如果某個處所存在過去的愛慾結縛，是否也存在未來和現在的嗔恚結縛呢？回答是：其餘的詳細解釋如經文原本。可以像經文原本那樣，作出七種情況的分析。就像愛慾結縛和嗔恚結縛一樣，愛慾結縛和嫉妒結縛，愛慾結縛和慳吝結縛的說法也一樣。這些（都可以參照前面的模式進行分析）。

【English Translation】 English version: If one does not arise with other fetters (klesha bandhana), nor arise with wholesome, defiled (with outflows - sāsrava), non-obscured indeterminate (avyākrta) mind, and if it is not a mindless state, this is called 'presently arisen' (pratyutpanna). If there is presently a hatred fetter binding, is there also a past affection fetter binding? The answer is: if it was not severed in the previous life, then it binds; if it did not arise previously, or if having arisen, it has been severed, then it does not bind. The detailed explanation is as above.

If in a certain location there is a past affection fetter binding, is there also a past and present hatred fetter binding? The answer is: perhaps there is a past affection fetter binding but no past and present hatred fetter binding; or there is past (hatred fetter binding) but no present (hatred fetter binding); or there is present (hatred fetter binding) but no past (hatred fetter binding); or both past and present exist, there is a past affection fetter binding, but no past and present hatred fetter binding. If in a certain location there is a past life's affection fetter, and it has not been severed, then it binds (the past affection fetter), this indicates that there is a past affection fetter binding. If in that location a past life's hatred fetter did not arise, or if having arisen, it has been severed, then it does not bind (the past hatred fetter), this indicates that there is no past hatred fetter binding. If it does not presently arise (hatred fetter), then it indicates that there is no present hatred fetter binding. Or there is past (hatred and affection fetter binding) but no present (hatred fetter binding), if in a certain location the past life's hatred and affection fetters have not been severed, then it binds (the past hatred and affection fetters), this indicates that there is a past hatred and affection fetter binding. If there is no present arising, then it indicates that there is no present hatred fetter binding. Or there is present (hatred fetter binding) but no past (hatred fetter binding), if in a certain location the past life's affection fetter has not been severed, then it binds (the past affection fetter), this indicates that there is a past affection fetter binding. If in that location the hatred fetter presently arises, then it indicates that there is a present hatred fetter binding. If it did not arise previously (hatred fetter), or if having arisen, it has been severed, then it indicates that there is no past hatred fetter binding. Or both past and present exist (hatred fetter binding), if in a certain location there are past previous life's affection and hatred fetters, and they have not been severed, then it binds (the past affection and hatred fetters), this indicates that there is a past affection and hatred fetter binding. If in that location the hatred fetter presently arises, then it indicates that there is a present hatred fetter binding. If there is presently a hatred fetter binding, is there also a past affection fetter binding? The answer is: if it was not severed in the previous life, then it binds; if it did not arise previously, or if having arisen, it has been severed, then it does not bind. The detailed explanation is as above. If in a certain location there is a past affection fetter binding, is there also a future and present hatred fetter binding? The answer is: the remaining detailed explanation is as in the original sutra. One can make seven types of analysis as in the original sutra. Just like affection fetter and hatred fetter, the saying of affection fetter and jealousy fetter, affection fetter and stinginess fetter is also the same. These (can all be analyzed by referring to the previous pattern).

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中差別者應說。欲界系見道所斷法。前生愛結。不斷則系。愛結慢結愛結無明結。廣說如經本。若處所有過去愛結系。復有過去見結系耶。答曰。若不斷。云何不斷。答曰。若道比智未生。設有過去見結系。復有過去愛結系耶。答曰。若前生不斷則系。廣說如上。若處所有過去愛結系耶。答曰。若不斷。云何不斷。答曰。道比智未生。設有未來見結系。復有過去愛結系耶。答曰。廣說如經本。作七句亦如經本。如愛結見結作七句。愛結取結愛結疑結作七句。說亦如是。

過去愛結。過去恚結。問過去慢結。應作七句。或有說者。七句中。初句應作七句。所以者何。此中問七七句。答曰。七七句故。如先以過去愛結恚結。問過去慢結。次問未來慢結。次問現在。次問過去現在。次問未來現在。次問過去未來。次問過去未來現在。慢結亦應如是說。先以過去愛恚。問未來慢作初句。次問現在。次問過去現在。次問未來現在。次問過去未來。次問過去未來現在。次問過去。作最後句。復以過去愛恚。問現在慢作初句。次問過去現在。次問未來現在。次問過去未來。次問過去未來現在。次問過去。次問未來作最後句。乃至過去愛恚。問過去未來。現在慢作初句。乃至過去愛恚。問過去慢作最後句。若作是說。則有七七句

【現代漢語翻譯】 現代漢語譯本 關於（諸結）之間的差別應當說明。欲界所繫縛的見道所斷之法，前世的愛結（Tanha-samyojana，對感官快樂的渴求），如果未斷則會被繫縛。愛結（Tanha-samyojana），慢結（Mana-samyojana，驕慢之結），愛結（Tanha-samyojana），無明結（Avijja-samyojana，對真理的無知）。詳細的解說如同經文原本所說。如果某個地方存在過去的愛結繫縛，是否也存在過去的見結（Ditthi-samyojana，錯誤的見解）繫縛呢？回答是：如果（愛結）未斷，則會被繫縛。如何未斷呢？回答是：如果道比智（Dukkhe ñāṇa，對苦的知識）尚未生起。如果存在過去的見結繫縛，是否也存在過去的愛結繫縛呢？回答是：如果前世（愛結）未斷，則會被繫縛。詳細的解說如上所述。如果某個地方存在過去的愛結繫縛，是否也存在未來的見結繫縛呢？回答是：詳細的解說如同經文原本所說。製作七句式（的問答）也如同經文原本所說。如同以愛結和見結制作七句式，以愛結和取結（Upadana-samyojana，執取之結），愛結和疑結（Vicikiccha-samyojana，懷疑之結）製作七句式，解說也應當如此。

過去的愛結（Tanha-samyojana），過去的恚結（Dosa-samyojana，嗔恨之結）。問關於過去的慢結（Mana-samyojana），應當製作七句式。或者有人說，在七句式中，第一句應當製作七句式。為什麼呢？因為這裡問的是七乘七的句式。回答是：因為是七乘七的句式，所以像先前用過去的愛結和恚結，問關於過去的慢結，接著問關於未來的慢結，接著問關於現在的（慢結），接著問關於過去和現在的（慢結），接著問關於未來和現在的（慢結），接著問關於過去和未來的（慢結），接著問關於過去、未來和現在的（慢結）。慢結也應當像這樣解說。先用過去的愛結和恚結，問關於未來的慢結作為第一句，接著問關於現在的（慢結），接著問關於過去和現在的（慢結），接著問關於未來和現在的（慢結），接著問關於過去和未來的（慢結），接著問關於過去、未來和現在的（慢結），接著問關於過去的（慢結）作為最後一句。再次用過去的愛結和恚結，問關於現在的慢結作為第一句，接著問關於過去和現在的（慢結），接著問關於未來和現在的（慢結），接著問關於過去和未來的（慢結），接著問關於過去、未來和現在的（慢結），接著問關於過去的（慢結），接著問關於未來的（慢結）作為最後一句。乃至用過去的愛結和恚結，問關於過去和未來的（慢結），現在的慢結作為第一句，乃至用過去的愛結和恚結，問關於過去的慢結作為最後一句。如果這樣解說，就會有七乘七的句式。

【English Translation】 English version The differences among (the fetters) should be explained. The laws bound by the desire realm and severed by the Path of Seeing: the attachment to craving (Tanha-samyojana, the fetter of craving), if not severed, then bound. The attachment to craving (Tanha-samyojana), the attachment to conceit (Mana-samyojana, the fetter of conceit), the attachment to craving (Tanha-samyojana), the attachment to ignorance (Avijja-samyojana, the fetter of ignorance). Detailed explanations are as in the original sutra. If in a certain place there exists the past attachment to craving, does there also exist the past attachment to views (Ditthi-samyojana, the fetter of views)? The answer is: if (the craving) is not severed, then it is bound. How is it not severed? The answer is: if the knowledge of suffering (Dukkhe ñāṇa, knowledge of suffering) has not yet arisen. If there exists the past attachment to views, does there also exist the past attachment to craving? The answer is: if in the past life (the craving) was not severed, then it is bound. Detailed explanations are as above. If in a certain place there exists the past attachment to craving, does there also exist the future attachment to views? The answer is: detailed explanations are as in the original sutra. Constructing the sevenfold sentences (of questions and answers) is also as in the original sutra. Just as with the attachment to craving and the attachment to views, constructing the sevenfold sentences, with the attachment to craving and the attachment to grasping (Upadana-samyojana, the fetter of grasping), the attachment to craving and the attachment to doubt (Vicikiccha-samyojana, the fetter of doubt), the explanations should also be thus.

The past attachment to craving (Tanha-samyojana), the past attachment to hatred (Dosa-samyojana, the fetter of hatred). Asking about the past attachment to conceit (Mana-samyojana), one should construct the sevenfold sentences. Or some say that in the sevenfold sentences, the first sentence should be constructed as sevenfold sentences. Why is that? Because here one is asking about the seven times seven sentences. The answer is: because it is the seven times seven sentences, therefore, like previously using the past attachment to craving and the attachment to hatred, asking about the past attachment to conceit, then asking about the future attachment to conceit, then asking about the present (attachment to conceit), then asking about the past and present (attachment to conceit), then asking about the future and present (attachment to conceit), then asking about the past and future (attachment to conceit), then asking about the past, future, and present (attachment to conceit). The attachment to conceit should also be explained thus. First, using the past attachment to craving and hatred, asking about the future attachment to conceit as the first sentence, then asking about the present (attachment to conceit), then asking about the past and present (attachment to conceit), then asking about the future and present (attachment to conceit), then asking about the past and future (attachment to conceit), then asking about the past, future, and present (attachment to conceit), then asking about the past (attachment to conceit) as the last sentence. Again, using the past attachment to craving and hatred, asking about the present attachment to conceit as the first sentence, then asking about the past and present (attachment to conceit), then asking about the future and present (attachment to conceit), then asking about the past and future (attachment to conceit), then asking about the past, future, and present (attachment to conceit), then asking about the past (attachment to conceit), then asking about the future (attachment to conceit) as the last sentence. Even to the point of using the past attachment to craving and hatred, asking about the past and future (attachment to conceit), the present attachment to conceit as the first sentence, even to the point of using the past attachment to craving and hatred, asking about the past attachment to conceit as the last sentence. If explained in this way, then there will be seven times seven sentences.

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。若作是說。則唐捐其功。于文無益於義無益。亦不成七七句。若欲于文有益於義有益。亦成七七句者。應作是說。如先以過去愛恚。問過去慢作初句。乃至以過去愛恚。問過去未來現在慢作最後句。應以未來愛恚。問未來慢作初句。次問現在。次問過去現在。次問未來現在。次問過去未來。次問過去未來現在。次問過去作最後句。複次現在愛恚。問現在慢作初句。次問過去現在。次問未來現在。次問過去未來。次問過去未來現在。次問過去。次問未來作最後句。乃至以過去未來現在愛恚。問過去未來現在慢作初句。乃至以過去未來現在愛恚。問過去未來現在慢作最後句。若作是說。則于文義有益。七七句成。如愛恚。問慢作七七句。愛恚問無明亦如是。乃至問慳結作七七句亦如是。置愛結。以恚結慢結。問無明結作七七句。乃至問慳結。作七七句亦如是。置恚以慢無明。問見結作七七句。乃至問慳結作七七句亦如是。乃至最後取結。以疑結嫉結。問慳結作七七句亦如是。如以二結。問一結作七七句。以三以四以五以六以七以八。問一結作七七句亦如是。

問曰。一行歷六小七大七。有何差別。答曰。名即差別。複次以一行法作問。名一行。以六句作問名歷六。以七句作問名小七。以二結問一結。乃至以八結問

【現代漢語翻譯】 現代漢語譯本：如果這樣說，就等於白費功夫，對文采沒有幫助，對意義也沒有幫助，也無法構成七七句。如果想要對文采有幫助，對意義有幫助，也能構成七七句，就應該這樣說：比如先用過去的愛和嗔恚（愛恚，貪愛和嗔恨）詢問過去的我慢（慢，驕慢）作為第一句，乃至用過去的愛和嗔恚詢問過去、未來、現在的我慢作為最後一句。應該用未來的愛和嗔恚詢問未來的我慢作為第一句，然後詢問現在的，然後詢問過去現在，然後詢問未來現在，然後詢問過去未來，然後詢問過去未來現在，然後詢問過去作為最後一句。再次，用現在的愛和嗔恚詢問現在的我慢作為第一句，然後詢問過去現在，然後詢問未來現在，然後詢問過去未來，然後詢問過去未來現在，然後詢問過去，然後詢問未來作為最後一句。乃至用過去未來現在的愛和嗔恚詢問過去未來現在的我慢作為第一句，乃至用過去未來現在的愛和嗔恚詢問過去未來現在的我慢作為最後一句。如果這樣說，那麼對文采和意義都有幫助，七七句就成立了。比如用愛和嗔恚詢問我慢構成七七句，用愛和嗔恚詢問無明（無明，對事物真相的迷惑）也像這樣。乃至詢問慳結（慳結，吝嗇的束縛）構成七七句也像這樣。放下愛結，用嗔恚結、慢結詢問無明結構成七七句，乃至詢問慳結，構成七七句也像這樣。放下嗔恚，用我慢、無明詢問見結（見結，錯誤的見解形成的束縛）構成七七句，乃至詢問慳結構成七七句也像這樣。乃至最後取結（取結，執取的束縛），用疑結（疑結，懷疑的束縛）、嫉結（嫉結，嫉妒的束縛）詢問慳結構成七七句也像這樣。像用兩種結，詢問一種結構成七七句，用三種、四種、五種、六種、七種、八種結，詢問一種結構成七七句也像這樣。

問：一行歷六小七大七，有什麼差別？答：名稱上的差別。再次，用一行法來提問，叫做一行。用六句來提問，叫做歷六。用七句來提問，叫做小七。用兩種結來詢問一種結，乃至用八種結來詢問

【English Translation】 English version: If one speaks in this way, it would be a waste of effort, with no benefit to the writing and no benefit to the meaning, and it would not form the 'seven-seven' sentences. If one wishes to benefit the writing and benefit the meaning, and also form the 'seven-seven' sentences, one should speak in this way: For example, first use past love and hatred (愛恚, Ài huì, love and hatred) to ask about past conceit (慢, Màn, arrogance) as the first sentence, and so on, until using past love and hatred to ask about past, future, and present conceit as the last sentence. One should use future love and hatred to ask about future conceit as the first sentence, then ask about the present, then ask about past and present, then ask about future and present, then ask about past and future, then ask about past, future, and present, then ask about the past as the last sentence. Again, use present love and hatred to ask about present conceit as the first sentence, then ask about past and present, then ask about future and present, then ask about past and future, then ask about past, future, and present, then ask about the past, then ask about the future as the last sentence. And so on, until using past, future, and present love and hatred to ask about past, future, and present conceit as the first sentence, and so on, until using past, future, and present love and hatred to ask about past, future, and present conceit as the last sentence. If one speaks in this way, then it will benefit both the writing and the meaning, and the 'seven-seven' sentences will be formed. For example, using love and hatred to ask about conceit to form the 'seven-seven' sentences, using love and hatred to ask about ignorance (無明, Wúmíng, ignorance) is also like this. And so on, until asking about stinginess (慳結, Qiān jié, stinginess) to form the 'seven-seven' sentences is also like this. Set aside the bond of love, and use the bonds of hatred and conceit to ask about the bond of ignorance to form the 'seven-seven' sentences, and so on, until asking about stinginess to form the 'seven-seven' sentences is also like this. Set aside hatred, and use conceit and ignorance to ask about the bond of views (見結, Jiàn jié, bond of views) to form the 'seven-seven' sentences, and so on, until asking about stinginess to form the 'seven-seven' sentences is also like this. And so on, until finally taking the bond of attachment (取結, Qǔ jié, bond of attachment), and using the bonds of doubt (疑結, Yí jié, bond of doubt) and jealousy (嫉結, Jí jié, bond of jealousy) to ask about stinginess to form the 'seven-seven' sentences is also like this. Just as using two bonds to ask about one bond to form the 'seven-seven' sentences, using three, four, five, six, seven, or eight bonds to ask about one bond to form the 'seven-seven' sentences is also like this.

Question: What is the difference between 'one line', 'passing through six', 'small seven', and 'large seven'? Answer: The difference is in the names. Furthermore, using the 'one line' method to ask is called 'one line'. Using six sentences to ask is called 'passing through six'. Using seven sentences to ask is called 'small seven'. Using two bonds to ask about one bond, and so on, until using eight bonds to ask about

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一結名大七。複次問不相似法。不以世定。名一行。問相似法。以世定名歷六。問不相似法。以世定名小七。以二法問一法。乃至以八法問一法。以世定名大七。一行歷六小七大七。是名差別。

阿毗曇毗婆沙論卷第三十一 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十二

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度一行品中

身見攝幾使。問曰。何故作此論。答曰。或有說攝法攝他法不攝自法。如毗婆阇婆提。依佛假名所說經。亦依世俗言語法。說攝法攝他法不攝自法。何者是假名所說經。如佛說譬如𢣏斗受入𢣏子。為𢣏子依。以𢣏鬥勝故。攝諸𢣏子。彼作是說。𢣏斗異於𢣏子。而攝𢣏子。是故知攝法攝於他法不攝自法。余經亦說。五根慧最勝。為慧所攝。慧異四根。能攝四根。是故知攝他法。余經亦說。如佛問呵德迦居士。汝云何攝眷屬。何以復知己攝眷屬。居士答言。世尊所說四攝法。佈施愛語利益同事。以四法攝於眷屬。亦知己攝眷屬。彼作是說。居士眷屬。及與攝法。各各別異。而能相攝。是故知攝他法不攝自法。余經復說。正見正方便正覺。是慧身所攝。正念正定。是定身所攝。彼作是說。正見是慧。慧

【現代漢語翻譯】 現代漢語譯本 一結名為大七。再問不相似法，不以世俗（世）來確定，名為一行。問相似法，以世俗來確定，名為歷六。問不相似法，以世俗來確定，名為小七。以兩種法來問一種法，乃至以八種法來問一種法，以世俗來確定，名為大七。一行、歷六、小七、大七，這些就是差別。

《阿毗曇毗婆沙論》卷第三十一 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第三十二

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhabhadra）共道泰等譯使犍度一行品中

身見攝取幾種煩惱（使）？問：為什麼要做這個論述？答：因為有人說攝取法，攝取其他法，但不攝取自身法。例如毗婆阇婆提（Vibhajjavādī），依據佛陀假名所說的經典，也依據世俗的言語語法，說攝取法，攝取其他法，但不攝取自身法。什麼是假名所說的經典呢？例如佛陀說，譬如𢣏斗（糧食容器）容納𢣏子（糧食），因為𢣏子依賴於𢣏鬥，因為𢣏斗更勝，所以攝取各種𢣏子。他們這樣說，𢣏斗不同於𢣏子，卻能攝取𢣏子。所以知道攝取法，攝取其他法，但不攝取自身法。其他經典也說，五根（五種感覺器官）中，慧（智慧）最殊勝，被慧所攝取。慧不同於四根，卻能攝取四根。所以知道攝取其他法。其他經典也說，如佛陀問呵德迦（Khadiraka）居士，你如何攝取眷屬？又如何知道自己攝取了眷屬？居士回答說，世尊所說的四攝法（四種攝取眾生的方法）：佈施、愛語、利益、同事。用這四種方法攝取眷屬，也知道自己攝取了眷屬。他們這樣說，居士的眷屬，以及攝取的方法，各自不同，卻能互相攝取。所以知道攝取其他法，但不攝取自身法。其他經典又說，正見、正方便、正覺，是慧身所攝；正念、正定，是定身所攝。他們這樣說，正見是慧，慧

【English Translation】 English version One combination is named 'Great Seven'. Furthermore, when inquiring about dissimilar dharmas, if not determined by worldly convention (world), it is named 'One Line'. When inquiring about similar dharmas, if determined by worldly convention, it is named 'Series of Six'. When inquiring about dissimilar dharmas, if determined by worldly convention, it is named 'Small Seven'. When inquiring about one dharma with two dharmas, up to inquiring about one dharma with eight dharmas, if determined by worldly convention, it is named 'Great Seven'. 'One Line', 'Series of Six', 'Small Seven', 'Great Seven' – these are the distinctions.

Abhidhamma-vibhasa-sastra, Volume 31 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra, Volume 32

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by the Tripitaka Master Buddhabhadra from Northern Liang, together with Dao Tai and others, in the Section on the Line of the Skandhas

How many fetters (anusaya) are included in the view of self (satkayadristi)? Question: Why is this treatise composed? Answer: Because some say that it includes dharmas, includes other dharmas, but does not include its own dharma. For example, the Vibhajjavādī, based on the sutras spoken by the Buddha using provisional names (prajnapti), and also based on worldly language and grammar, say that it includes dharmas, includes other dharmas, but does not include its own dharma. What are the sutras spoken using provisional names? For example, the Buddha said, 'It is like a grain container (kalandaka) that receives grains (dhanya). Because the grains rely on the container, and because the container is superior, it includes all the grains.' They say that the container is different from the grains, but it can include the grains. Therefore, it is known that it includes dharmas, includes other dharmas, but does not include its own dharma. Other sutras also say that among the five faculties (indriya), wisdom (prajna) is the most superior and is included by wisdom. Wisdom is different from the four faculties, but it can include the four faculties. Therefore, it is known that it includes other dharmas. Other sutras also say, as the Buddha asked the householder Khadiraka, 'How do you gather your retinue? And how do you know that you have gathered your retinue?' The householder replied, 'The four means of gathering (catuh-samgraha-vastu) spoken by the World-Honored One: giving, kind speech, beneficial action, and cooperation. With these four methods, I gather my retinue, and I also know that I have gathered my retinue.' They say that the householder's retinue and the methods of gathering are each different, but they can include each other. Therefore, it is known that it includes other dharmas, but does not include its own dharma. Other sutras also say that right view, right effort, and right awareness are included in the body of wisdom (prajna-skandha); right mindfulness and right concentration are included in the body of concentration (samadhi-skandha). They say that right view is wisdom, and wisdom

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身所攝。正定定身所攝可爾。正覺正方便。非慧性。正念非定性。正覺正方便。為慧身所攝。正念為定身所攝者。故知攝法攝於他法。世俗言語法者。世俗亦作是說。戶攝戶樞。縷能攝衣。索攝薪束。在家之人亦作是說。我能攝我家資財象馬僮僕。出家之人亦作是說。我攝衣缽。及攝沙門所用之物。彼以如是假名經所說。及世俗言語所攝法故。知攝法攝他不攝自法。亦明攝法攝於自體。若當攝法。但攝於他不攝自體者。則一法體。與一切法體同。若一法生一切法亦生。一法滅一切法亦滅。復更有過。見苦所斷法。則攝修道所斷法。見苦所斷法若斷。修道所斷法亦應斷。若然者則後生對治。而無有用。欲令無如是過故。說攝法攝於自性不攝他法。問曰。若攝法。但攝自法不攝他者。毗婆阇婆提所引經。及世俗言語法雲何通。答曰。彼經是未了義是假名。是有餘意。

問曰。云何彼經是未了義是假名。是有餘意耶。答曰。如經說。𢣏斗受入𢣏子能攝𢣏子者。此中說依持是攝。所以者何。𢣏子依𢣏鬥。𢣏斗持𢣏子故。而不散壞如說。五根中慧為最勝。為慧所攝。此中慧是方便說攝。所以者何以慧方便故。五根能有所行。而成大事如說。我以世尊所說四攝法。攝於眷屬。乃至廣說。此中說不離散是攝。以四攝方便。令眷

【現代漢語翻譯】 現代漢語譯本： 身所攝（由身體所包含）。正定（正確的禪定）由定身所攝，可以這樣說。正覺（正確的覺悟）和正方便（正確的方法）不是智慧的性質。正念（正確的念頭）不是禪定的性質。正覺和正方便，為智慧身所包含。正念為定身所包含。因此可知，包含的法可以包含其他的法。世俗的語言習慣中，世俗之人也會這樣說：門包含門樞，線能包含衣服，繩索包含柴火捆。在家之人也會這樣說：我能包含我家的資財、象馬、僮僕。出家之人也會這樣說：我包含衣缽，以及包含沙門（出家修行者）所用的物品。他們以這樣的假名經文所說，以及世俗語言所包含的法，可知包含的法可以包含其他的法，但不包含自身的法。也說明包含的法可以包含自身。如果包含的法，只包含其他的法而不包含自身，那麼一個法的本體，就與一切法的本體相同。如果一個法生起，一切法也生起；一個法滅，一切法也滅。而且還有其他的過失，見苦所斷的法，就包含修道所斷的法。見苦所斷的法如果斷了，修道所斷的法也應該斷。如果這樣，那麼後來生起的對治法，就沒有用了。爲了避免出現這樣的過失，所以說包含的法包含自身的性質，但不包含其他的法。問：如果包含的法，只包含自身的法而不包含其他的法，那麼《毗婆阇婆提》所引用的經文，以及世俗的語言習慣，又該如何解釋呢？答：那部經是未了義（未完全表達意義），是假名（虛假的名字），是有剩餘意義（未完全表達的意義）。 問：為什麼那部經是未了義，是假名，是有剩餘意義呢？答：如經文所說，『𢣏斗（量米的器具）受入𢣏子（米粒），𢣏子能包含𢣏子』，這裡說的是依持（依靠和支援）是包含。為什麼這樣說呢？因為𢣏子依靠𢣏鬥，𢣏斗支援𢣏子，所以不會散壞。如說，五根（眼根、耳根、鼻根、舌根、身根）中，慧（智慧）是最殊勝的，為慧所包含。這裡說慧是一種方便的說法，說包含。為什麼這樣說呢？因為以智慧的方便，五根才能有所行動，才能成就大事。如說，我以世尊所說的四攝法（佈施、愛語、利行、同事），包含我的眷屬，乃至廣說。這裡說不離散是包含，以四攝方便，令眷屬不離散。

【English Translation】 English version: That which is encompassed by the body. Right Samadhi (correct concentration) is encompassed by the body of Samadhi, that is acceptable. Right Awareness (correct awareness) and Right Means (correct methods) are not of the nature of wisdom. Right Mindfulness (correct mindfulness) is not of the nature of Samadhi. Right Awareness and Right Means are encompassed by the body of wisdom. Right Mindfulness is encompassed by the body of Samadhi. Therefore, it is known that the encompassing dharma can encompass other dharmas. In worldly language, worldly people also say: the door encompasses the door pivot, the thread can encompass the clothes, the rope encompasses the bundle of firewood. Laypeople also say: I can encompass my family's wealth, elephants, horses, servants. Monastics also say: I encompass my robes and bowl, and encompass the items used by the Shramanas (ascetics). They, with such nominal scriptures, and the dharmas encompassed by worldly language, know that the encompassing dharma can encompass other dharmas, but does not encompass its own dharma. It also clarifies that the encompassing dharma encompasses itself. If the encompassing dharma only encompasses other dharmas and does not encompass itself, then the essence of one dharma would be the same as the essence of all dharmas. If one dharma arises, all dharmas also arise; if one dharma ceases, all dharmas also cease. Moreover, there would be other faults: the dharmas to be abandoned by seeing suffering would encompass the dharmas to be abandoned by cultivating the path. If the dharmas to be abandoned by seeing suffering are abandoned, then the dharmas to be abandoned by cultivating the path should also be abandoned. If that were the case, then the subsequent arising antidotes would be useless. In order to avoid such faults, it is said that the encompassing dharma encompasses its own nature, but does not encompass other dharmas. Question: If the encompassing dharma only encompasses its own dharma and does not encompass other dharmas, then how should the scriptures cited in the Vibhasha-vadini and worldly language be explained? Answer: That scripture is of incomplete meaning, is a nominal term, and has remaining meaning. Question: Why is that scripture of incomplete meaning, a nominal term, and has remaining meaning? Answer: As the scripture says, 'The kaundala (a measuring vessel for rice) receives the kaundala grains (rice grains), the kaundala grains can encompass the kaundala grains,' here it says that reliance and support are encompassing. Why is that said? Because the kaundala grains rely on the kaundala, and the kaundala supports the kaundala, so they do not scatter and break. As it is said, among the five roots (eye root, ear root, nose root, tongue root, body root), wisdom is the most supreme, and is encompassed by wisdom. Here it says that wisdom is a convenient way of saying encompassing. Why is that said? Because with the convenience of wisdom, the five roots can act and accomplish great things. As it is said, I use the four embracing qualities (giving, kind speech, beneficial action, cooperation) taught by the World Honored One to encompass my retinue, and so on. Here it says that not being scattered is encompassing, using the four embracing qualities to prevent the retinue from being scattered.

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屬不離散故。如說正覺正方便正念。是慧身定身所攝者。此中說隨順是攝。正覺正方便。隨順慧身。正念隨順定身故。如說戶攝戶樞。縷能攝衣。索攝薪束。此中說持是攝。如說在家出家人。攝田財衣缽等。此中說饒益是攝。攝法攝他法者。或時攝或時不攝。或有所以攝。或有所以不攝如偈說。

因事生於愛　　因事生於恚 　世人起愛恚　　無不因事者

攝法攝自法者。一切時攝皆有所以。一切時攝者。無有不攝自相時皆有。所以者何。自體不待所以故攝法。若觀察自相法。還攝自相法時。有何善利耶。答曰。除去我想聚想。能修法想別想。若眾生有我想聚想。便生貪恚癡心。生貪恚癡故。于生老病死憂悲苦惱不能得脫。若能除去我想聚想觀色。猶如散塵。觀無色法。前後不俱總觀。有為法離散之相。猶如散沙。便生空解脫門種子。若觀諸行空而不樂生死。便生無愿解脫門種子。若不樂生死而求涅槃。便生無相解脫門種子。依下三昧。便生中三昧。依中三昧生上三昧。依上三昧能離三界欲。觀察自相法。還攝自相法時。有如是善利。身見攝三使。總而言之。身見攝三使。身見在三界。欲界身見。還攝欲界身見。乃至無色界身見。還攝無色界身見。戒取攝六使。疑攝十二使。余攝如經本說。

問曰。

【現代漢語翻譯】 現代漢語譯本：因為屬性不離散的緣故。例如，說到正覺（Sammasambuddha，完全覺悟者）、正方便（Samma-upaya，正確的方便法門）、正念（Samma-sati，正確的念住）。這些是被慧身（pañña-kaya，智慧之身）和定身（samadhi-kaya，禪定之身）所包含的。這裡所說的『隨順』就是『包含』的意思。正覺和正方便，隨順於慧身；正念隨順於定身。例如，說到門包含門樞，線能包含衣服，繩索包含柴火捆。這裡所說的『持有』就是『包含』的意思。例如，說到在家居士和出家僧人，包含田地、財產、衣缽等等。這裡所說的『饒益』就是『包含』的意思。包含法和包含非法，有時包含，有時不包含；有時有原因地包含，有時沒有原因地不包含，如偈頌所說： 『因事生於愛，因事生於恚，世人起愛恚，無不因事者。』 包含法和包含自法，任何時候的包含都有原因。任何時候的包含，沒有不包含自相的時候，都有原因。原因是什麼呢？因為自體不依賴於原因就能包含法。如果觀察自相法，反過來包含自相法時，有什麼善的利益呢？回答說：除去我相（atta-sanna，對自我的認知）和聚相（nicca-sanna，對聚集的認知），能夠修習法想（dhamma-sanna，對法的認知）和別想（viveka-sanna，對分離的認知）。如果眾生有我相和聚相，就會產生貪（lobha，貪婪）、嗔（dosa，嗔恨）、癡（moha，愚癡）之心。因為產生貪嗔癡，就不能從生老病死憂悲苦惱中解脫。如果能夠除去我相和聚相，觀察色（rupa，物質）猶如散落的塵土，觀察無色法（arupa-dhamma，非物質的法），前後不連貫地總體觀察，有為法（sankhata-dhamma，有為法）呈現離散的相狀，就會產生空解脫門（sunnata-vimokha-mukha，通往空性的解脫之門）的種子。如果觀察諸行（sankhara，諸行）是空性的而不喜歡生死，就會產生無愿解脫門（apanihita-vimokha-mukha，通往無愿的解脫之門）的種子。如果不喜歡生死而尋求涅槃（Nibbana，涅槃），就會產生無相解脫門（animitta-vimokha-mukha，通往無相的解脫之門）的種子。依靠下品三昧（hina-samadhi，下等禪定），就會產生中品三昧（majjhima-samadhi，中等禪定）；依靠中品三昧，就會產生上品三昧（panita-samadhi，上等禪定）；依靠上品三昧，能夠脫離三界（tri-dhatu，三界）的慾望。觀察自相法，反過來包含自相法時，有這樣的善的利益。身見（sakkayaditthi，身見）包含三使（tisso-anusaya，三種隨眠）。總而言之，身見包含三使。身見存在於三界。欲界（kama-dhatu，欲界）的身見，反過來包含欲界的身見，乃至無色界（arupa-dhatu，無色界）的身見，反過來包含無色界的身見。戒禁取見（silabbataparamasa，戒禁取見）包含六使（chal-anusaya，六種隨眠）。疑（vicikiccha，疑）包含十二使（dvadasa-anusaya，十二種隨眠）。其餘的包含關係如經中所說。 問道：

【English Translation】 English version: Because the attributes are not discrete. For example, when speaking of Sammasambuddha (Perfectly Enlightened One), Samma-upaya (Right Means), and Samma-sati (Right Mindfulness), these are encompassed by the pañña-kaya (wisdom-body) and samadhi-kaya (concentration-body). Here, 'following' is said to mean 'encompassing'. Sammasambuddha and Samma-upaya follow the pañña-kaya; Samma-sati follows the samadhi-kaya. For example, when speaking of a door encompassing a door pivot, a thread encompassing clothing, and a rope encompassing a bundle of firewood, here 'holding' is said to mean 'encompassing'. For example, when speaking of laypeople and renunciants, encompassing fields, property, robes, and bowls, etc., here 'benefiting' is said to mean 'encompassing'. Encompassing dharma and encompassing non-dharma, sometimes encompassing, sometimes not encompassing; sometimes encompassing with a reason, sometimes not encompassing without a reason, as the verse says: 『From things arises love, from things arises hate, worldly people arise love and hate, none are without a cause.』 Encompassing dharma and encompassing self-dharma, encompassing at all times has a reason. Encompassing at all times, there is no time when it does not encompass its own characteristics, all have a reason. What is the reason? Because the self does not rely on a reason to encompass dharma. If observing self-characteristic dharma, and in turn encompassing self-characteristic dharma, what good benefit is there? The answer is: removing the atta-sanna (perception of self) and nicca-sanna (perception of permanence), one can cultivate dhamma-sanna (perception of dharma) and viveka-sanna (perception of separation). If sentient beings have atta-sanna and nicca-sanna, then they will generate lobha (greed), dosa (hatred), and moha (delusion). Because of generating greed, hatred, and delusion, they cannot escape from birth, old age, sickness, death, sorrow, grief, suffering, and distress. If one can remove atta-sanna and nicca-sanna, observing rupa (form) as scattered dust, observing arupa-dhamma (formless dharmas), observing the impermanent nature of sankhata-dhamma (conditioned dharmas) in a non-sequential and comprehensive way, like scattered sand, then the seed of sunnata-vimokha-mukha (the gate of liberation through emptiness) will arise. If one observes that all sankhara (formations) are empty and does not delight in birth and death, then the seed of apanihita-vimokha-mukha (the gate of liberation through wishlessness) will arise. If one does not delight in birth and death but seeks Nibbana (Nirvana), then the seed of animitta-vimokha-mukha (the gate of liberation through signlessness) will arise. Relying on hina-samadhi (inferior samadhi), then majjhima-samadhi (intermediate samadhi) will arise; relying on intermediate samadhi, then panita-samadhi (superior samadhi) will arise; relying on superior samadhi, one can be free from the desires of the tri-dhatu (three realms). Observing self-characteristic dharma, and in turn encompassing self-characteristic dharma, there is such a good benefit. Sakkayaditthi (self-view) encompasses the tisso-anusaya (three latent tendencies). In summary, self-view encompasses the three latent tendencies. Self-view exists in the three realms. Self-view in the kama-dhatu (desire realm) in turn encompasses self-view in the desire realm, and so on, up to self-view in the arupa-dhatu (formless realm) in turn encompasses self-view in the formless realm. Silabbataparamasa (clinging to rites and rituals) encompasses the chal-anusaya (six latent tendencies). Vicikiccha (doubt) encompasses the dvadasa-anusaya (twelve latent tendencies). The remaining encompassments are as stated in the sutras. Question:

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云何名攝。答曰。自體于自體。是有是實。是可得故名攝。自體于自體。非異自體。于自體非外。自體于自體非遠。自體于自體不相舍。自體于自體非空。自體于自體無盈長。自體于自體。非不已有。非不今有。非不當有。自體還攝自體故名攝。非如手把食指捻衣名攝。以諸法還攝自體名攝。不攝於他。

三結攝三不善根耶。三不善根攝三結耶。問曰。何故作此論。答曰。或有說攝法攝於他不攝自體。欲重止如是說者意故。而作此論。三結攝三不善根。三不善根攝三結耶。答曰。各不相攝。余廣說如經本。

身見令幾有相續。問曰。何故作此論。答曰。或有說不染污心。令有相續。如毗婆阇婆提作如是說。

問曰。彼何故作此說耶。答曰。依佛經。佛經說菩薩住正智入母胎。住正智住母胎。住正智出母胎。為止如是說者意。欲明唯以染污心令有相續故而作此論。問曰。唯以染污心令有相續者。佛經云何通。答曰。此說不顛倒心名正智。眾生皆以顛倒心入母胎唯除菩薩。菩薩入母胎時。有如是念。此是我母。此是我父。于母起母親愛。于父起父親敬。以不顛倒心入母胎故名正智。

複次所以作此論者。

或有說唯以愛恚二結。令有相續。如譬喻者。彼何故作是說耶。答曰。彼依佛經。佛

【現代漢語翻譯】 現代漢語譯本： 什麼是『攝』（Samgraha，包含）？回答是：自體（Atman，自身）對於自體，是有、是實、是可得的，所以叫做『攝』。自體對於自體，不是異於自體，對於自體不是外在的，自體對於自體不是遙遠的，自體對於自體不互相捨棄，自體對於自體不是空無，自體對於自體沒有盈餘或不足，自體對於自體，不是不曾有，不是現在沒有，不是將來沒有。自體返回幷包含自體，所以叫做『攝』。不是像手抓住食指或捻起衣物那樣叫做『攝』，而是諸法返回幷包含自體，這叫做『攝』，而不是包含其他事物。

三結（Three bonds：身見、戒禁取見、疑）包含三不善根（Three unwholesome roots：貪、嗔、癡）嗎？三不善根包含三結嗎？提問：為什麼要做這樣的討論？回答：因為有人說『攝』法包含其他事物，但不包含自身。爲了阻止這種說法，所以提出這個討論。三結包含三不善根嗎？三不善根包含三結嗎？回答：它們各自不互相包含。其餘更詳細的解釋如同經本所說。

身見（Satkayadristi，認為五蘊為我）使多少『有』（Bhava，存在）相續？提問：為什麼要做這樣的討論？回答：因為有人說不染污的心也能使『有』相續，例如毗婆阇婆提（Vibhajjavadin，分別論者）就是這樣說的。

提問：他為什麼會這樣說呢？回答：他依據佛經。佛經說菩薩（Bodhisattva，有情覺悟者）以正智（Samyagjnana，正確的智慧）進入母胎，以正智安住于母胎，以正智離開母胎。爲了阻止這種說法，想要闡明只有染污的心才能使『有』相續，所以才提出這個討論。提問：如果只有染污的心才能使『有』相續，那麼佛經該如何解釋呢？回答：這裡所說的『正智』是指不顛倒的心。眾生都是以顛倒的心進入母胎，只有菩薩例外。菩薩進入母胎時，有這樣的念頭：『這是我的母親，這是我的父親。』對母親生起母親的愛，對父親生起父親的敬。因為以不顛倒的心進入母胎，所以叫做『正智』。

另外，之所以要做這個討論，是因為：

有人說只有愛（Raga，貪愛）和恚（Dvesa，嗔恨）這兩種結才能使『有』相續，例如譬喻者（Darstantika，經量部）就是這樣說的。他為什麼會這樣說呢？回答：他依據佛經。

【English Translation】 English version: What is called 'Samgraha' (inclusion)? The answer is: the Atman (self) in relation to the Atman, is existent, is real, is attainable, therefore it is called 'Samgraha'. The Atman in relation to the Atman, is not different from the Atman, in relation to the Atman is not external, the Atman in relation to the Atman is not distant, the Atman in relation to the Atman does not abandon each other, the Atman in relation to the Atman is not empty, the Atman in relation to the Atman has no excess or deficiency, the Atman in relation to the Atman, is not that it was not, is not that it is not now, is not that it will not be. The Atman returns and includes the Atman, therefore it is called 'Samgraha'. It is not like the hand grasping the index finger or picking up clothing that is called 'Samgraha', but rather the dharmas (phenomena) return and include the Atman, this is called 'Samgraha', and not including other things.

Do the three bonds (身見、戒禁取見、疑: Satkayadristi, Silabbataparamasa, Vicikitsa) include the three unwholesome roots (貪、嗔、癡: Raga, Dvesa, Moha)? Do the three unwholesome roots include the three bonds? Question: Why is this discussion made? Answer: Because some say that the 'Samgraha' includes other things but does not include itself. In order to stop this kind of statement, this discussion is proposed. Do the three bonds include the three unwholesome roots? Do the three unwholesome roots include the three bonds? Answer: They do not include each other. The rest of the more detailed explanation is as stated in the sutra.

Does the Satkayadristi (身見, view of self) cause how many 'Bhava' (有, existence) to continue? Question: Why is this discussion made? Answer: Because some say that the undefiled mind can also cause 'Bhava' to continue, for example, the Vibhajjavadin (毗婆阇婆提, analysts) say so.

Question: Why does he say this? Answer: He relies on the Buddhist scriptures. The Buddhist scriptures say that the Bodhisattva (菩薩, being seeking enlightenment) enters the womb with Samyagjnana (正智, right knowledge), dwells in the womb with right knowledge, and leaves the womb with right knowledge. In order to stop this kind of statement, wanting to clarify that only the defiled mind can cause 'Bhava' to continue, this discussion is proposed. Question: If only the defiled mind can cause 'Bhava' to continue, then how should the Buddhist scriptures be explained? Answer: The 'right knowledge' mentioned here refers to the non-inverted mind. Sentient beings all enter the womb with an inverted mind, except for Bodhisattvas. When a Bodhisattva enters the womb, he has this thought: 'This is my mother, this is my father.' He arises motherly love for the mother and fatherly respect for the father. Because he enters the womb with a non-inverted mind, it is called 'right knowledge'.

Furthermore, the reason for making this discussion is because:

Some say that only the two bonds of Raga (愛, attachment) and Dvesa (恚, aversion) can cause 'Bhava' to continue, for example, the Darstantika (譬喻者, Sautrantika) say so. Why does he say this? Answer: He relies on the Buddhist scriptures.

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經說三事合故入母胎。一父母有染心共會一處。二其母無病值時。三受身者現在前。當於是時。受身者二種心。展轉現在前。若與欲俱。若與恚俱。為止如是說者意。亦明一切結令有相續故。而作此論。問曰。若然者。佛經云何通。答曰。彼說中有心。不說有相續心。或有說。惡道中心。以恚心令有相續。人天中心。以愛心令有相續。為止如是說者意。亦明欲界眾生三十六使令有相續。色界三十一使。無色界三十一使令有相續。為止他義乃至廣說。而作此論。有亦有多名。如此中說。眾生數受身處五陰是有。如說欲界。死生欲界中。一切欲界有相續耶。此中亦說。眾生數受身處五陰名有。如說為纏所纏。令地獄有相續。此中亦說。眾生數受身處五陰名有。如說欲界有相續時。最初得幾業報根。此中亦說。眾生數受身處五陰名有。如說有四有。前時有死有中有生有。此中亦如上說。如說舍欲界有。還令欲界有相續時。一切盡滅欲界系法。還起欲界系法現在前。此中亦如上說。如說云何有法。答言。有漏法。是此中說。一切有漏法是有。如說沛仇當知有生時以識為食。此中說。生相續時心眷屬名有。如說。

佛告阿難。若業能令後生相續是有。是亦名有。此中說造未來有思名有。如說取緣有。阿毗曇者。作如是說。

【現代漢語翻譯】 現代漢語譯本：經書中說，三種條件聚合才能入母胎：一、父母有情慾之心，並且同房；二、母親沒有疾病，正值排卵期；三、將要投胎的眾生出現在（父母交合的）場所。當這個時候，將要投胎的眾生有兩種心念交替出現：要麼是貪慾之心，要麼是嗔恚之心。爲了阻止有人這樣說，（本論）也闡明了一切煩惱結使都具有相續性，所以才作此論述。有人問：『如果這樣，佛經中的說法又該如何解釋呢？』回答說：『佛經所說的是中有（Antarabhava，指死亡到投胎之間的過渡狀態）有心，而不是說有相續的心。』或者有人說：『惡道中的眾生，以嗔恚心令其相續；人天道的眾生，以愛心令其相續。』爲了阻止有人這樣說，（本論）也闡明了欲界眾生的三十六種煩惱結使具有相續性，三十一種煩惱結使，沒有三十一種煩惱結使具有相續性。爲了阻止其他宗派的觀點，乃至廣為解說，所以才作此論述。『有』也有多種名稱，就像這裡所說，眾生的數量、受生之處、五陰（Panca-skandha，色、受、想、行、識五種構成要素）都是『有』。比如經中說，死後又生於欲界中，一切欲界都具有相續性嗎？這裡也說，眾生的數量、受生之處、五陰，都可稱為『有』。比如經中說，被煩惱所纏縛，使地獄道具有相續性。這裡也說，眾生的數量、受生之處、五陰，都可稱為『有』。比如經中說，當欲界具有相續性時，最初會得到幾種業報根？這裡也說，眾生的數量、受生之處、五陰，都可稱為『有』。比如經中說，有四有（bhava）：前時有、死有、中有、生有。這裡也如上面所說。比如經中說，捨棄欲界『有』，又使欲界『有』相續時，一切斷滅的欲界繫縛之法，又生起欲界繫縛之法而顯現。這裡也如上面所說。比如經中說，什麼叫做『有』法？回答說：『有漏法（Sasrava-dharma，指有煩惱的法）。』這裡說，一切有漏法都是『有』。比如經中說，沛仇（Paichou）應當知道，有生命產生時，以識為食。這裡說，生命相續時，心及其眷屬都可稱為『有』。比如經中說： 佛告訴阿難（Ananda）：『如果業力能夠使後世生命相續，這就是「有」，也可以稱為「有」。』這裡說，造作未來『有』的思念稱為『有』。比如經中說，以取為緣而有『有』。阿毗曇（Abhidhamma）論師，是這樣說的。

【English Translation】 English version: The scriptures say that three conditions must be met for conception to occur in the mother's womb: 1. The parents have a desire for intercourse and come together in one place. 2. The mother is healthy and at the right time (of her cycle). 3. The being to be reborn is present. At that time, two kinds of thoughts alternately arise in the being to be reborn: either desire or aversion. To prevent such statements, (this treatise) also clarifies that all fetters (klesha) have continuity, hence this treatise is composed. Someone asks: 'If that is so, how can the statements in the Buddhist scriptures be reconciled?' The answer is: 'The scriptures speak of the intermediate state (Antarabhava) having a mind, but not of having a continuous mind.' Or some say: 'In the evil realms, continuity is caused by aversion; in the realms of humans and gods, continuity is caused by love.' To prevent such statements, (this treatise) also clarifies that the thirty-six afflictions of beings in the desire realm have continuity, thirty-one afflictions, do not have thirty-one afflictions have continuity. To refute the views of other schools, and to explain extensively, this treatise is composed. 'Existence' (bhava) also has many names, as it is said here, the number of beings, the place of rebirth, and the five aggregates (Panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) are all 'existence'. For example, it is said in the scriptures that after death, one is reborn in the desire realm; does the entire desire realm have continuity? Here it is also said that the number of beings, the place of rebirth, and the five aggregates are called 'existence'. For example, it is said in the scriptures that being bound by afflictions causes the hell realm to have continuity. Here it is also said that the number of beings, the place of rebirth, and the five aggregates are called 'existence'. For example, it is said in the scriptures, when the desire realm has continuity, how many karmic roots are initially obtained? Here it is also said that the number of beings, the place of rebirth, and the five aggregates are called 'existence'. For example, it is said that there are four existences (bhava): previous existence, death existence, intermediate existence, and birth existence. Here it is as stated above. For example, it is said that when abandoning the 'existence' of the desire realm and causing the 'existence' of the desire realm to continue, all the extinguished laws bound to the desire realm arise again and manifest. Here it is also as stated above. For example, it is said, what is called 'existent' dharma? The answer is: 'Defiled dharma (Sasrava-dharma, dharma with defilements).' Here it is said that all defiled dharmas are 'existent'. For example, it is said that Paichou (Paichou) should know that when life arises, it is nourished by consciousness. Here it is said that when life continues, the mind and its retinue are called 'existent'. For example, it is said: The Buddha told Ananda (Ananda): 'If karma can cause the continuation of life in the future, that is 'existence', and it can also be called 'existent'.' Here it is said that the thought of creating future 'existence' is called 'existence'. For example, it is said that 'existence' arises from grasping. The Abhidhamma scholars say this.

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此中說時五陰名有。尊者瞿沙作如是說。造未來有業名有。如說七有。一地獄有二畜生有三餓鬼有四天有五人有六業有七中有。此中說五趣因五趣向。是有五趣有。即是五趣業有。是五趣因中。有是五趣向。如說云何欲有。欲界系取緣。能生未來有業。此中說業業報。不說取緣。

問曰。若此中但說業業報。不說取緣者。十門中說。云何通。如說欲有欲界一切使所使。色無色有。色無色界一切使所使。欲界可爾。所以者何。欲界五種斷。業盡能生報。色無色界修道所斷業能生報。云何可爾。答曰。十門文應如是說。欲有欲界一切使所使。色無色有。色無色界修道所斷使。及通一切使所使。而不說者。有何意耶。答曰。此中五種斷心。能生有令有相續在有分中。是有眷屬而作是說。復有說。十門章中。說業業報。解章義中。說業業報。及說取緣。

問曰。若然者。此云何通。如說彼尊者。何故先立章。欲顯門義。云何立章義異。解章義異。是故如先說者好。

問曰。何故名有。答曰。生滅故名有。

問曰。若然者所行道亦生滅可是有耶。答曰。若生滅能令有增廣者是有。聖道雖生滅。不令有增廣。但令損滅。複次若生滅能令有相續增長生老病死者是有。聖道雖復生滅。能斷有相續。不增長生老

【現代漢語翻譯】 現代漢語譯本：這裡說到『有』的時候，指的是五蘊（panca-khandha）之名存在。尊者瞿沙（Ghosha）這樣說：造作未來存在的業力稱為『有』。例如所說的七有：一、地獄有（niraya-bhava），二、畜生有（tiracchana-bhava），三、餓鬼有（petta-bhava），四、天有（deva-bhava），五、人有（manussa-bhava），六、業有（kamma-bhava），七、中有（antarabhava）。這裡說到五趣（panca-gati）的原因和趨向。『有』是五趣的存在，也就是五趣的業力存在。『有』是五趣的原因，『有』是趨向五趣的因素。例如所說：什麼是欲有（kama-bhava）？欲界（kama-dhatu）的繫縛，以『取』（upadana）為緣，能夠產生未來的業力。這裡只說到業力與業報，沒有說到『取』這個緣起。

問：如果這裡只說業力與業報，沒有說『取』這個緣起，那麼在十門（dasa-mukha）中的說法，該如何解釋？例如說：欲有被欲界的一切煩惱（kilesa）所驅使，色有（rupa-bhava）和無色有（arupa-bhava）被色界和無色界的一切煩惱所驅使。欲界的情況還可以理解，為什麼呢？因為欲界有五種斷除煩惱的方法，業力耗盡就能產生果報。色界和無色界的情況是，通過修道所斷除的業力才能產生果報，這怎麼可能呢？答：十門中的說法應該這樣理解：欲有被欲界的一切煩惱所驅使，色有和無色有被色界和無色界通過修道所斷除的煩惱，以及通於一切的煩惱所驅使。如果沒有這樣說，有什麼用意呢？答：這裡所說的五種斷除煩惱的心，能夠產生『有』，使『有』相續存在於『有分』（bhava-anga）之中，這是因為『有』的眷屬而這樣說的。還有一種說法是，十門章中只說業力與業報，在解釋章義的時候，才說業力與業報，以及『取』這個緣起。

問：如果這樣的話，這又該如何解釋？例如說，那位尊者（長老）為什麼先設立章節，是爲了顯示門義。為什麼設立章節的意義不同，解釋章節的意義也不同？所以還是像先前所說的那樣比較好。

問：為什麼稱為『有』（bhava）？答：因為生滅變化，所以稱為『有』。

問：如果這樣的話，所修行的道（magga）也生滅變化，也可以稱為『有』嗎？答：如果生滅變化能夠使『有』增長擴大，那就是『有』。聖道（ariya-magga）雖然生滅變化，卻不會使『有』增長擴大，只會使其損減滅亡。再者，如果生滅變化能夠使『有』相續增長，產生生老病死，那就是『有』。聖道雖然也生滅變化，卻能斷除『有』的相續，不增長生老病死。

【English Translation】 English version: Here, when 'bhava' (being/existence) is spoken of, it refers to the name of the five aggregates (panca-khandha). Venerable Ghosha said thus: 'Action that creates future existence is called bhava.' As it is said, there are seven types of bhava: 1. niraya-bhava (hell-being), 2. tiracchana-bhava (animal-being), 3. petta-bhava (ghost-being), 4. deva-bhava (deva-being), 5. manussa-bhava (human-being), 6. kamma-bhava (karma-being), 7. antarabhava (intermediate-being). Here, the causes and tendencies of the five destinies (panca-gati) are discussed. 'Bhava' is the existence of the five destinies, which is the karmic existence of the five destinies. 'Bhava' is the cause of the five destinies, and 'bhava' is the factor that inclines towards the five destinies. For example, what is kama-bhava (sense-desire-being)? It is the bondage of the kama-dhatu (sense-desire realm), with 'upadana' (clinging) as the condition, which can generate future karmic action. Here, only karma and karmic results are discussed, without mentioning 'upadana' as a condition.

Question: If only karma and karmic results are discussed here, without mentioning 'upadana' as a condition, how can the statement in the ten doors (dasa-mukha) be explained? For example, it is said: kama-bhava is driven by all the defilements (kilesa) of the kama-dhatu, rupa-bhava (form-being) and arupa-bhava (formless-being) are driven by all the defilements of the rupa-dhatu and arupa-dhatu. The case of the kama-dhatu is understandable, why? Because the kama-dhatu has five methods to eliminate defilements, and the exhaustion of karma can produce results. In the case of the rupa-dhatu and arupa-dhatu, only the karma eliminated through cultivation of the path can produce results, how is that possible? Answer: The statement in the ten doors should be understood as follows: kama-bhava is driven by all the defilements of the kama-dhatu, rupa-bhava and arupa-bhava are driven by the defilements of the rupa-dhatu and arupa-dhatu eliminated through cultivation of the path, as well as all the defilements in general. If it is not stated this way, what is the intention? Answer: The five types of mind that eliminate defilements mentioned here can generate 'bhava', causing 'bhava' to continue in the 'bhava-anga' (life-continuum), and this is said because of the association with 'bhava'. Another explanation is that the ten doors chapter only discusses karma and karmic results, while the explanation of the chapter's meaning discusses karma and karmic results, as well as 'upadana' as a condition.

Question: If that is the case, how can this be explained? For example, why did that venerable one (elder) first establish the chapter, to reveal the meaning of the doors. Why is the meaning of establishing the chapter different, and the meaning of explaining the chapter also different? Therefore, it is better as previously stated.

Question: Why is it called 'bhava' (being/existence)? Answer: Because of arising and ceasing, it is called 'bhava'.

Question: If that is the case, can the path (magga) that is practiced, which also arises and ceases, be called 'bhava'? Answer: If arising and ceasing can cause 'bhava' to increase and expand, then it is 'bhava'. Although the noble path (ariya-magga) arises and ceases, it does not cause 'bhava' to increase and expand, but only causes it to decrease and perish. Furthermore, if arising and ceasing can cause 'bhava' to continuously increase, generating birth, aging, sickness, and death, then it is 'bhava'. Although the noble path also arises and ceases, it can cut off the continuity of 'bhava', and does not increase birth, aging, and death.

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病死。複次若生滅是苦集道跡是世間生死道跡者是有。聖道雖復生滅。是苦集滅道跡。是世間生死滅道跡。複次若生滅是身見體。是顛倒體。是愛體。是使體。是貪恚癡立足處。雜垢雜毒雜刺雜滓。在有墮苦集諦中者是有。聖道與此相違。不名為有。複次可畏義。是有義。

問曰。若然者。涅槃可畏。可是有耶。如說比丘當知。凡夫愚小。聞說涅槃無我無彼無我所須一切諸物。於此法中。生怖畏心。答曰。若畏有者。是正畏涅槃是邪。複次可畏法。凡夫聖人俱畏。涅槃唯凡夫所畏。非聖人所畏。複次是苦器故名有。

問曰。此亦是樂器。如說摩訶男當知。若色一向是苦。無有樂分不生喜樂者。眾生於色。不應染著。摩訶男。以色非一向苦有少樂分。能生喜樂故眾生染著。亦說。有三受。苦受樂受不苦不樂受。亦說。所須是道具。道是涅槃具。亦說所須樂能生道樂。道樂能到涅槃。答曰。生死雖有少樂苦分多。以樂分少故。說名苦分。猶毒瓶。雖一渧蜜墮中。不以一渧蜜故說名蜜瓶。以毒多故。說名毒瓶。身見少分。令欲有相續。少分令色有相續。少分令無色有相續。身見在三界。在欲界者。令欲有相續。在色有者。令色有相續。在無色有者。令無色有相續。戒取疑亦如是。余廣說如經本。相續有五種。一

中有相續。二生有相續。三時相續。四法相續五剎那相續。中有相續者。死陰滅。次生中陰。中陰續死陰。名中有相續。生有相續者。中陰滅。次生生陰。生陰續中陰。名生有相續。時相續者。迦羅羅時滅。次生阿浮陀時。阿浮陀時。續迦羅羅時。名時相續。乃至中年時滅次生老年時。老年時續中年時。是名時相續。法相續者。善法后次生不善無記法。不善無記法續善法。后不善無記說亦如是。是名法相續。剎那相續者。前生剎那。次生后剎那。后剎那續前剎那。是名剎那相續。此五種相續。悉入二相續相中。謂法相續。剎那相續。所以者何。中有相續。生有相續。時相續。儘是法剎那相續。界中欲界有五種相續。色界有四。除時相續。無色界有三。除中有相續時相續。趣中地獄趣有四。除時相續。餘四趣及四生。有五種相續。此中依二種相續而作論。謂中有相續。生有相續。問曰。使能令有相續。非纏是意地。非五識身。何故作如是說。睡眠掉悔鼻觸生愛。舌觸生愛。令欲有相續。眼觸生愛。耳觸生愛。身觸生愛。令二有相續。少入欲有。少入色有。答曰。此文應如是說。貪慾蓋恚蓋疑蓋。令欲有相續。意觸生愛。令三有相續。余蓋余觸生愛。不能令有相續。若不如是說者。當知此說有餘。複次以不斷故。說名相續

【現代漢語翻譯】 現代漢語譯本： 中有相續：死陰（死亡時的蘊）滅去後，接著產生中陰（死亡到投生之間的過渡階段的蘊）。中陰延續死陰，這稱為中有相續。 生有相續：中陰滅去後，接著產生生陰（出生的蘊）。生陰延續中陰，這稱為生有相續。 時相續：羯羅藍時（受精卵形成的最初階段）滅去後，接著產生阿浮陀時（受精卵的第二個階段）。阿浮陀時延續羯羅藍時，這稱為時相續。乃至中年時滅去後，接著產生老年時。老年時延續中年時，這稱為時相續。 法相續：善法之後接著產生不善法或無記法（非善非惡的法）。不善法或無記法延續善法。不善法之後產生無記法也如此。這稱為法相續。 剎那相續：前一剎那生滅后，接著產生后一剎那。后一剎那延續前一剎那，這稱為剎那相續。 這五種相續，都可歸入兩種相續之中，即法相續和剎那相續。為什麼這麼說呢？因為中有相續、生有相續、時相續，都屬於法和剎那的相續。 在界中，欲界有五種相續。色界有四種，除去時相續。無色界有三種，除去中有相續和時相續。 在趣中，地獄趣有四種相續，除去時相續。其餘四趣（餓鬼、畜生、阿修羅、人）和四生（卵生、胎生、濕生、化生）有五種相續。 這裡主要依據兩種相續進行討論，即中有相續和生有相續。 問：是什麼使（生命）能夠相續？不是纏（煩惱的束縛），而是意地（意識的層面），也不是五識身（眼、耳、鼻、舌、身五種感官的意識）。為什麼這樣說呢？睡眠、掉舉（內心的躁動）、後悔，以及鼻觸生愛、舌觸生愛，使欲有（對慾望的執著）相續。眼觸生愛、耳觸生愛、身觸生愛，使二有（欲有和色有）相續，少部分進入欲有，少部分進入色有。 答：這段經文應該這樣說：貪慾蓋（貪慾的覆蓋）、嗔恚蓋（嗔恨的覆蓋）、懷疑蓋（懷疑的覆蓋），使欲有相續。意觸生愛，使三有（欲有、色有、無色有）相續。其餘的蓋和觸生愛，不能使（生命）相續。如果不是這樣說，那麼應當知道這種說法還有未盡之處。 再次，因為（生命）不斷滅，所以稱為相續。

【English Translation】 English version: Intermediate Existence Continuity: When the death aggregates (skandha) cease, the intermediate existence aggregates (the aggregates of the transitional stage between death and rebirth) arise. The intermediate existence continues the death aggregates; this is called intermediate existence continuity. Birth Existence Continuity: When the intermediate existence ceases, the birth aggregates (the aggregates of birth) arise. The birth aggregates continue the intermediate existence; this is called birth existence continuity. Time Continuity: When the kalala stage (the initial stage of the fertilized egg) ceases, the arbuda stage (the second stage of the fertilized egg) arises. The arbuda stage continues the kalala stage; this is called time continuity. And so on, when the middle age ceases, old age arises. Old age continues middle age; this is called time continuity. Dharma Continuity: After wholesome dharmas (virtuous phenomena), unwholesome or neutral dharmas (neither virtuous nor unvirtuous phenomena) arise. Unwholesome or neutral dharmas continue wholesome dharmas. The same is said of unwholesome dharmas followed by neutral dharmas. This is called dharma continuity. Moment Continuity: When the previous moment ceases, the subsequent moment arises. The subsequent moment continues the previous moment; this is called moment continuity. These five types of continuity can all be included within two types of continuity, namely dharma continuity and moment continuity. Why is this so? Because intermediate existence continuity, birth existence continuity, and time continuity are all continuities of dharma and moments. Within the realms, the desire realm has five types of continuity. The form realm has four, excluding time continuity. The formless realm has three, excluding intermediate existence continuity and time continuity. Within the destinies, the hell destiny has four types of continuity, excluding time continuity. The other four destinies (ghosts, animals, asuras, humans) and the four types of birth (oviparous, viviparous, moisture-born, metamorphic) have five types of continuity. Here, the discussion mainly relies on two types of continuity, namely intermediate existence continuity and birth existence continuity. Question: What enables (life) to continue? It is not the fetters (bonds of afflictions), but the mind-basis (the level of consciousness), nor the five aggregates of consciousness (eye, ear, nose, tongue, body consciousness). Why is it said this way? Sleep, agitation (mental restlessness), regret, and love arising from nose contact and tongue contact cause desire existence (attachment to desires) to continue. Love arising from eye contact, ear contact, and body contact causes two existences (desire existence and form existence) to continue, with a small portion entering desire existence and a small portion entering form existence. Answer: This passage should be stated as follows: The cover of greed (the covering of greed), the cover of hatred (the covering of hatred), the cover of doubt (the covering of doubt) cause desire existence to continue. Love arising from mind contact causes three existences (desire existence, form existence, formless existence) to continue. The remaining covers and love arising from contact cannot cause (life) to continue. If it is not stated this way, then it should be known that this statement has omissions. Furthermore, because (life) is constantly ceasing, it is called continuity.

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。若不斷蓋不斷鼻觸生愛。舌觸生愛者。命終還生欲界。若不斷眼觸生愛耳觸生愛身觸生愛者。命終生欲界。色界復有三事故。令有相續。一不斷。二能生果。三令有相續。使在五識身。不善者有二事。一不斷。二能生果。不能令有相續。無記者有一事。不斷不能生果。不能令有相續。使在意地。不善者有三事。不斷能生果。能令有相續。無記者有二事。不斷令有相續。不能生果。纏在意地五識身。不善者有二事。不斷能生果。不能令有相續。無記者有一事。不斷不能生果。不能令有相續。若有此三事者。能令有相續。

身見以何三昧滅。問曰。何故作此論。答曰。欲顯佛出世間有如是希有力故。而作此論。施設經。作如是說。閻浮提外。有轉輪聖王道。廣一由旬。海水覆之。若無轉輪聖王時。無有眾生能過上者。若轉輪聖王出時。海水減一由旬。轉輪聖王所行道乃現。以金沙布上。栴檀香水灑之。轉輪聖王。欲與四種兵眾遊巡四天下時。行此道上。如是佛不出世時。無有眾生能行根本地。眾生雖有離欲者。依于邊道。不得根本。若十力轉輪法王出世時。根本道爾乃顯現。以三十七品金沙布上。以戒定慧栴檀香水。而以灑之。世尊與無量百千萬那由他眾生。而行其上。至無畏涅槃城。是故欲現佛出世間有如是希

【現代漢語翻譯】 若不斷蓋（五蓋：貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）不斷鼻觸生愛，舌觸生愛者，命終還生欲界。若不斷眼觸生愛，耳觸生愛，身觸生愛者，命終生欲界。復有三事故，令有相續：一、不斷；二、能生果；三、令有相續，使在五識身。不善者有二事：一、不斷；二、能生果；不能令有相續。無記者有一事：不斷，不能生果，不能令有相續，使在意地。不善者有三事：不斷，能生果，能令有相續。無記者有二事：不斷，令有相續，不能生果。纏在意地五識身，不善者有二事：不斷，能生果，不能令有相續。無記者有一事：不斷，不能生果，不能令有相續。若有此三事者，能令有相續。

身見以何三昧滅？問曰：何故作此論？答曰：欲顯佛出世間有如是希有力故，而作此論。施設經作如是說：閻浮提（Jambudvipa，四大部洲之一，我們所居住的這個世界）外，有轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主）道，廣一由旬（Yojana，古印度長度單位），海水覆之。若無轉輪聖王時，無有眾生能過上者。若轉輪聖王出時，海水減一由旬，轉輪聖王所行道乃現，以金沙布上，栴檀香水灑之。轉輪聖王欲與四種兵眾遊巡四天下時，行此道上。如是佛不出世時，無有眾生能行根本地。眾生雖有離欲者，依于邊道，不得根本。若十力（Tathāgatabala，如來十力）轉輪法王出世時，根本道爾乃顯現，以三十七品（Bodhipakkhiyadhamma，三十七道品）金沙布上，以戒定慧栴檀香水，而以灑之。世尊與無量百千萬那由他（Nayuta，古印度數字單位）眾生，而行其上，至無畏涅槃（Nirvana，解脫）城。是故欲現佛出世間有如是希有力故。

【English Translation】 If one does not cease the hindrances (five hindrances: desire, aversion, sloth and torpor, restlessness and remorse, doubt) and does not cease the love arising from nose-contact and tongue-contact, one will be reborn in the desire realm after death. If one does not cease the love arising from eye-contact, ear-contact, and body-contact, one will be reborn in the desire realm after death. Furthermore, there are three reasons that cause continuity: first, not ceasing; second, being able to produce results; third, causing continuity, which operates in the five consciousnesses. For unwholesome things, there are two reasons: first, not ceasing; second, being able to produce results; but they cannot cause continuity. For neutral things, there is one reason: not ceasing, not being able to produce results, and not being able to cause continuity, which operates in the mind-base. For unwholesome things, there are three reasons: not ceasing, being able to produce results, and being able to cause continuity. For neutral things, there are two reasons: not ceasing and causing continuity, but not being able to produce results. The afflictions operate in the mind-base and the five consciousnesses. For unwholesome things, there are two reasons: not ceasing and being able to produce results, but not being able to cause continuity. For neutral things, there is one reason: not ceasing, not being able to produce results, and not being able to cause continuity. If these three reasons exist, they can cause continuity.

By what Samadhi (Samadhi, concentration) is self-view extinguished? Question: Why is this treatise composed? Answer: To reveal that the Buddha's appearance in the world has such rare power, this treatise is composed. The Establishment Scripture says: Outside Jambudvipa (Jambudvipa, one of the four continents, the world we live in), there is a path of the Chakravartin (Chakravartin, the ideal monarch who possesses the world-ruling wheel), one Yojana (Yojana, an ancient Indian unit of length) wide, covered by seawater. If there is no Chakravartin, no sentient being can pass over it. When a Chakravartin appears, the seawater recedes by one Yojana, and the path of the Chakravartin appears, covered with golden sand and sprinkled with sandalwood-scented water. When the Chakravartin wishes to tour the four continents with his four kinds of troops, he travels on this path. Similarly, when the Buddha does not appear in the world, no sentient being can walk the fundamental ground. Although sentient beings may have abandoned desire, they rely on the peripheral path and do not attain the fundamental. When the Tathāgatabala (Tathāgatabala, the ten powers of the Tathagata) Chakravartin of the Dharma appears in the world, the fundamental path then appears, covered with the golden sand of the Bodhipakkhiyadhamma (Bodhipakkhiyadhamma, the thirty-seven factors of enlightenment) and sprinkled with the sandalwood-scented water of morality, concentration, and wisdom. The World-Honored One, with countless hundreds of thousands of Nayuta (Nayuta, an ancient Indian numerical unit) of sentient beings, walks upon it to the fearless city of Nirvana (Nirvana, liberation). Therefore, it is to show that the Buddha's appearance in the world has such rare power.

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有力故。而作此論。

身見以何三昧滅。亦可言以何道。亦可言以何對治。亦可言以何正觀。如是說者。皆同一義。滅亦可言斷。亦可言無慾。亦可言盡。亦可言解脫。如是等說。皆同一義。昔有二大師。一名耆婆羅。二名瞿沙跋摩。尊者耆婆羅。作如是說。此中說畢竟斷無餘斷。一向是聖人。非凡夫人。以無漏道。非世俗道。七依經是此論根本。七依經說根本地。不說邊。無有依根本地以世俗道而離欲者。尊者瞿沙跋摩。作如是說。此中說畢竟斷無餘斷。亦有凡夫人亦有聖人。亦世俗道。亦以無漏道。問曰。若然者七依經非此論根本。七依經純說根本。答曰。以是事故。阿毗曇照明修多羅。其猶如燈。經中所不說者。此中說之。經中所不現者。此中顯之。經中有餘義者。此中說之。彼二家所說。俱得善通。三結依四依未至。依四依者。依四禪。依未至者。依未至中間。此地名未至問曰。何故名未至耶。答曰。未入根本地。根本地未現在前。而能離欲。名未至地。

問曰。未至地不名為依。何故作是說。或依四。或依未至。答曰。此文應如是說。若入四依。若不入四依而滅。而不說者。有何意耶。答曰。欲重說四依名故。如說。或入根本得滅。或不入根本得滅。如人問他男子。汝為入城事得成耶。為不入

【現代漢語翻譯】 現代漢語譯本：因為有力量的緣故，才撰寫這部論著。

身見通過什麼三昧（Samadhi，專注）滅除？也可以說通過什麼道（Path，修行道路）滅除？也可以說通過什麼對治（Antidote，克服煩惱的方法）滅除？也可以說通過什麼正觀（Right View，正確的觀察）滅除？這樣說，都是同一個意思。滅除也可以說斷（Cessation），也可以說無慾（Absence of Desire），也可以說盡（Extinction），也可以說解脫（Liberation）。這樣說等等，都是同一個意思。過去有兩位大師，一位名叫耆婆羅（Jivaka），一位名叫瞿沙跋摩（Ghoshavarma）。尊者耆婆羅這樣說：『這裡所說的畢竟斷、無餘斷，完全是聖人（Arya，證悟者）才能做到，不是凡夫（Ordinary Person，未證悟者）能做到的。是通過無漏道（Path of No Outflow，超越煩惱的道路），不是世俗道（Mundane Path，世間的道路）。七依經（Saptasraya Sutra）是這部論著的根本。七依經只說了根本地（Fundamental Ground，禪定的基礎），沒有說邊（Limitation，侷限性）。沒有人依靠根本地，通過世俗道而能離欲（Free from Desire，脫離慾望）的。』尊者瞿沙跋摩這樣說：『這裡所說的畢竟斷、無餘斷，既有凡夫人，也有聖人。既有世俗道，也有無漏道。』

問：如果這樣說，那麼七依經就不是這部論著的根本了。七依經純粹只說了根本。 答：正因為這個緣故，阿毗曇（Abhidhamma，論藏）照明修多羅（Sutra，經藏），它就像燈一樣。經中所沒有說的，這裡說了。經中所沒有顯現的，這裡顯現了。經中還有剩餘意義的，這裡說了。』他們兩家的說法，都可以得到很好的解釋。三結（Three Fetters，三種束縛）依靠四依（Four Supports，四種禪定）未至（Unreached，未至定），依靠四依是指依靠四禪（Four Dhyanas，四種禪定）。依靠未至是指依靠未至中間（Intermediate Unreached，未至定和中間定）。此地名為未至。問：為什麼叫做未至呢？答：因為還沒有進入根本地（Fundamental Ground，根本禪定），根本地還沒有現在前（Present before，顯現），而能夠離欲，所以叫做未至地。

問：未至地不叫做依（Support，依靠），為什麼這樣說：『或者依靠四依，或者依靠未至』？ 答：這段文字應該這樣說：『如果進入四依，或者不進入四依而滅。』如果不這樣說，有什麼用意呢？答：爲了重複說四依的名字的緣故。比如這樣說：『或者進入根本而得滅，或者不進入根本而得滅。』就像有人問另一個人男子：『你進入城裡事情才辦成呢？還是不進入？』

【English Translation】 English version: Because of its strength, this treatise is written.

By what Samadhi (concentration) is self-view extinguished? It can also be said, by what Path (spiritual path)? It can also be said, by what Antidote (remedy for afflictions)? It can also be said, by what Right View (correct understanding)? Saying it in these ways all conveys the same meaning. Extinction can also be called Cessation, or Absence of Desire, or Extinction, or Liberation. Saying it in these ways, and others, all conveys the same meaning. In the past, there were two great masters, one named Jivaka (耆婆羅), and the other named Ghoshavarma (瞿沙跋摩). Venerable Jivaka said thus: 'The complete cessation, the cessation without remainder, spoken of here, is entirely the domain of the Arya (聖人, noble ones), not of ordinary people (凡夫, mundane individuals). It is achieved through the Path of No Outflow (無漏道, path beyond defilements), not through the mundane path (世俗道, worldly path). The Saptasraya Sutra (七依經, Sutra of Seven Supports) is the foundation of this treatise. The Saptasraya Sutra speaks only of the fundamental ground (根本地, foundational state), not of limitations (邊, boundaries). There is no one who, relying on the fundamental ground, can become free from desire (離欲, detachment from desires) through the mundane path.' Venerable Ghoshavarma said thus: 'The complete cessation, the cessation without remainder, spoken of here, can be achieved by both ordinary people and noble ones, through both the mundane path and the Path of No Outflow.'

Question: If that is so, then the Saptasraya Sutra is not the foundation of this treatise. The Saptasraya Sutra speaks purely of the fundamental. Answer: Precisely for this reason, the Abhidhamma (阿毗曇, philosophical teachings) illuminates the Sutras (修多羅, discourses) like a lamp. What is not spoken of in the Sutras is spoken of here. What is not revealed in the Sutras is revealed here. What has remaining meaning in the Sutras is spoken of here.' The statements of both schools can be well reconciled. The Three Fetters (三結, three bonds) rely on the Four Supports (四依, four foundations), and the Unreached (未至, state before absorption) relies on the Four Supports, meaning it relies on the Four Dhyanas (四禪, four meditative absorptions). Relying on the Unreached means relying on the intermediate state of the Unreached (未至中間, intermediate state before absorption). This state is called Unreached. Question: Why is it called Unreached? Answer: Because one has not yet entered the fundamental ground (根本地, fundamental state), the fundamental ground has not yet manifested (現在前, become present), and yet one is able to be free from desire, it is called the Unreached state.

Question: The Unreached state is not called a Support (依, reliance), so why is it said, 'Either relying on the Four Supports, or relying on the Unreached'? Answer: This passage should be understood as: 'If one enters the Four Supports, or if one does not enter the Four Supports and yet attains extinction.' If it were not said in this way, what would be the intention? Answer: It is for the sake of repeating the names of the Four Supports. For example, it is said: 'Either entering the fundamental and attaining extinction, or not entering the fundamental and attaining extinction.' It is like someone asking another man: 'Do you accomplish your task by entering the city, or by not entering?'

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城事得成耶。三結從欲界。乃至非想非非想處可得。欲界者依未至。初禪者。依初依依未至。二禪者。依二依依未至。三禪者。依三依依未至。四禪及無色。依四依依未至。所以者何。三結是見道所斷。必以見道。而畢竟斷。見道必在六地。謂未至中間根本四禪。若依未至禪。得正決定三結。則以未至禪滅。若依初禪。得正決定三結。則依初禪滅。若依乃至第四禪。得正決定及無色三結。即依第四禪滅。此中說第四禪及無色三結依四禪及未至貪恚癡及欲漏依未至。所以者何。離欲愛時此法永斷。若凡夫人斷。依未至斷。聖人亦依未至斷。世俗道聖道。俱依未至斷。有漏或依七。或依未至。七依者。四禪三無色定。未至者。未來中間。有漏從初禪乃至非想非非想處可得。彼非想非非想處。或依未至。而離彼欲。或乃至依無所有處。離彼欲。為無所有處非想非非想處。有漏言七地及未至。初禪地者。或依初依。或依未至。二禪地者。或依二依或依未至。乃至識處。或依六依。或依未至無所有處非想非非想處。或依七依。或依未至。無明漏。或依七依。或依未至七依者。四禪三無色定。未至者。未至中間禪。無明漏。欲界乃至非想非非想處可得。彼非想非非想處無明漏。或依七依。或依未至。總而言之。依七依或依未至。若

【現代漢語翻譯】 現代漢語譯本： 問：城事（karmic activities）能夠成就嗎？三結（three fetters）從欲界（desire realm），乃至非想非非想處（neither perception nor non-perception）可以獲得嗎？ 答：欲界的三結依賴於未至定（preliminary concentration）。初禪（first dhyana）的三結，依賴於初禪或者依賴於未至定。二禪（second dhyana）的三結，依賴於二禪或者依賴於未至定。三禪（third dhyana）的三結，依賴於三禪或者依賴於未至定。四禪（fourth dhyana）及無色界（formless realm）的三結，依賴於四禪或者依賴於未至定。為什麼這樣說呢？因為三結是見道（path of seeing）所斷除的，必須通過見道才能徹底斷除。見道必定在六地（six planes of existence），即未至定、中間定（intermediate concentration）、根本四禪（four fundamental dhyanas）。如果依賴未至禪，正確地決定斷除三結，那麼就通過未至禪來滅除。如果依賴初禪，正確地決定斷除三結，那麼就依賴初禪來滅除。如果依賴乃至第四禪，正確地決定斷除及無色界的三結，那麼就依賴第四禪來滅除。這裡說第四禪及無色界的三結依賴於四禪及未至定。貪（greed）、恚（hatred）、癡（ignorance）以及欲漏（desire outflows）依賴於未至定。為什麼這樣說呢？因為當離開欲愛（desire attachment）時，這些法就永遠斷除了。如果是凡夫人斷除，就依賴未至定斷除。聖人（arya）也是依賴未至定斷除。世俗道（mundane path）和聖道（noble path），都依賴未至定斷除。有漏（tainted outflows）或者依賴七地（seven planes of existence），或者依賴未至定。七地指的是四禪和三無色定（three formless concentrations）。未至定指的是未來禪和中間禪。有漏從初禪乃至非想非非想處可以獲得。那非想非非想處，或者依賴未至定而離開對它的慾望，或者乃至依賴無所有處（nothingness），離開對它的慾望。因為無所有處和非想非非想處都有漏。有漏指的是七地及未至定。初禪地，或者依賴初禪，或者依賴未至定。二禪地，或者依賴二禪，或者依賴未至定。乃至識處（consciousness），或者依賴六地，或者依賴未至定。無所有處和非想非非想處，或者依賴七地，或者依賴未至定。無明漏（ignorance outflows），或者依賴七地，或者依賴未至定。七地指的是四禪和三無色定。未至定指的是未至禪和中間禪。無明漏，從欲界乃至非想非非想處可以獲得。那非想非非想處的無明漏，或者依賴七地，或者依賴未至定。總而言之，依賴七地或者依賴未至定。 若（if）...

【English Translation】 English version: Question: Can karmic activities (城事) be accomplished? Can the three fetters (三結) be obtained from the desire realm (欲界) up to the realm of neither perception nor non-perception (非想非非想處)? Answer: The three fetters of the desire realm depend on preliminary concentration (未至定). The three fetters of the first dhyana (初禪) depend on the first dhyana or on preliminary concentration. The three fetters of the second dhyana (二禪) depend on the second dhyana or on preliminary concentration. The three fetters of the third dhyana (三禪) depend on the third dhyana or on preliminary concentration. The three fetters of the fourth dhyana (四禪) and the formless realm (無色界) depend on the fourth dhyana or on preliminary concentration. Why is this so? Because the three fetters are severed by the path of seeing (見道), and they must be completely severed through the path of seeing. The path of seeing must be in the six planes of existence (六地), namely preliminary concentration, intermediate concentration (中間定), and the four fundamental dhyanas (根本四禪). If one relies on preliminary concentration and correctly determines to sever the three fetters, then they are extinguished through preliminary concentration. If one relies on the first dhyana and correctly determines to sever the three fetters, then they are extinguished by relying on the first dhyana. If one relies on up to the fourth dhyana and correctly determines to sever the three fetters of the fourth dhyana and the formless realm, then they are extinguished by relying on the fourth dhyana. Here it is said that the three fetters of the fourth dhyana and the formless realm depend on the fourth dhyana and preliminary concentration. Greed (貪), hatred (恚), ignorance (癡), and desire outflows (欲漏) depend on preliminary concentration. Why is this so? Because when desire attachment (欲愛) is abandoned, these dharmas are permanently severed. If an ordinary person (凡夫人) severs them, they are severed by relying on preliminary concentration. A noble person (聖人) also severs them by relying on preliminary concentration. Both the mundane path (世俗道) and the noble path (聖道) sever them by relying on preliminary concentration. Tainted outflows (有漏) either depend on the seven planes of existence (七地) or on preliminary concentration. The seven planes refer to the four dhyanas and the three formless concentrations (三無色定). Preliminary concentration refers to future dhyana and intermediate dhyana. Tainted outflows can be obtained from the first dhyana up to the realm of neither perception nor non-perception. That realm of neither perception nor non-perception either relies on preliminary concentration to abandon desire for it, or even relies on nothingness (無所有處) to abandon desire for it. Because both nothingness and the realm of neither perception nor non-perception have outflows. Tainted outflows refer to the seven planes and preliminary concentration. The plane of the first dhyana either depends on the first dhyana or on preliminary concentration. The plane of the second dhyana either depends on the second dhyana or on preliminary concentration. Up to the sphere of consciousness (識處), it either depends on the six planes or on preliminary concentration. Nothingness and the realm of neither perception nor non-perception either depend on the seven planes or on preliminary concentration. Ignorance outflows (無明漏) either depend on the seven planes or on preliminary concentration. The seven planes refer to the four dhyanas and the three formless concentrations. Preliminary concentration refers to preliminary dhyana and intermediate dhyana. Ignorance outflows can be obtained from the desire realm up to the realm of neither perception nor non-perception. The ignorance outflows of that realm of neither perception nor non-perception either depend on the seven planes or on preliminary concentration. In summary, they depend on either the seven planes or preliminary concentration. If (若)...

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欲界者依未至。在初禪者依初依。或依未至。乃至識處依六依。依未至。無所有處非想非非想處無明漏。或依七依。或依未至。余廣說如經本。◎

諸結過去。彼結已係耶。答曰。若結過去。彼結已係諸結過去。彼得亦過去是也。頗結已係彼結非過去耶。答曰有。未來現在結是也。諸未來現在結。得在過去。諸結生時或如大牛在前而行。或如犢子隨後而行。或有俱行。如大牛在前行者。先生結。後生得。如犢子隨後行者。先生得。後生結。俱行者。結得俱生。此中說犢子隨行法。諸結未來。彼結當系耶。答曰。或結未來。彼結不當系耶。乃至廣作四句。云何結在未來。彼結不當系耶。答曰。諸未來結。已斷已知已滅已吐。于彼斷結心。更不退斷者。是斷智。知者是智知。滅者是數滅。吐者斷不解脫。得解脫。得作證。于彼斷結心。更不退者。不退法阿羅漢。未來三界見道修道所斷結。已斷乃至已吐。彼結更不復系。所以者何。彼是不退法故。若是退法阿羅漢。未來三界見道所斷結。已斷乃至已吐。彼結更不復系阿那含是不退法者。離無所有處欲。未來三界見道所斷結。及修道所斷八地結。已斷乃至已吐。彼結更不復系。乃至離欲界欲。未離初禪欲。三界見道所斷。欲界修道所斷法。彼結已斷。乃至已吐。更不復

【現代漢語翻譯】 現代漢語譯本： 欲界眾生依賴未至定（Kāmāvacara depends on Anantarya-samādhi）。處於初禪者依賴初禪（first Dhyāna），或者依賴未至定。乃至識處（Vijñānānantyāyatana）的眾生依賴六種所依（six supports），或者依賴未至定。無所有處（Ākiñcanyāyatana）、非想非非想處（Naivasaṃjñānāsaṃjñāyatana）的眾生有無明漏（avidyā-āsrava），或者依賴七種所依（seven supports），或者依賴未至定。其餘的詳細解釋如同經文原本所說。

如果諸煩惱結（saṃyojana）已過去，那麼這些煩惱結已經被繫縛了嗎？回答說：如果煩惱結已過去，那麼這些煩惱結已經被繫縛，並且這些煩惱結的獲得（prāpti）也已經過去。是否有些煩惱結已經被繫縛，但這些煩惱結並非過去呢？回答說：有。未來的和現在的煩惱結就是這樣。這些未來和現在的煩惱結，它們的獲得存在於過去。當煩惱結生起時，或者像大牛在前行走，或者像小牛在後跟隨，或者有同時行走的。像大牛在前行走，是先生起煩惱結，後生起獲得。像小牛在後跟隨，是先生起獲得，後生起煩惱結。同時行走，是煩惱結和獲得同時生起。這裡說的是小牛跟隨行走的法則。

如果諸煩惱結是未來的，那麼這些煩惱結將會被繫縛嗎？回答說：或者有些煩惱結是未來的，但這些煩惱結將不會被繫縛。乃至廣泛地作出四句分別。什麼是煩惱結在未來，但這些煩惱結將不會被繫縛呢？回答說：那些未來的煩惱結，已經被斷除（prahāṇa）、已知（parijñā）、已滅（nirodha）、已捨棄（vanti）。對於那些斷除了煩惱結的心，不再退轉的斷除者，這是斷智（prahāṇa-jñāna）。知者是智知（jñāna-parijñā）。滅者是數滅（nirodha）。捨棄者是斷除而不解脫，得到解脫，得到作證。對於那些斷除了煩惱結的心，不再退轉者，是不退轉法的阿羅漢（anāgāmin）。未來三界（trailokya）見道（darśana-mārga）、修道（bhāvanā-mārga）所斷的煩惱結，已經被斷除乃至已捨棄，這些煩惱結不再會被繫縛。為什麼呢？因為他們是不退轉法。如果是退轉法的阿羅漢，未來三界見道所斷的煩惱結，已經被斷除乃至已捨棄，這些煩惱結不再會被繫縛。阿那含（anāgāmin）是不退轉法者，遠離了無所有處（Ākiñcanyāyatana）的慾望，未來三界見道所斷的煩惱結，以及修道所斷的八地（eight grounds）的煩惱結，已經被斷除乃至已捨棄，這些煩惱結不再會被繫縛。乃至遠離欲界（Kāmadhātu）的慾望，未遠離初禪（first Dhyāna）的慾望，三界見道所斷，欲界修道所斷的法，這些煩惱結已經被斷除，乃至已捨棄，不再會復發。

【English Translation】 English version: Beings in the Desire Realm (Kāmāvacara) depend on the Anantarya-samādhi (未至定). Those in the first Dhyāna (初禪) depend on the first Dhyāna, or depend on the Anantarya-samādhi. Even those in the Realm of Infinite Consciousness (Vijñānānantyāyatana, 識處) depend on six supports (six supports, 六依), or depend on the Anantarya-samādhi. Those in the Realm of Nothingness (Ākiñcanyāyatana, 無所有處) and the Realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana, 非想非非想處) have the outflow of ignorance (avidyā-āsrava, 無明漏), or depend on seven supports (seven supports, 七依), or depend on the Anantarya-samādhi. The rest is explained in detail as in the original sutra.

If the fetters (saṃyojana, 結) are past, were those fetters already bound? The answer is: if the fetters are past, then those fetters were already bound, and the attainment (prāpti, 得) of those fetters is also past. Are there any fetters that were already bound, but those fetters are not past? The answer is: yes. The future and present fetters are like that. These future and present fetters, their attainment exists in the past. When fetters arise, either like a large ox walking in front, or like a calf following behind, or there are those that walk together. Like a large ox walking in front, it is that the fetters arise first, and the attainment arises later. Like a calf following behind, it is that the attainment arises first, and the fetters arise later. Walking together is that the fetters and attainment arise simultaneously. Here, it speaks of the principle of the calf following behind.

If the fetters are future, will those fetters be bound? The answer is: perhaps some fetters are future, but those fetters will not be bound. And so on, making fourfold distinctions extensively. What are the fetters that are in the future, but those fetters will not be bound? The answer is: those future fetters that have been abandoned (prahāṇa, 斷除), known (parijñā, 已知), ceased (nirodha, 已滅), relinquished (vanti, 已捨棄). For those minds that have abandoned the fetters, those who do not regress from abandonment, this is the knowledge of abandonment (prahāṇa-jñāna, 斷智). Knowing is the knowledge of understanding (jñāna-parijñā, 智知). Ceasing is cessation through knowledge (nirodha, 數滅). Relinquishing is abandoning without liberation, attaining liberation, attaining realization. For those minds that have abandoned the fetters, those who do not regress, are Anāgāmins (不退轉法的阿羅漢). The fetters to be abandoned in the future in the Three Realms (trailokya, 三界) through the Path of Seeing (darśana-mārga, 見道) and the Path of Cultivation (bhāvanā-mārga, 修道), have been abandoned, and even relinquished, those fetters will no longer be bound. Why? Because they are of the non-regressing nature. If they are Arhats of the regressing nature, the fetters to be abandoned in the future in the Three Realms through the Path of Seeing, have been abandoned, and even relinquished, those fetters will no longer be bound. Anāgāmins (阿那含) are of the non-regressing nature, having abandoned the desire for the Realm of Nothingness (Ākiñcanyāyatana, 無所有處), the fetters to be abandoned in the future in the Three Realms through the Path of Seeing, and the fetters to be abandoned through the Path of Cultivation in the eight grounds (eight grounds, 八地), have been abandoned, and even relinquished, those fetters will no longer be bound. Even having abandoned the desire for the Desire Realm (Kāmadhātu, 欲界), not having abandoned the desire for the first Dhyāna (first Dhyāna, 初禪), the dharmas to be abandoned in the Three Realms through the Path of Seeing, and to be abandoned in the Desire Realm through the Path of Cultivation, those fetters have been abandoned, and even relinquished, and will no longer recur.

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系。不退法斯陀含。未來三界見道所斷結。及欲界修道所斷六種結。已斷乃至已吐。更不復系。須陀洹未來三界見道所斷結。已斷乃至已吐。更不復系。不退法凡夫。如菩薩等離無所有處欲。八地見道修道所斷結。已斷乃至已吐。更不復系。乃至離欲界欲。一地說亦如是。云何結當系。彼結不在未來耶。答曰。諸結過去已斷已知已滅已吐。于彼斷結必退。退法阿羅漢。三界過去修道所斷結。已斷乃至已吐。彼結當系。退法阿那含。離無所有處欲過去八地修道所斷結。已斷乃至已吐。彼結當系。乃至離欲界欲。未離初禪欲。說亦如是。離無所有處欲。退凡夫人。過去八地見道修道所斷結。已斷乃至已吐。彼結當系。乃至離欲界欲。未離初禪欲。說亦如上。云何結在未來。彼結當系耶。答曰。諸未來結。已斷乃至已吐。彼結必退。廣說如過去。云何結不在未來。彼結不當系耶。答曰。諸結過去。已斷乃至已吐。彼結必不退。廣說如未來。諸結現在。彼結今系耶。答曰。若結現在彼結。今系諸結現在。彼得亦現在。頗結今系。彼結非現在耶。答曰。有諸過去未來結。諸過去未來結。得在現在。系過去者。如大牛行法。現在者。如犢子行法。所可用道斷欲界結退。彼道時還得彼結得不耶。問曰。何故作此論。答曰。或有說。無

【現代漢語翻譯】 現代漢語譯本： 『系。不退法斯陀含（S陀含，不退轉的斯陀含）。未來三界見道所斷結，及欲界修道所斷六種結，已斷乃至已吐，更不復系。須陀洹（S陀洹，入流者）未來三界見道所斷結，已斷乃至已吐，更不復系。不退法凡夫，如菩薩等離無所有處欲，八地見道修道所斷結，已斷乃至已吐，更不復系。乃至離欲界欲，一地說亦如是。』 『云何結當系？彼結不在未來耶？』答曰：『諸結過去已斷已知已滅已吐，于彼斷結必退。退法阿羅漢（阿羅漢，證得無生者），三界過去修道所斷結，已斷乃至已吐，彼結當系。退法阿那含（阿那含，不還者），離無所有處欲過去八地修道所斷結，已斷乃至已吐，彼結當系。乃至離欲界欲，未離初禪欲，說亦如是。離無所有處欲，退凡夫人，過去八地見道修道所斷結，已斷乃至已吐，彼結當系。乃至離欲界欲，未離初禪欲，說亦如上。』 『云何結在未來，彼結當系耶？』答曰：『諸未來結，已斷乃至已吐，彼結必退。廣說如過去。』 『云何結不在未來，彼結不當系耶？』答曰：『諸結過去，已斷乃至已吐，彼結必不退。廣說如未來。』 『諸結現在，彼結今系耶？』答曰：『若結現在彼結今系，諸結現在，彼得亦現在。』 『頗結今系，彼結非現在耶？』答曰：『有諸過去未來結，諸過去未來結，得在現在。系過去者，如大牛行法；現在者，如犢子行法。』 『所可用道斷欲界結退，彼道時還得彼結得不耶？』問曰：『何故作此論？』答曰：『或有說，無。』

【English Translation】 English version: 『Bound. An Anāgāmin (Anāgāmin, Non-Returner) who does not regress. The fetters to be abandoned by the path of seeing in the future three realms, and the six kinds of fetters to be abandoned by the path of cultivation in the desire realm, have been abandoned, even to the point of being relinquished, and will no longer be bound. A Srotāpanna (Srotāpanna, Stream-Enterer) will not be bound again by the fetters to be abandoned by the path of seeing in the future three realms, which have been abandoned, even to the point of being relinquished. An ordinary person who does not regress, such as a Bodhisattva, having detached from the desire for the realm of nothingness, the fetters to be abandoned by the path of seeing and the path of cultivation in the eight grounds, have been abandoned, even to the point of being relinquished, and will no longer be bound. Even having detached from the desire realm, the same is said in one discourse.』 『How are fetters bound? Are those fetters not in the future?』 The answer is: 『Those fetters that have been abandoned, known, extinguished, and relinquished in the past, there will certainly be regression from those abandoned fetters. An Arhat (Arhat, one who has attained no-rebirth) who regresses, the fetters to be abandoned by the path of cultivation in the past three realms, have been abandoned, even to the point of being relinquished, those fetters will be bound. An Anāgāmin who regresses, having detached from the desire for the realm of nothingness, the fetters to be abandoned by the path of cultivation in the past eight grounds, have been abandoned, even to the point of being relinquished, those fetters will be bound. Even having detached from the desire realm, not yet detached from the desire for the first Dhyana (meditative state), the same is said. Having detached from the desire for the realm of nothingness, an ordinary person who regresses, the fetters to be abandoned by the path of seeing and the path of cultivation in the past eight grounds, have been abandoned, even to the point of being relinquished, those fetters will be bound. Even having detached from the desire realm, not yet detached from the desire for the first Dhyana, it is said as above.』 『How are fetters in the future, and those fetters will be bound?』 The answer is: 『Those future fetters, having been abandoned, even to the point of being relinquished, those fetters will certainly regress. Explaining broadly as in the past.』 『How are fetters not in the future, and those fetters will not be bound?』 The answer is: 『Those fetters in the past, having been abandoned, even to the point of being relinquished, those fetters will certainly not regress. Explaining broadly as in the future.』 『Are those fetters that are present, bound now?』 The answer is: 『If fetters are present, those fetters are bound now; if fetters are present, their attainment is also present now.』 『Are there fetters that are bound now, but those fetters are not present?』 The answer is: 『There are past and future fetters; the attainment of those past and future fetters is in the present. Binding to the past is like the way of the great ox; binding to the present is like the way of the calf.』 『Having abandoned the fetters of the desire realm with the path that can be used, and regressing, does one still attain those fetters at the time of that path?』 The question is: 『Why is this discussion made?』 The answer is: 『Some say, no.』

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有退法。如毗婆阇婆提。以現喻故。而作是說。今現見瓶破。唯有破瓦。不可還作瓶。如是阿羅漢。以金剛喻定。破諸煩惱。令無有餘。不可還成煩惱性。亦如燒木為灰。更無木用。如是阿羅漢。以智慧火。燒諸煩惱。更無煩惱用。以是現喻故。言無退法。為斷如是說者意。亦明退法有實體。若言無退法。則違佛經。佛經說有二種阿羅漢。一退法。二不退法。復違余經。如說有五因緣。時解脫阿羅漢退。云何為五。一營事。二多誦。三和斗諍。四遠行。五長病。復違余經。如說。尊者瞿醯迦。得阿羅漢。是時解脫。六反退失阿羅漢果。第七反時。畏退此法。以刀自害而死。欲令無如是過故。說退法實有定體。

問曰。若退法實有定體者。毗婆阇婆提。說現喻。云何通。答曰。此不必須通。所以者何。此非修多羅毗尼阿毗曇。不可以世間現事過賢聖法。賢聖法異。世間法異。若欲必通。有何意耶。答曰。應說喻過。若喻有過。義亦有過。如瓶破時。有餘碎瓦。阿羅漢諸結斷時。為有餘結。為無有耶。若有餘結。是名有結。不名阿羅漢。若無餘結。義異喻異。猶如燒木有餘灰在。如是阿羅漢諸結盡時為有餘結。為無餘結。若有餘結。不名阿羅漢。若無餘結。義異喻異。然木無燒義。木微塵與火微塵作因已滅。火微塵

【現代漢語翻譯】 現代漢語譯本： 存在退轉之法。例如毗婆阇婆提（Vibhāṣāvādins，分別說者），以現實的比喻來說明。現在我們親眼看見瓶子破碎，只剩下破瓦片，不可能再把它做成瓶子。同樣，阿羅漢（Arhat，已斷絕輪迴的聖者）以金剛喻定（Vajropama-samādhi，如金剛般堅固的禪定）破除各種煩惱，使其完全消滅，不可能再重新產生煩惱。又如燒木頭成為灰燼，木頭不再有任何用途。同樣，阿羅漢以智慧之火燒燬各種煩惱，煩惱不再有任何作用。因為這些現實的比喻，所以說沒有退轉之法。這是爲了駁斥那些持有這種觀點的人，同時也表明退轉之法確實存在實體。如果說沒有退轉之法，就違背了佛經。佛經中說有兩種阿羅漢：一種是退轉法阿羅漢，另一種是不退轉法阿羅漢。這還違背了其他的經典，例如說有五種因緣會導致時解脫阿羅漢（Samaya-vimukta Arhat，因特定時節或因緣而解脫的阿羅漢）退轉。這五種因緣是什麼呢？一是忙於事務，二是過多誦讀，三是參與爭鬥，四是遠行，五是長期生病。這還違背了其他的經典，例如說尊者瞿醯迦（Ghoṣika）證得阿羅漢果，是時解脫阿羅漢，六次退失阿羅漢果。第七次，因為害怕退失這種境界，用刀自殺而死。爲了避免出現這樣的過失，所以說退轉法確實有其固定的實體。

問：如果退轉法確實有其固定的實體，那麼毗婆阇婆提所說的現實比喻，又該如何解釋呢？ 答：這不一定需要解釋通。為什麼呢？因為這並非修多羅（Sūtra，經）、毗奈耶（Vinaya，律）、阿毗曇（Abhidharma，論），不能用世間的現實事物來衡量聖賢之法。聖賢之法與世間之法是不同的。如果一定要解釋通，那又有什麼意義呢？ 答：應該說這個比喻存在缺陷。如果比喻存在缺陷，那麼其所表達的意義也存在缺陷。例如瓶子破碎時，還有剩餘的碎瓦片。阿羅漢斷除各種結縛時，是還有剩餘的結縛，還是沒有剩餘的結縛呢？如果還有剩餘的結縛，那就說明還有結縛，不能稱為阿羅漢。如果沒有剩餘的結縛，那麼意義就不同了，比喻也不同了。又如燒木頭還有剩餘的灰燼。同樣，阿羅漢斷除各種結縛時，是還有剩餘的結縛，還是沒有剩餘的結縛呢？如果還有剩餘的結縛，就不能稱為阿羅漢。如果沒有剩餘的結縛，那麼意義就不同了，比喻也不同了。然而木頭沒有被燒的意義。木頭的微塵與火的微塵作為因已經滅盡，火的微塵

【English Translation】 English version: There is the Dharma of regression. For example, the Vibhāṣāvādins (those who speak differently), using a present analogy, say this: 'Now we see a bottle broken, with only broken shards remaining, which cannot be made into a bottle again. Similarly, an Arhat (one who has cut off the cycle of rebirth) uses the Vajropama-samādhi (diamond-like concentration) to break all afflictions, leaving none remaining, and cannot revert to the nature of afflictions. It is like burning wood into ashes, with no further use for the wood. Similarly, an Arhat uses the fire of wisdom to burn all afflictions, with no further use for afflictions.' Because of these present analogies, they say there is no Dharma of regression. This is to refute those who hold such views, and also to show that the Dharma of regression does have a real substance. If it is said that there is no Dharma of regression, it contradicts the Buddhist scriptures. The Buddhist scriptures say there are two kinds of Arhats: one who regresses and one who does not regress. It also contradicts other scriptures, such as saying that there are five causes for a Samaya-vimukta Arhat (Arhat liberated by time) to regress. What are these five? First, being busy with affairs; second, reciting too much; third, engaging in disputes; fourth, traveling far; fifth, being sick for a long time. It also contradicts other scriptures, such as saying that Venerable Ghoṣika attained Arhatship and was a Samaya-vimukta Arhat, regressing from the Arhat fruit six times. The seventh time, fearing to lose this state, he killed himself with a knife. To prevent such faults, it is said that the Dharma of regression does have a definite substance.

Question: If the Dharma of regression truly has a definite substance, how can the present analogy spoken by the Vibhāṣāvādins be explained? Answer: It does not necessarily need to be explained. Why? Because this is not Sūtra (discourses), Vinaya (discipline), or Abhidharma (higher knowledge); worldly matters cannot be used to measure the Dharma of the sages. The Dharma of the sages is different from worldly Dharma. If you insist on explaining it, what is the point? Answer: It should be said that the analogy has faults. If the analogy has faults, then the meaning also has faults. For example, when a bottle is broken, there are remaining shards. When an Arhat cuts off all fetters, are there remaining fetters or are there none? If there are remaining fetters, then it means there are fetters, and they cannot be called an Arhat. If there are no remaining fetters, then the meaning is different, and the analogy is different. It is like burning wood with remaining ashes. Similarly, when an Arhat exhausts all fetters, are there remaining fetters or are there no remaining fetters? If there are remaining fetters, they cannot be called an Arhat. If there are no remaining fetters, then the meaning is different, and the analogy is different. However, wood has no meaning of being burned. The dust of wood and the dust of fire have already ceased as causes, and the dust of fire

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與灰微塵作因已滅。是故作如是說。木是灰因。灰因木生。作燒木想。燒木已有餘灰。非無所有。是故喻不似義。如是阿羅漢煩惱盡時。非無本性。在過去未來世中。有相有實體。若與結相違。諸善功德。在彼身中。未生之時。名結不斷。若與結相違諸善功德。在彼身中出生之時。彼結名斷。如是修聖道時。不令結體使無本性。如是聖道。是希有事。能令阿羅漢斷一切結不令此結非無本性。是故尊者瞿沙。作如是說。煩惱不在身中行故名斷。如提婆達多。不在舍中。非無提婆達多性。彼亦如是。

問曰。毗婆阇婆提。云何通育多婆提所引經耶。答曰。彼作是說。阿羅漢退道不退果。所以者何。果是無為法故。問曰。若然者。雖不退果。而退于道。退于道非是退耶。若退無學道時。為得學道。為不得耶。若得者亦應言退果。若不得者。便有大過。退無學道。不得學道。是時應是凡夫。毗婆阇婆提。復作是說。使是纏種子。使不與心相應。纏與心相應。使能生纏。纏若現在前名退。阿羅漢諸使已斷故。不能生纏。云何起纏現在前而退耶。是故彼作是說。言無退法。如是說者好。彼作是說。言無退法者。是無知果。闇果。愚果。不勤方便果。而退法有相有實體。是故為止他義。乃至欲顯己義故。而作此論。

問

【現代漢語翻譯】 現代漢語譯本： 以灰微塵作為原因已經滅盡。因此這樣說：木是灰的原因，灰因木而生。想像燒木的情景，燒木后還有剩餘的灰燼，並非什麼都沒有。所以這個比喻不恰當。同樣，阿羅漢煩惱斷盡時，並非沒有其本性。在過去和未來的世間，煩惱的相和實體仍然存在。如果與煩惱的束縛（結）相違背的各種善功德，在他身上尚未產生時，就叫做結未斷。如果與煩惱的束縛相違背的各種善功德，在他身上產生時，這個束縛就叫做斷。像這樣修習聖道時，不是讓煩惱的本體失去其本性。這樣的聖道，是稀有難得的，能夠讓阿羅漢斷除一切煩惱的束縛，而不是讓這些束縛失去其本性。所以尊者瞿沙這樣說：煩惱不在身中執行，所以叫做斷。就像提婆達多不在房間里，但提婆達多的本性仍然存在。阿羅漢的情況也是如此。

問：毗婆阇婆提如何解釋通育多婆提所引用的經典呢？答：他們這樣說：阿羅漢會退失聖道，但不會退失果位。為什麼呢？因為果位是無為法。問：如果這樣，即使不退失果位，但退失了聖道，退失聖道難道不是一種退失嗎？如果退失了無學道，是會得到有學道，還是不會得到呢？如果得到有學道，也應該說退失了果位。如果得不到有學道，那就有一個很大的過失，退失了無學道，卻得不到有學道，這時就應該成為凡夫。毗婆阇婆提又這樣說：『使』是『纏』的種子，『使』不與心相應，『纏』與心相應，『使』能生『纏』，『纏』如果現在前就叫做退。阿羅漢的各種『使』已經斷除，所以不能生『纏』。怎麼會生起『纏』而退失呢？所以他們這樣說，說沒有退失的情況。這樣說很好。他們這樣說，說沒有退失的情況，是無知的結果，是愚昧的結果，是不勤奮努力的結果，退失的情況是有相有實體的。所以爲了阻止其他宗派的觀點，乃至爲了彰顯自己的觀點，才作此論。 English version: With the cause of ash and fine dust already extinguished, it is therefore said that wood is the cause of ash, and ash is born from wood. Imagine the scene of burning wood; after burning, there is still residual ash, not nothing at all. Therefore, this analogy is not appropriate. Similarly, when an Arhat's (one who has attained enlightenment) afflictions are completely eradicated, it does not mean that their inherent nature ceases to exist. In the past and future worlds, the characteristics and substance of afflictions still exist. If various virtuous merits that are contrary to the bonds (kleshas) of afflictions have not yet arisen in him, it is called the bonds not yet severed. If various virtuous merits that are contrary to the bonds of afflictions arise in him, then these bonds are said to be severed. Thus, when cultivating the Noble Path, it is not to make the essence of afflictions lose their inherent nature. Such a Noble Path is rare and precious, capable of enabling an Arhat to sever all bonds of afflictions without causing these bonds to lose their inherent nature. Therefore, Venerable Ghosa said: Afflictions are called severed because they do not operate within the body. Just as Devadatta (a cousin of the Buddha) is not in the room, but Devadatta's nature still exists. The situation of an Arhat is the same.

Question: How do the Vibhajjavādins (a Buddhist school) explain the sutras quoted by the Tongyuduo Vādins (another Buddhist school)? Answer: They say that an Arhat may regress from the path but not from the fruit. Why? Because the fruit is unconditioned dharma (ultimate reality). Question: If that is the case, even if one does not regress from the fruit, but regresses from the path, is regressing from the path not a regression? If one regresses from the path of no-more-learning (arahatship), will one attain the path of learning, or will one not? If one attains the path of learning, then it should also be said that one regresses from the fruit. If one does not attain the path of learning, then there is a great fault: regressing from the path of no-more-learning but not attaining the path of learning; at this time, one should become an ordinary person. The Vibhajjavādins also say: 'Anusaya' (latent tendencies) are the seeds of 'paryavasthana' (manifest defilements). 'Anusaya' does not correspond with the mind, 'paryavasthana' corresponds with the mind. 'Anusaya' can give rise to 'paryavasthana'. If 'paryavasthana' manifests, it is called regression. Since the Arhat's various 'anusayas' have been severed, they cannot give rise to 'paryavasthana'. How can 'paryavasthana' arise and cause regression? Therefore, they say that there is no regression. Saying this is good. They say that there is no regression, which is the result of ignorance, the result of darkness, the result of foolishness, the result of not diligently striving. Regression has characteristics and substance. Therefore, in order to stop the views of other schools, and even to highlight their own views, this treatise is made.

【English Translation】 With the cause of ash and fine dust already extinguished, it is therefore said that wood is the cause of ash, and ash is born from wood. Imagine the scene of burning wood; after burning, there is still residual ash, not nothing at all. Therefore, this analogy is not appropriate. Similarly, when an Arhat's (one who has attained enlightenment) afflictions are completely eradicated, it does not mean that their inherent nature ceases to exist. In the past and future worlds, the characteristics and substance of afflictions still exist. If various virtuous merits that are contrary to the bonds (kleshas) of afflictions have not yet arisen in him, it is called the bonds not yet severed. If various virtuous merits that are contrary to the bonds of afflictions arise in him, then these bonds are said to be severed. Thus, when cultivating the Noble Path, it is not to make the essence of afflictions lose their inherent nature. Such a Noble Path is rare and precious, capable of enabling an Arhat to sever all bonds of afflictions without causing these bonds to lose their inherent nature. Therefore, Venerable Ghosa said: Afflictions are called severed because they do not operate within the body. Just as Devadatta (a cousin of the Buddha) is not in the room, but Devadatta's nature still exists. The situation of an Arhat is the same. Question: How do the Vibhajjavādins (a Buddhist school) explain the sutras quoted by the Tongyuduo Vādins (another Buddhist school)? Answer: They say that an Arhat may regress from the path but not from the fruit. Why? Because the fruit is unconditioned dharma (ultimate reality). Question: If that is the case, even if one does not regress from the fruit, but regresses from the path, is regressing from the path not a regression? If one regresses from the path of no-more-learning (arahatship), will one attain the path of learning, or will one not? If one attains the path of learning, then it should also be said that one regresses from the fruit. If one does not attain the path of learning, then there is a great fault: regressing from the path of no-more-learning but not attaining the path of learning; at this time, one should become an ordinary person. The Vibhajjavādins also say: 'Anusaya' (latent tendencies) are the seeds of 'paryavasthana' (manifest defilements). 'Anusaya' does not correspond with the mind, 'paryavasthana' corresponds with the mind. 'Anusaya' can give rise to 'paryavasthana'. If 'paryavasthana' manifests, it is called regression. Since the Arhat's various 'anusayas' have been severed, they cannot give rise to 'paryavasthana'. How can 'paryavasthana' arise and cause regression? Therefore, they say that there is no regression. Saying this is good. They say that there is no regression, which is the result of ignorance, the result of darkness, the result of foolishness, the result of not diligently striving. Regression has characteristics and substance. Therefore, in order to stop the views of other schools, and even to highlight their own views, this treatise is made.

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曰。退法體性是何。答曰。是不成就性。不隱沒無記。心不相應行陰攝。在如是法中。如說。如是等諸法。名心不相應行。退異退法異。退者。是不成就性。如上說。退法是不善法。及隱沒無記法。亦如破僧異。破僧罪異。破僧是不和合性。是不隱沒無記。心不相應行陰攝。破僧罪是妄語僧。成就不和合破僧人成就罪。如是退異退法異。廣說如上。復有說者。若起使若起纏現在前。是退性。若然者。退法性是染污。復有說者。若法隨順退法是退性。若作是說。一切諸法。儘是退性。所以者何。一切諸法。隨順退性故。尊者浮陀提婆。作如是說。退無體性。所以者何。行者本有如是諸善功德。于彼法退失墮落。如人為賊所劫財物。有人問言。汝失財物。體性是何彼答言。無有體性。本有財物。賊劫之去。復有何性。猶如有一人劫衣去。他人問言。汝今失衣。體性是何。彼答言無有體性。所以者何。本有此衣。人劫之去。當有何性。猶如有一人裂其衣。他人問言。汝今衣裂。體性是何。彼答言無有體性。所以者何。衣本是完。他人裂破。當有何性。彼亦如是。評曰。應如上說。退體性是不成就性。乃至廣說。◎

◎問曰。為退已煩惱現在前。為煩惱現在前退耶。若煩惱現在前退者。波伽羅那說云何通。如說。以三事

【現代漢語翻譯】 現代漢語譯本： 問：退法（衰退之法）的體性是什麼？ 答：是不成就性（未成就的狀態），是不隱沒無記（非隱藏的、非善非惡的狀態），屬於心不相應行陰（與心識不相應的行為聚集）。就像經中所說：『如是等諸法，名心不相應行。』 退（衰退）和退法（導致衰退的法）是不同的。退，如上所說，是不成就性。退法是不善法（不好的法）以及隱沒無記法（隱藏的、非善非惡的法）。這就像破僧（分裂僧團）和破僧罪（分裂僧團的罪）不同。破僧是不和合性（不和諧的狀態），是不隱沒無記（非隱藏的、非善非惡的狀態），屬於心不相應行陰（與心識不相應的行為聚集）。破僧罪是妄語僧（說謊的僧人），成就（導致）不和合，破僧人成就（犯下）罪。如同退和退法不同，詳細的解釋如上所述。 還有一種說法，如果煩惱（使，纏）生起並呈現於眼前，這就是退性（衰退的性質）。如果這樣說，那麼退法性就是染污（不清凈）。 還有一種說法，如果某種法隨順（順應）退法，那就是退性。如果這樣說，那麼一切諸法都將是退性。為什麼呢？因為一切諸法都隨順退性。 尊者浮陀提婆（Venerable Buddhatadeva）這樣說：退沒有體性。為什麼呢？修行者本來具有這些善功德，卻從這些法中退失墮落，就像一個人被盜賊搶劫了財物。有人問：『你失去的財物，它的體性是什麼？』他回答說：『沒有體性。本來有的財物，被盜賊搶走了，還有什麼體性呢？』 又如有一個人被搶走了衣服，他人問：『你現在失去的衣服，它的體性是什麼？』他回答說：『沒有體性。因為本來有的衣服，被人搶走了，還有什麼體性呢？』 又如有一個人撕裂了他的衣服，他人問：『你現在衣服破裂，它的體性是什麼？』他回答說：『沒有體性。因為衣服本來是完整的，被人撕破了，還有什麼體性呢？』 他也是這樣。評論說：應該如上所說，退的體性是不成就性，乃至廣說。

問：是退了之後煩惱才呈現於眼前，還是煩惱呈現於眼前之後才退呢？如果煩惱呈現於眼前之後才退，那麼波伽羅那（Puggalavada，補特伽羅論者）的說法該如何解釋呢？就像經中所說：『以三事

【English Translation】 English version: Question: What is the nature of 退法 (tuifa) [the dharma of regression]? Answer: It is the nature of non-accomplishment. It is non-concealed and indeterminate, included in the 行陰 (xingyin) [aggregate of formations] that is not associated with the mind. As it is said in the scriptures: 'Such dharmas are called formations not associated with the mind.' 退 (tui) [regression] and 退法 (tuifa) [the dharma of regression] are different. 退 (tui) [regression], as mentioned above, is the nature of non-accomplishment. 退法 (tuifa) [the dharma of regression] is unwholesome dharma and concealed indeterminate dharma. This is like the difference between 破僧 (poseng) [splitting the Sangha] and the sin of 破僧 (poseng) [splitting the Sangha]. 破僧 (poseng) [splitting the Sangha] is the nature of disharmony, it is non-concealed and indeterminate, included in the 行陰 (xingyin) [aggregate of formations] that is not associated with the mind. The sin of 破僧 (poseng) [splitting the Sangha] is a lying monk, accomplishing disharmony, a person who splits the Sangha accomplishes sin. Just as 退 (tui) [regression] and 退法 (tuifa) [the dharma of regression] are different, the detailed explanation is as mentioned above. There is also a saying that if 使 (shi) [afflictions] or 纏 (chan) [fetters] arise and are present, that is the nature of regression. If that is the case, then the nature of 退法 (tuifa) [the dharma of regression] is defiled. There is also a saying that if a dharma accords with 退法 (tuifa) [the dharma of regression], that is the nature of regression. If that is said, then all dharmas would be the nature of regression. Why? Because all dharmas accord with the nature of regression. Venerable Buddhatadeva said: Regression has no nature. Why? Because practitioners originally have these good merits, but they regress and fall from these dharmas, just like a person whose wealth is robbed by thieves. Someone asks: 'What is the nature of the wealth you lost?' He replies: 'There is no nature. The wealth that was originally there was taken away by thieves, what nature is there?' It is like a person whose clothes are robbed, and someone asks: 'What is the nature of the clothes you lost now?' He replies: 'There is no nature. Because the clothes that were originally there were robbed by someone, what nature is there?' It is like a person who tears his clothes, and someone asks: 'What is the nature of your torn clothes now?' He replies: 'There is no nature. Because the clothes were originally complete, but were torn by someone, what nature is there?' He is also like that. The commentary says: It should be as mentioned above, the nature of regression is the nature of non-accomplishment, and so on.

Question: Does affliction arise after regression, or does regression occur after affliction arises? If regression occurs after affliction arises, how can the teachings of the 波伽羅那 (Puggalavada) [Personalists] be explained? As it is said in the scriptures: 'With three things

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故。起欲愛結。一不斷不知欲愛使。二起欲愛具現在前。三不正觀。若煩惱現在前退者。此經云何通。如說。有五因緣。時解脫阿羅漢退。若煩惱現在前退者。定犍度說云何通。如說。以非學非無學心退。生學法得。云何是阿羅漢。起煩惱心現在前。何等心次第起煩惱心。若當退已起煩惱者。施設經說云何通。如說或時心遠。或時心剛強。以遠以剛強故。或時起無色界三纏現在前。謂愛慢無明然多起慢纏。若彼人于無色界。三纏起一一現在前。是人名于無色界欲盡退住色界欲盡中。識身經說復云何通。猶如有一起無色界染污心現在前。是時名舍何善根何善根相續耶。答曰。舍無學善根學善根相續。退無學心。住于學心。波伽羅那經說云何通。如說云何退法。不善隱沒無記法。住何等心。煩惱現在前。答曰。應作是論。或有說者。起煩惱現在前退。如是后說善通。波伽羅那說云何通。答曰。此為說煩惱不斷者。或有已斷煩惱起煩惱現在前。或有未斷煩惱起煩惱現在前。此中說煩惱未斷現在前者。或有染污心次第起煩惱現在前。或有不染污心次第起煩惱現在前。此中說染污心次第起煩惱現在前者。或有退煩惱現在前。或有不退煩惱現在前。此中說不退煩惱現在前者。複次此中說能起滿足煩惱者。以三事故。眾生起于煩惱。

【現代漢語翻譯】 現代漢語譯本 因此，生起對慾望的愛結（Kāma-rāga-samyojana，束縛于慾望的結）。第一，沒有斷除，不知道對慾望的愛使（Kāma-rāga-anusaya，潛在的慾望傾向）。第二，生起對慾望的愛，完全呈現在眼前。第三，不正確的觀察。如果煩惱呈現在眼前而退失，這與經文如何相通？如經文所說，有五種因緣，導致時解脫的阿羅漢（Arahat，已證悟者）退失。如果煩惱呈現在眼前而退失，這與《定犍度》（定蘊）的說法如何相通？如經文所說，以非學非無學之心退失，生起學法而得。如何能說阿羅漢生起煩惱心呈現在眼前？什麼心次第生起煩惱心？如果當退失后才生起煩惱，這與《施設經》的說法如何相通？如經文所說，有時心遠離（善法），有時心剛強（頑固）。因為遠離和剛強，有時生起無慚（Ahirika，不知羞恥）、無愧（Anottappa，不怕罪惡）的三種纏縛呈現在眼前，通常是生起慢纏（Māna-paryutthāna，我慢的纏縛）。如果那個人對於無慚、無愧的三種纏縛，一一呈現在眼前，這個人被稱為從無慚、無愧的慾望的止息中退失，停留在無慚、無愧的慾望中。《識身經》的說法又如何相通？猶如有人生起無慚、無愧的染污心呈現在眼前，這時被稱為捨棄了什麼善根，什麼善根相續呢？回答說：捨棄了無學善根（Asekha-kusala-mūla，阿羅漢的善根），學善根（Sekha-kusala-mūla，有學位的善根）相續。退失無學之心，停留在有學之心。《波伽羅那經》（Puggala-paññatti，人施設論）的說法又如何相通？如經文所說，什麼是退法？不善隱沒，無記法（Avyākata-dhamma，非善非惡的法）住于什麼心？煩惱呈現在眼前。回答說：應該這樣論述。或者有人說，生起煩惱呈現在眼前而退失，這樣後來的說法才能通順。《波伽羅那經》的說法又如何相通？回答說：這是爲了說明煩惱沒有斷除的人。或者有已斷煩惱的人，生起煩惱呈現在眼前；或者有未斷煩惱的人，生起煩惱呈現在眼前。這裡說的是煩惱未斷而呈現在眼前的人。或者有染污心次第生起煩惱呈現在眼前；或者有不染污心次第生起煩惱呈現在眼前。這裡說的是染污心次第生起煩惱呈現在眼前的人。或者有退失煩惱呈現在眼前；或者有不退失煩惱呈現在眼前。這裡說的是不退失煩惱呈現在眼前的人。再次，這裡說的是能夠生起滿足的煩惱的人。因為三種事故，眾生生起煩惱。

【English Translation】 English version Therefore, the bond of desire-love (Kāma-rāga-samyojana, the bond of being bound to desire) arises. First, not having abandoned, not knowing the underlying tendency of desire-love (Kāma-rāga-anusaya, the latent tendency of desire). Second, the arising of desire-love, fully present before one. Third, incorrect observation. If defilements are present and one regresses, how does this align with the scriptures? As the scriptures say, there are five causes and conditions that lead to the regression of a time-liberated Arahat (Arahat, an enlightened being). If defilements are present and one regresses, how does this align with the 'Concentration Section' (the section on concentration)? As the scriptures say, one regresses with a mind that is neither in training nor beyond training, and one arises and attains the laws of training. How can it be said that an Arahat has defiled thoughts arising before them? What kind of mind sequentially arises with defiled thoughts? If defilements arise after regression, how does this align with the 'Treatise on Designations' (the treatise on designations)? As the scriptures say, sometimes the mind is distant (from virtue), sometimes the mind is rigid (stubborn). Because of distance and rigidity, sometimes shamelessness (Ahirika, lack of shame), and fearlessness of wrongdoing (Anottappa, lack of fear of wrongdoing), the three entanglements arise before one, but usually it is the entanglement of conceit (Māna-paryutthāna, the entanglement of pride) that arises. If that person, with respect to shamelessness and fearlessness of wrongdoing, has each of the three entanglements arising before them, that person is said to have regressed from the cessation of shamelessness and fearlessness of wrongdoing, and remains in shamelessness and fearlessness of wrongdoing. How does this align with the 'Treatise on the Aggregate of Consciousness'? It is like someone who has a defiled mind of shamelessness and fearlessness of wrongdoing arising before them; at that time, what wholesome root is said to be abandoned, and what wholesome root continues? The answer is: the unexcelled wholesome root (Asekha-kusala-mūla, the wholesome root of an Arahat) is abandoned, and the wholesome root of training (Sekha-kusala-mūla, the wholesome root of one in training) continues. One regresses from the unexcelled mind and remains in the mind of training. How does this align with the 'Book of Human Types' (Puggala-paññatti, the book on the classification of individuals)? As the scriptures say, what is regression? Unwholesome things are obscured, and what kind of mind does the indeterminate thing (Avyākata-dhamma, neither wholesome nor unwholesome thing) abide in? Defilements are present. The answer is: it should be argued in this way. Or some say that defilements arise and are present, and one regresses; only then can the later statements be consistent. How does this align with the 'Book of Human Types'? The answer is: this is to explain those who have not abandoned defilements. Or there are those who have abandoned defilements, and defilements arise and are present; or there are those who have not abandoned defilements, and defilements arise and are present. Here, it refers to those who have not abandoned defilements and defilements are present. Or there are those with a defiled mind who sequentially have defilements arising and being present; or there are those with an undefiled mind who sequentially have defilements arising and being present. Here, it refers to those with a defiled mind who sequentially have defilements arising and being present. Or there are those who regress from defilements being present; or there are those who do not regress from defilements being present. Here, it refers to those who do not regress from defilements being present. Furthermore, here it refers to those who can give rise to complete defilements. Because of three reasons, beings give rise to defilements.

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一以因力。二以境界力。三以方便力。如說不斷不知欲愛使者。是說因力。起欲愛具現在前者。是說境界力。不正觀者。是說方便力。複次不同外道故。作如是說外道說以境界故煩惱生。若境界壞則無煩惱。為止如是意故。彼尊者說因不正觀故煩惱生。佛經云何通。有五因緣。時解脫阿羅漢退。答曰。此中說退具名退。余經亦說。以余法具故說名余法。此亦如是。以退具故名退法。定犍度說云何通。答曰。此中說根退。不說果退。云何阿羅漢起煩惱心。答曰。阿羅漢起煩惱現在前。若起煩惱現在前。便非阿羅漢如凡夫人。起無漏法現在前。若起無漏法現在前。便非凡夫。學人起無學法現在前。若起無學法現在前。便非學人。何等心次第起煩惱心現在前。答曰。畢竟離非想非非想處欲。還起非想非非想處結便退。彼結次第善心後生。若非畢竟離欲者。起非想非非想處結退。彼次第。或起善心。或起染污心。乃至離初禪欲。說亦如是。永斷欲界退時。二種心次第生煩惱。謂善心不隱沒無記心。若不都離欲界欲。三種心次第生煩惱。謂善染污不隱沒無記心。復有說者。退後煩惱現在前。前所說善通。施設經識身經說云何通。答曰。此說不知不覺。而作是說。先退不知不覺。后煩惱起時。乃知乃覺我今退。猶如比丘誦四阿含。

【現代漢語翻譯】 現代漢語譯本 一、因力（hetu-bala）：二、境界力（ārambaṇa-bala）：三、方便力（upāya-bala）。如經中所說，『不斷、不知欲愛之使者』，這是說因力。『生起欲愛，且已現前者』，這是說境界力。『不正觀者』，這是說方便力。 再者，爲了區別于外道，才這樣說。外道說因為境界的緣故，煩惱才會生起，如果境界壞滅，就沒有煩惱了。爲了阻止這種想法，尊者才說因為不正觀的緣故，煩惱才會生起。 佛經如何解釋時解脫阿羅漢（samaya-vimutta arhat）會退轉這件事？回答說：這裡所說的退轉，是指具備了退轉的條件才叫退轉。其他經典也說，因為具備了其他的條件，所以才稱為其他的法。這裡也是一樣，因為具備了退轉的條件，所以才稱為退轉法。 《定犍度》（Dhyāna-skandha）的說法如何解釋？回答說：這裡說的是根（indriya）的退轉，而不是果（phala）的退轉。阿羅漢怎麼會生起煩惱心呢？回答說：阿羅漢生起煩惱，是煩惱現前。如果生起煩惱現前，那就不是阿羅漢，如同凡夫一樣。凡夫生起無漏法現前，如果生起無漏法現前，那就不是凡夫。學人（śaikṣa）生起無學法（aśaikṣa-dharma）現前，如果生起無學法現前，那就不是學人。 什麼樣的心次第生起煩惱心現前？回答說：如果徹底斷除了非想非非想處（nevasaññānāsaññāyatana）的欲，又生起了非想非非想處的結（saṃyojana），就會退轉。這些結在善心之後生起。如果不是徹底斷除欲的人，生起了非想非非想處的結而退轉，那麼這些結之後，或者生起善心，或者生起染污心。乃至斷除初禪（prathama-dhyāna）的欲，也是這樣說。 永遠斷除了欲界（kāmadhātu）的欲而退轉時，有兩種心次第生起煩惱，即善心和不隱沒無記心（avyākṛta）。如果不完全斷除欲界的欲，有三種心次第生起煩惱，即善心、染污心和不隱沒無記心。還有一種說法是，退轉后煩惱才現前，之前所說的善心可以解釋這種情況。 《施設經》（Prajñapti-śāstra）、《識身經》（Vijñānakāya-śāstra）的說法如何解釋？回答說：這是說不知不覺的情況下，才這樣說。先是退轉了，不知不覺，後來煩惱生起時，才知道自己退轉了，就像比丘背誦四阿含（āgama）一樣。

【English Translation】 English version 1. Power of causes (hetu-bala): 2. Power of objects (ārambaṇa-bala): 3. Power of means (upāya-bala). As it is said, 'Those who have not severed and do not know the fetter of desire,' this refers to the power of causes. 'When desire arises and is present,' this refers to the power of objects. 'Those who do not contemplate correctly,' this refers to the power of means. Furthermore, this is said to differentiate from externalist views. Externalists say that afflictions arise because of objects, and if the objects are destroyed, there will be no afflictions. To prevent such an idea, the venerable one said that afflictions arise because of incorrect contemplation. How can the Buddha's teachings be reconciled with the fact that a time-liberated Arhat (samaya-vimutta arhat) can regress? The answer is: the regression spoken of here refers to regression when the conditions for regression are met. Other sutras also say that because other conditions are met, it is called other dharmas. It is the same here; because the conditions for regression are met, it is called the dharma of regression. How can the Dhyāna-skandha be explained? The answer is: it speaks of the regression of the faculties (indriya), not the regression of the fruit (phala). How can an Arhat generate afflicted thoughts? The answer is: when an Arhat generates afflictions, the afflictions are present. If afflictions arise and are present, then that person is not an Arhat, just like an ordinary person. When an ordinary person generates undefiled dharmas, if undefiled dharmas arise and are present, then that person is not an ordinary person. When a trainee (śaikṣa) generates the dharma of no-more-learning (aśaikṣa-dharma), if the dharma of no-more-learning arises and is present, then that person is not a trainee. What kind of mind arises in sequence before an afflicted mind is present? The answer is: if one has completely abandoned desire for the realm of neither perception nor non-perception (nevasaññānāsaññāyatana), and then generates the fetters (saṃyojana) of the realm of neither perception nor non-perception, then one will regress. These fetters arise after a wholesome mind. If one has not completely abandoned desire, and generates the fetters of the realm of neither perception nor non-perception and regresses, then after these fetters, either a wholesome mind or a defiled mind will arise. The same is said even up to abandoning desire for the first dhyāna (prathama-dhyāna). When one permanently abandons desire for the desire realm (kāmadhātu) and regresses, two kinds of minds arise in sequence before afflictions: a wholesome mind and an un-obscured indeterminate mind (avyākṛta). If one does not completely abandon desire for the desire realm, three kinds of minds arise in sequence before afflictions: a wholesome mind, a defiled mind, and an un-obscured indeterminate mind. There is also another explanation: afflictions are present after the regression, and the previously mentioned wholesome mind can explain this situation. How can the teachings of the Prajñapti-śāstra and the Vijñānakāya-śāstra be explained? The answer is: this is said in the context of not knowing or being aware. First, there is regression, without knowing or being aware, and later, when afflictions arise, one then knows and is aware that one has regressed, just like a bhikkhu reciting the four Āgamas (āgama).

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不諷誦故。而便忘失。都不覺知。后誦不得。乃知忘失。而非誦時先忘失。誦不得故。而知忘失。彼亦如是。波伽羅那經說。復云何通。答曰。此說減損善法。遠於善法。若煩惱數數現在前時。遠於善法。住何等心起煩惱現在前。答曰。住不隱沒無記心。若威儀。若工巧。非報心。所以者何。報心羸劣故。

問曰。羸劣心不能隨順退法耶。答曰。于出要分中心羸劣。煩惱分中心熾盛。是時乃退報心。於二種心中。俱是羸劣。評曰。住威儀功巧報心中盡退。謂欲界不隱沒無記心。與三界煩惱心相妨。彼心若現在前時。三界煩惱。不得現在前退。或有與欲色界煩惱相妨。不與無色界煩惱相妨。彼心現在前時。欲色界煩惱不得現在前。若退者。起無色界煩惱現在前。或有與欲界煩惱相妨。不與色無色界煩惱相妨。彼心若現在前。欲界煩惱。不得現在前退。若退者起色無色界煩惱乃退。或有不與三界煩惱相妨者。彼心若現在前時。三界煩惱。展轉現在前。若不得凈禪凈無色得者。謂現前行得。彼不能以色無色界煩惱現前退。若退者起欲界煩惱退。若得凈禪得者。謂現前行得。不得凈無色定。彼不能起無色界煩惱退。若退者起欲界煩惱退。若得凈禪凈無色。若得者。謂現前行得。若退者。能起三界煩惱。展轉現在前。

問曰。退時為住意地退。為住五識身退耶。答曰。住意地退。非五識身。問曰。若住意地非五識身者。優陀延王因緣云何通。曾聞。優陀延王。將諸宮人婇女。詣郁毒波陀山林。除卻男子。純與女人五樂自娛。其音清妙。燒眾名香。時諸婇女或有裸形而起舞者。爾時有五百仙人。以神足力。飛騰虛空。經過彼處。時諸仙人眼見色。耳聞聲。鼻嗅香。便失神足。猶無翼鳥。墮彼林中。時王見之。而問言。汝等是誰。諸仙答言。我是仙人。王復問言。諸賢。汝得非想非非想處定耶。答言。不得。乃至問言。汝得初禪耶。答言。曾得而今已失。時王瞋恚作如是言。有欲之人。見我宮人婇女。非其所以。便拔利劍。斷五百仙人手足。彼諸仙人。或有住眼識退者。或有住耳識退者。或有住鼻識退者。憂陀羅摩子因緣。復云何通。曾聞憂陀羅摩子有王。常施其食。若食時至。以神足力。猶如雁王。飛騰虛空。詣于王宮。時王即時躬自迎。抱坐金床上。以諸仙人所食之味。而供養之。時彼仙人。飯食已竟。除器澡漱。說偈咒愿。飛空而去。是王后時以國事故。欲詣余處。作是念。若我行后。無人如我常法給事仙人。仙人性躁。或起瞋恚而咒咀我。或失王位。或斷我命。便問其女。作如是言。仙人若來如我常法。汝能供養不。女答

【現代漢語翻譯】 現代漢語譯本：

問：退失禪定的時候，是住在意地（manas-bhumi，意識的層面）而退失，還是住在五識身（五種感官意識的層面）而退失呢？

答：是住在意地而退失，不是五識身。

問：如果住在意地，而不是五識身，那麼優陀延王（Udayana-raja）的因緣故事又該如何解釋呢？曾經聽說，優陀延王帶著眾多宮女和嬪妃，前往郁毒波陀山林（Uruvilva-patavi-vana），排除男子，完全與女子們一起享受五種感官的快樂。那音樂清澈美妙，焚燒著各種名貴的香。當時，一些嬪妃甚至裸身起舞。這時，有五百位仙人，憑藉神通之力，在虛空中飛行，經過那個地方。當時，這些仙人眼睛看見美色，耳朵聽見美妙的聲音，鼻子聞到香氣，便失去了神通之力，就像沒有翅膀的鳥一樣，墜落到那片樹林中。當時，國王看見他們，便問道：『你們是誰？』仙人們回答說：『我們是仙人。』國王又問道：『各位賢者，你們證得了非想非非想處定（naivasamjna-nasamjnayatana）了嗎？』回答說：『沒有。』乃至問到：『你們證得了初禪（prathama-dhyana）嗎？』回答說：『曾經證得，但現在已經失去了。』當時，國王憤怒地說了這樣的話：『有慾望的人，看見我的宮女和嬪妃，這不合道理。』便拔出鋒利的劍，砍斷了五百位仙人的手腳。那些仙人中，有的住在眼識而退失，有的住在耳識而退失，有的住在鼻識而退失。憂陀羅摩子（Uddalaka-putra）的因緣故事，又該如何解釋呢？曾經聽說，憂陀羅摩子有一位國王，經常供養他食物。每當吃飯的時間到了，他就憑藉神通之力，像雁王一樣，在虛空中飛行，前往王宮。當時，國王立即親自迎接，抱著他坐在金床上，用各種仙人所吃的美味食物來供養他。當時，那位仙人，吃完飯後，擦拭餐具，漱口，說偈咒愿，然後飛空離去。這位國王后來因為國家事務，想要前往其他地方，心想：『如果我離開后，沒有人像我一樣按照慣例侍奉仙人，仙人性情暴躁，或許會生氣而詛咒我，或者失去王位，或者斷送我的性命。』便問他的女兒，這樣說道：『仙人如果來，像我一樣按照慣例，你能供養他嗎？』女兒回答說：

【English Translation】 English version:

Question: When one regresses from a meditative state, does one regress while abiding in the mind-basis (manas-bhumi, the level of consciousness), or does one regress while abiding in the five aggregates of consciousness (the level of the five sensory consciousnesses)?

Answer: One regresses while abiding in the mind-basis, not the five aggregates of consciousness.

Question: If one abides in the mind-basis and not the five aggregates of consciousness, how can the story of King Udayana (Udayana-raja) be explained? It was once heard that King Udayana took many palace women and concubines to the Uruvilva-patavi forest, excluding men, and indulged in the five sensory pleasures entirely with the women. The music was clear and beautiful, and various precious incenses were burned. At that time, some concubines even danced naked. Then, there were five hundred immortals who, relying on their supernatural powers, flew through the sky and passed by that place. At that time, these immortals saw beautiful sights with their eyes, heard beautiful sounds with their ears, and smelled fragrances with their noses, and they lost their supernatural powers, like birds without wings, falling into that forest. At that time, the king saw them and asked, 'Who are you?' The immortals replied, 'We are immortals.' The king further asked, 'Virtuous ones, have you attained the state of neither perception nor non-perception (naivasamjna-nasamjnayatana)?' They replied, 'No.' He even asked, 'Have you attained the first dhyana (prathama-dhyana)?' They replied, 'We once attained it, but now we have lost it.' At that time, the king angrily said, 'Those with desires, seeing my palace women and concubines, is not proper.' He then drew his sharp sword and cut off the hands and feet of the five hundred immortals. Among those immortals, some regressed while abiding in eye-consciousness, some regressed while abiding in ear-consciousness, and some regressed while abiding in nose-consciousness. How can the story of Uddalaka's son (Uddalaka-putra) be explained? It was once heard that Uddalaka's son had a king who regularly provided him with food. Whenever it was time to eat, he would rely on his supernatural powers, like a goose king, flying through the sky to the royal palace. At that time, the king would immediately greet him personally, embrace him, and seat him on a golden bed, offering him various delicious foods that immortals eat. At that time, that immortal, after finishing his meal, wiped the utensils, rinsed his mouth, recited verses of blessing, and then flew away. Later, this king, due to state affairs, wanted to go to another place, thinking, 'If I leave, and no one serves the immortal as I usually do, the immortal's temperament is irritable, and he might become angry and curse me, or I might lose my throne, or lose my life.' He then asked his daughter, saying, 'If the immortal comes, and you serve him as I usually do, can you do it?' The daughter replied,

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言能。時王重約敕女。盡心奉養。然後乃行。營理國事。後日食時。仙人從空飛行而來。時王女。如父王法。躬身迎抱坐金床上。王女身體細軟。仙人離欲。而復鮮薄。相觸女時。退失神足。飯食訖除器澡漱。說偈咒愿。欲飛空去而不能飛。時王宮中。有後園林。即入其中。欲修神足。耳聞象馬車乘之聲而不得修。時彼城中人民恒作是念。若令大仙在地行者。我等當得親近禮足。爾時仙人。聰明黠慧。善知方便。語王女言。汝今宣告城中人民。今日大仙。當從王宮步行而出。汝等人民。所應作者皆悉作之。時彼王女如其所敕。即便宣告城中人民。是時人民。即時除去城中街陌瓦礫糞穢。懸諸幡蓋燒眾名香。散種種華。嚴飾鮮潔。猶如天城。是時仙人步行而出。去城不遠入林樹間。欲修神足。聞眾鳥聲。修不能得。便舍林樹。復詣河邊。以其本法欲修神足。復聞水中魚鱉迴轉之聲。而不得修。便上山上作是思惟。我今所以退失善法。皆由眾生。凡我所有善法凈行苦行。使我當作如是眾生。能害世間所有地行飛行水性眾生。無免我者。發是惡誓願已。離八地欲生非想非非想有頂處。開甘露門。寂靜田中。八萬劫中。處閑靜樂。業報盡已。還生此間答波樹林曇摩阿蘭若處。作著翅貍。身廣五十由旬。兩翅各廣五十由旬。其身

【現代漢語翻譯】 現代漢語譯本： 言能。當時國王鄭重地告誡女兒，要盡心奉養仙人，然後才能離開去處理國家事務。後來有一天，在吃飯的時候，仙人從空中飛來。國王的女兒按照她父親的方式，親自迎接並擁抱仙人，請他坐在金床上。王女身體柔軟細膩，而仙人已經斷絕了慾望，並且身體虛弱。當他們身體接觸時，仙人失去了神通。飯後，仙人清理了餐具，洗漱完畢，說了偈語並祝願，想要飛走卻無法起飛。當時國王的宮殿中有一個後花園，仙人就進入其中，想要修煉神通。但是他聽到了象、馬和車的聲音，無法靜下心來修煉。當時城中的人民常常這樣想：如果能讓大仙在地上行走，我們就能親近並禮拜他的腳。這時，仙人聰明而有智慧，善於使用方便之法，告訴王女說：『你現在去告訴城中的人民，今天大仙將從王宮步行而出。你們人民應該做的事情都去做吧。』當時王女按照仙人的吩咐，立即宣告城中的人民。那時，人民立即清除了城中街道上的瓦礫和糞便，懸掛起各種幡蓋，焚燒各種名貴的香，散播各種鮮花，裝飾得鮮艷潔凈，就像天上的城市一樣。這時，仙人步行而出，離城不遠就進入了樹林中，想要修煉神通，卻聽到了各種鳥的聲音，無法靜下心來修煉。於是他離開了樹林，又來到河邊，用原來的方法想要修煉神通，又聽到了水中魚鱉遊動的聲音，無法靜下心來修煉。於是他登上山，心中這樣思量：『我現在之所以失去好的法力，都是因為這些眾生。我所有的善法、清凈的行為和苦行，讓我變成這樣的眾生，能夠傷害世間所有地上行走、空中飛行和水中生存的眾生，沒有誰能逃脫我的傷害。』發了這樣的惡毒誓願之後，他離開了八地的慾望，轉生到非想非非想處天的頂端。在那裡開啟甘露之門，在寂靜的福田中，八萬劫的時間裡，處於閑靜的快樂之中。業報結束之後，又轉生到這個閻浮樹林中的曇摩阿蘭若處，成為一隻著翅貍，身體寬五十由旬，兩隻翅膀各寬五十由旬，他的身體……

【English Translation】 English version: Yan Neng. At that time, the king solemnly instructed his daughter to serve the immortal with all her heart before leaving to manage state affairs. Later, one day at mealtime, the immortal flew down from the sky. The king's daughter, following her father's custom, personally welcomed and embraced the immortal, inviting him to sit on a golden bed. The princess's body was delicate and soft, while the immortal had already renounced desires and was physically weak. When their bodies touched, the immortal lost his supernatural powers. After the meal, the immortal cleaned the utensils, washed up, recited verses, and offered blessings, intending to fly away but unable to take off. At that time, there was a rear garden in the king's palace, and the immortal entered it, intending to cultivate his supernatural powers. However, he heard the sounds of elephants, horses, and carriages, and was unable to concentrate on his cultivation. At that time, the people in the city often thought, 'If we could have the great immortal walk on the ground, we could approach and worship his feet.' At this time, the immortal, being intelligent and wise, skillfully used expedient means and told the princess, 'Now, go and announce to the people in the city that today the great immortal will walk out of the palace. Let the people do what they should do.' At that time, the princess, following the immortal's instructions, immediately announced to the people in the city. Then, the people immediately cleared the rubble and filth from the streets of the city, hung up various banners and canopies, burned various precious incenses, scattered various flowers, and decorated the city brightly and cleanly, like a heavenly city. At this time, the immortal walked out, and not far from the city, he entered the forest, intending to cultivate his supernatural powers, but he heard the sounds of various birds and was unable to concentrate on his cultivation. So he left the forest and went to the riverbank, intending to cultivate his supernatural powers using his original method, but he heard the sounds of fish and turtles swimming in the water and was unable to concentrate on his cultivation. So he climbed the mountain and thought to himself, 'The reason I am losing my good powers is all because of these sentient beings. May all my good deeds, pure conduct, and ascetic practices cause me to become such a being that can harm all sentient beings that walk on the ground, fly in the sky, and live in the water, and no one can escape my harm.' After making such a malicious vow, he left the desires of the Eight Realms and was reborn at the peak of the Realm of Neither Perception Nor Non-Perception. There, he opened the gate of nectar, and in the quiet field of blessings, for eighty thousand kalpas, he remained in peaceful bliss. After his karmic retribution was exhausted, he was reborn in this Jambudvipa forest in the Dharma Aranya, becoming a winged fox, with a body fifty yojanas wide and wings each fifty yojanas wide, his body...

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量百五十由旬。以此大身。殺害空行水陸眾生無得免者。身壞命終。生阿毗地獄。如是等住身識時退。帝釋因緣復云何通。曾聞佛未出世時。天帝釋常往詣提波延那仙人所聽法。帝釋后時。乘寶飾車。欲詣仙人。是時帝釋阿修羅女。舍芝夫人。作是念。今者帝釋。舍我欲詣。諸餘婇女即隱其形上車上。帝釋不知乘。到仙人所。顧視見之。而問言。汝何故來。仙人今者。不欲眼見女人。汝可還宮。爾時舍芝不欲還去。帝釋以蓮華莖打。時舍芝夫人。以女人軟美之音。而謝帝釋。仙人聞已。起如是欲愛。而現在前。令其鬚髮。即時落地。如是等住耳識而退。若住意識。不住五識退者。如是等諸因緣云何通。答曰。如是等說。皆先依五識生於意識。然後乃退。尊者僧伽婆修。作如是說。住五識身亦退。所以者何。眼見色能生煩惱。乃至身觸觸能生煩惱。以其對治羸劣故。眼見色便退。乃至身觸觸便退。評曰。應作是說。住意地退。不住五識。所以者何。意地有六事。不與五識共。一退。二離欲。三死。四生。五斷善根。六還令相續。◎

阿毗曇毗婆沙論卷第三十二 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十三

迦旃延子造　五百羅漢釋

北涼天竺沙門

【現代漢語翻譯】 現代漢語譯本： 『量百五十由旬（Yojana，古印度長度單位）。以此大身，殺害空行、水陸眾生，無一能夠倖免。身壞命終后，將墮入阿毗地獄（Avici Hell，佛教中最底層的地獄）。如是等等，是住身識時退失的情況。帝釋（Indra，佛教中的天神）的因緣又該如何解釋呢？曾聽聞佛陀未出世時，天帝釋常去提波延那（Devayana）仙人處聽法。帝釋後來乘坐寶飾車，想要去仙人處。當時帝釋的阿修羅（Asura，一種神道生物）女舍芝夫人（Shachi）心想：『現在帝釋拋下我，想要去其他妃嬪那裡。』於是隱去身形，上了帝釋的車。帝釋不知情，到達仙人處后，回頭看見了她，便問道：『你為何而來？仙人現在不想看見女人，你還是回宮去吧。』當時舍芝不願回去，帝釋便用蓮花莖打她。這時舍芝夫人用女人柔軟美妙的聲音向帝釋道歉。仙人聽了之後，生起了強烈的欲愛，立即顯現出來，鬚髮隨即落地。如是等等，是住耳識而退失的情況。如果住意識，不住五識而退失的情況，這些因緣又該如何解釋呢？』 回答說：『如是等等的說法，都是先依五識生起意識，然後才退失。』尊者僧伽婆修（Sanghavasu）這樣說：『住五識身也會退失。』為什麼呢？因為眼見色能生煩惱，乃至身觸觸也能生煩惱，因為對治的力量薄弱，所以眼見色便退失，乃至身觸觸便退失。評論說：『應該這樣說，住意地退失，不住五識。』為什麼呢？因為意地有六件事不與五識共有：一是退失，二是離欲，三是死亡，四是出生，五是斷善根，六是還令相續。 《阿毗曇毗婆沙論》卷第三十二 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第三十三 迦旃延子（Katyayaniputra）造 五百羅漢釋 北涼天竺沙門

【English Translation】 English version: 『Its measure is one hundred and fifty yojanas (Yojana, an ancient Indian unit of distance). With this great body, it kills all sentient beings who travel in the sky, on land, and in water, and none can escape. After the body is destroyed and life ends, it will be reborn in Avici Hell (Avici Hell, the lowest level of hell in Buddhism). Such are the cases of falling away while abiding in body consciousness. How can the causes and conditions of Indra (Indra, a deity in Buddhism) be explained? It has been heard that when the Buddha had not yet appeared in the world, the heavenly Indra often went to the hermit Devayana to listen to the Dharma. Later, Indra, riding in a jeweled chariot, wanted to go to the hermit. At that time, Indra's Asura (Asura, a type of divine being) wife, Shachi, thought: 'Now Indra is abandoning me and wants to go to other concubines.' So she hid her form and got into Indra's chariot. Indra did not know and, upon arriving at the hermit's place, looked back and saw her, and asked: 'Why have you come? The hermit does not want to see women now, you should return to the palace.' At that time, Shachi did not want to return, so Indra struck her with a lotus stem. Then Shachi apologized to Indra with a woman's soft and beautiful voice. Upon hearing this, the hermit arose with strong lust, which immediately manifested, and his beard and hair immediately fell to the ground. Such are the cases of falling away while abiding in ear consciousness. If one abides in mind consciousness and not in the five consciousnesses, how can these causes and conditions be explained?』 The answer is: 『Such statements all rely on the arising of mind consciousness from the five consciousnesses first, and then falling away.』 The Venerable Sanghavasu said: 『Falling away also occurs while abiding in the five consciousnesses.』 Why? Because seeing forms with the eye can give rise to afflictions, and even touching objects with the body can give rise to afflictions. Because the power of the antidote is weak, seeing forms with the eye leads to falling away, and even touching objects with the body leads to falling away. The commentary says: 『It should be said that falling away occurs while abiding in the mind ground, not in the five consciousnesses.』 Why? Because the mind ground has six things that are not shared with the five consciousnesses: first, falling away; second, detachment from desire; third, death; fourth, birth; fifth, severing roots of goodness; and sixth, causing continuity again. Abhidharma-Vibhasa-sastra, Volume 32 Taisho Tripitaka, Volume 28, No. 1546, Abhidharma-Vibhasa-sastra

Abhidharma-Vibhasa-sastra, Volume 33 Composed by Katyayaniputra, Explained by Five Hundred Arhats Translated by the Tripitaka Master from India during the Northern Liang Dynasty

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浮陀跋摩共道泰等譯使犍度一行品下

◎退有三種。一得退。二不得退。三不現前行退。得退者。得諸善功德而退。不得退者。一切眾生。若勤方便。皆應得聖慧眼。以貪著名色故。不勤方便。是名不得退。如偈說。

一切天世人　　皆應得慧眼 　貪著名色故　　不得見真諦

又如偈說。

愚小眾所敬　　是則名失利 　亡失諸善法　　是名為頂墮

世尊為提婆達多故。而說此偈。彼已起暖善根不久當得頂法。于其中間。貪著利養故。于善法退。如是名不得退。不現前行退者。已得善法。不現前行。如佛不起佛菩提現在前。辟支佛不起辟支佛菩提現在前。聲聞不起聲聞菩提現在前。是名不現前行退。問曰。此三種退。幾是佛幾是辟支佛幾是聲聞。答曰。佛有一種退。謂不現前行退。本得善法。不現前行故。無不得退。所以者何。於一切眾生中。得最勝根故無得退。所以者何。非是退法故。辟支佛有二種退。一不得退。二不現前行退。不得退者。不得佛根故。現前行退者。本得善法。不現前行故無得退。非是退法故。聲聞是非時解脫者。有二種退。一不得退。二不現前行退。不得退者。不得佛辟支佛根故。不現前行退者。本得善法。不現前行故。無得退者非退法故。時解脫阿羅漢。有三種

【現代漢語翻譯】 現代漢語譯本： 浮陀跋摩和道泰等人翻譯的《使犍度》一行品下

◎退失有三種：一是已得而退失（得退），二是未得而退失（不得退），三是不現前行而退失（不現前行退）。已得而退失，是指已經獲得了各種善功德卻又退失了。未得而退失，是指一切眾生，如果勤奮努力，都應該能夠獲得聖慧眼（Sheng Hui Yan，神聖的智慧之眼），但因為貪戀執著名色（Ming Se，精神和物質），不勤奮努力，這叫做未得而退失。如偈頌所說：

『一切天世人，皆應得慧眼，貪著名色故，不得見真諦。』

又如偈頌所說：

『愚小眾所敬，是則名失利，亡失諸善法，是名為頂墮。』

世尊（Shi Zun，釋迦牟尼佛的尊稱）爲了提婆達多（Ti Po Da Duo，佛陀的堂兄弟）的緣故，而說了這個偈頌。他已經生起了暖善根（Nuan Shan Gen，修行中的一種境界），不久將要獲得頂法（Ding Fa，修行中的最高境界），但在其中間，因為貪著利養的緣故，在善法上退失了。這叫做未得而退失。不現前行而退失，是指已經獲得了善法，但不現前修行。例如佛（Fo，覺悟者）不使佛菩提（Fo Pu Ti，佛的覺悟）現在前，辟支佛（Pi Zhi Fo，獨覺者）不使辟支佛菩提（Pi Zhi Fo Pu Ti，獨覺者的覺悟）現在前，聲聞（Sheng Wen，聽聞佛法而修行的人）不使聲聞菩提（Sheng Wen Pu Ti，聲聞的覺悟）現在前。這叫做不現前行而退失。問：這三種退失，哪些是佛的，哪些是辟支佛的，哪些是聲聞的？答：佛有一種退失，叫做不現前行退失。本來已經獲得了善法，但不現前修行。沒有未得而退失，為什麼呢？因為在一切眾生中，獲得了最殊勝的根基，所以沒有已得而退失，為什麼呢？因為不是會退失的法。辟支佛有兩種退失：一是未得而退失，二是不現前行退失。未得而退失，是因為沒有獲得佛的根基。現前行退失，是因為本來已經獲得了善法，但不現前修行。沒有已得而退失，因為不是會退失的法。聲聞中，非是時解脫者（Fei Shi Jie Tuo Zhe，不是在特定時間獲得解脫的人），有兩種退失：一是未得而退失，二是不現前行退失。未得而退失，是因為沒有獲得佛和辟支佛的根基。不現前行退失，是因為本來已經獲得了善法，但不現前修行。沒有已得而退失，因為不是退失法。時解脫阿羅漢（Shi Jie Tuo A Luo Han，在特定時間獲得解脫的阿羅漢），有三種退失。

【English Translation】 English version: The Chapter on the Line of Conduct in Making the Ksudraka, translated by Fotuobamo and Daotai, et al.

◎ There are three types of regression: 1. Regression after attainment (Attained Regression). 2. Regression before attainment (Unattained Regression). 3. Regression due to non-manifest practice (Non-Manifest Practice Regression). Attained Regression refers to regressing after having attained various meritorious virtues. Unattained Regression refers to all sentient beings who, if diligent and skillful, should be able to attain the Sacred Eye of Wisdom (Sheng Hui Yan). However, due to attachment to fame and form (Ming Se), they are not diligent and skillful. This is called Unattained Regression. As the verse says:

'All gods and people in the world, should attain the Eye of Wisdom, but due to attachment to fame and form, they cannot see the true reality.'

Also, as the verse says:

'The foolish and small are respected by the masses, this is called losing benefits, losing all good dharmas, this is called falling from the peak.'

The World Honored One (Shi Zun) spoke this verse for the sake of Devadatta (Ti Po Da Duo). He had already generated the warm roots of goodness (Nuan Shan Gen) and would soon attain the peak dharma (Ding Fa), but in the meantime, due to attachment to gain and offerings, he regressed in good dharmas. This is called Unattained Regression. Non-Manifest Practice Regression refers to having already attained good dharmas but not practicing them manifestly. For example, a Buddha (Fo) does not bring the Buddha Bodhi (Fo Pu Ti) into manifestation, a Pratyekabuddha (Pi Zhi Fo) does not bring the Pratyekabuddha Bodhi (Pi Zhi Fo Pu Ti) into manifestation, a Sravaka (Sheng Wen) does not bring the Sravaka Bodhi (Sheng Wen Pu Ti) into manifestation. This is called Non-Manifest Practice Regression. Question: Among these three types of regression, which belong to Buddhas, which to Pratyekabuddhas, and which to Sravakas? Answer: Buddhas have one type of regression, called Non-Manifest Practice Regression. They originally attained good dharmas but do not practice them manifestly. There is no Unattained Regression. Why? Because among all sentient beings, they have attained the most supreme roots, so there is no Attained Regression. Why? Because it is not a dharma that regresses. Pratyekabuddhas have two types of regression: 1. Unattained Regression. 2. Non-Manifest Practice Regression. Unattained Regression is because they have not attained the roots of a Buddha. Non-Manifest Practice Regression is because they originally attained good dharmas but do not practice them manifestly. There is no Attained Regression because it is not a dharma that regresses. Sravakas who are not liberated in due time (Fei Shi Jie Tuo Zhe) have two types of regression: 1. Unattained Regression. 2. Non-Manifest Practice Regression. Unattained Regression is because they have not attained the roots of a Buddha or Pratyekabuddha. Non-Manifest Practice Regression is because they originally attained good dharmas but do not practice them manifestly. There is no Attained Regression because it is not a dharma that regresses. Arhats who are liberated in due time (Shi Jie Tuo A Luo Han) have three types of regression.

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退。得退者。先得善法而退。不得退者。不得三種根。現前行退者。先得善法。不現前行。復有說者。佛世尊無一種退。無得退。非是退法故。無不得退。以住一切眾生中最勝根故。無現前行退。所以者何。佛于無數阿僧祇劫。集諸難行苦行。皆欲為眾生說法故。無有少時不為眾生。辟支佛有一種退。先得善法。不現前行。無得退。非退法故。無不得退。若於辟支佛。根已定。無求佛根故。非時解脫阿羅漢。有一種退。先得善法。不現前行。無得退。非退法故。無不得退。若於非時解脫根已定。不求辟支佛。佛根故。時解脫。有二種退。得退者。先得善法而退。現前行退者。先得善法。不現前行。無不得退。若於時解脫根已定。則不求上三種根故。評曰。應作是說。佛世尊有一種退。謂現前行退。辟支佛有二種退。謂現前行退。不得退。非時解脫阿羅漢亦如是。時解脫阿羅漢。有三種退。謂得退。現前行退。不得退。問曰。云何知佛世尊有現前行退。答曰。依佛經故。如經說。佛告阿難。如來有四種增上心。受現法樂。於此四心。展轉有退。如諸弟子聚會為說法時。若不動法心得解脫。身作證。不說有退。問曰。此中為說現前行退。為說得退。若說現前行退者。不動法心得解脫。亦應有退。所以者何。不能一切時令不

【現代漢語翻譯】 現代漢語譯本 退。何為退？退者，指的是先獲得善法而後退失的情況。不得退者，指的是未獲得三種根（三種智慧的根基）的情況。現前行退者，指的是先獲得善法，但善法不能持續顯現於行持中的情況。另有一種說法是，佛世尊沒有一種退失，沒有得退（已經獲得又退失），因為佛不是會退失之法。也沒有不得退（未獲得而無法退失），因為佛安住於一切眾生中最殊勝的根基。沒有現前行退（已經顯現於行持中又退失），這是為什麼呢？因為佛在無數阿僧祇劫（極長的時間單位）中，積累了各種難行苦行，都是爲了給眾生說法，沒有一時一刻不是爲了眾生。辟支佛（Pratyekabuddha，緣覺）有一種退失，指的是先獲得善法，但善法不能持續顯現於行持中。沒有得退，因為不是會退失之法。也沒有不得退，如果對於辟支佛來說，根基已經確定，就不會再尋求佛的根基。非時解脫阿羅漢（Arahant，阿羅漢，非按時解脫者）有一種退失，指的是先獲得善法，但善法不能持續顯現於行持中。沒有得退，因為不是會退失之法。也沒有不得退，如果對於非時解脫者來說，根基已經確定，就不會再尋求辟支佛或佛的根基。時解脫（按時解脫）阿羅漢，有兩種退失。得退者，指的是先獲得善法而後退失的情況。現前行退者，指的是先獲得善法，但善法不能持續顯現於行持中的情況。沒有不得退，如果對於時解脫者來說，根基已經確定，就不會再尋求以上三種根基。評論說，應該這樣說，佛世尊有一種退失，指的是現前行退。辟支佛有兩種退失，指的是現前行退和不得退。非時解脫阿羅漢也是如此。時解脫阿羅漢，有三種退失，指的是得退、現前行退和不得退。問：如何得知佛世尊有現前行退？答：依據佛經。如經中所說，佛告訴阿難（Ananda，阿難，佛陀的十大弟子之一），如來有四種增上心（四種卓越的心境），可以享受現世的快樂，但對於這四種心境，會逐漸退失。如同諸位弟子聚會說法時，如果不動法心得解脫，以身作證，就不會說有退失。問：這裡說的是現前行退，還是得退？如果說的是現前行退，那麼不動法心得解脫，也應該有退失，為什麼呢？因為不能一切時都保持不

【English Translation】 English version Regression. What is meant by 'regression'? It refers to the situation where one first attains wholesome qualities and then regresses from them. 'Non-regression' refers to the situation where one has not attained the three roots (the foundation of three wisdoms). 'Regression in present conduct' refers to the situation where one first attains wholesome qualities, but these qualities cannot be continuously manifested in one's conduct. Another explanation is that the World Honored One, the Buddha, has no kind of regression; there is no 'attained regression' (having attained and then regressing) because the Buddha is not subject to regression. There is also no 'non-attained regression' (not having attained and thus unable to regress) because the Buddha abides in the most supreme root among all beings. There is no 'regression in present conduct.' Why? Because the Buddha, in countless asamkhya kalpas (extremely long units of time), accumulated various difficult and arduous practices, all for the sake of teaching the Dharma to sentient beings; there is not a single moment when the Buddha is not for the sake of sentient beings. A Pratyekabuddha (Solitary Buddha) has one kind of regression, which is 'regression in present conduct,' referring to first attaining wholesome qualities, but these qualities cannot be continuously manifested in one's conduct. There is no 'attained regression' because they are not subject to regression. There is also no 'non-attained regression'; if the root of a Pratyekabuddha is already established, they will not seek the root of a Buddha. A non-timely liberated Arhant (Arahant, liberated one, not liberated on time) has one kind of regression, which is 'regression in present conduct,' referring to first attaining wholesome qualities, but these qualities cannot be continuously manifested in one's conduct. There is no 'attained regression' because they are not subject to regression. There is also no 'non-attained regression'; if the root of a non-timely liberated one is already established, they will not seek the root of a Pratyekabuddha or a Buddha. A timely liberated Arhant has two kinds of regression. 'Attained regression' refers to the situation where one first attains wholesome qualities and then regresses from them. 'Regression in present conduct' refers to the situation where one first attains wholesome qualities, but these qualities cannot be continuously manifested in one's conduct. There is no 'non-attained regression'; if the root of a timely liberated one is already established, they will not seek the above three roots. It is commented that it should be said that the World Honored One, the Buddha, has one kind of regression, which is 'regression in present conduct.' A Pratyekabuddha has two kinds of regression, which are 'regression in present conduct' and 'non-attained regression.' The same is true for a non-timely liberated Arhant. A timely liberated Arhant has three kinds of regression, which are 'attained regression,' 'regression in present conduct,' and 'non-attained regression.' Question: How do we know that the World Honored One, the Buddha, has 'regression in present conduct'? Answer: Based on the Buddhist scriptures. As it is said in the sutras, the Buddha told Ananda (Ananda, one of the Buddha's ten great disciples), 'The Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha) has four kinds of superior minds (four excellent states of mind) with which to enjoy the pleasure of the present life, but with regard to these four minds, there is gradual regression.' Just as when the disciples gather to teach the Dharma, if one attains liberation with an immovable Dharma mind, bearing witness with the body, it will not be said that there is regression. Question: Is this speaking of 'regression in present conduct' or 'attained regression'? If it is speaking of 'regression in present conduct,' then one who attains liberation with an immovable Dharma mind should also have regression. Why? Because one cannot at all times maintain not

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動法常現在前。若說得退者。四種增上心。亦不應退。所以者何。如來是不退法。應作此論。是現前行退。問曰。若然者。不動法心得解脫。亦應有退。答曰。不動法心得解脫者。以得為勝。若得彼法。更無所作。增上心。以現前行為勝。若不現在前。便言是退。復有說者。若依未至。是說不動法。若依根本禪。是說增上心。如來依未來現在前多。若食時若食后。為他說法時。說法已。欲入定時。如來雖于禪定速疾。于未至禪速疾。勝根本禪。猶如疾行之人。於行法疾。然近處疾。勝於遠疾。複次自利益。是說增上心。利益他。是說不動。如來利益他多。自利益少。複次慈悲是說不動。喜舍是說增上。如來多起慈悲。少起喜舍。複次大悲是說不動。大舍是說增上心。如來多起大悲。少起大舍。尊者瞿沙說曰。永斷一切結。是說不動。如來一切時。彼得現在前。問曰。若佛世尊。有現前行退。有現前行退。佛多。辟支佛多。聲聞多耶。答曰。如來現前行退多。非聲聞辟支佛。所以者何。若如來一剎那頃現前行退。勝辟支佛聲聞盡其形壽退。以如來有廣大無邊甚深明凈幽隱之法。譬如王四天下轉輪聖王。若於一日。離自國土。勝於小王盡其形壽離自國土。

定揵度作如是說。以何等故。阿羅漢果退。阿那含果退。斯

【現代漢語翻譯】 現代漢語譯本 『動法』（指增上心）常常是現在前行的。如果說『退』，那麼四種增上心也不應該退。為什麼呢？如來是不退之法，應該這樣說。是現在前行退。問：如果這樣，不動法心得解脫，也應該有退？答：不動法心得解脫，以『得』為殊勝。如果得到彼法，就再也沒有什麼可做的了。增上心以現在前行為殊勝，如果不現在前行，就說是退。還有一種說法，如果依據未至定（指色界定前的預備階段），就是說不動法；如果依據根本禪（指色界四禪），就是說增上心。如來依據未來現在前行多。比如吃飯時，吃飯後，為他人說法時，說法完畢后，想要入定時。如來雖然在禪定上迅速，在未至禪上迅速，勝過根本禪。猶如疾行之人，在行走上迅速，然而近處疾行勝過遠處疾行。其次，自利益是說增上心，利益他人是說不動。如來利益他人多，自利益少。其次，慈悲是說不動，喜舍是說增上。如來多起慈悲，少起喜舍。其次，大悲是說不動，大舍是說增上心。如來多起大悲，少起大舍。尊者瞿沙（Ghosha）說：永遠斷除一切結（煩惱），是說不動。如來一切時，彼得現在前。問：如果佛世尊有現前行退，有現前行不退，佛的現前行退多，還是辟支佛（Pratyekabuddha）多，還是聲聞（Śrāvaka）多呢？答：如來現前行退多，不是聲聞辟支佛。為什麼呢？如果如來一剎那間現前行退，勝過辟支佛聲聞盡其一生退。因為如來有廣大無邊甚深明凈幽隱之法。譬如四天下轉輪聖王（Cakravartin），如果於一日離開自己的國土，勝過小王盡其一生離開自己的國土。 定揵度（Dhyāna-skandha）這樣說。因為什麼緣故，阿羅漢果（Arhat）會退，阿那含果（Anāgāmin）會退，斯陀含果（Sakṛdāgāmin）會退，須陀洹果（Srotaāpanna）會退？

【English Translation】 English version 『Dynamic Dharma』 (referring to the mind of increasing effort) is often present in the current practice. If one speaks of 『regression,』 then the four kinds of minds of increasing effort should also not regress. Why is that? The Tathagata (如來) is the Dharma of non-regression; one should argue in this way. It is the present practice that regresses. Question: If that is so, should the liberation attained by the immovable Dharma mind also regress? Answer: The liberation attained by the immovable Dharma mind is superior because of 『attainment.』 If one attains that Dharma, there is nothing more to do. The mind of increasing effort is superior because of the present practice; if it is not present, then it is said to be regression. Furthermore, some say that if one relies on the preliminary concentration (未至定, refers to the preparatory stage before the form realm dhyanas), it is speaking of the immovable Dharma; if one relies on the fundamental dhyana (根本禪, refers to the four dhyanas of the form realm), it is speaking of the mind of increasing effort. The Tathagata relies more on the future present practice. For example, when eating, after eating, when teaching the Dharma to others, after teaching the Dharma, when wanting to enter samadhi (定). Although the Tathagata is swift in dhyana, swift in preliminary dhyana, surpassing the fundamental dhyana, it is like a swift person in walking; swiftness at a short distance surpasses swiftness at a long distance. Furthermore, self-benefit is speaking of the mind of increasing effort; benefiting others is speaking of immovability. The Tathagata benefits others more and self-benefits less. Furthermore, loving-kindness and compassion are speaking of immovability; joy and equanimity are speaking of the mind of increasing effort. The Tathagata arises more with loving-kindness and compassion, and less with joy and equanimity. Furthermore, great compassion is speaking of immovability; great equanimity is speaking of the mind of increasing effort. The Tathagata arises more with great compassion and less with great equanimity. Venerable Ghosha (瞿沙) said: Permanently cutting off all fetters (結, afflictions) is speaking of immovability. The Tathagata always has that attainment present. Question: If the World-Honored One Buddha (佛世尊) has regression of present practice and non-regression of present practice, does the Buddha have more regression of present practice, or the Pratyekabuddha (辟支佛), or the Śrāvaka (聲聞)? Answer: The Tathagata has more regression of present practice, not the Śrāvaka or Pratyekabuddha. Why is that? If the Tathagata has regression of present practice for a moment, it surpasses the regression of the Pratyekabuddha or Śrāvaka for their entire lifetime. Because the Tathagata has vast, boundless, profound, clear, and subtle Dharmas. It is like a Wheel-Turning King (Cakravartin, 轉輪聖王) of the four continents; if he leaves his own country for one day, it surpasses a small king leaving his own country for his entire lifetime. The Dhyāna-skandha (定揵度) says this: For what reason does the fruit of Arhat (阿羅漢) regress, the fruit of Anāgāmin (阿那含) regress, the fruit of Sakṛdāgāmin (斯陀含) regress, the fruit of Srotaāpanna (須陀洹) regress?

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陀含果退。非須陀洹果耶。答曰。即彼文說。見諦所斷法。緣無所有。云何緣無所有。答曰。因無法起。云何因無法起。答曰。因於我起實義中無有我。修道所斷法。緣于有法。云何緣于有法。答曰。因於有起。云何因於有起。答曰。因凈故。凈有少凈。如發爪齒唇形色凈。等觀此法。作凈想故。于不凈法退。無有法少分。是我我所。而計於我。觀此法時。無有于無我法退。是故不退。複次斷三界見道所斷煩惱。名須陀洹果。無有能退須陀洹果者。複次斷非想非非想處見道所斷煩惱名須陀洹果。無有能退非想非非想處見道所斷煩惱者。此因論生論。以何等故。無有能退非想非非想處見道所斷煩惱。答曰。非想非非想處煩惱。難斷難破難過。以難斷難破難過故。還令相續亦難。複次以忍作對治。斷緣無所有煩惱。名須陀洹果。無有退忍作對治斷緣無所有煩惱者。複次以見道。能到須陀洹果。無有能退見道者。如是因論生論。以何等故。無有能退見道耶。答曰。見道是速疾道。不起道。無有勢力起彼道者。複次行者入見道名入大法河大法流中。猶不能起善不隱沒無記心現在前。何況染污心。譬如有人。墮山間河峻流之中。猶不能據彼此岸。何況能渡。彼亦如是。複次見道是三界。見道所斷對治法。無有能退三界見道所斷煩

【現代漢語翻譯】 現代漢語譯本： 問：從須陀洹果（Sotapanna-phala，預流果）退轉，是否意味著不再是須陀洹果？ 答：並非如此。經文中說，見道所斷的法，是緣于『無所有』（nothingness）。 問：如何理解『緣無所有』？ 答：因為『無法』而生起。 問：如何理解『因無法而起』？ 答：因為執著于『我』而生起，但在真實的意義中，並沒有『我』的存在。修道所斷的法，是緣于『有法』（somethingness）。 問：如何理解『緣于有法』？ 答：因為執著于『有』而生起。 問：如何理解『因於有起』？ 答：因為執著于『凈』（purity）的緣故。『凈』有少分的『凈』，例如頭髮、指甲、牙齒、嘴唇的形狀和顏色等被認為是『凈』。平等地觀察這些法，並對其產生『凈』的想念。因此，從不凈之法中退轉。沒有絲毫的法是『我』或『我所』，卻執著于『我』。觀察這些法的時候，不會從『無我』之法中退轉。所以不會退轉。 再者，斷除三界（欲界、色界、無色界）見道所斷的煩惱，稱為須陀洹果。沒有人能夠使人從須陀洹果退轉。 再者，斷除非想非非想處（Nevasaññānāsaññāyatana）見道所斷的煩惱，稱為須陀洹果。沒有人能夠使人從非想非非想處見道所斷的煩惱退轉。這是因論生論。 問：因為什麼原因，沒有人能夠使人從非想非非想處見道所斷的煩惱退轉？ 答：因為非想非非想處的煩惱，難以斷除、難以破除、難以超越。正因為難以斷除、難以破除、難以超越，所以要使其還復相續也很難。 再者，以忍（khanti，忍受）作為對治，斷除緣于『無所有』的煩惱，稱為須陀洹果。沒有人能夠使人退轉于以忍作為對治而斷除緣于『無所有』的煩惱。 再者，以見道（dassanāmagga，見道）能夠到達須陀洹果。沒有人能夠使人從見道退轉。這是因論生論。 問：因為什麼原因，沒有人能夠從見道退轉？ 答：因為見道是快速的道路，是不退轉的道路。沒有力量能夠使這條道路退轉。 再者，修行者進入見道，就如同進入大法的河流、大法的洪流之中。甚至不能生起善的不隱沒無記心（avyākata），何況是染污心（kilesa）。譬如有人，墮入山間的河流的湍急水流之中，尚且不能抓住此岸或彼岸，何況能夠渡過河流？也是如此。 再者，見道是三界見道所斷煩惱的對治法，沒有人能夠使人從三界見道所斷的煩惱退轉。

【English Translation】 English version: Question: Does falling back from the Sotapanna-phala (Stream-enterer fruition) mean no longer being a Sotapanna? Answer: It is not so. The text says that the Dharma (law, teaching) severed by the Path of Seeing (dassanāmagga) is conditioned by 'nothingness'. Question: How to understand 'conditioned by nothingness'? Answer: It arises because of 'no-thing'. Question: How to understand 'arises because of no-thing'? Answer: It arises because of attachment to 'self', but in the true sense, there is no existence of 'self'. The Dharma severed by the Path of Cultivation (bhāvanāmagga) is conditioned by 'somethingness'. Question: How to understand 'conditioned by somethingness'? Answer: It arises because of attachment to 'existence'. Question: How to understand 'arises because of existence'? Answer: Because of attachment to 'purity'. 'Purity' has a small portion of 'purity', such as the shape and color of hair, nails, teeth, and lips, which are considered 'pure'. Observing these Dharmas equally and generating the thought of 'purity' towards them. Therefore, one retreats from impure Dharmas. There is not a single Dharma that is 'mine' or 'belonging to me', yet one is attached to 'self'. When observing these Dharmas, one does not retreat from the Dharma of 'no-self'. Therefore, one does not fall back. Furthermore, severing the defilements severed by the Path of Seeing in the three realms (desire realm, form realm, formless realm) is called Sotapanna-phala. No one can cause one to fall back from the Sotapanna-phala. Furthermore, severing the defilements severed by the Path of Seeing in the Realm of Neither Perception Nor Non-Perception (Nevasaññānāsaññāyatana) is called Sotapanna-phala. No one can cause one to fall back from the defilements severed by the Path of Seeing in the Realm of Neither Perception Nor Non-Perception. This is a discussion arising from causes. Question: For what reason can no one cause one to fall back from the defilements severed by the Path of Seeing in the Realm of Neither Perception Nor Non-Perception? Answer: Because the defilements in the Realm of Neither Perception Nor Non-Perception are difficult to sever, difficult to break, and difficult to overcome. Precisely because they are difficult to sever, difficult to break, and difficult to overcome, it is also difficult to make them continue again. Furthermore, using forbearance (khanti) as an antidote to sever the defilements conditioned by 'nothingness' is called Sotapanna-phala. No one can cause one to fall back from severing the defilements conditioned by 'nothingness' by using forbearance as an antidote. Furthermore, the Path of Seeing can lead to Sotapanna-phala. No one can cause one to fall back from the Path of Seeing. This is a discussion arising from causes. Question: For what reason can no one fall back from the Path of Seeing? Answer: Because the Path of Seeing is a swift path, a non-retreating path. There is no power that can cause this path to retreat. Furthermore, when a practitioner enters the Path of Seeing, it is like entering the great river of Dharma, the great flood of Dharma. One cannot even generate wholesome, un-obscured, indeterminate (avyākata) mind, let alone defiled mind (kilesa). For example, if someone falls into the rapid current of a mountain river, they cannot even grasp either bank, let alone cross the river? It is also like that. Furthermore, the Path of Seeing is the antidote to the defilements severed by the Path of Seeing in the three realms. No one can cause one to fall back from the defilements severed by the Path of Seeing in the three realms.

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惱者。複次見道是非想非非想處見道所斷對治。無有能退非想非非想處煩惱者。複次見道。是忍作對治。斷緣無所有煩惱。無有能退忍作對治斷緣無所有煩惱者。問曰。若退阿羅漢果。住須陀洹果時。當言退斯陀含果阿那含果不耶。答曰。當言退。譬如有人。從三重屋上。墮至於地。當言此人墮三重屋。彼亦如是。問曰。彼二沙門果。本不成就。何以言退。答曰。以不成就。復不成就故。云何以不成就。復不成就。答曰。本遠今復遠故。複次以斷爾所結故。名斯陀含果阿那含果。以退結故。果亦名退。複次諸煩惱。以斯陀含果阿那含果為對治。彼煩惱本得成就。成就煩惱故。彼對治名退。複次以無礙解脫道。能到斯陀含果阿那含果。于彼道退果亦名退。複次斯陀含果。阿那含果。是阿羅漢果。因阿羅漢果。若退彼果。因亦名退。問曰。須陀洹果。亦是阿羅漢果。因阿羅漢果。亦是彼果。何以退彼果時。不退因耶。答曰。須陀洹果前。更無有果。若彼退時。更無住處。若當退須陀洹果者。本是見諦。今非見諦。本是得果。今非得果。本是決定。今非決定。本是聖人。今非聖人。欲令無如是過故。說須陀洹果不退。

退根本沙門果不命終。果中間退命終。問曰。何故退根本沙門果不命終。果中間退命終耶。答曰。以

【現代漢語翻譯】 現代漢語譯本 惱者（煩惱）。複次，見道是非想非非想處（既不是『有想』也不是『無想』的禪定境界）見道所斷的對治。沒有能夠使非想非非想處煩惱退失的。複次，見道是忍（一種智慧）作為對治，斷除緣于無所有處（一種禪定境界）的煩惱。沒有能夠使忍作為對治，斷除緣于無所有處煩惱退失的。 問：如果退失阿羅漢果（佛教修行的最高果位），住在須陀洹果（佛教修行的初果）時，應當說退失斯陀含果（二果）和阿那含果（三果）嗎？ 答：應當說退失。譬如有人從三重樓上掉到地上，應當說這個人從三重樓上掉下來。情況也是如此。 問：那兩個沙門果（指斯陀含果和阿那含果）本來就沒有成就，為什麼說退失呢？ 答：因為不成就，又變得更加不成就。 問：怎麼說不成就，又變得更加不成就呢？ 答：本來就遠離（阿羅漢果），現在又更加遠離的緣故。複次，因為斷除了相應的結（煩惱的束縛），所以名為斯陀含果和阿那含果。因為退失了結，所以果也稱為退失。 複次，諸煩惱以斯陀含果和阿那含果作為對治。那些煩惱本來已經成就（被壓制），因為成就了煩惱，所以那些對治也稱為退失。 複次，以無礙解脫道能夠到達斯陀含果和阿那含果，如果從那條道路退失，果也稱為退失。 複次，斯陀含果和阿那含果是阿羅漢果的因，如果退失阿羅漢果，因也稱為退失。 問：須陀洹果也是阿羅漢果的因，也是那個果的因，為什麼退失那個果的時候，不退失因呢？ 答：須陀洹果之前，沒有更高的果位。如果退失須陀洹果，就沒有可以安住的地方。如果退失須陀洹果，那麼本來是見諦（證悟真理），現在就不是見諦；本來是得果，現在就不是得果；本來是決定（不會墮落），現在就不是決定；本來是聖人，現在就不是聖人。爲了避免出現這樣的過失，所以說須陀洹果不會退失。 退失根本沙門果（指須陀洹果）不會命終，退失中間的果位會命終。問：為什麼退失根本沙門果不會命終，退失中間的果位會命終呢？ 答：因為...

【English Translation】 English version The 'afflicted' (煩惱, Klesha). Furthermore, the Path of Seeing (見道, Darśanamārga) is the antidote to what is severed by the Path of Seeing in the Realm of Neither Perception nor Non-Perception (非想非非想處, Naivasaṃjñānāsaṃjñāyatana). There is nothing that can cause the afflictions of the Realm of Neither Perception nor Non-Perception to regress. Furthermore, the Path of Seeing is forbearance (忍, kṣānti) acting as an antidote, severing afflictions related to the Realm of Nothingness (無所有處, Ākiṃcanyāyatana). There is nothing that can cause forbearance, acting as an antidote, to regress from severing afflictions related to the Realm of Nothingness. Question: If one regresses from the Arhat fruit (阿羅漢果, Arhatphala, the highest stage of Buddhist attainment) and dwells in the Stream-enterer fruit (須陀洹果, Srotaāpattiphala, the first stage), should it be said that one has regressed from the Once-returner fruit (斯陀含果, Sakṛdāgāmiphala, the second stage) and the Non-returner fruit (阿那含果, Anāgāmiphala, the third stage)? Answer: It should be said that one has regressed. For example, if someone falls from a triple-storied building to the ground, it should be said that this person fell from the triple-storied building. The situation is similar. Question: Those two Śrāmaṇa fruits (沙門果, Śrāmaṇaphala, referring to the Once-returner and Non-returner fruits) were not originally attained. Why is it said that one has regressed? Answer: Because of not attaining, and becoming even more not attaining. Question: How is it said that not attaining, and becoming even more not attaining? Answer: Because one was originally far away (from Arhatship), and now is even further away. Furthermore, because of severing that many fetters (結, saṃyojana), one is named the Once-returner fruit and the Non-returner fruit. Because of regressing from the fetters, the fruit is also called regressed. Furthermore, the afflictions use the Once-returner fruit and the Non-returner fruit as antidotes. Those afflictions were originally achieved (suppressed). Because the afflictions are achieved, those antidotes are called regressed. Furthermore, the unobstructed path of liberation (無礙解脫道, anāvaraṇa-vimokṣamārga) can reach the Once-returner fruit and the Non-returner fruit. If one regresses from that path, the fruit is also called regressed. Furthermore, the Once-returner fruit and the Non-returner fruit are the cause of the Arhat fruit. If one regresses from the Arhat fruit, the cause is also called regressed. Question: The Stream-enterer fruit is also the cause of the Arhat fruit, and is also the cause of that fruit. Why, when one regresses from that fruit, does one not regress from the cause? Answer: Before the Stream-enterer fruit, there is no higher fruit. If one regresses from the Stream-enterer fruit, there is no place to dwell. If one were to regress from the Stream-enterer fruit, then one was originally a seer of truth (見諦, satyadarsana), but now is not a seer of truth; one originally attained the fruit, but now does not attain the fruit; one was originally determined (to reach enlightenment), but now is not determined; one was originally a sage (聖人, ārya), but now is not a sage. In order to avoid such faults, it is said that the Stream-enterer fruit does not regress. Regressing from the fundamental Śrāmaṇa fruit (指須陀洹果, referring to the Stream-enterer fruit) does not cause death. Regressing from the intermediate fruits causes death. Question: Why does regressing from the fundamental Śrāmaṇa fruit not cause death, while regressing from the intermediate fruits causes death? Answer: Because...

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易見易施設。謂此是須陀洹果。乃至謂是阿羅漢果。果中間。不易見。不易施設。複次行者是時于果。生大悅適。譬如農夫。於六月中。修治田業后獲子實。積聚場上。心大悅適。彼亦如是複次是時有三事故。一得未曾得道。二舍曾得道。三斷煩惱。同於一味。複次是時有五事。一得未曾得道二舍曾得道。三斷煩惱同於一味。四頓得八智。五修十六行。複次是時是止息處。最勝止息處。複次是時斷結事事成。道方便方便成。果中間斷結事未成。道方便未成。複次是時容廣修道。果中間不容廣修道。複次行者是時善知功德過惡。知功德者。是道道果。知過惡者。是生死法。複次行者是時善取相貌。如人道中行時。不能善取四方相貌。若坐一處。則能善取四方相貌。彼亦如是。複次行者是時有隨從知見者。猶如有人。于村落中間。為人所劫。無有隨從知見者。若在村落。為人所劫。多有隨從知見者。複次行者。是時先廣修方便道。立足處牢固。須陀洹果。廣修方便道者。先為解脫故。修施持戒。聞慧思慧修慧。暖頂忍世第一法。見道中十五心頃是也。斯陀含果廣修方便道者。如上說。諸善復更有未曾有者。離欲界欲方便道六無礙道五解脫道是也。阿那含果廣修方便道者。如上說。諸善復更有未曾有者。離欲愛時。方便道三

【現代漢語翻譯】 現代漢語譯本 容易見到，容易施設，是指此為須陀洹果（Sotapanna-phala，預流果）。乃至說是阿羅漢果（Arahat-phala，無學果）。果的中間階段，不容易見到，不容易施設。再者，修行者在這個時候對於果位，生起極大的喜悅。譬如農夫，在六月中，修整田地之後獲得果實，堆積在場地上，心中非常喜悅。他們也是這樣。再者，這個時候有三件事發生：一是得到未曾得到的道，二是捨棄曾經得到的道，三是斷除煩惱，如同一個味道。再者，這個時候有五件事發生：一是得到未曾得到的道，二是捨棄曾經得到的道，三是斷除煩惱，如同一個味道，四是頓然獲得八智，五是修習十六行。再者，這個時候是止息之處，最殊勝的止息之處。再者，這個時候斷除結縛，事事成就；道之方便，方便成就。果的中間階段，斷除結縛之事尚未成就，道之方便尚未成就。再者，這個時候可以廣泛地修道，果的中間階段不可以廣泛地修道。再者，修行者在這個時候善於知道功德和過惡。知道功德，是指道、道果。知道過惡，是指生死之法。再者，修行者在這個時候善於選取相貌。如同人在道路中行走時，不能善於選取四方的相貌；如果坐在一處，就能善於選取四方的相貌。他們也是這樣。再者，修行者在這個時候有隨從知見的人。猶如有人，在村落中間，被人搶劫，沒有隨從知見的人；如果在村落里，被人搶劫，多有隨從知見的人。再者，修行者在這個時候先廣泛地修習方便道，立足之處牢固。須陀洹果（Sotapanna-phala，預流果），廣泛地修習方便道，先是爲了解脫的緣故，修習佈施、持戒、聞慧、思慧、修慧、暖位、頂位、忍位、世第一法，見道中的十五個心念頃刻之間就是了。斯陀含果（Sakadagami-phala，一來果），廣泛地修習方便道，如上面所說，各種善法又更有未曾有過的，離開欲界之慾的方便道、六無礙道、五解脫道就是了。阿那含果（Anagami-phala，不還果），廣泛地修習方便道，如上面所說，各種善法又更有未曾有過的，離開欲愛的時候，方便道有三種。

【English Translation】 English version It is easy to see and easy to establish, meaning this is the Sotapanna-phala (Stream-enterer fruit). Even to say it is the Arahat-phala (Arahant fruit). The intermediate stages of the fruit are not easy to see and not easy to establish. Furthermore, at this time, the practitioner experiences great joy regarding the fruit. It is like a farmer who, in the sixth month, cultivates the fields and then obtains the fruits, piling them up on the threshing floor, with great joy in his heart. It is the same for them. Furthermore, at this time, three things happen: first, one obtains the path that has never been obtained; second, one abandons the path that has been obtained; third, one cuts off defilements, all with the same flavor. Furthermore, at this time, there are five things: first, one obtains the path that has never been obtained; second, one abandons the path that has been obtained; third, one cuts off defilements, all with the same flavor; fourth, one suddenly obtains the eight wisdoms; fifth, one cultivates the sixteen practices. Furthermore, this time is a place of cessation, the most supreme place of cessation. Furthermore, at this time, the severing of fetters is accomplished in every aspect, and the means of the path are accomplished in every aspect. In the intermediate stages of the fruit, the severing of fetters is not yet accomplished, and the means of the path are not yet accomplished. Furthermore, at this time, it is permissible to broadly cultivate the path; in the intermediate stages of the fruit, it is not permissible to broadly cultivate the path. Furthermore, at this time, the practitioner is good at knowing the merits and faults. Knowing the merits refers to the path and the fruit of the path. Knowing the faults refers to the laws of birth and death. Furthermore, at this time, the practitioner is good at taking appearances. It is like a person walking on a road who cannot skillfully discern the appearances of the four directions; if one sits in one place, one can skillfully discern the appearances of the four directions. It is the same for them. Furthermore, at this time, the practitioner has followers who share their knowledge and views. It is like someone who, in the middle of a village, is robbed and has no followers who share their knowledge and views; if one is in a village and is robbed, there are many followers who share their knowledge and views. Furthermore, at this time, the practitioner first broadly cultivates the path of expedient means, and the foothold is firm. The Sotapanna-phala (Stream-enterer fruit), broadly cultivating the path of expedient means, is primarily for the sake of liberation, cultivating generosity, morality, learning-wisdom, thinking-wisdom, cultivation-wisdom, the stage of warmth, the stage of summit, the stage of forbearance, and the foremost Dharma in the world, which is the fifteen moments of thought in the path of seeing. The Sakadagami-phala (Once-returner fruit), broadly cultivating the path of expedient means, is as described above, with various good dharmas that are even more unprecedented, the path of expedient means for leaving the desire realm, the six unobstructed paths, and the five paths of liberation. The Anagami-phala (Non-returner fruit), broadly cultivating the path of expedient means, is as described above, with various good dharmas that are even more unprecedented; at the time of leaving desire-love, there are three paths of expedient means.

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無礙道二解脫道是也。阿羅漢果。廣修方便道者。如上說。諸善復更有未曾有者。離初禪欲時。方便道九無礙道九解脫道。乃至離無所有處欲。說亦如是。離非想非非想處欲時。方便道九無礙道八解脫道是也。複次行者是時斷一切生分。止一切生分。須陀洹除欲界七生分。色無色界一一生處。除一生分。餘一切生分。得非數滅。斯陀含除欲界二生分。色無色界一一生處。除一生分。餘一切生分。得非數滅。阿那含色無色界一一生處。除一生分。餘一切生分。得非數滅。阿羅漢一切生分。得非數滅。複次行者是時頓證三界見道修道所斷煩惱。須陀洹頓證三界見道所斷煩惱。斯陀含頓證三界見道所斷煩惱及欲界修道所斷六種煩惱。阿那含頓證三界見道所斷煩惱及欲界修道所斷九種煩惱。阿羅漢頓證三界見道修道所斷煩惱。以如是等事故。根本沙門果。退不命終。果中間退者命終。離欲界欲。乃至離無所有處欲。得正決定。若退者。以上地煩惱退。問曰。何故退上地煩惱。不退下地者耶。答曰。下地煩惱。以為二種對治所害故。不能更生。複次彼煩惱斷已。更有重見道法墮上。墮上故不能更生。如人偃臥在地。大山墮上。猶不能動。何況能起。複次彼結斷已。生於忍智。無有退忍智者。複次彼結斷已。生法智比智。無有畢竟

【現代漢語翻譯】 現代漢語譯本 無礙道（anantaryamarga，無間道）和解脫道（vimuktimarga，解脫之道）就是這種情況。阿羅漢果（arhatphala，阿羅漢的果位）。廣修方便道（upayamarga，方便之道）的人，就像上面所說的。各種善法中還有前所未有的情況。當離開初禪（prathamadhyana，色界的第一禪定）的慾望時，方便道有九種，無礙道有九種，解脫道也有九種。乃至離開無所有處（akincanyayatana，無色界的第三禪定）的慾望，說法也是如此。當離開非想非非想處（naivasamjnanasamjnayatana，無色界的第四禪定）的慾望時，方便道有九種，無礙道有八種，解脫道也是如此。 其次，修行者在這個時候斷除一切生的因緣，止息一切生的因緣。須陀洹（srotapanna，入流果）斷除欲界（kamadhatu，眾生居住的世界，包括地獄、餓鬼、畜生、人、阿修羅和六慾天）的七種生的因緣，在色界（rupadhatu，色界天人居住的世界）和無色界（arupadhatu，無色界天人居住的世界）的每一生處，斷除一種生的因緣，其餘一切生的因緣，都得到非數滅（apratisamkhyanirodha，不依智慧力而自然止息的狀態）。斯陀含（sakrdagamin，一來果）斷除欲界的兩種生的因緣，在色界和無色界的每一生處，斷除一種生的因緣，其餘一切生的因緣，都得到非數滅。阿那含（anagamin，不還果）在色界和無色界的每一生處，斷除一種生的因緣，其餘一切生的因緣，都得到非數滅。阿羅漢（arhat，無學果）斷除一切生的因緣，都得到非數滅。 其次，修行者在這個時候頓悟三界（trailokya，欲界、色界、無色界）見道（darsanamarga，見道的階段）和修道（bhavanamarga，修道的階段）所斷的煩惱。須陀洹頓悟三界見道所斷的煩惱。斯陀含頓悟三界見道所斷的煩惱以及欲界修道所斷的六種煩惱。阿那含頓悟三界見道所斷的煩惱以及欲界修道所斷的九種煩惱。阿羅漢頓悟三界見道修道所斷的煩惱。因為這些緣故，根本的沙門果（sramanyaphala，出家修行的果實）不會退轉到死亡。果位中間退轉的人會死亡。離開欲界的慾望，乃至離開無所有處的慾望，得到正確的決定。如果退轉，是從上地的煩惱退轉。問：為什麼退轉上地的煩惱，不退轉下地的煩惱呢？答：下地的煩惱，因為受到兩種對治（pratipaksa，對抗和克服煩惱的方法）的損害，所以不能再生起。其次，那些煩惱斷除后，更有重見道法（darsanamarga，見道的正法）墮落到上面，因為墮落到上面所以不能再生起。就像人仰臥在地上，大山墮落到上面，尚且不能動彈，何況能夠起來。其次，那些結（bandhana，煩惱的束縛）斷除后，生起忍智（ksanti-jnana，安忍的智慧），沒有退轉忍智的人。其次，那些結斷除后，生起法智（dharmajñana，對法的智慧）和比智（anvayajñana，類比的智慧），沒有畢竟

【English Translation】 English version Anantaryamarga (unobstructed path) and vimuktimarga (path of liberation) are also like this. Arhatphala (fruit of Arhatship). Those who extensively cultivate upayamarga (path of skillful means), as described above. Among various virtuous dharmas, there are also unprecedented situations. When abandoning desire for the first dhyana (prathamadhyana, the first meditative absorption in the form realm), there are nine types of upayamarga, nine types of anantaryamarga, and nine types of vimuktimarga. Likewise, when abandoning desire for the akincanyayatana (sphere of nothingness, the third formless realm), the explanation is similar. When abandoning desire for the naivasamjnanasamjnayatana (sphere of neither perception nor non-perception, the fourth formless realm), there are nine types of upayamarga, eight types of anantaryamarga, and vimuktimarga. Furthermore, at this time, the practitioner severs all causes of birth and ceases all causes of birth. The srotapanna (stream-enterer) severs seven causes of birth in the kamadhatu (desire realm, the realm of beings including hells, hungry ghosts, animals, humans, asuras, and the six desire heavens), and in each birth place of the rupadhatu (form realm, the realm of form gods) and arupadhatu (formless realm, the realm of formless gods), severs one cause of birth. All other causes of birth are attained with apratisamkhyanirodha (cessation through non-calculation, a state of natural cessation without the power of wisdom). The sakrdagamin (once-returner) severs two causes of birth in the desire realm, and in each birth place of the form realm and formless realm, severs one cause of birth. All other causes of birth are attained with apratisamkhyanirodha. The anagamin (non-returner) severs one cause of birth in each birth place of the form realm and formless realm. All other causes of birth are attained with apratisamkhyanirodha. The arhat (one who has attained liberation) severs all causes of birth and attains apratisamkhyanirodha. Furthermore, at this time, the practitioner suddenly realizes the afflictions severed by the darsanamarga (path of seeing) and bhavanamarga (path of cultivation) in the three realms (trailokya, the desire realm, form realm, and formless realm). The srotapanna suddenly realizes the afflictions severed by the path of seeing in the three realms. The sakrdagamin suddenly realizes the afflictions severed by the path of seeing in the three realms and six types of afflictions severed by the path of cultivation in the desire realm. The anagamin suddenly realizes the afflictions severed by the path of seeing in the three realms and nine types of afflictions severed by the path of cultivation in the desire realm. The arhat suddenly realizes the afflictions severed by the path of seeing and the path of cultivation in the three realms. Because of these reasons, the fundamental sramanyaphala (fruit of monastic practice) does not regress until death. Those who regress in the middle of the fruit die. Abandoning desire for the desire realm, and even abandoning desire for the sphere of nothingness, one attains correct determination. If there is regression, it is regression from the afflictions of the higher realms. Question: Why does one regress from the afflictions of the higher realms and not regress from the afflictions of the lower realms? Answer: The afflictions of the lower realms, because they are harmed by two types of pratipaksa (antidotes, methods to counter and overcome afflictions), cannot arise again. Furthermore, after those afflictions are severed, even more profound dharmas of the path of seeing fall upon them, and because they fall upon them, they cannot arise again. It is like a person lying on the ground, and a large mountain falls upon them; they cannot even move, let alone get up. Furthermore, after those bandhana (bonds, fetters of afflictions) are severed, ksanti-jnana (wisdom of patience) arises, and there is no one who regresses from ksanti-jnana. Furthermore, after those bonds are severed, dharmajñana (knowledge of the Dharma) and anvayajñana (inferential knowledge) arise, and there is no ultimately

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退法智比智者。複次彼結斷已。生世第一法。無有退世第一法者。複次彼結斷已。生增上忍。無有退增上忍者。複次凡夫人離欲界欲。乃至離無所有處欲。從欲界乃至無所有處。見道修道所斷煩惱。合集如刈草法。作九種一時斷。后得果時。于對治退。當言成就見道所斷結不耶。若成就者。無有聖人退見道所斷結者。若不成就者。云何煩惱同一對治斷。于彼對治退。或有成就。或不成就。此事云何可爾。

當得阿羅漢果住金剛喻定時。成就下下煩惱。若退阿羅漢果時。還成就非想非非想處下下煩惱。為成就金剛喻定不。答曰。不成就。問曰。何故當得阿羅漢果住金剛喻定時。成就下下煩惱。若退阿羅漢果時。成就下下煩惱。不成就金剛喻定耶。答曰。金剛喻定。多用功多用方便。然後乃得。下下煩惱。不多用功。不多用方便。而現在前。複次金剛喻定。勝進時得。下下煩惱。退失時得。複次金剛喻定。與下下煩惱。不妨成就。妨現前行。下下煩惱。與金剛喻定。妨成就妨現前行。如金剛喻定。與下下煩惱。不妨成就。如是住金剛喻定。成就下下煩惱。如下下煩惱。與金剛喻定。妨成就。亦妨現前行。如是住下下煩惱。不成就金剛喻定。複次金剛喻定。是無礙道。無有住無礙道退者。亦無退已住無礙道者。皆住解

【現代漢語翻譯】 現代漢語譯本 對於退失智慧的比智者來說，當他斷除煩惱結之後，會生起世第一法（Lokiya-pathamā），但不會有退失世第一法的情況。同樣，當他斷除煩惱結之後，會生起增上忍（adhipati-khanti），但不會有退失增上忍的情況。此外，凡夫如果離欲界之慾，乃至離無所有處之慾，從欲界乃至無所有處，以見道（dassana-magga）和修道（bhāvanā-magga）所斷的煩惱，可以合集起來像割草一樣，一次性地斷除九種煩惱。之後在獲得果位時，如果對於對治退失，是否應該說他成就了見道所斷的煩惱結呢？如果說成就了，那麼就不會有聖人退失見道所斷煩惱結的情況；如果說不成就，那麼為什麼煩惱用同一種對治斷除，卻有的對治退失時成就，有的不成就呢？這件事怎麼會這樣呢？ 當要證得阿羅漢果，安住于金剛喻定（vajira-upama-samādhi）時，會成就下下煩惱（adho-adho-kilesa）。如果退失阿羅漢果時，還會成就非想非非想處（nevasaññānāsaññāyatana）的下下煩惱。那麼，是否成就金剛喻定呢？回答是：不成就。提問：為什麼當要證得阿羅漢果，安住于金剛喻定時，會成就下下煩惱；而退失阿羅漢果時，成就下下煩惱，卻不成就金剛喻定呢？回答：金剛喻定需要花費大量的努力和方便才能獲得，而下下煩惱不需要花費太多的努力和方便就會現前。此外，金剛喻定是在勝進（visesa-adhigama）時獲得的，而下下煩惱是在退失時獲得的。再者，金剛喻定與下下煩惱，不妨礙成就，但妨礙現前行；下下煩惱與金剛喻定，妨礙成就，也妨礙現前行。就像金剛喻定與下下煩惱不妨礙成就一樣，安住于金剛喻定時，會成就下下煩惱。就像下下煩惱與金剛喻定，妨礙成就，也妨礙現前行一樣，安住于下下煩惱時，不會成就金剛喻定。此外，金剛喻定是無礙道（anantara-magga），沒有安住于無礙道而退失的情況，也沒有退失之後再安住于無礙道的情況，都是安住于解脫道（vimutti-magga）。

【English Translation】 English version For a wise person who is falling away from wisdom, once those fetters are severed, the 'first mundane state' (Lokiya-pathamā) arises, but there is no falling away from the 'first mundane state'. Furthermore, once those fetters are severed, 'superior patience' (adhipati-khanti) arises, but there is no falling away from 'superior patience'. Moreover, when an ordinary person departs from desire for the desire realm, even up to departing from desire for the realm of neither perception nor non-perception, from the desire realm up to the realm of neither perception nor non-perception, the defilements severed by the 'path of seeing' (dassana-magga) and the 'path of cultivation' (bhāvanā-magga) can be gathered together like cut grass, and nine kinds are severed all at once. Later, when attaining the fruit, if there is falling away from the counteractive force, should it be said that he has attained the fetters severed by the 'path of seeing'? If it is said that he has attained them, then there would be no noble person who falls away from the fetters severed by the 'path of seeing'. If it is said that he has not attained them, then how is it that defilements are severed by the same counteractive force, yet some are attained when the counteractive force is lost, and some are not attained? How can this be? When about to attain the fruit of an Arhat, abiding in the 'diamond-like concentration' (vajira-upama-samādhi), one attains the lowest defilements (adho-adho-kilesa). If one falls away from the fruit of an Arhat, one still attains the lowest defilements of the realm of neither perception nor non-perception (nevasaññānāsaññāyatana). Then, does one attain the 'diamond-like concentration'? The answer is: no. The question is: why is it that when about to attain the fruit of an Arhat, abiding in the 'diamond-like concentration', one attains the lowest defilements; but when falling away from the fruit of an Arhat, one attains the lowest defilements, yet does not attain the 'diamond-like concentration'? The answer is: the 'diamond-like concentration' requires much effort and many skillful means to attain, while the lowest defilements do not require much effort or many skillful means to arise. Furthermore, the 'diamond-like concentration' is attained during advancement (visesa-adhigama), while the lowest defilements are attained during falling away. Moreover, the 'diamond-like concentration' and the lowest defilements do not hinder attainment, but they hinder present activity; the lowest defilements and the 'diamond-like concentration' hinder attainment and also hinder present activity. Just as the 'diamond-like concentration' and the lowest defilements do not hinder attainment, so too, abiding in the 'diamond-like concentration', one attains the lowest defilements. Just as the lowest defilements and the 'diamond-like concentration' hinder attainment and also hinder present activity, so too, abiding in the lowest defilements, one does not attain the 'diamond-like concentration'. Furthermore, the 'diamond-like concentration' is the 'path of immediate consequence' (anantara-magga); there is no falling away for one abiding in the 'path of immediate consequence', nor is there abiding in the 'path of immediate consequence' after falling away; all abide in the 'path of liberation' (vimutti-magga).

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脫道勝進道而退。得已還住解脫道勝進道。

問曰。於何處退。答曰。界者在欲界。非色界。非無色界。趣者在人趣非余趣。問曰。何故六慾天中無退耶。答曰。彼處無退具故。問曰。彼處非不多諸退具耶。答曰。佛經中所說退具。彼中無。然諸天得果者。多是利根。利根者不退。問曰。若鈍根者。人中得果。後生六慾天上。在彼退耶。答曰。不退。所以者何。聖人易世。不退不轉根。不生色無色界。所以者何。聖道在彼身中。舊住牢固故。

問曰。何等人退。何等人不退耶。答曰。或有信他隨他。或有自信自欲。若信他隨他。入聖道者退。自信欲入聖道者不退。複次或有廣因力廣方便力廣不放逸力。或有不爾。若廣者不退。不爾者退。複次或有以信入聖道者。或有以慧入聖道者。若以信入聖道者退。若以慧入聖道者不退。如以信以慧以奢摩他毗婆舍那。可定可慧。修定修慧。得定得慧。得內心定不得慧。得慧不得內心定。住堅信法。住堅法法。鈍根利根。緣力因力。內枝力外枝力。內正思惟。從他聞法。當知亦如是。複次或有不貪多者。或有不愚多者。不貪多者退。不愚多者不退。複次或有心善解脫慧善解脫。或有心善解脫慧不善解脫。若心善解脫慧善解脫者不退。若心善解脫慧不善解脫者退。

【現代漢語翻譯】 現代漢語譯本 從解脫道勝進道中退轉。已經獲得后又回到解脫道勝進道。

問：在什麼地方退轉？答：界限來說，在欲界（Kāmadhātu），不是色界（Rūpadhātu），不是無色界（Arūpadhātu）。趣向來說，在人趣（Manussa-gati），不是其他趣向。問：為什麼六慾天（Six heavens of desire）中沒有退轉呢？答：因為那些地方沒有退轉的條件。問：難道那些地方不是有很多退轉的條件嗎？答：佛經中所說的退轉條件，那些地方沒有。然而諸天中得果位的，大多是利根（Sharp faculties）。利根的人不會退轉。問：如果鈍根（Dull faculties）的人，在人中得果位，後來生到六慾天上，在那裡會退轉嗎？答：不會退轉。為什麼呢？聖人轉世，不會退轉也不會轉變根器，也不會生到色界和無色界。為什麼呢？聖道在他們身中，舊有的已經牢固。

問：什麼樣的人會退轉，什麼樣的人不會退轉呢？答：有的人相信他人跟隨他人，有的人相信自己順從自己的意願。如果相信他人跟隨他人而進入聖道的人會退轉，相信自己順從自己的意願而進入聖道的人不會退轉。再者，有的人有廣大的因力（Hetu-bala）、廣大的方便力（Upāya-bala）、廣大的不放逸力（Appamāda-bala），有的人不是這樣。如果廣大的人不會退轉，不是這樣的人會退轉。再者，有的人以信（Saddhā）進入聖道，有的人以慧（Paññā）進入聖道。如果以信進入聖道的人會退轉，如果以慧進入聖道的人不會退轉。如同以信、以慧、以奢摩他（Śamatha，止）毗婆舍那（Vipaśyanā，觀）。可定可慧，修定修慧，得定得慧，得內心定不得慧，得慧不得內心定。安住于堅固的信法，安住于堅固的法法，鈍根利根，緣力因力，內枝力外枝力，內在的正確思維，從他人聽聞佛法，應當知道也是這樣。再者，有的人不貪求多，有的人不愚昧多。貪求多的人會退轉，不愚昧多的人不會退轉。再者，有的人心善解脫（Citta-suvimutta）慧善解脫（Paññā-suvimutta），有的人心善解脫慧不善解脫。如果心善解脫慧善解脫的人不會退轉，如果心善解脫慧不善解脫的人會退轉。

【English Translation】 English version To regress from the path of progress in liberation. Having attained, then returning to the path of progress in liberation.

Question: Where does one regress? Answer: In terms of realms, it is in the Desire Realm (Kāmadhātu), not the Form Realm (Rūpadhātu), nor the Formless Realm (Arūpadhātu). In terms of destinies, it is in the human destiny (Manussa-gati), not other destinies. Question: Why is there no regression in the six heavens of desire (Six heavens of desire)? Answer: Because those places do not have the conditions for regression. Question: Are there not many conditions for regression in those places? Answer: The conditions for regression spoken of in the Buddhist scriptures are not present there. However, those who attain fruition among the gods are mostly of sharp faculties (Sharp faculties). Those with sharp faculties do not regress. Question: If a person with dull faculties (Dull faculties) attains fruition in the human realm and is later born in the six heavens of desire, will they regress there? Answer: They will not regress. Why? Because a sage who transmigrates does not regress or change their faculties, nor are they born in the Form or Formless Realms. Why? Because the holy path is within them, and the old abides firmly.

Question: What kind of person regresses, and what kind of person does not regress? Answer: Some believe others and follow others, while others believe in themselves and follow their own desires. Those who believe others and follow others and enter the holy path will regress, while those who believe in themselves and follow their own desires and enter the holy path will not regress. Furthermore, some have great causal power (Hetu-bala), great skillful means power (Upāya-bala), and great non-negligence power (Appamāda-bala), while others do not. Those who have great power will not regress, while those who do not will regress. Furthermore, some enter the holy path through faith (Saddhā), while others enter the holy path through wisdom (Paññā). Those who enter the holy path through faith will regress, while those who enter the holy path through wisdom will not regress. It is like with faith, with wisdom, with Śamatha (Śamatha, tranquility) and Vipaśyanā (Vipaśyanā, insight). One can have tranquility or wisdom, cultivate tranquility or cultivate wisdom, attain tranquility or attain wisdom, attain inner tranquility but not wisdom, attain wisdom but not inner tranquility. Abiding in firm faith in the Dharma, abiding in firm Dharma-Dharma, dull faculties or sharp faculties, the power of conditions, the power of causes, inner branch power, outer branch power, inner right thought, hearing the Dharma from others, know that it is also like this. Furthermore, some are not greedy for much, while others are not foolish for much. Those who are greedy for much will regress, while those who are not foolish for much will not regress. Furthermore, some are liberated by mind (Citta-suvimutta) and liberated by wisdom (Paññā-suvimutta), while others are liberated by mind but not liberated by wisdom. Those who are liberated by mind and liberated by wisdom will not regress, while those who are liberated by mind but not liberated by wisdom will regress.

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問曰。退者經幾時。答曰。經少時不久。乃至不自知退。若自知退。便修勝進方便。複次彼煩惱現在前時。心生慚愧故。速修方便。如明目人晝于平地而便顛蹶。尋即還起。四方顧視。無見我者不耶。如是行者煩惱起時。心生慚愧。若佛若佛弟子。若諸善人。無見我者不耶。複次彼煩惱現在前時。身心生熱。欲令煩惱熱速滅故。尋修方便。猶如軟身體人小火墮上。尋即除卻。彼亦如是。複次煩惱臭穢在身。不堪忍故。尋修方便。猶如好凈之人。有少不凈墮于身上。尋即除卻。彼亦如是。復有說者。此事不定。或有久者。乃至令根猛利。信解脫為見到。然後得阿羅漢果。

問曰。若退阿羅漢果已。阿羅漢所不應作者。彼人作耶。退阿那含斯陀含果已。阿那含斯陀含所不應作。彼人作耶。答曰不作。所以者何。得果人所作所行。異於凡夫故。

阿羅漢有六種。一退法。二憶法。三護法。四等住。五能進。六不動。退法者退。憶法者。心生厭憶。持刀欲自害。護法者于已解脫。心生愛樂。善守護故。等住者。不退不進。能進者能進至不動。不動者住本根不動。問曰。退法阿羅漢。必退耶。憶法者。必憶法耶。護法者。必護法耶。等住者必等住耶。能進者必能進至不動耶。答曰。或有說者。退法必退。乃至能進

【現代漢語翻譯】 現代漢語譯本： 問：退失（果位）要經過多久？ 答：經過的時間很短，不久。甚至（退失者）自己都不知道已經退失。如果自己知道已經退失，便修習殊勝精進的方便法門。再者，當煩惱現前的時候，心中生起慚愧，所以迅速修習方便法門。就像眼睛明亮的人白天在平地上也會跌倒，立刻就會站起來，四處觀看，有沒有人看見我？如此，修行人在煩惱生起的時候，心中生起慚愧，（心想）佛、佛的弟子，以及諸位善人，有沒有看見我？再者，當煩惱現前的時候，身心感到燥熱，爲了讓煩惱的燥熱迅速熄滅，立刻修習方便法門。就像身體柔軟的人，一點點火星掉在身上，立刻就會去除掉。他也像這樣。再者，煩惱的臭穢在身上，難以忍受，所以迅速修習方便法門。就像喜愛乾淨的人，有少許不乾淨的東西掉在身上，立刻就會去除掉。他也像這樣。也有人說，這件事不一定。有（退失）很久的，甚至使（五）根變得猛利，以信解脫為見到（真理），然後證得阿羅漢果。

問：如果退失阿羅漢果位后，阿羅漢所不應該做的事情，這個人會做嗎？退失阿那含（Anāgāmin，不還果）或斯陀含（Sakadāgāmin，一來果）果位后，阿那含或斯陀含所不應該做的事情，這個人會做嗎？ 答：不會做。為什麼呢？因為得到果位的人所作所行，不同於凡夫的緣故。

阿羅漢有六種：一、退法（退法阿羅漢）；二、憶法（憶法阿羅漢）；三、護法（護法阿羅漢）；四、等住（等住阿羅漢）；五、能進（能進阿羅漢）；六、不動（不動阿羅漢）。退法者會退失（果位）。憶法者，心中生起厭惡，想要拿刀自殺。護法者對於已經解脫（的境界），心中生起愛樂，善於守護的緣故。等住者，不退失也不進步。能進者能夠進步到不動（阿羅漢）。不動者安住于原本的根基不動搖。 問：退法阿羅漢，一定會退失（果位）嗎？憶法者，一定會憶念（惡法）嗎？護法者，一定會守護（善法）嗎？等住者一定會等住（不變）嗎？能進者一定會進步到不動（阿羅漢）嗎？ 答：有人說，退法者一定會退失（果位），乃至能進（者）...

【English Translation】 English version: Question: How long does it take to regress (from a state)? Answer: It takes a short time, not long. To the point where one doesn't even realize they have regressed. If one realizes they have regressed, they should cultivate skillful means for superior progress. Furthermore, when afflictions arise, one should feel ashamed and quickly cultivate skillful means. It's like a person with clear vision who stumbles on flat ground during the day; they immediately get up and look around to see if anyone saw them. Similarly, when afflictions arise for a practitioner, they should feel ashamed, thinking, 'Did the Buddha, the Buddha's disciples, or other virtuous people see me?' Furthermore, when afflictions arise, one feels heat in body and mind. To quickly extinguish the heat of afflictions, one should immediately cultivate skillful means. It's like a person with a soft body who has a small spark fall on them; they immediately remove it. They are the same. Furthermore, because the stench of afflictions on the body is unbearable, one should quickly cultivate skillful means. It's like a person who loves cleanliness who has a little impurity fall on their body; they immediately remove it. They are the same. Some say that this is not certain. Some regress for a long time, even to the point where their roots become sharp, and they see liberation through faith, and then attain the fruit of Arhat.

Question: If one regresses from the fruit of Arhat, will they do things that an Arhat should not do? If one regresses from the fruit of Anāgāmin (non-returner) or Sakadāgāmin (once-returner), will they do things that an Anāgāmin or Sakadāgāmin should not do? Answer: They will not. Why? Because the actions and conduct of one who has attained the fruit are different from those of ordinary people.

There are six types of Arhats: 1. A regressing Arhat (退法, Tuìfǎ); 2. A mindful Arhat (憶法, Yìfǎ); 3. A protecting Arhat (護法, Hùfǎ); 4. A stable Arhat (等住, Děngzhù); 5. A progressing Arhat (能進, Néngjìn); 6. An unmoving Arhat (不動, Bùdòng). A regressing Arhat will regress. A mindful Arhat will have aversion and want to harm themselves with a knife. A protecting Arhat has love and joy for the liberation they have attained and diligently protects it. A stable Arhat neither regresses nor progresses. A progressing Arhat can progress to become an unmoving Arhat. An unmoving Arhat dwells in their original foundation without wavering. Question: Will a regressing Arhat necessarily regress? Will a mindful Arhat necessarily be mindful (of evil)? Will a protecting Arhat necessarily protect (good)? Will a stable Arhat necessarily remain stable? Will a progressing Arhat necessarily progress to become an unmoving Arhat? Answer: Some say that a regressing Arhat will necessarily regress, and so on for the progressing (Arhat)...

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者必能進至不動。以是事故名退。乃至名能進。若作是說。退法必退。乃至能進者。必能進者。以有六事故。阿羅漢有六。欲界有六。色無色界有二。謂等住不動若作是說。退法阿羅漢不必退乃至能進者。不必能進至不動。問曰。若然者。何故名退。乃至名能進耶。答曰。退阿羅漢不必退若退者。是退性。乃至能進不必能進。若能進者。是能進性。若作是說。退法者不必退。乃至能進者不必能進。以有六性故。有六種阿羅漢。如是說者。欲界有六種。色無色界亦有六。◎

◎問曰。云何立六種阿羅漢耶。答曰。以根故。問曰。根有九種。上上至下下。先說阿羅漢有六種。云何以根故阿羅漢有九種。答曰。或有說者。退法阿羅漢。成就二種根。下下下中。憶法成就下上根。護法成就中下根。等住成就中中根。能進成就中上根。不動成就上下根。辟支佛成就上中根。佛成就上上根。彼不應作是說。無有一人成就二種根者。利根者尚不能。何況鈍根。評曰。應作是說。退法阿羅漢。成就下下根。憶法下中。護法下上。等住中下。能進中中。不動有二種。有從時解脫至不動。有性不動。從時解脫至不動者。中上本性。不動者上下。辟支佛上中。佛上上。

退法阿羅漢作一事。唯退。憶法阿羅漢作二事。退法憶法。

【現代漢語翻譯】 現代漢語譯本：如果有人說，退法阿羅漢（會退轉的阿羅漢）必定會退轉，乃至能進阿羅漢（能夠進步的阿羅漢）必定能進步到不動地（不會退轉的境界），這是不對的。因為有六種情況。阿羅漢有六種，欲界有六種，色界和無色界有二種，即等住（保持在同一狀態）和不動。如果有人說，退法阿羅漢不必退轉，乃至能進阿羅漢不必能進步到不動地。有人會問：如果這樣，為什麼稱為退法，乃至稱為能進呢？回答是：退法阿羅漢不必退轉，如果退轉，那是退轉的本性。乃至能進阿羅漢不必能進步，如果能進步，那是能進步的本性。如果有人說，退法阿羅漢不必退轉，乃至能進阿羅漢不必能進步，這是因為有六種根性的緣故。有六種阿羅漢。這樣說來，欲界有六種，色界和無色界也有六種。 有人問：如何建立這六種阿羅漢呢？回答是：根據根器（根性）的差別。有人問：根器有九種，從上上到下下。先前說阿羅漢有六種，如何根據根器說阿羅漢有九種呢？回答是：有人這樣說，退法阿羅漢成就兩種根器，即下下和下中。憶法阿羅漢（能夠憶持佛法的阿羅漢）成就下上根。護法阿羅漢（能夠守護佛法的阿羅漢）成就中下根。等住阿羅漢成就中中根。能進阿羅漢成就中上根。不動阿羅漢成就上下根。辟支佛（Pratyekabuddha，緣覺）成就上中根。佛（Buddha，覺者）成就上上根。不應該這樣說，沒有人能成就兩種根器。利根的人尚且不能，何況是鈍根的人。評論說：應該這樣說，退法阿羅漢成就下下根。憶法阿羅漢成就下中根。護法阿羅漢成就下上根。等住阿羅漢成就中下根。能進阿羅漢成就中中根。不動阿羅漢有兩種，一種是從時解脫（從時間中解脫）達到不動，一種是本性不動。從時解脫達到不動的人，是中上根性。本性不動的人，是上下根性。辟支佛是上中根。佛是上上根。 退法阿羅漢只做一件事，就是退轉。憶法阿羅漢做兩件事，就是退轉和憶持佛法。

【English Translation】 English version: If someone says that a 'falling-away Arhat' (one who can regress) will definitely regress, and that a 'progressing Arhat' (one who can advance) will definitely advance to immovability (a state of non-regression), that is incorrect. This is because there are six possibilities. There are six types of Arhats, six types in the Desire Realm, and two types in the Form and Formless Realms, namely 'remaining the same' and 'immovable'. If someone says that a 'falling-away Arhat' does not necessarily regress, and that a 'progressing Arhat' does not necessarily advance to immovability, one might ask: If that is so, why are they called 'falling-away' and 'progressing'? The answer is: a 'falling-away Arhat' does not necessarily regress; if they regress, it is their nature to regress. Similarly, a 'progressing Arhat' does not necessarily advance; if they advance, it is their nature to advance. If someone says that a 'falling-away Arhat' does not necessarily regress, and that a 'progressing Arhat' does not necessarily advance, it is because there are six types of faculties. There are six types of Arhats. Thus, there are six types in the Desire Realm, and six types in the Form and Formless Realms. Someone asks: How are these six types of Arhats established? The answer is: based on their faculties (root capacities). Someone asks: There are nine types of faculties, from the highest to the lowest. Earlier, it was said that there are six types of Arhats. How can there be nine types of Arhats based on faculties? The answer is: Some say that a 'falling-away Arhat' possesses two types of faculties, namely the lowest and the lower-middle. A 'mindful Arhat' (one who can remember the Dharma) possesses the lower-high faculty. A 'Dharma-protecting Arhat' (one who can protect the Dharma) possesses the middle-low faculty. A 'remaining-the-same Arhat' possesses the middle-middle faculty. A 'progressing Arhat' possesses the middle-high faculty. An 'immovable Arhat' possesses the high-low faculty. A Pratyekabuddha (Solitary Buddha) possesses the high-middle faculty. A Buddha (Enlightened One) possesses the highest faculty. It should not be said that one person can possess two types of faculties. Even someone with sharp faculties cannot, let alone someone with dull faculties. The commentary says: It should be said that a 'falling-away Arhat' possesses the lowest faculty. A 'mindful Arhat' possesses the lower-middle faculty. A 'Dharma-protecting Arhat' possesses the lower-high faculty. A 'remaining-the-same Arhat' possesses the middle-low faculty. A 'progressing Arhat' possesses the middle-middle faculty. There are two types of 'immovable Arhats': one who attains immovability through liberation from time (temporal liberation), and one who is inherently immovable. One who attains immovability through temporal liberation has the middle-high faculty. One who is inherently immovable has the high-low faculty. A Pratyekabuddha has the high-middle faculty. A Buddha has the highest faculty. A 'falling-away Arhat' does only one thing, which is to regress. A 'mindful Arhat' does two things, which are to regress and to remember the Dharma.

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護法阿羅漢作三事。退法憶法護法。等住阿羅漢作四事。退法憶法護法等住。能進阿羅漢作五事。退法憶法護法等住能進。復有說。退法阿羅漢有三事。一退住學根。二轉至勝根。三即住般涅槃。憶法阿羅漢有四事。一退住學根。二退住退法根。三轉至勝根。四即住般涅槃。護法阿羅漢有五事。一退住學根。二退住退法根。三退住憶法。四轉至勝根。五即住般涅槃。等住阿羅漢有六事。一退住學根。二退住退法根。三退住憶法。四退住護法。五轉至勝根。六即住般涅槃。能進羅漢有七事。一退住學根。二退住退法根。三退住憶法。四退住護法。五退住等住。六轉至不動。七即住般涅槃。問曰。憶法阿羅漢。退住學根。為得何等學根。為得退法學根。為得憶法學根耶。答曰。得退法學根。非憶法學根。所以者何。彼未曾得憶法學根故。若得者是名為進。不名為退。世尊經說。尊者瞿醯迦。是時解脫阿羅漢六反退。第七反還得時解脫身作證。以刀自害而死。問曰。彼尊者瞿醯迦。為是退法性。為是憶法性。若是退法性者。何故以刀自害。若是憶法性者。何故六反退耶。答曰。應作此論。是退法性。問曰。何故以刀自害。答曰。厭患退故。以刀自害。若不退以刀自害者。是憶法。

所可用道。斷欲界結。退彼道時。還

【現代漢語翻譯】 現代漢語譯本 護法阿羅漢（Arahant，已證得阿羅漢果位的修行者）做三件事：從已得的功德中退轉，憶念佛法，守護佛法。 等住阿羅漢做四件事：從已得的功德中退轉，憶念佛法，守護佛法，安住于已得的功德。 能進阿羅漢做五件事：從已得的功德中退轉，憶念佛法，守護佛法，安住于已得的功德，能夠繼續進步。 還有一種說法是：退法阿羅漢有三件事：一是從已得的學根（學習的根本）中退轉並安住，二是轉而修習更殊勝的根基，三是直接安住于般涅槃（Parinirvana，完全的涅槃）。 憶法阿羅漢有四件事：一是從已得的學根中退轉並安住，二是從已得的退法根中退轉並安住，三是轉而修習更殊勝的根基，四是直接安住于般涅槃。 護法阿羅漢有五件事：一是從已得的學根中退轉並安住，二是從已得的退法根中退轉並安住，三是從已得的憶法中退轉並安住，四是轉而修習更殊勝的根基，五是直接安住于般涅槃。 等住阿羅漢有六件事：一是從已得的學根中退轉並安住，二是從已得的退法根中退轉並安住，三是從已得的憶法中退轉並安住，四是從已得的護法中退轉並安住，五是轉而修習更殊勝的根基，六是直接安住于般涅槃。 能進阿羅漢有七件事：一是從已得的學根中退轉並安住，二是從已得的退法根中退轉並安住，三是從已得的憶法中退轉並安住，四是從已得的護法中退轉並安住，五是從已得的等住中退轉並安住，六是轉而修習不動的境界，七是直接安住于般涅槃。 問：憶法阿羅漢從已得的學根中退轉並安住，是得到什麼樣的學根？是得到退法的學根？還是得到憶法的學根？ 答：得到退法的學根，而不是憶法的學根。為什麼呢？因為他從未曾得到憶法的學根。如果得到的話，就叫做進步，不叫做退轉。 世尊在經中說，尊者瞿醯迦（Ghohika）是時解脫阿羅漢，六次退轉，第七次才證得時解脫，最終以刀自殺而死。 問：尊者瞿醯迦是退法的性質，還是憶法的性質？如果是退法的性質，為什麼用刀自殺？如果是憶法的性質，為什麼六次退轉？ 答：應該這樣論述，他是退法的性質。 問：為什麼用刀自殺？ 答：因為厭惡退轉，所以用刀自殺。如果不退轉卻用刀自殺，那就是憶法的性質。 所可用之道，斷欲界結（kilesa，煩惱）。退彼道時，還

【English Translation】 English version A Dharma-protecting Arahant (Arahant, one who has attained the state of Arahantship) performs three tasks: declining from attained merits, recollecting the Dharma, and protecting the Dharma. A Steadfast Arahant performs four tasks: declining from attained merits, recollecting the Dharma, protecting the Dharma, and abiding in attained merits. A Progressive Arahant performs five tasks: declining from attained merits, recollecting the Dharma, protecting the Dharma, abiding in attained merits, and being able to continue progressing. Alternatively, it is said that a Declining Arahant has three tasks: first, declining from and abiding in the acquired roots of learning; second, transforming to superior roots; and third, directly abiding in Parinirvana (Parinirvana, complete Nirvana). A Recollecting Arahant has four tasks: first, declining from and abiding in the acquired roots of learning; second, declining from and abiding in the roots of decline; third, transforming to superior roots; and fourth, directly abiding in Parinirvana. A Dharma-protecting Arahant has five tasks: first, declining from and abiding in the acquired roots of learning; second, declining from and abiding in the roots of decline; third, declining from and abiding in recollection of the Dharma; fourth, transforming to superior roots; and fifth, directly abiding in Parinirvana. A Steadfast Arahant has six tasks: first, declining from and abiding in the acquired roots of learning; second, declining from and abiding in the roots of decline; third, declining from and abiding in recollection of the Dharma; fourth, declining from and abiding in Dharma protection; fifth, transforming to superior roots; and sixth, directly abiding in Parinirvana. A Progressive Arahant has seven tasks: first, declining from and abiding in the acquired roots of learning; second, declining from and abiding in the roots of decline; third, declining from and abiding in recollection of the Dharma; fourth, declining from and abiding in Dharma protection; fifth, declining from and abiding in steadfastness; sixth, transforming to an unmoving state; and seventh, directly abiding in Parinirvana. Question: When a Recollecting Arahant declines from and abides in the acquired roots of learning, what kind of roots of learning are obtained? Are the roots of learning of decline obtained? Or are the roots of learning of recollection obtained? Answer: The roots of learning of decline are obtained, not the roots of learning of recollection. Why? Because they have never obtained the roots of learning of recollection. If they were obtained, it would be called progress, not decline. The World-Honored One said in the sutras that Venerable Ghohika was a time-liberated Arahant who declined six times, and only on the seventh time did he attain time-liberation, ultimately committing suicide with a knife. Question: Was Venerable Ghohika of a declining nature or a recollecting nature? If he was of a declining nature, why did he commit suicide with a knife? If he was of a recollecting nature, why did he decline six times? Answer: It should be argued that he was of a declining nature. Question: Why did he commit suicide with a knife? Answer: Because he was disgusted with decline, he committed suicide with a knife. If one does not decline but commits suicide with a knife, then that is of a recollecting nature. The path that can be used to sever the bonds of the desire realm (kilesa, defilements). When declining from that path, return

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得彼結得不耶。答曰。還得彼結得。諸結得離欲時斷。退時還得彼結得。所可用道。斷色無色界結。退彼道時。還得彼結得不耶。答曰。還得彼結得。諸結得離欲時斷退時還得彼結得。問曰。所可用斷結道。于彼道不退。所可用退道。彼道不能斷結。無礙道能斷結。無有退無礙道者。住解脫道退。無有以解脫道斷結者。何故作是說。所可用道。斷欲界結。退彼道時。還得彼結得。廣說如上。答曰。無礙道。是解脫道因。解脫道。是無礙道果。若於果退時。亦應言因退。複次煩惱以無礙道對治。若成就彼煩惱時。亦當言退彼對治道。複次以煩惱故。立斷煩惱無礙道。若成就煩惱時。亦當言退彼無礙道。尊者僧伽婆修說曰。住無礙道退。住解脫道亦退。所以者何。斷五種結。須陀洹退時。彼非是退五無礙道五解脫道耶。評曰。應作是說。無有住無礙道退退已住無礙道者。退解脫道。還住解脫道。

◎九斷智。欲界系苦集所斷結斷一斷智。色無色界苦集所斷結斷二斷智。欲界見滅所斷結斷三斷智。色無色界見滅所斷結斷四斷智。欲界見道所斷結斷五斷智。色無色界見道所斷結斷六斷智。五下分結斷七斷智。色愛斷八斷智一切結斷九斷智。問曰。九斷智攝一切斷智。一切斷智攝九斷智。廣說如經本。斷者是無為。問曰。

【現代漢語翻譯】 現代漢語譯本 得彼結得不耶？答曰：還得彼結得。諸結得離欲時斷，退時還得彼結得。所可用道，斷色無色結（指色界和無色界的煩惱），退彼道時，還得彼結得不耶？答曰：還得彼結得。諸結得離欲時斷，退時還得彼結得。問曰：所可用斷結道，于彼道不退；所可用退道，彼道不能斷結；無礙道能斷結，無有退無礙道者；住解脫道退，無有以解脫道斷結者。何故作是說，所可用道，斷欲界結，退彼道時，還得彼結得？廣說如上。答曰：無礙道是解脫道因，解脫道是無礙道果。若於果退時，亦應言因退。複次，煩惱以無礙道對治，若成就彼煩惱時，亦當言退彼對治道。複次，以煩惱故，立斷煩惱無礙道，若成就煩惱時，亦當言退彼無礙道。尊者僧伽婆修說曰：住無礙道退，住解脫道亦退。所以者何？斷五種結（指五下分結），須陀洹（指預流果）退時，彼非是退五無礙道五解脫道耶？評曰：應作是說，無有住無礙道退，退已住無礙道者；退解脫道，還住解脫道。

◎九斷智。欲界系苦集所斷結斷一斷智。色無色苦集所斷結斷二斷智。欲界見滅所斷結斷三斷智。色無色見滅所斷結斷四斷智。欲界見道所斷結斷五斷智。色無色見道所斷結斷六斷智。五下分結斷七斷智。色愛斷八斷智一切結斷九斷智。問曰：九斷智攝一切斷智，一切斷智攝九斷智？廣說如經本。斷者是無為。問曰：

【English Translation】 English version Do you obtain that fetter again? The answer is: You obtain that fetter again. All fetters are severed when one is detached from desire, but when one regresses, one obtains that fetter again. When the path that can be used to sever the fetters of the Form and Formless realms is regressed from, do you obtain that fetter again? The answer is: You obtain that fetter again. All fetters are severed when one is detached from desire, but when one regresses, one obtains that fetter again. Question: The path that can be used to sever fetters does not regress from that path; the path that can be used to regress cannot sever fetters; the unobstructed path can sever fetters, and there is no regression from the unobstructed path; one regresses from the path of liberation, and no one severs fetters with the path of liberation. Why is it said that when the path that can be used to sever the fetters of the Desire realm is regressed from, one obtains that fetter again? Explain this in detail as above. The answer is: The unobstructed path is the cause of the path of liberation, and the path of liberation is the result of the unobstructed path. If one regresses from the result, it should also be said that the cause regresses. Furthermore, afflictions are counteracted by the unobstructed path; if one achieves those afflictions, it should also be said that one regresses from that counteracting path. Furthermore, because of afflictions, the unobstructed path to sever afflictions is established; if one achieves afflictions, it should also be said that one regresses from that unobstructed path. Venerable Sanghavasu said: One regresses from dwelling in the unobstructed path, and one also regresses from dwelling in the path of liberation. Why is that? When a Stream-enterer (Sotapanna) regresses from severing the five fetters (the five lower fetters), is it not that they regress from the five unobstructed paths and the five paths of liberation? Comment: It should be said that there is no one who regresses from dwelling in the unobstructed path, and having regressed, dwells in the unobstructed path; one regresses from the path of liberation and returns to dwelling in the path of liberation.

◎The Nine Severance Knowledges. The knowledge of severing the fetters severed by suffering and accumulation in the Desire realm is the first severance knowledge. The knowledge of severing the fetters severed by suffering and accumulation in the Form and Formless realms is the second severance knowledge. The knowledge of severing the fetters severed by seeing cessation in the Desire realm is the third severance knowledge. The knowledge of severing the fetters severed by seeing cessation in the Form and Formless realms is the fourth severance knowledge. The knowledge of severing the fetters severed by seeing the path in the Desire realm is the fifth severance knowledge. The knowledge of severing the fetters severed by seeing the path in the Form and Formless realms is the sixth severance knowledge. The knowledge of severing the five lower fetters is the seventh severance knowledge. The knowledge of severing the love of form is the eighth severance knowledge. The knowledge of severing all fetters is the ninth severance knowledge. Question: Do the nine severance knowledges encompass all severance knowledges, and do all severance knowledges encompass the nine severance knowledges? Explain this in detail as in the sutra. Severance is unconditioned. Question:

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若斷者是無為。不能有所緣。何故斷是智耶。答曰。斷是智果故說智。業果說業。如說。六入是舊業。天眼天耳是通果說通。阿羅漢是智果說智如是智果故說斷智。問曰。若然者。修道所斷結。以智斷故是智果。可言斷智。見道所斷結。以忍斷是忍果。云何言斷智耶。答曰。彼是世俗智果故言斷智。如先以世俗道。離欲界欲。乃至離無所有處欲。八地中所斷結斷。是世俗智果。問曰。若然者。世俗道。能有所作處可爾。非想非非想處世俗道。不能有所作。非想非非想處見道所斷結斷是忍。云何是斷智耶。尊者僧伽婆修說曰。此是慧果說斷智。斷有二種。一是慧果。彼不應作是說。所以者何。佛經說二智。一知智。二斷智。不說斷慧。評曰。應作是說。實義智者。是金剛喻定。斷是彼果。所以者何。得阿羅漢果時。以金剛喻定。斷三界見道修道所斷結。頓證解脫得故。復有說者。從智種中生故名斷智。如瞿曇姓中生故名瞿曇。彼亦如是。複次彼斷性相是斷智。彼斷雖不能有所緣。而性相是斷智。說名斷智。如過去未來眼根。雖不能見。而性相是眼。彼亦如是。尊者瞿沙說曰應言正斷是最勝斷相應斷畢竟斷。尊者波奢說曰。應言棄斷。所以者何。棄一切生死。得此斷故。此斷亦可言斷。亦可言無慾。亦可言滅。亦可言諦。

【現代漢語翻譯】 現代漢語譯本 『若斷者是無為（Nirvana，指涅槃，一種解脫的狀態），不能有所緣（指不能被任何事物所束縛）。為何說斷是智（Jnana，指智慧）呢？』回答說：『斷是智的果實，所以說是智。如同業的果實被稱為業一樣。例如，六入（指眼、耳、鼻、舌、身、意六種感覺器官）是舊業（指過去的業力），天眼（Divyacakṣus，指超自然視覺）、天耳（Divyaśrotra，指超自然聽覺）是神通的果實，所以說是神通。阿羅漢（Arhat，指已證得涅槃的聖者）是智的果實，所以說是智。』如此，因為是智的果實，所以說斷是智。 『問：如果這樣說，修道（指通過修行達到解脫的道路）所斷的煩惱結縛，因為是通過智來斷除的，所以是智的果實，可以說斷是智。那麼見道（指初次證悟真理的道路）所斷的煩惱結縛，是通過忍（Kshanti，指忍耐力）來斷除的，是忍的果實，怎麼能說是斷智呢？』回答說：『那是世俗智的果實，所以說是斷智。』如同先前通過世俗道（指世俗的修行方法），遠離欲界（Kāmadhātu，指充滿慾望的境界）的慾望，乃至遠離無所有處（Ākiṃcanyāyatana，指一種禪定境界）的慾望，八地（指八種禪定境界）中所斷的煩惱結縛，是世俗智的果實。 『問：如果這樣說，世俗道能夠有所作為的地方還可以理解。但在非想非非想處（Naivasaṃjñānāsaṃjñāyatana，指一種最高的禪定境界），世俗道不能有所作為。非想非非想處見道所斷的煩惱結縛是通過忍來斷除的，怎麼能說是斷智呢？』尊者僧伽婆修（Sanghavasu）說：『這是慧（Prajna，指般若智慧）的果實，所以說斷智。』斷有兩種，一種是慧的果實，不應該這樣說。為什麼呢？佛經說了兩種智，一是知智，二是斷智，沒有說斷慧。 評論說：『應該這樣說，實義智（指真實的智慧）是指金剛喻定（Vajropamasamādhi，指一種堅不可摧的禪定）。斷是它的果實。』為什麼呢？因為在獲得阿羅漢果位時，通過金剛喻定，斷除了三界（指欲界、色界、無色界）見道和修道所斷的煩惱結縛，頓悟解脫。 還有一種說法：『因為是從智的種子中產生的，所以稱為斷智。』如同從瞿曇（Gautama）姓中出生，所以稱為瞿曇。他們也是如此。再次，斷的自性相狀就是斷智。這種斷雖然不能有所緣，但其自性相狀是斷智，所以稱為斷智。如同過去和未來的眼根，雖然不能見，但其自性相狀是眼。他們也是如此。 尊者瞿沙（Ghosha）說：『應該說是正斷、最勝斷、相應斷、畢竟斷。』尊者波奢（Parsva）說：『應該說是棄斷。』為什麼呢？因為捨棄一切生死，才得到這種斷。這種斷也可以說是斷，也可以說是無慾（Viraga，指沒有慾望），也可以說是滅（Nirodha，指寂滅），也可以說是諦（Satya，指真理）。

【English Translation】 English version 'If cessation (Nirvana, a state of liberation) is unconditioned and cannot have any object of cognition, why is cessation called wisdom (Jnana)?' The answer is: 'Cessation is the result of wisdom, therefore it is called wisdom, just as the result of karma is called karma. For example, the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) are old karma, and the divine eye (Divyacakṣus) and divine ear (Divyaśrotra) are the result of supernormal powers, therefore they are called supernormal powers. An Arhat (a saint who has attained Nirvana) is the result of wisdom, therefore it is called wisdom.' Thus, because it is the result of wisdom, cessation is called wisdom. 'Question: If that is the case, the fetters severed by the path of cultivation (the path to liberation through practice) are severed by wisdom, so they are the result of wisdom, and it can be said that cessation is wisdom. But the fetters severed by the path of seeing (the path of initial enlightenment) are severed by patience (Kshanti), which is the result of patience. How can it be said that cessation is wisdom?' The answer is: 'That is the result of conventional wisdom, therefore it is called cessation-wisdom.' Just as one previously uses the conventional path (mundane path) to abandon desire in the desire realm (Kāmadhātu), and even to abandon desire in the realm of nothingness (Ākiṃcanyāyatana), the fetters severed in the eight grounds (eight levels of meditative absorption) are the result of conventional wisdom. 'Question: If that is the case, it is understandable where the conventional path can be effective. But in the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana), the conventional path cannot be effective. The fetters severed by the path of seeing in the realm of neither perception nor non-perception are severed by patience. How can it be cessation-wisdom?' Venerable Sanghavasu said: 'This is the result of wisdom (Prajna), therefore it is called cessation-wisdom.' There are two kinds of cessation, one is the result of wisdom, and it should not be said in this way. Why? The sutras speak of two kinds of wisdom, knowing-wisdom and cessation-wisdom, but do not speak of cessation-prajna. The commentary says: 'It should be said that true wisdom refers to the diamond-like samadhi (Vajropamasamādhi). Cessation is its result.' Why? Because when attaining the fruit of Arhatship, the fetters severed by the path of seeing and the path of cultivation in the three realms (desire realm, form realm, and formless realm) are severed by the diamond-like samadhi, and liberation is attained suddenly. There is another saying: 'Because it arises from the seed of wisdom, it is called cessation-wisdom.' Just as one born from the Gautama lineage is called Gautama, so it is with them. Furthermore, the characteristic nature of cessation is cessation-wisdom. Although this cessation cannot have any object of cognition, its characteristic nature is cessation-wisdom, therefore it is called cessation-wisdom. Just as the eye faculty of the past and future cannot see, but its characteristic nature is the eye, so it is with them. Venerable Ghosha said: 'It should be said that it is right cessation, supreme cessation, corresponding cessation, and ultimate cessation.' Venerable Parsva said: 'It should be said that it is abandonment-cessation.' Why? Because by abandoning all birth and death, this cessation is obtained. This cessation can also be called cessation, also called desirelessness (Viraga), also called extinction (Nirodha), and also called truth (Satya).

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亦可言斷智。亦可言沙門果亦可言有餘涅槃界無餘涅槃界。苦法忍滅苦法智生。是時彼斷名斷名無慾。名滅名諦。不名斷智。不名沙門果。不名有餘涅槃界無餘涅槃界。苦比忍滅苦比智生。是時彼斷。名斷。乃至名諦。不名斷智。不名沙門果。不名有餘涅槃無餘涅槃界。集法忍滅集法智生。是時彼斷。名斷名無慾名滅名諦名斷智。謂欲界見苦見集所斷結盡斷智。不名沙門果。不名有餘涅槃無餘涅槃界。集比忍滅集比智生。是時彼斷名斷名無慾名滅名諦名斷智。謂色無色界見苦見集所斷結盡斷智。不名沙門果。不名有餘涅槃無餘涅槃界。滅法忍滅滅法智生。是時彼斷。名斷名無慾名滅名諦名斷智。謂欲界見滅所斷結盡斷智。不名沙門果。不名有餘涅槃無餘涅槃界。滅比忍滅滅比智生。是時彼斷。名斷名無慾名滅名諦名斷智。謂色無色界見滅所斷結盡斷智。不名沙門果。不名有餘涅槃無餘涅槃界。道法忍滅道法智生。是時彼斷。名斷名無慾名滅名諦名斷智。謂欲界見道所斷結盡斷智。不名沙門果。不名有餘涅槃無餘涅槃界。道比忍滅道比智生。是時彼斷。名斷名無慾名滅名諦名斷智。謂色無色界結盡斷智。名沙門果。謂須陀洹果。不名有餘涅槃無餘涅槃界。是時三界見苦見集見滅。及欲界見道所斷結同一味。頓證解脫得。

【現代漢語翻譯】 現代漢語譯本 也可以說斷絕了智慧，也可以說是沙門果（Śrāmaṇaphala，修道者的果位），也可以說是有餘涅槃界（Sa-upādisesa-nirvāṇa，還有殘餘煩惱的涅槃境界）和無餘涅槃界（An-upādisesa-nirvāṇa，沒有殘餘煩惱的涅槃境界）。 當苦法忍（duḥkha-dharma-kṣānti，對苦諦的忍）滅去，苦法智（duḥkha-dharma-jñāna，對苦諦的智）生起時，那時所斷的煩惱，名為斷，名為無慾，名為滅，名為諦，但不名為斷智，不名為沙門果，不名為有餘涅槃界和無餘涅槃界。 當苦比忍（duḥkha-anvaya-kṣānti，對苦諦的類比忍）滅去，苦比智（duḥkha-anvaya-jñāna，對苦諦的類比智）生起時，那時所斷的煩惱，名為斷，乃至名為諦，但不名為斷智，不名為沙門果，不名為有餘涅槃和無餘涅槃界。 當集法忍（samudaya-dharma-kṣānti，對集諦的忍）滅去，集法智（samudaya-dharma-jñāna，對集諦的智）生起時，那時所斷的煩惱，名為斷，名為無慾，名為滅，名為諦，名為斷智，指的是欲界（Kāmadhātu，眾生有情慾的生存界）中，因見苦諦和見集諦所斷的煩惱完全斷盡的智慧，但不名為沙門果，不名為有餘涅槃和無餘涅槃界。 當集比忍（samudaya-anvaya-kṣānti，對集諦的類比忍）滅去，集比智（samudaya-anvaya-jñāna，對集諦的類比智）生起時，那時所斷的煩惱，名為斷，名為無慾，名為滅，名為諦，名為斷智，指的是色界（Rūpadhātu，眾生離欲但有色的生存界）和無色界（Arūpadhātu，眾生既離欲也離色的生存界）中，因見苦諦和見集諦所斷的煩惱完全斷盡的智慧，但不名為沙門果，不名為有餘涅槃和無餘涅槃界。 當滅法忍（nirodha-dharma-kṣānti，對滅諦的忍）滅去，滅法智（nirodha-dharma-jñāna，對滅諦的智）生起時，那時所斷的煩惱，名為斷，名為無慾，名為滅，名為諦，名為斷智，指的是欲界中，因見滅諦所斷的煩惱完全斷盡的智慧，但不名為沙門果，不名為有餘涅槃和無餘涅槃界。 當滅比忍（nirodha-anvaya-kṣānti，對滅諦的類比忍）滅去，滅比智（nirodha-anvaya-jñāna，對滅諦的類比智）生起時，那時所斷的煩惱，名為斷，名為無慾，名為滅，名為諦，名為斷智，指的是色界和無色界中，因見滅諦所斷的煩惱完全斷盡的智慧，但不名為沙門果，不名為有餘涅槃和無餘涅槃界。 當道法忍（mārga-dharma-kṣānti，對道諦的忍）滅去，道法智（mārga-dharma-jñāna，對道諦的智）生起時，那時所斷的煩惱，名為斷，名為無慾，名為滅，名為諦，名為斷智，指的是欲界中，因見道諦所斷的煩惱完全斷盡的智慧，但不名為沙門果，不名為有餘涅槃和無餘涅槃界。 當道比忍（mārga-anvaya-kṣānti，對道諦的類比忍）滅去，道比智（mārga-anvaya-jñāna，對道諦的類比智）生起時，那時所斷的煩惱，名為斷，名為無慾，名為滅，名為諦，名為斷智，指的是色界和無色界中所斷的煩惱完全斷盡的智慧，名為沙門果，指的是須陀洹果（Srotāpanna，入流果），但不名為有餘涅槃和無餘涅槃界。 這時，三界（Trailokya，欲界、色界、無色界）中，因見苦諦、見集諦、見滅諦，以及欲界中見道諦所斷的煩惱，具有同一性質，通過頓悟而解脫。

【English Translation】 English version It can also be called 'severed wisdom'. It can also be called 'Śrāmaṇaphala' (the fruit of a recluse), and it can also be called 'Sa-upādisesa-nirvāṇa' (Nirvana with remainder) and 'An-upādisesa-nirvāṇa' (Nirvana without remainder). When 'duḥkha-dharma-kṣānti' (the acceptance of the truth of suffering) ceases and 'duḥkha-dharma-jñāna' (the knowledge of the truth of suffering) arises, the defilements severed at that time are called 'severance', called 'non-desire', called 'cessation', called 'truth', but not called 'severed wisdom', not called 'Śrāmaṇaphala', not called 'Sa-upādisesa-nirvāṇa' and 'An-upādisesa-nirvāṇa'. When 'duḥkha-anvaya-kṣānti' (the subsequent acceptance of the truth of suffering) ceases and 'duḥkha-anvaya-jñāna' (the subsequent knowledge of the truth of suffering) arises, the defilements severed at that time are called 'severance', and so on up to 'truth', but not called 'severed wisdom', not called 'Śrāmaṇaphala', not called 'Sa-upādisesa-nirvāṇa' and 'An-upādisesa-nirvāṇa'. When 'samudaya-dharma-kṣānti' (the acceptance of the truth of origin) ceases and 'samudaya-dharma-jñāna' (the knowledge of the truth of origin) arises, the defilements severed at that time are called 'severance', called 'non-desire', called 'cessation', called 'truth', called 'severed wisdom', referring to the wisdom of completely severing the defilements severed by seeing the truth of suffering and the truth of origin in the 'Kāmadhātu' (desire realm), but not called 'Śrāmaṇaphala', not called 'Sa-upādisesa-nirvāṇa' and 'An-upādisesa-nirvāṇa'. When 'samudaya-anvaya-kṣānti' (the subsequent acceptance of the truth of origin) ceases and 'samudaya-anvaya-jñāna' (the subsequent knowledge of the truth of origin) arises, the defilements severed at that time are called 'severance', called 'non-desire', called 'cessation', called 'truth', called 'severed wisdom', referring to the wisdom of completely severing the defilements severed by seeing the truth of suffering and the truth of origin in the 'Rūpadhātu' (form realm) and 'Arūpadhātu' (formless realm), but not called 'Śrāmaṇaphala', not called 'Sa-upādisesa-nirvāṇa' and 'An-upādisesa-nirvāṇa'. When 'nirodha-dharma-kṣānti' (the acceptance of the truth of cessation) ceases and 'nirodha-dharma-jñāna' (the knowledge of the truth of cessation) arises, the defilements severed at that time are called 'severance', called 'non-desire', called 'cessation', called 'truth', called 'severed wisdom', referring to the wisdom of completely severing the defilements severed by seeing the truth of cessation in the 'Kāmadhātu', but not called 'Śrāmaṇaphala', not called 'Sa-upādisesa-nirvāṇa' and 'An-upādisesa-nirvāṇa'. When 'nirodha-anvaya-kṣānti' (the subsequent acceptance of the truth of cessation) ceases and 'nirodha-anvaya-jñāna' (the subsequent knowledge of the truth of cessation) arises, the defilements severed at that time are called 'severance', called 'non-desire', called 'cessation', called 'truth', called 'severed wisdom', referring to the wisdom of completely severing the defilements severed by seeing the truth of cessation in the 'Rūpadhātu' and 'Arūpadhātu', but not called 'Śrāmaṇaphala', not called 'Sa-upādisesa-nirvāṇa' and 'An-upādisesa-nirvāṇa'. When 'mārga-dharma-kṣānti' (the acceptance of the truth of the path) ceases and 'mārga-dharma-jñāna' (the knowledge of the truth of the path) arises, the defilements severed at that time are called 'severance', called 'non-desire', called 'cessation', called 'truth', called 'severed wisdom', referring to the wisdom of completely severing the defilements severed by seeing the truth of the path in the 'Kāmadhātu', but not called 'Śrāmaṇaphala', not called 'Sa-upādisesa-nirvāṇa' and 'An-upādisesa-nirvāṇa'. When 'mārga-anvaya-kṣānti' (the subsequent acceptance of the truth of the path) ceases and 'mārga-anvaya-jñāna' (the subsequent knowledge of the truth of the path) arises, the defilements severed at that time are called 'severance', called 'non-desire', called 'cessation', called 'truth', called 'severed wisdom', referring to the wisdom of completely severing the defilements in the 'Rūpadhātu' and 'Arūpadhātu', called 'Śrāmaṇaphala', referring to 'Srotāpanna' (stream-enterer), but not called 'Sa-upādisesa-nirvāṇa' and 'An-upādisesa-nirvāṇa'. At this time, the defilements severed by seeing the truth of suffering, the truth of origin, the truth of cessation in the 'Trailokya' (three realms), and the truth of the path in the 'Kāmadhātu', have the same nature and are liberated through sudden enlightenment.

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是時彼斷。名斷名無慾名滅名諦名斷智。名沙門果。謂須陀洹果。不名有餘涅槃無餘涅槃界。須陀洹當得斯陀含果。斷一種結。乃至五種結。是時彼斷。名斷名無慾名滅名諦。不名斷智不名沙門果。不名有餘涅槃無餘涅槃界。第六無礙道滅。第六解脫道生。是時彼斷。名斷名無慾名滅名諦。不名斷智名沙門果。謂斯陀含果。不名有餘涅槃無餘涅槃界。是時三界見道所斷。彼斷名斷。名無慾名滅名斷智。謂先所得斷智。名沙門果。謂斯陀含果。不名有餘涅槃無餘涅槃界。欲界修道所斷五種結同一味。頓證解脫得。是時彼斷名斷。名無慾名滅名諦。不名斷智名沙門果。謂斯陀含果。不名有餘涅槃無餘涅槃界。斯陀含當得阿那含果。斷第七第八種結時。彼斷名斷。名無慾名滅名諦。不名斷智不名沙門果。不名有餘涅槃無餘涅槃界。第九無礙道滅。第九解脫道生。是時彼斷。名無慾名滅名諦名斷智。謂五下分結盡斷智。名沙門果。謂阿那含果。不名有餘涅槃無餘涅槃界。即彼時三界見道所斷結。及欲界修道所斷九種結同一味。頓證解脫得。是時彼斷名無慾。名滅名諦名斷智。謂本得斷智五下分結盡斷智。名沙門果。謂阿那含果。不名有餘涅槃無餘涅槃界。離初禪欲。斷一種結。乃至斷九種結。是時彼斷。名斷名無慾名滅名諦。

不名斷智。不名沙門果。不名有餘涅槃無餘涅槃界。乃至離第四禪欲。斷一種結。乃至斷八種結。說亦如是。第九無礙道滅。第九解脫道生。是時彼斷。名斷名無慾名滅名諦名斷智。謂色愛斷斷智。不名沙門果不名有餘涅槃無餘涅槃界。離空處欲。乃至離非想非非想處。斷八種結。是時彼斷。名斷名無慾名滅名諦。不名斷智不名沙門果不名有餘涅槃無餘涅槃界。金剛喻定滅。初盡智生。是時九種結斷。彼斷名斷名無慾名滅名諦名斷智。謂一切結盡斷智。名沙門果。謂阿羅漢果。名有餘涅槃界。不名無餘涅槃界。即彼時三界見道所斷。八地修道所斷。非想非非想處修道所斷。八種結同一味。頓證解脫得。是時彼斷。名斷名無慾名滅名諦名斷智。謂一切結盡斷智。名沙門果謂阿羅漢果名有餘涅槃界。不名無餘涅槃界。若阿羅漢陰界入。更不相續。入無餘涅槃界。是時彼斷。名斷名無慾名滅名諦名斷智。謂所得斷智。名沙門果。謂阿羅漢果。不名有餘涅槃界。名無餘涅槃界。

問曰。諸斷是無為。何以有時名斷智。有時不名斷智。答曰。爾時。或有四事。或有五事者。名斷智。四事者。一害俱因。二俱系得解脫。三得無漏解脫得。四害非想非非想處一切遍使。五事者。即上四事。五永斷于界。見道中有四事。修道中有

【現代漢語翻譯】 現代漢語譯本 不稱為斷智（Duàn Zhì，智慧的斷滅）。不稱為沙門果（Shāmén Guǒ，修行者的果位）。不稱為有餘涅槃界（Yǒuyú Nièpán Jiè，有餘涅槃的境界）或無餘涅槃界（Wúyú Nièpán Jiè，無餘涅槃的境界）。乃至離第四禪欲（Lí Dì Sì Chán Yù，脫離第四禪的慾望），斷一種結（Duàn Yī Zhǒng Jié，斷除一種煩惱結）。乃至斷八種結（Duàn Bā Zhǒng Jié，斷除八種煩惱結），說法也是如此。第九無礙道滅（Dì Jiǔ Wú'ài Dào Miè，第九無礙道滅盡），第九解脫道生（Dì Jiǔ Jiětuō Dào Shēng，第九解脫道生起）。這時，那斷滅稱為斷（Duàn，斷滅），稱為無慾（Wú Yù，沒有慾望），稱為滅（Miè，滅盡），稱為諦（Dì，真諦），稱為斷智（Duàn Zhì，智慧的斷滅）。所謂色愛斷斷智（Sè Ài Duàn Duàn Zhì，對色界的愛慾斷滅的智慧）。不稱為沙門果（Shāmén Guǒ，修行者的果位），不稱為有餘涅槃界（Yǒuyú Nièpán Jiè，有餘涅槃的境界）或無餘涅槃界（Wúyú Nièpán Jiè，無餘涅槃的境界）。離空處欲（Lí Kōng Chù Yù，脫離空無邊處天的慾望），乃至離非想非非想處（Lí Fēixiǎng Fēifēixiǎng Chù，脫離非想非非想處天的慾望），斷八種結（Duàn Bā Zhǒng Jié，斷除八種煩惱結）。這時，那斷滅稱為斷（Duàn，斷滅），稱為無慾（Wú Yù，沒有慾望），稱為滅（Miè，滅盡），稱為諦（Dì，真諦）。不稱為斷智（Duàn Zhì，智慧的斷滅），不稱為沙門果（Shāmén Guǒ，修行者的果位），不稱為有餘涅槃界（Yǒuyú Nièpán Jiè，有餘涅槃的境界）或無餘涅槃界（Wúyú Nièpán Jiè，無餘涅槃的境界）。金剛喻定滅（Jīngāng Yù Dìng Miè，金剛喻定滅盡），初盡智生（Chū Jìn Zhì Shēng，最初的盡智生起）。這時，九種結斷（Jiǔ Zhǒng Jié Duàn，九種煩惱結斷除）。那斷滅稱為斷（Duàn，斷滅），稱為無慾（Wú Yù，沒有慾望），稱為滅（Miè，滅盡），稱為諦（Dì，真諦），稱為斷智（Duàn Zhì，智慧的斷滅）。所謂一切結盡斷智（Yīqiè Jié Jìn Duàn Zhì，一切煩惱結完全斷滅的智慧）。稱為沙門果（Shāmén Guǒ，修行者的果位），即阿羅漢果（Āluóhàn Guǒ，阿羅漢的果位）。稱為有餘涅槃界（Yǒuyú Nièpán Jiè，有餘涅槃的境界），不稱為無餘涅槃界（Wúyú Nièpán Jiè，無餘涅槃的境界）。即那時，三界見道所斷（Sānjiè Jiàn Dào Suǒ Duàn，三界見道所斷除的），八地修道所斷（Bā Dì Xiūdào Suǒ Duàn，八地修道所斷除的），非想非非想處修道所斷（Fēixiǎng Fēifēixiǎng Chù Xiūdào Suǒ Duàn，非想非非想處修道所斷除的），八種結同一味（Bā Zhǒng Jié Tóngyī Wèi，八種煩惱結具有相同的性質），頓證解脫得（Dùn Zhèng Jiětuō Dé，立即證得解脫）。這時，那斷滅稱為斷（Duàn，斷滅），稱為無慾（Wú Yù，沒有慾望），稱為滅（Miè，滅盡），稱為諦（Dì，真諦），稱為斷智（Duàn Zhì，智慧的斷滅）。所謂一切結盡斷智（Yīqiè Jié Jìn Duàn Zhì，一切煩惱結完全斷滅的智慧）。稱為沙門果（Shāmén Guǒ，修行者的果位），即阿羅漢果（Āluóhàn Guǒ，阿羅漢的果位）。稱為有餘涅槃界（Yǒuyú Nièpán Jiè，有餘涅槃的境界），不稱為無餘涅槃界（Wúyú Nièpán Jiè，無餘涅槃的境界）。如果阿羅漢陰界入（Āluóhàn Yīnjiè Rù，阿羅漢的五蘊、十二處、十八界），不再相續（Bù Zài Xiāngxù，不再延續），進入無餘涅槃界（Wúyú Nièpán Jiè，無餘涅槃的境界）。這時，那斷滅稱為斷（Duàn，斷滅），稱為無慾（Wú Yù，沒有慾望），稱為滅（Miè，滅盡），稱為諦（Dì，真諦），稱為斷智（Duàn Zhì，智慧的斷滅）。所謂所得斷智（Suǒdé Duàn Zhì，所獲得的斷滅智慧）。稱為沙門果（Shāmén Guǒ，修行者的果位），即阿羅漢果（Āluóhàn Guǒ，阿羅漢的果位）。不稱為有餘涅槃界（Yǒuyú Nièpán Jiè，有餘涅槃的境界），稱為無餘涅槃界（Wúyú Nièpán Jiè，無餘涅槃的境界）。

問道：諸斷（Zhū Duàn，各種斷滅）是無為（Wúwéi，非造作的），為什麼有時稱為斷智（Duàn Zhì，智慧的斷滅），有時不稱為斷智（Duàn Zhì，智慧的斷滅）？答道：那時，或者有四件事，或者有五件事，就稱為斷智（Duàn Zhì，智慧的斷滅）。四件事是：一、害俱因（Hài Jù Yīn，損害共同的原因），二、俱系得解脫（Jù Xì Dé Jiětuō，共同繫縛而獲得解脫），三、得無漏解脫得（Dé Wúlòu Jiětuō Dé，獲得無漏的解脫），四、害非想非非想處一切遍使（Hài Fēixiǎng Fēifēixiǎng Chù Yīqiè Biànshǐ，損害非想非非想處的一切遍行煩惱）。五件事是：就是以上四件事，五、永遠斷絕於界（Yǒngduàn Yú Jiè，永遠斷絕於界）。見道中有四件事（Jiàn Dào Zhōng Yǒu Sì Jiàn Shì，在見道中有四件事），修道中有（Xiūdào Zhōng Yǒu，在修道中有）。

【English Translation】 English version It is not called 'cessation-wisdom' (Duàn Zhì). It is not called 'fruit of a Śrāmaṇa' (Shāmén Guǒ). It is not called the 'realm of Nirvāṇa with remainder' (Yǒuyú Nièpán Jiè) or the 'realm of Nirvāṇa without remainder' (Wúyú Nièpán Jiè). Even up to detachment from desire for the fourth Dhyāna (Lí Dì Sì Chán Yù), severing one kind of fetter (Duàn Yī Zhǒng Jié). Even up to severing eight kinds of fetters (Duàn Bā Zhǒng Jié), the explanation is also like this. When the ninth unobstructed path ceases (Dì Jiǔ Wú'ài Dào Miè), and the ninth path of liberation arises (Dì Jiǔ Jiětuō Dào Shēng), at that time, that cessation is called 'cessation' (Duàn), called 'without desire' (Wú Yù), called 'extinction' (Miè), called 'truth' (Dì), called 'cessation-wisdom' (Duàn Zhì). That is, the cessation-wisdom of the cessation of desire for form (Sè Ài Duàn Duàn Zhì). It is not called 'fruit of a Śrāmaṇa' (Shāmén Guǒ), it is not called the 'realm of Nirvāṇa with remainder' (Yǒuyú Nièpán Jiè) or the 'realm of Nirvāṇa without remainder' (Wúyú Nièpán Jiè). Detachment from desire for the sphere of emptiness (Lí Kōng Chù Yù), even up to detachment from the sphere of neither perception nor non-perception (Lí Fēixiǎng Fēifēixiǎng Chù), severing eight kinds of fetters (Duàn Bā Zhǒng Jié). At that time, that cessation is called 'cessation' (Duàn), called 'without desire' (Wú Yù), called 'extinction' (Miè), called 'truth' (Dì). It is not called 'cessation-wisdom' (Duàn Zhì), it is not called 'fruit of a Śrāmaṇa' (Shāmén Guǒ), it is not called the 'realm of Nirvāṇa with remainder' (Yǒuyú Nièpán Jiè) or the 'realm of Nirvāṇa without remainder' (Wúyú Nièpán Jiè). When the Vajra-like Samādhi ceases (Jīngāng Yù Dìng Miè), and the initial knowledge of exhaustion arises (Chū Jìn Zhì Shēng), at that time, nine kinds of fetters are severed (Jiǔ Zhǒng Jié Duàn). That cessation is called 'cessation' (Duàn), called 'without desire' (Wú Yù), called 'extinction' (Miè), called 'truth' (Dì), called 'cessation-wisdom' (Duàn Zhì). That is, the cessation-wisdom of the complete cessation of all fetters (Yīqiè Jié Jìn Duàn Zhì). It is called 'fruit of a Śrāmaṇa' (Shāmén Guǒ), that is, the fruit of an Arhat (Āluóhàn Guǒ). It is called the 'realm of Nirvāṇa with remainder' (Yǒuyú Nièpán Jiè), it is not called the 'realm of Nirvāṇa without remainder' (Wúyú Nièpán Jiè). At that time, what is severed by the path of seeing in the three realms (Sānjiè Jiàn Dào Suǒ Duàn), what is severed by the path of cultivation in the eight grounds (Bā Dì Xiūdào Suǒ Duàn), what is severed by the path of cultivation in the sphere of neither perception nor non-perception (Fēixiǎng Fēifēixiǎng Chù Xiūdào Suǒ Duàn), the eight kinds of fetters are of the same flavor (Bā Zhǒng Jié Tóngyī Wèi), and liberation is attained immediately (Dùn Zhèng Jiětuō Dé). At that time, that cessation is called 'cessation' (Duàn), called 'without desire' (Wú Yù), called 'extinction' (Miè), called 'truth' (Dì), called 'cessation-wisdom' (Duàn Zhì). That is, the cessation-wisdom of the complete cessation of all fetters (Yīqiè Jié Jìn Duàn Zhì). It is called 'fruit of a Śrāmaṇa' (Shāmén Guǒ), that is, the fruit of an Arhat (Āluóhàn Guǒ). It is called the 'realm of Nirvāṇa with remainder' (Yǒuyú Nièpán Jiè), it is not called the 'realm of Nirvāṇa without remainder' (Wúyú Nièpán Jiè). If the aggregates, realms, and entrances of an Arhat (Āluóhàn Yīnjiè Rù) no longer continue (Bù Zài Xiāngxù), and enter the realm of Nirvāṇa without remainder (Wúyú Nièpán Jiè), at that time, that cessation is called 'cessation' (Duàn), called 'without desire' (Wú Yù), called 'extinction' (Miè), called 'truth' (Dì), called 'cessation-wisdom' (Duàn Zhì). That is, the cessation-wisdom that is attained (Suǒdé Duàn Zhì). It is called 'fruit of a Śrāmaṇa' (Shāmén Guǒ), that is, the fruit of an Arhat (Āluóhàn Guǒ). It is not called the 'realm of Nirvāṇa with remainder' (Yǒuyú Nièpán Jiè), it is called the 'realm of Nirvāṇa without remainder' (Wúyú Nièpán Jiè).

Question: These cessations (Zhū Duàn) are unconditioned (Wúwéi), why is it that sometimes it is called 'cessation-wisdom' (Duàn Zhì), and sometimes it is not called 'cessation-wisdom' (Duàn Zhì)? Answer: At that time, if there are four things, or if there are five things, then it is called 'cessation-wisdom' (Duàn Zhì). The four things are: 1. Harming the co-arising cause (Hài Jù Yīn), 2. Liberation is attained from co-bondage (Jù Xì Dé Jiětuō), 3. Attaining the attainment of undefiled liberation (Dé Wúlòu Jiětuō Dé), 4. Harming all pervasive defilements in the sphere of neither perception nor non-perception (Hài Fēixiǎng Fēifēixiǎng Chù Yīqiè Biànshǐ). The five things are: that is, the above four things, 5. Permanently severing from the realm (Yǒngduàn Yú Jiè). In the path of seeing there are four things (Jiàn Dào Zhōng Yǒu Sì Jiàn Shì), in the path of cultivation there are (Xiūdào Zhōng Yǒu).

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五事。苦法忍滅。苦法智生。是時不害俱因。雖害見苦所斷不害見集所斷。不俱系得解脫。雖見苦所斷系得解脫。見集所斷不得解脫。雖得無漏解脫不害非想非非想處一切遍使。是時唯有一事無二事。是故彼斷。名斷不名斷智。苦比忍滅。苦比智生。是時不害俱因。雖斷見苦所斷因。不害見集所斷因。不斷俱系雖斷見苦所斷系。不斷見集所斷系。雖得無漏解脫得。而不畢竟害非想非非想處一切遍使。是時唯有二事。無有三事故。彼斷不名斷智。集法忍滅。集法智生。是時害俱因。先害見苦所斷因。今害見集所斷因俱系得解脫。先見苦所斷得解脫。今見集所斷得解脫。得無漏解脫得。亦害非想非非想處一切遍使。是時得名斷智集比忍滅。集比智生。是時害俱因。先害見苦所斷因。今害見集所斷因。俱系得解脫。先見苦所斷系得解脫。今見集所斷系得解脫。得無漏解脫得。害非想非非想處一切遍使。是時具四事故。彼斷名斷智。滅法忍滅。滅法智生。是時害俱因。先害見苦見集所斷因。今害見滅所斷因俱系得解脫。先見苦見集所斷系得解脫。今見滅所斷系得解脫。得無漏解脫得。害非想非非想處一切遍使。是時具四事故。彼斷名斷智。滅比忍滅。滅比智生。道法忍滅。道法智生。道比忍滅。道比智生。說亦如是。如是則說

【現代漢語翻譯】 現代漢語譯本： 五事：苦法忍（Kṣānti-jñāna，對苦諦的忍受和智慧）滅時，苦法智（Jñāna，智慧）生起。此時，不損害俱生之因（Sahaja-hetu，與生俱來的原因），雖然損害了見苦所斷（Darśana-heya，通過見道斷除的）但沒有損害見集所斷（Darśana-heya，通過見道斷除的）。不俱系得解脫（Mukti，解脫），雖然見苦所斷的繫縛得到解脫，但見集所斷的繫縛沒有得到解脫。雖然得到無漏解脫（Anāsrava-vimokṣa，沒有煩惱的解脫），但不損害非想非非想處（Naiva-saṃjñā-nāsaṃjñāyatana，既非有想也非無想的境界）的一切遍使（Sarvatraga，普遍存在的煩惱）。此時只有一事，沒有二事。因此，這種斷除，名為『斷』，不名為『斷智』。 苦比忍（Kṣānti-jñāna，對苦諦的忍受和智慧）滅時，苦比智（Jñāna，智慧）生起。此時，不損害俱生之因，雖然斷除了見苦所斷之因，但不損害見集所斷之因。不斷俱系，雖然斷除了見苦所斷之繫縛，但不斷見集所斷之繫縛。雖然得到無漏解脫，但不能畢竟損害非想非非想處的一切遍使。此時只有二事，沒有三事，所以這種斷除不名為『斷智』。 集法忍（Kṣānti-jñāna，對集諦的忍受和智慧）滅時，集法智（Jñāna，智慧）生起。此時，損害俱生之因，先損害見苦所斷之因，現在損害見集所斷之因，俱系得到解脫。先前見苦所斷得到解脫，現在見集所斷得到解脫，得到無漏解脫，也損害非想非非想處的一切遍使。此時得名『斷智』。 集比忍（Kṣānti-jñāna，對集諦的忍受和智慧）滅時，集比智（Jñāna，智慧）生起。此時，損害俱生之因，先損害見苦所斷之因，現在損害見集所斷之因，俱系得到解脫。先前見苦所斷的繫縛得到解脫，現在見集所斷的繫縛得到解脫，得到無漏解脫，損害非想非非想處的一切遍使。此時具備四事，所以這種斷除名為『斷智』。 滅法忍（Kṣānti-jñāna，對滅諦的忍受和智慧）滅時，滅法智（Jñāna，智慧）生起。此時，損害俱生之因，先損害見苦見集所斷之因，現在損害見滅所斷之因，俱系得到解脫。先前見苦見集所斷的繫縛得到解脫，現在見滅所斷的繫縛得到解脫，得到無漏解脫，損害非想非非想處的一切遍使。此時具備四事，所以這種斷除名為『斷智』。 滅比忍（Kṣānti-jñāna，對滅諦的忍受和智慧）滅時，滅比智（Jñāna，智慧）生起。道法忍（Kṣānti-jñāna，對道諦的忍受和智慧）滅時，道法智（Jñāna，智慧）生起。道比忍（Kṣānti-jñāna，對道諦的忍受和智慧）滅時，道比智（Jñāna，智慧）生起。說法也像這樣。像這樣說。

【English Translation】 English version: Five aspects: When the Kṣānti-jñāna (忍, forbearance and wisdom) of the Dharma of Suffering ceases, the Jñāna (智, wisdom) of the Dharma of Suffering arises. At this time, it does not harm the Sahaja-hetu (俱因, co-arisen cause). Although it harms what is severed by seeing Suffering (見苦所斷, Darśana-heya), it does not harm what is severed by seeing the Arising (見集所斷, Darśana-heya). The co-bondage (俱系) is not liberated. Although the bondage severed by seeing Suffering is liberated, the bondage severed by seeing the Arising is not liberated. Although Anāsrava-vimokṣa (無漏解脫, undefiled liberation) is attained, it does not harm all the Sarvatraga (遍使, pervasive afflictions) of the Naiva-saṃjñā-nāsaṃjñāyatana (非想非非想處, the realm of neither perception nor non-perception). At this time, there is only one aspect, not two. Therefore, this severance is called 'severance' but not 'severance-wisdom'. When the Kṣānti-jñāna of the Analogy of Suffering ceases, the Jñāna of the Analogy of Suffering arises. At this time, it does not harm the co-arisen cause. Although the cause severed by seeing Suffering is severed, it does not harm the cause severed by seeing the Arising. The co-bondage is not severed. Although the bondage severed by seeing Suffering is severed, the bondage severed by seeing the Arising is not severed. Although undefiled liberation is attained, it does not completely harm all the pervasive afflictions of the realm of neither perception nor non-perception. At this time, there are only two aspects, not three. Therefore, this severance is not called 'severance-wisdom'. When the Kṣānti-jñāna of the Dharma of the Arising ceases, the Jñāna of the Dharma of the Arising arises. At this time, it harms the co-arisen cause. First, it harms the cause severed by seeing Suffering, and now it harms the cause severed by seeing the Arising. The co-bondage is liberated. Previously, what was severed by seeing Suffering was liberated, and now what is severed by seeing the Arising is liberated. Undefiled liberation is attained, and it also harms all the pervasive afflictions of the realm of neither perception nor non-perception. At this time, it is called 'severance-wisdom'. When the Kṣānti-jñāna of the Analogy of the Arising ceases, the Jñāna of the Analogy of the Arising arises. At this time, it harms the co-arisen cause. First, it harms the cause severed by seeing Suffering, and now it harms the cause severed by seeing the Arising. The co-bondage is liberated. Previously, the bondage severed by seeing Suffering was liberated, and now the bondage severed by seeing the Arising is liberated. Undefiled liberation is attained, and it harms all the pervasive afflictions of the realm of neither perception nor non-perception. At this time, it possesses four aspects. Therefore, this severance is called 'severance-wisdom'. When the Kṣānti-jñāna of the Dharma of Cessation ceases, the Jñāna of the Dharma of Cessation arises. At this time, it harms the co-arisen cause. First, it harms the cause severed by seeing Suffering and seeing the Arising, and now it harms the cause severed by seeing Cessation. The co-bondage is liberated. Previously, the bondage severed by seeing Suffering and seeing the Arising was liberated, and now the bondage severed by seeing Cessation is liberated. Undefiled liberation is attained, and it harms all the pervasive afflictions of the realm of neither perception nor non-perception. At this time, it possesses four aspects. Therefore, this severance is called 'severance-wisdom'. When the Kṣānti-jñāna of the Analogy of Cessation ceases, the Jñāna of the Analogy of Cessation arises. When the Kṣānti-jñāna of the Dharma of the Path ceases, the Jñāna of the Dharma of the Path arises. When the Kṣānti-jñāna of the Analogy of the Path ceases, the Jñāna of the Analogy of the Path arises. The explanation is also like this. It is explained in this way.

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見道斷智。修道中有五事名斷智。離欲界一種欲。乃至離八種欲。是時不害俱因。雖斷八種因。不斷下下因。所以者何。九種結展轉為因故。俱系不得解脫。雖八種系得解脫。一種系不得解脫。所以者何。九種結展轉相系故。雖得無漏解脫得害非想非非想處一切遍使。而不永離界。是時唯有二事無三事。是故彼斷不名斷智。斷第九種結。是時害俱因。先斷八種因。今斷下下因。俱系得解脫。先八種系得解脫。今下下系得解脫。得無漏解脫得。害非想非非想處一切遍使。畢竟離界。謂離欲界。是時有五事故。彼斷名斷智。離初禪欲斷一種結。乃至斷八種結。廣說如欲界斷第九種時。害俱因。先斷八種因。今斷下下因。俱系得解脫。先八種系得解脫。今下下系得解脫。得無漏解脫得。害非想非非想處一切遍使。而非畢竟離界。是時唯有四事無五事。是故彼斷不名斷智。第二第三禪。說亦如是。離第四禪欲。斷一種結。乃至斷八種結。不害俱因。俱系不得解脫。雖得無漏解脫得害非想非非想處一切遍使。而不畢竟離界。是時唯有二事無三事。是故彼斷不名斷智。斷第九種結。時害俱因。俱系得解脫。得無漏解脫得。害非想非非想處一切遍使。畢竟離界。是時有五事故。彼斷名斷智。謂色愛盡斷智。如離初禪欲。乃至離三禪欲

【現代漢語翻譯】 現代漢語譯本 見道時斷除的智慧（斷智）。修道中，有五種情況可以稱為『斷智』： 當斷除欲界的一種慾望，乃至斷除八種慾望時，此時並非斷除所有相關的因。雖然斷除了八種因，但沒有斷除最根本的因（下下因）。這是為什麼呢？因為九種結（結縛）是相互關聯、輾轉為因的。因此，所有結縛不能得到解脫。雖然八種結縛得到解脫，但一種結縛不能得到解脫。這是為什麼呢？因為九種結縛是相互聯繫的。雖然獲得了無漏解脫，能夠斷除非想非非想處的一切遍使（普遍存在的煩惱），但不能永遠脫離欲界。此時只有兩種情況，沒有三種情況。因此，這種斷除不能稱為『斷智』。 當斷除第九種結縛時，此時斷除了所有相關的因。先前斷除了八種因，現在斷除了最根本的因（下下因）。所有結縛都得到解脫。先前八種結縛得到解脫，現在最根本的結縛也得到解脫。獲得了無漏解脫，能夠斷除非想非非想處的一切遍使，並且最終脫離欲界。所謂脫離欲界，此時有五種情況，因此，這種斷除稱為『斷智』。 當脫離初禪的慾望，斷除一種結縛，乃至斷除八種結縛時，詳細的描述如同欲界斷除第九種結縛時一樣。斷除了所有相關的因。先前斷除了八種因，現在斷除了最根本的因（下下因）。所有結縛都得到解脫。先前八種結縛得到解脫，現在最根本的結縛也得到解脫。獲得了無漏解脫，能夠斷除非想非非想處的一切遍使，但不能最終脫離欲界。此時只有四種情況，沒有五種情況。因此，這種斷除不能稱為『斷智』。第二禪和第三禪的情況，描述也與此類似。 當脫離第四禪的慾望，斷除一種結縛，乃至斷除八種結縛時，並非斷除所有相關的因。所有結縛不能得到解脫。雖然獲得了無漏解脫，能夠斷除非想非非想處的一切遍使，但不能最終脫離欲界。此時只有兩種情況，沒有三種情況。因此，這種斷除不能稱為『斷智』。 當斷除第九種結縛時，此時斷除了所有相關的因。所有結縛都得到解脫。獲得了無漏解脫，能夠斷除非想非非想處的一切遍使，並且最終脫離欲界。此時有五種情況，因此，這種斷除稱為『斷智』。所謂色愛（對色界的愛）的止息，就是『斷智』，如同脫離初禪的慾望，乃至脫離三禪的慾望一樣。

【English Translation】 English version The wisdom (智, zhi) of severing (斷, duan) is seen in the path (見道, jiàn dào). In the path of cultivation (修道, xiū dào), there are five situations that can be called 'severing wisdom' (斷智, duàn zhì): When one severs one desire (欲, yù) of the desire realm (欲界, yù jiè), up to severing eight desires, at this time, not all related causes (因, yīn) are severed. Although eight causes are severed, the most fundamental cause (下下因, xià xià yīn) is not severed. Why is this? Because the nine fetters (結, jié) are interconnected and mutually causal. Therefore, all fetters cannot be liberated. Although eight fetters are liberated, one fetter cannot be liberated. Why is this? Because the nine fetters are interconnected. Although one obtains non-outflow liberation (無漏解脫, wú lòu jiě tuō), and can sever all pervasive afflictions (一切遍使, yī qiè biàn shǐ) of the realm of neither perception nor non-perception (非想非非想處, fēi xiǎng fēi fēi xiǎng chù), one cannot permanently leave the desire realm. At this time, there are only two situations, not three. Therefore, this severing cannot be called 'severing wisdom'. When one severs the ninth fetter, at this time, all related causes are severed. Previously, eight causes were severed, and now the most fundamental cause is severed. All fetters are liberated. Previously, eight fetters were liberated, and now the most fundamental fetter is also liberated. One obtains non-outflow liberation, can sever all pervasive afflictions of the realm of neither perception nor non-perception, and ultimately leaves the desire realm. So-called leaving the desire realm, at this time there are five situations, therefore, this severing is called 'severing wisdom'. When one leaves the desire of the first Dhyana (初禪, chū chán), severing one fetter, up to severing eight fetters, the detailed description is like when the ninth fetter is severed in the desire realm. All related causes are severed. Previously, eight causes were severed, and now the most fundamental cause is severed. All fetters are liberated. Previously, eight fetters were liberated, and now the most fundamental fetter is also liberated. One obtains non-outflow liberation, can sever all pervasive afflictions of the realm of neither perception nor non-perception, but cannot ultimately leave the realm. At this time, there are only four situations, not five. Therefore, this severing cannot be called 'severing wisdom'. The situation of the second Dhyana (第二禪, dì èr chán) and the third Dhyana (第三禪, dì sān chán) is described similarly. When one leaves the desire of the fourth Dhyana (第四禪, dì sì chán), severing one fetter, up to severing eight fetters, not all related causes are severed. All fetters cannot be liberated. Although one obtains non-outflow liberation, and can sever all pervasive afflictions of the realm of neither perception nor non-perception, one cannot ultimately leave the realm. At this time, there are only two situations, not three. Therefore, this severing cannot be called 'severing wisdom'. When one severs the ninth fetter, at this time, all related causes are severed. All fetters are liberated. One obtains non-outflow liberation, can sever all pervasive afflictions of the realm of neither perception nor non-perception, and ultimately leaves the realm. At this time, there are five situations, therefore, this severing is called 'severing wisdom'. So-called cessation of the love of form (色愛, sè ài) is 'severing wisdom', just like leaving the desire of the first Dhyana, up to leaving the desire of the third Dhyana.

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。離空處欲。乃至離無所有處欲。說亦如是。離非想非非想處欲。斷一種結乃至斷八種結時。不害俱因。俱系不得解脫。雖得無漏解脫得害非想非非想處一切遍使。而不畢竟離界。是時唯有二事而無三事。是故彼斷不名斷智。斷第九種結。是時害俱因。俱系得解脫。得無漏解脫得。害非想非非想處一切遍使。畢竟離界。是時有五事故。彼斷名斷智。謂一切結盡斷智。問曰。為離四禪修道所斷愛名斷智。為唯離第四禪修道所斷愛名斷智耶。答曰。或有說。離四禪愛名斷智。復有說離第四禪九種愛名斷智。復有說唯離第四禪下下種愛名斷智。評曰。應作是說。離色界一切修道所斷愛名斷智。所以者何。若離第四禪下下愛色界一切修道所斷愛盡。乃名斷智。問曰。斷法是最勝法。何故二斷得通證。謂阿那含阿羅漢果時。答曰。此二時畢竟離界亦得果。得須陀洹果斯陀含果時。雖得果不畢竟離界。離第四禪欲。雖畢竟離界。而非得果。得阿那含果時。畢竟離界。謂離欲界得果。得阿那含果。得阿羅漢果時。畢竟離界。謂離無色界得果得阿羅漢果時。複次是時畢竟離界。斷下分上分結。得須陀洹果斯陀含果時。不畢竟離界。不斷下分上分結。離色愛時。雖畢竟離界。謂離色界不畢竟斷上分結。得阿那含果時。畢竟離界。謂離欲界

【現代漢語翻譯】 現代漢語譯本 離空無邊處（Akasanancayatana）的貪慾，乃至離無所有處（Akincannayatana）的貪慾，說法也是如此。當離非想非非想處（Nevasannanasannayatana）的貪慾，斷除一種結乃至斷除八種結時，不會損害俱生因，俱生繫縛不得解脫。雖然得到無漏解脫，但能損害非想非非想處的一切隨眠，而不能究竟脫離三界。這時只有兩種情況而沒有三種情況，所以那種斷除不稱為斷智。斷除第九種結時，會損害俱生因，俱生繫縛得到解脫，得到無漏解脫，能損害非想非非想處的一切隨眠，究竟脫離三界。這時有五種情況，所以那種斷除稱為斷智，即一切結都斷盡的智慧。 問：是因為離四禪修道所斷的愛才稱為斷智，還是僅僅因為離第四禪修道所斷的愛才稱為斷智呢？ 答：或者有人說，離四禪的愛才稱為斷智。又有人說，離第四禪的九種愛才稱為斷智。又有人說，僅僅離第四禪下下品的愛才稱為斷智。 評：應該這樣說，離一切修道所斷的愛才稱為斷智。為什麼呢？如果離第四禪下下品的愛，一切修道所斷的愛都斷盡，才稱為斷智。 問：斷法是最殊勝的法，為什麼兩種斷法可以同時證得呢？即證得阿那含（Anagami）果和阿羅漢（Arahat）果的時候。 答：這兩種時候畢竟脫離三界，也得到果位。得到須陀洹（Sotapanna）果和斯陀含（Sakadagami）果的時候，雖然得到果位，但不能畢竟脫離三界。離第四禪的貪慾，雖然畢竟脫離三界，但並非得到果位。得到阿那含果的時候，畢竟脫離三界，即脫離欲界得到果位。得到阿那含果，得到阿羅漢果的時候，畢竟脫離三界，即脫離無色界得到果位。得到阿羅漢果的時候，又是畢竟脫離三界，斷除下分結和上分結。得到須陀洹果和斯陀含果的時候，不能畢竟脫離三界，不斷除下分結和上分結。離色界貪慾的時候，雖然畢竟脫離三界，即脫離色界，但不能畢竟斷除上分結。得到阿那含果的時候，畢竟脫離三界，即脫離欲界。

【English Translation】 English version The desire for the sphere of infinite space (Akasanancayatana), and even the desire for the sphere of nothingness (Akincannayatana), is spoken of in the same way. When one abandons the desire for the sphere of neither perception nor non-perception (Nevasannanasannayatana), and when one severs one kind of fetter up to the severance of eight kinds of fetters, one does not harm the conascent cause, and the conascent bond is not liberated. Although one attains the taintless liberation, one can harm all the pervasive defilements of the sphere of neither perception nor non-perception, but one does not ultimately leave the realms. At this time, there are only two things and not three things. Therefore, that severance is not called 'severance-wisdom'. When one severs the ninth kind of fetter, at this time one harms the conascent cause, and the conascent bond attains liberation, and one attains taintless liberation, and one harms all the pervasive defilements of the sphere of neither perception nor non-perception, and one ultimately leaves the realms. At this time, there are five things, therefore that severance is called 'severance-wisdom', that is, the wisdom of the complete severance of all fetters. Question: Is it because of abandoning the desire severed by cultivation in the four dhyanas that it is called 'severance-wisdom', or is it only because of abandoning the desire severed by cultivation in the fourth dhyana that it is called 'severance-wisdom'? Answer: Some say that abandoning the desire for the four dhyanas is called 'severance-wisdom'. Others say that abandoning the nine kinds of desire for the fourth dhyana is called 'severance-wisdom'. Still others say that only abandoning the lowest kind of desire for the fourth dhyana is called 'severance-wisdom'. Commentary: It should be said that abandoning all the desire severed by cultivation is called 'severance-wisdom'. Why? If one abandons the lowest kind of desire for the fourth dhyana, and all the desire severed by cultivation is completely abandoned, then it is called 'severance-wisdom'. Question: The Dharma of severance is the most excellent Dharma, why can two severances be attained simultaneously? That is, at the time of attaining the fruit of Anagami and the fruit of Arahat. Answer: At these two times, one ultimately leaves the realms and also attains the fruit. At the time of attaining the fruit of Sotapanna and the fruit of Sakadagami, although one attains the fruit, one cannot ultimately leave the realms. Abandoning the desire for the fourth dhyana, although one ultimately leaves the realms, it is not the attainment of the fruit. At the time of attaining the fruit of Anagami, one ultimately leaves the realms, that is, abandoning the desire realm and attaining the fruit. At the time of attaining the fruit of Anagami and the fruit of Arahat, one ultimately leaves the realms, that is, abandoning the formless realm and attaining the fruit. At the time of attaining the fruit of Arahat, one again ultimately leaves the realms, severing the lower fetters and the higher fetters. At the time of attaining the fruit of Sotapanna and the fruit of Sakadagami, one cannot ultimately leave the realms, and one does not sever the lower fetters and the higher fetters. Abandoning the desire for the form realm, although one ultimately leaves the realms, that is, abandoning the form realm, one cannot ultimately sever the higher fetters. At the time of attaining the fruit of Anagami, one ultimately leaves the realms, that is, abandoning the desire realm.

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。畢竟斷下分結。得阿羅漢果時。畢竟離界。謂離無色界。畢竟斷上分結。複次是時畢竟離界。畢竟斷不善無記煩惱。得須陀洹果斯陀含果時。不畢竟離界。亦不畢竟斷不善煩惱離色界時。雖畢竟離界。不畢竟斷無記煩惱。得阿那含果時。畢竟離界謂離欲界。畢竟斷不善煩惱。得阿羅漢果時。畢竟離界。謂離無色界。畢竟斷無記煩惱。如不善無記。有報無報。生二果一果。無慚無愧相應。無慚無愧不相應。當知說亦如是。

九斷智誰舍幾誰得幾。答曰。或有無舍無得者。如凡夫人是也。問曰。此中不問凡夫不答凡夫。復有聖人不捨不得者。如住本性者是也。勝進者亦是如苦法忍滅苦法智生。是時不捨不得。苦比忍滅。苦比智生。是時亦不捨不得。集法忍滅。集法智生。是時得一。而無所舍。集比忍滅。集比智生。是時得一。而無所舍。滅法忍滅。滅法智生。是時得一。而無所舍。滅比忍滅。滅比智生。是時得一。而無所舍。道法忍滅。道法智生。是時得一。而無所舍。道比忍滅。道比智生。若非離欲人得一。而無所舍。若是離欲人。舍五得一(謂道比智時所得斷智即是五下分結盡斷智)。聖人離欲界欲。斷一種乃至八種結。無得舍。斷第九種結。是時舍六得一。謂五下分結盡斷智是也。離初禪欲。斷一種乃至九

【現代漢語翻譯】 現代漢語譯本： 最終斷除下分結（五下分結：有身見、戒禁取、疑、貪慾、嗔恚），證得阿羅漢果位時，最終脫離界（指無色界）。也就是說，最終斷除了上分結（五上分結：色界貪、無色界貪、掉舉、慢、無明）。此外，此時最終脫離界，最終斷除不善和無記的煩惱。證得須陀洹果（Sotapanna，入流果）和斯陀含果（Sakadagami，一來果）時，不是最終脫離界，也不是最終斷除不善的煩惱。脫離**時，雖然最終脫離了界，但不是最終斷除無記的煩惱。證得阿那含果（Anagami，不還果）時，最終脫離界，指脫離欲界，最終斷除不善的煩惱。證得阿羅漢果（Arahat，無學果）時，最終脫離界，指脫離無色界，最終斷除無記的煩惱。如同不善和無記，有報和無報，生二果和一果，以及與無慚無愧相應和不相應的情況，應當知道，這裡所說的也是如此。

九種斷智（指九無礙解智）是誰捨棄多少，誰獲得多少？回答是：有的人沒有捨棄也沒有獲得，比如凡夫就是這樣。提問：這裡不問凡夫，也不回答凡夫。還有聖人沒有捨棄也沒有獲得的，比如安住于本性的人就是這樣。勝進者（指正在修行的聖者）也是如此，比如苦法忍（Dukkha-dharma-ksanti，苦法智忍）滅，苦法智（Dukkha-dharma-jnana，苦法智）生的時候，這時沒有捨棄也沒有獲得。苦比忍（Dukkha-anvaya-ksanti，苦類智忍）滅，苦比智（Dukkha-anvaya-jnana，苦類智）生的時候，這時也沒有捨棄也沒有獲得。集法忍（Samudaya-dharma-ksanti，集法智忍）滅，集法智（Samudaya-dharma-jnana，集法智）生的時候，這時獲得一種，而沒有捨棄。集比忍（Samudaya-anvaya-ksanti，集類智忍）滅，集比智（Samudaya-anvaya-jnana，集類智）生的時候，這時獲得一種，而沒有捨棄。滅法忍（Nirodha-dharma-ksanti，滅法智忍）滅，滅法智（Nirodha-dharma-jnana，滅法智）生的時候，這時獲得一種，而沒有捨棄。滅比忍（Nirodha-anvaya-ksanti，滅類智忍）滅，滅比智（Nirodha-anvaya-jnana，滅類智）生的時候，這時獲得一種，而沒有捨棄。道法忍（Marga-dharma-ksanti，道法智忍）滅，道法智（Marga-dharma-jnana，道法智）生的時候，這時獲得一種，而沒有捨棄。道比忍（Marga-anvaya-ksanti，道類智忍）滅，道比智（Marga-anvaya-jnana，道類智）生的時候，如果不是離欲之人，獲得一種，而沒有捨棄。如果是離欲之人，捨棄五種，獲得一種（指道比智時所得的斷智，就是五下分結盡斷智）。聖人脫離欲界之慾，斷除一種乃至八種結，沒有獲得也沒有捨棄。斷除第九種結的時候，這時捨棄六種，獲得一種（指五下分結盡斷智）。脫離初禪之慾，斷除一種乃至九種結。

【English Translation】 English version: Ultimately, when one severs the lower fetters (five lower fetters: self-view, attachment to rites and rituals, doubt, sensual desire, and ill-will) and attains the Arhat fruit, one ultimately departs from the realm (referring to the formless realm). That is, one ultimately severs the higher fetters (five higher fetters: craving for form realm, craving for formless realm, restlessness, conceit, and ignorance). Furthermore, at this time, one ultimately departs from the realm and ultimately severs unwholesome and indeterminate defilements. When one attains the Sotapanna (stream-enterer) and Sakadagami (once-returner) fruits, one does not ultimately depart from the realm, nor does one ultimately sever unwholesome defilements. When departing from **, although one ultimately departs from the realm, one does not ultimately sever indeterminate defilements. When one attains the Anagami (non-returner) fruit, one ultimately departs from the realm, referring to departing from the desire realm, and ultimately severs unwholesome defilements. When one attains the Arhat (worthy one) fruit, one ultimately departs from the realm, referring to departing from the formless realm, and ultimately severs indeterminate defilements. Just as with unwholesome and indeterminate, with retribution and without retribution, producing two fruits and one fruit, and corresponding and not corresponding with shamelessness and lack of remorse, it should be known that what is said here is also like that.

Who abandons how many and who gains how many of the nine severance knowledges (referring to the nine unobstructed analytical knowledges)? The answer is: Some have neither abandoned nor gained, such as ordinary people. Question: Here, we do not ask about ordinary people, nor do we answer about ordinary people. There are also sages who have neither abandoned nor gained, such as those who abide in their original nature. Those who are progressing (referring to sages who are practicing) are also like this, for example, when the forbearance of the dharma of suffering (Dukkha-dharma-ksanti) ceases and the knowledge of the dharma of suffering (Dukkha-dharma-jnana) arises, at this time, there is neither abandoning nor gaining. When the forbearance of suffering by analogy (Dukkha-anvaya-ksanti) ceases and the knowledge of suffering by analogy (Dukkha-anvaya-jnana) arises, at this time, there is also neither abandoning nor gaining. When the forbearance of the dharma of origination (Samudaya-dharma-ksanti) ceases and the knowledge of the dharma of origination (Samudaya-dharma-jnana) arises, at this time, one gains one, but abandons nothing. When the forbearance of origination by analogy (Samudaya-anvaya-ksanti) ceases and the knowledge of origination by analogy (Samudaya-anvaya-jnana) arises, at this time, one gains one, but abandons nothing. When the forbearance of the dharma of cessation (Nirodha-dharma-ksanti) ceases and the knowledge of the dharma of cessation (Nirodha-dharma-jnana) arises, at this time, one gains one, but abandons nothing. When the forbearance of cessation by analogy (Nirodha-anvaya-ksanti) ceases and the knowledge of cessation by analogy (Nirodha-anvaya-jnana) arises, at this time, one gains one, but abandons nothing. When the forbearance of the dharma of the path (Marga-dharma-ksanti) ceases and the knowledge of the dharma of the path (Marga-dharma-jnana) arises, at this time, one gains one, but abandons nothing. When the forbearance of the path by analogy (Marga-anvaya-ksanti) ceases and the knowledge of the path by analogy (Marga-anvaya-jnana) arises, if one is not a person who has departed from desire, one gains one, but abandons nothing. If one is a person who has departed from desire, one abandons five and gains one (referring to the severance knowledge gained at the time of the knowledge of the path by analogy, which is the severance knowledge of the complete severing of the five lower fetters). When a sage departs from desire for the desire realm, severing one to eight fetters, there is no gaining or abandoning. When severing the ninth fetter, at this time, one abandons six and gains one (referring to the severance knowledge of the complete severing of the five lower fetters). When departing from desire for the first dhyana, severing one to nine fetters.

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種結。無得無舍。第二第三禪亦如是。離第四禪欲。斷一種乃至八種。無得舍。斷第九種。得一而無所舍。如初禪二禪三禪。空處識處無所有處亦如是。離非想非非想處欲斷一種乃至八種結。亦無得無舍。斷第九種時。舍二得一。謂一切結盡斷智。是則說勝進時。退時亦有舍有得。阿羅漢起無色界煩惱退時。舍一得二。起色界煩惱退時。舍一得一。起欲界煩惱退時。舍一得六。離色愛阿那含。起色界煩惱退時。舍一而無所得。起欲界煩惱退時。舍二得六。未離色愛阿那含。起欲界煩惱退時。舍一得六。退斯陀含果時。無舍無得。

此九斷智。幾是禪果幾是無色定果。幾是根本禪果。幾是禪邊果。幾是根本無色定果。幾是無色定邊果。幾是見道果幾是修道果。幾是忍果幾是智果。幾是法智果。幾是比智果。幾是法智分果幾是比智分果。幾是世俗道果幾是無漏道果。幾是禪果者。答曰。九是禪。及眷屬果。幾是無色定果者。答曰。二是無色定。及眷屬果。幾是根本禪果者。答曰。阿毗曇者作如是說。五是根本禪果。尊者瞿沙作如是說。八是根本禪果。幾是禪邊果者。答曰。九謂未至依是也。非余禪邊。幾是根本無色定果者。答曰一。幾是無色定邊果者。答曰一。謂空處邊。非余處無色定邊。幾是見道果者。答曰七。

【現代漢語翻譯】 現代漢語譯本 斷除（種結）時，沒有獲得也沒有捨棄。第二禪和第三禪也是如此。當斷除第四禪的慾望時，斷除一種乃至八種結，沒有獲得也沒有捨棄。當斷除第九種結時，獲得一個而無所捨棄，如同初禪、二禪、三禪的情況。空無邊處、識無邊處、無所有處也是如此。當斷除非想非非想處的慾望時，斷除一種乃至八種結，也沒有獲得也沒有捨棄。當斷除第九種結時，捨棄兩個而獲得一個，即一切結盡斷智。這是說在勝進的時候。退步的時候也有捨棄也有獲得。阿羅漢從沒有煩惱的狀態退轉時，捨棄一個而獲得兩個。從煩惱的狀態退轉時，捨棄一個而獲得一個。從欲界煩惱的狀態退轉時，捨棄一個而獲得六個。離色愛阿那含（Anagamin，不還果），從**煩惱的狀態退轉時，捨棄一個而無所獲得。從欲界煩惱的狀態退轉時，捨棄兩個而獲得六個。未離色愛阿那含（Anagamin，不還果），從欲界煩惱的狀態退轉時，捨棄一個而獲得六個。退轉到斯陀含果（Sakadagamin，一來果）時，沒有捨棄也沒有獲得。

這九種斷智，哪些是禪的果報，哪些是無色定的果報？哪些是根本禪的果報，哪些是禪邊定的果報？哪些是根本無色定的果報，哪些是無色定邊定的果報？哪些是見道的果報，哪些是修道的果報？哪些是忍的果報，哪些是智的果報？哪些是法智的果報，哪些是比智的果報？哪些是法智分的果報，哪些是比智分的果報？哪些是世俗道的果報，哪些是無漏道的果報？哪些是禪的果報？回答是：九種都是禪以及其眷屬的果報。哪些是無色定的果報？回答是：兩種是無色定以及其眷屬的果報。哪些是根本禪的果報？回答是：阿毗曇（Abhidhamma，論藏）的學者這樣說，五種是根本禪的果報。尊者瞿沙（Ghosha）這樣說，八種是根本禪的果報。哪些是禪邊定的果報？回答是：九種，即未至定（Upacarasamadhi）所依的定。不是其餘的禪邊定。哪些是根本無色定的果報？回答是：一種。哪些是無色定邊定的果報？回答是：一種，即空無邊處邊定。不是其餘處的無色定邊定。哪些是見道的果報？回答是：七種。

【English Translation】 English version In severing (the bonds), there is neither gain nor loss. The second and third Dhyanas (meditative states) are also like this. When abandoning desire for the fourth Dhyana, severing one to eight bonds, there is neither gain nor loss. When severing the ninth bond, one gains one but loses nothing, as in the case of the first, second, and third Dhyanas. The Sphere of Infinite Space (Akasanantyayatana), the Sphere of Infinite Consciousness (Vijnananantyayatana), and the Sphere of Nothingness (Akincannyayatana) are also like this. When abandoning desire for the Sphere of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana), severing one to eight bonds, there is neither gain nor loss. When severing the ninth bond, two are lost and one is gained, namely the wisdom of completely severing all bonds. This is said to be the case during progress. During regression, there is also loss and gain. When an Arhat (one who has attained Nirvana) regresses from a state without afflictions, one is lost and two are gained. When regressing from a state with afflictions, one is lost and one is gained. When regressing from afflictions of the desire realm, one is lost and six are gained. An Anagamin (non-returner) who has abandoned desire for the realm of form, when regressing from **afflictions, one is lost and nothing is gained. When regressing from afflictions of the desire realm, two are lost and six are gained. An Anagamin (non-returner) who has not abandoned desire for the realm of form, when regressing from afflictions of the desire realm, one is lost and six are gained. When regressing to the state of a Sakadagamin (once-returner), there is neither loss nor gain.

Of these nine severing wisdoms, which are the fruits of Dhyana (meditative states), which are the fruits of the Formless Attainments (Arupadhatu)? Which are the fruits of the fundamental Dhyanas, which are the fruits of the Dhyana-adjacent states? Which are the fruits of the fundamental Formless Attainments, which are the fruits of the Formless Attainment-adjacent states? Which are the fruits of the Path of Seeing (Darshana-marga), which are the fruits of the Path of Cultivation (Bhavana-marga)? Which are the fruits of forbearance (Ksanti), which are the fruits of wisdom (Jnana)? Which are the fruits of knowledge of the Dharma (Dharma-jnana), which are the fruits of comparative knowledge (Anvaya-jnana)? Which are the fruits of the division of knowledge of the Dharma, which are the fruits of the division of comparative knowledge? Which are the fruits of the mundane path, which are the fruits of the supramundane path? Which are the fruits of Dhyana? The answer is: nine are the fruits of Dhyana and its retinue. Which are the fruits of the Formless Attainments? The answer is: two are the fruits of the Formless Attainments and its retinue. Which are the fruits of the fundamental Dhyanas? The answer is: the Abhidhamma (collection of Buddhist texts) scholars say thus, five are the fruits of the fundamental Dhyanas. Venerable Ghosha says thus, eight are the fruits of the fundamental Dhyanas. Which are the fruits of the Dhyana-adjacent states? The answer is: nine, namely those based on the preliminary concentration (Upacarasamadhi). Not the other Dhyana-adjacent states. Which are the fruits of the fundamental Formless Attainments? The answer is: one. Which are the fruits of the Formless Attainment-adjacent states? The answer is: one, namely the adjacent state of the Sphere of Infinite Space. Not the Formless Attainment-adjacent states of other spheres. Which are the fruits of the Path of Seeing? The answer is: seven.

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幾是修道果者。答曰三。幾是忍果。應說如見道。幾是智果者。應說如修道。幾是法智果者。答曰三。幾是比智果者。答曰二。幾是法智分果者。答曰六。幾是比智分果者。答曰五。幾是世俗道果者。答曰二。幾是無漏道果者。答曰九。若離色愛。得正決定。色愛盡斷智何時得耶。尊者僧伽婆修說曰。道比智現在前時得。所以者何。道比智亦是向道。亦是果道。不應作是說。住果而言是向。彼未曾起一剎那頃向道現在前。何故說言向道耶。復有說。若離空處欲。是時于未來世。修無漏禪。是時得色愛盡斷智。此說亦不應爾。所以者何。是時對治無色界禪未來修。不對治色界禪修。復有說。當得阿羅漢果。住金剛喻定。三界見道修道所斷結同一味。通證解脫得。是時得色愛盡斷智。評曰。應作是說。彼從果必起勝果道現在前。是時得色愛盡斷智。若不從果。更起勝果道現在前者。離三禪欲人依下地。得正決定。彼若命終。生四禪中。若無色界。彼不應成就樂根。若然者則與十門所說相違。如說誰成就樂根。若生遍凈。若聖人生遍凈上。欲令無如是過故。從果起必起勝果道現在前。是時得色愛盡斷智。

九斷智攝一切斷智。一切斷智攝九斷智耶。答曰。一切攝九非九攝一切。九者如此中說。一切者此九。及諸餘斷是

【現代漢語翻譯】 現代漢語譯本 有幾種修道之果？答：三種。 有幾種忍之果？應說如見道。 有幾種智之果？應說如修道。 有幾種法智之果？答：三種。 有幾種比智之果？答：兩種。 有幾種法智分之果？答：六種。 有幾種比智分之果？答：五種。 有幾種世俗道之果？答：兩種。 有幾種無漏道之果？答：九種。 如果離色愛（rūpa-rāga, 對色界的貪愛），得正決定（samyak-niyama, 正確的決定）。色愛盡斷智（rūpa-rāga-prahāna-jñāna, 斷除對色界貪愛的智慧）何時獲得呢？尊者僧伽婆修（Saṃghavasu, 一位論師）說：『道比智（mārga-anvaya-jñāna, 隨道智）現在前時獲得。』為什麼呢？道比智既是向道（agamana-mārga, 趨向解脫之道），也是果道（phala-mārga, 證果之道）。不應這樣說，住在果位而言是向道。因為他未曾起一剎那頃的向道現在前。為什麼說言向道呢？ 又有人說：『如果離空處欲（ākāśānantyāyatana-rāga, 對空無邊處天的貪愛），是時于未來世，修無漏禪（anāsrava-dhyāna, 無漏禪定），是時得色愛盡斷智。』這種說法也不應如此。為什麼呢？是時對治無禪未來修，不對治禪修。 又有人說：『當得阿羅漢果（arhat-phala, 阿羅漢的果位），住在金剛喻定（vajropama-samādhi, 如金剛般堅固的禪定），三界（trayo dhātavaḥ, 欲界、色界、無色界）見道（darśana-mārga, 見道）修道（bhāvanā-mārga, 修道）所斷結同一味，通證解脫得，是時得色愛盡斷智。』 評曰：應作是說，彼從果必起勝果道現在前，是時得色愛盡斷智。若不從果，更起勝果道現在前者，離三禪欲人依下地，得正決定。彼若命終，生四禪中，若無**，彼不應成就樂根（sukha-indriya, 樂受的根）。若然者則與十門所說相違。如說誰成就樂根？若生遍凈（Śubhakṛtsna, 色界第三禪天），若聖人生遍凈上。欲令無如是過故，從果起必起勝果道現在前，是時得色愛盡斷智。 九斷智（nava prahāṇa-jñānāni, 九種斷除煩惱的智慧）攝一切斷智（sarva prahāṇa-jñāna, 所有斷除煩惱的智慧），一切斷智攝九斷智嗎？答：一切攝九，非九攝一切。九者如此中說，一切者此九，及諸餘斷是。

【English Translation】 English version How many are the fruits of the path of cultivation? Answer: Three. How many are the fruits of forbearance? It should be said, like the path of seeing (darśana-mārga). How many are the fruits of wisdom? It should be said, like the path of cultivation (bhāvanā-mārga). How many are the fruits of Dharma-wisdom (dharma-jñāna)? Answer: Three. How many are the fruits of inferential wisdom (anvaya-jñāna)? Answer: Two. How many are the partial fruits of Dharma-wisdom? Answer: Six. How many are the partial fruits of inferential wisdom? Answer: Five. How many are the fruits of the mundane path? Answer: Two. How many are the fruits of the supramundane path? Answer: Nine. If one is detached from desire for the realm of form (rūpa-rāga), and attains right determination (samyak-niyama), when is the wisdom of completely cutting off desire for the realm of form (rūpa-rāga-prahāna-jñāna) attained? Venerable Saṃghavasu (Saṃghavasu, a commentator) said: 'It is attained when inferential wisdom of the path (mārga-anvaya-jñāna) is present.' Why? Because inferential wisdom of the path is both the path of approach (agamana-mārga) and the path of fruition (phala-mārga). It should not be said that dwelling in the fruit is the path of approach, because the path of approach has not arisen for even a moment. Why then is it called the path of approach?' Furthermore, some say: 'If one is detached from desire for the realm of the infinity of space (ākāśānantyāyatana-rāga), then in a future life, cultivating the unconditioned dhyāna (anāsrava-dhyāna), then the wisdom of completely cutting off desire for the realm of form is attained.' This statement should also not be so. Why? Because at that time, one cultivates the unconditioned dhyāna in the future, which counteracts the ** dhyāna, and does not cultivate the ** dhyāna. Furthermore, some say: 'When one attains the fruit of an Arhat (arhat-phala), dwelling in the diamond-like samādhi (vajropama-samādhi), the fetters severed by the path of seeing (darśana-mārga) and the path of cultivation (bhāvanā-mārga) in the three realms (trayo dhātavaḥ) are of the same flavor, and one attains liberation through complete realization. At that time, the wisdom of completely cutting off desire for the realm of form is attained.' Commentary: It should be said that from the fruit, the superior path of fruition necessarily arises, and at that time, the wisdom of completely cutting off desire for the realm of form is attained. If the superior path of fruition does not arise from the fruit, then a person detached from desire for the third dhyāna, relying on a lower plane, attains right determination. If that person dies and is born in the fourth dhyāna, if there is no **, they should not attain the faculty of pleasure (sukha-indriya). If that were the case, it would contradict what is said in the ten doors. As it is said, who attains the faculty of pleasure? If one is born in Śubhakṛtsna (Śubhakṛtsna, the third dhyāna heaven in the realm of form), or if a noble one is born above Śubhakṛtsna. In order to avoid such a fault, the superior path of fruition necessarily arises from the fruit, and at that time, the wisdom of completely cutting off desire for the realm of form is attained. Do the nine wisdoms of abandonment (nava prahāṇa-jñānāni) encompass all wisdoms of abandonment (sarva prahāṇa-jñāna), or do all wisdoms of abandonment encompass the nine wisdoms of abandonment? Answer: All encompass the nine, but the nine do not encompass all. The nine are as described herein, and all are these nine, and all other abandonments.

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。一切者多九者少。一切斷智攝九斷智。餘者猶多。譬如大器覆于小器。餘者猶多。彼亦如是。不攝何者。答曰。見諦具足世尊弟子。未離欲者。欲界系修道所斷九斷智所不攝。聖人離欲界欲時。斷初種結乃至斷八種結。此斷非九斷智所攝。已離欲愛。未離色愛。色界修道所斷結斷。非九斷智所攝。已斷色愛。乃至第四禪。斷八種結。彼斷非九斷智所攝。已離色愛。未離無色愛無色界修道所斷結。非九斷智所攝。離空處欲。乃至斷非想非非想處八種結。彼斷非九斷智所攝。問曰。苦智已生。集智未生。三界見苦所斷結斷。彼斷非九斷智所攝。何故此中不說耶。答曰。應說此文應如是說。一切攝九。非九攝一切。不攝何等。答苦智已生。集智未生。三界見苦所斷煩惱斷。彼斷非九斷智所攝。余說如上。而不說者。有何意耶。答曰。此中所說斷。是有斷智人斷。彼雖是斷。非是有斷智人斷。問曰。雖作是說。于義不盡。所以者何。不說凡夫人斷故。答曰。此是略說現初入門故。而作是說。

八人。向須陀洹果證人住須陀洹果人。向斯陀含果證人住斯陀含果。向阿那含果證人住阿那含果。向阿羅漢果證人住阿羅漢果。問曰。人名有八實體有幾。答曰。阿毗曇者作如是說。人名有八實體有五。向須陀洹果證人。阿羅漢果

【現代漢語翻譯】 現代漢語譯本： 問：一切斷智包含九斷智嗎？九斷智包含一切斷智嗎？ 答：一切斷智包含九斷智，但九斷智不包含一切斷智。還有很多斷智不在九斷智之內。譬如用大容器覆蓋小容器，剩餘的空間還很多。道理也是一樣。哪些斷智不被包含呢？ 答：見諦（dṛṣṭi-satya，證悟真諦）圓滿的世尊弟子，如果還沒有斷除欲界（kāma-dhātu，眾生居住的欲求強烈的世界）的慾望，那麼欲界系（kāma-dhātu-baddha，被欲界束縛）修道（bhāvanā-mārga，通過修行斷除煩惱的道路）所斷的九斷智（nava kṣānti-jñāna，九種忍智）不包含這些斷智。聖人（ārya，通過修行獲得證悟的人）在斷除欲界的慾望時，斷除最初的結縛（saṃyojana，煩惱的束縛）乃至斷除第八種結縛，這些斷除不是九斷智所包含的。已經斷除了欲愛（kāma-rāga，對欲界的貪愛），但還沒有斷除色愛（rūpa-rāga，對色界的貪愛），修道所斷的結縛，也不是九斷智所包含的。已經斷除了色愛，乃至第四禪（caturtha dhyāna，四種禪定中的第四種），斷除了八種結縛，這些斷除也不是九斷智所包含的。已經斷除了色愛，但還沒有斷除無色愛（arūpa-rāga，對無色界的貪愛），修道所斷的結縛，也不是九斷智所包含的。斷除空無邊處（ākāśānantyāyatana，無色界四處定中的第一處）的慾望，乃至斷除非想非非想處（naivasaṃjñānāsaṃjñāyatana，無色界四處定中的第四處）的八種結縛，這些斷除也不是九斷智所包含的。 問：苦智（duḥkha-jñāna，對苦的智慧）已經生起，集智（samudaya-jñāna，對苦的根源的智慧）還沒有生起，三界（trayo dhātavaḥ，欲界、色界、無色界）見苦所斷的結縛的斷除，這些斷除不是九斷智所包含的，為什麼這裡沒有提到呢？ 答：應該說，這段文字應該這樣說：一切斷智包含九斷智，但九斷智不包含一切斷智。不包含哪些呢？答：苦智已經生起，集智還沒有生起，三界見苦所斷的煩惱的斷除，這些斷除不是九斷智所包含的。其餘的說法如上所述。沒有說這些，有什麼用意呢？ 答：這裡所說的斷，是有斷智的人所斷的。而那些雖然是斷，但不是有斷智的人所斷的。 問：即使這樣說，在意義上還是不完整。為什麼呢？因為沒有說凡夫（pṛthagjana，沒有證悟的普通人）的斷除。 答：這是簡略的說法，因為現在是初次入門，所以這樣說。

八種人：趨向須陀洹果（srota-āpanna-phala，預流果，初果）的修行者，證得須陀洹果的人，趨向斯陀含果（sakṛdāgāmin-phala，一來果，二果）的修行者，證得斯陀含果的人，趨向阿那含果（anāgāmin-phala，不還果，三果）的修行者，證得阿那含果的人，趨向阿羅漢果（arhat-phala，無學果，四果）的修行者，證得阿羅漢果的人。 問：人的名稱有八種，實體的種類有幾種？ 答：阿毗曇（abhidharma，論藏）學者這樣說：人的名稱有八種，實體的種類有五種。趨向須陀洹果的修行者，趨向阿羅漢果的修行者。

【English Translation】 English version: Question: Does all cessation-wisdom (sarva nirodha-jñāna) include the nine cessation-wisdoms (nava nirodha-jñāna)? Do the nine cessation-wisdoms include all cessation-wisdom? Answer: All cessation-wisdom includes the nine cessation-wisdoms, but the nine cessation-wisdoms do not include all cessation-wisdom. There are many cessation-wisdoms that are not within the nine cessation-wisdoms. For example, if a large container covers a small container, there is still much space remaining. The principle is the same. Which cessation-wisdoms are not included? Answer: A disciple of the World-Honored One (lokanātha, 佛陀) who has perfected the vision of truth (dṛṣṭi-satya) but has not yet detached from the desires of the desire realm (kāma-dhātu), the nine cessation-wisdoms do not include the cessation of what is severed by cultivation (bhāvanā-mārga) in the desire realm (kāma-dhātu-baddha). When a noble one (ārya) detaches from the desire of the desire realm, severing the first fetter (saṃyojana) up to severing the eighth fetter, this severance is not included in the nine cessation-wisdoms. Having detached from desire-love (kāma-rāga) but not yet detached from form-love (rūpa-rāga), the severance of fetters severed by cultivation is not included in the nine cessation-wisdoms. Having severed form-love, up to the fourth dhyana (caturtha dhyāna), severing eight fetters, that severance is not included in the nine cessation-wisdoms. Having detached from form-love but not yet detached from formless-love (arūpa-rāga), the fetters severed by cultivation are not included in the nine cessation-wisdoms. Detaching from the desire of the sphere of infinite space (ākāśānantyāyatana), up to severing the eight fetters of the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), that severance is not included in the nine cessation-wisdoms. Question: If the wisdom of suffering (duḥkha-jñāna) has arisen but the wisdom of origination (samudaya-jñāna) has not yet arisen, the severance of fetters severed by the vision of suffering in the three realms (trayo dhātavaḥ), is that severance not included in the nine cessation-wisdoms? Why is this not mentioned here? Answer: It should be said that this passage should say: All cessation-wisdom includes the nine cessation-wisdoms, but the nine cessation-wisdoms do not include all cessation-wisdom. What is not included? Answer: The wisdom of suffering has arisen, but the wisdom of origination has not yet arisen, the severance of afflictions severed by the vision of suffering in the three realms, that severance is not included in the nine cessation-wisdoms. The rest of the explanation is as above. What is the intention of not saying these? Answer: The severance spoken of here is severed by those who have cessation-wisdom. Although those are severances, they are not severed by those who have cessation-wisdom. Question: Even if it is said this way, the meaning is still not complete. Why? Because the severance of ordinary people (pṛthagjana) is not mentioned. Answer: This is a brief explanation, because it is now the first entry, so it is said this way.

The eight types of individuals: One who is on the path to the stream-enterer fruit (srota-āpanna-phala), one who dwells in the stream-enterer fruit, one who is on the path to the once-returner fruit (sakṛdāgāmin-phala), one who dwells in the once-returner fruit, one who is on the path to the non-returner fruit (anāgāmin-phala), one who dwells in the non-returner fruit, one who is on the path to the arhat fruit (arhat-phala), one who dwells in the arhat fruit. Question: There are eight names for individuals, how many types of entities are there? Answer: The Abhidharma (abhidharma) scholars say this: There are eight names for individuals, and there are five types of entities. One who is on the path to the stream-enterer fruit, one who is on the path to the arhat fruit.

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。名有二實體有二。須陀洹果。向斯陀含果證人。名有二實體有一。斯陀含果。向阿那含果證人。名有二實體有一。阿那含果。向阿羅漢果證人。名有二實體有一。尊者瞿沙作如是說。八人名有八。實體有八。彼作是說。須陀洹人。住須陀洹果。不勝進時。名成就。須陀洹果人。若勝進時。名向斯陀含果證人。舍須陀洹果。斯陀含果人住斯陀含果。不勝進時。名成就斯陀含果人。若勝進時。名向阿那含果證人。舍斯陀含果。阿那含人。住阿那含果。不勝進時。名成就阿那含果人。若勝進時。名向阿羅漢果證人。舍阿那含果。所以者何。以根故。說人差別。是故生智論作如是說。向斯陀含果證人。當言成就須陀洹果不耶。答曰。不成就。乃至向阿羅漢果證人。當言成就阿那含果不耶。答曰。不成就。評曰八人名有八實體有五。如是說者好。如名體名數體數。名差別體差別。名異體異。名別體別。知名知義。當知亦如是。問曰。若八人身有八實體有五。云何說八人差別耶。答曰。以行聖道故。須陀洹若於須陀洹果。不勝進時。于須陀洹果。名得名在身。名成就名現前行。若於須陀洹果勝進者。是時住向于須陀洹果名得。不在身中名成就。不現前行於向。名得名在身中。名成就。名現前行。乃至若於阿那含果。不勝進時。于

【現代漢語翻譯】 現代漢語譯本：名有二，實體有二。須陀洹果（Sotapanna-phala，入流果）。向斯陀含果（Sakadagami-magga，一來向）證人。名有二，實體有一。斯陀含果（Sakadagami-phala，一來果）。向阿那含果（Anagami-magga，不還向）證人。名有二，實體有一。阿那含果（Anagami-phala，不還果）。向阿羅漢果（Arahat-magga，阿羅漢向）證人。名有二，實體有一。尊者瞿沙（Ghosha）作如是說：『八人名有八，實體有八。』彼作是說：『須陀洹人，住須陀洹果，不勝進時，名成就須陀洹果人。若勝進時，名向斯陀含果證人，舍須陀洹果。斯陀含果人住斯陀含果，不勝進時，名成就斯陀含果人。若勝進時，名向阿那含果證人，舍斯陀含果。阿那含人，住阿那含果，不勝進時，名成就阿那含果人。若勝進時，名向阿羅漢果證人，舍阿那含果。』所以者何？以根故，說人差別。是故《生智論》作如是說：『向斯陀含果證人，當言成就須陀洹果不耶？』答曰：『不成就。』乃至向阿羅漢果證人，當言成就阿那含果不耶？』答曰：『不成就。』評曰：『八人名有八，實體有五。』如是說者好。如名體名數體數，名差別體差別，名異體異，名別體別，知名知義，當知亦如是。問曰：『若八人身有八，實體有五，云何說八人差別耶？』答曰：『以行聖道故。須陀洹若於須陀洹果，不勝進時，于須陀洹果，名得名在身，名成就名現前行。若於須陀洹果勝進者，是時住向于須陀洹果名得，不在身中名成就，不現前行於向，名得名在身中，名成就，名現前行。乃至若於阿那含果，不勝進時，于

【English Translation】 English version: There are two names and two realities. Sotapanna-phala (Stream-enterer fruition). The person directed towards Sakadagami-magga (Once-returner path). There are two names and one reality. Sakadagami-phala (Once-returner fruition). The person directed towards Anagami-magga (Non-returner path). There are two names and one reality. Anagami-phala (Non-returner fruition). The person directed towards Arahat-magga (Arhat path). There are two names and one reality. Venerable Ghosha said thus: 'The eight persons have eight names, and there are eight realities.' He said thus: 'A Sotapanna person, abiding in Sotapanna-phala, when not progressing, is said to have attained the Sotapanna-phala. If progressing, he is said to be directed towards Sakadagami-magga, abandoning Sotapanna-phala. A Sakadagami person, abiding in Sakadagami-phala, when not progressing, is said to have attained the Sakadagami-phala. If progressing, he is said to be directed towards Anagami-magga, abandoning Sakadagami-phala. An Anagami person, abiding in Anagami-phala, when not progressing, is said to have attained the Anagami-phala. If progressing, he is said to be directed towards Arahat-magga, abandoning Anagami-phala.' Why is that? Because of the roots, the difference in persons is spoken of. Therefore, the Jnana Prasthana Shastra says thus: 'Should it be said that a person directed towards Sakadagami-magga has attained Sotapanna-phala?' The answer is: 'He has not attained it.' And so on, up to a person directed towards Arahat-magga, should it be said that he has attained Anagami-phala?' The answer is: 'He has not attained it.' The commentary says: 'The eight persons have eight names, but there are five realities.' Such a saying is good. Just as name and body, name-number and body-number, name-difference and body-difference, name-other and body-other, name-separate and body-separate, knowing the name and knowing the meaning, it should be understood to be the same. Question: 'If the eight persons have eight bodies, but there are five realities, how is the difference of the eight persons spoken of?' Answer: 'Because of practicing the Noble Path. If a Sotapanna, in Sotapanna-phala, does not progress, in Sotapanna-phala, the name is obtained, the name is in the body, the name is attained, the name is presently practiced. If one progresses in Sotapanna-phala, at that time, abiding towards Sotapanna-phala, the name is obtained, the name is not in the body, the name is attained, the name is not presently practiced. Towards, the name is obtained, the name is in the body, the name is attained, the name is presently practiced. And so on, up to if in Anagami-phala, not progressing, in

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阿那含果。名得名在身中。名成就名現前行。若於阿那含果勝進者。是時住向于阿那含果名得。不在身中名成就。不現前行於向。名得名在身中。名成就名現前行。向須陀洹果證人。於此九斷智。成就幾。不成就幾。此中以人為章。以斷智為門。答曰。或不成就。或一二三四五廣說如經本。

阿毗曇毗婆沙論卷第三十三 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十四

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

使犍度人品第三上

結有二種。謂見道斷種。欲修道斷種。欲界有二種。色界有二種。無色界有二種。頗欲界系見道所斷修道所斷結頓得耶。乃至廣說。章及解章義。此中應廣說優波提舍。問曰。何故作此論。答曰。此諸煩惱。于生死中。作大系縛。無利險難。猶如怨家藏伏。欲界受大苦惱。於色無色界。受大苦惱。于生死中。數數迴轉。處在母胎闇冥之處。生藏熟藏之所逼切。不知云何推求此結。如實知見而除斷之。欲令知故。猶如怨家藏伏。不知則害。知則可避。彼亦如是。是故應思量觀察種種善語。乃至生生之處。而不忘失。如尊者彌多達子初生時。而作是語。結有二種。謂見道斷種。修道斷種。欲界

【現代漢語翻譯】 現代漢語譯本 『阿那含果』（Anāgāmi-phala，不還果）。何謂『得名』、『在身中』、『成就』、『現前行』？若於『阿那含果』勝進者，是時住于趣向『阿那含果』，名為『得』。不在身中，名為『成就』。不現前行於趣向，名為『得』、『在身中』、『成就』、『現前行』。趣向『須陀洹果』（Srotāpanna-phala，預流果）的證人，於此九斷智，成就幾種？不成就幾種？此中以人為章，以斷智為門。答曰：或不成就，或一、二、三、四、五，廣說如經本。

《阿毗曇毗婆沙論》卷第三十三 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第三十四

迦旃延子造 五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

使犍度人品第三上

結有二種，謂見道斷種，欲修道斷種。欲界有二種，有二種，無有二種。頗欲界系見道所斷修道所斷結頓得耶？乃至廣說。章及解章義。此中應廣說優波提舍。問曰：何故作此論？答曰：此諸煩惱，于生死中，作大系縛，無利險難，猶如怨家藏伏，欲界受大苦惱，於色無**，受大苦惱，于生死中，數數迴轉，處在母胎闇冥之處，生藏熟藏之所逼切，不知云何推求此結，如實知見而除斷之。欲令知故，猶如怨家藏伏，不知則害，知則可避。彼亦如是。是故應思量觀察種種善語，乃至生生之處，而不忘失。如尊者彌多達子初生時，而作是語。結有二種，謂見道斷種，修道斷種。欲界

【English Translation】 English version 『Anāgāmi-phala』 (Fruit of Non-Returning). What is meant by 『attainment of name,』 『in the body,』 『accomplishment,』 and 『present practice』? If one progresses in the 『Anāgāmi-phala,』 then dwelling in the direction towards 『Anāgāmi-phala』 is called 『attainment.』 Not in the body is called 『accomplishment.』 Not presently practicing towards the direction is called 『attainment,』 『in the body,』 『accomplishment,』 and 『present practice.』 A person who has attained the 『Srotāpanna-phala』 (Fruit of Stream-Entry), how many of the nine wisdoms of abandonment are accomplished, and how many are not? Here, people are taken as the chapter, and the wisdom of abandonment as the gate. The answer is: either none are accomplished, or one, two, three, four, or five, as extensively explained in the sutra.

Abhidhamma-vibhāṣā-śāstra, Volume 33 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidhamma-vibhāṣā-śāstra

Abhidhamma-vibhāṣā-śāstra, Volume 34

Composed by Kātyāyanīputra, Explained by Five Hundred Arhats

Translated by the Tripiṭaka Master from India, Buddhavarman, and Dao Tai, etc. during the Northern Liang Dynasty

Chapter 3 (Part 1) on the Kleshas

There are two types of fetters: those abandoned by the path of seeing, and those abandoned by the path of cultivation. There are two types of the desire realm, two types of , and two types of non-. Are the fetters of the desire realm, abandoned by the path of seeing and the path of cultivation, attained all at once? And so on, extensively explained. Chapters and explanations of the chapters. Here, the Upadeśa should be extensively explained. Question: Why is this treatise composed? Answer: These afflictions, in the cycle of birth and death, create great bonds, are unprofitable and dangerous, like hidden enemies. The desire realm suffers great distress, without ** in the form realm, suffers great distress, repeatedly revolving in the cycle of birth and death, dwelling in the dark places of the womb, pressed by the raw and ripe viscera, not knowing how to seek out these fetters, to truly know and see and eliminate them. To make it known, like hidden enemies, ignorance is harmful, knowledge can avoid them. It is also like that. Therefore, one should contemplate and observe various good words, even in every birth, and not forget them. Like the Venerable Mitradatta, when he was first born, he spoke these words. There are two types of fetters: those abandoned by the path of seeing, and those abandoned by the path of cultivation. The desire realm

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有二種。色界有二。無色界有二。問曰。何故彼生時。作如是語。答曰。彼在母胎。為眾苦所逼。而作是念。眾生何故數處母胎。受如是等苦。皆以此二種結故。欲說此二結過患故。生時便作此語。結有二種。欲界有二。乃至廣說。問曰。何故名種。答曰。此中說聚是種。如眾多比丘聚名比丘種。如婆羅門聚名婆羅門種。彼亦如是。所言種者。亦可言聚。亦可言群。實義是一。名有差別。頓得耶。云何名頓得。答曰。頓得名一時。何以知之。答曰。有經者。波斯匿王。往詣佛所。面共世尊。種種言論。在一面坐。而白佛言。我聞沙門瞿曇。作如是說。于去來今。無有沙門婆羅門能如實知見一切法。若言知見無有是處。沙門瞿曇為憶念有此語不。佛答王言。我不憶念王復言。沙門瞿曇。世或有人。不善受文義聞時異。為他說異。唯愿世尊。憶念此事。而解說之。佛答王言。我曾作是說。于去來今。無有頓得如實知見一切法者。若言頓得知見無有是處。皆從三阿僧祇劫。漸漸修行六波羅蜜。然後乃知。非一時知。以是事故知頓得是一時。頗欲界系見道修道所斷結頓得耶。答曰。頓得。離欲凡夫人。于彼無慾退。問曰。誰頓得耶。答曰。凡夫人離欲愛時。欲界系見道修道所斷結。總為一聚。如刈草法。九種結一時斷。以下下

【現代漢語翻譯】 現代漢語譯本：有兩種。有兩種。無有兩種。問：為什麼他在出生時，說這樣的話？答：他在母胎中，被各種痛苦所逼迫，於是這樣想：眾生為什麼屢次處於母胎中，遭受這樣的痛苦？都是因為這兩種結的緣故。爲了說明這兩種結的過患，所以在出生時就說了這樣的話。結有兩種，欲界也有兩種，乃至廣說。問：為什麼稱為『種』？答：這裡所說的『種』，是指聚集。例如眾多比丘聚集在一起，稱為比丘種；如同婆羅門聚集在一起，稱為婆羅門種。這裡也是這樣，所說的『種』，也可以說是聚集，也可以說是群體，實際意義是一樣的，只是名稱不同。是頓悟得到的嗎？什麼叫做頓悟得到？答：頓悟得到，是指一時之間。憑什麼知道呢？答：有經典記載，波斯匿王（Prasenajit，古代印度拘薩羅國國王）前往佛陀處，當面與世尊（釋迦牟尼佛的尊稱）進行各種討論，在一旁坐下，對佛說：我聽說沙門瞿曇（釋迦牟尼佛的稱謂）這樣說，在過去、現在、未來，沒有沙門（出家修道者）、婆羅門（古印度祭司階層）能夠如實地知見一切法。如果說知見一切法，那是不可能的。沙門瞿曇您是否記得說過這樣的話？佛陀回答國王說：我不記得了。國王又說：沙門瞿曇，世上或許有人，不善於理解文義，聽的時候是一種意思，為別人說的時候又是另一種意思。希望世尊您能回憶起這件事，並解釋一下。佛陀回答國王說：我曾經這樣說過，在過去、現在、未來，沒有人能夠頓悟而如實地知見一切法。如果說頓悟而知見一切法，那是不可能的。都需要從三大阿僧祇劫（asamkhyeya kalpa，極長的時間單位）開始，逐漸修行六波羅蜜（six pāramitās，菩薩修行的六種方法），然後才能知道，不是一時之間就能知道的。因此，知道頓悟是指一時之間。那麼，欲界系（kāmadhātu，佛教宇宙觀中眾生居住的欲界）的見道（darśanamārga，佛教修行道路的最初階段）、修道（bhāvanāmārga，佛教修行道路的中間階段）所斷的結，是頓悟得到的嗎？答：是頓悟得到的。離開欲界的凡夫，對於欲界沒有貪慾而退轉。問：誰是頓悟得到的呢？答：凡夫在離開欲愛（kāmarāga，對欲界的貪愛）的時候，欲界系見道、修道所斷的結，總合在一起，就像割草一樣，九種結一時斷除，以下下品（adho'dha，最低的品級）。

【English Translation】 English version: There are two kinds. There are two. No there are two. Question: Why did he say such words at the time of his birth? Answer: He was oppressed by various sufferings in the womb, and he thought: Why do sentient beings repeatedly dwell in the womb and suffer such pain? It is all because of these two kinds of fetters. In order to explain the faults of these two kinds of fetters, he said such words at the time of his birth. There are two kinds of fetters, and there are also two kinds in the desire realm (kāmadhātu), and so on. Question: Why is it called 'seed' (種, zhǒng)? Answer: The 'seed' mentioned here refers to a gathering. For example, a gathering of many bhikshus (比丘, monks) is called a bhikshu seed; just as a gathering of Brahmins (婆羅門, priests) is called a Brahmin seed. It is the same here. The so-called 'seed' can also be said to be a gathering, or a group. The actual meaning is the same, but the names are different. Is it attained suddenly? What is meant by attained suddenly? Answer: Attained suddenly means at one time. How do we know this? Answer: There is a sutra (經, jīng) that records that King Prasenajit (波斯匿王) went to the Buddha's place and had various discussions with the World Honored One (世尊, Śākyamuni Buddha) face to face. Sitting on one side, he said to the Buddha: I have heard that Śramaṇa Gautama (沙門瞿曇, a title of Śākyamuni Buddha) said that in the past, present, and future, no śramaṇa (沙門, renunciate) or Brahmin can truly know and see all dharmas (法, teachings). If it is said that one can know and see all dharmas, that is impossible. Śramaṇa Gautama, do you remember saying such words? The Buddha replied to the king: I do not remember. The king further said: Śramaṇa Gautama, perhaps there are people in the world who are not good at understanding the meaning of the text. What they hear is one meaning, and what they say to others is another meaning. I hope that the World Honored One can recall this matter and explain it. The Buddha replied to the king: I once said that in the past, present, and future, no one can suddenly attain true knowledge and see all dharmas. If it is said that one can suddenly know and see all dharmas, that is impossible. One needs to gradually cultivate the six pāramitās (六波羅蜜) from three asamkhyeya kalpas (三大阿僧祇劫), and then one can know, not at one time. Therefore, we know that sudden attainment means at one time. Then, can the fetters severed by the path of seeing (darśanamārga) and the path of cultivation (bhāvanāmārga) of the desire realm (kāmadhātu) be attained suddenly? Answer: Yes, they can be attained suddenly. An ordinary person who has left the desire realm retreats without desire for the desire realm. Question: Who attains it suddenly? Answer: When an ordinary person leaves desire-love (kāmarāga), the fetters severed by the path of seeing and the path of cultivation of the desire realm are all gathered together, like cutting grass, and nine kinds of fetters are severed at once, starting from the lowest grade (adho'dha).

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無礙道。斷上上結。乃至以上上無礙道。斷下下結。凡夫人以下下結。于彼無慾退。頓得欲界系見道修道所斷一種結。下中退頓得二種。乃至以上上結退。頓得欲界系見道修道所斷九種結。色界無色界命終生欲界時。凡夫以下下結乃至上上結。令生相續頓得欲界系見道修道所斷九種結。頓舍耶。答曰舍。凡夫人離欲愛時。問曰。誰頓舍耶。答曰。凡夫人離欲愛時。欲界系見道修道所斷九種結。總為一聚。如刈草法。九種結一時斷。以下下無礙道。斷上上結。乃至以上上無礙道。斷下下結。彼欲界系見道修道所斷下下。頓舍漸得耶。答曰不得。所以者何。若先得見道所斷結。后得修道所斷結若先得修道所斷結。后得見道所斷結。無有是處。漸舍耶。答曰舍。世尊弟子。先舍見道所斷結。后舍修道所斷結。見道所斷結。以見道斷修道所斷結。以修道斷。頗色界系見道修道所斷結頓得耶。答曰頓得。離色愛凡夫人。于彼無慾退。問曰。誰頓得耶。答曰。凡夫人離色愛時。色界系見道修道所斷結。總為一聚。如刈草法。九種結一時斷。以下下無礙道。斷上上結。乃至以上上無礙道。斷下下結。于彼無慾退。若以色界系下下結退者。彼頓得色界系見道修道所斷一種結。下中退頓得二種。乃至以上上結退。頓得色界系見道修道所斷

【現代漢語翻譯】 現代漢語譯本 無礙道（沒有任何阻礙的修行道路）。斷上上結（最高層次的煩惱）。乃至以上上無礙道，斷下下結（最低層次的煩惱）。凡夫因為最低層次的煩惱，對於解脫沒有意願而退轉。頓時間獲得欲界（希望和慾望的領域）繫縛的見道（通過正確的見解證悟真理的道路）和修道（通過修行來完善自身的道路）所斷的一種煩惱。因為較低或中等的煩惱而退轉，頓時間獲得兩種煩惱。乃至因為最高層次的煩惱而退轉，頓時間獲得欲界繫縛的見道和修道所斷的九種煩惱。 沒有在命終時生於欲界的情況下，凡夫因為最低層次的煩惱乃至最高層次的煩惱，使得生命相續，頓時間獲得欲界繫縛的見道和修道所斷的九種煩惱。是頓時間捨棄嗎？回答是：捨棄。凡夫在離欲愛（脫離對慾望的執著）時，問：誰頓時間捨棄？回答是：凡夫在離欲愛時，欲界繫縛的見道和修道所斷的九種煩惱，總合為一堆，如同割草一樣，九種煩惱一時斷除。以下下無礙道，斷上上結，乃至以上上無礙道，斷下下結。那些欲界繫縛的見道和修道所斷的最低層次的煩惱，是頓時間捨棄還是逐漸獲得？回答是：不得。為什麼呢？如果先獲得見道所斷的煩惱，后獲得修道所斷的煩惱，或者先獲得修道所斷的煩惱，后獲得見道所斷的煩惱，這是不可能的。是逐漸捨棄嗎？回答是：捨棄。世尊的弟子，先捨棄見道所斷的煩惱，后捨棄修道所斷的煩惱。見道所斷的煩惱，用見道來斷除；修道所斷的煩惱，用修道來斷除。難道繫縛的見道和修道所斷的煩惱是頓時間獲得的嗎？回答是：頓時間獲得。離色愛（脫離對色界的執著）的凡夫，對於解脫沒有意願而退轉。問：誰頓時間獲得？回答是：凡夫在離色愛時，繫縛的見道和修道所斷的煩惱，總合為一堆，如同割草一樣，九種煩惱一時斷除。以下下無礙道，斷上上結，乃至以上上無礙道，斷下下結。對於解脫沒有意願而退轉。如果因為繫縛的最低層次的煩惱而退轉，那麼他頓時間獲得繫縛的見道和修道所斷的一種煩惱。因為較低或中等的煩惱而退轉，頓時間獲得兩種煩惱。乃至因為最高層次的煩惱而退轉，頓時間獲得繫縛的見道和修道所斷...

【English Translation】 English version 'Unimpeded Path (a practice path without any obstacles). Severing the highest fetters (the highest level of afflictions). Even with the highest unimpeded path, severing the lowest fetters (the lowest level of afflictions). Ordinary beings, due to the lowest fetters, retreat without the desire for liberation. Instantly attaining one kind of fetter severed by the Path of Seeing (the path of enlightenment through correct understanding) and the Path of Cultivation (the path of perfecting oneself through practice) bound to the Desire Realm (the realm of hopes and desires). Retreating due to lower or middle fetters, instantly attaining two kinds of fetters. Even retreating due to the highest fetters, instantly attaining nine kinds of fetters severed by the Path of Seeing and the Path of Cultivation bound to the Desire Realm.' 'Without being born in the Desire Realm at the end of life, ordinary beings, due to the lowest fetters up to the highest fetters, causing the continuation of life, instantly attain nine kinds of fetters severed by the Path of Seeing and the Path of Cultivation bound to the Desire Realm. Is it instantly relinquished? The answer is: relinquished. When ordinary beings are detached from desire-love (detachment from attachment to desires), the question is: who instantly relinquishes? The answer is: when ordinary beings are detached from desire-love, the nine kinds of fetters severed by the Path of Seeing and the Path of Cultivation bound to the Desire Realm are all gathered together, like cutting grass, the nine kinds of fetters are severed at once. With the lowest unimpeded path, severing the highest fetters, even with the highest unimpeded path, severing the lowest fetters. Are those lowest fetters severed by the Path of Seeing and the Path of Cultivation bound to the Desire Realm instantly relinquished or gradually attained? The answer is: not attained. Why? If one first attains the fetters severed by the Path of Seeing and then attains the fetters severed by the Path of Cultivation, or if one first attains the fetters severed by the Path of Cultivation and then attains the fetters severed by the Path of Seeing, that is not possible. Is it gradually relinquished? The answer is: relinquished. The disciples of the World-Honored One first relinquish the fetters severed by the Path of Seeing and then relinquish the fetters severed by the Path of Cultivation. The fetters severed by the Path of Seeing are severed by the Path of Seeing; the fetters severed by the Path of Cultivation are severed by the Path of Cultivation. Are the fetters severed by the Path of Seeing and the Path of Cultivation instantly attained? The answer is: instantly attained. Ordinary beings detached from form-love (detachment from attachment to the Form Realm) retreat without the desire for liberation. The question is: who instantly attains? The answer is: when ordinary beings are detached from form-love, the fetters severed by the Path of Seeing and the Path of Cultivation are all gathered together, like cutting grass, the nine kinds of fetters are severed at once. With the lowest unimpeded path, severing the highest fetters, even with the highest unimpeded path, severing the lowest fetters. Retreating without the desire for liberation. If one retreats due to the lowest fetters, then he instantly attains one kind of fetter severed by the Path of Seeing and the Path of Cultivation. Retreating due to lower or middle fetters, instantly attaining two kinds of fetters. Even retreating due to the highest fetters, instantly attaining the fetters severed by the Path of Seeing and the Path of Cultivation...'

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九種結。若以欲界下下結乃至上上結退。彼時頓得色界系見道修道所斷九種結。復有說者。此文應如是說。離色愛凡夫人。以欲界梵世地結退。不應作是說。所以者何。此中說于界頓得。不說地頓得。若以第四禪結退。乃至以欲界結退。是時頓得色界系見道修道所斷結。無色界命終。生欲色界時。頓得色界系見道修道所斷結。凡夫人無色界命終。生欲色界中。以下下結乃至上上結。令生相續。頓得色界系見道修道所斷九種結頓舍耶。答曰舍。凡夫人離色愛時。問曰誰頓舍耶。答曰。凡夫人離色愛時。色界系見道修道所斷結。總為一聚。如刈草法。九種結一時斷。以下下無礙道。斷上上結。彼頓舍色界系見道修道所斷結。乃至以上上無礙道。斷下下結。頓舍色界系見道修道所斷結。漸得耶。答曰不得。所以者何。無有先得見道所斷後得修道所斷者。無有先得修道所斷後得見道所斷者。漸舍耶。答曰舍。世尊弟子。先舍見道所斷結。后舍修道所斷結。見道舍見道所斷。修道舍修道所斷。頗頓得無色界系見道修道所斷結耶。答曰不得。所以者何。頓得是凡夫人。無有凡夫人能盡斷。無色界結。于彼退。頓得無色界見道修道所斷結者。頓舍耶。答曰不捨。所以者何。頓舍者是凡夫人。無有凡夫人頓舍。無色界煩惱者漸得耶。答

【現代漢語翻譯】 現代漢語譯本 九種結（nine bonds）。如果從欲界（Kāmadhātu，desire realm）下下結（lowest of the lowest bonds）乃至上上結（highest of the highest bonds）退失，那時頓然獲得有身見（satkāya-dṛṣṭi，belief in a self）、戒禁取見（śīlavrata-parāmarśa，attachment to rituals）、疑（vicikicchā，doubt）、貪（rāga，greed）、嗔（dveṣa，hatred）、慢（māna，pride）、無明（avidyā，ignorance）、見道（darśana-mārga，path of seeing）和修道（bhāvanā-mārga，path of cultivation）所斷的九種結。又有人說，這段文字應該這樣說：離開色愛（rūparāga，attachment to form）的凡夫人，從欲界梵世地（brahmaloka，Brahma world）的結退失，不應該這樣說。為什麼呢？因為這裡說的是于界頓得，沒有說于地頓得。如果從第四禪（dhyāna，meditation）的結退失，乃至從欲界的結退失，這時頓然獲得有身見、戒禁取見、疑、貪、嗔、慢、無明、見道和修道所斷的結。沒有有身見而命終，生到欲界時，頓然獲得有身見、戒禁取見、疑、貪、嗔、慢、無明、見道和修道所斷的結。凡夫人沒有有身見而命終，生到欲界中，以下下結乃至上上結，令生相續，頓然獲得有身見、戒禁取見、疑、貪、嗔、慢、無明、見道和修道所斷的九種結頓然捨棄嗎？回答是捨棄。凡夫人在離開色愛時。問：誰頓然捨棄呢？答：凡夫人在離開色愛時，有身見、戒禁取見、疑、貪、嗔、慢、無明、見道和修道所斷的結，總合為一聚，如同割草一樣，九種結一時斷。以下下無礙道（anantarya-mārga，path of immediate result）斷上上結，他頓然捨棄有身見、戒禁取見、疑、貪、嗔、慢、無明、見道和修道所斷的結，乃至以上上無礙道斷下下結，頓然捨棄有身見、戒禁取見、疑、貪、嗔、慢、無明、見道和修道所斷的結。是逐漸獲得嗎？回答是不獲得。為什麼呢？沒有先獲得見道所斷的結，后獲得修道所斷的結的情況，也沒有先獲得修道所斷的結，后獲得見道所斷的結的情況。是逐漸捨棄嗎？回答是捨棄。世尊的弟子，先捨棄見道所斷的結，后捨棄修道所斷的結。見道捨棄見道所斷的結，修道捨棄修道所斷的結。是否頓然獲得沒有有身見的見道和修道所斷的結呢？回答是不獲得。為什麼呢？頓然獲得的是凡夫人，沒有凡夫人能夠完全斷除沒有有身見的結。于彼退失，頓然獲得沒有有身見的見道和修道所斷的結的人，頓然捨棄嗎？回答是不捨棄。為什麼呢？頓然捨棄的是凡夫人，沒有凡夫人頓然捨棄沒有有身見的煩惱。是逐漸獲得嗎？回答是……

【English Translation】 English version The nine bonds. If one regresses from the lowest of the lowest bonds (adha-adha bandhana) to the highest of the highest bonds (uttama-uttama bandhana) of the desire realm (Kāmadhātu), at that time, one suddenly attains the nine bonds severed by the path of seeing (darśana-mārga) and the path of cultivation (bhāvanā-mārga), namely, belief in a self (satkāya-dṛṣṭi), attachment to rituals (śīlavrata-parāmarśa), doubt (vicikicchā), greed (rāga), hatred (dveṣa), pride (māna), and ignorance (avidyā). Some say that this passage should be stated as follows: An ordinary person who is detached from the love of form (rūparāga) regresses from the bonds of the Brahma world (brahmaloka) in the desire realm; it should not be stated in that way. Why? Because here it speaks of sudden attainment in a realm, not sudden attainment in a plane. If one regresses from the bonds of the fourth dhyāna (meditation), or even regresses from the bonds of the desire realm, at that time, one suddenly attains the bonds severed by the path of seeing and the path of cultivation. If one dies without belief in a self and is born in the desire realm, one suddenly attains the bonds severed by the path of seeing and the path of cultivation. If an ordinary person dies without belief in a self and is born in the desire realm, with the lowest of the lowest bonds to the highest of the highest bonds causing the continuity of rebirth, does one suddenly relinquish the nine bonds severed by the path of seeing and the path of cultivation? The answer is yes, one relinquishes them. When an ordinary person is detached from the love of form. Question: Who suddenly relinquishes them? Answer: When an ordinary person is detached from the love of form, the bonds severed by the path of seeing and the path of cultivation are all gathered together as one mass, like cutting grass, and the nine bonds are severed at once. By the lowest of the lowest path of immediate result (anantarya-mārga), one severs the highest of the highest bonds, and one suddenly relinquishes the bonds severed by the path of seeing and the path of cultivation, and even by the highest of the highest path of immediate result, one severs the lowest of the lowest bonds, and one suddenly relinquishes the bonds severed by the path of seeing and the path of cultivation. Is it gradually attained? The answer is no, it is not attained. Why? There is no case where one first attains the bonds severed by the path of seeing and then attains the bonds severed by the path of cultivation, nor is there a case where one first attains the bonds severed by the path of cultivation and then attains the bonds severed by the path of seeing. Is it gradually relinquished? The answer is yes, it is relinquished. A disciple of the World-Honored One first relinquishes the bonds severed by the path of seeing and then relinquishes the bonds severed by the path of cultivation. The path of seeing relinquishes the bonds severed by the path of seeing, and the path of cultivation relinquishes the bonds severed by the path of cultivation. Does one suddenly attain the bonds severed by the path of seeing and the path of cultivation without belief in a self? The answer is no, one does not attain them. Why? Those who suddenly attain them are ordinary people, and no ordinary person can completely sever the bonds without belief in a self. For those who regress from that and suddenly attain the bonds severed by the path of seeing and the path of cultivation without belief in a self, do they suddenly relinquish them? The answer is no, they do not relinquish them. Why? Those who suddenly relinquish them are ordinary people, and no ordinary person suddenly relinquishes the afflictions without belief in a self. Is it gradually attained? The answer is...

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曰不得。所以者何。無有先得見道所斷結后得修道所斷。先得修道所斷。后得見道所斷者。漸舍耶。答曰舍。世尊弟子。先舍見道所斷結。后舍修道所斷結。見道舍見道所斷結。修道舍修道所斷結。

有世俗行。問曰。凡夫人以世俗道離欲時。斷九種結。幾無礙道舍。幾解脫道舍。聖人以無漏道。斷九種結。幾無礙道舍。幾解脫道舍。答曰。或有說者。凡夫人斷九種結。以三無礙道三解脫道斷。謂下下無礙道。下下解脫道。斷上三種結。下中無礙道。下中解脫道。斷中三種結。下上無礙道。下上解脫道。斷下三種結。聖人亦如是。復有說者。凡夫人斷九種結以一無礙道一解脫道斷。聖人斷九種結。以九無礙道九解脫道斷。問曰。何故凡夫人斷九種結。以一無礙道一解脫道斷。聖人斷九種結。以九無礙道九解脫道斷耶答曰。凡夫人所用道。鈍於前法。不能觀察思量一一分別。聖人所用道。猛利於前法。能觀察思量一一分別。

問曰。若作是說。欲令凡夫人下而說是勝。欲令聖人勝而說是下。所以者何。凡夫人斷九種結。以一無礙道一解脫道斷。聖人斷九種結。以九無礙道九解脫道斷。是則凡夫人勝於聖人。如人多服毒藥。一時吐出誰不可耶。評曰。應作如是說。凡夫人斷九種結。以九無礙道九解脫道斷。聖

【現代漢語翻譯】 現代漢語譯本： 問：不能這樣說。為什麼呢？因為沒有先證得見道所斷的煩惱，然後才證得修道所斷的煩惱；也沒有先證得修道所斷的煩惱，然後才證得見道所斷的煩惱。是逐漸捨棄嗎？答：是的，是逐漸捨棄。世尊的弟子，先捨棄見道所斷的煩惱，然後捨棄修道所斷的煩惱。見道時捨棄見道所斷的煩惱，修道時捨棄修道所斷的煩惱。

關於世俗修行。問：凡夫通過世俗的修行而離欲時，斷除九種煩惱結，其中有幾種是通過無礙道捨棄的，有幾種是通過解脫道捨棄的？聖人通過無漏的修行，斷除九種煩惱結，其中有幾種是通過無礙道捨棄的，有幾種是通過解脫道捨棄的？答：有些人說，凡夫斷除九種煩惱結，是通過三種無礙道和三種解脫道斷除的。也就是用下下品的無礙道和下下品的解脫道，斷除最上面的三種煩惱結；用下中品的無礙道和下中品的解脫道，斷除中間的三種煩惱結；用下上品的無礙道和下上品的解脫道，斷除最下面的三種煩惱結。聖人也是這樣。還有些人說，凡夫斷除九種煩惱結，是通過一種無礙道和一種解脫道斷除的。聖人斷除九種煩惱結，是通過九種無礙道和九種解脫道斷除的。問：為什麼凡夫斷除九種煩惱結，是通過一種無礙道和一種解脫道斷除的，而聖人斷除九種煩惱結，是通過九種無礙道和九種解脫道斷除的呢？答：因為凡夫所用的修行方法，對於之前的法來說比較遲鈍，不能觀察、思量和一一分別。聖人所用的修行方法，對於之前的法來說非常猛利，能夠觀察、思量和一一分別。

問：如果這樣說，想要讓凡夫的修行顯得低下，卻反而說它殊勝；想要讓聖人的修行顯得殊勝，卻反而說它低下。為什麼呢？因為凡夫斷除九種煩惱結，是通過一種無礙道和一種解脫道斷除的，而聖人斷除九種煩惱結，是通過九種無礙道和九種解脫道斷除的。這樣看來，豈不是凡夫勝過聖人了嗎？就像一個人吃了很多毒藥，一次性吐出來，誰做不到呢？評論說：應該這樣說，凡夫斷除九種煩惱結，是通過九種無礙道和九種解脫道斷除的。聖人...

【English Translation】 English version: Question: It cannot be said that way. Why is that? Because there is no such thing as first attaining the fetters severed by the Path of Seeing (見道所斷結, Jian Dao Suo Duan Jie), and then attaining the fetters severed by the Path of Cultivation (修道所斷結, Xiu Dao Suo Duan Jie); nor is there first attaining the fetters severed by the Path of Cultivation, and then attaining the fetters severed by the Path of Seeing. Is it gradually abandoned? Answer: Yes, it is gradually abandoned. The World Honored One's disciples first abandon the fetters severed by the Path of Seeing, and then abandon the fetters severed by the Path of Cultivation. In the Path of Seeing, they abandon the fetters severed by the Path of Seeing; in the Path of Cultivation, they abandon the fetters severed by the Path of Cultivation.

Regarding worldly practice. Question: When ordinary people detach from desire through worldly practice, severing the nine fetters, how many are abandoned through the Unobstructed Path (無礙道, Wu Ai Dao), and how many are abandoned through the Path of Liberation (解脫道, Jie Tuo Dao)? When sages sever the nine fetters through undefiled practice, how many are abandoned through the Unobstructed Path, and how many are abandoned through the Path of Liberation? Answer: Some say that ordinary people sever the nine fetters through three Unobstructed Paths and three Paths of Liberation. That is, using the lowest of the low Unobstructed Path and the lowest of the low Path of Liberation to sever the top three fetters; using the lowest of the middle Unobstructed Path and the lowest of the middle Path of Liberation to sever the middle three fetters; using the lowest of the high Unobstructed Path and the lowest of the high Path of Liberation to sever the bottom three fetters. Sages are the same. Others say that ordinary people sever the nine fetters through one Unobstructed Path and one Path of Liberation. Sages sever the nine fetters through nine Unobstructed Paths and nine Paths of Liberation. Question: Why do ordinary people sever the nine fetters through one Unobstructed Path and one Path of Liberation, while sages sever the nine fetters through nine Unobstructed Paths and nine Paths of Liberation? Answer: Because the practice used by ordinary people is dull compared to the previous Dharma, unable to observe, contemplate, and distinguish each one. The practice used by sages is sharp compared to the previous Dharma, able to observe, contemplate, and distinguish each one.

Question: If it is said this way, wanting to make the practice of ordinary people seem inferior, but instead saying it is superior; wanting to make the practice of sages seem superior, but instead saying it is inferior. Why is that? Because ordinary people sever the nine fetters through one Unobstructed Path and one Path of Liberation, while sages sever the nine fetters through nine Unobstructed Paths and nine Paths of Liberation. In this case, aren't ordinary people superior to sages? It's like someone taking a lot of poison and vomiting it all out at once, who couldn't do that? Commentary: It should be said this way, ordinary people sever the nine fetters through nine Unobstructed Paths and nine Paths of Liberation. Sages...

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人亦爾。問曰。若凡夫人斷九種結。以九無礙道九解脫道斷。聖人亦爾者。凡夫聖人。有何差別。答曰。凡夫人。見道所斷。修道所斷結。總為一聚。如刈草法。九種結一時以九無礙道九解脫道斷。聖人見道所斷九種結。以一無礙道一解脫道修道所斷。九種結以九無礙道九解脫道斷。凡夫聖人。是謂差別。

問曰。以世俗道斷結時。以幾方便。以幾入定。答曰。以三方便。以三入定。以初方便。以初入定斷上三種結。以第二方便。以第二入定。斷中三種結。以第三方便。以第三入定。斷下三種結。問曰。為起定斷耶。為不起定斷耶。答曰。或有說者。凡夫人不起定斷。聖人或起定。或不起定斷。復有說者。凡夫人或起定。不起定斷。聖人不起定斷。評曰。應作是說。此事不定。凡夫人或不起定。聖人或起定不起定。凡夫人或起定不起定。聖人或不起定而斷結。復有說者。斷欲界結不起定。斷色無色界結。或起定或不起定。復有說者。斷欲界結。或起定或不起定。斷色無色界結不起定。評曰。此事不定。斷欲界結。起定不起定。斷色無色界結不起定。斷欲界結不起定。斷色無色界結。起定不起定。則說勝進時。

凡夫人。起下結退時。成就下三種結。起中結退時。成就六種結。起上結退時。成就九種結。聖

【現代漢語翻譯】 現代漢語譯本：人也是如此。問：如果凡夫斷除九種結（煩惱的束縛），用九無礙道（九種無礙的智慧）和九解脫道（九種解脫的途徑）來斷除，聖人也是這樣嗎？凡夫和聖人有什麼差別呢？答：凡夫，見道（證悟真理的道路）所斷的結和修道（修行以達到解脫的道路）所斷的結，總合為一堆。就像割草一樣，九種結同時用九無礙道和九解脫道斷除。聖人見道所斷的九種結，用一無礙道和一解脫道斷除，修道所斷的九種結用九無礙道和九解脫道斷除。凡夫和聖人，這就是差別。

問：用世俗道（世間的修行方法）斷結時，用幾種方便（方法）？用幾次入定（進入禪定）？答：用三種方便，用三次入定。用第一種方便，用第一次入定斷除上面的三種結。用第二種方便，用第二次入定斷除中間的三種結。用第三種方便，用第三次入定斷除下面的三種結。問：是起定（從禪定中出來）斷除呢？還是不起定（不從禪定中出來）斷除呢？答：或者有人說，凡夫是不起定斷除的，聖人或者起定，或者不起定斷除。又有人說，凡夫或者起定，或者不起定斷除，聖人是不起定斷除的。評論說：應該這樣說，這件事是不定的。凡夫或者不起定，聖人或者起定或者不起定。凡夫或者起定或者不起定，聖人或者不起定而斷結。又有人說，斷欲界（充滿慾望的境界）的結是不起定的，斷色界（物質的境界）和無色界（沒有物質的境界）的結，或者起定或者不起定。又有人說，斷欲界的結，或者起定或者不起定，斷色界和無色界的結是不起定的。評論說：這件事是不定的。斷欲界的結，起定不起定都有可能，斷色界和無色界的結是不起定的。斷欲界的結不起定，斷色界和無色界的結，起定不起定都有可能。這是在說勝進（更進一步的修行）的時候。

凡夫，從下面的結退失時，成就下面的三種結。從中等的結退失時，成就六種結。從上面的結退失時，成就九種結。聖人

【English Translation】 English version: People are also like this. Question: If ordinary people sever the nine bonds (fetters of afflictions) using the nine unobstructed paths (nine unimpeded wisdoms) and the nine paths of liberation (nine ways of liberation), and sages do the same, what is the difference between ordinary people and sages? Answer: For ordinary people, the bonds severed by the path of seeing (the path of realizing the truth) and the bonds severed by the path of cultivation (the path of practice to achieve liberation) are all lumped together as one. Like cutting grass, the nine bonds are severed simultaneously with the nine unobstructed paths and the nine paths of liberation. For sages, the nine bonds severed by the path of seeing are severed with one unobstructed path and one path of liberation, and the nine bonds severed by the path of cultivation are severed with the nine unobstructed paths and the nine paths of liberation. This is the difference between ordinary people and sages.

Question: When severing bonds with the mundane path (worldly practice methods), how many expedients (methods) are used? How many times does one enter samadhi (meditative absorption)? Answer: Three expedients are used, and one enters samadhi three times. With the first expedient and the first entry into samadhi, the upper three bonds are severed. With the second expedient and the second entry into samadhi, the middle three bonds are severed. With the third expedient and the third entry into samadhi, the lower three bonds are severed. Question: Are they severed by arising from samadhi (coming out of meditation)? Or are they severed without arising from samadhi (without coming out of meditation)? Answer: Some say that ordinary people sever them without arising from samadhi, while sages either arise from samadhi or sever them without arising from samadhi. Others say that ordinary people either arise from samadhi or sever them without arising from samadhi, while sages sever them without arising from samadhi. Commentary: It should be said that this matter is uncertain. Ordinary people may sever them without arising from samadhi, while sages may either arise from samadhi or not arise from samadhi. Ordinary people may either arise from samadhi or not arise from samadhi, while sages may sever the bonds without arising from samadhi. Others say that severing the bonds of the desire realm (the realm full of desires) does not require arising from samadhi, while severing the bonds of the form realm (the material realm) and the formless realm (the immaterial realm) may or may not require arising from samadhi. Others say that severing the bonds of the desire realm may or may not require arising from samadhi, while severing the bonds of the form realm and the formless realm does not require arising from samadhi. Commentary: This matter is uncertain. Severing the bonds of the desire realm may or may not require arising from samadhi, while severing the bonds of the form realm and the formless realm does not require arising from samadhi. Severing the bonds of the desire realm does not require arising from samadhi, while severing the bonds of the form realm and the formless realm may or may not require arising from samadhi. This is when speaking of superior progress (further advancement in practice).

When an ordinary person regresses from the lower bonds, they accomplish the lower three bonds. When they regress from the middle bonds, they accomplish six bonds. When they regress from the upper bonds, they accomplish nine bonds. Sages

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人起下下結退時。成就下下結。乃至起上上結退時。成就九種結。復有說者。凡夫人起下下結退時。乃至起上上結退時。成就九種結。聖人如前說。

問曰。何故凡夫人。起下下結退。乃至起上上結退成就九種結。聖人起下下結退時。成就下下結。起下中結退時。成就二種。乃至起上上結退時。成就九種結。答曰。凡夫人以世俗定自持。彼定性羸劣。聖人無漏定自持。彼定牢固。應作是說。凡夫人不服毒藥而死。評曰。應作是說。凡夫人起下下結退。還成就下下結。乃至起上上結退。成就九種結。

問曰。若然者凡夫人聖人。有何差別。答曰。凡夫人若起下下結退。成就見道修道所斷下下結。乃至起上上結退。成就見道修道所斷九種結。聖人起下下結退時。成就修道所斷下下結。乃至起上上結退時。成就修道所斷九種結。不成就見道所斷結。凡夫人聖人。是謂差別。

在欲界聖人有三事。一畢竟離欲而命終。二退已而命終。三漸離欲已而命終凡夫人有二事。一畢竟離欲而命終。二退已而命終。在色界聖人。有二事。一畢竟離色愛而命終。二漸離欲而命終不退。所以者何。色界無有退者。凡夫人有一事。畢竟離色愛而命終不退。所以者何。色界無退。無漸離欲而命終者。

問曰。何故聖人有漸

【現代漢語翻譯】 現代漢語譯本 當一個人生起最微細的煩惱結（下下結）又退失時，他仍然具有最微細的煩惱結。乃至生起最粗重的煩惱結（上上結）又退失時，他具有九種煩惱結。也有人這樣說，凡夫生起最微細的煩惱結又退失時，乃至生起最粗重的煩惱結又退失時，都具有九種煩惱結。聖人的情況如前面所說。

問：為什麼凡夫生起最微細的煩惱結退失時，乃至生起最粗重的煩惱結退失時，都具有九種煩惱結？而聖人生起最微細的煩惱結退失時，只具有最微細的煩惱結；生起下中結退失時，具有兩種煩惱結；乃至生起最粗重的煩惱結退失時，具有九種煩惱結？ 答：凡夫依靠世俗的禪定來保持自己，他們的禪定性質羸弱。聖人依靠無漏的禪定來保持自己，他們的禪定牢固。應該這樣說，凡夫不服用毒藥也會死亡。 評：應該這樣說，凡夫生起最微細的煩惱結退失時，仍然具有最微細的煩惱結；乃至生起最粗重的煩惱結退失時，具有九種煩惱結。

問：如果這樣，那麼凡夫和聖人有什麼區別？ 答：凡夫如果生起最微細的煩惱結退失時，具有見道和修道所斷的最微細的煩惱結；乃至生起最粗重的煩惱結退失時，具有見道和修道所斷的九種煩惱結。聖人生起最微細的煩惱結退失時，具有修道所斷的最微細的煩惱結；乃至生起最粗重的煩惱結退失時，具有修道所斷的九種煩惱結，不具有見道所斷的煩惱結。這是凡夫和聖人的區別。

在欲界（Kāmadhātu）的聖人有三種情況：一是完全斷離慾望而命終；二是退轉後命終；三是逐漸斷離慾望後命終。凡夫有兩種情況：一是完全斷離慾望而命終；二是退轉後命終。在色界（Rūpadhātu）的聖人有兩種情況：一是完全斷離色愛而命終；二是逐漸斷離慾望而不退轉。為什麼呢？因為色界沒有退轉的情況。凡夫有一種情況：完全斷離色愛而命終不退轉。為什麼呢？因為色界沒有退轉，也沒有逐漸斷離慾望而命終的情況。

問：為什麼聖人有逐漸

【English Translation】 English version When a person generates and then loses the lowest of the lower fetters (adho-adhasamyojana), he still possesses the lowest of the lower fetters. Even when he generates and then loses the highest of the higher fetters (upari-uparisamyojana), he possesses nine fetters. Some also say that when an ordinary person generates and then loses the lowest of the lower fetters, and even when he generates and then loses the highest of the higher fetters, he possesses nine fetters. The case for the saints (ārya) is as described earlier.

Question: Why is it that when an ordinary person generates and loses the lowest of the lower fetters, and even when he generates and loses the highest of the higher fetters, he possesses nine fetters? But when a saint generates and loses the lowest of the lower fetters, he possesses only the lowest of the lower fetters; when he loses the intermediate lower fetters, he possesses two fetters; and when he generates and loses the highest of the higher fetters, he possesses nine fetters? Answer: Ordinary people maintain themselves with mundane concentration (samādhi), and their concentration is weak. Saints maintain themselves with undefiled concentration, and their concentration is firm. It should be said that ordinary people die even without taking poison. Commentary: It should be said that when an ordinary person generates and loses the lowest of the lower fetters, he still possesses the lowest of the lower fetters; and when he generates and loses the highest of the higher fetters, he possesses nine fetters.

Question: If that is the case, then what is the difference between ordinary people and saints? Answer: If an ordinary person generates and loses the lowest of the lower fetters, he possesses the lowest of the lower fetters that are severed by the path of seeing (darśanamārga) and the path of cultivation (bhāvanāmārga); and when he generates and loses the highest of the higher fetters, he possesses the nine fetters that are severed by the path of seeing and the path of cultivation. When a saint generates and loses the lowest of the lower fetters, he possesses the lowest of the lower fetters that are severed by the path of cultivation; and when he generates and loses the highest of the higher fetters, he possesses the nine fetters that are severed by the path of cultivation, and does not possess the fetters severed by the path of seeing. This is the difference between ordinary people and saints.

In the desire realm (Kāmadhātu), saints have three possibilities: one, they completely abandon desire and die; two, they regress and then die; three, they gradually abandon desire and then die. Ordinary people have two possibilities: one, they completely abandon desire and die; two, they regress and then die. In the form realm (Rūpadhātu), saints have two possibilities: one, they completely abandon love of form and die; two, they gradually abandon desire and do not regress. Why? Because there is no regression in the form realm. Ordinary people have one possibility: they completely abandon love of form and die without regression. Why? Because there is no regression in the form realm, nor is there the possibility of gradually abandoning desire and then dying.

Question: Why do saints have the possibility of gradually

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離欲而命終。凡夫人不爾耶。答曰。聖人以無漏道自持。彼道牢固。凡夫人以世俗道自持。彼道羸劣。複次聖人成就定慧分故。漸斷結而命終。凡夫人不成就定慧分故。不能漸斷結而命終。複次聖人成就無漏分故。漸斷結而命終。凡夫人無無漏分故。不能漸斷結而命終。複次聖人有業力道力。以業力故。能漸斷結而命終。以道力故。能畢竟離欲而命終。凡夫人無業力。以道力強。能畢竟離欲而命終者則退。複次欲界聖人分中。有漸離欲人。若斷三種四種結名家家。若斷六種結。名斯陀含。若斷七種八種結。名一種子。是故聖人有漸離欲而命終者。凡夫人分中。無漸離欲而命終。是故凡夫人無漸離欲而命終者。尊者僧伽婆修說曰。凡夫人亦有漸離欲而命終者。住相續心。還成就本所斷結。評曰。不應作是說。如前說者好。

以世俗道。離欲時。無礙道有幾行。解脫道有幾行。答曰。無礙道有三行。謂粗行。苦行。粗壞行。解脫道有三行。謂止行。妙行。離行。

問曰。若無礙道中。有粗行。彼解脫道中有止行耶。若無礙道中有苦行。彼解脫道中有妙行耶。若無礙道中有粗壞行。彼解脫道中。有離行耶。答曰。或有說者如所問。若無礙道有粗行者。彼解脫道必有止行。若無礙道。有苦行者彼解脫道必有妙行。

【現代漢語翻譯】 現代漢語譯本 問：如果（聖人）在離欲的狀態下死亡，那麼凡夫俗子不是也一樣嗎？ 答：不是的。聖人依靠無漏之道（anāsrava-mārga，指沒有煩惱和業力的道）來保持自身，這種道非常穩固。而凡夫俗子依靠世俗之道（laukika-mārga，指有煩惱和業力的道）來保持自身，這種道非常脆弱。 再者，聖人成就了定（samādhi，精神集中）和慧（prajñā，智慧）的組成部分，因此能夠逐漸斷除煩惱而死亡。而凡夫俗子沒有成就定和慧的組成部分，因此不能逐漸斷除煩惱而死亡。 再者，聖人成就了無漏的組成部分，因此能夠逐漸斷除煩惱而死亡。而凡夫俗子沒有無漏的組成部分，因此不能逐漸斷除煩惱而死亡。 再者，聖人有業力（karma-bala，由善業產生的力量）和道力（mārga-bala，修道產生的力量）。因為業力的緣故，能夠逐漸斷除煩惱而死亡；因為道力的緣故，能夠最終完全離欲而死亡。凡夫俗子沒有業力，如果依靠強大的道力而最終完全離欲而死亡，那麼就會退轉。 再者，欲界（kāma-dhātu，眾生有情慾和物質慾望的界）的聖人之中，有逐漸離欲的人。如果斷除了三種或四種結（saṃyojana，煩惱的束縛），就稱為家家（ekavīcika，還要往返人間一次）。如果斷除了六種結，就稱為斯陀含（sakṛdāgāmin，還要來人間一次）。如果斷除了七種或八種結，就稱為一種子（ekabījin，還要來人間一次）。因此，聖人中有逐漸離欲而死亡的人。而凡夫俗子之中，沒有逐漸離欲而死亡的人。因此，凡夫俗子沒有逐漸離欲而死亡的人。 尊者僧伽婆修（Saṃghavasu）說：『凡夫俗子也有逐漸離欲而死亡的人，他們保持著相續的心，還會重新成就原本已經斷除的煩惱。』 評判：不應該這樣說，像前面所說的那樣更好。

以世俗之道離欲時，無礙道（anantarya-mārga，指直接通向解脫的道）中有幾行（ākāra，方面）？解脫道（vimukti-mārga，指解脫的道）中有幾行？ 答：無礙道中有三行，分別是粗行（audārika-ākāra，粗糙的方面），苦行（duḥkha-ākāra，痛苦的方面），粗壞行（audārika-bhaṅga-ākāra，粗糙的破壞的方面）。解脫道中有三行，分別是止行（śama-ākāra，止息的方面），妙行（praṇīta-ākāra，精妙的方面），離行（vivikta-ākāra，遠離的方面）。

問：如果無礙道中有粗行，那麼解脫道中就有止行嗎？如果無礙道中有苦行，那麼解脫道中就有妙行嗎？如果無礙道中有粗壞行，那麼解脫道中就有離行嗎？ 答：或許有人會像你所問的那樣說：如果無礙道中有粗行，那麼解脫道中必定有止行；如果無礙道中有苦行，那麼解脫道中必定有妙行。

【English Translation】 English version Question: If (a saint) dies while detached from desire, isn't it the same for ordinary people? Answer: No. Saints maintain themselves with the unconditioned path (anāsrava-mārga, referring to the path without afflictions and karma), and that path is firm. Ordinary people maintain themselves with the worldly path (laukika-mārga, referring to the path with afflictions and karma), and that path is weak. Furthermore, saints accomplish the components of concentration (samādhi, mental focus) and wisdom (prajñā, insight), therefore they gradually sever the fetters and die. Ordinary people do not accomplish the components of concentration and wisdom, therefore they cannot gradually sever the fetters and die. Furthermore, saints accomplish the unconditioned components, therefore they gradually sever the fetters and die. Ordinary people do not have unconditioned components, therefore they cannot gradually sever the fetters and die. Furthermore, saints have the power of karma (karma-bala, the power generated by good deeds) and the power of the path (mārga-bala, the power generated by cultivation). Because of the power of karma, they can gradually sever the fetters and die; because of the power of the path, they can ultimately completely detach from desire and die. Ordinary people do not have the power of karma. If they completely detach from desire and die by relying on the strong power of the path, then they will regress. Furthermore, among the saints in the desire realm (kāma-dhātu, the realm where beings have sensual and material desires), there are those who gradually detach from desire. If they sever three or four fetters (saṃyojana, the bonds of affliction), they are called 'family-goers' (ekavīcika, those who still have to return to the human realm once). If they sever six fetters, they are called 'once-returners' (sakṛdāgāmin, those who still have to come to the human realm once). If they sever seven or eight fetters, they are called 'one-seeders' (ekabījin, those who still have to come to the human realm once). Therefore, among the saints, there are those who gradually detach from desire and die. Among ordinary people, there are none who gradually detach from desire and die. Therefore, ordinary people do not gradually detach from desire and die. Venerable Saṃghavasu said: 'Ordinary people also gradually detach from desire and die, they maintain the continuous mind, and they will re-accomplish the fetters that were originally severed.' Commentary: It should not be said like that; it is better as said before.

When detaching from desire with the worldly path, how many aspects (ākāra, aspects) are there in the immediate path (anantarya-mārga, the path that directly leads to liberation)? How many aspects are there in the liberation path (vimukti-mārga, the path of liberation)? Answer: There are three aspects in the immediate path, namely the coarse aspect (audārika-ākāra, the coarse aspect), the suffering aspect (duḥkha-ākāra, the suffering aspect), and the coarse destruction aspect (audārika-bhaṅga-ākāra, the coarse destruction aspect). There are three aspects in the liberation path, namely the cessation aspect (śama-ākāra, the cessation aspect), the sublime aspect (praṇīta-ākāra, the sublime aspect), and the detachment aspect (vivikta-ākāra, the detachment aspect).

Question: If there is a coarse aspect in the immediate path, then is there a cessation aspect in the liberation path? If there is a suffering aspect in the immediate path, then is there a sublime aspect in the liberation path? If there is a coarse destruction aspect in the immediate path, then is there a detachment aspect in the liberation path? Answer: Perhaps some would say as you asked: If there is a coarse aspect in the immediate path, then there must be a cessation aspect in the liberation path; if there is a suffering aspect in the immediate path, then there must be a sublime aspect in the liberation path.

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若無礙道有粗壞行者。彼解脫道必有離行。評曰。此事不定。若無礙道中有粗行。彼解脫道中三行。展轉現在前。若無礙道中。有苦行粗壞行者。解脫道中三行。展轉現在前。

問曰。以世俗道離欲愛時。無礙道為緣何法。解脫道為緣何法。答曰。九無礙道緣于欲界。九解脫道緣于初禪。問曰。若然者。根犍度說善通。如說頗思惟色界法。能知欲界耶。答言能知。云何不緣倒錯行倒錯。若緣行倒錯。云何不為離欲法作障礙留難耶。答曰。假令緣行倒錯。而不能為離欲法作障礙留難。所以者何。于彼離欲法。已善修習徑路已成就。如見道中。緣欲界忍智。後緣色無色界忍智現在前。緣色無色界忍智。後緣欲界忍智現在前。如此雖復緣行倒錯。而不為得正決定而作障礙留難。所以者何。于彼見道。已善修習。徑路已成就。彼亦如是。復有說者。九無礙道。八解脫道緣于欲界。最後解脫道緣于初禪。如以滅道智離非想非非想處愛。彼九無礙道。八解脫道。緣于滅道。最後解脫道。緣于非想非非想處四陰。彼亦如是。復有說者。若離欲愛時起定。斷一種結已。而住彼一無礙道。緣于欲界。一解脫道。緣于初禪。若斷二種結已。而住彼二無礙道。一解脫道。緣于欲界。一解脫道。緣于初禪。若乃至斷八種結已。而住彼八無

【現代漢語翻譯】 現代漢語譯本： 如果無礙道（Aranemagga，去除障礙的道路）中有粗糙或損壞的行為，那麼他的解脫道（Vimuttimagga，通往解脫的道路）必定會有分離的行為。評論說：這件事不一定。如果無礙道中有粗糙的行為，那麼他的解脫道中會有三種行為交替出現。如果無礙道中有苦行或粗糙損壞的行為，那麼解脫道中會有三種行為交替出現。

問：當以世俗道（Lokiyamagga，世俗的道路）離欲愛（Kamaraga，對慾望的愛）時，無礙道以什麼法為緣？解脫道又以什麼法為緣？答：九個無礙道以欲界（Kamadhatu，慾望的領域）為緣，九個解脫道以初禪（Pathamajjhana，第一禪定）為緣。問：如果這樣，根犍度（Mula-gandhadhura，根本香的負擔）所說的善通，如所說的頗思惟法（Phassa-manasikara-dhamma，觸和作意之法），能夠知道欲界嗎？答：能夠知道。為什麼不緣于顛倒錯亂的行為？如果緣于顛倒錯亂的行為，為什麼不為離欲法（Viraga-dhamma，離欲之法）作障礙或留難呢？答：即使緣于顛倒錯亂的行為，也不能為離欲法作障礙或留難。為什麼呢？因為對於那離欲法，已經很好地修習，道路已經成就。如同見道（Dassanenamagga，見道）中，緣于欲界的忍智（Khanti-nana，忍和智），之後緣於色無色界（Rupa-arupadhatu，色界和無色界）的忍智現在前，緣於色無色界的忍智，之後緣于欲界的忍智現在前。如此即使緣于顛倒錯亂的行為，也不會為得到正確的決定而作障礙或留難。為什麼呢？因為對於那見道，已經很好地修習，道路已經成就。那也是如此。還有一種說法是，九個無礙道，八個解脫道緣于欲界，最後一個解脫道緣于初禪。如同以滅道智（Nirodha-magga-nana，滅盡之道的智慧）離非想非非想處愛（Nevasannanasannayatana-raga，對非想非非想處的愛），那九個無礙道，八個解脫道緣于滅道，最後一個解脫道緣于非想非非想處的四陰（Cattaro khandha，四蘊）。那也是如此。還有一種說法是，如果離欲愛時起定，斷一種結（Samyojana，束縛）后，而住于那一無礙道，緣于欲界，一解脫道，緣于初禪。如果斷二種結后，而住于那二無礙道，一解脫道，緣于欲界，一解脫道，緣于初禪。如果乃至斷八種結后，而住于那八無

【English Translation】 English version: If in the Path of No Obstruction (Aranemagga) there are coarse or corrupted practices, then his Path of Liberation (Vimuttimagga) must have practices of separation. Comment: This matter is not certain. If in the Path of No Obstruction there are coarse practices, then in his Path of Liberation, three practices alternate in the present. If in the Path of No Obstruction there are ascetic or coarse corrupted practices, then in the Path of Liberation, three practices alternate in the present.

Question: When one abandons desire-love (Kamaraga) through the mundane path (Lokiyamagga), what dharma does the Path of No Obstruction take as its object? And what dharma does the Path of Liberation take as its object? Answer: The nine Paths of No Obstruction take the desire realm (Kamadhatu) as their object, and the nine Paths of Liberation take the first dhyana (Pathamajjhana) as their object. Question: If that is so, does the 'Good Thoroughfare' spoken of in the Root-Condition Section (Mula-gandhadhura), as in the dharma of contact and attention (Phassa-manasikara-dhamma), enable one to know the desire realm? Answer: It enables one to know. Why does it not take as its object inverted and confused practices? If it takes inverted and confused practices as its object, why does it not create obstacles or hindrances for the dharma of abandoning desire (Viraga-dhamma)? Answer: Even if it takes inverted and confused practices as its object, it cannot create obstacles or hindrances for the dharma of abandoning desire. Why? Because for that dharma of abandoning desire, one has already cultivated well, and the path has already been accomplished. Just as in the Path of Seeing (Dassanenamagga), the forbearance-wisdom (Khanti-nana) that takes the desire realm as its object, later the forbearance-wisdom that takes the form and formless realms (Rupa-arupadhatu) as its object arises in the present, and the forbearance-wisdom that takes the form and formless realms as its object, later the forbearance-wisdom that takes the desire realm as its object arises in the present. Thus, even if it takes inverted and confused practices as its object, it does not create obstacles or hindrances for attaining correct determination. Why? Because for that Path of Seeing, one has already cultivated well, and the path has already been accomplished. It is the same in this case. There is also another explanation: the nine Paths of No Obstruction and eight Paths of Liberation take the desire realm as their object, and the last Path of Liberation takes the first dhyana as its object. Just as when one abandons love for the realm of neither perception nor non-perception (Nevasannanasannayatana-raga) with the wisdom of the path of cessation (Nirodha-magga-nana), those nine Paths of No Obstruction and eight Paths of Liberation take the path of cessation as their object, and the last Path of Liberation takes the four aggregates (Cattaro khandha) of the realm of neither perception nor non-perception as its object. It is the same in this case. There is also another explanation: if, when abandoning desire-love, one arises in concentration, and after abandoning one fetter (Samyojana), one dwells in that one Path of No Obstruction, it takes the desire realm as its object, and one Path of Liberation takes the first dhyana as its object. If, after abandoning two fetters, one dwells in those two Paths of No Obstruction, one Path of Liberation takes the desire realm as its object, and one Path of Liberation takes the first dhyana as its object. If, up to abandoning eight fetters, one dwells in those eight Paths of No

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礙道。七解脫道。緣于欲界。第八解脫道。緣于初禪。復有說者。九無礙道。九解脫道。盡緣欲界。如以苦集智離欲愛時。九無礙道。九解脫道。緣于欲界。彼亦如是。問曰。若然者。則不行倒錯。于離欲法。不作障礙留難。根犍度說云何通耶。如說頗思惟色界法。能知欲界耶。答言能知。答曰。此說先觀察分別時行者。先作如是分別觀察。欲界是粗。初禪是止。

問曰。根犍度次說。復云何通。如說頗思惟無色界法。能知欲界耶。答言不能知。行者是時不先分別觀察欲界是粗無色界是止耶。何故言不能知耶。答曰。行者亦分別觀察。而所觀是遠。非於如是遠觀后而能離欲。復有說者。九無礙道。九解脫道。盡緣初禪。問曰。若然者根犍度說善通。如說頗思惟色界法。能知欲界耶。答言能知。亦非緣行倒錯。云何緣於他處。離他處欲耶。答曰。若緣余處。離他處欲。此亦無過。如以滅道智緣于滅道。而離苦集所斷欲。彼亦如是。如是所說。盡為生弟子覺意故。然此義最初說。九無礙道。緣于欲界。九解脫道。緣于初禪者好。

問曰。無礙道中。為修幾行。解脫道中。有修幾行。答曰。凡夫人。離欲愛時。無礙道中。修粗等三行。八解脫道中。修六行。謂粗等三行。止等三行。最後解脫道中。即修此六行。

亦修未至初禪無量行。乃至離無所有處愛亦如是。聖人離欲愛時。無礙道中。修十九行。謂粗等三行。有漏無漏十六聖行。八解脫道中。修二十二行。謂粗等三行。止等三行。有漏無漏十六聖行。最後解脫道中。即修此二十二行。亦修未至初禪無量行。聖人離初禪欲時。無礙道中。修十九行。謂粗等三行。十六聖行。唯修無漏非有漏。八解脫道中。修二十二行。謂粗等三行。止等三行。十六聖行。唯修無漏非有漏。最後解脫道。即修此二十二行。亦修未至初禪無量行。乃至離無所有處愛亦如是。問曰。何故初禪邊修有漏無漏行。上地邊唯修無漏不修有漏耶。答曰。初禪邊有有漏無漏聖行是故修。上地邊唯有有漏行。無有漏無漏聖行。是故唯修無漏行。復有說者。凡夫人離欲愛時。無礙道中修九行。謂粗等三行。慈悲喜捨。不凈觀安般念。八解脫道中。修十二行。即上九行。及止等三行。最後解脫道中。即修此十二行。亦修未至初禪無量行。聖人離欲愛時。無礙道中。修二十五行。謂粗等三行。慈悲喜捨。不凈觀安般念。有漏無漏十六聖行。八解脫道中。修二十八行。即此二十五行。及止等三行。最後解脫道中。即修此二十八行。及修未至初禪無量行。上地邊如上說。

◎問曰。何故初禪邊修如是等諸行。上地邊

【現代漢語翻譯】 現代漢語譯本 也修習未至初禪的無量行。乃至斷離無所有處愛也是如此。聖人斷離欲愛時，在無礙道中，修習十九種行，即粗等三種行，有漏無漏十六聖行。在八解脫道中，修習二十二種行，即粗等三種行，止等三種行，有漏無漏十六聖行。在最後解脫道中，也修習這二十二種行，也修習未至初禪的無量行。聖人斷離初禪欲時，在無礙道中，修習十九種行，即粗等三種行，十六聖行，只修無漏行，不修有漏行。在八解脫道中，修習二十二種行，即粗等三種行，止等三種行，十六聖行，只修無漏行，不修有漏行。在最後解脫道中，也修習這二十二種行，也修習未至初禪的無量行。乃至斷離無所有處愛也是如此。問：為什麼在初禪邊修習有漏無漏行，而在上地邊只修無漏行，不修有漏行呢？答：因為初禪邊有有漏無漏聖行，所以修習。上地邊只有有漏行，沒有有漏無漏聖行，所以只修無漏行。還有一種說法是，凡夫斷離欲愛時，在無礙道中修習九種行，即粗等三種行，慈悲喜捨（Cí bēi xǐ shě，四種無量心：慈愛、悲憫、喜悅、捨棄），不凈觀（Bù jìng guān，觀察身體不凈以斷除貪慾的修行方法），安般念（Ān bān niàn，通過覺察呼吸來集中注意力的修行方法）。在八解脫道中，修習十二種行，即以上九種行，以及止等三種行。在最後解脫道中，也修習這十二種行，也修習未至初禪的無量行。聖人斷離欲愛時，在無礙道中，修習二十五種行，即粗等三種行，慈悲喜捨，不凈觀，安般念，有漏無漏十六聖行。在八解脫道中，修習二十八種行，即這二十五種行，以及止等三種行。在最後解脫道中，也修習這二十八種行，也修習未至初禪的無量行。上地邊的情況如上所述。 問：為什麼在初禪邊修習如此等等的諸種行，而在上地邊...

【English Translation】 English version Also, one cultivates the immeasurable practices of the state before the first Dhyana (Chán, 禪, meditation). It is the same even when detaching from the love of the realm of Nothingness (Wú suǒ yǒu chù, 無所有處). When a sage detaches from desire-realm love, in the path of unobstructedness, one cultivates nineteen practices, namely the three practices of grossness etc., and the sixteen noble practices of defiled and undefiled. In the eight paths of liberation, one cultivates twenty-two practices, namely the three practices of grossness etc., the three practices of cessation etc., and the sixteen noble practices of defiled and undefiled. In the final path of liberation, one cultivates these twenty-two practices, and also cultivates the immeasurable practices of the state before the first Dhyana. When a sage detaches from the desire for the first Dhyana, in the path of unobstructedness, one cultivates nineteen practices, namely the three practices of grossness etc., and the sixteen noble practices. One only cultivates the undefiled, not the defiled. In the eight paths of liberation, one cultivates twenty-two practices, namely the three practices of grossness etc., the three practices of cessation etc., and the sixteen noble practices. One only cultivates the undefiled, not the defiled. In the final path of liberation, one cultivates these twenty-two practices, and also cultivates the immeasurable practices of the state before the first Dhyana. It is the same even when detaching from the love of the realm of Nothingness. Question: Why does one cultivate defiled and undefiled practices at the stage of the first Dhyana, while at the higher stages, one only cultivates undefiled practices and not defiled practices? Answer: Because at the stage of the first Dhyana, there are defiled and undefiled noble practices, therefore one cultivates them. At the higher stages, there are only defiled practices, and no defiled and undefiled noble practices, therefore one only cultivates undefiled practices. Furthermore, it is said that when ordinary people detach from desire-realm love, in the path of unobstructedness, one cultivates nine practices, namely the three practices of grossness etc., loving-kindness, compassion, joy, and equanimity (Cí bēi xǐ shě, 慈悲喜捨, the four immeasurables), the contemplation of impurity (Bù jìng guān, 不凈觀, a meditation on the impurity of the body to reduce lust), and mindfulness of breathing (Ān bān niàn, 安般念, mindfulness of breathing). In the eight paths of liberation, one cultivates twelve practices, namely the above nine practices, and the three practices of cessation etc. In the final path of liberation, one cultivates these twelve practices, and also cultivates the immeasurable practices of the state before the first Dhyana. When a sage detaches from desire-realm love, in the path of unobstructedness, one cultivates twenty-five practices, namely the three practices of grossness etc., loving-kindness, compassion, joy, and equanimity, the contemplation of impurity, mindfulness of breathing, and the sixteen noble practices of defiled and undefiled. In the eight paths of liberation, one cultivates twenty-eight practices, namely these twenty-five practices, and the three practices of cessation etc. In the final path of liberation, one cultivates these twenty-eight practices, and also cultivates the immeasurable practices of the state before the first Dhyana. The situation at the higher stages is as described above. Question: Why does one cultivate such practices at the stage of the first Dhyana, while at the higher stages...

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不修耶。答曰。初禪邊有種種善根故。修如是等諸行。上地邊諸善根少故。不修如是等諸行。複次欲界有種種煩惱故。須種種對治。上地無種種煩惱故。不須種種對治。此中所說諸行。在於現在俱行。負重同。所作同者。所緣如上說。未來世所修行。為何所緣耶。答曰。離欲愛時。九無礙道中。粗等三行修者。緣于欲界。八解脫道中粗等三行修者。緣欲界初禪。止等三行修者。緣于初禪。最後解脫道中。粗等三行修者。緣於三界。止等三行修者。緣于初禪乃至非想非非想處。離初禪欲時。九無礙道中。粗等三行修者。緣于初禪。八解脫道中。粗等三行修者。緣初禪二禪。止等三行修者。緣於二禪。最後解脫道中。粗等三行修者。緣於三界。止等三行修者。緣於二禪乃至非想非非想處。離第二禪欲第三禪欲。應隨相說。離第四禪欲時。九無礙道中。粗等三行修者。緣第四禪。八解脫道中。粗等三行修者。緣第四禪及空處。止等三行修者。緣空處。最後解脫道中。粗等三行。止等三行修者。緣于空處乃至非想非非想處。問曰。若離第四禪欲時。八解脫道中。粗等行修者。緣第四禪及空處者。識身經說云何通。如說頗有無色界繫心。能知色無色界耶。答言不知。答曰。彼中遮一剎那頃。不遮多相續。若於一剎那頃。能知色無

【現代漢語翻譯】 現代漢語譯本： 問：為什麼不修習（這些行）呢？ 答：因為在初禪的附近有種種善根，所以修習像這樣的各種行。而在更高的禪定境界附近，善根稀少，所以不修習像這樣的各種行。 再者，欲界有種種煩惱，所以需要種種對治方法。而更高的禪定境界沒有種種煩惱，所以不需要種種對治方法。這裡所說的各種行，是在現在這一刻同時進行的，就像負重一樣，所作相同。所緣的對象如上面所說。 未來世所修行的，以什麼為所緣呢？ 答：在斷除對欲界的貪愛時，九個無礙道中，修習粗、等、止三種行的人，所緣的是欲界。八個解脫道中，修習粗、等、止三種行的人，所緣的是欲界和初禪（初禪：Dhyana）。修習止、等、止三種行的人，所緣的是初禪。在最後的解脫道中，修習粗、等、止三種行的人，所緣的是三界。修習止、等、止三種行的人，所緣的是初禪乃至非想非非想處（Naisaṃjñānāsaṃjñāyatana）。 在斷除對初禪的貪愛時，九個無礙道中，修習粗、等、止三種行的人，所緣的是初禪。八個解脫道中，修習粗、等、止三種行的人，所緣的是初禪和二禪。修習止、等、止三種行的人，所緣的是二禪。在最後的解脫道中，修習粗、等、止三種行的人，所緣的是三界。修習止、等、止三種行的人，所緣的是二禪乃至非想非非想處。 斷除對第二禪的貪愛、斷除對第三禪的貪愛，應該按照相似的情況來說明。 在斷除對第四禪的貪愛時，九個無礙道中，修習粗、等、止三種行的人，所緣的是第四禪。八個解脫道中，修習粗、等、止三種行的人，所緣的是第四禪和空無邊處（Ākāśānantyāyatana）。修習止、等、止三種行的人，所緣的是空無邊處。在最後的解脫道中，修習粗、等、止三種行和止、等、止三種行的人，所緣的是空無邊處乃至非想非非想處。 問：如果斷除對第四禪的貪愛時，八個解脫道中，修習粗等行的人，所緣的是第四禪和空無邊處，那麼《識身經》中的說法該如何解釋呢？如經中所說：『有沒有不被束縛的心，能夠知道色無呢？』回答是：『不知道。』 答：那裡是遮止一個剎那的頃刻，而不是遮止多個相續的剎那。如果在一個剎那的頃刻，能夠知道色無**，

【English Translation】 English version: Question: Why are these practices not cultivated? Answer: Because near the First Dhyana (初禪), there are various roots of goodness, therefore such practices are cultivated. Near the higher realms, the roots of goodness are few, therefore such practices are not cultivated. Furthermore, the desire realm has various afflictions, therefore various antidotes are needed. The higher realms do not have various afflictions, therefore various antidotes are not needed. The practices mentioned here are performed simultaneously in the present moment, like bearing a burden, the actions are the same. The objects of focus are as mentioned above. What will be the object of focus for practices cultivated in the future? Answer: When abandoning desire for the desire realm, among the nine unobstructed paths, those who cultivate the three practices of coarseness, etc., focus on the desire realm. Among the eight liberation paths, those who cultivate the three practices of coarseness, etc., focus on the desire realm and the First Dhyana. Those who cultivate the three practices of cessation, etc., focus on the First Dhyana. In the final liberation path, those who cultivate the three practices of coarseness, etc., focus on the three realms. Those who cultivate the three practices of cessation, etc., focus on the First Dhyana up to the Realm of Neither Perception Nor Non-Perception (Naisaṃjñānāsaṃjñāyatana 非想非非想處). When abandoning desire for the First Dhyana, among the nine unobstructed paths, those who cultivate the three practices of coarseness, etc., focus on the First Dhyana. Among the eight liberation paths, those who cultivate the three practices of coarseness, etc., focus on the First Dhyana and the Second Dhyana. Those who cultivate the three practices of cessation, etc., focus on the Second Dhyana. In the final liberation path, those who cultivate the three practices of coarseness, etc., focus on the three realms. Those who cultivate the three practices of cessation, etc., focus on the Second Dhyana up to the Realm of Neither Perception Nor Non-Perception. When abandoning desire for the Second Dhyana and the Third Dhyana, it should be explained according to similar circumstances. When abandoning desire for the Fourth Dhyana, among the nine unobstructed paths, those who cultivate the three practices of coarseness, etc., focus on the Fourth Dhyana. Among the eight liberation paths, those who cultivate the three practices of coarseness, etc., focus on the Fourth Dhyana and the Sphere of Infinite Space (Ākāśānantyāyatana 空無邊處). Those who cultivate the three practices of cessation, etc., focus on the Sphere of Infinite Space. In the final liberation path, those who cultivate the three practices of coarseness, etc., and the three practices of cessation, etc., focus on the Sphere of Infinite Space up to the Realm of Neither Perception Nor Non-Perception. Question: If, when abandoning desire for the Fourth Dhyana, among the eight liberation paths, those who cultivate the practices of coarseness, etc., focus on the Fourth Dhyana and the Sphere of Infinite Space, how should the statement in the Vijñānakāya be explained? As it says in the sutra: 'Is there a mind unbound by ** that can know the absence of ** in form?' The answer is: 'It does not know.' Answer: There, it is a prohibition for a moment, not a prohibition for multiple continuous moments. If, for a moment, one could know the absence of ** in form,

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色界者。無有是處。彼解脫道。起現在前者。未來修行者。或緣色界。或緣無色界。是故一剎那頃不知。多相續則知。二說便為善通。離空處欲時。九無礙道中。粗等三行修者。緣于空處。八解脫道中。粗等三行修者。緣于空處識處。止等三行修者。緣于識處。最後解脫道中。粗等三行。止等三行修者。緣于識處。乃至非想非非想處。離識處欲。離無所有處欲。應隨相說。

問曰。何故禪中所修諸行。緣於三界。無色中所修諸行。唯緣無色界耶。答曰。禪能遍緣。能緣自地。能緣下地。亦緣上地。無色定不能遍緣。唯能緣自地。及緣上地。不緣下地。以是事故。禪中所修諸行。能緣三界。無色中所修諸行。唯緣無色界。欲界系見道所斷結種斷。為何沙門果攝。問曰。何以作此論。答曰。諸煩惱。先分別在界。未分別種。今欲分別種故。而作此論。欲界系見道所斷結種斷。為何沙門果攝。答曰。四沙門果攝。或無處所。四沙門果者。須陀洹須陀洹果攝。乃至阿羅漢阿羅漢果攝。無處所者。凡夫人離欲。無處所離欲人得正決定。見道中十五心頃。無處所次第人。見道中見道諦二心頃。無處所。如是等時。欲界見道所斷結種斷。無處所欲界系修道所斷結種斷。為何果攝。答曰。阿那含果阿羅漢果攝。阿那含阿那含果攝

【現代漢語翻譯】 現代漢語譯本 者。沒有這樣的道理。那些解脫道，如果現在已經生起，那麼未來的修行者，或者緣于有，或者緣于無有。因此，在一剎那間可能不知道，但如果持續相續，就能知道。兩種說法都能很好地理解。當離開空無邊處（Ākāśānantyāyatana）的慾望時，在九無礙道中，修習粗相等三種行的人，緣于空無邊處。在八解脫道中，修習粗相等三種行的人，緣于空無邊處和識無邊處（Vijñānānantyāyatana）。修習止相等三種行的人，緣于識無邊處。在最後的解脫道中，修習粗相等三種行和止相等三種行的人，緣于識無邊處，乃至非想非非想處（Naivasaṃjñānāsaṃjñāyatana）。離開識無邊處的慾望，離開無所有處（Ākiṃcanyāyatana）的慾望，應該隨其所緣的相來說明。

問：為什麼禪定中所修的各種行，緣於三界（Trailokya），而無色定中所修的各種行，只緣于無有呢？ 答：禪定能夠普遍地緣取，能夠緣取自地（自己的禪定層次），能夠緣取下地（較低的禪定層次），也能緣取上地（較高的禪定層次）。而無色定不能普遍地緣取，只能緣取自地，以及緣取上地，不能緣取下地。因為這個緣故，禪定中所修的各種行，能夠緣於三界，而無色定中所修的各種行，只緣于無有。

欲界（Kāmadhātu）所繫的見道（Darśanamārga）所斷的結使（Saṃyojana）的種子斷除，屬於哪個沙門果（Śrāmaṇyaphala）的範疇？ 問：為什麼要作這樣的論述？ 答：因為各種煩惱，先前只是按照界來分別，還沒有分別它們的種子。現在想要分別它們的種子，所以才作這樣的論述。 欲界所繫的見道所斷的結使的種子斷除，屬於哪個沙門果的範疇？ 答：屬於四沙門果的範疇，或者沒有固定的處所。四沙門果指的是：須陀洹（Srotaāpanna）和須陀洹果，乃至阿羅漢（Arhat）和阿羅漢果。沒有固定處所的情況是：凡夫（Pṛthagjana）離開慾望，沒有固定處所；離開慾望的人得到正確的決定，見道中的十五個心頃（kṣaṇa），沒有固定處所；次第修行的人在見道中見到見道諦（Darśanasatya）的兩個心頃，沒有固定處所。像這些時候，欲界見道所斷的結使的種子斷除，沒有固定的處所。欲界所繫的修道（Bhāvanāmārga）所斷的結使的種子斷除，屬於哪個果位的範疇？ 答：屬於阿那含（Anāgāmin）果和阿羅漢果的範疇。阿那含和阿那含果。

【English Translation】 English version There is no such possibility. Those paths of liberation, if they have arisen in the present, then future practitioners either focus on 'being' or focus on 'non-being'. Therefore, one may not know in a single moment, but one will know if it continues in succession. Both explanations are well understood. When one abandons desire for the Realm of Infinite Space (Ākāśānantyāyatana), among the nine unobstructed paths, those who cultivate the three practices of coarseness, etc., focus on the Realm of Infinite Space. In the eight paths of liberation, those who cultivate the three practices of coarseness, etc., focus on the Realm of Infinite Space and the Realm of Infinite Consciousness (Vijñānānantyāyatana). Those who cultivate the three practices of cessation, etc., focus on the Realm of Infinite Consciousness. In the final path of liberation, those who cultivate the three practices of coarseness, etc., and the three practices of cessation, etc., focus on the Realm of Infinite Consciousness, up to the Realm of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). Abandoning desire for the Realm of Infinite Consciousness, abandoning desire for the Realm of Nothingness (Ākiṃcanyāyatana), one should explain according to the characteristics of what is focused upon.

Question: Why do the various practices cultivated in dhyana (meditation) focus on the Three Realms (Trailokya), while the various practices cultivated in the Formless Realms only focus on 'non-being'? Answer: Dhyana can focus universally, can focus on its own level (the level of one's own dhyana), can focus on lower levels (lower levels of dhyana), and can also focus on higher levels (higher levels of dhyana). Formless concentration cannot focus universally; it can only focus on its own level and on higher levels, but not on lower levels. For this reason, the various practices cultivated in dhyana can focus on the Three Realms, while the various practices cultivated in the Formless Realms only focus on 'non-being'.

The severance of the seeds of the fetters (Saṃyojana) severed by the Path of Seeing (Darśanamārga) associated with the Desire Realm (Kāmadhātu), is included in which category of Śrāmaṇa fruits (Śrāmaṇyaphala)? Question: Why is this treatise made? Answer: Because the various afflictions were previously distinguished only by realm, and their seeds were not distinguished. Now, wanting to distinguish their seeds, this treatise is made. The severance of the seeds of the fetters severed by the Path of Seeing associated with the Desire Realm, is included in which category of Śrāmaṇa fruits? Answer: It is included in the category of the four Śrāmaṇa fruits, or it has no fixed location. The four Śrāmaṇa fruits refer to: Srotaāpanna (Stream-enterer) and the fruit of Srotaāpanna, up to Arhat (Worthy One) and the fruit of Arhat. The cases where there is no fixed location are: an ordinary person (Pṛthagjana) abandoning desire, there is no fixed location; a person abandoning desire attains correct determination, in the fifteen moments (kṣaṇa) of the Path of Seeing, there is no fixed location; a person practicing in sequence, in the two moments of seeing the Truth of the Path of Seeing (Darśanasatya) in the Path of Seeing, there is no fixed location. At times like these, the severance of the seeds of the fetters severed by the Path of Seeing associated with the Desire Realm has no fixed location. The severance of the seeds of the fetters severed by the Path of Cultivation (Bhāvanāmārga) associated with the Desire Realm, is included in which category of fruits? Answer: It is included in the category of Anāgāmin (Non-returner) fruit and Arhat fruit. Anāgāmin and the fruit of Anāgāmin.

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。阿羅漢阿羅漢界攝。無處所者。凡夫人離欲。無處所離欲人。得正決定。十五心頃。無處所次第人。不得言無處所。所以者何。離欲愛時。最後無礙道。斷修道所斷結。解脫道生時。即阿那含果所攝。色界系見道所斷結種斷。為何果攝。答曰。四沙門果攝。或無處所。四沙門果。如上說。或無處所者。凡夫人。離色愛時。無處所離色愛人。得正決定。十五心頃。無處所次第人。不得言無處所。所以者何。道比忍畢竟斷此結。道比智生時。彼斷即為果攝。色界系修道所斷結種斷。為何果攝。答曰。阿羅漢果攝。或無處所。阿羅漢阿羅漢果攝。無處所者。凡夫人。離色愛。無處所離色愛人。得正決定。見道中十五心頃。道比智現在前。無處所次第人。離第四禪欲時。最後解脫道無處所。離空處愛時。九無礙道。九解脫道無處所。乃至離無所有處愛時亦如是。離非想非非想處愛時。九無礙道。八解脫道時。及色界系修道所斷。已斷已知結無處所無色界系。見道所斷結種斷為何果攝。答曰。四沙門果攝。四沙門果如上說。此中不說凡夫人無處所。所以者何。無有凡夫人能離非想非非想處愛者。次第人亦不得言無處所。所以者何。道比忍畢竟斷此結。道比智現在前時。彼斷即為果攝。無色界系修道所斷結種斷。為何果攝。答曰

【現代漢語翻譯】 現代漢語譯本 阿羅漢（Arhat，已斷除一切煩惱，達到涅槃境界的聖人）阿羅漢界所包含的。『無處所』是指：凡夫（凡人）離欲時，『無處所』指離欲之人，在獲得正確定論的十五個心念頃刻之間。『無處所』指次第修行之人，不能說為『無處所』。這是為什麼呢？因為在離欲愛的時候，最後的無礙道（Anantarya-marga，無間道，能直接斷除煩惱的智慧）斷除了修道所斷的煩惱結縛，解脫道（Vimukti-marga，從煩惱中解脫的道路）生起時，就屬於阿那含果（Anagamin，不還果，斷除欲界煩惱，死後不還欲界受生的聖人）所包含的。 系屬於見道（Darshana-marga，初見真理的道路）所斷的煩惱結縛的種子斷除，屬於哪個果位所包含的呢？回答說：屬於四沙門果（Shramana-phala，聲聞四果，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）所包含的。或者『無處所』指四沙門果，如上面所說。或者『無處所』是指：凡夫，在離色愛時，『無處所』指離色愛之人，在獲得正確定論的十五個心念頃刻之間。『無處所』指次第修行之人，不能說為『無處所』。這是為什麼呢？因為道比忍（Dharmanvaya-kshanti，類智忍，無漏慧忍的一種）徹底斷除了這個結縛，道比智（Dharmanvaya-jnana，類智，無漏慧的一種）生起時，這個斷除就屬於果位所包含的。 系屬於修道所斷的煩惱結縛的種子斷除，屬於哪個果位所包含的呢？回答說：屬於阿羅漢果所包含的。或者『無處所』指阿羅漢，阿羅漢果所包含的。『無處所』是指：凡夫，離色愛，『無處所』指離色愛之人，在獲得正確定論的見道中的十五個心念頃刻之間，道比智現在前。『無處所』指次第修行之人，在離第四禪欲時，最後的解脫道是『無處所』。在離空處愛時，九個無礙道，九個解脫道是『無處所』。乃至在離無所有處愛時也是這樣。在離非想非非想處愛時，九個無礙道，八個解脫道時，以及系屬於修道所斷，已斷已知結是『無處所』，無系。 見道所斷的煩惱結縛的種子斷除，屬於哪個果位所包含的呢？回答說：屬於四沙門果所包含的。四沙門果如上面所說。這裡不說凡夫的『無處所』。這是為什麼呢？因為沒有凡夫能夠離非想非非想處愛的。次第修行之人也不能說為『無處所』。這是為什麼呢？因為道比忍徹底斷除了這個結縛，道比智現在前時，這個斷除就屬於果位所包含的。無系屬於修道所斷的煩惱結縛的種子斷除，屬於哪個果位所包含的呢？回答說

【English Translation】 English version Included in the Arhat (one who has destroyed all defilements and attained Nirvana) Arhat realm. 'No location' refers to: When an ordinary person (a common person) abandons desire, 'no location' refers to the person abandoning desire, during the fifteen moments of thought when a correct determination is obtained. 'No location' refers to a person practicing in sequence, and cannot be said to be 'no location'. Why is that? Because when abandoning desire for love, the final Anantarya-marga (path of immediate consequence, the wisdom that directly cuts off defilements) cuts off the fetters severed by the path of cultivation, and when the Vimukti-marga (path of liberation, the path of liberation from defilements) arises, it is included in the Anagamin (non-returner, one who has eliminated desire realm defilements and will not be reborn in the desire realm after death) fruit. The seed of the fetters severed by the Darshana-marga (path of seeing, the path of first seeing the truth) is cut off, which fruit is it included in? The answer is: It is included in the four Shramana-phala (fruits of the recluse, the four fruits of the Hearer, namely Stream-enterer, Once-returner, Non-returner, and Arhat). Or 'no location' refers to the four Shramana-phala, as mentioned above. Or 'no location' refers to: When an ordinary person abandons desire for form, 'no location' refers to the person abandoning desire for form, during the fifteen moments of thought when a correct determination is obtained. 'No location' refers to a person practicing in sequence, and cannot be said to be 'no location'. Why is that? Because Dharmanvaya-kshanti (tolerance of conformity to the Dharma, a type of non-outflow forbearance) completely cuts off this fetter, and when Dharmanvaya-jnana (knowledge of conformity to the Dharma, a type of non-outflow wisdom) arises, this severance is included in the fruit. The seed of the fetters severed by the path of cultivation is cut off, which fruit is it included in? The answer is: It is included in the Arhat fruit. Or 'no location' refers to the Arhat, included in the Arhat fruit. 'No location' refers to: When an ordinary person abandons desire for form, 'no location' refers to the person abandoning desire for form, during the fifteen moments of thought in the path of seeing when Dharmanvaya-jnana is present. 'No location' refers to a person practicing in sequence, when abandoning desire for the fourth Dhyana (meditative absorption), the final Vimukti-marga is 'no location'. When abandoning desire for the sphere of emptiness, the nine Anantarya-marga, the nine Vimukti-marga are 'no location'. And so on, when abandoning desire for the sphere of nothingness, it is also like this. When abandoning desire for the sphere of neither perception nor non-perception, the nine Anantarya-marga, the eight Vimukti-marga, and the fetters severed by the path of cultivation, the already severed and known fetters are 'no location', without fetters. The seed of the fetters severed by the path of seeing, which fruit is it included in? The answer is: It is included in the four Shramana-phala. The four Shramana-phala are as mentioned above. Here, the 'no location' of ordinary people is not discussed. Why is that? Because no ordinary person is able to abandon desire for the sphere of neither perception nor non-perception. A person practicing in sequence also cannot be said to be 'no location'. Why is that? Because Dharmanvaya-kshanti completely cuts off this fetter, and when Dharmanvaya-jnana is present, this severance is included in the fruit. The seed of the fetters severed by the path of cultivation without fetters, which fruit is it included in? The answer is:

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。唯阿羅漢果攝。此中無離欲凡夫人。所以者何。無有凡夫人能離非想非非想處愛者。次第人亦不得言無處所。所以者何。金剛喻定畢竟斷此結。初盡智生時。彼斷即為果攝。謂阿羅漢果。

結有五種。謂見苦所斷種。乃至修道所斷種。問曰。何故作此論。答曰。先分別煩惱在界有二種。未分別五種。今欲分別故而作此論。見苦所斷結種斷。為何果攝。答曰。四沙門果攝。或無處所。四沙門果如上說。無處所者。此中不應說凡夫人離欲。次第人見苦時一心頃。見集時四心頃。見滅時四心頃。見道時三心頃。是時見苦所斷結種斷。彼斷非果攝。見集所斷結種斷。為何果攝。答曰。四沙門果或無處所。四沙門果如上說。無處所者此中無有凡夫人離欲。次第人見集時一心頃。見滅時四心頃。見道時三心頃。是時見集所斷結種斷。彼斷非沙門果攝。見滅所斷結種斷。彼斷何果攝。答曰。四沙門果。或無處所。此中不說凡夫人離欲。次第人見滅一心頃。見道三心頃。是時見滅所斷結種斷。彼斷非沙門果攝。見道所斷結種斷。彼斷為何果攝。答曰。四沙門果。此中不說凡夫人離欲。亦不說次第人。所以者何。道比智忍畢竟斷此結。道比智現在前。彼斷即為果攝。修道所斷結種斷。彼斷為何果攝。答曰。阿羅漢果攝。此中不說

【現代漢語翻譯】 現代漢語譯本 唯有阿羅漢果（Arhat Phala，證得阿羅漢的果位）才能包含這些。這裡面沒有脫離慾望的凡夫俗子。為什麼呢？因為沒有凡夫俗子能夠脫離非想非非想處（Naisaṃjñānāsaṃjñāyatana，既非有想也非無想處）的貪愛。漸次修行的人也不能說沒有處所。為什麼呢？因為金剛喻定（Vajropamasamādhi，如金剛般堅固的禪定）能夠徹底斷除這種煩惱結縛。當最初的盡智（Kṣayajñāna，知曉煩惱已盡的智慧）生起時，這種斷除就包含在果位之中，也就是阿羅漢果。

煩惱結縛有五種，也就是見苦所斷的煩惱、乃至修道所斷的煩惱。有人問：為什麼要作這樣的論述呢？回答說：先前只是在界（Dhātu，三界）中分別了兩種煩惱，沒有分別這五種煩惱。現在想要分別這五種煩惱，所以才作這樣的論述。見苦所斷的煩惱結縛斷除后，包含在什麼果位之中呢？回答說：包含在四沙門果（Śrāmaṇyaphala，聲聞四果）之中，或者沒有包含在任何果位之中。四沙門果如前面所說。沒有包含在任何果位之中的情況是：這裡不應該說凡夫俗子脫離了慾望。漸次修行的人在見苦（Dukkha，苦諦）時，只有一心頃（ekacitta-kṣaṇa，一個心念的瞬間），見集（Samudaya，集諦）時有四心頃，見滅（Nirodha，滅諦）時有四心頃，見道（Mārga，道諦）時有三心頃。這個時候，見苦所斷的煩惱結縛雖然斷除了，但這種斷除並不包含在任何果位之中。見集所斷的煩惱結縛斷除后，包含在什麼果位之中呢？回答說：包含在四沙門果之中，或者沒有包含在任何果位之中。四沙門果如前面所說。沒有包含在任何果位之中的情況是：這裡沒有凡夫俗子脫離了慾望。漸次修行的人在見集時，只有一心頃，見滅時有四心頃，見道時有三心頃。這個時候，見集所斷的煩惱結縛雖然斷除了，但這種斷除並不包含在沙門果之中。見滅所斷的煩惱結縛斷除后，包含在什麼果位之中呢？回答說：包含在四沙門果之中，或者沒有包含在任何果位之中。這裡不說凡夫俗子脫離慾望的情況。漸次修行的人在見滅時，只有一心頃，見道時有三心頃。這個時候，見滅所斷的煩惱結縛雖然斷除了，但這種斷除並不包含在沙門果之中。見道所斷的煩惱結縛斷除后，包含在什麼果位之中呢？回答說：包含在四沙門果之中。這裡不說凡夫俗子脫離慾望的情況，也不說漸次修行的人的情況。為什麼呢？因為道比智忍（Mārgānvyayakṣānti，道類智忍）能夠徹底斷除這種煩惱結縛。當道比智現在前時，這種斷除就包含在果位之中。修道所斷的煩惱結縛斷除后，包含在什麼果位之中呢？回答說：包含在阿羅漢果之中。這裡不說

【English Translation】 English version Only the Arhat Phala (the fruit of attaining Arhatship) encompasses these. There are no ordinary people who have detached from desire here. Why is that? Because no ordinary person can detach from the love of Naisaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception). Gradual practitioners also cannot be said to have no place. Why is that? Because the Vajropamasamādhi (diamond-like samadhi) completely cuts off this fetter. When the initial Kṣayajñāna (knowledge of the exhaustion of defilements) arises, that cutting off is included in the fruit, namely the Arhat Phala.

There are five types of fetters, namely those to be severed by seeing suffering, up to those to be severed by cultivation. Question: Why is this treatise made? Answer: Previously, only two types of defilements were distinguished within the Dhātu (three realms), without distinguishing the five types. Now, wanting to distinguish these five types, this treatise is made. When the fetters to be severed by seeing suffering are severed, what fruit do they encompass? Answer: They encompass the four Śrāmaṇyaphala (fruits of the recluse), or no place. The four Śrāmaṇyaphala are as described above. 'No place' means that it should not be said here that ordinary people are detached from desire. When a gradual practitioner sees Dukkha (suffering) it is only for one ekacitta-kṣaṇa (moment of thought), when seeing Samudaya (origin) it is for four moments of thought, when seeing Nirodha (cessation) it is for four moments of thought, when seeing Mārga (path) it is for three moments of thought. At this time, when the fetters to be severed by seeing suffering are severed, that severance is not encompassed by any fruit. When the fetters to be severed by seeing origin are severed, what fruit do they encompass? Answer: They encompass the four Śrāmaṇyaphala, or no place. The four Śrāmaṇyaphala are as described above. 'No place' means that there are no ordinary people detached from desire here. When a gradual practitioner sees origin, it is only for one moment of thought, when seeing cessation it is for four moments of thought, when seeing path it is for three moments of thought. At this time, when the fetters to be severed by seeing origin are severed, that severance is not encompassed by the Śrāmaṇyaphala. When the fetters to be severed by seeing cessation are severed, what fruit do they encompass? Answer: They encompass the four Śrāmaṇyaphala, or no place. Here, the case of ordinary people detached from desire is not discussed. When a gradual practitioner sees cessation, it is only for one moment of thought, when seeing path it is for three moments of thought. At this time, when the fetters to be severed by seeing cessation are severed, that severance is not encompassed by the Śrāmaṇyaphala. When the fetters to be severed by seeing path are severed, what fruit do they encompass? Answer: They encompass the four Śrāmaṇyaphala. Here, the case of ordinary people detached from desire is not discussed, nor is the case of gradual practitioners. Why is that? Because Mārgānvyayakṣānti (acquiescence in the knowledge conforming to the path) completely cuts off this fetter. When Mārgānvyayakṣānti is present, that severance is included in the fruit. When the fetters to be severed by cultivation are severed, what fruit do they encompass? Answer: They encompass the Arhat Phala. Here, it is not said

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凡夫人離欲。亦不說次第人。所以者何。金剛喻定畢竟斷此結。初盡智現在前。彼斷即為果攝。謂阿羅漢果。

結有九種。苦法智所斷結種。苦比智所斷結種。集法智所斷結種。集比智所斷結種。滅法智所斷結種。滅比智所斷結種。道法智所斷結種。道比智所斷結種。修道所斷結種。

問曰。何故復作此論。答曰。先分別煩惱在界。有二種有五種。未分別對治斷種。今欲分別故。而作此論。苦法智所斷結種斷。彼斷為何果攝。答曰。四沙門果。或無處所。四沙門果如上說。無處所者。凡夫人離欲。無處所離欲人。得正決定。見道中十五心頃。次第人見苦三心頃。見集四心頃。見滅四心頃。見道三心頃。是時苦法智所斷結種斷。彼斷非沙門果攝。苦比智所斷結種斷。彼斷為何果攝。答曰。四沙門果或無處所。四沙門果如上說。無處所者。此中不說凡夫人離欲。次第人見苦一心頃。見集四心頃。見滅四心頃。見道三心頃。是時苦比智所斷結種斷。彼斷非沙門果攝。集法智所斷結種斷。彼斷為何果攝。答曰。四沙門果或無處所。四沙門果如上說。無處所者。凡夫人離欲。無處所離欲人。得正決定。見道中十五心頃。無處所次第人。見集三心頃。見滅四心頃。見道三心頃。是時集法智所斷結種斷。彼斷非沙門果攝

【現代漢語翻譯】 現代漢語譯本 凡夫斷除慾望，不說是漸次修行之人。為什麼呢？因為金剛喻定（Vajropama-samadhi，一種堅不可摧的禪定）能徹底斷除這些煩惱結。當最初的盡智（Ksaya-jnana，斷盡煩惱的智慧）生起時，這種斷除就被歸為果的一部分，也就是阿羅漢果（Arhat-phala，證得解脫的果位）。 煩惱結有九種：苦法智所斷結種、苦比智所斷結種、集法智所斷結種、集比智所斷結種、滅法智所斷結種、滅比智所斷結種、道法智所斷結種、道比智所斷結種、修道所斷結種。 問：為什麼還要作此論述？答：先前分別了煩惱在界（Dhatu，界）中的兩種或五種分類，但沒有分別對治斷除煩惱的種類。現在想要分別這些，所以作此論述。苦法智所斷結種斷除后，這種斷除屬於什麼果的範疇？答：屬於四沙門果（Sramana-phala，聲聞乘的四種果位）或無處所。四沙門果如前面所說。無處所指的是，凡夫斷除慾望，以及無處所的斷欲之人，獲得正決定（正見的決定）。在見道（Darshana-marga，見真理之道）中的十五個心念頃刻間，漸次修行之人在見苦諦（Dukkha-satya，苦諦）時三個心念頃刻間，見集諦（Samudaya-satya，集諦）時四個心念頃刻間，見滅諦（Nirodha-satya，滅諦）時四個心念頃刻間，見道諦（Marga-satya，道諦）時三個心念頃刻間，這時苦法智所斷結種斷除，這種斷除不屬於沙門果的範疇。苦比智所斷結種斷除后，這種斷除屬於什麼果的範疇？答：屬於四沙門果或無處所。四沙門果如前面所說。無處所指的是，這裡不說凡夫斷除慾望，漸次修行之人在見苦諦時一個心念頃刻間，見集諦時四個心念頃刻間，見滅諦時四個心念頃刻間，見道諦時三個心念頃刻間，這時苦比智所斷結種斷除，這種斷除不屬於沙門果的範疇。集法智所斷結種斷除后，這種斷除屬於什麼果的範疇？答：屬於四沙門果或無處所。四沙門果如前面所說。無處所指的是，凡夫斷除慾望，以及無處所的斷欲之人，獲得正決定。在見道中的十五個心念頃刻間，無處所的漸次修行之人在見集諦時三個心念頃刻間，見滅諦時四個心念頃刻間，見道諦時三個心念頃刻間，這時集法智所斷結種斷除，這種斷除不屬於沙門果的範疇。

【English Translation】 English version An ordinary person's detachment from desire is not referred to as that of a gradual practitioner. Why is that? Because the Vajropama-samadhi (Vajropama-samadhi, a diamond-like concentration) completely severs these fetters. When the initial Ksaya-jnana (Ksaya-jnana, the wisdom of exhaustion) arises, this severance is included as part of the fruit, which is the Arhat-phala (Arhat-phala, the fruit of attaining liberation). There are nine types of fetters: fetters severed by knowledge of suffering-dharma, fetters severed by comparative knowledge of suffering, fetters severed by knowledge of origination-dharma, fetters severed by comparative knowledge of origination, fetters severed by knowledge of cessation-dharma, fetters severed by comparative knowledge of cessation, fetters severed by knowledge of the path-dharma, fetters severed by comparative knowledge of the path, and fetters severed by cultivation of the path. Question: Why is this treatise made again? Answer: Previously, afflictions were distinguished in terms of two or five categories within the Dhatu (Dhatu, realm). However, the types of antidotes for severing afflictions were not distinguished. Now, we wish to distinguish them, hence this treatise is made. After the fetters severed by knowledge of suffering-dharma are severed, to which fruit does this severance belong? Answer: It belongs to the four Sramana-phala (Sramana-phala, the four fruits of the Hearer vehicle) or to no specific place. The four Sramana-phala are as described above. 'No specific place' refers to an ordinary person's detachment from desire, and a person detached from desire without a specific place, who attains right determination. In the fifteen moments of thought during the Darshana-marga (Darshana-marga, the path of seeing), a gradual practitioner, in three moments of thought when seeing the Dukkha-satya (Dukkha-satya, the truth of suffering), in four moments of thought when seeing the Samudaya-satya (Samudaya-satya, the truth of origination), in four moments of thought when seeing the Nirodha-satya (Nirodha-satya, the truth of cessation), in three moments of thought when seeing the Marga-satya (Marga-satya, the truth of the path), at this time, the fetters severed by knowledge of suffering-dharma are severed, and this severance does not belong to the category of Sramana-phala. After the fetters severed by comparative knowledge of suffering are severed, to which fruit does this severance belong? Answer: It belongs to the four Sramana-phala or to no specific place. The four Sramana-phala are as described above. 'No specific place' refers to, here we do not speak of an ordinary person's detachment from desire, a gradual practitioner in one moment of thought when seeing suffering, in four moments of thought when seeing origination, in four moments of thought when seeing cessation, in three moments of thought when seeing the path, at this time, the fetters severed by comparative knowledge of suffering are severed, and this severance does not belong to the category of Sramana-phala. After the fetters severed by knowledge of origination-dharma are severed, to which fruit does this severance belong? Answer: It belongs to the four Sramana-phala or to no specific place. The four Sramana-phala are as described above. 'No specific place' refers to an ordinary person's detachment from desire, and a person detached from desire without a specific place, who attains right determination. In the fifteen moments of thought during the path of seeing, a gradual practitioner without a specific place, in three moments of thought when seeing origination, in four moments of thought when seeing cessation, in three moments of thought when seeing the path, at this time, the fetters severed by knowledge of origination-dharma are severed, and this severance does not belong to the category of Sramana-phala.

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。集比智所斷結種斷。彼斷為何果攝。答曰。四沙門果。或無處所。四沙門果如上說。無處所者。此中不說凡夫人離欲。次第人見集一心頃。見滅四心頃。見道三心頃。是時集比智所斷結種斷。彼斷非沙門果攝。滅法智所斷結種斷。彼斷為何果攝。答曰。四沙門果。或無處所。四沙門果如上說。無處所者。凡夫人離欲。無處所離欲人。得正決定。見道中十五心頃。無處所次第人。見滅三心頃。見道三心頃。是時滅法智所斷結種斷。彼斷非沙門果攝。滅比智所斷結種斷。彼斷為何果攝。答曰。四沙門果。或無處所。四沙門果如上說。無處所者。此中不說凡夫人離欲。次第人見滅一心頃。見道三心頃。是時滅比智所斷結種斷。彼斷非沙門果攝。道法智所斷結種斷。彼斷為何果攝。答曰。四沙門果。或無處所。四沙門果如上說。無處所者。凡夫人離欲。無處所離欲人。得正決定。見道中十五心頃。無處所次第人。見道二心頃。是時道法智所斷結種斷。彼斷非沙門果攝。道比智所斷結種斷。彼斷為何果攝。答曰。四沙門果。四沙門果如上說。此中不說凡夫人離欲。亦不說次第人。所以者何。道比智畢竟斷此結。道比智現在前。彼斷即為果攝。修道所斷結種斷。彼斷為何果攝。答曰。阿羅漢果攝。此中不說凡夫人離欲。亦不說次

【現代漢語翻譯】 現代漢語譯本 集法智所斷的煩惱種子斷滅，這種斷滅屬於什麼果位的範疇？回答說：屬於四沙門果（Sramana-phala，指出家修道人所證得的四種果位，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）。或者說，不屬於任何果位。四沙門果如前面所說。不屬於任何果位的情況是：這裡不討論凡夫人斷除慾望的情況。次第修行的人在見集（Samudaya，苦集滅道四聖諦中的集諦，指產生痛苦的原因）的剎那，見滅（Nirodha，苦集滅道四聖諦中的滅諦，指滅除痛苦的狀態）的四個剎那，見道（Marga，苦集滅道四聖諦中的道諦，指達到滅苦的道路）的三個剎那，這時集法智所斷的煩惱種子斷滅，這種斷滅不屬於沙門果的範疇。 集比智所斷的煩惱種子斷滅，這種斷滅屬於什麼果位的範疇？回答說：屬於四沙門果。或者說，不屬於任何果位。四沙門果如前面所說。不屬於任何果位的情況是：這裡不討論凡夫人斷除慾望的情況。次第修行的人在見集的一個剎那，見滅的四個剎那，見道的三個剎那，這時集比智所斷的煩惱種子斷滅，這種斷滅不屬於沙門果的範疇。 滅法智所斷的煩惱種子斷滅，這種斷滅屬於什麼果位的範疇？回答說：屬於四沙門果。或者說，不屬於任何果位。四沙門果如前面所說。不屬於任何果位的情況是：凡夫人斷除慾望，沒有特定處所的斷除慾望的人，獲得正確的決定。在見道的十五個剎那中，沒有特定處所的次第修行的人，在見滅的三個剎那，見道的三個剎那，這時滅法智所斷的煩惱種子斷滅，這種斷滅不屬於沙門果的範疇。 滅比智所斷的煩惱種子斷滅，這種斷滅屬於什麼果位的範疇？回答說：屬於四沙門果。或者說，不屬於任何果位。四沙門果如前面所說。不屬於任何果位的情況是：這裡不討論凡夫人斷除慾望的情況。次第修行的人在見滅的一個剎那，見道的三個剎那，這時滅比智所斷的煩惱種子斷滅，這種斷滅不屬於沙門果的範疇。 道法智所斷的煩惱種子斷滅，這種斷滅屬於什麼果位的範疇？回答說：屬於四沙門果。或者說，不屬於任何果位。四沙門果如前面所說。不屬於任何果位的情況是：凡夫人斷除慾望，沒有特定處所的斷除慾望的人，獲得正確的決定。在見道的十五個剎那中，沒有特定處所的次第修行的人，在見道的兩個剎那，這時道法智所斷的煩惱種子斷滅，這種斷滅不屬於沙門果的範疇。 道比智所斷的煩惱種子斷滅，這種斷滅屬於什麼果位的範疇？回答說：屬於四沙門果。四沙門果如前面所說。這裡不討論凡夫人斷除慾望的情況，也不討論次第修行的人。為什麼呢？因為道比智最終斷除這些煩惱，道比智現在前，這種斷滅就屬於果位的範疇。 修道所斷的煩惱種子斷滅，這種斷滅屬於什麼果位的範疇？回答說：屬於阿羅漢果（Arhat-phala，佛教修行所能達到的最高果位，指斷盡一切煩惱，證得涅槃）的範疇。這裡不討論凡夫人斷除慾望的情況，也不討論次第修行的人。

【English Translation】 English version The eradication of the seeds of defilements severed by the Dharma-knowledge of the Truth of Suffering's Arising (Samudaya, the truth of the origin of suffering) – to which fruit does this eradication belong? The answer is: to the four Sramana-phala (the fruits of the ascetic life, referring to the four stages of enlightenment: Stream-enterer, Once-returner, Non-returner, and Arhat). Or, it belongs to no specific place. The four Sramana-phala have been described above. The case where it belongs to no specific place is: here, we do not discuss the case of ordinary people abandoning desire. A person practicing in stages, in the moment of seeing the arising (Samudaya), in the four moments of seeing cessation (Nirodha, the truth of the cessation of suffering), in the three moments of seeing the path (Marga, the truth of the path to the cessation of suffering), at this time, the seeds of defilements severed by the Dharma-knowledge of the Truth of Suffering's Arising are eradicated, and this eradication does not belong to the category of Sramana-phala. The eradication of the seeds of defilements severed by the inferential knowledge of the Truth of Suffering's Arising – to which fruit does this eradication belong? The answer is: to the four Sramana-phala. Or, it belongs to no specific place. The four Sramana-phala have been described above. The case where it belongs to no specific place is: here, we do not discuss the case of ordinary people abandoning desire. A person practicing in stages, in one moment of seeing the arising, in four moments of seeing cessation, in three moments of seeing the path, at this time, the seeds of defilements severed by the inferential knowledge of the Truth of Suffering's Arising are eradicated, and this eradication does not belong to the category of Sramana-phala. The eradication of the seeds of defilements severed by the Dharma-knowledge of the Truth of Cessation – to which fruit does this eradication belong? The answer is: to the four Sramana-phala. Or, it belongs to no specific place. The four Sramana-phala have been described above. The case where it belongs to no specific place is: ordinary people abandoning desire, people abandoning desire without a specific place, obtaining correct determination. In the fifteen moments of seeing the path, a person practicing in stages without a specific place, in three moments of seeing cessation, in three moments of seeing the path, at this time, the seeds of defilements severed by the Dharma-knowledge of the Truth of Cessation are eradicated, and this eradication does not belong to the category of Sramana-phala. The eradication of the seeds of defilements severed by the inferential knowledge of the Truth of Cessation – to which fruit does this eradication belong? The answer is: to the four Sramana-phala. Or, it belongs to no specific place. The four Sramana-phala have been described above. The case where it belongs to no specific place is: here, we do not discuss the case of ordinary people abandoning desire. A person practicing in stages, in one moment of seeing cessation, in three moments of seeing the path, at this time, the seeds of defilements severed by the inferential knowledge of the Truth of Cessation are eradicated, and this eradication does not belong to the category of Sramana-phala. The eradication of the seeds of defilements severed by the Dharma-knowledge of the Truth of the Path – to which fruit does this eradication belong? The answer is: to the four Sramana-phala. Or, it belongs to no specific place. The four Sramana-phala have been described above. The case where it belongs to no specific place is: ordinary people abandoning desire, people abandoning desire without a specific place, obtaining correct determination. In the fifteen moments of seeing the path, a person practicing in stages without a specific place, in two moments of seeing the path, at this time, the seeds of defilements severed by the Dharma-knowledge of the Truth of the Path are eradicated, and this eradication does not belong to the category of Sramana-phala. The eradication of the seeds of defilements severed by the inferential knowledge of the Truth of the Path – to which fruit does this eradication belong? The answer is: to the four Sramana-phala. The four Sramana-phala have been described above. Here, we do not discuss the case of ordinary people abandoning desire, nor do we discuss the case of people practicing in stages. Why? Because the inferential knowledge of the Path ultimately eradicates these defilements. When the inferential knowledge of the Path is present, this eradication belongs to the category of fruit. The eradication of the seeds of defilements severed by the path of cultivation – to which fruit does this eradication belong? The answer is: it belongs to the category of Arhat-phala (the fruit of Arhatship, the state of complete liberation from suffering and rebirth). Here, we do not discuss the case of ordinary people abandoning desire, nor do we discuss the case of people practicing in stages.

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第人。所以者何。金剛喻定畢竟斷此結。初盡智現在前。彼斷即為果攝。謂阿羅漢果。問曰。為無礙道斷結。為解脫道斷結耶。若無礙道斷結者。此文所說云何通。如說苦法智所斷結種。乃至道比智所斷結種。若解脫道斷結者。智揵度說云何通。如說諸結見苦斷。彼結苦智斷耶。答言。彼結苦忍斷。諸結乃至見道斷。彼結道智斷耶。答言諸結道忍斷。答曰。應作是說。諸結無礙道斷。問曰。若然者智犍度說善通。此文所說云何通。如說苦法智所斷結種。乃至廣說。答曰。此文應如是說。結有九種。苦法忍所斷結種。乃至道法忍所斷結種。而不說者有何意耶。答曰。忍屬於智。是智眷屬。若忍所斷。亦名智斷。猶如屬王之人。若有所作。亦名王作。彼亦如是。複次無礙道斷結。解脫道持令不動。若解脫道不重持者。則煩惱更生而為過患。如人先撲怨家。臥于地上。后一人來。重持令不動。若後來人不重持者。則怨更起而為過患。又如有人從其舍內。逐怨家出。后一人來。牢閉其門。雖復一人逐怨家出。後人若不牢閉門者。則怨家還入而為過患。亦如有人先盛毒蛇。著于瓶中。后一人來牢蓋其口。雖復一人先盛。後來之人不牢蓋口。則毒蛇還出而為過患。彼亦如是。複次無礙道斷結。解脫道功多。如根犍度說。此中復廣分

【現代漢語翻譯】 現代漢語譯本： 人。這是什麼原因呢？因為金剛喻定（Vajropama-samadhi，比喻如金剛般堅固的禪定）能夠徹底斷除這些煩惱結縛。當最初的盡智（ksaya-jnana，斷盡煩惱的智慧）現前時，這種斷除就被視為果的範疇，也就是阿羅漢果（Arhat，佛教修行證悟的最高果位）。 有人問：是無礙道（anantarya-marga，斷除煩惱的道路）斷除煩惱結縛，還是解脫道（vimukti-marga，從煩惱中解脫的道路）斷除煩惱結縛呢？如果是無礙道斷除煩惱結縛，那麼這段經文所說的內容該如何解釋呢？經文說，苦法智（duhkha-dharma-jnana，對苦諦的智慧）所斷除的煩惱結縛的種類，乃至道比智（marga-anvaya-jnana，隨順道諦的智慧）所斷除的煩惱結縛的種類。如果是解脫道斷除煩惱結縛，那麼智犍度（Jnana-skandha，智慧之蘊）所說的內容又該如何解釋呢？智犍度說，諸煩惱結縛是見苦（darsana-duhkha，對苦的見解）時斷除的，這些煩惱結縛是苦智（duhkha-jnana，對苦的智慧）斷除的嗎？ 回答說：這些煩惱結縛是苦忍（duhkha-ksanti，對苦的忍耐）斷除的。諸煩惱結縛乃至是見道（darsana-marga，見道的階段）時斷除的，這些煩惱結縛是道智（marga-jnana，對道的智慧）斷除的嗎？回答說：諸煩惱結縛是道忍（marga-ksanti，對道的忍耐）斷除的。 回答說：應該這樣說，諸煩惱結縛是無礙道斷除的。有人問：如果這樣，那麼智犍度所說的內容就能很好地理解了，但是這段經文所說的內容該如何解釋呢？經文說，苦法智所斷除的煩惱結縛的種類，乃至廣說。 回答說：這段經文應該這樣解釋，煩惱結縛有九種，是苦法忍（duhkha-dharma-ksanti，對苦諦之法的忍耐）所斷除的煩惱結縛的種類，乃至是道法忍（marga-dharma-ksanti，對道諦之法的忍耐）所斷除的煩惱結縛的種類。經文中沒有這樣說，有什麼用意呢？ 回答說：忍屬於智，是智的眷屬。如果是忍所斷除的，也可以說是智斷除的。就像屬於國王的人，如果有所作為，也可以說是國王所為。這裡也是如此。另外，無礙道斷除煩惱結縛，解脫道保持它不動。如果解脫道不再次保持它不動，那麼煩惱就會再次產生，造成過患。就像一個人先打倒了仇人，讓他躺在地上，後來又有一個人來，再次按住他，使他不能動彈。如果後來的人不再次按住他，那麼仇人就會再次起來作亂，造成過患。又如有人從自己的家中，把仇人趕了出去，後來又有一個人來，牢牢地關上門。雖然一個人把仇人趕了出去，但是後來的人如果不牢牢地關上門，那麼仇人還會進來，造成過患。也像有人先把毒蛇盛在瓶子里，後來又有一個人來，牢牢地蓋住瓶口。雖然一個人先把毒蛇盛了進去，但是後來的人如果不牢牢地蓋住瓶口，那麼毒蛇還會跑出來，造成過患。這裡也是如此。另外，無礙道斷除煩惱結縛，解脫道的功勞更大，就像根犍度（Mula-skandha，根本之蘊）所說的那樣。這裡再詳細地進行分析。

【English Translation】 English version: Person. What is the reason for this? Because the Vajropama-samadhi (Diamond-like concentration) completely severs these fetters. When the initial ksaya-jnana (knowledge of destruction) manifests, this severance is included in the category of fruit, which is the Arhat (one who has attained enlightenment) fruit. Someone asks: Does the anantarya-marga (path of immediate consequence) sever the fetters, or does the vimukti-marga (path of liberation) sever the fetters? If the anantarya-marga severs the fetters, how can this passage be explained? The passage says, 'The types of fetters severed by duhkha-dharma-jnana (knowledge of the truth of suffering),' and so on, 'The types of fetters severed by marga-anvaya-jnana (knowledge of conformity to the truth of the path).』 If the vimukti-marga severs the fetters, how can the Jnana-skandha (aggregate of knowledge) be explained? The Jnana-skandha says, 'The fetters are severed at the sight of suffering (darsana-duhkha),' are these fetters severed by duhkha-jnana (knowledge of suffering)?' The answer is: 'These fetters are severed by duhkha-ksanti (acceptance of suffering). The fetters are severed even at the sight of the path (darsana-marga),' are these fetters severed by marga-jnana (knowledge of the path)?' The answer is: 'The fetters are severed by marga-ksanti (acceptance of the path).' The answer is: It should be said that the fetters are severed by the anantarya-marga. Someone asks: If that is the case, then the Jnana-skandha can be well understood, but how can this passage be explained? The passage says, 'The types of fetters severed by duhkha-dharma-jnana,' and so on. The answer is: This passage should be explained as follows: There are nine types of fetters, which are the types of fetters severed by duhkha-dharma-ksanti (acceptance of the dharma of suffering), and so on, which are the types of fetters severed by marga-dharma-ksanti (acceptance of the dharma of the path). What is the intention of not saying this in the passage? The answer is: Acceptance belongs to knowledge, it is a member of knowledge. If it is severed by acceptance, it can also be said to be severed by knowledge. Just like a person belonging to the king, if he does something, it can also be said to be done by the king. It is the same here. Furthermore, the anantarya-marga severs the fetters, and the vimukti-marga holds them still. If the vimukti-marga does not hold them still again, then afflictions will arise again, causing harm. It is like a person who first knocks down an enemy and makes him lie on the ground, and then another person comes and holds him down again, so that he cannot move. If the later person does not hold him down again, then the enemy will rise up again and cause trouble. It is also like someone who drives an enemy out of his house, and then another person comes and locks the door tightly. Although one person drove the enemy out, if the later person does not lock the door tightly, then the enemy will come back in and cause trouble. It is also like someone who first puts a poisonous snake in a bottle, and then another person comes and covers the mouth of the bottle tightly. Although one person first put the poisonous snake in, if the later person does not cover the mouth of the bottle tightly, then the poisonous snake will come out and cause trouble. It is the same here. Furthermore, the anantarya-marga severs the fetters, and the vimukti-marga has more merit, as the Mula-skandha (fundamental aggregate) says. Here, a more detailed analysis will be made.

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別。複次無礙道斷結。彼斷解脫得。與解脫俱生。以俱生故。解脫道亦名斷結。複次無礙道斷結。解脫道共無礙道。同作一事。以同作一事故。解脫道亦名斷結。◎

◎結有十五種。欲界見苦所斷結種。乃至修道所斷結種。色無色界結亦如是。問曰。何故復作此論。答曰。先分別諸煩惱在界二種五種對治種。未分別界種。今欲分別故。而作此論。欲界系見苦所斷結種斷。為何果攝。答曰。四沙門果。或無處所。四沙門果如上說。無處所者。凡夫人離欲。無處所離欲人。得正決定。見道中十五心頃。無處所次第人。見苦三心頃。見集四心頃。見滅四心頃。見道三心頃。是時欲界見苦所斷結種斷。彼斷非沙門果攝。欲界系見集所斷。見滅所斷見道所斷。修道所斷。應隨相說。色界系見苦所斷結種斷。彼斷為何果攝。答曰。四沙門果。或無處所。四沙門果如上說。無處所者。凡夫人離色愛。無處所離色愛人。得正決定。見道中十五心頃。無處所次第人。見苦一心頃。見集四心頃。見滅四心頃。見道三心頃。無處所。是時色界系見苦所斷結種斷。彼斷非沙門果攝。色界系見集見滅見道修道所斷結種斷。應隨相說。無色界五種所斷結種斷。亦應隨相說。

身見斷為何果攝。答曰。四沙門果或無處所。四沙門果如上說

【現代漢語翻譯】 現代漢語譯本： 此外，無礙道（Anantarya-marga，指直接斷除煩惱的道路）斷除煩惱結縛時，由此斷除而獲得解脫，並且與解脫同時產生。因為是同時產生的緣故，解脫道（Vimukti-marga，指獲得解脫的道路）也稱為斷除結縛。此外，無礙道斷除結縛時，解脫道與無礙道共同完成一件事。因為共同完成一件事的緣故，解脫道也稱為斷除結縛。

結縛有十五種：欲界（Kama-dhatu，指眾生有情慾的世界）見苦所斷的結縛種類，乃至修道（Bhavana-marga，指通過修行斷除煩惱的道路）所斷的結縛種類，色界（Rupa-dhatu，指有形物質的世界）和無色界（Arupa-dhatu，指沒有形物質的世界）的結縛也是如此。有人問：為什麼還要作這樣的論述呢？回答說：先前只是分別了各種煩惱在界（dhatu，指世界或領域）的兩種和五種對治種類，沒有分別界的種類，現在想要分別界的種類，所以才作這樣的論述。欲界系（Kama-dhatu，指屬於欲界的）見苦所斷的結縛種類斷除，屬於什麼果位所攝？回答說：屬於四沙門果（Sramana-phala，指聲聞乘的四種果位，即須陀洹果、斯陀含果、阿那含果和阿羅漢果），或者屬於無處所（指非聖位的凡夫）。四沙門果如上面所說。無處所是指：凡夫離開欲界（Kama-dhatu，指眾生有情慾的世界）的慾望。無處所的離欲之人，獲得正確的決定。在見道（Darsana-marga，指通過觀察真理斷除煩惱的道路）中的十五個心頃（ksana，指極短的時間單位）內，無處所的次第之人，在見苦（Dukkha-satya，指苦諦）時有三個心頃，見集（Samudaya-satya，指集諦）時有四個心頃，見滅（Nirodha-satya，指滅諦）時有四個心頃，見道（Marga-satya，指道諦）時有三個心頃。這時，欲界見苦所斷的結縛種類斷除，這種斷除不屬於沙門果所攝。欲界系見集所斷、見滅所斷、見道所斷、修道所斷的結縛，應該隨其各自的相狀來說明。色界系（Rupa-dhatu，指屬於色界的）見苦所斷的結縛種類斷除，這種斷除屬於什麼果位所攝？回答說：屬於四沙門果，或者屬於無處所。四沙門果如上面所說。無處所是指：凡夫離開色愛（Rupa-raga，指對色界的貪愛）。無處所的離色愛之人，獲得正確的決定。在見道中的十五個心頃內，無處所的次第之人，在見苦時有一個心頃，見集時有四個心頃，見滅時有四個心頃，見道時有三個心頃。無處所。這時，色界系見苦所斷的結縛種類斷除，這種斷除不屬於沙門果所攝。色界系見集、見滅、見道、修道所斷的結縛種類斷除，應該隨其各自的相狀來說明。無色界（Arupa-dhatu，指沒有形物質的世界）的五種所斷結縛種類斷除，也應該隨其各自的相狀來說明。

身見（Satkayadristi，指認為五蘊和合的身體是真實的我）斷除，屬於什麼果位所攝？回答說：屬於四沙門果，或者屬於無處所。四沙門果如上面所說。

【English Translation】 English version: Furthermore, when the Anantarya-marga (path of immediate liberation, referring to the path that directly cuts off afflictions) severs the bonds of affliction, liberation is attained through this severance, and it arises simultaneously with liberation. Because it arises simultaneously, the Vimukti-marga (path of liberation, referring to the path of attaining liberation) is also called the severance of bonds. Furthermore, when the Anantarya-marga severs the bonds of affliction, the Vimukti-marga and the Anantarya-marga accomplish one thing together. Because they accomplish one thing together, the Vimukti-marga is also called the severance of bonds.

There are fifteen kinds of bonds: the kinds of bonds to be severed by seeing suffering in the Kama-dhatu (desire realm, referring to the world of sentient beings with desires), up to the kinds of bonds to be severed by cultivation in the Bhavana-marga (path of cultivation, referring to the path of severing afflictions through practice), and the bonds of the Rupa-dhatu (form realm, referring to the world of material forms) and Arupa-dhatu (formless realm, referring to the world without material forms) are also like this. Someone asks: Why is this treatise made again? The answer is: Previously, only the two and five kinds of antidotes to various afflictions in the dhatu (realm or sphere) were distinguished, and the kinds of realms were not distinguished. Now, wanting to distinguish the kinds of realms, this treatise is made. The kinds of bonds to be severed by seeing suffering in the Kama-dhatu (desire realm, referring to the world of sentient beings with desires) are severed, to what fruit are they related? The answer is: They are related to the four Sramana-phala (fruits of asceticism, referring to the four stages of enlightenment in the Hearer Vehicle: Stream-enterer, Once-returner, Non-returner, and Arhat), or to no place (referring to ordinary people who are not saints). The four Sramana-phala are as mentioned above. 'No place' refers to: ordinary people who are detached from desire in the Kama-dhatu (desire realm, referring to the world of sentient beings with desires). People detached from desire in 'no place' attain correct determination. Within fifteen ksanas (moments, referring to extremely short units of time) in the Darsana-marga (path of seeing, referring to the path of severing afflictions through observing the truth), people in 'no place' in sequence have three ksanas when seeing suffering (Dukkha-satya, the truth of suffering), four ksanas when seeing the origin (Samudaya-satya, the truth of the origin of suffering), four ksanas when seeing cessation (Nirodha-satya, the truth of the cessation of suffering), and three ksanas when seeing the path (Marga-satya, the truth of the path to the cessation of suffering). At this time, the kinds of bonds to be severed by seeing suffering in the Kama-dhatu are severed, and this severance is not related to the Sramana-phala. The bonds to be severed by seeing the origin, seeing cessation, seeing the path, and cultivation in the Kama-dhatu should be explained according to their respective characteristics. The kinds of bonds to be severed by seeing suffering in the Rupa-dhatu (form realm, referring to the world of material forms) are severed, to what fruit is this severance related? The answer is: It is related to the four Sramana-phala, or to 'no place'. The four Sramana-phala are as mentioned above. 'No place' refers to: ordinary people who are detached from love of form (Rupa-raga, referring to attachment to the form realm). People detached from love of form in 'no place' attain correct determination. Within fifteen ksanas in the path of seeing, people in 'no place' in sequence have one ksana when seeing suffering, four ksanas when seeing the origin, four ksanas when seeing cessation, and three ksanas when seeing the path. 'No place'. At this time, the kinds of bonds to be severed by seeing suffering in the Rupa-dhatu are severed, and this severance is not related to the Sramana-phala. The kinds of bonds to be severed by seeing the origin, seeing cessation, seeing the path, and cultivation in the Rupa-dhatu should be explained according to their respective characteristics. The kinds of five bonds to be severed in the Arupa-dhatu (formless realm, referring to the world without material forms) should also be explained according to their respective characteristics.

The severance of self-view (Satkayadristi, the view that the aggregation of the five skandhas is a real self), to what fruit is it related? The answer is: It is related to the four Sramana-phala, or to 'no place'. The four Sramana-phala are as mentioned above.

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。無處所者。是中不說凡夫人離欲。次第人見苦一心頃。見集四心頃。見滅四心頃。見道三心頃。是時身見斷。彼斷非沙門果攝。如身見斷。下分中身見斷。見中身見斷。說亦如是。戒取疑斷。彼斷為何果攝。答曰。四沙門果。四沙門果如上說。此中不說凡夫人離欲。亦不說次第人。所以者何。道比忍畢竟斷此結。道比智現在前。彼斷即為沙門果攝。如戒取疑斷見流見扼見取取戒取取戒取身縛見取身縛下分中戒取疑見中邪見見取戒取見使疑使見結取結。廣說亦如是。貪恚癡不善根。及欲漏斷。彼斷為何果攝。答曰。阿那含果阿羅漢果或無處所。廣說如欲界系見修道所斷結種斷。如欲漏有漏無明漏。余煩惱與彼相似者。應隨相說。蓋中疑蓋應廣說。如道法智所斷結種斷。上分結廣說。如色無色界修道所斷結種斷。眼耳身觸生愛斷為何果攝。答曰。阿羅漢果或無處所。阿羅漢阿羅漢果攝。無處所者。凡夫人離梵世愛無處所。離梵世愛人得正決定。見道中十五心頃。及道比智無處所次第人。斷初禪愛時。最後解脫道。斷第二禪愛。乃至斷無所有處愛。九無礙道。九解脫道。離非想非非想處愛。九無礙道。八解脫道。是時眼耳身觸生愛斷。彼斷非沙門果攝。九十八使斷。廣說如十五結種斷。

向須陀洹果證人所斷結種斷

【現代漢語翻譯】 現代漢語譯本： 『無處所者』是指，這裡沒有說凡夫斷除對欲界的貪慾。次第修行的人在見苦諦的最初一心中，見集諦的四心中，見滅諦的四心中，見道諦的三心中，斷除了身見（Sakkāya-ditthi，認為五蘊和合的身是「我」的邪見）。但這種斷除不屬於沙門果（Sāmañña-phala，修道證果的果位）所包含的。如同身見的斷除一樣，對於下分結（Orambhāgiya-saṃyojana，導致眾生輪迴于欲界的五種煩惱）中的身見斷除，以及見（Ditthi，錯誤的見解）中的身見斷除，也應如此解釋。 戒禁取見（Sīlabbataparāmāsa，執著于不正確的戒律和苦行）和疑（Vicikicchā，懷疑）的斷除，屬於哪種果位的範圍呢？回答是：屬於四沙門果。四沙門果如前面所說。這裡沒有說凡夫斷除對欲界的貪慾，也沒有說次第修行的人。為什麼呢？因為道比忍（Dukkhānupassanā-ñāṇa-khanti，觀苦之忍）能夠徹底斷除這些結縛，道比智（Dukkhānupassanā-ñāṇa，觀苦之智）生起時，這種斷除就屬於沙門果的範圍。如同戒禁取見和疑的斷除一樣，對於見流（Ditthi-ogha，邪見之流）、見扼（Ditthi-gantha，邪見之結）、見取（Ditthupādāna，執取邪見）、取（Upādāna，執取）、戒禁取取（Sīlabbataparāmāsūpādāna，執取戒禁取見）、戒禁取身縛（Sīlabbataparāmāsa-kāya-gantha，以戒禁取見束縛自身）、見取身縛（Ditthupādāna-kāya-gantha，以邪見束縛自身）、下分結中的戒禁取見和疑、見中的邪見、見取戒禁取見、見使（Ditthi-anusaya，邪見潛在的習性）、疑使（Vicikicchā-anusaya，懷疑潛在的習性）、見結（Ditthi-saṃyojana，邪見之結）、取結（Upādāna-saṃyojana，執取之結），也應廣為解說。 貪（Lobha，貪婪）、嗔（Dosa，嗔恨）、癡（Moha，愚癡）這些不善根，以及欲漏（Kāma-āsava，對欲界的煩惱）的斷除，屬於哪種果位的範圍呢？回答是：屬於阿那含果（Anāgāmi-phala，不還果）和阿羅漢果（Arahatta-phala，阿羅漢果），或者無處所。如同欲界系（Kāmadhātu，欲界）中見道和修道所斷的結縛的種類斷除一樣。如同欲漏、有漏（Bhava-āsava，對存在的煩惱）、無明漏（Avijjā-āsava，無明的煩惱），其餘與它們相似的煩惱，也應根據其相狀來解說。蓋（Āvaraṇa，覆蓋）中的疑蓋（Vicikicchā-āvaraṇa，懷疑的覆蓋）應廣為解說，如同道法智（Magga-dhamma-ñāṇa，道法之智）所斷的結縛的種類斷除一樣。上分結（Uddhambhāgiya-saṃyojana，導致眾生輪迴於色界和無色界的五種煩惱）應廣為解說，如同色界（Rūpadhātu，色界）和無色界（Arūpadhātu，無色界）修道所斷的結縛的種類斷除一樣。 眼（Cakkhu，眼）、耳（Sota，耳）、身（Kāya，身）和觸（Phassa，觸）所生的愛（Pema，愛），斷除后屬於哪種果位的範圍呢？回答是：屬於阿羅漢果或者無處所。阿羅漢果屬於阿羅漢果的範圍。『無處所』是指，凡夫斷除對梵世（Brahmaloka，色界天）的愛，沒有固定的果位。斷除對梵世的愛的人，獲得了正確的決定，在見道（Magga，道）中的十五個心中，以及道比智中，沒有固定的果位。次第修行的人，在斷除初禪（Paṭhama jhāna，初禪）的愛時，以最後的解脫道（Vimutti-magga，解脫道）斷除第二禪的愛，乃至斷除無所有處（Ākiñcaññāyatana，無所有處）的愛，用九個無礙道（Anantara-magga，無間道），九個解脫道。斷除非想非非想處（Nevasaññānāsaññāyatana，非想非非想處）的愛，用九個無礙道，八個解脫道。這時，眼、耳、身、觸所生的愛斷除，這種斷除不屬於沙門果的範圍。九十八使（Aṭṭhānavuti anusaya，九十八種煩惱的潛在習性）的斷除，應廣為解說，如同十五結種（Pañcadasa saṃyojana，十五種結縛）的斷除一樣。 趣向須陀洹果（Sotāpatti-phala，入流果）的修行人所斷的結縛種類斷除。

【English Translation】 English version: 'Without a specific location' refers to the fact that it does not describe an ordinary person's detachment from desire. A person progressing gradually, during the initial moment of perceiving suffering, during the four moments of perceiving the origin, during the four moments of perceiving cessation, during the three moments of perceiving the path, severs self-view (Sakkāya-ditthi, the false view that the aggregate of the five skandhas is 'I'). However, this severance is not included within the scope of the fruits of the ascetic life (Sāmañña-phala, the fruits of the path of cultivation). Just as with the severance of self-view, the same should be said regarding the severance of self-view among the lower fetters (Orambhāgiya-saṃyojana, the five fetters that bind beings to the realm of desire), and the severance of self-view within views (Ditthi, incorrect views). The severance of attachment to rites and rituals (Sīlabbataparāmāsa, clinging to incorrect precepts and practices) and doubt (Vicikicchā, uncertainty), to which fruit does that severance belong? The answer is: it belongs to the four fruits of the ascetic life. The four fruits of the ascetic life are as described above. Here, it does not describe an ordinary person's detachment from desire, nor does it describe a person progressing gradually. Why? Because the forbearance of contemplating suffering (Dukkhānupassanā-ñāṇa-khanti, the patience of contemplating suffering) completely severs these fetters, and when the wisdom of contemplating suffering (Dukkhānupassanā-ñāṇa, the wisdom of contemplating suffering) arises, that severance is included within the scope of the fruits of the ascetic life. Just as with the severance of attachment to rites and rituals and doubt, the same should be said regarding the flood of views (Ditthi-ogha, the flood of wrong views), the knot of views (Ditthi-gantha, the knot of wrong views), the clinging to views (Ditthupādāna, clinging to wrong views), clinging (Upādāna, clinging), the clinging to attachment to rites and rituals (Sīlabbataparāmāsūpādāna, clinging to attachment to rites and rituals), the bodily bond of attachment to rites and rituals (Sīlabbataparāmāsa-kāya-gantha, the bodily bond of attachment to rites and rituals), the bodily bond of clinging to views (Ditthupādāna-kāya-gantha, the bodily bond of clinging to views), attachment to rites and rituals and doubt among the lower fetters, wrong view within views, clinging to attachment to rites and rituals, the underlying tendency of views (Ditthi-anusaya, the latent tendency of wrong views), the underlying tendency of doubt (Vicikicchā-anusaya, the latent tendency of doubt), the fetter of views (Ditthi-saṃyojana, the fetter of wrong views), the fetter of clinging (Upādāna-saṃyojana, the fetter of clinging), should also be extensively explained. Greed (Lobha, greed), hatred (Dosa, hatred), and delusion (Moha, delusion), the unwholesome roots, and the severance of the sensuality-asava (Kāma-āsava, the defilement of sensuality), to which fruit does that severance belong? The answer is: it belongs to the fruit of the Anāgāmi (Anāgāmi-phala, the fruit of the Non-Returner) and the fruit of the Arahat (Arahatta-phala, the fruit of the Arahant), or without a specific location. It should be extensively explained as the severance of the types of fetters severed by the path of seeing and the path of cultivation in the realm of desire (Kāmadhātu, the realm of desire). Just as with the sensuality-asava, the existence-asava (Bhava-āsava, the defilement of existence), and the ignorance-asava (Avijjā-āsava, the defilement of ignorance), the remaining defilements similar to them should be explained according to their characteristics. The hindrance of doubt (Vicikicchā-āvaraṇa, the hindrance of doubt) among the hindrances (Āvaraṇa, hindrances) should be extensively explained, just as the severance of the types of fetters severed by the wisdom of the Dharma of the Path (Magga-dhamma-ñāṇa, the wisdom of the Dharma of the Path). The higher fetters (Uddhambhāgiya-saṃyojana, the five fetters that bind beings to the realms of form and formlessness) should be extensively explained, just as the severance of the types of fetters severed by the path of cultivation in the realms of form (Rūpadhātu, the realm of form) and formlessness (Arūpadhātu, the realm of formlessness). The love (Pema, love) born of the eye (Cakkhu, eye), ear (Sota, ear), body (Kāya, body), and contact (Phassa, contact), to which fruit does that severance belong? The answer is: it belongs to the fruit of the Arahat or without a specific location. The fruit of the Arahat belongs to the scope of the fruit of the Arahat. 'Without a specific location' refers to the fact that an ordinary person's detachment from love of the Brahma world (Brahmaloka, the realm of form) does not have a fixed fruit. A person who detaches from love of the Brahma world obtains correct determination, and during the fifteen moments in the path of seeing (Magga, the path), and in the wisdom of the path, there is no fixed location. A person progressing gradually, when severing love of the first jhāna (Paṭhama jhāna, the first jhāna), severs love of the second jhāna with the final path of liberation (Vimutti-magga, the path of liberation), and even severs love of the realm of nothingness (Ākiñcaññāyatana, the realm of nothingness), with nine uninterrupted paths (Anantara-magga, uninterrupted paths), nine paths of liberation. Severing love of the realm of neither perception nor non-perception (Nevasaññānāsaññāyatana, the realm of neither perception nor non-perception), with nine uninterrupted paths, eight paths of liberation. At this time, the love born of the eye, ear, body, and contact is severed, and this severance does not belong to the scope of the fruits of the ascetic life. The severance of the ninety-eight latent tendencies (Aṭṭhānavuti anusaya, the ninety-eight latent tendencies of defilements) should be extensively explained, just as the severance of the fifteen types of fetters (Pañcadasa saṃyojana, the fifteen fetters). The severance of the types of fetters severed by a person heading towards the fruit of Sotāpatti (Sotāpatti-phala, the fruit of Stream-entry).

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。彼斷為何果攝。答曰。無處所。所以者何。須陀洹果前。更無有果。能攝彼斷。須陀洹須陀洹果攝。須陀洹果攝三界見道所斷結種斷。向斯陀含果證人所斷結種斷。彼斷為何果攝。答曰。須陀洹果。或無處所。須陀洹果攝三界見道所斷結種斷。無處所者。次第人。斷欲界系五種結斷。彼斷非須陀洹果攝。所以者何。彼勝果道證故。如勝果道非果攝。斷亦如是。斯陀含斯陀含果攝。斯陀含果。攝三界見道所斷結種斷。及欲界修道所斷六種結斷。向阿那含果證人所斷結種斷。彼斷為何果攝。答曰。斯陀含果。或無處所斯陀含果。攝三界見道所斷結種斷。及欲界修道所斷六種結斷。無處所者。斷欲界修道所斷七種八種結斷。向阿羅漢果證人所斷結種斷。彼斷為何果攝。答曰。阿那含果。或無處所阿那含果。攝三界見道所斷結種斷。及欲界修道所斷九種結斷。無處所者。斷初禪九種結乃至無所有處九種結。斷非想非非想處八種結。所以者何。彼勝果道證故。如勝果道非果攝。彼斷亦爾。阿羅漢阿羅漢果攝。阿羅漢果。攝三界見道修道所斷結種盡問曰。如斷一種結。乃至斷五種結。以得道比智故。名須陀洹。斷欲界系五種結非須陀洹果攝。若斷七種八種結。得正決定。得道比智時。名斯陀含。彼斷七種八種結。非斯陀含果攝。

【現代漢語翻譯】 現代漢語譯本： 問：這種斷除屬於哪個果位所攝？ 答：無處所攝。為什麼呢？因為在須陀洹果（Sotapanna-phala，入流果）之前，沒有其他果位能夠攝受這種斷除。須陀洹（Sotapanna，入流者）的斷除屬於須陀洹果所攝。須陀洹果攝受斷除三界見道所斷的結縛種子。趨向斯陀含果（Sakadagami-phala，一來果）的證悟者所斷的結縛種子，這種斷除屬於哪個果位所攝？ 答：屬於須陀洹果，或者無處所攝。須陀洹果攝受斷除三界見道所斷的結縛種子。無處所攝指的是次第修行者，斷除欲界繫縛的五種結縛。這種斷除不屬於須陀洹果所攝。為什麼呢？因為他們是通過更勝一籌的果道證悟的。正如勝果道不屬於果位所攝，這種斷除也是如此。 斯陀含（Sakadagami，一來者）的斷除屬於斯陀含果所攝。斯陀含果攝受斷除三界見道所斷的結縛種子，以及欲界修道所斷的六種結縛。趨向阿那含果（Anagami-phala，不還果）的證悟者所斷的結縛種子，這種斷除屬於哪個果位所攝？ 答：屬於斯陀含果，或者無處所攝。斯陀含果攝受斷除三界見道所斷的結縛種子，以及欲界修道所斷的六種結縛。無處所攝指的是斷除欲界修道所斷的七種或八種結縛。趨向阿羅漢果（Arahat-phala，無學果）的證悟者所斷的結縛種子，這種斷除屬於哪個果位所攝？ 答：屬於阿那含果，或者無處所攝。阿那含果攝受斷除三界見道所斷的結縛種子，以及欲界修道所斷的九種結縛。無處所攝指的是斷除初禪（First Dhyana）的九種結縛，乃至無所有處（Akincannayatana）的九種結縛，以及斷除非想非非想處（Nevasannanasannayatana）的八種結縛。為什麼呢？因為他們是通過更勝一籌的果道證悟的。正如勝果道不屬於果位所攝，這種斷除也是如此。 阿羅漢（Arahat，無學）的斷除屬於阿羅漢果所攝。阿羅漢果攝受斷除三界見道和修道所斷的全部結縛種子。 問：如果斷除一種結縛，乃至斷除五種結縛，因為通過得道比智（knowledge of the path）的緣故，被稱為須陀洹。斷除欲界繫縛的五種結縛不屬於須陀洹果所攝。如果斷除七種或八種結縛，得到正確的決定，在得到道比智的時候，被稱為斯陀含。那麼，斷除七種或八種結縛，不屬於斯陀含果所攝嗎？

【English Translation】 English version: Question: To which fruit is this severance related? Answer: To no place. Why? Because before the Sotapanna-phala (Stream-enterer fruit), there is no other fruit that can encompass this severance. The severance of a Sotapanna (Stream-enterer) is related to the Sotapanna-phala. The Sotapanna-phala encompasses the severance of the seeds of fetters severed by the Path of Seeing in the three realms. The seeds of fetters severed by one progressing towards Sakadagami-phala (Once-returner fruit), to which fruit is that severance related? Answer: To the Sotapanna-phala, or to no place. The Sotapanna-phala encompasses the severance of the seeds of fetters severed by the Path of Seeing in the three realms. 'To no place' refers to a person progressing gradually, severing the five fetters related to the desire realm. That severance is not related to the Sotapanna-phala. Why? Because they are realized through a superior path of fruition. Just as a superior path of fruition is not related to a fruit, so too is this severance. The severance of a Sakadagami (Once-returner) is related to the Sakadagami-phala. The Sakadagami-phala encompasses the severance of the seeds of fetters severed by the Path of Seeing in the three realms, and the six fetters severed by the Path of Cultivation in the desire realm. The seeds of fetters severed by one progressing towards Anagami-phala (Non-returner fruit), to which fruit is that severance related? Answer: To the Sakadagami-phala, or to no place. The Sakadagami-phala encompasses the severance of the seeds of fetters severed by the Path of Seeing in the three realms, and the six fetters severed by the Path of Cultivation in the desire realm. 'To no place' refers to the severance of seven or eight fetters severed by the Path of Cultivation in the desire realm. The seeds of fetters severed by one progressing towards Arahat-phala (Arahant fruit), to which fruit is that severance related? Answer: To the Anagami-phala, or to no place. The Anagami-phala encompasses the severance of the seeds of fetters severed by the Path of Seeing in the three realms, and the nine fetters severed by the Path of Cultivation in the desire realm. 'To no place' refers to the severance of the nine fetters of the First Dhyana, up to the nine fetters of the Akincannayatana (Sphere of Nothingness), and the severance of eight fetters of the Nevasannanasannayatana (Sphere of Neither Perception Nor Non-Perception). Why? Because they are realized through a superior path of fruition. Just as a superior path of fruition is not related to a fruit, so too is this severance. The severance of an Arahat (Arahant) is related to the Arahat-phala. The Arahat-phala encompasses the complete severance of the seeds of fetters severed by the Path of Seeing and the Path of Cultivation in the three realms. Question: If one severs one fetter, up to five fetters, and is called a Sotapanna because of the knowledge of the path, the severance of the five fetters related to the desire realm is not related to the Sotapanna-phala. If one severs seven or eight fetters, attains correct determination, and is called a Sakadagami upon gaining knowledge of the path, then is the severance of seven or eight fetters not related to the Sakadagami-phala?

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若離初禪愛。乃至離無所有處愛。得正決定。得道比智時。名阿那含果。彼斷初禪九種結。乃至無所有處九種結。非阿那含果攝。何以言須陀洹須陀洹果攝斯陀含斯陀含果攝阿那含阿那含果攝。何故不說。或無處所耶答曰。此文應如是說。須陀洹須陀洹果攝。或無處所。斯陀含斯陀含果攝。或無處所。阿那含阿那含果攝。或無處所。而不說者。有何意耶。答曰。此說次第具縛人。不說超越人。

見諦具足。世尊弟子。未離欲愛。欲界系修道所斷結種斷。彼斷為何果攝。答曰。斯陀含果。或無處所。斯陀含果。攝欲界修道所斷六種結斷。無處所者。斷七種八種結斷。已離欲愛。未離色愛。色界系修道所斷結種斷。彼斷為何果攝。答曰。無處所斷初禪九種結乃至第四禪八種結斷。無處所已離色愛。未離無色愛。無色界修道所斷結種斷。彼斷為何果攝。答曰。無處所。斷空處九種結乃至非想非非想處八種結斷無處所。◎

阿毗曇毗婆沙論卷第三十四 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十五

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度人品中

◎四沙門果。謂須陀洹果。斯陀含果。阿那含果。阿羅漢果。問曰。

【現代漢語翻譯】 現代漢語譯本： 如果捨棄了對初禪的愛，乃至捨棄了對無所有處的愛，獲得了正確的決定，在獲得道比智的時候，這被稱為阿那含果（Anāgāmi-phala，不還果）。他斷除了初禪的九種結，乃至無所有處的九種結，這些並不屬於阿那含果所包含的範圍。為什麼要說須陀洹（Srotāpanna，入流者）包含于須陀洹果（Sotāpatti-phala，入流果），斯陀含（Sakadāgāmin，一來者）包含於斯陀含果（Sakadāgāmi-phala，一來果），阿那含包含于阿那含果呢？為什麼不說或者沒有處所呢？回答說：這段文字應該這樣說：須陀洹包含于須陀洹果，或者沒有處所；斯陀含包含於斯陀含果，或者沒有處所；阿那含包含于阿那含果，或者沒有處所。而不這樣說的意圖是什麼呢？回答說：這是在說次第具縛的人，而不是在說超越的人。

見諦具足，世尊的弟子，還沒有舍離欲愛，斷除了欲界系修道所斷的結的種子，他所斷的屬於什麼果呢？回答說：屬於斯陀含果，或者沒有處所。斯陀含果包含斷除欲界修道所斷的六種結，沒有處所指的是斷除七種或八種結。已經舍離了欲愛，但還沒有舍離色愛，斷除了色界系修道所斷的結的種子，他所斷的屬於什麼果呢？回答說：沒有處所，斷除了初禪的九種結，乃至第四禪的八種結，屬於沒有處所。已經舍離了色愛，但還沒有舍離無色愛，斷除了無色界系修道所斷的結的種子，他所斷的屬於什麼果呢？回答說：沒有處所，斷除了空無邊處（Ākāsānañcāyatana）的九種結，乃至非想非非想處（Nevasaññānāsaññāyatana）的八種結，屬於沒有處所。

《阿毗曇毗婆沙論》卷第三十四 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第三十五 迦旃延子（Kātyāyanīputra）造　五百羅漢釋 北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯使犍度人品中

四沙門果，指的是須陀洹果、斯陀含果、阿那含果、阿羅漢果（Arhat-phala，阿羅漢果）。提問說：

【English Translation】 English version: If one abandons the love of the first Dhyana (Jhāna, 禪那), and even abandons the love of the realm of Neither Perception nor Non-Perception (Nevasaññānāsaññāyatana, 非想非非想處), and attains right determination, at the time of attaining the wisdom of the Path, this is called the Anāgāmi-phala (阿那含果, Fruit of Non-Returning). The nine fetters he severs from the first Dhyana, and even the nine fetters from the realm of No-Thingness (Ākiñcaññāyatana, 無所有處), are not included within the scope of the Anāgāmi-phala. Why is it said that the Srotāpanna (須陀洹, Stream-Enterer) is included in the Sotāpatti-phala (須陀洹果, Fruit of Stream-Entry), the Sakadāgāmin (斯陀含, Once-Returner) is included in the Sakadāgāmi-phala (斯陀含果, Fruit of Once-Returning), and the Anāgāmin is included in the Anāgāmi-phala? Why is it not said 'or there is no location'? The answer is: This text should be read as follows: The Srotāpanna is included in the Sotāpatti-phala, or there is no location; the Sakadāgāmin is included in the Sakadāgāmi-phala, or there is no location; the Anāgāmin is included in the Anāgāmi-phala, or there is no location. What is the intention of not saying it this way? The answer is: This is speaking of those who are bound in sequence, not of those who transcend.

One who is complete in the vision of truth, a disciple of the World-Honored One, who has not yet abandoned desire-love, severs the seeds of the fetters to be severed by cultivation in the desire realm. To what fruit does this severance belong? The answer is: It belongs to the Sakadāgāmi-phala, or there is no location. The Sakadāgāmi-phala includes the severance of the six fetters to be severed by cultivation in the desire realm; 'no location' refers to the severance of seven or eight fetters. One who has already abandoned desire-love, but has not yet abandoned form-love, severs the seeds of the fetters to be severed by cultivation in the form realm. To what fruit does this severance belong? The answer is: There is no location; the severance of the nine fetters of the first Dhyana, and even the eight fetters of the fourth Dhyana, belongs to 'no location'. One who has already abandoned form-love, but has not yet abandoned formless-love, severs the seeds of the fetters to be severed by cultivation in the formless realm. To what fruit does this severance belong? The answer is: There is no location; the severance of the nine fetters of the realm of Infinite Space (Ākāsānañcāyatana, 空無邊處), and even the eight fetters of the realm of Neither Perception nor Non-Perception (Nevasaññānāsaññāyatana, 非想非非想處), belongs to 'no location'.

Abhidhamma-Vibhāṣā-śāstra, Volume 34 T28, No. 1546 Abhidhamma-Vibhāṣā-śāstra

Abhidhamma-Vibhāṣā-śāstra, Volume 35 Composed by Kātyāyanīputra (迦旃延子) Explained by Five Hundred Arhats Translated by the Tripiṭaka master Buddhavarman (浮陀跋摩), a śrāmaṇa from India during the Northern Liang dynasty, together with Dao Tai (道泰) and others, in the chapter on the people of Gandhara

The four fruits of a śrāmaṇa refer to the Sotāpatti-phala, Sakadāgāmi-phala, Anāgāmi-phala, and Arhat-phala (阿羅漢果, Fruit of Arhatship). The question is:

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何故作此論。答曰。或有說。沙門果惟是無為。如毗婆阇婆提說。問曰。彼何故作是說耶。答曰。彼依佛經。佛經說告諸比丘。我今當說沙門沙門果沙門人。云何名沙門。答曰。八聖道名沙門。云何名沙門果。答曰。須陀洹果。乃至阿羅漢果。何者是須陀洹果。答曰。永斷三結是也。何者是斯陀含果。答曰。永斷三結。薄愛恚癡是也。何者是阿那含果。答曰。永斷五下分結是也。何者是阿羅漢果。答曰。永斷愛慢癡一切結是也。何者是沙門人。答曰。成就如是等法。名沙門人。因此經故。說沙門果。惟是無為。為止如是說者意亦明沙門果。是有為無為故。若沙門果。惟是無為。非有為者。違于佛經。經說有四向。有住四果。住果者。住有為沙門果。不住無為沙門果。問曰。是時亦住斷中。如施設經說。彼住于斷。不求勝法。不得者得。不證者證。不解者解。答曰。言住斷者。非如乘象馬住象馬上。但于斷法。不退不進。故言住斷。世尊經。亦有一向說有為沙門果者。如說比丘當知於此五根。令增上猛利通達滿足。當得俱解脫阿羅漢果。轉不如者。得慧解脫乃至堅信。問曰。若沙門果。是有為無為者。佛經云何通。答曰。沙門果。是有為無為。佛經惟說無為。問曰。何故佛經惟說無為沙門果。答曰。佛經惟說沙門果。不

【現代漢語翻譯】 現代漢語譯本： 為何要作此論述？回答說：或許有人說，沙門果（Śrāmaṇaphala，修道者的果位）僅僅是無為法（asaṃskṛta，不依賴因緣和合而生的法），如毗婆阇婆提（Vibhajyavādins，分別說部）所說。問：他們為何這樣說呢？答：他們依據佛經。佛經中說，告訴諸比丘（bhikkhu，佛教出家眾）：『我現在當說沙門（śrāmaṇa，勤息，指佛教修行者）、沙門果、沙門人。』什麼叫做沙門？答：八聖道（āryāṣṭāṅgamārga，達到解脫的八種正確方法）叫做沙門。什麼叫做沙門果？答：須陀洹果（Srotaāpanna，入流果），乃至阿羅漢果（Arhat，無學果）。什麼是須陀洹果？答：永遠斷除三結（trīṇi saṃyojanāni，三種束縛眾生的煩惱）就是。什麼是斯陀含果（Sakṛdāgāmin，一來果）？答：永遠斷除三結，使貪愛、嗔恚、愚癡變得微薄就是。什麼是阿那含果（Anāgāmin，不還果）？答：永遠斷除五下分結（pañca orambhāgiyāni saṃyojanāni，導致眾生輪迴于欲界的五種煩惱）就是。什麼是阿羅漢果？答：永遠斷除貪愛、我慢、愚癡一切煩惱就是。什麼叫做沙門人？答：成就如是等等功德，叫做沙門人。因為這部經的緣故，說沙門果僅僅是無為法。爲了阻止這樣說的人，也應明白沙門果既是有為法（saṃskṛta，依賴因緣和合而生的法）也是無為法。如果沙門果僅僅是無為法，不是有為法，就違背了佛經。經中說有四向（catvāri pratipattimārgāṇi，四種修行方向），有住於四果（catvāri phalāni，四種修行果位）。住于果位的人，是住于有為的沙門果，不住于無為的沙門果。問：這時也住在斷中，如《施設經》（Prajñapti-śāstra）所說，『他們住在斷中，不求殊勝之法，未得者不得，未證者不證，未解者不解。』答：說『住在斷中』，不是像騎在象馬之上那樣，只是對於斷法，不退步也不進步，所以說『住在斷中』。世尊（Śākyamuni，釋迦牟尼佛）的經中，也有一種說法是說有為的沙門果，如說比丘們（bhikkhu，佛教出家眾）應當知道，對於這五根（pañcendriyāṇi，眼、耳、鼻、舌、身五種感覺器官），令其增上、猛利、通達、滿足，當得俱解脫阿羅漢果（ubhayatobhāgavimukta arhat，同時獲得身心解脫的阿羅漢果）。轉為不如的人，得慧解脫（prajñāvimukta，通過智慧獲得解脫），乃至堅信。問：如果沙門果既是有為法也是無為法，佛經如何解釋呢？答：沙門果既是有為法也是無為法，佛經只說了無為法。問：為何佛經只說無為的沙門果？答：佛經只說沙門果，不...

【English Translation】 English version: Why make this argument? The answer is: Some say that the fruit of a Śrāmaṇa (Śrāmaṇaphala, the fruit of a religious practitioner) is only unconditioned (asaṃskṛta, not produced by causes and conditions), as the Vibhajyavādins (Vibhajyavādins, the 'Distinctionists') say. Question: Why do they say this? Answer: They rely on the Buddha's teachings. The Buddha's teachings say, telling the bhikkhus (bhikkhu, Buddhist monks): 'I will now speak of the Śrāmaṇa (śrāmaṇa, one who strives, referring to a Buddhist practitioner), the fruit of the Śrāmaṇa, and the person of the Śrāmaṇa.' What is called a Śrāmaṇa? Answer: The Noble Eightfold Path (āryāṣṭāṅgamārga, the eight correct ways to achieve liberation) is called a Śrāmaṇa. What is called the fruit of a Śrāmaṇa? Answer: The fruit of a Srotaāpanna (Srotaāpanna, stream-enterer), up to the fruit of an Arhat (Arhat, one who is worthy). What is the fruit of a Srotaāpanna? Answer: The permanent severing of the three bonds (trīṇi saṃyojanāni, the three fetters that bind beings to samsara) is it. What is the fruit of a Sakṛdāgāmin (Sakṛdāgāmin, once-returner)? Answer: The permanent severing of the three bonds, and the thinning of love, hatred, and delusion is it. What is the fruit of an Anāgāmin (Anāgāmin, non-returner)? Answer: The permanent severing of the five lower fetters (pañca orambhāgiyāni saṃyojanāni, the five fetters that keep beings in the realm of desire) is it. What is the fruit of an Arhat? Answer: The permanent severing of love, pride, delusion, and all fetters is it. What is called a person of the Śrāmaṇa? Answer: Accomplishing such qualities, is called a person of the Śrāmaṇa. Because of this sutra, it is said that the fruit of a Śrāmaṇa is only unconditioned. To stop those who say this, it should also be understood that the fruit of a Śrāmaṇa is both conditioned (saṃskṛta, produced by causes and conditions) and unconditioned. If the fruit of a Śrāmaṇa is only unconditioned, and not conditioned, it contradicts the Buddha's teachings. The sutra says there are four directions (catvāri pratipattimārgāṇi, four paths of practice), and there are those who abide in the four fruits (catvāri phalāni, four fruits of practice). Those who abide in the fruit, abide in the conditioned fruit of a Śrāmaṇa, and do not abide in the unconditioned fruit of a Śrāmaṇa. Question: At this time, they also abide in cessation, as the Prajñapti-śāstra (Prajñapti-śāstra, treatise on concepts) says, 'They abide in cessation, do not seek superior dharmas, do not attain what has not been attained, do not realize what has not been realized, do not understand what has not been understood.' Answer: Saying 'abiding in cessation' is not like riding on an elephant or a horse, but only with regard to the dharma of cessation, neither regressing nor progressing, therefore it is said 'abiding in cessation.' In the sutras of the World-Honored One (Śākyamuni, Shakyamuni Buddha), there is also a teaching that speaks of the conditioned fruit of a Śrāmaṇa, as it says that bhikkhus (bhikkhu, Buddhist monks) should know that with regard to these five roots (pañcendriyāṇi, the five sense organs: eye, ear, nose, tongue, and body), causing them to increase, become vigorous, penetrate, and be fulfilled, they will attain the Arhat fruit of liberation in both ways (ubhayatobhāgavimukta arhat, the Arhat fruit of liberation in both body and mind). Those who are less capable will attain liberation through wisdom (prajñāvimukta, liberation through wisdom), and even firm faith. Question: If the fruit of a Śrāmaṇa is both conditioned and unconditioned, how do the Buddha's teachings explain it? Answer: The fruit of a Śrāmaṇa is both conditioned and unconditioned, but the Buddha's teachings only speak of the unconditioned. Question: Why do the Buddha's teachings only speak of the unconditioned fruit of a Śrāmaṇa? Answer: The Buddha's teachings only speak of the fruit of a Śrāmaṇa, not...

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說沙門道是沙門亦是沙門果。複次此經惟說婆羅門果。不說婆羅門道是婆羅門亦是婆羅門果。複次佛經說梵行道是梵行亦是梵行果複次佛經說果。更無有果道是果更有果。複次佛經說離更無有離道是離更有離。以是事故。欲止他義欲顯已義。乃至廣說。而作此論。四沙門果。須陀洹果。乃至阿羅漢果。云何須陀洹果。答曰。如波伽羅那說。須陀洹果。有二種。有為無為。云何有為須陀洹果。答曰。證須陀洹果時。已得今得當得。諸學法。已得是過去。今得是現在。當得是未來。是名有為須陀洹果。云何無為須陀洹果。答曰。證須陀洹果時。諸結斷。已得今得當得。廣說如上。

問曰。道是有為墮世。已得今得當得。此事可爾。斷是無為不墮於世。已得今得當得。云何可爾。答曰。波伽羅那經。應如是說。諸結斷。今得今解今證。而不說者有何意耶。答曰。此說在身中得已得者。說過去身得今得者。說現在身得當得者。說未來身得。如須陀洹果。斯陀含果。阿那含果。說亦如是。云何阿羅漢果。答曰。阿羅漢果有二種。謂有為無為。云何有為阿羅漢果。答曰。證阿羅漢果時。已得今得當得。諸無學法。廣說如上。施設經說。云何須陀洹果。答曰。須陀洹果有二種。謂有為無為。云何有為須陀洹果。答曰。彼果得彼

【現代漢語翻譯】 現代漢語譯本： 問：如果說沙門道是沙門，那麼沙門道也是沙門果嗎？而且，這部經只說了婆羅門果（Brahman fruit），沒有說婆羅門道是婆羅門，也沒有說婆羅門道是婆羅門果。再者，佛經說了梵行道（path of pure conduct）是梵行，也是梵行果。而且，佛經說了果，就沒有果道是果，然後還有果的說法。還有，佛經說了離（liberation），就沒有離道是離，然後還有離的說法。因為這些緣故，爲了阻止其他的意義，爲了彰顯自己的意義，乃至廣泛地宣說，才作了這部論，論述四沙門果（four fruits of asceticism）：須陀洹果（Sotapanna-phala，預流果），乃至阿羅漢果（Arhat-phala，無學果）。什麼是須陀洹果？答：如《波伽羅那經》（Pāṭaligāmiya Sutta）所說，須陀洹果有兩種：有為（conditioned）和無為（unconditioned）。什麼是有為須陀洹果？答：證得須陀洹果時，已經得到、現在得到、將來得到各種學法（teachings for training）。已經得到是過去，現在得到是現在，將來得到是未來。這叫做有為須陀洹果。什麼是無為須陀洹果？答：證得須陀洹果時，各種結（fetters）斷除，已經得到、現在得到、將來得到，廣泛地說就像上面一樣。

問：道是有為，會墮入世間，已經得到、現在得到、將來得到，這可以理解。但是斷是無為，不墮入世間，已經得到、現在得到、將來得到，這怎麼可能呢？答：《波伽羅那經》應該這樣說：各種結斷除，現在得到、現在解脫、現在證得。如果不這樣說，有什麼用意呢？答：這是說在身中得到，已經得到是指過去身得到，現在得到是指現在身得到，將來得到是指未來身得到。如須陀洹果、斯陀含果（Sakadagami-phala，一來果）、阿那含果（Anagami-phala，不還果），說法也是一樣。什麼是阿羅漢果？答：阿羅漢果有兩種，即有為和無為。什麼是有為阿羅漢果？答：證得阿羅漢果時，已經得到、現在得到、將來得到各種無學法（teachings beyond training），廣泛地說就像上面一樣。《施設經》（Prajñāpanā Sāstra）說：什麼是須陀洹果？答：須陀洹果有兩種，即有為和無為。什麼是有為須陀洹果？答：彼果得彼。

【English Translation】 English version: Question: If the path of a 'sramana' (ascetic) is a 'sramana', is the path of a 'sramana' also the fruit of a 'sramana'? Furthermore, this sutra only speaks of the fruit of a 'brahmana' (priest), and does not say that the path of a 'brahmana' is a 'brahmana', nor does it say that the path of a 'brahmana' is the fruit of a 'brahmana'. Moreover, the Buddhist scriptures say that the path of 'brahmacharya' (pure conduct) is 'brahmacharya' and also the fruit of 'brahmacharya'. Furthermore, the Buddhist scriptures speak of the fruit, and there is no path of fruit that is the fruit, and then there is the saying of fruit. Also, the Buddhist scriptures speak of 'liberation', and there is no path of liberation that is liberation, and then there is the saying of liberation. Because of these reasons, in order to prevent other meanings, in order to highlight one's own meaning, and even to widely proclaim, this treatise is made, discussing the four 'sramana' fruits: 'Sotapanna-phala' (stream-enterer fruit), up to 'Arhat-phala' (fruit of the perfected one). What is 'Sotapanna-phala'? Answer: As stated in the 'Pāṭaligāmiya Sutta', there are two types of 'Sotapanna-phala': 'conditioned' and 'unconditioned'. What is the 'conditioned' 'Sotapanna-phala'? Answer: When attaining 'Sotapanna-phala', one has already obtained, is now obtaining, and will obtain various 'teachings for training'. Already obtained is the past, now obtaining is the present, and will obtain is the future. This is called the 'conditioned' 'Sotapanna-phala'. What is the 'unconditioned' 'Sotapanna-phala'? Answer: When attaining 'Sotapanna-phala', various 'fetters' are severed, one has already obtained, is now obtaining, and will obtain, broadly speaking as above.

Question: The path is 'conditioned', falling into the world, having already obtained, now obtaining, and will obtain, this is understandable. But severance is 'unconditioned', not falling into the world, having already obtained, now obtaining, and will obtain, how is this possible? Answer: The 'Pāṭaligāmiya Sutta' should say it this way: various 'fetters' are severed, now obtained, now liberated, now realized. If it is not said this way, what is the intention? Answer: This is saying that it is obtained in the body, already obtained refers to the past body obtaining, now obtaining refers to the present body obtaining, and will obtain refers to the future body obtaining. Like 'Sotapanna-phala', 'Sakadagami-phala' (once-returner fruit), 'Anagami-phala' (non-returner fruit), the saying is the same. What is 'Arhat-phala'? Answer: There are two types of 'Arhat-phala', namely 'conditioned' and 'unconditioned'. What is the 'conditioned' 'Arhat-phala'? Answer: When attaining 'Arhat-phala', one has already obtained, is now obtaining, and will obtain various 'teachings beyond training', broadly speaking as above. The 'Prajñāpanā Sāstra' says: What is 'Sotapanna-phala'? Answer: There are two types of 'Sotapanna-phala', namely 'conditioned' and 'unconditioned'. What is the 'conditioned' 'Sotapanna-phala'? Answer: That fruit obtains that.

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得得果。得者。謂須陀洹果得。得得者。謂彼得得。以得故名果。以得得故名成就。諸學根學力學戒學善根學八法。如是等諸學法。名有為須陀洹果。云何無為須陀洹果。答曰。永斷三結。如是等諸結法斷。八十八使斷。如是等諸使法斷。是名無為須陀洹果。云何斯陀含果。答曰。斯陀含果有二種。謂有為無為。廣說如上。此中差別者。漸斷愛恚癡。及漸斷受恚法。云何阿那含果。答曰。阿那含果有二種。謂有為無為有為阿那含果如上說。無為阿那含果者。永斷五下分結。永斷如是等結法。永斷九十二使。永斷如是等使法。是名無為阿那含果。云何阿羅漢果。答曰。阿羅漢果有二種。謂有為無為。云何有為阿羅漢果。答曰。阿羅漢果得。及彼得得果。得者。謂阿羅漢得。得得者。謂彼得得。以得故名果。以得得故名成就。諸無學根無學力無學戒無學善根無學十種法。如是等諸無學法。是名有為阿羅漢果。云何無為阿羅漢果答曰。永斷愛慢癡一切煩惱。出一切趣。斷一切生死道。滅三種火。已過四流。摧滅諸慢。離於渴愛。破散巢窟。無上究竟。無上寂滅。無上安樂。愛盡無慾涅槃。是名無為阿羅漢果。此是沙門果體性。乃至廣說。

已說體性。所以今當說。何故名沙門果。沙門果是何義。答曰。聖道名沙門。是

【現代漢語翻譯】 現代漢語譯本 得得果。得，指的是須陀洹果的獲得。得得，指的是對該獲得的再次獲得。因為獲得，所以稱為果；因為獲得的再次獲得，所以稱為成就。各種有學的根、有學的力、有學的戒、有學的善根、有學的八法等等，這些有為的學法，稱為有為的須陀洹果（Sotapanna-phala）。 什麼是無為的須陀洹果？回答是：永遠斷除三種結（三界煩惱的根本）。像這樣，各種結法被斷除，八十八使（八十八種煩惱）被斷除，像這樣，各種使法被斷除，這稱為無為的須陀洹果。 什麼是斯陀含果（Sakadagami-phala）？回答是：斯陀含果有兩種，即有為和無為。詳細的解釋如上所述。此處的差別在於，逐漸斷除愛、嗔、癡，以及逐漸斷除感受和嗔法。 什麼是阿那含果（Anagami-phala）？回答是：阿那含果有兩種，即有為和無為。有為的阿那含果如上所述。無為的阿那含果是：永遠斷除五下分結（導致眾生輪迴于欲界的五種煩惱）。永遠斷除像這樣的各種結法，永遠斷除九十二使（九十二種煩惱），永遠斷除像這樣的各種使法，這稱為無為的阿那含果。 什麼是阿羅漢果（Arahatta-phala）？回答是：阿羅漢果有兩種，即有為和無為。什麼是有為的阿羅漢果？回答是：阿羅漢果的獲得，以及對該獲得的再次獲得。得，指的是阿羅漢的獲得；得得，指的是對該獲得的再次獲得。因為獲得，所以稱為果；因為獲得的再次獲得，所以稱為成就。各種無學的根、無學的力、無學的戒、無學的善根、無學的十種法等等，這些無學的法，稱為有為的阿羅漢果。 什麼是無為的阿羅漢果？回答是：永遠斷除愛、慢、癡等一切煩惱，脫離一切趣（輪迴的去處），斷除一切生死之道，熄滅三種火（貪、嗔、癡），已經超越四流（四種煩惱的洪流），摧毀各種慢，遠離渴愛，破散巢窟（煩惱的聚集處），達到無上究竟，無上寂滅，無上安樂，愛盡無慾的涅槃（Nirvana），這稱為無為的阿羅漢果。這就是沙門果（Samanna-phala）的體性，乃至廣說。 已經說了體性，所以現在應當說，為什麼稱為沙門果？沙門果是什麼意思？回答是：聖道稱為沙門，是

【English Translation】 English version 'Gains of gains'. 'Gain' refers to the attainment of Sotapanna-phala (stream-enterer fruit). 'Gains of gains' refers to the repeated attainment of that gain. Because of the gain, it is called 'fruit'; because of the repeated attainment of the gain, it is called 'accomplishment'. The roots of learning, the powers of learning, the precepts of learning, the roots of good of learning, the eight factors of learning, and so on, all these dharmas of learning with outflows are called the Sotapanna-phala with outflows. What is the Sotapanna-phala without outflows? The answer is: the permanent severing of the three fetters (the root of afflictions in the three realms). Thus, the various fetter-dharmas are severed, the eighty-eight bonds (eighty-eight kinds of afflictions) are severed, and thus, the various bond-dharmas are severed. This is called the Sotapanna-phala without outflows. What is the Sakadagami-phala (once-returner fruit)? The answer is: the Sakadagami-phala has two types, namely, with outflows and without outflows. The detailed explanation is as above. The difference here is the gradual severing of love, hatred, and delusion, and the gradual severing of feeling and hatred-dharmas. What is the Anagami-phala (non-returner fruit)? The answer is: the Anagami-phala has two types, namely, with outflows and without outflows. The Anagami-phala with outflows is as described above. The Anagami-phala without outflows is: the permanent severing of the five lower fetters (the five afflictions that cause beings to be reborn in the desire realm). The permanent severing of such fetter-dharmas, the permanent severing of the ninety-two bonds (ninety-two kinds of afflictions), the permanent severing of such bond-dharmas. This is called the Anagami-phala without outflows. What is the Arahatta-phala (arahant fruit)? The answer is: the Arahatta-phala has two types, namely, with outflows and without outflows. What is the Arahatta-phala with outflows? The answer is: the attainment of the Arahatta-phala, and the repeated attainment of that gain. 'Gain' refers to the attainment of the Arahant; 'gains of gains' refers to the repeated attainment of that gain. Because of the gain, it is called 'fruit'; because of the repeated attainment of the gain, it is called 'accomplishment'. The roots of no-more-learning, the powers of no-more-learning, the precepts of no-more-learning, the roots of good of no-more-learning, the ten factors of no-more-learning, and so on, all these dharmas of no-more-learning are called the Arahatta-phala with outflows. What is the Arahatta-phala without outflows? The answer is: the permanent severing of all afflictions such as love, pride, and delusion, liberation from all destinies (places of rebirth), the severing of all paths of birth and death, the extinguishing of the three fires (greed, hatred, and delusion), having transcended the four streams (four floods of afflictions), destroying all pride, being free from craving, breaking apart the nest (the gathering place of afflictions), reaching the unsurpassed ultimate, unsurpassed tranquility, unsurpassed bliss, Nirvana (Nirvana) where love is exhausted and there is no desire. This is called the Arahatta-phala without outflows. This is the nature of the Samanna-phala (fruit of recluseship), and so on. Having spoken of the nature, now we should speak of why it is called Samanna-phala. What is the meaning of Samanna-phala? The answer is: the holy path is called Samanna, it is

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其果故。名沙門果。問曰。聖道名沙門。彼果是沙門果者。見道中八忍。名沙門八智。是有為沙門果。八種結斷。是無為沙門果。離欲愛時。九無礙道。名沙門。九解脫道。是有為沙門果。九種結斷。是無為沙門果。乃至離非想非非想處欲。亦如是。是則有八十九有為沙門果八十九無為沙門果。以世分別。八十九在過去。八十九在未來。八十九在現在。波伽羅那經說。云何果法。答曰。一切有為及數滅。隨有幾許聖道。剎那有爾許。有為沙門果。隨有幾許解脫法。有爾許沙門果。若以剎那在身份別。則有無量無邊沙門果。何故佛經惟說四沙門果。答曰。或有說者。此是如來有餘略要。為受化者而作是說尊者波奢說曰。佛決定知法相。亦知勢用。餘人所不知。若法次第相續立沙門果。彼次第相續。說沙門果。複次是時易見易施設。謂此是須陀洹果。乃至阿羅漢果。果中間不易見。不易施設。複次行者。是時于果生大悅適譬如農夫。於六月中。修治田業。后獲子實。積聚場上。心大悅適彼亦如是。複次是時有三事故。一得未曾得道。二舍曾得道。三斷煩惱同於一味。複次是時有五事。一得未曾得道。二舍曾得道。三斷煩惱同於一味。四頓得八智。五修十六行。複次是時是止息處。複次是時斷結事事成。道方便方便成。果中

【現代漢語翻譯】 現代漢語譯本 其果的緣故，名為沙門果（Śrāmaṇyaphala，修道者的果報）。問：聖道名為沙門（Śrāmaṇa，修道者），那麼它的果實是沙門果嗎？答：見道中的八忍（aṣṭakṣānti，八種忍辱），名為沙門八智（Śrāmaṇa-aṣṭajñāna，修道者的八種智慧），這是有為（saṃskṛta，因緣和合而生）的沙門果。斷除八種結（aṣṭabandhana，八種束縛）是無為（asaṃskṛta，非因緣和合而生）的沙門果。當離欲愛（kāmarāga，對慾望的愛）時，九無礙道（navānāgatimārga，九種無障礙的道路）名為沙門，九解脫道（navavimuktimārga，九種解脫的道路）是有為的沙門果，斷除九種結是無為的沙門果。乃至離非想非非想處欲（naivasaṃjñānāsaṃjñāyatana-rāga，脫離非想非非想處的慾望），也是如此。這樣就有八十九種有為的沙門果，八十九種無為的沙門果。以世俗分別，八十九種在過去，八十九種在未來，八十九種在現在。《波伽羅那經》（Prakaraṇagrantha，論書）說：什麼是果法（phaladharma，果的法則）？答：一切有為以及數滅（saṃkhyānirodha，通過智慧力滅除煩惱）。隨有多少聖道（āryamārga，通往解脫的道路）的剎那（kṣaṇa，極短的時間單位），就有多少有為的沙門果。隨有多少解脫法（vimuktadharma，解脫的法則），就有多少沙門果。如果以剎那在身份別，則有無量無邊的沙門果。為什麼佛經只說四沙門果（catuḥ-śrāmaṇyaphala，四種修道者的果報）？答：或者有人說，這是如來（Tathāgata，佛的稱號）有餘略要，為受教化者而作這樣的說法。尊者波奢（Pārśva，人名）說：佛決定知道法相（dharmalakṣaṇa，法的特徵），也知道勢用（śakti-prayoga，力量和作用），這是其他人所不知道的。如果法次第相續而立沙門果，那麼就次第相續地說沙門果。再次，這時容易見到，容易施設，說這是須陀洹果（srota-āpanna-phala，入流果），乃至阿羅漢果（arhat-phala，阿羅漢的果位）。果的中間不容易見到，不容易施設。再次，修行者這時對於果生起大的喜悅，譬如農夫在六月中修治田地，後來獲得子實，積聚在場上，心中大為喜悅，他們也是這樣。再次，這時有三件事：一、得到未曾得到的道；二、捨棄曾得到的道；三、斷除煩惱同於一味。再次，這時有五件事：一、得到未曾得到的道；二、捨棄曾得到的道；三、斷除煩惱同於一味；四、頓得八智；五、修十六行。再次，這時是止息處。再次，這時斷結事事成，道方便方便成，果中

【English Translation】 English version Its result is called Śrāmaṇyaphala (the fruit of a renunciant). Question: The noble path is called Śrāmaṇa (a renunciant), so is its fruit the Śrāmaṇyaphala? Answer: The eight kṣānti (forbearances) in the path of seeing are called Śrāmaṇa-aṣṭajñāna (the eight knowledges of a renunciant), which is a saṃskṛta (conditioned) Śrāmaṇyaphala. The cutting off of the eight bandhana (bonds) is an asaṃskṛta (unconditioned) Śrāmaṇyaphala. When one is free from kāmarāga (desire-passion), the nine anāgatimārga (paths of non-returning) are called Śrāmaṇa, and the nine vimuktimārga (paths of liberation) are saṃskṛta Śrāmaṇyaphala. The cutting off of the nine bonds is an asaṃskṛta Śrāmaṇyaphala. Even the freedom from naivasaṃjñānāsaṃjñāyatana-rāga (desire for the realm of neither perception nor non-perception) is the same. Thus, there are eighty-nine saṃskṛta Śrāmaṇyaphalas and eighty-nine asaṃskṛta Śrāmaṇyaphalas. According to worldly distinctions, eighty-nine are in the past, eighty-nine are in the future, and eighty-nine are in the present. The Prakaraṇagrantha (treatise) says: What is phaladharma (the law of the fruit)? Answer: All that is saṃskṛta and saṃkhyānirodha (cessation through wisdom). As many kṣaṇa (moments) as there are of the āryamārga (noble path), there are that many saṃskṛta Śrāmaṇyaphalas. As many vimuktadharma (laws of liberation) as there are, there are that many Śrāmaṇyaphalas. If one distinguishes by kṣaṇa in the body, then there are immeasurable and boundless Śrāmaṇyaphalas. Why do the Buddhist scriptures only speak of the four catuḥ-śrāmaṇyaphala (four fruits of renunciants)? Answer: Some say that this is the Tathāgata's (Buddha's title) remaining essence, spoken for those who are to be taught. Venerable Pārśva (name of a person) said: The Buddha definitively knows the dharmalakṣaṇa (characteristics of the Dharma) and also knows the śakti-prayoga (application of power), which others do not know. If the Dharma is established in successive order as Śrāmaṇyaphala, then the Śrāmaṇyaphala is spoken of in successive order. Furthermore, at this time it is easy to see and easy to establish, saying that this is srota-āpanna-phala (the fruit of stream-entry), up to arhat-phala (the fruit of an Arhat). The intermediate fruits are not easy to see or easy to establish. Furthermore, at this time, practitioners experience great joy in the fruit, just as a farmer who cultivates the fields in the sixth month and later obtains the fruit, gathering it on the threshing floor, experiences great joy in his heart; so it is with them. Furthermore, at this time there are three things: first, obtaining the path that has not been obtained; second, abandoning the path that has been obtained; third, cutting off afflictions that are of the same flavor. Furthermore, at this time there are five things: first, obtaining the path that has not been obtained; second, abandoning the path that has been obtained; third, cutting off afflictions that are of the same flavor; fourth, suddenly obtaining the eight knowledges; fifth, cultivating the sixteen practices. Furthermore, at this time it is a place of cessation. Furthermore, at this time, the cutting off of bonds is accomplished in every way, the path of skillful means is accomplished in every way, in the fruit

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間。斷結事未成。道方便未成。複次是時容廣修道果中間不容廣修道。複次行者是時善知功德過惡。知功德者。是道道果。知過惡者。是生死法。複次行者是時善取相貌。如人道中行時。不能善取四方相貌。若坐一處。則能善取四方相貌。彼亦如是。複次行者是時有隨從知見。猶如有人。于村落中間。為人所劫。無有隨從知見者。若在村落為人所劫。多有隨從知見者。複次行者是時先廣修方便道。立足處牢固。須陀洹果。廣修方便道者。先為解脫故。修施持戒。聞慧思慧修慧。暖頂忍世第一法。見道中十五心頃是也。斯陀含果。廣修方便道者如上說。諸善復更有未曾有者。離欲界方便道六無礙道五解脫道是也。阿那含果。廣修方便道者如上說。諸善復更有未曾有者。離欲愛時。方便道三無礙道二解脫道是也。阿羅漢果。廣修方便道者。如上說。諸善復更有未曾有者。離初禪欲時。方便道九無礙道九解脫道。乃至離無所有處欲說亦如是。離非想非非想處欲時。方便道九無礙道八解脫道是也。複次行者是時斷一切生分。止一切生分。須陀洹。除欲界七生分。色無色界一一生處。除一生分。餘一切生分。得非數滅。斯陀含。除欲界二生分。色無色界一一生處。除一生分。餘一切生分。得非數滅。阿那含。色無色界一一生處。

【現代漢語翻譯】 現代漢語譯本 間斷地結束事情，（導致）道的方便也未完成。再者，這時可以容許廣泛地修道，（以至於）果中間不容許廣泛地修道。再者，修行者這時能夠很好地瞭解功德和過惡。瞭解功德，就是道和道果；瞭解過惡，就是生死之法。再者，修行者這時能夠很好地觀察相貌，就像人在道路中行走時，不能很好地觀察四方的相貌；如果坐在一處，就能很好地觀察四方的相貌。修行者也是這樣。再者，修行者這時有隨從的知見，猶如有人在村落中間被人搶劫，沒有隨從的知見；如果在村落里被人搶劫，多有隨從的知見。再者，修行者這時先廣泛地修習方便道，立足處牢固。（例如）須陀洹果（Sotapanna-phala，入流果），廣泛地修習方便道，是爲了解脫的緣故，修習佈施、持戒、聞慧、思慧、修慧、暖位、頂位、忍位、世第一法，（即）見道中的十五個心頃。斯陀含果（Sakadagami-phala，一來果），廣泛地修習方便道，如上所說，諸善法中又有未曾有者，（即）離開欲界的方便道六無礙道五解脫道。阿那含果（Anagami-phala，不還果），廣泛地修習方便道，如上所說，諸善法中又有未曾有者，（即）離開欲愛時，方便道三無礙道二解脫道。阿羅漢果（Arahat-phala，無學果），廣泛地修習方便道，如上所說，諸善法中又有未曾有者，（即）離開初禪欲時，方便道九無礙道九解脫道，乃至離開無所有處欲，（其修習）也如是說。離開非想非非想處欲時，方便道九無礙道八解脫道。再者，修行者這時斷絕一切生的部分，停止一切生的部分。須陀洹（Sotapanna，入流者），除去欲界的七生部分，色無色界一一生處，除去一生部分，其餘一切生的部分，得到非數滅。斯陀含（Sakadagami，一來者），除去欲界的二生部分，色無色界一一生處，除去一生部分，其餘一切生的部分，得到非數滅。阿那含（Anagami，不還者），色無色界一一生處。

【English Translation】 English version Intermittently concluding matters, the means of the path are not completed. Furthermore, at this time, it is permissible to broadly cultivate the path, but in the middle of the fruition, it is not permissible to broadly cultivate the path. Furthermore, at this time, the practitioner is able to clearly understand the merits and faults. Understanding merits refers to the path and the fruit of the path; understanding faults refers to the laws of birth and death. Furthermore, at this time, the practitioner is able to skillfully observe appearances, just as a person walking on a road cannot skillfully observe the appearances of the four directions; if sitting in one place, they can skillfully observe the appearances of the four directions. It is the same for the practitioner. Furthermore, at this time, the practitioner has accompanying knowledge and views, just as someone being robbed in the middle of a village has no accompanying knowledge and views; if robbed in the village, there are many accompanying knowledge and views. Furthermore, at this time, the practitioner first broadly cultivates the expedient path, establishing a firm foothold. (For example,) the Sotapanna-phala (Stream-enterer fruit), broadly cultivating the expedient path, is for the sake of liberation, cultivating giving, morality, learning-wisdom, thinking-wisdom, cultivation-wisdom, the stage of warmth, the stage of summit, the stage of forbearance, the foremost dharma in the world, (that is,) the fifteen moments of thought in the path of seeing. The Sakadagami-phala (Once-returner fruit), broadly cultivating the expedient path, as mentioned above, among all good dharmas, there are those that have never existed before, (that is,) the six unobstructed paths, the five liberation paths of leaving the desire realm. The Anagami-phala (Non-returner fruit), broadly cultivating the expedient path, as mentioned above, among all good dharmas, there are those that have never existed before, (that is,) when leaving desire-love, the three expedient paths, the two unobstructed paths, the two liberation paths. The Arahat-phala (Arhat fruit), broadly cultivating the expedient path, as mentioned above, among all good dharmas, there are those that have never existed before, (that is,) when leaving the desire of the first dhyana, the nine expedient paths, the nine unobstructed paths, the nine liberation paths, and even when leaving the desire of the realm of neither perception nor non-perception, (its cultivation) is also spoken of in this way. When leaving the desire of the realm of neither perception nor non-perception, the nine expedient paths, the eight unobstructed paths, the eight liberation paths. Furthermore, at this time, the practitioner cuts off all portions of birth, stops all portions of birth. The Sotapanna (Stream-enterer), removes the seven portions of birth in the desire realm, in the realms of form and formlessness, in each and every place of birth, removes one portion of birth, and obtains non-number cessation for all other portions of birth. The Sakadagami (Once-returner), removes the two portions of birth in the desire realm, in the realms of form and formlessness, in each and every place of birth, removes one portion of birth, and obtains non-number cessation for all other portions of birth. The Anagami (Non-returner), in the realms of form and formlessness, in each and every place of birth.

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除一生分。餘一切生分。得非數滅。阿羅漢。一切生分。得非數滅。複次行者是時頓證三界見道修道所斷煩惱。須陀洹。頓證三界見道所斷煩惱斯陀含。頓證三界見道所斷煩惱及欲界修道所斷六種煩惱。阿那含。頓證三界見道所斷煩惱及欲界修道所斷九種煩惱。阿羅漢。頓證三界見道修道所斷煩惱。複次根本沙門果退者不命終。果中間退者命終。複次對五趣故。說四沙門果。須陀洹果。對地獄畜生餓鬼道。斯陀含果。對人道少分。阿那含果。畢竟對人道。阿羅漢果對於天道。複次對四生故。須陀洹果。對濕生卵生。斯陀含果。對胎生少分。阿那含果。畢竟對胎生。阿羅漢果。對化生。複次對二種思故一斷善根思。二造五逆業思。須陀洹果。對斷善根思。斯陀含果。對造五逆業思。阿那含果。對彼業報。阿羅漢果。對彼受報陰。所以者何。受報必依陰故。複次對三三法故。須陀洹果。對三結。斯陀含果。對漸薄三不善根及欲漏阿那含果。畢竟對三不善根及欲漏。阿羅漢果。對有漏無明漏。複次對四流故。須陀洹果。對見流。斯陀含果。對欲流少分。阿那含果。畢竟對欲流。阿羅漢果。對有流無明流。對扼亦如是複次對四取故。須陀洹果。對見取取戒取取。斯陀含果。對欲取少分。阿那含果。畢竟對欲取阿羅漢果。對我語

【現代漢語翻譯】 現代漢語譯本 除了一生分（指最後一生），其餘一切生分（指之前的所有生）都可能證得非數滅（Pratisankhya-nirodha，一種涅槃狀態）。阿羅漢（Arhat，已證得涅槃的聖者）的一切生分都可能證得非數滅。 再者，修行者在證果時，頓悟三界（欲界、色界、無色界）見道和修道所斷的煩惱。須陀洹（Srotapanna，入流者）頓悟三界見道所斷的煩惱。斯陀含（Sakrdagamin，一來者）頓悟三界見道所斷的煩惱以及欲界修道所斷的六種煩惱。阿那含（Anagamin，不還者）頓悟三界見道所斷的煩惱以及欲界修道所斷的九種煩惱。阿羅漢頓悟三界見道和修道所斷的煩惱。 再者，從根本沙門果（Sramana-phala，修行之果）退轉者不會命終。從果的中間退轉者會命終。 再者，針對五趣（五道輪迴）而說四沙門果。須陀洹果針對地獄、畜生、餓鬼道。斯陀含果針對人道的小部分。阿那含果完全針對人道。阿羅漢果針對天道。 再者，針對四生（四種生命形式）而說。須陀洹果針對濕生和卵生。斯陀含果針對胎生的小部分。阿那含果完全針對胎生。阿羅漢果針對化生。 再者，針對兩種思（兩種思維）而說：一是斷善根思，二是造五逆業思。須陀洹果針對斷善根思。斯陀含果針對造五逆業思。阿那含果針對彼業報。阿羅漢果針對彼受報陰（Skandha，五蘊）。為什麼呢？因為受報必定依賴於五蘊。 再者，針對三三法（三組三種法）而說。須陀洹果針對三結（身見、戒禁取見、疑）。斯陀含果針對逐漸薄弱的三不善根（貪、嗔、癡）以及欲漏（Kama-asava，慾望之漏）。阿那含果完全針對三不善根以及欲漏。阿羅漢果針對有漏（Bhava-asava，有之漏）和無明漏（Avidya-asava，無明之漏）。 再者，針對四流（四種煩惱之流）而說。須陀洹果針對見流（Drsti-asava，邪見之流）。斯陀含果針對欲流（Kama-asava，慾望之流）的小部分。阿那含果完全針對欲流。阿羅漢果針對有流（Bhava-asava，有之流）和無明流（Avidya-asava，無明之流）。對扼（Ogha，暴流）也是如此。 再者，針對四取（四種執取）而說。須陀洹果針對見取（Drsti-upadana，對邪見的執取）和戒取（Silavrata-upadana，對戒律的錯誤執取）。斯陀含果針對欲取（Kama-upadana，對慾望的執取）的小部分。阿那含果完全針對欲取。阿羅漢果針對我語（認為有『我』的錯誤觀念）。

【English Translation】 English version Apart from the last birth, all previous births can attain Pratisankhya-nirodha (cessation through wisdom, a state of Nirvana). An Arhat (one who has attained Nirvana) can attain Pratisankhya-nirodha in all births. Furthermore, when a practitioner attains the fruit, they suddenly realize the afflictions severed by the Path of Seeing and the Path of Cultivation in the Three Realms (Desire Realm, Form Realm, Formless Realm). A Srotapanna (Stream-enterer) suddenly realizes the afflictions severed by the Path of Seeing in the Three Realms. A Sakrdagamin (Once-returner) suddenly realizes the afflictions severed by the Path of Seeing in the Three Realms and the six kinds of afflictions severed by the Path of Cultivation in the Desire Realm. An Anagamin (Non-returner) suddenly realizes the afflictions severed by the Path of Seeing in the Three Realms and the nine kinds of afflictions severed by the Path of Cultivation in the Desire Realm. An Arhat suddenly realizes the afflictions severed by the Path of Seeing and the Path of Cultivation in the Three Realms. Furthermore, one who regresses from the fundamental Sramana-phala (fruit of asceticism) will not die. One who regresses from the middle of the fruit will die. Furthermore, the Four Sramana-phala are spoken of in relation to the Five Destinies (of rebirth). The Srotapanna-phala is in relation to the hell, animal, and hungry ghost realms. The Sakrdagamin-phala is in relation to a small part of the human realm. The Anagamin-phala is completely in relation to the human realm. The Arhat-phala is in relation to the heavenly realm. Furthermore, it is spoken of in relation to the Four Births (modes of birth). The Srotapanna-phala is in relation to moisture-born and egg-born beings. The Sakrdagamin-phala is in relation to a small part of womb-born beings. The Anagamin-phala is completely in relation to womb-born beings. The Arhat-phala is in relation to spontaneously born beings. Furthermore, it is spoken of in relation to two kinds of thought: one is the thought of severing roots of goodness, and the other is the thought of committing the five heinous crimes. The Srotapanna-phala is in relation to the thought of severing roots of goodness. The Sakrdagamin-phala is in relation to the thought of committing the five heinous crimes. The Anagamin-phala is in relation to the karmic retribution of those deeds. The Arhat-phala is in relation to the aggregates (Skandha) of receiving the retribution of those deeds. Why? Because receiving retribution necessarily depends on the aggregates. Furthermore, it is spoken of in relation to the three sets of three dharmas. The Srotapanna-phala is in relation to the three fetters (self-view, clinging to rites and rituals, doubt). The Sakrdagamin-phala is in relation to the gradually weakening three unwholesome roots (greed, hatred, delusion) and the Kama-asava (influx of desire). The Anagamin-phala is completely in relation to the three unwholesome roots and the influx of desire. The Arhat-phala is in relation to the Bhava-asava (influx of becoming) and the Avidya-asava (influx of ignorance). Furthermore, it is spoken of in relation to the four floods (of affliction). The Srotapanna-phala is in relation to the Drsti-asava (influx of wrong views). The Sakrdagamin-phala is in relation to a small part of the Kama-asava (influx of desire). The Anagamin-phala is completely in relation to the influx of desire. The Arhat-phala is in relation to the Bhava-asava (influx of becoming) and the Avidya-asava (influx of ignorance). It is the same for Ogha (flood). Furthermore, it is spoken of in relation to the four graspings. The Srotapanna-phala is in relation to Drsti-upadana (grasping at wrong views) and Silavrata-upadana (grasping at wrong precepts and vows). The Sakrdagamin-phala is in relation to a small part of Kama-upadana (grasping at desire). The Anagamin-phala is completely in relation to grasping at desire. The Arhat-phala is in relation to the 'I' language (the mistaken notion of believing in an 'I').

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取。複次對三五法故。須陀洹果。對疑蓋下分中三結。斯陀含果。對余蓋下分中二結。少分阿那含果畢竟對。余蓋下分中二結。阿羅漢果。對上分結。複次對諸見及六愛身故。須陀洹果。對五見。斯陀含果。對鼻舌觸生愛身少分。阿那含果。畢竟對鼻舌觸生愛身。阿羅漢果。對余愛身。複次對七使故。須陀洹果。對見使疑使。斯陀含果。對欲愛使恚使少分。阿那含果。畢竟對欲愛使恚使。阿羅漢果。對余使。複次對九結故。須陀洹果。對見結取結疑結斯陀含果。對恚結嫉結慳結少分。阿那含果畢竟對恚結。嫉結慳結。阿羅漢果對余結。複次對九十八使故。須陀洹果。對三界見道所斷使。斯陀含果對欲界修道所斷少分。阿那含果。畢竟對欲界修道所斷。阿羅漢果。對色無色界修道所斷。問曰。何故離欲愛時。立二沙門果。謂斯陀含果。阿那含果。離色無色界愛時。立一沙門果。謂阿羅漢果。尊者波奢說曰。皆以離三界愛故。立四沙門果。以斷三界見道所斷結故。立須陀洹果。以斷三界見道所斷結及欲界修道所斷六種結故。立斯陀含果。以斷三界見道所斷結及欲界修道所斷九種結故立阿那含果。以斷三界見道修道所斷結故。立阿羅漢果。複次欲界。是不定界非修地非定地。非離欲地。離彼欲時。立二沙門果。色無色界。是

【現代漢語翻譯】 取。又因為要對治三五法，所以證得須陀洹果（Srota-apanna，入流果）。爲了對治疑蓋和下分結中的三種結，所以證得斯陀含果（Sakrdagamin，一來果）。爲了對治剩餘的蓋和下分結中的兩種結，證得少分的阿那含果（Anagamin，不還果），最終對治剩餘的蓋和下分結中的兩種結，證得阿羅漢果（Arhat，無學果），爲了對治上分結。 又因為要對治各種見解和六種愛身，所以證得須陀洹果。爲了對治五種見解，證得斯陀含果。爲了對治鼻舌觸所生的愛身少分，證得阿那含果，最終對治鼻舌觸所生的愛身。證得阿羅漢果，爲了對治剩餘的愛身。 又因為要對治七種隨眠，所以證得須陀洹果。爲了對治見使和疑使，證得斯陀含果。爲了對治欲愛使和嗔恚使的少分，證得阿那含果，最終對治欲愛使和嗔恚使。證得阿羅漢果，爲了對治剩餘的隨眠。 又因為要對治九種結，所以證得須陀洹果。爲了對治見結、取結和疑結，證得斯陀含果。爲了對治嗔結、嫉結和慳結的少分，證得阿那含果，最終對治嗔結、嫉結和慳結。證得阿羅漢果，爲了對治剩餘的結。 又因為要對治九十八種隨使，所以證得須陀洹果。爲了對治三界見道所斷的隨使，證得斯陀含果，爲了對治欲界修道所斷的少分，證得阿那含果。最終對治欲界修道所斷的隨使。證得阿羅漢果，爲了對治色界和無色界修道所斷的隨使。 問：為什麼在離欲愛時，設立兩種沙門果位，即斯陀含果和阿那含果？而在離色界和無色界愛時，只設立一種沙門果位，即阿羅漢果？尊者波奢（Upasama）說：都是因為要斷離三界之愛，所以設立四種沙門果位。因為斷除了三界見道所斷的結，所以證得須陀洹果。因為斷除了三界見道所斷的結，以及欲界修道所斷的六種結，所以證得斯陀含果。因為斷除了三界見道所斷的結，以及欲界修道所斷的九種結，所以證得阿那含果。因為斷除了三界見道和修道所斷的結，所以證得阿羅漢果。 又，欲界是不定的境界，不是修地，不是定地，不是離欲地。在離開欲界之慾時，設立兩種沙門果位。色界和無色界是

【English Translation】 Furthermore, because of counteracting the three or five dharmas, one attains the Srota-apanna fruit (須陀洹果, Stream-enterer). Because of counteracting doubt and the three fetters in the lower division fetters, one attains the Sakrdagamin fruit (斯陀含果, Once-returner). Because of counteracting the remaining cover and the two fetters in the lower division fetters, one attains a small portion of the Anagamin fruit (阿那含果, Non-returner), and ultimately counteracting the remaining cover and the two fetters in the lower division fetters, one attains the Arhat fruit (阿羅漢果, Worthy One). Because of counteracting the upper division fetters. Furthermore, because of counteracting all views and the six love bodies, one attains the Srota-apanna fruit. Because of counteracting the five views, one attains the Sakrdagamin fruit. Because of counteracting a small portion of the love body arising from nose and tongue contact, one attains the Anagamin fruit, and ultimately counteracting the love body arising from nose and tongue contact, one attains the Arhat fruit. Because of counteracting the remaining love body. Furthermore, because of counteracting the seven anusayas, one attains the Srota-apanna fruit. Because of counteracting the view anusaya and doubt anusaya, one attains the Sakrdagamin fruit. Because of counteracting a small portion of the desire-love anusaya and hatred anusaya, one attains the Anagamin fruit, and ultimately counteracting the desire-love anusaya and hatred anusaya, one attains the Arhat fruit. Because of counteracting the remaining anusayas. Furthermore, because of counteracting the nine bonds, one attains the Srota-apanna fruit. Because of counteracting the view bond, grasping bond, and doubt bond, one attains the Sakrdagamin fruit. Because of counteracting a small portion of the anger bond, jealousy bond, and stinginess bond, one attains the Anagamin fruit, and ultimately counteracting the anger bond, jealousy bond, and stinginess bond, one attains the Arhat fruit. Because of counteracting the remaining bonds. Furthermore, because of counteracting the ninety-eight anusayas, one attains the Srota-apanna fruit. Because of counteracting the anusayas severed by the path of seeing in the three realms, one attains the Sakrdagamin fruit. Because of counteracting a small portion of what is severed by the path of cultivation in the desire realm, one attains the Anagamin fruit. Ultimately counteracting what is severed by the path of cultivation in the desire realm, one attains the Arhat fruit. Because of counteracting what is severed by the path of cultivation in the form and formless realms. Question: Why, when leaving desire-love, are two Sramana fruits established, namely the Sakrdagamin fruit and the Anagamin fruit? And when leaving form and formless realm love, only one Sramana fruit is established, namely the Arhat fruit? Venerable Upasama (波奢) said: All are because of leaving the love of the three realms that four Sramana fruits are established. Because of severing the fetters severed by the path of seeing in the three realms, the Srota-apanna fruit is established. Because of severing the fetters severed by the path of seeing in the three realms and the six kinds of fetters severed by the path of cultivation in the desire realm, the Sakrdagamin fruit is established. Because of severing the fetters severed by the path of seeing in the three realms and the nine kinds of fetters severed by the path of cultivation in the desire realm, the Anagamin fruit is established. Because of severing the fetters severed by the path of seeing and cultivation in the three realms, the Arhat fruit is established. Furthermore, the desire realm is an uncertain realm, not a cultivation ground, not a samadhi ground, not a desire-free ground. When leaving desire in that desire realm, two Sramana fruits are established. The form and formless realms are

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修地定地。離欲地離彼愛時。立一沙門果。

複次欲界。難斷。難壞。難過。離彼欲時。立二沙門果。色無色界。與此相違。離彼愛時。立一沙門果複次欲界多重過患。離彼欲時。立二沙門果。色無色界。與此相違。離彼欲時。立一沙門果。複次欲界。是駚流難度。離彼欲時。立二沙門果。猶如有人。入山間大河。其水深廣駚疾。為其所漂。處處止息。然後乃度。如是欲界是流漂界。如經說村主當知。夫流漂者。是上妙五欲。離彼欲時。立二沙門果。色無色界。與此相違。離彼欲時。立一沙門果。複次欲界諸煩惱。重所作業。亦重離彼欲時。立二沙門果。譬如負重擔人。上險難山。必數止息。然後乃到平地。雖復重擔猶能遠有所至。如是欲界諸煩惱。重所作業。亦重離彼欲時。立二沙門果。色無色界。與此相違。離彼欲時。立一沙門果。複次欲界。是淤泥糞穢界。離彼欲時。立二沙門果。色無色界。與上相違。離彼愛時。立一沙門果。譬如糞穢聚上立堂舍人所不樂。如是色無色界。雖復妙好。以下有不凈欲界故。賢聖不樂。是故尊者僧伽婆修。作如是說。欲界多諸過惡。謂父母兄弟姊妹妻子死喪。亡失財物。截劓耳鼻頭手等苦頭痛等。四百四病。若離此處欲時。立二沙門果。亦無有過。複次以欲界有男身女身。

【現代漢語翻譯】 現代漢語譯本： 修習禪定，安住于禪定之中。當舍離對欲界（Kāmadhātu）的貪愛時，證得初果沙門（Srota-āpanna）。

更進一步說，欲界（Kāmadhātu）難以斷除，難以破壞，難以超越。當舍離對欲界的貪慾時，證得二果沙門（Sakṛdāgāmin）。色界（Rūpadhātu）和無色界（Arūpadhātu）與此相反。當舍離對色界和無色界的貪愛時，證得初果沙門（Srota-āpanna）。更進一步說，欲界（Kāmadhātu）有諸多嚴重的過患。當舍離對欲界的貪慾時，證得二果沙門（Sakṛdāgāmin）。色界（Rūpadhātu）和無色界（Arūpadhātu）與此相反。當舍離對色界和無色界的貪愛時，證得初果沙門（Srota-āpanna）。更進一步說，欲界（Kāmadhātu）是湍急的河流，難以渡越。當舍離對欲界的貪慾時，證得二果沙門（Sakṛdāgāmin）。譬如有人進入山間的大河，河水深廣湍急，被河水所漂流，處處停歇，然後才能渡過。如此，欲界（Kāmadhātu）就是漂流之界。正如經中所說，村長，你應該知道，所謂的漂流，就是指上妙的五欲（pañca kāmaguṇā）。當舍離對五欲的貪慾時，證得二果沙門（Sakṛdāgāmin）。色界（Rūpadhātu）和無色界（Arūpadhātu）與此相反。當舍離對色界和無色界的貪愛時，證得初果沙門（Srota-āpanna）。更進一步說，欲界（Kāmadhātu）的諸煩惱沉重，所造的業也沉重。當舍離對欲界的貪慾時，證得二果沙門（Sakṛdāgāmin）。譬如揹負重擔的人，攀登險峻的山，必定多次停歇，然後才能到達平地。即使揹負重擔，仍然能夠到達遠方。如此，欲界（Kāmadhātu）的諸煩惱沉重，所造的業也沉重。當舍離對欲界的貪慾時，證得二果沙門（Sakṛdāgāmin）。色界（Rūpadhātu）和無色界（Arūpadhātu）與此相反。當舍離對色界和無色界的貪愛時，證得初果沙門（Srota-āpanna）。更進一步說，欲界（Kāmadhātu）是淤泥糞穢之界。當舍離對欲界的貪慾時，證得二果沙門（Sakṛdāgāmin）。色界（Rūpadhātu）和無色界（Arūpadhātu）與此相反。當舍離對色界和無色界的貪愛時，證得初果沙門（Srota-āpanna）。譬如在糞穢堆上建造房屋，人們不會喜歡。如此，色界（Rūpadhātu）和無色界（Arūpadhātu）雖然美妙，但因為下方有不凈的欲界（Kāmadhātu），賢聖之人不會喜歡。因此，尊者僧伽婆修（Saṃghavasu）如此說，欲界（Kāmadhātu）有諸多過惡，比如父母、兄弟、姐妹、妻子死亡喪失，亡失財物，截斷耳鼻頭手等痛苦，頭痛等四百零四種疾病。如果舍離此處的貪慾時，證得二果沙門（Sakṛdāgāmin），也不會有這些過患。更進一步說，因為欲界（Kāmadhātu）有男身女身。

【English Translation】 English version: Cultivating concentration and abiding in concentration, when one abandons the desire for the Realm of Desire (Kāmadhātu), one establishes the first fruit of a Śrāmaṇa (Srota-āpanna).

Furthermore, the Realm of Desire (Kāmadhātu) is difficult to sever, difficult to destroy, and difficult to overcome. When one abandons desire for it, one establishes the second fruit of a Śrāmaṇa (Sakṛdāgāmin). The Realm of Form (Rūpadhātu) and the Formless Realm (Arūpadhātu) are contrary to this. When one abandons love for them, one establishes the first fruit of a Śrāmaṇa (Srota-āpanna). Furthermore, the Realm of Desire (Kāmadhātu) has many severe faults. When one abandons desire for it, one establishes the second fruit of a Śrāmaṇa (Sakṛdāgāmin). The Realm of Form (Rūpadhātu) and the Formless Realm (Arūpadhātu) are contrary to this. When one abandons love for them, one establishes the first fruit of a Śrāmaṇa (Srota-āpanna). Furthermore, the Realm of Desire (Kāmadhātu) is a swift current, difficult to cross. When one abandons desire for it, one establishes the second fruit of a Śrāmaṇa (Sakṛdāgāmin). It is like a person entering a large river in the mountains, the water being deep, wide, and swift, being carried away by the water, stopping in various places, and then finally crossing. Thus, the Realm of Desire (Kāmadhātu) is a realm of drifting. As it is said in the sutra, 'Village head, you should know that what is called drifting refers to the five excellent objects of desire (pañca kāmaguṇā).' When one abandons desire for the five objects of desire, one establishes the second fruit of a Śrāmaṇa (Sakṛdāgāmin). The Realm of Form (Rūpadhātu) and the Formless Realm (Arūpadhātu) are contrary to this. When one abandons love for them, one establishes the first fruit of a Śrāmaṇa (Srota-āpanna). Furthermore, the afflictions of the Realm of Desire (Kāmadhātu) are heavy, and the actions performed are also heavy. When one abandons desire for it, one establishes the second fruit of a Śrāmaṇa (Sakṛdāgāmin). It is like a person carrying a heavy burden, climbing a dangerous mountain, who must stop many times before reaching level ground. Even with a heavy burden, they can still reach a distant place. Thus, the afflictions of the Realm of Desire (Kāmadhātu) are heavy, and the actions performed are also heavy. When one abandons desire for it, one establishes the second fruit of a Śrāmaṇa (Sakṛdāgāmin). The Realm of Form (Rūpadhātu) and the Formless Realm (Arūpadhātu) are contrary to this. When one abandons love for them, one establishes the first fruit of a Śrāmaṇa (Srota-āpanna). Furthermore, the Realm of Desire (Kāmadhātu) is a realm of mud and filth. When one abandons desire for it, one establishes the second fruit of a Śrāmaṇa (Sakṛdāgāmin). The Realm of Form (Rūpadhātu) and the Formless Realm (Arūpadhātu) are contrary to this. When one abandons love for them, one establishes the first fruit of a Śrāmaṇa (Srota-āpanna). It is like building a house on a pile of filth, which people do not like. Thus, although the Realm of Form (Rūpadhātu) and the Formless Realm (Arūpadhātu) are wonderful, because there is an impure Realm of Desire (Kāmadhātu) below, the wise and holy do not like them. Therefore, Venerable Saṃghavasu spoke thus: 'The Realm of Desire (Kāmadhātu) has many faults, such as the death and loss of parents, brothers, sisters, wives, and the loss of wealth, the pain of having ears, nose, head, hands, etc., cut off, headaches, and four hundred and four diseases. If one abandons desire for this place, one establishes the second fruit of a Śrāmaṇa (Sakṛdāgāmin), and there will be no such faults.' Furthermore, because the Realm of Desire (Kāmadhātu) has male and female bodies.

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離彼欲時。立二沙門果。色無色界。唯有男身。離彼欲時。立一沙門果。複次欲界有男根女根。離彼欲時。立二沙門果。色無色界。無男女根。離彼欲時。立一沙門果。複次欲界有二種煩惱。謂不善無記。離彼欲時。立二沙門果。色無色界。有一種煩惱。謂無記。離彼欲時。立一沙門果。如不善無記。有報無報生。二果一果。與無慚無愧相應不與無慚無愧相應。當知亦如是。複次以欲界有憂根苦根無慚無愧嫉慳飲食愛淫慾愛諸蓋五欲如是等過。離彼欲時。立二沙門果。色無色界。無如是等過。離彼欲時。立一沙門果。問曰。聖道沙門。是彼果故。名沙門果。若以無漏道。得沙門果者可爾。若以世俗道。得斯陀含果阿那含果。云何可爾。答曰。如以無漏道離欲愛。次第立斯陀含果阿那含果。聖人以世俗道離欲愛。亦次第立斯陀含果阿那含果。尊者僧伽婆修說曰。以世俗道斷結。無漏道。于未來修二沙門果。是彼道果。不應作如是說。所以者何。未來道。不能有所作。復有說者。以世俗道現在前斷結無漏道得。一切時生。無有斷絕二沙門果。即是彼果。不應作是說。所以者何。非是彼果。復有說者。金剛喻定。是實義沙門。通證三界。見道修道所斷煩惱解脫得。即是彼果。評曰。以從多分故。是沙門果。聖道果多。非有漏

【現代漢語翻譯】 離欲界之慾時，可證得兩種沙門果位。在色界和無色界中，只有男身，當斷離這些境界的慾望時，可證得一種沙門果位。 進一步說，在欲界中，存在男根和女根。當斷離這些與性相關的慾望時，可證得兩種沙門果位。在色界和無色界中，沒有性別的區分，因此沒有男女根。當斷離這些境界的慾望時，可證得一種沙門果位。 進一步說，在欲界中，存在兩種煩惱：不善（akuśala）和無記（avyākrta）。當斷離這些煩惱時，可證得兩種沙門果位。在色界和無色界中，只存在一種煩惱：無記。當斷離這種煩惱時，可證得一種沙門果位。如同不善和無記，有果報和無果報的產生，兩種果位和一種果位的證得，與無慚（ahrīka）和無愧（anapatrāpya）相應或不相應，應當知道也是如此。 進一步說，因為欲界存在憂根（dauhkhāyatana）、苦根（duhkhendriya）、無慚（ahrīka）、無愧（anapatrāpya）、嫉妒（īrsyā）、慳吝（mātsarya）、對飲食的愛著、對淫慾的愛著、各種蓋障（āvarana）以及五欲（pañca kāmaguṇā）等過患，當斷離這些慾望時，可證得兩種沙門果位。在色界和無色界中，沒有這些過患，當斷離這些境界的慾望時，可證得一種沙門果位。 問：聖道（āryamārga）和沙門（śramana）是因為它們是果，所以被稱為沙門果嗎？如果通過無漏道（anāsravamārga）獲得沙門果位，這可以理解。但如果通過世俗道（laukikamārga）獲得斯陀含果（sakrdāgāmi-phala）和阿那含果（anāgāmi-phala），這怎麼可能呢？ 答：如同通過無漏道斷離欲愛（kāmarāga），次第證得斯陀含果和阿那含果，聖人通過世俗道斷離欲愛，也次第證得斯陀含果和阿那含果。 尊者僧伽婆修（Saṃghavasu）說：通過世俗道斷除煩惱結縛（saṃyojana），無漏道在未來修習兩種沙門果位，這是彼道的果報，不應該這樣說。為什麼呢？因為未來的道不能有所作為。 還有一種說法是：通過世俗道現在前斷除煩惱結縛，無漏道在一切時生起，沒有斷絕，兩種沙門果位就是彼道的果報，不應該這樣說。為什麼呢？因為這不是彼道的果報。 還有一種說法是：金剛喻定（vajropamasamādhi）是真實的沙門，通達證悟三界（trayo dhātava），見道（darśanamārga）和修道（bhāvanāmārga）所斷的煩惱解脫，這就是彼道的果報。 評論說：因為從多分來說，這是沙門果。聖道的果位多，而不是有漏（sāsrava）的。

【English Translation】 When one is detached from the desire of the desire realm, two Śrāmaṇa fruits (śrāmaṇya-phala, fruits of asceticism) can be established. In the Form Realm (rūpadhātu) and Formless Realm (arūpadhātu), there are only male bodies. When one is detached from the desire of those realms, one Śrāmaṇa fruit can be established. Furthermore, in the desire realm, there are male and female reproductive organs. When one is detached from the desire associated with these, two Śrāmaṇa fruits can be established. In the Form Realm and Formless Realm, there is no gender distinction, thus no male or female organs. When one is detached from the desire of those realms, one Śrāmaṇa fruit can be established. Furthermore, in the desire realm, there are two types of defilements (kleśa): unwholesome (akuśala) and indeterminate (avyākrta). When one is detached from these defilements, two Śrāmaṇa fruits can be established. In the Form Realm and Formless Realm, there is only one type of defilement: indeterminate. When one is detached from this defilement, one Śrāmaṇa fruit can be established. Just as with unwholesome and indeterminate, there is the arising of retribution and no retribution, the establishment of two fruits and one fruit, corresponding or not corresponding with shamelessness (ahrīka) and lack of consideration (anapatrāpya), it should be understood that it is also like this. Furthermore, because the desire realm has roots of sorrow (dauhkhāyatana), roots of suffering (duhkhendriya), shamelessness (ahrīka), lack of consideration (anapatrāpya), jealousy (īrsyā), stinginess (mātsarya), attachment to food, attachment to sexual desire, various hindrances (āvarana), and the five objects of desire (pañca kāmaguṇā), etc., when one is detached from these desires, two Śrāmaṇa fruits can be established. In the Form Realm and Formless Realm, there are no such faults. When one is detached from the desire of those realms, one Śrāmaṇa fruit can be established. Question: Are the Noble Path (āryamārga) and Śrāmaṇa (ascetic) called Śrāmaṇa fruits because they are the result? If one attains the Śrāmaṇa fruit through the unconditioned path (anāsravamārga), that would be understandable. But if one attains the Once-Returner fruit (sakrdāgāmi-phala) and Non-Returner fruit (anāgāmi-phala) through the mundane path (laukikamārga), how is that possible? Answer: Just as one gradually attains the Once-Returner fruit and Non-Returner fruit through the unconditioned path by detaching from desire for desire (kāmarāga), a noble person also gradually attains the Once-Returner fruit and Non-Returner fruit through the mundane path by detaching from desire for desire. Venerable Saṃghavasu said: 'By severing the bonds (saṃyojana) through the mundane path, the unconditioned path cultivates two Śrāmaṇa fruits in the future. This is the result of that path.' It should not be said like this. Why? Because the future path cannot do anything. There is another saying: 'By severing the bonds through the mundane path in the present, the unconditioned path arises at all times, without interruption. The two Śrāmaṇa fruits are the result of that path.' It should not be said like this. Why? Because it is not the result of that path. There is another saying: 'The diamond-like concentration (vajropamasamādhi) is the true Śrāmaṇa, penetrating and realizing the three realms (trayo dhātava). The liberation attained from the defilements severed by the Path of Seeing (darśanamārga) and the Path of Cultivation (bhāvanāmārga) is the result of that path.' Commentary: Because it is mostly from that, it is the Śrāmaṇa fruit. The fruits of the Noble Path are many, and not conditioned (sāsrava).

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道果多。若以世俗道。得斯陀含果。三界見道所斷結斷。是沙門果。欲界系修道所斷六種結。儘是世俗道果。若以世俗道。得阿那含果。三界見道所斷結斷。是沙門果。欲界系修道所斷九種結斷。是世俗道果。是故當知從多分故名沙門果。

問曰。四沙門果。幾是假名。幾是實義。答曰。二是假名。謂斯陀含果。阿那含果。二是實義。謂須陀洹果。阿羅漢果。問曰。何故二是假名二是實義。答曰。以此二果或以世俗道得或以無漏道得。須陀洹果。阿羅漢果。悉以無漏道得故。複次斯陀含果。阿那含果。以世俗假名道得故果亦是假名。須陀洹果。阿羅漢果。不以假名道得。故名實義。複次以世俗道無漏道共得故名假名。復有說者。二是實義。謂阿那含果阿羅漢果。所以者何。佛辟支佛聲聞。皆得此二果故。問曰。外物或得果多。或得果少。斷法不爾。云何言果。答曰。以方便故。言果行者。住于高山閑靜房舍。于諸飲食資生之物。皆悉知量受一七六七法。頂安禪鎮行禪鞠。法杖堅強精進。生如是法。是時其師。深慰勞言。善哉善哉。汝行正方便。今得此果。譬如農夫。於六月中。修治田業。后獲子實。聚置場上。諸舊農夫。慰勞新者。善哉善哉。汝六月勞勤。今獲此果。彼亦如是。問曰。此四沙門果。幾是禪果。

【現代漢語翻譯】 現代漢語譯本 道果很多。如果通過世俗之道，證得斯陀含果（一來果），那麼三界見道所斷的煩惱斷除，就是沙門果。欲界系修道所斷的六種煩惱，全部都是世俗道果。如果通過世俗之道，證得阿那含果（不來果），那麼三界見道所斷的煩惱斷除，就是沙門果。欲界系修道所斷的九種煩惱斷除，是世俗道果。因此應當知道，因為大部分是沙門果，所以稱為沙門果。

問：四沙門果中，哪些是假名，哪些是實義？ 答：兩種是假名，即斯陀含果（一來果）和阿那含果（不來果）。兩種是實義，即須陀洹果（預流果）和阿羅漢果（無學果）。 問：為什麼兩種是假名，兩種是實義？ 答：因為這兩種果位，有時通過世俗之道證得，有時通過無漏道證得。而須陀洹果（預流果）和阿羅漢果（無學果），全部是通過無漏道證得的。再者，斯陀含果（一來果）和阿那含果（不來果），是通過世俗假名之道證得的，所以果也是假名。須陀洹果（預流果）和阿羅漢果（無學果），不是通過假名之道證得的，所以稱為實義。再者，因為世俗道和無漏道共同證得，所以稱為假名。還有一種說法，兩種是實義，即阿那含果（不來果）和阿羅漢果（無學果）。為什麼呢？因為佛、辟支佛、聲聞，都能證得這兩種果位。 問：外物有時獲得的多，有時獲得的少，斷法不是這樣，為什麼說果呢？ 答：這是爲了方便起見，才說果。修行者，住在高山清靜的房舍，對於各種飲食資生之物，都知道適量。受持一七六七法，頭頂安禪鎮，行走禪鞠，法杖堅固，精進修行，產生這樣的功德。這時他的師父，深深地慰勞他說：『好啊好啊！你行持正方便，現在證得此果。』譬如農夫，在六月中，修治田地，後來獲得果實，聚集在場上。那些老農夫，慰勞新農夫說：『好啊好啊！你六月辛勤勞作，現在獲得此果。』修行者也是這樣。 問：這四沙門果，哪些是禪果？

【English Translation】 English version The fruits of the path are many. If one attains the Sakadagami fruit (Once-Returner fruit) through the worldly path, then the defilements severed by the Path of Seeing in the Three Realms are the fruits of a Shramana. The six fetters severed by the Path of Cultivation in the Desire Realm are all fruits of the worldly path. If one attains the Anagami fruit (Non-Returner fruit) through the worldly path, then the defilements severed by the Path of Seeing in the Three Realms are the fruits of a Shramana. The nine fetters severed by the Path of Cultivation in the Desire Realm are the fruits of the worldly path. Therefore, it should be known that they are called Shramana fruits because most of them are Shramana fruits.

Question: Among the four Shramana fruits, which are nominal and which are real? Answer: Two are nominal, namely the Sakadagami fruit (Once-Returner fruit) and the Anagami fruit (Non-Returner fruit). Two are real, namely the Srotapanna fruit (Stream-Enterer fruit) and the Arhat fruit (Arahant fruit). Question: Why are two nominal and two real? Answer: Because these two fruits are sometimes attained through the worldly path and sometimes through the unconditioned path. The Srotapanna fruit (Stream-Enterer fruit) and the Arhat fruit (Arahant fruit) are all attained through the unconditioned path. Furthermore, the Sakadagami fruit (Once-Returner fruit) and the Anagami fruit (Non-Returner fruit) are attained through the worldly nominal path, so the fruits are also nominal. The Srotapanna fruit (Stream-Enterer fruit) and the Arhat fruit (Arahant fruit) are not attained through the nominal path, so they are called real. Furthermore, they are called nominal because they are attained jointly through the worldly path and the unconditioned path. Some say that two are real, namely the Anagami fruit (Non-Returner fruit) and the Arhat fruit (Arahant fruit). Why? Because Buddhas, Pratyekabuddhas, and Shravakas can all attain these two fruits. Question: External things are sometimes obtained in large quantities and sometimes in small quantities, but the severance of defilements is not like that. Why do you speak of fruits? Answer: It is for the sake of convenience that we speak of fruits. The practitioner dwells in a quiet hermitage on a high mountain, and knows the proper measure of all food and necessities. He upholds the One-Seven-Six-Seven Dharma, places the meditation cushion on his head, walks the meditation path, and his staff is strong. He cultivates diligently and generates such merit. At this time, his teacher deeply consoles him, saying, 'Good, good! You are practicing the right means, and now you have attained this fruit.' It is like a farmer who cultivates the fields in the sixth month and later obtains the fruits, gathering them on the threshing floor. The old farmers console the new farmer, saying, 'Good, good! You have labored diligently for six months, and now you have obtained this fruit.' It is the same for the practitioner. Question: Among these four Shramana fruits, which are the fruits of dhyana (meditation)?

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幾是無色定果。幾是根本禪果。幾是禪邊果。幾是根本無色定果幾是無色定邊果。幾是見道果。幾是修道果。幾是忍果。幾是智果。幾是法智果。幾是比智果。幾是法智分果。幾是比智分果。幾是有漏道果。幾是無漏道果。幾是禪果者。答曰。四是禪及眷屬果。幾是無色定果者。答曰。一是無色定果。謂阿羅漢果。幾是根本禪果者。答曰。二謂阿那含果。阿羅漢果。幾是禪邊果者。答曰。四謂初禪邊。非余禪邊。幾是根本無色定果者。答曰。一謂阿羅漢果。幾是無色定邊果者。答曰。無幾是見道果者。答曰。三除阿羅漢果。幾是修道果者。答曰。三除須陀洹果。幾是忍果者。答曰。三除阿羅漢果。幾是智果者。答曰。三除須陀洹果。幾是法智果者。答曰。三除須陀洹果。幾是比智果者。答曰。一謂阿羅漢果。幾是法智分果者。答曰。三除須陀洹果。幾是比智分果者。答曰。四幾是世俗道果者。答曰二。謂斯陀含果。阿那含果。幾是無漏道果者。答曰四。佛經說摩伽陀國。毗提希子阿阇貰王。往詣佛所。頭面禮足。在一面坐。白佛言。世尊。為設有現法沙門果。可得不耶。佛言。可得。佛告王言。我今問汝。隨汝意答。于意云何。若王給侍。及諸奴僕。不自在者。見於大王。升高殿堂。五樂自娛。受諸快樂。便作是念。

【現代漢語翻譯】 現代漢語譯本： 幾者是無色定（Arūpa-samāpatti，超越物質形式的禪定）的果報？幾者是根本禪（basic meditation）的果報？幾者是禪邊（fringe of meditation）的果報？幾者是根本無色定（basic Arūpa-samāpatti）的果報？幾者是無色定邊（fringe of Arūpa-samāpatti）的果報？幾者是見道（path of seeing）的果報？幾者是修道（path of cultivation）的果報？幾者是忍（acceptance）的果報？幾者是智（wisdom）的果報？幾者是法智（knowledge of Dharma）的果報？幾者是比智（comparative knowledge）的果報？幾者是法智分（partial knowledge of Dharma）的果報？幾者是比智分（partial comparative knowledge）的果報？幾者是有漏道（path with outflows）的果報？幾者是無漏道（path without outflows）的果報？幾者是禪果？ 回答說：四者是禪及其眷屬的果報。 幾者是無色定果？ 回答說：一者是無色定的果報，即阿羅漢果（Arhat fruit，證得解脫的果位）。 幾者是根本禪果？ 回答說：二者是阿那含果（Anāgāmin fruit，不還果）和阿羅漢果。 幾者是禪邊果？ 回答說：四者是初禪邊，而非其餘禪的邊。 幾者是根本無色定果？ 回答說：一者是阿羅漢果。 幾者是無色定邊果？ 回答說：沒有。 幾者是見道果？ 回答說：三者，除了阿羅漢果。 幾者是修道果？ 回答說：三者，除了須陀洹果（Srotāpanna fruit，入流果）。 幾者是忍果？ 回答說：三者，除了阿羅漢果。 幾者是智果？ 回答說：三者，除了須陀洹果。 幾者是法智果？ 回答說：三者，除了須陀洹果。 幾者是比智果？ 回答說：一者是阿羅漢果。 幾者是法智分果？ 回答說：三者，除了須陀洹果。 幾者是比智分果？ 回答說：四者。 幾者是世俗道果？ 回答說：二者，即斯陀含果（Sakṛdāgāmin fruit，一來果）和阿那含果。 幾者是無漏道果？ 回答說：四者。 佛經說，摩伽陀國（Magadha）的毗提希子阿阇世王（Ajātasattu），前往佛陀所在之處，以頭面禮拜佛足，在一旁坐下，對佛說：『世尊，是否可以獲得現法沙門果（visible fruits of asceticism in this life）？』 佛陀說：『可以獲得。』佛陀告訴國王說：『我現在問你，隨你的意思回答。你認為如何？如果國王的侍從以及奴僕，不自由，看見大王登上殿堂，用五種樂器自娛，享受各種快樂，便這樣想：

【English Translation】 English version: How many are the fruits of Arūpa-samāpatti (formless attainments)? How many are the fruits of basic meditation? How many are the fruits of the fringe of meditation? How many are the fruits of basic Arūpa-samāpatti? How many are the fruits of the fringe of Arūpa-samāpatti? How many are the fruits of the path of seeing? How many are the fruits of the path of cultivation? How many are the fruits of acceptance? How many are the fruits of wisdom? How many are the fruits of knowledge of Dharma? How many are the fruits of comparative knowledge? How many are the fruits of partial knowledge of Dharma? How many are the fruits of partial comparative knowledge? How many are the fruits of the path with outflows? How many are the fruits of the path without outflows? How many are the fruits of meditation? The answer is: Four are the fruits of meditation and its retinue. How many are the fruits of Arūpa-samāpatti? The answer is: One is the fruit of Arūpa-samāpatti, namely the Arhat fruit (fruit of liberation). How many are the fruits of basic meditation? The answer is: Two, namely the Anāgāmin fruit (fruit of non-returning) and the Arhat fruit. How many are the fruits of the fringe of meditation? The answer is: Four, namely the fringe of the first meditation, not the fringe of other meditations. How many are the fruits of basic Arūpa-samāpatti? The answer is: One, namely the Arhat fruit. How many are the fruits of the fringe of Arūpa-samāpatti? The answer is: None. How many are the fruits of the path of seeing? The answer is: Three, excluding the Arhat fruit. How many are the fruits of the path of cultivation? The answer is: Three, excluding the Srotāpanna fruit (fruit of stream-entry). How many are the fruits of acceptance? The answer is: Three, excluding the Arhat fruit. How many are the fruits of wisdom? The answer is: Three, excluding the Srotāpanna fruit. How many are the fruits of knowledge of Dharma? The answer is: Three, excluding the Srotāpanna fruit. How many are the fruits of comparative knowledge? The answer is: One, namely the Arhat fruit. How many are the fruits of partial knowledge of Dharma? The answer is: Three, excluding the Srotāpanna fruit. How many are the fruits of partial comparative knowledge? The answer is: Four. How many are the fruits of the mundane path? The answer is: Two, namely the Sakṛdāgāmin fruit (fruit of once-returning) and the Anāgāmin fruit. How many are the fruits of the path without outflows? The answer is: Four. The Buddhist scripture says that King Ajātasattu (Ajātasattu), the son of Videhi, of the kingdom of Magadha (Magadha), went to where the Buddha was, bowed his head to the Buddha's feet, sat on one side, and said to the Buddha: 'Venerable Sir, is it possible to attain the visible fruits of asceticism in this life?' The Buddha said: 'It is possible.' The Buddha told the king: 'I will now ask you, answer as you please. What do you think? If the king's attendants and servants, who are not free, see the great king ascend the palace, enjoy himself with the five kinds of music, and experience all kinds of pleasures, they would think like this:

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我亦是人。然王多修福故。升高殿堂。五樂自娛。受諸快樂。我等亦應修諸福業。信家非家。剃除鬚髮舍家出家。彼於後時。即便出家。修行十善。不殺乃至正見王余使人。于外見之。若來白王作是言。大王侍使奴僕。不自在者。今已剃除鬚髮。出家學道。修行十善。王今應當將還如前策使。王如其言。還將來耶。答曰。不也。我應往見親近恭敬。如彼本日禮敬迎送於我。我今亦應禮敬迎送還恭敬之。盡其形壽。施與衣服飲食房舍臥具資生之物。大王當知。如此之事。豈非是現法沙門果耶。王白佛言。實如聖教。問曰。沙門果有四。今者何故說五沙門果耶。答曰。此是出家近功用果。如師子吼經復說。此處有初沙門第二沙門第三沙門第四沙門。非餘外道沙門婆羅門空行之者。汝等應當如是作師子吼。此處有初沙門。乃至有第四沙門。初沙門者是須陀洹。第二沙門是斯陀含。第三沙門是阿那含。第四沙門是阿羅漢。尊者波奢說曰。佛世尊先說次第根本法。初沙門者。是阿羅漢。第二沙門者。是阿那含。第三沙門者。是斯陀含。第四沙門者是須陀洹。須跋陀羅經復說。須跋陀羅當知。此處若有八聖道。便有初沙門果乃至第四沙門果。或有說者。此中說四向是沙門。初沙門者是向須陀洹果證。第二沙門者。是向斯陀含果證。

【現代漢語翻譯】 現代漢語譯本 『我也是人。然而國王因為廣修福德的緣故，能夠登上高大的殿堂，享受五種音樂帶來的快樂，享受各種各樣的快樂。我們這些侍從也應該修習各種福業，相信在家不是真正的歸宿，剃除鬚髮，捨棄家庭而出家。』 『在那之後，他便真的出家了，修行十善（不殺生乃至正見）。國王的其他使者在外邊看見了他，如果來稟告國王說：「大王，您的侍從奴僕，那些原本不自由的人，現在已經剃除了鬚髮，出家學道，修行十善。大王您現在應當把他抓回來，像以前一樣驅使他。」國王會聽從他們的話，把他抓回來嗎？』 回答說：『不會的。我應該去拜見他，親近他，恭敬他，就像他以前禮敬迎送我一樣。我現在也應該禮敬迎送他，恭敬他。盡其一生，供養他衣服、飲食、房舍、臥具等生活必需品。大王您應當知道，這樣的事情，難道不是現世就能得到的沙門果嗎？』 國王稟告佛說：『確實如聖教所說。』 問：『沙門果有四種，現在為什麼說有五種沙門果呢？』 答：『這是出家後接近功用的果報。』 如《師子吼經》又說：『此處有初沙門、第二沙門、第三沙門、第四沙門，不是其他外道沙門、婆羅門、空行之者。你們應當這樣發出獅子吼：此處有初沙門，乃至有第四沙門。初沙門是須陀洹（入流果），第二沙門是斯陀含（一來果），第三沙門是阿那含（不還果），第四沙門是阿羅漢（無學果）。』 尊者波奢說：『佛世尊先說次第根本法，初沙門是阿羅漢，第二沙門是阿那含，第三沙門是斯陀含，第四沙門是須陀洹。』 《須跋陀羅經》又說：『須跋陀羅，你應該知道，此處若有八聖道，便有初沙門果乃至第四沙門果。』 或者有人說，此中說四向是沙門，初沙門是趣向須陀洹果的修行者，第二沙門是趣向斯陀含果的修行者。

【English Translation】 English version 'I am also a human being. However, because the king cultivates much merit, he ascends to high halls, enjoys himself with the five kinds of music, and receives all kinds of happiness. We servants should also cultivate various meritorious deeds, believing that home is not a true home, shaving off our beards and hair, leaving home to become monks.' 'After that, he actually leaves home, practicing the ten virtues (not killing, and so on, up to right view). The king's other messengers see him outside, and if they come to report to the king, saying, "Your Majesty, your servant slaves, those who were not free, have now shaved off their beards and hair, left home to study the Way, and practice the ten virtues. Your Majesty should now bring him back and use him as before." Would the king listen to their words and bring him back?' The answer is: 'No. I should go to see him, be close to him, and respect him, just as he used to greet and send me off with respect. I should now also greet and send him off with respect, and honor him. For the rest of his life, I should provide him with clothing, food, lodging, bedding, and other necessities. Your Majesty should know that such a thing, is it not the fruit of a Śrāmaṇa (ascetic) in this very life?' The king reported to the Buddha, saying: 'It is indeed as the Holy Teaching says.' Question: 'There are four fruits of Śrāmaṇa, why are five fruits of Śrāmaṇa mentioned now?' Answer: 'This is the fruit of approaching the function after leaving home.' As the Siṃhanāda Sūtra also says: 'Here there are the first Śrāmaṇa, the second Śrāmaṇa, the third Śrāmaṇa, and the fourth Śrāmaṇa, not other heretical Śrāmaṇas, Brahmins, or those who practice emptiness. You should roar like a lion in this way: Here there is the first Śrāmaṇa, up to the fourth Śrāmaṇa. The first Śrāmaṇa is a Sotāpanna (stream-enterer), the second Śrāmaṇa is a Sakṛdāgāmin (once-returner), the third Śrāmaṇa is an Anāgāmin (non-returner), and the fourth Śrāmaṇa is an Arhat (worthy one).' Venerable Paśya said: 'The Buddha, the World Honored One, first spoke of the sequential fundamental Dharma, the first Śrāmaṇa is an Arhat, the second Śrāmaṇa is an Anāgāmin, the third Śrāmaṇa is a Sakṛdāgāmin, and the fourth Śrāmaṇa is a Sotāpanna.' The Subhadra Sūtra also says: 'Subhadra, you should know that if there is the Noble Eightfold Path here, then there are the first Śrāmaṇa fruit up to the fourth Śrāmaṇa fruit.' Or some say that the four paths are spoken of as Śrāmaṇas, the first Śrāmaṇa is the practitioner who is directed towards the fruit of Sotāpanna, and the second Śrāmaṇa is the practitioner who is directed towards the fruit of Sakṛdāgāmin.

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第三沙門者是向阿那含果證。第四沙門者是向阿羅漢果證。尊者波奢說曰。此中說四向四果是沙門。如說。須跋陀羅當知。若有八聖道處。當知說向。便有初沙門乃至第四沙門。當知說果。純陀經復說。有四沙門無第五沙門。四沙門者一勝道沙門。二說道沙門。三道命沙門。四過道沙門。勝道沙門者是佛世尊。所以者何。以佛有自然智故。辟支佛亦爾。說道沙門者如舍利弗等。所以者何。我隨佛轉法輪故。余無學聲聞亦爾。道命沙門者阿難是。所以者何。彼是學亦令他住學法。多聞持戒具足。余學聲聞亦爾。過道沙門者如摩訶羅偷盜者是。問曰。師子吼經所說沙門。須跋陀羅經所說沙門。純陀經所說沙門。有何差別。答曰。或有說者。師子吼經。說住果沙門。須跋陀羅經。說住向沙門。純陀經說在向住果。沙門。復有說者。師子吼經。須跋陀羅經。說住果沙門。純陀經。說一切沙門。復有說者。師子吼經。須跋陀羅經。說聖人沙門純陀經。說聖人凡夫沙門。復有說者。師子吼經。須跋陀羅經。說學無學沙門。純陀經。說學無學非學非無學沙門。復有說者。師子吼經。須跋陀羅經。說凈戒沙門。純陀經。說凈不凈戒沙門。復有說者。如師子吼經所說沙門。須跋陀羅經。純陀經所說亦爾。如須跋陀羅經所說沙門。師子吼經

【現代漢語翻譯】 現代漢語譯本 第三沙門是指趣向阿那含果（Anāgāmi-phala，不還果）的修行者。第四沙門是指趣向阿羅漢果（Arhat-phala，無學果）的修行者。尊者波奢（Pārsva）說：『這裡所說的四向四果就是沙門。』 如經中所說：『須跋陀羅（Subhadra），你應該知道，凡是有八聖道（Aṣṭāṅga-mārga）的地方，就應該知道有趨向果位的修行者。』 這樣就有了初沙門乃至第四沙門。應該知道有證得果位的修行者。 《純陀經》（Cunda Sutta）又說：『有四種沙門，沒有第五種沙門。』 四種沙門是：一、勝道沙門；二、說道沙門；三、道命沙門；四、過道沙門。勝道沙門是指佛世尊（Buddha）。為什麼呢？因為佛具有自然智（Svayambhu-jñāna）。辟支佛（Pratyekabuddha）也是如此。說道沙門是指如舍利弗（Śāriputra）等。為什麼呢？因為我跟隨佛陀轉法輪（Dharma-cakra）。其餘的無學聲聞（Arhat-Śrāvaka）也是如此。道命沙門是指阿難（Ānanda）。為什麼呢？因為他是還在學習的人，也令他人安住于學法。他多聞、持戒具足。其餘的有學聲聞也是如此。過道沙門是指如摩訶羅偷盜者（Mahāroha the thief）那樣的人。 問：『《師子吼經》（Siṃhanāda Sutta）所說的沙門，《須跋陀羅經》所說的沙門，《純陀經》所說的沙門，有什麼差別？』 答：『或者有人說，《師子吼經》說的是安住于果位的沙門，《須跋陀羅經》說的是安住于趨向果位的沙門，《純陀經》說的是在趨向果位和安住果位的沙門。』 又有人說，《師子吼經》、《須跋陀羅經》說的是安住于果位的沙門，《純陀經》說的是一切沙門。 又有人說，《師子吼經》、《須跋陀羅經》說的是聖人沙門，《純陀經》說的是聖人和凡夫沙門。 又有人說，《師子吼經》、《須跋陀羅經》說的是有學和無學沙門，《純陀經》說的是有學、無學以及非學非無學的沙門。 又有人說，《師子吼經》、《須跋陀羅經》說的是凈戒沙門，《純陀經》說的是凈戒和不凈戒沙門。 又有人說，如《師子吼經》所說的沙門，《須跋陀羅經》、《純陀經》所說的也是如此。如《須跋陀羅經》所說的沙門，《師子吼經》

【English Translation】 English version The third śrāmaṇa (沙門, ascetic) is the one who is directed towards the anāgāmi-phala (阿那含果, fruit of non-returning). The fourth śrāmaṇa is the one who is directed towards the arhat-phala (阿羅漢果, fruit of arhatship). The venerable Pārsva (波奢) said: 'Here, the four paths and four fruits are said to be śrāmaṇa.' As it is said: 'Subhadra (須跋陀羅), you should know that wherever there is the Noble Eightfold Path (Aṣṭāṅga-mārga, 八聖道), there is said to be the one directed towards the fruit.' Thus, there is the first śrāmaṇa up to the fourth śrāmaṇa. You should know that there is the one who abides in the fruit. The Cunda Sutta (純陀經) further says: 'There are four śrāmaṇa, there is no fifth śrāmaṇa.' The four śrāmaṇa are: first, the superior path śrāmaṇa; second, the speaking of the path śrāmaṇa; third, the living by the path śrāmaṇa; fourth, the transgressing the path śrāmaṇa. The superior path śrāmaṇa refers to the Buddha (佛世尊). Why? Because the Buddha has natural wisdom (Svayambhu-jñāna, 自然智). The Pratyekabuddha (辟支佛) is also like this. The speaking of the path śrāmaṇa refers to people like Śāriputra (舍利弗). Why? Because I follow the Buddha in turning the wheel of Dharma (Dharma-cakra, 法輪). The remaining arhat-śrāvaka (無學聲聞) are also like this. The living by the path śrāmaṇa refers to Ānanda (阿難). Why? Because he is still learning and also causes others to abide in the learning of the Dharma. He is learned, upholds the precepts, and is complete. The remaining śrāvaka who are still learning are also like this. The transgressing the path śrāmaṇa refers to someone like Mahāroha the thief (摩訶羅偷盜者). Question: 'What is the difference between the śrāmaṇa spoken of in the Siṃhanāda Sutta (師子吼經), the śrāmaṇa spoken of in the Subhadra Sutta, and the śrāmaṇa spoken of in the Cunda Sutta?' Answer: 'Or some say that the Siṃhanāda Sutta speaks of the śrāmaṇa who abides in the fruit, the Subhadra Sutta speaks of the śrāmaṇa who abides in the path, and the Cunda Sutta speaks of the śrāmaṇa who is on the path and abides in the fruit.' Others say that the Siṃhanāda Sutta and the Subhadra Sutta speak of the śrāmaṇa who abides in the fruit, and the Cunda Sutta speaks of all śrāmaṇa. Others say that the Siṃhanāda Sutta and the Subhadra Sutta speak of the noble śrāmaṇa, and the Cunda Sutta speaks of the noble and ordinary śrāmaṇa. Others say that the Siṃhanāda Sutta and the Subhadra Sutta speak of the śrāmaṇa who are still learning and those who are no longer learning, and the Cunda Sutta speaks of the śrāmaṇa who are still learning, those who are no longer learning, and those who are neither learning nor no longer learning. Others say that the Siṃhanāda Sutta and the Subhadra Sutta speak of the śrāmaṇa with pure precepts, and the Cunda Sutta speaks of the śrāmaṇa with pure and impure precepts. Others say that the śrāmaṇa spoken of in the Siṃhanāda Sutta is the same as that spoken of in the Subhadra Sutta and the Cunda Sutta. The śrāmaṇa spoken of in the Subhadra Sutta is the same as that spoken of in the Siṃhanāda Sutta.

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。純陀經。所說亦爾。如純陀經所說沙門。師子吼經。須跋陀羅經。所說亦爾。問曰。若然者此說云何通。如說作如此師子吼。我此眾中。有初沙門乃至第四沙門。世尊亦說惡戒破諸威儀離於白法之人。而師子吼耶。答曰。亦說。所以者何。彼雖破戒。而不破見。雖破方便。不破期心。若他人問此事為好。為不好耶。答言不好。是沙門所應作所不應作耶。答曰。不應作此事。為有報為無報耶。答言。有報。此報為是可愛為惡道中受。為人天中受。答言。惡道中受。為自身受。為他身受。答言。自身受。非他身受。為是師過。為是經過。答言。非是師過。答言。亦非經過。是我之過如是正見。于因緣中不愚。則九十六種道中所無。是故世尊。於此眾中。作師子吼。

佛經說世有三人。名多有所作計。其所作不易可報。若盡形壽。衣服飲食隨病醫藥。而供養之。亦不能報。云何為三有人。為他說法。令信家非家。舍家出家。是名初人。多有所作不易可報。次復有人。為他說法。令他能知集法皆是滅相。于諸法中。遠塵離垢。得法眼凈。是人所作不易可報。乃至廣說。次復有人。為他說法。能令他人。盡有漏成無漏心得解脫慧得解脫自身作證。是人所作不易可報。乃至廣說。問曰。如教人令受優婆塞戒。是人亦名多有

【現代漢語翻譯】 現代漢語譯本： 《純陀經》（Cunda Sutta）所說的也是如此。如同《純陀經》所說的沙門（Śrāmaṇa，出家修行者），《師子吼經》（Sīhanāda Sutta）和《須跋陀羅經》（Subhadda Sutta）所說的也是如此。問：如果這樣，那麼這段話如何解釋呢？如經中所說，作如此的師子吼（sīhanāda，如獅子般的宣告）：『我的僧團中，有初果沙門乃至四果沙門。』世尊（Śākyamuni，釋迦牟尼佛）也說了，惡戒、破壞威儀、遠離善法的人，也能作師子吼嗎？答：也能說。為什麼呢？因為他們雖然破戒，但不破見（dṛṣṭi，知見）。雖然破方便（upāya，方法），但不破期心（citta，心意）。如果有人問這件事是好還是不好呢？回答說不好。這是沙門應該做還是不應該做的呢？回答說不應該做這件事。這件事有果報還是沒有果報呢？回答說有果報。這個果報是在可愛的境界中受，還是在惡道中受，還是在人天中受呢？回答說在惡道中受。是自身受，還是他身受呢？回答說自身受，不是他身受。這是老師的過錯，還是經過的過錯呢？回答說不是老師的過錯。回答說，也不是經過的過錯，是我的過錯。像這樣正確的見解，對於因緣（hetu-pratyaya，事物產生的原因和條件）不愚昧，那麼在九十六種外道中所沒有的。所以世尊，在這個僧團中，作師子吼。

佛經說世上有三種人，名為『多有所作計』，他們所作的功德不容易報答。即使盡一生的時間，用衣服、飲食、隨病醫藥來供養他們，也不能報答。哪三種人呢？為他人說法，使人相信，從在家到非家，捨棄家庭出家修行，這是第一種人，多有所作不易報答。其次，為他人說法，使他人能夠知道集法（samudaya，苦的根源）都是滅相（nirodha，寂滅的相），在諸法中，遠離塵垢，得到法眼凈（dharma-cakṣus-viśuddhi，清凈的法眼），這種人所作的功德不容易報答，乃至廣說。再次，為他人說法，能夠使他人，盡除有漏（sāsrava，煩惱），成就無漏（anāsrava，無煩惱），心得解脫，慧得解脫，自身作證，這種人所作的功德不容易報答，乃至廣說。問：如果教人受優婆塞戒（upāsaka，在家男居士戒），這個人也名為多有

【English Translation】 English version: It is also said in the same way in the Cunda Sutta. As said in the Cunda Sutta about the Śrāmaṇa (monk), it is also said in the Sīhanāda Sutta (Lion's Roar Sutra) and the Subhadda Sutta. Question: If that is so, how can this statement be reconciled? As it is said, making such a lion's roar (sīhanāda): 'In my Sangha (community), there are first Śrāmaṇas up to fourth Śrāmaṇas.' Did the World-Honored One (Śākyamuni, the Buddha) also say that those with bad precepts, who violate the rules of conduct, and who are far from the white dharmas (pure teachings), can also make a lion's roar? Answer: It can also be said. Why? Because although they break the precepts, they do not break their view (dṛṣṭi, insight). Although they break the means (upāya, skillful means), they do not break their intention (citta, mind). If someone asks whether this matter is good or bad, the answer is bad. Is this something a Śrāmaṇa should do or should not do? The answer is that they should not do this. Does this matter have retribution or not? The answer is that it has retribution. Is this retribution received in a pleasant realm, or in an evil realm, or in the realm of humans and gods? The answer is that it is received in an evil realm. Is it received by oneself, or by another? The answer is that it is received by oneself, not by another. Is this the fault of the teacher, or the fault of the past? The answer is that it is not the fault of the teacher. The answer is also that it is not the fault of the past; it is my fault. Such correct view, not being ignorant of the causes and conditions (hetu-pratyaya, causes and conditions for arising), is not found in the ninety-six kinds of heretical paths. Therefore, the World-Honored One, in this Sangha, makes a lion's roar.

The Buddhist scriptures say that there are three kinds of people in the world, called 'those who have done much', whose merits are not easily repaid. Even if one spends one's whole life offering them clothes, food, and medicine for their illnesses, it is still not enough to repay them. Who are these three kinds of people? The first is someone who teaches the Dharma (teachings) to others, causing them to believe, to go from household life to homelessness, to renounce their families and become monks. This is the first kind of person, who has done much and is not easily repaid. The second is someone who teaches the Dharma to others, enabling them to know that the arising of suffering (samudaya, the origin of suffering) is all of a nature of cessation (nirodha, cessation), and in all dharmas, they are far from defilement and attain the purity of the Dharma-eye (dharma-cakṣus-viśuddhi, pure Dharma eye). The merits of this person are not easily repaid, and so on. The third is someone who teaches the Dharma to others, enabling them to exhaust the outflows (sāsrava, defilements), attain the non-outflows (anāsrava, without defilements), their minds are liberated, their wisdom is liberated, and they realize it for themselves. The merits of this person are not easily repaid, and so on. Question: If one teaches someone to take the Upāsaka vows (upāsaka, lay male devotee vows), is this person also called 'one who has done much'?

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所作。此中何故不說耶。答曰。應說而不說者。當知此說有餘。複次以出家戒。是因果故。出家戒。是比丘戒因。是優婆塞戒果。複次若教他出家。則名教他入假名法。入法有二種。一者入假名法。二者入實義法。入假名法者剃除須發出家是也。入實義法者住世第一法。入苦法忍是也。複次若教他出家。則令他人脫多役驅使等種種諸苦。複次若教他出家。則救濟他人雖于現苦。不久亦當得離生老病死苦。複次若教他出家。則令他人得現法樂。不久亦當得自在樂。複次若教他出家。則假名佛出世間。不久亦當實義。佛出世間。複次若教他出家。則教他人三戒三身三學三修三凈三道三地三根三種菩提。複次若教他出家。則得決定解脫道。如說。若能剃除須發出家者。此人必當決定知見四真諦法。複次若教他出家。則教他人。令身少事。身少事。能生心少事。身遠心遠。身凈心凈。身好心好。身端正心端正亦如是。複次若教他出家則教他剃髮。著袈裟。剃髮則能生牟尼著袈裟則能去離惡。複次若教他出家。則令他人得無盡業無盡財無過業無過財。複次若教他出家。則令他人盡形壽持戒。凈修梵行。傷佉諸利。傷佉諸利。是何義耶。尊者和須蜜說曰。有仙人。一名傷佉。二名諸利。凈修梵行。威儀具足。在家之人。所不能行。

【現代漢語翻譯】 現代漢語譯本： 為什麼在這裡沒有提到這些功德呢？回答是：應該說而沒有說的，應當知道這種說法還有剩餘（未盡之意）。其次，出家戒既是因也是果。出家戒是比丘戒的因，是優婆塞戒的果。再次，如果教他人出家，就等於教他人進入假名法。進入法有兩種：一是進入假名法，二是進入實義法。進入假名法指的是剃除須發出家。進入實義法指的是安住於世間第一法，即苦法忍。再次，如果教他人出家，就能使他人脫離繁重的勞役和驅使等種種痛苦。再次，如果教他人出家，就能救濟他人，即使現在受苦，不久也將脫離生老病死的痛苦。再次，如果教他人出家，就能使他人獲得現世的快樂，不久也將獲得自在的快樂。再次，如果教他人出家，則假名佛（指住持三寶）出現於世間，不久實義佛（指自性三寶）也將出現於世間。再次，如果教他人出家，就等於教他人三戒、三身、三學、三修、三凈、三道、三地、三根、三種菩提。再次，如果教他人出家，就能獲得決定解脫之道。如經中所說：『如果能夠剃除須發出家，此人必定能夠決定知見四真諦法。』再次，如果教他人出家，就等於教他人使身少事。身少事，就能生心少事。身遠（離塵世），心也遠（離煩惱）。身凈，心也凈。身好，心也好。身端正，心也端正，也是如此。再次，如果教他人出家，就等於教他剃髮、穿袈裟。剃髮則能生牟尼（Muni，指聖者），穿袈裟則能遠離罪惡。再次，如果教他人出家，就能使他人獲得無盡的業和無盡的財富，無過的業和無過的財富。再次，如果教他人出家，就能使他人盡形壽持戒，清凈地修習梵行。傷佉（Samkhya）諸利（Rishi），傷佉諸利是什麼意思呢？尊者和須蜜（Vasumitra）說：有兩位仙人，一名傷佉，二名諸利，他們清凈地修習梵行，威儀具足，這是在家之人所不能做到的。

【English Translation】 English version: Why are these merits not mentioned here? The answer is: What should be said but is not said, it should be known that there is a remainder to this saying (meaning it is not exhaustive). Furthermore, the ordination of leaving home is both a cause and an effect. The ordination of leaving home is the cause of the Bhikshu (monk) ordination and the effect of the Upasaka (lay follower) vow. Furthermore, if one teaches others to leave home, it is the same as teaching them to enter the 'provisional name' (假名, jiaming) dharma. There are two kinds of entering the dharma: one is entering the 'provisional name' dharma, and the other is entering the 'real meaning' (實義, shiyi) dharma. Entering the 'provisional name' dharma refers to shaving the head and beard to leave home. Entering the 'real meaning' dharma refers to abiding in the first dharma of the world, which is the forbearance of the suffering dharma (苦法忍, kufaren). Furthermore, if one teaches others to leave home, they can liberate others from heavy labor and various sufferings of being driven. Furthermore, if one teaches others to leave home, they can save others, even if they are suffering now, they will soon be liberated from the suffering of birth, old age, sickness, and death. Furthermore, if one teaches others to leave home, they can enable others to obtain present happiness, and soon they will also obtain the happiness of freedom. Furthermore, if one teaches others to leave home, then the 'provisional name' Buddha (假名佛, jiaming fo, referring to the Sangha) appears in the world, and soon the 'real meaning' Buddha (實義佛, shiyi fo, referring to the Buddha-nature) will also appear in the world. Furthermore, if one teaches others to leave home, it is the same as teaching others the three precepts (三戒, sanjie), three bodies (三身, sanshen), three learnings (三學, sanxue), three practices (三修, sanxiu), three purities (三凈, sanjing), three paths (三道, sandao), three grounds (三地, sandi), three roots (三根, sangen), and three kinds of Bodhi (三種菩提, sanzhong puti). Furthermore, if one teaches others to leave home, they can obtain the path of definite liberation. As it is said in the sutra: 'If one can shave their head and beard to leave home, this person will surely know and see the four noble truths (四真諦, sizhendi).' Furthermore, if one teaches others to leave home, it is the same as teaching them to have few affairs of the body. Few affairs of the body can generate few affairs of the mind. The body is far (from the world), and the mind is also far (from afflictions). The body is pure, and the mind is also pure. The body is good, and the mind is also good. The body is upright, and the mind is also upright, it is also like this. Furthermore, if one teaches others to leave home, it is the same as teaching them to shave their head and wear the kasaya (袈裟, jiasha, monastic robe). Shaving the head can generate Muni (牟尼, Muni, sage), and wearing the kasaya can remove evil. Furthermore, if one teaches others to leave home, they can enable others to obtain endless karma and endless wealth, faultless karma and faultless wealth. Furthermore, if one teaches others to leave home, they can enable others to uphold the precepts for the rest of their lives and purely cultivate Brahma-conduct (梵行, fanxing). Samkhya (傷佉, Samkhya) Rishis (諸利, Rishi), what does Samkhya Rishis mean? Venerable Vasumitra (和須蜜, Vasumitra) said: There were two immortals, one named Samkhya and the other named Rishis, they purely cultivated Brahma-conduct, and their demeanor was complete, which is something that people at home cannot do.

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如畫珂貝上。非風吹日曝。所能壞滅。在家之人。修行梵行。不能如是如畫貝上分明了了。在家之人。修行梵行。不能如是。如阿那含。猶如妻子。畜眾生數非眾生數物。凡夫聖人。無有差別。複次若教他出家。則示他人。帝釋轉輪聖王。閻羅王所欲之事。問曰。何故教他出家置二果。唯說須陀洹果阿羅漢果。答曰。已說在此義中。所以者何。遠塵離垢。得法眼凈。三果可爾。具縛人。漸離欲人。永離欲人。得正決定。悉名遠塵離垢得法眼凈。復以現始終故。始是須陀洹果。終是阿羅漢果。如始終。始入已度方便畢竟。說亦如是。複次此二果。一向無漏道得。非有漏道。二果無漏有漏道得。如有漏無漏道。解脫道。繫縛道。亦如是。複次此果俱過。非想非非想處人得須陀洹果。過非想非非想處見道所斷結。乃得阿羅漢果。過非想非非想處修道所斷結乃得。複次此現門現略所有沙門果或以見道得。或以修道得。若說須陀洹果。當知已說見道得者。若說阿羅漢果。當知已說修道得者。如見道修道。見地修地。未知欲知根知根。說亦如是。複次有沙門果。或因見道所斷結盡而立。或因修道所斷結盡而立。如見道所斷。緣無所有煩惱。緣所有煩惱。忍對治煩惱。智對治煩惱。亦如是。複次已說在此義中。所以者何。以必得故若

【現代漢語翻譯】 現代漢語譯本： 就像在珂貝（一種海貝）上繪畫一樣，不是風吹日曬所能破壞的。在家之人修行梵行（清凈的行為），不能像在貝殼上繪畫那樣分明了了。在家之人修行梵行，不能像阿那含（不還果）一樣，猶如妻子，畜養眾生數和非眾生數的物品。凡夫和聖人之間沒有差別。 再次，如果教他人出家，那就是向他人展示帝釋（忉利天之主）、轉輪聖王、閻羅王所希望的事情。 問：為什麼教他人出家只提到初果（須陀洹果）和四果（阿羅漢果），而省略了二果（斯陀含果）和三果（阿那含果）？ 答：因為已經包含在這個意義之中了。為什麼這麼說呢？因為遠離塵垢，得到法眼凈（證悟的開始），三果也是如此。具縛之人（仍有煩惱束縛的人），漸離欲之人（逐漸脫離慾望的人），永離欲之人（永遠脫離慾望的人），得到正確的決定，都可稱為遠離塵垢，得到法眼凈。 而且，因為呈現了開始和終結。開始是須陀洹果，終結是阿羅漢果。就像開始、進入、已經度過、方便、畢竟一樣，說法也是如此。 再次，這兩個果位（須陀洹果和阿羅漢果）都是一向通過無漏道（沒有煩惱的道路）獲得的，不是通過有漏道（有煩惱的道路）獲得的。而二果和三果可以通過無漏道和有漏道獲得。就像有漏道和無漏道、解脫道和繫縛道一樣。 再次，這兩個果位都超越了。處於非想非非想處（最高禪定境界）的人可以獲得須陀洹果，超越非想非非想處見道（初次證悟的道路）所斷的結（煩惱），才能獲得阿羅漢果，超越非想非非想處修道（持續修行的道路）所斷的結才能獲得。 再次，這種呈現方式既有全面性，也有簡略性。所有的沙門果（修行者的果位）或者通過見道獲得，或者通過修道獲得。如果說須陀洹果，就應當知道已經包含了通過見道獲得者。如果說阿羅漢果，就應當知道已經包含了通過修道獲得者。就像見道和修道、見地和修地、未知欲知根知根一樣，說法也是如此。 再次，有的沙門果，或者因為見道所斷的結完全斷盡而成立，或者因為修道所斷的結完全斷盡而成立。就像見道所斷、緣無所有煩惱、緣所有煩惱、忍對治煩惱、智對治煩惱一樣。 再次，已經包含在這個意義之中了。為什麼這麼說呢？因為必定能夠獲得，如果...

【English Translation】 English version: It is like painting on a Kauber (a type of seashell), which cannot be destroyed by wind and sun. A person living at home, practicing Brahmacharya (pure conduct), cannot be as clear and distinct as painting on a shell. A person living at home, practicing Brahmacharya, cannot be like an Anagamin (Non-Returner), like a wife, raising sentient and non-sentient beings. There is no difference between ordinary people and sages. Furthermore, if you teach others to renounce the world, you are showing them what Sakra (Lord of the Devas), a Chakravartin (Wheel-Turning King), and Yama (Lord of Death) desire. Question: Why, when teaching others to renounce the world, are only the first fruit (Srotapanna) and the fourth fruit (Arhat) mentioned, omitting the second fruit (Sakadagamin) and the third fruit (Anagamin)? Answer: Because it is already included in this meaning. Why is that? Because of being far from dust and defilement, obtaining the Dharma Eye (the beginning of enlightenment), the third fruit is also like this. A person bound by fetters, a person gradually leaving desire, a person who has permanently left desire, obtaining correct determination, can all be called far from dust and defilement, obtaining the Dharma Eye. Moreover, because it presents the beginning and the end. The beginning is the Srotapanna fruit, and the end is the Arhat fruit. Just like beginning, entering, having passed, expedient, ultimately, the saying is also like this. Again, these two fruits (Srotapanna and Arhat) are always obtained through the unconditioned path (path without defilements), not through the conditioned path (path with defilements). The second and third fruits can be obtained through both the unconditioned and conditioned paths. Just like the conditioned and unconditioned paths, the path of liberation and the path of bondage. Again, these two fruits both transcend. A person in the Realm of Neither Perception Nor Non-Perception (the highest state of meditation) can obtain the Srotapanna fruit, transcending the fetters severed by the Path of Seeing (the path of initial enlightenment) in the Realm of Neither Perception Nor Non-Perception, one can obtain the Arhat fruit, transcending the fetters severed by the Path of Cultivation (the path of continuous practice) in the Realm of Neither Perception Nor Non-Perception. Again, this presentation is both comprehensive and concise. All the fruits of a Shramana (ascetic) are obtained either through the Path of Seeing or through the Path of Cultivation. If the Srotapanna fruit is mentioned, it should be known that it already includes those who obtain it through the Path of Seeing. If the Arhat fruit is mentioned, it should be known that it already includes those who obtain it through the Path of Cultivation. Just like the Path of Seeing and the Path of Cultivation, the Ground of Seeing and the Ground of Cultivation, the unknown, the desire to know, the root of knowing, the saying is also like this. Again, some fruits of a Shramana are established either because the fetters severed by the Path of Seeing are completely exhausted, or because the fetters severed by the Path of Cultivation are completely exhausted. Just like what is severed by the Path of Seeing, afflictions arising from non-existence, afflictions arising from existence, forbearance counteracting afflictions, wisdom counteracting afflictions. Again, it is already included in this meaning. Why is that? Because it can certainly be obtained, if...

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得須陀洹果。必得斯陀含果。若得阿羅漢果。必由阿那含果。◎

◎須陀洹成就諸學法彼法。須陀洹果攝耶。◎

◎問曰。何故作此論。答曰。先說無為沙門果。今欲說有為無為沙門果故而作此論。須陀洹。成就諸學法。彼法須陀洹果攝耶。答曰。或攝或不攝云何攝。答曰。有為須陀洹果。得已不失。得者信解脫得信解脫諸根。見到得見到諸根。不失者信解脫不轉根作見到。不失信解脫諸根。云何不攝。須陀洹。前進得勝妙無漏諸根。前進者方便道。六無礙道。五解脫道。如是等前進道所有學法。須陀洹成就。彼非須陀洹果攝。所以者何。前進道非果所攝。設法須陀洹果攝。彼法是學耶。答曰。或是學。或是非學非無學。云何是學。答曰。有為須陀洹果。謂道比智。及眷屬。云何是非學非無學。答曰。無為須陀洹果。謂三界見道所斷結斷。斯陀含成就諸學法。彼法斯陀含果攝耶。答曰。或攝或不攝。云何攝。答曰。有為斯陀含果。得已不失。得者信解脫得信解脫諸根。見到得見到諸根。不失者信解脫不轉根作見到。不失信解脫諸根。云何不攝斯陀含。前進得勝妙無漏諸根。前進者。方便道。三無礙道。二解脫道。如是等前進道所有學法。斯陀含成就。彼非斯陀含果攝。所以者何。前進道非果所攝。設法斯

【現代漢語翻譯】 現代漢語譯本： 證得須陀洹果（Sotapanna-phala，入流果）。必定證得斯陀含果（Sakadagami-phala，一來果）。如果證得阿羅漢果（Arahat-phala，無學果），必定經過阿那含果（Anagami-phala，不還果）。

須陀洹（Sotapanna，入流者）成就各種學法，這些法是否包含在須陀洹果（Sotapanna-phala，入流果）中？

問：為何要作此論？答：先前說了無為的沙門果，現在想要說有為和無為的沙門果，所以作此論。須陀洹（Sotapanna，入流者）成就各種學法，這些法是否包含在須陀洹果（Sotapanna-phala，入流果）中？答：或者包含，或者不包含。如何包含？答：有為的須陀洹果（Sotapanna-phala，入流果），得到后不會失去。得到的是信解脫（信解脫者）所得到的信解脫諸根，見到（見道者）所得到的見到諸根。不會失去的是信解脫（信解脫者）不會轉變根器成為見到（見道者），不會失去信解脫諸根。如何不包含？須陀洹（Sotapanna，入流者）前進獲得更殊勝微妙的無漏諸根。前進指的是方便道、六無礙道、五解脫道。像這些前進道所包含的學法，須陀洹（Sotapanna，入流者）成就了，但它們不包含在須陀洹果（Sotapanna-phala，入流果）中。為什麼呢？因為前進道不屬於果的範疇。假設某種法包含在須陀洹果（Sotapanna-phala，入流果）中，那麼這種法是學法嗎？答：或者是學法，或者既不是學法也不是無學法。什麼是學法？答：有為的須陀洹果（Sotapanna-phala，入流果），指的是道比智以及眷屬。什麼既不是學法也不是無學法？答：無為的須陀洹果（Sotapanna-phala，入流果），指的是三界見道所斷的煩惱斷除。 斯陀含（Sakadagami，一來者）成就各種學法，這些法是否包含在斯陀含果（Sakadagami-phala，一來果）中？答：或者包含，或者不包含。如何包含？答：有為的斯陀含果（Sakadagami-phala，一來果），得到后不會失去。得到的是信解脫（信解脫者）所得到的信解脫諸根，見到（見道者）所得到的見到諸根。不會失去的是信解脫（信解脫者）不會轉變根器成為見到（見道者），不會失去信解脫諸根。如何不包含？斯陀含（Sakadagami，一來者）前進獲得更殊勝微妙的無漏諸根。前進指的是方便道、三無礙道、二解脫道。像這些前進道所包含的學法，斯陀含（Sakadagami，一來者）成就了，但它們不包含在斯陀含果（Sakadagami-phala，一來果）中。為什麼呢？因為前進道不屬於果的範疇。假設某種法

【English Translation】 English version: Having attained the Sotapanna-phala (Stream-enterer fruit), one will certainly attain the Sakadagami-phala (Once-returner fruit). If one attains the Arahat-phala (Arhat fruit), it is necessarily through the Anagami-phala (Non-returner fruit).

Does the Sotapanna (Stream-enterer) accomplish various trainings; are these dharmas included within the Sotapanna-phala (Stream-enterer fruit)?

Question: Why is this treatise composed? Answer: Previously, the unconditioned Sramana fruits were discussed; now, intending to discuss the conditioned and unconditioned Sramana fruits, this treatise is composed. Does the Sotapanna (Stream-enterer) accomplish various trainings; are these dharmas included within the Sotapanna-phala (Stream-enterer fruit)? Answer: They are either included or not included. How are they included? Answer: The conditioned Sotapanna-phala (Stream-enterer fruit), once attained, is not lost. What is attained are the roots of faith-liberation (for those liberated by faith), and the roots of vision (for those who have attained vision). What is not lost is that the faith-liberated (one liberated by faith) does not transform their roots into those of vision (one who has attained vision), and the roots of faith-liberation are not lost. How are they not included? The Sotapanna (Stream-enterer) advances and attains more excellent and subtle undefiled roots. Advancing refers to the path of expedience, the six unobstructed paths, and the five paths of liberation. Such trainings included in these advancing paths are accomplished by the Sotapanna (Stream-enterer), but they are not included within the Sotapanna-phala (Stream-enterer fruit). Why is that? Because the advancing path is not included within the category of fruit. If a certain dharma is included within the Sotapanna-phala (Stream-enterer fruit), is that dharma a training? Answer: It is either a training, or neither a training nor a non-training. What is a training? Answer: The conditioned Sotapanna-phala (Stream-enterer fruit), referring to the knowledge of the path and its retinue. What is neither a training nor a non-training? Answer: The unconditioned Sotapanna-phala (Stream-enterer fruit), referring to the severing of afflictions severed by the path of vision in the three realms. Does the Sakadagami (Once-returner) accomplish various trainings; are these dharmas included within the Sakadagami-phala (Once-returner fruit)? Answer: They are either included or not included. How are they included? Answer: The conditioned Sakadagami-phala (Once-returner fruit), once attained, is not lost. What is attained are the roots of faith-liberation (for those liberated by faith), and the roots of vision (for those who have attained vision). What is not lost is that the faith-liberated (one liberated by faith) does not transform their roots into those of vision (one who has attained vision), and the roots of faith-liberation are not lost. How are they not included? The Sakadagami (Once-returner) advances and attains more excellent and subtle undefiled roots. Advancing refers to the path of expedience, the three unobstructed paths, and the two paths of liberation. Such trainings included in these advancing paths are accomplished by the Sakadagami (Once-returner), but they are not included within the Sakadagami-phala (Once-returner fruit). Why is that? Because the advancing path is not included within the category of fruit. If a certain dharma

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陀含果攝。彼法是學耶。答曰。或是學或是非學非無學。學者有為斯陀含果。若道比智及眷屬。若第六解脫道及眷屬。云何非學非無學。答曰。無為斯陀含果。謂三界見道所斷結斷及欲界修道所斷六種結斷。阿那含成就諸學法。彼法阿那含果攝耶。答曰。或攝或不攝。云何攝。答曰。有為阿那含果。得已不失。得者信解脫得信解脫諸根。見到得見到諸根。不失者信解脫不轉根作見到。不失信解脫諸根。云何不攝。阿那含前進。得勝妙無漏諸根。前進者離初禪欲。方便道。九無礙道。九解脫道。乃至離非想非非想處愛方便道。九無礙道。八解脫道。如是等前進道所有學法。阿那含成就。彼非阿那含果攝。所以者何。前進道非阿那含果攝。設法阿那含果攝。彼法是學耶。答曰。或是學或是非學非無學。云何是學。答曰。有為阿那含果若道比智及眷屬。若第九解脫及眷屬。云何非學非無學。答曰。無為阿那含果。三界見道所斷結斷。及欲界修道所斷九種結斷。阿羅漢成就諸無學法。彼法阿羅漢果攝耶。答曰。如是。所以者何。阿羅漢所有方便道。無礙道。解脫道。前進道。盡阿羅漢果攝。設法阿羅漢果攝。彼法是無學耶。答曰。或是無學或是非學非無學。云何是無學。答曰。有為阿羅漢果。盡智無生智。無學等見及眷屬。云

【現代漢語翻譯】 現代漢語譯本 斯陀含果（Sakadagami-phala，二果）所包含的法，那些法是屬於有學位的嗎？回答說：或者是有學位，或者是既非有學位也非無學位。有學位的是指有為的斯陀含果，例如道比智（dharmajñāna-kṣānti）及其眷屬，以及第六解脫道（vimokṣa-mārga）及其眷屬。 什麼是非有學位也非無學位呢？回答說：無為的斯陀含果，指的是三界（欲界、色界、無色界）見道所斷的煩惱結縛的斷滅，以及欲界修道所斷的六種煩惱結縛的斷滅。 阿那含（Anāgāmi，三果）成就了各種有學之法，這些法被阿那含果所包含嗎？回答說：或者包含，或者不包含。什麼是包含呢？回答說：有為的阿那含果，獲得后不會失去。獲得者，信解脫（śraddhāvimukta）者獲得信解脫的諸根（indriya），見到（dṛṣṭi-prāpta）者獲得見到的諸根。不失去者，信解脫者不轉變根而成為見到者，不失去信解脫的諸根。 什麼是不包含呢？阿那含向前進修，獲得更殊勝微妙的無漏諸根。向前進修者，遠離初禪的慾望，通過方便道（upāya-mārga），九無礙道（anantarya-mārga），九解脫道（vimukti-mārga），乃至遠離非想非非想處的貪愛，通過方便道，九無礙道，八解脫道。像這樣，前進道所包含的所有有學之法，阿那含雖然成就了，但它們不被阿那含果所包含。這是為什麼呢？因為前進道不被阿那含果所包含。假設某個法被阿那含果所包含，那麼這個法是有學之法嗎？回答說：或者是有學，或者是非學非無學。什麼是有學呢？回答說：有為的阿那含果，例如道比智及其眷屬，以及第九解脫道及其眷屬。 什麼是非學非無學呢？回答說：無為的阿那含果，三界見道所斷的煩惱結縛的斷滅，以及欲界修道所斷的九種煩惱結縛的斷滅。 阿羅漢（Arhat，四果）成就了各種無學之法，這些法被阿羅漢果所包含嗎？回答說：是的。這是為什麼呢？因為阿羅漢所擁有的所有方便道、無礙道、解脫道、前進道，都完全被阿羅漢果所包含。假設某個法被阿羅漢果所包含，那麼這個法是無學之法嗎？回答說：或者是無學，或者是非學非無學。什麼是無學呢？回答說：有為的阿羅漢果，盡智（kṣayajñāna）、無生智（anutpādajñāna）、無學等見（aśaikṣa-samyagdṛṣṭi）及其眷屬。

【English Translation】 English version Are the dharmas included in the Sakadagami-phala (the fruit of Once-Returner) those that are in the state of learning? The answer is: either they are in the state of learning, or they are neither in the state of learning nor in the state of no-more-learning. Those in the state of learning are the conditioned Sakadagami-phala, such as the knowledge of the path (dharmajñāna-kṣānti) and its retinue, and the sixth path of liberation (vimokṣa-mārga) and its retinue. What is neither in the state of learning nor in the state of no-more-learning? The answer is: the unconditioned Sakadagami-phala, which refers to the cessation of the fetters severed by the path of seeing (darśana-mārga) in the three realms (the desire realm, the form realm, and the formless realm), and the cessation of the six types of fetters severed by the path of cultivation (bhāvanā-mārga) in the desire realm. An Anāgāmi (Non-Returner) has accomplished various dharmas of learning. Are these dharmas included in the Anāgāmi-phala? The answer is: either they are included, or they are not included. What is included? The answer is: the conditioned Anāgāmi-phala, which, once attained, is not lost. Those who attain it, those liberated by faith (śraddhāvimukta), attain the faculties (indriya) of faith-liberation; those who have attained seeing (dṛṣṭi-prāpta) attain the faculties of seeing. Those who do not lose it, those liberated by faith do not transform their faculties into those of seeing; they do not lose the faculties of faith-liberation. What is not included? The Anāgāmi advances further, attaining more excellent and subtle undefiled faculties. Those who advance further, departing from the desire for the first dhyana, through the expedient path (upāya-mārga), the nine unobstructed paths (anantarya-mārga), the nine paths of liberation (vimukti-mārga), and even departing from the love of the realm of neither perception nor non-perception, through the expedient path, the nine unobstructed paths, the eight paths of liberation. Thus, all the dharmas of learning contained in the path of advancement, although accomplished by the Anāgāmi, are not included in the Anāgāmi-phala. Why is this? Because the path of advancement is not included in the Anāgāmi-phala. If a certain dharma is included in the Anāgāmi-phala, is that dharma a dharma of learning? The answer is: either it is a dharma of learning, or it is neither a dharma of learning nor a dharma of no-more-learning. What is a dharma of learning? The answer is: the conditioned Anāgāmi-phala, such as the knowledge of the path and its retinue, and the ninth path of liberation and its retinue. What is neither a dharma of learning nor a dharma of no-more-learning? The answer is: the unconditioned Anāgāmi-phala, the cessation of the fetters severed by the path of seeing in the three realms, and the cessation of the nine types of fetters severed by the path of cultivation in the desire realm. An Arhat (Worthy One) has accomplished various dharmas of no-more-learning. Are these dharmas included in the Arhat-phala? The answer is: yes. Why is this? Because all the expedient paths, unobstructed paths, paths of liberation, and paths of advancement possessed by the Arhat are completely included in the Arhat-phala. If a certain dharma is included in the Arhat-phala, is that dharma a dharma of no-more-learning? The answer is: either it is a dharma of no-more-learning, or it is neither a dharma of learning nor a dharma of no-more-learning. What is a dharma of no-more-learning? The answer is: the conditioned Arhat-phala, the knowledge of exhaustion (kṣayajñāna), the knowledge of non-arising (anutpādajñāna), the right view of no-more-learning (aśaikṣa-samyagdṛṣṭi), and its retinue.

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何非學非無學。答曰。無為阿羅漢果。三界見道修道所斷結斷。

須陀洹成就諸無漏法。彼法須陀洹果攝耶。答曰。或攝或不攝。云何攝。答曰。須陀洹果。得已不失。得者信解脫得信解脫性。須陀洹果。見到得見到性。須陀洹果。三界見道所斷結斷。不失者信解脫不轉根作見到。不失信解脫性須陀洹果。云何不攝。須陀洹果前進。得勝妙諸無漏根。方便道。六無礙道。五解脫道。如是等前進道。及漸斷結得作證。謂欲界修道所斷五種結斷。如前進道非果攝。彼斷亦爾。須陀洹所成就非數滅。此滅非是須陀洹果。所以者何。非數滅是無記。須陀洹果是善故。設法須陀洹果攝。彼法是無漏耶。答曰。如是。所以者何。有為須陀洹果無為須陀洹果皆是無漏故。斯陀含成就諸無漏法。彼法斯陀含果攝耶。答曰。或攝或不攝。云何攝。答曰。斯陀含果。得已不失。得者信解脫性得信解脫斯陀含果。見到得見到性斯陀含果。三界見道所斷結斷。及欲界修道所斷六種結斷。不失者信解脫不轉根作見到。不失信解脫性斯陀含果。云何不攝斯陀含果前進。得勝妙諸無漏根。方便道。三無礙道。二解脫道。如是等道。及漸斷結得作證。謂欲界修道所斷二種結斷。如前進道非斯陀含果攝。斷亦如是。斯陀含果所成就非數滅。此滅非是

【現代漢語翻譯】 現代漢語譯本： 問：什麼既不是有學，也不是無學？答：是無為的阿羅漢果（Arhat-phala，證得涅槃的果位）。是斷除了三界（Trailokya，欲界、色界、無色界）見道（Darshana-marga，見真理之道）和修道（Bhavana-marga，通過修行斷除煩惱之道）所應斷除的煩惱。 問：須陀洹（Srotapanna，入流果）成就了各種無漏法（Anasrava-dharma，沒有煩惱的法），這些法是否都屬於須陀洹果（Srotapatti-phala，入流果的果位）所包含的？答：或者包含，或者不包含。如何包含？答：須陀洹果，一旦獲得就不會失去。獲得是指信解脫（Shraddha-vimukta，通過信仰獲得解脫）獲得信解脫的性質，這屬於須陀洹果。通過見道獲得見道的性質，這屬於須陀洹果。斷除了三界見道所應斷除的煩惱，這屬於須陀洹果。不會失去是指信解脫不會轉變為見到（Drishti-prapta，通過見解獲得解脫）。不失去信解脫的性質，這屬於須陀洹果。如何不包含？須陀洹果繼續前進，獲得更殊勝的各種無漏根（Anasrava-indriya，無漏的根），方便道（Upaya-marga，方便的修行之道），六無礙道（Shad-anantarika-marga，六種無間道），五解脫道（Pancha-vimukti-marga，五種解脫道）等等前進之道，以及逐漸斷除煩惱而證得果位，即斷除了欲界（Kama-dhatu，充滿慾望的界）修道所應斷除的五種煩惱。如同前進之道不屬於須陀洹果所包含，這些斷除的煩惱也不屬於。須陀洹所成就的非數滅（Apratisankhya-nirodha，非由智慧力而滅），這種滅不屬於須陀洹果。為什麼呢？因為非數滅是無記（Avyakrta，非善非惡），而須陀洹果是善的。假設某種法屬於須陀洹果所包含，那麼這種法是無漏的嗎？答：是的。為什麼呢？因為有為的須陀洹果和無為的須陀洹果都是無漏的。 問：斯陀含（Sakridagamin，一來果）成就了各種無漏法，這些法是否都屬於斯陀含果（Sakridagami-phala，一來果的果位）所包含的？答：或者包含，或者不包含。如何包含？答：斯陀含果，一旦獲得就不會失去。獲得是指信解脫性獲得信解脫，這屬於斯陀含果。通過見到獲得見到的性質，這屬於斯陀含果。斷除了三界見道所應斷除的煩惱，以及欲界修道所應斷除的六種煩惱。不會失去是指信解脫不會轉變為見到。不失去信解脫的性質，這屬於斯陀含果。如何不包含？斯陀含果繼續前進，獲得更殊勝的各種無漏根，方便道，三無礙道（Tri-anantarika-marga，三種無間道），二解脫道（Dvi-vimukti-marga，兩種解脫道）等等道，以及逐漸斷除煩惱而證得果位，即斷除了欲界修道所應斷除的兩種煩惱。如同前進之道不屬於斯陀含果所包含，這些斷除的煩惱也不屬於。斯陀含果所成就的非數滅，這種滅不屬於斯陀含果所包含。

【English Translation】 English version: Question: What is neither a learner nor a non-learner? Answer: It is the unconditioned Arhat-phala (the fruit of Arhatship, the state of attaining Nirvana). It is the cutting off of the bonds that are to be cut off by the Path of Seeing (Darshana-marga, the path of seeing the truth) and the Path of Cultivation (Bhavana-marga, the path of eliminating afflictions through practice) in the three realms (Trailokya, the desire realm, the form realm, and the formless realm). Question: A Srotapanna (Stream-enterer) accomplishes various undefiled dharmas (Anasrava-dharma, dharmas without defilements). Are these dharmas included in the Srotapatti-phala (the fruit of Stream-entry)? Answer: They are either included or not included. How are they included? Answer: The Srotapatti-phala, once attained, is not lost. Attainment refers to the faith-liberation (Shraddha-vimukta, liberation through faith) attaining the nature of faith-liberation, which belongs to the Srotapatti-phala. Attaining the nature of seeing through the Path of Seeing, which belongs to the Srotapatti-phala. Cutting off the bonds that are to be cut off by the Path of Seeing in the three realms, which belongs to the Srotapatti-phala. Not losing refers to faith-liberation not transforming into sight-attainment (Drishti-prapta, attainment through sight). Not losing the nature of faith-liberation, which belongs to the Srotapatti-phala. How are they not included? The Srotapatti-phala progresses further, attaining more excellent undefiled roots (Anasrava-indriya, undefiled roots), the expedient path (Upaya-marga, expedient path of practice), the six unobstructed paths (Shad-anantarika-marga, six immediate paths), the five paths of liberation (Pancha-vimukti-marga, five paths of liberation), and so on, as well as gradually cutting off the bonds and attaining realization, namely, cutting off the five kinds of bonds that are to be cut off by the Path of Cultivation in the desire realm (Kama-dhatu, the realm of desire). Just as the progressive path is not included in the Srotapatti-phala, neither are these cut-off bonds. The non-arising cessation (Apratisankhya-nirodha, cessation not due to wisdom) accomplished by the Srotapanna is not included in the Srotapatti-phala. Why? Because non-arising cessation is indeterminate (Avyakrta, neither good nor evil), while the Srotapatti-phala is good. If a certain dharma is included in the Srotapatti-phala, is that dharma undefiled? Answer: Yes. Why? Because both the conditioned and unconditioned Srotapatti-phala are undefiled. Question: A Sakridagamin (Once-returner) accomplishes various undefiled dharmas. Are these dharmas included in the Sakridagami-phala (the fruit of Once-returning)? Answer: They are either included or not included. How are they included? Answer: The Sakridagami-phala, once attained, is not lost. Attainment refers to the nature of faith-liberation attaining faith-liberation, which belongs to the Sakridagami-phala. Attaining the nature of seeing through seeing, which belongs to the Sakridagami-phala. Cutting off the bonds that are to be cut off by the Path of Seeing in the three realms, as well as cutting off the six kinds of bonds that are to be cut off by the Path of Cultivation in the desire realm. Not losing refers to faith-liberation not transforming into sight-attainment. Not losing the nature of faith-liberation, which belongs to the Sakridagami-phala. How are they not included? The Sakridagami-phala progresses further, attaining more excellent undefiled roots, the expedient path, the three unobstructed paths (Tri-anantarika-marga, three immediate paths), the two paths of liberation (Dvi-vimukti-marga, two paths of liberation), and so on, as well as gradually cutting off the bonds and attaining realization, namely, cutting off the two kinds of bonds that are to be cut off by the Path of Cultivation in the desire realm. Just as the progressive path is not included in the Sakridagami-phala, neither are these cut-off bonds. The non-arising cessation accomplished by the Sakridagami-phala is not included in the Sakridagami-phala.

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斯陀含果。所以者何。非數滅是無記。斯陀含果是善故。設法是斯陀含果攝。彼法是無漏耶。答曰。如是。所以者何。有為斯陀含果。無為斯陀含果。皆是無漏故。阿那含成就無漏諸法。彼法阿那含果攝耶。答曰。或攝或不攝。云何攝。答曰。阿那含果。已得不失。得者信解脫得信解脫性阿那含果見到得見到性阿那含果。三界見道所斷結斷。及欲界修道所斷九種結斷。不失者信解脫不轉根作見到。不失信解脫性阿那含果。云何不攝。答曰。阿那含前進。得勝妙無漏諸根。離初禪愛。方便道。九無礙道。九解脫道。如是乃至離非想非非想處愛。方便道。九無礙道。八解脫道。如是等道。及漸斷結得作證。謂離七地愛及非想非非想處八種愛。如前進道非果攝。彼斷亦爾。阿那含所成就非數滅。廣說如上。設法阿那含果攝。彼法是無漏耶。答曰。如是。廣說如上。阿羅漢成就無漏諸法。彼法阿羅漢果攝耶。答曰。或攝或不攝。云何攝。答曰。已得阿羅漢果不失。得者時解脫得。時解脫性。非時解脫得。非時解脫性。三界見道修道所斷結斷。不失者時解脫不轉根作非時解脫。不失時解脫性阿羅漢果。云何不攝。答曰。阿羅漢所成就非數滅。于如是法得非數滅。謂欲界色無色界繫有漏。及無漏法非數滅。此滅非是阿羅漢果。所以

【現代漢語翻譯】 現代漢語譯本 斯陀含果（Sakadagami-phala，二果）。為什麼這麼說呢？因為非數滅（Pratisankhya-nirodha，擇滅）是無記（Avyakrta，不可記說），而斯陀含果是善（Kusala，善性）的緣故。假設有一個法屬於斯陀含果所包含，那麼這個法是無漏（Anasrava，無煩惱）的嗎？回答是：是的。為什麼這麼說呢？因為有為（Samkhata，有生滅）的斯陀含果和無為（Asamkhata，無生滅）的斯陀含果，都是無漏的緣故。阿那含（Anagami，三果）成就了無漏的諸法，那麼這些法屬於阿那含果所包含的嗎？回答是：或者包含，或者不包含。怎樣是包含呢？回答是：阿那含果已經獲得並且沒有失去。獲得是指信解脫（Sraddhadhimukti）獲得信解脫性阿那含果，見到（Drishti）獲得見到性阿那含果，三界（Trailokya，欲界、色界、無色界）見道（Darshana-marga）所斷的煩惱斷除，以及欲界修道（Bhavana-marga）所斷的九種煩惱斷除。不失去是指信解脫不轉變根性成為見到，不失去信解脫性阿那含果。怎樣是不包含呢？回答是：阿那含繼續前進，獲得殊勝微妙的無漏諸根，遠離初禪（Prathama Dhyana）的貪愛，方便道（Upaya-marga），九無礙道（Nava anantarya-marga），九解脫道（Nava vimukti-marga），像這樣乃至遠離非想非非想處（Naivasamjnanasamjnayatana）的貪愛，方便道，九無礙道，八解脫道，像這樣的道，以及逐漸斷除煩惱而獲得作證，是指遠離七地（Saptabhumi）的貪愛以及非想非非想處的八種貪愛。像這樣前進的道不屬於果所包含，這些斷除也是如此。阿那含所成就的非數滅，詳細解說如上。假設有一個法屬於阿那含果所包含，那麼這個法是無漏的嗎？回答是：是的。詳細解說如上。阿羅漢（Arhat，四果）成就了無漏的諸法，那麼這些法屬於阿羅漢果所包含的嗎？回答是：或者包含，或者不包含。怎樣是包含呢？回答是：已經獲得阿羅漢果並且沒有失去。獲得是指時解脫（Samayavimukta）獲得時解脫性，非時解脫（Asamayavimukta）獲得非時解脫性，三界見道修道所斷的煩惱斷除。不失去是指時解脫不轉變根性成為非時解脫，不失去時解脫性阿羅漢果。怎樣是不包含呢？回答是：阿羅漢所成就的非數滅，對於像這樣的法獲得非數滅，是指欲界、色界、無色界系的有漏（Sasrava，有煩惱）以及無漏法（Anasrava）的非數滅，這個滅不是阿羅漢果。為什麼呢？

【English Translation】 English version Sakadagami-phala (斯陀含果, the fruit of Once-Returner). Why is that? Because Pratisankhya-nirodha (非數滅, cessation by wisdom) is Avyakrta (無記, unrecordable), while Sakadagami-phala is Kusala (善, wholesome). Suppose a dharma is included in Sakadagami-phala, is that dharma Anasrava (無漏, without outflows)? The answer is: Yes. Why is that? Because both Samkhata (有為, conditioned) Sakadagami-phala and Asamkhata (無為, unconditioned) Sakadagami-phala are Anasrava. Anagami (阿那含, Non-Returner) achieves Anasrava dharmas, are these dharmas included in Anagami-phala? The answer is: either included or not included. How is it included? The answer is: Anagami-phala has been obtained and not lost. Obtaining refers to Sraddhadhimukti (信解脫, faith-liberated) obtaining the nature of Sraddhadhimukti Anagami-phala, Drishti (見到, vision) obtaining the nature of vision Anagami-phala, the severing of afflictions severed by Darshana-marga (見道, the path of seeing) in the three realms (Trailokya, 三界: the desire realm, the form realm, and the formless realm), and the severing of the nine kinds of afflictions severed by Bhavana-marga (修道, the path of cultivation) in the desire realm. Not losing refers to Sraddhadhimukti not transforming its root nature into vision, not losing the nature of Sraddhadhimukti Anagami-phala. How is it not included? The answer is: Anagami continues to advance, obtaining superior and subtle Anasrava roots, being apart from the craving for the first Dhyana (初禪), Upaya-marga (方便道, the path of expedient means), Nava anantarya-marga (九無礙道, nine unobstructed paths), Nava vimukti-marga (九解脫道, nine liberation paths), like this, even being apart from the craving for Naivasamjnanasamjnayatana (非想非非想處, the realm of neither perception nor non-perception), Upaya-marga, Nava anantarya-marga, eight liberation paths, such paths, and gradually severing afflictions to obtain attestation, referring to being apart from the craving for the seven grounds (Saptabhumi) and the eight kinds of craving for Naivasamjnanasamjnayatana. Like this, the advancing path is not included in the fruit, and these severances are also like this. The Pratisankhya-nirodha achieved by Anagami is explained in detail as above. Suppose a dharma is included in Anagami-phala, is that dharma Anasrava? The answer is: Yes. Explained in detail as above. Arhat (阿羅漢, the Worthy One) achieves Anasrava dharmas, are these dharmas included in Arhat-phala? The answer is: either included or not included. How is it included? The answer is: Arhat-phala has been obtained and not lost. Obtaining refers to Samayavimukta (時解脫, liberation in time) obtaining the nature of Samayavimukta, Asamayavimukta (非時解脫, liberation out of time) obtaining the nature of Asamayavimukta, the severing of afflictions severed by Darshana-marga and Bhavana-marga in the three realms. Not losing refers to Samayavimukta not transforming its root nature into Asamayavimukta, not losing the nature of Samayavimukta Arhat-phala. How is it not included? The answer is: The Pratisankhya-nirodha achieved by Arhat, obtaining Pratisankhya-nirodha for such dharmas, referring to the Pratisankhya-nirodha of Sasrava (有漏, with outflows) dharmas related to the desire realm, form realm, and formless realm, and Anasrava dharmas, this cessation is not Arhat-phala. Why is that?

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者何。非數滅是無記。阿羅漢果是善故。設法阿羅漢果攝。彼法是無漏耶。答曰。如是。所以者何。有為阿羅漢果。無為阿羅漢果。皆是無漏故。

須陀洹成就諸法。彼法須陀洹果攝耶。此中問轉增法。先問學次問無漏。今問不定。須陀洹成就諸法。彼法須陀洹果攝耶。答曰。或法須陀洹果成就。彼法非須陀洹果攝。云何法須陀洹成就。彼法非須陀洹果攝。答曰。須陀洹前進。得勝妙無漏諸根及漸斷結得作證。須陀洹所成就非數滅。亦成就有漏諸法。謂善染污不隱沒無記善者。數方便善。生得善。染污者三界修道所斷染污。不隱沒無記者威儀工巧報。如是等法。須陀洹成就。非須陀洹果攝。云何法須陀洹果攝。彼法非須陀洹成就。答曰。不得須陀洹果。得已便失。不得者信解脫不得見到性。須陀洹果。見到不得信解脫性須陀洹果。得已便失者。信解脫轉根作見到。便失信解脫性須陀洹果。云何法須陀洹成就。彼法亦須陀洹果攝。答曰。得須陀洹果不失。廣說如上。云何法須陀洹果不成就。彼法非須陀洹果攝。答曰。除上爾所事。若法已稱名已說者。作第一第二第三句。未稱未說者。作第四句。彼是何耶。答曰。有三種。謂善染污不隱沒無記。善有二種。謂無漏有漏。無漏者一切上下無漏道。有漏者謂方便善。離

【現代漢語翻譯】 現代漢語譯本： 什麼是非數滅（Nir নিরোধ, Nirodha，指非由修行力而自然止息的狀態）？它是無記（Avyākṛta，指不可言說、無法定義的狀態）。阿羅漢果（Arhatship，指斷盡一切煩惱，達到解脫的果位）是善的，所以，如果一個法（Dharma，指構成世界萬物的要素）被阿羅漢果所包含，那麼這個法是無漏（Anāsrava，指沒有煩惱污染的）嗎？回答是：是的。為什麼呢？因為有為（Saṃskṛta，指由因緣和合而成的，會生滅變化的）的阿羅漢果和無為（Asaṃskṛta，指不生不滅，不依賴因緣的）的阿羅漢果，都是無漏的。

須陀洹（Srotāpanna，指入流果，初果聖者）成就了諸法，這些法被須陀洹果所包含嗎？這裡的問題是關於轉增法（指不斷增長的法）。先問關於有學（指還在修學階段的聖者）的法，再問關於無漏的法，現在問關於不定的法。須陀洹成就了諸法，這些法被須陀洹果所包含嗎？回答是：有些法是須陀洹成就的，但這些法不被須陀洹果所包含。什麼樣的法是須陀洹成就的，但這些法不被須陀洹果所包含呢？回答是：須陀洹繼續前進，獲得殊勝微妙的無漏諸根，並且逐漸斷除煩惱結縛而證得果位。須陀洹所成就的非數滅，也成就了有漏（Sāsrava，指有煩惱污染的）的諸法，包括善、染污、不隱沒無記。善的包括數方便善（指通過修行方便而產生的善）和生得善（指天生具有的善）。染污的包括三界（指欲界、色界、無色界）修道所斷的染污。不隱沒無記包括威儀、工巧、報（指果報）。像這樣的法，須陀洹成就了，但不被須陀洹果所包含。什麼樣的法被須陀洹果所包含，但這些法不是須陀洹成就的呢？回答是：沒有得到須陀洹果，或者得到后又失去。沒有得到須陀洹果的，比如信解脫（指通過信心而解脫的人）沒有得到見到性（指通過見道而證悟的性質）的須陀洹果。得到后又失去的，比如信解脫轉根（指改變根器）成為見到，就失去了信解脫性的須陀洹果。什麼樣的法是須陀洹成就的，也被須陀洹果所包含呢？回答是：得到須陀洹果后沒有失去，詳細解釋如上所述。什麼樣的法須陀洹果沒有成就，也不被須陀洹果所包含呢？回答是：除了上面所說的那些情況。如果一個法已經被稱名和描述了，就用第一、第二、第三句來描述；如果還沒有被稱名和描述，就用第四句來描述。那是什麼呢？回答是：有三種，包括善、染污、不隱沒無記。善的有兩種，包括無漏和有漏。無漏的包括一切上下的無漏道。有漏的包括方便善，離（指脫離）

【English Translation】 English version: What is non-cessation by cessation of thought (Nirodha)? It is indeterminate (Avyākṛta). The fruit of Arhatship (Arhatship) is good, therefore, if a Dharma (Dharma) is included in the fruit of Arhatship, is that Dharma unpolluted (Anāsrava)? The answer is: yes. Why? Because both conditioned (Saṃskṛta) Arhatship and unconditioned (Asaṃskṛta) Arhatship are unpolluted.

A Stream-enterer (Srotāpanna) accomplishes all Dharmas, are these Dharmas included in the fruit of Stream-entry? The question here is about increasing Dharmas. First, it asks about the Dharmas of a learner (one who is still in training), then it asks about unpolluted Dharmas, and now it asks about indeterminate Dharmas. A Stream-enterer accomplishes all Dharmas, are these Dharmas included in the fruit of Stream-entry? The answer is: some Dharmas are accomplished by a Stream-enterer, but these Dharmas are not included in the fruit of Stream-entry. What kind of Dharmas are accomplished by a Stream-enterer, but are not included in the fruit of Stream-entry? The answer is: a Stream-enterer continues to advance, attains superior and subtle unpolluted roots, and gradually cuts off the bonds of affliction and attains realization. The non-cessation by cessation of thought that a Stream-enterer accomplishes also includes polluted (Sāsrava) Dharmas, including good, defiled, and non-revealing indeterminate. Good includes acquired merit (merit acquired through practice) and innate merit (merit acquired by birth). Defiled includes the defilements to be severed by cultivation in the three realms (desire realm, form realm, formless realm). Non-revealing indeterminate includes deportment, craftsmanship, and retribution. Such Dharmas are accomplished by a Stream-enterer, but are not included in the fruit of Stream-entry. What kind of Dharmas are included in the fruit of Stream-entry, but are not accomplished by a Stream-enterer? The answer is: not attaining the fruit of Stream-entry, or attaining it and then losing it. Not attaining the fruit of Stream-entry, for example, a faith-liberated one (one who is liberated through faith) has not attained the Stream-entry fruit of seeing-nature (the nature of seeing the truth). Attaining it and then losing it, for example, a faith-liberated one changes their faculties and becomes a seeing-one, thus losing the Stream-entry fruit of faith-liberation. What kind of Dharmas are accomplished by a Stream-enterer and are also included in the fruit of Stream-entry? The answer is: attaining the fruit of Stream-entry and not losing it, as explained in detail above. What kind of Dharmas are not accomplished by the Stream-entry fruit and are also not included in the Stream-entry fruit? The answer is: except for the cases mentioned above. If a Dharma has already been named and described, it is described using the first, second, and third sentences; if it has not yet been named and described, it is described using the fourth sentence. What is that? The answer is: there are three kinds, including good, defiled, and non-revealing indeterminate. Good has two kinds, including unpolluted and polluted. Unpolluted includes all the unpolluted paths above and below. Polluted includes expedient merit, apart from

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欲善。生得善。若本不得。若得便失。染污者。三界見道欲界修道所斷染污。須陀洹已斷者。不隱沒無記者。謂威儀工巧報須陀洹所不成就者。一切變化心。如是等諸法。作第四句故。言除上爾所事。如須陀洹。斯陀含亦如是。阿那含成就諸法。彼法阿那含果攝耶。乃至廣作四句。云何法阿那含成就。彼法非阿那含果攝。答曰。阿那含前進。得勝妙無漏諸根及所斷結得作證。阿那含所成就非數滅。廣說如上。阿那含成就。諸餘有漏法。彼是何耶。答曰。有三種。謂善染污不隱沒無記。善者方便善。生得善。離欲善。染污者。色無色界系修道所斷染污。不隱沒無記者。威儀工巧報變化心。如阿那含所成就者。云何法阿那含果攝。彼法非阿那含成就。答曰。不得阿那含果。得已便失。不得者。信解脫不得見到性阿那含果見到不得信解脫性阿那含果。得已便失者。信解脫轉根作見到。失信解脫性阿那含果。云何法阿那含成就。彼法阿那含果攝。答曰。得阿那含果不失。得者信解脫得信解脫性阿那含果。見到得見到性阿那含果。三界見道所斷結斷欲界修道所斷九種結斷。不失者信解脫不轉根作見到。不失信解脫性阿那含果。云何法非阿那含成就。彼法亦非阿那含果攝。答曰。除上爾所事。若法已稱名已說者。作第一第二第三句

【現代漢語翻譯】 現代漢語譯本 欲善（想要行善）。生得善（天生就善良）。若本不得（如果原本沒有得到），若得便失（如果得到了又失去）。染污者（被染污的），三界見道（三界見道位）欲界修道所斷染污（在欲界修道位所斷除的染污）。須陀洹（Sotapanna，入流者）已斷者（已經斷除的）。不隱沒無記者（非色界和無色界所攝，不可知且無記的），謂威儀（行為舉止）工巧（工藝技巧）報（果報）須陀洹所不成就者（須陀洹沒有成就的）。一切變化心（一切變化的心）。如是等諸法（像這樣的各種法）。作第四句故（因此造作第四句），言除上爾所事（說除了以上所說的事情）。如須陀洹（就像須陀洹一樣），斯陀含（Sakadagami，一來者）亦如是（也是這樣）。 阿那含（Anagami，不還者）成就諸法（成就各種法），彼法阿那含果攝耶（那些法被阿那含果所包含嗎）？乃至廣作四句（乃至廣泛地造作四句）。云何法阿那含成就（什麼樣的法是阿那含成就的），彼法非阿那含果攝（那些法不被阿那含果所包含）？答曰（回答說）：阿那含前進（阿那含繼續前進），得勝妙無漏諸根（獲得殊勝微妙的無漏諸根）及所斷結得作證（以及所斷除的煩惱得到證悟）。阿那含所成就非數滅（阿那含所成就的非數滅）。廣說如上（詳細的解釋如上所述）。 阿那含成就（阿那含成就），諸餘有漏法（各種其餘的有漏法），彼是何耶（那是什麼呢）？答曰（回答說）：有三種（有三種），謂善（即善）、染污（即染污）、不隱沒無記（即非色界和無色界所攝，不可知且無記的）。善者（善的方面），方便善（通過修行獲得的善），生得善（天生就有的善），離欲善（脫離慾望的善）。染污者（染污的方面），色無**系修道所斷染污（色界和無色界繫縛，在修道位所斷除的染污）。不隱沒無記者（非色界和無色界所攝，不可知且無記的），威儀（行為舉止）工巧（工藝技巧）報（果報）變化心（變化的心）。如阿那含所成就者（就像阿那含所成就的）。 云何法阿那含果攝（什麼樣的法被阿那含果所包含），彼法非阿那含成就（那些法不是阿那含成就的）？答曰（回答說）：不得阿那含果（沒有得到阿那含果），得已便失（得到了又失去）。不得者（沒有得到的），信解脫（通過信仰而解脫）不得見到性阿那含果（沒有得到通過見道而證得的阿那含果），見到（通過見道而證得）不得信解脫性阿那含果（沒有得到通過信仰而解脫的阿那含果）。得已便失者（得到了又失去的），信解脫轉根作見到（通過信仰而解脫的人轉變根器成為通過見道而證得的人），失信解脫性阿那含果（失去了通過信仰而解脫的阿那含果）。 云何法阿那含成就（什麼樣的法是阿那含成就的），彼法阿那含果攝（那些法被阿那含果所包含）？答曰（回答說）：得阿那含果不失（得到阿那含果並且沒有失去）。得者（得到的），信解脫（通過信仰而解脫）得信解脫性阿那含果（得到通過信仰而解脫的阿那含果），見到（通過見道而證得）得見到性阿那含果（得到通過見道而證得的阿那含果）。三界見道所斷結斷（三界見道位所斷除的煩惱斷除），欲界修道所斷九種結斷（欲界修道位所斷除的九種煩惱斷除）。不失者（沒有失去的），信解脫不轉根作見到（通過信仰而解脫的人沒有轉變根器成為通過見道而證得的人），不失信解脫性阿那含果（沒有失去通過信仰而解脫的阿那含果）。 云何法非阿那含成就（什麼樣的法不是阿那含成就的），彼法亦非阿那含果攝（那些法也不被阿那含果所包含）？答曰（回答說）：除上爾所事（除了以上所說的事情）。若法已稱名已說者（如果某種法已經被提及和描述過）。作第一第二第三句（造作第一句、第二句和第三句）。

【English Translation】 English version 'Wishing for good. Born with goodness. If originally not obtained, if obtained then lost. Those defiled, defilements severed by the Path of Seeing in the Three Realms and the Path of Cultivation in the Desire Realm. Those already severed by a Sotapanna (Sotapanna, Stream-enterer). Non-revealing and neutral, referring to demeanor, craftsmanship, and retribution not achieved by a Sotapanna. All transformative minds. Such are these dharmas. Therefore, making the fourth statement, saying 'except for the aforementioned matters.' Just like a Sotapanna, so too is a Sakadagami (Sakadagami, Once-returner).' An Anagami (Anagami, Non-returner) achieves various dharmas. Are those dharmas included in the fruit of Anagami? And so forth, extensively making four statements. What kind of dharma is achieved by an Anagami, and that dharma is not included in the fruit of Anagami? The answer is: An Anagami progresses, attaining superior and wonderful unconditioned roots, and the severances of afflictions are realized. The non-cessation achieved by an Anagami. Extensive explanation as above. An Anagami achieves various remaining conditioned dharmas. What are they? The answer is: There are three kinds, namely good, defiled, and non-revealing neutral. In terms of good, there is good through practice, innate good, and good through detachment from desire. In terms of defiled, defilements severed by the Path of Cultivation related to the Form and Formless Realms. Non-revealing neutral refers to demeanor, craftsmanship, retribution, and transformative minds. Like those achieved by an Anagami. What kind of dharma is included in the fruit of Anagami, and that dharma is not achieved by an Anagami? The answer is: Not attaining the fruit of Anagami, or attaining it and then losing it. Those not attaining are those who, through faith liberation, do not attain the Anagami fruit of seeing the nature, or those who, through seeing, do not attain the Anagami fruit of faith liberation. Those attaining and then losing are those who, through faith liberation, transform their faculties to seeing, losing the Anagami fruit of faith liberation. What kind of dharma is achieved by an Anagami, and that dharma is included in the fruit of Anagami? The answer is: Attaining the Anagami fruit and not losing it. Those attaining are those who, through faith liberation, attain the Anagami fruit of faith liberation, or those who, through seeing, attain the Anagami fruit of seeing the nature. The severances of afflictions by the Path of Seeing in the Three Realms, and the severances of the nine kinds of afflictions by the Path of Cultivation in the Desire Realm. Those not losing are those who, through faith liberation, do not transform their faculties to seeing, not losing the Anagami fruit of faith liberation. What kind of dharma is not achieved by an Anagami, and that dharma is also not included in the fruit of Anagami? The answer is: Except for the aforementioned matters. If a dharma has already been named and described. Making the first, second, and third statements.

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。未稱未說者。作第四句。彼是何耶。答曰。有三種。謂善染污不隱沒無記。善者謂無漏有漏。無漏者上下無漏道。有漏者方便善。生得善。離欲善。若本不得。若得便失。染污者三界見道所斷染污。欲界修道所斷染污。不隱沒無記者。威儀工巧報變化心。本不得得已便失者。如是等諸法。作第四句。故言除上爾所事。阿羅漢成就諸法。彼法阿羅漢果攝耶。乃至廣說四句。云何法阿羅漢成就。彼法非阿羅漢攝。答曰。阿羅漢成就非數滅。謂善染污不隱沒無記。阿羅漢於此法。得非數滅。阿羅漢所成就有漏法。此法有二種。謂善不隱沒無記。善者方便善。生得善。離欲善。若不隱沒無記者。威儀工巧報變化心。阿羅漢所成就者。云何法阿羅漢果攝。彼法非阿羅漢成就。答曰。阿羅漢。本不得。得已便失。不得者時解脫不得非時解脫性阿羅漢果。非時解脫不得時解脫性阿羅漢果。得已便失者。時解脫轉根作不時解脫。失時解脫性阿羅漢果。云何法阿羅漢成就。彼法阿羅漢果攝。答曰。阿羅漢果。得已不失。得者時解脫得時解脫性阿羅漢果。不時解脫得不時解脫性阿羅漢果。三界見道修道所斷結斷。不失者。時解脫。阿羅漢。不轉根作不時解脫。不失時解脫性阿羅漢果。云何法阿羅漢不成就。彼法非阿羅漢果攝。答曰。除上

【現代漢語翻譯】 現代漢語譯本： 對於那些未曾提及和說明的事物，可以構成第四種情況。那麼，這些事物是什麼呢？回答是：有三種，即善、染污和不隱沒無記。『善』指的是無漏和有漏。無漏指的是上界和地獄的無漏道。有漏指的是方便善、生得善和離欲善。如果原本沒有獲得，或者獲得后又失去的，都屬於這種情況。 『染污』指的是三界見道所斷的染污，以及欲界修道所斷的染污。『不隱沒無記』指的是威儀、工巧、報、變化心。原本沒有獲得，獲得后又失去的，都屬於這種情況。這些法構成了第四種情況。因此說，除了以上所說的事物，阿羅漢成就了諸法。那麼，這些法屬於阿羅漢果所攝嗎？乃至廣泛地說明四種情況。 什麼樣的法是阿羅漢成就的，但該法不屬於阿羅漢果所攝呢？回答是：阿羅漢成就了非數滅，即善、染污和不隱沒無記。阿羅漢對於這些法，證得了非數滅。阿羅漢所成就的有漏法，此法有兩種，即善和不隱沒無記。善指的是方便善、生得善和離欲善。不隱沒無記指的是威儀、工巧、報、變化心。這些是阿羅漢所成就的。 什麼樣的法屬於阿羅漢果所攝，但該法不是阿羅漢成就的呢？回答是：阿羅漢原本沒有獲得，獲得后又失去的。沒有獲得指的是時解脫（Samayavimutta）沒有獲得非時解脫（Asamayavimutta）的阿羅漢果，非時解脫沒有獲得時解脫的阿羅漢果。獲得后又失去的是指：時解脫轉根成為不時解脫，失去了時解脫的阿羅漢果。 什麼樣的法是阿羅漢成就的，並且該法屬於阿羅漢果所攝呢？回答是：阿羅漢果，獲得后不會失去。獲得指的是時解脫獲得時解脫的阿羅漢果，不時解脫獲得不時解脫的阿羅漢果。三界見道修道所斷的煩惱結已經斷除，不會失去。時解脫的阿羅漢，不會轉根成為不時解脫，不會失去時解脫的阿羅漢果。 什麼樣的法是阿羅漢沒有成就的，並且該法不屬於阿羅漢果所攝呢？回答是：除了以上所說的。

【English Translation】 English version: Those things that have not been mentioned or described constitute the fourth case. What are these things? The answer is: there are three types, namely, wholesome (善), defiled (染污), and non-revealing indeterminate (不隱沒無記). 'Wholesome' refers to the unconditioned (無漏) and conditioned (有漏). The unconditioned refers to the unconditioned paths of the upper and lower realms. The conditioned refers to expedient wholesome (方便善), naturally acquired wholesome (生得善), and wholesome through detachment (離欲善). If one has not originally attained them, or if one attains them and then loses them, they belong to this category. 'Defiled' refers to the defilements severed by the path of seeing (見道) in the three realms, and the defilements severed by the path of cultivation (修道) in the desire realm. 'Non-revealing indeterminate' refers to demeanor (威儀), craftsmanship (工巧), retribution (報), and transformation mind (變化心). Those that were not originally attained, and are lost after being attained, belong to this category. These dharmas constitute the fourth case. Therefore, it is said that apart from the things mentioned above, an Arhat (阿羅漢) accomplishes all dharmas. Are these dharmas included in the fruit of Arhatship? And so on, extensively explaining the four cases. What kind of dharma is accomplished by an Arhat, but that dharma is not included in the fruit of Arhatship? The answer is: an Arhat accomplishes non-arising cessation (非數滅), namely, wholesome, defiled, and non-revealing indeterminate. An Arhat attains non-arising cessation with respect to these dharmas. The conditioned dharmas accomplished by an Arhat are of two types, namely, wholesome and non-revealing indeterminate. Wholesome refers to expedient wholesome, naturally acquired wholesome, and wholesome through detachment. Non-revealing indeterminate refers to demeanor, craftsmanship, retribution, and transformation mind. These are what an Arhat accomplishes. What kind of dharma is included in the fruit of Arhatship, but that dharma is not accomplished by an Arhat? The answer is: what an Arhat did not originally attain, and loses after attaining. Not attaining refers to a Samayavimutta (時解脫, one liberated in due season) not attaining the fruit of Arhatship of an Asamayavimutta (非時解脫, one liberated out of season), and an Asamayavimutta not attaining the fruit of Arhatship of a Samayavimutta. Losing after attaining refers to a Samayavimutta changing their root and becoming an Asamayavimutta, losing the fruit of Arhatship of a Samayavimutta. What kind of dharma is accomplished by an Arhat, and that dharma is included in the fruit of Arhatship? The answer is: the fruit of Arhatship, once attained, is not lost. Attaining refers to a Samayavimutta attaining the fruit of Arhatship of a Samayavimutta, and an Asamayavimutta attaining the fruit of Arhatship of an Asamayavimutta. The bonds severed by the path of seeing and the path of cultivation in the three realms have been cut off and will not be lost. A Samayavimutta Arhat will not change their root and become an Asamayavimutta, and will not lose the fruit of Arhatship of a Samayavimutta. What kind of dharma is not accomplished by an Arhat, and that dharma is not included in the fruit of Arhatship? The answer is: apart from the things mentioned above.

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爾所事。若法已稱名已說者。作第一第二第三句。未稱未說者。作第四句。彼是何耶。答曰。有三種。謂善染污不隱沒無記。善者方便善。離欲善。生得善。阿羅漢。本不得。得已便失者。染污者三界見道修道所斷染污。不隱沒無記者。威儀工巧報變化心。阿羅漢。本不得。得已便失者。如是等諸法。作第四句故。言除上爾所事。

問曰。信解脫為轉根作見到不耶。若轉者。根揵度中。何以不說。如說若舍無漏根。得無漏根。彼盡從果至果耶。答曰。若從果至果。盡舍無漏根。得無漏根。頗有舍無漏根得無漏根彼非從果至果耶。答曰。有得正決定道。比智現前時。時解脫阿羅漢。轉根作不動。彼尊者有何勞惓。不說信解脫轉根作見到耶若信解脫。不轉根作見到者。此文所說云何通。如說若不得須陀洹果。得已便失。若信解脫。不轉根作見到者。云何言得已便失耶。智犍度說復云何通。如說須陀洹。於此三三昧。未來盡成就。過去已滅不失。現在若現在前。若信解脫不轉根作見到者。已滅三昧。云何失耶。識身經說。復云何通。如說過去無學心。得作三句。名已知。不名今知。不名當知。此中成就已知名說時解脫阿羅漢。退作信解脫。轉根作見到。還得阿羅漢果。今不成就。不當成就時解脫道。答曰。應作是說。

【現代漢語翻譯】 現代漢語譯本： 你所要做的事情是，如果法已經被稱名和解說，就作第一、第二、第三句；如果未被稱名和解說，就作第四句。那是什麼呢？回答是：有三種，即善、染污、不隱沒無記。

善包括方便善、離欲善、生得善。阿羅漢本來沒有，得到后便會失去的（善）。染污包括三界見道修道所斷的染污。不隱沒無記包括威儀、工巧、報變化心。阿羅漢本來沒有，得到后便會失去的（不隱沒無記）。像這些法，就作第四句，所以說除去以上你所要做的事情。

問：信解脫（Sradha-vimukta，通過信仰獲得解脫者）轉根（轉變為更高級的根器）而成為見到（Dristi-prapta，通過見地獲得解脫者）嗎？如果轉變，為什麼在根犍度（Indriya-skandha，蘊的分類）中沒有說明？比如，經中說如果捨棄無漏根（Anasrava-indriya，無煩惱的根），得到無漏根，他們都是從果位到果位嗎？

答：如果從果位到果位，完全捨棄無漏根，得到無漏根，難道有捨棄無漏根而得到無漏根，卻不是從果位到果位的嗎？回答是：有。當得到正決定道（Samyaktva-niyata-marga，正確的決定之道），比智（Anvaya-jnana，類比推理的智慧）現前時，時解脫阿羅漢（Samaya-vimukta Arhat，在特定時間獲得解脫的阿羅漢）轉根成為不動（Akupya，不再退轉）。那位尊者有什麼勞累，而不說信解脫轉根成為見到呢？如果信解脫不轉根成為見到，這段經文所說如何解釋？比如，經中說如果不得須陀洹果（Srotapanna-phala，入流果），得到后便會失去。如果信解脫不轉根成為見到，怎麼說得到后便會失去呢？智犍度（Jnana-skandha，智慧的分類）所說又如何解釋？比如，經中說須陀洹對於這三種三昧（Samadhi，禪定），未來完全成就，過去已經滅盡不會失去，現在如果現在前。如果信解脫不轉根成為見到，已經滅盡的三昧，怎麼會失去呢？識身經（Vijnanakaya，意識之身）所說又如何解釋？比如，經中說過去無學心（Asaiksa-citta，無須再學的心的狀態），可以作三句，名為已知，不名今知，不名當知。這裡成就已知名，說時解脫阿羅漢退轉成為信解脫，轉根成為見到，還得到阿羅漢果，現在不成就，不當成就時解脫道。回答是：應該這樣說。

【English Translation】 English version: What you should do is, if a Dharma has already been named and explained, then make the first, second, and third sentences; if it has not been named and explained, then make the fourth sentence. What is that? The answer is: there are three types, namely good, defiled, and non-revealing-non-defiled.

Good includes expedient good, detachment good, and innate good. An Arhat originally does not have it, and once obtained, it can be lost (good). Defiled includes the defilements severed by the path of seeing and the path of cultivation in the three realms. Non-revealing-non-defiled includes deportment, craftsmanship, retributive transformation mind. An Arhat originally does not have it, and once obtained, it can be lost (non-revealing-non-defiled). For such Dharmas, make the fourth sentence, therefore it is said to exclude the above things you should do.

Question: Does a Sradha-vimukta (信解脫, one liberated by faith) transform their roots to become a Dristi-prapta (見到, one who has attained insight)? If they transform, why is it not mentioned in the Indriya-skandha (根犍度, aggregate of faculties)? For example, it is said that if one abandons an Anasrava-indriya (無漏根, undefiled faculty) and obtains an Anasrava-indriya, are they all from fruit to fruit?

Answer: If from fruit to fruit, completely abandoning Anasrava-indriya and obtaining Anasrava-indriya, is there anyone who abandons Anasrava-indriya and obtains Anasrava-indriya, but is not from fruit to fruit? The answer is: yes. When obtaining the Samyaktva-niyata-marga (正決定道, path of right determination), and Anvaya-jnana (比智, inferential knowledge) manifests, a Samaya-vimukta Arhat (時解脫阿羅漢, Arhat liberated at a specific time) transforms their roots to become Akupya (不動, unshakeable). What effort does that venerable one have, that it is not said that a Sradha-vimukta transforms their roots to become a Dristi-prapta? If a Sradha-vimukta does not transform their roots to become a Dristi-prapta, how can this passage be explained? For example, it is said that if one does not obtain the Srotapanna-phala (須陀洹果, stream-enterer fruit), once obtained, it can be lost. If a Sradha-vimukta does not transform their roots to become a Dristi-prapta, how can it be said that once obtained, it can be lost? How can the Jnana-skandha (智犍度, aggregate of knowledge) be explained? For example, it is said that a Srotapanna, for these three Samadhi (三昧, concentration), will fully achieve them in the future, has already extinguished them in the past and will not lose them, and if they manifest in the present. If a Sradha-vimukta does not transform their roots to become a Dristi-prapta, how can the already extinguished Samadhi be lost? How can the Vijnanakaya (識身經, body of consciousness) be explained? For example, it is said that the past Asaiksa-citta (無學心, mind beyond learning) can be made into three sentences, named 'already known', not named 'now known', not named 'to be known'. Here, achieving 'already known' refers to the Samaya-vimukta Arhat who regresses to become a Sradha-vimukta, transforms their roots to become a Dristi-prapta, and still obtains the Arhat fruit, but now does not achieve, and will not achieve the Samaya-vimukta path. The answer is: it should be said like this.

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信解脫轉根作見到。

問曰。若然者后所說善通根揵度中。何故不說耶。答曰。彼文應如是說。得正決定。道比智現在前。信解脫轉根作見到。時解脫轉根作不動。應如是說。而不說者有何意耶。答曰。現始終故。始是道比智。終是時解脫轉根作不動。如始終。初入已度方便畢竟亦如是。尊者僧伽婆修說曰。信解脫轉根作見到。得斯陀含果時。亦名是得果。亦名轉根。得阿那含果時。亦名得果。亦名轉根。問曰。若然者。得須陀洹果時。何不名轉根。得阿羅漢果時。何不名轉根耶。答曰。出過欲界。是數數舊法。無有眾生不曾不出過欲界者。是故離彼欲時。得二沙門果。亦名得果。亦名轉根。出過非想非非想處。非是數數舊法。無有眾生曾出過者。是故離彼欲時。得二沙門果。但名得果。不名轉根。

問曰。如汝所說。得斯陀含果阿那含果時。亦名得果。亦名轉根。是事可爾。退法轉根作憶法。乃至等住轉根作能進。此中何以不說。彼作是答。已說在此義中。何以知之。退法轉根作憶法時。得憶法時根。不捨退法根。乃至等住轉根作能進時。得能進根。不捨四種根。能進轉根作不動時。得不動根。不捨五種根。彼不應作是說。所以者何。無有一人成就二根者。何況多耶。復有說者。信解脫不轉根作見到。

【現代漢語翻譯】 現代漢語譯本 信解脫（Saddha-vimutta，通過信仰獲得解脫者）轉根作見到（Ditthipatta，通過見地獲得者）。

問：如果這樣，為什麼後面所說的善通根揵度（Khandha，蘊）中，沒有說到這個呢？ 答：那段經文應該這樣說：得到正確的決定，道比智（Dukkha-nirodha-gamini-patipada-nana，導向滅苦之道的智慧）現在生起，信解脫轉根作見到。時解脫（Samaya-vimutta，在特定時間或條件下獲得解脫者）轉根作不動（Acala，不動者）。應該這樣說。但不這樣說有什麼用意呢？ 答：因為要顯示開始和終結。開始是道比智，終結是時解脫轉根作不動。如開始和終結一樣，初入（Pathama-phala，初果）已度（二果以上）方便（Upaya，方法）畢竟（Nirvana，涅槃）也是這樣。尊者僧伽婆修（Sanghavasu）說：信解脫轉根作見到，得到斯陀含果（Sakadagami，二果）時，也叫做得到果，也叫做轉根。得到阿那含果（Anagami，三果）時，也叫做得到果，也叫做轉根。 問：如果這樣，得到須陀洹果（Sotapanna，初果）時，為什麼不叫做轉根？得到阿羅漢果（Arahat，四果）時，為什麼不叫做轉根呢？ 答：出離欲界（Kama-dhatu，慾望界），是數數舊法（Samsara，輪迴），沒有眾生不曾出離過欲界的。所以，離開那個慾望時，得到二沙門果（指斯陀含和阿那含），也叫做得到果，也叫做轉根。出離非想非非想處（Nevasannanasannayatana，無所有處之上的禪定境界），不是數數舊法，沒有眾生曾經出離過。所以，離開那個慾望時，得到二沙門果，只叫做得到果，不叫做轉根。

問：如你所說，得到斯陀含果、阿那含果時，也叫做得到果，也叫做轉根，這件事可以這樣說。退法（Hanabhagiya，容易退失者）轉根作憶法（Saranabhagiya，能憶念者），乃至等住（Thitabhagiya，安住者）轉根作能進（Visesabhagiya，能進步者），這裡為什麼不說呢？ 他這樣回答：已經說在此義中了。憑什麼知道呢？退法轉根作憶法時，得到憶法時的根，不捨棄退法根。乃至等住轉根作能進時，得到能進根，不捨棄四種根。能進轉根作不動時，得到不動根，不捨棄五種根。他不應該這樣說。為什麼呢？沒有一個人成就兩種根的，何況更多呢？ 又有人說，信解脫不轉根作見到。

【English Translation】 English version Saddha-vimutta (one liberated by faith) transforms the root to become Ditthipatta (one who has attained right view).

Question: If that is so, why is it not mentioned in the later discussion of the good penetration of the Khandhas (aggregates)? Answer: That passage should be stated as follows: 'Having attained right determination, the Path-knowledge arises. Saddha-vimutta transforms the root to become Ditthipatta. Samaya-vimutta (one liberated at a specific time) transforms the root to become Acala (immovable).' It should be stated like this. But what is the intention of not stating it this way? Answer: Because it shows the beginning and the end. The beginning is the Path-knowledge, and the end is Samaya-vimutta transforming the root to become Acala. Just as with the beginning and the end, so too with the first attainment (Sotapanna, Stream-enterer), those who have already crossed over (Sakadagami and Anagami), the means (Upaya, methods), and ultimately Nirvana. Venerable Sanghavasu said: 'When Saddha-vimutta transforms the root to become Ditthipatta, at the time of attaining the Sakadagami-fruit (Once-returner), it is also called attaining the fruit, and it is also called transforming the root. At the time of attaining the Anagami-fruit (Non-returner), it is also called attaining the fruit, and it is also called transforming the root.' Question: If that is so, why is it not called transforming the root when attaining the Sotapanna-fruit (Stream-enterer)? Why is it not called transforming the root when attaining the Arahat-fruit (Fully liberated being)? Answer: Going beyond the Kama-dhatu (desire realm) is a common, old practice (Samsara, cycle of rebirth); there is no being who has not gone beyond the desire realm. Therefore, when leaving that desire, attaining the two Sramana-fruits (referring to Sakadagami and Anagami), it is also called attaining the fruit, and it is also called transforming the root. Going beyond the Nevasannanasannayatana (the sphere of neither perception nor non-perception) is not a common, old practice; there is no being who has ever gone beyond it. Therefore, when leaving that desire, attaining the two Sramana-fruits, it is only called attaining the fruit, and it is not called transforming the root.

Question: As you said, at the time of attaining the Sakadagami-fruit and the Anagami-fruit, it is also called attaining the fruit, and it is also called transforming the root. This can be said. When Hanabhagiya (one liable to fall away) transforms the root to become Saranabhagiya (one capable of remembrance), and even when Thitabhagiya (one who abides) transforms the root to become Visesabhagiya (one capable of progress), why is it not mentioned here? He answered: 'It has already been said in this meaning.' How is it known? When Hanabhagiya transforms the root to become Saranabhagiya, upon attaining the root of Saranabhagiya, the root of Hanabhagiya is not abandoned. Even when Thitabhagiya transforms the root to become Visesabhagiya, upon attaining the root of Visesabhagiya, the four roots are not abandoned. When Visesabhagiya transforms the root to become Acala, upon attaining the root of Acala, the five roots are not abandoned. He should not say it like that. Why? There is no one who has attained two roots, let alone more. Some say that Saddha-vimutta does not transform the root to become Ditthipatta.

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是故根揵度不說。

問曰。若然者。智揵度說云何通。答曰。彼文應如是說。須陀洹三三昧。未來悉成就現在若現在前。過去已滅。不應言不失。應說而不說者。有何意耶。答曰。誦習錯謬故。

問曰。此文所說復云何通。答曰。或有說。成就過去未來得。或有說不成就過去未來得。若作是說。不成就過去未來得者。彼作是說。若不得須陀洹果。是說未來。若得已是說現在。便失是說過去。若作是說。成就過去未來得者彼作是說。須陀洹果有三種。謂下中上。若初住下須陀洹果。不得中上須陀洹果。故言不得。得下須陀洹果。故言得已。不應言便失。若初住中須陀洹果。故言得已。不得上須陀洹果。故言不得。失下須陀洹果。故言便失。若初住上須陀洹果。不應言不得。得上須陀洹果。故言得已。便失者。失中下須陀洹果。

問曰。本不成就中下須陀洹果。何故言失。答曰。超過二根故名失。所以者何。超彼二根能生之勢故作是說。識身經復云何通。答曰。識身經則不可通。評曰。應作是說。信解脫轉根作見到。若信解脫不轉根作見到者。時解脫亦不轉根作不動。所以者何。如學地無止息無救護無學地亦爾。

尊者佛陀羅測說曰。信解脫轉根作見到。有六事不共。一在欲界不在色無色界。二

【現代漢語翻譯】 現代漢語譯本：因此，根犍度（Gankhendu，佛教術語，指蘊、處、界等）沒有說明。

問：如果這樣，智犍度（Zhikhendu，佛教術語，指智慧之蘊）的說法如何解釋？答：那段經文應該這樣說：須陀洹（S陀洹，梵文Srotāpanna的音譯，意為入流者，小乘佛教四果中的初果）的三三昧（San Sanmei，佛教術語，指空、無相、無愿三種禪定），未來全部成就，現在如果現在顯現，過去已經滅盡，不應該說不失去。應該說卻沒有說，有什麼用意呢？答：因為誦讀學習時產生了錯謬。

問：這段經文所說的又該如何解釋？答：或者有人說，成就過去未來所得；或者有人說，不成就過去未來所得。如果這樣說，不成就過去未來所得，他們是這樣說的：如果未得須陀洹果，這是說未來；如果已得，這是說現在；便失去，這是說過去。如果這樣說，成就過去未來所得，他們是這樣說的：須陀洹果有三種，即下、中、上。如果最初安住于下須陀洹果，不得中、上須陀洹果，所以說不得。得到下須陀洹果，所以說已得。不應該說便失去。如果最初安住于中須陀洹果，所以說已得。不得上須陀洹果，所以說不得。失去下須陀洹果，所以說便失去。如果最初安住于上須陀洹果，不應該說不得。得上須陀洹果，所以說已得。便失去，是失去中、下須陀洹果。

問：本來沒有成就中、下須陀洹果，為何說失去？答：因為超過了兩種根器，所以稱為失去。為什麼這樣說呢？因為超越了那兩種根器所能產生的力量，所以這樣說。識身經（Shishen Jing，佛教經典名）又該如何解釋？答：識身經則無法解釋。評：應該這樣說，信解脫（Xinjietuo，佛教術語，指通過信仰獲得解脫）轉變根器成為見到（Jiandao，佛教術語，指見道位）。如果信解脫不轉變根器成為見到，那麼時解脫（Shijietuo，佛教術語，指通過特定時間或條件獲得解脫）也不轉變根器成為不動（Budong，佛教術語，指不動地）。為什麼這樣說呢？如同學地（Xuedi，佛教術語，指修行階段）沒有止息、沒有救護，無學地（Wuxuedi，佛教術語，指修行圓滿的階段）也是如此。

尊者佛陀羅測（F陀羅測，佛教高僧）說：信解脫轉變根器成為見到，有六件事不共通。一，在欲界（Yujie，佛教術語，指眾生有情慾的世界），不在色界（Sejie，佛教術語，指色界天）和無色界（Wusejie，佛教術語，指無色界天）。二，...

【English Translation】 English version: Therefore, the Gankhendu (Gankhendu, a Buddhist term referring to aggregates, bases, realms, etc.) does not explain.

Question: If that is the case, how can the explanation of Zhikhendu (Zhikhendu, a Buddhist term referring to the aggregate of wisdom) be reconciled? Answer: That passage should say this: The three Samadhis (San Sanmei, Buddhist term referring to the three concentrations of emptiness, signlessness, and wishlessness) of a Srotāpanna (S陀洹, transliteration of Sanskrit Srotāpanna, meaning 'stream-enterer,' the first of the four fruits in Theravada Buddhism) will all be accomplished in the future. If they manifest in the present, and the past has already ceased, it should not be said that they are not lost. What is the intention of saying that they should be said but are not? Answer: Because there were errors in recitation and learning.

Question: How should this passage be explained? Answer: Some say that one achieves past and future attainments; others say that one does not achieve past and future attainments. If they say that one does not achieve past and future attainments, they say this: If one has not attained the fruit of Srotāpanna, this refers to the future; if one has already attained it, this refers to the present; if one loses it, this refers to the past. If they say that one achieves past and future attainments, they say this: There are three types of Srotāpanna fruit, namely lower, middle, and upper. If one initially dwells in the lower Srotāpanna fruit, one does not attain the middle or upper Srotāpanna fruit, so it is said that one does not attain it. One has attained the lower Srotāpanna fruit, so it is said that one has already attained it. It should not be said that one then loses it. If one initially dwells in the middle Srotāpanna fruit, it is said that one has already attained it. One does not attain the upper Srotāpanna fruit, so it is said that one does not attain it. One loses the lower Srotāpanna fruit, so it is said that one then loses it. If one initially dwells in the upper Srotāpanna fruit, it should not be said that one does not attain it. One attains the upper Srotāpanna fruit, so it is said that one has already attained it. To then lose it is to lose the middle and lower Srotāpanna fruits.

Question: Originally, one did not achieve the middle or lower Srotāpanna fruits, so why is it said that one loses them? Answer: Because one has surpassed the two types of faculties, it is called loss. Why is this said? Because one has surpassed the power that those two faculties can generate, that is why it is said. How should the Shishen Jing (Shishen Jing, name of a Buddhist scripture) be explained? Answer: The Shishen Jing cannot be explained. Comment: It should be said that the faith-liberated (Xinjietuo, Buddhist term referring to liberation through faith) transforms the faculties into seeing (Jiandao, Buddhist term referring to the stage of seeing the Way). If the faith-liberated does not transform the faculties into seeing, then the time-liberated (Shijietuo, Buddhist term referring to liberation through specific time or conditions) also does not transform the faculties into immovability (Budong, Buddhist term referring to immovability). Why is this said? Just as the stage of learning (Xuedi, Buddhist term referring to the stage of practice) has no cessation and no protection, so too is the stage of no-more-learning (Wuxuedi, Buddhist term referring to the stage of complete practice).

Venerable F陀羅測 (F陀羅測, a Buddhist monk) said: The faith-liberated transforms the faculties into seeing, and there are six things that are not common. First, it is in the desire realm (Yujie, Buddhist term referring to the world of sentient beings with desires), not in the form realm (Sejie, Buddhist term referring to the form realm heavens) or the formless realm (Wusejie, Buddhist term referring to the formless realm heavens). Second, ...

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依禪不依無色定。三用無漏道。不用世俗道。四用法智。不用比智。五退非不退。六住果道。不住勝果道。在欲界不在色無色界者。欲界有說法。人以說法力故。能轉根鈍作利。依禪不依無色定者。本依何地得學果。即依彼地。信解脫轉根作見到。用無漏道。不用世俗道者。以猛利道能轉根。世俗道非猛利。用法智不用比智者。生欲界轉根者。於法智得自在。不于比智。退非不退者。厭患退故轉根。住果道非勝果道者。若住勝果道轉根者。則失多道得少道。是名減少。不名增益。阿毗曇者。作如是說信解脫轉根作見到。如彼所說。但於六事中。三事不可爾。唯在欲界不在色無色界。此事可爾。依禪不依無色定。此亦可爾。唯以無漏道。不以世俗道者。此亦可爾。唯用法智。不用比智者。此不必爾。所以者何。或有于比智善得自在非法智。退法非不退法者。此不必爾。所以者何。退法亦能轉根。不退法亦能轉根。不必退法。唯住果道不住勝果道者。此不必爾。所以者何。住果道。亦能轉根。住勝果道。亦能轉根。問曰。若然者豈非舍多道得少道。是損減非增益耶。答曰。彼求利根。不求多道。

尊者瞿沙跋摩說曰。信解脫轉根作見到。唯在閻浮提。不在余方。問曰。依何地得學果。即依彼地轉根耶。答曰。即依彼

【現代漢語翻譯】 現代漢語譯本 不依賴禪定而依賴無色定。三種情況下使用無漏道（Anasrava-marga，無煩惱之道），不使用世俗道（Laukika-marga，有煩惱之道）。四種情況下使用法智（Dharma-jnana，對四諦的直接理解），不使用比智（Anvaya-jnana，通過推理的理解）。五種情況下是退轉而非不退轉。六種情況下安住于果道（Phala-marga，證果之道），不安住于勝果道（Visista-phala-marga，更高的證果之道）。在欲界（Kama-dhatu，眾生有慾望的界），不在色無色界（Rupa-arupa-dhatu，沒有慾望的物質和非物質界）。欲界有說法，人們通過聽聞佛法，能夠轉變根器遲鈍的人使之變得敏銳。 『依賴禪定不依賴無色定』的意思是：最初依賴哪個地（Bhumi，修行的層次）獲得學果（Saiksa-phala，有學位的果位），就依賴那個地。信解脫（Sraddha-vimukta，通過信仰獲得解脫者）轉變根器成為見到（Drsti-prapta，通過見解獲得解脫者）。『使用無漏道，不使用世俗道』的意思是：用猛利的道才能轉變根器，世俗道不猛利。『使用法智，不用比智』的意思是：生在欲界轉變根器的人，對於法智慧夠自在，對於比智不能自在。『退轉而非不退轉』的意思是：因為厭患退轉才能轉變根器。『安住于果道而非勝果道』的意思是：如果安住于勝果道轉變根器，就會失去很多道而得到很少道，這叫做減少，不叫做增益。阿毗曇（Abhidharma，論藏）的學者這樣說：信解脫轉變根器成為見到，如他們所說，但在六件事中，有三件事是不可以這樣的。只有『在欲界不在色無色界』這件事是可以這樣的。『依賴禪定不依賴無色定』這件事也是可以這樣的。只有『使用無漏道，不使用世俗道』這件事也是可以這樣的。只有『使用法智，不用比智』這件事不一定可以這樣。為什麼呢？因為有的人對於比智很自在，對於法智不自在。『退法而非不退法』這件事不一定可以這樣。為什麼呢？退法也能轉變根器，不退法也能轉變根器，不一定是退法。只有『安住于果道不安住于勝果道』這件事不一定可以這樣。為什麼呢？安住于果道，也能轉變根器，安住于勝果道，也能轉變根器。有人問：如果這樣，豈不是捨棄很多道而得到很少道，是損失減少而不是增益嗎？回答說：他們追求的是利根，不是追求多道。 尊者瞿沙跋摩（Ghosavarma，一位論師）說：信解脫轉變根器成為見到，只在閻浮提（Jambudvipa，我們所居住的南贍部洲），不在其他地方。有人問：依賴哪個地獲得學果，就在那個地轉變根器嗎？回答說：就在那個地。

【English Translation】 English version Do not rely on Dhyana (meditative absorption) but rely on Arūpa-samāpatti (formless attainments). In three cases, use the Anāsrava-mārga (path free from defilements), do not use the Laukika-mārga (worldly path). In four cases, use Dharma-jnana (knowledge of the Dharma), do not use Anvaya-jnana (inferential knowledge). In five cases, it is regression rather than non-regression. In six cases, abide in Phala-mārga (path of fruition), do not abide in Visista-phala-mārga (superior path of fruition). Be in the Kāma-dhātu (realm of desire), not in the Rūpa-arūpa-dhātu (realm of form and formlessness). In the Kāma-dhātu, there is Dharma teaching, and people, through the power of Dharma teaching, can transform those with dull faculties into sharp ones. 『Rely on Dhyana, do not rely on Arūpa-samāpatti』 means: initially rely on which Bhūmi (level of practice) to attain Saiksa-phala (fruit of learning), then rely on that Bhūmi. A Sraddha-vimukta (one liberated by faith) transforms their faculties to become a Drsti-prapta (one who has attained insight). 『Use the Anāsrava-mārga, do not use the Laukika-mārga』 means: only a vigorous path can transform faculties, the worldly path is not vigorous. 『Use Dharma-jnana, do not use Anvaya-jnana』 means: those born in the Kāma-dhātu who transform their faculties are at ease with Dharma-jnana, but not with Anvaya-jnana. 『Regression rather than non-regression』 means: only through aversion and regression can faculties be transformed. 『Abide in Phala-mārga, not in Visista-phala-mārga』 means: if one abides in Visista-phala-mārga to transform faculties, one will lose many paths and gain few, which is called reduction, not increase. Abhidharma (scholastic treatises) scholars say: a Sraddha-vimukta transforms their faculties to become a Drsti-prapta, as they say, but in six matters, three are not so. Only 『being in the Kāma-dhātu, not in the Rūpa-arūpa-dhātu』 is so. 『Rely on Dhyana, do not rely on Arūpa-samāpatti』 is also so. Only 『use the Anāsrava-mārga, do not use the Laukika-mārga』 is also so. Only 『use Dharma-jnana, do not use Anvaya-jnana』 is not necessarily so. Why? Because some are at ease with Anvaya-jnana, but not with Dharma-jnana. 『Regression rather than non-regression』 is not necessarily so. Why? Regression can also transform faculties, and non-regression can also transform faculties, it is not necessarily regression. Only 『abide in Phala-mārga, do not abide in Visista-phala-mārga』 is not necessarily so. Why? Abiding in Phala-mārga can also transform faculties, and abiding in Visista-phala-mārga can also transform faculties. Someone asks: If so, isn't it abandoning many paths to gain few, a loss and reduction rather than an increase? The answer is: they seek sharp faculties, not many paths. Venerable Ghosavarma (a commentator) says: a Sraddha-vimukta transforms their faculties to become a Drsti-prapta, only in Jambudvipa (the continent we inhabit), not elsewhere. Someone asks: Rely on which Bhūmi to attain Saiksa-phala, and then transform faculties on that Bhūmi? The answer is: on that Bhūmi.

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地。亦依餘地。是勝地非下。須陀洹。斯陀含。必依未至禪。得果轉根阿那含依得果地。亦依餘地轉根。阿那含極少者。成就三地阿那含果。謂初禪未至中間禪。若依未至。若依初禪。若依禪中間。必成就三地道比智阿那含果。若依二禪。得正決定者。必成就四地道比智阿那含果。若依第三禪。成就五地。若依第四禪。成就六地。次第人離欲愛時。最後解脫道。成就三地阿那含果。若依初禪。得正決定。即依初禪轉根者。彼舍三地阿那含果。得三地阿那含果。若依初禪。得正決定。依第二禪轉根者。彼舍三地得四地。若依初禪。得正決定。依第三禪轉根者。彼舍三地得五地。若依初禪。得正決定。依第四禪轉根者。彼舍三地得六地若依二禪。得正決定。即依二禪轉根者。彼舍四地得四地。若依二禪。得正決定。依第三禪轉根者。彼舍四地得五地。若依二禪。得正決定。依第四禪轉根者。彼舍四地得六地。若依三禪得正決定。即依三禪轉根者。彼舍五地得五地。若依三禪得正決定。依第四禪轉根者。彼舍五地得六地。若依第四禪得正決定。即依第四禪轉根者。彼舍六地得六地。問曰。頗有依上地得果依下地轉根耶。答曰。或有說者無。若有者則舍多道得少道。是損減非增益故。復有說者有。如依第四禪得正決定。依第三

【現代漢語翻譯】 現代漢語譯本 地。也依賴於其他地方。這是殊勝之地而非低劣之地。須陀洹（Sotapanna，入流果）。斯陀含（Sakadagami，一來果）。必定依賴於未至定（Upacarasamadhi，近分定）。得果後轉根的阿那含（Anagami，不還果）依賴於得果之地，也依賴於其他地方轉根。阿那含中極少數的人，成就三地阿那含果，即初禪、未至定、中間禪。如果依賴於未至定，或者依賴於初禪，或者依賴於禪定中間，必定成就三地道比智阿那含果。如果依賴於二禪，得到正確的決定，必定成就四地道比智阿那含果。如果依賴於第三禪，成就五地。如果依賴於第四禪，成就六地。次第修習的人在離欲愛時，最後的解脫道，成就三地阿那含果。如果依賴於初禪，得到正確的決定，就在初禪轉根的人，他捨棄三地阿那含果，得到三地阿那含果。如果依賴於初禪，得到正確的決定，依賴於第二禪轉根的人，他捨棄三地得到四地。如果依賴於初禪，得到正確的決定，依賴於第三禪轉根的人，他捨棄三地得到五地。如果依賴於初禪，得到正確的決定，依賴於第四禪轉根的人，他捨棄三地得到六地。如果依賴於二禪，得到正確的決定，就在二禪轉根的人，他捨棄四地得到四地。如果依賴於二禪，得到正確的決定，依賴於第三禪轉根的人，他捨棄四地得到五地。如果依賴於二禪，得到正確的決定，依賴於第四禪轉根的人，他捨棄四地得到六地。如果依賴於第三禪，得到正確的決定，就在第三禪轉根的人，他捨棄五地得到五地。如果依賴於第三禪，得到正確的決定，依賴於第四禪轉根的人，他捨棄五地得到六地。如果依賴於第四禪，得到正確的決定，就在第四禪轉根的人，他捨棄六地得到六地。問：是否有人依賴於上地得果，依賴於下地轉根呢？答：或者有人說沒有。如果有，那麼就捨棄多的道而得到少的道，這是損失減少而不是增加利益的緣故。又有人說有，例如依賴於第四禪得到正確的決定，依賴於第三禪

【English Translation】 English version Also relies on other places. This is a superior place, not an inferior one. A Sotapanna (須陀洹, Stream-enterer). A Sakadagami (斯陀含, Once-returner). Must rely on Upacarasamadhi (未至禪, Access Concentration). An Anagami (阿那含, Non-returner) who transforms their roots after attaining the fruit relies on the place of attainment, and also relies on other places to transform their roots. The very few Anagamis who achieve the Anagami fruit of three planes are those of the first Dhyana (初禪, first Jhana), Upacarasamadhi, and the intermediate Dhyana (中間禪, intermediate Jhana). If relying on Upacarasamadhi, or relying on the first Dhyana, or relying on the intermediate Dhyana, they must achieve the Anagami fruit of three planes with knowledge of the path and comparative knowledge. If relying on the second Dhyana (二禪, second Jhana) and attaining correct determination, they must achieve the Anagami fruit of four planes with knowledge of the path and comparative knowledge. If relying on the third Dhyana (第三禪, third Jhana), they achieve five planes. If relying on the fourth Dhyana (第四禪, fourth Jhana), they achieve six planes. When a person sequentially cultivates and abandons desire-attachment, the final path of liberation achieves the Anagami fruit of three planes. If relying on the first Dhyana and attaining correct determination, and then transforming their roots while relying on the first Dhyana, they abandon the Anagami fruit of three planes and attain the Anagami fruit of three planes. If relying on the first Dhyana and attaining correct determination, and then transforming their roots while relying on the second Dhyana, they abandon three planes and attain four planes. If relying on the first Dhyana and attaining correct determination, and then transforming their roots while relying on the third Dhyana, they abandon three planes and attain five planes. If relying on the first Dhyana and attaining correct determination, and then transforming their roots while relying on the fourth Dhyana, they abandon three planes and attain six planes. If relying on the second Dhyana and attaining correct determination, and then transforming their roots while relying on the second Dhyana, they abandon four planes and attain four planes. If relying on the second Dhyana and attaining correct determination, and then transforming their roots while relying on the third Dhyana, they abandon four planes and attain five planes. If relying on the second Dhyana and attaining correct determination, and then transforming their roots while relying on the fourth Dhyana, they abandon four planes and attain six planes. If relying on the third Dhyana and attaining correct determination, and then transforming their roots while relying on the third Dhyana, they abandon five planes and attain five planes. If relying on the third Dhyana and attaining correct determination, and then transforming their roots while relying on the fourth Dhyana, they abandon five planes and attain six planes. If relying on the fourth Dhyana and attaining correct determination, and then transforming their roots while relying on the fourth Dhyana, they abandon six planes and attain six planes. Question: Is there anyone who attains the fruit by relying on a higher plane and transforms their roots by relying on a lower plane? Answer: Some say no. If there were, then they would abandon more paths and attain fewer paths, which is a loss and decrease, not an increase in benefit. Others say yes, such as relying on the fourth Dhyana to attain correct determination, and then relying on the third Dhyana

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禪轉根者。舍六得五。依第四禪得正決定。依第二禪轉根者。舍六得四。依第四禪得正決定。依初禪轉根者。舍六得三。三禪二禪初禪。應隨相說。

問曰。若然者豈非舍多道得少道。是損減非增益耶。答曰。若爾亦無有過。所以者何。彼求利道。不求多道。頗有離無所有處愛聖人成就一地無漏耶。答曰有。離無所有處愛。依未至禪得正決定。見道中十五心頃是也。頗有離無所有處愛阿那含成就三地無漏耶。答曰有。若依初禪未至中間禪。信解脫轉根作見到。頗有身證人不成就無漏無色定耶。答曰有。依禪信解脫轉根作見到。未離初禪愛。依初禪轉根者。舍三地無漏道。得三地無漏道。離初禪愛。未離二禪愛。依初禪轉根者。舍四得三。離第二禪愛。未離第三禪愛。依初禪轉根者。舍五得三。離第三禪愛未離第四禪愛。依初禪轉根者。舍六得三。離第四禪愛。未離空處愛。依初禪轉根者。舍七得三。離空處愛。未離識處愛。依初禪轉根者。舍八得三。離識處愛。未離無所有處愛。依初禪轉根者。舍九得三。離第二禪愛。乃至離識處愛。依第二禪轉根者。舍九得四。離第三禪愛。乃至離識處愛。依第三禪轉根者。舍九得五。離第四禪愛。乃至離識處愛。依第四禪轉根者。舍九得六。

問曰。離無所有處愛信

【現代漢語翻譯】 現代漢語譯本 禪定中轉變根器的人，捨棄六種（煩惱）而獲得五種（功德）。依靠第四禪可以得到正確的決斷。 依靠第二禪轉變根器的人，捨棄六種（煩惱）而獲得四種（功德）。依靠第四禪可以得到正確的決斷。 依靠初禪轉變根器的人，捨棄六種（煩惱）而獲得三種（功德）。第三禪、第二禪、初禪，應當根據各自的相狀來說明。

問：如果這樣說，豈不是捨棄多的道而得到少的道，這是損失減少而不是增加利益嗎？ 答：如果這樣說也沒有過失。為什麼呢？因為他們追求的是利益之道，而不是追求道的數量。 有沒有離開無所有處愛（Ākiṃcaññāyatana-rāga，對無所有處天的貪愛）的聖人成就一地無漏（Anāsrava，沒有煩惱）的呢？ 答：有。離開無所有處愛，依靠未至禪（Anāgamana-jhāna，未到地定）可以得到正確的決斷，見道（Dassanā，見諦）中的十五個心念頃刻就是這樣。 有沒有離開無所有處愛阿那含（Anāgāmin，不還果）成就三地無漏的呢？ 答：有。如果依靠初禪（Paṭhama jhāna，初禪）、未至禪（Anāgamana-jhāna，未到地定）、中間禪（Antarā-jhāna，中間禪），信解脫（Saddhāvimutta，信解脫者）轉變根器而成為見到（Ditthippatta，見至者）。 有沒有身證人（Kāyasakkhi，身證者）不成就無漏無色定（Arūpa-samāpatti，無色定）的呢？ 答：有。依靠禪定，信解脫（Saddhāvimutta，信解脫者）轉變根器而成為見到（Ditthippatta，見至者）。 沒有離開初禪愛（Paṭhama jhāna-rāga，對初禪的貪愛），依靠初禪轉變根器的人，捨棄三地無漏道，得到三地無漏道。 離開初禪愛（Paṭhama jhāna-rāga，對初禪的貪愛），沒有離開二禪愛（Dutiya jhāna-rāga，對第二禪的貪愛），依靠初禪轉變根器的人，捨棄四種（煩惱）而得到三種（功德）。 離開第二禪愛（Dutiya jhāna-rāga，對第二禪的貪愛），沒有離開第三禪愛（Tatiya jhāna-rāga，對第三禪的貪愛），依靠初禪轉變根器的人，捨棄五種（煩惱）而得到三種（功德）。 離開第三禪愛（Tatiya jhāna-rāga，對第三禪的貪愛），沒有離開第四禪愛（Catuttha jhāna-rāga，對第四禪的貪愛），依靠初禪轉變根器的人，捨棄六種（煩惱）而得到三種（功德）。 離開第四禪愛（Catuttha jhāna-rāga，對第四禪的貪愛），沒有離開空處愛（Ākāsānañcāyatana-rāga，對空無邊處天的貪愛），依靠初禪轉變根器的人，捨棄七種（煩惱）而得到三種（功德）。 離開空處愛（Ākāsānañcāyatana-rāga，對空無邊處天的貪愛），沒有離開識處愛（Viññāṇañcāyatana-rāga，對識無邊處天的貪愛），依靠初禪轉變根器的人，捨棄八種（煩惱）而得到三種（功德）。 離開識處愛（Viññāṇañcāyatana-rāga，對識無邊處天的貪愛），沒有離開無所有處愛（Ākiṃcaññāyatana-rāga，對無所有處天的貪愛），依靠初禪轉變根器的人，捨棄九種（煩惱）而得到三種（功德）。 離開第二禪愛（Dutiya jhāna-rāga，對第二禪的貪愛），乃至離開識處愛（Viññāṇañcāyatana-rāga，對識無邊處天的貪愛），依靠第二禪轉變根器的人，捨棄九種（煩惱）而得到四種（功德）。 離開第三禪愛（Tatiya jhāna-rāga，對第三禪的貪愛），乃至離開識處愛（Viññāṇañcāyatana-rāga，對識無邊處天的貪愛），依靠第三禪轉變根器的人，捨棄九種（煩惱）而得到五種（功德）。 離開第四禪愛（Catuttha jhāna-rāga，對第四禪的貪愛），乃至離開識處愛（Viññāṇañcāyatana-rāga，對識無邊處天的貪愛），依靠第四禪轉變根器的人，捨棄九種（煩惱）而得到六種（功德）。

問：離開無所有處愛（Ākiṃcaññāyatana-rāga，對無所有處天的貪愛）的信

【English Translation】 English version Those who transform their faculties in dhyana (Jhāna, meditation) abandon six and gain five. Relying on the fourth dhyana, they attain right determination. Those who transform their faculties relying on the second dhyana abandon six and gain four. Relying on the fourth dhyana, they attain right determination. Those who transform their faculties relying on the first dhyana abandon six and gain three. The third dhyana, second dhyana, and first dhyana should be explained according to their respective characteristics.

Question: If that is the case, isn't it abandoning more paths to gain fewer paths? Is this a loss and decrease rather than an increase and benefit? Answer: Even if it is so, there is no fault. Why? Because they seek the path of benefit, not the quantity of paths. Is there a noble one who has abandoned attachment to the Realm of Nothingness (Ākiṃcaññāyatana-rāga, attachment to the plane of nothingness) and attained one ground of undefiled (Anāsrava, without outflows)? Answer: Yes. Having abandoned attachment to the Realm of Nothingness, they attain right determination relying on the preliminary dhyana (Anāgamana-jhāna, the dhyana bordering on the form realm). This is the case during the fifteen moments of the path of seeing (Dassanā, insight). Is there an Anāgāmin (Anāgāmin, Non-Returner) who has abandoned attachment to the Realm of Nothingness and attained three grounds of undefiled? Answer: Yes. If, relying on the first dhyana (Paṭhama jhāna, first meditation), the preliminary dhyana (Anāgamana-jhāna, the dhyana bordering on the form realm), or the intermediate dhyana (Antarā-jhāna, intermediate meditation), a faith-liberated one (Saddhāvimutta, one liberated by faith) transforms their faculties and becomes a vision-attained one (Ditthippatta, one who has attained vision). Is there a body-witness (Kāyasakkhi, one who has realized the cessation of perception and feeling through personal experience) who does not attain undefiled formless attainments (Arūpa-samāpatti, formless attainments)? Answer: Yes. Relying on dhyana, a faith-liberated one (Saddhāvimutta, one liberated by faith) transforms their faculties and becomes a vision-attained one (Ditthippatta, one who has attained vision). Having not abandoned attachment to the first dhyana (Paṭhama jhāna-rāga, attachment to the first meditation), one who transforms their faculties relying on the first dhyana abandons three grounds of undefiled paths and gains three grounds of undefiled paths. Having abandoned attachment to the first dhyana (Paṭhama jhāna-rāga, attachment to the first meditation), but not having abandoned attachment to the second dhyana (Dutiya jhāna-rāga, attachment to the second meditation), one who transforms their faculties relying on the first dhyana abandons four and gains three. Having abandoned attachment to the second dhyana (Dutiya jhāna-rāga, attachment to the second meditation), but not having abandoned attachment to the third dhyana (Tatiya jhāna-rāga, attachment to the third meditation), one who transforms their faculties relying on the first dhyana abandons five and gains three. Having abandoned attachment to the third dhyana (Tatiya jhāna-rāga, attachment to the third meditation), but not having abandoned attachment to the fourth dhyana (Catuttha jhāna-rāga, attachment to the fourth meditation), one who transforms their faculties relying on the first dhyana abandons six and gains three. Having abandoned attachment to the fourth dhyana (Catuttha jhāna-rāga, attachment to the fourth meditation), but not having abandoned attachment to the Realm of Infinite Space (Ākāsānañcāyatana-rāga, attachment to the plane of infinite space), one who transforms their faculties relying on the first dhyana abandons seven and gains three. Having abandoned attachment to the Realm of Infinite Space (Ākāsānañcāyatana-rāga, attachment to the plane of infinite space), but not having abandoned attachment to the Realm of Infinite Consciousness (Viññāṇañcāyatana-rāga, attachment to the plane of infinite consciousness), one who transforms their faculties relying on the first dhyana abandons eight and gains three. Having abandoned attachment to the Realm of Infinite Consciousness (Viññāṇañcāyatana-rāga, attachment to the plane of infinite consciousness), but not having abandoned attachment to the Realm of Nothingness (Ākiṃcaññāyatana-rāga, attachment to the plane of nothingness), one who transforms their faculties relying on the first dhyana abandons nine and gains three. Having abandoned attachment to the second dhyana (Dutiya jhāna-rāga, attachment to the second meditation), and even having abandoned attachment to the Realm of Infinite Consciousness (Viññāṇañcāyatana-rāga, attachment to the plane of infinite consciousness), one who transforms their faculties relying on the second dhyana abandons nine and gains four. Having abandoned attachment to the third dhyana (Tatiya jhāna-rāga, attachment to the third meditation), and even having abandoned attachment to the Realm of Infinite Consciousness (Viññāṇañcāyatana-rāga, attachment to the plane of infinite consciousness), one who transforms their faculties relying on the third dhyana abandons nine and gains five. Having abandoned attachment to the fourth dhyana (Catuttha jhāna-rāga, attachment to the fourth meditation), and even having abandoned attachment to the Realm of Infinite Consciousness (Viññāṇañcāyatana-rāga, attachment to the plane of infinite consciousness), one who transforms their faculties relying on the fourth dhyana abandons nine and gains six.

Question: A believer who has abandoned attachment to the Realm of Nothingness (Ākiṃcaññāyatana-rāga, attachment to the plane of nothingness)...

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解脫轉根作見到。舍無色界對治道。為舍斷不。若舍者何不成就結。若不捨者對治已舍。以何事故不捨斷耶。答曰。應作是說。不捨。問曰。對治已舍。以何事故。不捨于斷。答曰。無色界對治有二種得。雖舍無漏。不捨有漏。以為有漏所持故不捨。問曰。如有漏道。能有所作處可爾。不能有所作處。云何可爾。如漸離非想非非想處愛信解脫。轉根作見到。舍非想非非想處修道所斷對治道。為舍彼斷不。若舍者。云何不成就結。若不捨者。對治已舍。以何事故。不捨于斷。答曰。或有說者。無有漸離非想非非想處愛而轉根者。若轉者。或是退。或畢竟離欲。復有說者。有漸離非想非非想處愛轉根者。舍對治道不捨斷。評曰。應作是說。舍對治道亦舍斷。而不成就結。如離無所有處愛。命終生非想非非想處。從欲界乃至識處所有對治道及斷悉舍。而不成就結。彼亦如是。

信解脫轉根作見到時。用一方便道一無礙道一解脫道。時解脫轉根作不動時。或有說以一方便道一無礙道一解脫道。評曰。應作是說。以一方便道九無礙道九解脫道。所以者何。以更得沙門果重用功故。如人壞舍。壞已更作。名重用功。彼亦如是。信解脫轉根作見到時。方便道是有漏無漏。未來亦修有漏無漏道。無礙道是無漏。未來亦修無漏道。

【現代漢語翻譯】 現代漢語譯本 解脫轉根成為見到（指見道位）。捨棄無所有（指煩惱）的對治之道。這是捨棄了斷除（煩惱）嗎？如果捨棄了，為何沒有成就煩惱的斷除？如果不捨棄，對治之道已經捨棄，因為什麼緣故不捨棄斷除呢？回答說：應當這樣說，不捨棄。問：對治之道已經捨棄，因為什麼緣故，不捨棄斷除呢？回答說：無所有（煩惱）的對治有兩種獲得。雖然捨棄了無漏的（對治道），但不捨棄有漏的（對治道），因為被有漏的（煩惱）所持，所以不捨棄。問：如果是有漏的道，能夠在有所作為之處還可以這樣說，不能有所作為之處，怎麼可以這樣說呢？比如漸次遠離非想非非想處愛的信解脫者，轉根成為見到（指見道位），捨棄非想非非想處修道所斷的對治之道，這是捨棄了彼處的斷除嗎？如果捨棄了，為何沒有成就煩惱的斷除？如果不捨棄，對治之道已經捨棄，因為什麼緣故，不捨棄斷除呢？回答說：或者有人說，沒有漸次遠離非想非非想處愛而轉根的人。如果轉根，或是退轉，或是畢竟離欲。又有人說，有漸次遠離非想非非想處愛而轉根的人，捨棄對治之道，但不捨棄斷除。評議說：應當這樣說，捨棄對治之道，也捨棄斷除，而不成就煩惱的繫縛。比如遠離無所有處愛，命終後生到非想非非想處，從欲界乃至識處所有的對治之道以及斷除都捨棄了，而不成就煩惱的繫縛。此處的道理也是這樣。 信解脫轉根成為見到時，用一個方便道、一個無礙道、一個解脫道。時解脫轉根成為不動時，或者有人說用一個方便道、一個無礙道、一個解脫道。評議說：應當這樣說，用一個方便道、九個無礙道、九個解脫道。為什麼呢？因為再次獲得沙門果，重新用功的緣故。比如人毀壞房屋，毀壞后又重新建造，名為重新用功。此處的道理也是這樣。信解脫轉根成為見到時，方便道是有漏的、無漏的，未來也修有漏的、無漏的道。無礙道是無漏的，未來也修無漏的道。

【English Translation】 English version When a faith-deliverance (信解脫) [one who is liberated through faith] transforms their faculties and attains the stage of 'seeing' (見到) [the stage of the path of seeing], they abandon the antidote to 'no-thingness' (無所有) [referring to afflictions]. Is this abandoning the cutting off (斷) [of afflictions]? If it is abandoned, why is the accomplishment of the fetters (結) [afflictions] not achieved? If it is not abandoned, the antidote has already been abandoned, so for what reason is the cutting off not abandoned? The answer is: It should be said that it is not abandoned. Question: The antidote has already been abandoned, so for what reason is the cutting off not abandoned? Answer: The antidote to 'no-thingness' has two kinds of attainment. Although the unconditioned (無漏) [path] is abandoned, the conditioned (有漏) [path] is not abandoned, because it is supported by the conditioned, therefore it is not abandoned. Question: If it is a conditioned path, it can be said to be so in a place where it can be effective, but how can it be so in a place where it cannot be effective? For example, a faith-deliverance who gradually departs from the love of the realm of neither perception nor non-perception (非想非非想處) and transforms their faculties to attain the stage of 'seeing', abandoning the antidote to what is severed by the path of cultivation (修道) [path of practice] in the realm of neither perception nor non-perception, is this abandoning the cutting off of that place? If it is abandoned, why is the accomplishment of the fetters not achieved? If it is not abandoned, the antidote has already been abandoned, so for what reason is the cutting off not abandoned? Answer: Or some say that there is no one who gradually departs from the love of the realm of neither perception nor non-perception and transforms their faculties. If they transform, they either regress or completely abandon desire. Others say that there are those who gradually depart from the love of the realm of neither perception nor non-perception and transform their faculties, abandoning the antidote but not abandoning the cutting off. Commentary: It should be said that they abandon the antidote and also abandon the cutting off, but the fetters are not accomplished. For example, one who departs from the love of the realm of no-thingness (無所有處) and dies and is born in the realm of neither perception nor non-perception, all the antidotes and cutting off from the realm of desire up to the realm of consciousness are abandoned, but the fetters are not accomplished. The principle here is also the same. When a faith-deliverance transforms their faculties and attains the stage of 'seeing', they use one expedient path (方便道), one unobstructed path (無礙道), and one path of liberation (解脫道). When a time-deliverance (時解脫) [one who is liberated at a specific time] transforms their faculties and attains the state of immovability (不動), some say that they use one expedient path, one unobstructed path, and one path of liberation. Commentary: It should be said that they use one expedient path, nine unobstructed paths, and nine paths of liberation. Why? Because they attain the fruit of a Shramana (沙門果) [ascetic fruit] again, and therefore exert effort again. For example, when a person destroys a house and then rebuilds it, it is called exerting effort again. The principle here is also the same. When a faith-deliverance transforms their faculties and attains the stage of 'seeing', the expedient path is conditioned and unconditioned, and in the future they will also cultivate conditioned and unconditioned paths. The unobstructed path is unconditioned, and in the future they will also cultivate unconditioned paths.

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解脫道亦是無漏。或有說者。未來修有漏無漏道。

或有說者。唯修無漏。時解脫轉根。作不動時。方便道是有漏無漏。未來修有漏無漏道。九無礙道。八解脫道。唯是無漏。未來修無漏道。最後解脫道是無漏。未來修有漏無漏道。及三界善根。信解脫轉根作見到時。方便道。或是曾得。或非曾得。無礙道。解脫道。一向非曾得時。解脫轉根作不動時。方便道或是曾得。或非曾得。無礙道解脫道。一向非曾得。是信解脫轉根作見到時。方便道無礙道。是信解脫道攝。解脫道是見到道攝。時解脫轉根作不動時。方便道。九無礙。八解脫道。是時解脫道攝。最後解脫道。是非時解脫道攝。信解脫轉根作見到時。若住果道。而轉根者。彼方便無礙解脫道。是果道攝。若住勝果道。而轉根者。彼方便無礙道。是勝果道攝。解脫道。是果道攝。時解脫轉根作不動時。方便無礙解脫道。是果道攝。所以者何。無勝果道故。信解脫轉根作見到時。住果而轉根者。是名舍果得果。若住勝果道。而轉根者。是名舍果舍勝果道而得果。時解脫轉根。作不動時。名舍果得果。

六種阿羅漢。謂退法。憶法。護法。等住。能進。不動。若退法轉根作憶法時。舍退法根。得憶法根。若憶法轉根作護法時。舍憶法根。得護法根。若護法

【現代漢語翻譯】 現代漢語譯本：解脫道也是無漏的。或者有人說，未來會修習有漏和無漏的道。 或者有人說，只修習無漏道。當時解脫轉根，成為不動時，方便道是有漏還是無漏？未來會修習有漏和無漏的道。九無礙道、八解脫道，唯獨是無漏的，未來修習無漏道。最後的解脫道是無漏的，未來修習有漏和無漏的道，以及三界善根。信解脫轉根，成為見到時，方便道，或者曾經獲得，或者不是曾經獲得。無礙道、解脫道，一向不是曾經獲得。當時解脫轉根，成為不動時，方便道或者曾經獲得，或者不是曾經獲得。無礙道、解脫道，一向不是曾經獲得。這是信解脫轉根，成為見到時，方便道、無礙道，是信解脫道所攝。解脫道是見到道所攝。當時解脫轉根，成為不動時，方便道、九無礙、八解脫道，是時解脫道所攝。最後的解脫道，是非時解脫道所攝。信解脫轉根，成為見到時，如果住在果道，而轉根的人，他的方便、無礙、解脫道，是果道所攝。如果住在勝果道，而轉根的人，他的方便、無礙道，是勝果道所攝。解脫道，是果道所攝。當時解脫轉根，成為不動時，方便、無礙、解脫道，是果道所攝。為什麼呢？因為沒有勝果道的原因。信解脫轉根，成為見到時，住在果而轉根的人，這叫做舍果得果。如果住在勝果道，而轉根的人，這叫做舍果舍勝果道而得果。當時解脫轉根，成為不動時，叫做舍果得果。 六種阿羅漢（Arhat）：即退法阿羅漢（one who is liable to fall away from his attainment），憶法阿羅漢（one who can retain his attainment），護法阿羅漢（one who guards his attainment），等住阿羅漢（one who dwells in equanimity），能進阿羅漢（one who is able to progress），不動阿羅漢（one who is unshakeable）。如果退法阿羅漢轉根成為憶法阿羅漢時，捨棄退法根，得到憶法根。如果憶法阿羅漢轉根成為護法阿羅漢時，捨棄憶法根，得到護法根。如果護法...

【English Translation】 English version: The path of liberation is also unconditioned (anāsrava). Or some say, in the future, one will cultivate both conditioned (sāsrava) and unconditioned paths. Or some say, one only cultivates the unconditioned. When a 'time-liberated' (samaya-vimutta) one transforms their faculties (indriya-parivarta) and becomes 'unshakeable' (akuppa), is the expedient path (upāya-mārga) conditioned or unconditioned? In the future, one will cultivate both conditioned and unconditioned paths. The nine unobstructed paths (anantarya-mārga), the eight paths of liberation (vimukti-mārga), are solely unconditioned; in the future, one will cultivate the unconditioned path. The final path of liberation is unconditioned; in the future, one will cultivate both conditioned and unconditioned paths, as well as the wholesome roots (kuśala-mūla) of the three realms (trayo dhātavaḥ). When a 'faith-liberated' (śraddhā-vimutta) one transforms their faculties and becomes a 'vision-attainer' (dṛṣṭi-prāpta), the expedient path, either has been attained before or has not been attained before. The unobstructed path and the path of liberation have never been attained before. When a 'time-liberated' one transforms their faculties and becomes 'unshakeable', the expedient path either has been attained before or has not been attained before. The unobstructed path and the path of liberation have never been attained before. When a 'faith-liberated' one transforms their faculties and becomes a 'vision-attainer', the expedient path and the unobstructed path are included in the path of 'faith-liberation'. The path of liberation is included in the path of 'vision-attainment'. When a 'time-liberated' one transforms their faculties and becomes 'unshakeable', the expedient path, the nine unobstructed paths, and the eight paths of liberation are included in the path of 'time-liberation'. The final path of liberation is included in the path of 'non-time-liberation'. When a 'faith-liberated' one transforms their faculties and becomes a 'vision-attainer', if they dwell in the fruition path (phala-mārga) while transforming their faculties, their expedient, unobstructed, and liberation paths are included in the fruition path. If they dwell in the superior fruition path (viśiṣṭa-phala-mārga) while transforming their faculties, their expedient and unobstructed paths are included in the superior fruition path. The path of liberation is included in the fruition path. When a 'time-liberated' one transforms their faculties and becomes 'unshakeable', the expedient, unobstructed, and liberation paths are included in the fruition path. Why? Because there is no superior fruition path. When a 'faith-liberated' one transforms their faculties and becomes a 'vision-attainer', if they dwell in the fruition while transforming their faculties, this is called abandoning the fruition and attaining the fruition. If they dwell in the superior fruition path while transforming their faculties, this is called abandoning the fruition and abandoning the superior fruition path and attaining the fruition. When a 'time-liberated' one transforms their faculties and becomes 'unshakeable', it is called abandoning the fruition and attaining the fruition. There are six types of Arhats (arhat): the 'liable to fall' (parihāṇa), the 'retentive' (sthāyin), the 'protective' (rakṣaṇa), the 'abiding' (prativedhin), the 'progressive' (anāgamika), and the 'unwavering' (akuppa). If a 'liable to fall' Arhat transforms their faculties and becomes a 'retentive' Arhat, they abandon the root of being 'liable to fall' and attain the root of being 'retentive'. If a 'retentive' Arhat transforms their faculties and becomes a 'protective' Arhat, they abandon the root of being 'retentive' and attain the root of being 'protective'. If a 'protective'...

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轉根作等住時。舍護法根。得等住根。若等住轉根作能進時。舍等住根。得能進根。若能進轉根作不動時。舍能進根。得不動根。如無學地六種。修道中六種學性亦如是。

問曰。退法轉根作不動時。為住退。法根得不動。為次等轉五種根得不動耶。答曰。或有說者。住退法根轉根得不動。無學時異用功多難得。是故次第轉學地不爾。評曰。應作是說。一切時次第而轉。如修道中有六種性。見道中亦有六種性。謂退法乃至不動。無有轉根者。所以者何。見道是速疾不起道故。如見道中有六種性。修行地中。亦有六種性。謂退法乃至不動。若轉者退法暖法不現在前。憶法暖法現在前。乃至能進暖法不現在前。不動暖法現在前。聲聞性暖法不現在前。辟支佛性暖法現在前。辟支佛性暖法不現在前。佛性暖法現在前。如暖法頂法亦如是。忍差別者。聲聞性忍不現在前。辟支佛性忍現在前。無有聲聞辟支佛忍不現在前。佛忍現在前。所以者何。忍與惡趣相妨。菩薩以願力故。當生惡趣。復有說者。聲聞暖頂不現在前亦不起。辟支佛暖頂現在前。所以者何。如佛自然無師。彼辟支佛亦爾。如佛一結跏趺坐。生諸善法現在前。從不凈乃至盡智無生智。辟支佛亦爾。世第一法。亦有六種性。退法乃至不動。無轉根者。所以者何

【現代漢語翻譯】 現代漢語譯本 當轉根轉變為等住（Samatha，止）時，捨棄護法根，獲得等住根。如果等住轉根轉變為能進（Vipassana，觀）時，捨棄等住根，獲得能進根。如果能進轉根轉變為不動時，捨棄能進根，獲得不動根。如同無學地有六種情況，修道中的六種學性也是如此。

問：退法（Parinirvanadharmin，易退法者）轉根轉變為不動時，是住于退法根而獲得不動，還是依次轉變五種根而獲得不動呢？答：或者有人說，住于退法根轉根而獲得不動。因為無學時異於學地，需要更多功用且難以獲得，所以學地不是這樣次第轉變的。評：應該這樣說，一切時候都是次第轉變的。如同修道中有六種性，見道中也有六種性，即退法乃至不動，沒有轉根的情況。為什麼呢？因為見道是快速且不再退轉的道。如同見道中有六種性，修行地中也有六種性，即退法乃至不動。如果轉變，那麼聲聞性（Sravakayāna，聲聞乘）的暖法（Usnagata，暖位）就不再現前，辟支佛性（Pratyekabuddhayāna，緣覺乘）的暖法現在前；辟支佛性的暖法不再現前，佛性（Buddhayāna，佛乘）的暖法現在前。如同暖法，頂法（Murdhan，頂位）也是如此。忍（Ksanti，忍位）的差別在於，聲聞性的忍不再現前，辟支佛性的忍現在前。沒有聲聞或辟支佛的忍不再現前，佛忍現在前的情況。為什麼呢？因為忍與惡趣相妨礙，而菩薩因為願力的緣故，應當生於惡趣。又有人說，聲聞的暖位和頂位不再現前也不生起，辟支佛的暖位和頂位現在前。為什麼呢？如同佛是自然覺悟而沒有老師，那些辟支佛也是如此。如同佛一結跏趺坐，各種善法現在前，從不凈觀（Asubha，不凈觀）乃至盡智（Ksaya-jnana，盡智）和無生智（Anutpada-jnana，無生智）。辟支佛也是如此。世第一法（Laukikagradharma，世第一法）也有六種性，即退法乃至不動，沒有轉根的情況。為什麼呢？

【English Translation】 English version When transforming the root to dwell in Samatha (equal abiding), one abandons the root of protecting the Dharma and obtains the root of equal abiding. If the root of equal abiding transforms to advance in Vipassana (insight), one abandons the root of equal abiding and obtains the root of advancing. If the root of advancing transforms to immovability, one abandons the root of advancing and obtains the root of immovability. Just as there are six types in the state of no-more-learning (Arhatship), so too are the six types of learning nature in the path of cultivation.

Question: When a Parinirvanadharmin (one liable to fall away) transforms the root to immovability, does one abide in the root of falling away and obtain immovability, or does one obtain immovability by transforming the five roots in sequence? Answer: Some say that one abides in the root of falling away and transforms the root to obtain immovability. Because the state of no-more-learning is different from the stage of learning, requiring more effort and being difficult to obtain, the stages of learning do not transform in this sequential manner. Comment: It should be said that the transformation occurs sequentially at all times. Just as there are six natures in the path of cultivation, so too are there six natures in the path of seeing, namely, falling away up to immovability, without any transformation of roots. Why is this so? Because the path of seeing is a swift and non-retrogressive path. Just as there are six natures in the path of seeing, so too are there six natures in the stage of practice, namely, falling away up to immovability. If there were transformation, then the warmth (Usnagata) of the Sravakayana (vehicle of hearers) would no longer be present, and the warmth of the Pratyekabuddhayana (vehicle of solitary Buddhas) would be present; the warmth of the Pratyekabuddhayana would no longer be present, and the warmth of the Buddhayana (Buddha vehicle) would be present. Just as with warmth, so too with the peak (Murdhan). The difference in forbearance (Ksanti) is that the forbearance of the Sravakayana is no longer present, and the forbearance of the Pratyekabuddhayana is present. There is no situation where the forbearance of the Sravaka or Pratyekabuddha is no longer present, and the Buddha's forbearance is present. Why is this so? Because forbearance is an obstacle to the evil realms, while Bodhisattvas, due to their vows, should be born in the evil realms. Others say that the warmth and peak of the Sravaka are no longer present and do not arise, while the warmth and peak of the Pratyekabuddha are present. Why is this so? Just as the Buddha is naturally enlightened without a teacher, so too are those Pratyekabuddhas. Just as when the Buddha sits in one full lotus posture, various wholesome dharmas are present, from the contemplation of impurity (Asubha) up to the knowledge of exhaustion (Ksaya-jnana) and the knowledge of non-arising (Anutpada-jnana), so too with the Pratyekabuddha. The supreme mundane dharma (Laukikagradharma) also has six natures, namely, falling away up to immovability, without any transformation of roots. Why is this so?

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。彼善根一剎那頃。無住相故。須陀洹有六種性退法。乃至不動。是故作如是說。頗有退須陀洹果。不成就見道所斷結耶。答曰有。從上根性退下根時。

阿毗曇毗婆沙論卷第三十五 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十六

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度人品下

欲界死還生欲界。盡欲界有相續耶。乃至廣作四句有多名此中說有。是受身處眾生數五陰有。余有廣說。如一行中。云何欲界死。還生欲界。不欲界有相續耶。答曰。如欲界死生色界。中有現在前。欲界死生色界。亦是聖人亦是凡夫。彼色界中有。于欲界現在前。所以者何法應如是。若處所死有滅。即處所中有生。如種子滅處。此處即生於牙。彼亦如是欲界死者。是欲界死者有欲界死者。是色界中有。非欲有相續。色有相續。是色界中有。云何欲有相續。不欲界死。不生欲界。答曰。色界死。欲界中有現在前。凡夫人。於色界死。欲界中有。於色界現在前。法應如是。若處所死有滅。即處所中有生。廣說如上。是名欲有相續。是欲界中有。非欲界死。非欲界生。所以者何。色界死是色界死有。色界生是欲界中有。云何欲界死還生欲界。欲

界有相續耶。答曰。如欲界死還生欲界。中有生有。欲界死還生欲界。亦是聖人。亦是凡夫。凡夫于諸趣無礙生一一趣中。聖人于諸趣有礙。生人天中。欲界死是欲界死有。欲界生是欲界中有。欲界有相續者。是欲界中有。若從中有。至生有者。欲界死是欲界中有。若欲界生。是欲界生有。欲界有相續者。是欲界生有。云何非欲界死。非欲界生。非欲界有相續。答曰。色界死。生色界。中有生有。色界死生色界。中有生有者。亦是聖人亦是凡夫。若但死有至中有時。不名欲界死。所以者何。是色界死。色界死有。非欲界生。所以者何。色界生。是色界中有。非欲界有相續。所以者何。色界有相續。是色界中有。若從中有。至生有時。非欲界死。所以者何。是色界中有死。非欲界有相續。所以者何。色界有相續。是色界生有。色界死。生無色界。亦是聖人。亦是凡夫。彼非欲界死。所以者何。色界死是色界死有。非欲色界生。無色界生。是無色界生有。非欲界有相續。所以者何。無色界有相續。是無色界生有。無色界死。生無色界亦是聖人。亦是凡夫。凡夫人。生上亦生下。聖人生上不生下。凡夫人。一一處多生。聖人一一處一生。彼非欲界死。所以者何。無色界死。是無色界死有。非欲界生。所以者何。無色界生。是

【現代漢語翻譯】 現代漢語譯本 界（界：指眾生所處的不同生存狀態）是否有相續？答：比如欲界（欲界：佛教三界之一，指有情眾生有情慾和物質慾望的生存領域）眾生死後還生於欲界，經歷中有（中有：指死亡到再次投胎之間的過渡狀態）和生有（生有：指投胎出生的狀態）。欲界眾生死後還生於欲界，這可以是聖人，也可以是凡夫。凡夫在各個趣（趣：指輪迴的六道）中無礙地投生於任何一道，而聖人在各個趣中有障礙，只能投生於人道和天道。欲界死是欲界的死有（死有：指臨終時的狀態），欲界生是欲界的中有。欲界有相續，指的是欲界的中有。如果從中有到生有，欲界死是欲界的中有，欲界生是欲界的生有。欲界有相續，指的是欲界的生有。 什麼是非欲界死，非欲界生，非欲界有相續？答：死、生，中有和生有。死生，中有和生有，這可以是聖人也可以是凡夫。如果只是死有到中有的時候，不稱為欲界死。為什麼呢？因為死是死有，不是欲界生。為什麼呢？因為生是中有。不是欲界有相續。為什麼呢？因為有相續是中有。如果從中有到生有的時候，不是欲界死。為什麼呢？因為這是中有死。不是欲界有相續。為什麼呢？因為有相續是生有。死、生無，這可以是聖人也可以是凡夫。他們不是欲界死。為什麼呢？因為死是死有。不是欲生，無生是無生有。不是欲界有相續。為什麼呢？因為無有相續是無生有。無死、生無，這可以是聖人也可以是凡夫。凡夫人，生上界也生地獄，聖人生上界不生地獄。凡夫人，在每一處多次投生，聖人在每一處一生。他們不是欲界死。為什麼呢？因為無死是無死有。不是欲界生。為什麼呢？因為無生是無生有。

【English Translation】 English version Is there continuity in the realms (realms: different states of existence for sentient beings)? The answer is: For example, when beings in the Desire Realm (Desire Realm: one of the Three Realms in Buddhism, referring to the realm where sentient beings have desires for emotions and material things) die and are reborn in the Desire Realm, they experience the intermediate state (intermediate state: the transitional state between death and rebirth) and the state of becoming (state of becoming: the state of being born). When beings in the Desire Realm die and are reborn in the Desire Realm, they can be either sages or ordinary beings. Ordinary beings can be reborn without hindrance in any of the six destinies (destinies: the six paths of reincarnation), while sages have obstacles in the various destinies and can only be reborn in the realms of humans and gods. Death in the Desire Realm is the dying state of the Desire Realm, and birth in the Desire Realm is the intermediate state. Continuity in the Desire Realm refers to the intermediate state of the Desire Realm. If it is from the intermediate state to the state of becoming, death in the Desire Realm is the intermediate state of the Desire Realm, and birth in the Desire Realm is the state of becoming. Continuity in the Desire Realm refers to the state of becoming in the Desire Realm. What is not death in the Desire Realm, not birth in the Desire Realm, and not continuity in the Desire Realm? The answer is: death, birth, the intermediate state, and the state of becoming. Death and birth, the intermediate state and the state of becoming, these can be either sages or ordinary beings. If it is only from the dying state to the intermediate state, it is not called death in the Desire Realm. Why? Because death is the dying state, not birth in the Desire Realm. Why? Because birth is the intermediate state. It is not continuity in the Desire Realm. Why? Because continuity is the intermediate state. If it is from the intermediate state to the state of becoming, it is not death in the Desire Realm. Why? Because this is death in the intermediate state. It is not continuity in the Desire Realm. Why? Because continuity is the state of becoming. Death, no birth, these can be either sages or ordinary beings. They are not death in the Desire Realm. Why? Because death is the dying state. Not desire for birth, no birth is the state of no birth. It is not continuity in the Desire Realm. Why? Because no continuity is the state of no birth. No death, no birth, these can be either sages or ordinary beings. Ordinary beings are born in both higher and lower realms, while sages are born in higher realms but not lower realms. Ordinary beings are born many times in each place, while sages are born once in each place. They are not death in the Desire Realm. Why? Because no death is the dying state of no death. Not birth in the Desire Realm. Why? Because no birth is the state of no birth.

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無色界生有。非欲界有相續。所以者何。無色界有相續。是無色界生有無色界死。生色界。是凡夫從死有至中有。彼非欲界死。所以者何。無色界死。是無色界死有。不生欲界。所以者何。無色界生。是色界中有。非欲有相續。所以者何。色有相續。是色界中有。色界死。還生色界。盡色界有相續耶。乃至廣作四句。云何色界死。還生色界。非色界有相續耶。答曰。色界死。欲界中有現在前。色界死。生欲界。是凡夫人。欲界中有。於色界現在前。廣說如上。色界死。是色界死有。生色界。是欲界中有。非色界有相續。所以者何。欲界有相續。是欲界中有。云何色界有相續。非色界死。非色界生。答曰。如欲界死。色界中有現在前。欲界死。生色界。亦是凡夫。亦是聖人。彼色界中有。于欲界現在前。廣說如上。是名色界有相續。色界中有。非色界死。所以者何。欲界死。是欲界死有。非色界生。所以者何。欲界生。是色界中有。云何色界死。還生色界。色界有相續耶。答曰。色界死還生色界。中有生有。色界死。還生色界。亦是凡夫。亦是聖人。凡夫生上亦生下。一一處有多生。聖人生上不生下。一一處有一生。從死有至中有時。色界死。是色界死有。色界生。是色界中有。色界有相續。是色界中有。從中有至生有

【現代漢語翻譯】 現代漢語譯本 無色界（Arūpadhātu）生於有。並非欲界（Kāmadhātu）有相續。為什麼呢？無色界有相續，是無色界生於有，無色界死。生於色界（Rūpadhātu）。這是凡夫從死有到中有。他們不是欲界死。為什麼呢？無色界死，是無色界死有。不生於欲界。為什麼呢？無色界生，是色界中有。並非欲界有相續。為什麼呢？色界有相續，是色界中有。色界死，還生色界。窮盡色界有相續嗎？乃至廣作四句。如何色界死，還生色界，並非色界有相續呢？回答說：色界死，欲界中有現在前。色界死，生於欲界。這是凡夫人。欲界中有，於色界現在前。廣說如上。色界死，是色界死有。生於色界。這是欲界中有。並非色界有相續。為什麼呢？欲界有相續，是欲界中有。如何色界有相續，並非色界死，並非色界生？回答說：如欲界死，色界中有現在前。欲界死，生於色界。也是凡夫，也是聖人。他們的色界中有，于欲界現在前。廣說如上。這叫做色界有相續。色界中有，並非色界死。為什麼呢？欲界死，是欲界死有。並非色界生。為什麼呢？欲界生，是色界中有。如何色界死，還生色界，色界有相續呢？回答說：色界死還生色界，中有生有。色界死，還生色界。也是凡夫，也是聖人。凡夫生於上界也生於地獄，每一處有多生。聖人生於上界不生於地獄，每一處有一生。從死有到中有時，色界死，是色界死有。色界生，是色界中有。色界有相續，是色界中有。從中陰到生有

【English Translation】 English version The formless realm (Arūpadhātu) is born into existence. It is not a continuation of existence in the desire realm (Kāmadhātu). Why is that? The continuation of existence in the formless realm is the birth into existence and death in the formless realm. Birth in the form realm (Rūpadhātu). This is the ordinary person who goes from the dying existence to the intermediate existence. They are not dying in the desire realm. Why is that? Death in the formless realm is the dying existence in the formless realm. They are not born in the desire realm. Why is that? Birth in the formless realm is the intermediate existence in the form realm. It is not a continuation of existence in the desire realm. Why is that? The continuation of existence in the form realm is the intermediate existence in the form realm. Death in the form realm, still born in the form realm. Does it exhaust the continuation of existence in the form realm? And so on, making four sentences. How does death in the form realm still lead to birth in the form realm, and not a continuation of existence in the form realm? The answer is: death in the form realm, the intermediate existence in the desire realm appears. Death in the form realm, born in the desire realm. This is the ordinary person. The intermediate existence in the desire realm, in the form realm appears. Speaking broadly as above. Death in the form realm is the dying existence in the form realm. Born in the form realm. This is the intermediate existence in the desire realm. It is not a continuation of existence in the form realm. Why is that? The continuation of existence in the desire realm is the intermediate existence in the desire realm. How is there a continuation of existence in the form realm, and not death in the form realm, and not birth in the form realm? The answer is: like death in the desire realm, the intermediate existence in the form realm appears. Death in the desire realm, born in the form realm. It is also an ordinary person, also a sage. Their intermediate existence in the form realm, in the desire realm appears. Speaking broadly as above. This is called the continuation of existence in the form realm. The intermediate existence in the form realm, not death in the form realm. Why is that? Death in the desire realm is the dying existence in the desire realm. Not birth in the form realm. Why is that? Birth in the desire realm is the intermediate existence in the form realm. How does death in the form realm still lead to birth in the form realm, and a continuation of existence in the form realm? The answer is: death in the form realm still leads to birth in the form realm, the intermediate existence is born into existence. Death in the form realm, still born in the form realm. It is also an ordinary person, also a sage. Ordinary people are born in the upper realm and also born in the lower realm, in each place there are many births. Sages are born in the upper realm and not born in the lower realm, in each place there is one birth. From the dying existence to the intermediate existence, death in the form realm is the dying existence in the form realm. Birth in the form realm is the intermediate existence in the form realm. The continuation of existence in the form realm is the intermediate existence in the form realm. From the intermediate existence to the born existence.

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時。色界死。是色界中有。色界生是色界生有。色界有相續。是色界。生有。云何非色界死。非生色界。非色界有相續。答曰。欲界死。生欲界。中有生有。欲界死。還生欲界。亦是凡夫。亦是聖人。廣說如上。從死有至中有時。非色界死。非生色界。所以者何。欲界死。是欲界死有。欲界生。是欲界中有。非色界有相續。所以者何。欲界有相續。是欲界中有。從中有至生有時。非色界死。非色界生。所以者何。欲界死。是欲界中有。欲界生是欲界生有。非色界有相續。所以者何。欲界有相續。是欲界生有。欲界死生無色界。亦是凡夫。亦是聖人。非色界死。所以者何。欲界死是欲界死有。非色界生。所以者何。無色界生。是無色界生有。非色界有相續。所以者何。無色界有相續。是無色界生有。無色界死。生無色界。亦是凡夫。亦是聖人。凡夫生上亦生下。一一處有多生。聖人生上不生下。一一處有一生。非色界死。所以者何。無色界死。是無色界死有。非色界生。所以者何。無色界生。是無色界生有。非色界有相續。所以者何。無色界有相續。是無色界生有。無色界死。生欲界。是凡夫非色界死。所以者何。無色界死。是無色界死有。非色界生。所以者何。欲界生。是欲界中有。非色界有相續。所以者何。欲界有

【現代漢語翻譯】 現代漢語譯本： 問：什麼是死有？什麼是生有？什麼是有相續？ 答：死有是指死亡的那一刻。生有是指生命產生的那一刻。有相續是指生命在持續存在。 問：什麼情況既不是死，也不是生，也不是有相續？ 答：在欲界（Kāmadhātu）死亡，又在欲界出生，從死有到中有（Antarābhava）的階段，既不是死，也不是生，也不是有相續。為什麼呢？因為欲界的死亡是欲界的死有，欲界的出生是欲界的中有，所以不是有相續。從中有到生有的階段，也不是死，也不是生，也不是有相續。為什麼呢？因為欲界的死亡是欲界的中有，欲界的出生是欲界的生有，所以不是有相續。欲界的死和生沒有間斷，既可以是凡夫，也可以是聖人。 問：什麼情況既不是死，也不是生，也不是有相續？ 答：在無色界（Arūpadhātu）死亡，又在無色界出生，既不是死，也不是生，也不是有相續。為什麼呢？因為無色界的死亡是無色界的死有，無色界的出生是無色界的生有，所以不是有相續。無色界的死和生沒有間斷，既可以是凡夫，也可以是聖人。凡夫可以往上生，也可以往下生，在每一處都有多次生命。聖人往上生，不會往下生，在每一處只有一次生命。 問：什麼情況既不是死，也不是生，也不是有相續？ 答：在無色界死亡，又在欲界出生，是凡夫，既不是死，也不是生，也不是有相續。為什麼呢？因為無色界的死亡是無色界的死有，欲界的出生是欲界的中有，所以不是有相續。

【English Translation】 English version: Question: What is 'dyu-bhava' (death-being)? What is 'janma-bhava' (birth-being)? What is 'bhava-samtati' (continuity of being)? Answer: 'Dyu-bhava' is the moment of death. 'Janma-bhava' is the moment of birth. 'Bhava-samtati' is the continuous existence of life. Question: What is neither death, nor birth, nor continuity of being? Answer: Dying in the Kāmadhātu (desire realm) and being born in the Kāmadhātu, from the 'dyu-bhava' to the 'antarābhava' (intermediate state), is neither death, nor birth, nor continuity of being. Why? Because death in the Kāmadhātu is the 'dyu-bhava' of the Kāmadhātu, and birth in the Kāmadhātu is the 'antarābhava' of the Kāmadhātu, so it is not continuity of being. From the 'antarābhava' to the 'janma-bhava', it is also neither death, nor birth, nor continuity of being. Why? Because death in the Kāmadhātu is the 'antarābhava' of the Kāmadhātu, and birth in the Kāmadhātu is the 'janma-bhava' of the Kāmadhātu, so it is not continuity of being. The death and birth in the Kāmadhātu are without interruption, and can be either ordinary beings or sages. Question: What is neither death, nor birth, nor continuity of being? Answer: Dying in the Arūpadhātu (formless realm) and being born in the Arūpadhātu is neither death, nor birth, nor continuity of being. Why? Because death in the Arūpadhātu is the 'dyu-bhava' of the Arūpadhātu, and birth in the Arūpadhātu is the 'janma-bhava' of the Arūpadhātu, so it is not continuity of being. The death and birth in the Arūpadhātu are without interruption, and can be either ordinary beings or sages. Ordinary beings can be born upwards or downwards, and have multiple lives in each place. Sages are born upwards and not downwards, and have only one life in each place. Question: What is neither death, nor birth, nor continuity of being? Answer: Dying in the Arūpadhātu and being born in the Kāmadhātu is an ordinary being, and is neither death, nor birth, nor continuity of being. Why? Because death in the Arūpadhātu is the 'dyu-bhava' of the Arūpadhātu, and birth in the Kāmadhātu is the 'antarābhava' of the Kāmadhātu, so it is not continuity of being.

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相續。是欲界中有。無色界死。還生無色界。盡無色界有相續耶。答曰。諸無色界死。還生無色界。盡無色界有相續。頗無色界有相續。彼非無色界死。非不無色界生耶。答曰。有如欲色界死。生無色界。亦是凡夫。亦是聖人。非無色界死。所以者何。欲色界死。是欲色界死有。無色界生。是無色界生有。無色界有相續。是無色界生有。欲界死。還生欲界。此人有四。欲界凡夫聖人。色界凡夫聖人。色界死還生色界。此人有三。色界凡夫聖人。欲界凡夫。無色界死。還生無色界。此人有二。無色界凡夫聖人。欲界凡夫。九十八使所使。九結所繫。聖人十使所使。六結所繫。色界凡夫。六十二使所使。六結所繫。聖人六使所使。三結所繫。無色界凡夫。三十一使所使。六結所繫。聖人三使所使。三結所繫。問曰。欲界凡夫。不為色無色界使所使。色界凡夫。不為無色界使所使。何故說欲界凡夫九十八使所使。色界凡夫六十二使所使耶。答曰。此中說得名所使。如欲界凡夫。色無色界使得常現前生。色界凡夫人。無色界使。得常現前生。複次于得不解脫故。名使所使。欲界凡夫。於色無色界使得。不得解脫。色界凡夫。于無色界使得。不得解脫。複次今得得當得得已得得故。作如是說。今得得是現在。當得得是未來。已得

【現代漢語翻譯】 現代漢語譯本 相續。是指欲界（Kāmadhātu，佛教宇宙觀中眾生居住的三個領域之一，此界眾生有各種慾望）中的存在。沒有無色界（Arūpadhātu，佛教宇宙觀中眾生居住的三個領域之一，此界眾生沒有物質形體，只有精神存在）的死亡，卻又在無色界中再生。完全沒有無色界的存在相續嗎？回答是：所有沒有無色界死亡，卻又在無色界中再生的，完全沒有無色界的存在相續。難道沒有無色界的存在相續，卻又不是無色界的死亡，也不是不于無色界中再生嗎？回答是：有的，比如欲界中的死亡，卻在無色界中再生，這既可以是凡夫，也可以是聖人，但不是無色界的死亡。為什麼呢？因為欲界的死亡，是欲界死亡的存在；在無色界的再生，是在無色界再生的存在；無色界的存在相續，是在無色界再生的存在。在欲界死亡，又在欲界再生，這種人有四種：欲界凡夫、欲界聖人、色界（Rūpadhātu，佛教宇宙觀中眾生居住的三個領域之一，此界眾生有物質形體，但沒有慾望）凡夫、色界聖人。色界死亡，又在色界再生，這種人有三種：色界凡夫、色界聖人、欲界凡夫。無色界死亡，又在無色界再生，這種人有兩種：無色界凡夫、無色界聖人、欲界凡夫。被九十八種煩惱所驅使，被九種結縛所束縛的是欲界凡夫；被十種煩惱所驅使，被六種結縛所束縛的是欲界聖人；被六十二種煩惱所驅使，被六種結縛所束縛的是色界凡夫；被六種煩惱所驅使，被三種結縛所束縛的是色界聖人；被三十一種煩惱所驅使，被六種結縛所束縛的是無色界凡夫；被三種煩惱所驅使，被三種結縛所束縛的是無色界聖人。問：欲界凡夫，不被色界和無色界的煩惱所驅使；色界凡夫，不被無色界的煩惱所驅使。為什麼說欲界凡夫被九十八種煩惱所驅使，色界凡夫被六十二種煩惱所驅使呢？答：這裡說的是『得名所使』。比如欲界凡夫，色界和無色界的煩惱，能夠常常現前生起；色界凡夫，無色界的煩惱，能夠常常現前生起。再者，因為對於『得』不能解脫，所以稱為『使所使』。欲界凡夫，對於色界和無色界的『得』，不能得到解脫；色界凡夫，對於無色界的『得』，不能得到解脫。再者，因為現在得到、將要得到、已經得到，所以這樣說。現在得到是現在，將要得到是未來，已經得到 得是過去。

【English Translation】 English version Continuity. Does it refer to existence in the Kāmadhātu (the realm of desire, one of the three realms of existence in Buddhist cosmology)? Without death in the Arūpadhātu (the formless realm, one of the three realms of existence in Buddhist cosmology, where beings have no physical form but only mental existence), yet reborn in the Arūpadhātu. Is there a complete absence of continuity of existence in the Arūpadhātu? The answer is: All those who do not die in the Arūpadhātu, yet are reborn in the Arūpadhātu, have a complete continuity of existence in the Arūpadhātu. Is there a continuity of existence in the Arūpadhātu, yet it is not death in the Arūpadhātu, nor is it not being reborn in the Arūpadhātu? The answer is: Yes, such as death in the Kāmadhātu, yet reborn in the Arūpadhātu, which can be either an ordinary person or a noble one, but it is not death in the Arūpadhātu. Why? Because death in the Kāmadhātu is the existence of death in the Kāmadhātu; rebirth in the Arūpadhātu is the existence of rebirth in the Arūpadhātu; continuity of existence in the Arūpadhātu is the existence of rebirth in the Arūpadhātu. Dying in the Kāmadhātu and being reborn in the Kāmadhātu, there are four types of people: ordinary beings of the Kāmadhātu, noble beings of the Kāmadhātu, ordinary beings of the Rūpadhātu (the realm of form, one of the three realms of existence in Buddhist cosmology, where beings have physical form but no desire), and noble beings of the Rūpadhātu. Dying in the Rūpadhātu and being reborn in the Rūpadhātu, there are three types of people: ordinary beings of the Rūpadhātu, noble beings of the Rūpadhātu, and ordinary beings of the Kāmadhātu. Dying in the Arūpadhātu and being reborn in the Arūpadhātu, there are two types of people: ordinary beings of the Arūpadhātu, noble beings of the Arūpadhātu, and ordinary beings of the Kāmadhātu. The ordinary person of the Kāmadhātu is driven by ninety-eight afflictions and bound by nine fetters; the noble person of the Kāmadhātu is driven by ten afflictions and bound by six fetters; the ordinary person of the Rūpadhātu is driven by sixty-two afflictions and bound by six fetters; the noble person of the Rūpadhātu is driven by six afflictions and bound by three fetters; the ordinary person of the Arūpadhātu is driven by thirty-one afflictions and bound by six fetters; the noble person of the Arūpadhātu is driven by three afflictions and bound by three fetters. Question: The ordinary person of the Kāmadhātu is not driven by the afflictions of the Rūpadhātu and Arūpadhātu; the ordinary person of the Rūpadhātu is not driven by the afflictions of the Arūpadhātu. Why is it said that the ordinary person of the Kāmadhātu is driven by ninety-eight afflictions, and the ordinary person of the Rūpadhātu is driven by sixty-two afflictions? Answer: Here, it refers to 'being driven by name'. For example, for the ordinary person of the Kāmadhātu, the afflictions of the Rūpadhātu and Arūpadhātu can often arise; for the ordinary person of the Rūpadhātu, the afflictions of the Arūpadhātu can often arise. Furthermore, because one cannot be liberated from 'attainment', it is called 'driven by afflictions'. The ordinary person of the Kāmadhātu cannot be liberated from the 'attainment' of the Rūpadhātu and Arūpadhātu; the ordinary person of the Rūpadhātu cannot be liberated from the 'attainment' of the Arūpadhātu. Furthermore, it is said in this way because of present attainment, future attainment, and past attainment. Present attainment is the present, future attainment is the future, and past attainment is the past.

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得是過去。複次能生彼使故。作是說。能生者生欲界凡夫。以離欲愛。能生色界諸使。色界凡夫。以離色愛。能生無色界諸使。複次現曾所行有餘勢故。欲界眾生。無始以來。無有不曾起色無色界使者。色界眾生。無有不曾起無色界使者。問曰。若然者。色界凡夫。曾起欲界使。無色界凡夫。亦曾起欲色界使何故不使耶。答曰。雖復曾起。以離欲故。欲界凡夫。未離色無色界愛。色界凡夫未離無色界愛。聖人十使所使。問曰。欲界聖人。有九十八使所使者。如具縛人。得正決定。苦法忍現在前時。成就九十八使。此中何以不說耶。答曰。以時少故。不久苦智生。是故不說。複次此中說現行煩惱人。入見道人。猶不能起善有漏心。何況染污余處。亦說現行煩惱人。如經說。有一婆羅門。往詣佛所。作如是問。汝當爲天人龍阿修羅伽樓羅犍闥婆緊那羅摩睺羅伽耶。佛言。我不當為天乃至摩睺羅伽等。所以者何。婆羅門當知。以諸漏故。為天乃至摩睺羅伽等。如來永斷諸漏。是故婆羅門。我不當為天乃至摩睺羅伽等。或有說。報現前故名人。如經說偈。

佛者是人　　自調常定　　行於梵道 　心寂靜樂

此中說身受何果報。即名此界眾生身受欲界報。即名欲界眾生身受。色無色界報。即名色無色界眾生。佛受人

【現代漢語翻譯】 現代漢語譯本 得是過去。又因為能夠產生那些煩惱，所以這樣說。『能生』是指能產生欲界煩惱的欲界凡夫，因為已經斷除了對慾望的愛著，所以能產生各種煩惱。凡夫，因為已經斷除了對色界的愛著，所以能產生無色界的各種煩惱。又因為現在和曾經的行為還有殘餘的力量。欲界的眾生，從無始以來，沒有不曾生起對色界和無色界煩惱的。眾生，沒有不曾生起對無色界煩惱的。問：如果這樣，凡夫，曾經生起欲界的煩惱，無色界的凡夫，也曾經生起欲界的煩惱，為什麼不被這些煩惱所驅使呢？答：雖然曾經生起，但因為已經斷除了對慾望的愛著。欲界的凡夫，還沒有斷除對色界和無色界的愛著。聖人被十種煩惱所驅使。問：欲界的聖人，有被九十八種煩惱所驅使的，比如完全被束縛的人，得到正確的決定，苦法忍（Kufaren，一種智慧）現在生起的時候，成就九十八種煩惱，這裡為什麼不說呢？答：因為時間很短，不久苦智（Kuzhi，一種智慧）就會生起，所以不說。又因為這裡說的是現行煩惱的人，進入見道（Jian Dao，佛教修行的一個階段）的人，尚且不能生起善的有漏心（Youlouxin，帶有煩惱的心），何況是染污的心呢？其他地方也說的是現行煩惱的人，比如經書上說，有一個婆羅門（Poluomen，古印度祭司），前往佛陀（Fuo，覺悟者）那裡，這樣問道：『你應當是天（Tian，天神），人（Ren，人類），龍（Long，龍族），阿修羅（Axiuluo，一種神），伽樓羅（Jialouluo，一種鳥神），犍闥婆（Jiantapo，一種天神），緊那羅（Jinnuluo，一種天神），摩睺羅伽（Mohuluojia，一種神）嗎？』佛陀說：『我不應當是天，乃至摩睺羅伽等。』為什麼呢？婆羅門應當知道，因為有各種煩惱，所以會成為天，乃至摩睺羅伽等。如來（Rulai，佛陀的稱號）永遠斷除了各種煩惱，所以婆羅門，我不應當是天，乃至摩睺羅伽等。』或者有人說，因為果報現在顯現，所以稱為人。比如經書上說偈語： 『佛陀是人，自我調伏，常常安定，行走在清凈的道路上，內心寂靜快樂。』 這裡說身體承受什麼樣的果報，就稱為這個界的眾生。身體承受欲界的果報，就稱為欲界的眾生。身體承受色界和無色界的果報，就稱為色界和無色界的眾生。佛陀承受人的果報。

【English Translation】 English version It is the past. Furthermore, it is said that it can produce those afflictions. 'Can produce' refers to the ordinary person of the desire realm who can produce various afflictions because they have abandoned attachment to desire. The ordinary person, because they have abandoned attachment to the form realm, can produce formless realm afflictions. Furthermore, because the present and past actions still have residual power, sentient beings in the desire realm have, since beginningless time, never failed to generate afflictions related to the form and formless realms. Sentient beings have never failed to generate afflictions related to the formless realm. Question: If that is the case, the ordinary person has generated desire realm afflictions, and the formless realm ordinary person has also generated desire realm afflictions, why are they not driven by these afflictions? Answer: Although they have generated them, it is because they have abandoned attachment to desire. The ordinary person of the desire realm has not yet abandoned attachment to the form and formless realms. The saints are driven by the ten afflictions. Question: The saints of the desire realm are driven by ninety-eight afflictions, such as a completely bound person who, upon gaining correct determination, when the forbearance of the Dharma of suffering (Kufaren, a type of wisdom) arises, achieves ninety-eight afflictions. Why is this not mentioned here? Answer: Because the time is short, and the wisdom of suffering (Kuzhi, a type of wisdom) will soon arise, it is not mentioned. Furthermore, this speaks of people with currently active afflictions. A person who has entered the path of seeing (Jian Dao, a stage in Buddhist practice) is still unable to generate a wholesome mind with outflows (Youlouxin, a mind with afflictions), let alone a defiled mind. Other places also speak of people with currently active afflictions, such as the sutra saying that a Brahmin (Poluomen, an ancient Indian priest) went to the Buddha (Fuo, the awakened one) and asked, 'Will you be a deva (Tian, a god), a human (Ren, a human), a naga (Long, a dragon), an asura (Axiuluo, a type of deity), a garuda (Jialouluo, a type of bird deity), a gandharva (Jiantapo, a type of celestial musician), a kinnara (Jinnuluo, a type of celestial musician), or a mahoraga (Mohuluojia, a type of deity)?' The Buddha said, 'I will not be a deva, or a mahoraga, etc.' Why? The Brahmin should know that because of the various outflows, one becomes a deva, or a mahoraga, etc. The Tathagata (Rulai, an epithet of the Buddha) has forever cut off all outflows, so Brahmin, I will not be a deva, or a mahoraga, etc.' Or some say that because the karmic retribution is now manifesting, it is called a person. For example, the sutra says in verse: 'The Buddha is a person, self-tamed, constantly stable, walking on the pure path, with a mind of serene joy.' Here it says that whatever karmic retribution the body experiences, it is called a sentient being of that realm. If the body experiences the karmic retribution of the desire realm, it is called a sentient being of the desire realm. If the body experiences the karmic retribution of the form and formless realms, it is called a sentient being of the form and formless realms. The Buddha experiences the karmic retribution of a person.

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報故。即名為人。余處亦說。報現前故名人。如十門中說。誰成就眼根。答曰。生色界。若生欲界人。得已不失。如是等報現前故名人。如是受欲界報者。名欲界眾生。受色無色界報者。名色無色界眾生。非欲界死。非欲界生。盡非欲界有相續耶。乃至廣作非四句。前四句初句。作此第二句。前第二句。作此初句。前第三句。作此第四句。前第四句。作此第三句。色界非四句亦如是。非無色界死。非無色界生。盡非無色界有相續耶。廣說如經本。非欲界死。非欲界生。此人有五。欲界凡夫。色界凡夫聖人。無色界凡夫聖人。問曰。應有八人。何故說五耶。如色界死。還生色界。凡夫聖人。色界死。生無色界。凡夫聖人。色界死。生欲界。凡夫。無色界死。生無色界。凡夫聖人。無色界死。生色界。凡夫。如是等有八。何故說五。答曰。以相似故說五。亦色界死。生色界。凡夫。無色界死。生色界。凡夫。此二俱是色界凡夫。色界死。生無色界。聖人。無色界死。生無色界。聖人。此二俱是無色界聖人。色界死。生無色界凡夫。無色界死。生無色界凡夫。此二俱是。無色界凡夫。余有欲界凡夫色界聖人。以相似故說五。非色界死。非色界生。此人有六。欲界凡夫聖人。色界凡夫聖人。無色界凡夫聖人。問曰。應有九人。

【現代漢語翻譯】 現代漢語譯本 報告前世的業報，就稱作『人』（ren，指眾生）。其他地方也這樣說，因為業報顯現於目前，所以稱作『人』。如同『十門』（shi men，佛教術語，指十種觀察事物的方法）中所說。誰成就了眼根（yan gen，視覺器官）？回答說：是生於欲界（yu jie，佛教宇宙觀中的一個界別，眾生有情慾）的眾生。如果生於欲界的人，得到眼根后不會失去。像這樣，因為業報顯現於目前，所以稱作『人』。像這樣，承受欲界業報的，稱為欲界眾生。承受色界（se jie，佛教宇宙觀中的一個界別，眾生離欲但仍有色相）和無色界（wu se jie，佛教宇宙觀中的一個界別，眾生既無色相也無慾）業報的，稱為色界和無色界眾生。不是從欲界死亡，也不是在欲界出生，全部都不是欲界有相續嗎？乃至廣泛地作出非四句（fei si ju，佛教邏輯中的一種否定形式）。前面的四句中的第一句，作為這第二句。前面的第二句，作為這第一句。前面的第三句，作為這第四句。前面的第四句，作為這第三句。色界和無色界的非四句也是這樣。不是從無色界死亡，也不是在無色界出生，全部都不是無色界有相續嗎？詳細的解說如同經書原本。不是從欲界死亡，也不是在欲界出生，這樣的人有五種：欲界凡夫（yu jie fan fu，欲界的普通人），色界凡夫和聖人（se jie fan fu sheng ren，色界的普通人和聖人），無色界凡夫和聖人（wu se jie fan fu sheng ren，無色界的普通人和聖人）。問：應該有八種人，為什麼只說五種呢？例如從色界死亡，還生到色界，有凡夫和聖人。從色界死亡，生到無色界，有凡夫和聖人。從色界死亡，生到欲界，有凡夫。從無色界死亡，生到無色界，有凡夫和聖人。從無色界死亡，生到色界，有凡夫。像這樣有八種，為什麼只說五種？答：因為相似的緣故，所以說五種。也有從色界死亡，生到色界，是凡夫。從無色界死亡，生到色界，是凡夫。這兩種都是色界凡夫。從色界死亡，生到無色界，是聖人。從無色界死亡，生到無色界，是聖人。這兩種都是無色界聖人。從色界死亡，生到無色界，是凡夫。從無色界死亡，生到無色界，是凡夫。這兩種都是無色界凡夫。其餘還有欲界凡夫和色界聖人。因為相似的緣故，所以說五種。不是從色界死亡，也不是在色界出生，這樣的人有六種：欲界凡夫和聖人，色界凡夫和聖人，無色界凡夫和聖人。問：應該有九種人。

【English Translation】 English version Reporting past karma is what is called a 'person' (ren, referring to sentient beings). It is also said elsewhere that because the karmic retribution manifests in the present, it is called a 'person'. As it is said in the 'Ten Gates' (shi men, a Buddhist term referring to ten ways of observing things). Who has accomplished the eye-faculty (yan gen, the visual organ)? The answer is: those born in the desire realm (yu jie, one of the realms in the Buddhist cosmology, where beings have desires). If a person born in the desire realm obtains it, they will not lose it. Like this, because the karmic retribution manifests in the present, it is called a 'person'. Like this, those who receive the karmic retribution of the desire realm are called beings of the desire realm. Those who receive the karmic retribution of the form realm (se jie, one of the realms in the Buddhist cosmology, where beings are free from desire but still have form) and the formless realm (wu se jie, one of the realms in the Buddhist cosmology, where beings have neither form nor desire) are called beings of the form realm and the formless realm. Not dying from the desire realm, nor being born in the desire realm, are all not continuations of the desire realm? And so on, extensively making the non-fourfold negation (fei si ju, a form of negation in Buddhist logic). The first of the previous four statements is taken as this second statement. The second of the previous statements is taken as this first statement. The third of the previous statements is taken as this fourth statement. The fourth of the previous statements is taken as this third statement. The non-fourfold negation of the form and formless realms is also like this. Not dying from the formless realm, nor being born in the formless realm, are all not continuations of the formless realm? The detailed explanation is as in the original sutra. Not dying from the desire realm, nor being born in the desire realm, there are five kinds of people: ordinary people of the desire realm (yu jie fan fu, ordinary people of the desire realm), ordinary people and sages of the form realm (se jie fan fu sheng ren, ordinary people and sages of the form realm), ordinary people and sages of the formless realm (wu se jie fan fu sheng ren, ordinary people and sages of the formless realm). Question: There should be eight kinds of people, why are only five mentioned? For example, dying from the form realm and being reborn in the form realm, there are ordinary people and sages. Dying from the form realm and being born in the formless realm, there are ordinary people and sages. Dying from the form realm and being born in the desire realm, there are ordinary people. Dying from the formless realm and being born in the formless realm, there are ordinary people and sages. Dying from the formless realm and being born in the form realm, there are ordinary people. Like this, there are eight kinds, why are only five mentioned? Answer: Because of similarity, five are mentioned. There are also those who die from the form realm and are born in the form realm, who are ordinary people. Those who die from the formless realm and are born in the form realm, who are ordinary people. These two are both ordinary people of the form realm. Those who die from the form realm and are born in the formless realm, who are sages. Those who die from the formless realm and are born in the formless realm, who are sages. These two are both sages of the formless realm. Those who die from the form realm and are born in the formless realm, who are ordinary people. Those who die from the formless realm and are born in the formless realm, who are ordinary people. These two are both ordinary people of the formless realm. There are also ordinary people of the desire realm and sages of the form realm. Because of similarity, five are mentioned. Not dying from the form realm, nor being born in the form realm, there are six kinds of people: ordinary people and sages of the desire realm, ordinary people and sages of the form realm, ordinary people and sages of the formless realm. Question: There should be nine kinds of people.

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何故說六耶。如欲界死。還生欲界。凡夫聖人。欲界死。生色界。凡夫聖人。欲界死。生無色界。凡夫聖人。無色界死生無色界。凡夫聖人。無色界死。生欲界凡夫。答曰。以相似故說六。欲界死。還生欲界凡夫。無色界死。生欲界凡夫。此二俱是欲界凡夫。欲界死。生無色界凡夫。無色界死。生無色界凡夫。此二俱是無色界凡夫。欲界死。生無色界聖人。無色界死。生無色界聖人。此二俱是無色界聖人。余有欲界聖人色界凡夫聖人。以相似故說六。非無色界死。非無色界生此人有四。欲界凡夫聖人。色界凡夫聖人。問曰。應有七人。何故說四耶。如欲界死還生欲界。凡夫聖人。欲界死。生色界。凡夫聖人。色界死。還生色界。凡夫聖人。色界死。生欲界凡夫。何故說四耶。答曰。以相似故說四。欲界死。還生欲界凡夫。色界死。生欲界凡夫。此二俱是欲界凡夫。欲界死。生色界凡夫。色界死。還生色界凡夫。此二俱是色界凡夫。欲界死。生色界聖人。色界死還生色界聖人。此二俱是色界聖人。余有欲界聖人。以相似故說四。此諸人為向所說使所使向所說結所繫。

頗欲界死。不生欲界耶。如先說義。今則遮于生有。頗欲界死。不生欲界耶。答曰。不生。生欲色界中有。若生無色界。若般涅槃。余廣說如經本。

【現代漢語翻譯】 現代漢語譯本： 為什麼說有六種情況呢？例如，在欲界死亡，又轉生到欲界，包括凡夫和聖人。在欲界死亡，轉生到色界，包括凡夫和聖人。在欲界死亡，轉生到無色界，包括凡夫和聖人。在無色界死亡，又轉生到無色界，包括凡夫和聖人。在無色界死亡，轉生到欲界的凡夫。回答說：因為相似的緣故，所以說有六種情況。欲界死亡，又轉生到欲界的凡夫；無色界死亡，轉生到欲界的凡夫。這兩種情況都是欲界的凡夫。欲界死亡，轉生到無色界的凡夫；無色界死亡，又轉生到無色界的凡夫。這兩種情況都是無色界的凡夫。欲界死亡，轉生到無色界的聖人；無色界死亡，又轉生到無色界的聖人。這兩種情況都是無色界的聖人。其餘還有欲界的聖人，色界的凡夫和聖人。因為相似的緣故，所以說有六種情況。不是無色界死亡，也不是無色界轉生，這些人有四種：欲界的凡夫和聖人，色界的凡夫和聖人。 問：應該有七種情況，為什麼說有四種呢？例如，在欲界死亡，又轉生到欲界，包括凡夫和聖人。在欲界死亡，轉生到色界，包括凡夫和聖人。在色界死亡，又轉生到色界，包括凡夫和聖人。在色界死亡，轉生到欲界的凡夫。為什麼說有四種呢？回答說：因為相似的緣故，所以說有四種情況。欲界死亡，又轉生到欲界的凡夫；色界死亡，轉生到欲界的凡夫。這兩種情況都是欲界的凡夫。欲界死亡，轉生到色界的凡夫；色界死亡，又轉生到色界的凡夫。這兩種情況都是色界的凡夫。欲界死亡，轉生到色界的聖人；色界死亡，又轉生到色界的聖人。這兩種情況都是色界的聖人。其餘還有欲界的聖人。因為相似的緣故，所以說有四種情況。這些人被導向、被驅使、被導向、被束縛于所說的煩惱和結縛。 是否在欲界死亡，就不會再轉生到欲界呢？就像先前所說的意義一樣，現在則遮止了生有的情況。是否在欲界死亡，就不會再轉生到欲界呢？回答說：不會再轉生。會轉生到欲界的中有（Antarabhava，中陰身），或者轉生到無色界，或者進入般涅槃（Parinirvana，完全的涅槃）。其餘的詳細說明就像經書原本所說的那樣。

【English Translation】 English version: Why is it said that there are six? For example, dying in the Desire Realm (Kāmadhātu), one is reborn in the Desire Realm, including both ordinary beings (Pṛthagjana) and noble ones (Ārya). Dying in the Desire Realm, one is reborn in the Form Realm (Rūpadhātu), including both ordinary beings and noble ones. Dying in the Desire Realm, one is reborn in the Formless Realm (Arūpadhātu), including both ordinary beings and noble ones. Dying in the Formless Realm, one is reborn in the Formless Realm, including both ordinary beings and noble ones. Dying in the Formless Realm, one is reborn as an ordinary being in the Desire Realm. The answer is: Because of similarity, it is said that there are six. Dying in the Desire Realm, one is reborn as an ordinary being in the Desire Realm; dying in the Formless Realm, one is reborn as an ordinary being in the Desire Realm. Both of these are ordinary beings of the Desire Realm. Dying in the Desire Realm, one is reborn as an ordinary being in the Formless Realm; dying in the Formless Realm, one is reborn in the Formless Realm. Both of these are ordinary beings of the Formless Realm. Dying in the Desire Realm, one is reborn as a noble one in the Formless Realm; dying in the Formless Realm, one is reborn as a noble one in the Formless Realm. Both of these are noble ones of the Formless Realm. There remain noble ones of the Desire Realm, ordinary beings and noble ones of the Form Realm. Because of similarity, it is said that there are six. Not dying in the Formless Realm, not being born in the Formless Realm, these people are of four types: ordinary beings and noble ones of the Desire Realm, ordinary beings and noble ones of the Form Realm. Question: There should be seven types, why are there said to be four? For example, dying in the Desire Realm, one is reborn in the Desire Realm, including both ordinary beings and noble ones. Dying in the Desire Realm, one is reborn in the Form Realm, including both ordinary beings and noble ones. Dying in the Form Realm, one is reborn in the Form Realm, including both ordinary beings and noble ones. Dying in the Form Realm, one is reborn as an ordinary being in the Desire Realm. Why are there said to be four? The answer is: Because of similarity, it is said that there are four. Dying in the Desire Realm, one is reborn in the Desire Realm; dying in the Form Realm, one is reborn in the Desire Realm. Both of these are ordinary beings of the Desire Realm. Dying in the Desire Realm, one is reborn in the Form Realm; dying in the Form Realm, one is reborn in the Form Realm. Both of these are ordinary beings of the Form Realm. Dying in the Desire Realm, one is reborn as a noble one in the Form Realm; dying in the Form Realm, one is reborn as a noble one in the Form Realm. Both of these are noble ones of the Form Realm. There remain noble ones of the Desire Realm. Because of similarity, it is said that there are four. These people are directed, driven, directed, and bound by the afflictions (Kleśa) and fetters (Saṃyojana) that have been spoken of. Is it possible that dying in the Desire Realm, one will not be reborn in the Desire Realm? Just as the meaning previously stated, now it prevents the occurrence of 'becoming' (Bhava). Is it possible that dying in the Desire Realm, one will not be reborn in the Desire Realm? The answer is: One will not be reborn. One will be reborn in the intermediate state (Antarabhava) of the Desire Realm, or be reborn in the Formless Realm, or enter complete Nirvana (Parinirvana). The remaining details are as stated in the original sutra.

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問曰。無色界死。生欲色界。彼中有。於何處現在前。答曰。或有說者。在第四禪。不應作是說。若無色界。有方所者。此說便是。但無色界。無有方所。何為遠至第四禪耶。復有說者。是處所死。生無色中。即彼處所中有現在前。如是說者。無色界死。生無色界。是事不爾。評曰。應作是說。欲界色界死。生無色界。即彼所生處。中有現在前。

頗欲界死不生欲界。不生色界。不生無色界耶。此中亦遮生有。余廣說如經本。問曰。此中何故不問般涅槃耶。答曰。應問而不問者。當知此說有餘。複次此中說死而生者。彼雖死而不生。複次此中因人而作論。彼般涅槃者。舍人名法。

頗不離欲愛死。不生欲界耶。毗婆阇婆提。於此法中甚愚。謂不離欲愛。不生欲界。復不說有中有。頗有不離欲愛慾界死不生欲界耶。答曰。不生。生欲界中有。頗不離色愛死。不生欲界色界耶。答曰。不生。生欲色界中有。頗不離無色愛死不生欲界色界無色界耶。答曰。不生。生欲色界中有。未離欲愛死。不生欲界。此人有二。欲界凡夫聖人。未離色愛死。不生欲色界。此人有四。欲界凡夫聖人。色界凡夫聖人。問曰。應有七人。欲界死。還生欲界。凡夫聖人。欲界死。生色界。凡夫聖人。色界死。還生色界。凡夫聖人。色界

【現代漢語翻譯】 現代漢語譯本 問：如果沒有『死』（maraṇa，死亡），以及對『生』（bhava，存在）的慾望，那麼『中有』（antarābhava，中陰身）會在哪裡顯現？ 答：有些人說，在第四禪（catuttha jhāna，第四個禪定層次）。不應該這樣說。如果『無』（abhāva，不存在）有處所，那麼這種說法才成立。但是『無』沒有處所，為何要遠至第四禪呢？ 又有人說，在此處所死亡，卻生於無色界（arūpadhātu，沒有物質形態的境界），那麼『中有』就在那個處所顯現。如果這樣說，『無』死後卻生於『無』，這是不可能的。 評：應該這樣說，欲界（kāmadhātu，有慾望的境界）的『有』死後，生於『無』，那麼『中有』就在他所生的處所顯現。

是否有人在欲界死亡，卻不生於欲界，不生於『有』，也不生於『無』呢？這裡也遮止了『生有』（bhavābhava，存在與不存在）。其餘的詳細解釋如經文原本。 問：為什麼這裡不問『般涅槃』（parinirvāṇa，完全的涅槃）呢？ 答：應該問卻沒有問，應當知道這是有所遺漏。其次，這裡說的是死亡而又出生的，而有些人雖然死了卻不再出生。再次，這裡是針對人而作的討論，而那些般涅槃的人，已經捨棄了人名和法。

是否有人沒有斷離對欲愛的貪著而死亡，卻不生於欲界呢？毗婆阇婆提（Vibhajjavādī，分別說者，佛教部派之一）對此法非常愚昧，認為沒有斷離欲愛就不會生於欲界，並且沒有提到『中有』。 是否有人沒有斷離對欲愛的貪著，在欲界死亡，卻不生於欲界呢？ 答：不生於欲界，而是生於欲界的『中有』。 是否有人沒有斷離對色愛的貪著而死亡，卻不生於欲界或『有』呢？ 答：不生於欲界或『有』，而是生於『有』的『中有』。 是否有人沒有斷離對無色愛的貪著而死亡，卻不生於欲界、『有』或『無』呢？ 答：不生於欲界、『有』或『無』，而是生於『有』的『中有』。 沒有斷離欲愛而死亡，卻不生於欲界，這種人有兩種：欲界的凡夫和聖人。 沒有斷離色愛而死亡，卻不生於欲界或『有』，這種人有四種：欲界的凡夫和聖人，『有』的凡夫和聖人。 問：應該有七種人：在欲界死亡，又回到欲界，凡夫和聖人；在欲界死亡，生於『有』，凡夫和聖人；在『有』死亡，又回到『有』，凡夫和聖人；『有』

【English Translation】 English version Question: If there is no 'death' (maraṇa, death) and desire for 'existence' (bhava, being), where does the 'intermediate state' (antarābhava, intermediate existence) manifest? Answer: Some say it is in the fourth dhyana (catuttha jhāna, the fourth level of meditative absorption). This should not be said. If 'non-existence' (abhāva, non-being) has a location, then this statement would be valid. But 'non-existence' has no location, so why go as far as the fourth dhyana? Others say that one dies in this place and is born in the formless realm (arūpadhātu, the realm without material form), and the 'intermediate state' manifests in that place. If this is said, that one dies in 'non-existence' and is born in 'non-existence' is not the case. Commentary: It should be said that one dies in the 'existence' of the desire realm (kāmadhātu, the realm of desire) and is born in 'non-existence', then the 'intermediate state' manifests in the place where he is born.

Is there anyone who dies in the desire realm but is not born in the desire realm, not born in 'existence', and not born in 'non-existence'? Here, the 'existence of existence' (bhavābhava, existence and non-existence) is also precluded. The rest is explained in detail as in the original sutra. Question: Why is 'parinirvana' (parinirvāṇa, complete nirvana) not asked about here? Answer: It should have been asked but was not, and it should be known that this is an omission. Furthermore, this speaks of those who die and are born again, while some die but are not born again. Furthermore, this discussion is directed at people, while those who attain parinirvana have abandoned the names and dharmas of people.

Is there anyone who dies without abandoning attachment to desire and is not born in the desire realm? The Vibhajjavādī (Vibhajjavādī, the Analysts, a Buddhist school) is very ignorant of this dharma, believing that one who has not abandoned desire will not be born in the desire realm, and does not mention the 'intermediate state'. Is there anyone who dies in the desire realm without abandoning attachment to desire and is not born in the desire realm? Answer: He is not born in the desire realm, but is born in the 'intermediate state' of the desire realm. Is there anyone who dies without abandoning attachment to form and is not born in the desire realm or 'existence'? Answer: He is not born in the desire realm or 'existence', but is born in the 'intermediate state' of 'existence'. Is there anyone who dies without abandoning attachment to the formless and is not born in the desire realm, 'existence', or 'non-existence'? Answer: He is not born in the desire realm, 'existence', or 'non-existence', but is born in the 'intermediate state' of 'existence'. One who dies without abandoning desire and is not born in the desire realm is of two types: ordinary people and noble ones in the desire realm. One who dies without abandoning attachment to form and is not born in the desire realm or 'existence' is of four types: ordinary people and noble ones in the desire realm, ordinary people and noble ones in 'existence'. Question: There should be seven types of people: those who die in the desire realm and return to the desire realm, ordinary people and noble ones; those who die in the desire realm and are born in 'existence', ordinary people and noble ones; those who die in 'existence' and return to 'existence', ordinary people and noble ones; 'existence'

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死。生欲界凡夫。何故說四耶。答曰。以相似故說四。欲界死。生欲界凡夫。色界死。生欲界凡夫。此二俱是欲界凡夫。欲界死。生色界凡夫。色界死。生色界凡夫。此二俱是色界凡夫。欲界死。生色界聖人。色界死。生色界聖人。此二俱是色界聖人。余有欲界聖人。以相似故說四。未離無色愛死。不生欲色無色界。此人有四。欲界凡夫聖人。色界凡夫聖人。問曰。應有九人。欲界死。還生欲界中有。凡夫聖人。色界死。還生色界中有。凡夫聖人。色界死生欲界。中有凡夫。無色界死。生色界中有凡夫。無色界死。生欲界中有凡夫。何故說四耶。答曰。以相似故說四。欲界死。還生欲界中有凡夫。色無色界死。生欲界中有凡夫。此三俱是欲界凡夫。欲界死。生色界中有凡夫。色界死。還生色界中有凡夫。無色界死。生色界中有凡夫。此三俱是色界凡夫。欲界死。生色界中有聖人。色界死。還生色界中有聖人。此二俱是色界聖人。余有欲界聖人。以相似故說四。此諸人為向所說使所使向所說結所繫。中有為有為無。問曰。何故作此論。答曰。或有說無中有。或有說有中有。毗婆阇婆提說無中有。育多婆提說有中有。問曰。毗婆阇婆提。依何經說。信何事言無中有。答曰。彼依佛經。無經說作五無間業。作已增廣。命終無

【現代漢語翻譯】 現代漢語譯本 死。生於欲界的凡夫，為何說有四種情況？答：因為有相似之處，所以說有四種。欲界眾生死後，生於欲界的凡夫；死後，生於欲界的凡夫。這兩種情況都是欲界的凡夫。欲界眾生死後，生於凡夫；死後，生於凡夫。這兩種情況都是凡夫。欲界眾生死後，生於聖人；死後，生於聖人。這兩種情況都是聖人。還有其他的欲界聖人，因為有相似之處，所以說有四種。未脫離無色界貪愛的眾生死後，不會生於欲界、色界、無色界。這種人有四種情況：欲界凡夫、聖人；凡夫、聖人。問：應該有九種情況才對。欲界眾生死後，還生於欲界的中陰身，凡夫、聖人；死後，還生於中陰身，凡夫、聖人；死後生於欲界，中陰身凡夫；沒有死，生於中陰身凡夫；沒有死，生於欲界中陰身凡夫。為何只說四種情況？答：因為有相似之處，所以說有四種。欲界眾生死後，還生於欲界的中陰身凡夫；色界、無色界眾生死後，生於欲界的中陰身凡夫。這三種情況都是欲界的凡夫。欲界眾生死後，生於中陰身凡夫；死後，還生於中陰身凡夫；無色界眾生死後，生於中陰身凡夫。這三種情況都是凡夫。欲界眾生死後，生於中陰身聖人；死後，還生於中陰身聖人。這兩種情況都是聖人。還有其他的欲界聖人，因為有相似之處，所以說有四種。這些人是被（煩惱）驅使，被（煩惱）束縛。中陰身是有為法還是無為法？問：為何要作此論述？答：有人說沒有中陰身，有人說有中陰身。毗婆阇婆提（Vibhajjavādins，分別說部）說沒有中陰身，育多婆提（Uttara-pathakas， उत्तरपथक）說有中陰身。問：毗婆阇婆提（Vibhajjavādins）依據什麼經典，相信什麼事情而說沒有中陰身？答：他們依據佛經，沒有經典說造作五無間業（pañcānantarya，會導致立即下地獄的五種罪行），造作之後還增長，命終后沒有...

【English Translation】 English version Death. Why are there said to be four types of ordinary beings in the desire realm who are born? The answer is: They are said to be four because of their similarities. Death, birth as an ordinary being in the desire realm; death, birth as an ordinary being in the desire realm. These two are both ordinary beings in the desire realm. Death in the desire realm, birth as an ordinary being; death, birth as an ordinary being. These two are both ordinary beings. Death in the desire realm, birth as a noble one (ārya); death, birth as a noble one (ārya). These two are both noble ones (ārya). There are other noble ones (ārya) in the desire realm. They are said to be four because of their similarities. Death without having left the love of the formless realm, no birth in the desire, form, or formless realms. There are four types of such people: ordinary beings and noble ones (ārya) in the desire realm; ordinary beings and noble ones (ārya). Question: There should be nine types of people. Death in the desire realm, rebirth in the intermediate state (antarābhava) of the desire realm, ordinary beings and noble ones (ārya); death, rebirth in the intermediate state (antarābhava), ordinary beings and noble ones (ārya); death, birth in the desire realm, intermediate state (antarābhava) ordinary being; no death, birth in the intermediate state (antarābhava) ordinary being; no death, birth in the desire realm, intermediate state (antarābhava) ordinary being. Why are there said to be four? The answer is: They are said to be four because of their similarities. Death in the desire realm, rebirth in the intermediate state (antarābhava) of the desire realm as an ordinary being; death in the form and formless realms, birth in the intermediate state (antarābhava) of the desire realm as an ordinary being. These three are all ordinary beings in the desire realm. Death in the desire realm, birth in the intermediate state (antarābhava) as an ordinary being; death, rebirth in the intermediate state (antarābhava) as an ordinary being; death in the formless realm, birth in the intermediate state (antarābhava) as an ordinary being. These three are all ordinary beings. Death in the desire realm, birth in the intermediate state (antarābhava) as a noble one (ārya); death, rebirth in the intermediate state (antarābhava) as a noble one (ārya). These two are both noble ones (ārya). There are other noble ones (ārya) in the desire realm. They are said to be four because of their similarities. These people are directed by what was said, used by what was said, directed by what was said, bound by what was tied. Is the intermediate state (antarābhava) conditioned (saṃskṛta) or unconditioned (asaṃskṛta)? Question: Why is this treatise made? Answer: Some say there is no intermediate state (antarābhava), some say there is an intermediate state (antarābhava). The Vibhajjavādins (Vibhajjavādins, those who make distinctions) say there is no intermediate state (antarābhava), the Uttara-pathakas (Uttara-pathakas, northerners) say there is an intermediate state (antarābhava). Question: Upon what sutra do the Vibhajjavādins (Vibhajjavādins) rely, believing what, do they say there is no intermediate state (antarābhava)? Answer: They rely on the Buddha's sutras, no sutra says that having committed the five heinous crimes (pañcānantarya, the five offenses that lead to immediate hell), having committed them and increased them, at the end of life there is no...

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間生地獄中。以生地獄無有間故。言無中有。偈中亦說。

壯年便老病　　當生閻羅邊 　中間無息處　　亦不用資糧

以無中息不用資糧故。知無中有亦作種種難。猶如光影無有中間。死有生有。無有中間。亦復如是。問曰。育多婆提。依何經說。信何事。言有中有。答曰。彼依佛經。佛經說三事合故。得入母胎。一父母俱有染心。共會一處。二其母無病值時。三犍闥婆現在前。犍闥婆者即是中有。說犍闥婆現在前故。知有中有。余經亦說。中有般涅槃。以說有中有般涅槃故。知有中有。余經復說。沙門瞿曇。此身已滅。未生彼處。于其中間。摩㝹摩中為施設。有諸取不。佛告婆蹉。于其中間。愛是取。以說此身滅未生彼處在摩㝹摩中故。知有中有。亦作種種難。若於此死。當生郁單越。此間斷滅。彼間本無而生。如是則有法而無。無法而有。欲令無如是過故。言有中有。問曰。毗婆阇婆提。云何通育多婆提經耶。答曰。彼經所說是未了義。是假名有餘意。問曰。彼以何事。為未了義是假名有餘意耶。彼作是答。佛經說三事合故。得入母胎。一父母俱有染心。共會一處。二其母無病值時。三犍闥婆現在前。不應言犍闥婆。若言犍闥婆。彼作樂耶。應言諸陰行。問曰。若說揵闥婆。若說諸陰行。俱非無中有

【現代漢語翻譯】 現代漢語譯本： 間生地獄中。因為生地獄沒有間斷的緣故，所以說沒有『中有』（bardo，中陰）。偈頌中也說： 『壯年便老病，當生閻羅邊，中間無息處，亦不用資糧。』 因為沒有中間的停息處，也不用準備資糧的緣故，就知道沒有『中有』。也可以提出種種詰難，就像光和影之間沒有中間狀態一樣，死有和生有之間，也沒有中間狀態，也是這樣。問：『育多婆提』（Ekottarāgama，增一阿含經）依據什麼經典說的？相信什麼事？說有『中有』。答：他們依據佛經。佛經說三種條件聚合的緣故，才能進入母胎：一、父母都有染心，共同交合；二、母親沒有疾病且正值排卵期；三、『犍闥婆』（gandharva，尋香，中陰身）現在前。『犍闥婆』就是『中有』。因為說『犍闥婆』現在前，所以知道有『中有』。其他經典也說，『中有』般涅槃（parinirvana，完全的涅槃）。因為說了有『中有』般涅槃，所以知道有『中有』。其他經典又說，沙門瞿曇（Śākyamuni，釋迦牟尼），此身已經滅亡，尚未生到彼處，在這中間，摩㝹摩中（manomaya，意生身）為施設，有諸取（upadana，執取）嗎？佛告訴婆蹉（Vatsa，婆蹉種出家者），在這中間，愛是取。因為說了此身滅亡，尚未生到彼處，存在於『摩㝹摩中』，所以知道有『中有』。也可以提出種種詰難。如果在此處死亡，應當生到郁單越（Uttarakuru，北俱盧洲），此間的生命斷滅，彼間本來沒有而生出，這樣就會有法而無，無法而有。爲了避免出現這樣的過失，所以說有『中有』。問：『毗婆阇婆提』（Vibhajjavāda，分別說部）如何與『育多婆提』經相通呢？答：那部經所說的，是未了義（neyartha，不了義），是假名有餘意的。問：他們以什麼事，作為未了義、假名有餘意呢？他們這樣回答：佛經說三種條件聚合的緣故，才能進入母胎：一、父母都有染心，共同交合；二、母親沒有疾病且正值排卵期；三、『犍闥婆』現在前。不應該說『犍闥婆』。如果說『犍闥婆』，他們是作樂的嗎？應該說是諸陰行（skandha，五蘊）。問：如果說『犍闥婆』，如果說諸陰行，都不是沒有『中有』。

【English Translation】 English version: In the interval hells. Because the interval hells have no interruption, it is said there is no 'bardo' (intermediate state). The verse also says: 'In youth, one becomes old and sick, and will be born on the side of Yama (king of death). There is no place of rest in between, nor is any provision needed.' Because there is no intermediate rest and no need for provisions, it is known that there is no 'bardo'. Various difficulties can also be raised, just as there is no intermediate state between light and shadow, so too between death and birth, there is no intermediate state. Question: What sutra does the 'Ekottarāgama' rely on? What does it believe in? It says there is a 'bardo'. Answer: They rely on the Buddhist scriptures. The Buddhist scriptures say that three conditions must come together to enter the womb: first, both parents must have defiled minds and come together; second, the mother must be healthy and at the right time; third, the 'gandharva' (a being in the intermediate state) must be present. The 'gandharva' is the 'bardo'. Because it is said that the 'gandharva' is present, it is known that there is a 'bardo'. Other sutras also say that the 'bardo' attains parinirvana (complete nirvana). Because it is said that the 'bardo' attains parinirvana, it is known that there is a 'bardo'. Other sutras also say that the Śākyamuni (sage of the Shakya clan), this body has perished, and has not yet been born elsewhere, in between, in the manomaya (mind-made body), is there any upadana (clinging)? The Buddha told Vatsa (a wandering ascetic), in between, love is clinging. Because it is said that this body has perished and has not yet been born elsewhere, existing in the 'manomaya', it is known that there is a 'bardo'. Various difficulties can also be raised. If one dies here and is to be born in Uttarakuru (a mythical northern continent), the life here is cut off, and there is no origin there, yet it is born. Thus, there would be existence without cause, and non-existence with cause. To avoid such a fault, it is said that there is a 'bardo'. Question: How does the 'Vibhajjavāda' (school of analysis) reconcile with the 'Ekottarāgama' sutra? Answer: What that sutra says is neyartha (provisional meaning), a nominal existence with ulterior motives. Question: With what matter do they consider it to be neyartha, a nominal existence with ulterior motives? They answer thus: The Buddhist scriptures say that three conditions must come together to enter the womb: first, both parents must have defiled minds and come together; second, the mother must be healthy and at the right time; third, the 'gandharva' must be present. One should not say 'gandharva'. If one says 'gandharva', are they making music? One should say the skandha (aggregates of existence). Question: Whether one says 'gandharva' or the skandha, neither is without a 'bardo'.

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。毗婆阇婆提。復作是問。汝說四生盡有中有。二生有三事合可爾。謂胎生卵生。餘二生不爾。答曰。若可爾便說。不可爾不說。然非無中有。通第二經者。有天名中有。于彼天中般涅槃故言中有。般涅槃中有天者。此間死已。應生天中未至頃。于其中間。壽命未盡。便般涅槃。問曰。此天一切經中所不說。佛經說有四天王天乃至非想非非想天。不說中有天。佛經亦說有生般涅槃。復有天名生。于彼生天。而般涅槃。言生般涅槃耶。乃至上流般涅槃。復有天名上流。于彼天中。而般涅槃。言上流般涅槃耶。汝說未到諸天。壽命未盡。而般涅槃。眾生多壽命未盡而死。除郁單越人兜率天上最後身菩薩。如是等眾生。皆是中有般涅槃耶。婆蹉經。復云何通。彼作是說。摩㝹摩是無色界天彼梵志得天眼離色愛同及死生無色界中。彼梵志以天眼。于欲色界中。遍觀不見。而作是念。彼人斷滅。行詣佛所作如是問。沙門瞿曇。此身滅已。乃至於其中間。為施設有諸取不。佛告婆蹉。于其中間愛是取。以是義故。知生無色中非是斷滅。問曰。佛經說。有種種摩㝹摩。佛經或說。色無色界天是摩㝹摩。或說。劫初人是摩㝹摩。或說。中有是摩㝹摩。何以知唯無色界天是摩㝹摩。彼作是說。何以復知中有是。摩㝹摩耶。答曰。即以此經

【現代漢語翻譯】 現代漢語譯本：毗婆阇婆提（Vibhāṣāvadī，論師名）又這樣問道：『你說四生（sì shēng，四種生命形式：胎生、卵生、濕生、化生）都有中有（zhōng yǒu，死亡到投胎之間的過渡期），二生（胎生和卵生）有三事和合（sān shì hé hé，父母、中有、業力）可以這樣說。但餘下的二生（濕生和化生）不是這樣。』回答說：『如果可以這樣說，我就說；不可以這樣說，我就不說。然而並非沒有中有。』通達第二經的人說：『有一種天叫做中有天（zhōng yǒu tiān）。因為在那天中般涅槃（bān niè pán，入滅），所以說是中有。般涅槃于中有天的意思是，此間（人間）死後，應生到天界但尚未到達的時候，于這中間，壽命未盡，便般涅槃。』問道：『這種天在一切經中都沒有說過。佛經說有四天王天（Sì Tiānwáng Tiān）乃至非想非非想天（Fēixiǎng Fēifēixiǎng Tiān），沒有說中有天。佛經也說有生般涅槃（shēng bān niè pán），又有一種天叫做生天（shēng tiān），于那生天中而般涅槃，說是生般涅槃嗎？乃至上流般涅槃（shàng liú bān niè pán），又有一種天叫做上流天（shàng liú tiān），于那上流天中而般涅槃，說是上流般涅槃嗎？你說未到達諸天，壽命未盡而般涅槃。眾生大多壽命未盡而死，除了郁單越人（Yùdānyuè rén）和兜率天上（Dōushuài Tiān shàng）的最後身菩薩（zuìhòushēn Púsà）。像這樣的眾生，都是中有般涅槃嗎？』《婆蹉經》（Pócuō Jīng）又該如何解釋？經中說：『摩㝹摩（Mó Nuó Mó）是無天（wú sè tiān）。那位梵志（fàn zhì，婆羅門修行者）得到天眼（tiān yǎn），離色愛（lí sè ài），同及死生無中。』那位梵志以天眼，于欲中（yù sè zhōng），遍觀不見，於是這樣想：『那些人斷滅了。』（梵志）前往佛所，作這樣的提問：『沙門瞿曇（Shāmén Qútán），此身滅后，乃至於其中間，是否可以施設諸取（shī shè yǒu zhū qǔ，存在執取）？』佛告訴婆蹉：『于其中間，愛是取。』因為這個緣故，知道生於無色界中並非斷滅。問道：『佛經說，有種種摩㝹摩。佛經或者說，色無天（sè wú sè tiān）是摩㝹摩，或者說，劫初人（jié chū rén）是摩㝹摩，或者說，中有是摩㝹摩。憑什麼知道只有無**天是摩㝹摩？』（論者）反問道：『又憑什麼知道中有是摩㝹摩呢？』回答說：『就憑這部經。』

【English Translation】 English version: Vibhashavadhi (Vibhāṣāvadī, name of a commentator) further asked: 'You say that all four forms of birth (sì shēng, four forms of life: womb-born, egg-born, moisture-born, and transformation-born) have an intermediate state (zhōng yǒu, the transitional period between death and rebirth). It can be said that the two forms of birth (womb-born and egg-born) have the combination of three factors (sān shì hé hé, parents, intermediate being, and karma). But the remaining two forms of birth (moisture-born and transformation-born) are not like this.' The answer is: 'If it can be said like this, I will say it; if it cannot be said like this, I will not say it. However, it is not that there is no intermediate state.' Those who understand the second sutra say: 'There is a heaven called the intermediate heaven (zhōng yǒu tiān). Because one attains Parinirvana (bān niè pán, final liberation) in that heaven, it is called intermediate. Parinirvana in the intermediate heaven means that after death in this realm (human realm), one is supposed to be born in the heavens but has not yet arrived. In this intermediate period, before the lifespan is exhausted, one attains Parinirvana.' The question is asked: 'This kind of heaven is not mentioned in any sutra. The Buddhist scriptures say that there are the Four Heavenly Kings Heaven (Sì Tiānwáng Tiān) up to the Heaven of Neither Perception nor Non-Perception (Fēixiǎng Fēifēixiǎng Tiān), but they do not mention the intermediate heaven. The Buddhist scriptures also say that there is birth-Parinirvana (shēng bān niè pán), and there is a heaven called the birth heaven (shēng tiān). In that birth heaven, one attains Parinirvana, is it called birth-Parinirvana? And even the upstream-Parinirvana (shàng liú bān niè pán), there is a heaven called the upstream heaven (shàng liú tiān). In that upstream heaven, one attains Parinirvana, is it called upstream-Parinirvana? You say that one has not reached the heavens, and the lifespan is not exhausted, and one attains Parinirvana. Most beings die before their lifespan is exhausted, except for the Uttarakuru people (Yùdānyuè rén) and the Bodhisattvas (zuìhòushēn Púsà) in their last life in the Tushita Heaven (Dōushuài Tiān shàng). Are such beings all intermediate-Parinirvana?' How should the 'Vatsa Sutra' (Pócuō Jīng) be explained? The sutra says: 'Manu (Mó Nuó Mó) is the formless heaven (wú sè tiān).' That Brahmin (fàn zhì, Brahmin practitioner) obtained the divine eye (tiān yǎn), detached from the love of form (lí sè ài), and was in the same state as the formless realm of death and birth.' That Brahmin, with his divine eye, observed throughout the desire realm (yù sè zhōng) and did not see them, so he thought: 'Those people are annihilated.' (The Brahmin) went to the Buddha and asked: 'Shramana Gautama (Shāmén Qútán), after this body is destroyed, is it possible to posit grasping (shī shè yǒu zhū qǔ, existence of clinging) in the intermediate state?' The Buddha told Vatsa: 'In the intermediate state, love is grasping.' Because of this reason, it is known that being born in the formless realm is not annihilation. The question is asked: 'The Buddhist scriptures say that there are various Manus. The Buddhist scriptures either say that the formless heaven (sè wú sè tiān) is Manu, or that the first man of the kalpa (jié chū rén) is Manu, or that the intermediate state is Manu. How do we know that only the formless heaven is Manu?' (The commentator) asked back: 'How do we know that the intermediate state is Manu?' The answer is: 'Based on this sutra.'

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知。所以者何。經作是說。此身滅已未生彼處。于其中間。在摩㝹摩中。以是事故知。摩㝹摩即是中有。種種難復云何通。答曰。彼作是說。不捨死有。乃至生有相續。如阇樓佉蟲。乃至前足未立。不放後足。彼亦如是。若作是說。人間死生地獄中未舍人。趣地獄趣相續。則壞身壞趣。二心俱壞。趣者。亦名人趣。亦名地獄趣。壞身者。亦名人身。亦名地獄身。二心俱者。謂死時心生時心。問曰。育多婆提。云何通毗婆阇婆提所引經耶。答曰。彼經是未了義。是假名有餘意。問曰。以何事知是未了義是假名有餘意耶。答曰。彼經作五無間業。作已增廣。命終無間生地獄中者。此遮余趣餘業。遮余趣者。無間之業。必生地獄趣。不生余趣。遮餘業者。無間之業。必受生報。非現報后報。此是彼經未了義。若如經文不取其義者。經說作五無間業。作已增廣。命終無間。生地獄中。不必具作五業。生地獄中。然有作一二三四及無間業所不攝業生地獄中者。經說命終無間。生地獄中。言無間者。於此剎那。作無間業。即此剎那。生地獄中耶。然有作五無間業已故。有壽命百年者。是故不悉如經文。當依于義偈所說。義通亦如是。種種難事復云何通。答曰。此不必須通。所以者何。此非修多羅。非毗尼。非阿毗曇。不可以世間現

喻難賢聖法。賢聖法異。世間法異若必欲通者。有何意耶。答曰。應說喻過。若喻有過。義亦有過。如光影。是無根無心。非眾生數法。死有生有。亦無根無心。非眾生數法耶。如光影俱生。死有生有。亦俱生耶。然此喻。明有中有。非無中有。如光影無間。死有中有中有生有無間。亦復如是。如是等義。說無中有。如是等義。說有中有。二義之中。何者為勝。說有中有者勝。然毗婆阇婆提。說無中有。是無明果。闇果。不勤方便果。然中有是實有法。是故為止他義欲顯己義。乃至廣說。而作此論。

問曰。中有為是趣攝。為非趣攝。若是趣攝。施設經說云何通。如說。五趣為攝四生。四生為攝五趣。答言。四生攝五趣。非五趣攝四生。不攝何等。不攝中有。法身經說。復云何通。如說云何眼界。答言。四大及清凈造色眼眼根眼入眼界。若地獄餓鬼畜生人天眼。若修得眼。若中有眼。若非趣攝者。尊者陀羅達多所說云何通。如說。若向彼趣法即名彼趣。彼趣所攝。如稻牙生時。即名為稻。彼亦如是。答曰。應作是說。中有是趣所攝。尊者陀羅達多所說善通施設經說云何通。答曰。施設經文。應如是說。五趣攝四生。四生攝五趣耶。答曰。展轉隨種相攝。而不說者。有何意耶。答曰。誦者錯謬。法身經說。復云何

【現代漢語翻譯】 現代漢語譯本：用比喻來說明賢聖之法是困難的。賢聖之法與世間法不同。如果一定要貫通，有什麼意義呢？回答說：應該說比喻的過失。如果比喻有過失，意義也有過失，例如光和影。光和影是沒有根源、沒有心識的，不是眾生之內的法。死有和生有，也是沒有根源、沒有心識的，不是眾生之內的法嗎？如同光和影同時產生，死有和生有也同時產生嗎？然而這個比喻，是爲了說明有中有（antabhava，中陰身），而不是沒有中有。如同光和影之間沒有間隔，死有、中有、中有、生有之間也沒有間隔，也是這樣。像這樣的意義，說明沒有中有。像這樣的意義，說明有中有。這兩種意義之中，哪一種更為殊勝？說有中有者殊勝。然而毗婆阇婆提（Vibhashavadins，分別說部）說沒有中有，是無明（avidya）的果報，是黑暗的果報，是不勤奮修行的果報。然而中有是真實存在的法，所以爲了阻止他人的觀點，想要彰顯自己的觀點，乃至廣泛地論述，而作此論。

問：中有是被趣所包含，還是不被趣所包含？如果是被趣所包含，那麼《施設經》（Prajnapati-sastra）的說法如何解釋？經中說：『五趣（gati，五道）包含四生（yoni，四種生命形式），四生包含五趣。』回答說：四生包含五趣，而不是五趣包含四生。不包含什麼呢？不包含中有。《法身經》（Dharmakaya-sutra）的說法，又如何解釋？經中說：『什麼是眼界（caksu-dhatu）？』回答說：四大（mahabhuta，四大元素）以及清凈造色（prasada-rupa）所形成的眼、眼根（caksu-indriya）、眼入（caksu-ayatana）、眼界。無論是地獄、餓鬼、畜生、人、天的眼，無論是修得的眼，還是中有之眼。』如果說不被趣所包含，那麼尊者陀羅達多（Dharatrata）所說的又如何解釋？他說：『如果趨向那個趣的法，就稱為那個趣，被那個趣所包含。如同稻芽生長時，就稱為稻。』也是這樣。回答說：應該這樣說，中有是被趣所包含的。尊者陀羅達多所說的，可以很好地解釋《施設經》的說法。回答說：《施設經》的經文，應該這樣說：五趣包含四生，四生包含五趣嗎？回答說：是輾轉隨順種類而互相包含。如果不這樣說，有什麼意義呢？回答說：是誦讀者的錯誤。《法身經》的說法，又如何解釋？

【English Translation】 English version: It is difficult to explain the Dharma of the wise and holy through analogies. The Dharma of the wise and holy is different from worldly Dharma. If one insists on connecting them, what is the meaning? The answer is: one should point out the faults of the analogy. If the analogy has faults, the meaning also has faults, like light and shadow. Light and shadow have no root and no mind, and are not counted among sentient beings. Do the dying-being (cyuti-bhava) and the being-to-be-born (upati-bhava) also have no root and no mind, and are not counted among sentient beings? Just as light and shadow arise simultaneously, do the dying-being and the being-to-be-born also arise simultaneously? However, this analogy is to clarify that there is an intermediate state (antabhava), not that there is no intermediate state. Just as there is no gap between light and shadow, there is no gap between the dying-being, the intermediate state, the intermediate state, and the being-to-be-born. It is also like that. Such meanings explain that there is no intermediate state. Such meanings explain that there is an intermediate state. Among these two meanings, which is superior? The one that says there is an intermediate state is superior. However, the Vibhashavadins (Vibhashavadins, the Vaibhashika school) say that there is no intermediate state, which is the result of ignorance (avidya), the result of darkness, the result of not diligently practicing. However, the intermediate state is a truly existing dharma, so in order to stop the views of others and to manifest one's own views, and even to extensively discuss, this treatise is made.

Question: Is the intermediate state included in the realms of existence (gati), or is it not included? If it is included in the realms of existence, how can the explanation in the Prajnapati-sastra (Prajnapati-sastra, Treatise on Establishments) be reconciled? As it says: 'The five realms of existence (gati, five paths) include the four forms of birth (yoni, four kinds of birth), and the four forms of birth include the five realms of existence.' The answer is: the four forms of birth include the five realms of existence, but the five realms of existence do not include the four forms of birth. What is not included? The intermediate state is not included. How can the explanation in the Dharmakaya-sutra (Dharmakaya-sutra, Sutra of the Dharma Body) be reconciled? As it says: 'What is the eye element (caksu-dhatu)?' The answer is: the eye, eye-faculty (caksu-indriya), eye-sense-base (caksu-ayatana), and eye-element, which are formed by the four great elements (mahabhuta, four great elements) and pure matter (prasada-rupa). Whether it is the eye of hell beings, hungry ghosts, animals, humans, or gods, whether it is the eye obtained through cultivation, or the eye of the intermediate state.' If it is said that it is not included in the realms of existence, then how can the explanation of Venerable Dharatrata (Dharatrata) be reconciled? He said: 'If a dharma tends towards that realm of existence, it is called that realm of existence, and is included in that realm of existence. Just as when a rice sprout grows, it is called rice.' It is also like that. The answer is: it should be said that the intermediate state is included in the realms of existence. The explanation of Venerable Dharatrata can well explain the statement in the Prajnapati-sastra. The answer is: the text of the Prajnapati-sastra should say: do the five realms of existence include the four forms of birth, and do the four forms of birth include the five realms of existence? The answer is: they include each other in a revolving manner according to their respective kinds. If it is not said like this, what is the meaning? The answer is: it is a mistake of the reciter. How can the explanation in the Dharmakaya-sutra be reconciled?

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通。答曰。法身經文。應如是說。地獄餓鬼畜生人天眼。及修得眼。不應說中有眼。而不說者。有何意耶。答曰。以中有是微細法。于諸趣中顯現已。復別顯現。猶如賊帥。于賊眾中總被呵責。亦別呵責。女人亦爾。有二呵責。一以煩惱總被呵責。二以體賤。復別呵責。彼亦如是。復有說者。中有非趣所攝。施設經法身經說善通。尊者陀羅達多所說。復云何通。答曰。此不必須通。所以者何。此非修多羅毗尼阿毗曇。是自造義。或然不然。或有言無。或無言有。若必欲通者。有何意耶。答曰。以相似故。作如是說。如地獄形中有形亦爾。乃至天趣中有說亦如是。評曰。應作是說。中有非趣所攝。所以者何。去到彼是趣義。去未到故非趣所攝。複次中有是趣因。趣是果。因不攝果。果不攝因。如因果。作所作取所取亦如是。複次中有是細。趣是粗。粗不攝細。現見不現見了了不了了。說亦如是。複次中有散亂。趣非散亂。非散亂不攝散亂。複次中有是趣中間法故。非趣所攝。如田中間非田所攝。方土村落中間。非方土村落所攝。彼亦如是。◎

◎問曰。何處有中有。答曰。欲色界非無色界。問曰。何故無色界無中有耶。答曰。非田非器。乃至廣說。複次若處所有受二種報業。則有中有。謂中有報業。生有報業。無

【現代漢語翻譯】 現代漢語譯本：問：如何理解？答：法身經文應該這樣說。地獄、餓鬼、畜生、人、天（六道輪迴中的六個去處）的眼，以及通過修行獲得的眼，應該說有這些眼。不應該說『中有』（指死亡到投胎之間的過渡期）有眼。如果不這樣說，有什麼用意呢？答：因為『中有』是極其微細的法，在各個去處顯現之後，又會單獨顯現。就像盜賊首領，在盜賊群體中被一起責罵，也會被單獨責罵。女人也是這樣，有兩種責罵，一是因煩惱而被一起責罵，二是因地位低下而被單獨責罵。『中有』也是如此。還有人說，『中有』不屬於『趣』（去處）所包含。施設經、法身經都說得很好。尊者陀羅達多所說的，又如何解釋呢？答：這不一定需要解釋。為什麼呢？因為這些不是修多羅（經）、毗尼（律）、阿毗曇（論），而是自己創造的義理，或許對，或許不對，或許說了沒有，或許沒說卻有。如果一定要解釋，有什麼用意呢？答：因為相似的緣故，才這樣說。比如地獄的形狀，『中有』的形狀也是這樣，乃至天趣的『中有』，說法也是這樣。評論說：應該這樣說，『中有』不屬於『趣』所包含。為什麼呢？因為『去到彼』才是『趣』的含義，『中有』是『去而未到』，所以不屬於『趣』所包含。其次，『中有』是『趣』的因，『趣』是果。因不包含果，果不包含因。就像因和果，作和所作，取和所取也是這樣。再次，『中有』是細微的，『趣』是粗大的，粗大的不包含細微的，顯現可見的不包含不顯現不可見的，明瞭的不包含不明瞭的，說法也是這樣。再次，『中有』是散亂的，『趣』不是散亂的，非散亂的不包含散亂的。再次，『中有』是『趣』的中間狀態，所以不屬於『趣』所包含。就像田地中間的區域不屬於田地所包含，方土、村落中間的區域不屬於方土、村落所包含，『中有』也是這樣。 問：什麼地方有『中有』？答：欲界（六道之一，眾生有情慾和物質欲）有，色界（六道之一，眾生離欲但仍有色身）有，無色界（六道之一，眾生既離欲也離色身）非無。問：為什麼無色界沒有『中有』呢？答：因為無色界既不是田地也不是器皿，乃至可以廣泛地說。再次，如果某個地方承受兩種報業，那麼就有『中有』。這兩種報業是：『中有』的報業，和生有的報業。無色界沒有這兩種報業。

【English Translation】 English version: Question: How should it be understood? Answer: The Dharma-body scriptures should be explained as follows: The eyes of beings in hell, hungry ghosts, animals, humans, and heavens (the six realms of samsara), as well as the eyes attained through cultivation, should be said to exist. It should not be said that the 'intermediate state' (bardo, the transitional period between death and rebirth) has eyes. What is the reason for not saying so? Answer: Because the 'intermediate state' is a very subtle dharma, it manifests in each realm and then manifests separately. It is like a bandit leader who is scolded together with the bandit group and also scolded separately. Women are also like this, with two types of scolding: one is being scolded together for afflictions, and the other is being scolded separately for their low status. The 'intermediate state' is also like this. Some also say that the 'intermediate state' is not included in the 'destinations' (gati). The Shishe Jing (Establishment Scripture) and Dharma-body scriptures explain it well. How can the words of Venerable Dharadatta be explained? Answer: This does not necessarily need to be explained. Why? Because these are not Sutras (scriptures), Vinaya (discipline), or Abhidhamma (philosophy), but self-created meanings, which may be right or wrong, may be spoken or unspoken, or may be unspoken but exist. If you must explain it, what is the purpose? Answer: Because of the similarity, it is said this way. For example, the shape of hell, the shape of the 'intermediate state' is also like this, and so on, the 'intermediate state' of the heavenly realm is also described in this way. Commentary: It should be said that the 'intermediate state' is not included in the 'destinations'. Why? Because 'going to that place' is the meaning of 'destination', and the 'intermediate state' is 'going but not yet arrived', so it is not included in the 'destinations'. Secondly, the 'intermediate state' is the cause of 'destinations', and 'destinations' are the result. The cause does not include the result, and the result does not include the cause. Just like cause and effect, action and object, taking and being taken are also like this. Again, the 'intermediate state' is subtle, and 'destinations' are coarse. The coarse does not include the subtle, the visible does not include the invisible, the clear does not include the unclear, and the explanation is also like this. Again, the 'intermediate state' is scattered, and 'destinations' are not scattered. The non-scattered does not include the scattered. Again, the 'intermediate state' is the intermediate state of 'destinations', so it is not included in the 'destinations'. Just like the area in the middle of a field is not included in the field, the area in the middle of a region, village is not included in the region, village, and the 'intermediate state' is also like this. Question: Where does the 'intermediate state' exist? Answer: It exists in the desire realm (one of the six realms, beings have emotional and material desires), it exists in the form realm (one of the six realms, beings are free from desire but still have a physical body), and it is not absent in the formless realm (one of the six realms, beings are free from both desire and physical body). Question: Why is there no 'intermediate state' in the formless realm? Answer: Because the formless realm is neither a field nor a vessel, and so on, it can be said extensively. Furthermore, if a place receives two types of karmic retribution, then there is an 'intermediate state'. These two types of karmic retribution are: the karmic retribution of the 'intermediate state', and the karmic retribution of rebirth. The formless realm does not have these two types of karmic retribution.

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色界唯有生有報業。如中有報業。生有報業。初造報業。生有報業。細果粗果業。說亦如是。複次若處所受二種報業。謂色報業。無色報業。是處則有中有。無色界。唯有無色報業。如色報業。無色報業。相應業。不相應業。有所依業。無所依業。有勢業。無勢業。有緣業。無緣業。說亦如是。複次若處所有三種業。謂身口意業。則有中有。無色界唯有意業。複次若有十善業道處。則有中有。無色界唯有三善業道。複次若有五陰報業處。則有中有。無色界唯有四陰報業。複次若有二種白法。謂白因白果。則有中有。無色界唯有白因。而無白果。複次若有來去處。則有中有。無色界無有來去。問曰。若然者。死已還生自尸中。有何來去耶。答曰。眾生或有生惡道者。或有生四天下者。或有生天者。或般涅槃者。生惡道者。識在足下滅。生四天下。者識在臍邊滅。生天者。識在面滅。般涅槃者。識在心邊滅。眾生多於面上生愛。若心識從足下滅。來生面上。豈非來去耶。若識從足滅。還生足中。無色界猶無是事。

問曰。中有為有移轉不耶。答曰。無有移轉。謂于界于趣于處。問曰。若中有于界無移轉者。少聞比丘因緣云何通。曾聞有族姓子。于佛法出家。不修多聞方便。住阿練若處。以宿因力故。能起世俗初禪。

【現代漢語翻譯】 現代漢語譯本：只有生有（bhava，存在）才有報業（karmaphala，業報）。如果中有（antarabhava，中陰身）中有報業，那麼生有中也有報業。最初造作的報業，在生有中也會有報業。細微的果報和粗大的果報之業，道理也是這樣。再者，如果某個處所承受兩種報業，即色界（rupa-dhatu，物質界）的報業和無色界（arupa-dhatu，非物質界）的報業，那麼這個處所就有中有，否則就沒有。只有無色界的報業，就像色界的報業一樣。無色界的報業，相應之業和不相應之業，有所依之業和無所依之業，有勢力之業和無勢力之業，有緣之業和無緣之業，道理也是這樣。再者，如果某個處所有三種業，即身業（kaya-karma，身體行為）、口業（vak-karma，言語）和意業（manas-karma，思想），那麼就有中有，否則就沒有。只有意業。再者，如果有十善業道（dasa-kusala-karmapatha，十種善行）的處所，那麼就有中有，否則就沒有。只有三種善業道。再者，如果有五陰（panca-skandha，五蘊）報業的處所，那麼就有中有，否則就沒有。只有四陰報業。再者，如果有兩種白法（sukla-dharma，清凈之法），即白因（sukla-hetu，清凈之因）和白果（sukla-phala，清凈之果），那麼就有中有，否則就沒有。只有白因，而沒有白果。再者，如果有來去之處，那麼就有中有，否則就沒有。沒有來去。問：如果這樣，死後還生在自己的屍體中，有什麼來去呢？答：眾生有的生惡道（durgati，惡趣），有的生四天下（caturdvipa，四大部洲），有的生天界（deva-loka，天界），有的般涅槃（parinirvana，完全解脫）。生惡道的，識在足下滅。生四天下的，識在臍邊滅。生天界的，識在面部滅。般涅槃的，識在心邊滅。眾生大多在面上生愛。如果心識從足下滅，來生在面上，難道不是來去嗎？如果識從足滅，還生在足中，沒有這樣的事。 問：中有是否有移轉呢？答：沒有移轉。指的是在界（dhatu，界）、趣（gati，道）、處（ayatana，處）方面。問：如果中有在界方面沒有移轉，那麼少聞比丘（alpasruta-bhiksu，聞法不多的比丘）的因緣怎麼解釋呢？曾經聽說有族姓子（kulaputra，出身高貴的男子），在佛法中出家，不修多聞方便，住在阿練若處（aranya，寂靜處），因為宿世的因緣，能夠生起世俗初禪（prathama-dhyana，初禪）。

【English Translation】 English version: Only in existence (bhava) is there resultant karma (karmaphala). If there is resultant karma in the intermediate state (antarabhava), then there is also resultant karma in existence. The karma initially created will also have resultant karma in existence. The same applies to subtle and coarse karma. Furthermore, if a place receives two types of resultant karma, namely karma of the form realm (rupa-dhatu) and karma of the formless realm (arupa-dhatu), then there is an intermediate state in that place; otherwise, there is not. Only karma of the formless realm, just like karma of the form realm. Karma of the formless realm, corresponding karma and non-corresponding karma, karma with support and karma without support, karma with power and karma without power, karma with conditions and karma without conditions, the same principle applies. Furthermore, if a place has three types of karma, namely body karma (kaya-karma), speech karma (vak-karma), and mind karma (manas-karma), then there is an intermediate state; otherwise, there is not. Only mind karma. Furthermore, if there is a place with the ten wholesome paths of action (dasa-kusala-karmapatha), then there is an intermediate state; otherwise, there is not. Only three wholesome paths of action. Furthermore, if there is a place with the resultant karma of the five aggregates (panca-skandha), then there is an intermediate state; otherwise, there is not. Only the resultant karma of four aggregates. Furthermore, if there are two types of white dharmas (sukla-dharma), namely white cause (sukla-hetu) and white effect (sukla-phala), then there is an intermediate state; otherwise, there is not. Only white cause, but no white effect. Furthermore, if there is a place of coming and going, then there is an intermediate state; otherwise, there is not. No coming and going. Question: If that is the case, if one dies and is reborn in one's own corpse, what coming and going is there? Answer: Some beings are born in evil destinies (durgati), some are born in the four continents (caturdvipa), some are born in the heavens (deva-loka), and some attain parinirvana (parinirvana). For those born in evil destinies, consciousness ceases at the feet. For those born in the four continents, consciousness ceases at the navel. For those born in the heavens, consciousness ceases at the face. For those who attain parinirvana, consciousness ceases at the heart. Most beings develop attachment on the face. If consciousness ceases at the feet and is reborn on the face, is that not coming and going? If consciousness ceases at the feet and is reborn at the feet, that is not the case. Question: Does the intermediate state have transference? Answer: There is no transference. This refers to the realms (dhatu), destinies (gati), and locations (ayatana). Question: If the intermediate state has no transference in terms of realms, how can the circumstances of a monk with little learning (alpasruta-bhiksu) be explained? It has been heard that a son of a noble family (kulaputra) renounced the world in the Buddha's Dharma, did not cultivate the means of extensive learning, and lived in a secluded place (aranya), and due to the power of past causes, was able to generate the mundane first dhyana (prathama-dhyana).

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謂是須陀洹果。乃至起世俗第四禪。謂是阿羅漢果。於一生中。未得謂得。未解謂解。未證謂證。更不求勝進道。未得當得。未解當解。未證后證。後身壞命終。第四禪中有。而現在前。當於爾時。便作是念。我斷一切生分。應般涅槃。不應更生。今我中有。何緣而生。定無解脫。若有解脫我應得之。便生謗涅槃邪見。以邪見故。第四禪中有即滅。阿毗地獄中有。而現在前。命終後生阿毗地獄。答曰。此是前有時移轉。非中有時。彼死時。第四禪瑞相現在前。見彼相已。便作是念。我斷一切生分。應般涅槃。今此瑞相。何緣而生。定無解脫。若有解脫。我應得之。便生謗涅槃邪見。生邪見故。第四禪瑞相便滅。阿毗地獄瑞相。而現在前。身壞命終。生阿毗地獄。以是事故。知於前有時移轉。非中有轉。問曰。若中有于趣無移轉者。善行惡行因緣云何通。曾聞舍衛國有二人。一名善行。二名惡行。善行者。於一身中。常行善行。不行惡行。惡行者於一身中。常行惡行。不行善行。行惡行者。以後報善業故。天中有現在前。當於是時。便作是念。我一生內。常行惡行。不行善行。應生惡趣。不應生天。今我天中有何緣而生。便作是念。定無善惡業報。若有者。我應得之。便生謗因果邪見。以邪見故。天中有便滅。地獄中有

【現代漢語翻譯】 現代漢語譯本 說（自以為）是須陀洹果（Sotapanna-phala，預流果）。乃至發起世俗的第四禪（Fourth Dhyana，色界最高的禪定），（自以為）是阿羅漢果（Arhat-phala，無學果）。在一生中，未得到（的成就）說（自己）得到了，未理解（的道理）說（自己）理解了，未證得（的境界）說（自己）證得了，不再尋求更殊勝的進階之道，（本應）未得（的）當得，未解（的）當解，未證（的）后證。後來身壞命終，（雖然）在第四禪的『有』（bhava，存在）中，而（地獄的景象）現在眼前。當在那時，便會這樣想：『我已斷絕一切生分的束縛，應當般涅槃（Parinirvana，完全的涅槃），不應再有來生。現在我的『中有』（antarabhava，中陰身）為何會產生？必定沒有解脫，如果有解脫，我應該已經得到了。』便產生誹謗涅槃的邪見。因為（產生）邪見，第四禪的『有』便滅去，阿毗地獄（Avici Hell）的『中有』現在眼前，命終后便會生到阿毗地獄。回答說：這是前一『有』（bhava，存在）時的移轉，不是『中有』時（的移轉）。他在臨死時，第四禪的瑞相現在眼前，見到那瑞相后，便會這樣想：『我已斷絕一切生分的束縛，應當般涅槃，現在這瑞相為何會產生？必定沒有解脫，如果有解脫，我應該已經得到了。』便產生誹謗涅槃的邪見。因為（產生）邪見，第四禪的瑞相便滅去，阿毗地獄的瑞相現在眼前，身壞命終，便會生到阿毗地獄。因為這個緣故，知道（這是）在前一『有』時的移轉，不是『中有』（的移轉）。 問：如果『中有』對於趣向沒有移轉，那麼善行惡行的因緣如何解釋？曾經聽說舍衛國（Sravasti）有兩個人，一個名叫善行，一個名叫惡行。善行的人，在一生中，常常行善行，不行惡行。惡行的人，在一生中，常常行惡行，不行善行。行惡行的人，因為以後回報善業的緣故，天（界）的『中有』現在眼前。當在那時，便會這樣想：『我一生之內，常常行惡行，不行善行，應當生到惡趣，不應生到天（界）。現在我的天（界）『中有』為何會產生？』便會這樣想：『必定沒有善惡業報，如果有的話，我應該已經得到了。』便產生誹謗因果的邪見。因為（產生）邪見，天（界）的『中有』便滅去，地獄的『中有』（便出現）。

【English Translation】 English version He says it is the Sotapanna-phala (Stream-enterer fruit). Even to the point of arising the mundane Fourth Dhyana (Fourth Jhana, the highest meditative state in the Form Realm), he says it is the Arhat-phala (Arhat fruit). In one lifetime, he claims to have attained what he has not attained, claims to have understood what he has not understood, claims to have realized what he has not realized, and no longer seeks further advancement on the path. What he has not attained, he should attain; what he has not understood, he should understand; what he has not realized, he should later realize. Later, when his body is destroyed and his life ends, although he is in the 'bhava' (existence) of the Fourth Dhyana, the (vision of hell) appears before him. At that time, he will think: 'I have cut off all the bonds of existence, I should attain Parinirvana (Complete Nirvana), I should not be reborn. Why is my 'antarabhava' (intermediate state) now arising? Surely there is no liberation; if there were liberation, I should have attained it.' He then develops the wrong view of slandering Nirvana. Because of this wrong view, the 'bhava' of the Fourth Dhyana disappears, and the 'antarabhava' of Avici Hell appears before him. After death, he is born in Avici Hell. The answer is: This is a shift from the previous 'bhava' (existence), not from the 'antarabhava' (intermediate state). At the time of his death, the auspicious sign of the Fourth Dhyana appears before him. Seeing that sign, he will think: 'I have cut off all the bonds of existence, I should attain Parinirvana. Why is this auspicious sign now arising? Surely there is no liberation; if there were liberation, I should have attained it.' He then develops the wrong view of slandering Nirvana. Because of this wrong view, the auspicious sign of the Fourth Dhyana disappears, and the auspicious sign of Avici Hell appears before him. When his body is destroyed and his life ends, he is born in Avici Hell. For this reason, it is known that this is a shift from the previous 'bhava', not a shift from the 'antarabhava'. Question: If the 'antarabhava' does not shift in its destination, how can the causes and conditions of good and bad deeds be explained? It has been heard that in Sravasti (Savatthi) there were two people, one named Good Deeds and the other named Bad Deeds. The person named Good Deeds, in his lifetime, always performed good deeds and did not perform bad deeds. The person named Bad Deeds, in his lifetime, always performed bad deeds and did not perform good deeds. The person who performed bad deeds, because of the good karma that will be repaid later, the 'antarabhava' of the heavens appears before him. At that time, he will think: 'In my lifetime, I have always performed bad deeds and have not performed good deeds. I should be born in a bad realm, not in the heavens. Why is my heavenly 'antarabhava' now arising?' He will then think: 'Surely there is no karmic retribution for good and bad deeds; if there were, I should have attained it.' He then develops the wrong view of slandering cause and effect. Because of this wrong view, the heavenly 'antarabhava' disappears, and the hellish 'antarabhava' (appears).

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即生。身壞命終生地獄中。行善行者。命終時。以後報不善業故。地獄中有。而現在前。便作是念。我一生內常行善行。不行惡行。應生善趣。不應生惡趣。今我地獄中有何緣而生。便作是念。定是我后報不善之業。今生此果。即自憶念所作諸善。生大善心。而現在前。地獄中有便滅。天中有即生。身壞命終。生於天上。答曰。如此皆是前有時移轉非中有時。一切眾生死時。必有好惡瑞相。若多行善眾生。死時多見好堂舍樓觀園林浴地遊戲之處。多行惡眾生。死時多見火焰刀毒狼狗冢墓。行惡行者死時。以後報善業故。天瑞相現在前。見已便作是念。我一生內。常行惡行不行善行。我應生惡趣。不應生天。今此瑞相何緣而生。定無善惡業報。便生謗因果邪見。生邪見故。生天瑞相便滅。地獄瑞相即生。行善行者死時。以後報惡業故。地獄瑞相現在前。見已便作是念。我一生內。常行善行。不行惡行。應生善處。不生惡趣。今此瑞相何緣而生。定是我后報不善業故。今生此果。即自憶念所行諸善。生大善心。而現在前。地獄瑞相便滅。天中瑞相即生。身壞命終。生於天上。以是事故。此二俱是前有時移轉。非中有時。問曰。若中有于處無移轉者。頻婆娑羅王因緣云何通。曾聞頻婆娑羅王。兜率天中有現在前。當生兜率天

【現代漢語翻譯】 現代漢語譯本 即生。身壞命終后便會墮入地獄之中。行善之人，在臨命終時，因為后報的不善業的緣故，地獄的景象顯現。他便會這樣想：『我一生之中常常行善，不行惡行，應該往生善道，不應該墮入惡道。現在我地獄的景象顯現，是什麼緣故呢？』於是他便會這樣想：『一定是我后報的不善之業，現在才產生這樣的果報。』隨即憶念自己所作的各種善行，生起廣大的善心，顯現在心中。地獄的景象便會消失，天上的景象隨即顯現。身壞命終之後，便往生到天上。 回答說：『這些都是前陰身（前有時）的轉變，不是中陰身（中有時）的轉變。一切眾生在臨死的時候，必定會有好或壞的徵兆。如果多數行善的眾生，臨死時多會見到美好的堂舍、樓閣、園林、浴池、遊戲之處。多數行惡的眾生，臨死時多會見到火焰、刀劍、毒藥、狼狗、墳墓。 行惡之人臨死時，因為后報的善業的緣故，天上的吉祥徵兆顯現。見到之後便會這樣想：『我一生之中，常常行惡，不行善行，我應該墮入惡道，不應該往生天上。現在這些吉祥的徵兆是什麼緣故顯現呢？一定沒有善惡業報。』於是便生起誹謗因果的邪見。因為生起邪見的緣故，往生天上的吉祥徵兆便會消失，地獄的兇險徵兆隨即顯現。行善之人臨死時，因為后報的惡業的緣故，地獄的兇險徵兆顯現。見到之後便會這樣想：『我一生之中，常常行善，不行惡行，應該往生善道，不應該墮入惡道。現在這些兇險的徵兆是什麼緣故顯現呢？一定是我后報的不善業的緣故，現在才產生這樣的果報。』隨即憶念自己所行的各種善行，生起廣大的善心，顯現在心中。地獄的兇險徵兆便會消失，天上的吉祥徵兆隨即顯現。身壞命終之後，便往生到天上。 因為這些緣故，這兩種情況都是前陰身（前有時）的轉變，不是中陰身（中有時）的轉變。』 問：『如果中陰身（中有）在處所上沒有轉變，那麼頻婆娑羅王（Bimbisara）的因緣應該如何解釋呢？曾經聽說頻婆娑羅王（Bimbisara）在兜率天（Tushita Heaven）的中陰身（中有）顯現，應當往生兜率天（Tushita Heaven）。』

【English Translation】 English version Immediately after death, when the body is destroyed and life ends, one falls into hell. A virtuous person, at the time of death, due to the ripening of their subsequent unwholesome karma, experiences the appearance of hellish realms. They then think: 'Throughout my life, I have consistently performed good deeds and avoided evil actions. I should be reborn in a good realm, not a bad one. Why is it that I am now experiencing the appearance of hell?' Then they think: 'It must be the ripening of my subsequent unwholesome karma that is now producing this result.' Immediately, they recall all the good deeds they have performed, and a great wholesome mind arises, manifesting in their consciousness. The appearance of hell vanishes, and the appearance of heavenly realms immediately arises. When the body is destroyed and life ends, they are reborn in the heavens. The answer is: 'All of these are transformations of the previous existence (pūrva-avasthā), not of the intermediate state (antarābhava). At the time of death, all beings inevitably experience good or bad omens. If beings have performed many good deeds, at the time of death they often see beautiful mansions, pavilions, gardens, bathing places, and places of amusement. Beings who have performed many evil deeds often see flames, swords, poison, wolves, dogs, and cemeteries. When an evil-doer dies, due to the ripening of their subsequent wholesome karma, auspicious heavenly signs appear. Upon seeing them, they think: 'Throughout my life, I have consistently performed evil deeds and avoided good actions. I should be reborn in a bad realm, not in the heavens. Why are these auspicious signs appearing now? Surely there is no such thing as karmic cause and effect.' Thus, they give rise to the wrong view of denying cause and effect. Because of generating this wrong view, the auspicious signs of rebirth in the heavens vanish, and the ominous signs of hell immediately arise. When a virtuous person dies, due to the ripening of their subsequent evil karma, ominous hellish signs appear. Upon seeing them, they think: 'Throughout my life, I have consistently performed good deeds and avoided evil actions. I should be reborn in a good realm, not a bad one. Why are these ominous signs appearing now? It must be the ripening of my subsequent unwholesome karma that is now producing this result.' Immediately, they recall all the good deeds they have performed, and a great wholesome mind arises, manifesting in their consciousness. The ominous hellish signs vanish, and the auspicious heavenly signs immediately arise. When the body is destroyed and life ends, they are reborn in the heavens. For these reasons, both of these situations are transformations of the previous existence (pūrva-avasthā), not of the intermediate state (antarābhava).' Question: 'If the intermediate state (antarābhava) does not involve a change of location, how should we understand the circumstances of King Bimbisara (Bimbisara)? It has been heard that King Bimbisara's (Bimbisara) intermediate state (antarābhava) in Tushita Heaven (Tushita Heaven) manifested, and that he was destined to be reborn in Tushita Heaven (Tushita Heaven).'

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。經須彌山頂。見毗沙門天王所食之食。其色鮮明。香味具足。便作是念。我先生此。后當生兜率天。作是念時。兜率天中有便滅。四天王中有即生。命終生於四天王天。答曰。此亦是前有時移轉。非中有時。曾聞。頻婆娑羅王。為假名子阿阇貰所縛。閉在獄中。斷其飲食。以刀剝足下皮。爾時世尊。住耆阇崛山。以憐愍故。便放光明。從窗牖中。照其身上。遇佛光故。身得安隱。生唸佛心。我今遭此厄難。世尊而不見念。爾時世尊知其心念。便告大目揵連。汝詣頻婆娑羅王所。作如是言。我于大王。所應作者。皆已作之。濟汝惡趣決定報業。如來尚不得免。爾時大目揵連。從佛聞是語已。即入禪定。以禪定力。如其所念。從耆阇崛山滅。如於泉池水中從地而出。住頻婆娑羅王前。作如是言。大王當知。如來言無有二。慧眼照凈。深見因果。作如是言。我于大王。所應作者。皆已作之。濟汝惡趣決定報業。如來尚不得免。作是語已。而為說法。時頻婆娑羅王。以飢渴故。而不解了。便作是言。尊者大目揵連。何天揣食。最為美妙。爾時尊者大目揵連。次第嘆說四天王食。時頻婆娑羅王。聞已身壞命絕。生四天王天。作毗沙門天王太子。名阇那梨沙。以是事故。知是前有時移轉。非中有時。譬喻者。作如是說。中有可移

【現代漢語翻譯】 現代漢語譯本：經過須彌山頂時，看見毗沙門天王（Vaiśravaṇa，四大天王之一，北方守護神）所享用的食物，顏色鮮艷明亮，香味俱全。他便心想：『我先死在這裡，之後應當往生到兜率天（Tuṣita Heaven，彌勒菩薩居住的凈土）。』當他這樣想的時候，在兜率天的中有身（antarābhava，死亡到投胎之間的過渡狀態）就消失了，隨即在四天王天（Cāturmahārājika Heaven，位於須彌山山腰的天界）中產生。此人命終之後，便往生到四天王天。回答說：『這也是前一刻的業力轉移，並非是中有身的時候。』 曾經聽聞，頻婆娑羅王（Bimbisāra，古印度摩揭陀國王）被他的假子阿阇世（Ajātaśatru，頻婆娑羅王之子）囚禁在監獄中，斷絕了他的飲食，並用刀剝下他腳底的皮。當時，世尊（Bhagavān，佛陀的尊稱）住在耆阇崛山（Gṛdhrakūṭa Mountain，又名靈鷲山），因為憐憫頻婆娑羅王，便放出光明，從窗戶中照在他的身上。因為遇到佛光，他的身體得以安穩，並生起唸佛之心，心想：『我如今遭遇這樣的厄難，世尊卻不見念我。』 當時，世尊知道他的心念，便告訴大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）：『你前往頻婆娑羅王那裡，這樣告訴他：我對於大王，所應該做的，都已經做了，救濟你墮入惡趣的決定性報應，即使如來（Tathāgata，佛陀的稱號之一）也無法避免。』當時，大目犍連從佛陀聽聞這些話后，立即進入禪定，以禪定的力量，如他所想的那樣，從耆阇崛山消失，如同從泉池水中從地裡涌出一般，站在頻婆娑羅王面前，這樣告訴他：『大王應當知道，如來的話沒有虛假，慧眼明亮清凈，深刻地看見因果。』這樣告訴他：『我對於大王，所應該做的，都已經做了，救濟你墮入惡趣的決定性報應，即使如來也無法避免。』 說完這些話后，便為他說法。當時，頻婆娑羅王因為飢渴，而不理解他所說的話，便這樣說：『尊者大目犍連，哪個天界的食物，最為美妙？』當時，尊者大目犍連，依次讚歎述說四天王天的食物。當時，頻婆娑羅王聽了之後，身體壞滅，性命終結，往生到四天王天，成為毗沙門天王的太子，名叫阇那梨沙（Janalīśa）。因為這件事，知道這是前一刻的業力轉移，並非是中有身的時候。譬喻者，這樣說，中有身是可以轉移的。

【English Translation】 English version: Passing over the summit of Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), he saw the food eaten by Vaiśravaṇa (Vaiśravaṇa, one of the Four Heavenly Kings, guardian of the north). Its color was bright and clear, and its fragrance was complete. He then thought: 'I will die here first, and then I should be reborn in the Tuṣita Heaven (Tuṣita Heaven, the pure land where Maitreya Bodhisattva resides).' When he thought this, the antarābhava (antarābhava, the intermediate state between death and rebirth) in the Tuṣita Heaven disappeared, and he was immediately born in the Cāturmahārājika Heaven (Cāturmahārājika Heaven, the heaven located on the waist of Mount Sumeru). After this person died, he was reborn in the Cāturmahārājika Heaven. The answer is: 'This is also a transfer of karma from a previous moment, not during the antarābhava.' It was once heard that King Bimbisāra (Bimbisāra, king of Magadha in ancient India) was imprisoned by his adopted son Ajātaśatru (Ajātaśatru, son of King Bimbisāra) in a prison, deprived of food and drink, and had the skin peeled off the soles of his feet with a knife. At that time, the Bhagavan (Bhagavān, an honorific title for the Buddha) was residing on Gṛdhrakūṭa Mountain (Gṛdhrakūṭa Mountain, also known as Vulture Peak Mountain). Out of compassion for King Bimbisāra, he emitted light, shining on his body through the window. Because he encountered the Buddha's light, his body was able to be at peace, and he developed a mind of mindfulness of the Buddha, thinking: 'I am now encountering such a calamity, but the Bhagavan does not remember me.' At that time, the Bhagavan knew his thoughts and told Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples, known for his supernatural powers): 'Go to King Bimbisāra and tell him this: I have already done what I should do for the great king, saving you from the definite retribution of falling into the evil realms, which even the Tathāgata (Tathāgata, one of the titles of the Buddha) cannot avoid.' At that time, Mahāmaudgalyāyana, after hearing these words from the Buddha, immediately entered into meditation. With the power of meditation, as he thought, he disappeared from Gṛdhrakūṭa Mountain, as if emerging from the ground like water from a spring pool, and stood before King Bimbisāra, telling him this: 'Great King, you should know that the Tathāgata's words are not false, his eye of wisdom is bright and pure, and he deeply sees cause and effect.' Telling him this: 'I have already done what I should do for the great king, saving you from the definite retribution of falling into the evil realms, which even the Tathāgata cannot avoid.' After saying these words, he then preached the Dharma to him. At that time, King Bimbisāra, because of hunger and thirst, did not understand what he was saying, and said this: 'Venerable Mahāmaudgalyāyana, which heaven's food is the most wonderful?' At that time, Venerable Mahāmaudgalyāyana, in order, praised and described the food of the Cāturmahārājika Heaven. At that time, after King Bimbisāra heard this, his body disintegrated, his life ended, and he was reborn in the Cāturmahārājika Heaven, becoming the prince of Vaiśravaṇa, named Janalīśa (Janalīśa). Because of this event, it is known that this is a transfer of karma from a previous moment, not during the antarābhava. The metaphor-makers say this, the antarābhava can be transferred.

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轉。彼作是說。一切諸業。皆可移轉。造五無間業。尚可移轉。何況中有。若作無間業不可移轉者。則無有能過有頂者。以有能過有頂者故。知五無間業亦可移轉。評曰。應作是說。中有不可移轉。

問曰。住中有為經幾時。答曰。經于少時不久所以者何。彼於六入。求受身處。是故速令生有相續。

問曰。眾生受身法和合。速令生有相續可爾。若受身法不和合者。如父在罽賓。母在真丹。父在真丹。母在罽賓。云何速令生有相續耶。答曰。應觀此眾生。或於母作業可移轉。于父作業不可移轉。或於父作業可移轉。于母作業不可移轉。或於父母作業。俱不可移轉。或於父母作業。俱可移轉。若於母作業可移轉。于父作業不可移轉者。若是威儀具足。凈修梵行。身持五戒。極善男子。必至他婦女邊。令彼生相續。若於父作業可移轉。于母作業不可移轉者。若是威儀具足。凈修梵行。身持五戒。極善女人。必至他男子邊。令彼生相續。若於父母。作業俱不可移轉者。受身者雖未死。其人雖所求未得。便生去心。于其道路。火不能燒。刃不能傷。毒不能害。必至彼和合。令彼生相續。

問曰。若眾生常有欲心者可爾。若眾生時有欲心者。云何可爾。如狗秋時有欲心。羆冬時有欲心。馬春時有欲心。牛夏時

【現代漢語翻譯】 現代漢語譯本： 有人這樣說：『一切業都可以轉移，即使是造了五無間業（Panca-anantariya-karmani，指殺父、殺母、殺阿羅漢、破僧團、出佛身血五種極重罪業）也可以轉移，何況是中有（Antarabhava，指死亡到投生之間的過渡狀態）？』如果說無間業不可轉移，那麼就沒有能夠超越有頂天（Bhavagra，色界最高的禪定境界）的人了。因為有能夠超越有頂天的人，所以知道五無間業也可以轉移。我的評論是：應該說中有是不可轉移的。

問：『住于中有狀態會經歷多長時間？』答：『經歷的時間很短，不會很久。』為什麼呢？因為中有眾生在尋求六入（Sadayatana，指眼、耳、鼻、舌、身、意六種感覺器官）以接受新的身體，所以會迅速地令生有（Upapattibhava，指投生后的生命狀態）相續。

問：『眾生接受身體，因緣和合，迅速地令生有相續，這可以理解。如果接受身體的因緣不和合，比如父親在罽賓（Kashmir），母親在真丹（China），或者父親在真丹，母親在罽賓，怎樣才能迅速地令生有相續呢？』答：『應該觀察這個眾生，或者對於母親所造的業可以轉移，對於父親所造的業不可轉移；或者對於父親所造的業可以轉移，對於母親所造的業不可轉移；或者對於父母所造的業，都不可轉移；或者對於父母所造的業，都可以轉移。如果對於母親所造的業可以轉移，對於父親所造的業不可轉移，那麼如果是威儀具足、清凈修持梵行（Brahmacarya，指清凈的修行生活）、身持五戒（Panca-sila，指不殺生、不偷盜、不邪淫、不妄語、不飲酒五條戒律）、非常善良的男子，必定會到其他婦女身邊，令其生有相續。如果對於父親所造的業可以轉移，對於母親所造的業不可轉移，那麼如果是威儀具足、清凈修持梵行、身持五戒、非常善良的女子，必定會到其他男子身邊，令其生有相續。如果對於父母所造的業，都不可轉移，那麼接受身體者即使還沒有死亡，那個人即使所求的還沒有得到，也會產生前往的心。在前往的道路上，火不能燒，刀不能傷，毒不能害，必定到達因緣和合之處，令其生有相續。』

問：『如果眾生常常有慾望之心，這可以理解。如果眾生只是在特定時間有慾望之心，這又該如何解釋呢？比如狗在秋天有慾望之心，熊在冬天有慾望之心，馬在春天有慾望之心，牛在夏天有慾望之心。』

【English Translation】 English version: Someone said: 'All karmas can be transferred. Even the five heinous offenses (Panca-anantariya-karmani, referring to the five gravest offenses of killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) can be transferred, let alone the intermediate state (Antarabhava, referring to the transitional state between death and rebirth)?' If it is said that the five heinous offenses cannot be transferred, then no one would be able to surpass the Peak of Existence (Bhavagra, the highest state of meditative absorption in the Realm of Form). Because there are those who can surpass the Peak of Existence, it is known that the five heinous offenses can also be transferred. My comment is: It should be said that the intermediate state cannot be transferred.

Question: 'How long does one remain in the intermediate state?' Answer: 'The duration is short, not long.' Why? Because beings in the intermediate state seek the six sense bases (Sadayatana, referring to the six sense organs of eye, ear, nose, tongue, body, and mind) to receive a new body, thus quickly causing the continuation of the arising of existence (Upapattibhava, referring to the state of existence after rebirth).

Question: 'It is understandable that beings receive a body, conditions come together, and the arising of existence continues quickly. But if the conditions for receiving a body do not come together, such as if the father is in Kashmir (Kashmir) and the mother is in China (China), or the father is in China and the mother is in Kashmir, how can the arising of existence continue quickly?' Answer: 'One should observe this being. Either the karma created towards the mother can be transferred, while the karma created towards the father cannot be transferred; or the karma created towards the father can be transferred, while the karma created towards the mother cannot be transferred; or the karma created towards both parents cannot be transferred; or the karma created towards both parents can be transferred. If the karma created towards the mother can be transferred, while the karma created towards the father cannot be transferred, then if it is a man of dignified conduct, purely practicing the holy life (Brahmacarya, referring to a pure spiritual life), upholding the five precepts (Panca-sila, referring to the five precepts of not killing, not stealing, not committing sexual misconduct, not lying, and not consuming intoxicants), and extremely virtuous, he will certainly go to another woman's side, causing the continuation of the arising of existence. If the karma created towards the father can be transferred, while the karma created towards the mother cannot be transferred, then if it is a woman of dignified conduct, purely practicing the holy life, upholding the five precepts, and extremely virtuous, she will certainly go to another man's side, causing the continuation of the arising of existence. If the karma created towards both parents cannot be transferred, then even if the one who is to receive a body has not yet died, and even if that person has not yet obtained what is sought, the mind of going forth will arise. On the path of going forth, fire cannot burn, blades cannot harm, poison cannot injure, and he will certainly reach the place where conditions come together, causing the continuation of the arising of existence.'

Question: 'If beings always have desires, that is understandable. But if beings only have desires at specific times, how can that be explained? For example, dogs have desires in autumn, bears have desires in winter, horses have desires in spring, and cows have desires in summer.'

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有欲心。如是等云何可爾。答曰。以彼眾生業力故。非時亦生欲心。而得和合。令彼生相續。復有說者。生相似者中。如狗時有欲心。豺常有欲心。應生狗中者。生於豺中。羆時有欲心。熊常有欲心。應生羆中者。生於熊中。馬時有欲心。驢常有欲心。應生馬中者。生於驢中。牛時有欲心。野牛常有欲心。應生牛中者。生野牛中。尊者奢摩達多說曰。中有眾生。壽七七日。尊者和須密說曰。中有眾生。壽命七日。不過一七。所以者何。彼身羸劣故。問曰。若至七日。生處不和合者。彼斷滅耶。答曰。不斷滅。即于中有。而得久住。尊者佛陀提婆說曰。中有壽命不定。所以者何。生處緣不定故。中有雖得和合。生有不和合故。令久時住。

問曰。中有形為大小。答曰。其形如五六歲小兒。

問曰。其形若爾。云何生如是顛倒想。于母生愛心。于父生恚心。答曰。其形雖小。諸根猛利。猶如壁上畫老人像。其形雖小。而有老相。問曰。菩薩中有其形大小。答曰。如前時有少年形等。亦以三十二相嚴身。八十種好隨形。純黃金色繞身。圓光一尋。以是事故。菩薩住中有時。其身光明。照百億四天下。

問曰。若然者。法須菩提所說偈云何通。如說。

其形如白象　　四足有六牙 　來入母胎時　　如

【現代漢語翻譯】 現代漢語譯本： 問：如果眾生有慾望之心，為何會出現非時（不在正常時節）產生慾望的情況？這是怎麼回事呢？ 答：這是由於眾生的業力所致。因為業力的緣故，即使不是正常的時節，也會產生慾望之心，並且因緣和合，使得生命得以延續。 還有一種說法是，在相似的生命形態中，例如狗只是在特定時候有慾望，而豺卻經常有慾望。本應投生為狗的眾生，可能會投生到豺中。羆（一種熊）只是在特定時候有慾望，而熊卻經常有慾望。本應投生為羆的眾生，可能會投生到熊中。馬只是在特定時候有慾望，而驢卻經常有慾望。本應投生為馬的眾生，可能會投生到驢中。牛隻是在特定時候有慾望，而野牛卻經常有慾望。本應投生為牛的眾生，可能會投生到野牛中。 尊者奢摩達多（Śamathadeva）說：『中有（antarābhava，指死亡到投生之間的過渡狀態）的眾生，壽命為七個七日（49天）。』尊者和須密（Vasumitra）說：『中有的眾生，壽命只有七日，不會超過一個七日。』為什麼呢？因為他們的身體非常虛弱。 問：如果到了七日，還沒有找到可以投生的地方，那麼中有的眾生會斷滅嗎？ 答：不會斷滅。他們會繼續停留在中有狀態，並且可以停留很長時間。尊者佛陀提婆（Buddhatadeva）說：『中有的壽命是不確定的。』為什麼呢？因為投生之處的因緣是不確定的。即使中有已經因緣和合，但如果出生的因緣沒有和合，就會導致他們長時間停留在中有狀態。

問：中有身的形狀大小如何？ 答：它的形狀就像五六歲的小孩。

問：如果中有身形像小孩，為什麼會產生如此顛倒的想法，對母親產生愛心，對父親產生嗔恨心呢？ 答：雖然中有身形小，但其諸根（indriya，指感覺器官）非常敏銳。就像墻上畫的老人像，雖然形體很小，卻具有老人的相貌。 問：菩薩（bodhisattva，指發願成佛的眾生）的中有身形大小如何？ 答：就像之前所說的，具有少年人的形貌，並且以三十二相（lakṣaṇa，指佛或偉大人物所具有的三十二種殊勝的身體特徵）莊嚴其身，八十種好（anuvyañjana，指佛或偉大人物所具有的八十種較小的身體特徵）隨之顯現，全身呈現純金色，環繞著一尋（約八尺）的圓光。因此，菩薩停留在中有狀態時，其身光明能夠照亮百億四天下（指廣闊的世界）。

問：如果這樣，那麼法須菩提（Dharmasubhti）所說的偈頌該如何解釋呢？偈頌中說： 『其形如白象，四足有六牙，來入母胎時，如…』

【English Translation】 English version: Question: If beings have a mind of desire, how is it possible that desire arises at an untimely moment (not in the normal season)? How can this be? Answer: It is due to the karma of those beings. Because of karma, even if it is not the normal season, a mind of desire will arise, and conditions will come together, allowing life to continue. Another explanation is that among similar life forms, for example, dogs only have desire at certain times, while jackals always have desire. A being that should have been born as a dog may be born as a jackal. Bears only have desire at certain times, while brown bears always have desire. A being that should have been born as a bear may be born as a brown bear. Horses only have desire at certain times, while donkeys always have desire. A being that should have been born as a horse may be born as a donkey. Cows only have desire at certain times, while wild oxen always have desire. A being that should have been born as a cow may be born as a wild ox. Venerable Śamathadeva (Śamathadeva) said: 'The beings in the intermediate state (antarābhava, the transitional state between death and rebirth) have a lifespan of seven times seven days (49 days).' Venerable Vasumitra (Vasumitra) said: 'The beings in the intermediate state have a lifespan of only seven days, not exceeding one seven-day period.' Why? Because their bodies are very weak. Question: If after seven days, a place to be reborn has not been found, will the beings in the intermediate state be annihilated? Answer: They will not be annihilated. They will continue to stay in the intermediate state and can stay for a long time. Venerable Buddhatadeva (Buddhatadeva) said: 'The lifespan of the intermediate state is uncertain.' Why? Because the conditions for the place of rebirth are uncertain. Even if the intermediate state has come together due to conditions, if the conditions for birth have not come together, it will cause them to stay in the intermediate state for a long time.

Question: What is the size and shape of the intermediate body? Answer: Its shape is like a five or six-year-old child.

Question: If the intermediate body is shaped like a child, why does it generate such inverted thoughts, developing love for the mother and hatred for the father? Answer: Although the intermediate body is small, its faculties (indriya, referring to the sense organs) are very sharp. It is like a painting of an old man on a wall; although the form is small, it has the appearance of an old man. Question: What is the size of the intermediate body of a Bodhisattva (bodhisattva, a being who aspires to become a Buddha)? Answer: As mentioned before, it has the appearance of a young man, and it is adorned with the thirty-two marks (lakṣaṇa, referring to the thirty-two auspicious physical characteristics of a Buddha or great person), and the eighty minor marks (anuvyañjana, referring to the eighty minor physical characteristics of a Buddha or great person) follow accordingly. The whole body is pure golden in color, surrounded by a halo of one fathom (about eight feet). Therefore, when a Bodhisattva stays in the intermediate state, the light from his body can illuminate a hundred billion four-world realms (referring to a vast world system).

Question: If that is the case, how should we interpret the verse spoken by Dharmasubhti (Dharmasubhti)? The verse says: 'Its shape is like a white elephant, with four feet and six tusks, when it enters the mother's womb, like...'

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遊園觀想

答曰。此不必須通。所以者何。此非修多羅毗尼阿毗曇。是自造義。或然不然。或有言無或無言有。若必欲通者。有何意耶。答曰。彼方土法。以是夢為吉。是故其母夢見是事。欲令占。相者皆言吉善。菩薩於九十一劫。更不墮惡趣。何緣作畜生形來入母胎。

問曰。中有為具諸根。為不具諸根。答曰。諸根皆具。所以者何。中有初生時。六入皆求于有。復有說者。不具諸根。問曰。不具何根。答曰。前時有諸根不具者。隨中有故。猶如印像似印前時有似。中有亦爾。評曰。應作是說。無不具諸根者。所以者何。中有生時。六入皆求于有。

問曰。中有行時云何。答曰。眾生應生地獄者。行時頭下足上。如偈說。

墮于地獄者　　其身皆倒懸 　誹謗于賢聖　　及諸凈行故

生四天下者。則傍行如鳥飛空如壁上畫人飛。應生天者。頭則上向。如仰射虛空箭。

問曰。中有生時。為有衣不。答曰。一切色界中有生時皆有衣。所以者何。色界是多慚愧界。如法身常以衣覆。生身亦爾。欲界眾生中有。多無衣而生。唯除菩薩白凈比丘尼。復有說者。菩薩中有無衣。白凈比丘尼有衣。

問曰。何故菩薩中有無衣。白凈比丘尼有衣。答曰。白凈比丘尼。施四方僧㲲。問曰。

【現代漢語翻譯】 現代漢語譯本 遊園觀想

問：關於遊園觀想，是否必須完全理解貫通？

答：不一定必須完全理解貫通。為什麼呢？因為這並非佛經（修多羅，Sutra）、戒律（毗尼，Vinaya）或論藏（阿毗曇，Abhidhamma）的內容，而是自己創造的義理，可能正確也可能不正確，可能說了有，也可能沒說有。如果一定要理解貫通，那麼它的意義是什麼呢？

答：這是彼方（指印度）的風俗，認為夢見這樣的事情是吉祥的。因此，她的母親夢見了這件事，想要請人占卜。占相的人都說這是吉祥的預兆。菩薩在九十一劫中，不會再墮入惡道。怎麼會以畜生的形象進入母胎呢？

問：中陰身（中有，Antarabhava）是否具有完整的諸根（indriya，感覺器官）？

答：諸根都是完整的。為什麼呢？因為中陰身初生時，六入（sadayatana，六種感覺的入口）都在尋求投生之處。也有人說，中陰身不具足諸根。

問：不具足哪些根呢？

答：前世有諸根不具足的人，會隨順中陰身的狀態。就像印章的影像，類似於印章之前的樣子。中陰身也是如此。評論說：應該這樣說，沒有不具足諸根的中陰身。為什麼呢？因為中陰身產生時，六入都在尋求投生之處。

問：中陰身行走時是什麼樣子的？

答：眾生如果應該墮入地獄，行走時頭朝下，腳朝上。正如偈頌所說：

墮于地獄者，其身皆倒懸，誹謗于賢聖，及諸凈行故。

如果投生到四大部洲（四天下）的人，則是橫著行走，像鳥在空中飛，像壁畫上的人在飛。如果應該投生到天界，頭則是朝上的，像向上射向天空的箭。

問：中陰身產生時，是否有衣服？

答：一切女性（）的中陰身產生時都有衣服。為什麼呢？因為女性（）是多慚愧的。就像法身（Dharmakaya）常常用衣服覆蓋一樣，生身也是如此。欲界眾生的中陰身，大多沒有衣服而生，只有菩薩和清凈的比丘尼例外。也有人說，菩薩的中陰身沒有衣服，清凈的比丘尼有衣服。

問：為什麼菩薩的中陰身沒有衣服，而清凈的比丘尼有衣服呢？

答：因為清凈的比丘尼佈施了四方僧眾毛毯（㲲）。 問：

【English Translation】 English version Contemplation in the Garden

Question: Regarding the contemplation in the garden, is it necessary to fully understand and penetrate it?

Answer: It is not necessarily required to fully understand and penetrate it. Why is that? Because this is not the content of the Sutras (修多羅, Sutra), the Vinaya (毗尼, Vinaya), or the Abhidhamma (阿毗曇, Abhidhamma), but rather self-created meanings, which may or may not be correct, may or may not speak of existence. If one insists on fully understanding and penetrating it, then what is its significance?

Answer: This is the custom of that land (referring to India), which considers dreaming of such things to be auspicious. Therefore, her mother dreamed of this event and wanted to have it interpreted. The fortune-tellers all said it was an auspicious omen. The Bodhisattva will not fall into evil realms for ninety-one kalpas. How could he enter the womb in the form of an animal?

Question: Does the intermediate being (中有, Antarabhava) possess complete faculties (諸根, indriya, sense organs)?

Answer: All faculties are complete. Why is that? Because when the intermediate being is first born, the six entrances (六入, sadayatana, six sense entrances) are all seeking a place to be reborn. Some also say that the intermediate being does not possess complete faculties.

Question: Which faculties are incomplete?

Answer: Those who had incomplete faculties in their previous life will follow the state of the intermediate being. It is like the image of a seal, resembling the appearance before the seal. The intermediate being is also like that. Commentary says: It should be said that there is no intermediate being that does not possess complete faculties. Why is that? Because when the intermediate being arises, the six entrances are all seeking a place to be reborn.

Question: How does the intermediate being travel?

Answer: If beings are destined to fall into hell, they travel with their heads down and feet up. As the verse says:

Those who fall into hell, their bodies are all hanging upside down, due to slandering the virtuous and sages, and those who practice pure conduct.

Those who are to be born in the four continents (四天下), travel horizontally, like birds flying in the sky, like people flying in paintings on the wall. Those who are to be born in the heavens, their heads are facing upwards, like an arrow shot upwards into the sky.

Question: When the intermediate being arises, does it have clothing?

Answer: All female () intermediate beings have clothing when they arise. Why is that? Because females () are more ashamed. Just as the Dharmakaya (法身, Dharmakaya) is always covered with clothing, so is the physical body. Most intermediate beings in the desire realm are born without clothing, except for Bodhisattvas and pure Bhikkhunis. Some also say that the intermediate being of a Bodhisattva has no clothing, while the pure Bhikkhuni has clothing.

Question: Why does the intermediate being of a Bodhisattva have no clothing, while the pure Bhikkhuni has clothing?

Answer: Because the pure Bhikkhuni donated blankets (㲲) to the Sangha of the four directions. Question:

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菩薩施四方僧衣段。多於白凈比丘尼所施疊縷。答曰。白凈比丘尼。施僧㲲已。發如是愿。使我生生之處。常著衣服。以發願力故。中有生時著衣。入胎出胎。亦常著衣。其身轉大。衣亦隨大。于佛法生信。而後出家。即以此衣。作五種衣。勤修方便。得阿羅漢。般涅槃時。即以此衣纏身。而阇維之。菩薩所行善法。皆為迴向無上菩提以能生於似因之果。于最後身。得於一切眾生最勝之身。

問曰。中有眾生。為何所食。答曰。或有說者。有飲食處便食飲食。河池水邊。飲水自存。

問曰。若然者。曾聞。如寫囊米著釜鑊中。五趣眾生中有。散在世間。亦復如是。一切世間所有飲食但狗中有食者。猶不供足。何況餘者。然彼身輕微。飲食粗重。若食此食。身應散壞。若然者。云何自活。答曰。以香為食。若眾生有福德者。食清凈飲食花果香氣。以自存濟。無福德者。食糞穢不凈種種臭氣。以自存濟。

中有名中有。亦名揵闥婆。亦名求有。亦名摩㝹摩。

問曰。何故名中有。答曰。二有中間生故名中有。

問曰。若然者。余有亦在二有中間。盡名中有耶。答曰。若是二有中間。趣所不攝者名中有。若在二有中間。趣所攝者。不名中有。複次若在二有中間。微細難明難見難了者名中有。

餘者雖在二有中間。是粗易見易明易了。不名中有。何故名揵闥婆。答曰。以香自活故名揵闥婆。何故名求有。答曰。生時以六入求有故名求有。何故名摩㝹摩。答曰。從意生故名摩㝹摩。眾生或有從意生。或有從業生。或有從報生。或有從合會生。從意生者。謂色無色界諸天。及中有。從業生者。謂地獄眾生。如說。彼中眾生。為業所繫。從報生者。謂飛鳥也。從合會生者。謂人六慾天。

佛經說。三事合故。得入母胎。一父母俱有染心。共會一處。二其母無病值時。三犍闥婆現在前。三事合故。謂父母犍闥婆。父母有染心者。謂欲心現在前。共會一處者。謂欲共合會。其母無病者。其母歡喜時。毗尼者作如是說。其母以欲濁心。如天雨時。河水皆濁。彼亦如是。亦無風冷熱等。諸病值時者。值女人經水時。若經水多薄不成胎。若經水少幹不成胎。因父母精血分。然後成胎。是名值時。亦名有身。犍闥婆現住前者。中有現在前。若起愛心。若起恚心。若是男子。于母生愛。于父生恚。彼作是念。若無此男子者。我當與此女人交會。是時便起如是顛倒想。見彼人遠去。見於自身。與此女人。而共交會。父母合會。所有精氣。見是己有。見已便生喜心。生喜心故。而便迷悶。以迷悶故。中有轉重。更不移動。是時

【現代漢語翻譯】 現代漢語譯本 其餘眾生雖然處於二有（bhava，存在）中間，他們的狀態是粗顯、容易看見、容易明白、容易瞭解的，所以不稱為中有（antarabhava，中陰身）。為什麼稱作揵闥婆（gandharva，尋香，一種天神）呢？回答說：因為他們依靠香氣為生，所以叫做揵闥婆。為什麼稱作求有（bhavaiṣin，尋求存在）呢？回答說：因為他們出生時通過六入（ṣaḍāyatana，六根）尋求存在，所以叫做求有。為什麼稱作摩㝹摩（manomaya，意生）呢？回答說：因為他們從意念而生，所以叫做摩㝹摩。眾生有的從意念而生，有的從業力而生，有的從果報而生，有的從聚合而生。從意念而生的，指的是色界和無色界的諸天，以及中有身。從業力而生的，指的是地獄眾生。正如經中所說：『那些眾生，被業力所束縛。』從果報而生的，指的是飛鳥。從聚合而生的，指的是人類和六慾天。

佛經說，三種條件聚合，才能進入母胎。一是父母雙方都有染污之心，共同交合一處；二是母親沒有疾病，正值排卵期；三是揵闥婆現在母胎之前。這三種條件聚合，指的是父母和揵闥婆。父母有染污之心，指的是慾望之心現在生起。共同交合一處，指的是想要共同交合。母親沒有疾病，指的是母親心情愉悅的時候。律藏的作者這樣說：母親以慾望的污濁之心，就像下雨的時候，河水都變得渾濁一樣。他們的情況也是如此。也沒有風、寒、熱等疾病。正值排卵期，指的是正值女人的經期。如果經血過多或過少，都不能成胎。因為父母的精血混合，然後才能成胎，這叫做正值排卵期，也叫做有身。揵闥婆現在母胎之前，指的是中有身現在生起。如果生起愛心，或者生起嗔心。如果是男子，對母親生起愛心，對父親生起嗔心。他這樣想：如果沒有這個男子，我就要和這個女人交合。這時便生起這樣的顛倒妄想，看到那個人遠離，看到自己和這個女人共同交合。父母交合所產生的精氣，他認為是自己的。看到之後便生起歡喜心。因為生起歡喜心，便昏迷不醒。因為昏迷不醒，中有身變得沉重，不再移動。這時，

【English Translation】 English version Those others, although in between two existences (bhava), are coarse, easily seen, easily understood, and easily comprehended. Therefore, they are not called intermediate existence (antarabhava). Why are they called Gandharvas (gandharva, scent-eater, a type of celestial being)? The answer is: because they live by fragrance, they are called Gandharvas. Why are they called Bhavaiṣins (bhavaiṣin, seeking existence)? The answer is: because at the time of birth, they seek existence through the six entrances (ṣaḍāyatana, six sense organs), they are called Bhavaiṣins. Why are they called Manomayas (manomaya, mind-made)? The answer is: because they are born from the mind, they are called Manomayas. Some beings are born from the mind, some are born from karma, some are born from retribution, and some are born from aggregation. Those born from the mind refer to the gods of the Form Realm and Formless Realm, as well as the intermediate existence. Those born from karma refer to the beings in hell. As it is said in the scriptures: 'Those beings are bound by karma.' Those born from retribution refer to birds. Those born from aggregation refer to humans and the gods of the Six Desire Realms.

The Buddhist scriptures say that three conditions must come together for one to enter the womb. First, both parents must have defiled minds and come together in one place. Second, the mother must be healthy and at the right time (of ovulation). Third, the Gandharva must be present before the mother's womb. These three conditions coming together refer to the parents and the Gandharva. The parents having defiled minds refers to the arising of desire. Coming together in one place refers to the desire to unite. The mother being healthy refers to when the mother is in a happy state. The Vinaya masters say this: the mother with a mind turbid with desire is like when it rains, and all the river water becomes turbid. Their situation is similar. Also, there are no illnesses such as wind, cold, or heat. Being at the right time refers to being at the time of the woman's menstruation. If the menstrual blood is too much or too little, conception will not occur. Because the parents' sperm and blood mix, then conception can occur. This is called being at the right time, and it is also called having a body. The Gandharva being present before refers to the intermediate existence arising. If love arises, or if hatred arises. If it is a male, he feels love for the mother and hatred for the father. He thinks: if this man were not here, I would unite with this woman. At this time, such inverted thoughts arise, seeing that person far away, and seeing himself uniting with this woman. He considers the essence produced by the parents' union to be his own. Having seen this, he feels joy. Because he feels joy, he becomes unconscious. Because he is unconscious, the intermediate existence becomes heavy and no longer moves. At this time,

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自見己身。在母右脅。面向母背而坐。若是女人。于父生愛。于母生恚。彼作是念。若無此女人者。當與此男子交會。是時便起如是顛倒想。見彼女人遠去。見於自身。與此男子。而共交會。父母合會。所有精氣。見是己有。見已便生喜心。生喜心故。而便迷悶。以迷悶故。中有轉重。更不移動。是時自見己身。在母左脅。面向母腹而坐。一切眾生。皆有如是顛倒想。而入母胎。唯除菩薩。菩薩入胎時。知此是我母此是我父。于母生母想。于父生父想。

問曰。中有於何處入母身。答曰。或有說者。彼無障礙隨處得入。

問曰。若無障礙者。則不應住母身中。答曰。以業力故。住母身中。評曰。應作是說。中有從生門入母身中。以是事故。雙產者后出為大。所以者何。以先入母胎故。

施設經說。父母福德等者。乃能受胎。問曰。如富貴男子。近貧賤女人。富貴女人。近卑賤男子。云何乃能受胎。答曰。當於是時。見彼女人。生尊貴想。自見己身。生卑賤想。女人自以為勝。視男為卑。尊貴女人。近卑賤男子。以他為勝。以己為賤。彼男子見己為勝。以他為賤。是時有如是想。福德等故。乃能受胎。

一母胎中。有五趣中有。如狗豺魚蝦蟆等。問曰。若地獄中有在彼腹中。云何不燒。答曰。

【現代漢語翻譯】 現代漢語譯本 （關於入胎）他會看到自己位於母親的右側，面向母親的背部而坐。如果是女人，則對父親產生愛意，對母親產生厭惡。她會這樣想：如果沒有這個女人，我就可以和這個男人交合。這時，她便會產生這樣的顛倒想法，看到那個女人遠離，看到自己與這個男人交合。父母交合時所產生的精氣，她認為那是自己的，看到后便心生歡喜。因為心生歡喜，中陰身（中有，指死亡到投胎之間的過渡狀態）便變得沉重，不再移動。這時，她會看到自己位於母親的左側，面向母親的腹部而坐。一切眾生，都有這樣的顛倒想法，而進入母胎，只有菩薩除外。菩薩入胎時，知道這是我的母親，這是我的父親，對母親產生母親的想法，對父親產生父親的想法。

問：中陰身從何處進入母親的身體？答：有人說，中陰身沒有障礙，可以從任何地方進入。

問：如果中陰身沒有障礙，那就不應該停留在母親的身體里。答：因為業力的緣故，中陰身停留在母親的身體里。評：應該這樣說，中陰身從生殖道進入母親的身體。因為這個緣故，雙胞胎中后出生的那個是哥哥或姐姐。為什麼呢？因為他先進入母親的子宮。

《施設經》說，父母的福德相等，才能受胎。問：如果富貴的男子接近貧賤的女子，富貴的女子接近卑賤的男子，怎麼才能受胎呢？答：當這個時候，（男子）看到那個女子，產生尊貴的想法，（並且）看到自己，產生卑賤的想法。女子自己認為自己是優越的，把男子看作是卑賤的。尊貴的女子接近卑賤的男子，（女子）認為對方是優越的，認為自己是卑賤的。那個男子認為自己是優越的，把對方看作是卑賤的。這個時候有這樣的想法，（因為）福德相等，才能受胎。

一個母親的子宮裡，有五道（五趣）的中陰身，比如狗、豺、魚、蝦蟆等。問：如果地獄的中陰身在（母親的）腹中，為什麼不燒燬（母親的身體）？答：

【English Translation】 English version He sees himself in the mother's right side, sitting facing the mother's back. If it is a woman, she develops love for the father and aversion for the mother. She thinks, 'If it were not for this woman, I would be able to unite with this man.' At this time, she arises with such inverted thoughts, seeing that woman far away and seeing herself uniting with this man. The essence produced from the union of the parents, she considers it her own, and upon seeing it, joy arises in her heart. Because joy arises, the antarabhava (antarabhava, the intermediate state between death and rebirth) becomes heavier and no longer moves. At this time, she sees herself in the mother's left side, sitting facing the mother's abdomen. All sentient beings have such inverted thoughts when entering the mother's womb, except for Bodhisattvas. When a Bodhisattva enters the womb, he knows, 'This is my mother, this is my father,' and he has the thought of mother towards the mother and the thought of father towards the father.

Question: From where does the antarabhava enter the mother's body? Answer: Some say that it has no obstruction and can enter from anywhere.

Question: If it has no obstruction, then it should not stay in the mother's body. Answer: Because of the force of karma, it stays in the mother's body. Comment: It should be said that the antarabhava enters the mother's body through the birth canal. For this reason, the later-born of twins is the elder. Why? Because he entered the mother's womb first.

The Śāsana Scripture says that only when the parents' merits are equal can conception occur. Question: How can conception occur when a wealthy man approaches a poor woman, or a wealthy woman approaches a lowly man? Answer: At that time, (the man) sees that woman and generates the thought of nobility, (and) sees himself and generates the thought of lowliness. The woman herself thinks she is superior and views the man as lowly. When a noble woman approaches a lowly man, (the woman) considers the other to be superior and herself to be lowly. That man considers himself to be superior and views the other as lowly. At that time, there is such a thought, (and) because the merits are equal, conception can occur.

In one mother's womb, there are antarabhavas of the five realms (five destinies), such as dogs, jackals, fish, and toads. Question: If the antarabhava of hell is in (the mother's) womb, why does it not burn (the mother's body)? Answer:

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若作業者被燒。不作業者不燒。若有持戒等。著地獄中。亦不能燒。所以者何。以不作業故。眾生在地獄前不必被燒。如施設經說。有時活地獄眾生。冷風來吹。唱如是言。諸眾生活。諸眾生活。是時眾生便活。以是事故。彼中有不必被燒。

問曰。中有若墻壁山林屋舍瓦石所不能礙。還於中有。為相障礙不。答曰。或有說者。相障礙。

問曰。若然者云何中有名無障礙。答曰。唯除中有。于余無障礙。復有說者。中有于中有。還不相障礙。所以者何。以無言語故。

問曰。所往之處。為中有去疾。為神足去疾。答曰。或有說者。中有去疾。所以者何。業力勝神足力故。評曰。應作是說。神足去疾。非業力疾。問曰。若然者。云何說業力勝神足力。答曰。應知為以何事。言業力勝佛神足力。能留住一切眾生。神足力舍利弗。除佛目揵連。除佛舍利弗。彼中有無有眾生咒術法藥草。佛離辟支佛能留住。使彼生不相續者。以是事故。說業力勝神足力。

問曰。中有為展轉相見不。答曰。或有說者。相見。為見幾所。答曰。地獄見地獄。畜生見畜生。餓鬼見餓鬼。人見人。天見天。復有說者。地獄見地獄。畜生見二趣。餓鬼見三趣。人見四趣。天見五趣。復有說者。中有非人眼境界。是天眼境界。

【現代漢語翻譯】 現代漢語譯本：如果造業者會被燒，不造業者則不會被燒。如果有人持戒等，墮入地獄中，也不會被燒。為什麼呢？因為不造業的緣故。眾生在地獄前不一定會被燒，如《施設經》所說。有時活地獄的眾生，冷風吹來，會唱這樣的言語：『諸眾生活，諸眾生活。』這時眾生便活過來。因為這個緣故，地獄中的眾生不一定會被燒。

問：中陰身（Bardo, 指死亡到投胎之間的過渡狀態）如果墻壁、山林、屋舍、瓦石都不能阻礙，那麼中陰身之間，會互相阻礙嗎？答：或者有人說，會互相阻礙。

問：如果這樣，為什麼說中陰身是無障礙的呢？答：只是中陰身對於其他事物沒有障礙，對於中陰身之間，還是有障礙的。也有人說，中陰身之間，不會互相阻礙。為什麼呢？因為中陰身沒有語言的緣故。

問：所前往之處，是中陰身去得快，還是神通力去得快？答：或者有人說，中陰身去得快。為什麼呢？因為業力勝過神通力的緣故。評：應該這樣說，是神通力去得快，不是業力快。問：如果這樣，為什麼說業力勝過神通力呢？答：應該知道是以什麼事來說業力勝過佛的神通力。業力能留住一切眾生，神通力如舍利弗（Sariputra, 佛陀十大弟子之一，以智慧著稱），除了佛陀，目犍連（Maudgalyayana, 佛陀十大弟子之一，以神通著稱），除了佛陀，舍利弗（Sariputra）。中陰身沒有眾生的咒術、法藥、草藥，佛陀、辟支佛（Pratyekabuddha, 獨覺佛）都不能留住，使他們的生命不相續。因為這個緣故，說業力勝過神通力。

問：中陰身之間會互相看見嗎？答：或者有人說，會互相看見。會看見多少呢？答：地獄眾生看見地獄眾生，畜生看見畜生，餓鬼看見餓鬼，人看見人，天看見天。也有人說，地獄眾生看見地獄眾生，畜生看見兩趣（指畜生和餓鬼），餓鬼看見三趣（指餓鬼、畜生和地獄），人看見四趣（指人、餓鬼、畜生和地獄），天看見五趣（指天、人、餓鬼、畜生和地獄）。還有人說，中陰身不是人眼所能見到的境界，而是天眼所能見到的境界。

【English Translation】 English version: If the karma-maker is burned, the non-karma-maker is not burned. If someone upholds precepts, etc., even if they fall into hell, they will not be burned. Why? Because they do not create karma. Beings in front of hell are not necessarily burned, as stated in the Shishe Jing (施設經). Sometimes, beings in the living hell, when a cold wind blows, will sing such words: 'May all beings live, may all beings live.' At this time, the beings come back to life. For this reason, beings in hell are not necessarily burned.

Question: If the Bardo (中有, the intermediate state between death and rebirth) is not obstructed by walls, mountains, houses, tiles, or stones, will Bardos obstruct each other? Answer: Some say that they do obstruct each other.

Question: If that is the case, why is it said that the Bardo is unobstructed? Answer: Only the Bardo is unobstructed to other things, but there is obstruction between Bardos. Others say that Bardos do not obstruct each other. Why? Because Bardos have no language.

Question: In the place one is going, is the Bardo faster, or is the power of magical abilities faster? Answer: Some say that the Bardo is faster. Why? Because the power of karma is greater than the power of magical abilities. Commentary: It should be said that the power of magical abilities is faster, not the speed of karma. Question: If that is the case, why is it said that the power of karma is greater than the power of magical abilities? Answer: It should be known in what matter it is said that the power of karma is greater than the Buddha's magical abilities. The power of karma can hold all beings, magical abilities such as Sariputra's (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), except for the Buddha, Maudgalyayana's (目犍連, one of the ten great disciples of the Buddha, known for his supernatural powers), except for the Buddha, Sariputra's (舍利弗). The Bardo has no mantras, medicinal remedies, or herbs of beings, and the Buddha, Pratyekabuddha (辟支佛, a solitary Buddha), cannot hold them, preventing their lives from continuing. For this reason, it is said that the power of karma is greater than the power of magical abilities.

Question: Do Bardos see each other? Answer: Some say that they see each other. How many do they see? Answer: Hell beings see hell beings, animals see animals, hungry ghosts see hungry ghosts, humans see humans, and devas see devas. Others say that hell beings see hell beings, animals see two realms (animals and hungry ghosts), hungry ghosts see three realms (hungry ghosts, animals, and hell), humans see four realms (humans, hungry ghosts, animals, and hell), and devas see five realms (devas, humans, hungry ghosts, animals, and hell). Still others say that the Bardo is not a realm that human eyes can see, but a realm that divine eyes can see.

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問曰。天眼為見幾所。答曰。四天王報天眼。除自地見下地。乃至他化自在天。除自地見下地。復有說者。一切欲界眼。不見中有。色界眼能見。

問曰。色界報得眼。能見幾所。答曰。初禪報得眼。除自地見下地。乃至第四禪。除自地見下地。若作是說。則無有見第四禪中有者。評曰。應作是說。一切報得眼。不見中有。天眼若清凈者。能見中有。若不清凈者。則不見中有。何以知之。佛經說若男子女人。破戒行惡。身壞命終。生如是中有。其色如黑縷毼。亦如闇夜。若天眼凈者。乃能見之。若男子女人。持戒修梵行。身壞命終。生如是中有。其色白凈。猶如白㲲。亦如明月時夜。若天眼凈者。乃能見之。

如說毗琉璃王對吒惡魔提婆達多。即以此身。入阿毗地獄。

問曰。如是等為有中有不耶。答曰。有在一剎那。死有無間。生於中有。中有無間。生於生有。但在一剎那。如經說。帝釋說偈。

大仙應當知　　我於此坐處 　還得天壽命　　唯愿憶持之

問曰。如此為有死生不。若有死生。云何受中有。若無死生。此偈云何通。如說。我於此坐處。還得天壽命。答曰。應作是說。不死不生。

問曰。若然者偈云何通。答曰。此以斷帝釋惡道因緣故。作如是說。佛為帝

【現代漢語翻譯】 現代漢語譯本 問：天眼能看到多遠？答：四天王所報得的天眼，除了能看到自身所處的天界，還能看到下方的天界，乃至他化自在天所報得的天眼，除了能看到自身所處的天界，還能看到下方的天界。也有人說，所有欲界的天眼都看不到中有（bardo，指死亡和投生之間的過渡狀態）。肉眼能看到。

問：報得眼（karmically acquired eye）能看到多遠？答：初禪所報得的眼睛，除了能看到自身所處的禪定境界，還能看到下方的境界，乃至第四禪，除了能看到自身所處的禪定境界，還能看到下方的境界。如果這樣說，那麼就沒有能看到第四禪中有的人了。評議說：應該這樣說，所有報得的眼睛都看不到中有。天眼如果清凈，就能看到中有；如果不清凈，就看不到中有。為什麼知道是這樣呢？佛經上說，如果男子女人，破戒作惡，身死命終，所生的中有，顏色像黑色的粗毛織物，也像黑暗的夜晚。如果天眼清凈，才能看到。如果男子女人，持戒修行梵行（brahmacarya，指清凈的行為），身死命終，所生的中有，顏色白凈，猶如白色的細毛織物，也像明亮的月夜。如果天眼清凈，才能看到。

比如經中所說，毗琉璃王（Virudhaka）當著吒惡魔（Cata）和提婆達多（Devadatta）的面，立即以這個身體，墮入阿毗地獄（Avici hell）。

問：像這樣的人有中有嗎？答：有，在一剎那間，死有（dying consciousness）之後立即產生中有，中有之後立即產生生有（rebirth consciousness）。但都只在一剎那間。如經中所說，帝釋（Indra）說偈：

『大仙應當知，我於此坐處，還得天壽命，唯愿憶持之。』

問：像這樣有死亡和出生嗎？如果有死亡和出生，怎麼會受中有？如果沒有死亡和出生，這偈子怎麼解釋？如經中所說，『我於此坐處，還得天壽命。』答：應該這樣說，不死也不生。

問：如果這樣，那偈子怎麼解釋？答：這是因為斷除了帝釋墮入惡道的因緣，所以這樣說。佛為帝釋...

【English Translation】 English version Question: How far can the divine eye see? Answer: The divine eye obtained by the Four Heavenly Kings can see their own realm and the realms below, up to the divine eye obtained by the Paranirmitavasavartin gods, which can see their own realm and the realms below. Some say that all divine eyes in the Desire Realm cannot see the bardo (intermediate state between death and rebirth). The physical eye can see.

Question: How far can the karmically acquired eye see? Answer: The eye obtained through the first dhyana (meditative state) can see its own realm and the realms below, up to the fourth dhyana, which can see its own realm and the realms below. If this is the case, then no one can see the bardo of the fourth dhyana. Commentary: It should be said that all karmically acquired eyes cannot see the bardo. If the divine eye is pure, it can see the bardo; if it is not pure, it cannot see the bardo. How do we know this? The Buddhist scriptures say that if a man or woman breaks the precepts and commits evil deeds, upon the destruction of their body and the end of their life, they are born into a bardo that is the color of black coarse wool, like a dark night. Only a pure divine eye can see it. If a man or woman upholds the precepts and practices brahmacarya (celibate conduct), upon the destruction of their body and the end of their life, they are born into a bardo that is white and pure, like white fine wool, like a bright moonlit night. Only a pure divine eye can see it.

For example, as it is said in the scriptures, King Virudhaka, in the presence of Cata the demon and Devadatta, immediately entered the Avici hell with this very body.

Question: Do such people have a bardo? Answer: Yes, in an instant, immediately after the dying consciousness arises the bardo, and immediately after the bardo arises the rebirth consciousness. But all of this happens in an instant. As it is said in the scriptures, Indra recited a verse:

'Great sage, you should know, that in this very seat, I have regained my heavenly lifespan. I pray that you remember this.'

Question: Is there death and birth in this case? If there is death and birth, how can one experience the bardo? If there is no death and birth, how can this verse be explained? As it is said, 'In this very seat, I have regained my heavenly lifespan.' Answer: It should be said that there is neither death nor birth.

Question: If that is the case, how can the verse be explained? Answer: This is because the causes for Indra to fall into evil realms have been severed, and therefore it is said in this way. The Buddha for Indra...

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釋說法。得見真諦斷惡道因緣。得生人天隨意之處。欲還向佛作如是愛語。我於此坐處。還得天壽命。乃至廣說。如人于牢獄中。免濟他人。住隨意處。其人慾還。向彼作如是愛語。今我所以得全命者。皆是汝恩。若無汝者。我則永沒。複次除見道所斷結病故。作如是說。佛為帝釋說法。除其見道所斷結病。令住第一無病之處。謂道道果。欲還向佛。作如是愛語。我於此坐處。乃至廣說。猶如慈心醫師治他人病令得無病安隱之處。其人慾還。向醫作如是愛語。若無汝者。我於此處。則為永沒。彼亦如是。複次得神足壽命故。作如是說。如經說比丘以何為壽命。謂四神足。是其壽命。佛為彼說法。得神足壽命。欲還向佛。作如是愛語。我于坐處。乃至廣說。複次得慧命根故。作如是說。如經說以慧為命者。是則最勝。佛為說法。令其得慧命根。欲還向佛。作如是愛語。我於此坐處。乃至廣說。

問曰。彼本無慧命根耶。答曰。本雖有慧命。而是有漏。聞佛說法。見四真諦。得無漏慧根故。作如是說。複次除五種似死相故。作如是說。諸天命欲終時。有五似死相。五死相現。云何五似死相。諸天往來之時。身上瓔珞。出五樂聲。其聲便滅。諸天身出光明。自身無影。或有說者。是時身光減少。或有說者。身光悉滅。

【現代漢語翻譯】 現代漢語譯本 闡釋佛陀的說法。因為得見真諦（Satya，佛教中的四聖諦），斷除了墮入惡道的因緣，得以轉生到人天善道，並且可以隨意前往任何地方。他們想要回報佛陀，於是用充滿愛意的話語說：『我在這座位之處，還能獲得天上的壽命。』乃至廣為宣說。就像有人從監獄中被解救出來，可以自由自在地生活。這個人想要回報解救他的人，於是用充滿愛意的話語說：『我現在之所以能夠保全性命，全都是您的恩德。如果沒有您，我早就永遠沉淪了。』 進一步說，因為除去了見道（Darshana-marga，佛教修行道路的第一個階段）所斷除的煩惱，所以這樣說。佛陀為帝釋（Indra，天神之王）說法，除去了他見道所斷除的煩惱，使他安住在第一無病之處，也就是指道（marga）和道果（phala）。他想要回報佛陀，於是用充滿愛意的話語說：『我在這座位之處，』乃至廣為宣說。就像慈悲的醫生治好了他人的疾病，使他們得到無病安穩的處所。這個人想要回報醫生，於是用充滿愛意的話語說：『如果沒有您，我在這裡早就永遠沉淪了。』他們也是如此。 進一步說，因為獲得了神足（iddhi-pāda，通過禪定獲得的超自然能力）和壽命，所以這樣說。如經中所說，比丘以什麼為壽命？就是四神足，這是他們的壽命。佛陀為他們說法，使他們獲得神足和壽命。他們想要回報佛陀，於是用充滿愛意的話語說：『我在這座位之處，』乃至廣為宣說。 進一步說，因為獲得了慧命根（prajñā-jīvita-indriya，智慧的生命力），所以這樣說。如經中所說，以智慧為生命的人，是最殊勝的。佛陀為他們說法，使他們獲得慧命根。他們想要回報佛陀，於是用充滿愛意的話語說：『我在這座位之處，』乃至廣為宣說。 問：他們原本沒有慧命根嗎？答：原本雖然有慧命，但是有漏的（sāsrava，受煩惱影響的）。聽聞佛陀說法，見到四真諦，獲得了無漏的（anāsrava，不受煩惱影響的）智慧之根，所以這樣說。 進一步說，因為除去了五種相似於死亡的徵兆，所以這樣說。諸天壽命將要終結的時候，有五種相似於死亡的徵兆。五種死亡的徵兆顯現。什麼是五種相似於死亡的徵兆？諸天往來的時候，身上的瓔珞（keyūra，一種裝飾品）發出五種悅耳的聲音，這些聲音隨即消失。諸天身上發出光明，自身卻沒有影子。或者有人說，這個時候身上的光芒減少。或者有人說，身上的光芒完全消失。

【English Translation】 English version Explaining the Buddha's teachings. Having seen the Satyas (Truths, the Four Noble Truths in Buddhism), the causes for falling into evil realms are severed, and one is able to be reborn in the realms of humans and gods, and can freely go anywhere. They want to repay the Buddha, so they say with loving words: 'In this seat, I can still obtain heavenly life.' And so on, widely proclaiming. It is like someone who is rescued from prison and can live freely. This person wants to repay the one who rescued him, so he says with loving words: 'The reason I am able to preserve my life now is all thanks to your kindness. Without you, I would have been forever lost.' Furthermore, because the afflictions severed by the Path of Seeing (Darshana-marga, the first stage of the Buddhist path) are removed, it is said in this way. The Buddha teaches Dharma to Indra (the king of the gods), removing the afflictions severed by his Path of Seeing, causing him to dwell in the first place free from illness, which refers to the path (marga) and the fruit of the path (phala). He wants to repay the Buddha, so he says with loving words: 'In this seat,' and so on, widely proclaiming. It is like a compassionate doctor who cures the illnesses of others, causing them to obtain a place of peace and freedom from illness. This person wants to repay the doctor, so he says with loving words: 'Without you, I would have been forever lost here.' They are also like that. Furthermore, because one obtains supernatural powers (iddhi-pāda, supernatural abilities obtained through meditation) and longevity, it is said in this way. As it says in the sutras, what is the life of a bhikshu (monk)? It is the four supernatural powers, that is their life. The Buddha teaches Dharma to them, causing them to obtain supernatural powers and longevity. They want to repay the Buddha, so they say with loving words: 'In this seat,' and so on, widely proclaiming. Furthermore, because one obtains the root of wisdom-life (prajñā-jīvita-indriya, the life force of wisdom), it is said in this way. As it says in the sutras, one who takes wisdom as life is the most excellent. The Buddha teaches Dharma to them, causing them to obtain the root of wisdom-life. They want to repay the Buddha, so they say with loving words: 'In this seat,' and so on, widely proclaiming. Question: Did they originally not have the root of wisdom-life? Answer: Although they originally had wisdom-life, it was contaminated (sāsrava, influenced by afflictions). Having heard the Buddha's teachings, and seen the Four Noble Truths, they obtained the root of uncontaminated (anāsrava, not influenced by afflictions) wisdom, so they say in this way. Furthermore, because the five signs resembling death are removed, it is said in this way. When the lives of the gods are about to end, there are five signs resembling death. The five signs of death appear. What are the five signs resembling death? When the gods come and go, the ornaments (keyūra, a type of ornament) on their bodies emit five pleasant sounds, and these sounds then disappear. The gods' bodies emit light, but they have no shadows. Or some say that at this time the light on their bodies diminishes. Or some say that the light on their bodies completely disappears.

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自身影生。諸天身細軟。無有垢穢。入香池水澡。出時乃至無一渧水而著身者。如蓮花葉。是時水渧著身。諸天有種種清凈妙好境界。漂諸情根。不住一境界。于境界迴旋。猶如火輪而不暫住。是時專住於一境界。諸天福德之身。眼不曾瞬。是時便瞬。五死相者。經說。諸天若男若女。命欲終時。先有五死相現。一衣不垢而垢。二華不萎而萎。三腋下本不汗而汗。四身本不臭而臭。五先安本坐。而今不安。五似死相。則可除卻。五死相不可除卻。爾時帝檡。五似死相現。不久當五死相現。便作是念。誰能濟我如是危難。除佛世尊。更無能者。尋詣佛所。爾時世尊。即為說法。以聞法故。除五似死相。欲還向佛。作如是愛語。我於此坐處。乃至廣說。若作是說。言造現法報業者。即于坐上。更得命等八根。復有說者。是時亦有死生問曰。若然者。施設經說云何通。如說。三十三天。若男若女。初生之時。其身如五歲小兒。在諸天抱上。忽然化生。爾時諸天。若男若女。作如是言。此是我男。此是我女。化生者亦作是言。此是我父。此是我母。問曰。爾時諸天。為見帝釋如是相不。答曰。皆見而作是念。今者帝釋。有大神力。於世尊前。現神足力。複次諸天中。有威德者。一名因陀羅。二名夏毗因陀羅。三名伊舍那。四名

【現代漢語翻譯】 自身影生（自身的光影顯現）。諸天（眾神）身細軟，沒有污垢。進入香池水中沐浴，出來時甚至沒有一滴水沾在身上，就像蓮花葉一樣。這時水滴沾在身上。諸天有種種清凈美妙的境界，漂盪諸情根，不住於一個境界，在境界中迴旋，猶如火輪一樣不停留。這時專心專注於一個境界。諸天福德之身，眼睛不曾眨動，這時便眨動。五死相，經中說，諸天若男若女，壽命將終時，先有五種衰敗的徵兆顯現：一、衣服本來不臟卻變髒；二、花朵本來不凋謝卻凋謝；三、腋下本來不流汗卻流汗；四、身體本來不臭卻發出臭味；五、本來安於自己的座位，現在卻感到不安。五似死相（類似死亡的徵兆）可以消除，五死相（真正的死亡徵兆）則無法消除。當時帝釋（眾神之王），五似死相顯現，不久將出現五死相，便這樣想：誰能救我脫離這樣的危難？除了佛世尊，再沒有其他人能做到。隨即前往佛陀處。當時世尊，就為他說法，因為聽聞佛法，消除了五似死相。想要返回佛陀處，說了這樣愛敬的話：『我於此坐處』，乃至廣說。如果這樣說，說造作現世報應的業，就在座位上，重新獲得命根等八根。也有人說，這時也有死亡和出生。問：如果是這樣，施設經（佛教經典）的說法該如何解釋？如經中所說，三十三天（欲界六天之一）的諸天，若男若女，初生之時，身體像五歲的小孩，在諸天懷抱中，忽然化生。當時諸天，若男若女，這樣說：『這是我的兒子』，『這是我的女兒』。化生者也這樣說：『這是我的父親』，『這是我的母親』。問：當時諸天，是否見到帝釋（眾神之王）這樣的衰敗之相？答：都見到了，並且這樣想：現在帝釋（眾神之王）有大神力，在世尊面前，示現神通之力。再次，諸天中，有威德者，一名因陀羅（帝釋的別名），二名夏毗因陀羅，三名伊舍那（濕婆神）。四名...

【English Translation】 Themselves are born from shadows. The bodies of the Devas (gods) are delicate and soft, without any impurities. They enter fragrant pools to bathe, and when they emerge, not a single drop of water clings to their bodies, like a lotus leaf. At this time, water droplets cling to their bodies. The Devas (gods) experience various pure and wonderful realms, drifting through their sense faculties, not dwelling in one realm, revolving within realms, like a fire wheel that never stops. At this time, they focus intently on one realm. The blessed bodies of the Devas (gods), their eyes never blinked, but now they blink. The five signs of death, as the sutras say, when the life of a Deva (god), male or female, is about to end, five signs of decay appear: first, their clothes, which were never dirty, become dirty; second, their flowers, which never withered, wither; third, their armpits, which never sweated, sweat; fourth, their bodies, which never smelled bad, emit an odor; fifth, they were comfortable in their seats, but now they are uncomfortable. The five signs resembling death can be eliminated, but the five signs of death cannot be eliminated. At that time, Śakra (king of the gods), the five signs resembling death appeared, and soon the five signs of death would appear. He then thought: Who can save me from such danger? Other than the Buddha, no one else can. He immediately went to the Buddha. At that time, the World Honored One, then spoke the Dharma for him, and because he heard the Dharma, the five signs resembling death were eliminated. Wanting to return to the Buddha, he spoke these loving and respectful words: 'I, in this seat,' and so on. If it is said that one creates karma that ripens in this very life, then in that seat, one regains the eight roots, including the root of life. Some also say that at this time there is also death and birth. Question: If that is the case, how should the teachings in the Śāsana Sutra (Buddhist scriptures) be explained? As it is said in the sutra, when the Devas (gods) of the Trayastrimsa Heaven (one of the six heavens in the desire realm), male or female, are first born, their bodies are like five-year-old children, and they are suddenly born in the arms of the Devas (gods). At that time, the Devas (gods), male or female, say: 'This is my son,' 'This is my daughter.' The ones who are born by transformation also say: 'This is my father,' 'This is my mother.' Question: At that time, did the Devas (gods) see Śakra (king of the gods) in such a state of decay? Answer: They all saw it, and they thought: Now Śakra (king of the gods) has great divine power, and he is displaying his miraculous powers before the World Honored One. Furthermore, among the Devas (gods), there are those with power and virtue, one named Indra (another name for Śakra), the second named Śyāmendra, the third named Ishana (Shiva). The fourth named...

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波阇缽哆。如是等有威德諸天。如前有壯年時。身初生時身亦爾。化生諸天。無有死屍。評曰。彼無死生。如前說者好。

施設經說。劫初人有化為腹行蟲人。號之為腹行。化為三手者。號之為象。如是等身變者。為有死生不。若有者彼中有云何。若無死生者。人即作畜生耶。答曰。應作是說。無有死生。問曰。若然者。人即作畜生耶。答曰。人非即作畜生。但畜生身。與人身相續。復有說者。劫初時人。其形似人。后以時惡飲食惡。諂曲多故。人形便滅。畜生形現在前。實是人形是畜生。猶如咒術力咒人為驢雖形是驢。其實是人。彼亦如是。復有說者。眾生從光音天死。來生此間。實是畜生。其形似人。后以時惡飲食惡。諂曲多故。人形便滅。還作畜生形如蝦蟆。前時形具。后時形具。前時形圓黑色。后時形方而壯。復有說者。彼有死生。

問曰。若然者。中有云何。答曰。中有微細。劫初時人。化生無有死生。評曰。應作是說。無有死生。

阿毗曇毗婆沙論卷第三十六 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十七

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

使犍度十門品第四之一

二十二根。

【現代漢語翻譯】 現代漢語譯本 波阇缽哆（Pojapati）。像這些有威德的天人，就像他們壯年時一樣，剛出生時的身體也是如此。化生諸天沒有屍體。評論說，他們沒有死亡和出生。像前面所說的那樣是好的。

《施設經》說，劫初時的人，有的變化成腹行蟲人，稱之為腹行；有的變化成三手的人，稱之為象。像這樣身體發生變化的人，有死亡和出生嗎？如果有的話，他們的中有（Antarabhava，中陰身）是什麼樣的？如果沒有死亡和出生，那麼人就會變成畜生嗎？回答說，應該這樣說，沒有死亡和出生。問：如果這樣，人就會變成畜生嗎？答：人並非直接變成畜生，而是畜生的身體與人的身體相續。還有一種說法是，劫初時的人，其形狀像人，後來因為時代不好、飲食不好、諂媚虛偽太多，人的形狀就消失了，畜生的形狀顯現出來。實際上是人的形狀卻是畜生，就像咒術的力量咒人變成驢，雖然形狀是驢，其實是人。他們的情況也是這樣。還有一種說法是，眾生從光音天（Abhasvara）死亡，來到這裡出生，實際上是畜生，其形狀像人，後來因為時代不好、飲食不好、諂媚虛偽太多，人的形狀就消失了，又變回畜生的形狀，像蝦蟆一樣。前時的形狀完整，后時的形狀也完整。前時的形狀是圓形黑色，后時的形狀是方形而壯實。還有一種說法是，他們有死亡和出生。

問：如果是這樣，中有（Antarabhava，中陰身）是什麼樣的？答：中有（Antarabhava，中陰身）非常微細。劫初時的人，是化生的，沒有死亡和出生。評論說，應該這樣說，沒有死亡和出生。

《阿毗曇毗婆沙論》卷第三十六 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第三十七

迦旃延子（Katyayaniputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

使犍度十門品第四之一

二十二根。

【English Translation】 English version Pojapati (Pojapati). Like these powerful devas (devas, gods), their bodies at birth are just like when they are in their prime. The devas born by transformation have no corpses. It is commented that they have no death or birth. It is good as said before.

The Establishment Scripture says that in the beginning of the kalpa (kalpa, eon), some people transformed into crawling insects, called crawlers; some transformed into three-handed people, called elephants. Do people whose bodies change like this have death and birth? If so, what is their Antarabhava (Antarabhava, intermediate state)? If there is no death and birth, then do people become animals? The answer is, it should be said that there is no death and birth. Question: If so, do people become animals? Answer: People do not directly become animals, but the body of animals continues with the body of humans. Another saying is that in the beginning of the kalpa (kalpa, eon), people's shapes were like humans, but later, because of the bad times, bad food, and too much flattery and deceit, the human shape disappeared, and the animal shape appeared. In reality, it is a human shape but an animal. It is like the power of a spell that turns a person into a donkey; although the shape is a donkey, it is actually a person. Their situation is also like this. Another saying is that sentient beings die from the Abhasvara (Abhasvara, heaven of radiant light) and are born here. In reality, they are animals, and their shapes are like humans. Later, because of the bad times, bad food, and too much flattery and deceit, the human shape disappeared, and they turned back into the shape of animals, like toads. The shape was complete before, and the shape is complete after. The shape was round and black before, and the shape is square and strong after. Another saying is that they have death and birth.

Question: If so, what is the Antarabhava (Antarabhava, intermediate state)? Answer: The Antarabhava (Antarabhava, intermediate state) is very subtle. People in the beginning of the kalpa (kalpa, eon) are born by transformation and have no death or birth. It is commented that it should be said that there is no death and birth.

Abhidhamma-vibhasa-sastra, Volume 36 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra, Volume 37

Composed by Katyayaniputra (Katyayaniputra), Explained by Five Hundred Arhats

Translated by Buddhavarman (Buddhavarman), a Shramana from Northern Liang and India, together with Dao Tai and others

Chapter Four, Section One of the Ten Gates on the Aggregates

Twenty-two Roots.

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十八界。十二入。五陰。五取陰。六界。二法。謂色法。無色法。可見法。不可見法。有對法。無對法。有漏法。無漏法。有為法。無為法。三法。謂過去未來現在法。善不善無記法。欲色無色界系法。學無學非學非無學法。見道斷修道斷無斷法。四法。謂四諦。四禪。四無量。四無色定。八解脫。八勝處。十一切處。八智。三三昧。三結。乃至九十八使。眼根幾使所使。乃至無色界修道所斷無明使。幾使所使。如此章及解章義。此中應廣作優波提舍。二十二根。眼根。耳根。鼻根。舌根。身根。意根。男根。女根。命根。樂根。苦根。喜根。憂根。舍根。信根。精進根。念根。定根。慧根。未知欲知根。知根。知已根。問曰。何故彼尊者。立二十二根而作論。答曰。彼作經者。有如是欲如是意。隨其欲意而作論。亦不違法相。彼意欲立二十二根而作論。隨其意立二十二根。復有說者。此中不應問彼尊者所以立二十二根。所以者何。佛經說二十二根。佛經是此論所為根本。此論亦說二十二根。彼尊者。不能於二十二根減一根說二十一根。增一根說二十三根。所以者何。佛經不可增減。無減可增。無增可減故。如無增無減。無多無少。無益無損無量無邊。亦如是。無量者。謂義無量。無邊者。謂文無邊。猶如大海無量無

【現代漢語翻譯】 現代漢語譯本 十八界（十八種感官領域）。十二入（十二種感覺入口）。五陰（構成個體的五種要素）。五取陰（執著於五陰所產生的苦）。六界（六種元素）。二法（兩種法則）：即色法（物質現象）和無色法（精神現象），可見法（可以被看到的現象）和不可見法（不可以被看到的現象），有對法（有對礙的現象）和無對法（沒有對礙的現象），有漏法（導致煩惱的現象）和無漏法（不導致煩惱的現象），有為法（因緣和合而成的現象）和無為法（非因緣和合而成的現象）。 三法（三種法則）：即過去法、未來法和現在法，善法、不善法和無記法（非善非惡的現象），欲界系法（屬於慾望領域的現象）、色界系法（屬於色界的現象）和無色界系法（屬於無色界的現象），學法（需要學習才能證得的法）、無學法（已經無需學習就能證得的法）和非學非無學法（既非學法也非無學法），見道所斷法（在見道位所斷除的煩惱）、修道所斷法（在修道位所斷除的煩惱）和無斷法（無法斷除的法）。 四法（四種法則）：即四諦（四聖諦），四禪（四種禪定），四無量（四種無量心），四無色定（四種無色界禪定），八解脫（八種解脫），八勝處（八種勝處），十一切處（十種一切處），八智（八種智慧），三三昧（三種三昧），三結（三種束縛），乃至九十八使（九十八種煩惱）。眼根（眼識的根源）被幾種煩惱所驅使？乃至無色界修道所斷的無明使（無色界修道所斷的愚癡煩惱）被幾種煩惱所驅使？如此章節及解釋章節的意義，此中應廣泛地進行優波提舍（詳細解釋）。 二十二根（二十二種根）：眼根（眼識的根源），耳根（耳識的根源），鼻根（鼻識的根源），舌根（舌識的根源），身根（身識的根源），意根（意識的根源），男根（男性生殖器官），女根（女性生殖器官），命根（生命力），樂根（快樂的感受），苦根（痛苦的感受），喜根（喜悅的感受），憂根（憂愁的感受），舍根（平靜的感受），信根（信仰的力量），精進根（努力的力量），念根（正念的力量），定根（禪定的力量），慧根（智慧的力量），未知欲知根（想要了解未知事物的能力），知根（已經瞭解事物的能力），知已根（完全瞭解事物的能力）。 問曰：為何那位尊者（指論作者）要建立二十二根並作論述？答曰：那位作經者，有這樣的願望和意圖，隨順他的願望和意圖而作論述，也不違反佛法的實相。他的意圖是建立二十二根並作論述，隨順他的意圖而建立二十二根。又有說法認為，不應該問那位尊者為何要建立二十二根。為什麼呢？因為佛經說了二十二根，佛經是此論所依據的根本。此論也說了二十二根。那位尊者不能在二十二根的基礎上減少一根說成二十一根，也不能增加一根說成二十三根。為什麼呢？因為佛經不可增減，沒有可以減少的，也沒有可以增加的，沒有增加可以減少的緣故。如同無增無減，無多無少，無益無損，無量無邊也是這樣。無量，是指意義無量。無邊，是指文句無邊。猶如大海無量無邊。

【English Translation】 English version The eighteen realms. The twelve entrances. The five skandhas (the five aggregates that constitute an individual). The five aggregates of clinging. The six elements. Two dharmas (two kinds of laws): namely, form dharma (material phenomena) and formless dharma (mental phenomena), visible dharma (phenomena that can be seen) and invisible dharma (phenomena that cannot be seen), resistant dharma (phenomena with resistance) and non-resistant dharma (phenomena without resistance), defiled dharma (phenomena that lead to afflictions) and undefiled dharma (phenomena that do not lead to afflictions), conditioned dharma (phenomena arising from causes and conditions) and unconditioned dharma (phenomena not arising from causes and conditions). Three dharmas (three kinds of laws): namely, past dharma, future dharma, and present dharma; wholesome dharma, unwholesome dharma, and neutral dharma (phenomena that are neither wholesome nor unwholesome); dharma pertaining to the desire realm, dharma pertaining to the form realm, and dharma pertaining to the formless realm; dharma of learning (dharma that requires learning to attain), dharma of no-more-learning (dharma that requires no further learning to attain), and dharma of neither-learning-nor-no-more-learning; dharma to be abandoned by the path of seeing, dharma to be abandoned by the path of cultivation, and dharma that is not to be abandoned. Four dharmas (four kinds of laws): namely, the Four Noble Truths (catvāri-ārya-satyāni), the four dhyānas (four stages of meditation), the four immeasurables (four boundless states), the four formless attainments (four formless concentrations), the eight liberations (eight emancipations), the eight mastery bases (eight fields of mastery), the ten all-pervading spheres (ten kasinas), the eight knowledges (eight wisdoms), the three samādhis (three concentrations), the three fetters (three bonds), and even the ninety-eight latent defilements (ninety-eight anusayas). By how many latent defilements is the eye faculty (cakṣur-indriya) driven? And by how many latent defilements is ignorance (avidyā), which is to be abandoned by cultivation in the formless realm, driven? Such is this chapter and the meaning of the explanation chapter; here, a detailed upadeśa (detailed explanation) should be made. The twenty-two faculties (twenty-two indriyas): the eye faculty (cakṣur-indriya), the ear faculty (śrotra-indriya), the nose faculty (ghrāṇa-indriya), the tongue faculty (jihvā-indriya), the body faculty (kāya-indriya), the mind faculty (manas-indriya), the male faculty (puruṣa-indriya), the female faculty (strī-indriya), the life faculty (jīvita-indriya), the pleasure faculty (sukha-indriya), the pain faculty (duḥkha-indriya), the joy faculty (saumanasya-indriya), the sorrow faculty (daurmanasya-indriya), the equanimity faculty (upekṣā-indriya), the faith faculty (śraddhā-indriya), the energy faculty (vīrya-indriya), the mindfulness faculty (smṛti-indriya), the concentration faculty (samādhi-indriya), the wisdom faculty (prajñā-indriya), the faculty of 'I will know the unknown' (anājñātamājñāsyāmīndriya), the faculty of knowledge (ājñā-indriya), the faculty of complete knowledge (ājñātāvīndriya). Question: Why did that venerable one (referring to the author of the treatise) establish the twenty-two faculties and compose a treatise? Answer: That author of the scripture had such a wish and intention, and composed the treatise according to his wish and intention, without violating the true nature of the Dharma. His intention was to establish the twenty-two faculties and compose a treatise, and he established the twenty-two faculties according to his intention. There is also a saying that one should not ask why that venerable one established the twenty-two faculties. Why? Because the Buddha's scripture speaks of the twenty-two faculties, and the Buddha's scripture is the fundamental basis for this treatise. This treatise also speaks of the twenty-two faculties. That venerable one could not reduce one faculty from the twenty-two faculties and say twenty-one faculties, nor could he add one faculty and say twenty-three faculties. Why? Because the Buddha's scripture cannot be increased or decreased, there is nothing to be decreased, and there is nothing to be increased, because there is no increase to be decreased. Just like no increase and no decrease, no more and no less, no benefit and no harm, immeasurable and boundless are also like this. Immeasurable refers to the meaning being immeasurable. Boundless refers to the words being boundless. Just like the ocean is immeasurable and boundless.

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邊。無量者。謂深無量。無邊者。謂廣無邊。佛經亦如是。如尊者舍利弗等百千萬億那由他論師。為解佛經二句義故。造百千萬論。盡其覺性。猶不能知其量得其邊際。問曰。置造論者。何故佛經說二十二根。答曰。為受化者故。受化者聞說此法。則得增益。複次此經皆有所以因緣。何者是耶。答曰。生聞婆羅門。往詣佛所。問訊世尊。種種語已。在一面坐。而作是言。說諸根者多。沙門瞿曇。說有幾根耶。佛告婆羅門。我說二十二根。謂眼根乃至知已根。如來說二十二根。則攝一切諸根義。婆羅門若有人言。沙門瞿曇所說諸根。我能遮止。更說余根。但有是言。而無有實。若還問者。亦不能知反生愚惑。所以者何。非其境界故。婆羅門問佛。若不應廣問。此經所以因緣應問。婆羅門。往至佛所。但問二十二根。而不問陰界入真諦沙門果緣起助道等法耶。答曰。彼婆羅門所疑處便問。不疑者不問。複次此婆羅門。善能旋歷。喜試有所問。為問根義故。經歷九十六種為欲知一一道為說幾根。如尼犍子說一根謂命根。是故彼不飲冷水。不斷生草。所以者何。于外物中。計有命根故。問曰。外道于外物中。計有何根。答曰。或有說。計有意根。復有說。計有命根。復有說外道於物中。計有意根。名有根法。計有命根。名有命

【現代漢語翻譯】 現代漢語譯本 邊。無量（深不可測）者，指的是深度沒有限度。無邊（廣闊無垠）者，指的是廣度沒有邊際。佛經也是這樣。就像尊者舍利弗（智慧第一的佛陀弟子）等百千萬億那由他（古印度數字單位）的論師，爲了解釋佛經中的兩句義理，造了百千萬論著，窮盡他們的覺悟本性，仍然不能知道佛經的限度和邊際。 問：暫且不論造論者，為什麼佛經中要說二十二根呢？ 答：是爲了接受教化的人的緣故。接受教化的人聽聞此法，就能得到增益。而且這部經都有其所以然的因緣。是什麼因緣呢？ 答：生聞婆羅門（一位婆羅門的名字）前往佛陀處，問候世尊，說了種種話后，在一旁坐下，然後說：『說諸根有很多種，沙門瞿曇（釋迦牟尼佛的尊稱）說有多少根呢？』 佛告訴婆羅門：『我說有二十二根，即眼根乃至知已根。如來說的二十二根，就涵蓋了一切諸根的意義。』 佛陀說：『婆羅門，如果有人說，沙門瞿曇所說的諸根，我能駁倒，還能說出其他的根，這只是說說而已，沒有實際內容。如果反過來問他，他也不知道，反而會更加愚昧迷惑。』為什麼呢？因為這不是他的境界。 婆羅門問佛陀：『如果不應該廣泛地問，這部經的所以然的因緣應該問。』婆羅門前往佛陀處，只問二十二根，而不問陰（五蘊）、界（十八界）、入（十二入）、真諦（四聖諦）、沙門果（四沙門果）、緣起（十二因緣）、助道（三十七道品）等法呢？ 答：那位婆羅門疑惑的地方就問，不疑惑的地方就不問。而且這位婆羅門，善於旋轉經歷，喜歡嘗試有所提問，爲了問根的意義，經歷九十六種，想要知道每一種道說了幾種根。就像尼犍子（耆那教的創始人）說只有一根，即命根。所以他們不喝冷水，不斷生草。為什麼呢？因為他們在外物中，認為有命根的緣故。 問：外道在外物中，認為有什麼根呢？ 答：或者有人說，認為有意識根。又有人說，認為有命根。又有人說外道在事物中，認為有意識根，名為有根法。認為有命根，名為有命。

【English Translation】 English version The 'immeasurable' (impenetrable) refers to the depth without limit. The 'boundless' (vast and boundless) refers to the breadth without boundary. The Buddhist scriptures are also like this. Just like venerable Shariputra (the Buddha's disciple foremost in wisdom) and hundreds of thousands of millions of nayutas (ancient Indian numerical unit) of commentators, in order to explain the meaning of two sentences in the Buddhist scriptures, they created hundreds of thousands of treatises, exhausting their awakened nature, yet still could not know the limit and boundary of the Buddhist scriptures. Question: Setting aside the commentators, why do the Buddhist scriptures speak of twenty-two roots? Answer: It is for the sake of those who receive teachings. Those who receive teachings, upon hearing this Dharma, will gain benefit. Moreover, this scripture has its reasons and causes. What are the causes? Answer: Sravana Brahmana (name of a Brahmana) went to the Buddha's place, greeted the World Honored One, spoke in various ways, and sat down on one side. Then he said, 'There are many kinds of roots spoken of. How many roots does the Shramana Gautama (revered title of Shakyamuni Buddha) speak of?' The Buddha told the Brahmana, 'I speak of twenty-two roots, namely the eye root up to the 'knowing already' root. The twenty-two roots spoken of by the Tathagata encompass the meaning of all roots.' The Buddha said, 'Brahmana, if someone says, 'I can refute the roots spoken of by the Shramana Gautama and speak of other roots,' this is just talk and has no substance. If you ask him in return, he will not know and will become even more foolish and confused.' Why? Because this is not his realm. The Brahmana asked the Buddha, 'If one should not ask broadly, one should ask about the reasons and causes of this scripture.' The Brahmana went to the Buddha's place and only asked about the twenty-two roots, but did not ask about the skandhas (five aggregates), dhatus (eighteen realms), ayatanas (twelve entrances), the true reality (Four Noble Truths), the fruits of a Shramana (Four Fruits of the Sramana), dependent origination (Twelve Links of Dependent Origination), the aids to enlightenment (Thirty-seven Factors of Enlightenment), and other Dharmas? Answer: That Brahmana asked about what he was doubtful about, and did not ask about what he was not doubtful about. Moreover, this Brahmana is good at rotating through experiences and likes to try to ask questions. In order to ask about the meaning of roots, he went through ninety-six kinds, wanting to know how many roots each path spoke of. Just like the Nirgranthas (founder of Jainism) said there is only one root, namely the life root. Therefore, they do not drink cold water and do not cut living grass. Why? Because they believe there is a life root in external objects. Question: What roots do the non-Buddhists believe exist in external objects? Answer: Some say they believe there is a mind root. Others say they believe there is a life root. Others say that non-Buddhists believe there is a mind root in things, called the root-having Dharma. They believe there is a life root, called having life.

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法。或有計二根者。謂業及意。復有說若眼不見色。耳不聞聲。是名聖修根。如波羅奢等。作如是說。問曰。何故名波羅奢耶。答曰。是其人名無有難名者。所以者何。自有不如義而立名。複次波羅奢是其姓。如婆羅門。各有別姓。有姓拘蹉。有姓婆蹉。有姓奢致羅。有姓婆羅墮。波羅奢姓亦如是。複次若從剎利婆羅門姓生者。名波羅奢。猶如從驢馬生者名為騾。評曰。此姓波羅奢故。名波羅奢。彼有弟子。名優多羅摩納婆。往詣佛所。問訊世尊。種種語論。在一面坐。世尊問言。汝師波羅奢。為諸弟子。說修根法不。摩納答言。我師說之。佛問云何說。摩納答言。若眼不見色。耳不聞聲。是名聖修根。時佛難言。若不見色名聖修根者。盲者便是聖修根人。爾時尊者阿難。侍佛后立。以扇扇佛。復難摩納言。若汝所說。聾者便是聖修根人。所以者何。以不聞聲故。問曰。如尊者舍利弗等百千萬億那由他諸大論師。惟佛一人。能難其義辯及所立言使令不行。何故世尊。作第一難。尊者阿難。作第二難。世尊何故而不制止尊者阿難耶。答曰。佛觀阿難。咽喉有相。欲有所問。佛行菩薩道時。不曾斷人。乃至弟子亦不斷其問。複次佛知阿難所說與我所說等無有異無有增減。無增減故。而不制止。複次若師與弟子俱能伏者。是

【現代漢語翻譯】 現代漢語譯本 法。或者有人認為有二根（dve indriya，兩種感官）存在，即業和意。又有人說，如果眼睛看不見顏色，耳朵聽不見聲音，這就叫做聖修根（ārya indriya，高貴的感官修行）。比如波羅奢（Pārāśarya，人名）等人，就是這樣說的。有人問：『為什麼叫做波羅奢耶（Pārāśarya）？』回答說：『這是那個人的名字，沒有什麼難解之處。』為什麼呢？因為有些人取的名字並不符合實際意義。另外，波羅奢（Pārāśarya）是他的姓氏，就像婆羅門（Brāhmaṇa，印度教祭司）一樣，各有不同的姓氏，有的姓拘蹉（Kauśa），有的姓婆蹉（Vātsya），有的姓奢致羅（Śaṭhira），有的姓婆羅墮（Bharadvāja）。波羅奢（Pārāśarya）姓也是如此。再者，如果從剎帝利（Kṣatriya，武士）或婆羅門（Brāhmaṇa）姓氏出生的人，就叫做波羅奢（Pārāśarya），就像從驢和馬生出來的叫做騾子一樣。』評論說：『因為他姓波羅奢（Pārāśarya），所以叫做波羅奢（Pārāśarya）。』他有一個弟子，名叫優多羅摩納婆（Uttarāmāṇava，青年學者），前往佛陀（Buddha，覺悟者）處，問候世尊（Bhagavān，佛陀的尊稱），進行了各種各樣的討論，然後在一旁坐下。世尊（Bhagavān）問他說：『你的老師波羅奢（Pārāśarya），有沒有為他的弟子們講解修根法（indriya samvara，感官防護）？』摩納婆（Māṇava）回答說：『我的老師講解過。』佛陀（Buddha）問：『他是怎麼講解的？』摩納婆（Māṇava）回答說：『如果眼睛看不見顏色，耳朵聽不見聲音，這就叫做聖修根（ārya indriya）。』當時，佛陀（Buddha）反駁說：『如果看不見顏色就叫做聖修根（ārya indriya）的話，那麼盲人就是聖修根（ārya indriya）的人了。』這時，尊者阿難（Ānanda，佛陀的侍者）在佛陀（Buddha）身後站立，用扇子為佛陀（Buddha）扇風，又反駁摩納婆（Māṇava）說：『如果按照你所說的，那麼聾子就是聖修根（ārya indriya）的人了。』為什麼呢？因為他們聽不見聲音。有人問：『像尊者舍利弗（Śāriputra，佛陀的弟子）等百千萬億那由他（nayuta，大數）的大論師，只有佛陀（Buddha）一人，能夠駁倒他們的義理，辯論以及他們所提出的觀點，使之無法成立。為什麼世尊（Bhagavān）只作了第一個反駁，而尊者阿難（Ānanda）作了第二個反駁？世尊（Bhagavān）為什麼不制止尊者阿難（Ānanda）呢？』回答說：『佛陀（Buddha）觀察到阿難（Ānanda）的咽喉有想要提問的相。佛陀（Buddha）在行菩薩道（bodhisattva-caryā，菩薩的修行）時，不曾阻止別人提問，甚至弟子也不阻止他們提問。另外，佛陀（Buddha）知道阿難（Ānanda）所說的與自己所說的完全相同，沒有增加也沒有減少。因為沒有增減，所以沒有制止。再者，如果老師和弟子都能降伏對方，這是

【English Translation】 English version Dharma. Or some consider there to be two indriya (dve indriya, two faculties), namely karma and mind. Others say that if the eye does not see form and the ear does not hear sound, this is called ārya indriya (noble faculty practice). Such as Pārāśarya (Pārāśarya, a personal name) and others, who say this. Someone asks: 'Why is it called Pārāśarya (Pārāśarya)?' The answer is: 'That is the person's name, there is nothing difficult to understand.' Why? Because some names are given without corresponding to their actual meaning. Furthermore, Pārāśarya (Pārāśarya) is his surname, just like the Brāhmaṇas (Brāhmaṇa, Hindu priests), each has a different surname, some are named Kauśa, some are named Vātsya, some are named Śaṭhira, some are named Bharadvāja. The Pārāśarya (Pārāśarya) surname is also like that. Moreover, if one is born from the Kṣatriya (Kṣatriya, warrior) or Brāhmaṇa (Brāhmaṇa) lineage, they are called Pārāśarya (Pārāśarya), just as what is born from a donkey and a horse is called a mule.' The commentary says: 'Because his surname is Pārāśarya (Pārāśarya), he is called Pārāśarya (Pārāśarya).' He had a disciple named Uttarāmāṇava (Uttarāmāṇava, young scholar), who went to the Buddha (Buddha, the awakened one), greeted the Bhagavan (Bhagavān, the Blessed One, an epithet of the Buddha), engaged in various discussions, and then sat to one side. The Bhagavan (Bhagavān) asked him: 'Has your teacher, Pārāśarya (Pārāśarya), explained the practice of indriya samvara (indriya samvara, sense restraint) to his disciples?' Māṇava (Māṇava) replied: 'My teacher has explained it.' The Buddha (Buddha) asked: 'How did he explain it?' Māṇava (Māṇava) replied: 'If the eye does not see form and the ear does not hear sound, this is called ārya indriya (noble faculty practice).' At that time, the Buddha (Buddha) refuted: 'If not seeing form is called ārya indriya (noble faculty practice), then a blind person is a person of ārya indriya (noble faculty practice).' At this time, Venerable Ānanda (Ānanda, the Buddha's attendant) was standing behind the Buddha (Buddha), fanning the Buddha (Buddha) with a fan, and also refuted Māṇava (Māṇava) saying: 'If according to what you say, then a deaf person is a person of ārya indriya (noble faculty practice).' Why? Because they do not hear sound.' Someone asks: 'Like Venerable Śāriputra (Śāriputra, one of the Buddha's disciples) and other hundreds of thousands of millions of nayutas (nayuta, a large number) of great debaters, only the Buddha (Buddha) alone can refute their meanings, arguments, and the views they establish, rendering them untenable. Why did the Bhagavan (Bhagavān) only make the first refutation, and Venerable Ānanda (Ānanda) made the second refutation? Why didn't the Bhagavan (Bhagavān) stop Venerable Ānanda (Ānanda)?' The answer is: 'The Buddha (Buddha) observed that Ānanda's (Ānanda) throat had the appearance of wanting to ask a question. When the Buddha (Buddha) was practicing the bodhisattva-caryā (bodhisattva-caryā, the practice of a bodhisattva), he never stopped others from asking questions, not even his disciples. Furthermore, the Buddha (Buddha) knew that what Ānanda (Ānanda) said was exactly the same as what he would have said, with no increase or decrease. Because there was no increase or decrease, he did not stop him. Moreover, if both the teacher and the disciple can subdue the opponent, this is

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名善伏。複次欲令外道無餘言故。若當世尊作第一難。阿難不作第二難者。彼梵志。還自眾中。作如是說。雖為彼師所伏。不為彼弟子所伏。雖伏我等弟子。不伏我等師。若世尊作第一難。阿難作第二難。則破外道憍慢之心。彼作是念。弟子猶能伏我。何況于師。複次為滿彼梵志意故。作如是說。彼梵志作是念。沙門瞿曇。一切力士。無能伏者。一切論中。無能報者。一切論中。為最上者。往昔諸大論師無能伏者。何況我等。若彼弟子。共我言論往反。于理乃可。佛於一切時。常欲滿化人意。如其所念。而便作之。複次佛以阿難。作證此義人。彼諸外道。于阿難所。生信敬處。阿難形容端正。善知因陀毗陀羅論。是故世尊。欲以阿難作證此義人。令彼外道。於此義中。生信敬故。複次欲現不斷弟子問難。外道法不聽弟子有所難問。所以者何。若聽弟子問難者。或時令師墮負處門。若師墮負處門者。則失利養。如舍利弗等百千萬億諸大論師所立問難。猶無有能共佛等者。何況能勝。是故佛法不斷弟子問難。複次為現慳法斷故。外道所以不聽弟子問難。彼作是念。或能因是事故。多得利養。佛則不爾。若令一切世人。多得利養。乃至無有施佛毫末者。如來終無異相之言。複次欲現善說法中所說具足同於一見無異意故。外道

【現代漢語翻譯】 現代漢語譯本： 名善伏。再者，爲了讓外道無話可說。如果世尊提出第一個難題，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）不提出第二個難題，那麼那些婆羅門（梵志，Brahmin）就會在他們自己的群體中這樣說：『雖然他們的老師被（佛陀）降伏了，但他的弟子卻沒有被（我們）降伏。雖然（佛陀）降伏了我們這些弟子，卻沒有降伏我們的老師。』如果世尊提出第一個難題，阿難提出第二個難題，就能打破外道的驕慢之心。他們會這樣想：『弟子尚且能降伏我，更何況是老師呢？』 再者，爲了滿足那些婆羅門的心意，（佛陀）才這樣說。那些婆羅門會這樣想：『沙門瞿曇（釋迦牟尼佛的稱號）是所有力士中最強的，在所有辯論中沒有人能駁倒他，在所有辯論中是最頂尖的。過去那些偉大的論師沒有能降伏他的，更何況是我們呢？』如果他的弟子與我進行辯論，或許還說得過去。佛陀在任何時候，都常常想要滿足被教化的人的心意，如他們所想的，就去做。 再者，佛陀用阿難來作為證明此義的人。那些外道對於阿難，會產生信敬之心。阿難容貌端正，精通因陀毗陀羅論。所以世尊想要用阿難來作為證明此義的人，讓那些外道對於此義產生信敬的緣故。 再者，想要展現（佛法）不斷絕弟子提問難題。外道之法不允許弟子有所提問難題。為什麼呢？如果允許弟子提問難題，有時會讓老師陷入失敗的境地。如果老師陷入失敗的境地，就會失去利養。就像舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）等百千萬億諸大論師所提出的難題，仍然沒有能與佛陀相等的，更何況是勝過佛陀呢？所以佛法不斷絕弟子提問難題。 再者，爲了展現慳吝之法斷絕的緣故。外道之所以不允許弟子提問難題，他們會這樣想：『或許能因為這件事，多得到利養。』佛陀則不是這樣。如果讓一切世人，多得到利養，乃至沒有人施捨給佛陀一根毫毛，如來（Tathagata，佛陀的稱號之一）終究沒有不同的說法。 再者，想要展現善於說法中所說的具足，等同於一個見解，沒有不同意的地方。外道（則不是這樣）。

【English Translation】 English version: His name was Good Subduer. Furthermore, in order to leave the non-Buddhists without any words to say. If the World Honored One (Bhagavan, an epithet of the Buddha) were to pose the first difficult question, and Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) were not to pose the second, then those Brahmins (Brahmin) would return to their own groups and say, 'Although their teacher has been subdued by him, his disciple has not been subdued by us. Although (the Buddha) has subdued us disciples, he has not subdued our teacher.' If the World Honored One were to pose the first difficult question, and Ananda were to pose the second, then the arrogance of the non-Buddhists would be shattered. They would think, 'Even the disciple is able to subdue me, how much more so the teacher?' Furthermore, in order to fulfill the intentions of those Brahmins, (the Buddha) spoke in this way. Those Brahmins would think, 'The Shramana Gautama (an epithet of Shakyamuni Buddha) is the strongest of all powerful men, and in all debates, no one can refute him; he is the highest in all debates. In the past, no great debaters were able to subdue him, how much more so are we?' If his disciple were to engage in debate with me, that might be acceptable. The Buddha, at all times, constantly desires to fulfill the intentions of those being taught, and does as they think. Furthermore, the Buddha uses Ananda as a witness to this meaning. Those non-Buddhists will develop faith and respect for Ananda. Ananda's appearance is dignified, and he is well-versed in the Hetuvidya (因陀毗陀羅論). Therefore, the World Honored One wishes to use Ananda as a witness to this meaning, so that those non-Buddhists will develop faith and respect in this meaning. Furthermore, (the Buddha) wants to show that (the Dharma) does not cut off disciples from asking difficult questions. The non-Buddhist Dharma does not allow disciples to ask difficult questions. Why? If disciples are allowed to ask difficult questions, sometimes it will cause the teacher to fall into a losing position. If the teacher falls into a losing position, he will lose benefits and offerings. Just like the difficult questions posed by Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom) and other hundreds of thousands of millions of great debaters, there is still no one who can equal the Buddha, how much more so surpass the Buddha? Therefore, the Buddhist Dharma does not cut off disciples from asking difficult questions. Furthermore, in order to show that the Dharma of stinginess is cut off. The reason why non-Buddhists do not allow disciples to ask difficult questions is because they think, 'Perhaps we can gain more benefits and offerings because of this.' The Buddha is not like that. If all people are allowed to gain more benefits and offerings, even to the point where no one gives the Buddha a single hair, the Tathagata (one of the titles of the Buddha) will ultimately have no different words. Furthermore, (the Buddha) wants to show that what is said in skillful teachings is complete, equivalent to one view, and there is no disagreement. The non-Buddhists (are not like that).

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法中。師所說異。弟子所說異。師所。

解異。弟子所解異。善說法中。無如是過。如師所說。弟子亦爾。如師所解。弟子亦解。于文句義。終無有異。是故欲現善說法中所說具足同於一見無異意故。世尊作第一難。阿難作第二難。以是事故。不制止阿難所難。問曰。外道自作是說。眼不見色。耳不聞聲。是名聖修根。世尊難言。若然者。盲聾之人。是聖修根。則順他說。云何名難。答曰。佛作是說。是名大難。斷他所說。亦名總說諸外道過。若眼不見色。耳不聞聲。名聖修根者。汝等何為緣。棄居家。除去飾好。修行梵行。但當害於二根。便是聖人。是故佛說名為大難。斷他所說。亦名總說諸外道過。衛施師復說五根。謂眼耳鼻舌身根。如僧佉經。復說十一根。謂五覺根五事根。五覺根者謂眼耳鼻舌身根。五事根者謂語根手根。腳根。大便根小便根。意根第十一。或有說百二十根者。謂兩眼根。兩耳根。兩鼻根。舌根。身根。意根。命根。五受根。信等五根。如是等有二十根。地獄趣有二十。畜生趣有二十。餓鬼趣有二十。人趣有二十。天趣有二十。阿修羅趣有二十。復有說者。諸外道不說百二十根。說有百二十主。如天主龍主阿修羅主人主。如是等上妙之身。經百二十處。然後得般涅槃。彼婆羅門。聞說是

【現代漢語翻譯】 現代漢語譯本 法中。師父所說的和弟子所說的不同。師父所。解說不同。弟子所理解的也不同。善於說法的人，不會有這樣的過失。如同師父所說，弟子也是如此。如同師父所理解的，弟子也理解。在文字語句和意義上，始終沒有差異。因此，爲了展現善於說法的人所說的話完全一致，沒有不同的見解，所以世尊提出了第一個詰難，阿難提出了第二個詰難。因為這個緣故，沒有制止阿難的詰難。 問：外道自己這樣說：『眼睛不看顏色，耳朵不聽聲音，這叫做聖人修行根。』世尊詰難說：『如果這樣，盲人和聾人就是聖人修行根了。』這豈不是順著他們的話說嗎？怎麼能叫做詰難呢？ 答：佛陀這樣說，是很大的詰難，斷絕了他們所說的話，也總括地指出了所有外道的過失。如果眼睛不看顏色，耳朵不聽聲音，叫做聖人修行根，那麼你們為什麼還要拋棄家庭，除去裝飾，修行梵行呢？只要毀壞這兩個根，就是聖人了。所以佛陀說這是很大的詰難，斷絕了他們所說的話，也總括地指出了所有外道的過失。 衛施師又說了五根，即眼根、耳根、鼻根、舌根、身根，如同僧佉經所說。又說了十一根，即五覺根和五事根。五覺根是指眼根、耳根、鼻根、舌根、身根。五事根是指語根、手根、腳根、大便根、小便根。意根是第十一根。或者有人說有一百二十根，即兩眼根、兩耳根、兩鼻根、舌根、身根、意根、命根、五受根、信等五根。像這樣總共有二十根。地獄道有二十根，畜生道有二十根，餓鬼道有二十根，人道有二十根，天道有二十根，阿修羅道有二十根。還有人說，外道不說一百二十根，而是說有一百二十個主，如天主、龍主、阿修羅主、人主等，像這樣在一百二十個上妙之身中經歷，然後才能得到般涅槃（Parinirvana，完全的涅槃）。那些婆羅門（Brahman，印度教祭司），聽到這些話

【English Translation】 English version In the Dharma. The teacher's (師) words are different from the disciple's (弟子). The teacher's explanation (解) is different. The disciple's understanding (解) is also different. In a well-spoken Dharma, there are no such faults. As the teacher speaks, so does the disciple. As the teacher understands, so does the disciple. In terms of words, sentences, and meanings, there is ultimately no difference. Therefore, to demonstrate that the words of a well-spoken Dharma are completely consistent, without differing views, the World Honored One (世尊) posed the first difficulty, and Ananda (阿難) posed the second difficulty. For this reason, Ananda's difficulty was not stopped. Question: The heretics (外道) themselves say, 'The eye does not see color, the ear does not hear sound; this is called the holy practice of the roots.' The World Honored One refuted, 'If that is so, then the blind and the deaf are practicing the holy roots.' Isn't this following their words? How can it be called a refutation? Answer: The Buddha (佛) said this is a great refutation, cutting off their words and also summarizing the faults of all heretics. If the eye does not see color and the ear does not hear sound is called the holy practice of the roots, then why do you abandon your homes, remove your adornments, and practice Brahma conduct (梵行)? Just destroy these two roots, and you are a sage. Therefore, the Buddha said this is a great refutation, cutting off their words and also summarizing the faults of all heretics. The teacher Weisishi (衛施師) also spoke of five roots, namely the eye root, ear root, nose root, tongue root, and body root, as mentioned in the Samkhya Sutra (僧佉經). He also spoke of eleven roots, namely the five sense roots and the five object roots. The five sense roots are the eye root, ear root, nose root, tongue root, and body root. The five object roots are the speech root, hand root, foot root, excretion root, and urination root. The mind root is the eleventh. Or some say there are one hundred and twenty roots, namely two eye roots, two ear roots, two nose roots, tongue root, body root, mind root, life root, five feeling roots, and five roots of faith, etc. Thus, there are twenty roots in total. There are twenty in the hell realm (地獄趣), twenty in the animal realm (畜生趣), twenty in the hungry ghost realm (餓鬼趣), twenty in the human realm (人趣), twenty in the heaven realm (天趣), and twenty in the Asura realm (阿修羅趣). Others say that the heretics do not speak of one hundred and twenty roots, but of one hundred and twenty lords, such as the lord of the heavens (天主), the lord of the dragons (龍主), the lord of the Asuras (阿修羅主), the lord of humans (人主), etc. In this way, they experience one hundred and twenty supreme bodies before attaining Parinirvana (般涅槃, complete Nirvana). Those Brahmins (婆羅門, Hindu priests), hearing these words

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語。心轉疑惑。不知何者是實為說一根者。為說乃至百二十根者。彼聞釋種生太子。有三十二大人相。以自莊嚴身。有八十種隨形好。純黃金色。圓光繞身一尋。觀無厭足。出家求道。得一切知見。能斷一切疑。與一切決定。盡一切問難邊際。我應往問。即詣佛所。到已問訊世尊。廣說如上。爾時生聞婆羅門。白佛言。沙門瞿曇。說諸根者多。為有幾根。問曰。何不作如是問。九十六種。一一道中。為說有幾根。答曰。彼婆羅門。雖復黠慧。其性諂曲。有如是念。若我作如是問者。沙門瞿曇。當選好者而說。佛告婆羅門。有二十二根。謂眼根。乃至知已根。如來說如是等根。能攝一切根義。汝婆羅門。若有人言。沙門瞿曇。所說諸根。我能遮止。更說余根但有是言。而無有實。若還問者。亦不能知。反生愚惑。所以者何。非其境界故問曰。何故復作是說。若有人言。乃至廣說。答曰。欲止彼人先所聞。或說一根者。乃至說百二十根者。皆非如實我。雖有一切知見。不能於二十二根減一根說二十一。增一根說二十三。何況外道小智小見邪慧之者。以是事故。彼婆羅門。往詣佛所。但問諸根。不問陰界入真諦沙門果緣起助道法。問曰。二十二根。名有二十二。實體有幾。答曰。阿毗曇者。作如是說。二十二根。名有二十二

。實體十七。彼作是說。五根更無別體。謂男根。女根。未知欲知根。知根。知已根。問曰。彼何故說男根女根無別體。答曰。彼說身根外更無男根女根別體如說。云何男根。答曰。身根少分。云何女根。答曰。身根少分。何故三無漏根。無有別體。答曰。九根之外。更無三根別體。九根者。意根。樂根。喜根。舍根。信等五根。此九根。有時名未知欲知根。有時名知根。有時名知已根。在見道時。名未知欲知根。在修道時。名知根。在無學道時。名知已根。複次在堅信堅法身中。名未知欲知根。在信解脫見到身證身中。名知根。在慧解脫俱解脫身中。名知已根。所以者何。九根合聚。名未知欲知根。九根合聚。名知根。九根合聚。名知已根。以是事故。說三無漏根無有別體。是故說根。名有二十二。實體有十七。尊者曇摩多羅。作如是說。二十二根。名有二十二。實體有十四。向說五根無有別體。更說三根亦無別體。謂命根舍根定根。問曰。彼何故說命根無別體。答曰。命根是心不相應行陰。彼說心不相應行陰無有別體。何故說舍根。無別體。答曰。彼說苦受樂受外更無別舍受。諸所受若苦若樂不苦不樂。云何名受。問曰。若然者云何通佛經。佛經說有苦受樂受不苦不樂受。答曰。彼作是說。樂受或時上或時下。或

【現代漢語翻譯】 現代漢語譯本 實體十七。有人這樣說：五根（panch इंद्रियाणि，指眼、耳、鼻、舌、身五種感覺器官）沒有各自獨立的實體，即男根（purusendriya，男性性器官）、女根（strīndriya，女性性器官）、未知欲知根（anājñātāvīndriya，預知根）、知根（ājñendriya，已知根）、知已根（ājñātāvīndriya，完全已知根）。 問：他們為什麼說男根和女根沒有各自獨立的實體？答：他們認為在身根（kāyendriya，觸覺器官）之外，沒有獨立的男根和女根的實體。例如，什麼是男根？答：是身根的一部分。什麼是女根？答：是身根的一部分。 為什麼三個無漏根（anāsravendriya，指未知欲知根、知根、知已根）沒有各自獨立的實體？答：因為在九根（navendriya，指意根、樂根、喜根、舍根、信根、精進根、念根、定根、慧根）之外，沒有這三個根的獨立實體。這九根有時被稱為未知欲知根，有時被稱為知根，有時被稱為知已根。在見道位（darśanamārga，證悟的第一階段）時，稱為未知欲知根；在修道位（bhāvanāmārga，證悟的第二階段）時，稱為知根；在無學道位（aśaikṣamārga，證悟的最高階段）時，稱為知已根。 進一步說，在對佛法有堅定信念的人中，稱為未知欲知根；在通過信仰解脫，親眼見到真理，並通過身體力行證得真理的人中，稱為知根；在通過智慧解脫，獲得完全解脫的人中，稱為知已根。為什麼這樣說呢？因為九根的集合被稱為未知欲知根，九根的集合被稱為知根，九根的集合被稱為知已根。因此，說三個無漏根沒有各自獨立的實體。所以說根有二十二種，但實體只有十七種。 尊者曇摩多羅（Dharmatrāta）這樣說：二十二根，名義上有二十二種，但實體只有十四種。他之前說五根沒有各自獨立的實體，現在又說三個根也沒有各自獨立的實體，即命根（jīvitendriya，生命力）、舍根（upekṣendriya，不苦不樂的感受）、定根（samādhindriya，禪定）。 問：他為什麼說命根沒有各自獨立的實體？答：命根是不相應行蘊（cittaviprayuktasaṃskāra，既非色法也非心法的存在形式）。他認為不相應行蘊沒有各自獨立的實體。為什麼說舍根沒有各自獨立的實體？答：他認為在苦受（duḥkhavedanā，痛苦的感受）和樂受（sukhavedanā，快樂的感受）之外，沒有獨立的舍受（upekṣāvedanā，不苦不樂的感受）。所有感受，無論是苦、樂，還是不苦不樂，都屬於感受的範疇。問：如果這樣，如何解釋佛經中說有苦受、樂受和不苦不樂受？答：他這樣解釋：樂受有時增強，有時減弱，或者...

【English Translation】 English version Seventeen Entities. He says thus: The five roots (panch इंद्रियाणि, referring to the five sense organs: eye, ear, nose, tongue, and body) have no separate entities, namely, the male root (purusendriya, male sexual organ), the female root (strīndriya, female sexual organ), the root of the unknown to be known (anājñātāvīndriya, the root of anticipation), the root of knowledge (ājñendriya, the root of knowledge), and the root of the known (ājñātāvīndriya, the root of complete knowledge). Question: Why does he say that the male and female roots have no separate entities? Answer: He says that outside the body root (kāyendriya, the organ of touch), there are no separate entities of the male and female roots. For example, what is the male root? Answer: It is a small part of the body root. What is the female root? Answer: It is a small part of the body root. Why do the three unconditioned roots (anāsravendriya, referring to the root of the unknown to be known, the root of knowledge, and the root of the known) have no separate entities? Answer: Because outside the nine roots (navendriya, referring to the mind root, the pleasure root, the joy root, the equanimity root, the five roots of faith, vigor, mindfulness, concentration, and wisdom), there are no separate entities of these three roots. These nine roots are sometimes called the root of the unknown to be known, sometimes called the root of knowledge, and sometimes called the root of the known. In the path of seeing (darśanamārga, the first stage of enlightenment), it is called the root of the unknown to be known; in the path of cultivation (bhāvanāmārga, the second stage of enlightenment), it is called the root of knowledge; in the path of no more learning (aśaikṣamārga, the highest stage of enlightenment), it is called the root of the known. Furthermore, in those who have firm faith in the Dharma, it is called the root of the unknown to be known; in those who are liberated through faith, have seen the truth with their own eyes, and have attained the truth through physical practice, it is called the root of knowledge; in those who are liberated through wisdom and have attained complete liberation, it is called the root of the known. Why is this so? Because the collection of the nine roots is called the root of the unknown to be known, the collection of the nine roots is called the root of knowledge, and the collection of the nine roots is called the root of the known. Therefore, it is said that the three unconditioned roots have no separate entities. Therefore, it is said that there are twenty-two roots in name, but only seventeen entities. Venerable Dharmatrāta says thus: There are twenty-two roots in name, but only fourteen entities in reality. He previously said that the five roots have no separate entities, and now he says that three roots also have no separate entities, namely, the life root (jīvitendriya, life force), the equanimity root (upekṣendriya, neutral feeling), and the concentration root (samādhindriya, concentration). Question: Why does he say that the life root has no separate entity? Answer: The life root is a non-associated formation (cittaviprayuktasaṃskāra, a form of existence that is neither material nor mental). He believes that non-associated formations have no separate entities. Why is it said that the equanimity root has no separate entity? Answer: He believes that outside of painful feeling (duḥkhavedanā, painful sensation) and pleasant feeling (sukhavedanā, pleasant sensation), there is no separate neutral feeling (upekṣāvedanā, neither painful nor pleasant sensation). All feelings, whether painful, pleasant, or neither painful nor pleasant, belong to the category of feeling. Question: If so, how can we explain the Buddhist scriptures that say there are painful, pleasant, and neither painful nor pleasant feelings? Answer: He explains it this way: Pleasant feeling sometimes increases, sometimes decreases, or...

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時黠慧。或時不黠慧。或時寂靜。或時不寂靜。苦受亦爾。若樂受中下者。苦受中下者。樂受中不黠慧者。苦受中不黠慧者。樂受中寂靜者。苦受中寂靜者。是名不苦不樂受。此不決定在一分中。其猶如疑無有決定。問曰。何故說定根無有別體。答曰。彼作是說。心外無別定根。如說云何定根。答曰。一心是也。是故彼說二十二根。名有二十二。實體有十四。尊者佛陀提婆作如是說。二十二根。名有二十二。實體有一謂意根。彼說有為法作二分。一四大分。二心分。四大之外無別造色。心外更無別數法。彼作是說。諸色是四大差別。諸無色根是心差別。是故說二十二根名有二十二。實體有一謂意根。評曰。如前說者好。名有二十二。實體有十七如名體。名假體假名異相體異相分別名分別體知名知體亦如是。此是根體。乃至廣說。已說體性。所以今當說。何故名根。根是何義。答曰。威勢義是根義。明義是根義。異義是根義。喜觀義是根義。勝義是根義。最義是根義。主義是根義。問曰。若威勢義是根義者。一切有為法。展轉有威勢。無為法于有為法亦有威勢。如是一切有為法盡應是根。佛何故獨立此二十二法為根。尊者婆奢說曰。佛世尊決定知法相。亦知勢用。餘人所不知。若法有根相者立根。若法無根相者不立根。

【現代漢語翻譯】 現代漢語譯本 有時是聰慧的，有時是不聰慧的。有時是寂靜的，有時是不寂靜的。苦受也是如此。如果在樂受中是低下的，在苦受中是低下的，在樂受中是不聰慧的，在苦受中是不聰慧的，在樂受中是寂靜的，在苦受中是寂靜的，這就被稱為不苦不樂受。這種狀態並不固定在某一部分中，就像疑惑一樣沒有確定。有人問：『為什麼說定根（samadhi-indriya）沒有單獨的實體？』回答說：『他們是這樣認為的，心之外沒有單獨的定根。』比如問：『什麼是定根？』回答說：『一心就是。』因此，他們說二十二根，名稱上有二十二個，實體上有十四個。尊者佛陀提婆（Buddha-deva）這樣說：二十二根，名稱上有二十二個，實體上只有一個，就是意根（mano-indriya）。他認為有為法（saṃskṛta）可以分為兩部分：一是四大（mahābhūta）部分，二是心（citta）部分。四大之外沒有其他的造色（rūpa），心之外也沒有其他的數法（dharma）。他是這樣認為的，諸色（rūpa）是四大（mahābhūta）的差別顯現，諸無色根（arūpa-indriya）是心的差別顯現。因此說二十二根，名稱上有二十二個，實體上只有一個，就是意根。』評論說：『像前面所說的那樣更好。名稱上有二十二個，實體上有十七個，就像名（nāma）和體（dharma），名假（nāma-prajñapti）和體假（dharma-prajñapti），異相（nānātva-lakṣaṇa）和體異相（dharma-nānātva-lakṣaṇa），分別名（vikalpa-nāma）和分別體（vikalpa-dharma），知名（jñāna-nāma）和知體（jñāna-dharma）也是這樣。』這就是根的體性，乃至廣說。已經說了體性，所以現在應當說，為什麼稱為根？根是什麼意思？回答說：『威勢義是根義，明義是根義，異義是根義，喜觀義是根義，勝義是根義，最義是根義，主義是根義。』有人問：『如果威勢義是根義，那麼一切有為法（saṃskṛta）都相互具有威勢，無為法（asaṃskṛta）對於有為法也具有威勢，這樣一切有為法都應該成為根。佛陀為什麼單獨設立這二十二法為根？』尊者婆奢（Vasubandhu）說：『佛世尊（Buddha-bhagavat）確定地知道法的相狀，也知道勢用，這是其他人所不知道的。如果法具有根的相狀，就設立為根，如果法沒有根的相狀，就不設立為根。』

【English Translation】 English version Sometimes there is wisdom, sometimes there is no wisdom. Sometimes there is tranquility, sometimes there is no tranquility. The same is true of painful feeling. If in pleasant feeling it is inferior, in painful feeling it is inferior, in pleasant feeling there is no wisdom, in painful feeling there is no wisdom, in pleasant feeling there is tranquility, in painful feeling there is tranquility, this is called neither-painful-nor-pleasant feeling. This state is not fixed in one part, just like doubt has no certainty. Someone asks: 'Why is it said that the concentration faculty (samadhi-indriya) has no separate entity?' The answer is: 'They think like this, there is no separate concentration faculty outside of the mind.' For example, ask: 'What is the concentration faculty?' The answer is: 'One mind is.' Therefore, they say that the twenty-two faculties, in name there are twenty-two, in reality there are fourteen. Venerable Buddha-deva says: The twenty-two faculties, in name there are twenty-two, in reality there is only one, which is the mind faculty (mano-indriya). He believes that conditioned phenomena (saṃskṛta) can be divided into two parts: one is the four great elements (mahābhūta) part, and the other is the mind (citta) part. Outside of the four great elements, there are no other produced forms (rūpa), and outside of the mind, there are no other number dharmas (dharma). He thinks like this, the forms (rūpa) are the different manifestations of the four great elements (mahābhūta), and the formless faculties (arūpa-indriya) are the different manifestations of the mind. Therefore, it is said that the twenty-two faculties, in name there are twenty-two, in reality there is only one, which is the mind faculty.' The commentary says: 'It is better as said before. In name there are twenty-two, in reality there are seventeen, just like name (nāma) and entity (dharma), name-concept (nāma-prajñapti) and entity-concept (dharma-prajñapti), different characteristics (nānātva-lakṣaṇa) and entity-different characteristics (dharma-nānātva-lakṣaṇa), conceptual name (vikalpa-nāma) and conceptual entity (vikalpa-dharma), knowing name (jñāna-nāma) and knowing entity (jñāna-dharma) are also like this.' This is the nature of the faculties, and so on. The nature has already been said, so now it should be said, why is it called faculty? What does faculty mean? The answer is: 'Power meaning is faculty meaning, clear meaning is faculty meaning, different meaning is faculty meaning, joyful observation meaning is faculty meaning, superior meaning is faculty meaning, supreme meaning is faculty meaning, main meaning is faculty meaning.' Someone asks: 'If power meaning is faculty meaning, then all conditioned phenomena (saṃskṛta) have power to each other, and unconditioned phenomena (asaṃskṛta) also have power to conditioned phenomena, so all conditioned phenomena should become faculties. Why did the Buddha (Buddha) establish these twenty-two dharmas as faculties alone?' Venerable Vasubandhu says: 'The Buddha-bhagavat (Buddha-bhagavat) certainly knows the characteristics of the dharmas, and also knows the potential, which others do not know. If a dharma has the characteristics of a faculty, it is established as a faculty, and if a dharma does not have the characteristics of a faculty, it is not established as a faculty.'

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複次威勢緣。或有下者。或有上者。或有減者。或有增者。若上者增者立根。若減者下者。是非根法。複次雖有為法展轉有威勢。無為法于有為法亦有威勢。不如二十二根威勢無明義無異義無喜觀義無勝義無最義無主義。如一切眾生。展轉有威勢緣。或有勝者。如閻羅王于地獄眾生。師子王于獸中。村主于村中。王於國中。轉輪聖王於四天下。自在天王于欲界。梵天王于千世界。佛於三界。佛有如是威勢。勝一切眾生。如是一切有為法。雖展轉有威勢。無為法于有為法有威勢。不如二十二根威勢有明義乃至主義。以是事故。威勢義明義。乃至主義是根義。

問曰。若威勢義是根義者。於何處有威勢耶。答曰。眼根於四處作威勢緣勝。一自莊嚴身。二護自身。三為眼識及眼識相應作所依。四獨能見色。自莊嚴身者。雖有妙身一切肢體具足。若無眼根。則無威勢。護自身者。眼根能見好不好色。好者從之。惡者避之。令此身久住。為眼識及眼識相應法作所依者。眼識及相應。依眼根生。獨能見色者。眼根能見色。餘二十一根所不能。耳根於四處。作威勢緣勝。一自莊嚴身。二護自身。三為耳識及耳識相應作所依。四獨能聞聲。自莊嚴身者。雖有妙身一切肢體具足。若無耳根則無威勢。護自身者。耳根能聞好不好聲。

【現代漢語翻譯】 現代漢語譯本： 再者，關於威勢的因緣，有時是低下的，有時是高上的，有時是減損的，有時是增長的。如果是高上的、增長的，那就是立根；如果是減損的、低下的，那就是非根法。再者，雖然有為法輾轉具有威勢，無為法對於有為法也具有威勢，但不如二十二根的威勢。無明（avidyā）的意義、無異義、無喜觀義、無勝義、無最義、無主義，都比不上二十二根的威勢。例如一切眾生，輾轉有威勢的因緣，有時有勝者，例如閻羅王對於地獄眾生，獅子王對於獸類，村長對於村莊，國王對於國家，轉輪聖王對於四天下，自在天王對於欲界，梵天王對於千世界，佛對於三界。佛具有這樣的威勢，勝過一切眾生。像這樣，一切有為法，雖然輾轉具有威勢，無為法對於有為法具有威勢，但不如二十二根的威勢，具有明義乃至主義。因為這個緣故，威勢義、明義乃至主義，就是根的意義。

問：如果威勢的意義是根的意義，那麼在什麼地方有威勢呢？答：眼根在四個地方作為威勢的因緣而殊勝。一是自我莊嚴身體，二是保護自身，三是作為眼識及眼識相應法的所依，四是獨自能夠看見顏色。自我莊嚴身體是指，即使有美妙的身體，一切肢體都具足，如果沒有眼根，就沒有威勢。保護自身是指，眼根能夠看見好與不好的顏色，好的就接近，壞的就避開，使這個身體長久存在。作為眼識及眼識相應法的所依是指，眼識及相應的法，依靠眼根而生。獨自能夠看見顏色是指，眼根能夠看見顏色，其餘二十一根不能。耳根在四個地方，作為威勢的因緣而殊勝。一是自我莊嚴身體，二是保護自身，三是作為耳識及耳識相應法的所依，四是獨自能夠聽見聲音。自我莊嚴身體是指，即使有美妙的身體，一切肢體都具足，如果沒有耳根就沒有威勢。保護自身是指，耳根能夠聽見好與不好的聲音。

【English Translation】 English version: Furthermore, regarding the condition of power and influence (威勢緣), sometimes it is inferior, sometimes superior, sometimes diminishing, and sometimes increasing. If it is superior and increasing, that is establishing a root; if it is diminishing and inferior, that is a non-root dharma. Furthermore, although conditioned dharmas (有為法) mutually possess power and influence, unconditioned dharmas (無為法) also possess power and influence over conditioned dharmas, but not as much as the power and influence of the twenty-two roots. The meaning of ignorance (無明, avidyā), the meaning of non-difference, the meaning of joyful contemplation, the meaning of supreme meaning, the meaning of ultimate meaning, and the meaning of mastership, are not comparable to the power and influence of the twenty-two roots. For example, all sentient beings mutually have conditions of power and influence, and sometimes there are victors, such as Yama (閻羅王) over the beings in hell, the lion king (師子王) among beasts, the village chief (村主) in the village, the king (王) in the country, the wheel-turning sage king (轉輪聖王) over the four continents, the Paranirmitavasavartin deva king (自在天王) in the desire realm, the Brahma king (梵天王) over a thousand worlds, and the Buddha (佛) over the three realms. The Buddha possesses such power and influence, surpassing all sentient beings. Like this, although all conditioned dharmas mutually possess power and influence, unconditioned dharmas have power and influence over conditioned dharmas, but not as much as the power and influence of the twenty-two roots, possessing the meaning of clarity, up to the meaning of mastership. Because of this reason, the meaning of power and influence, the meaning of clarity, up to the meaning of mastership, are the meaning of root.

Question: If the meaning of power and influence is the meaning of root, then where does this power and influence exist? Answer: The eye-root (眼根) excels in four places as a condition of power and influence. First, it adorns the body itself. Second, it protects itself. Third, it serves as the basis for eye-consciousness (眼識) and its associated mental factors. Fourth, it alone can see colors. 'Adorning the body itself' means that even if there is a beautiful body with all limbs complete, without the eye-root, there is no power and influence. 'Protecting itself' means that the eye-root can see good and bad colors; it approaches the good and avoids the bad, allowing this body to endure. 'Serving as the basis for eye-consciousness and its associated mental factors' means that eye-consciousness and its associated factors arise dependent on the eye-root. 'Alone being able to see colors' means that the eye-root can see colors, which the other twenty-one roots cannot. The ear-root (耳根) excels in four places as a condition of power and influence. First, it adorns the body itself. Second, it protects itself. Third, it serves as the basis for ear-consciousness (耳識) and its associated mental factors. Fourth, it alone can hear sounds. 'Adorning the body itself' means that even if there is a beautiful body with all limbs complete, without the ear-root, there is no power and influence. 'Protecting itself' means that the ear-root can hear good and bad sounds.

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好者從之。惡者避之。令此身久住。為耳識及識相應法作所依者。耳識及相應。依耳根生。獨能聞聲者。耳根能聞聲。餘二十一根所不能。復有說者。眼根擁護生身。作威勢緣勝。如偈說。

譬如眼明人　　能避險惡道 　世有聰明人　　能遠離諸惡

耳根擁護法身。作威勢緣勝。如偈說。

多聞能知法　　多聞能遠離 　多聞舍無義　　多聞到涅槃

復有說者。此二俱擁護生身法身。作威勢緣勝。擁護生身者如上說。擁護法身者。眼根親近善知識。作威勢緣勝。耳根從其聞法。作威勢緣勝。親近善知識。從其聞法。能生內正思惟。如法修行。以是事故。經作是說。梵摩喻婆羅門。二根不壞。謂眼根耳根。問曰。何故於諸根聚中。說二根不壞。答曰。以此二根。佛出世時。能入佛法門故。複次以此二根。能解知佛法。如說比丘當知。若不能如實知他心者。應以二處觀察如來。一以眼觀色。二以耳聽聲。鼻舌身根。於四處作威勢緣勝。一莊嚴自身。二護自身。三能為鼻識舌識身識及相應法作所依。四鼻獨能嗅香。舌獨能知味。身獨能覺觸。莊嚴自身者。雖有妙身一切肢體具足。若於此三根。無一一根者則無威勢。護自身者。以此三根故。能食揣食。令身久住。所以者何。以揣食是香味觸入故。為三

【現代漢語翻譯】 現代漢語譯本：

喜歡的人會跟從它，厭惡的人會避開它，使這個身體長久存在，作為耳識以及與識相應的法所依賴的基礎。耳識及相應法，依賴耳根而生。只有耳根能夠聽聞聲音，其他二十一根做不到。還有人說，眼根擁護著生身，作為威勢的因緣而殊勝，就像偈頌所說：

『譬如眼睛明亮的人，能夠避開危險的道路，世上有聰明的人，能夠遠離各種罪惡。』

耳根擁護著法身，作為威勢的因緣而殊勝，就像偈頌所說：

『多聽聞能夠了解佛法，多聽聞能夠遠離惡事，多聽聞能夠捨棄無意義的事，多聽聞能夠到達涅槃（Nirvana）。』

還有人說，這二者都擁護著生身和法身，作為威勢的因緣而殊勝。擁護生身就像上面所說。擁護法身，眼根親近善知識，作為威勢的因緣而殊勝；耳根從善知識那裡聽聞佛法，作為威勢的因緣而殊勝。親近善知識，從善知識那裡聽聞佛法，能夠生起內心的正思惟，如法修行。因為這個緣故，經書中這樣說，梵摩喻（梵摩喻婆羅門，Brahmayu）婆羅門，二根沒有損壞，指的是眼根和耳根。有人問，為什麼在各種根的集合中，只說這二根沒有損壞？回答說，因為這二根，在佛陀出世的時候，能夠進入佛法之門。其次，因為這二根，能夠理解和知道佛法，就像佛陀所說，比丘（Bhikkhu）應當知道，如果不能如實地瞭解他人的心，應當用兩個方面來觀察如來（Tathagata）：一是通過眼睛觀察色，二是通過耳朵聽聲音。鼻根、舌根、身根，在四個方面作為威勢的因緣而殊勝：一是莊嚴自身，二是保護自身，三是能夠作為鼻識、舌識、身識以及與它們相應的法所依賴的基礎，四是鼻子獨自能夠嗅到香味，舌頭獨自能夠知道味道，身體獨自能夠感覺到觸覺。莊嚴自身，即使有美妙的身體，一切肢體都具備，如果這三個根中，沒有一個根，就沒有威勢。保護自身，因為這三個根的緣故，能夠食用揣食，使身體長久存在。為什麼這樣說呢？因為揣食是香味觸的攝入。

【English Translation】 English version:

Those who like it will follow it; those who dislike it will avoid it. It allows this body to abide long, acting as the basis for ear-consciousness and the corresponding mental phenomena. Ear-consciousness and its associated phenomena arise dependent on the ear-sense-organ. Only the ear-sense-organ can hear sounds; the other twenty-one sense-organs cannot. Some say that the eye-sense-organ protects the physical body, acting as a superior condition for power and influence, as the verse says:

'Just as a person with clear eyes can avoid dangerous paths, so too a wise person in the world can stay away from all evils.'

The ear-sense-organ protects the Dharma-body, acting as a superior condition for power and influence, as the verse says:

'Much learning enables one to know the Dharma, much learning enables one to stay away from evil, much learning enables one to abandon the meaningless, much learning leads to Nirvana (涅槃).'

Some say that both of these protect the physical body and the Dharma-body, acting as a superior condition for power and influence. Protecting the physical body is as mentioned above. Protecting the Dharma-body, the eye-sense-organ draws near to virtuous friends, acting as a superior condition for power and influence; the ear-sense-organ hears the Dharma from them, acting as a superior condition for power and influence. Drawing near to virtuous friends and hearing the Dharma from them can give rise to proper inner reflection and practice according to the Dharma. For this reason, the Sutra says that Brahmayu (梵摩喻婆羅門), the Brahmin, had two sense-organs that were not damaged, referring to the eye-sense-organ and the ear-sense-organ. Someone asks, 'Why, among the collection of all sense-organs, are only these two said to be undamaged?' The answer is, 'Because these two sense-organs, when the Buddha (佛陀) appears in the world, can enter the gate of the Buddha's Dharma.' Furthermore, because these two sense-organs can understand and know the Buddha's Dharma, as the Buddha said, 'A Bhikkhu (比丘) should know that if one cannot truly know the minds of others, one should observe the Tathagata (如來) in two ways: first, by observing forms with the eye, and second, by listening to sounds with the ear.' The nose-sense-organ, tongue-sense-organ, and body-sense-organ act as a superior condition for power and influence in four ways: first, they adorn the self; second, they protect the self; third, they can act as the basis for nose-consciousness, tongue-consciousness, body-consciousness, and their corresponding mental phenomena; fourth, the nose alone can smell fragrances, the tongue alone can know tastes, and the body alone can feel touch. Adorning the self, even if one has a beautiful body with all limbs complete, if one of these three sense-organs is missing, one will have no power or influence. Protecting the self, because of these three sense-organs, one can eat morsel food, allowing the body to abide long. Why is this so? Because morsel food is the intake of fragrance, taste, and touch.

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識及相應法作所依者。依此三根。能生三識。鼻根獨能嗅香者。鼻根能嗅香。餘二十一根所不能。舌根獨能知味者。舌根獨能知味。餘二十一根所不能。身根獨能覺觸者。身根獨能覺觸。餘二十一根所不能。意根於二處。作威勢緣勝。一令未來有相續。二自在令他隨順。令未來有相續者。如說佛告阿難。若識不在母身。名色成迦羅羅不。答言不也。自在令他隨順者。如說比丘當知。心能將世間。能生世間。若心生處。皆得自在。復有說者。意根于煩惱出要二處。作威勢緣勝。煩惱處勝者。如說心煩惱故。眾生煩惱。出要處勝者。如說心出要故。眾生出要。男根。女根。於二處作威勢緣勝。一異眾生。二分別眾生。古昔時人。無有男女。以少造色生故。便有男女。廣長形異。顏色語言。衣服飲食。皆悉有異。復有說者。男根女根。于煩惱出要二處。作威勢緣勝。煩惱處勝者。不以淫慾合會故勝。所以者何。此處應爾。不足生疑。若有男根女根者。能受惡戒。能斷善根。令此身中無善種子。能作五無間業。如是等事。黃門般吒。無形二形所不能作。出要處勝者。若此二根不壞。能受逮解脫戒。能生禪戒無漏戒。能離欲愛色無色愛。能生佛種子及聲聞辟支佛種子。如是等事。黃門般吒。無形二形。所不能作。命根於二處。作

【現代漢語翻譯】 現代漢語譯本 識及相應法作為所依之物。依靠這三種根，能夠產生三種識。鼻根獨自能夠嗅香，是因為鼻根能夠嗅香，而其餘二十一種根不能。舌根獨自能夠知味，是因為舌根能夠知味，而其餘二十一種根不能。身根獨自能夠覺觸，是因為身根能夠覺觸，而其餘二十一種根不能。意根在兩個方面，作為威勢緣而殊勝：一是令未來有相續，二是自在令他人隨順。令未來有相續，如佛陀告訴阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）所說：『如果識不在母身中，名色（nama-rupa，佛教術語，指精神和物質的結合）能成為羯羅藍（kalala，指受精卵最初的凝結狀態）嗎？』阿難回答說：『不能。』自在令他人隨順，如經中所說：『比丘（bhikkhu，佛教術語，指男性出家人）應當知道，心能引導世間，能產生世間。若心生之處，皆得自在。』還有一種說法是，意根在煩惱和出離煩惱這兩個方面，作為威勢緣而殊勝。在煩惱方面殊勝，如經中所說：『心煩惱的緣故，眾生煩惱。』在出離煩惱方面殊勝，如經中所說：『心出離煩惱的緣故，眾生出離煩惱。』男根和女根在兩個方面作為威勢緣而殊勝：一是區分眾生，二是分別眾生。古時候的人，沒有男女之分，因為少許的造色（rupa，佛教術語，指物質現象）產生，便有了男女。廣長形狀不同，顏色語言，衣服飲食，都各不相同。還有一種說法是，男根和女根在煩惱和出離煩惱這兩個方面，作為威勢緣而殊勝。在煩惱方面殊勝，不是因為淫慾的結合而殊勝。為什麼呢？因為此處本應如此，不足以產生懷疑。若有男根女根的人，能夠受持惡戒，能夠斷滅善根，令此身中沒有善的種子，能夠造作五無間業（panca anantariya，佛教術語，指五種極重的罪業）。像這樣的事情，黃門（pandaka，佛教術語，指性功能不全的人），般吒（pandaka，佛教術語，指性功能不全的人），無形（napumsaka，佛教術語，指沒有性器官的人）和二形（ubhayavyañjanaka，佛教術語，指具有雙重性器官的人）的人都不能做。在出離煩惱方面殊勝，如果這兩個根沒有損壞，能夠受持獲得解脫的戒律，能夠生起禪定戒和無漏戒（anasrava-sila，佛教術語，指沒有煩惱的戒律），能夠遠離欲愛和色界、無色界的愛，能夠生起佛的種子以及聲聞（sravaka，佛教術語，指聽聞佛法而證悟的弟子）和辟支佛（pratyekabuddha，佛教術語，指獨自證悟的佛）的種子。像這樣的事情，黃門，般吒，無形和二形的人都不能做。命根在兩個方面作為威勢緣而殊勝。

【English Translation】 English version Consciousness and its corresponding dharmas (phenomena, teachings) act as the support. Relying on these three roots, three types of consciousness can arise. The nose root alone can smell scents because the nose root can smell scents, which the other twenty-one roots cannot. The tongue root alone can know tastes because the tongue root alone can know tastes, which the other twenty-one roots cannot. The body root alone can perceive touch because the body root alone can perceive touch, which the other twenty-one roots cannot. The mind root, in two aspects, acts as a powerful condition and is superior: first, it causes future existence to continue; second, it freely causes others to comply. Causing future existence to continue is as the Buddha said to Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory): 'If consciousness were not in the mother's womb, could name and form [nama-rupa, the combination of mind and matter] become a kalala [the initial solidified state of a fertilized egg]?' Ananda replied, 'No.' Freely causing others to comply is as it is said in the sutra: 'Bhikkhus [Buddhist monks], you should know that the mind can lead the world and can create the world. Wherever the mind arises, it is free.' Another explanation is that the mind root, in the two aspects of afflictions and liberation from afflictions, acts as a powerful condition and is superior. It is superior in the aspect of afflictions, as it is said: 'Because the mind is afflicted, beings are afflicted.' It is superior in the aspect of liberation from afflictions, as it is said: 'Because the mind is liberated from afflictions, beings are liberated from afflictions.' The male and female roots, in two aspects, act as a powerful condition and are superior: first, differentiating beings; second, distinguishing beings. In ancient times, there were no males or females. Because a small amount of created matter [rupa, material phenomena] arose, males and females came into being. Their shapes, colors, languages, clothing, and food are all different. Another explanation is that the male and female roots, in the two aspects of afflictions and liberation from afflictions, act as a powerful condition and are superior. They are not superior in the aspect of afflictions because of sexual intercourse. Why? Because this is how it should be, and there is no reason to doubt it. If there are male and female roots, one can take evil precepts, cut off roots of goodness, cause this body to have no seeds of goodness, and commit the five heinous crimes [panca anantariya, the five gravest offenses]. Such things cannot be done by eunuchs [pandaka, those with impaired sexual function], hermaphrodites [ubhayavyañjanaka, those with dual sexual organs], or those without sexual organs [napumsaka]. They are superior in the aspect of liberation from afflictions. If these two roots are not damaged, one can receive and attain the precepts of liberation, generate the precepts of dhyana [meditation] and the precepts of non-outflow [anasrava-sila, precepts without defilements], and be able to separate from desire-attachment and attachment to the realms of form and formlessness, and generate the seeds of Buddhahood, as well as the seeds of sravakas [disciples who attain enlightenment by hearing the teachings] and pratyekabuddhas [solitary Buddhas who attain enlightenment on their own]. Such things cannot be done by eunuchs, hermaphrodites, or those without sexual organs. The life root, in two aspects, acts as

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威勢緣勝。一言有根。二令諸根不斷。隨幾時活言有根。死已言無根。隨幾時活諸根相續。死已諸根不相續。復有說者。命根於四處。作威勢緣勝。一令此生相續。二擁護此生。三能持此生。四令此生不斷。五受根于煩惱分中。作威勢緣勝。眾生以受故。四方追求。行鐵鎖道及鉤道索道上。登越高山。入于大海。有無量畏難。所謂波浪洄澓難。失獸摩罹難。黑風旋風難。水中伏山難。沒水難。漂在沙上難。墮惡龍宮難。墮羅剎國難。如是等種種追求。皆為受因。問曰。無漏受。云何于煩惱分。作威勢緣勝。答曰。無漏受。以方便初生時。于煩惱分。作威勢緣勝。行者欲生無漏受時。亦須追求衣服飲食資生之物。是故亦于煩惱分中。作威勢緣。復有說者。受根于煩惱出要分。作威勢緣勝。樂受于煩惱分。作威勢緣勝者。如說樂受為愛所使。出要分中作威勢緣勝者。如說心樂則定。苦受于煩惱分中作威勢緣者。如說恚使使苦受。苦受于出要分中。作威勢緣勝者。如說苦能生信。不苦不樂受。于煩惱分中作威勢緣勝者。如說無明使使不苦不樂受。不苦不樂受。于出要分中作威勢緣勝者。如說依六出要舍觀行。信等五根。于出要分中作威勢緣勝者。如說有信者。能親近善人。亦如偈說。

能信度流　　越放逸海　　精進除

【現代漢語翻譯】 現代漢語譯本 威勢緣勝：憑藉優勢條件而產生的力量。 一言有根：當人活著的時候，所說的話才具有意義。 二令諸根不斷：使各種感官功能持續運作。 隨幾時活言有根：人在什麼時候活著，他的話語才是有意義的。 死已言無根：人死後，他的話語就失去了意義。 隨幾時活諸根相續：人在活著的時候，各種感官功能會持續運作。 死已諸根不相續：人死後，各種感官功能不再持續運作。 復有說者：還有一種說法是： 命根（jīvitindriya）：生命力，在四個方面發揮著優勢條件的作用： 一令此生相續：使這一生得以延續。 二擁護此生：保護這一生。 三能持此生：能夠維持這一生。 四令此生不斷：使這一生不會中斷。 五受根（vedanā-indriya）：感受，在煩惱方面發揮著優勢條件的作用。眾生因為感受的緣故，四處奔波追求，行走在充滿危險的道路上，例如鐵索道、鉤道、索道，攀登高山，進入大海，面臨著無數的畏懼和困難，例如波浪漩渦的危險、被惡獸摩羅（māra）襲擊的危險、黑風旋風的危險、水中隱藏山石的危險、被水淹沒的危險、被衝到沙灘上的危險、墮入惡龍宮的危險、墮入羅剎（rākṣasa）國度的危險等等。像這樣的種種追求，都是因為感受的緣故。 問曰：無漏受（anāsrava vedanā），為什麼在煩惱方面發揮著優勢條件的作用？ 答曰：無漏受，在方便初生的時候，對於煩惱方面，發揮著優勢條件的作用。修行者想要生起無漏受的時候，也需要追求衣服、飲食等生活必需品，所以也在煩惱方面發揮著作用。 復有說者：還有一種說法是： 受根在煩惱的出離方面發揮著優勢條件的作用。樂受（sukha vedanā）在煩惱方面發揮著優勢條件的作用，例如說樂受被愛所驅使。在出離方面發揮著優勢條件的作用，例如說內心快樂則能入定。 苦受（duḥkha vedanā）在煩惱方面發揮著優勢條件的作用，例如說嗔恚驅使苦受。苦受在出離方面發揮著優勢條件的作用，例如說苦能使人生起信心。 不苦不樂受（adukkhamasukha vedanā）在煩惱方面發揮著優勢條件的作用，例如說無明驅使不苦不樂受。不苦不樂受在出離方面發揮著優勢條件的作用，例如說依靠六種出離的舍觀修行。 信等五根（śraddhādi pañcendriyāṇi）：信根等五種感官功能，在出離方面發揮著優勢條件的作用，例如說有信心的人，能夠親近善人。也像偈頌所說： 能信度流，越放逸海，精進除

【English Translation】 English version The superiority of power and condition: the power arising from advantageous conditions. One word has roots: When a person is alive, their words have meaning. Two cause the continuous flow of the senses: to keep the various sensory functions operating continuously. Whenever one is alive, words have roots: When is a person alive that their words have meaning? When dead, words have no roots: After a person dies, their words lose meaning. Whenever one is alive, the senses continue: When a person is alive, the various sensory functions operate continuously. When dead, the senses do not continue: After a person dies, the various sensory functions no longer operate continuously. Furthermore, some say: The life faculty (jīvitindriya): vitality, plays a role of superior condition in four aspects: First, it allows this life to continue. Second, it protects this life. Third, it can sustain this life. Fourth, it prevents this life from being interrupted. Fifth, the feeling faculty (vedanā-indriya): feeling, plays a role of superior condition in the division of afflictions. Beings, because of feeling, seek everywhere, walking on dangerous paths such as iron chain roads, hook roads, rope roads, climbing high mountains, entering the sea, facing countless fears and difficulties, such as the danger of waves and whirlpools, the danger of being attacked by evil beasts Māra, the danger of black wind and tornadoes, the danger of hidden mountains in the water, the danger of being submerged in water, the danger of being washed up on the beach, the danger of falling into the palace of evil dragons, the danger of falling into the land of Rakshasas (rākṣasa), and so on. All such pursuits are due to feeling. Question: How does unconditioned feeling (anāsrava vedanā) play a role of superior condition in the division of afflictions? Answer: Unconditioned feeling, at the initial arising of skillful means, plays a role of superior condition in the division of afflictions. When a practitioner wants to generate unconditioned feeling, they also need to seek clothing, food, and other necessities of life, so it also plays a role in the division of afflictions. Furthermore, some say: The feeling faculty plays a role of superior condition in the aspect of liberation from afflictions. Pleasant feeling (sukha vedanā) plays a role of superior condition in the division of afflictions, as it is said that pleasant feeling is driven by love. It plays a role of superior condition in the aspect of liberation, as it is said that a happy mind leads to concentration. Painful feeling (duḥkha vedanā) plays a role of superior condition in the division of afflictions, as it is said that anger drives painful feeling. Painful feeling plays a role of superior condition in the aspect of liberation, as it is said that suffering can generate faith. Neither-pleasant-nor-painful feeling (adukkhamasukha vedanā) plays a role of superior condition in the division of afflictions, as it is said that ignorance drives neither-pleasant-nor-painful feeling. Neither-pleasant-nor-painful feeling plays a role of superior condition in the aspect of liberation, as it is said that one relies on the practice of equanimity contemplation based on the six kinds of liberation. The five faculties of faith and so on (śraddhādi pañcendriyāṇi): the five sensory functions such as the faculty of faith, play a role of superior condition in the aspect of liberation, as it is said that those with faith can approach good people. It is also as the verse says: Those with faith can cross the stream, surpass the sea of negligence, diligence removes

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苦 　慧到彼岸

復如說若我弟子以信為障板則能障不善外敵。修行善法。如佛告阿難。精進能生菩提。若我弟子具足精進身者。能捨不善法。修行善法。如說念是遍法。若我弟子以念守門者。能捨惡法。修行善法。如說定是正道。不定是邪道。定心得清凈。非不定心。定能知諸陰生滅。若我弟子能具足三三昧花鬘者。則能捨惡法修行善法。如偈說。

慧為世間上　　能趣厭離者 　亦能如實知　　能盡老死苦

亦說慧於一切法中。為無有上。亦說姊妹當知。我諸弟子以慧力斷一切結系使垢纏。復說若我弟子具足智慧城者。能捨惡法修行善法。未知欲知根。于未曾見而見法。作威勢緣勝知根。于已曾見法。能除過患。作威勢緣勝。知已根。于已除過患。得現法樂。作威勢緣勝。如是等諸根。于如是等諸法。作威勢緣勝。尊者瞿沙跋摩。作如是說。實義應說一根謂意根。所以者何。意根有三事。一在內。二遍一切處。三能有所緣。在內者。內入所攝。遍一切處者。從阿毗地獄。上至有頂。可得能有所緣者緣一切法。余根不具三事。眼耳鼻舌身根。雖是內入攝。不遍一切處。不能有所緣。命根雖遍一切處。亦不內入攝。不能有所緣。除舍根余受根。雖能有所緣。非內入攝。不能遍一切處。舍根信等五根。

【現代漢語翻譯】 現代漢語譯本 苦 慧到彼岸

佛陀又說，如果我的弟子以『信』作為盾牌，就能阻擋不善的外敵，從而修行善法。正如佛陀告訴阿難，精進能生出菩提。如果我的弟子具備精進的身心，就能捨棄不善之法，修行善法。正如經文所說，『念』是普遍存在的。如果我的弟子以『念』作為守門人，就能捨棄惡法，修行善法。正如經文所說，『定』是正道，『不定』是邪道。有『定』的心才能清凈，沒有『定』的心則不能。『定』能使人知曉諸陰的生滅。如果我的弟子能夠具備三種三昧（samādhi，專注）的花鬘，就能捨棄惡法，修行善法。正如偈頌所說：

『慧為世間上， 能趣厭離者， 亦能如實知， 能盡老死苦。』

經文也說，『慧』在一切法中，是無上的。佛陀也說，比丘們應當知道，我的弟子以『慧』的力量，斷除一切結縛、煩惱和垢染。佛陀又說，如果我的弟子具備智慧之城，就能捨棄惡法，修行善法。對於未知的，想要知曉其根源；對於未曾見過的，能夠見到法；以作威勢為緣，殊勝地知曉其根源。對於已經見過的法，能夠去除過患；以作威勢為緣，殊勝地知曉其根源。對於已經去除過患的，能夠獲得現世的快樂；以作威勢為緣，殊勝地知曉其根源。像這樣，各種根在各種法中，以作威勢為緣，殊勝地發揮作用。尊者瞿沙跋摩（Ghosha Bhāma）這樣說：實際上應該說只有一根，那就是意根（manas-indriya，意識之根）。為什麼呢？因為意根有三件事：一是在內，二是遍一切處，三是能有所緣。在內，是指內入所攝。遍一切處，是指從阿毗地獄（Avīci hell），上至有頂（Akaniṣṭha），都可以到達。能有所緣，是指能夠緣一切法。其他的根不具備這三件事。眼根（cakṣur-indriya，視覺之根）、耳根（śrotra-indriya，聽覺之根）、鼻根（ghrāṇa-indriya，嗅覺之根）、舌根（jihvā-indriya，味覺之根）、身根（kāya-indriya，觸覺之根），雖然屬於內入所攝，但不遍一切處，也不能緣一切法。命根（jīvitendriya，生命之根）雖然遍一切處，但不屬於內入所攝，也不能緣一切法。除了舍根（upekṣendriya，舍受之根）之外，其他的受根（vedanā-indriya，感受之根），雖然能夠緣所緣，但不屬於內入所攝，也不能遍一切處。舍根、信根（śraddhendriya，信仰之根）等五根。

【English Translation】 English version Suffering Wisdom to the Other Shore

Furthermore, the Buddha said, 'If my disciples use 'faith' as a shield, they can block unwholesome external enemies and cultivate wholesome dharmas.' As the Buddha told Ānanda, 'Diligence can give rise to Bodhi.' If my disciples possess diligence in body and mind, they can abandon unwholesome dharmas and cultivate wholesome dharmas. As it is said, 'Mindfulness is pervasive.' If my disciples use 'mindfulness' as a gatekeeper, they can abandon evil dharmas and cultivate wholesome dharmas. As it is said, 'Concentration is the right path; non-concentration is the wrong path. A concentrated mind is pure, while a non-concentrated mind is not. Concentration enables one to know the arising and ceasing of the skandhas (aggregates).' If my disciples can possess a garland of three samādhis (concentration), they can abandon evil dharmas and cultivate wholesome dharmas. As the verse says:

'Wisdom is supreme in the world, It can lead to detachment, It can also know the truth, It can end the suffering of old age and death.'

It is also said that 'wisdom' is unsurpassed among all dharmas. The Buddha also said, 'Monks, you should know that my disciples, with the power of wisdom, cut off all bonds, defilements, and entanglements.' The Buddha further said, 'If my disciples possess a city of wisdom, they can abandon evil dharmas and cultivate wholesome dharmas. For the unknown, they desire to know its root; for the unseen, they can see the Dharma; taking power as a condition, they surpassingly know its root. For the Dharma that has been seen, they can remove faults; taking power as a condition, they surpassingly know its root. For that which has had faults removed, they can attain present happiness; taking power as a condition, they surpassingly know its root.' Thus, these faculties, in these dharmas, taking power as a condition, surpassingly function. Venerable Ghosha Bhāma said, 'In reality, one should say there is only one faculty, which is the manas-indriya (faculty of mind). Why? Because the faculty of mind has three aspects: first, it is internal; second, it is pervasive everywhere; third, it can have objects. Being internal means it is included in the internal entrances. Being pervasive everywhere means it can reach from Avīci hell up to Akaniṣṭha (the highest heaven). Being able to have objects means it can have all dharmas as objects. The other faculties do not possess these three aspects. The cakṣur-indriya (faculty of eye), śrotra-indriya (faculty of ear), ghrāṇa-indriya (faculty of nose), jihvā-indriya (faculty of tongue), and kāya-indriya (faculty of body), although included in the internal entrances, are not pervasive everywhere and cannot have all dharmas as objects. The jīvitendriya (faculty of life), although pervasive everywhere, is not included in the internal entrances and cannot have all dharmas as objects. Except for the upekṣendriya (faculty of equanimity), the other vedanā-indriya (faculties of feeling), although able to have objects, are not included in the internal entrances and cannot be pervasive everywhere. The upekṣendriya (faculty of equanimity), śraddhendriya (faculty of faith), and the five faculties.'

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雖遍一切處能有所緣。非內入所攝。三無漏根。更無別體。諸根合聚。立此三根如上說。問曰。若然者其餘諸根。以何事故。得名為根。答曰。為意根作所依作依作煩惱作出要作出要處。誰作所依。答曰。眼耳鼻舌身根。誰作依。答曰。命根。誰作煩惱。答曰。諸受根。誰作出要。答曰。信等五根。誰作出要處。答曰。見道修道無學道。問曰。男根女根。以何事故。得名為根。答曰。以四事故。一能有所生。二能生欲樂。三能制煩惱。四能為染污識及相應法作所依。能有所生者。生胎生卵生。能生欲樂者。行欲之人。此處生樂遍身中。如聖人眉間生聖樂遍在身中。彼亦如是。制煩惱者。須臾間斷。能為染污識及相應作所依者。余所依生三種識。或善不善無記。此二所依。唯生染污。愛相應相親近識。尊者僧伽婆修說曰。命等六根。是實義根。命等六根者。謂眼耳鼻舌身命根。所以者何。此六是眾生根本。問曰。若然者。余根以何事故。得名為根。答曰。此六是眾生根本。根本以何為種子。識為種子。誰令其煩惱。謂五受根。誰令其出要。謂信等五根。何處得出要。謂見道修道無學道。男根女根。以何事故。得名為根。答曰。欲界眾生。以欲為苗稼種子。從何處而有。皆從男根女根。尊者瞿沙說曰。命等八根。是實義根

【現代漢語翻譯】 現代漢語譯本 雖遍一切處能有所緣，但非內入所攝（不屬於內在的攝取）。三無漏根（三無漏根：未知當知根、已知根、無知根）更無別體，諸根合聚，立此三根如上所說。 問：如果這樣，其餘諸根以何事故得名為根？ 答：為意根作所依，作依，作煩惱，作出要，作出要處。 誰作所依？答：眼耳鼻舌身根。 誰作依？答：命根。 誰作煩惱？答：諸受根。 誰作出要？答：信等五根（信根、精進根、念根、定根、慧根）。 誰作出要處？答：見道、修道、無學道。 問：男根、女根以何事故得名為根？ 答：以四事故：一能有所生，二能生欲樂，三能制煩惱，四能為染污識及相應法作所依。 能有所生者，生胎生卵生。 能生欲樂者，行欲之人，此處生樂遍身中，如聖人眉間生聖樂遍在身中，彼亦如是。 制煩惱者，須臾間斷。 能為染污識及相應作所依者，余所依生三種識，或善、不善、無記。此二所依，唯生染污，愛相應相親近識。 尊者僧伽婆修說：『命等六根是實義根。』命等六根者，謂眼耳鼻舌身命根。所以者何？此六是眾生根本。 問：如果這樣，其餘根以何事故得名為根？ 答：此六是眾生根本，根本以何為種子？識為種子。誰令其煩惱？謂五受根。誰令其出要？謂信等五根。何處得出要？謂見道、修道、無學道。 男根女根以何事故得名為根？ 答：欲界眾生以欲為苗稼種子，從何處而有？皆從男根女根。 尊者瞿沙說：『命等八根是實義根。』

【English Translation】 English version Although it can have objects everywhere, it is not included in the inner entrances. The three non-outflow roots (Three Non-Outflow Roots: Anajñātakajñāsyāmīndriya, Ajñendriya, Ajñātāvindriya) have no separate substance. The roots are combined to establish these three roots as described above. Question: If that is the case, then for what reason are the other roots called 'roots'? Answer: They serve as the support for the mind-root, as reliance, as affliction, as the means of escape, and as the place of escape. Who serves as the support? Answer: The eye, ear, nose, tongue, and body roots. Who serves as reliance? Answer: The life-root (Jīvitendriya). Who serves as affliction? Answer: The roots of feeling (Vedanā). Who provides the means of escape? Answer: The five roots of faith, etc. (Śraddhendriya, Vīryendriya, Smṛtīndriya, Samādhīndriya, Prajñendriya). Who provides the place of escape? Answer: The path of seeing (Darśanamārga), the path of cultivation (Bhāvanāmārga), and the path of no-more-learning (Aśaikṣamārga). Question: For what reason are the male and female roots called 'roots'? Answer: For four reasons: first, they can produce something; second, they can generate sensual pleasure; third, they can restrain afflictions; and fourth, they can serve as the support for defiled consciousness and its associated dharmas. Those that can produce something, produce from womb-born and egg-born beings. Those that can generate sensual pleasure, for those who engage in desire, pleasure arises throughout the body in this place, just as holy joy arises throughout the body from the space between the eyebrows of a sage; it is the same in that case. Those that restrain afflictions, interrupt them for a moment. Those that can serve as the support for defiled consciousness and its associated dharmas, the other supports give rise to three kinds of consciousness, either wholesome, unwholesome, or neutral. These two supports only give rise to defiled consciousness, consciousness associated with and close to attachment. Venerable Saṃghabhadra said: 'The six roots, beginning with the life-root, are roots in the true sense.' The six roots, beginning with the life-root, refer to the eye, ear, nose, tongue, body, and life roots. Why is that? These six are the foundation of sentient beings. Question: If that is the case, then for what reason are the other roots called 'roots'? Answer: These six are the foundation of sentient beings. What is the seed of the foundation? Consciousness is the seed. Who causes their affliction? The five roots of feeling. Who provides their means of escape? The five roots of faith, etc. Where is escape attained? In the path of seeing, the path of cultivation, and the path of no-more-learning. For what reason are the male and female roots called 'roots'? Answer: For sentient beings in the desire realm, desire is the seedling and seed of crops. From where do they arise? They all arise from the male and female roots. Venerable Ghoṣa said: 'The eight roots, beginning with the life-root, are roots in the true sense.'

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。命等八根者。謂眼耳鼻舌身男根女根命根。所以者何。此是眾生根本。問曰。若然者余根以何事故。得名為根。答曰。此八是眾生根本。根本以何為種子。誰令其煩惱。謂五受根。誰令其出要。謂信等五根。何處得出要。謂見道修道無學道。問曰。如身根微塵。從足至頂盡遍。何故此處所身根。名男根女根。非余處所耶。尊者和須蜜說曰。以此處所故。分別是男是女。問曰。若然者二形人亦名男亦名女耶。答曰。此不名男亦不名女。複次此處所。能生增長人寂靜人。增長人者。如富蘭那等六師。寂靜人者。謂佛辟支佛聲聞。尊者佛陀提婆說曰。此處所能生諸仙。能生牟尼。能生善調伏者。能生善共住者。

已總說諸根所以今當一一別說。云何眼根。答曰。若眼已見色。今見色。當見色。及余彼分眼。已見色是過去眼。今見色是現在眼。當見色是未來眼。及余彼分眼者。廣說如界處。乃至意根。說亦如是。云何女根。答曰。身根少分。云何男根。答曰。身根少分。云何命根。答曰。三界中壽。云何樂根。答曰。因觸生樂受。若在身。若在心。覺樂能忍。是名樂根。云何苦根。答曰。因觸生苦受。在身覺苦不可忍。是名苦根。云何喜根。答曰。因觸生喜受。在心覺喜能忍。是名喜根。云何憂根。答曰。因觸生憂受

【現代漢語翻譯】 現代漢語譯本：關於命等八根，指的是眼根、耳根、鼻根、舌根、身根、男根、女根和命根。為什麼這麼說呢？因為這些是眾生的根本。有人問：『如果這樣，其他的根為什麼也能被稱為根呢？』回答說：『這八個是眾生的根本。』根本以什麼為種子呢？什麼使它們產生煩惱呢？是五受根（指樂受根、苦受根、喜受根、憂受根、舍受根）。什麼使它們能夠出離呢？是信等五根（指信根、精進根、念根、定根、慧根）。在什麼地方能夠出離呢？在見道、修道和無學道中。』有人問：『比如身根，它的微塵從腳到頭遍佈全身，為什麼只有特定部位的身根被稱為男根或女根，而不是其他部位呢？』尊者和須蜜(Vasumitra)說：『因為這個部位的緣故，才能分辨是男是女。』有人問：『如果這樣，那麼二形人（同時具有男女兩性特徵的人）既可以被稱為男，也可以被稱為女嗎？』回答說：『他們既不被稱為男，也不被稱為女。』再者，這個部位能夠產生和增長人寂靜的人。增長人指的是像富蘭那(Purana)等六師。寂靜人指的是佛(Buddha)、辟支佛(Pratyekabuddha)和聲聞(Sravaka)。尊者佛陀提婆(Buddha-deva)說：『這個部位能夠產生諸仙，能夠產生牟尼(Muni)，能夠產生善於調伏者，能夠產生善於共同生活者。 已經總括地說明了諸根，現在應當一一分別說明。什麼是眼根呢？回答說：如果眼睛已經看見了顏色，現在正在看見顏色，將要看見顏色，以及其餘屬於眼根的部分。已經看見顏色的是過去的眼根，現在正在看見顏色的是現在的眼根，將要看見顏色的是未來的眼根。其餘屬於眼根的部分，詳細的解釋如同在界處(dhatu-ayatana)中一樣。乃至意根(manas-indriya)，它的解釋也是如此。什麼是女根呢？回答說：是身根(kaya-indriya)的一小部分。什麼是男根呢？回答說：是身根的一小部分。什麼是命根呢？回答說：是三界(trayo-dhatu)中的壽命。什麼是樂根呢？回答說：因為接觸而產生的快樂感受，無論是在身體上還是在心中，感受到快樂並且能夠忍受，這被稱為樂根。什麼是苦根呢？回答說：因為接觸而產生的痛苦感受，在身體上感受到痛苦並且無法忍受，這被稱為苦根。什麼是喜根呢？回答說：因為接觸而產生的喜悅感受，在心中感受到喜悅並且能夠忍受，這被稱為喜根。什麼是憂根呢？回答說：因為接觸而產生的憂愁感受。

【English Translation】 English version: Regarding the eight roots such as the life-root, they refer to the eye-root, ear-root, nose-root, tongue-root, body-root, male-root, female-root, and life-root. Why is this so? Because these are the fundamental roots of sentient beings. Someone asks: 'If that's the case, why are the other roots also called roots?' The answer is: 'These eight are the fundamental roots of sentient beings.' What serves as the seed for these fundamental roots? What causes their afflictions? It is the five feeling-roots (referring to the roots of pleasure, pain, joy, sorrow, and equanimity). What enables them to attain liberation? It is the five roots of faith, etc. (referring to the roots of faith, vigor, mindfulness, concentration, and wisdom). Where can liberation be attained? In the paths of seeing, cultivation, and no-more-learning.' Someone asks: 'For example, the dust-like particles of the body-root extend from the feet to the crown of the head, pervading the entire body. Why is the body-root in specific locations called the male-root or female-root, and not in other locations?' Venerable Vasumitra (和須蜜) says: 'It is because of this location that one can distinguish between male and female.' Someone asks: 'If that's the case, can a hermaphrodite (二形人, someone with both male and female characteristics) be called both male and female?' The answer is: 'They are called neither male nor female.' Furthermore, this location can produce and nurture people who are tranquil. 'People who are nurtured' refers to the six teachers such as Purana (富蘭那). 'People who are tranquil' refers to the Buddha (佛), Pratyekabuddha (辟支佛), and Sravaka (聲聞). Venerable Buddha-deva (佛陀提婆) says: 'This location can produce immortals, can produce Munis (牟尼), can produce those who are well-tamed, can produce those who live well together.' Having generally explained the roots, now we should explain them individually. What is the eye-root? The answer is: If the eye has already seen a color, is now seeing a color, will see a color, and the remaining parts belonging to the eye-root. 'Has already seen a color' refers to the past eye-root, 'is now seeing a color' refers to the present eye-root, 'will see a color' refers to the future eye-root. The remaining parts belonging to the eye-root are explained in detail as in the realms and bases (dhatu-ayatana). The explanation for the mind-root (manas-indriya) is also the same. What is the female-root? The answer is: a small part of the body-root (kaya-indriya). What is the male-root? The answer is: a small part of the body-root. What is the life-root? The answer is: lifespan in the three realms (trayo-dhatu). What is the pleasure-root? The answer is: the feeling of pleasure arising from contact, whether in the body or in the mind, experiencing pleasure and being able to endure it, this is called the pleasure-root. What is the pain-root? The answer is: the feeling of pain arising from contact, experiencing pain in the body and being unable to endure it, this is called the pain-root. What is the joy-root? The answer is: the feeling of joy arising from contact, experiencing joy in the mind and being able to endure it, this is called the joy-root. What is the sorrow-root? The answer is: the feeling of sorrow arising from contact.

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。在心覺憂不可忍。是名憂根。云何舍根。答曰。因觸生不苦不樂受。若在身。若在心。覺不苦不樂。非可忍。非不可忍。是名舍根。云何信根。答曰。于遠離寂靜善法生信。若信是法善。信有是分別。受其事。取其相。如是凈心。是名信根。精進根念根定根慧根。廣說如經本。云何未知欲知根。答曰。不見人。不得決定人。所有覺慧慧根。及諸餘根堅信堅法人。未見四諦。當見四諦。是名未知欲知根。不見人者。謂不見諸諦人。不得決定人者。不于諸諦得決定。所有學慧慧根者。則說慧根。諸餘根堅信堅法。所用八根。未見四諦。當見四諦。則說八根。如是等九根合聚。名未知欲知根。問曰。彼根聚中。何故再說慧根。一說余根耶。答曰。以名勝義勝故。彼根聚中慧名勝義亦勝。複次慧說名前道。如說比丘當知。種種善法生時。慧為前導。慧為前相。次有慚愧。複次慧於三事得決定。一于見得決定。二于緣得決定。三於事得決定。彼相應法。於二事得決定。于緣得決定。於事得決定。非於見得決定。所以者何。非見性故。非相應共有法。得一決定。謂於事得決定。非見決定。非見相故。非緣決定。非緣法故。複次若以慧見煩惱時。煩惱則不得久住。如穴居眾生人若見時便還入穴。彼亦如是。複次若身中有慧照。則煩

【現代漢語翻譯】 現代漢語譯本 在心中感到憂愁難以忍受，這稱為憂根（dukkha-indriya，憂的官能）。 什麼是舍根（upekkhā-indriya，舍的官能）？回答：因接觸而生不苦不樂的感受，若在身，若在心，覺知不苦不樂，非可忍受，非不可忍受，這稱為舍根。 什麼是信根（saddhā-indriya，信的官能）？回答：對於遠離、寂靜的善法生起信心，若相信此法是善的，相信有這樣的分別，接受其事，取其相，如此清凈心，這稱為信根。 精進根（viriya-indriya，精進的官能）、念根（sati-indriya，唸的官能）、定根（samādhi-indriya，定的官能）、慧根（paññā-indriya，慧的官能），詳細的解釋如經中所說。 什麼是未知欲知根（anaññātañ-ñassāmītindriya，未知當知根）？回答：不見聖者，未得決定者，所有覺慧的慧根，以及諸餘根，堅信堅法的人，未見四諦（cattāri ariyasaccāni，四聖諦），將要見四諦，這稱為未知欲知根。 不見聖者，是指不見證悟諸諦的人。未得決定者，是指對於諸諦未得決定。所有學慧的慧根，則是說慧根。諸餘根，堅信堅法，所用的八根。未見四諦，將要見四諦，則是說八根。如此等九根合聚，名為未知欲知根。 問：在這些根的集合中，為什麼再說慧根，而只說其餘的根呢？ 答：因為慧在名稱和意義上都更殊勝。在這些根的集合中，慧的名稱和意義都殊勝。而且，慧是說名前導之道。例如說，比丘應當知道，種種善法生起時，慧為前導，慧為前相，其次才有慚愧。 而且，慧在三件事上得到決定：一，在見上得到決定；二，在緣上得到決定；三，在事上得到決定。與慧相應的法，在兩件事上得到決定：在緣上得到決定，在事上得到決定，不在見上得到決定。為什麼呢？因為不是見的自性。 非相應共有法，得到一個決定，即在事上得到決定，而非見的決定，因為不是見的相；非緣的決定，因為不是緣法。 而且，如果用慧來觀察煩惱時，煩惱就不能長久停留。如同穴居的眾生，人若看見時便會返回洞穴。煩惱也是如此。 而且，如果身中有慧光照耀，那麼煩惱...

【English Translation】 English version When one feels unbearable sorrow in their heart, this is called the sorrow-faculty (dukkha-indriya, faculty of sorrow). What is the equanimity-faculty (upekkhā-indriya, faculty of equanimity)? Answer: Due to contact, there arises a feeling that is neither painful nor pleasant. Whether in the body or in the mind, one is aware of neither painful nor pleasant, neither tolerable nor intolerable. This is called the equanimity-faculty. What is the faith-faculty (saddhā-indriya, faculty of faith)? Answer: Faith arises in the good Dharma (dhamma, law/teachings) that is remote and tranquil. If one believes that this Dharma is good, believes that there is such a distinction, accepts the matter, and takes its characteristics, thus purifying the mind, this is called the faith-faculty. The energy-faculty (viriya-indriya, faculty of energy), mindfulness-faculty (sati-indriya, faculty of mindfulness), concentration-faculty (samādhi-indriya, faculty of concentration), wisdom-faculty (paññā-indriya, faculty of wisdom) are explained in detail as in the original sutra. What is the 'faculty of 'I shall know what has not yet been known'' (anaññātañ-ñassāmītindriya, faculty of 'I shall know what has not yet been known')? Answer: Not seeing the noble ones, not attaining certainty, all the wisdom-faculty of discernment, and all the other faculties, those who firmly believe in the Dharma, not having seen the Four Noble Truths (cattāri ariyasaccāni, Four Noble Truths), will see the Four Noble Truths. This is called the 'faculty of 'I shall know what has not yet been known''. 'Not seeing the noble ones' means not seeing those who have realized the Truths. 'Not attaining certainty' means not attaining certainty regarding the Truths. The wisdom-faculty of learning is said to be the wisdom-faculty. The other faculties, firmly believing in the Dharma, the eight faculties that are used. Not having seen the Four Noble Truths, will see the Four Noble Truths, which is to say the eight faculties. Thus, the gathering of these nine faculties is called the 'faculty of 'I shall know what has not yet been known''. Question: In this gathering of faculties, why is the wisdom-faculty mentioned again, while the other faculties are only mentioned once? Answer: Because the name and meaning of wisdom are superior. In this gathering of faculties, the name and meaning of wisdom are both superior. Furthermore, wisdom is said to be the leading path. For example, it is said that a bhikkhu (monk) should know that when various good Dharmas arise, wisdom is the leader, wisdom is the foremost sign, and then there is shame and remorse. Moreover, wisdom attains certainty in three things: first, it attains certainty in seeing; second, it attains certainty in conditions; third, it attains certainty in matters. The Dharmas corresponding to wisdom attain certainty in two things: they attain certainty in conditions, and they attain certainty in matters, but they do not attain certainty in seeing. Why is that? Because it is not the nature of seeing. Non-corresponding common Dharmas attain one certainty, that is, they attain certainty in matters, but not the certainty of seeing, because it is not the characteristic of seeing; not the certainty of conditions, because it is not a condition-Dharma. Moreover, if one uses wisdom to observe afflictions, the afflictions cannot remain for long. Just as creatures living in holes will return to their holes when people see them. It is the same with afflictions. Moreover, if there is the light of wisdom shining in the body, then afflictions...

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惱賊不能偷劫。猶如屋中有燈照者。賊則不能偷劫。彼亦如是。複次以慧能照一切法外物。如日月藥草摩尼珠。諸天宮能照一界一入一陰一世少分。一界少分者謂色界。一入少分者謂色入。一陰少分者謂色陰。一世少分者。謂現在世。慧能照十八界十二入五陰三世及無為法。複次無慧者縛。有慧者解。複次佛出世時。入佛法者。以慧而自娛樂。佛法以知解為勝。譬如有目之人能至寶處。如是有慧眼者。能至佛法寶處。譬如盲人雖往寶處而無所見。惡慧之人入佛法寶處。亦復如是。複次慧名為將。亦名為眼。亦名為頭。亦名為覺。亦名覺支。亦名為道。亦名道支。複次慧名為眼。余助道法。名為盲。如眾多盲人。一有目者而獎導之。令行正路。彼亦如是。複次慧斷煩惱刀。如說姊妹當知。聖弟子以智慧刀。斷一切結縛使垢纏。複次慧說名為堂如。尊者阿尼盧豆所說。我依戒立戒升無上智慧堂。複次慧能立別相總相法。能解別相法。能解總相法。能破自體愚。能破緣中愚。于諸法中得不顛倒。複次慧是諸佛所愛敬。諸佛不愛敬人色族財富。愛敬有慧者。複次諸佛以慧故。而有差別。非以色族財富等。以如是事故。慧則再說。余根一說。云何知根。見人。決定人。所有學慧慧根。及諸餘根。信解脫見。到身證。已見四諦。重

【現代漢語翻譯】 現代漢語譯本 盜賊無法偷盜搶劫。就像屋裡有燈光照亮，盜賊就無法偷盜搶劫。智慧也是如此。更進一步說，智慧能夠照亮一切法和外物，就像日月、藥草、摩尼珠（如意寶珠）以及諸天宮殿，能夠照亮一個界、一個入、一個陰、一個世的部分割槽域。一個界的部分割槽域指的是**（原文缺失，無法翻譯）。一個入的部分割槽域指的是色入（視覺）。一個陰的部分割槽域指的是色陰（色蘊）。一個世的部分割槽域指的是現在世。而智慧能夠照亮十八界（六根、六塵、六識）、十二入（六根、六塵）、五陰（色、受、想、行、識）、三世（過去、現在、未來）以及無為法（涅槃）。 進一步說，沒有智慧的人會被束縛，有智慧的人則能解脫。進一步說，佛陀出世時，進入佛法的人，會以智慧來自我娛樂。佛法以知解為最殊勝。譬如有眼睛的人能夠到達寶藏之處，同樣，有智慧之眼的人，能夠到達佛法的寶藏之處。譬如盲人即使到了寶藏之處也無法看見任何東西，沒有智慧的人進入佛法的寶藏之處，也是如此。 進一步說，智慧被稱為將領，也被稱為眼睛，也被稱為頭，也被稱為覺悟，也被稱為覺支（八正道之一），也被稱為道路，也被稱為道支（八正道之一）。進一步說，智慧被稱為眼睛，其餘輔助修道的法門，被稱為盲人。就像一群盲人中，有一個有眼睛的人來引導他們，讓他們行走在正確的道路上，智慧也是如此。 進一步說，智慧是斬斷煩惱的利刃。正如經中所說：『姊妹們，應當知道，聖弟子以智慧之刀，斬斷一切結縛、隨眠、垢染和纏縛。』進一步說，智慧被說成是殿堂，正如尊者阿尼盧豆（Aniruddha）所說：『我依靠戒律而立足，從戒律升入無上的智慧殿堂。』 進一步說，智慧能夠確立別相法（個別事物的特性）和總相法（普遍事物的共性），能夠理解別相法，能夠理解總相法，能夠破除對自體的愚癡，能夠破除對因緣的愚癡，從而在諸法中獲得不顛倒的認知。 進一步說，智慧是諸佛所愛敬的。諸佛不愛敬人的容貌、種族、財富，而是愛敬有智慧的人。進一步說，諸佛因為智慧的緣故，而有差別，不是因為容貌、種族、財富等。因為這樣的緣故，智慧被多次宣說，而其餘的根則只被宣說一次。如何得知根？見到人，決定人，所有學慧慧根，以及其餘的根，信解脫見，到身證，已經見到四諦（苦、集、滅、道），再次...

【English Translation】 English version Thieves cannot steal or rob. It's like having a lamp in the house, thieves cannot steal or rob. Wisdom is also like that. Furthermore, wisdom can illuminate all dharmas and external objects, like the sun, moon, medicinal herbs, Mani jewels (wish-fulfilling jewels), and the palaces of the heavens, which can illuminate a portion of a realm, a sense base, a skandha, and a world. A portion of a realm refers to ** (original text missing, cannot be translated). A portion of a sense base refers to the sense base of form (sight). A portion of a skandha refers to the skandha of form (rupa). A portion of a world refers to the present world. Furthermore, those without wisdom are bound, while those with wisdom are liberated. Furthermore, when the Buddha appears in the world, those who enter the Buddha's teachings find joy in wisdom. The Buddha's teachings consider understanding to be the most excellent. It's like a person with eyes can reach a place of treasure; similarly, a person with the eye of wisdom can reach the treasure of the Buddha's teachings. It's like a blind person cannot see anything even when they reach a place of treasure; those without wisdom entering the treasure of the Buddha's teachings are the same. Furthermore, wisdom is called a general, also called an eye, also called a head, also called enlightenment, also called a limb of enlightenment (one of the Eightfold Path), also called a path, also called a limb of the path (one of the Eightfold Path). Furthermore, wisdom is called an eye, and the other practices that aid the path are called blind. It's like among a group of blind people, there is one person with eyes to guide them, leading them on the correct path; wisdom is also like that. Furthermore, wisdom is a sharp sword that cuts off afflictions. As it is said in the sutra: 'Sisters, you should know that a noble disciple uses the sword of wisdom to cut off all bonds, latent tendencies, defilements, and entanglements.' Furthermore, wisdom is spoken of as a hall, as Venerable Aniruddha said: 'I stand firm on the foundation of precepts, and from the precepts, I ascend to the supreme hall of wisdom.' Furthermore, wisdom can establish specific characteristics (unique qualities of individual things) and general characteristics (common qualities of universal things), can understand specific characteristics, can understand general characteristics, can break through ignorance of self, can break through ignorance of conditions, and thereby attain non-inverted understanding in all dharmas. Furthermore, wisdom is loved and respected by all Buddhas. The Buddhas do not love and respect people's appearance, race, or wealth, but rather love and respect those with wisdom. Furthermore, the Buddhas are different because of wisdom, not because of appearance, race, wealth, etc. Because of this reason, wisdom is spoken of many times, while the other roots are only spoken of once. How to know the roots? Seeing people, determining people, all learned wisdom, the root of wisdom, and the other roots, the liberation of faith, witnessing with the body, having already seen the Four Noble Truths (suffering, origin, cessation, path), again...

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見四諦是名知根。見人者見諸諦。決定人者。于諸諦決定。所有學慧慧根。則說慧根。余諸根信解脫見到身證所用八根。見四諦重見四諦。則說八根。如是等九根合聚名知根。問曰。如無學人重見四諦。如退法至憶法。憶法至護法。護法至等住。等住至能進。能進至不動。何故唯說學人。不說無學人耶。答曰。應說無學而不說者。當知此說有餘。複次若說始。當知亦說終。若始說學。當知終說無學如始終。初入已度方便畢竟。說亦如是。複次斷未曾斷結。得未曾得果者。說名重見。無學不斷未曾斷結。不得未曾得果故。不名重見。複次若斷未曾斷煩惱得。證未曾證解脫得。是名重見。無學雖證未曾證解脫得。而不斷未曾斷煩惱故。是故不說。如斷煩惱得證解脫得。除過患修功德舍穢惡取勝妙。去無義取有義。盡渴愛受無煩惱樂。當知亦如是。複次斷未曾斷無知。得未曾得智。是名重見。無學雖得未曾得智。不斷未曾斷無知。謂染污無知。以如是等事故。唯說學重見諦。不說無學。云何知已根。答曰。若漏盡阿羅漢無學所有慧慧根。解脫俱解脫所用諸根。能生現法樂。是名知已根。漏盡阿羅漢。所有慧慧根。則說慧解脫。俱解脫阿羅漢。所用諸根。能生現法樂者。則說八根。如是等九根合聚。名知已根。問曰。學人亦有

【現代漢語翻譯】 現代漢語譯本 見四諦（苦、集、滅、道四條真理）是名為『知根』。能見到四諦的人，就是能見到諸諦。對於諸諦有決定信念的人，就是對於諸諦有決定的認識。所有在學習階段所具有的智慧和慧根，就稱為慧根。其餘的諸根，如信根、解脫根、見到根、身證根，以及所用的八根，當他們重新見到四諦時，就稱為八根。像這樣，這九根合在一起，就叫做知根。 有人問：如果無學之人（已證阿羅漢果位的人）也重新見到四諦，比如從退法位到憶法位，從憶法位到護法位，從護法位到等住位，從等住位到能進位，從能進位到不動位，為什麼只說學人（還在學習階段的人）重新見到四諦，而不說無學之人呢？ 回答說：本應說無學之人，但這裡沒有說，應該知道這種說法是有所保留的。進一步說，如果說了開始，就應該知道也說了終結。如果開始說了學人，就應該知道終結說了無學之人，就像始終、初入、已度、方便、畢竟一樣，說法也是如此。進一步說，斷除了未曾斷除的煩惱結，獲得了未曾獲得的果位，這才能稱為『重見』。無學之人不再斷除未曾斷除的煩惱結，也不再獲得未曾獲得的果位，所以不稱為『重見』。 進一步說，如果斷除了未曾斷除的煩惱，證得了未曾證得的解脫，這才能稱為『重見』。無學之人雖然證得了未曾證得的解脫，但不再斷除未曾斷除的煩惱，所以這裡沒有說。就像斷除煩惱，證得解脫，去除過患，修習功德，捨棄污穢，獲取殊勝，去除無意義，獲取有意義，止息渴愛，享受無煩惱的快樂，應該知道也是同樣的道理。 進一步說，斷除了未曾斷除的無知，獲得了未曾獲得的智慧，這才能稱為『重見』。無學之人雖然獲得了未曾獲得的智慧，但不再斷除未曾斷除的無知，這裡指的是染污的無知。因為這些原因，所以只說學人重新見到四諦，而不說無學之人。 什麼是『知已根』呢？回答說：如果漏盡阿羅漢（斷盡所有煩惱的阿羅漢）、無學之人所具有的智慧和慧根，以及解脫俱解脫（既有智慧解脫又有禪定解脫的阿羅漢）所用的諸根，能夠產生現世的快樂，這就叫做『知已根』。漏盡阿羅漢所具有的智慧和慧根，就稱為慧解脫。俱解脫阿羅漢所用的諸根，能夠產生現世的快樂，就稱為八根。像這樣，這九根合在一起，就叫做『知已根』。有人問：學人也有...

【English Translation】 English version Seeing the Four Noble Truths (suffering, origin, cessation, path) is called 'knowing the root'. He who sees people sees all the Truths. He who is determined in people is determined in all the Truths. All learning wisdom and the root of wisdom are called the root of wisdom. The remaining roots, such as the root of faith, the root of liberation, the root of seeing, the root of body-witness, and the eight roots used, when they see the Four Noble Truths again, are called the eight roots. Thus, these nine roots combined are called the root of knowing. Someone asks: If the non-learner (one who has attained Arhatship) also sees the Four Noble Truths again, such as from the stage of decline to the stage of recollection, from the stage of recollection to the stage of protection, from the stage of protection to the stage of equanimity, from the stage of equanimity to the stage of progress, from the stage of progress to the stage of immovability, why only say that the learner (one who is still in the learning stage) sees the Four Noble Truths again, and not the non-learner? The answer is: It should have been said about the non-learner, but it is not said here. It should be known that this statement is reserved. Furthermore, if the beginning is said, it should be known that the end is also said. If the learner is said at the beginning, it should be known that the non-learner is said at the end, just like beginning and end, initial entry, having crossed over, expedient, and ultimately. The statement is also like this. Furthermore, one who cuts off the fetters that have never been cut off and obtains the fruits that have never been obtained is said to 'see again'. The non-learner no longer cuts off the fetters that have never been cut off, nor does he obtain the fruits that have never been obtained, so he is not said to 'see again'. Furthermore, if one cuts off the afflictions that have never been cut off and attains the liberation that has never been attained, this is called 'seeing again'. Although the non-learner attains the liberation that has never been attained, he no longer cuts off the afflictions that have never been cut off, so it is not said here. Just like cutting off afflictions, attaining liberation, removing faults, cultivating merits, abandoning defilements, obtaining the supreme, removing the meaningless, obtaining the meaningful, extinguishing thirst, and enjoying the happiness without afflictions, it should be known that the same principle applies. Furthermore, cutting off the ignorance that has never been cut off and obtaining the wisdom that has never been obtained is called 'seeing again'. Although the non-learner obtains the wisdom that has never been obtained, he no longer cuts off the ignorance that has never been cut off, which refers to defiled ignorance. Because of these reasons, it is only said that the learner sees the Truths again, and not the non-learner. What is the 'root of having known'? The answer is: If the wisdom and the root of wisdom possessed by the Arhat (one who has extinguished all afflictions), the non-learner, and the roots used by the liberation-both-ways (an Arhat who has both wisdom liberation and meditative liberation), can produce happiness in the present life, this is called the 'root of having known'. The wisdom and the root of wisdom possessed by the Arhat who has extinguished all afflictions are called wisdom liberation. The roots used by the Arhat of liberation-both-ways, which can produce happiness in the present life, are called the eight roots. Thus, these nine roots combined are called the 'root of having known'. Someone asks: The learner also has...

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現法樂。何以但說無學。答曰。應說如說無學現法樂。亦應說學現法樂。複次若說終當知亦說始。說畢竟當知亦說方便。說已度當知亦說初入。複次以名勝義亦勝故。若以法而言。無學法勝於學法。以人而言。無學人勝於學人復。次無學人所有猗樂。不為煩惱所覆。學人雖有猗樂。為煩惱所覆。複次若受猗樂時。寬博廣大。是說現法樂。學人有所作故。受猗樂時。不寬博廣大。不名現法樂。無學人無有所作。受猗樂寬博廣大故。名現法樂。譬如國王于諸怨敵。未盡降伏。所受快樂。不寬博廣大。彼亦如是。複次若無煩惱。意語亦滿。諸牟尼是說現法樂。複次若受現法樂。不受后樂。是名現法樂。學人受現法樂。亦受后樂故。不名現法樂。以如是等事故。無學猗樂名現法樂。學人猗樂不名現法樂。◎

◎問曰。為有三明阿羅漢不。若有者此中何以不說。若無者此經云何通。如說尊者舍利弗白佛言。世尊。此五百比丘。幾是三明。幾是俱解脫。幾是慧解脫。問曰。尊者舍利弗。為知是事不。若知者何故問。若不知者云何名得聲聞波羅蜜。答曰。應作是說。尊者舍利弗知。問曰。若知者何故問。答曰。自有知而故問。如比尼說。佛世尊知而故問。複次尊者舍利弗為利益他故問。尊者舍利弗雖自知。彼會中有不知者。無

【現代漢語翻譯】 現代漢語譯本： 問：只有無學（Aśaikṣa，指已證阿羅漢果位者）才能體驗到現法樂（dṛṣṭa-dharma-sukha，指今生能體驗到的快樂）嗎？ 答：應該說，正如所說，無學能體驗到現法樂，也應該說，有學（Śaikṣa，指還在修學階段的聖者）也能體驗到現法樂。此外，如果說了終究會知道，也就說了開始；說了最終的解脫，也就說了方便法門；說了已經度過生死苦海，也就說了最初的入門。 再者，因為名稱的殊勝意義也殊勝。如果從法（dharma）的角度來說，無學之法勝於有學之法；如果從人的角度來說，無學之人勝於有學之人。而且，無學之人所擁有的快樂，不會被煩惱所覆蓋；有學之人雖然也有快樂，但會被煩惱所覆蓋。 再者，如果感受快樂時，心胸寬廣，廣大無邊，這才能稱為現法樂。有學之人因為還有所作為，所以感受快樂時，心胸不夠寬廣，不夠廣大，不能稱為現法樂。無學之人因為沒有什麼需要做的，感受快樂時心胸寬廣，廣大無邊，所以稱為現法樂。譬如國王對於尚未完全降伏的怨敵，所感受的快樂，不夠寬廣，不夠廣大。有學之人也是如此。 再者，如果沒有煩惱，心意和言語都能圓滿，這些牟尼（Muni，指聖者）才能說是體驗到現法樂。再者，如果感受現法樂，就不再追求未來的快樂，這才能稱為現法樂。有學之人感受現法樂，也追求未來的快樂，所以不能稱為現法樂。因為這些原因，無學之人的快樂才能稱為現法樂，有學之人的快樂不能稱為現法樂。

問：是否有具足三明（tisro vidyāḥ，指宿命明、天眼明、漏盡明）的阿羅漢？如果有，為什麼這裡沒有提到？如果沒有，這段經文又該如何解釋？經中說，尊者舍利弗（Śāriputra）對佛陀說：『世尊，這五百比丘中，有多少是具足三明的？有多少是俱解脫（ubhato-bhāga-vimutta，指既有智慧解脫又有身證解脫的阿羅漢）？有多少是慧解脫（prajñā-vimutta，指只有智慧解脫的阿羅漢）？』 問：尊者舍利弗是否知道這件事？如果知道，為什麼要問？如果不知道，怎麼能說是證得了聲聞波羅蜜（Śrāvakapāramitā，指聲聞乘的最高成就）？ 答：應該這樣說，尊者舍利弗是知道的。問：如果知道，為什麼要問？答：有些人明明知道卻故意發問，正如《比尼》（Vinaya，指律藏）中所說，佛世尊明明知道卻故意發問。再者，尊者舍利弗是爲了利益他人而問。尊者舍利弗雖然自己知道，但聽眾中有人不知道，所以才問。

【English Translation】 English version: Question: Is it only the Asekha (Aśaikṣa, one who has attained Arhatship) who experiences the bliss of the present Dharma (dṛṣṭa-dharma-sukha, the happiness experienced in this life)? Answer: It should be said that, as it is said, the Asekha experiences the bliss of the present Dharma, and it should also be said that the Sekha (Śaikṣa, a holy person still in the stage of learning) also experiences the bliss of the present Dharma. Furthermore, if one speaks of what will ultimately be known, one also speaks of the beginning; if one speaks of ultimate liberation, one also speaks of the expedient means; if one speaks of having crossed the sea of suffering, one also speaks of the initial entry. Moreover, because the superiority of the name is also superior in meaning. If speaking in terms of the Dharma (dharma), the Dharma of the Asekha is superior to the Dharma of the Sekha; if speaking in terms of the person, the person of the Asekha is superior to the person of the Sekha. Furthermore, the happiness possessed by the Asekha is not covered by afflictions; although the Sekha also has happiness, it is covered by afflictions. Furthermore, if when experiencing happiness, the mind is broad and vast, this is called the bliss of the present Dharma. Because the Sekha still has things to do, when experiencing happiness, the mind is not broad and vast, and it cannot be called the bliss of the present Dharma. Because the Asekha has nothing to do, when experiencing happiness, the mind is broad and vast, so it is called the bliss of the present Dharma. For example, the happiness experienced by a king who has not completely subdued all his enemies is not broad and vast. The Sekha is also like that. Furthermore, if there are no afflictions, the mind and speech are also complete, these Munis (Muni, refers to a sage) can be said to experience the bliss of the present Dharma. Furthermore, if one experiences the bliss of the present Dharma, one no longer seeks future happiness, this can be called the bliss of the present Dharma. The Sekha experiences the bliss of the present Dharma and also seeks future happiness, so it cannot be called the bliss of the present Dharma. For these reasons, the happiness of the Asekha can be called the bliss of the present Dharma, and the happiness of the Sekha cannot be called the bliss of the present Dharma.

Question: Are there Arhats who possess the three kinds of knowledge (tisro vidyāḥ, referring to knowledge of past lives, divine eye, and extinction of outflows)? If there are, why is it not mentioned here? If there are not, how should this sutra be explained? It is said in the sutra that the Venerable Śāriputra (Śāriputra) said to the Buddha: 'Venerable Sir, among these five hundred Bhikshus, how many possess the three kinds of knowledge? How many are liberated in both ways (ubhato-bhāga-vimutta, referring to Arhats who have both wisdom liberation and bodily realization)? How many are liberated by wisdom (prajñā-vimutta, referring to Arhats who only have wisdom liberation)?' Question: Does the Venerable Śāriputra know this matter? If he knows, why does he ask? If he does not know, how can he be said to have attained the Śrāvakapāramitā (Śrāvakapāramitā, referring to the highest achievement of the Śrāvaka vehicle)? Answer: It should be said that the Venerable Śāriputra knows. Question: If he knows, why does he ask? Answer: Some people knowingly ask questions intentionally, just as it is said in the Vinaya (Vinaya, referring to the monastic code) that the World Honored One Buddha knowingly asks questions intentionally. Furthermore, the Venerable Śāriputra asks for the benefit of others. Although the Venerable Śāriputra himself knows, there are those in the audience who do not know, so he asks.

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無畏故。不能問佛。尊者舍利弗無如是過。欲利益他故而問。複次欲說總相令別異故而問。佛為五百比丘說法。聞佛所說。得阿羅漢果。斷未來有。儘可佛意。眾生若能得阿羅漢。斷未來有。是名第一可世尊意。尊者舍利弗作如是念。此諸尊者雖皆得阿羅漢斷未來有。不知誰勤方便。欲說如是總相令別異故而問。複次佛世尊令五百比丘等住于果。舍利弗欲令其道差別故而問。複次佛世尊令五百比丘等住無為解脫。舍利弗欲令有為解脫差別故而問。複次欲顯功德寶藏令世知故而問。譬如寶藏覆在土中多人不見。如是以少欲知足土。覆功德寶藏世無知者。複次欲令施主生信心故而問。有諸檀越。于夏四月中。以衣食等所須之物。供給眾僧。欲令施主知之。汝等所施。值如是等清凈福田故而問。複次彼尊者凈行弟子法故。弟子法應問。師應答。複次為現破憍慢求法情深故而問。複次為壞少有所知生於憍慢不喜問人故而問。尊者舍利弗作如是念。我所有智慧有十六。世人所知有一分。我猶問他。何況汝等少知見而不問耶。複次欲現己身法無慳垢故。若人慳於法者。見他人問。猶尚不喜。何況自問。複次為止誹謗故而問。諸外道等。作如是謗。沙門瞿曇夜從優波提舍拘律陀邊受法。晝為弟子說。若尊者舍利弗合十爪掌。于大眾中

【現代漢語翻譯】 現代漢語譯本： 因為無畏的緣故，不能向佛陀提問。尊者舍利弗沒有這樣的過失，他是爲了利益他人而提問。其次，爲了說明總相，使其有所區別而提問。佛陀為五百比丘說法，他們聽聞佛陀所說，證得阿羅漢果，斷絕了未來的輪迴。能夠完全符合佛陀的心意。眾生如果能夠證得阿羅漢果，斷絕未來的輪迴，這被稱為第一件能讓世尊滿意的事情。尊者舍利弗這樣想：這些尊者雖然都證得了阿羅漢果，斷絕了未來的輪迴，但不知道是誰通過勤奮方便才達到的。爲了說明這樣的總相，使其有所區別，所以提問。其次，佛世尊讓五百比丘平等地安住于果位，舍利弗想要讓他們所修的道有所差別，所以提問。其次，佛世尊讓五百比丘平等地安住于無為解脫，舍利弗想要讓有為解脫有所差別，所以提問。其次，想要顯現功德寶藏，讓世人知道，所以提問。譬如寶藏被埋藏在土中，很多人都看不見。像這樣，因為少欲知足的塵土，覆蓋了功德寶藏，世人沒有知道的。其次，想要讓施主生起信心，所以提問。有些施主，在夏季四個月中，用衣服、食物等所需的物品，供給眾僧。想要讓施主知道，你們所佈施的對象，是像這樣清凈的福田，所以提問。其次，因為尊者是凈行弟子的法則，弟子的法則就應該提問，師父應該回答。其次，爲了展現破除驕慢、求法情深的樣子，所以提問。其次，爲了破除那些稍微有所知就生起驕慢，不喜歡向人提問的人，所以提問。尊者舍利弗這樣想：我所有的智慧有十六分，世人所知道的只有一分，我尚且要問別人，何況你們這些少知少見的人而不提問呢。其次，想要展現自己沒有對法的慳吝，如果有人對法慳吝，看到別人提問，尚且不高興，何況自己提問。其次，爲了阻止誹謗，所以提問。那些外道等，這樣誹謗：沙門瞿曇晚上從優波提舍（Upatissa，舍利弗的本名）和拘律陀（Kolita，目犍連的本名）那裡接受佛法，白天卻作為師父為弟子說法。如果尊者舍利弗合起十個手指的手掌，在大眾之中

【English Translation】 English version: It is because of fearlessness that one cannot question the Buddha. The Venerable Sariputta (Sariputra, one of the Buddha's chief disciples) does not have such a fault; he asks for the benefit of others. Furthermore, he asks in order to explain the general characteristics and make them distinct. The Buddha preached to five hundred bhikkhus (monks), and upon hearing the Buddha's words, they attained the state of Arhat (enlightened being), severing future rebirths. To fully accord with the Buddha's intention. If sentient beings can attain Arhatship and sever future rebirths, this is called the foremost thing that pleases the World Honored One. The Venerable Sariputta thought thus: Although these Venerable ones have all attained Arhatship and severed future rebirths, it is not known who achieved it through diligent effort and skillful means. He asks in order to explain such general characteristics and make them distinct. Furthermore, the World Honored Buddha caused the five hundred bhikkhus to dwell equally in the fruition (of Arhatship), and Sariputta asks in order to differentiate their paths. Furthermore, the World Honored Buddha caused the five hundred bhikkhus to dwell equally in unconditioned liberation, and Sariputta asks in order to differentiate conditioned liberation. Furthermore, he asks in order to reveal the treasure of merit and virtue, so that the world may know it. For example, a treasure is buried in the earth, and many people do not see it. Likewise, because the dust of few desires and contentment covers the treasure of merit and virtue, the world does not know it. Furthermore, he asks in order to generate faith in the donors. Some donors, during the four months of summer, provide the Sangha (monastic community) with clothing, food, and other necessities. He asks in order to let the donors know that what you are giving is offered to such pure fields of merit. Furthermore, because the Venerable one follows the Dharma of a pure-conduct disciple, a disciple should ask, and the teacher should answer. Furthermore, he asks in order to demonstrate the breaking of arrogance and the deep sincerity in seeking the Dharma. Furthermore, he asks in order to destroy those who, with a little knowledge, become arrogant and dislike asking others. The Venerable Sariputta thought thus: Of all the wisdom I possess, there are sixteen parts, and the world knows only one part. I still ask others, how much more should you, who have little knowledge and little understanding, ask? Furthermore, he asks in order to show that he has no stinginess towards the Dharma. If someone is stingy with the Dharma, they are not even happy to see others asking, let alone asking themselves. Furthermore, he asks in order to stop slander. Those heretics slander thus: 'The Shramana (ascetic) Gautama (Buddha) receives the Dharma from Upatissa (Sariputta's original name) and Kolita (Maudgalyayana's original name) at night, and during the day, he preaches to his disciples as a teacher.' If the Venerable Sariputta joins his ten fingers together in the assembly

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而問于佛。彼誹謗便止。複次弟子說善法。欲以如來印印故而問。譬如王家所有符疏。若不以王印印者所經關津而不信用。若以王印印者。所住之處而皆信用。如是弟子所說善法。若不以如來印印者。則于遺法四眾無信受者。若以如來印印者。則遺法而四眾皆信受。是故弟子所說。欲以如來印印故而問。答曰。應作是說。有三明阿羅漢。問曰。此中何故不說。答曰。應說此文。應如是說。若慧解脫。俱解脫。三明阿羅漢。能生現法樂。複次已說在先說義中。三明阿羅漢。若是慧解脫。若是俱解脫。若說慧解脫。當知已說慧解脫。有三明者。若說俱解脫。當知已說俱解脫。有三明者。昔有二論師。一名時婆羅。二名瞿沙跋摩。尊者時婆羅偏讚歎慧。尊者瞿沙跋摩偏讚歎滅定。尊者時婆羅作如是說。慧勝滅定。所以者何。慧能有所緣。滅定無所緣。尊者瞿沙跋摩說滅定勝慧。所以者何。滅定唯聖人有。慧凡聖俱有。讚歎慧者。作如是說。若有三明。不具八解脫者。是名三明。若有三明。具八解脫者亦名三明。具八解脫。無三明者。是名俱解脫。若有一明二明者。是名慧解脫。所以者何。慧勝滅定故。若讚歎滅定者。作如是說。若具八解脫。無三明者。是名俱解脫。若具八解脫。有三明者。亦名俱解脫。若有三明。不具八解

【現代漢語翻譯】 現代漢語譯本：又有人向佛陀提問。那些誹謗之聲便會停止。再者，弟子宣說善法，想要用如來的印記來印證它，所以才發問。譬如國王所有的符信文書，如果不蓋上國王的印章，經過關卡渡口就不會被信任。如果蓋上國王的印章，無論在哪裡都會被信任。同樣，弟子所說的善法，如果不以如來的印記來印證，那麼在佛陀遺教的四眾弟子中，就不會有人信受。如果以如來的印記來印證，那麼佛陀的遺教就會被四眾弟子信受。所以弟子所說，想要用如來的印記來印證，所以才發問。佛陀回答說：『應當這樣說，有三明阿羅漢（具有三種智慧的神通的阿羅漢）。』提問：『為什麼這裡不說呢？』回答：『應該說這段經文，應該這樣說：如果是慧解脫（通過智慧獲得解脫的阿羅漢），俱解脫（既通過智慧又通過禪定獲得解脫的阿羅漢），三明阿羅漢，能夠生出現世的快樂。』再者，已經在先前的說法中說過了三明阿羅漢。如果是慧解脫，如果是俱解脫，如果說慧解脫，應當知道已經說了慧解脫，有三明者。如果說俱解脫，應當知道已經說了俱解脫，有三明者。過去有兩位論師，一位名叫時婆羅（Śīlabala），一位名叫瞿沙跋摩（Ghosavarma）。尊者時婆羅偏重讚歎智慧，尊者瞿沙跋摩偏重讚歎滅盡定（Nirodha-samāpatti）。尊者時婆羅這樣說：『智慧勝過滅盡定。』為什麼呢？因為智慧能夠有所緣（對像），滅盡定沒有所緣。尊者瞿沙跋摩說：『滅盡定勝過智慧。』為什麼呢？因為滅盡定只有聖人才有，智慧凡夫和聖人都有。讚歎智慧的人這樣說：『如果具有三明，不具備八解脫（Aṣṭa-vimokṣa）的，稱為三明。如果具有三明，具備八解脫的，也稱為三明。具備八解脫，沒有三明的，稱為俱解脫。如果有一明或二明的，稱為慧解脫。』為什麼呢？因為智慧勝過滅盡定。如果讚歎滅盡定的人這樣說：『如果具備八解脫，沒有三明的，稱為俱解脫。如果具備八解脫，有三明的，也稱為俱解脫。如果具有三明，不具備八解脫的，

【English Translation】 English version: Furthermore, someone asked the Buddha. Those slanders would then cease. Moreover, disciples speak of good Dharma, desiring to seal it with the Tathāgata's (如來，one of the titles of a Buddha) seal, hence they ask. For example, all the official documents of a king, if not sealed with the king's seal, would not be trusted when passing through checkpoints. If sealed with the king's seal, they would be trusted wherever they are. Similarly, the good Dharma spoken by disciples, if not sealed with the Tathāgata's seal, then among the four assemblies (四眾，the four groups of Buddhist followers: monks, nuns, laymen, and laywomen) of the surviving Dharma, there would be no one who would believe and accept it. If sealed with the Tathāgata's seal, then the surviving Dharma would be believed and accepted by the four assemblies. Therefore, what the disciples say, they want to seal with the Tathāgata's seal, hence they ask. The Buddha replied: 'It should be said this way, there are three-knowledge Arhats (阿羅漢，one who has attained Nirvana).』 Question: 'Why is it not mentioned here?' Answer: 'This passage should be said, it should be said like this: If it is a wisdom-liberated (慧解脫，one who is liberated through wisdom), a both-liberated (俱解脫，one who is liberated through both wisdom and meditation), a three-knowledge Arhat, they can generate happiness in the present life.' Furthermore, the three-knowledge Arhat has already been mentioned in the previous explanation. If it is a wisdom-liberated, if it is a both-liberated, if a wisdom-liberated is mentioned, it should be known that the wisdom-liberated with three knowledges has already been mentioned. If a both-liberated is mentioned, it should be known that the both-liberated with three knowledges has already been mentioned. In the past, there were two debaters, one named Śīlabala (時婆羅), and the other named Ghosavarma (瞿沙跋摩). Venerable Śīlabala particularly praised wisdom, Venerable Ghosavarma particularly praised cessation attainment (滅盡定, Nirodha-samāpatti). Venerable Śīlabala said this: 'Wisdom is superior to cessation attainment.' Why? Because wisdom can have an object of focus, while cessation attainment has no object of focus. Venerable Ghosavarma said: 'Cessation attainment is superior to wisdom.' Why? Because cessation attainment is only possessed by sages, while wisdom is possessed by both ordinary people and sages. Those who praise wisdom say this: 'If one has three knowledges but does not possess the eight liberations (八解脫, Aṣṭa-vimokṣa), they are called a three-knowledge. If one has three knowledges and possesses the eight liberations, they are also called a three-knowledge. If one possesses the eight liberations but does not have three knowledges, they are called a both-liberated. If one has one or two knowledges, they are called a wisdom-liberated.' Why? Because wisdom is superior to cessation attainment. Those who praise cessation attainment say this: 'If one possesses the eight liberations but does not have three knowledges, they are called a both-liberated. If one possesses the eight liberations and has three knowledges, they are also called a both-liberated. If one has three knowledges but does not possess the eight liberations,'

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脫者。是名三明。若有一明二明。名慧解脫。所以者何。滅定勝慧故。此二所說。俱唐捐其功。此二所說。于文無益。于義無益。三明。或得滅定。或不得滅定。若得者。名俱解脫三明。若不得者。名慧解脫三明。今當重說未知欲知根知根知已根所以。何故名未知欲知根。答曰。未知當知。未決定當決定。未斷當斷。是故名未知欲知根。問曰。若未知當知。未決定當決定。未斷當斷。名未知欲知根者。苦法忍生時。觀欲界五陰苦得決定。後生苦法智。亦觀欲界五陰苦得決定。是時名知苦已復知苦。何故名未知欲知根。不名知根耶。答曰。苦法忍。始觀欲界五陰苦不名已知苦法智名始知。複次苦法忍。觀欲界五陰決定是苦。不名為智。苦法智乃知。以智為決定不以忍。複次若后更不生未知欲知道。不為未知欲知學所覆。不以上著下不不得自在。名知根。與此相違故名未知欲知根。何故名知根。答曰。未知已知。未決定已決定。未斷已斷。問曰。若未知已知。未決定已決定。未斷已斷。名知根者。道比忍現在前。除自體及相應共有法。余比智分悉得決定。後生道比智。于彼相應共有法。始得決定。名知根。何不名未知欲知根耶。答曰。外國法師說。第十六心。最初道比智剎那。名為見道。問曰。此中不論如是說者。乃論十

【現代漢語翻譯】 現代漢語譯本 『脫』指的是獲得三明（Trividya，三種智慧）。如果只獲得一明或二明，則稱為慧解脫（Prajna-vimukti）。為什麼這麼說呢？因為滅盡定（Nirodha-samapatti）勝過智慧。這兩種說法（指一明或二明）都白費功夫，于文義無益。獲得三明的人，可能得到滅盡定，也可能得不到。如果得到滅盡定，則稱為俱解脫三明（Ubhayato-bhaga-vimukti-trividya）；如果得不到滅盡定，則稱為慧解脫三明（Prajna-vimukti-trividya）。現在我將重新解釋未知欲知根（Anajnatavisyami-indriya，未知當知根）、知根（Ajna-indriya，已知根）和知已根（Ajnatavi-indriya，知已根）的含義。為什麼稱為未知欲知根？回答是：因為未知當知，未決定當決定，未斷當斷，所以稱為未知欲知根。有人問：如果未知當知，未決定當決定，未斷當斷，稱為未知欲知根，那麼在苦法忍（Dharma-ksanti-duhkha，對苦諦的忍）生起時，觀察欲界五陰的苦而得到決定，之後生起苦法智（Dharma-jnana-duhkha，對苦諦的智），也觀察欲界五陰的苦而得到決定，這時稱為知苦已復知苦，為什麼稱為未知欲知根，而不稱為知根呢？回答是：苦法忍只是開始觀察欲界五陰的苦，不能稱為已知苦；苦法智才算是真正開始知。此外，苦法忍觀察欲界五陰，決定是苦，但不能稱為智；苦法智才是以智慧來決定，而不是以忍。再者，如果之後不再生起未知欲知道，不被未知欲知學所覆蓋，不以上著下，不得自在，才能稱為知根；與此相反的情況，就稱為未知欲知根。為什麼稱為知根？回答是：因為未知已已知，未決定已決定，未斷已斷。有人問：如果未知已已知，未決定已決定，未斷已斷，稱為知根，那麼在道比忍（Anvaya-ksanti-marga，對道諦的忍）現在前時，除了自體及相應共有法，其餘比智分都已得到決定，之後生起道比智（Anvaya-jnana-marga，對道諦的智），對於那些相應共有法，才開始得到決定，這稱為知根，為什麼不稱為未知欲知根呢？回答是：外國的法師說，第十六心，最初的道比智剎那，稱為見道。有人問：這裡不討論這種說法，而是討論十...

【English Translation】 English version 'Deliverance' refers to obtaining the Threefold Wisdom (Trividya). If one obtains only one or two of the wisdoms, it is called Wisdom-Deliverance (Prajna-vimukti). Why is this so? Because the Cessation Attainment (Nirodha-samapatti) surpasses wisdom. These two statements (referring to one or two wisdoms) are in vain, without benefit to the text or its meaning. One who obtains the Threefold Wisdom may or may not attain the Cessation Attainment. If they attain it, it is called Threefold Wisdom with Both Deliverances (Ubhayato-bhaga-vimukti-trividya); if they do not attain it, it is called Threefold Wisdom with Wisdom-Deliverance (Prajna-vimukti-trividya). Now I will re-explain the meanings of the Root of the Desire to Know the Unknown (Anajnatavisyami-indriya), the Root of Knowledge (Ajna-indriya), and the Root of Having Known (Ajnatavi-indriya). Why is it called the Root of the Desire to Know the Unknown? The answer is: because what is unknown will be known, what is undecided will be decided, what is unfettered will be unfettered, therefore it is called the Root of the Desire to Know the Unknown. Someone asks: If what is unknown will be known, what is undecided will be decided, what is unfettered will be unfettered, is called the Root of the Desire to Know the Unknown, then when the Dharma-patience regarding suffering (Dharma-ksanti-duhkha) arises, observing the suffering of the five aggregates of the desire realm and obtaining certainty, and later the Dharma-knowledge regarding suffering (Dharma-jnana-duhkha) arises, also observing the suffering of the five aggregates of the desire realm and obtaining certainty, at this time it is called knowing suffering and again knowing suffering, why is it called the Root of the Desire to Know the Unknown, and not called the Root of Knowledge? The answer is: the Dharma-patience regarding suffering only begins to observe the suffering of the five aggregates of the desire realm, and cannot be called already knowing suffering; the Dharma-knowledge is what truly begins to know. Furthermore, the Dharma-patience observes the five aggregates of the desire realm and determines that it is suffering, but it cannot be called wisdom; the Dharma-knowledge is what determines with wisdom, not with patience. Moreover, if later the path of the Desire to Know the Unknown does not arise again, is not covered by the learning of the Desire to Know the Unknown, does not place the above on the below, and is not free, then it can be called the Root of Knowledge; the opposite of this situation is called the Root of the Desire to Know the Unknown. Why is it called the Root of Knowledge? The answer is: because what was unknown is already known, what was undecided is already decided, what was unfettered is already unfettered. Someone asks: If what was unknown is already known, what was undecided is already decided, what was unfettered is already unfettered, is called the Root of Knowledge, then when the Inference-patience regarding the path (Anvaya-ksanti-marga) is present, except for the self and the corresponding common dharmas, the remaining parts of the Inference-knowledge have already been decided, and later the Inference-knowledge regarding the path (Anvaya-jnana-marga) arises, and for those corresponding common dharmas, it begins to be decided, this is called the Root of Knowledge, why is it not called the Root of the Desire to Know the Unknown? The answer is: foreign Dharma masters say that the sixteenth mind, the first moment of the Inference-knowledge regarding the path, is called seeing the path. Someone asks: this does not discuss this kind of statement, but discusses the ten...

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五心是見道者。尊者僧伽婆修作如是說。道比忍現在前。未來有無量道比忍修。彼未來修者。能于現在道比忍剎那相應共有法得決定。不應作是說。所以者何。未來道不緣有所作。問曰。若然者其義云何。答曰。從多分故。已得決定者多。未得決定者少。已得決定猶如大地。未得決定如一揣土。須彌山芥子。大海一渧。虛空蚊翅處空喻亦如是。複次彼后更無未知欲知道。更不為未知欲知覺所覆。不以上著下。不不得自在。是故不名未知欲知根。何故名知已根。答曰。知已更不知。決定已更不決定。斷已更不斷。是名知已根。

問曰。若知已更不知。決定已更不決定。斷已更不斷名知已根者。何故於三知已法中。一獨名為佛耶。答曰。佛初成道時。覺一切法。作別相觀。非總相觀。聲聞辟支佛。初成道時。覺一切法總相觀。非別相觀。複次若智自知遍知決定知。是名為佛。辟支佛智。雖自知非遍知。非決定知。聲聞智。不名自知。非遍知。非決定知。複次若於一切種。以緣自覺。是名為佛。辟支佛雖以緣自覺。不於一切種。聲聞不於一切種以緣自覺。複次若智遍所知。覺遍所覺。行遍所緣。根遍根義所。境界遍境界。是名為佛。聲聞辟支佛不爾。複次若所聞不如重擔。是名為佛。聲聞辟支佛不爾。複次所不應行習

【現代漢語翻譯】 現代漢語譯本 『五心』是指見道者（dṛṣṭimārga-prāpta，證悟道諦之人）。尊者僧伽婆修（Saṃghavasu）如是說。道比忍（dharmakṣānti，對佛法的忍可）現在前。未來有無量道比忍修。那些未來修行者，能于現在道比忍剎那相應共有法得決定。不應作是說。為什麼呢？因為未來之道不緣有所作為。問：如果這樣，那是什麼意思呢？答：從多數方面來說，已經得到決定的人多，未得到決定的人少。已經得到決定的猶如大地，未得到決定的如同一小撮土。就像須彌山與芥子，大海與一滴水，虛空與蚊子翅膀所佔的空間一樣。此外，他們之後不再有未知而想要知道的，不再被未知而想要知覺的事物所覆蓋，不會以上壓下，不會不自在。因此不稱為未知欲知根。為什麼稱為知已根呢？答：知已不再知，決定已不再決定，斷已不再斷，這稱為知已根。 問：如果知已不再知，決定已不再決定，斷已不再斷，稱為知已根，那麼為什麼在三種知已法中，只有佛陀被稱為『佛』呢？答：佛陀初成道時，覺悟一切法，以個別相狀來觀察，而不是以總體相狀來觀察。聲聞（Śrāvaka，聽聞佛法而證悟者）和辟支佛（Pratyekabuddha，無師自悟者）初成道時，覺悟一切法以總體相狀來觀察，而不是以個別相狀來觀察。此外，如果智慧能自知、遍知、決定知，這被稱為佛。辟支佛的智慧雖然能自知，但不能遍知，也不能決定知。聲聞的智慧，不能稱為自知，不能遍知，也不能決定知。此外，如果對於一切種類，以因緣自覺，這被稱為佛。辟支佛雖然以因緣自覺，但不於一切種類。聲聞不於一切種類以因緣自覺。此外，如果智慧遍及所知，覺悟遍及所覺，行為遍及所緣，根遍及根的意義，境界遍及境界，這被稱為佛。聲聞和辟支佛不是這樣。此外，如果所聞不如重擔，這被稱為佛。聲聞和辟支佛不是這樣。此外，不應該行習

【English Translation】 English version 'Five minds' refer to those who have attained the Path of Seeing (dṛṣṭimārga-prāpta, those who have realized the Truth of the Path). Venerable Saṃghavasu said thus. The Patience towards the Dharma of the Path (dharmakṣānti, acceptance of the Dharma) is now present. In the future, there will be immeasurable cultivation of the Patience towards the Dharma of the Path. Those future practitioners can attain certainty regarding the shared qualities corresponding to the present moment of the Patience towards the Dharma of the Path. It should not be said that the future Path does not condition anything made. Question: If that is so, what does it mean? Answer: From the perspective of the majority, those who have already attained certainty are many, and those who have not yet attained certainty are few. Those who have already attained certainty are like the earth, and those who have not yet attained certainty are like a handful of soil. Like Mount Sumeru compared to a mustard seed, the ocean compared to a drop of water, space compared to the space occupied by a mosquito's wing. Furthermore, after that, they no longer have the unknown that they want to know, nor are they covered by the unknown that they want to perceive, they do not place the upper above the lower, they are not unfree. Therefore, it is not called the root of wanting to know the unknown. Why is it called the root of having already known? Answer: Having already known, one no longer knows; having already decided, one no longer decides; having already cut off, one no longer cuts off. This is called the root of having already known. Question: If having already known, one no longer knows; having already decided, one no longer decides; having already cut off, one no longer cuts off, is called the root of having already known, then why among the three laws of having already known, is only the Buddha called 'Buddha'? Answer: When the Buddha first attained enlightenment, he awakened to all dharmas, observing them with individual characteristics, not with general characteristics. When Śrāvakas (Śrāvaka, those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment without a teacher) first attain enlightenment, they awaken to all dharmas, observing them with general characteristics, not with individual characteristics. Furthermore, if wisdom can know itself, know universally, and know decisively, this is called Buddha. Although the wisdom of a Pratyekabuddha can know itself, it cannot know universally, nor can it know decisively. The wisdom of a Śrāvaka cannot be called self-knowing, cannot know universally, nor can it know decisively. Furthermore, if for all kinds, one is self-aware through conditions, this is called Buddha. Although a Pratyekabuddha is self-aware through conditions, it is not for all kinds. A Śrāvaka is not self-aware through conditions for all kinds. Furthermore, if wisdom pervades the knowable, awakening pervades the perceived, action pervades the conditioned, the root pervades the meaning of the root, the realm pervades the realm, this is called Buddha. Śrāvakas and Pratyekabuddhas are not like this. Furthermore, if what is heard is not like a heavy burden, this is called Buddha. Śrāvakas and Pratyekabuddhas are not like this. Furthermore, what should not be practiced

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氣。於此身永斷。是名為佛。聲聞辟支佛不爾。複次于甚深十二因緣河。能盡其底者。是名為佛。聲聞辟支佛不爾。如三獸度河。謂兔馬象兔。騰躑乃度馬或盡其底。或不盡底而度。香象於一切時。足蹈其底而度。如兔度河。聲聞度因緣河亦復如是。如馬度河。辟支佛度因緣河。亦復如是。如香象度河。佛度因緣河亦復如是。複次若永斷二種無知。謂染污不染污。是名為佛。聲聞辟支佛。雖斷染污無知。不斷不染污者。複次若永斷二種疑。謂是人是杌疑及使性疑。是名為佛。聲聞辟支佛。雖斷使性疑。不斷是人是杌疑。複次佛得盡智時。於二種障心得解脫。謂煩惱障解脫障。是名為佛。複次若依所依具足者。是名為佛。或有所依具足依不具足。如轉輪聖王。或依具足所依不具足。如辟支佛。佛世尊依所依二俱具足。如依所依器中物器。當知亦爾。複次若三事具足。是名為佛。一色二族三言語。複次若具足三事。是名為佛。一誓願具足。二功果具足。三恣所問具足。複次若有三不護。有三不共念處。是名為佛。複次若所言無二。有無盡辯。所記無失。是名為佛。複次若善知因。善知時。善知相。善知為他說法。是名為佛。複次若有四種智。一無畏智。二無著智。三無缺失智。四不退智。是名為佛。複次若知種種因。知種

種果。知種種性。知種種對治法。是名為佛。複次若於世八法得解脫。其德無有能得邊者。能為一切厄難者作救護。是名為佛。複次若於十八不共法十力四無所畏大悲三不共念處。是名為佛。複次若大悲心。深遠微細。遍一切處。於一切眾生。無怨憎心。深遠者。從三阿僧祇劫積聚故。微細者。濟眾生三苦故。遍一切處者。緣三界眾生故。於一切眾生無怨憎者。于怨親中人等不異故。如是等事故。三已作法中。說一為佛。

問曰。何故色陰中。眼耳鼻舌身立根。色聲香味觸不立根耶。答曰。無根故不立根。複次若是內入者立根。外入者不立根。複次若作所依者立根。若作所緣者不立根。複次若是眾生數者立根。若或是或非者不立根。複次在自身中者立根。不定者不立根。複次若自所用者立根。不定者不立根。複次不共者立根。共者不立根。

問曰。受陰中。樂受立二根。苦受立二根。何故不苦不樂受立一根耶。答曰。應說二根而不說者。當知此說有餘。複次欲現種種說種種文。乃至廣說。複次欲現二門二略。乃至廣說。複次樂受。或有黠慧者。有不黠慧者。或有輕躁者。有不輕躁者。苦受亦爾。樂受中。若不黠慧不輕躁者立樂根。若黠慧輕躁者立喜根。苦受亦爾。不苦不樂受。不黠慧不輕躁故立一根。復

【現代漢語翻譯】 現代漢語譯本： 能瞭解各種果報，瞭解各種對治方法，這被稱為佛（Buddha）。此外，如果能從世間的八法中解脫，其功德是無法估量的，能為一切遭遇厄難的人提供救護，這被稱為佛。此外，如果具備十八不共法（Eighteen Unshared Dharmas），十力（Ten Powers），四無所畏（Four Fearlessnesses），大悲（Great Compassion），三不共念處（Three Unshared Mindfulnesses），這被稱為佛。此外，如果具有大悲心，深遠而細微，遍及一切處，對一切眾生沒有怨恨之心。深遠，是因為從三大阿僧祇劫（three asamkhya kalpas）積聚而來；細微，是因為救濟眾生的三種痛苦；遍及一切處，是因為緣於三界（Three Realms）的眾生；對一切眾生沒有怨恨，是因為對怨家、親人和中間的人都一樣看待。因為這些緣故，在三種已作法中，說一種為佛。 問：為什麼在色陰（Form Aggregate）中，眼、耳、鼻、舌、身（Eye, Ear, Nose, Tongue, Body）可以立為根（root），而色、聲、香、味、觸（Form, Sound, Smell, Taste, Touch）不能立為根呢？答：因為沒有根的性質，所以不能立為根。此外，如果是內入（internal sense base）就可以立為根，外入（external sense base）就不能立為根。此外，如果作為所依（that which is relied upon）就可以立為根，如果作為所緣（that which is cognized）就不能立為根。此外，如果是眾生數（belonging to sentient beings）就可以立為根，如果或者屬於或者不屬於眾生數就不能立為根。此外，在自身中的就可以立為根，不定的就不能立為根。此外，自己所用的就可以立為根，不定的就不能立為根。此外，不共的就可以立為根，共有的就不能立為根。 問：在受陰（Feeling Aggregate）中，樂受（Pleasant Feeling）可以立為兩個根，苦受（Painful Feeling）可以立為兩個根，為什麼不苦不樂受（Neutral Feeling）只能立為一個根呢？答：應該說有兩個根，但沒有這樣說，應當知道這種說法是有剩餘的。此外，想要展現種種，所以說了種種文句，乃至廣說。此外，想要展現二門二略，乃至廣說。此外，樂受，有聰慧的人，也有不聰慧的人；有輕躁的人，也有不輕躁的人，苦受也是這樣。在樂受中，如果不聰慧不輕躁的人，就立為樂根（root of pleasure）；如果聰慧輕躁的人，就立為喜根（root of joy）。苦受也是這樣。不苦不樂受，因為不聰慧不輕躁，所以立為一個根。

【English Translation】 English version: To know the various fruits (results of actions), to know the various antidotes (to afflictions), this is called Buddha. Furthermore, if one is liberated from the eight worldly dharmas, the merit of such a person is immeasurable, and they can provide protection for all those who encounter difficulties; this is called Buddha. Furthermore, if one possesses the Eighteen Unshared Dharmas (Eighteen Unshared Dharmas), the Ten Powers (Ten Powers), the Four Fearlessnesses (Four Fearlessnesses), Great Compassion (Great Compassion), and the Three Unshared Mindfulnesses (Three Unshared Mindfulnesses), this is called Buddha. Furthermore, if one has great compassion, profound and subtle, pervading all places, and has no resentment towards all sentient beings. 'Profound' because it is accumulated from three asamkhya kalpas (three asamkhya kalpas); 'subtle' because it relieves sentient beings from the three sufferings; 'pervading all places' because it is related to sentient beings in the Three Realms (Three Realms); 'having no resentment towards all sentient beings' because one treats enemies, relatives, and neutral people equally. Because of these reasons, among the three 'already done' dharmas, one is said to be Buddha. Question: Why, in the Form Aggregate (Form Aggregate), can the eye, ear, nose, tongue, and body (Eye, Ear, Nose, Tongue, Body) be established as roots (root), while form, sound, smell, taste, and touch (Form, Sound, Smell, Taste, Touch) cannot be established as roots? Answer: Because they do not have the nature of roots, they cannot be established as roots. Furthermore, if it is an internal sense base (internal sense base), it can be established as a root; if it is an external sense base (external sense base), it cannot be established as a root. Furthermore, if it acts as that which is relied upon (that which is relied upon), it can be established as a root; if it acts as that which is cognized (that which is cognized), it cannot be established as a root. Furthermore, if it belongs to sentient beings (belonging to sentient beings), it can be established as a root; if it either belongs or does not belong to sentient beings, it cannot be established as a root. Furthermore, that which is within oneself can be established as a root; that which is indefinite cannot be established as a root. Furthermore, that which is used by oneself can be established as a root; that which is indefinite cannot be established as a root. Furthermore, that which is unshared can be established as a root; that which is shared cannot be established as a root. Question: In the Feeling Aggregate (Feeling Aggregate), pleasant feeling (Pleasant Feeling) can be established as two roots, painful feeling (Painful Feeling) can be established as two roots, why can neutral feeling (Neutral Feeling) only be established as one root? Answer: It should be said that there are two roots, but it is not said that way; one should know that this statement has a remainder. Furthermore, wanting to show various things, various sentences are spoken, and so on, extensively. Furthermore, wanting to show two doors and two summaries, and so on, extensively. Furthermore, in pleasant feeling, there are those who are clever and those who are not clever; there are those who are restless and those who are not restless; painful feeling is also like this. In pleasant feeling, if one is not clever and not restless, it is established as the root of pleasure (root of pleasure); if one is clever and restless, it is established as the root of joy (root of joy). Painful feeling is also like this. Neutral feeling, because it is not clever and not restless, is established as one root.

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次樂受。樂根所作異。喜根所作異。苦受亦爾。不苦不樂受所作無異。複次離相對法故。樂受對苦受。苦受對樂受。不苦不樂受。無相對故立一根。

問曰。何故想陰不立根耶。答曰。不立根法多。何故獨問想。問曰。所以問者。色陰行陰。少分立根。少分不立根。受陰識陰。盡立根。想陰不盡立根。不少分立根。是故問想陰何故不立根。答曰。無根相故不立根。複次根以自力自功用立。想以他力他功用立。如傭作人。他教則作不教不作。若受有所覺。思有所思。識有所識。然後想有所想。複次為他所覆故。善想為慧所覆。如人憶想不妄世言是人智慧。不善想為顛倒所覆。如無常常想顛倒。尊者和須密說曰。何故想不立根耶。答曰。威勢義是根義。想威勢少。問曰。想亦有威勢。如說一切有為法。展轉有威勢無為法。于有為法。亦有威勢。複次根能害煩惱。想不能害。問曰。想亦能害煩惱。如說比丘修行廣佈無常想。除一切欲愛色無色愛。尊者佛陀提婆說曰。想取想分別。分別體唯取想。餘數法行境界已想然後取想分別。

問曰。煩惱何故不立根。答曰。無根相故不立根。複次威勢義是根義。煩惱威勢少故不立根。問曰。煩惱能沒生死遠離涅槃。壞諸善法。云何言威勢少耶。答曰。以是下賤可呵法故。言

【現代漢語翻譯】 其次是樂受（Sukha vedanā，快樂的感受）。樂根（Sukha indriya，快樂的根源）所產生的樂受和喜根（Pīti indriya，喜悅的根源）所產生的樂受是不同的。苦受（Dukkha vedanā，痛苦的感受）也是如此。不苦不樂受（Adhukkhamasukhā vedanā，非痛苦非快樂的感受）所產生的沒有不同。此外，因為是相互對立的法，樂受與苦受相對，苦受與樂受相對。不苦不樂受沒有相對的，所以立為一根。

問：為什麼想陰（Saṃjñā skandha，識別蘊）不設立根呢？答：不設立根的法有很多，為什麼單單問想陰？問：我之所以問，是因為色陰（Rūpa skandha，色蘊）和行陰（Saṃskāra skandha，行蘊）少部分設立根，少部分不設立根。受陰（Vedanā skandha，感受蘊）和識陰（Vijñāna skandha，意識蘊）全部設立根。想陰不全部設立根，也沒有少部分設立根。所以問想陰為什麼不設立根。答：因為沒有根的相狀，所以不設立根。此外，根依靠自身的力量和功用而設立。想依靠他人的力量和功用而設立，就像被僱傭的人，他人教導就做，不教導就不做。如果受有所感覺，思有所思慮，識有所識別，然後想才有所識別。

此外，因為被其他法所覆蓋。善的想被慧（Prajñā，智慧）所覆蓋，就像人們回憶思考不虛妄的事情，世人就說這個人有智慧。不善的想被顛倒（Viparyāsa，錯誤的認知）所覆蓋，例如無常卻常常想是常。尊者和須密（Vasumitra）說：為什麼想不設立根呢？答：威勢的意義是根的意義，想的威勢少。問：想也有威勢，如經中所說，一切有為法（Saṃskṛta dharma，有條件的法）輾轉有威勢，無為法（Asaṃskṛta dharma，無條件的法）對於有為法也有威勢。此外，根能夠損害煩惱（Kleśa，負面情緒），想不能損害。問：想也能損害煩惱，如經中所說，比丘修行廣佈無常想，去除一切欲愛（Kāma-rāga，對慾望的執著）、色無色愛（Rūpa-arūpa-rāga，對物質和非物質世界的執著）。尊者佛陀提婆（Buddha-deva）說：想是取想分別，分別的體性只是取想。其餘的數法（Dharma，法）在行境界之後，已經想過，然後才取想分別。

問：煩惱為什麼不設立根？答：因為沒有根的相狀，所以不設立根。此外，威勢的意義是根的意義，煩惱的威勢少，所以不設立根。問：煩惱能夠沉沒于生死輪迴（Saṃsāra，生死輪迴），遠離涅槃（Nirvāṇa，解脫），破壞各種善法，怎麼說威勢少呢？答：因為這是可呵責的法。

【English Translation】 Next is pleasant feeling (Sukha vedanā). The pleasant feeling produced by the pleasure faculty (Sukha indriya) is different from that produced by the joy faculty (Pīti indriya). The same is true for painful feeling (Dukkha vedanā). There is no difference in what is produced by neither-painful-nor-pleasant feeling (Adhukkhamasukhā vedanā). Furthermore, because they are relative dharmas, pleasant feeling is relative to painful feeling, and painful feeling is relative to pleasant feeling. Neither-painful-nor-pleasant feeling is not relative, so it is established as one faculty.

Question: Why is the perception aggregate (Saṃjñā skandha) not established as a faculty? Answer: There are many dharmas that are not established as faculties, why do you only ask about perception? Question: The reason I ask is that the form aggregate (Rūpa skandha) and the formation aggregate (Saṃskāra skandha) have a small part established as faculties and a small part not established as faculties. The feeling aggregate (Vedanā skandha) and the consciousness aggregate (Vijñāna skandha) are all established as faculties. The perception aggregate is not entirely established as a faculty, nor is a small part of it established as a faculty. Therefore, I ask why the perception aggregate is not established as a faculty. Answer: Because it does not have the characteristic of a faculty, it is not established as a faculty. Furthermore, a faculty is established by its own power and function. Perception is established by the power and function of others, like a hired worker, who works when instructed and does not work when not instructed. If feeling has something to feel, thought has something to think about, and consciousness has something to be conscious of, then perception has something to perceive.

Furthermore, because it is covered by other dharmas. Good perception is covered by wisdom (Prajñā), like people who recall and think about things that are not false, and the world says that this person has wisdom. Unwholesome perception is covered by inversion (Viparyāsa), such as constantly thinking that what is impermanent is permanent. Venerable Vasumitra said: Why is perception not established as a faculty? Answer: The meaning of power is the meaning of a faculty, and perception has little power. Question: Perception also has power, as it is said in the sutras, all conditioned dharmas (Saṃskṛta dharma) have power in turn, and unconditioned dharmas (Asaṃskṛta dharma) also have power over conditioned dharmas. Furthermore, a faculty can harm afflictions (Kleśa), but perception cannot. Question: Perception can also harm afflictions, as it is said in the sutras, a Bhikṣu cultivates and widely spreads the perception of impermanence, removing all desire-attachment (Kāma-rāga), attachment to the realms of form and formlessness (Rūpa-arūpa-rāga). Venerable Buddha-deva said: Perception takes, perceives, and distinguishes. The nature of distinguishing is only taking and perceiving. The remaining number of dharmas, after the realm of action, have already been perceived, and then they take, perceive, and distinguish.

Question: Why are afflictions not established as a faculty? Answer: Because they do not have the characteristic of a faculty, they are not established as a faculty. Furthermore, the meaning of power is the meaning of a faculty, and afflictions have little power, so they are not established as a faculty. Question: Afflictions can sink beings into the cycle of birth and death (Saṃsāra), keep them away from Nirvana (Nirvāṇa), and destroy all wholesome dharmas, how can you say that they have little power? Answer: Because they are blameworthy dharmas.

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威勢少。問曰。若然者。染污受何故立根耶。答曰。受于煩惱有威勢。煩惱威勢少。猶如獄卒。雖所住處下。亦與貴勝交往。諸獄卒守門者。雖復苦切於人無有威勢。而不得與貴勝交往。彼亦如是。尊者僧伽婆修說曰。若法有欲無慾身中可得故立根。煩惱唯有欲身中可得故不立根。若作是說。則憂根知已根不爾。所以者何。憂根唯有欲人身中可得。知已根。唯無慾人身中可得。是故如前說者好。

問曰。何故受善染污不隱沒無記立根。慧唯善立根。染污不隱沒無記不立根耶。答曰。受于煩惱分中勢用勝。善染污不隱沒無記盡立根。慧于出要法中勢用勝。善慧能增益出要法。染污慧能斷出要法。不隱沒無記慧。于出要法無所增益。

問曰。俱是不相應行陰。命根立根。受身處何故不立根耶。答曰。無根相故不立根。複次命根是報。一切報從業生。是以命根立根。受身處不定。或有是依。或有是報。是故不立根。

問曰。最勝義是根義。滅盡涅槃。於一切有為無為法中最勝。何以不立根耶。答曰。此是根畢竟盡處不立根。譬如瓶衣。畢竟盡處。不名瓶衣。複次若法行世。能取果。能有所作。能知境界者立根。滅盡涅槃。與此相違故不立根。複次若法是生滅有因。是有為相者立根。滅盡涅槃。與此相違故

【現代漢語翻譯】 現代漢語譯本 威勢小。問：如果這樣，為什麼染污受要設立為根呢？答：因為受對於煩惱來說有威勢，而煩惱的威勢小。就像獄卒，雖然所住的地方低下，也能與貴人交往。那些獄卒和守門人，即使對人嚴酷，也沒有威勢，不能與貴人交往。受與煩惱的關係也是這樣。尊者僧伽婆修說：如果一種法在有欲和無慾之身中都能得到，就可以設立為根。煩惱只能在有欲之身中得到，所以不設立為根。如果這樣說，那麼憂根和知已根的情況就不同了。為什麼呢？因為憂根只能在有欲之人的身中得到，而知已根只能在無慾之人的身中得到。所以，還是像前面說的那樣比較好。

問：為什麼受在善、染污、不隱沒無記中不設立為根，而慧只在善中設立為根，在染污、不隱沒無記中不設立為根呢？答：因為受在煩惱的分類中，其勢用強大，所以善、染污、不隱沒無記都設立為根。而慧在出離世間之法中，其勢用強大。善慧能夠增益出離世間之法，染污慧能夠斷絕出離世間之法，不隱沒無記慧對於出離世間之法沒有什麼增益。

問：同樣是不相應行陰，為什麼命根可以設立為根，而受身處卻不設立為根呢？答：因為沒有根的相狀，所以不設立為根。再者，命根是果報，一切果報都從業產生，因此命根可以設立為根。而受身處是不定的，有時是所依，有時是果報，所以不設立為根。

問：最殊勝的意義是根的意義，滅盡涅槃在一切有為法和無為法中最為殊勝，為什麼不設立為根呢？答：因為這是根的畢竟止息之處，所以不設立為根。譬如瓶子和衣服，在它們最終消失的地方，不能稱之為瓶子和衣服。再者，如果一種法在世間執行，能夠取得果報，能夠有所作為，能夠認知境界，就可以設立為根。滅盡涅槃與這些相反，所以不設立為根。再者，如果一種法是生滅的，有因的，是有為的相狀，就可以設立為根。滅盡涅槃與這些相反。

【English Translation】 English version Its power is small. Question: If that's the case, then why is defiled feeling (染污受) established as a root? Answer: Because feeling has power over afflictions (煩惱), while the power of afflictions is small. It's like a prison guard; although their dwelling place is lowly, they can still associate with nobles. Those prison guards and gatekeepers, even if they are harsh to people, have no power and cannot associate with nobles. The relationship between feeling and afflictions is similar. Venerable Saṃgharakṣa (僧伽婆修) said: If a dharma (法) can be obtained in both those with desire and those without desire, then it can be established as a root. Afflictions can only be obtained in those with desire, so they are not established as a root. If you say that, then the cases of the root of sorrow (憂根) and the root of knowledge (知已根) are different. Why? Because the root of sorrow can only be obtained in the body of a person with desire, while the root of knowledge can only be obtained in the body of a person without desire. Therefore, it's better to say it as we said before.

Question: Why is feeling not established as a root in wholesome (善), defiled (染污), and non-revealing indeterminate (不隱沒無記) states, while wisdom (慧) is only established as a root in the wholesome state, and not in the defiled and non-revealing indeterminate states? Answer: Because feeling has a superior influence in the category of afflictions, so it is established as a root in wholesome, defiled, and non-revealing indeterminate states. Wisdom has a superior influence in the dharma of liberation (出要法). Wholesome wisdom can increase the dharma of liberation, defiled wisdom can cut off the dharma of liberation, and non-revealing indeterminate wisdom does not increase the dharma of liberation.

Question: Since both are non-associated formations (不相應行陰), why is the life faculty (命根) established as a root, while the feeling aggregate (受身處) is not? Answer: Because it does not have the characteristic of a root, so it is not established as a root. Furthermore, the life faculty is a result (報). All results arise from karma (業), therefore the life faculty is established as a root. The feeling aggregate is uncertain; sometimes it is a support (依), sometimes it is a result, so it is not established as a root.

Question: The most excellent meaning is the meaning of a root. Extinction (滅盡) and Nirvāṇa (涅槃) are the most excellent among all conditioned (有為) and unconditioned (無為) dharmas. Why are they not established as roots? Answer: Because this is the place where roots are completely extinguished, so it is not established as a root. For example, a pot and clothes, at the place where they ultimately disappear, cannot be called a pot and clothes. Furthermore, if a dharma operates in the world, can obtain results, can perform actions, and can cognize objects, then it can be established as a root. Extinction and Nirvāṇa are contrary to these, so they are not established as roots. Furthermore, if a dharma is subject to arising and ceasing, has a cause, and has the characteristic of being conditioned, then it can be established as a root. Extinction and Nirvāṇa are contrary to these.

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不立根。複次根屬因屬緣屬所作立根。涅槃與此相違故不立根。複次若法為生所生為老所老為壞所壞者立根。涅槃不爾。複次根在陰墮世。與苦相續。有前後相上中下相者立根。涅槃不爾。複次言最勝者。于有為法中最勝故立根。涅槃于有為無為法中最勝故不立根。◎

阿毗曇毗婆沙論卷第三十七 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十八

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度十門品之二

◎十八界。眼界色界眼識界乃至意界法界意識界。界名略說亦名廣說。略說者于說大經。如大因緣經大涅槃經等。廣說者。于說入經入。亦名略說亦名廣說。略說者于說界經。廣說者于說陰經。陰亦名略說亦名廣說。略說者于說入經。廣說者如說。若有所受。當知皆苦。于如是等經。名為廣說。復有說者。界亦名略說亦名廣說。即于界中。不于余法。所以者何。界中心色是廣說。心數法是略說。入亦是略說。亦是廣說。即于入中。不于余法。所以者何。入中色是廣說。心心數是略說。陰亦是略說。亦是廣說。即于陰中。不于余法。所以者何。陰中色心是略說。心數是廣說。如說若有所受。當知皆苦。此說一向是略。復有

【現代漢語翻譯】 現代漢語譯本：不建立『根』（hetu，因）。此外，『根』屬於因、屬於緣、屬於所作，所以建立『根』。涅槃（Nirvana）與此相反，所以不建立『根』。此外，如果一個法為生所生、為老所老、為壞所壞，就建立『根』。涅槃不是這樣。此外，『根』在五陰（skandha）中，墮入世間，與苦相續，有前後相、有上中下相，所以建立『根』。涅槃不是這樣。此外，說到最殊勝的，在有為法（saṃskṛta-dharma）中最殊勝，所以建立『根』。涅槃在有為法和無為法（asaṃskṛta-dharma）中最殊勝，所以不建立『根』。 《阿毗曇毗婆沙論》卷第三十七 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第三十八 迦旃延子造 五百羅漢釋 北涼天竺沙門浮陀跋摩共道泰等譯 使犍度十門品之二 十八界：眼界（cakṣu-dhātu）、眼識界（cakṣu-vijñāna-dhātu）乃至意界（mano-dhātu）、法界（dharma-dhātu）、意識界（mano-vijñāna-dhātu）。『界』（dhātu）這個名稱，可以略說，也可以廣說。略說，例如在說《大因緣經》、《大涅槃經》等經典時。廣說，例如在說《入經》（āyatana-sūtra）時。『入』（āyatana）也可以略說，也可以廣說。略說，例如在說《界經》（dhātu-sūtra）時。廣說，例如在說《陰經》（skandha-sūtra）時。『陰』（skandha）也可以略說，也可以廣說。略說，例如在說《入經》時。廣說，例如說『若有所受，當知皆苦』。在這樣的經典中，稱為廣說。還有一種說法，『界』也可以略說，也可以廣說，就在『界』中，不在其他法中。為什麼呢？因為『界』中心色（rūpa）是廣說，心數法（caitta-dharma）是略說。『入』也是略說，也是廣說，就在『入』中，不在其他法中。為什麼呢？因為『入』中色是廣說，心和心數（citta-caitta）是略說。『陰』也是略說，也是廣說，就在『陰』中，不在其他法中。為什麼呢？因為『陰』中色和心是略說，心數是廣說。例如說『若有所受，當知皆苦』，這說的是一向的略說。還有...

【English Translation】 English version: 'Root' (hetu) is not established. Furthermore, 'root' belongs to cause, belongs to condition, belongs to what is made, therefore 'root' is established. Nirvana (Nirvana) is contrary to this, therefore 'root' is not established. Furthermore, if a dharma is born of birth, aged by aging, destroyed by destruction, then 'root' is established. Nirvana is not like that. Furthermore, 'root' is in the five skandhas (skandha), falls into the world, continues with suffering, has before and after aspects, has upper, middle, and lower aspects, therefore 'root' is established. Nirvana is not like that. Furthermore, speaking of the most excellent, it is the most excellent among conditioned dharmas (saṃskṛta-dharma), therefore 'root' is established. Nirvana is the most excellent among conditioned and unconditioned dharmas (asaṃskṛta-dharma), therefore 'root' is not established. Abhidhamma-vibhāṣā-śāstra, Volume 37 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhāṣā-śāstra Abhidhamma-vibhāṣā-śāstra, Volume 38 Composed by Kātyāyanīputra, Explained by Five Hundred Arhats Translated by the Tripiṭaka master Buddhavarman from India of Northern Liang, together with Dao Tai, etc. Chapter Two of the Ten Doors of Skandha The Eighteen Realms: eye realm (cakṣu-dhātu), eye consciousness realm (cakṣu-vijñāna-dhātu), up to mind realm (mano-dhātu), dharma realm (dharma-dhātu), mind consciousness realm (mano-vijñāna-dhātu). The name 'realm' (dhātu) can be spoken briefly or extensively. Briefly, as in the sutras such as the 'Great Cause and Condition Sutra', 'Great Nirvana Sutra', etc. Extensively, as in the 'Entry Sutra' (āyatana-sūtra). 'Entry' (āyatana) can also be spoken briefly or extensively. Briefly, as in the 'Realm Sutra' (dhātu-sūtra). Extensively, as in the 'Skandha Sutra' (skandha-sūtra). 'Skandha' can also be spoken briefly or extensively. Briefly, as in the 'Entry Sutra'. Extensively, as in saying 'If there is anything experienced, know that it is all suffering.' In such sutras, it is called extensive speaking. There is also a saying that 'realm' can be spoken briefly or extensively, just within 'realm', not in other dharmas. Why? Because in 'realm', material form (rūpa) is extensive speaking, mental factors (caitta-dharma) are brief speaking. 'Entry' is also brief speaking, also extensive speaking, just within 'entry', not in other dharmas. Why? Because in 'entry', material form is extensive speaking, mind and mental factors (citta-caitta) are brief speaking. 'Skandha' is also brief speaking, also extensive speaking, just within 'skandha', not in other dharmas. Why? Because in 'skandha', material form and mind are brief speaking, mental factors are extensive speaking. For example, saying 'If there is anything experienced, know that it is all suffering,' this speaks of a consistently brief speaking. Furthermore...

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說者。界是廣說。亦攝一切法。大因緣經大涅槃經。雖是廣說。不攝一切法入。雖攝一切法。而非廣說。所以者何。是中說法故。陰不攝一切法。所以者何。攝一切有為法。不攝無為法故。亦非廣說。所以者何。是略說故。如說若有所受當知皆苦。此一向是略說。佛所說經。廣略義如此。非謂如說法施財施是略說。大因緣經大涅槃經是廣說。世尊于所知法。先廣說十八界。即于彼所知。次略說十二入。于彼十二入。除無為法。略說五陰。是名世尊廣略之說。以如是廣略所說法。佛告尊者舍利弗。我說諸法。若廣若略。能知解者難得。以如是廣說略說故。尊者舍利弗。請於世尊。世尊說法若廣若略。能有知解法寶者。譬如大海中龍于大海中化作大身。上升虛空興起大云遍覆虛空放電光。出如是雷音。我今當雨藥草樹木。聞如是音。皆生恐怖作如是念。大海中龍。若降雨者。我等皆當沒滅。是時大地。心無疑懼。又無異色而請之言。汝當降雨經百千歲。我盡能受。世尊亦爾。于主童佛然燈佛迦拘遜陀村佛迦那含牟尼佛。乃至迦葉佛所。長養智身。上升有餘涅槃虛空界中。以大悲云遍覆世間。放智電光。出無我師子吼音作如是言。舍利弗我所說。若廣若略。知解者難得。是時一切受化者。聞說是言心懷恐懼。唯除尊者舍利弗

【現代漢語翻譯】 現代漢語譯本： 說者（說法的人）。界是廣說，也包含了一切法。《大因緣經》、《大涅槃經》，雖然是廣說，卻沒有包含一切法。雖然包含了一切法，卻不是廣說。為什麼呢？因為其中說法的原因。陰不包含一切法。為什麼呢？因為它只包含一切有為法，不包含無為法。也不是廣說。為什麼呢？因為它是略說。比如，如果說凡是感受到的，都應當知道是苦，這完全是略說。佛所說的經，廣說和略說的意義是這樣的，不是說像法施、財施是略說，《大因緣經》、《大涅槃經》是廣說。世尊對於所知的法，先廣說了十八界（眼界、耳界、鼻界、舌界、身界、意界，色界、聲界、香界、味界、觸界、法界，眼識界、耳識界、鼻識界、舌識界、身識界、意識界），然後對於所知的，接著略說十二入（眼入、耳入、鼻入、舌入、身入、意入，色入、聲入、香入、味入、觸入、法入）。對於這十二入，除去無為法，略說五陰（色陰、受陰、想陰、行陰、識陰）。這就是世尊廣說和略說的說法。因為這樣廣說和略說的說法，佛告訴尊者舍利弗（智慧第一的弟子），我說諸法，無論是廣說還是略說，能夠理解的人很難得。因為這樣廣說略說，尊者舍利弗，請問世尊，世尊說法無論是廣說還是略說，能夠理解法寶的人，譬如大海中的龍在大海中化作巨大的身體，上升到虛空中，興起巨大的雲彩遍佈虛空，放出閃電的光芒，發出這樣的雷聲，我現在將要降雨藥草樹木。聽到這樣的聲音，都感到恐懼，這樣想，大海中的龍，如果降雨，我們都將要被淹沒。這時大地，心中沒有疑惑和懼怕，也沒有不同的臉色，而請求說，您應當降雨經百千歲，我完全能夠承受。世尊也是這樣，在主童佛、然燈佛（過去佛）、迦拘遜陀佛（過去七佛之一）、迦那含牟尼佛（過去七佛之一），乃至迦葉佛（過去七佛之一）那裡，長養智慧之身，上升到有餘涅槃的虛空界中，用大悲的雲彩遍佈世間，放出智慧的電光，發出無我的獅子吼聲，這樣說，舍利弗，我所說的，無論是廣說還是略說，理解的人很難得。這時一切接受教化的人，聽到這些話都心懷恐懼，只有尊者舍利弗除外。

【English Translation】 English version: The speaker (the one who preaches). The 'realms' are extensive explanations, and they also encompass all dharmas. The Mahānidāna Sūtra (Great Causes Sutra) and the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra), although extensive explanations, do not encompass all dharmas. Although they encompass all dharmas, they are not extensive explanations. Why? Because of the reason for the teachings within them. The skandhas (aggregates) do not encompass all dharmas. Why? Because they only encompass all conditioned dharmas, not unconditioned dharmas. Nor are they extensive explanations. Why? Because they are concise explanations. For example, if it is said that whatever is felt, one should know is suffering, this is entirely a concise explanation. The meaning of the Buddha's teachings, whether extensive or concise, is like this; it is not that teachings like the giving of dharma or the giving of wealth are concise explanations, while the Mahānidāna Sūtra and the Mahāparinirvāṇa Sūtra are extensive explanations. The World-Honored One, regarding the dharmas he knew, first extensively explained the eighteen dhātus (realms) (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), then, regarding what he knew, he concisely explained the twelve āyatanas (sense bases) (eye base, ear base, nose base, tongue base, body base, mind base, form base, sound base, smell base, taste base, touch base, dharma base). Regarding these twelve sense bases, excluding unconditioned dharmas, he concisely explained the five skandhas (form, feeling, perception, mental formations, consciousness). This is called the World-Honored One's extensive and concise teachings. Because of these extensive and concise teachings, the Buddha told Venerable Śāriputra (the disciple foremost in wisdom), 'I say that dharmas, whether extensive or concise, are difficult for those who can understand.' Because of these extensive and concise explanations, Venerable Śāriputra asked the World-Honored One, 'World-Honored One, regarding the teachings, whether extensive or concise, those who can understand the Dharma Jewel, are like a dragon in the great ocean who transforms into a huge body in the great ocean, rises into the sky, raises great clouds that cover the sky, emits flashes of lightning, and makes such thunderous sounds, saying, 'I am now going to rain down medicinal herbs and trees.' Hearing such sounds, they all feel fear, thinking, 'If the dragon in the great ocean rains down, we will all be submerged.' At this time, the earth, without doubt or fear in its heart, and without a different expression, requests, 'You should rain down for hundreds of thousands of years, I can fully endure it.' The World-Honored One is also like this, in the presence of the Lord Child Buddha, Dīpankara Buddha (past Buddha), Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas), and even Kāśyapa Buddha (one of the past seven Buddhas), he nurtured the body of wisdom, ascended into the realm of the empty space of Nirvana with remainder, covered the world with clouds of great compassion, emitted the lightning of wisdom, and roared the lion's roar of no-self, saying, 'Śāriputra, what I say, whether extensive or concise, is difficult for those who can understand.' At this time, all those who receive teachings, hearing these words, are filled with fear, except for Venerable Śāriputra.'

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。世尊以未曾聞名味句身。而說諸法。我等所不能解。尊者舍利弗。於六十劫中。增長如地知見。心無恐懼又無異色。而請于佛。世尊說法。若廣若略。能有知解法寶之者。

問曰。有法非聲聞辟支佛境界。何故尊者舍利弗。作如是請佛。答曰。聲聞所知。非佛知。以聲聞境界非佛境界。以聲聞所行非佛所行。以聲聞根非佛根。複次佛聽故請。尊者舍利弗作如是念。世尊所說。常以憐愍知量。觀其田器。當雨法雨。不唐捐其言。若說一句。前人不受。佛則不說。世尊知我有爾所受法器。則為我說如是法。以是事故。佛聽故請。

問曰。為何等受化者說界。何等說入。何等說陰。答曰。于界中愚者為說界。于入中愚者為說入。于陰中愚者為說陰。複次受化者。或是初行。或是已行。或是久行。為初行者說界。為已行者說入。為久行者說陰。下根中根上根。樂廣樂略樂廣略者。說亦如是。複次若恃性憍慢縱逸者為說界。所以者何。性義是界義故。若恃財憍慢縱逸者為說入。所以者何。輸門義是入義故。恃命憍慢縱逸者為說陰。所以者何。陰說名殺賊。複次於色心愚者為說界。所以者何。界中廣說色心。略說數法。於色愚者為說入。所以者何。入中廣說色。略說心心數法。於心數法愚者為說陰。所以者何。陰中

【現代漢語翻譯】 現代漢語譯本：世尊用我們前所未聞的名詞、語句和概念來闡述諸法，我們無法理解。尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），在六十劫（kalpa，極長的時間單位）中增長了如大地般的智慧和見識，內心沒有恐懼，神色也沒有任何變化，向佛陀請法。世尊說法，無論是廣說還是略說，都能使人理解並獲得法寶。

問：有一種法不是聲聞（Sravaka，通過聽聞佛法而證悟的修行者）和辟支佛（Pratyekabuddha，無需他人教導，依靠自身力量證悟的修行者）所能理解的境界，為什麼尊者舍利弗還要這樣請佛說法呢？答：聲聞所知，並非佛所知。因為聲聞的境界不是佛的境界，聲聞的修行不是佛的修行，聲聞的根器不是佛的根器。再者，尊者舍利弗是想試探佛陀才這樣請法。尊者舍利弗這樣想：世尊說法，總是以憐憫之心，瞭解眾生的根器，觀察眾生的接受能力，才降下法雨，不會白費口舌。如果說了一句，對方不能接受，佛陀就不會再說下去。世尊知道我有接受這些佛法的能力，才會為我說這些法。因為這個緣故，尊者舍利弗是想試探佛陀才這樣請法。

問：佛陀為哪種受教化的人說界（dhatu，構成要素）？為哪種人說入（ayatana，感官入口）？為哪種人說陰（skandha，五蘊）？答：對於在界上愚昧的人，為他說界；對於在入上愚昧的人，為他說入；對於在陰上愚昧的人，為他說陰。再者，受教化的人，有的是初學者，有的是已經修行了一段時間的人，有的是修行了很久的人。為初學者說界，為已經修行了一段時間的人說入，為修行了很久的人說陰。下根器、中根器、上根器，喜歡廣說、喜歡略說、喜歡廣略結合的人，說法也是如此。再者，如果有人仗著自己的本性而驕傲放縱，就為他說界。為什麼呢？因為『性』的意義就是『界』的意義。如果有人仗著自己的財富而驕傲放縱，就為他說入。為什麼呢？因為『輸門』的意義就是『入』的意義。如果有人仗著自己的生命而驕傲放縱，就為他說陰。為什麼呢？因為『陰』的說法意味著『殺賊』。再者，對於在色（rupa，物質）和心（citta，精神）上愚昧的人，為他說界。為什麼呢？因為界中廣泛地闡述了色和心，簡略地闡述了數法（dharma，法）。對於在色上愚昧的人，為他說入。為什麼呢？因為入中廣泛地闡述了色，簡略地闡述了心和心數法。對於在心數法上愚昧的人，為他說陰。為什麼呢？因為陰中...

【English Translation】 English version: The World Honored One (Bhagavan) uses names, phrases, and concepts that we have never heard before to explain all dharmas (laws, teachings), which we cannot understand. Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), has increased his knowledge and understanding like the earth over sixty kalpas (kalpa, an extremely long unit of time), his heart is without fear, and his expression is unchanged, and he asks the Buddha to teach the Dharma. Whether the World Honored One speaks extensively or briefly, it can enable people to understand and obtain the Dharma treasure.

Question: There is a Dharma that is not within the realm of Sravakas (Sravaka, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without the need for a teacher), why does Venerable Sariputra still ask the Buddha to teach in this way? Answer: What Sravakas know is not what the Buddha knows. Because the realm of Sravakas is not the realm of the Buddha, the practice of Sravakas is not the practice of the Buddha, and the faculties of Sravakas are not the faculties of the Buddha. Furthermore, Venerable Sariputra asks in this way to test the Buddha. Venerable Sariputra thinks like this: The World Honored One always speaks with compassion, understanding the faculties of sentient beings, observing their ability to receive, and then raining down the Dharma rain, not wasting words. If one sentence is spoken and the other person cannot accept it, the Buddha will not say any more. The World Honored One knows that I have the ability to receive these Dharmas, so he will speak these Dharmas for me. For this reason, Venerable Sariputra asks in this way to test the Buddha.

Question: For what kind of person to be taught, does the Buddha speak of dhatus (dhatu, elements)? For what kind of person does he speak of ayatanas (ayatana, sense bases)? For what kind of person does he speak of skandhas (skandha, aggregates)? Answer: For those who are ignorant of dhatus, he speaks of dhatus; for those who are ignorant of ayatanas, he speaks of ayatanas; for those who are ignorant of skandhas, he speaks of skandhas. Furthermore, those who are to be taught are either beginners, those who have been practicing for some time, or those who have been practicing for a long time. For beginners, he speaks of dhatus; for those who have been practicing for some time, he speaks of ayatanas; for those who have been practicing for a long time, he speaks of skandhas. Those with inferior faculties, medium faculties, and superior faculties, those who like extensive explanations, those who like brief explanations, and those who like a combination of extensive and brief explanations, the teachings are also like this. Furthermore, if someone is arrogant and unrestrained because of their nature, he speaks of dhatus. Why? Because the meaning of 'nature' is the meaning of 'dhatu'. If someone is arrogant and unrestrained because of their wealth, he speaks of ayatanas. Why? Because the meaning of 'sense gate' is the meaning of 'ayatana'. If someone is arrogant and unrestrained because of their life, he speaks of skandhas. Why? Because the teaching of 'skandhas' means 'killing the thieves'. Furthermore, for those who are ignorant of rupa (rupa, form, matter) and citta (citta, mind), he speaks of dhatus. Why? Because dhatus extensively explain rupa and citta, and briefly explain dharmas (dharma, phenomena). For those who are ignorant of rupa, he speaks of ayatanas. Why? Because ayatanas extensively explain rupa, and briefly explain citta and mental factors. For those who are ignorant of mental factors, he speaks of skandhas. Why? Because skandhas...

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廣說心數法。略說色心。複次為計我者說界。為于所依緣愚者說入。為我憍者說陰。佛為如是受化眾生說陰界入。

問曰。十八界。名有十八。實體有幾。答曰。十八界。名有十八。實體或十七或十二。若說六識身。則無意界。所以者何。離六識身外。更無意界。是故名有十八。體有十七。若說意界。則無六識身。所以者何。意界之外。更無六識身。是故名有十八。體有十二。如名體。名假體假。乃至知名知體。說亦如是。問曰。十八界體。或有十七。或有十二者。云何立十八界。答曰。以三事故立十八界。一以所依。二以依。三以境界。六界是所依。六界是依。六界是境界。所依者。眼界乃至意界。依者。眼識乃至意識。境界者。色乃至法。問曰。若以所依依境界。立十八界者。阿羅漢最後心。則非意界。所以者何。不能生識故。答曰。彼亦是意界。所以識更不相續者。非以意界。更以餘事故。若識生者。亦能作所依。過去有十八。未來現在。亦有十八。問曰。過去有十八界可爾。所以者何。六識次第滅者是意界。未來現在云何有十八界。答曰。以是決定相故。若未來現在識。無意界相者。過去者亦無。以決定相故。過去有十八界。是故以三事說十八界。謂所依依境界。佛經作如是喻。如大樹葉聚。比丘當知

【現代漢語翻譯】 現代漢語譯本 廣泛地解釋心的各種作用（心數法）。簡略地解釋色和心。進一步地，爲了那些執著于『我』（ātman）的人，佛陀解釋了界（dhātu，構成要素）。爲了那些對所依賴的因緣愚昧的人，佛陀解釋了入（āyatana，處）。爲了那些有『我』慢（ahaṃkāra）的人，佛陀解釋了陰（skandha，蘊）。佛陀爲了像這樣能夠接受教化的眾生，宣說了陰、界、入。

問：十八界（aṣṭādaśa dhātavaḥ）雖然有十八個名稱，但實體（dravya）有幾個？ 答：十八界雖然有十八個名稱，但實體有時是十七個，有時是十二個。如果說有六識身（ṣaṭ vijñānakāyāḥ），就沒有意界（manodhātu）。為什麼呢？因為在六識身之外，沒有其他的意界。因此，名稱上有十八個，實體上有十七個。如果說有意界，就沒有六識身。為什麼呢？因為在意界之外，沒有其他的六識身。因此，名稱上有十八個，實體上有十二個。正如名和體一樣，名假和體假，乃至知和知體，說法也是如此。 問：十八界的實體，有時是十七個，有時是十二個，那麼如何確立十八界呢？ 答：通過三種原因確立十八界：第一是所依（āśraya，依靠處），第二是依（āśraya，能依靠者），第三是境界（viṣaya，對像）。六界是所依，六界是依，六界是境界。所依是眼界（cakṣurdhātu）乃至意界。依是眼識（cakṣurvijñāna）乃至意識（manovijñāna）。境界是色（rūpa）乃至法（dharma）。 問：如果通過所依、依、境界來確立十八界，那麼阿羅漢（arhat）的最後心（antima citta）就不是意界。為什麼呢？因為它不能產生識（vijñāna）的緣故。 答：它也是意界。之所以識不再相續，不是因為意界的原因，而是因為其他的原因。如果識要產生，它也能作為所依。過去有十八界，未來和現在也有十八界。 問：過去有十八界還可以理解，因為六識次第滅盡的是意界。未來和現在怎麼會有十八界呢？ 答：因為這是決定的相（lakṣaṇa）。如果未來和現在的識沒有意界的相，那麼過去的識也沒有。因為決定的相，過去有十八界。因此，通過三種原因說明十八界，即所依、依、境界。佛經中作了這樣的比喻，就像大樹的葉子聚集在一起，比丘應當知道。

【English Translation】 English version Expounding extensively on the mental functions (caitasika-dharmas). Explaining briefly on rūpa (form) and citta (mind). Furthermore, for those who cling to 『self』 (ātman), the Buddha explains the dhātus (elements). For those who are ignorant of the dependent origination, the Buddha explains the āyatanas (sense bases). For those who have 『self』 pride (ahaṃkāra), the Buddha explains the skandhas (aggregates). The Buddha, for beings who can be transformed in this way, expounds the skandhas, dhātus, and āyatanas.

Question: The eighteen dhātus (aṣṭādaśa dhātavaḥ), though having eighteen names, how many entities (dravya) are there? Answer: The eighteen dhātus, though having eighteen names, sometimes have seventeen entities, and sometimes twelve. If one speaks of the six vijñānakāyāḥ (bodies of consciousness), then there is no manodhātu (mind element). Why? Because apart from the six vijñānakāyāḥ, there is no other manodhātu. Therefore, in name there are eighteen, but in entity there are seventeen. If one speaks of the manodhātu, then there are no six vijñānakāyāḥ. Why? Because apart from the manodhātu, there are no other six vijñānakāyāḥ. Therefore, in name there are eighteen, but in entity there are twelve. Just as with name and entity, nominal designation and substantial designation, and even knowledge and the entity of knowledge, the explanation is the same. Question: If the entities of the eighteen dhātus are sometimes seventeen and sometimes twelve, then how are the eighteen dhātus established? Answer: The eighteen dhātus are established through three causes: first, the āśraya (support); second, the āśraya (that which relies); and third, the viṣaya (object). Six dhātus are the support, six dhātus are that which relies, and six dhātus are the object. The support is the cakṣurdhātu (eye element) up to the manodhātu (mind element). That which relies is the cakṣurvijñāna (eye consciousness) up to the manovijñāna (mind consciousness). The object is rūpa (form) up to dharma (mental objects). Question: If the eighteen dhātus are established through support, that which relies, and object, then the antima citta (final thought) of an arhat (arhat) is not the manodhātu. Why? Because it cannot produce vijñāna (consciousness). Answer: It is also the manodhātu. The reason why consciousness does not continue is not because of the manodhātu, but because of other causes. If consciousness were to arise, it could also serve as a support. The past has eighteen dhātus, and the future and present also have eighteen dhātus. Question: That the past has eighteen dhātus is understandable, because that which is the successive cessation of the six consciousnesses is the manodhātu. How can the future and present have eighteen dhātus? Answer: Because this is the determined characteristic (lakṣaṇa). If the future and present consciousnesses did not have the characteristic of the manodhātu, then neither would the past consciousnesses. Because of the determined characteristic, the past has eighteen dhātus. Therefore, the eighteen dhātus are explained through three causes: namely, support, that which relies, and object. The sutras make this analogy: like a gathering of leaves from a large tree, bhikkhus should know.

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。無量界性亦復如是。雖說無量界性。而不過十八界。盡以三事故名界。謂所依依境界。佛經又說六十二界。如多界經說。彼亦不過十八。盡以三事故名界。

問曰。佛經何故說六十二界。答曰。欲異外道故。外道有六十二見。以身見為本。為對治彼見故。說六十二界。余經又說。憍尸迦。世間有種種無量界眾生。各于自界。而起貪著。生牢強想。言我界勝。唯我是實。餘者是愚。如是盡在十八界。亦以三事。謂所依依境界。復有說者。此中諸見。以界名說。悉在法界中。以是事故。十八界以三事立界。謂所依依境界。尊者婆摩勒說曰。以四事故故立十八界。一以自體二以事三以所作四以分別陰。以自體者。色界乃至法界事者。眼識乃至意識。所作者。眼界乃至意界。分別陰者。色陰有十界。識陰有七。三陰有一界。此是界體性。乃至廣說。已說體性。所以今當說。何故名界。界是何義。答曰。性義是界義。假義分義別義種種相義不相似義分齊義。是界義。種種所依是界所作。聲論者說曰。趣義是界義。持養義是界義。性義是界義者。譬如一山之中多有諸性鐵性白镴性鉛性銅性銀性金性石性白塔性。如是一所依身。有十八界性。假義是界義者。如諸材假次第安置。名宮殿樓觀。次第安置竹篾。名扇名蓋。次第安

【現代漢語翻譯】 現代漢語譯本：無量界性也是如此。雖然說無量界性，但實際上不超過十八界。都因為三種原因而稱為『界』，即所依、能依、境界。《佛經》又說六十二界，如《多界經》所說，那些實際上也不超過十八界，都因為三種原因而稱為『界』。

問：佛經為什麼說六十二界？答：爲了區別于外道。外道有六十二見，以身見為根本。爲了對治他們的見解，所以說了六十二界。其他經中又說，憍尸迦（Kausika，帝釋天的別名），世間有種種無量界的眾生，各自對自己的界產生貪著，產生牢固的想法，說『我的界是殊勝的，只有我是真實的，其餘的都是愚蠢的。』像這樣，都包含在十八界中，也是因為三種原因，即所依、能依、境界。還有人說，這裡面的各種見解，以『界』的名義來說，都包含在法界中。因此，十八界以三種原因成立為『界』，即所依、能依、境界。尊者婆摩勒（Vamala）說：因為四種原因而成立十八界：一、自體；二、事；三、所作；四、分別陰。以自體來說，眼界（caksu-dhatu）乃至法界（dharma-dhatu）；以事來說，眼識（caksu-vijnana）乃至意識（mano-vijnana）；以所作來說，眼界（caksu-dhatu）乃至意界（mano-dhatu）；以分別陰來說，色陰（rupa-skandha）有十界，識陰（vijnana-skandha）有七界，受陰（vedana-skandha）、想陰（samjna-skandha）、行陰（samskara-skandha）三陰有一界。這是界的體性，乃至廣說。已經說了體性，所以現在應當說，為什麼稱為『界』？『界』是什麼意思？答：『性』的意思是『界』的意思。假的意思、分的意思、別的意思、種種相的意思、不相似的意思、分齊的意思，是『界』的意思。種種所依是『界』的作用。聲明者說：『趣』的意思是『界』的意思，『持養』的意思是『界』的意思，『性』的意思是『界』的意思。比如一座山中有很多種性質，鐵性、白镴性、鉛性、銅性、銀性、金性、石性、白塔性。像這樣，一個所依之身，有十八界性。『假』的意思是『界』的意思，比如各種材料假借次第安置，就叫做宮殿樓觀；次第安置竹篾，就叫做扇子、叫做傘蓋；次第安

【English Translation】 English version: The nature of the immeasurable realms is also like this. Although the nature of immeasurable realms is spoken of, it does not exceed the eighteen realms. All are called 'realms' because of three reasons, namely, the supported (所依), the supporting (能依), and the object (境界). The 《Buddha Sutra》 also speaks of sixty-two realms, as mentioned in the 《Multi-Realm Sutra》. Those also do not exceed eighteen, and all are called 'realms' because of three reasons.

Question: Why does the 《Buddha Sutra》 speak of sixty-two realms? Answer: To differentiate from the external paths (外道). The external paths have sixty-two views, with the view of self (身見) as the root. To counteract their views, the sixty-two realms are spoken of. Another sutra says, 'Kausika (憍尸迦, another name for Indra), in the world, there are various immeasurable realms of beings, each attached to their own realm, giving rise to firm thoughts, saying, 'My realm is superior, only I am real, and the rest are foolish.' Like this, all are contained within the eighteen realms, also because of three reasons, namely, the supported, the supporting, and the object. Some also say that the various views within this, spoken of in the name of 'realm,' are all contained within the dharma realm (法界). Therefore, the eighteen realms are established as 'realms' because of three reasons, namely, the supported, the supporting, and the object. Venerable Vamala (婆摩勒) said: The eighteen realms are established because of four reasons: one, self-nature (自體); two, event (事); three, action (所作); four, discriminating aggregates (分別陰). In terms of self-nature, the eye realm (caksu-dhatu, 眼界) to the dharma realm (dharma-dhatu, 法界); in terms of event, eye consciousness (caksu-vijnana, 眼識) to mind consciousness (mano-vijnana, 意識); in terms of action, the eye realm (caksu-dhatu, 眼界) to the mind realm (mano-dhatu, 意界); in terms of discriminating aggregates, the form aggregate (rupa-skandha, 色陰) has ten realms, the consciousness aggregate (vijnana-skandha, 識陰) has seven realms, and the feeling aggregate (vedana-skandha, 受陰), perception aggregate (samjna-skandha, 想陰), and volition aggregate (samskara-skandha, 行陰) have one realm. This is the nature of the realms, and so on. Having spoken of the nature, now we should speak of why it is called 'realm.' What is the meaning of 'realm'? Answer: The meaning of 'nature' is the meaning of 'realm.' The meaning of 'provisional,' the meaning of 'division,' the meaning of 'difference,' the meaning of 'various aspects,' the meaning of 'dissimilarity,' the meaning of 'limitation' are the meanings of 'realm.' Various supports are the function of 'realm.' Those who study sound say: The meaning of 'tendency' is the meaning of 'realm,' the meaning of 'sustaining and nourishing' is the meaning of 'realm,' the meaning of 'nature' is the meaning of 'realm.' For example, in a mountain, there are many kinds of natures, iron nature, pewter nature, lead nature, copper nature, silver nature, gold nature, stone nature, white pagoda nature. Like this, a supporting body has the nature of eighteen realms. The meaning of 'provisional' is the meaning of 'realm,' for example, various materials are provisionally arranged in order, and it is called a palace or pavilion; bamboo strips are arranged in order, and it is called a fan or a parasol; arranged in order

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置肉假。名為男女。分義是界義者。十八分是男。十八分是女。別義是界義者。男別有十八。女別有十八種種相義是界義者。眼界相異乃至法界相異。不相似義是界義者。眼界于余界不相似。乃至法界。于余界不相似分齊義是界義者。眼界自有分齊。餘十七界亦有分齊。乃至法界自有分齊。餘十七界。亦有分齊。種種所作是界所作者。眼界所作。乃至非法界所作。法界所作。乃至非眼界所作。聲論者說。趣義是界義者。趣諸界諸趣諸生。持養義是界義者。能持自性故。是故性義。乃至持養義是界義。

已總說界所以。今當一一別說。云何眼界。若眼已見色今見色。當見色。已見色是過去。今見色是現在。當見色是未來。及諸餘彼分眼。外國法師作如是說。彼分眼有四種。過去有彼分眼界。謂眼不見色。滅墮過去者。現在亦有彼分眼界。謂眼不見色今滅者。未來亦有彼分眼界。謂眼不見色。當滅者及未來必不生彼分眼。罽賓沙門說。彼分眼有五種。三種如先說。未來必不生彼分眼。有二種。一與眼識合。二不與眼識合。若以眼見色。於己名自分。于餘一切眾生。亦名自分。若眼不見色。於己名彼分。于餘一切眾生。亦名彼分。復有說者。若以眼見色。於己名自分。于餘一切眾生。名彼分。若眼不見色。於己名彼分

【現代漢語翻譯】 現代漢語譯本 安立肉體假象，名之為男女。『分』的含義是『界』的含義：十八個『分』是男性的，十八個『分』是女性的。『別』的含義是『界』的含義：男性有十八種差別，女性有十八種差別。『種種相』的含義是『界』的含義：眼界（cakṣu-dhātu）的相與其他界不同，乃至法界（dharma-dhātu）的相與其他界不同。『不相似』的含義是『界』的含義：眼界與其他界不相似，乃至法界與其他界不相似。『分齊』的含義是『界』的含義：眼界有其自身的分齊，其餘十七界也有其分齊，乃至法界有其自身的分齊，其餘十七界也有其分齊。『種種所作』是界所作的：眼界所作，乃至非法界所作；法界所作，乃至非眼界所作。聲明論者說，『趣』的含義是『界』的含義：趣向諸界、諸趣、諸生。『持養』的含義是『界』的含義：能夠保持自身的性質，因此，『性』的含義，乃至『持養』的含義，都是『界』的含義。

已經總括地說明了『界』的含義，現在應當一一分別說明。什麼是眼界（cakṣu-dhātu）？如果眼睛已經看見顏色、現在看見顏色、將要看見顏色，已經看見顏色是過去，現在看見顏色是現在，將要看見顏色是未來。以及其他屬於眼界的『彼分眼』。外國法師這樣說：『彼分眼』有四種，過去有『彼分眼界』，指的是眼睛沒有看見顏色，滅去而成為過去的。現在也有『彼分眼界』，指的是眼睛沒有看見顏色，現在滅去的。未來也有『彼分眼界』，指的是眼睛沒有看見顏色，將要滅去的，以及未來必定不生的『彼分眼』。迦濕彌羅（Kaśmīra）的沙門說，『彼分眼』有五種，三種如先前所說。未來必定不生的『彼分眼』有兩種，一種與眼識（cakṣu-vijñāna）結合，一種不與眼識結合。如果用眼睛看見顏色，對於自己來說稱為『自分』，對於其他一切眾生來說，也稱為『自分』。如果眼睛沒有看見顏色，對於自己來說稱為『彼分』，對於其他一切眾生來說，也稱為『彼分』。還有人說，如果用眼睛看見顏色，對於自己來說稱為『自分』，對於其他一切眾生來說，稱為『彼分』。如果眼睛沒有看見顏色，對於自己來說稱為『彼分』。

【English Translation】 English version Establishing the false notion of a body, it is named male and female. The meaning of 'division' is the meaning of 'dhātu (界, element)': eighteen 'divisions' are male, eighteen 'divisions' are female. The meaning of 'difference' is the meaning of 'dhātu': males have eighteen differences, females have eighteen differences. The meaning of 'various characteristics' is the meaning of 'dhātu': the characteristics of the eye-dhātu (眼界, cakṣu-dhātu) are different from other dhātus, up to the characteristics of the dharma-dhātu (法界, dharma-dhātu) being different from other dhātus. The meaning of 'dissimilarity' is the meaning of 'dhātu': the eye-dhātu is dissimilar to other dhātus, up to the dharma-dhātu being dissimilar to other dhātus. The meaning of 'distinction' is the meaning of 'dhātu': the eye-dhātu has its own distinction, and the other seventeen dhātus also have their distinctions, up to the dharma-dhātu having its own distinction, and the other seventeen dhātus also having their distinctions. 'Various actions' are what the dhātus do: what the eye-dhātu does, up to what the non-dharma-dhātu does; what the dharma-dhātu does, up to what the non-eye-dhātu does. The proponents of sound say that the meaning of 'tendency' is the meaning of 'dhātu': tending towards the various dhātus, the various destinies, the various births. The meaning of 'sustaining' is the meaning of 'dhātu': being able to sustain its own nature; therefore, the meaning of 'nature', up to the meaning of 'sustaining', is the meaning of 'dhātu'.

Having generally explained the meaning of 'dhātu', now we should explain them individually. What is the eye-dhātu (cakṣu-dhātu)? If the eye has seen a color, is now seeing a color, will see a color; having seen a color is the past, now seeing a color is the present, will see a color is the future. And other 'other-part eyes' belonging to the eye-dhātu. Foreign Dharma masters say this: there are four kinds of 'other-part eyes'; in the past there is the 'other-part eye-dhātu', referring to the eye not seeing a color, ceasing and falling into the past. In the present there is also the 'other-part eye-dhātu', referring to the eye not seeing a color, now ceasing. In the future there is also the 'other-part eye-dhātu', referring to the eye not seeing a color, about to cease, and the 'other-part eye' that will certainly not arise in the future. The Śramaṇas of Kaśmīra (迦濕彌羅, Kaśmīra) say that there are five kinds of 'other-part eyes', three kinds as previously mentioned. There are two kinds of 'other-part eyes' that will certainly not arise in the future, one combining with eye-consciousness (眼識, cakṣu-vijñāna), one not combining with eye-consciousness. If one sees a color with the eye, it is called 'self-part' for oneself, and it is also called 'self-part' for all other beings. If the eye does not see a color, it is called 'other-part' for oneself, and it is also called 'other-part' for all other beings. Some also say that if one sees a color with the eye, it is called 'self-part' for oneself, and it is called 'other-part' for all other beings. If the eye does not see a color, it is called 'other-part' for oneself.

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。于餘一切眾生。亦名彼分。復有說者。若以眼見色。於己名自分。于餘一切眾生。不名自分。亦不名彼分。若眼不見色。於己為彼分。于餘一切眾生。非自分亦非彼分。不應作是說。云何是眼。不名自分亦非彼分。評曰。如前說者好。若以眼見色。於己為自分。于餘眾生。亦名自分。若眼不見色。於己名彼分。于餘眾生。亦名彼分。

問曰。無有以他眼見色者。云何己眼于餘眾生。名為自分耶。答曰。誰說以他眼見色者耶。問曰。若無說以他眼見色者。云何己眼于餘眾生。名為自分耶。答曰。以所作同故。如己眼見色已滅。于餘眾生。亦名見色已滅。無有以他眼見色者。問曰。自分眼見色。彼分眼不見色。不見色眼。于見色眼。云何名彼分。答曰。展轉為因故。見色眼與不見色眼作因。不見色眼與見色眼作因。複次以展轉相生故。見色眼能生不見色眼。不見色眼。能生見色眼。複次展轉相續故。見色眼續不見色眼。不見色眼續見色眼。複次見色眼。不見色眼。俱是一界一入一根一見。諸界有如是相者此中略說。如眼界。耳界鼻舌界身界。說亦如是。云何色界。答曰。若色為眼。已見今見當見。已見者是過去色。今見者。是現在色。當見者是未來色。及余彼分色。彼分色有四種。過去有彼分色界。謂不為眼所見

【現代漢語翻譯】 現代漢語譯本：對於其他一切眾生，也稱為『彼分』（parabhāga，屬於他者的部分）。還有一種說法是，如果用眼睛看到顏色，對於自己來說稱為『自分』（svabhāga，屬於自己的部分），對於其他一切眾生，不稱為『自分』，也不稱為『彼分』。如果眼睛沒有看到顏色，對於自己來說是『彼分』，對於其他一切眾生，既不是『自分』也不是『彼分』。不應該這樣說。什麼是眼睛，既不稱為『自分』，也不稱為『彼分』？評論說：如前面所說的那樣好。如果用眼睛看到顏色，對於自己來說是『自分』，對於其他眾生，也稱為『自分』。如果眼睛沒有看到顏色，對於自己來說稱為『彼分』，對於其他眾生，也稱為『彼分』。

問：沒有人用他人的眼睛去看顏色，為什麼自己的眼睛對於其他眾生，稱為『自分』呢？答：誰說用他人的眼睛去看顏色呢？問：如果沒有人說用他人的眼睛去看顏色，為什麼自己的眼睛對於其他眾生，稱為『自分』呢？答：因為所作相同。例如自己的眼睛看到顏色已經滅去，對於其他眾生，也稱為看到顏色已經滅去。沒有人用他人的眼睛去看顏色。問：『自分』的眼睛看到顏色，『彼分』的眼睛沒有看到顏色，沒有看到顏色的眼睛，對於看到顏色的眼睛，為什麼稱為『彼分』呢？答：因為輾轉為因的緣故。看到顏色的眼睛與沒有看到顏色的眼睛互為因，沒有看到顏色的眼睛與看到顏色的眼睛互為因。再次，因為輾轉相生的緣故，看到顏色的眼睛能生出沒有看到顏色的眼睛，沒有看到顏色的眼睛能生出看到顏色的眼睛。再次，輾轉相續的緣故，看到顏色的眼睛延續沒有看到顏色的眼睛，沒有看到顏色的眼睛延續看到顏色的眼睛。再次，看到顏色的眼睛，沒有看到顏色的眼睛，都是同一界、同一入、同一根、同一見。諸界有如此相的，這裡略說。如眼界（cakṣu-dhātu，眼界）、耳界（śrotra-dhātu，耳界）、鼻界（ghrāṇa-dhātu，鼻界）、舌界（jihvā-dhātu，舌界）、身界（kāya-dhātu，身界），說也如此。什麼是？答：如果顏色為眼睛，已經看到、現在看到、將要看到。已經看到的是過去色，現在看到的是現在色，將要看到的是未來色，以及其他的『彼分』色。『彼分』色有四種，過去有『彼分』，指不為眼睛所見。

【English Translation】 English version: For all other beings, it is also called 'parabhāga' (belonging to others). There is another saying: if one sees a color with the eye, it is called 'svabhāga' (belonging to oneself) for oneself, but for all other beings, it is neither called 'svabhāga' nor 'parabhāga'. If the eye does not see a color, it is 'parabhāga' for oneself, but for all other beings, it is neither 'svabhāga' nor 'parabhāga'. It should not be said like this. What is the eye that is neither called 'svabhāga' nor 'parabhāga'? The commentary says: What was said earlier is good. If one sees a color with the eye, it is 'svabhāga' for oneself, and for other beings, it is also called 'svabhāga'. If the eye does not see a color, it is called 'parabhāga' for oneself, and for other beings, it is also called 'parabhāga'.

Question: No one sees color with another's eye, so why is one's own eye called 'svabhāga' for other beings? Answer: Who says that one sees color with another's eye? Question: If no one says that one sees color with another's eye, why is one's own eye called 'svabhāga' for other beings? Answer: Because the actions are the same. For example, one's own eye seeing color has ceased, and for other beings, it is also called seeing color has ceased. No one sees color with another's eye. Question: The 'svabhāga' eye sees color, the 'parabhāga' eye does not see color, so why is the eye that does not see color called 'parabhāga' for the eye that sees color? Answer: Because they are causes for each other. The eye that sees color and the eye that does not see color are causes for each other, and the eye that does not see color and the eye that sees color are causes for each other. Furthermore, because they arise from each other, the eye that sees color can give rise to the eye that does not see color, and the eye that does not see color can give rise to the eye that sees color. Furthermore, because they continue from each other, the eye that sees color continues to the eye that does not see color, and the eye that does not see color continues to the eye that sees color. Furthermore, the eye that sees color and the eye that does not see color are all the same dhātu (界, element), the same āyatana (入, sense base), the same indriya (根, faculty), the same seeing. The characteristics of the dhātus are briefly described here. The same applies to the cakṣu-dhātu (眼界, eye element), śrotra-dhātu (耳界, ear element), ghrāṇa-dhātu (鼻界, nose element), jihvā-dhātu (舌界, tongue element), and kāya-dhātu (身界, body element). What is ? Answer: If color is for the eye, it has been seen, is being seen, and will be seen. What has been seen is past color, what is being seen is present color, what will be seen is future color, and other 'parabhāga' colors. There are four types of 'parabhāga' colors, and in the past there is 'parabhāga' , referring to what is not seen by the eye.

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已滅者。現在有彼分色界。謂不為眼所見今滅者。未來有彼分色界。謂不為眼所見當滅者。及未來必不生色。有色界於一眾生。是自分。於二三乃至百千眾生。是自分色界。於一眾生乃至百千眾生。是自分者。如初生月。若生緣彼眼識。是自分色界。若不生緣。彼眼識。是彼分色界。譬如大會之中有一端正莊嚴伎女。在中種種舞戲。若生緣。彼眼識。是名自分色界。若不生緣。彼眼識。是名彼分色界。大眾之中。升立坐法師說法。亦復如是。有色界於一眾生。是彼分。於二三乃至百千萬一切眾生。是彼分。謂如須彌山中色大海大地中色。問曰。如是色界。非天眼境界耶。答曰。雖是境界以不用故。然有天眼者。不必一切時見所應見色。

問曰。彼色不為佛眼所見耶。答曰。是所見以不用故。如今無佛。無佛眼見色。問曰。若以眼見色。於己是自分。于餘一切眾生。亦是自分。何故色界。若為眼所見是自分。不為眼所見是彼分耶。答曰。一色界。容有一眾生。不見二三眾生。則見無有一眼二人用見。何況多耶。色界有如是相者。此中略說。如色界。聲香味觸界說亦如是。以世俗言說故作是說。世俗作如是語。汝所嗅香我亦嗅之。汝所嘗味我亦嘗之。汝所覺觸我亦覺之。實義不爾。若一人已嗅香。第二人所不能嗅。

【現代漢語翻譯】 現代漢語譯本 已滅之色，現在有屬於它的一部分，指的是不被眼睛所見但現在已經滅去的色。未來有屬於它的一部分，指的是不被眼睛所見且將要滅去的色，以及未來必定不會產生的色。對於一個眾生來說，這是『自分』（svabhāga，自身分）。對於兩三個乃至成百上千個眾生來說，這也是『自分』。對於一個乃至成百上千個眾生來說是『自分』的情況，就像初生的月亮，如果產生與此相關的眼識，這就是『自分』；如果不產生相關的眼識，這就是『彼分』（parabhāga，他自分）。譬如大型集會中，有一位端莊美麗的歌舞伎女在其中表演各種舞蹈，如果產生與此相關的眼識，這就被稱為『自分』；如果不產生相關的眼識，這就被稱為『彼分』。大眾之中，高座上端坐的法師說法，情況也是如此。對於一個眾生來說，是『彼分』；對於兩三個乃至成百上千甚至所有眾生來說，都是『彼分』。例如須彌山中的色，大海和大地中的色。有人問：『像這樣的色，難道不是天眼的境界嗎？』回答說：『雖然是天眼的境界，但因為沒有使用，所以不算。』然而，擁有天眼的人，不一定在所有時候都能看見所有應該看見的色。 有人問：『那些色難道不被佛眼所見嗎？』回答說：『是佛眼所見，但因為現在沒有佛，所以佛眼沒有在用，因此不算。』有人問：『如果用眼睛看見色，對於自己是「自分」，對於其他一切眾生也應該是「自分」，為什麼說，被眼睛所見是「自分」，不被眼睛所見是「彼分」呢？』回答說：『一個色，或許有一個眾生看不見，兩三個眾生也看不見，但不可能有一個眼睛被兩個人同時使用來觀看，更何況更多人呢？』色有這樣的特性。這裡只是簡略地說，聲音、氣味、味道、觸覺等界也是如此。因為世俗的言語習慣，所以這樣說。世俗之人會這樣說：『你所嗅到的香味，我也嗅到了；你所嚐到的味道，我也嚐到了；你所感覺到的觸覺，我也感覺到了。』但實際情況並非如此。如果一個人已經嗅過香味，第二個人就無法再嗅到同樣的香味了。

【English Translation】 English version That which is extinguished, now has its share, meaning that which is not seen by the eye but is now extinguished. The future has its share, meaning that which is not seen by the eye and will be extinguished, and that which will certainly not arise in the future. For one being, this is 'svabhāga' (自分, one's own share). For two, three, or even hundreds and thousands of beings, this is also 'svabhāga'. The case where it is 'svabhāga' for one to hundreds and thousands of beings is like the newly born moon. If eye-consciousness arises in relation to it, this is 'svabhāga'; if eye-consciousness does not arise in relation to it, this is 'parabhāga' (彼分, another's share). For example, in a large gathering, there is a beautiful and adorned dancing girl performing various dances. If eye-consciousness arises in relation to her, this is called 'svabhāga'; if eye-consciousness does not arise in relation to her, this is called 'parabhāga'. The Dharma master sitting on a high seat in the assembly and expounding the Dharma is also like this. For one being, it is 'parabhāga'; for two, three, or even hundreds, thousands, or all beings, it is 'parabhāga'. For example, the color in Mount Sumeru, the color in the great ocean and on the great earth. Someone asks: 'Are such colors not within the realm of the divine eye?' The answer is: 'Although they are within the realm, they are not used, so they are not considered. However, one who possesses the divine eye does not necessarily see all the colors that should be seen at all times.' Someone asks: 'Are those colors not seen by the Buddha's eye?' The answer is: 'They are seen, but because there is no Buddha now, the Buddha's eye is not in use, so they are not considered.' Someone asks: 'If one sees a color with the eye, it is 'svabhāga' for oneself, and it should also be 'svabhāga' for all other beings. Why is it said that what is seen by the eye is 'svabhāga', and what is not seen by the eye is 'parabhāga'?' The answer is: 'One color, perhaps one being does not see it, two or three beings do not see it, but it is impossible for one eye to be used by two people at the same time to see, let alone more people.' Color has such characteristics. This is only briefly stated here. The same applies to the realms of sound, smell, taste, and touch. Because of conventional language, it is said in this way. Worldly people say: 'The fragrance you smell, I also smell; the taste you taste, I also taste; the touch you feel, I also feel.' But the actual situation is not like that. If one person has already smelled a fragrance, the second person cannot smell the same fragrance.

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一人已嘗味。第二人所不能嘗。一人已覺觸。第二人所不能觸。若世俗言說文說如上。若以實義文應如是說。如眼界。耳界鼻界香界舌界味界身界觸界說亦如是。云何眼識界。答曰。眼緣色生眼識。問曰。眼識生時除其自體。餘一切法皆作緣。何以但說眼色作緣耶。答曰。此說眼識所依及境界眼。是彼所依色。是彼境界。複次與眼識。作近威勢緣者說。眼色與眼識作近威勢緣勝。于自體生老無常。是以故說。問曰。眼識亦緣色生。何以但言眼識不言色識。答曰。如外入經說。緣色生識。是名色識。乃至廣說。◎

◎問曰。但一經說色識。余經多說眼識。答曰。若是內法則說。不說外法。如內外所依所緣根根義所境界境界不共共說亦如是。複次識以所依故有別名。從眼生者。名為眼識。乃至從意生者名為意識。如聲以所依故有別名。如鼓聲依鼓貝聲依貝琴聲依琴。彼亦如是。問曰。此皆依意。何以不盡依名意識耶。答曰。若依是不共不同別異相。作識別名。云何眼識所依不共不同別異。謂依于眼不依余。乃至身識說亦如是。以是事故而作四句。或作所依。不作次第緣。乃至廣作四句。作所依不作次第緣者。謂俱生眼。作次第緣不作所依者。謂前次第滅心數法。作所依作次第緣者謂意界。不作所依不作次第緣者。除

【現代漢語翻譯】 現代漢語譯本 一人已經體驗過的味道，第二個人無法體驗到。一個人已經感受到的觸覺，第二個人無法感受到。如果按照世俗的言語和文字來說，就像上面那樣。如果按照真實的意義來說，文字應該這樣說：就像眼界（cakṣur-dhātu，視覺的範圍），耳界（śrotra-dhātu，聽覺的範圍），鼻界（ghrāṇa-dhātu，嗅覺的範圍），香界（ghandha-dhātu，氣味的範圍），舌界（jihvā-dhātu，味覺的範圍），味界（rasa-dhātu，味道的範圍），身界（kāya-dhātu，觸覺的範圍），觸界（spraṣṭavya-dhātu，觸覺對象的範圍）的說法也應該像這樣。什麼是眼識界（cakṣur-vijñāna-dhātu，由眼睛產生的意識）？回答說：眼睛緣于顏色而產生眼識。提問：眼識產生的時候，除了它自身之外，其他一切法都作為因緣，為什麼只說眼睛和顏色作為因緣呢？回答說：這裡說的是眼識所依賴的以及作為境界的，眼睛是眼識所依賴的，顏色是眼識的境界。再次，是說與眼識作為近的、有威勢的因緣。眼睛和顏色與眼識作為近的、有威勢的因緣，勝過自體（ātman，自身）的生、老、無常。因此這樣說。提問：眼識也緣于顏色而產生，為什麼只說眼識，而不說色識呢？回答說：就像《外入經》所說，緣于顏色而產生識，這叫做色識，乃至廣說。 提問：只有一部經說色識，其他經大多說眼識。回答說：如果是內在的法則就說，不說外在的法則。就像內外所依賴的、所緣的，根（indriya，感覺器官）和根的意義，所境界的和境界，不共同的和共同的說法也像這樣。再次，識因為所依賴的而有不同的名稱，從眼睛產生的，叫做眼識，乃至從意（manas，心意）產生的，叫做意識。就像聲音因為所依賴的而有不同的名稱，如鼓聲依于鼓，貝聲依于貝，琴聲依于琴，它們也是這樣。提問：這些都依賴於意，為什麼不都依意而命名為意識呢？回答說：如果所依賴的是不共同的、不同的、有差別的相，就作為識別的名稱。什麼是眼識所依賴的不共同的、不同的、有差別的相？就是依賴於眼睛而不依賴於其他的，乃至身識（kāya-vijñāna，身體的意識）的說法也像這樣。因為這個緣故而作四句：或者作為所依賴的，不作為次第緣，乃至廣泛地作四句。作為所依賴的，不作為次第緣的，指的是俱生的眼睛。作為次第緣，不作為所依賴的，指的是前次第滅的心數法（caitta，心理現象）。作為所依賴的，也作為次第緣的，指的是意界（mano-dhātu，意識的範圍）。不作為所依賴的，也不作為次第緣的，除了...

【English Translation】 English version One person has already tasted a flavor; a second person cannot taste it. One person has already felt a touch; a second person cannot feel it. If worldly speech and writing are as above. If according to the real meaning, the text should be spoken thus: Just like the eye-element (cakṣur-dhātu, the realm of vision), the ear-element (śrotra-dhātu, the realm of hearing), the nose-element (ghrāṇa-dhātu, the realm of smell), the scent-element (ghandha-dhātu, the realm of scent), the tongue-element (jihvā-dhātu, the realm of taste), the taste-element (rasa-dhātu, the realm of flavor), the body-element (kāya-dhātu, the realm of touch), the touch-element (spraṣṭavya-dhātu, the realm of tangible objects), the explanation should also be like this. What is the eye-consciousness-element (cakṣur-vijñāna-dhātu, consciousness arising from the eye)? The answer is: Eye-consciousness arises from the eye in dependence on color. Question: When eye-consciousness arises, apart from itself, all other dharmas act as conditions. Why is it only said that the eye and color act as conditions? Answer: This refers to what eye-consciousness relies on and what serves as its object. The eye is what eye-consciousness relies on, and color is its object. Furthermore, it refers to what serves as a close and powerful condition for eye-consciousness. The eye and color serve as a closer and more powerful condition for eye-consciousness than the self's (ātman, oneself) birth, aging, and impermanence. Therefore, it is said this way. Question: Eye-consciousness also arises in dependence on color. Why is it only said 'eye-consciousness' and not 'color-consciousness'? Answer: As stated in the Outer Entrances Sutra, 'Consciousness arises in dependence on color; this is called color-consciousness,' and so on, extensively. Question: Only one sutra speaks of color-consciousness, while most sutras speak of eye-consciousness. Answer: If it is an internal dharma, it is spoken of; external dharmas are not spoken of. Just like the internal and external that are relied upon and that are objects, the sense organs (indriya, feeling organs) and the meaning of the sense organs, the objects and the realms, the non-common and the common are also spoken of in this way. Furthermore, consciousness has different names because of what it relies on. That which arises from the eye is called eye-consciousness, and so on; that which arises from the mind (manas, mind) is called mind-consciousness. Just as sound has different names because of what it relies on, such as the sound of a drum relying on a drum, the sound of a conch relying on a conch, the sound of a zither relying on a zither, so it is with them. Question: These all rely on the mind. Why are they not all named mind-consciousness in dependence on the mind? Answer: If what is relied upon is a non-common, different, and distinct characteristic, it is used as a name for identification. What is the non-common, different, and distinct characteristic that eye-consciousness relies on? It is relying on the eye and not relying on anything else, and so on; the explanation for body-consciousness (kāya-vijñāna, consciousness of the body) is also like this. For this reason, four statements are made: either acting as what is relied upon and not acting as a sequential condition, and so on, extensively making four statements. Acting as what is relied upon but not acting as a sequential condition refers to the co-arisen eye. Acting as a sequential condition but not acting as what is relied upon refers to the mental factors (caitta, psychological phenomena) of the preceding moment that have ceased. Acting as what is relied upon and also acting as a sequential condition refers to the mind-element (mano-dhātu, the realm of consciousness). Not acting as what is relied upon and not acting as a sequential condition, except for...

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上爾所事。乃至身識說亦如是。若為意識作所依。亦為意識作次第緣耶。答曰。若作所依。亦作次第緣。頗有作次第緣不作所依耶。答曰。有前次第滅心數法。尊者和須蜜說曰。亦緣色生識。何故不言色識。但言眼識。答曰。眼為識作所依非色。複次眼所作勝。複次眼在自身中色則不定。複次眼是內入。色則不定。複次眼屬內色則不定。複次眼于識有損益。色則不爾。問曰。若然者色亦有損益。答曰。一色雖有損益。余色能生眼識。眼不爾。若一眼壞。更無餘眼能生識。余識說亦如是。複次眼有上中下識。亦有上中下色則不爾。複次眼所不共。色則不定。如緣一界中色生二界中識。無有依一界中眼生二界中識。緣一趣中色生五趣中識。無有依一趣中眼生二趣中識。何況多四生說亦如是。複次眼是威勢非色。尊者佛陀提婆說曰。若眼無留難。識亦無留難。問曰。色若有留難。識亦有留難。若無色者。識何緣生。答曰不爾。境界常不壞。所依有壞。若所依壞者。識則不生。假令有那由他色若所依壞。緣色識不生者識則住不生法中。問曰。眼識識色。何故言眼識色耶。答曰。或說所依以顯依。或說依以顯所依。說所依以顯依者。如此中說眼能識色。說依以顯所依者。如說眼識所更所分別名見。複次以名義勝故。如伎人染衣書

【現代漢語翻譯】 現代漢語譯本： 你之前所說的，乃至身識（kāya-vijñāna，身體的意識）也是如此。如果作為意識（citta，心）的所依（āśraya，依靠），也作為意識的次第緣（samanantara-pratyaya，緊隨其後的條件）嗎？回答是：如果作為所依，也作為次第緣。有沒有作為次第緣但不作為所依的情況呢？回答是：有，前一次第滅去的心數法（citta-caitta-dharmas，心和心所）。 尊者和須蜜（Vasumitra）說：『也緣於色（rūpa，顏色、形狀）而生識（vijñāna，意識），為什麼不說色識（rūpa-vijñāna，對顏色的意識），而只說眼識（cakṣur-vijñāna，眼睛的意識）呢？』回答是：眼（cakṣu，眼睛）作為識的所依，而不是色。其次，眼所起的作用更殊勝。再次，眼在自身中，而色則不確定。再次，眼是內入（adhyātmika-āyatana，內在的處），而色則不確定。再次，眼屬於內，色則不確定。再次，眼對於識有損益，色則不然。 問：『如果這樣，色也有損益。』回答是：一種色雖然有損益，其餘的色能生眼識，眼則不然。如果一眼壞了，更沒有其餘的眼能生識。其餘的識也可以這樣說。再次，眼有上、中、下識，也有上、中、下色，色則不然。再次，眼所不共，色則不確定。例如，緣於一界（dhātu，界）中的色，生二界中的識，沒有依於一界中的眼，生二界中的識。緣於一趣（gati，趣）中的色，生五趣中的識，沒有依於一趣中的眼，生二趣中的識，何況更多？四生（catasro yonayaḥ，四種出生方式）也可以這樣說。再次，眼是威勢，不是色。 尊者佛陀提婆（Buddhatadeva）說：『如果眼沒有留難（avighāta，障礙），識也沒有留難。』問：『色如果有留難，識也有留難。如果沒有色，識從何處生起？』回答說：不是這樣。境界（viṣaya，對像）常常不壞，所依有壞。如果所依壞了，識則不生。假如有那由他（nayuta，數量單位）的色，如果所依壞了，緣於色的識不生，那麼識就住在不生法中。 問：『眼識識別色，為什麼說眼識色呢？』回答是：或者說所依來顯示依，或者說依來顯示所依。說所依來顯示依，就像這裡說眼能識別色。說依來顯示所依，就像說眼識所更所分別，名為見（darśana，看見）。再次，因為名義殊勝的緣故，就像伎人（jīvika，藝人）染衣書（likhati，書寫）。

【English Translation】 English version: What you stated earlier, even regarding body consciousness (kāya-vijñāna), is similar. If something serves as a support (āśraya) for consciousness (citta), does it also serve as an immediately preceding condition (samanantara-pratyaya) for consciousness? The answer is: if it serves as a support, it also serves as an immediately preceding condition. Is there anything that serves as an immediately preceding condition but not as a support? The answer is: yes, mental factors (citta-caitta-dharmas) that have ceased in the previous moment. The Venerable Vasumitra said: 'Consciousness (vijñāna) also arises dependent on form (rūpa), why not say form-consciousness (rūpa-vijñāna), but only eye-consciousness (cakṣur-vijñāna)?' The answer is: the eye (cakṣu) serves as a support for consciousness, not form. Secondly, the function of the eye is more excellent. Furthermore, the eye is within oneself, while form is not fixed. Furthermore, the eye is an internal sense base (adhyātmika-āyatana), while form is not fixed. Furthermore, the eye belongs to the internal, while form is not fixed. Furthermore, the eye has benefit and detriment to consciousness, while form does not. Question: 'If that is so, form also has benefit and detriment.' The answer is: although one form has benefit and detriment, other forms can give rise to eye-consciousness, but not the eye. If one eye is damaged, there is no other eye that can give rise to consciousness. The same can be said for other consciousnesses. Furthermore, the eye has superior, middling, and inferior consciousness, and also has superior, middling, and inferior forms, but form does not. Furthermore, what is not shared by the eye, form is not fixed. For example, dependent on form in one realm (dhātu), consciousness arises in two realms; there is no eye dependent on one realm that gives rise to consciousness in two realms. Dependent on form in one destiny (gati), consciousness arises in five destinies; there is no eye dependent on one destiny that gives rise to consciousness in two destinies, let alone more? The four births (catasro yonayaḥ) can also be said in this way. Furthermore, the eye is powerful, not form. The Venerable Buddhatadeva said: 'If the eye has no obstruction (avighāta), consciousness also has no obstruction.' Question: 'If form has obstruction, consciousness also has obstruction. If there is no form, from where does consciousness arise?' The answer is: it is not so. The object (viṣaya) is always not destroyed, the support is destroyed. If the support is destroyed, consciousness does not arise. Suppose there are nayutas of forms, if the support is destroyed, consciousness dependent on form does not arise, then consciousness dwells in the state of non-arising. Question: 'Eye-consciousness cognizes form, why say eye-consciousness of form?' The answer is: either the support is spoken to reveal the dependent, or the dependent is spoken to reveal the support. Speaking of the support to reveal the dependent, like here saying the eye can cognize form. Speaking of the dependent to reveal the support, like saying what is experienced and distinguished by eye-consciousness is called seeing (darśana). Furthermore, because of the superiority of name and meaning, like an entertainer (jīvika) dyeing clothes and writing (likhati).

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法。猶如伎師作伎時。非無伎子伎女及余侍從時會。然伎師于中勝故。但言伎師作樂。如以染染衣。非無人水器等。但染勝故言以染染衣。如以筆作字令字有差別。非無人工紙墨等。但筆于中勝故說筆作字令字差別。如是雖識能識色。以眼勝故說眼識色。複次眼是識色具故言眼識色。如說伴行於道。行者是足非伴。伴是道行之具。彼亦如是。雖識識色。眼是識色具。故言眼識色。有心意識。問曰。心意識。有何差別。答曰。或有說者。無有差別。心即是意。意即是識如是等。皆同一義。無有差別。如火名火亦名炎亦名熾亦名燋薪。如是等十名經說。帝釋名因陀羅。亦名憍尸迦。亦名釋迦。亦名千眼。一帝釋有如是等十名。如阿毗曇說。受名為受。亦名別受。亦名等受。亦名覺受。一受有如是等五名。彼亦如是。一心法有三種名。復有說差別者。名即差別。是名心。是名意。是名識。複次過去名意。未來名心。現在名識。複次說界時名心。說入時名意。說陰時名識。複次遠行義。是心義。如偈說。

獨行遠逝　　不依于身　　能調是者 　解脫畏怖

複次前導義是意義。如偈說。

意為前導　　意尊意駛　　意若念惡 　即言即行　　罪惡報應　　如影隨形

生相續義是識義。複次性義是心義。輸

【現代漢語翻譯】 現代漢語譯本：法，就像藝人表演時，並非沒有伴奏的樂師、舞女以及其他的侍從在場。然而，因為藝人技藝精湛，所以只說是藝人在演奏。如同用染料染色，並非沒有人、水、器皿等輔助，但因為染料起主要作用，所以說用染料染色。如同用筆寫字使字有區別，並非沒有人工、紙、墨等輔助，但因為筆起主要作用，所以說筆寫字使字有區別。同樣，雖然是識能識別色塵，但因為眼根的作用更勝，所以說眼識色塵。再者，眼是識別色塵的工具，所以說眼識色塵。如同說伴隨行走在道路上，行走的是腳而不是伴侶，伴侶是道路行走的工具。此處的道理也是一樣，雖然是識能識別色塵，但眼是識別色塵的工具，所以說眼識色塵。有心、意、識。問：心、意、識，有什麼差別？答：或者有人說，沒有差別。心就是意，意就是識，這些都是同一意義，沒有差別。如同火，也叫火，也叫炎，也叫熾，也叫燋薪。像這樣等十個名稱，經書里有記載。帝釋（Deva king，天神之王）名叫因陀羅（Indra），也名叫憍尸迦（Kausika），也名叫釋迦（Sakka），也名叫千眼。一個帝釋有像這樣等十個名稱。如同阿毗曇（Abhidhamma，論藏）所說，受（Vedana，感受）名為受，也名叫別受，也名叫等受，也名叫覺受。一個受有像這樣等五個名稱。此處的道理也是一樣，一個心法有三種名稱。又有人說有差別，名稱即有差別。名為心，名為意，名為識。再者，過去名為意，未來名為心，現在名為識。再者，說界時名為心，說入時名為意，說陰時名為識。再者，遠行義是心義。如偈頌所說： 『獨行遠逝，不依于身，能調是者，解脫畏怖。』 再者，前導義是意義。如偈頌所說： 『意為前導，意尊意駛，意若念惡，即言即行，罪惡報應，如影隨形。』 生相續義是識義。再者，性義是心義。

【English Translation】 English version: The Dharma is like a performer putting on a show. It's not that there are no musicians, dancers, and other attendants present at the time. However, because the performer's skill is superior, it's simply said that the performer is making music. It's like dyeing clothes with dye. It's not that there are no people, water, utensils, etc., but because the dye plays the main role, it's said that the clothes are dyed with dye. It's like using a pen to write characters to make them distinct. It's not that there are no labor, paper, ink, etc., but because the pen plays the main role, it's said that the pen writes characters to make them distinct. Likewise, although it is consciousness that cognizes form (rupa), because the eye organ is superior, it is said that the eye cognizes form. Furthermore, the eye is the instrument for consciousness to cognize form, so it is said that the eye cognizes form. It's like saying accompanying someone walking on the road, the one walking is the foot, not the companion; the companion is the instrument for walking on the road. The principle here is the same. Although it is consciousness that cognizes form, the eye is the instrument for consciousness to cognize form, so it is said that the eye cognizes form. There are mind (citta), intellect (manas), and consciousness (vijnana). Question: What are the differences between mind, intellect, and consciousness? Answer: Or some say there is no difference. Mind is intellect, intellect is consciousness; these are all the same meaning, there is no difference. Like fire, it is also called fire, also called flame, also called blaze, also called embers. Like these ten names, it is recorded in the scriptures. Sakra (Deva king, lord of gods) is named Indra, also named Kausika, also named Sakka, also named Thousand-Eyed. One Sakra has like these ten names. As the Abhidhamma (Abhidhamma, book of higher teachings) says, feeling (Vedana, sensation) is named feeling, also named distinct feeling, also named equal feeling, also named perceived feeling. One feeling has like these five names. The principle here is the same. One mind-dharma has three names. Others say there is a difference, the names are different. It is named mind, it is named intellect, it is named consciousness. Furthermore, the past is named intellect, the future is named mind, the present is named consciousness. Furthermore, when speaking of realms, it is named mind; when speaking of entrances, it is named intellect; when speaking of aggregates, it is named consciousness. Furthermore, the meaning of far-going is the meaning of mind. As the verse says: 『Wandering far alone, without a body, one who can tame it, is freed from fear.』 Furthermore, the meaning of leading is the meaning of intellect. As the verse says: 『Intellect leads, intellect is supreme, intellect is swift; if the intellect thinks evil, one speaks and acts, and the retribution of evil follows like a shadow.』 The meaning of the continuity of birth is the meaning of consciousness. Furthermore, the meaning of nature is the meaning of mind.

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門義是意義聚義是識義。複次種種雜色義是心義。如說比丘當知。畜生趣所以有種種雜色者。皆由心有種種故。有種種雜色。歸屬義是意義。如說比丘當知。此五根雖行種種境界。必持意分別。終歸屬意。分別物體相是識義。複次增積義是心義。解了義是意義。別識義是識義。尊者婆奢說曰。增積義斷義是心義。解了義知義是意義。能識義別識義是識義。增積是有漏。斷是無漏解了是有漏。知是無漏。能識是有漏。別識是無漏。心意識。是謂差別。若界有如是相者。此中略說。如眼識。耳識鼻識舌識身識說亦如是。云何意界。答曰。若意能識法。已識今識當識。及余彼分意。是名意界。已識是過去意界。今識是現在意界。當識是未來意界。及余彼分意界者。未來必不生意界。無有過去現在彼分意界。如意界。意識界亦如是。問曰。何故不說五識界彼分。答曰。應說而不說者。當知此說有餘。複次五識以生為差別。彼分是不生法。複次五識以所作為差別。彼分是無所作。複次若說意識界彼分。當知亦略說五識界彼分。云何法界。答曰。已為意所知。今為意所知。當爲意所知。已為意所知是過去法。今為意所知是現在法。當爲意所知是未來法。問曰。何故不說法界彼分耶。答曰。無有彼分法界。所以者何。無有如是法非意

【現代漢語翻譯】 現代漢語譯本 『門義』是意義，『聚義』是識義（意識）。 進一步說，種種雜色的意義是心義（心的作用）。正如佛陀所說：『比丘當知，眾生在畜生道中呈現種種雜色，皆是因為他們的心有種種差別，所以才會有種種雜色。』 歸屬性是意義。正如佛陀所說：『比丘當知，這五根（眼、耳、鼻、舌、身）雖然行於種種境界，必定由意來分別，最終歸屬於意。』 分別物體相是識義。 進一步說，增積義是心義，解了義是意義，別識義是識義。 尊者婆奢說：『增積義、斷義是心義，解了義、知義是意義，能識義、別識義是識義。』增積是有漏（煩惱），斷是無漏（解脫），解了是有漏，知是無漏，能識是有漏，別識是無漏。心、意、識，這就是它們的差別。 如果界有這樣的相，這裡只是簡略地說。如眼識、耳識、鼻識、舌識、身識，也可以這樣說。 什麼是意界？回答是：如果意能識法（事物），已識、今識、當識，以及其餘屬於意的部分，這稱為意界。已識是過去意界，今識是現在意界，當識是未來意界。其餘屬於意的部分，未來必定不生意的界，沒有過去、現在屬於意的部分。如意界，意識界也是這樣。 問：為什麼不說五識界（眼識、耳識、鼻識、舌識、身識）的其餘部分？ 答：應該說而沒有說，應當知道這種說法有所省略。進一步說，五識以生起作為差別，其餘部分是不生起的法。進一步說，五識以所作為差別，其餘部分是沒有所作。進一步說，如果說意識界的其餘部分，應當知道也簡略地說了五識界的其餘部分。 什麼是法界？回答是：已為意所知，今為意所知，當爲意所知。已為意所知是過去法，今為意所知是現在法，當爲意所知是未來法。 問：為什麼不說法界的其餘部分？ 答：沒有其餘部分的法界。為什麼呢？沒有像這樣的法不是意（意識）所緣的。

【English Translation】 English version 『Door meaning』 (門義) is the meaning of 『artha』 (意義, meaning), 『gathering meaning』 (聚義) is the meaning of 『vijnana』 (識義, consciousness). Furthermore, the meaning of various mixed colors is the meaning of 『citta』 (心義, mind). As the Buddha said: 『Monks, you should know that the reason why beings in the animal realm have various mixed colors is because their minds have various differences, and therefore they have various mixed colors.』 The meaning of belonging is the meaning of 『artha』 (意義, meaning). As the Buddha said: 『Monks, you should know that although these five roots (五根, eye, ear, nose, tongue, body) operate in various realms, they must be distinguished by the 『manas』 (意, mind), and ultimately belong to the 『manas』 (意, mind).』 Distinguishing the characteristics of objects is the meaning of 『vijnana』 (識義, consciousness). Furthermore, the meaning of accumulation is the meaning of 『citta』 (心義, mind), the meaning of understanding is the meaning of 『artha』 (意義, meaning), and the meaning of distinguishing is the meaning of 『vijnana』 (識義, consciousness). Venerable Vasu (婆奢) said: 『The meaning of accumulation and the meaning of cutting off are the meaning of 『citta』 (心義, mind), the meaning of understanding and the meaning of knowing are the meaning of 『artha』 (意義, meaning), and the meaning of being able to distinguish and the meaning of distinguishing are the meaning of 『vijnana』 (識義, consciousness).』 Accumulation is 『asrava』 (有漏, defiled), cutting off is 『anasrava』 (無漏, undefiled), understanding is 『asrava』 (有漏, defiled), knowing is 『anasrava』 (無漏, undefiled), being able to distinguish is 『asrava』 (有漏, defiled), and distinguishing is 『anasrava』 (無漏, undefiled). 『Citta』 (心, mind), 『manas』 (意, mind), and 『vijnana』 (識, consciousness) are the differences between them. If a realm has such characteristics, it is briefly described here. The same can be said for eye consciousness (眼識), ear consciousness (耳識), nose consciousness (鼻識), tongue consciousness (舌識), and body consciousness (身識). What is the 『manodhatu』 (意界, mind element)? The answer is: If the 『manas』 (意, mind) can recognize 『dharmas』 (法, phenomena), has recognized, is recognizing, and will recognize, and the remaining parts belonging to the 『manas』 (意, mind), this is called the 『manodhatu』 (意界, mind element). What has been recognized is the past 『manodhatu』 (意界, mind element), what is being recognized is the present 『manodhatu』 (意界, mind element), and what will be recognized is the future 『manodhatu』 (意界, mind element). The remaining parts belonging to the 『manodhatu』 (意界, mind element), the future will certainly not produce the 『manodhatu』 (意界, mind element), there are no past or present parts belonging to the 『manodhatu』 (意界, mind element). Like the 『manodhatu』 (意界, mind element), the 『vijnanadhatu』 (意識界, consciousness element) is also the same. Question: Why not talk about the remaining parts of the five 『vijnanadhatu』 (五識界, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness)? Answer: What should be said but is not said, it should be known that this statement has omissions. Furthermore, the five 『vijnana』 (五識, consciousnesses) are distinguished by arising, and the remaining parts are 『dharmas』 (法, phenomena) that do not arise. Furthermore, the five 『vijnana』 (五識, consciousnesses) are distinguished by what is done, and the remaining parts are without action. Furthermore, if the remaining parts of the 『vijnanadhatu』 (意識界, consciousness element) are mentioned, it should be known that the remaining parts of the five 『vijnanadhatu』 (五識界, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) are also briefly mentioned. What is the 『dharmadhatu』 (法界, dharma element)? The answer is: What has been known by the 『manas』 (意, mind), what is being known by the 『manas』 (意, mind), and what will be known by the 『manas』 (意, mind). What has been known by the 『manas』 (意, mind) is the past 『dharma』 (法, phenomenon), what is being known by the 『manas』 (意, mind) is the present 『dharma』 (法, phenomenon), and what will be known by the 『manas』 (意, mind) is the future 『dharma』 (法, phenomenon). Question: Why not talk about the remaining parts of the 『dharmadhatu』 (法界, dharma element)? Answer: There is no remaining part of the 『dharmadhatu』 (法界, dharma element). Why? There is no such 『dharma』 (法, phenomenon) that is not an object of the 『manas』 (意, mind).

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境界。若生一剎那意界。除其自體相應共生。餘一切法盡緣。問曰。十色入亦是意界境界。何故說名彼分耶。答曰。不以意界故。說自分彼分。乃以眼於色有自分彼分。色于眼有自分彼分。乃至身觸。亦如是。若以意界。說自分彼分者。則十二入。儘是自分。無有彼分。所以者何。儘是意境界故。以是事故。作如是說。頗有共生法。或是自分。或是彼分耶。答曰。有十色入是彼分。生老無常是自分。所以者何。生老無常是法界所攝故。法界中無有彼分。頗有相應共生法。或是自分或是彼分耶。答曰。有未來必不生意界是彼分。彼相應共生迴轉是自分。所以者何。是法界攝故。法界中。無有彼分。

問曰。頗以一眼界微塵作所依。一色界微塵作境界。能生眼識耶。答曰。不生所以者何五識身依積聚緣積聚。依合聚緣合聚。眼識依自界緣自界他界。耳識亦爾。意識依自界他界。緣自界他界。餘三識依自界緣自界。複次眼識。依自緣自緣他。耳識亦爾。意識依自依他。緣自緣他。餘三識依自緣自。此中說自他者。即是界自他。複次眼識。依近緣近緣遠。耳識亦爾。意識依近依遠。緣近緣遠。餘三識依近緣近。所以者何。根與境界。無間識乃得生。余廣說如雜揵度。

問曰。若彼系眼。彼系色。即生彼系識。亦生

【現代漢語翻譯】 現代漢語譯本：境界。如果產生一剎那的意界（Manovijnana-dhatu，意識界），除了它自身相應的共同生起之法，其餘一切法都成為它的境界。有人問：『十色入（Dasa-rupa-ayatana，十種色法）也是意界的境界，為什麼說它們是彼分呢？』回答說：『不是因為意界才說自分（Svabhaga，自部分）和彼分（Parabhaga，他部分），而是因為眼對於色有自分和彼分，色對於眼有自分和彼分，乃至身觸也是這樣。如果以意界來說自分和彼分，那麼十二入（Dvadasa-ayatana，十二處）就全是自分，沒有彼分。』為什麼呢？因為它們全是意境界的緣故。因此，才這樣說。有沒有共同生起的法，或是自分，或是彼分呢？回答說：『有。十色入是彼分，生、老、無常是自分。』為什麼呢？因為生、老、無常是法界（Dharmadhatu，法界）所攝的緣故。法界中沒有彼分。有沒有相應共同生起的法，或是自分，或是彼分呢？回答說：『有。未來必定不生的意界是彼分，與它相應共同生起的迴轉是自分。』為什麼呢？因為它們是法界所攝的緣故。法界中沒有彼分。 有人問：『能不能以一眼界（Caksur-dhatu，眼界）的微塵作為所依，一個色界（Rupa-dhatu，色界）的微塵作為境界，而生起眼識（Caksur-vijnana，眼識）呢？』回答說：『不能生起。』為什麼呢？五識身（Panca-vijnanakaya，五識身）是依積聚而生起，緣積聚而生起；依合聚而生起，緣合聚而生起。眼識依自界（Svadhatu，自界），緣自界和他界（Paradhatu，他界）。耳識（Srotra-vijnana，耳識）也是這樣。意識（Mano-vijnana，意識）依自界和他界，緣自界和他界。其餘三識依自界，緣自界。再說，眼識依自，緣自，緣他。耳識也是這樣。意識依自依他，緣自緣他。其餘三識依自緣自。這裡所說的自他和他，就是界（Dhatu，界）的自他和他。再說，眼識依近，緣近，緣遠。耳識也是這樣。意識依近依遠，緣近緣遠。其餘三識依近緣近。為什麼呢？根（Indriya，根）與境界（Visaya，境界）沒有間隔，識才能生起。其餘更詳細的解說，如《雜犍度》（Misraka-skandhaka，雜犍度）中所說。 有人問：『如果彼系（Tat-samsrsta，與彼關聯）的眼，彼系的色，就生起彼系的識，也生起……』

【English Translation】 English version: Boundaries. If a moment of Mano-dhatu (Mind Element) arises, all other dharmas become its object, except for its own corresponding co-arising dharmas. Someone asks: 'The Dasa-rupa-ayatana (Ten Forms of Sense-fields) are also the object of Mano-dhatu, why are they called 'Parabhaga' (Other-part)?' The answer is: 'It is not because of Mano-dhatu that we speak of Svabhaga (Self-part) and Parabhaga, but because the eye has Svabhaga and Parabhaga in relation to form, and form has Svabhaga and Parabhaga in relation to the eye, and so on, up to body and touch. If we were to speak of Svabhaga and Parabhaga in terms of Mano-dhatu, then all twelve ayatana (Twelve Sense-bases) would be Svabhaga, with no Parabhaga.' Why? Because they are all objects of the mind. Therefore, it is said in this way. Are there any co-arising dharmas that are either Svabhaga or Parabhaga? The answer is: 'Yes. The ten forms of sense-fields are Parabhaga, while birth, aging, and impermanence are Svabhaga.' Why? Because birth, aging, and impermanence are included in the Dharmadhatu (Dharma Element). There is no Parabhaga in the Dharmadhatu. Are there any corresponding co-arising dharmas that are either Svabhaga or Parabhaga? The answer is: 'Yes. The Mano-dhatu that will definitely not arise in the future is Parabhaga, while the corresponding co-arising rotation is Svabhaga.' Why? Because they are included in the Dharmadhatu. There is no Parabhaga in the Dharmadhatu. Someone asks: 'Can an eye-dust (Caksur-dhatu, Eye Element) be used as a basis, and a form-dust (Rupa-dhatu, Form Element) as an object, to generate eye-consciousness (Caksur-vijnana, Eye-consciousness)?' The answer is: 'It cannot be generated.' Why? The Panca-vijnanakaya (Five Consciousness Aggregates) arise based on accumulation, and arise in relation to accumulation; arise based on aggregation, and arise in relation to aggregation. Eye-consciousness relies on its own element (Svadhatu, Self-element), and relates to its own element and other elements (Paradhatu, Other-element). Ear-consciousness (Srotra-vijnana, Ear-consciousness) is the same. Mind-consciousness (Mano-vijnana, Mind-consciousness) relies on its own element and other elements, and relates to its own element and other elements. The remaining three consciousnesses rely on their own element, and relate to their own element. Furthermore, eye-consciousness relies on self, relates to self, and relates to other. Ear-consciousness is the same. Mind-consciousness relies on self and relies on other, relates to self and relates to other. The remaining three consciousnesses rely on self and relate to self. Here, 'self' and 'other' refer to the self and other of the element (Dhatu, Element). Furthermore, eye-consciousness relies on near, relates to near, and relates to far. Ear-consciousness is the same. Mind-consciousness relies on near and relies on far, relates to near and relates to far. The remaining three consciousnesses rely on near and relate to near. Why? Because consciousness can only arise when there is no gap between the root (Indriya, Sense organ) and the object (Visaya, Object). The remaining detailed explanations are as described in the Misraka-skandhaka (Miscellaneous Aggregates). Someone asks: 'If the Tat-samsrsta (Connected with that) eye, the Tat-samsrsta form, then Tat-samsrsta consciousness arises, and also arises...'

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余系識耶。答曰。或即生彼系識。亦生余系識。即生彼系識者。生欲界。欲界眼。見欲界色。生欲界系識。生欲界。初禪眼見初禪色。生初禪眼識。生初禪初禪眼見初禪色。生初禪眼識。是名即生彼系識。生余系識者。生欲界。以初禪眼見欲界色。生初禪識。生欲界。以第二禪眼。見欲界色。生初禪識。以第二禪眼。見初禪色。生初禪識。以第二禪眼。見第二禪色。生初禪識。以第三禪眼。見欲界色。生初禪識。以第三禪眼。見初禪色。生初禪識。以第三禪眼。見第二禪色。生初禪識。以第三禪眼。見第三禪色。生初禪識。以第四禪眼。見欲界色。生初禪識。以第四禪眼。見初禪色。生初禪識。以第四禪眼。見第二禪第三禪第四禪色。生初禪識亦如是。是則說生欲界者生初禪。以初禪眼。見欲界色。生初禪識。余應隨相廣說。如生欲界者。生第二禪第三禪第四禪。廣說亦如是。問曰。彼系身。彼系眼。彼系色。即生彼系識。亦生余系識耶。答曰。即生彼系識。亦生余系識。即生彼系識者。生欲界。以欲界身欲界眼。見欲界色。生欲界識。生初禪。以初禪身初禪眼。見初禪色。生初禪識。是則說即生彼系識。生余系識者。生欲界。以欲界身初禪眼。見初禪色。生初禪識。以欲界身初禪眼。見初禪色。生初禪識。以欲界身

【現代漢語翻譯】 現代漢語譯本 問：這是屬於該界的意識嗎？答：或者生於彼界而屬於彼界的意識，或者生於彼界而屬於其他界的意識。生於彼界而屬於彼界的意識是：生於欲界（Kāmadhātu， desire realm），在欲界，眼根見欲界之色，生起欲界系的意識。生於欲界，以初禪（Prathamadhyāna， first dhyana）的眼根見初禪之色，生起初禪的眼識。生於初禪，以初禪的眼根見初禪之色，生起初禪的眼識。這稱為生於彼界而屬於彼界的意識。生於彼界而屬於其他界的意識是：生於欲界，以初禪的眼根見欲界之色，生起初禪的意識。生於欲界，以第二禪（Dvitīyadhyāna， second dhyana）的眼根見欲界之色，生起初禪的意識。以第二禪的眼根見初禪之色，生起初禪的意識。以第二禪的眼根見第二禪之色，生起初禪的意識。以第三禪（Tṛtīyadhyāna， third dhyana）的眼根見欲界之色，生起初禪的意識。以第三禪的眼根見初禪之色，生起初禪的意識。以第三禪的眼根見第二禪之色，生起初禪的意識。以第三禪的眼根見第三禪之色，生起初禪的意識。以第四禪（Caturthadhyāna， fourth dhyana）的眼根見欲界之色，生起初禪的意識。以第四禪的眼根見初禪之色，生起初禪的意識。以第四禪的眼根見第二禪、第三禪、第四禪之色，生起初禪的意識也是如此。這就是說，生於欲界者生於初禪，以初禪的眼根見欲界之色，生起初禪的意識。其餘的應該根據情況詳細說明。如同生於欲界者，生於第二禪、第三禪、第四禪，詳細說明也是如此。 問：彼界的身體、彼界的眼根、彼界的色，即生於彼界而屬於彼界的意識，或者生於彼界而屬於其他界的意識嗎？答：即生於彼界而屬於彼界的意識，或者生於彼界而屬於其他界的意識。即生於彼界而屬於彼界的意識是：生於欲界，以欲界的身體、欲界的眼根，見欲界之色，生起欲界的意識。生於初禪，以初禪的身體、初禪的眼根，見初禪之色，生起初禪的意識。這就是說，即生於彼界而屬於彼界的意識。生於其他界的意識是：生於欲界，以欲界的身體、初禪的眼根，見初禪之色，生起初禪的意識。以欲界的身體、初禪的眼根，見初禪之色，生起初禪的意識。以欲界的身體

【English Translation】 English version Question: Is this consciousness related to that realm? Answer: Either it arises in that realm and is related to that realm's consciousness, or it arises in that realm and is related to another realm's consciousness. Consciousness that arises in that realm and is related to that realm is: arising in the Kāmadhātu (desire realm), in the desire realm, the eye sees the form of the desire realm, giving rise to consciousness related to the desire realm. Arising in the desire realm, with the eye of the Prathamadhyāna (first dhyana) seeing the form of the first dhyana, giving rise to the eye-consciousness of the first dhyana. Arising in the first dhyana, with the eye of the first dhyana seeing the form of the first dhyana, giving rise to the eye-consciousness of the first dhyana. This is called consciousness that arises in that realm and is related to that realm. Consciousness that arises in that realm and is related to another realm is: arising in the desire realm, with the eye of the first dhyana seeing the form of the desire realm, giving rise to the consciousness of the first dhyana. Arising in the desire realm, with the eye of the Dvitīyadhyāna (second dhyana) seeing the form of the desire realm, giving rise to the consciousness of the first dhyana. With the eye of the second dhyana seeing the form of the first dhyana, giving rise to the consciousness of the first dhyana. With the eye of the second dhyana seeing the form of the second dhyana, giving rise to the consciousness of the first dhyana. With the eye of the Tṛtīyadhyāna (third dhyana) seeing the form of the desire realm, giving rise to the consciousness of the first dhyana. With the eye of the third dhyana seeing the form of the first dhyana, giving rise to the consciousness of the first dhyana. With the eye of the third dhyana seeing the form of the second dhyana, giving rise to the consciousness of the first dhyana. With the eye of the third dhyana seeing the form of the third dhyana, giving rise to the consciousness of the first dhyana. With the eye of the Caturthadhyāna (fourth dhyana) seeing the form of the desire realm, giving rise to the consciousness of the first dhyana. With the eye of the fourth dhyana seeing the form of the first dhyana, giving rise to the consciousness of the first dhyana. With the eye of the fourth dhyana seeing the form of the second, third, and fourth dhyanas, the arising of the consciousness of the first dhyana is also the same. That is to say, one who arises in the desire realm arises in the first dhyana, with the eye of the first dhyana seeing the form of the desire realm, giving rise to the consciousness of the first dhyana. The rest should be explained in detail according to the circumstances. Just as one who arises in the desire realm, arises in the second, third, and fourth dhyanas, the detailed explanation is also the same. Question: The body of that realm, the eye of that realm, the form of that realm, does it arise in that realm and belong to the consciousness of that realm, or does it arise in that realm and belong to the consciousness of another realm? Answer: It arises in that realm and belongs to the consciousness of that realm, or it arises in that realm and belongs to the consciousness of another realm. That which arises in that realm and belongs to the consciousness of that realm is: arising in the desire realm, with the body of the desire realm, the eye of the desire realm, seeing the form of the desire realm, giving rise to the consciousness of the desire realm. Arising in the first dhyana, with the body of the first dhyana, the eye of the first dhyana, seeing the form of the first dhyana, giving rise to the consciousness of the first dhyana. That is to say, it arises in that realm and belongs to the consciousness of that realm. The consciousness that arises in another realm is: arising in the desire realm, with the body of the desire realm, the eye of the first dhyana, seeing the form of the first dhyana, giving rise to the consciousness of the first dhyana. With the body of the desire realm, the eye of the first dhyana, seeing the form of the first dhyana, giving rise to the consciousness of the first dhyana. With the body of the desire realm

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以第二禪眼。見欲界色。生初禪識。以欲界身第二禪眼。見初禪色。生初禪識。以欲界身第二禪眼。見第二禪色。生初禪識。以欲界身第三禪眼。見欲界色。生初禪識。以欲界身第三禪眼見初禪色生。初禪識。以欲界身。第三禪眼見第二禪色。生初禪識。以欲界身。第三禪眼。見第三禪色生初禪識。以欲界身第四禪眼。見欲界色。生初禪識。以欲界身第四禪眼。見初禪色。生初禪識。見第二禪。乃至見第四禪色。說亦如是。是則說生欲界者。生初禪。以初禪身初禪眼。見欲界色。生初禪識。以初禪身第二禪眼。見欲界色。見初禪色。見第二禪色。說亦如是。以初禪身第三禪眼。見欲界色。初禪色第二禪色第三禪色。說亦如是。以初禪身第四禪眼。見欲界色。初禪色第二禪色第三禪色第四禪色。說亦如是。如生初禪。生第二第三。第四禪亦應隨相。說以是事故。作如是說。頗有餘系身余系眼余系色。生余系識耶。答曰有。生欲界以欲界身第三禪眼。見第二禪色生初禪識。以第四禪眼。見第二禪色。以第四禪眼。見第三禪色。說亦如是。生第二禪。以第二禪身第三禪眼。見欲界色。生初禪識亦爾。以第二禪身。以第四禪眼。見欲界色。生初禪識亦爾。以第二禪身第四禪眼。見第三禪色。生初禪識亦爾。生第三禪。以第三禪

【現代漢語翻譯】 現代漢語譯本： 以第二禪眼（Dhyana-eye，禪定之眼）見欲界色（Kama-dhatu-rupa，欲界之色），生初禪識（Prathama-dhyana-vijnana，初禪之識）。以欲界身（Kama-dhatu-kaya，欲界之身），第二禪眼見初禪色（Prathama-dhyana-rupa，初禪之色），生初禪識。以欲界身，第二禪眼見第二禪色（Dvitiya-dhyana-rupa，二禪之色），生初禪識。以欲界身，第三禪眼（Tritiya-dhyana-eye，三禪之眼）見欲界色，生初禪識。以欲界身，第三禪眼見初禪色，生初禪識。以欲界身，第三禪眼見第二禪色，生初禪識。以欲界身，第三禪眼見第三禪色（Tritiya-dhyana-rupa，三禪之色），生初禪識。以欲界身，第四禪眼（Caturtha-dhyana-eye，四禪之眼）見欲界色，生初禪識。以欲界身，第四禪眼見初禪色，生初禪識。見第二禪，乃至見第四禪色（Caturtha-dhyana-rupa，四禪之色），說亦如是。是則說生欲界者，生初禪。以初禪身（Prathama-dhyana-kaya，初禪之身），初禪眼見欲界色，生初禪識。以初禪身，第二禪眼見欲界色，見初禪色，見第二禪色，說亦如是。以初禪身，第三禪眼見欲界色，初禪色，第二禪色，第三禪色，說亦如是。以初禪身，第四禪眼見欲界色，初禪色，第二禪色，第三禪色，第四禪色，說亦如是。如生初禪，生第二禪、第三禪、第四禪亦應隨相說。以是事故，作如是說：頗有餘系身（anya-dhatu-kaya，其他界之身），余系眼（anya-dhatu-eye，其他界之眼），余系色（anya-dhatu-rupa，其他界之色），生余系識（anya-dhatu-vijnana，其他界之識）耶？答曰：有。生欲界，以欲界身，第三禪眼見第二禪色，生初禪識。以第四禪眼見第二禪色。以第四禪眼見第三禪色，說亦如是。生第二禪，以第二禪身（Dvitiya-dhyana-kaya，二禪之身），第三禪眼見欲界色，生初禪識亦爾。以第二禪身，以第四禪眼見欲界色，生初禪識亦爾。以第二禪身，第四禪眼見第三禪色，生初禪識亦爾。生第三禪，以第三禪

【English Translation】 English version: With the second Dhyana-eye (Dhyana-eye, eye of meditation), one sees the Kama-dhatu-rupa (Kama-dhatu-rupa, form of the desire realm) and generates Prathama-dhyana-vijnana (Prathama-dhyana-vijnana, consciousness of the first Dhyana). With the Kama-dhatu-kaya (Kama-dhatu-kaya, body of the desire realm) and the second Dhyana-eye, one sees the Prathama-dhyana-rupa (Prathama-dhyana-rupa, form of the first Dhyana) and generates Prathama-dhyana-vijnana. With the Kama-dhatu-kaya, and the second Dhyana-eye, one sees the Dvitiya-dhyana-rupa (Dvitiya-dhyana-rupa, form of the second Dhyana) and generates Prathama-dhyana-vijnana. With the Kama-dhatu-kaya, and the third Dhyana-eye (Tritiya-dhyana-eye, eye of the third Dhyana), one sees the Kama-dhatu-rupa and generates Prathama-dhyana-vijnana. With the Kama-dhatu-kaya, and the third Dhyana-eye, one sees the Prathama-dhyana-rupa and generates Prathama-dhyana-vijnana. With the Kama-dhatu-kaya, and the third Dhyana-eye, one sees the Dvitiya-dhyana-rupa and generates Prathama-dhyana-vijnana. With the Kama-dhatu-kaya, and the third Dhyana-eye, one sees the Tritiya-dhyana-rupa (Tritiya-dhyana-rupa, form of the third Dhyana) and generates Prathama-dhyana-vijnana. With the Kama-dhatu-kaya, and the fourth Dhyana-eye (Caturtha-dhyana-eye, eye of the fourth Dhyana), one sees the Kama-dhatu-rupa and generates Prathama-dhyana-vijnana. With the Kama-dhatu-kaya, and the fourth Dhyana-eye, one sees the Prathama-dhyana-rupa and generates Prathama-dhyana-vijnana. Seeing the second Dhyana, and even seeing the Caturtha-dhyana-rupa (Caturtha-dhyana-rupa, form of the fourth Dhyana), the explanation is the same. Thus, it is said that one born in the desire realm generates the first Dhyana. With the Prathama-dhyana-kaya (Prathama-dhyana-kaya, body of the first Dhyana) and the first Dhyana-eye, one sees the Kama-dhatu-rupa and generates Prathama-dhyana-vijnana. With the Prathama-dhyana-kaya and the second Dhyana-eye, one sees the Kama-dhatu-rupa, sees the Prathama-dhyana-rupa, sees the Dvitiya-dhyana-rupa, and the explanation is the same. With the Prathama-dhyana-kaya and the third Dhyana-eye, one sees the Kama-dhatu-rupa, the Prathama-dhyana-rupa, the Dvitiya-dhyana-rupa, the Tritiya-dhyana-rupa, and the explanation is the same. With the Prathama-dhyana-kaya and the fourth Dhyana-eye, one sees the Kama-dhatu-rupa, the Prathama-dhyana-rupa, the Dvitiya-dhyana-rupa, the Tritiya-dhyana-rupa, the Caturtha-dhyana-rupa, and the explanation is the same. Just as with being born in the first Dhyana, being born in the second, third, and fourth Dhyanas should also be explained accordingly. Therefore, it is said thus: Is it possible for an anya-dhatu-kaya (anya-dhatu-kaya, body of another realm), an anya-dhatu-eye (anya-dhatu-eye, eye of another realm), and an anya-dhatu-rupa (anya-dhatu-rupa, form of another realm) to generate an anya-dhatu-vijnana (anya-dhatu-vijnana, consciousness of another realm)? The answer is: Yes. Being born in the desire realm, with the Kama-dhatu-kaya and the third Dhyana-eye, one sees the Dvitiya-dhyana-rupa and generates Prathama-dhyana-vijnana. With the fourth Dhyana-eye, one sees the Dvitiya-dhyana-rupa. With the fourth Dhyana-eye, one sees the Tritiya-dhyana-rupa, and the explanation is the same. Being born in the second Dhyana, with the Dvitiya-dhyana-kaya (Dvitiya-dhyana-kaya, body of the second Dhyana) and the third Dhyana-eye, one sees the Kama-dhatu-rupa, and generates Prathama-dhyana-vijnana as well. With the second Dhyana-kaya and the fourth Dhyana-eye, one sees the Kama-dhatu-rupa, and generates Prathama-dhyana-vijnana as well. With the second Dhyana-kaya and the fourth Dhyana-eye, one sees the Tritiya-dhyana-rupa, and generates Prathama-dhyana-vijnana as well. Being born in the third Dhyana, with the third Dhyana

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身第四禪眼。見欲界色。生初禪識亦爾。以第三禪身第四禪眼。見第二禪色。生初禪識亦爾。如眼界色界眼識界。耳界聲界耳識界。說亦如是。問曰。若彼系鼻。彼系香。即生彼系識。亦生余系識耶。答曰。即生彼系識。不生余系識。欲界系鼻欲界香。即生欲界系識。如鼻界。香界鼻識界。舌界味界舌識界。說亦如是。問曰。若彼系身。彼系觸。即生彼系識。亦生余系識耶。答曰。或生彼系識。亦生余系識。生彼系識者。生欲界。以欲界身欲界觸。生欲界識。生初禪。以初禪身初禪觸。生初禪識。是則說生彼系識。生余系識者。生第二禪。以第二禪身第二禪觸。生初禪識。生第三第四禪亦如是。所以者何。即彼身觸。非余身觸。問曰。若彼系意。彼系法。即生彼系識。亦生余系識耶。答曰。或生彼系識。或生余系識。生彼系識者。生欲界。以欲界意。知欲界法。生欲界意識。乃至生非想非非想處。以非想非非想處意。知非想非非想處法。生非想非非想處識。是則說即生彼處系識。生余系識者。或有說。欲界善心次第生未至依。未至依次第生欲界善心。復有說者。欲界善心次第生未至依。亦生初禪未至依。初禪次第生欲界善心。

復有說者。欲界善心次第生未至依。初禪中間禪。彼三地次第生欲界善心。尊者瞿沙

【現代漢語翻譯】 現代漢語譯本 以第四禪的身和眼，觀察欲界的色，產生初禪的意識也是如此。以第三禪的身和第四禪的眼，觀察第二禪的色，產生初禪的意識也是如此。如同眼界（Rūpadhātu），眼識界（Cakkhuviññāṇadhātu）。耳界（Sotadhātu），聲界（Saddāyatana），耳識界（Sotaviññāṇadhātu），道理也是這樣說的。問：如果與某個界系相關的鼻（Ghāṇāyatana），與某個界系相關的香（Gandhāyatana），那麼只會產生與該界系相關的識（Viññāṇa）嗎？會產生與其它界系相關的識嗎？答：只會產生與該界系相關的識，不會產生與其它界系相關的識。欲界（Kāmadhātu）相關的鼻和欲界相關的香，只會產生欲界相關的識。如同鼻界，香界，鼻識界。舌界（Jivhāyatana），味界（Rasāyatana），舌識界（Jivhāviññāṇadhātu），道理也是這樣說的。問：如果與某個界系相關的身（Kāya），與某個界系相關的觸（Phoṭṭhabba），那麼只會產生與該界系相關的識嗎？會產生與其它界系相關的識嗎？答：有時會產生與該界系相關的識，有時也會產生與其它界系相關的識。產生與該界系相關的識的情況是：在欲界，以欲界的身和欲界的觸，產生欲界的識；在初禪（Prathamadhyāna），以初禪的身和初禪的觸，產生初禪的識。這就是所說的產生與該界系相關的識。產生與其它界系相關的識的情況是：在第二禪（Dutiyadhyāna），以第二禪的身和第二禪的觸，產生初禪的識。生第三禪（Tritīyadhyāna）和第四禪（Catutthadhyāna）也是如此。為什麼呢？因為那是那個身和觸，不是其它的身和觸。問：如果與某個界系相關的心意（Manas），與某個界系相關的法（Dharma），那麼只會產生與該界系相關的識嗎？會產生與其它界系相關的識嗎？答：有時會產生與該界系相關的識，有時也會產生與其它界系相關的識。產生與該界系相關的識的情況是：在欲界，以欲界的心意，認知欲界的法，產生欲界的意識（Manoviññāṇa）；乃至在非想非非想處（Nevasaññānāsaññāyatana），以非想非非想處的心意，認知非想非非想處的法，產生非想非非想處的識。這就是所說的只會產生與該處相關的識。產生與其它界系相關的識的情況是：有些人說，欲界的善心（Kusala Citta）次第產生未至定（Upacāra Samādhi），未至定次第產生欲界的善心。還有些人說，欲界的善心次第產生未至定，也產生初禪的未至定，初禪次第產生欲界的善心。 還有些人說，欲界的善心次第產生未至定，初禪，中間禪（Antarā-jhāna）。這三地次第產生欲界的善心。尊者瞿沙（Ghosaka）是這樣認為的。

【English Translation】 English version With the body of the fourth Dhyana (Catutthadhyāna) and the eye, one sees the form of the desire realm (Kāmadhātu), and the consciousness of the first Dhyana (Prathamadhyāna) also arises in the same way. With the body of the third Dhyana (Tritīyadhyāna) and the eye of the fourth Dhyana, one sees the form of the second Dhyana (Dutiyadhyāna), and the consciousness of the first Dhyana also arises in the same way. It is said that the realm of the eye (Rūpadhātu), the realm of eye-consciousness (Cakkhuviññāṇadhātu), the realm of the ear (Sotadhātu), the realm of sound (Saddāyatana), and the realm of ear-consciousness (Sotaviññāṇadhātu) are also spoken of in the same way. Question: If the nose (Ghāṇāyatana) is related to a certain realm, and the scent (Gandhāyatana) is related to that realm, does only the consciousness (Viññāṇa) related to that realm arise? Does consciousness related to other realms also arise? Answer: Only the consciousness related to that realm arises; consciousness related to other realms does not arise. The nose related to the desire realm and the scent related to the desire realm only give rise to consciousness related to the desire realm. It is said that the realm of the nose, the realm of scent, and the realm of nose-consciousness (Ghāṇaviññāṇadhātu), the realm of the tongue (Jivhāyatana), the realm of taste (Rasāyatana), and the realm of tongue-consciousness (Jivhāviññāṇadhātu) are also spoken of in the same way. Question: If the body (Kāya) is related to a certain realm, and the touch (Phoṭṭhabba) is related to that realm, does only the consciousness related to that realm arise? Does consciousness related to other realms also arise? Answer: Sometimes consciousness related to that realm arises, and sometimes consciousness related to other realms also arises. The case where consciousness related to that realm arises is: in the desire realm, with the body of the desire realm and the touch of the desire realm, the consciousness of the desire realm arises; in the first Dhyana, with the body of the first Dhyana and the touch of the first Dhyana, the consciousness of the first Dhyana arises. This is what is meant by saying that consciousness related to that realm arises. The case where consciousness related to other realms arises is: in the second Dhyana, with the body of the second Dhyana and the touch of the second Dhyana, the consciousness of the first Dhyana arises. The same is true for the third Dhyana (Tritīyadhyāna) and the fourth Dhyana (Catutthadhyāna). Why is this so? Because that is that body and touch, not other bodies and touches. Question: If the mind (Manas) is related to a certain realm, and the dharma (Dharma) is related to that realm, does only the consciousness related to that realm arise? Does consciousness related to other realms also arise? Answer: Sometimes consciousness related to that realm arises, and sometimes consciousness related to other realms also arises. The case where consciousness related to that realm arises is: in the desire realm, with the mind of the desire realm, one cognizes the dharma of the desire realm, and the consciousness of the desire realm (Manoviññāṇa) arises; and even in the realm of neither perception nor non-perception (Nevasaññānāsaññāyatana), with the mind of the realm of neither perception nor non-perception, one cognizes the dharma of the realm of neither perception nor non-perception, and the consciousness of the realm of neither perception nor non-perception arises. This is what is meant by saying that only consciousness related to that place arises. The case where consciousness related to other realms arises is: some say that wholesome mind (Kusala Citta) of the desire realm arises successively from the access concentration (Upacāra Samādhi), and the access concentration arises successively from the wholesome mind of the desire realm. Others say that the wholesome mind of the desire realm arises successively from the access concentration, and also arises from the access concentration of the first Dhyana, and the first Dhyana arises successively from the wholesome mind of the desire realm. Still others say that the wholesome mind of the desire realm arises successively from the access concentration, the first Dhyana, and the intermediate Dhyana (Antarā-jhāna). These three planes arise successively from the wholesome mind of the desire realm. Venerable Ghosaka (Ghosaka) thinks so.

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。作如是說。欲界善心次第生未至依。初禪中間禪第二禪。彼四地次第生欲界善心。如行者入超越定。從初禪超二禪及眷屬。起第三禪現在前。此亦如是。評曰。應作是說。欲界善心次第生未至依。初禪彼二地次第生欲界善心。欲界善心次第生未至依。初禪者。欲界意次第生初禪意識法。或三界系。或不繫。彼二地意次第生欲界善心。初禪意生欲界意識法。或三界系。或不繫。初禪次第生第二禪。是順次定。初禪意生第二禪意識法。或三界系。或不繫。第二禪次第生初禪。是逆次定。第二禪意。生初禪意識法或三界系。或不繫。乃至第三禪次第生第四禪。是順次定。第三禪意。生第四禪意識法。或三界系或不繫。第四禪次第生第三禪是逆次定。第四禪意。生第三禪意識法。或三界系或不繫。第四禪次第生空處。是順次定。第四禪意。生空處意識法。或無色界系或不繫。空處次第生第四禪。是逆次定。空處意。生第四禪意識法。或三界系或不繫。空處次第生識處。是順次定。空處意。生識處意識法。或識處系。或無所有處系。或非想非非想處系。或不繫。識處次第生空處。是逆次定。識處意。生空處。意識法。或無色界系或不繫。乃至無所有處次第生非想非非想處。是順次定。無所有處意。生非想非非想處意識法。或非

想非非想處系或不繫。非想非非想處次第生無所有處。是逆次定。非想非非想處意。生無所有處意識法。或無所有處系。或非想非非想處系或不繫。初禪次第生第三禪。是順超定。初禪意。生第三禪意識法。或三界系或不繫。第三禪次第生初禪。是逆超定。第三禪意。生初禪意識法。或三界系或不繫。如是乃至識處次第生非想非非想處。是順超定。識處意。生非想非非想處意識法。或非想非非想處系。或不繫。非想非非想處次第生識處。是逆超定。非想非非想處意。生識處意識法。或識處無所有處非想非非想處系或不繫。如是等則說定。復有餘定亦可爾。欲界有四種變化心。欲界有初禪果變化心。欲界有第二第三第四禪果變化心。此變化心次第生凈禪。凈禪次第生變化心。凈初禪次第生欲界初禪果變化心。初禪意。生欲界意識法。是變化。或四入。或二入。欲界初禪果變化心次第生凈初禪。欲界意。生初禪意識法。或三界系或不繫。乃至凈第四禪次第生欲界第四禪果變化心。第四禪意。生欲界意識法。是變化。若四入。若二入。欲界第四禪果變化心次第生凈第四禪。欲界意生第四禪意識法。或三界系或不繫。如是則說定。生時亦可爾。欲界命終生初禪。欲界意生初禪意識法。或八地系或不繫。初禪命終生欲界。初禪意

【現代漢語翻譯】 現代漢語譯本 想非非想處（既非有想也非無想的禪定境界）是屬於繫縛還是不屬於繫縛？從非想非非想處次第進入無所有處（沒有任何東西存在的禪定境界），這是逆次定。非想非非想處的意，產生無所有處的意識法，或者屬於無所有處繫縛，或者屬於非想非非想處繫縛，或者不屬於繫縛。初禪次第進入第三禪，這是順超定。初禪的意，產生第三禪的意識法，或者屬於三界繫縛，或者不屬於繫縛。第三禪次第進入初禪，這是逆超定。第三禪的意，產生初禪的意識法，或者屬於三界繫縛，或者不屬於繫縛。像這樣乃至識處（意識的處所）次第進入非想非非想處，這是順超定。識處的意，產生非想非非想處的意識法，或者屬於非想非非想處繫縛，或者不屬於繫縛。非想非非想處次第進入識處，這是逆超定。非想非非想處的意，產生識處的意識法，或者屬於識處、無所有處、非想非非想處繫縛，或者不屬於繫縛。像這樣等等就叫做定。還有其他的定也可以這樣理解。 欲界有四種變化心。欲界有初禪果變化心。欲界有第二第三第四禪果變化心。這些變化心次第進入凈禪。凈禪次第進入變化心。凈初禪次第進入欲界初禪果變化心。初禪的意，產生欲界的意識法，這是變化，或者屬於四入（四種禪定），或者屬於二入（兩種禪定）。欲界初禪果變化心次第進入凈初禪。欲界的意，產生初禪的意識法，或者屬於三界繫縛，或者不屬於繫縛。乃至凈第四禪次第進入欲界第四禪果變化心。第四禪的意，產生欲界的意識法，這是變化，如果屬於四入，如果屬於二入。欲界第四禪果變化心次第進入凈第四禪。欲界的意產生第四禪的意識法，或者屬於三界繫縛，或者不屬於繫縛。像這樣就叫做定。在生命終結時也可以這樣理解。欲界生命終結後進入初禪。欲界的意產生初禪的意識法，或者屬於八地繫縛，或者不屬於繫縛。初禪生命終結後進入欲界。初禪的意

【English Translation】 English version Is the Realm of Neither Perception Nor Non-Perception (the state of meditative absorption beyond the realm of perception and non-perception) bound or unbound? Proceeding from the Realm of Neither Perception Nor Non-Perception to the Realm of Nothingness (the state of meditative absorption where nothing exists) in sequence is a reverse order of entering samadhi. The intention in the Realm of Neither Perception Nor Non-Perception produces the consciousness-dharmas of the Realm of Nothingness, which are either bound by the Realm of Nothingness, or bound by the Realm of Neither Perception Nor Non-Perception, or unbound. Proceeding from the First Dhyana (the first level of meditative absorption) to the Third Dhyana in sequence is a progressive transcendence of entering samadhi. The intention in the First Dhyana produces the consciousness-dharmas of the Third Dhyana, which are either bound by the Three Realms, or unbound. Proceeding from the Third Dhyana to the First Dhyana in sequence is a reverse transcendence of entering samadhi. The intention in the Third Dhyana produces the consciousness-dharmas of the First Dhyana, which are either bound by the Three Realms, or unbound. Likewise, proceeding from the Realm of Consciousness (the sphere of consciousness) to the Realm of Neither Perception Nor Non-Perception in sequence is a progressive transcendence of entering samadhi. The intention in the Realm of Consciousness produces the consciousness-dharmas of the Realm of Neither Perception Nor Non-Perception, which are either bound by the Realm of Neither Perception Nor Non-Perception, or unbound. Proceeding from the Realm of Neither Perception Nor Non-Perception to the Realm of Consciousness in sequence is a reverse transcendence of entering samadhi. The intention in the Realm of Neither Perception Nor Non-Perception produces the consciousness-dharmas of the Realm of Consciousness, which are either bound by the Realm of Consciousness, the Realm of Nothingness, the Realm of Neither Perception Nor Non-Perception, or unbound. Such are the descriptions of entering samadhi. Other forms of samadhi can be understood similarly. In the Desire Realm, there are four types of transformation minds. In the Desire Realm, there is the transformation mind resulting from the First Dhyana. In the Desire Realm, there are the transformation minds resulting from the Second, Third, and Fourth Dhyanas. These transformation minds sequentially enter the Pure Dhyanas. The Pure Dhyanas sequentially enter the transformation minds. The Pure First Dhyana sequentially enters the transformation mind resulting from the First Dhyana in the Desire Realm. The intention in the First Dhyana produces the consciousness-dharmas of the Desire Realm, which is a transformation, and either belongs to the Four Entries (four types of meditative absorption) or the Two Entries (two types of meditative absorption). The transformation mind resulting from the First Dhyana in the Desire Realm sequentially enters the Pure First Dhyana. The intention in the Desire Realm produces the consciousness-dharmas of the First Dhyana, which are either bound by the Three Realms, or unbound. Likewise, the Pure Fourth Dhyana sequentially enters the transformation mind resulting from the Fourth Dhyana in the Desire Realm. The intention in the Fourth Dhyana produces the consciousness-dharmas of the Desire Realm, which is a transformation, and if it belongs to the Four Entries, then it belongs to the Two Entries. The transformation mind resulting from the Fourth Dhyana in the Desire Realm sequentially enters the Pure Fourth Dhyana. The intention in the Desire Realm produces the consciousness-dharmas of the Fourth Dhyana, which are either bound by the Three Realms, or unbound. Such are the descriptions of entering samadhi. This can also be understood in terms of the time of death. Upon death in the Desire Realm, one is born into the First Dhyana. The intention in the Desire Realm produces the consciousness-dharmas of the First Dhyana, which are either bound by the Eight Realms, or unbound. Upon death in the First Dhyana, one is born into the Desire Realm. The intention in the First Dhyana

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生欲界意識法。或三界系或不繫。欲界命終。乃至生非想非非想處欲界意。生非想非非想處意識法。或非想非非想處系或不繫。非想非非想處命終。生欲界。非想非非想處意。生欲界意識法。或三界系或不繫。乃至無所有處命終。生非想非非想處。無所有處意。生非想非非想處意識法。或非想非非想處系或不繫。非想非非想處命終。生無所有處。非想非非想處意。生無所有處意識法。或無所有處系。或非想非非想處系或不繫。是則說生時。

若成就眼界。亦成就色界耶。答曰。成就眼界。亦成就色界。頗成就色界。非成就眼界耶。答曰有。生欲界。若不得。設得便失。廣說如根揵度。若成就眼界。亦成就眼識界耶。答曰。或成就眼界。不成就眼識界。乃至廣作四句。成就眼界。不成就眼識界者。生第二第三第四禪。眼識不現在前。成就眼識界。不成就眼界者。生欲界。不得眼界。設得便失。成就眼界。亦成就眼識界者。生欲界得眼界不失。若生初禪。若生第二第三第四禪。眼識界現在前。不成就眼界。亦不成就眼識界者。生無色界。若成就色界。亦成就眼識界耶。答曰。若成就眼識界。亦成就色界。頗成就色界。不成就眼識界耶。答曰有。生第二第三第四禪。眼識不現在前。若不成就眼界。亦不成就色界耶。答

【現代漢語翻譯】 現代漢語譯本 生於欲界時的意識法，或者屬於三界所繫縛，或者不屬於任何繫縛。在欲界死亡，乃至生於非想非非想處時的欲界意，生於非想非非想處時的意識法，或者屬於非想非非想處所繫縛，或者不屬於任何繫縛。在非想非非想處死亡，生於欲界，此時的非想非非想處意，生於欲界的意識法，或者屬於三界所繫縛，或者不屬於任何繫縛。乃至在無所有處死亡，生於非想非非想處，此時的無所有處意，生於非想非非想處的意識法，或者屬於非想非非想處所繫縛，或者不屬於任何繫縛。在非想非非想處死亡，生於無所有處，此時的非想非非想處意，生於無所有處的意識法，或者屬於無所有處所繫縛，或者屬於非想非非想處所繫縛，或者不屬於任何繫縛。以上是關於『生』時的討論。

如果成就了眼界（cakkhu-dhātu，眼根），是否也成就了（原文如此）？回答說：成就了眼界，也就成就了。是否有可能成就了，卻沒有成就眼界呢？回答說：有可能。如果生於欲界，但沒有獲得眼界，或者即使獲得了眼界也隨即失去，具體情況可以參考《根揵度》。如果成就了眼界，是否也成就了眼識界（cakkhu-viññāṇa-dhātu，眼識）呢？回答說：或者成就了眼界，卻沒有成就眼識界，乃至可以廣作四句分析。成就了眼界，卻沒有成就眼識界的情況，發生在生於第二禪、第三禪、第四禪時，因為此時眼識沒有現前。成就了眼識界，卻沒有成就眼界的情況，發生在生於欲界，沒有獲得眼界，或者即使獲得了眼界也隨即失去時。成就了眼界，也成就了眼識界的情況，發生在生於欲界，獲得眼界且沒有失去時；或者生於初禪；或者生於第二禪、第三禪、第四禪，且眼識界現前時。既沒有成就眼界，也沒有成就眼識界的情況，發生在生於無時。如果成就了，是否也成就了眼識界呢？回答說：如果成就了眼識界，也就成就了。是否有可能成就了，卻沒有成就眼識界呢？回答說：有可能。這種情況發生在生於第二禪、第三禪、第四禪時，因為此時眼識沒有現前。如果不成就眼界，是否也不成就呢？回答說：

【English Translation】 English version The consciousness-dhamma (viññāṇa-dhamma) of the desire realm arising. Either bound by the three realms or unbound. At the end of life in the desire realm, up to the desire-realm mind in the realm of neither perception nor non-perception, the consciousness-dhamma arising in the realm of neither perception nor non-perception. Either bound by the realm of neither perception nor non-perception or unbound. At the end of life in the realm of neither perception nor non-perception, arising in the desire realm, the mind of the realm of neither perception nor non-perception. The consciousness-dhamma of the desire realm arising. Either bound by the three realms or unbound. Up to the end of life in the realm of nothingness, arising in the realm of neither perception nor non-perception, the mind of the realm of nothingness. The consciousness-dhamma of the realm of neither perception nor non-perception arising. Either bound by the realm of neither perception nor non-perception or unbound. At the end of life in the realm of neither perception nor non-perception, arising in the realm of nothingness, the mind of the realm of neither perception nor non-perception. The consciousness-dhamma of the realm of nothingness arising. Either bound by the realm of nothingness, or bound by the realm of neither perception nor non-perception, or unbound. This, then, is the discussion of 'arising'.

If one has attained the eye-element (cakkhu-dhātu), has one also attained ** (as in the original text)? The answer is: If one has attained the eye-element, one has also attained . Is it possible that one has attained , but has not attained the eye-element? The answer is: Yes. If one is born in the desire realm, but does not obtain it, or if one obtains it and then loses it. The details are explained extensively in the Khandha section. If one has attained the eye-element, has one also attained the eye-consciousness-element (cakkhu-viññāṇa-dhātu)? The answer is: One either attains the eye-element but does not attain the eye-consciousness-element, and so on, elaborating with four possibilities. One attains the eye-element but does not attain the eye-consciousness-element when one is born in the second, third, or fourth jhāna, because the eye-consciousness is not present. One attains the eye-consciousness-element but does not attain the eye-element when one is born in the desire realm and does not obtain the eye-element, or if one obtains it and then loses it. One attains both the eye-element and the eye-consciousness-element when one is born in the desire realm and obtains the eye-element without losing it; or when one is born in the first jhāna; or when one is born in the second, third, or fourth jhāna, and the eye-consciousness-element is present. One attains neither the eye-element nor the eye-consciousness-element when one is born in a state without . If one has attained , has one also attained the eye-consciousness-element? The answer is: If one has attained the eye-consciousness-element, one has also attained . Is it possible that one has attained , but has not attained the eye-consciousness-element? The answer is: Yes. This occurs when one is born in the second, third, or fourth jhāna, because the eye-consciousness is not present. If one has not attained the eye-element, has one also not attained **? The answer is:

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曰。若不成就色界。亦不成就眼界。頗不成就眼界。非不成就色界耶。答曰有。生欲界。不得眼界。設得便失。若不成就眼界。亦不成就眼識界耶。答曰。若不成就眼界。非不成就眼識界。乃至廣作四句。不成就眼界非不成就眼識界者。生欲界不得眼界。設得便失。不成就眼識界非不成就眼界者。生第二第三第四禪。眼識不現在前。俱不成就者。生無色界。俱非不成就者。生欲界。得眼界不失。若生初禪第二第三第四禪。眼識現在前。若不成就色界。亦不成就眼識界耶。答曰。若不成就色界。亦不成就眼識界。頗不成就眼識界。非不成就色界耶。答曰有。生第二第三第四禪。眼識不現在前。若成就眼界得。不成就色界亦爾耶。答曰。或成就眼界得。不成就非色界。乃至廣作四句。成就眼界。得不成就非色界者。生欲界。失眼界。成就色界得不成就非眼界者。生欲界無眼界。命終生無色界。俱成就得不成就者。生欲界。有眼界。命終生無色界。若色界命終。生無色界。俱不成就不得不成就者。除上爾所事。若成就眼界得。不成就眼識界亦爾耶。乃至廣作四句。成就眼界得不成就非眼識界者。若欲界失眼界。第二第三第四禪命終。生無色界。成就眼識界得不成就非眼界者。欲界無眼界。命終生無色界。若第二第三第四禪眼

【現代漢語翻譯】 現代漢語譯本： 問：如果未成就眼界（cakṣu-dhātu，視覺元素），是否也未成就眼識界（cakṣu-vijñāna-dhātu，視覺意識元素）？是否有些情況是未成就眼界，但並非未成就眼識界？ 答：是的，存在這種情況。例如，眾生生於欲界（kāma-dhātu），可能無法獲得眼界，或者即使獲得了也會失去。如果未成就眼界，是否也未成就眼識界呢？ 答：如果未成就眼界，並非就未成就眼識界。可以廣作四句分析：未成就眼界但並非未成就眼識界的情況，例如，眾生生於欲界，無法獲得眼界，或者即使獲得了也會失去。未成就眼識界但並非未成就眼界的情況，例如，眾生生於第二禪（dhyāna）、第三禪、第四禪，眼識不現在前。眼界和眼識界都未成就的情況，例如，眾生生於無色界（arūpa-dhātu）。眼界和眼識界都已成就的情況，例如，眾生生於欲界，獲得眼界且未失去；或者生於初禪、第二禪、第三禪、第四禪，眼識現在前。 問：如果未成就非想非非想處（nevasañjñānāsañjñāyatana，既非有想也非無想處），是否也未成就眼識界？ 答：如果未成就非想非非想處，那麼也未成就眼識界。是否有些情況是未成就眼識界，但並非未成就非想非非想處？ 答：是的，存在這種情況。例如，眾生生於第二禪、第三禪、第四禪，眼識不現在前。如果成就眼界，獲得，但未成就非想非非想處，情況也是如此嗎？ 答：或許成就眼界，獲得，但未成就非想非非想處。可以廣作四句分析：成就眼界，獲得，但未成就非想非非想處的情況，例如，眾生生於欲界，失去眼界。成就非想非非想處，獲得，但未成就眼界的情況，例如，眾生生於欲界，沒有眼界，命終後生于無色界。眼界和非想非非想處都成就，但獲得的情況，例如，眾生生於欲界，有眼界，命終後生于無色界。如果從非想非非想處命終，生於無色界。眼界和非想非非想處都未成就，但獲得的情況，排除以上所述的情況。 如果成就眼界，獲得，但未成就眼識界，情況也是如此嗎？可以廣作四句分析：成就眼界，獲得，但未成就眼識界的情況，例如，如果欲界眾生失去眼界，或者第二禪、第三禪、第四禪的眾生命終後生于無色界。成就眼識界，獲得，但未成就眼界的情況，例如，欲界眾生沒有眼界，命終後生于無色界。如果第二禪、第三禪、第四禪的眼

【English Translation】 English version: Question: If the eye-element (cakṣu-dhātu, visual element) is not attained, is the eye-consciousness-element (cakṣu-vijñāna-dhātu, visual consciousness element) also not attained? Is there a case where the eye-element is not attained, but it is not the case that the eye-consciousness-element is not attained? Answer: Yes, there is. For example, beings born in the desire realm (kāma-dhātu) may not obtain the eye-element, or if they obtain it, they lose it. If the eye-element is not attained, is the eye-consciousness-element also not attained? Answer: If the eye-element is not attained, it is not necessarily the case that the eye-consciousness-element is not attained. One can elaborate with a fourfold analysis: The case where the eye-element is not attained but it is not the case that the eye-consciousness-element is not attained, for example, beings born in the desire realm who do not obtain the eye-element, or if they obtain it, they lose it. The case where the eye-consciousness-element is not attained but it is not the case that the eye-element is not attained, for example, beings born in the second (dhyāna), third, or fourth dhyāna, where eye-consciousness does not arise. The case where both the eye-element and eye-consciousness-element are not attained, for example, beings born in the formless realm (arūpa-dhātu). The case where both the eye-element and eye-consciousness-element are attained, for example, beings born in the desire realm who obtain the eye-element and do not lose it; or beings born in the first, second, third, or fourth dhyāna, where eye-consciousness arises. Question: If the realm of neither perception nor non-perception (nevasañjñānāsañjñāyatana, neither perception nor non-perception) is not attained, is the eye-consciousness-element also not attained? Answer: If the realm of neither perception nor non-perception is not attained, then the eye-consciousness-element is also not attained. Is there a case where the eye-consciousness-element is not attained, but it is not the case that the realm of neither perception nor non-perception is not attained? Answer: Yes, there is such a case. For example, beings born in the second, third, or fourth dhyāna, where eye-consciousness does not arise. If the eye-element is attained, obtained, but the realm of neither perception nor non-perception is not attained, is it also the case? Answer: Perhaps the eye-element is attained, obtained, but the realm of neither perception nor non-perception is not attained. One can elaborate with a fourfold analysis: The case where the eye-element is attained, obtained, but the realm of neither perception nor non-perception is not attained, for example, beings born in the desire realm who lose the eye-element. The case where the realm of neither perception nor non-perception is attained, obtained, but the eye-element is not attained, for example, beings born in the desire realm without the eye-element, who, upon death, are born in the formless realm. The case where both the eye-element and the realm of neither perception nor non-perception are attained, but obtained, for example, beings born in the desire realm who have the eye-element, who, upon death, are born in the formless realm. If one dies from the realm of neither perception nor non-perception, and is born in the formless realm. The case where both the eye-element and the realm of neither perception nor non-perception are not attained, but obtained, excluding the cases mentioned above. If the eye-element is attained, obtained, but the eye-consciousness-element is not attained, is it also the case? One can elaborate with a fourfold analysis: The case where the eye-element is attained, obtained, but the eye-consciousness-element is not attained, for example, if beings in the desire realm lose the eye-element, or beings in the second, third, or fourth dhyāna, upon death, are born in the formless realm. The case where the eye-consciousness-element is attained, obtained, but the eye-element is not attained, for example, beings in the desire realm without the eye-element, who, upon death, are born in the formless realm. If the eye

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識現在前而滅者。俱成就得不成就者欲界有眼界。命終生無色界。若初禪命終。生無色界。俱不成就不得不成就者。除上爾所事。若成就色界得。不成就眼識界亦爾耶。乃至廣作四句。成就色界得不成就非眼識界者。第二第三第四禪命終。生無色界。成就眼識界得不成就非色界者。第二第三第四禪眼識現在前滅者。俱成就得不成就者。欲界初禪命終。生無色界。俱不成就不得不成就者。除上爾所事。若不成就眼界得。成就色界亦爾耶。答曰有。若不成就色界得。成就眼界亦爾。頗不成就眼界得。成就非色界耶。答曰有。生欲界次第得眼界。若不成就眼界得。成就眼識界亦爾耶。乃至廣作四句。不成就眼界得成就非眼識界者。無色界命終。生第二第三第四禪。生欲界次第得眼界。不成就眼識界得成就非眼界者。生第二第三第四禪眼識現在前。俱不成就得成就者。無色界命終。生欲界初禪。非俱不成就得成就者。除上爾所事。若不成就色界得。成就眼識界亦爾耶。乃至廣作四句。不成就色界得成就非眼識界者。無色界命終。生第二第三第四禪。不成就眼識界得成就非色界者。生第二第三第四禪。眼識現在前。俱不成就得成就者。無色界命終。生欲界初禪。非俱不成就得成就者。除上爾所事。如說眼界色界眼識界。乃至意界

【現代漢語翻譯】 現代漢語譯本 『識』（vijñāna，了別作用）在現在之前滅去的情況：都成就，或者都不能成就。欲界有眼界（cakṣu-dhātu，視覺器官）的眾生死後生到無色界（arūpadhātu，沒有物質的界），若從初禪（prathama-dhyāna，色界的第一禪定）死後生到無色界，都是不能成就，或者不得不成就。除了上面所說的情況。如果成就『識』的獲得，而不成就眼識界（cakṣu-vijñāna-dhātu，視覺意識界）也是這樣嗎？乃至廣泛地作出四句分別。成就『識』的獲得，而不成就非眼識界的情況：從第二禪（dvitīya-dhyāna，色界的第二禪定）、第三禪（tṛtīya-dhyāna，色界的第三禪定）、第四禪（caturtha-dhyāna，色界的第四禪定）死後生到無色界。成就眼識界的獲得，而不成就『識』的情況：第二禪、第三禪、第四禪的眼識在現在之前滅去的情況，都成就，或者都不能成就。欲界、初禪的眾生死後生到無色界，都是不能成就，或者不得不成就。除了上面所說的情況。如果不成就眼界的獲得，而成就『識』也是這樣嗎？回答說：是的。如果不成就『識』的獲得，而成就眼界也是這樣。有沒有不成就眼界的獲得，而成就非『識』的情況？回答說：有的。生在欲界次第獲得眼界。如果不成就眼界的獲得，而成就眼識界也是這樣嗎？乃至廣泛地作出四句分別。不成就眼界的獲得，而成就非眼識界的情況：從無色界死後，生到第二禪、第三禪、第四禪。生在欲界次第獲得眼界。不成就眼識界的獲得，而成就非眼界的情況：生在第二禪、第三禪、第四禪，眼識在現在之前。都是不能成就，或者都成就。從無色界死後，生到欲界、初禪。不是都不能成就，或者都成就的情況：除了上面所說的情況。如果不成就『識』的獲得，而成就眼識界也是這樣嗎？乃至廣泛地作出四句分別。不成就『識』的獲得，而成就非眼識界的情況：從無色界死後，生到第二禪、第三禪、第四禪。不成就眼識界的獲得，而成就非『識』的情況：生在第二禪、第三禪、第四禪，眼識在現在之前。都是不能成就，或者都成就。從無色界死後，生到欲界、初禪。不是都不能成就，或者都成就的情況：除了上面所說的情況。如上面所說的眼界、『識』、眼識界，乃至意界（mano-dhātu，意識界）。

【English Translation】 English version When 『consciousness』 (vijñāna, the function of distinguishing) ceases before the present moment: both are attained, or both are not attained. For beings in the desire realm (kāmadhātu) who possess the eye element (cakṣu-dhātu, the organ of sight) and die to be reborn in the formless realm (arūpadhātu, the realm without material form), or who die from the first dhyana (prathama-dhyāna, the first meditation of the form realm) and are reborn in the formless realm, both are not attained, or both must be attained, except for the cases mentioned above. If the attainment of 『consciousness』 is achieved, but the eye-consciousness element (cakṣu-vijñāna-dhātu, the realm of visual consciousness) is not, is it also the same? And so on, making fourfold distinctions extensively. The case where the attainment of 『consciousness』 is achieved, but non-eye-consciousness is not: those who die from the second dhyana (dvitīya-dhyāna, the second meditation of the form realm), the third dhyana (tṛtīya-dhyāna, the third meditation of the form realm), or the fourth dhyana (caturtha-dhyāna, the fourth meditation of the form realm) and are reborn in the formless realm. The case where the attainment of the eye-consciousness element is achieved, but 『consciousness』 is not: when the eye-consciousness of the second, third, or fourth dhyana ceases before the present moment, both are attained, or both are not attained. Those in the desire realm or the first dhyana who die and are reborn in the formless realm, both are not attained, or both must be attained, except for the cases mentioned above. If the attainment of the eye element is not achieved, but 『consciousness』 is, is it also the same? The answer is: yes. If the attainment of 『consciousness』 is not achieved, but the eye element is, it is also the same. Is there a case where the attainment of the eye element is not achieved, but non-『consciousness』 is? The answer is: yes. Those born in the desire realm sequentially attain the eye element. If the attainment of the eye element is not achieved, but the eye-consciousness element is, is it also the same? And so on, making fourfold distinctions extensively. The case where the attainment of the eye element is not achieved, but non-eye-consciousness is: those who die from the formless realm and are reborn in the second, third, or fourth dhyana. Those born in the desire realm sequentially attain the eye element. The case where the attainment of the eye-consciousness element is not achieved, but non-eye element is: when the eye-consciousness of the second, third, or fourth dhyana is present. Both are not attained, or both are attained. Those who die from the formless realm and are reborn in the desire realm or the first dhyana. The case where it is not that both are not attained, or both are attained: except for the cases mentioned above. If the attainment of 『consciousness』 is not achieved, but the eye-consciousness element is, is it also the same? And so on, making fourfold distinctions extensively. The case where the attainment of 『consciousness』 is not achieved, but non-eye-consciousness is: those who die from the formless realm and are reborn in the second, third, or fourth dhyana. The case where the attainment of the eye-consciousness element is not achieved, but non-『consciousness』 is: when the eye-consciousness of the second, third, or fourth dhyana is present. Both are not attained, or both are attained. Those who die from the formless realm and are reborn in the desire realm or the first dhyana. The case where it is not that both are not attained, or both are attained: except for the cases mentioned above. As said above regarding the eye element, 『consciousness』, the eye-consciousness element, and so on, up to the mind element (mano-dhātu, the realm of consciousness).

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法界意識界亦應隨相說。是則說相似者。如眼色眼識界。于余不相似作五三句。耳聲耳識界作四二句。鼻香鼻識界作三三句。舌味舌識界作二三句。身觸身識界作一三句也。

阿毗曇毗婆沙論卷第三十八 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第三十九

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度十門品之三

十二入。眼入乃至法入。問曰。何故作此論。答曰。此是佛經。佛經說。生聞婆羅門。往詣佛所。到已面共世尊種種語論。問訊已在一面坐。爾時生聞婆羅門。白佛言。世尊。說一切者多。一切有幾種。沙門瞿曇。為施設何一切耶。佛告婆羅門。我施設一切者。謂眼入乃至法入。是名一切。如來說如是法名一切。婆羅門若有作是說。我能遮止沙門瞿曇所說一切。更說餘一切者。但有是語。而無有實。若還問者。反生疑惑。所以者何。非境界故。佛經雖作是說。而不廣分別。佛經是此論所為根本。彼中諸不說者。今欲廣說故。而作此論。問曰。若作是說。有說。一切者。謂十八界。有說。一切者。謂五陰及無為法。有說。一切者。謂四諦及虛空非數滅。有說。一切者。謂名色。如是等所說。皆但有是語。而無有實。

【現代漢語翻譯】 現代漢語譯本：法界、意識界也應該按照相似性來解說。這就是所謂的『說相似』。例如，眼、色、眼識界，對於其他不相似的，可以分為五句三句式（五種相似，三種不相似）。耳、聲、耳識界，分為四句二句式。鼻、香、鼻識界，分為三句三句式。舌、味、舌識界，分為二句三句式。身、觸、身識界，分為一句三句式。

《阿毗曇毗婆沙論》卷第三十八 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第三十九

迦旃延子（Kātyāyanīputra）造，五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯，使犍度十門品之三

十二入（dvādaśa āyatanāni）：眼入（cakṣur-āyatana）乃至法入（dharma-āyatana）。問：為什麼要作這部論？答：這是佛經的內容。佛經中說，生聞婆羅門（Jātisrota brāhmaṇa）前往佛陀處所，到達后與世尊（Bhagavat）進行各種討論，問候完畢后在一旁坐下。當時，生聞婆羅門對佛說：『世尊，說一切的人很多，一切有多少種？沙門瞿曇（Śramaṇa Gautama），您所施設的一切是什麼？』佛告訴婆羅門：『我所施設的一切，是指眼入乃至法入。』這被稱為一切。如來說這樣的法名為一切。婆羅門，如果有人這樣說：『我能阻止沙門瞿曇所說的一切，並且能說出其他的一切』，那只是一種說法，而沒有實際內容。如果反問他們，反而會產生疑惑。為什麼呢？因為那不是（真正的）境界。佛經雖然這樣說，但沒有詳細分別。佛經是這部論的根本，其中沒有說到的，現在想要廣泛解說，所以才作這部論。問：如果有人這樣說，有人說一切是指十八界（aṣṭādaśa dhātavaḥ），有人說一切是指五陰（pañca skandhāḥ）及無為法（asaṃskṛta dharma），有人說一切是指四諦（catvāri āryasatyāni）及虛空（ākāśa）、非數滅（pratisaṃkhyā-nirodha），有人說一切是指名色（nāma-rūpa），像這樣所說的，都只是一種說法，而沒有實際內容。

【English Translation】 English version: The realm of phenomena (dharma-dhātu) and the realm of consciousness (vijñāna-dhātu) should also be explained according to similarity. This is what is called 'explaining similarity.' For example, the eye, form, and eye-consciousness realms; for those that are dissimilar, they can be divided into a five-sentence, three-sentence pattern (five similarities, three dissimilarities). The ear, sound, and ear-consciousness realms are divided into a four-sentence, two-sentence pattern. The nose, smell, and nose-consciousness realms are divided into a three-sentence, three-sentence pattern. The tongue, taste, and tongue-consciousness realms are divided into a two-sentence, three-sentence pattern. The body, touch, and body-consciousness realms are divided into a one-sentence, three-sentence pattern.

Abhidhamma-vibhāṣā-śāstra, Volume 38 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidhamma-vibhāṣā-śāstra

Abhidhamma-vibhāṣā-śāstra, Volume 39

Composed by Kātyāyanīputra, Explained by Five Hundred Arhats

Translated by the Tripiṭaka Master Buddhavarman from India of the Northern Liang Dynasty, together with Dao Tai and others; Chapter 3 on the Ten Gates of the Skandha

The twelve entrances (dvādaśa āyatanāni): the eye entrance (cakṣur-āyatana) up to the dharma entrance (dharma-āyatana). Question: Why is this treatise composed? Answer: This is the content of the Buddha's teachings. The sutra says that the Brahmin Jātisrota went to the Buddha's place. After arriving, he had various discussions with the World Honored One (Bhagavat). After greeting him, he sat down on one side. At that time, the Brahmin Jātisrota said to the Buddha: 'World Honored One, there are many who speak of 'all.' How many kinds of 'all' are there? What is the 'all' that Śramaṇa Gautama propounds?' The Buddha told the Brahmin: 'The 'all' that I propound refers to the eye entrance up to the dharma entrance.' This is called 'all.' The Tathagata speaks of such a dharma as 'all.' Brahmin, if someone says, 'I can stop all that Śramaṇa Gautama says, and I can speak of other 'all',' that is just a statement without any real content. If you ask them back, it will only create doubt. Why? Because that is not the (true) realm. Although the sutra says this, it does not explain it in detail. The sutra is the foundation of this treatise. What is not mentioned in it, we now want to explain extensively, so we compose this treatise. Question: If someone says that some say 'all' refers to the eighteen realms (aṣṭādaśa dhātavaḥ), some say 'all' refers to the five aggregates (pañca skandhāḥ) and unconditioned dharmas (asaṃskṛta dharma), some say 'all' refers to the Four Noble Truths (catvāri āryasatyāni) and space (ākāśa) and cessation through discrimination (pratisaṃkhyā-nirodha), some say 'all' refers to name and form (nāma-rūpa), such statements are just words without any real content.

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若還問者。反生愚惑。非其境界耶。答曰。此中遮義不遮于文。若作是說。一切法性。十二入攝。若更有說。余法非十二入攝者。如是說者。但有是語。空無有實。乃至廣說。說十二入。是勝說妙說最上說。問曰。說十二入。何故名勝說妙說最上說耶。答曰。說入是中說能攝一切法。說界。雖能攝一切法。而是廣說。說陰。不攝一切法。唯攝有為法。不攝無為法。而是略說。說入。是中說亦攝一切法。若欲觀一切法者。當以入門。若以入門觀者。便生十二智光。現十二義像。如人瑩磨十二明鏡。在其中立。有十二像現。彼亦如是。一身有十二入可得。問曰。若一身有十二入可得者。云何說有十二入耶。答曰。以所作異故。雖一身中十二入可得。然十二入。所作各異。譬如一屋有十二工巧人居。雖同居一屋。而所作有十二種。彼亦如是。複次以二事故。立十二入。一以所依。二以所緣。複次以三事故。立十二入。一以自體。二以所依。三以所緣。自體者。謂眼入乃至法入。所依者。六所依。謂眼乃至意。所緣者。六所緣。色乃至法。此是入體性。乃至廣說。

已說體性。所以今當說。何故名入。入是何義。答曰。輸門義是入義。輸道義是入義。藏義是入義。倉義是入義。經義是入義。殺處義是入義。田義是入義泉

【現代漢語翻譯】 現代漢語譯本： 如果有人繼續追問，反而因此產生愚昧和迷惑，這難道不是因為他們不理解（十二入）的境界嗎？回答是：這裡所說的遮止，並非是遮止文字本身。如果有人這樣說：『一切法的自性，都包含在十二入之中。』如果還有人說：『其他的法不包含在十二入之中。』這樣說的人，只是說說而已，實際上是空洞而沒有真實的。乃至更廣泛地說，宣說十二入，是殊勝的宣說，精妙的宣說，最上的宣說。 有人問：為什麼說宣說十二入，是殊勝的宣說，精妙的宣說，最上的宣說呢？回答是：宣說入，是中道的宣說，能夠涵蓋一切法。宣說界，雖然也能涵蓋一切法，但是屬於廣說。宣說陰，不能涵蓋一切法，只能涵蓋有為法，不能涵蓋無為法，而且屬於略說。宣說入，是中道的宣說，既能涵蓋一切法。如果想要觀察一切法，應當從入下手。如果從入下手來觀察，就會產生十二種智慧的光芒，顯現十二種義理的形象，就像有人擦拭磨亮十二面明鏡，站在其中，就會顯現出十二個影像。眾生也是這樣，一個身體可以獲得十二入。 有人問：如果一個身體可以獲得十二入，為什麼還要說有十二入呢？回答是：因為它們的作用不同。雖然一個身體中可以獲得十二入，但是十二入的作用各不相同。譬如一間屋子裡住著十二個工匠，雖然同住一間屋子，但是他們所做的事情有十二種。眾生也是這樣。其次，因為兩個原因，設立十二入：一是所依，二是所緣。再次，因為三個原因，設立十二入：一是自體，二是所依，三是所緣。自體，指的是眼入乃至法入。所依，指的是六所依，即眼根乃至意根。所緣，指的是六所緣，即色塵乃至法塵。這些是入的體性，乃至更廣泛地說。 已經說了體性，所以現在應當說，為什麼叫做『入』？『入』是什麼意思？回答是：『輸送門』的意思是『入』的意思，『輸送通道』的意思是『入』的意思，『藏』的意思是『入』的意思，『倉庫』的意思是『入』的意思，『路徑』的意思是『入』的意思，『殺害之處』的意思是『入』的意思，『田地』的意思是『入』的意思，『泉源』的意思是『入』的意思。

【English Translation】 English version: If someone continues to ask, they will instead generate ignorance and confusion. Is this not because they do not understand the realm (of the Twelve Entrances, dvādaśāyatana)? The answer is: The negation here does not negate the text itself. If someone says: 'The nature of all dharmas is contained within the Twelve Entrances.' If someone else says: 'Other dharmas are not contained within the Twelve Entrances,' such a person is merely speaking words, which are empty and without substance. And so on, more broadly speaking, expounding the Twelve Entrances is a superior exposition, a subtle exposition, and the supreme exposition. Someone asks: Why is it said that expounding the Twelve Entrances is a superior exposition, a subtle exposition, and the supreme exposition? The answer is: Expounding the Entrances is a middle way exposition, capable of encompassing all dharmas. Expounding the Realms (dhātu), although also capable of encompassing all dharmas, is an extensive exposition. Expounding the Aggregates (skandha) does not encompass all dharmas, only conditioned dharmas (saṃskṛta dharma), not unconditioned dharmas (asaṃskṛta dharma), and is a concise exposition. Expounding the Entrances is a middle way exposition, also encompassing all dharmas. If one wishes to observe all dharmas, one should start with the Entrances. If one observes starting with the Entrances, then twelve kinds of wisdom light will arise, manifesting twelve kinds of meanings, just as if someone polishes twelve bright mirrors, and stands within them, twelve images will appear. Sentient beings are also like this; one body can attain the Twelve Entrances. Someone asks: If one body can attain the Twelve Entrances, why is it said that there are Twelve Entrances? The answer is: Because their functions are different. Although one body can attain the Twelve Entrances, the functions of the Twelve Entrances are each different. For example, twelve artisans live in one house; although they live in the same house, the things they do are of twelve kinds. Sentient beings are also like this. Secondly, the Twelve Entrances are established for two reasons: one is the support (āśraya), and the other is the object (ālambana). Thirdly, the Twelve Entrances are established for three reasons: one is the self-nature (svabhāva), the second is the support, and the third is the object. Self-nature refers to the eye entrance (cakṣurāyatana) up to the dharma entrance (dharmāyatana). The support refers to the six supports, namely the eye (cakṣu) up to the mind (manas). The object refers to the six objects, namely form (rūpa) up to dharma (dharma). These are the characteristics of the Entrances, and so on, more broadly speaking. Having spoken of the characteristics, we should now speak of why it is called 'Entrance' (āyatana)? What is the meaning of 'Entrance'? The answer is: The meaning of 'transporting gate' is the meaning of 'Entrance', the meaning of 'transporting path' is the meaning of 'Entrance', the meaning of 'store' is the meaning of 'Entrance', the meaning of 'warehouse' is the meaning of 'Entrance', the meaning of 'path' is the meaning of 'Entrance', the meaning of 'place of killing' is the meaning of 'Entrance', the meaning of 'field' is the meaning of 'Entrance', the meaning of 'spring' is the meaning of 'Entrance'.

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義是入義。流義是入義。海義是入義。白義是入義。凈義是入義。輸門義是入義者。猶如城中及與村落所輸之物。眾生得已。長養于身。如是以所依及所緣故。令心長養。輸道義亦如是。藏義是入義者。猶如藏中有金等寶物可取。如是以所依及所緣故。有心心數法等可取。倉義是入義者。猶如倉中有麥等種種子實可取。如是以所依及所緣故。有心心數法等可取。經義是入義者。猶如織機經縷在於處處。如是以所依及所緣故。心心數法。在於處處。殺處義是入義者。猶如殺處斷百千眾生頭在地。如是以所依及所緣故。令心心數法。為無常滅所滅。田義是入義者。猶如田中有種種苗稼可取。如是以所依及所緣故。有種種心心數法可取。泉義是入義者。如偈說。

何處泉水生　　何處道不通 　世間諸苦樂　　何處得滅盡

佛作是說。

眼耳及與鼻　　舌身及與意 　此處盡名色　　能令無有餘

是處能生泉水。乃至廣說。流義是入義者。如偈說。

一切皆流出　　以何制此流 　以何為流戒　　令流止不出

佛作是說。

世間所有流　　當以正念制 　亦名為流戒　　慧令流不出

海義是入義者。如經說。比丘當知。眼是人海。色是濤波。若忍受色濤波者。是人能廣度眼海。得

【現代漢語翻譯】 現代漢語譯本： 『義』是『入義』（進入意義）。『流義』是『入義』。『海義』是『入義』。『白義』是『入義』。『凈義』是『入義』。『輸門義』是『入義』，就像城中及村落所輸送的物品，眾生得到后，能滋養身體。同樣，通過所依（基礎）和所緣（對像），使心得以增長。『輸道義』也是如此。 『藏義』是『入義』，就像寶藏中有金銀等寶物可以獲取。同樣，通過所依和所緣，有心和心數法等可以獲取。 『倉義』是『入義』，就像糧倉中有麥子等各種種子可以獲取。同樣，通過所依和所緣，有心和心數法等可以獲取。 『經義』是『入義』，就像織布機的經線一樣，遍佈各處。同樣，通過所依和所緣，心和心數法也遍佈各處。 『殺處義』是『入義』，就像刑場一樣，無數眾生的頭顱被斬斷在地。同樣，通過所依和所緣，使心和心數法被無常所滅。 『田義』是『入義』，就像田地裡有各種莊稼可以獲取。同樣，通過所依和所緣，有各種心和心數法可以獲取。 『泉義』是『入義』，如偈頌所說： 『泉水從何處生？道路從何處不通？世間所有的苦與樂，從何處才能滅盡？』 佛陀這樣說： 『眼、耳、鼻、舌、身、意，在此處，所有的名色都終結，能夠使其不再有剩餘。』 這就是能產生泉水的地方，乃至廣說。 『流義』是『入義』，如偈頌所說： 『一切都流出，用什麼來制止這股洪流？用什麼作為堤壩，才能讓洪流停止，不再流出？』 佛陀這樣說： 『世間所有的洪流，應當用正念來制止，正念也稱為堤壩，智慧能使洪流不再流出。』 『海義』是『入義』，如經文所說：『比丘們應當知道，眼睛是人生的海洋，色是海中的波濤。如果能夠忍受色的波濤，這個人就能廣度眼海，獲得解脫。』

【English Translation】 English version: 'Meaning' is 'entering meaning' (entering into meaning). 'Flowing meaning' is 'entering meaning'. 'Ocean meaning' is 'entering meaning'. 'White meaning' is 'entering meaning'. 'Pure meaning' is 'entering meaning'. 'Tribute gate meaning' is 'entering meaning', just like the goods transported in cities and villages, which living beings obtain and nourish their bodies. Similarly, through the support (basis) and the object (condition), the mind is allowed to grow. The 'tribute path meaning' is also like this. 'Treasure meaning' is 'entering meaning', just like a treasure contains gold, silver, and other treasures that can be obtained. Similarly, through the support and the object, there are mind and mental functions that can be obtained. 'Granary meaning' is 'entering meaning', just like a granary contains wheat and other various seeds that can be obtained. Similarly, through the support and the object, there are mind and mental functions that can be obtained. 'Sutra meaning' is 'entering meaning', just like the warp threads of a loom are everywhere. Similarly, through the support and the object, mind and mental functions are everywhere. 'Slaughter place meaning' is 'entering meaning', just like an execution ground where the heads of countless beings are severed on the ground. Similarly, through the support and the object, the mind and mental functions are destroyed by impermanence. 'Field meaning' is 'entering meaning', just like a field contains various crops that can be obtained. Similarly, through the support and the object, there are various mind and mental functions that can be obtained. 'Spring meaning' is 'entering meaning', as the verse says: 'Where does the spring water arise? Where does the path not lead? Where can all the sufferings and joys of the world be extinguished?' The Buddha said: 'Eye, ear, nose, tongue, body, and mind, in this place, all name and form (名色) are ended, able to leave nothing remaining.' This is the place where spring water can arise, and so on, extensively speaking. 'Flowing meaning' is 'entering meaning', as the verse says: 'Everything flows out, with what can this flow be restrained? With what can a dam be made, to stop the flow, so that it no longer flows out?' The Buddha said: 'All the flows in the world should be restrained with right mindfulness (正念), right mindfulness is also called a dam, wisdom (慧) can prevent the flow from flowing out.' 'Ocean meaning' is 'entering meaning', as the sutra says: 'Monks should know that the eye is the ocean of life, and form (色) is the waves in the ocean. If one can endure the waves of form, that person can broadly cross the ocean of the eye and attain liberation.'

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免洄澓羅剎等難。乃至意說亦如是。白義是入義者。以凈故名白。亦名為凈。是故輸門義是入義。乃至廣說。外道書說入名部那(天竺音部那名根亦名為入亦名為作也)。如彼摩犍提梵志。作如是說。沙門瞿曇。心無部那。而不受我女。

已總說諸入。所以今當一一別說其體。云何眼入。答曰。若眼已見色。今見色。當見色。及余彼分眼入。已見色是過去。今見色是現在。當見色是未來。及余彼分眼入。廣說如界處。乃至意入說亦如是。云何色入。答曰。若色入。已為眼所見。今為眼所見。當爲眼所見。廣說如界處。問曰。十色入。皆體是色。何故說一入名色。不說余耶。答曰。以此一入是粗了了現見法。複次此入是二眼境界。謂肉眼天眼。複次此入是三眼境界。謂肉眼天眼慧眼。複次此是二入境界。為眼色所緣。是故尊者瞿沙。作如是說。是二眼境界。為眼識所緣。是故此入名為色入。非余。複次此入施設。有粗細長短。在此在彼故。複次此入是大障礙故。複次此入可種可生可長外物。可種者是種子時。可生者是萌牙時。可長者是莖葉華果時。內物可種者。是迦羅羅時。可生者是安浮陀時。可長者是卑尸伽那婆羅奢佉時。複次方體是色。以色故施設諸方。複次由旬體是色。以色故施設由旬。複次此入能覆余入

【現代漢語翻譯】 現代漢語譯本： 免除輪迴、羅剎（惡鬼）等災難。乃至用心去理解也是如此。『白』的含義是『進入』，因為清凈所以稱為『白』，也稱為『凈』。因此，『輸門』的含義是『進入』，乃至廣義的解釋也是如此。外道的書籍說，『進入』叫做部那（天竺語中，『部那』的意思是『根』，也稱為『進入』，也稱為『作用』）。就像摩犍提（外道梵志的名字）梵志這樣說：『沙門瞿曇（釋迦牟尼佛）心中沒有部那，所以不接受我的女兒。』

已經總括地說了諸入，所以現在應當一一分別說明它們的體性。什麼是眼入？回答說：如果眼睛已經看見色，現在看見色，將來要看見色，以及其餘屬於眼入的部分。已經看見色是過去，現在看見色是現在，將來要看見色是未來，以及其餘屬於眼入的部分。廣義的解釋如同界處。乃至意入的解釋也是如此。什麼是色入？回答說：如果是色入，已經被眼睛所見，現在被眼睛所見，將來被眼睛所見。廣義的解釋如同界處。問：十色入的體性都是色，為什麼只說一個入叫做色，而不說其他的呢？回答說：因為這一個入是粗顯、明瞭、容易看見的法。其次，這個入是二眼的境界，即肉眼和天眼。再次，這個入是三眼的境界，即肉眼、天眼和慧眼。再次，這是二入的境界，為眼和色所緣。所以尊者瞿沙這樣說：『這是二眼的境界，為眼識所緣。』所以這個入叫做色入，而不是其他的。再次，這個入的施設，有粗細長短，在此在彼。再次，這個入是大障礙。再次，這個入可以種植、可以生長、可以滋長外物。可以種植的是種子時，可以生長的是萌芽時，可以滋長的是莖葉花果時。內物可以種植的是迦羅羅（受精卵最初階段）時，可以生長的是安浮陀（受精卵第二階段）時，可以滋長的是卑尸伽那婆羅奢佉（受精卵的後續階段）時。再次，方體的體性是色，因為色所以施設諸方。再次，由旬的體性是色，因為色所以施設由旬。再次，這個入能夠覆蓋其他的入。

【English Translation】 English version: To be free from the difficulties of reincarnation, Rakshasas (evil spirits), and so on. Even understanding with the mind is the same. The meaning of 'white' is 'entering,' and it is called 'white' because of its purity, and it is also called 'pure.' Therefore, the meaning of 'Shu Gate' is 'entering,' and so on in a broader sense. The books of heretics say that 'entering' is called 'Buna' (in the language of India, 'Buna' means 'root,' also called 'entering,' and also called 'action'). Just like the ascetic Mākandika (name of a heretical Brahmin) said: 'The Śrāmaṇa Gautama (Śākyamuni Buddha) has no Buna in his heart, so he does not accept my daughter.'

Having generally spoken of the Āyatanas (sense bases), now we should individually explain their nature. What is the eye-āyatana? The answer is: If the eye has already seen form, now sees form, will see form, and the remaining parts belonging to the eye-āyatana. Having seen form is the past, now seeing form is the present, will see form is the future, and the remaining parts belonging to the eye-āyatana. The broad explanation is like the Dhātus (elements) and Āyatanas. Even the explanation of the mind-āyatana is the same. What is the form-āyatana? The answer is: If it is the form-āyatana, it has been seen by the eye, is now seen by the eye, will be seen by the eye. The broad explanation is like the Dhātus and Āyatanas. Question: The nature of the ten form-āyatanas is all form, why is only one āyatana called form, and not the others? The answer is: Because this one āyatana is a coarse, clear, and easily visible dharma (phenomenon). Secondly, this āyatana is the realm of two eyes, namely the physical eye and the divine eye. Again, this āyatana is the realm of three eyes, namely the physical eye, the divine eye, and the wisdom eye. Again, this is the realm of two āyatanas, which are conditioned by the eye and form. Therefore, Venerable Ghoṣa said: 'This is the realm of two eyes, conditioned by eye-consciousness.' Therefore, this āyatana is called form-āyatana, and not the others. Again, the establishment of this āyatana has coarse, fine, long, and short aspects, here and there. Again, this āyatana is a great obstacle. Again, this āyatana can be planted, can grow, and can nourish external things. What can be planted is the seed stage, what can grow is the sprouting stage, and what can nourish is the stem, leaf, flower, and fruit stage. What can be planted internally is the Kalala (initial stage of the fertilized egg) stage, what can grow is the Arbuda (second stage of the fertilized egg) stage, and what can nourish is the Peśī, Ghana, and Praśākha (subsequent stages of the fertilized egg) stage. Again, the nature of the solid body is form, and because of form, the various directions are established. Again, the nature of the Yojana (unit of distance) is form, and because of form, the Yojana is established. Again, this āyatana can cover the other āyatanas.

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。猶如巾帽。故名色入。複次若說二十種二十一種。是名色入。余色入不爾。聲香味入。廣說如界處。問曰。觸入。為可觸故是觸入。為體是觸故是觸入。為觸所緣故是觸入耶。若可觸是觸入者。微塵不能觸微塵。若體是觸名觸入者。體是四大造色。非是觸體。若為觸所緣名觸入者。亦為餘數法所緣。答曰。應作是說。可觸故名觸入。問曰。若然者。微塵不能觸微塵。答曰。此是世俗言說。世俗作如是說。眼所更事名見。耳所更事名聞。鼻所更事名嗅。舌所更事名味。身所更事名觸。複次以緣身緣觸故生身識生。彼能緣實義身識故名觸。尊者佛陀提婆說曰。應言無觸。所以者何。合聚無間色觸時。假名為觸。無實義觸。複次能生余入。增長余入故名觸入。云何法入。若法已為意所知。今為意所知。當爲意所知。廣說如界處。問曰。十二入體性是法。何故說一入名法。非余入耶。答曰。雖十二入體性是法。然法入應名為法。所以者何。如十八界。雖體性是法。獨法界名法。如十智雖體性是法。獨法智名法。七覺支雖體性是法。擇法覺支名法。六唸唸法名法。四念處法念處名法。四不壞凈。於法不壞名法。四無礙法。無礙名法。三歸三寶法。歸法寶名法。複次余入有二名。此唯有一名。複次余入是不共名。此入是共名。以

【現代漢語翻譯】 猶如巾帽，所以叫做色入（Rūpāyatana，色處）。再說，如果說二十種或二十一種，這叫做色入，其餘的色入則不然。聲入（Śabdāyatana，聲處）、香入（Gandhāyatana，香處）、味入（Rasāyatana，味處）的詳細解釋，如同在界（Dhātu）和處（Āyatana）中說的那樣。問：觸入（Sparśāyatana，觸處），是因為可觸的緣故是觸入，還是因為體性是觸的緣故是觸入，還是因為觸所緣的緣故是觸入呢？如果可觸是觸入，那麼微塵不能觸微塵；如果體性是觸叫做觸入，那麼體性是四大（Mahābhūta，四大元素）所造的色（Rūpa，物質），不是觸的體性；如果因為觸所緣叫做觸入，那麼也為其餘的數法（Dharma，現象）所緣。答：應該這樣說，因為可觸的緣故叫做觸入。問：如果這樣，那麼微塵不能觸微塵。答：這是世俗的言說，世俗這樣說，眼所經歷的事情叫做見（Darśana，見），耳所經歷的事情叫做聞（Śravaṇa，聽），鼻所經歷的事情叫做嗅（Ghrāṇa，嗅），舌所經歷的事情叫做味（Rasa，味），身所經歷的事情叫做觸（Sparśa，觸）。再說，因為緣身（Kāya，身體）緣觸的緣故，產生身識（Kāyavijñāna，身體的意識），它能緣真實的意義，所以身識叫做觸。尊者佛陀提婆（Buddhadeva）說：應該說沒有觸。為什麼呢？聚合沒有間隔的色觸時，假名為觸，沒有真實的意義上的觸。再說，能生起其餘的入（Āyatana，處），增長其餘的入，所以叫做觸入。什麼是法入（Dharmāyatana，法處）？如果法（Dharma，現象）已經為意（Manas，心）所知，現在為意所知，將來為意所知，詳細的解釋如同在界和處中說的那樣。問：十二入（Dvādaśāyatana，十二處）的體性是法，為什麼說一個入叫做法，而不是其餘的入呢？答：雖然十二入的體性是法，然而法入應該叫做法。為什麼呢？如同十八界（Aṣṭādaśa dhātavaḥ，十八界），雖然體性是法，只有法界（Dharmadhātu，法界）叫做法；如同十智（Daśa jñānāni，十智），雖然體性是法，只有法智（Dharmajñāna，法智）叫做法；七覺支（Sapta bodhyaṅgāni，七覺支），雖然體性是法，擇法覺支（Dharmavicaya-saṃbodhyaṅga，擇法覺支）叫做法；六唸唸法（Śaṭ smṛtyupasthānāni，六隨念），法念（Dharmanusmṛti，法隨念）叫做法；四念處（Catvāri smṛtyupasthānāni，四念處），於法念處（Dharmanusmṛtyupasthāna，法念處）叫做法；四不壞凈（Catvāri avaiśāradyāni，四不壞凈），於法不壞（Dharme avaiśāradya，於法不壞）叫做法；四無礙法（Catasraḥ pratisaṃvidaḥ，四無礙解），無礙（Pratisaṃvid，無礙解）叫做法；三歸三寶（Trīṇi śaraṇagamana ratnatraya，三皈依），歸法寶（Dharma-ratna，法寶）叫做法。再說，其餘的入有兩個名字，這個入只有一個名字。再說，其餘的入是不共的名字，這個入是共有的名字，因為……

【English Translation】 Just like a headscarf or hat, hence it is called Rūpāyatana (sense-sphere of form). Furthermore, if we speak of twenty or twenty-one types, these are called Rūpāyatana; the other Rūpāyatana are not. The detailed explanation of Śabdāyatana (sense-sphere of sound), Gandhāyatana (sense-sphere of smell), and Rasāyatana (sense-sphere of taste) is as described in the context of Dhātu (elements) and Āyatana (sense-spheres). Question: Is Sparśāyatana (sense-sphere of touch) called such because it is touchable, because its nature is touch, or because it is the object of touch? If 'touchable' is Sparśāyatana, then a dust particle cannot touch another dust particle. If 'its nature is touch' is what makes it Sparśāyatana, then its nature is the four great elements (Mahābhūta) which constitute matter (Rūpa), not the nature of touch itself. If 'because it is the object of touch' is what makes it Sparśāyatana, then it is also the object of other Dharma (phenomena). Answer: It should be said that it is called Sparśāyatana because it is touchable. Question: If that is the case, then a dust particle cannot touch another dust particle. Answer: This is conventional speech; conventionally, it is said that what the eye experiences is called seeing (Darśana), what the ear experiences is called hearing (Śravaṇa), what the nose experiences is called smelling (Ghrāṇa), what the tongue experiences is called tasting (Rasa), and what the body experiences is called touching (Sparśa). Furthermore, because of the condition of the body (Kāya) and the condition of touch, body-consciousness (Kāyavijñāna) arises; it can cognize real meaning, hence body-consciousness is called touch. Venerable Buddhadeva said: It should be said that there is no touch. Why? When colored objects come together without interval, 'touch' is a provisional name; there is no real touch in the ultimate sense. Moreover, it can generate other Āyatana (sense-spheres) and increase other Āyatana, hence it is called Sparśāyatana. What is Dharmāyatana (sense-sphere of phenomena)? If a Dharma (phenomenon) has already been known by the mind (Manas), is now known by the mind, or will be known by the mind, the detailed explanation is as described in the context of Dhātu and Āyatana. Question: The nature of the twelve Āyatana (Dvādaśāyatana) is Dharma, so why is one Āyatana called Dharma, and not the others? Answer: Although the nature of the twelve Āyatana is Dharma, Dharmāyatana should be called Dharma. Why? Just as with the eighteen Dhātavaḥ (Aṣṭādaśa dhātavaḥ), although their nature is Dharma, only Dharmadhātu (element of Dharma) is called Dharma; just as with the ten Jñānāni (Daśa jñānāni), although their nature is Dharma, only Dharmajñāna (knowledge of Dharma) is called Dharma; of the seven bodhyaṅgāni (Sapta bodhyaṅgāni), although their nature is Dharma, Dharmavicaya-saṃbodhyaṅga (investigation of Dharma enlightenment factor) is called Dharma; of the six smṛtyupasthānāni (Śaṭ smṛtyupasthānāni), Dharmanusmṛti (mindfulness of Dharma) is called Dharma; of the four smṛtyupasthānāni (Catvāri smṛtyupasthānāni), Dharmanusmṛtyupasthāna (establishment of mindfulness of Dharma) is called Dharma; of the four avaiśāradyāni (Catvāri avaiśāradyāni), Dharme avaiśāradya (fearlessness in Dharma) is called Dharma; of the four pratisaṃvidaḥ (Catasraḥ pratisaṃvidaḥ), Pratisaṃvid (analytical knowledge) is called Dharma; of the three śaraṇagamana ratnatraya (Trīṇi śaraṇagamana ratnatraya), Dharma-ratna (the jewel of Dharma) is called Dharma. Furthermore, the other Āyatana have two names, while this Āyatana has only one name. Moreover, the other Āyatana are uncommon names, while this Āyatana is a common name, because...

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共為名。複次能生一切諸法。生在彼中故名法入。複次一切諸法印封相。生老無常。在彼中故名法入。複次以名顯明諸法。名在彼中故名法入。複次諸法來處。說名法入。如風來處名為風孔。彼亦如是。複次能解空法。在彼中故名法入。

問曰。若然者。能計我法。亦在彼中。可言我入耶。答曰。計我非實。解空是實。複次第一實法。謂常住不變。不為生老死所壞。滅盡涅槃。在彼中故名法入。複次能分別總相別相。除物體愚。及余緣中愚。不取虛相。慧在彼中。故名法入。複次彼中有多法故名法入。多法者。謂色無色法。相應不相應法。有依無依法。有行無行法。有緣無緣法。有勢用法。無勢用法。已別說諸入一一體。今當求其次第。何故世尊。于內入中。先說眼入乃至意入。外入中。先說色入乃至法入。答曰。欲令文義隨順故。複次欲令說者隨順受持者亦隨順故。複次以有粗細故。內六入中。眼入粗故先說。意入細故后說。外六入中。色入粗故先說。法入細故后說。問曰。云何立內六入外六入。為以人故為以法故。若以法者。一切諸法。無有欲心。云何立內外。若以人者。如實義中。畢竟無人。若無人者。云何有內外。答曰。應作是說。以說法故。立內外入。非一切法。若法能與六識作所依是內入。作所緣

是外入。複次根者是內入。根義是外入。所境界境界亦爾。然此內外法不定。若我內入是他外入。若他內入是我外入。佛經說此六入。當知是內法。問曰。如一切法。當知皆是內法。何故獨說六入是內法耶。答曰。世尊欲教諸弟子于內法行禪故。如說。觀察內根心不外緣。複次欲教諸弟子不行虛妄禪故。如說。汝等不應行虛妄禪計常樂我凈。應行不虛妄禪計無常無我無樂無凈。計因集有緣。當以是八聖行觀察于有。複次欲教諸弟子行不共禪故。如說。汝等不應行共禪法。觀粗觀苦觀粗壞觀止妙離。應行不共禪法。應觀如病如癰如箭入身常是過患無常苦空無我。當以此八法觀察于有。複次此經說觀察內法。若於內法。計有我便計我所。計已便計已所。於我有愛。於我所亦有愛。若見有我。亦見我所。為長養內我故求外所須物。佛經說六觸入。當知是內法。問曰。六入六觸入。有何差別。答曰。或有說者。無有差別。若說六觸入。若說六入。名雖有異。無差別義。復有說者。名即差別是名觸入。是名六入。複次若有所作是名觸入。若無所作是名六入。若作是說。現在者是觸入。過去未來者是六入。複次若已生六入是觸入。若未生六入是六入。若作是說。過去現在是觸入。未來是六入。複次若為觸作依是名觸入。若為數法作

【現代漢語翻譯】 現代漢語譯本：是外入（指從外部進入的）。進一步說，根是內入（指內在的根源）。根的意義是外入。所境界和境界也是如此。然而，這內外之法是不定的。如果我的內入是他的外入，如果他的內入是我的外入。佛經說這六入（眼、耳、鼻、舌、身、意六種感覺器官），應當知道這是內法。有人問：『如一切法，應當知道都是內法，為什麼唯獨說六入是內法呢？』回答說：『世尊想要教導弟子們在內法上修行禪定，所以這樣說。』如經所說：『觀察內在的根源，心不向外攀緣。』進一步說，想要教導弟子們不修行虛妄的禪定，所以這樣說：『你們不應該修行虛妄的禪定，執著于常、樂、我、凈。應當修行不虛妄的禪定，觀察無常、無我、無樂、無凈。觀察因緣和合而生。應當用這八聖行來觀察有。』進一步說，想要教導弟子們修行不共的禪定，所以這樣說：『你們不應該修行共同的禪法，觀察粗糙、觀察痛苦、觀察粗糙的壞滅、觀察止息的微妙和遠離。應當修行不共的禪法，應當觀察如病、如癰、如箭入身，常常是過患，無常、苦、空、無我。應當用這八法來觀察有。』進一步說，這部經說要觀察內法。如果在內法上，執著于有我，就執著於我所擁有的。執著于已有的，就執著于已擁有的。對於我有愛，對於我所擁有的也有愛。如果見到有我，也見到我所擁有的。爲了長養內在的我，所以尋求外在所需的物品。佛經說六觸入（由六根接觸六塵所產生的六種感覺），應當知道這是內法。有人問：『六入和六觸入，有什麼差別呢？』回答說：『或者有人說，沒有差別。如果說六觸入，如果說六入，名稱雖然有不同，但沒有差別的意義。』又有人說：『名稱就是差別，這是名為觸入，這是名為六入。』進一步說，如果有所作為，這是名為觸入；如果沒有所作為，這是名為六入。如果這樣說，現在的是觸入，過去和未來的是六入。進一步說，已經生的六入是觸入，未生的六入是六入。如果這樣說，過去和現在是觸入，未來是六入。進一步說，如果作為觸的所依，這是名為觸入；如果作為數法的所依 English version: It is external entry. Furthermore, the roots are internal entry. The meaning of the roots is external entry. The objects of perception and perception are also the same. However, these internal and external dharmas are not fixed. If my internal entry is his external entry, if his internal entry is my external entry. The Buddhist scriptures say that these six entries (the six sense organs: eyes, ears, nose, tongue, body, and mind) should be known as internal dharmas. Someone asks: 'As all dharmas should be known as internal dharmas, why only say that the six entries are internal dharmas?' The answer is: 'The World Honored One wants to teach the disciples to practice meditation on internal dharmas, so he says this.' As it is said in the scriptures: 'Observe the internal roots, and the mind does not cling to external objects.' Furthermore, he wants to teach the disciples not to practice false meditation, so he says: 'You should not practice false meditation, clinging to permanence, joy, self, and purity. You should practice non-false meditation, observing impermanence, non-self, non-joy, and non-purity. Observe that things arise from causes and conditions. You should use these eight noble practices to observe existence.' Furthermore, he wants to teach the disciples to practice uncommon meditation, so he says: 'You should not practice common meditation, observing the coarse, observing suffering, observing the destruction of the coarse, observing the subtlety and detachment of cessation. You should practice uncommon meditation, you should observe as sickness, as a boil, as an arrow entering the body, always being a fault, impermanent, suffering, empty, and non-self. You should use these eight dharmas to observe existence.' Furthermore, this sutra says to observe internal dharmas. If, in internal dharmas, one clings to the existence of a self, then one clings to what is possessed by the self. Clinging to what is already possessed, one clings to what is already owned. There is love for the self, and there is also love for what is possessed by the self. If one sees the existence of a self, one also sees what is possessed by the self. In order to nourish the internal self, one seeks external necessities. The Buddhist scriptures say that the six contact entries (the six sensations arising from the contact of the six sense organs with the six sense objects) should be known as internal dharmas. Someone asks: 'What is the difference between the six entries and the six contact entries?' The answer is: 'Or some say that there is no difference. If one speaks of the six contact entries, if one speaks of the six entries, although the names are different, there is no difference in meaning.' Others say: 'The names are the difference, this is called contact entry, this is called six entries.' Furthermore, if there is action, this is called contact entry; if there is no action, this is called six entries. If it is said this way, the present is contact entry, the past and future are six entries. Furthermore, the six entries that have already arisen are contact entries, the six entries that have not yet arisen are six entries. If it is said this way, the past and present are contact entries, the future is six entries. Furthermore, if it serves as the basis for contact, this is called contact entry; if it serves as the basis for number dharmas

【English Translation】 English version: It is external entry. Furthermore, the roots are internal entry. The meaning of the roots is external entry. The objects of perception and perception are also the same. However, these internal and external dharmas are not fixed. If my internal entry is his external entry, if his internal entry is my external entry. The Buddhist scriptures say that these six entries (the six sense organs: eyes, ears, nose, tongue, body, and mind) should be known as internal dharmas. Someone asks: 'As all dharmas should be known as internal dharmas, why only say that the six entries are internal dharmas?' The answer is: 'The World Honored One wants to teach the disciples to practice meditation on internal dharmas, so he says this.' As it is said in the scriptures: 'Observe the internal roots, and the mind does not cling to external objects.' Furthermore, he wants to teach the disciples not to practice false meditation, so he says: 'You should not practice false meditation, clinging to permanence, joy, self, and purity. You should practice non-false meditation, observing impermanence, non-self, non-joy, and non-purity. Observe that things arise from causes and conditions. You should use these eight noble practices to observe existence.' Furthermore, he wants to teach the disciples to practice uncommon meditation, so he says: 'You should not practice common meditation, observing the coarse, observing suffering, observing the destruction of the coarse, observing the subtlety and detachment of cessation. You should practice uncommon meditation, you should observe as sickness, as a boil, as an arrow entering the body, always being a fault, impermanent, suffering, empty, and non-self. You should use these eight dharmas to observe existence.' Furthermore, this sutra says to observe internal dharmas. If, in internal dharmas, one clings to the existence of a self, then one clings to what is possessed by the self. Clinging to what is already possessed, one clings to what is already owned. There is love for the self, and there is also love for what is possessed by the self. If one sees the existence of a self, one also sees what is possessed by the self. In order to nourish the internal self, one seeks external necessities. The Buddhist scriptures say that the six contact entries (the six sensations arising from the contact of the six sense organs with the six sense objects) should be known as internal dharmas. Someone asks: 'What is the difference between the six entries and the six contact entries?' The answer is: 'Or some say that there is no difference. If one speaks of the six contact entries, if one speaks of the six entries, although the names are different, there is no difference in meaning.' Others say: 'The names are the difference, this is called contact entry, this is called six entries.' Furthermore, if there is action, this is called contact entry; if there is no action, this is called six entries. If it is said this way, the present is contact entry, the past and future are six entries. Furthermore, the six entries that have already arisen are contact entries, the six entries that have not yet arisen are six entries. If it is said this way, the past and present are contact entries, the future is six entries. Furthermore, if it serves as the basis for contact, this is called contact entry; if it serves as the basis for number dharmas

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依名六入。複次若為心心數法作依是名觸入。若空不為心心數法作依是名六入。尊者波奢說曰。體是六入。若為觸作依。名六觸入。如缽體性是缽。比丘用故。名比丘缽。彼亦如是。尊者富那奢說曰。體性入是六入所作。入是六觸入。猶如鐵缽。體性是缽。以盛蘇故。名盛蘇鐵缽。問曰。此亦如是。六受入六想六思等入。何故獨說六觸入耶。答曰。應說六受入乃至六思等入。而不說者。當知此說有餘。複次以觸名義勝故。若說六觸入。當知亦說六受入乃至六思等入。複次觸是心心數法。今心心數法。皆從觸生。以觸力故。而現在前。是故說名觸入。

佛經說。內六入是此岸。外六入是彼岸。問曰。佛說此岸彼岸。為以何法。答曰。以近遠法故。如河於人。近者是此岸。遠者是彼岸。如是心心數法。近者是所依。遠者是所緣。複次如初入已度法故。如人初入河處是此岸。已度處是彼岸。如是心心數法。初入如所依。

已度如所緣。複次滅盡涅槃。是彼岸彼法。外入所攝。以攝彼法故。外入名彼岸。佛經說。身見是此岸。身見滅是彼岸。問曰。此中何者是河。答曰。心心數法。是如河所攝。眾生數非眾生數。漂入大海。如是所依所緣。所攝眾生心心數法。皆漂入生死大海。佛經說。有八勝處十一切處。問曰。

【現代漢語翻譯】 現代漢語譯本： 依名六入（ayatana，感官領域）。進一步說，如果作為心和心所法（citta-cetasika-dhamma，心理活動及其伴隨物）的所依，這被稱為觸入（phassa-ayatana，接觸的領域）。如果空無，不作為心和心所法的所依，這被稱為六入。尊者波奢（Vasa）說：『體性是六入。如果作為觸的所依，則名為六觸入。』如同缽的體性是缽，因為比丘使用它，所以稱為比丘缽。它也像這樣。尊者富那奢（Punnasa）說：『體性入是六入所作，入是六觸入。』猶如鐵缽，體性是缽，因為盛放酥油，所以稱為盛酥油鐵缽。問：『這裡也一樣，六受入、六想入、六思等入，為什麼唯獨說六觸入呢？』答：『應該說六受入乃至六思等入，而不說的原因，應當知道這種說法還有未盡之處。』進一步說，因為觸的名稱和意義殊勝，如果說了六觸入，應當知道也說了六受入乃至六思等入。進一步說，觸是心和心所法，現在心和心所法，都從觸產生，因為觸的力量，才得以顯現。因此稱為觸入。 佛經說，內六入是此岸，外六入是彼岸。問：『佛說此岸彼岸，是以什麼法來說的呢？』答：『以近遠法來說。』如同河流對於人來說，近處是此岸，遠處是彼岸。如此，心和心所法，近處是所依，遠處是所緣。進一步說，如同最初進入已經度過法，如同人最初進入河流的地方是此岸，已經度過的地方是彼岸。如此，心和心所法，最初進入如同所依，已經度過如同所緣。進一步說，滅盡涅槃（Nibbana，寂滅），是彼岸彼法，為外入所攝。因為攝取彼法，所以外入名為彼岸。佛經說，身見（sakkaya-ditthi，對個體存在的錯誤見解）是此岸，身見滅是彼岸。問：『此中什麼是河流呢？』答：『心和心所法，是如同河流所攝。眾生數和非眾生數，漂入大海。』如此，所依和所緣，所攝的眾生心和心所法，都漂入生死大海。佛經說，有八勝處（attha abhibhayatana，八勝處）和十一切處（dasa kasinayatana，十一切處）。問：

【English Translation】 English version: Based on name, the six ayatanas (sense spheres). Furthermore, if it serves as a basis for the citta-cetasika-dhamma (mind and mental factors), it is called phassa-ayatana (sphere of contact). If it is empty and does not serve as a basis for the citta-cetasika-dhamma, it is called the six ayatanas. Venerable Vasa said: 'The essence is the six ayatanas. If it serves as a basis for contact, it is called the six phassa-ayatana.' Just as the essence of a bowl is a bowl, because a bhikkhu (monk) uses it, it is called a bhikkhu's bowl. It is also like that. Venerable Punnasa said: 'The essence-ayatana is made by the six ayatanas, the ayatana is the six phassa-ayatana.' Just like an iron bowl, the essence is a bowl, because it contains ghee, it is called an iron bowl for containing ghee. Question: 'It is also the same here, the six vedana-ayatana (feeling), the six sanna-ayatana (perception), the six cetana-ayatana (volition), etc., why only talk about the six phassa-ayatana?' Answer: 'It should be said the six vedana-ayatana up to the six cetana-ayatana, the reason for not saying it, it should be known that this statement has something remaining.' Furthermore, because the name and meaning of contact are superior, if the six phassa-ayatana are mentioned, it should be known that the six vedana-ayatana up to the six cetana-ayatana are also mentioned. Furthermore, contact is the citta-cetasika-dhamma, now the citta-cetasika-dhamma, all arise from contact, because of the power of contact, they are able to manifest. Therefore, it is called phassa-ayatana. The Buddhist scriptures say that the inner six ayatanas are this shore, and the outer six ayatanas are the other shore. Question: 'The Buddha said this shore and the other shore, with what dhamma (teachings) is it said?' Answer: 'It is said with the dhamma of near and far.' Just as for a person, the near side of a river is this shore, and the far side is the other shore. Thus, the citta-cetasika-dhamma, the near is the basis, and the far is the object. Furthermore, just as initially entering has already crossed the dhamma, just as the place where a person initially enters the river is this shore, and the place that has been crossed is the other shore. Thus, the citta-cetasika-dhamma, initially entering is like the basis, and having crossed is like the object. Furthermore, Nibbana (Nirvana, liberation), which is the cessation of suffering, is the other shore, and that dhamma is included in the outer ayatanas. Because it includes that dhamma, the outer ayatanas are called the other shore. The Buddhist scriptures say that sakkaya-ditthi (self-view, the view of self-identity) is this shore, and the cessation of sakkaya-ditthi is the other shore. Question: 'What is the river in this?' Answer: 'The citta-cetasika-dhamma is like what is included in the river.' Sentient beings and non-sentient beings drift into the great ocean. Thus, the basis and the object, the citta-cetasika-dhamma of sentient beings that are included, all drift into the great ocean of samsara (cycle of rebirth). The Buddhist scriptures say that there are the eight attha abhibhayatana (mastery of the senses) and the ten dasa kasinayatana (totality spheres). Question:

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此亦是入。何故但說十二入耶。答曰。彼亦在此十二入中。彼相應共有法。當知皆是意入法入。佛經說。四無色定是處。如空處乃至非想非非想處。問曰。何故世尊說四無色定是處耶。答曰。欲異外道故。外道計彼是四種解脫。一無身。二無邊意。三凈聚。四世塔。無身者是空處。無邊意者是識處。凈聚者是無所有處。世塔者是非想非非想處。為異外道故。作如是說。此是生處。非是解脫。佛經說二處。一無想眾生處。二非想非非想眾生處。問曰。何故佛經說此二處名處。答曰。佛欲異外道故。外道計此二處是解脫。佛說此是生處非解脫。複次此處。是退還法。而外道計是解脫。佛說此處是眾生退還處。還生諸界諸生諸趣中故。複次此是散法。而外道計是解脫。佛說此二處是散法。眾生於此處。散在諸界諸生諸趣中。無想眾生。散在欲界。非想非非想處眾生。散在下地。複次壽命長遠故。外道計是解脫。一切凡夫受身處。壽命長遠。莫若無想處壽五百大劫。一切生處。壽命長遠。莫若非想非非想處壽八萬大劫。佛作是說。此是受生處。非是解脫。複次佛說余處有二名。一是眾生居。二是識住。亦以二種名。說此二處。一名眾生居。二名處。複次眾生居。佛說是識住。若是眾生居。非識住。佛說是處。

如經說。

【現代漢語翻譯】 現代漢語譯本：這也是『入』（Ayatana，感官領域）的一種。為何只說十二入呢？回答：因為其他的『入』也包含在這十二入之中。與它們相應的『共有法』，應當知道都是意入和法入。佛經中說，四無色定是『處』（Ayatana，領域），如空無邊處乃至非想非非想處。問：為何世尊說四無色定是『處』呢？答：爲了區別于外道。外道認為它們是四種解脫：一、無身；二、無邊意；三、凈聚；四、世塔。『無身』指的是空無邊處，『無邊意』指的是識無邊處，『凈聚』指的是無所有處，『世塔』指的是非想非非想處。爲了區別于外道，所以這樣說，這些是『生處』，不是解脫。佛經中說了兩個『處』：一、無想眾生處；二、非想非非想眾生處。問：為何佛經說這兩個『處』也叫做『處』呢？答：佛陀想要區別于外道。外道認為這兩個『處』是解脫。佛說這些是『生處』，不是解脫。再者，這些『處』是會退還的，而外道認為它們是解脫。佛說這些『處』是眾生退還的地方，還會再回到諸界、諸生、諸趣之中。再者，這些是散亂之法，而外道認為它們是解脫。佛說這兩個『處』是散亂之法。眾生在這些地方，會散在諸界、諸生、諸趣之中。無想眾生，會散在欲界；非想非非想處眾生，會散在下地。再者，因為壽命長遠，外道認為它們是解脫。一切凡夫受身之處，壽命長遠的，沒有超過無想處的五百大劫；一切生處，壽命長遠的，沒有超過非想非非想處的八萬大劫。佛陀這樣說，這些是受生之處，不是解脫。再者，佛陀說其他的『處』有兩個名字，一是眾生居（Sattavasa，眾生居住地），二是識住（Vinnana-tthiti，意識的住處）。也用兩種名字說這兩個『處』，一名眾生居，二名『處』。再者，眾生居，佛陀說是識住。如果是眾生居，不是識住，佛陀就說是『處』。 如經所說。

【English Translation】 English version: This is also an 'Ayatana' (sense sphere). Why only speak of the twelve Ayatanas? Answer: Because the others are also included in these twelve. The corresponding 'common dharmas' should be understood as both the mind-Ayatana and the dharma-Ayatana. The sutras say that the four formless attainments are 'places' (Ayatana), such as the sphere of infinite space, up to the sphere of neither perception nor non-perception. Question: Why did the World Honored One say that the four formless attainments are 'places'? Answer: To differentiate them from the non-Buddhist paths. Non-Buddhists consider them to be four kinds of liberation: 1. No-body; 2. Infinite mind; 3. Pure aggregate; 4. World-tower. 'No-body' refers to the sphere of infinite space, 'infinite mind' refers to the sphere of infinite consciousness, 'pure aggregate' refers to the sphere of nothingness, and 'world-tower' refers to the sphere of neither perception nor non-perception. To differentiate from non-Buddhists, it is said that these are 'places of birth', not liberation. The sutras speak of two 'places': 1. The place of mindless beings; 2. The place of beings of neither perception nor non-perception. Question: Why do the sutras call these two 'places' by the name 'place'? Answer: The Buddha wanted to differentiate from non-Buddhists. Non-Buddhists consider these two 'places' to be liberation. The Buddha said that these are 'places of birth', not liberation. Furthermore, these 'places' are subject to regression, while non-Buddhists consider them to be liberation. The Buddha said that these 'places' are where beings regress, returning to the various realms, births, and destinies. Furthermore, these are scattered dharmas, while non-Buddhists consider them to be liberation. The Buddha said that these two 'places' are scattered dharmas. Beings in these places are scattered among the various realms, births, and destinies. Mindless beings are scattered in the desire realm; beings in the sphere of neither perception nor non-perception are scattered in the lower realms. Furthermore, because of long lifespans, non-Buddhists consider them to be liberation. Among all the places where ordinary beings receive bodies, none has a longer lifespan than the five hundred great kalpas of the mindless realm; among all the places of birth, none has a longer lifespan than the eighty thousand great kalpas of the sphere of neither perception nor non-perception. The Buddha said that these are places of rebirth, not liberation. Furthermore, the Buddha said that other 'places' have two names: one is Sattavasa (abode of beings), and the other is Vinnana-tthiti (establishment of consciousness). These two 'places' are also spoken of with two names: one is Sattavasa, and the other is 'place'. Furthermore, Sattavasa, the Buddha said, is Vinnana-tthiti. If it is Sattavasa but not Vinnana-tthiti, the Buddha calls it a 'place'. As the sutra says.

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尊者舍利弗。往詣佛所。作如是說。世尊說入為無有上。所言一切。謂十二入。世尊知此法。更無有餘。世尊無餘之智。更無有上。無有沙門婆羅門等覺所知過世尊者。問曰。尊者舍利弗。云何能知所言一切謂十二入。答曰。從他聞故。能知是法。佛經說所言一切。謂十二入。尊者舍利弗。得不壞信。于佛所說。生尊重信。問曰。尊者舍利弗。從他聞故。能知是法。非自現智耶答曰。亦自有現智慧知。所以者何。尊者舍利弗。於十二入。亦能一一知見。問曰。世尊於十二入。一一知見。尊者舍利弗。於十二入。亦一一知見。世尊。尊者舍利弗。所知有何差別。答曰。世尊一一知見十二入。亦以總相。亦以別相。尊者舍利弗。一一知見十二入。但以總相。不能別相。所以者何。更有無量入義。在十二入中。尊者舍利弗。須他顯示。然後乃知。複次尊者舍利弗。一一知見十二入。從他聞故知。世尊所知。獨覺無師。複次世尊有一切智一切種智。尊者舍利弗。有一切智。無一切種智複次尊者舍利弗。以識身故知。尊者舍利弗。作是念言。一切者。謂六識所依及緣。複次尊者舍利弗。以所說無餘故知。佛說十二入。眼入乃至意入。最後說法入。尊者舍利弗。作如是念。諸法十一入中。所不稱說者。應盡在法入中。是故以所說無

【現代漢語翻譯】 現代漢語譯本： 尊者舍利弗（Sariputta，佛陀的十大弟子之一），前往佛陀所在之處，這樣說道：『世尊（Bhagavan，對佛陀的尊稱）說『入』是無上的。所說的一切，指的是十二入（ayatana，感官與對像）。世尊知道這個法，沒有其他的了。世尊的無餘之智，再沒有更高的了。沒有沙門（sramana，出家修行者）、婆羅門（brahmana，古印度祭司）等覺悟者所知能超過世尊的。』 問：『尊者舍利弗，您如何能知道所說的一切指的是十二入呢？』 答：『因為從他人那裡聽聞，所以能知道這個法。佛經上說，所說的一切指的是十二入。』尊者舍利弗，對佛陀所說的話，獲得了不壞的信心，生起了尊重之信。 問：『尊者舍利弗，因為從他人那裡聽聞，所以能知道這個法，不是自己現觀的智慧嗎？』 答：『也有自己現觀的智慧能夠知道。為什麼呢？尊者舍利弗，對於十二入，也能一一地知見。』 問：『世尊對於十二入，一一地知見；尊者舍利弗，對於十二入，也一一地知見。世尊和尊者舍利弗，所知有什麼差別呢？』 答：『世尊一一知見十二入，既以總相（general characteristics），也以別相（specific characteristics）。尊者舍利弗一一知見十二入，但以總相，不能以別相。為什麼呢？因為還有無量的入義，在十二入中。尊者舍利弗，需要他人顯示，然後才能知道。』 『再次，尊者舍利弗一一知見十二入，是從他人聽聞而知。世尊所知，是獨覺無師（self-enlightened without a teacher）。再次，世尊有一切智（omniscience）、一切種智（knowledge of all aspects）。尊者舍利弗，有一切智，沒有一切種智。』 『再次，尊者舍利弗，以識身（body of consciousness）的緣故而知。尊者舍利弗，這樣想：『一切，指的是六識（six consciousnesses）所依止和緣取的對象。』 『再次，尊者舍利弗，因為所說沒有遺漏的緣故而知。佛陀說了十二入，眼入（eye base）乃至意入（mind base），最後說法入（dharma base）。尊者舍利弗，這樣想：『諸法在十一入中，所沒有稱說的，應該都在法入中。』因此，因為所說沒有遺漏的緣故而知。

【English Translation】 English version: Venerable Sariputta (Sariputta, one of the ten great disciples of the Buddha) went to the place where the Buddha was and said: 'Bhagavan (Bhagavan, an honorific title for the Buddha) said that 'entry' is unsurpassed. All that is said refers to the twelve ayatanas (ayatana, sense bases and their objects). The Bhagavan knows this Dharma, and there is nothing else. The Bhagavan's knowledge without remainder is unsurpassed. There are no sramanas (sramana, wandering ascetics), brahmins (brahmana, ancient Indian priests), or others who are enlightened whose knowledge surpasses the Bhagavan.' Question: 'Venerable Sariputta, how can you know that all that is said refers to the twelve ayatanas?' Answer: 'Because I have heard it from others, I can know this Dharma. The sutras say that all that is said refers to the twelve ayatanas.' Venerable Sariputta, you have gained indestructible faith in the Buddha's words and have developed respectful faith. Question: 'Venerable Sariputta, because you have heard it from others, you can know this Dharma; is it not from your own direct knowledge?' Answer: 'There is also direct knowledge that can know. Why? Venerable Sariputta, you can also know and see each of the twelve ayatanas individually.' Question: 'The Bhagavan knows and sees each of the twelve ayatanas individually; Venerable Sariputta, you also know and see each of the twelve ayatanas individually. What is the difference between what the Bhagavan knows and what Venerable Sariputta knows?' Answer: 'The Bhagavan knows and sees each of the twelve ayatanas, both in terms of their general characteristics (general characteristics) and their specific characteristics (specific characteristics). Venerable Sariputta knows and sees each of the twelve ayatanas, but only in terms of their general characteristics, not their specific characteristics. Why? Because there are countless meanings of 'entry' within the twelve ayatanas. Venerable Sariputta needs others to explain them before he can know.' 'Furthermore, Venerable Sariputta knows and sees each of the twelve ayatanas because he has heard it from others. The Bhagavan's knowledge is self-enlightened without a teacher (self-enlightened without a teacher). Furthermore, the Bhagavan has omniscience (omniscience) and knowledge of all aspects (knowledge of all aspects). Venerable Sariputta has omniscience but not knowledge of all aspects.' 'Furthermore, Venerable Sariputta knows because of the body of consciousness (body of consciousness). Venerable Sariputta thinks: 'All refers to the objects on which the six consciousnesses (six consciousnesses) depend and which they grasp.' 'Furthermore, Venerable Sariputta knows because what is said is without remainder. The Buddha spoke of the twelve ayatanas, the eye base (eye base) up to the mind base (mind base), and finally the dharma base (dharma base). Venerable Sariputta thinks: 'Whatever dharmas are not mentioned in the eleven ayatanas should all be included in the dharma base.' Therefore, he knows because what is said is without remainder.

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余故知。五陰。色陰乃至識陰。問曰。何故作此論。答曰。此是佛經。佛經說五陰。乃至廣說。佛經雖說五陰。而不廣分別。佛經是此論所為根本。今欲廣分別故。而作此論。云何色陰。佛經說。諸所有色。儘是四大。及四大造。余經復說。云何色陰諸所有色。過去未來現在。若內若外。若粗若細。若惡若妙。若遠若近。如是等。總名色陰。乃至識說亦如是。阿毗曇者。作如是說。云何色陰。謂十色入。及法入中色。是名色陰。此三說有何差別。答曰。各各皆止他義。

問曰。如經說。諸所有色。皆是四大。及四大造。此中為止何等他義。答曰。佛為未來世故作是說。佛知未來世中當有作是說者。四大之外。更無造色。如佛陀提婆等。為止如是說者意故。經作是說。諸所有色。儘是四大。及四大造。如說。諸所有色。過去未來現在。若內若外。乃至廣說。此中為止何等他義。答曰。時世有梵志。名牢羅尼佉。不說有過去未來。世尊為止彼人意故。作如是說。諸所有色。過去未來現在。若內若外。乃至廣說。如說。云何色陰。謂十色入。及法入中色。此中為止何等他義。答曰。為止譬喻者意故。譬喻者不說法入有色。是故尊者達磨多羅。作如是說。諸所有色。盡五識所依。五識所緣。云何名為色。非五識所依五識

【現代漢語翻譯】 現代漢語譯本：我因此知道。五陰（panchakkhandha）。色陰（rūpakkhandha），乃至識陰（viññāṇakkhandha）。問：為何要作此論？答：這是佛經。佛經說了五陰，乃至廣說。佛經雖然說了五陰，但沒有詳細分別。佛經是此論的根本。現在想要詳細分別，所以作此論。什麼是色陰？佛經說，所有一切色，都是四大（mahābhūta），以及四大所造。其他經又說，什麼是色陰？所有一切色，過去、未來、現在，若內、若外，若粗、若細，若惡、若妙，若遠、若近，像這些，總名為色陰。乃至識陰的說法也如此。阿毗曇（Abhidhamma）學者，這樣說，什麼是色陰？就是十色入（dasarūpāyatana），以及法入（dhammāyatana）中的色，這名為色陰。這三種說法有什麼差別？答：各自都爲了阻止其他的意義。 問：如經所說，所有一切色，都是四大，以及四大所造。這其中爲了阻止什麼其他的意義？答：佛爲了未來世的緣故這樣說。佛知道未來世中將有人這樣說，四大之外，更沒有所造的色，如佛陀提婆（Buddhadhadeva）等人。爲了阻止像這樣說的人的意圖，經中這樣說，所有一切色，都是四大，以及四大所造。如說，所有一切色，過去、未來、現在，若內、若外，乃至廣說。這其中爲了阻止什麼其他的意義？答：當時世間有梵志（brāhmaṇa），名叫牢羅尼佉（Lauṇika），不說有過去、未來。世尊爲了阻止那個人的意圖，這樣說，所有一切色，過去、未來、現在，若內、若外，乃至廣說。如說，什麼是色陰？就是十色入，以及法入中的色。這其中爲了阻止什麼其他的意義？答：爲了阻止譬喻者（dṛṣṭāntika）的意圖。譬喻者不說法入中有色。所以尊者達磨多羅（Dharmatrāta），這樣說，所有一切色，都是五識（pañcavijñāna）所依，五識所緣。什麼名為色？非五識所依，非五識

【English Translation】 English version: I therefore know. The five aggregates (pañcakkhandha). The aggregate of form (rūpakkhandha), and so on to the aggregate of consciousness (viññāṇakkhandha). Question: Why is this treatise composed? Answer: This is a Buddhist scripture. The Buddhist scripture speaks of the five aggregates, and so on extensively. Although the Buddhist scripture speaks of the five aggregates, it does not extensively differentiate them. The Buddhist scripture is the fundamental basis for this treatise. Now, desiring to extensively differentiate them, this treatise is composed. What is the aggregate of form? The Buddhist scripture says, 'All forms whatsoever are the four great elements (mahābhūta) and that which is made of the four great elements.' Another scripture further says, 'What is the aggregate of form? All forms whatsoever, past, future, present, internal, external, coarse, subtle, bad, good, far, near, such as these, are collectively called the aggregate of form.' And so on, the explanation of the aggregate of consciousness is also like this. The Abhidhamma scholars say this: 'What is the aggregate of form? It is the ten sense bases of form (dasarūpāyatana) and the form within the sense base of dharma (dhammāyatana). This is called the aggregate of form.' What is the difference between these three explanations? Answer: Each of them aims to stop other meanings. Question: As the scripture says, 'All forms whatsoever are the four great elements and that which is made of the four great elements.' What other meaning is stopped by this? Answer: The Buddha spoke in this way for the sake of future generations. The Buddha knew that in future generations there would be those who would say that there is no form made outside of the four great elements, such as Buddhadhadeva and others. To stop the intention of those who say this, the scripture says, 'All forms whatsoever are the four great elements and that which is made of the four great elements.' As it says, 'All forms whatsoever, past, future, present, internal, external,' and so on extensively. What other meaning is stopped by this? Answer: At that time, there was a Brahmin (brāhmaṇa) named Lauṇika who did not speak of past and future. The World-Honored One, to stop that person's intention, spoke in this way, 'All forms whatsoever, past, future, present, internal, external,' and so on extensively. As it says, 'What is the aggregate of form? It is the ten sense bases of form and the form within the sense base of dharma.' What other meaning is stopped by this? Answer: To stop the intention of the illustrators (dṛṣṭāntika). The illustrators do not say that there is form within the sense base of dharma. Therefore, the Venerable Dharmatrāta spoke in this way, 'All forms whatsoever are that which is relied upon by the five consciousnesses (pañcavijñāna) and that which is cognized by the five consciousnesses.' What is called form? That which is not relied upon by the five consciousnesses, not the five consciousnesses

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所緣。為止如是說者意故。彼尊者造阿毗曇論。作如是說。云何色陰。謂十色入。及法入中色。問曰。若法入中色。有實體相者。尊者達磨多羅所說云何通。答曰。可作是說。諸所有色。盡五識所依。六識所緣。法入中色。雖不為五識所依五識所緣。而為意識所緣。複次法入中雖非五識所緣。彼所依是身識所緣。誰是彼所依。謂四大是。云何受陰。謂六受身。眼觸生受。耳鼻舌身意觸生受。如佛經說。阿毗曇說亦爾。云何想陰。謂六想身。眼觸生想。耳鼻舌身意觸生想。如佛經說。阿毗曇說亦爾。云何行陰。答曰。佛經說。謂六思身。眼觸生思。耳鼻舌身意觸生思。阿毗曇者。作如是說。行陰或相應。或不相應。乃至廣說。問曰。世尊何故諸相應不相應行陰。但說思是行陰。非余相應不相應法耶。答曰。以思長養行。勝是故世尊說思是行。如愛長養于集勝。是故世尊一切有漏中。說愛是集。彼亦如是。複次造作義是行義。思體造作。云何識陰。謂六識身。眼識身乃至意識身。如經所說。阿毗曇說亦爾。此是陰體。乃至廣說。已說體相。所以今當說。何故名陰。陰是何義。答曰。聚義是陰義略義是陰義。𧂐義是陰義。總義是陰義。若施設世。即是施設陰。若說多語陰是多語。聚義是陰義者。諸所有色。過去未來現在。若

內若外。乃至廣說。盡聚為色陰。乃至識陰亦爾。略義說亦如是。𧂐義是陰義者。如種種雜物。合為一𧂐。如是種種諸色。合為色陰。乃至識陰亦爾。總義是陰義者。識所為色。過去未來現在。若內若外。乃至廣說。如是等色。總名色陰。乃至識陰亦爾。問曰。過去未來現在色可合聚不。答曰。可能合聚其名。不合聚其體。乃至識亦如是。施設世即是施設陰者。如色陰施設有三世。乃至識陰亦爾。多語是陰語者。如多財名財陰多谷名谷陰多軍名軍陰。如是億萬那由他極遠多色。總為色陰。乃至識陰亦爾。問曰。一微塵。可立色陰不耶。答曰。或有說。不可立。若欲立者。必須積聚。復有說者。可立。以相故立。若一微塵。不名陰者。眾多合聚。亦不名陰。阿毗曇者作如是說。一微塵。不以陰故。是一界一入一陰所攝。若以陰者。是一界一入一陰少分。如人于谷聚上取一粒谷。他人問言。汝取何等。彼人若不以谷聚者。言我取一粒谷。若以谷聚者。言我取谷聚一粒谷。

已總說陰所以。今當求其次第。世尊何故先說色陰。后說乃至識陰。答曰。欲令文義隨順故。複次欲令說者隨順。受持者亦隨順故。複次以粗細故。五陰中。色陰粗故先說。四無色陰中。受陰粗故。次色陰說。問曰。如受非色。不住方所。云何施設

【現代漢語翻譯】 現代漢語譯本 內若外。乃至廣說。盡聚為色陰（rupa-skandha，構成物質存在的集合）。乃至識陰（vijnana-skandha，構成意識存在的集合）亦爾。略義說亦如是。𧂐義是陰義者。如種種雜物。合為一𧂐。如是種種諸色。合為色陰。乃至識陰亦爾。總義是陰義者。識所為色。過去未來現在。若內若外。乃至廣說。如是等色。總名色陰。乃至識陰亦爾。問曰。過去未來現在色可合聚不。答曰。可能合聚其名。不合聚其體。乃至識亦如是。施設世即是施設陰者。如色陰施設有三世。乃至識陰亦爾。多語是陰語者。如多財名財陰多谷名谷陰多軍名軍陰。如是億萬那由他極遠多色。總為色陰。乃至識陰亦爾。問曰。一微塵。可立色陰不耶。答曰。或有說。不可立。若欲立者。必須積聚。復有說者。可立。以相故立。若一微塵。不名陰者。眾多合聚。亦不名陰。阿毗曇者作如是說。一微塵。不以陰故。是一界一入一陰所攝。若以陰者。是一界一入一陰少分。如人于谷聚上取一粒谷。他人問言。汝取何等。彼人若不以谷聚者。言我取一粒谷。若以谷聚者。言我取谷聚一粒谷。

已總說陰所以。今當求其次第。世尊何故先說色陰。后說乃至識陰。答曰。欲令文義隨順故。複次欲令說者隨順。受持者亦隨順故。複次以粗細故。五陰中。色陰粗故先說。四無色陰中。受陰（vedana-skandha，構成感受存在的集合）陰粗故。次色陰說。問曰。如受非色。不住方所。云何施設

【English Translation】 English version Whether internal or external, and so on, extensively speaking, all these are gathered into the rupa-skandha (aggregate of form). The same applies to the vijnana-skandha (aggregate of consciousness). Briefly speaking, the meaning is also the same. The meaning of '𧂐' is the meaning of 'skandha' (aggregate). Just as various miscellaneous objects are combined into one '𧂐', similarly, various forms are combined into the rupa-skandha. The same applies to the vijnana-skandha. The meaning of 'totality' is the meaning of 'skandha'. The forms that are cognized, whether past, future, or present, whether internal or external, and so on, extensively speaking, all such forms are collectively called the rupa-skandha. The same applies to the vijnana-skandha. Question: Can past, future, and present forms be combined and gathered together? Answer: It is possible to combine and gather their names, but not to combine and gather their substance. The same applies to consciousness. Establishing the three times is the same as establishing the skandha. For example, the rupa-skandha is established with the three times. The same applies to the vijnana-skandha. 'Many words' is the language of 'skandha'. For example, much wealth is called a wealth-skandha, much grain is called a grain-skandha, and many soldiers are called an army-skandha. Similarly, countless billions of nayutas (a large number) of extremely distant and numerous forms are collectively called the rupa-skandha. The same applies to the vijnana-skandha. Question: Can a single atom be established as a rupa-skandha? Answer: Some say that it cannot be established. If one wants to establish it, it must be accumulated. Others say that it can be established, because of its characteristic. If a single atom is not called a skandha, then even many combined together are not called a skandha. The Abhidharma masters say this: a single atom is not a skandha, but it is included in one realm, one entrance, and one skandha. If it is a skandha, then it is a small part of one realm, one entrance, and one skandha. It is like a person taking a grain of rice from a pile of rice. If someone asks, 'What are you taking?' If that person does not consider it as a pile of rice, they will say, 'I am taking a grain of rice.' If they consider it as a pile of rice, they will say, 'I am taking a grain of rice from the pile of rice.'

Having explained the meaning of the skandhas in general, now we will seek their order. Why did the World Honored One first speak of the rupa-skandha, and then speak of the vijnana-skandha? Answer: Because he wanted the meaning of the text to be consistent. Furthermore, he wanted the speaker to be consistent, and the receiver to be consistent as well. Furthermore, because of their coarseness and fineness. Among the five skandhas, the rupa-skandha is coarse, so it is spoken of first. Among the four formless skandhas, the vedana-skandha (aggregate of feeling) is coarse, so it is spoken of after the rupa-skandha. Question: Since feeling is not form and does not reside in a location, how is it established?

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有粗細耶。答曰。以所行故。如世人言。我手受苦樂。頭足身諸分等。皆受苦樂。如是等。說色受亦爾。想轉細于受。次受說想。行轉細于想。次想說行。識最細在後說。問曰。如五陰是作想作是行陰。世尊何故一陰說名行陰余不說耶。答曰。雖五陰儘是作相。而行陰得名行。如十八界。雖體儘是法。而法界得名法。乃至三寶三歸。雖體是法。而法寶法歸。得名為法。如是五陰雖體是行。而行得名。複次此陰有一名。余陰有二名。複次此陰是共名。余陰是共不共名。以不共名說。複次以能生一切諸法生在彼中故名行陰。複次一切諸法印封相。生老無常。在彼中故名行陰。複次以名顯明諸法名在彼中故名行陰。複次能解空法在彼中故名行陰。問曰。若然者。能計我法。亦在彼中。可言我陰耶。答曰。計我非實。解空是實。複次能分別總相別相。除物體愚及緣中愚。不取虛相。慧在彼中。故名行陰。複次彼中有多法故名行陰。多法者。相應不相應法。有依無依法。有行無行法。有緣無緣法。有勢用無勢用法。問曰。何故諸心數法中。說想受獨立為陰。余心數法立行陰。尊者婆奢說曰。世尊決定知法相。亦知勢用。餘人不能知。若法堪任獨立陰者便立。不堪任者。合集乃立。複次欲以種種說種種文莊嚴于義。若以種種說種種

【現代漢語翻譯】 有粗細之分嗎？回答說：『因為它們的作用方式不同。』就像世人所說：『我的手感受到苦樂，頭、腳、身體的各個部分等等，都感受到苦樂。』像這樣，色受也是如此。想比受更細微，所以受之後說想。行比想更細微，所以想之後說行。識最細微，所以在最後說。問：『如果五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）都是造作，都是行陰（Samskara-skandha，意志和行動），世尊為什麼只說一陰名為行陰，而其餘的不這樣說呢？』回答說：『雖然五陰都具有造作的性質，但只有行陰得名為行。』就像十八界（Dhatus，構成經驗世界的十八種要素：六根、六境、六識）一樣，雖然其體性都是法（Dharma，宇宙的真理和法則），但只有法界（Dharma-dhatu，法的界限）得名為法。乃至三寶（Triratna，佛、法、僧）三歸（皈依佛、法、僧），雖然其體性是法，但只有法寶（Dharma-ratna，法的珍寶）法歸（Dharma-sarana，皈依法）得名為法。像這樣，五陰雖然其體性都是行，但只有行陰得名。其次，此陰只有一個名稱，其餘的陰有兩個名稱。再次，此陰是共名，其餘的陰是共名和不共名。用不共名來說明。再次，因為能生一切諸法，諸法的生起都在其中，所以名為行陰。再次，一切諸法的印封相，生、老、無常，都在其中，所以名為行陰。再次，用名稱來顯明諸法，名稱都在其中，所以名為行陰。再次，能理解空法（Sunyata，空性）的智慧在其中，所以名為行陰。問：『如果這樣，能計度我法（Atman，自我）的邪見，也在其中，可以稱為我陰嗎？』回答說：『計度我是不真實的，理解空性是真實的。』再次，能分別總相和別相，去除物體上的愚癡以及緣起上的愚癡，不取虛妄之相，智慧在其中，所以名為行陰。再次，其中有很多法，所以名為行陰。多法是指：相應法和不相應法，有依之法和無依之法，有行之法和無行之法，有緣之法和無緣之法，有勢用之法和無勢用之法。問：『為什麼在諸心數法（Citta-samprayukta-dharma，與心相應的心理現象）中，說想和受獨立為陰，其餘的心數法立為行陰呢？』尊者婆奢（Vasubandhu）說：『世尊（Buddha，覺悟者）決定地知道法的體相，也知道它們的作用。其他人不能知道。如果法堪任獨立為陰，就獨立出來；不堪任的，就合集起來。』再次，想要用種種說法和種種文句來莊嚴義理。如果用種種說法來表達種種 現代漢語譯本

【English Translation】 Are there coarse and fine distinctions? The answer is: 'Because of their different functions.' Just as people say: 'My hand experiences pleasure and pain, my head, feet, body parts, etc., all experience pleasure and pain.' Similarly, it is with form and sensation. Perception is more subtle than sensation, so perception is mentioned after sensation. Volition is more subtle than perception, so volition is mentioned after perception. Consciousness is the most subtle, so it is mentioned last. Question: 'If all five Skandhas (aggregates of existence: form, sensation, perception, volition, and consciousness) are active and constitute the Samskara-skandha (aggregate of mental formations), why does the World-Honored One (Buddha, the enlightened one) only call one Skandha the Samskara-skandha and not the others?' The answer is: 'Although all five Skandhas have the nature of activity, only the Samskara-skandha is named 'activity'.' Just like the eighteen Dhatus (elements of existence: six senses, six sense objects, and six consciousnesses), although their essence is all Dharma (universal law), only the Dharma-dhatu (realm of Dharma) is named Dharma. Even the Three Jewels (Triratna: Buddha, Dharma, Sangha) and the Three Refuges (taking refuge in Buddha, Dharma, Sangha), although their essence is Dharma, only the Dharma-ratna (jewel of Dharma) and Dharma-sarana (refuge in Dharma) are named Dharma. Similarly, although the essence of the five Skandhas is activity, only the Samskara-skandha is named so. Furthermore, this Skandha has only one name, while the other Skandhas have two names. Moreover, this Skandha is a common name, while the other Skandhas are both common and uncommon names. It is explained using the uncommon name. Furthermore, because it can generate all Dharmas, and the arising of all Dharmas is within it, it is called the Samskara-skandha. Furthermore, the characteristics of all Dharmas, such as birth, aging, and impermanence, are within it, so it is called the Samskara-skandha. Furthermore, because it uses names to reveal Dharmas, and names are within it, it is called the Samskara-skandha. Furthermore, because the wisdom to understand Sunyata (emptiness) is within it, it is called the Samskara-skandha. Question: 'If that is the case, the deluded view of Atman (self) is also within it, can it be called the Atman-skandha?' The answer is: 'The deluded view of self is unreal, while the understanding of emptiness is real.' Furthermore, it can distinguish between general and specific characteristics, remove ignorance about objects and ignorance about dependent origination, and does not grasp false appearances. Wisdom is within it, so it is called the Samskara-skandha. Furthermore, because there are many Dharmas within it, it is called the Samskara-skandha. The many Dharmas refer to: associated and unassociated Dharmas, dependent and independent Dharmas, active and inactive Dharmas, conditioned and unconditioned Dharmas, influential and uninfluential Dharmas. Question: 'Why, among the Citta-samprayukta-dharmas (mental factors associated with consciousness), are perception and sensation said to be independent Skandhas, while the remaining mental factors are established as the Samskara-skandha?' Venerable Vasubandhu said: 'The World-Honored One (Buddha, the enlightened one) definitively knows the characteristics of Dharmas and also knows their functions. Others cannot know. If a Dharma is capable of being an independent Skandha, it is established independently; if it is not capable, it is grouped together.' Furthermore, the intention is to adorn the meaning with various explanations and various English version

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文莊嚴于義。義則易解。複次欲見二門二略二入。乃至廣說。複次此現門現略現始入所有心數法。若根性若非根性。若說受當知已說根性。若說想當知已說非根性。如根性非根性。明非明。有威勢無威勢。有力無力。當知亦如是。複次以此二法故。色無色界有差別。以受故說色界差別。以想故說無色界差別。複次行者以此二法故。於二界中。極生苦惱。以受故。於色界中。極生苦惱。以想故。于無色界中。極生苦惱。複次以貪樂受染著顛倒想故。眾生於生死中。受大苦惱。複次以此二法是斗諍根本。受是愛斗諍根本。想是見斗諍根本。如二斗諍根本。二煩惱。二邊。二箭。二戲論。二見。當知亦如是。複次以此二法獨受識住名。餘數法在行陰中。受識住名。複次行者增惡此二法故。入滅盡定。如施設經說。以何方便。得滅盡定。云何修方便。得滅盡定。答曰。彼初行者。作如是念。云何令我不思諸行。令想受不生。生者便滅。若想受不生。生者便滅。是名滅定。◎

◎問曰。無為法。何故不立陰耶。答曰。無陰相故不立陰。複次以是陰究竟處故不立陰。如瓶衣究竟處不名瓶衣。彼亦如是。複次若法是生滅有因有緣。有為相者立陰。無為法無生滅無因無有為相。故不立陰。複次若法屬因屬緣屬和合作者立陰。無為

法。不屬因。不屬緣。不屬和合作。故不立陰。複次若法隨世行。能取果。能有所作。能知緣者立陰。無為法與上相違。故不立陰。複次陰隨世行。無為法。不隨世行。陰與苦相續。無為法不與苦相續。陰有前後。無為法無前後。陰有上中下。無為法無上中下。複次無為體非是色。亦不名色。乃至體非是識。亦不名識。複次從他生故立陰。無為法不從他生故不立陰。無為法以如是等事故不立陰。

世尊經說五陰。戒陰。定陰。慧陰。解脫陰。解脫知見陰。問曰。如是則有十陰。何故說五陰耶。答曰。此後五陰。即在前五陰中。戒陰在色陰中。餘四陰在行陰中。是故說五。經中復說。尊者阿難作如是言。我從佛邊。受八萬法陰。從比丘邊。受二萬法陰。問曰。有如是等多陰。世尊何故說五陰耶。答曰。雖有如是多陰。亦在五陰中。或有說。佛語體是口業。或有說體是名。若說體是口業者。是色陰攝。若說體是名者。是行陰攝。是故在五陰中問曰。法陰劑量為幾許。答曰。或有說者。如法陰論所說。六千偈是一法陰劑量。余法陰亦爾。復有說者。如世尊種種言辭說四念處。是一法陰劑量。四正斷。四如意足。五根五力。七覺八道種。亦如是。尊者瞿沙說曰。五十萬五千五百五十偈。是一法陰劑量。評曰。應作是說。

【現代漢語翻譯】 現代漢語譯本 法，不屬於因（hetu，根本原因）。不屬於緣（paccaya，條件）。不屬於和合作用（samavāya，結合）。所以不建立陰（khandha，蘊）。再者，如果法隨著世間執行，能夠取得果報，能夠有所作為，能夠認知因緣，就建立陰。無為法（asaṃskṛta dharma，未被創造的法）與上述情況相反，所以不建立陰。再者，陰隨著世間執行，無為法不隨著世間執行。陰與苦相續，無為法不與苦相續。陰有前後，無為法無前後。陰有上中下，無為法無上中下。再者，無為法的體性不是色（rūpa，物質），也不叫做色，乃至體性不是識（vijñāna，意識），也不叫做識。再者，因為從他而生，所以建立陰，無為法不從他而生，所以不建立陰。無為法因為這些原因而不建立陰。

世尊在經中說五陰，戒陰（śīla-skandha，戒蘊），定陰（samādhi-skandha，定蘊），慧陰（prajñā-skandha，慧蘊），解脫陰（vimukti-skandha，解脫蘊），解脫知見陰（vimukti-jñānadarśana-skandha，解脫知見蘊）。問：這樣就有十陰了，為什麼只說五陰呢？答：這後面的五陰，就在前面的五陰之中。戒陰在色陰中，其餘四陰在行陰（saṃskāra-skandha，行蘊）中，所以只說五陰。經中又說，尊者阿難（Ānanda）這樣說：『我從佛（Buddha）那裡，接受了八萬法陰，從比丘（bhikkhu，僧侶）那裡，接受了兩萬法陰。』問：有這麼多陰，世尊為什麼只說五陰呢？答：雖然有這麼多陰，也在五陰之中。或者有人說，佛語的體性是口業，或者有人說體性是名。如果說體性是口業，就屬於色陰所攝；如果說體性是名，就屬於行陰所攝，所以也在五陰之中。問：法陰的劑量是多少呢？答：或者有人說，如法陰論所說，六千偈是一法陰的劑量，其餘法陰也是這樣。又有人說，如世尊種種言辭所說的四念處（catu-smṛtyupasthāna，四念住），是一法陰的劑量。四正斷（catvāri prahāṇāni，四正勤），四如意足（catvāra ṛddhipādāḥ，四神足），五根（pañcendriyāṇi，五根），五力（pañca balāni，五力），七覺支（sapta bodhyaṅgāni，七覺支），八正道（āryāṣṭāṅgamārga，八正道）等，也是這樣。尊者瞿沙（Ghosaka）說：『五十萬五千五百五十偈，是一法陰的劑量。』評論說：應該這樣說。

【English Translation】 English version Dharma (法) does not belong to hetu (因, root cause), does not belong to paccaya (緣, condition), does not belong to samavāya (和合作用, combination). Therefore, khandha (陰, aggregates) are not established. Furthermore, if a dharma follows the world, is able to obtain results, is able to perform actions, and is able to recognize conditions, then khandha are established. Asaṃskṛta dharma (無為法, unconditioned dharma) is contrary to the above, so khandha are not established. Furthermore, khandha follow the world, asaṃskṛta dharma do not follow the world. Khandha are continuous with suffering, asaṃskṛta dharma are not continuous with suffering. Khandha have before and after, asaṃskṛta dharma have no before and after. Khandha have upper, middle, and lower, asaṃskṛta dharma have no upper, middle, and lower. Furthermore, the nature of asaṃskṛta is not rūpa (色, form), nor is it called rūpa, and even the nature is not vijñāna (識, consciousness), nor is it called vijñāna. Furthermore, because they are born from others, khandha are established; asaṃskṛta dharma are not born from others, so khandha are not established. Asaṃskṛta dharma are not established as khandha for these reasons.

The World Honored One (世尊) said in the sutras about the five khandha: śīla-skandha (戒陰, aggregate of morality), samādhi-skandha (定陰, aggregate of concentration), prajñā-skandha (慧陰, aggregate of wisdom), vimukti-skandha (解脫陰, aggregate of liberation), vimukti-jñānadarśana-skandha (解脫知見陰, aggregate of the knowledge and vision of liberation). Question: If this is the case, then there are ten khandha, why are only five khandha mentioned? Answer: These latter five khandha are within the former five khandha. Śīla-skandha is within rūpa-skandha (色陰, aggregate of form), and the remaining four khandha are within saṃskāra-skandha (行陰, aggregate of mental formations), so only five are mentioned. It is also said in the sutras that Venerable Ānanda (阿難) said: 'I received 80,000 dharma-khandha from the Buddha (佛), and I received 20,000 dharma-khandha from the bhikkhus (比丘, monks).' Question: Since there are so many khandha, why did the World Honored One only mention five khandha? Answer: Although there are so many khandha, they are also within the five khandha. Or some say that the nature of the Buddha's words is verbal karma, or some say that the nature is name. If it is said that the nature is verbal karma, then it is included in rūpa-skandha; if it is said that the nature is name, then it is included in saṃskāra-skandha, so it is also within the five khandha. Question: What is the measure of a dharma-khandha? Answer: Or some say, as stated in the Dharma-khandha Treatise, 6,000 verses are the measure of one dharma-khandha, and the remaining dharma-khandha are also like this. Others say that the four smṛtyupasthāna (四念處, four foundations of mindfulness) spoken by the World Honored One in various words are the measure of one dharma-khandha. The four prahāṇāni (四正斷, four right exertions), the four ṛddhipādāḥ (四如意足, four bases of power), the pañcendriyāṇi (五根, five faculties), the pañca balāni (五力, five powers), the sapta bodhyaṅgāni (七覺支, seven factors of enlightenment), the āryāṣṭāṅgamārga (八正道, noble eightfold path), etc., are also like this. Venerable Ghosaka (瞿沙) said: '555,550 verses are the measure of one dharma-khandha.' Commentary says: It should be said like this.

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眾生行有八萬佛說對治法。亦有八萬。受化者入佛法中。以八萬法。即是八萬法陰。

五取陰色取陰受想行識取陰。問曰。何故作此論。答曰。此是佛經。佛經說五取陰。乃至廣說。佛經雖說五取陰。而不廣分別。今欲廣分別故。而作此論。云何色取陰。答曰。若色是有漏是取彼色在過去未來現在。若緣彼。生欲生愛生恚生癡生怖。生如是等心煩惱法。生欲生愛者是渴愛。生恚者是恚。生癡者是無明。生怖者。或有說者。不應作是說。所以者何。先所說煩惱性。即是怖故。問曰。若然者。怖體性是何。答曰。或有說者。是身見性。所以者何。眾生計我者常怖。若說身見。當知已說怖。復有說者。體性是愛。所以者何。行愛者常怖故若說愛當知已說怖。復有說者。體性是無明。所以者何。癡者常怖故。若說癡當知已說怖。評曰。應說怖。所以者何。怖體性異。怖是心數法與心相應。在如是法中。如是等諸餘法。是名心數法。問曰。何處有此怖。答曰。在欲界非色無色界。問曰。若色界無怖者。佛經云何通。如說。比丘當知。先生光音眾生。見後生者心生恐怖。而慰勞言。大仙莫怖。我等數數曾見燒諸梵宮。于彼即滅。偈義云何通。如偈說。

聞諸長壽天　　有妙色名譽 　心懷恐怖惱　　如鹿畏師子

【現代漢語翻譯】 現代漢語譯本 眾生的行為有八萬種，佛說了八萬種對治這些行為的方法。也有八萬種眾生接受教化，進入佛法之中，憑藉這八萬種法門。這八萬種法門就是八萬種法陰。

五取陰是色取陰、受取陰、想取陰、行取陰、識取陰。問：為什麼要作這樣的論述？答：這是佛經的內容。佛經說了五取陰，乃至廣說。佛經雖然說了五取陰，但是沒有詳細地分別解釋。現在想要詳細地分別解釋，所以作此論述。什麼是色取陰？答：如果色是有漏的，是執取的對象，這些色存在於過去、未來、現在。如果緣于這些色，產生慾望、產生愛、產生嗔恚、產生愚癡、產生怖畏，產生像這樣的種種心理煩惱。產生慾望、產生愛，這就是渴愛。產生嗔恚，這就是嗔恚。產生愚癡，這就是無明。產生怖畏，或許有人說，不應該這樣說。為什麼呢？因為先前所說的煩惱的性質，就是怖畏。問：如果這樣，那麼怖畏的體性是什麼？答：或許有人說，是身見（Sakkāya-diṭṭhi）的性質。為什麼呢？因為眾生執著于『我』，常常感到怖畏。如果說了身見，應當知道已經說了怖畏。又有人說，體性是愛。為什麼呢？因為行愛的人常常感到怖畏，如果說了愛，應當知道已經說了怖畏。又有人說，體性是無明。為什麼呢？因為愚癡的人常常感到怖畏，如果說了癡，應當知道已經說了怖畏。評論說：應該說就是怖畏。為什麼呢？因為怖畏的體性是不同的。怖畏是心數法，與心相應。在像這樣的法中，像這樣的種種其餘的法，是名為心數法。問：什麼地方有這種怖畏？答：在欲界，不在色界和無色界。問：如果色界和無色界沒有怖畏，佛經怎麼解釋呢？比如佛經說：『比丘（bhikkhu），應當知道，先生的光音天的眾生，看見後生的眾生，心中產生恐怖』，並且安慰他們說：『大仙（mahā-isi），不要害怕。我們多次曾經看見燒燬諸梵宮，在那裡就滅亡了。』偈頌的意義怎麼解釋呢？比如偈頌說：

『聽聞諸長壽天，有美妙的顏色和名譽，心中懷著恐怖和惱怒，就像鹿畏懼獅子一樣。』

【English Translation】 English version For the actions of sentient beings, the Buddha spoke of eighty thousand methods of counteraction. There are also eighty thousand who receive transformation and enter the Buddha's Dharma through these eighty thousand methods. These eighty thousand methods are the eighty thousand aggregates of Dharma.

The five grasping aggregates are the grasping aggregate of form (rūpa), the grasping aggregate of feeling (vedanā), the grasping aggregate of perception (saṃjñā), the grasping aggregate of mental formations (saṃskāra), and the grasping aggregate of consciousness (vijñāna). Question: Why is this treatise composed? Answer: This is the content of the Buddha's teachings. The Buddha's teachings speak of the five grasping aggregates, and so on, extensively. Although the Buddha's teachings speak of the five grasping aggregates, they do not explain them in detail. Now, wanting to explain them in detail, this treatise is composed. What is the grasping aggregate of form? Answer: If form is defiled (with outflows), and is an object of grasping, these forms exist in the past, future, and present. If, conditioned by these forms, desire arises, love arises, hatred arises, delusion arises, fear arises, and such mental afflictions arise. The arising of desire and love is craving (taṇhā). The arising of hatred is hatred. The arising of delusion is ignorance (avidyā). The arising of fear, perhaps some say that it should not be said in this way. Why? Because the nature of the afflictions previously mentioned is fear. Question: If that is so, then what is the nature of fear? Answer: Perhaps some say that it is the nature of self-view (Sakkāya-diṭṭhi). Why? Because sentient beings who cling to 'self' are constantly fearful. If self-view is mentioned, it should be known that fear has already been mentioned. Others say that its nature is love. Why? Because those who practice love are constantly fearful; if love is mentioned, it should be known that fear has already been mentioned. Others say that its nature is ignorance. Why? Because those who are deluded are constantly fearful; if delusion is mentioned, it should be known that fear has already been mentioned. Commentary: It should be said that it is fear. Why? Because the nature of fear is different. Fear is a mental factor (cetasika), corresponding to the mind. Among such dharmas, such other dharmas are called mental factors. Question: Where does this fear exist? Answer: In the desire realm (kāmadhātu), not in the form realm (rūpadhātu) or the formless realm (arūpadhātu). Question: If there is no fear in the form realm and the formless realm, how is the Buddha's teaching explained? For example, the Buddha said: 'Monks (bhikkhu), you should know that the beings of the Ābhāsvara heaven who are born first see the beings who are born later and feel fear in their hearts,' and they comfort them, saying: 'Great sages (mahā-isi), do not be afraid. We have often seen the palaces of Brahma being burned, and they perished there.' How is the meaning of the verse explained? For example, the verse says:

'Hearing of the long-lived gods, who have beautiful colors and fame, their hearts are filled with terror and anger, like a deer fearing a lion.'

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答曰。此中說厭離是怖。問曰。厭離怖畏。有何差別。答曰。名即差別。是名厭離。是名怖畏。尊者和須蜜說曰。若在欲界名怖。若在色界名厭離。煩惱中間生者是怖。善根中間生者是厭離。尊者佛陀提婆說曰。于無利事生疑欲得遠離是怖。已得遠離心猶生動。是厭離。怖與厭離。是謂差別。問曰。誰有此怖。為是凡夫。為是聖人。答曰。或有說者。是凡夫非是聖人。所以者何。聖人已離五恐怖故。五恐怖者。一不活怖。二惡名怖。三大眾怖。四死怖。五惡道怖。評曰。應作是說。凡夫亦怖。聖人亦怖。問曰。聖人非已離五恐怖耶。答曰。雖無如是等怖。有須臾怖。問曰。何等聖人有怖畏耶。為學人。為無學人。答曰。亦學人亦無學人。學人者。須陀洹斯陀含阿那含。無學人者。阿羅漢辟支佛。唯除佛世尊。所以者何。世尊無有恐怖疑慮毛豎如是等心煩惱法者。謂緣彼色。一切遍使。及修道所斷。云何受取陰。答曰。若受是有漏是取。廣說如色陰。此中差別者。謂緣彼受。一切遍非一切遍使。如受想行識。說亦如是。此是取陰體。乃至廣說已說體性。所以今當說。何故名取陰。取陰是何義。答曰。從取生故名取陰。能生取故名取陰。複次從取轉故名取陰能轉取故名取陰。複次能從取受故名取陰。能受取故名取陰。複次

【現代漢語翻譯】 現代漢語譯本 答：這裡說到的『厭離』就是『怖』（恐懼）。 問：『厭離』和『怖畏』有什麼差別？ 答：名稱上的差別而已。稱作『厭離』，也稱作『怖畏』。 尊者和須蜜（Vasumitra）說：如果在欲界就叫做『怖』，如果在**就叫做『厭離』。煩惱中間產生的就是『怖』，善根中間產生的就是『厭離』。 尊者佛陀提婆（Buddhatadeva）說：對於無利益的事情產生懷疑，想要遠離，這是『怖』。已經遠離了，內心仍然動搖，這是『厭離』。『怖』和『厭離』，這就是它們的差別。 問：誰會有這種『怖』？是凡夫，還是聖人？ 答：有些人說，是凡夫，不是聖人。為什麼呢？因為聖人已經脫離了五種恐怖。這五種恐怖是：一、不活怖（害怕無法生存）；二、惡名怖（害怕名聲不好）；三、大眾怖（害怕在眾人面前）；四、死怖（害怕死亡）；五、惡道怖（害怕墮入惡道）。 評：應該這樣說，凡夫也有『怖』，聖人也有『怖』。 問：聖人不是已經脫離了五種恐怖了嗎？ 答：雖然沒有像那樣的恐怖，但有須臾（短暫的）的『怖』。 問：什麼樣的聖人會有『怖畏』呢？是學人（還在學習的聖人），還是無學人（已經完成學習的聖人）？ 答：學人和無學人都有。學人包括須陀洹（Srotapanna，入流果）、斯陀含（Sakradagamin，一來果）、阿那含（Anagamin，不還果）。無學人包括阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）。只有佛世尊（Buddha，佛陀）沒有『怖』。為什麼呢？因為世尊沒有恐怖、疑慮、毛骨悚然等等這樣的心煩惱法，這是指緣于彼色的，一切遍使（一切時處都存在的煩惱），以及修道所斷的。 云何受取陰（Vedana Upadanaskandha，受取蘊）？ 答：如果受是有漏的，就是取。廣泛的解釋如同色陰。這裡不同的是，指緣于彼受，一切遍非一切遍使。如受想行識，說法也是一樣。這是取陰的體性。乃至廣泛的解釋，已經說了體性。所以現在應當說，為什麼叫做取陰？取陰是什麼意思？ 答：從取產生，所以叫做取陰。能夠產生取，所以叫做取陰。其次，從取轉化，所以叫做取陰。能夠轉化取，所以叫做取陰。其次，能夠從取接受，所以叫做取陰。能夠接受取，所以叫做取陰。其次……

【English Translation】 English version Answer: Here, 'disgust' is said to be 'fear'. Question: What is the difference between 'disgust' and 'fear'? Answer: It's just a difference in name. It's called 'disgust', and it's also called 'fear'. Venerable Vasumitra (和須蜜) said: If it is in the desire realm, it is called 'fear'. If it is in **, it is called 'disgust'. What arises in the midst of afflictions is 'fear'. What arises in the midst of good roots is 'disgust'. Venerable Buddhatadeva (佛陀提婆) said: To doubt unprofitable things and want to stay away from them is 'fear'. Having stayed away from them, the mind still wavers, that is 'disgust'. 'Fear' and 'disgust', this is the difference between them. Question: Who has this 'fear'? Is it an ordinary person or a sage? Answer: Some say it is an ordinary person, not a sage. Why? Because sages have already left behind the five fears. The five fears are: 1. Fear of not surviving (不活怖); 2. Fear of bad reputation (惡名怖); 3. Fear of the crowd (大眾怖); 4. Fear of death (死怖); 5. Fear of evil paths (惡道怖). Comment: It should be said that ordinary people also have 'fear', and sages also have 'fear'. Question: Haven't sages already left behind the five fears? Answer: Although they don't have fears like that, they have momentary 'fear'. Question: What kind of sage has 'fear'? Is it a learner (someone still learning), or a non-learner (someone who has completed learning)? Answer: Both learners and non-learners have it. Learners include Srotapanna (須陀洹, Stream-enterer), Sakradagamin (斯陀含, Once-returner), and Anagamin (阿那含, Non-returner). Non-learners include Arhat (阿羅漢, Worthy) and Pratyekabuddha (辟支佛, Solitary Buddha). Only the Buddha (佛世尊) does not have 'fear'. Why? Because the World Honored One has no such mental afflictions as fear, doubt, goosebumps, etc. This refers to that which is conditioned by form, all pervasive defilements (一切遍使), and that which is severed by the path of cultivation. What is the Skandha of Grasping at Feeling (Vedana Upadanaskandha, 受取蘊)? Answer: If feeling is with outflows, it is grasping. The extensive explanation is like the Skandha of Form. The difference here is that it refers to that which is conditioned by feeling, all pervasive and not all pervasive defilements. The same is said for feeling, perception, volition, and consciousness. This is the nature of the Skandha of Grasping. And so on, the nature has already been explained extensively. Therefore, it should now be said, why is it called the Skandha of Grasping? What is the meaning of the Skandha of Grasping? Answer: Because it arises from grasping, it is called the Skandha of Grasping. Because it can produce grasping, it is called the Skandha of Grasping. Secondly, because it transforms from grasping, it is called the Skandha of Grasping. Because it can transform grasping, it is called the Skandha of Grasping. Secondly, because it can receive from grasping, it is called the Skandha of Grasping. Because it can accept grasping, it is called the Skandha of Grasping. Secondly...

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從取長故名取陰。能長取故名取陰。複次從取廣故名取陰能廣取故名取陰。複次屬取故名取陰。如人屬王名為王人。彼亦如是。中無有我。若人問陰。汝屬誰耶。陰應答言。我屬於取。複次取于陰中。生時生。住時住。使時使。而不衰損。是名取陰。複次取于陰中。生長增廣故。是名取陰。複次取于陰中。增長饒益故名取陰。複次取于陰中。生於貪著。猶如塵垢。是名取陰。複次取于陰中。心生樂著。如魚等樂水。故名取陰。複次取是陰。屋舍立處故名取陰。依此陰故。生愛見慢無明疑恚諸煩惱及垢。與取相似故。彼名取陰。如欲界取名欲界取陰色界取名色界取陰。無色界取名無色界取陰。不壞於界。不壞於地。而壞於身。以我取故。他陰名取陰。以他取故。我陰名取陰若不壞身者。則一切外物。不名取陰。所以者何。彼外物中。無取陰故。問曰。陰取陰有何差別。答曰。名即差別。此是陰。此是取陰。複次陰是有漏無漏。取陰是有漏。複次陰攝三諦。取陰攝二諦。複次陰受呵責時增長人受呵責讚歎時寂靜人受讚歎取陰唯受呵責時增長人受呵責。陰取陰是謂差別。

六界。地界。水界。火界。風界。虛空界。識界。問曰。何故尊者迦旃延子。因六界而作論。答曰。彼尊者有如是欲如是意。隨其欲意而作論。亦不

【現代漢語翻譯】 現代漢語譯本： 因為『取』能增長，所以稱為『取陰』（Upadanakkhandha，執取之蘊）。因為『能長』，所以稱為『取陰』。 再者，因為『取』能廣大，所以稱為『取陰』，因為『能廣大』，所以稱為『取陰』。 再者，因為『屬於』，所以稱為『取陰』。比如人屬於國王，就稱為『王人』。『取陰』也是如此，其中沒有『我』。如果有人問『陰』：『你屬於誰？』『陰』應該回答說：『我屬於取。』 再者，『取』在『陰』中，生的時候一起生，住的時候一起住，使用的時候一起使用，而不會衰減損壞，這稱為『取陰』。 再者，因為『取』在『陰』中，生長增廣，所以稱為『取陰』。 再者，因為『取』在『陰』中，增長饒益，所以稱為『取陰』。 再者，因為『取』在『陰』中，產生貪著，猶如塵垢，這稱為『取陰』。 再者，因為『取』在『陰』中，心生樂著，如魚等樂於水，所以稱為『取陰』。 再者，『取』是『陰』的屋舍和立足之處，所以稱為『取陰』。依靠這個『陰』，產生愛、見、慢、無明、疑、恚等各種煩惱和垢染，與『取』相似，所以稱為『取陰』。比如欲界的『取』稱為欲界取陰，取名取陰，無取名無取陰。不會損壞於界，不會損壞於地，而會損壞於身。因為我執的緣故，他人的『陰』稱為『取陰』；因為他人執取的緣故，我的『陰』稱為『取陰』。如果不損壞身體，那麼一切外物，就不稱為『取陰』。為什麼呢？因為那些外物中，沒有『取陰』的緣故。 問：『陰』和『取陰』有什麼差別？ 答：名稱上的差別。這是『陰』，這是『取陰』。 再者，『陰』有有漏和無漏，『取陰』是有漏。 再者，『陰』包含三諦，『取陰』包含二諦。 再者，『陰』受到呵責時增長，人受到呵責讚歎時寂靜，人受到讚歎，『取陰』只在受到呵責時增長，人受到呵責。『陰』和『取陰』的差別就在這裡。

六界：地界（Dhatu，元素），水界（Dhatu，元素），火界（Dhatu，元素），風界（Dhatu，元素），虛空界（Dhatu，元素），識界（Dhatu，元素）。 問：為什麼尊者迦旃延子（Katyayaniputra）因為六界而作論？ 答：那位尊者有這樣的慾望和意圖，隨著他的慾望和意圖而作論，也不...

【English Translation】 English version: It is called 『Upadanakkhandha』 (clinging-aggregate) because 『Upadana』 (clinging) can grow. It is called 『Upadanakkhandha』 because it 『can grow』. Furthermore, it is called 『Upadanakkhandha』 because 『Upadana』 can be extensive; it is called 『Upadanakkhandha』 because it 『can be extensive』. Furthermore, it is called 『Upadanakkhandha』 because it 『belongs to』. For example, a person who belongs to the king is called 『the king's man』. It is the same with 『Upadanakkhandha』; there is no 『self』 in it. If someone asks 『Khandha』 (aggregate): 『To whom do you belong?』 The 『Khandha』 should answer: 『I belong to Upadana.』 Furthermore, when 『Upadana』 is in 『Khandha』, it arises when it arises, stays when it stays, is used when it is used, and does not decay or diminish. This is called 『Upadanakkhandha』. Furthermore, it is called 『Upadanakkhandha』 because 『Upadana』 grows and expands in 『Khandha』. Furthermore, it is called 『Upadanakkhandha』 because 『Upadana』 increases and benefits in 『Khandha』. Furthermore, it is called 『Upadanakkhandha』 because 『Upadana』 generates attachment in 『Khandha』, like dust and grime. Furthermore, it is called 『Upadanakkhandha』 because the mind generates joyful attachment in 『Khandha』, like fish enjoying water. Furthermore, 『Upadana』 is the house and standing place of 『Khandha』, so it is called 『Upadanakkhandha』. Relying on this 『Khandha』, various afflictions and defilements such as love, views, pride, ignorance, doubt, and anger arise, similar to 『Upadana』, so it is called 『Upadanakkhandha』. For example, 『Upadana』 of the desire realm is called the clinging-aggregate of the desire realm, Upadana name Upadanakkhandha, without Upadana name without Upadanakkhandha. It does not damage the realm, it does not damage the earth, but it damages the body. Because of clinging to self, the 『Khandha』 of others is called 『Upadanakkhandha』; because of the clinging of others, my 『Khandha』 is called 『Upadanakkhandha』. If the body is not damaged, then all external objects are not called 『Upadanakkhandha』. Why? Because there is no 『Upadanakkhandha』 in those external objects. Question: What is the difference between 『Khandha』 and 『Upadanakkhandha』? Answer: The difference in name. This is 『Khandha』, this is 『Upadanakkhandha』. Furthermore, 『Khandha』 has defiled and undefiled, 『Upadanakkhandha』 is defiled. Furthermore, 『Khandha』 includes the three truths, 『Upadanakkhandha』 includes the two truths. Furthermore, 『Khandha』 increases when blamed, people are quiet when blamed and praised, people are praised, 『Upadanakkhandha』 only increases when blamed, people are blamed. This is the difference between 『Khandha』 and 『Upadanakkhandha』.

The six Dhatus (elements): Earth Dhatu (element), Water Dhatu (element), Fire Dhatu (element), Wind Dhatu (element), Space Dhatu (element), Consciousness Dhatu (element). Question: Why did Venerable Katyayaniputra compose a treatise based on the six Dhatus? Answer: That Venerable One had such a desire and intention, and composed a treatise according to his desire and intention, and also...

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違法相。彼意欲因六界而作論。便因六界而作論複次不應求彼尊者何故因六界而立論。所以者何。此是佛經。佛經說十八界。佛於十八界中說六界。六界攝十八界五界及四界少分。攝五界者。謂眼識界。耳鼻舌身識界。四界少分者。色界觸界。意界意識界虛空界攝。色界少分。地水火風界攝觸界少分。識界攝意界意識界少分。云何此二少分。答曰。此二界有漏無漏。攝有漏不攝無漏。是故攝少分五界及四界少分攝六界。問曰。佛何故於十八界中說六界。答曰。為受化者。受化者。于智境界。或有全愚。或有少分愚。若少分愚者。為說六界。全愚者。為說十八界。複次受佛化者。根有利鈍。利根者為說六界。鈍根者為說十八界。複次受佛化者。或有疾有遲。疾者為說六界。遲者為說十八界。複次受佛化者。或有喜略。或有喜廣。喜略者為說六界。喜廣者為說十八界。複次欲現門故。諸所有界。若色性。若非色性。若說五界當知已說色性諸界。若說識界當知已說無色性諸界。如色無色。可見不可見。有對無對。相應不相應。有依無依。有行無行。有勢用無勢用。有緣無緣。當知亦如是。複次六界。能生養長色無色身。生者是識界。養者是地水火風界。長者是虛空界。複次此六界。能取持增長色無色身。取者是識界。持者是

【現代漢語翻譯】 現代漢語譯本 違法相（指不符合佛法的特徵）。那人想要根據六界（地、水、火、風、空、識）來立論，便根據六界來立論。此外，不應該追問那位尊者為何要根據六界來立論。原因是什麼呢？因為這是佛經。佛經說了十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）。佛在十八界中說了六界。六界涵蓋了十八界中的五界以及四界的小部分。 涵蓋五界的是：眼識界、耳識界、鼻識界、舌識界、身識界。四界的小部分是：觸界、意界、意識界、虛空界涵蓋了少部分。地、水、火、風界涵蓋了觸界的小部分。識界涵蓋了意界、意識界的小部分。怎樣理解這兩個小部分呢？回答說：這兩個界有有漏（指有煩惱）和無漏（指無煩惱）之分，涵蓋有漏而不涵蓋無漏，所以說是涵蓋小部分。五界以及四界的小部分涵蓋了六界。 問：佛為什麼在十八界中只說六界呢？答：爲了教化接受教化的人。接受教化的人，對於智慧的境界，有的完全愚昧，有的只有少部分愚昧。如果是隻有少部分愚昧的人，就為他們說六界。完全愚昧的人，就為他們說十八界。此外，接受佛陀教化的人，根器有利有鈍。對於利根的人，就說六界。對於鈍根的人，就說十八界。此外，接受佛陀教化的人，有的理解快，有的理解慢。對於理解快的人，就說六界。對於理解慢的人，就說十八界。此外，接受佛陀教化的人，有的喜歡簡略，有的喜歡廣博。喜歡簡略的人，就說六界。喜歡廣博的人，就說十八界。此外，爲了展現法門。所有這些界，無論是色性（指有形質的性質），還是非色性（指無形質的性質）。如果說了五界，就應當知道已經說了色性的諸界。如果說了識界，就應當知道已經說了無色性的諸界。如同色與無色，可見與不可見，有對與無對，相應與不相應，有依與無依，有行與無行，有勢用與無勢用，有緣與無緣，應當知道也是這樣。 此外，六界能夠生養增長色身和無色身。生，指的是識界。養，指的是地、水、火、風界。長，指的是虛空界。此外，這六界能夠取、持、增長色身和無色身。取，指的是識界。持，指的是...

【English Translation】 English version Violation of the characteristics (referring to characteristics that do not conform to the Dharma). That person wanted to establish a theory based on the six elements (earth, water, fire, wind, space, consciousness), and thus established a theory based on the six elements. Furthermore, one should not question why that venerable one establishes a theory based on the six elements. What is the reason? Because this is a Buddhist scripture. The Buddhist scripture speaks of the eighteen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm). Among the eighteen realms, the Buddha spoke of the six elements. The six elements encompass five of the eighteen realms and a small portion of four realms. Encompassing five realms are: the eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm. A small portion of four realms are encompassed: the touch realm, mind realm, consciousness realm, and space realm encompass a small portion. The earth, water, fire, and wind realms encompass a small portion of the touch realm. The consciousness realm encompasses a small portion of the mind realm and consciousness realm. How should these two small portions be understood? The answer is: these two realms have defiled (referring to afflictions) and undefiled (referring to no afflictions) aspects, encompassing the defiled but not the undefiled, therefore it is said to encompass a small portion. The five realms and a small portion of four realms encompass the six elements. Question: Why did the Buddha speak of only six elements among the eighteen realms? Answer: For the sake of teaching those who receive teachings. Those who receive teachings, regarding the realm of wisdom, some are completely ignorant, and some are only partially ignorant. If they are only partially ignorant, then the six elements are spoken for them. For those who are completely ignorant, the eighteen realms are spoken for them. Furthermore, those who receive the Buddha's teachings have sharp and dull faculties. For those with sharp faculties, the six elements are spoken. For those with dull faculties, the eighteen realms are spoken. Furthermore, those who receive the Buddha's teachings, some understand quickly, and some understand slowly. For those who understand quickly, the six elements are spoken. For those who understand slowly, the eighteen realms are spoken. Furthermore, those who receive the Buddha's teachings, some like brevity, and some like extensiveness. For those who like brevity, the six elements are spoken. For those who like extensiveness, the eighteen realms are spoken. Furthermore, in order to reveal the Dharma gate. All these realms, whether they are of form nature (referring to the nature of having physical substance) or non-form nature (referring to the nature of having no physical substance). If the five elements are spoken, then it should be known that the realms of form nature have already been spoken. If the consciousness realm is spoken, then it should be known that the realms of non-form nature have already been spoken. Just like form and non-form, visible and invisible, with contact and without contact, corresponding and not corresponding, with support and without support, with activity and without activity, with power and without power, with conditions and without conditions, it should be known that it is also like this. Furthermore, the six elements can generate, nourish, and grow the form body and the formless body. Generate refers to the consciousness realm. Nourish refers to the earth, water, fire, and wind realms. Grow refers to the space realm. Furthermore, these six elements can take, hold, and increase the form body and the formless body. Take refers to the consciousness realm. Hold refers to...

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地水火風界。增長者是虛空界。複次此六界。是眾生根本。是一切處眾生根本。是無始已來眾生根本。是有所分別無所分別眾生根本。眾生根本者。欲色界眾生。從生有乃至死有心。此六界無有無勢用時一切處眾生根本者。無有欲色界眾生從生有乃至死有。此六界。無有無勢用時。無始已來眾生根本眾生無有前際。無有眾生從生有乃至死有。此六界無有無勢用時。有所分別無所分別眾生根本者。眾生可分別是男是女。如波羅奢佉時。此六界亦有勢用。眾生不可分別是男是女。如迦羅羅安浮陀卑尸伽那時。此六界亦有勢用。尊者瞿沙說曰。緣此六界故。得入母胎。以如是等事故。於十八界中說六界。

云何地界。答曰堅。總而言之。是堅而堅。無量差別。內法中堅異。外法中堅異。內法中堅異者。謂發毛爪齒薄皮厚面板肉筋脈骨心脾腎肝肺生藏熟藏胃屎手足等。諸身份堅。內法分中。足堅勝手堅。所以者何。足行眾生。若當以手行者。手所有筋血肉。則速壞盡。如是等。身份眾生。各自有勝。外法中堅者。謂地山大石小石樹木銅鐵白镴鉛錫。金銀琉璃車𤦲馬瑙珂貝等諸物。如是等。內外諸堅。總為堅相。云何水界。答曰濕。總而言之。是濕而濕。無量差別。內法濕異。外法濕異。內法中濕者。謂淚汗涕唾肪髓涎膽

【現代漢語翻譯】 現代漢語譯本 地、水、火、風界（四大元素界）。增長這些元素的是虛空界（空間界）。此外，這六界（六大元素界）是眾生的根本。是所有地方眾生的根本，是無始以來眾生的根本，是有所分別和無所分別眾生的根本。眾生根本指的是，有慾望的眾生，從生有（生命開始）到死有（生命結束）的心識活動。這六界沒有不起作用的時候。所有地方眾生的根本指的是，沒有慾望的眾生，從生有到死有。這六界沒有不起作用的時候。無始以來眾生的根本，眾生沒有起始，沒有眾生從生有到死有。這六界沒有不起作用的時候。有所分別和無所分別眾生的根本指的是，眾生可以分別出是男是女，比如在波羅奢佉（胚胎第五週）的時候，這六界也有作用。眾生不可分別出是男是女，比如在迦羅羅（胚胎第一週）、安浮陀（胚胎第二週）、卑尸伽那（胚胎第三週）時，這六界也有作用。尊者瞿沙（Ghosha）說：『因為這六界的緣故，才能進入母胎。』因為這些原因，所以在十八界中說了六界。

什麼是地界？回答是堅硬。總的來說，就是堅硬而堅硬，有無量的差別。內法（內在的法）中的堅硬不同，外法（外在的法）中的堅硬不同。內法中的堅硬不同指的是，頭髮、毛髮、指甲、牙齒、薄皮、厚面板、肌肉、筋、脈、骨頭、心臟、脾臟、腎臟、肝臟、肺臟、生藏（未消化的食物）、熟藏（已消化的食物）、胃、屎、手、足等身體部分的堅硬。在內法部分中，足的堅硬勝過手的堅硬。為什麼呢？因為足是用來行走的，如果用手行走，手上的筋、血、肉就會很快壞掉。像這樣，身體各部分各有勝處。外法中的堅硬指的是，土地、山、大石頭、小石頭、樹木、銅、鐵、白镴（錫鉛合金）、鉛、錫、金、銀、琉璃、車𤦲（車渠，一種海貝）、馬瑙（瑪瑙）、珂貝（貝殼）等各種物體。像這樣，內外各種堅硬，總稱為堅硬相。 什麼是水界？回答是潮濕。總的來說，就是潮濕而潮濕，有無量的差別。內法中的潮濕不同，外法中的潮濕不同。內法中的潮濕指的是，眼淚、汗水、鼻涕、唾液、脂肪、骨髓、口水、膽汁。

【English Translation】 English version The earth, water, fire, and wind elements. That which increases them is the space element. Furthermore, these six elements are the root of beings. They are the root of beings everywhere, the root of beings since beginningless time, the root of beings who are differentiated and undifferentiated. The root of beings refers to beings with desire, from the arising of existence to the ceasing of existence in the mind. These six elements are never without function. The root of beings everywhere refers to beings without desire, from the arising of existence to the ceasing of existence. These six elements are never without function. The root of beings since beginningless time, beings have no beginning, no beings from the arising of existence to the ceasing of existence. These six elements are never without function. The root of beings who are differentiated and undifferentiated refers to beings who can be differentiated as male or female, such as at the time of Parasakha (fifth week of embryonic development), these six elements also have function. Beings who cannot be differentiated as male or female, such as at the time of Kalala (first week of embryonic development), Ambuda (second week of embryonic development), Peshi (third week of embryonic development), these six elements also have function. Venerable Ghosha said: 'Because of these six elements, one can enter the mother's womb.' Because of these reasons, the six elements are spoken of among the eighteen elements.

What is the earth element? The answer is hardness. Generally speaking, it is hard and solid, with countless differences. The hardness in internal phenomena (internal dharmas) is different from the hardness in external phenomena (external dharmas). The hardness in internal phenomena refers to the hardness of hair, body hair, nails, teeth, thin skin, thick skin, flesh, tendons, veins, bones, heart, spleen, kidneys, liver, lungs, raw stomach (undigested food), cooked stomach (digested food), stomach, excrement, hands, feet, and other parts of the body. Among the internal phenomena, the hardness of the feet surpasses the hardness of the hands. Why? Because the feet are for walking. If one were to walk with the hands, the tendons, blood, and flesh of the hands would quickly be destroyed. Thus, each part of the body has its own superiority. The hardness in external phenomena refers to earth, mountains, large stones, small stones, trees, copper, iron, pewter (tin-lead alloy), lead, tin, gold, silver, crystal, tridacna (a type of sea clam), agate, cowrie shells, and other objects. Thus, all kinds of hardness, internal and external, are collectively called the characteristic of hardness. What is the water element? The answer is wetness. Generally speaking, it is wet and moist, with countless differences. The wetness in internal phenomena is different from the wetness in external phenomena. The wetness in internal phenomena refers to tears, sweat, mucus, saliva, fat, marrow, phlegm, bile.

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膿血腦澹陰尿。如是等內濕。外法中濕者。謂泉池河四海水輪等諸濕。如是等。內外諸濕。總名水界。云何火界。答曰熱。總而言之。是熱而熱。無量差別。內法中熱異。外法中熱異。內法中熱者。能令此身暖。所食飲食能令消熟。使身安隱。若增長時。名為熱病。外法中熱者。如炬燈燭火燒城燒村火摩尼珠火藥草火日光明火諸天宮光明火波多羅火等。或有說。內法火熱。非外法火。所以者何。若以飲食著銅鐵釜中。然于猛火。不能令其色變如腹中食。如是等。內外法中熱。總名火界。云何風界。答曰輕動。總而言之。是輕動而輕動相。無量差別。內法中輕動異。外法中輕動異。內法中輕動者。如上向風下向風住脅風住腹風住背風。如針刺風如截刀風[日*賁]風出入息風諸支節風等。外法中風者。如四方風有塵風無塵風遍風不遍風小風大風毗嵐風風輪等風。如是等。內外諸風。總名風界。云何虛空界。答曰。佛經說。眼中間空。耳中間空。鼻中間空。口中間空。咽喉中間空。心中間空。心邊空。飲食入處住處。所食飲食。下向在處。是名虛空界。阿毗曇者。作如是說。云何虛空界積聚色邊色。積聚色邊色者。如墻壁邊樹木邊窗向中行來處指中間色。復有說者。此文應如是說。云何虛空界。答曰。不可卻色邊色。色有

二種。有可卻不可卻。可卻色。是眾生數。不可卻者。是非眾生數。此虛空界。是不可卻色邊色。謂墻壁邊樹中間葉中間窗向行來處邊色。舊阿毗曇。罽賓沙門。作如是說。骨亦有虛空界。筋肉血皮。晝夜明闇形色。亦有虛空界。問曰。緣彼眼識為生不。答曰。或有說者不生。所以者何。以能緣故名緣。彼識不以生故。復有說者生。問曰。何故不了了現耶。答曰。晝為明所覆。夜為闇所覆。故不了了現。問曰。虛空虛空界。有何差別。答曰。虛空非色。虛空界是色。虛空不可見。虛空界是可見。虛空無對。虛空界是有對。虛空是無為。虛空界是有為。問曰。若虛空是無為者。佛經云何通。佛經說如來以手摩虛空。諸比丘世尊以手摩無為法耶。答曰。此中說虛空界是虛空。如余經說。比丘當知。若畫師若畫師弟子。作如是言。我能以種種雜色。畫虛空中。乃至廣說。此中說虛空界是虛空。如偈說。

麋鹿歸林　　鳥歸虛空　　法歸分別 　羅漢歸滅

此中亦說虛空界是虛空。又如偈說。

虛空無有跡　　外道無沙門 　愚小有戲論　　如來則無有

此中亦說虛空界是虛空。余處亦問虛空。而答虛空界。如波伽羅那說。云何為虛空。答曰。為虛空不障礙色。令色周遍。問曰。何故問虛空。而答虛空界

【現代漢語翻譯】 現代漢語譯本：有兩種色。有可以去除的，有不可以去除的。可以去除的色，是眾生的色。不可以去除的色，是非眾生的色。這虛空界（ākāśadhātu，指空間元素），是不可去除的色，例如墻壁的邊緣、樹木中間、葉子中間、窗戶朝向、行走來往之處的邊緣色。舊的《阿毗曇》（Abhidhamma，佛教論藏），罽賓（Kaśmīra，古代地名，指克什米爾地區）的沙門（śrāmaṇa，出家修行者）這樣說：骨頭也有虛空界，筋肉、血、面板，以及晝夜明暗的形色，也有虛空界。有人問：緣于這些的眼識會生起嗎？回答說：有些人認為不會生起。為什麼呢？因為能夠作為所緣的對象才叫做緣。這些識不是因為生起才成為所緣。也有人認為會生起。有人問：為什麼不能清楚地顯現呢？回答說：白天被光明遮蔽，夜晚被黑暗遮蔽，所以不能清楚地顯現。有人問：虛空（ākāśa）和虛空界（ākāśadhātu）有什麼差別？回答說：虛空不是色，虛空界是色。虛空不可見，虛空界是可見的。虛空沒有對礙，虛空界是有對礙的。虛空是無為（asaṃskṛta，指不依賴因緣生滅的法），虛空界是有為（saṃskṛta，指依賴因緣生滅的法）。有人問：如果虛空是無為法，佛經怎麼解釋呢？佛經說如來用手摩虛空，難道世尊用手摩無為法嗎？回答說：這裡所說的虛空界就是虛空。如同其他經中所說：『比丘們，當知，如果畫師或畫師的弟子這樣說：我能用各種雜色，在虛空中作畫』，乃至廣說。這裡所說的虛空界就是虛空。如同偈頌所說： 『麋鹿歸林，鳥歸虛空，法歸分別，羅漢歸滅。』 這裡也說虛空界就是虛空。又如偈頌所說： 『虛空無有跡，外道無沙門，愚小有戲論，如來則無有。』 這裡也說虛空界就是虛空。其他地方也問虛空，而回答虛空界。如《波伽羅那》（Prakaraṇa，論書名）所說：什麼是虛空？回答說：虛空不障礙色，使色能夠周遍。有人問：為什麼問的是虛空，回答的卻是虛空界？

【English Translation】 English version: There are two kinds of rūpa (色，form or matter). Some can be removed, and some cannot. The rūpa that can be removed is the rūpa of sentient beings. The rūpa that cannot be removed is the rūpa of non-sentient beings. This ākāśadhātu (虛空界，space element), is the rūpa that cannot be removed, such as the edge of a wall, the middle of a tree, the middle of a leaf, the direction a window faces, and the edge color of places where one walks back and forth. The old Abhidhamma (阿毗曇，Buddhist philosophical texts), the śrāmaṇa (沙門，ascetic or monk) of Kaśmīra (罽賓，ancient region in India) said this: bones also have ākāśadhātu, muscles, blood, skin, and the form and color of light and darkness day and night also have ākāśadhātu. Someone asked: Does eye-consciousness arise dependent on these? The answer is: Some say it does not arise. Why? Because it is called a condition (緣) because it can be an object of cognition. That consciousness does not become a condition because it arises. Others say it does arise. Someone asked: Why does it not appear clearly? The answer is: During the day it is covered by light, and at night it is covered by darkness, so it does not appear clearly. Someone asked: What is the difference between ākāśa (虛空，space) and ākāśadhātu (虛空界，space element)? The answer is: ākāśa is not rūpa, ākāśadhātu is rūpa. ākāśa is invisible, ākāśadhātu is visible. ākāśa has no obstruction, ākāśadhātu has obstruction. ākāśa is asaṃskṛta (無為，unconditioned), ākāśadhātu is saṃskṛta (有為，conditioned). Someone asked: If ākāśa is asaṃskṛta, how does the Buddha's teaching explain it? The sutra says the Tathāgata (如來，the thus-gone one) touches ākāśa with his hand. Does the World Honored One touch asaṃskṛta dharma with his hand? The answer is: Here, ākāśadhātu is said to be ākāśa. As other sutras say: 'Bhikkhus (比丘，monks), know that if a painter or a painter's disciple says: I can paint in ākāśa with various colors,' and so on. Here, ākāśadhātu is said to be ākāśa. As the verse says: 'The deer returns to the forest, the bird returns to ākāśa, the dharma returns to discrimination, the Arhat (羅漢，enlightened being) returns to cessation.' Here, ākāśadhātu is also said to be ākāśa. And as the verse says: 'ākāśa has no tracks, outsiders have no śrāmaṇa (沙門，ascetic or monk), the foolish have frivolous talk, the Tathāgata (如來，the thus-gone one) has none.' Here, ākāśadhātu is also said to be ākāśa. In other places, ākāśa is asked about, and ākāśadhātu is answered. As the Prakaraṇa (波伽羅那，treatise) says: What is ākāśa? The answer is: ākāśa does not obstruct rūpa, allowing rūpa to be pervasive. Someone asked: Why is ākāśa asked about, but ākāśadhātu is answered?

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。答曰。虛空界粗。虛空細。欲以粗法顯細法故。問曰。何以知有虛空耶。尊者和須蜜。答曰。佛說故知有虛空。問曰。聞他說故知有虛空。非已現智知。答曰。亦已現智知。若無虛空者。則無容受物處。以有容受物處。知有虛空。以有礙無礙處故。知有虛空。複次以有礙無礙故。知有虛空。若有礙處。則非是虛空。若無礙處。則是虛空。尊者佛陀提婆說曰。虛空不可知。非可知法故。所以者何。空非色。非無色。非彼非此。所言虛空者。是世俗假名分別耳。問曰。虛空何所作。答曰。虛空無為無所作。與種種虛空界。作近威勢緣。種種虛空界與四大。作近威勢緣。四大與有對造色。作近威勢緣。有對造色。與心心數法。作近威勢緣。壞如是等展轉次第法。言無虛空。然虛空實有體相。云何識界。答曰。五識身反有漏意識。問曰。何故界中不說無漏意識。答曰。若法能令有增長者立界。無漏識。與此相違。故不立界。複次若法能令有相續增長生老病死者立界。無漏意識。與此相違。故不立界。複次若法是苦集道。是有生老病死道者立界。無漏意識。與此相違。故不立界。複次若法體。是身見顛倒。是愛是使。為貪恚癡。作立足處。有垢雜毒刺濁墮有墮苦集諦者立界。無漏識。與此相違。故不立界。尊者和須蜜說曰。以

【現代漢語翻譯】 現代漢語譯本：答：虛空界是粗顯的，虛空本身是細微的。這是爲了用粗顯的法來顯示細微的法。問：如何得知有虛空存在呢？尊者和須蜜答：佛陀說過，所以知道有虛空。問：聽別人說才知道有虛空，不是通過自己親證的智慧知道的嗎？答：也是通過自己親證的智慧知道的。如果沒有虛空，就沒有容納物體的地方。因為有容納物體的地方，所以知道有虛空。因為有障礙和無障礙的地方，所以知道有虛空。再次，因為有障礙和無障礙，所以知道有虛空。有障礙的地方，就不是虛空；無障礙的地方，就是虛空。尊者佛陀提婆說：虛空是不可知的，因為它不是可知之法。為什麼呢？因為空不是色，也不是無色，既不是彼，也不是此。所說的虛空，只是世俗的假名分別罷了。問：虛空有什麼作用呢？答：虛空是無為的，沒有什麼作用。它與種種虛空界，作為近威勢緣。種種虛空界與四大，作為近威勢緣。四大與有對造色，作為近威勢緣。有對造色與心心數法，作為近威勢緣。破壞像這樣輾轉次第的法，就說沒有虛空。然而虛空實際上是有體相的。什麼是識界呢？答：五識身和有漏意識。問：為什麼在界中不說無漏意識呢？答：如果某種法能夠使有增長，就立為界。無漏識與此相反，所以不立為界。再次，如果某種法能夠使有相續增長，產生生老病死，就立為界。無漏意識與此相反，所以不立為界。再次，如果某種法是苦集道，是有生老病死之道，就立為界。無漏意識與此相反，所以不立為界。再次，如果某種法的體性是身見顛倒，是愛是使，為貪嗔癡作立足之處，有垢雜毒刺濁，墮入有墮，是苦集諦，就立為界。無漏識與此相反，所以不立為界。尊者和須蜜說：

【English Translation】 English version: Answer: The 'void realm' (虛空界) [xūkōng jiè, realm of empty space] is coarse, while 'void' (虛空) [xūkōng, empty space] itself is subtle. This is to reveal the subtle dharma by means of the coarse dharma. Question: How do we know there is 'void' (虛空) [xūkōng, empty space]? Venerable Vasumitra (和須蜜) [Héxūmì] answered: Because the Buddha said so, we know there is 'void' (虛空) [xūkōng, empty space]. Question: Hearing others say so, we know there is 'void' (虛空) [xūkōng, empty space]; is it not known through one's own manifest wisdom? Answer: It is also known through one's own manifest wisdom. If there were no 'void' (虛空) [xūkōng, empty space], there would be no place to contain things. Because there is a place to contain things, we know there is 'void' (虛空) [xūkōng, empty space]. Because there are places with obstruction and without obstruction, we know there is 'void' (虛空) [xūkōng, empty space]. Furthermore, because there are obstruction and non-obstruction, we know there is 'void' (虛空) [xūkōng, empty space]. If there is a place with obstruction, then it is not 'void' (虛空) [xūkōng, empty space]; if there is a place without obstruction, then it is 'void' (虛空) [xūkōng, empty space]. Venerable Buddhatadeva (佛陀提婆) [Fótuó Típó] said: 'Void' (虛空) [xūkōng, empty space] is unknowable because it is not a knowable dharma. Why? Because 'void' (虛空) [xūkōng, empty space] is neither form nor formless, neither 'that' nor 'this'. What is called 'void' (虛空) [xūkōng, empty space] is merely a conventional designation and conceptual distinction. Question: What does 'void' (虛空) [xūkōng, empty space] do? Answer: 'Void' (虛空) [xūkōng, empty space] is unconditioned and does nothing. It serves as a proximate dominant condition for various 'void realms' (虛空界) [xūkōng jiè, realm of empty space]. Various 'void realms' (虛空界) [xūkōng jiè, realm of empty space] serve as a proximate dominant condition for the four great elements (四大) [sì dà]. The four great elements (四大) [sì dà] serve as a proximate dominant condition for 'form produced with resistance' (有對造色) [yǒu duì zào sè]. 'Form produced with resistance' (有對造色) [yǒu duì zào sè] serves as a proximate dominant condition for mental states and mental factors (心心數法) [xīn xīn shù fǎ]. To deny 'void' (虛空) [xūkōng, empty space] is to destroy such a sequential order of dharmas. However, 'void' (虛空) [xūkōng, empty space] truly has a substantial nature. What is the 'consciousness realm' (識界) [shí jiè]? Answer: The five aggregates of consciousness (五識身) [wǔ shí shēn] and defiled consciousness (有漏意識) [yǒu lòu yìshí]. Question: Why is undefiled consciousness (無漏意識) [wú lòu yìshí] not mentioned in the 'realm' (界) [jiè]? Answer: If a dharma can cause increase, it is established as a 'realm' (界) [jiè]. Undefiled consciousness (無漏意識) [wú lòu yìshí] is contrary to this, so it is not established as a 'realm' (界) [jiè]. Furthermore, if a dharma can cause continuous increase, generating birth, aging, sickness, and death, it is established as a 'realm' (界) [jiè]. Undefiled consciousness (無漏意識) [wú lòu yìshí] is contrary to this, so it is not established as a 'realm' (界) [jiè]. Furthermore, if a dharma is the path of suffering and accumulation, the path of birth, aging, sickness, and death, it is established as a 'realm' (界) [jiè]. Undefiled consciousness (無漏意識) [wú lòu yìshí] is contrary to this, so it is not established as a 'realm' (界) [jiè]. Furthermore, if the nature of a dharma is the perversion of self-view, is love, is an underlying tendency, provides a foothold for greed, hatred, and delusion, is tainted with defilements, mixed with poison, sharp as thorns, turbid, fallen into existence, fallen into suffering, and is the truth of suffering and accumulation, it is established as a 'realm' (界) [jiè]. Undefiled consciousness (無漏意識) [wú lòu yìshí] is contrary to this, so it is not established as a 'realm' (界) [jiè]. Venerable Vasumitra (和須蜜) [Héxūmì] said:

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何等故無漏識不立界。答曰。此界從有漏生。無漏識。不從有漏生。複次此界。能生有漏。無漏識。不生有漏。複次計我者。于界中計我。無有于無漏識中計我者。複次六界假名是人。無漏識不假名是人。複次界名有報法。無漏識不名有報法。複次緣是界故。而入母胎。不緣無漏識而入母胎。複次此六界是無始法。無漏識非無始法。尊者佛陀提婆說曰。此六界是身份。無漏識非身份。問曰。陰取陰界。此三有何差別。答曰。名即差別。是名為陰。是名為取陰。是名為界。複次施設有為是陰。施設有漏是取陰。施設眾生是界。複次所作勝是陰。增長所作勝是取陰。生相續勝是界。陰取陰界。是謂差別。◎

阿毗曇毗婆沙論卷第三十九 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使揵度十門品之四

◎二法。色法無色法。問曰。何故作此論。答曰。為止人見為顯智希有故。止人見者。此色無色法。畢竟無人。為顯智希有者。為聰明有智人。以此二法。解了諸法。所以者何。此二法。能攝一切法故。以是事故。而作此論。云何色法。答曰。十入一入少分。十入者。眼耳鼻舌身。色聲香

【現代漢語翻譯】 現代漢語譯本： 為什麼無漏識（Anāsrava-vijñāna，指沒有煩惱和業力的清凈意識）不建立為界（Dhātu，構成要素）？回答說：因為此界（指六界：地、水、火、風、空、識）是從有漏（Sāsrava，指有煩惱和業力的）而生。無漏識不是從有漏而生。其次，此界能夠產生有漏，而無漏識不產生有漏。再次，執著于『我』的人，在界中執著于『我』，沒有人會在無漏識中執著于『我』。再次，六界只是假名安立為人，無漏識不是假名安立為人。再次，界被稱為有報法（Vipāka-dharma，指有果報的法），無漏識不被稱為有報法。再次，因為緣於此界，而進入母胎，不緣于無漏識而進入母胎。再次，這六界是無始法（Anādi-dharma，指沒有開始的法），無漏識不是無始法。尊者佛陀提婆（Buddhadeva）說：這六界是身份，無漏識不是身份。 問：陰（Skandha，蘊）、取陰（Upādānaskandha，取蘊）、界，這三者有什麼差別？答：名稱上的差別，稱為陰，稱為取陰，稱為界。再次，施設（Prajñapti，假立）有為（Saṃskṛta，有造作的）是陰，施設有漏是取陰，施設眾生是界。再次，所作勝（指作用殊勝）是陰，增長所作勝是取陰，生相續勝是界。陰、取陰、界，這就是差別。

《阿毗曇毗婆沙論》卷第三十九 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第四十

迦旃延子（Kātyāyanīputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯《使揵度十門品》之四

二法：色法（Rūpa-dharma，物質的法）和無色法（Arūpa-dharma，精神的法）。問：為什麼要做這部論？答：爲了阻止人們的錯誤見解，爲了顯示智慧的稀有。阻止人們的錯誤見解是指，這些色法和無色法，最終並非空無所有。爲了顯示智慧的稀有是指，爲了聰明有智慧的人，用這兩種法，瞭解諸法。為什麼呢？因為這兩種法，能夠攝持一切法。因為這個緣故，而作這部論。什麼是色法？答：十入（Daśa-āyatana，十個內處）和一個入（Ekādaśa-āyatana，第十一個內處）的小部分。十入是指：眼、耳、鼻、舌、身、色、聲、香

【English Translation】 English version: Why is Anāsrava-vijñāna (undefiled consciousness) not established as a Dhātu (element)? The answer is: Because this Dhātu (referring to the six elements: earth, water, fire, wind, space, and consciousness) arises from Sāsrava (defiled). Anāsrava-vijñāna does not arise from Sāsrava. Furthermore, this Dhātu can produce Sāsrava, while Anāsrava-vijñāna does not produce Sāsrava. Moreover, those who cling to 'self' cling to 'self' within the Dhātu; no one clings to 'self' within Anāsrava-vijñāna. Furthermore, the six Dhātus are merely nominally established as a person; Anāsrava-vijñāna is not nominally established as a person. Furthermore, Dhātu is called Vipāka-dharma (a dharma with karmic retribution); Anāsrava-vijñāna is not called Vipāka-dharma. Furthermore, because of the condition of this Dhātu, one enters the mother's womb; one does not enter the mother's womb because of the condition of Anāsrava-vijñāna. Furthermore, these six Dhātus are Anādi-dharma (beginningless dharmas); Anāsrava-vijñāna is not Anādi-dharma. Venerable Buddhadeva said: These six Dhātus are bodily components; Anāsrava-vijñāna is not a bodily component. Question: What is the difference between Skandha (aggregate), Upādānaskandha (aggregate of clinging), and Dhātu? Answer: The difference in name. It is called Skandha, it is called Upādānaskandha, it is called Dhātu. Furthermore, Prajñapti (conceptual designation) of Saṃskṛta (conditioned) is Skandha; Prajñapti of Sāsrava is Upādānaskandha; Prajñapti of sentient beings is Dhātu. Furthermore, superior function is Skandha; increased superior function is Upādānaskandha; superior continuity of arising is Dhātu. Skandha, Upādānaskandha, and Dhātu, this is the difference.

Abhidhamma-vibhāṣā-śāstra, Volume 39 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidhamma-vibhāṣā-śāstra

Abhidhamma-vibhāṣā-śāstra, Volume 40

Composed by Kātyāyanīputra, Explained by Five Hundred Arhats

Translated by Buddhavarman, an Indian Śrāmaṇa from Northern Liang, together with Dao Tai and others, Chapter 4 of the Ten Gates of the Section on Causation

Two dharmas: Rūpa-dharma (form dharma) and Arūpa-dharma (formless dharma). Question: Why is this treatise made? Answer: To stop people's wrong views and to show the rarity of wisdom. Stopping people's wrong views means that these form and formless dharmas are not ultimately empty and non-existent. Showing the rarity of wisdom means that for intelligent and wise people, these two dharmas are used to understand all dharmas. Why? Because these two dharmas can encompass all dharmas. For this reason, this treatise is made. What is Rūpa-dharma? Answer: Ten Āyatanas (sense bases) and a small part of one Āyatana. The ten Āyatanas are: eye, ear, nose, tongue, body, form, sound, smell

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味觸。一入少分者。謂法入。云何無色法。答曰。一入。謂意入。一入少分。謂法入。問曰。云何名色法。云何名無色法。答曰。若法名是色。體是色。是色。若法名非色。體非色。是無色。複次若法。體是四大。及四大造。是色。若法。體非四大。非四大造。是無色。複次若四大為因。體是造色者。是色。若法不以四大為因。體非四大造者。是無色。複次若法可生生增長。是色。與此相違。是無色。尊者和須蜜說曰。此中何者是色相。答曰。漸次來義是色相。漸次壞義是色相。有方所義是色相。障礙義是色相。如與怨俱行常有折減義是色相。複次有三義。是色相有色可見有對。有色不可見有對。有色不可見無對。可取捨相義是色相。複次礙義是色相。問曰。過去未來色微塵。及無作色。應非色。答曰。彼亦是色。有色相故。過去色是已礙。未來色是當礙。微塵雖一不能礙。合聚則能礙。無作色。雖是無礙。所依是礙。何者是所依。謂四大是也。以四大礙故。彼亦有礙。譬如樹動影亦隨動。複次可除卻義。是色相。複次有一相義是色相。眼色相異。乃至法入中色相異。尊者佛陀提婆說曰。障礙可壞義是色相。與此相違是無色相。問曰。何故法入中色。十入中不說耶。答曰。若色經剎那。是微塵性者。在十入中。法入中

【現代漢語翻譯】 現代漢語譯本： 味觸（rasa-sparsha）。一入少分者，謂法入（dharma-ayatana）。云何無色法？答曰：一入，謂意入（mano-ayatana）。一入少分，謂法入。問曰：云何名色法？云何名無色法？答曰：若法名是色，體是色，是色。若法名非色，體非色，是無色。複次，若法體是四大（catvari mahabhutani，地、水、火、風），及四大所造，是色。若法體非四大，非四大所造，是無色。複次，若四大為因，體是造色者，是色。若法不以四大為因，體非四大所造者，是無色。複次，若法可生、生、增長，是色。與此相違，是無色。尊者和須蜜（Vasumitra）說曰：此中何者是色相？答曰：漸次來義是色相，漸次壞義是色相，有方所義是色相，障礙義是色相，如與怨俱行常有折減義是色相。複次，有三義是色相：有色可見有對，有色不可見有對，有色不可見無對。可取捨相義是色相。複次，礙義是色相。問曰：過去未來色微塵，及無作色，應非色？答曰：彼亦是色，有色相故。過去色是已礙，未來色是當礙。微塵雖一不能礙，合聚則能礙。無作色雖是無礙，所依是礙。何者是所依？謂四大是也。以四大礙故，彼亦有礙。譬如樹動影亦隨動。複次，可除卻義是色相。複次，有一相義是色相。眼色相異，乃至法入中色相異。尊者佛陀提婆（Buddha-deva）說曰：障礙可壞義是色相。與此相違是無色相。問曰：何故法入中色，十入中不說耶？答曰：若色經剎那，是微塵性者，在十入中，法入中。

【English Translation】 English version: Taste and touch (rasa-sparsha). That which is a small part of one entrance is called the dharma-ayatana (dharma-ayatana, realm of ideas). What are formless dharmas? The answer is: one entrance, which is the mano-ayatana (mano-ayatana, realm of mind). A small part of one entrance is called the dharma-ayatana. Question: What is called a form dharma (rupa-dharma)? What is called a formless dharma (arupa-dharma)? Answer: If a dharma's name is form and its substance is form, it is form. If a dharma's name is not form and its substance is not form, it is formless. Furthermore, if a dharma's substance is the four great elements (catvari mahabhutani, earth, water, fire, and wind) and what is produced from the four great elements, it is form. If a dharma's substance is not the four great elements and is not produced from the four great elements, it is formless. Furthermore, if the four great elements are the cause and the substance is produced form, it is form. If a dharma does not have the four great elements as its cause and its substance is not produced from the four great elements, it is formless. Furthermore, if a dharma can be born, grow, and increase, it is form. The opposite of this is formless. Venerable Vasumitra (Vasumitra) said: Among these, what is the characteristic of form? The answer is: the meaning of gradual coming is the characteristic of form, the meaning of gradual destruction is the characteristic of form, the meaning of having a location is the characteristic of form, the meaning of obstruction is the characteristic of form, such as walking with an enemy, there is always the meaning of reduction, which is the characteristic of form. Furthermore, there are three meanings that are the characteristic of form: visible form with resistance, invisible form with resistance, and invisible form without resistance. The meaning of being able to be taken or rejected is the characteristic of form. Furthermore, the meaning of obstruction is the characteristic of form. Question: Should past and future form dust and uncreated form not be form? Answer: They are also form because they have the characteristic of form. Past form is already obstructed, future form will be obstructed. Although a single dust particle cannot obstruct, when combined they can obstruct. Although uncreated form is unobstructed, what it relies on is obstructed. What is that which it relies on? It is the four great elements. Because the four great elements obstruct, it is also obstructed. For example, when a tree moves, its shadow also moves. Furthermore, the meaning of being able to be removed is the characteristic of form. Furthermore, the meaning of having one characteristic is the characteristic of form. The characteristic of eye-form is different, even the characteristic of form in the dharma-ayatana is different. Venerable Buddha-deva (Buddha-deva) said: The meaning of obstruction and destructibility is the characteristic of form. The opposite of this is the characteristic of formlessness. Question: Why is form in the dharma-ayatana not mentioned in the ten entrances? Answer: If form passes through a kshana (moment) and is of the nature of dust particles, it is in the ten entrances, in the dharma-ayatana.

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色。雖經剎那。非微塵性。是故不說。複次若色是五識所依。五識所緣。是十入中說。法入中色。非五識所依。亦非五識所緣。是故不說。問曰。為色界色多。欲界色多。答曰。若以入故。欲界色多。所以者何。欲界色是二入九入少分。色界色是九入少分。若以體分。色界色多。所以者何。如施設經所說。光音天身。轉大梵世天身。乃至阿迦膩吒天身。亦復轉大。

二法可見法不可見法。問曰。何故作此論。答曰。為止人見顯智希有故。廣說如上。復有說者。所以作此論。為止並義者意故。或有說。一切法。皆是可見。如尊者瞿沙等。瞿沙作如是說。一切法。皆是可見。以是慧眼境界故。為止如是說者意。亦明法是可見不可見故。而作此論。云何可見法。答曰。一入。謂色入。云何不可見法。答曰。十一入。問曰。何故十色入中。說一是可見。余非可見耶。答曰。以色入是粗現見。廣說如十二入中。色入有二十種。謂長短方圓好不好高下青黃赤白光影明闇雲煙塵霧。復有說。二十一種者。二十種如前說。及虛空一種色。此二十種色。幾種有色無形。幾種有色有形。答曰。八種有色無形。謂青黃赤白光影明闇。餘十二種。有色有形。復有作四句者。或有色無形。或有形無色。乃至廣作四句。有色無形者。謂青黃赤

【現代漢語翻譯】 現代漢語譯本 色（Rūpa，物質）。即使經歷剎那，也不是微塵的性質。因此不說。再者，如果色是五識（Pañca-vijñāna，眼識、耳識、鼻識、舌識、身識）所依，五識所緣，那就在十入（Daśa-āyatana，眼、耳、鼻、舌、身、色、聲、香、味、觸）中說了。法入（Dharma-āyatana，法處）中的色，不是五識所依，也不是五識所緣。因此不說。問：色界（Rūpadhātu）的色多，還是欲界（Kāmadhātu）的色多？答：如果從『入』的角度來說，欲界的色多。為什麼呢？因為欲界的色是二入（眼入、耳入）和九入（眼、耳、鼻、舌、身、聲、香、味、觸）的小部分。色界的色是九入的小部分。如果從體分來說，**色界的色多。為什麼呢？如《施設經》（Prajñāpanā-śāstra）所說，光音天（Ābhāsvara）的身，轉為大梵世天（Mahābrahmā）的身，乃至阿迦膩吒天（Akaniṣṭha）的身，也更加廣大。

二、可見法（Sanidarśana-dharma）和不可見法（Anidarśana-dharma）。問：為什麼要作此論？答：爲了阻止人們的邪見，顯示智慧的稀有，所以廣說如上。還有一種說法，之所以作此論，是爲了阻止那些執著于並義的人的意圖。或者有人說，一切法都是可見的，如尊者瞿沙（Ghoṣa）等。瞿沙這樣說，一切法都是可見的，因為這是慧眼（Prajñā-cakṣus）的境界。爲了阻止這種說法，也爲了闡明法有可見和不可見兩種，所以作此論。什麼是可見法？答：一入，即色入。什麼事不可見法？答：十一入。問：為什麼在十色入中，說一個是可見的，其餘不是可見的呢？答：因為色入是粗顯易見的。廣說如十二入中，色入有二十種，即長、短、方、圓、好、不好、高、下、青、黃、赤、白、光、影、明、暗、云、煙、塵、霧。還有一種說法，有二十一種，二十種如前所說，加上虛空一種色。這二十種色，有幾種是有色無形的，有幾種是有色有形的？答：八種是有色無形的，即青、黃、赤、白、光、影、明、暗。其餘十二種是有色有形的。還有作四句的，或者有色無形，或者有形無色，乃至廣作四句。有色無形的是，即青、黃、赤…

【English Translation】 English version Rūpa (matter). Even if it lasts for a kṣaṇa (instant), it is not of the nature of a particle. Therefore, it is not discussed. Furthermore, if rūpa is the basis of the five vijñānas (Pañca-vijñāna, the five consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness), and the object of the five vijñānas, then it would be discussed among the ten āyatanas (Daśa-āyatana, the ten sense bases: eye, ear, nose, tongue, body, form, sound, smell, taste, and touch). The rūpa in the dharma-āyatana (Dharma-āyatana, the sense-sphere of ideas) is neither the basis of the five vijñānas nor the object of the five vijñānas. Therefore, it is not discussed. Question: Is there more rūpa in the Rūpadhātu (Rūpadhātu, the Form Realm) or in the Kāmadhātu (Kāmadhātu, the Desire Realm)? Answer: If considered from the perspective of 『āyatana,』 there is more rūpa in the Kāmadhātu. Why? Because the rūpa in the Kāmadhātu is a small part of the two āyatanas (eye-āyatana and ear-āyatana) and the nine āyatanas (eye, ear, nose, tongue, body, sound, smell, taste, and touch). The rūpa in the Rūpadhātu is a small part of the nine āyatanas. If considered from the perspective of substance, there is more rūpa in the Rūpadhātu. Why? As stated in the Prajñāpanā-śāstra (Prajñāpanā-śāstra, Exposition Treatise), the body of an Ābhāsvara (Ābhāsvara, the Heaven of Radiant Light) being transforms into the body of a Mahābrahmā (Mahābrahmā, the Great Brahma Heaven), and even the body of an Akaniṣṭha (Akaniṣṭha, the Heaven of the Highest Form) becomes even more vast.

Two: Sanidarśana-dharma (visible dharmas) and Anidarśana-dharma (invisible dharmas). Question: Why is this treatise composed? Answer: To prevent people's wrong views and to show the rarity of wisdom, it is extensively discussed as above. Another explanation is that this treatise is composed to prevent the intentions of those who are attached to combined meanings. Or some say that all dharmas are visible, like Venerable Ghoṣa (Ghoṣa) and others. Ghoṣa said that all dharmas are visible because they are the realm of the Prajñā-cakṣus (Prajñā-cakṣus, the eye of wisdom). To prevent this view and to clarify that dharmas are both visible and invisible, this treatise is composed. What are visible dharmas? Answer: One āyatana, namely the rūpa-āyatana (rūpa-āyatana, the sense-sphere of forms). What are invisible dharmas? Answer: Eleven āyatanas. Question: Why is it said that one of the ten rūpa-āyatanas is visible, while the others are not? Answer: Because the rūpa-āyatana is coarse and easily seen. As extensively discussed in the twelve āyatanas, there are twenty kinds of rūpa-āyatana, namely long, short, square, round, good, bad, high, low, blue, yellow, red, white, light, shadow, bright, dark, clouds, smoke, dust, and mist. Another explanation is that there are twenty-one kinds, the twenty kinds as mentioned before, plus the rūpa of space. Among these twenty kinds of rūpa, how many are with form and without shape, and how many are with form and with shape? Answer: Eight kinds are with form and without shape, namely blue, yellow, red, white, light, shadow, bright, and dark. The remaining twelve kinds are with form and with shape. There are also those who make four categories: either with form and without shape, or with shape and without form, and so on, extensively making four categories. Those with form and without shape are blue, yellow, red...

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白光影明闇。此八種是也。有形無色者。謂身有作色也。有色有形者。謂長短方圓好不好高下雲煙塵霧等。十二種是也。無色無形者。若色無有色。亦無有形是也。問曰。云何可見義。云何不可見義。尊者和須蜜說曰。可見在彼此故是可見義。不可見在彼此故是不可見義。尊者佛陀提婆說曰。是眼境界是眼所行處是可見義。與此相違是不可見義。問曰。水器中像。鏡中像。為是實為非實耶。譬喻者。說言非實。所以者何。鏡不入面中。面不入鏡中。云何是實。阿毗曇者。說言是實。所以者何。是色入為眼識所緣故。問曰。面不入鏡中鏡不入面中。云何是實耶。答曰。說若干種生色為色入。不說一種生色。如緣月緣月光珠緣器故出水。如緣日緣日光珠緣干牛糞故出火而有火用。非無其實。如因火攢火燧人工故出火而有火用。非無其實。如是緣鏡緣面。生鏡中像。實有像用。能生眼識。非無其實。所聞響聲。為是實耶。為非實耶。譬喻者。說言非實。所以者何。如一剎那頃聲生時。即彼剎那聲滅。何容得及生於響耶。阿毗曇者。說言是實。所以者何。是耳境界。為耳識所識故。問曰。如一剎那頃聲生時。即彼剎那聲滅。何容得及生響耶。答曰。說若干種生聲為聲入。不說一種生聲。如緣舌齒唇噓咽喉等相觸故出聲。能生耳

【現代漢語翻譯】 現代漢語譯本 白光、影、明、暗，這八種是『有色有見』（有顏色且可見）的。

『有形無色』（有形狀但沒有顏色）是指身體的『作色』（動作所呈現的顏色）。

『有色有形』（有顏色也有形狀）是指長短、方圓、好不好、高下、雲煙塵霧等十二種。

『無色無形』（沒有顏色也沒有形狀）是指色界中沒有顏色，也沒有形狀。

問：什麼是『可見義』？什麼又是『不可見義』？

尊者和須蜜（Vasumitra）說：『可見』是因為它存在於彼此之間，所以是『可見義』。『不可見』是因為它存在於彼此之間，所以是『不可見義』。

尊者佛陀提婆（Buddha-deva）說：是眼睛的境界，是眼睛所能到達的地方，就是『可見義』。與此相反的就是『不可見義』。

問：水器中的影像，鏡子中的影像，是真實的還是不真實的？

譬喻者（Vaibhashika，經量部）說：是不真實的。為什麼呢？因為鏡子不會進入面容中，面容也不會進入鏡子中，怎麼能說是真實的呢？

阿毗曇者（Abhidharmika，俱舍論師）說：是真實的。為什麼呢？因為這個色（rupa，物質）進入成為眼識所緣的對象。

問：面容沒有進入鏡子中，鏡子也沒有進入面容中，怎麼能說是真實的呢？

答：我們說是若干種生起的色（rupa，物質）為色入（rupa-ayatana，色處），不是說一種生起的色（rupa，物質）。比如憑藉月亮，憑藉月光，珠子憑藉器皿，所以能出水。比如憑藉太陽，憑藉日光，珠子憑藉乾燥的牛糞，所以能出火，並且有火的作用，並非沒有其實質。如同因為用火鐮和火石，通過人工才能出火，並且有火的作用，並非沒有其實質。如此憑藉鏡子，憑藉面容，生起鏡中的影像，確實有影像的作用，能夠生起眼識，並非沒有其實質。

所聽到的響聲，是真實的還是不真實的？

譬喻者（Vaibhashika，經量部）說：是不真實的。為什麼呢？比如一個剎那間聲音生起的時候，就在那個剎那聲音就滅去了，怎麼可能來得及產生迴響呢？

阿毗曇者（Abhidharmika，俱舍論師）說：是真實的。為什麼呢？因為它是耳朵的境界，被耳識所識別。

問：比如一個剎那間聲音生起的時候，就在那個剎那聲音就滅去了，怎麼可能來得及產生迴響呢？

答：我們說是若干種生起的聲音為聲入（shabda-ayatana，聲處），不是說一種生起的聲音。比如憑藉舌頭、牙齒、嘴唇、噓氣、咽喉等相互接觸才能發出聲音，能夠生起耳識。

【English Translation】 English version White light, shadow, brightness, and darkness, these eight are 'colored and visible' (having color and being visible).

'Form without color' refers to the 'action-color' (color manifested by actions) of the body.

'Colored and formed' refers to twelve types such as length, shortness, squareness, roundness, beauty, ugliness, height, lowness, clouds, smoke, dust, and mist.

'Without color and without form' refers to the absence of color and form in the realm of form.

Question: What is the 'meaning of visible'? And what is the 'meaning of invisible'?

Venerable Vasumitra (和須蜜) said: 'Visible' is because it exists between each other, so it is the 'meaning of visible'. 'Invisible' is because it exists between each other, so it is the 'meaning of invisible'.

Venerable Buddha-deva (佛陀提婆) said: The realm of the eye, the place where the eye can reach, is the 'meaning of visible'. The opposite of this is the 'meaning of invisible'.

Question: Are the images in a water vessel and the images in a mirror real or unreal?

The Vaibhashika (譬喻者) said: They are unreal. Why? Because the mirror does not enter the face, and the face does not enter the mirror. How can they be real?

The Abhidharmika (阿毗曇者) said: They are real. Why? Because this rupa (色, matter) enters and becomes the object cognized by eye-consciousness.

Question: The face does not enter the mirror, and the mirror does not enter the face. How can they be real?

Answer: We say that several kinds of arising rupa (色, matter) are rupa-ayatana (色入, sense-sphere of form), not just one kind of arising rupa (色, matter). For example, relying on the moon, relying on moonlight, a pearl relying on a vessel can produce water. For example, relying on the sun, relying on sunlight, a pearl relying on dry cow dung can produce fire, and there is the function of fire, it is not without substance. Just as fire is produced by striking a flint and steel through human effort, and there is the function of fire, it is not without substance. Similarly, relying on the mirror, relying on the face, the image in the mirror arises, and there is indeed the function of the image, which can generate eye-consciousness, it is not without substance.

Is the sound that is heard real or unreal?

The Vaibhashika (譬喻者) said: It is unreal. Why? For example, when a sound arises in one instant, it ceases in that very instant. How can it have time to produce a reverberation?

The Abhidharmika (阿毗曇者) said: It is real. Why? Because it is the realm of the ear, and is cognized by ear-consciousness.

Question: For example, when a sound arises in one instant, it ceases in that very instant. How can it have time to produce a reverberation?

Answer: We say that several kinds of arising sounds are shabda-ayatana (聲入, sense-sphere of sound), not just one kind of arising sound. For example, sound is produced by the mutual contact of the tongue, teeth, lips, exhalation, throat, etc., which can generate ear-consciousness.

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識。非無其實。彼亦如是。

二法。有對法。無對法。問曰。何故作此論。答曰。欲止人見顯智希有故。廣說如上。云何有對法。答曰。十色入。謂五內入五外入。云何無對法。答曰。二入。謂意入法入。有對有三種。一障礙有對。二境界有對。三緣有對。障礙有對者。如以手打手。更相障礙。以石打石。更相障礙。如是等。是名障礙有對。境界有對者。如眼對色等。是名境界有對。緣有對者。如心心數法各自受所緣。是名緣有對。三種有對。此中依障礙有對而作論。問曰。為障礙幾入耶。答曰。或有說者。障礙一入謂觸入。余入非觸復有說者。障礙五入。內入中障礙身入。外入中障礙色香味觸若作是說。障礙五入者。以手打手時。以五打五。以手打石等時。以五打四。以石打石時。以四打四。以石打手時。以四打五。復有說者。障礙無色入。除聲入。若以手打眼時。豈非礙耶。評曰。應作是說。障礙十入。若不障礙聲入者。聲則無積聚義。施設經說眼決定對色。色決定對眼。乃至意決定對法。法決定對意。彼尊者造論說境界有對。有眼水中不障礙陸地則障礙。如魚等。有眼陸地不障礙水中則障礙。如人等。於水不障礙於陸不障礙。如頑跋陀人水生羅叉等。於水障礙於陸障礙者。除上爾所事。有眼夜不障礙晝則

【現代漢語翻譯】 現代漢語譯本：識。並非沒有其實質。它也是如此。

兩種法。有對法，無對法。問：為何要作此論？答：爲了阻止人們的（錯誤）見解，彰顯智慧的稀有。詳細的解釋如前所述。什麼是有對法？答：十種色入，即五內入和五外入。什麼是無對法？答：兩種入，即意入和法入。有對有三種：一、障礙有對；二、境界有對；三、緣有對。障礙有對是指，比如用手打手，互相阻礙；用石頭打石頭，互相阻礙。像這樣等等，這叫做障礙有對。境界有對是指，比如眼對色等等，這叫做境界有對。緣有對是指，比如心和心所法各自領受所緣（的對象），這叫做緣有對。這三種有對，這裡是依據障礙有對而作論。問：障礙了幾種入呢？答：或者有人說，障礙一種入，即觸入。其餘的入不是觸。又有人說，障礙五種入。內入中障礙身入，外入中障礙色、香、味、觸。如果這樣說，障礙五種入，那麼用手打手時，就是用五種（根）打五種（根）；用手打石頭等時，就是用五種（根）打四種（根）；用石頭打石頭時，就是用四種（根）打四種（根）；用石頭打手時，就是用四種（根）打五種（根）。又有人說，障礙無色入，除了聲入。如果用手打眼睛時，難道不是阻礙嗎？評判說：應該這樣說，障礙十種入。如果不障礙聲入，那麼聲音就沒有積聚的意義。《施設經》說眼決定對色（Rūpa，形態、顏色），色決定對眼，乃至意決定對法（Dharma，事物、法則），法決定對意。那位尊者造論說境界有對。有眼在水中不障礙在陸地則障礙，比如魚等。有眼在陸地不障礙在水中則障礙，比如人等。在水中不障礙在陸地不障礙，比如頑跋陀人、水生羅剎等。在水中障礙在陸地障礙的，除了上面所說的情況。有眼在夜晚不障礙在白天則

【English Translation】 English version: Consciousness. It is not without its reality. It is also like that.

Two dharmas. Dharmas with resistance, dharmas without resistance. Question: Why is this treatise composed? Answer: To stop people's (wrong) views and to reveal the rarity of wisdom. The detailed explanation is as mentioned above. What are dharmas with resistance? Answer: The ten sense bases of form, namely the five internal sense bases and the five external sense bases. What are dharmas without resistance? Answer: The two sense bases, namely the mind base and the dharma base. There are three types of resistance: first, obstructive resistance; second, object resistance; third, condition resistance. Obstructive resistance is like when a hand strikes a hand, mutually obstructing each other; when a stone strikes a stone, mutually obstructing each other. Such as these, this is called obstructive resistance. Object resistance is like when the eye confronts form, etc., this is called object resistance. Condition resistance is like when the mind and mental factors each receive their respective objects, this is called condition resistance. Among these three types of resistance, this discussion is based on obstructive resistance. Question: How many sense bases are obstructed? Answer: Some say that one sense base is obstructed, namely the touch base. The remaining sense bases are not touch. Others say that five sense bases are obstructed. Among the internal sense bases, the body base is obstructed; among the external sense bases, form, smell, taste, and touch are obstructed. If it is said that five sense bases are obstructed, then when a hand strikes a hand, it is five (roots) striking five (roots); when a hand strikes a stone, etc., it is five (roots) striking four (roots); when a stone strikes a stone, it is four (roots) striking four (roots); when a stone strikes a hand, it is four (roots) striking five (roots). Others say that the formless sense base is obstructed, except for the sound base. If a hand strikes the eye, is it not obstructed? Judgment: It should be said that ten sense bases are obstructed. If the sound base is not obstructed, then sound would have no meaning of accumulation. The Śāsana Sūtra says that the eye is definitely related to rūpa (form, color), rūpa is definitely related to the eye, and so on, until the mind is definitely related to dharma (things, principles), and dharma is definitely related to the mind. That venerable one, having composed the treatise, speaks of object resistance. There are eyes that do not obstruct in water but obstruct on land, such as fish, etc. There are eyes that do not obstruct on land but obstruct in water, such as people, etc. Those who do not obstruct in water and do not obstruct on land are like the stubborn people, water-born rākṣasas (demons), etc. Those who obstruct in water and obstruct on land are those except for the aforementioned cases. There are eyes that do not obstruct at night but obstruct during the day, then

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障礙。如鴟梟等。晝不障礙夜障礙者。如人等晝夜不障礙者。如鹿馬貍貓等。晝夜障礙者。除上爾所事。此中何者是有對。何者是無對。答曰。若積聚微塵是有對。若不積聚微塵是無對。複次種種異相是有對。無種種異相是無對。複次若覆蔽相是有對。無覆蔽相是無對。複次若積聚相是有對。無積聚相是無對。複次若有大形段是有對。無大形段是無對。複次若可除卻是有對。不可除卻是無對。尊者波奢說曰。若別異相。是則障礙。若有障礙。是則積聚。若有積聚。則是形段。則可除卻。若可除卻。則是有對。與此相違。則是無對。尊者和須蜜說曰。有別異相。有障礙相。是有對。無別異相。無障礙相。是無對。尊者佛陀提婆說曰。可除卻相是有對。不可除卻相是無對。尊者瞿沙說曰。若是積聚微塵性有色可施設長短亦能出聲者是有對。積聚微塵性。則說八入。有色可施設長短者。則說色入。亦能出聲者。則說聲入。與上相違是無對。尊者婆摩勒說曰。合集多微塵聚是有對。與此相違。是無對。◎

◎二法有漏法無漏法。問曰。何故作此論。答曰。欲止人見顯智希有故。廣說如上。復有說者。所以作論者為止並義者意故。如摩訶僧祇部說。佛身一向無漏。問曰。彼何故作此說。答曰。彼依佛經。佛經說如來於世間

【現代漢語翻譯】 現代漢語譯本 障礙。例如鴟梟（chī xiāo，貓頭鷹）等。白天不障礙，夜晚障礙的是人等。晝夜都不障礙的是鹿、馬、貍貓等。晝夜都障礙的是上面所說的那些事物。這些事物中，哪些是有對（yǒu duì，有障礙、有阻礙），哪些是無對（wú duì，無障礙、無阻礙）？回答：如果積聚了微塵就是有對，如果沒有積聚微塵就是無對。其次，有種種不同相狀的是有對，沒有種種不同相狀的是無對。其次，有覆蓋相的是有對，沒有覆蓋相的是無對。其次，有積聚相的是有對，沒有積聚相的是無對。其次，有大形段的是有對，沒有大形段的是無對。其次，可以被去除的是有對，不可以被去除的是無對。 尊者波奢（Zūnzhě Bōshē）說：『如果有別異的相狀，那就是障礙。如果有障礙，那就是積聚。如果有積聚，那就是形段。就可以被去除。如果可以被去除，那就是有對。與此相反，那就是無對。』尊者和須蜜（Zūnzhě Héxūmì）說：『有別異的相狀，有障礙的相狀，就是有對。沒有別異的相狀，沒有障礙的相狀，就是無對。』尊者佛陀提婆（Zūnzhě Fótuó Típó）說：『可以被去除的相狀是有對，不可以被去除的相狀是無對。』尊者瞿沙（Zūnzhě Jùshā）說：『如果是積聚微塵的性質，有顏色，可以施設長短，也能發出聲音的，就是有對。積聚微塵的性質，就說是八入（bā rù，眼、耳、鼻、舌、身、意、末那、阿賴耶識）。有顏色，可以施設長短的，就說是色入（sè rù，視覺）。也能發出聲音的，就說是聲入（shēng rù，聽覺）。與上面相反的就是無對。』尊者婆摩勒（Zūnzhě Pómólè）說：『合集很多微塵聚就是有對，與此相反，就是無對。』 二法：有漏法（yǒu lòu fǎ，有煩惱的法）和無漏法（wú lòu fǎ，沒有煩惱的法）。問：為什麼要作這部論？答：爲了阻止人們的邪見，彰顯智慧的稀有，詳細的解釋如上文所說。還有人說，之所以作這部論是爲了阻止那些執持並義（bìng yì，認為佛身有漏）的人的觀點。例如摩訶僧祇部（Móhēsēngqíbù，大眾部）說，佛身完全是無漏的。問：他們為什麼要這樣說？答：他們依據佛經。佛經說如來在世間

【English Translation】 English version Obstructions. For example, owls (chī xiāo) and the like. Those that obstruct during the night but not during the day, such as humans. Those that do not obstruct day or night, such as deer, horses, and wildcats. Those that obstruct day and night, such as the things mentioned above. Among these, which are 'with resistance' (yǒu duì, having obstruction, resistance), and which are 'without resistance' (wú duì, without obstruction, resistance)? The answer is: if there is an accumulation of fine particles, it is 'with resistance'; if there is no accumulation of fine particles, it is 'without resistance'. Furthermore, that which has various different appearances is 'with resistance'; that which does not have various different appearances is 'without resistance'. Furthermore, that which has a covering appearance is 'with resistance'; that which does not have a covering appearance is 'without resistance'. Furthermore, that which has an accumulating appearance is 'with resistance'; that which does not have an accumulating appearance is 'without resistance'. Furthermore, that which has a large shape is 'with resistance'; that which does not have a large shape is 'without resistance'. Furthermore, that which can be removed is 'with resistance'; that which cannot be removed is 'without resistance'. Venerable Posha (Zūnzhě Bōshē) said: 'If there is a distinct appearance, then it is an obstruction. If there is an obstruction, then it is an accumulation. If there is an accumulation, then it is a shape. Then it can be removed. If it can be removed, then it is 'with resistance'. The opposite of this is 'without resistance'.' Venerable Vasumitra (Zūnzhě Héxūmì) said: 'Having a distinct appearance and having an obstructing appearance is 'with resistance'. Not having a distinct appearance and not having an obstructing appearance is 'without resistance'.' Venerable Buddhatadeva (Zūnzhě Fótuó Típó) said: 'The appearance of being removable is 'with resistance'; the appearance of being unremovable is 'without resistance'.' Venerable Ghosha (Zūnzhě Jùshā) said: 'If it is the nature of accumulated fine particles, has color, can be described in terms of length, and can also produce sound, then it is 'with resistance'. The nature of accumulated fine particles refers to the eight entrances (bā rù, eye, ear, nose, tongue, body, mind, Manas, Alaya consciousness). Having color and being describable in terms of length refers to the color entrance (sè rù, visual). Being able to produce sound refers to the sound entrance (shēng rù, auditory). The opposite of the above is 'without resistance'.' Venerable Bahumula (Zūnzhě Pómólè) said: 'A collection of many fine particles is 'with resistance'; the opposite of this is 'without resistance'.' Two Dharmas: Defiled Dharma (yǒu lòu fǎ, Dharma with afflictions) and Undefiled Dharma (wú lòu fǎ, Dharma without afflictions). Question: Why is this treatise composed? Answer: To stop people's wrong views and to reveal the rarity of wisdom, as explained in detail above. Others say that the reason for composing this treatise is to stop the views of those who hold to the 'both' meaning (bìng yì, thinking Buddha's body is defiled). For example, the Mahasanghika school (Móhēsēngqíbù) says that the Buddha's body is entirely undefiled. Question: Why do they say this? Answer: They rely on the Buddhist scriptures. The Buddhist scriptures say that the Tathagata in the world

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生世間長。而出世間。不為世間所染。彼作是說。佛若出世間。不為世間所染。則知佛身一向無漏。為止如是說者意。亦明佛身是有漏。若佛身是無漏者。無比女不應于佛身生愛心。余廣說如雜揵度。云何有漏法。答曰。十入二入少分。謂意入法入。云何無漏法。答曰。二入少分。謂意入法入。問曰。何故名有漏法無漏法耶。答曰。若法能增長有是有漏。與此相違。是無漏。複次若法能令有相續。能增長生老病死。是有漏。與此相違。是無漏。乃至廣說。若法墮苦集諦。是有漏。與此相違。是無漏。尊者和須蜜說曰。云何有漏相。云何無漏相。答曰。從有漏生。是有漏相。不從有漏生。是無漏相。複次能生有漏相。是有漏。不能生有漏相。是無漏。尊者佛陀提婆說曰。若處所能生漏。是有漏相。若處所不能生。漏是無漏相。

二法。有為法無為法。問曰。何故作此論。答曰。為止人見為顯智希有。廣說如上。云何有為法。答曰。十一入。一入少分。謂法入。云何無為法。答曰。一入少分謂法入。問曰。何故名有為無為法耶。答曰。若法有生滅。有因。有有為相。是有為法。與此相違。是無為法。複次若法屬因屬緣屬所作屬和合者是有為法。與此相違。是無為法。複次若法為生所生。為住所住。為老所老。是有為

【現代漢語翻譯】 現代漢語譯本： 生於世間，又超越世間，卻不被世間所污染。有人這樣說：如果佛陀（Buddha）出現於世間，卻不被世間所污染，那麼就應該知道佛陀的身體完全沒有煩惱。爲了阻止這種說法，也說明佛陀的身體是有煩惱的。如果佛陀的身體沒有煩惱，那麼難陀（Nanda）的妻子孫陀羅（Sundari）就不應該對佛陀的身體產生愛慕之心。其餘更廣泛的解釋如同《雜犍度》（雜事犍度，Khandhaka）中所說。 什麼是有煩惱的法呢？回答說：十個內處（十入，十種感官）和兩個內處的一部分，即意入（Manayatana，意識的領域）和法入（Dhammayatana，法的領域）。什麼是沒有煩惱的法呢？回答說：兩個內處的一部分，即意入和法入。 問：為什麼稱為有煩惱的法和沒有煩惱的法呢？回答說：如果某種法能夠增長『有』（bhava，存在），那就是有煩惱的；與此相反，就是沒有煩惱的。再者，如果某種法能夠使『有』相續，能夠增長生、老、病、死，那就是有煩惱的；與此相反，就是沒有煩惱的。乃至更廣泛地說，如果某種法屬於苦諦（Dukkha Satya，苦的真理）和集諦（Samudaya Satya，苦的根源的真理），那就是有煩惱的；與此相反，就是沒有煩惱的。 尊者和須蜜（Vasumitra）說：什麼是有煩惱的相？什麼是沒有煩惱的相？回答說：從有煩惱的法所生，就是有煩惱的相；不從有煩惱的法所生，就是沒有煩惱的相。再者，能夠產生有煩惱的相，就是有煩惱的；不能產生有煩惱的相，就是沒有煩惱的。尊者佛陀提婆（Buddha Deva）說：如果某個處所能夠產生煩惱，那就是有煩惱的相；如果某個處所不能產生煩惱，那就是沒有煩惱的相。 二法：有為法（Saṃskṛta dharma，有為法）和無為法（Asaṃskṛta dharma，無為法）。問：為什麼要作此論述？回答說：爲了阻止人們的錯誤見解，爲了彰顯智慧的稀有難得。更廣泛的解釋如同上面所說。什麼是有為法呢？回答說：十一個內處和一個內處的一部分，即法入。什麼無為法呢？回答說：一個內處的一部分，即法入。問：為什麼稱為有為法和無為法呢？回答說：如果某種法有生滅，有因，有有為的相，那就是有為法；與此相反，就是無為法。再者，如果某種法屬於因，屬於緣，屬於所作，屬於和合，那就是有為法；與此相反，就是無為法。再者，如果某種法為生所生，為住所住，為老所老，那就是有為

【English Translation】 English version: Born in the world, yet transcending the world, and not defiled by the world. Some say: If the Buddha (Buddha) appears in the world and is not defiled by the world, then it should be known that the Buddha's body is entirely without defilements. To stop such a statement, it is also clarified that the Buddha's body has defilements. If the Buddha's body were without defilements, then Nanda's (Nanda) wife, Sundari (Sundari), should not have developed affection for the Buddha's body. The rest of the extensive explanation is as described in the Miscellaneous Khandhaka (Khandhaka). What are defiled dharmas? The answer is: the ten entrances (ten sense bases, Dasayatana) and a portion of two entrances, namely the mind-entrance (Manayatana, the realm of consciousness) and the dharma-entrance (Dhammayatana, the realm of dharmas). What are undefiled dharmas? The answer is: a portion of two entrances, namely the mind-entrance and the dharma-entrance. Question: Why are they called defiled dharmas and undefiled dharmas? The answer is: If a dharma can increase 'becoming' (bhava, existence), it is defiled; the opposite of this is undefiled. Furthermore, if a dharma can cause 'becoming' to continue, can increase birth, old age, sickness, and death, it is defiled; the opposite of this is undefiled. And so on, extensively speaking, if a dharma belongs to the Truth of Suffering (Dukkha Satya, the truth of suffering) and the Truth of the Origin (Samudaya Satya, the truth of the origin of suffering), it is defiled; the opposite of this is undefiled. Venerable Vasumitra (Vasumitra) said: What is the characteristic of defilement? What is the characteristic of non-defilement? The answer is: That which arises from defiled dharmas is the characteristic of defilement; that which does not arise from defiled dharmas is the characteristic of non-defilement. Furthermore, that which can produce the characteristic of defilement is defiled; that which cannot produce the characteristic of defilement is undefiled. Venerable Buddhadewa (Buddha Deva) said: If a place can produce defilements, that is the characteristic of defilement; if a place cannot produce defilements, that is the characteristic of non-defilement. Two dharmas: conditioned dharmas (Saṃskṛta dharma, conditioned dharmas) and unconditioned dharmas (Asaṃskṛta dharma, unconditioned dharmas). Question: Why is this treatise made? The answer is: To stop people's wrong views, to manifest the rarity of wisdom. The more extensive explanation is as described above. What are conditioned dharmas? The answer is: the eleven entrances and a portion of one entrance, namely the dharma-entrance. What are unconditioned dharmas? The answer is: a portion of one entrance, namely the dharma-entrance. Question: Why are they called conditioned dharmas and unconditioned dharmas? The answer is: If a dharma has arising and ceasing, has a cause, has the characteristic of being conditioned, that is a conditioned dharma; the opposite of this is an unconditioned dharma. Furthermore, if a dharma belongs to a cause, belongs to a condition, belongs to what is made, belongs to combination, that is a conditioned dharma; the opposite of this is an unconditioned dharma. Furthermore, if a dharma is born by birth, dwells by dwelling, ages by aging, that is conditioned

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法。與此相違。是無為法。複次若法行世。能聚果。能知緣。能所作。是有為法。與此相違。是無為法。複次若法墮世。在陰。是苦相續。有前後。有上中下。是有為法。與此相違。是無為法。尊者和須蜜說曰。云何是有為相。答曰。世相陰相。是有為相。云何無為相。答曰。非世相非陰相。是無為相。尊者佛陀提婆說曰。若以眾生故。有生滅者。是有為相。若不以眾生無生滅者。是無為相。

三法。過去法未來法現在法。云何過去法。答曰。過去五陰。云何未來法。答曰。未來五陰。云何現在法。答曰。現在五陰。問曰。何故作此論。答曰。為止並義者意故。如譬喻者。作如是說。世是常。行是無常。行行世時。如物從器至器。猶如多人從一舍至一舍。諸行行世。亦復如是。為止如是說者意。亦明行即是世世即是行。是故四大揵度。作如是說。世名何法。答曰。說行之言。復有說者。所以作論者。為止言無過去未來於世中愚說現在是無為法者意故。亦明過去未來是實有相。若無過去未來者。則無成就不成就。如第二頭第三手第十三入。無有成就不成就者。若無過去未來。則無成就不成就。若有成就不成就。則知必有過去未來是實有相。若言無過去未來。則應如是說。彼過去。若現在時造因。彼果當言在過去。

【現代漢語翻譯】 現代漢語譯本：凡是與此（有為法的特徵）相違背的，就是無為法。再者，如果某種法在世間執行，能夠積聚果報，能夠認知因緣，能夠有所作為，那就是有為法。與此相違背的，就是無為法。再者，如果某種法墮入世間，存在於五陰（色、受、想、行、識）之中，是苦相的延續，有前後次第，有上中下之分，那就是有為法。與此相違背的，就是無為法。 尊者和須蜜（Vasumitra）說：『什麼是有為相？』回答說：『世間之相、五陰之相，就是有為相。』『什麼是無為相？』回答說：『不是世間之相，不是五陰之相，就是無為相。』尊者佛陀提婆（Buddha-deva）說：『如果因為眾生的緣故，有生滅現象，那就是有為相。如果不因為眾生，沒有生滅現象，那就是無為相。』 三種法：過去法、未來法、現在法。什麼是過去法？回答說：過去的五陰。什麼是未來法？回答說：未來的五陰。什麼是現在法？回答說：現在的五陰。問：為什麼要作此論述？回答說：爲了阻止那些持有並義者（Sarvastivadins）的觀點。例如譬喻者（例證主義者）這樣說：『世間是常住的，行是無常的。行在世間執行，就像物品從一個容器轉移到另一個容器，猶如許多人從一間房屋搬到另一間房屋。諸行在世間執行，也是如此。』爲了阻止這種說法，也爲了闡明行就是世間，世間就是行。因此，四大揵度（四大要素的集合）這樣說：『世間是指什麼法？』回答說：『是指說的行。』還有人說，之所以作此論述，是爲了阻止那些說沒有過去和未來，愚昧地說現在是無為法的人的觀點。也爲了闡明過去和未來是真實存在的。如果沒有過去和未來，那麼就沒有成就和不成就。就像第二頭、第三手、第十三入（第十三個感官入口），沒有成就和不成就。如果沒有過去和未來，那麼就沒有成就和不成就。如果有成就和不成就，那麼就知道必定有過去和未來是真實存在的。如果說沒有過去和未來，那麼就應該這樣說：如果過去在現在造了因，那麼其果報應該說是在過去。

【English Translation】 English version: Whatever is contrary to this (the characteristics of conditioned phenomena) is unconditioned phenomena (Asamskrta-dharma). Furthermore, if a dharma operates in the world, is able to accumulate results, is able to cognize conditions, and is able to act, that is conditioned phenomena (Samskrta-dharma). Whatever is contrary to this is unconditioned phenomena. Furthermore, if a dharma falls into the world, exists within the five skandhas (form, feeling, perception, mental formations, consciousness), is a continuation of suffering, has a sequence of before and after, and has upper, middle, and lower divisions, that is conditioned phenomena. Whatever is contrary to this is unconditioned phenomena. The Venerable Vasumitra (Vasumitra) said: 'What is the characteristic of conditioned phenomena?' The answer is: 'The characteristic of the world, the characteristic of the skandhas, is the characteristic of conditioned phenomena.' 'What is the characteristic of unconditioned phenomena?' The answer is: 'Not the characteristic of the world, not the characteristic of the skandhas, is the characteristic of unconditioned phenomena.' The Venerable Buddha-deva (Buddha-deva) said: 'If, because of sentient beings, there is arising and ceasing, that is the characteristic of conditioned phenomena. If not because of sentient beings, there is no arising and ceasing, that is the characteristic of unconditioned phenomena.' Three dharmas: past dharma, future dharma, present dharma. What is past dharma? The answer is: the past five skandhas. What is future dharma? The answer is: the future five skandhas. What is present dharma? The answer is: the present five skandhas. Question: Why is this treatise composed? The answer is: To stop the intention of those who hold the Sarvastivadins' view. For example, the Exemplifiers (those who use examples) say thus: 'The world is permanent, action is impermanent. When action acts in the world, it is like an object moving from one vessel to another, like many people moving from one house to another. The actions acting in the world are also like this.' To stop such a saying, and also to clarify that action is the world and the world is action. Therefore, the four great elements (the collection of four great elements) say thus: 'What dharma is called the world?' The answer is: 'It refers to the spoken action.' There are also those who say that the reason for composing this treatise is to stop the views of those who say there is no past and future, and foolishly say that the present is unconditioned phenomena. Also to clarify that the past and future are truly existent. If there were no past and future, then there would be no accomplishment and non-accomplishment. Like a second head, a third hand, a thirteenth sense entry (the thirteenth sensory entrance), there is no accomplishment and non-accomplishment. If there is no past and future, then there is no accomplishment and non-accomplishment. If there is accomplishment and non-accomplishment, then it is known that there must be a past and future that are truly existent. If it is said that there is no past and future, then it should be said thus: If in the past, one creates a cause in the present, then the result should be said to be in the past.'

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當言在未來。當言在現在耶。若在過去者。應言有過去。不應言無過去。若言無過去。是事不然。若言在未來。應言有未來。不應言無未來。若言無未來。是事不然。若言在現在。則因果共俱。若因果俱者。則違偈說。如說。

作惡不即受　　不如乳成酪 　愚蹈灰底火　　不即時燒足

若果不在過去未來現在則無果。若無果則無因。如第二頭第三手第六陰第十三入。若有因果。不在過去未來現在者。則是常。如無為法。若果在現在時。彼因當言在何處。為在過去。為在未來。為在現在。若在過去。亦如上說。若在未來。亦如上說。若在現在。亦如上說。若不在過去未來現在則無因。若無因則無果。如第二頭第三手第六陰第十三入。若有因果。不在三世者。則應是常。如無為法。複次若無過去未來者。則無出家法。如偈說。

若說無過去　　則無過去佛 　若無過去佛　　則無出家法

複次若無過去未來者。則常妄語。如偈說。

若說無過去　　而言有臘數 　則是一切時　　而常故妄語

複次若無過去未來者。則無現在。所以者何。以有過去未來故。施設現在。若無三世。則無有為法。若無有為法。亦無無為法。所以者何。以有有為故。則施設無為。若無有為無為法。則無一切法。

【現代漢語翻譯】 現代漢語譯本 當說果在未來，還是當說果在現在呢？如果在過去，應該說有過去，不應該說沒有過去。如果說沒有過去，這是不正確的。如果說在未來，應該說有未來，不應該說沒有未來。如果說沒有未來，這是不正確的。如果說在現在，那麼因和果就同時存在。如果因和果同時存在，就違背了偈頌所說，就像偈頌所說： 『作惡不立即受報，就像牛奶變成奶酪需要時間一樣；愚人踩到灰燼中的火，不會立即燒傷腳。』 如果果不在過去、未來、現在，那麼就沒有果。如果沒有果，就沒有因，就像第二頭、第三手、第六陰、第十三入一樣，是不存在的。如果有因果，但不在過去、未來、現在，那就是常，就像無為法一樣。如果果在現在時，那麼因應當說在哪裡？是在過去，還是在未來，還是在現在？如果在過去，也像上面所說一樣。如果在未來，也像上面所說一樣。如果在現在，也像上面所說一樣。如果不在過去、未來、現在，就沒有因。如果沒有因，就沒有果，就像第二頭、第三手、第六陰、第十三入一樣，是不存在的。如果有因果，但不在三世，那就應該是常，就像無為法一樣。此外，如果沒有過去、未來，就沒有出家法，就像偈頌所說： 『如果說沒有過去，就沒有過去的佛（Buddha）；如果沒有過去的佛，就沒有出家法。』 此外，如果沒有過去、未來，就常常是妄語，就像偈頌所說： 『如果說沒有過去，卻說有僧臘（number of years since ordination），那麼在任何時候，都是恒常的妄語。』 此外，如果沒有過去、未來，就沒有現在。為什麼呢？因為有了過去、未來，才安立了現在。如果沒有三世，就沒有有為法。如果沒有有為法，也沒有無為法。為什麼呢？因為有了有為法，才安立了無為。如果沒有有為法和無為法，就沒有一切法。

【English Translation】 English version Should it be said that the result is in the future? Or should it be said that the result is in the present? If it is in the past, it should be said that there is a past; it should not be said that there is no past. If it is said that there is no past, that is not correct. If it is said that it is in the future, it should be said that there is a future; it should not be said that there is no future. If it is said that there is no future, that is not correct. If it is said that it is in the present, then cause and effect exist simultaneously. If cause and effect exist simultaneously, then it contradicts the verse, as the verse says: 'Doing evil does not immediately bring retribution, just as milk does not immediately turn into cheese; a fool steps on fire under the ashes, and his foot is not burned immediately.' If the result is not in the past, future, or present, then there is no result. If there is no result, then there is no cause, just like a second head, a third hand, the sixth Ayatana (sense base), and the thirteenth Dhatu (realm), which do not exist. If there is cause and effect, but it is not in the past, future, or present, then it is permanent, like Nirvana (unconditioned dharma). If the result is in the present, then where should the cause be said to be? Is it in the past, or in the future, or in the present? If it is in the past, it is as said above. If it is in the future, it is as said above. If it is in the present, it is as said above. If it is not in the past, future, or present, then there is no cause. If there is no cause, then there is no result, just like a second head, a third hand, the sixth Ayatana, and the thirteenth Dhatu, which do not exist. If there is cause and effect, but it is not in the three times, then it should be permanent, like Nirvana. Furthermore, if there is no past or future, then there is no monastic order (Pravrajya), as the verse says: 'If it is said that there is no past, then there are no past Buddhas (Buddha); if there are no past Buddhas, then there is no monastic order.' Furthermore, if there is no past or future, then there is constant false speech, as the verse says: 'If it is said that there is no past, but it is said that there is seniority (number of years since ordination), then at all times, it is constantly false speech.' Furthermore, if there is no past or future, then there is no present. Why? Because it is due to the past and future that the present is established. If there are no three times, then there are no conditioned dharmas (Samskrta). If there are no conditioned dharmas, then there are no unconditioned dharmas (Asamskrta). Why? Because it is due to the conditioned that the unconditioned is established. If there are no conditioned and unconditioned dharmas, then there are no all dharmas.

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若無一切法。則無解脫出離。欲令無如是過故。說過去未來是實有相。是故為止他義欲顯己義。亦欲顯法相相應義故。而作此論。問曰。世體性是何。答曰。過去五陰。未來現在五陰。此是世體性。乃至廣說。已說體性。所以今當說。何故名世。世是何義。答曰。去義是世義。問曰。諸行不來不去。若來者則不去。若去者則不來。若來者則來處應空。所以者何。從彼處來故。若去者則妨礙去處。所以者何。去至彼處故。是故尊者和須蜜。說如是偈。

諸行無來相　　以諸剎那故 　而無有去相　　亦無有住者

若行無來去。云何有三世耶。答曰。以所作故。若諸行無所作。是名未來。若有所作。是名現在。若所作已滅。是名過去。若眼未見色。是未來見色。是現在見色。已滅是過去。問曰。若然者。現在彼分眼。云何有所作。答曰。以作相似因故。若不現在前。則不與未來者作相似因。若現在前。則與未來者作相似因。乃至意亦如是。如色未作障礙是未來。若作障礙是現在。若作障礙已滅是過去。如受未生是未來。受若生是現在。受若生已滅是過去。受乃至想行識亦如是。複次若法未取果與果是未來。若取果與果是現在。若取果與果已滅是過去。複次若法不取不與。依果報果。是未來。若取依果報果未與者

【現代漢語翻譯】 現代漢語譯本：如果沒有任何法存在，那麼就不會有解脫和出離。爲了避免出現這樣的過失，所以說過去和未來是真實存在的。因此，爲了阻止其他宗派的觀點，彰顯自己的觀點，也爲了彰顯法相相應的意義，才撰寫這部論著。有人問：『世的體性是什麼？』回答說：『過去的五陰（色、受、想、行、識，構成個體存在的五種要素），未來和現在的五陰，這就是世的體性。』乃至廣泛地闡述。已經說了體性，現在應當說原因。為什麼稱為『世』？『世』是什麼意思？回答說：『流逝的意義就是世的意義。』有人問：『諸行（一切事物）不來不去。如果來，就不會去；如果去，就不會來。如果來，那麼來的地方應該是空的。為什麼呢？因為是從那個地方來的。如果去，那麼會妨礙去的地方。為什麼呢？因為要去到那個地方。』所以尊者和須蜜（Vasumitra）說了這樣的偈頌： 『諸行沒有來的相狀，因為有剎那（ksana，極短的時間單位）的緣故；也沒有去的相狀，也沒有停留的。』 如果諸行沒有來去，怎麼會有三世（過去、現在、未來）呢？回答說：『因為所作（karma，行為）的緣故。如果諸行沒有所作，就叫做未來；如果有所作，就叫做現在；如果所作已經滅，就叫做過去。』如果眼睛沒有看到顏色，是未來；看到顏色，是現在；看到顏色已經滅，是過去。有人問：『如果這樣，那麼現在這一部分的眼睛，怎麼有所作呢？』回答說：『因為作為相似的因的緣故。如果不現在前，就不會與未來者作為相似的因；如果現在前，就會與未來者作為相似的因。』乃至意識也是這樣。比如顏色沒有造成障礙是未來；如果造成障礙是現在；如果造成障礙已經滅是過去。比如感受沒有生起是未來；感受如果生起是現在；感受如果生起已經滅是過去。感受乃至想、行、識也是這樣。再次，如果法沒有取得果報和給予果報是未來；如果取得果報和給予果報是現在；如果取得果報和給予果報已經滅是過去。再次，如果法不取得也不給予，依靠果報果，是未來；如果取得依靠果報果但沒有給予，

【English Translation】 English version: If there were no dharmas (phenomena), there would be no liberation or release. To prevent such a fault, it is said that the past and future are truly existent. Therefore, to stop the views of other schools, to manifest one's own views, and also to manifest the meaning of the correspondence of dharma characteristics, this treatise is written. Someone asks: 'What is the nature of the world (loka)?' The answer is: 'The past five skandhas (form, feeling, perception, volition, consciousness, the five aggregates that constitute individual existence), the future and present five skandhas, this is the nature of the world.' And so on, extensively explained. The nature has been spoken of, now the reason should be spoken of. Why is it called 'world'? What is the meaning of 'world'? The answer is: 'The meaning of passing away is the meaning of world.' Someone asks: 'The activities (samskaras, conditioned phenomena) do not come and do not go. If they come, they do not go; if they go, they do not come. If they come, then the place from which they come should be empty. Why? Because they come from that place. If they go, then they obstruct the place to which they go. Why? Because they go to that place.' Therefore, Venerable Vasumitra (和須蜜) spoke this verse: 'The activities have no aspect of coming, because of the moments (ksana, 剎那); and they have no aspect of going, nor is there any abiding.' If the activities have no coming and going, how can there be three times (past, present, future)? The answer is: 'Because of karma (所作, action). If the activities have no karma, it is called the future; if there is karma, it is called the present; if the karma has ceased, it is called the past.' If the eye has not seen color, it is the future; if it sees color, it is the present; if seeing color has ceased, it is the past. Someone asks: 'If so, then how does the present part of the eye have karma?' The answer is: 'Because it acts as a similar cause. If it does not appear in the present, it will not act as a similar cause with the future; if it appears in the present, it will act as a similar cause with the future.' And so on, consciousness is also like this. For example, if color has not created an obstacle, it is the future; if it creates an obstacle, it is the present; if creating an obstacle has ceased, it is the past. For example, if feeling has not arisen, it is the future; if feeling arises, it is the present; if feeling has arisen and ceased, it is the past. Feeling, and so on, perception, volition, and consciousness are also like this. Again, if a dharma has not taken the result and given the result, it is the future; if it has taken the result and given the result, it is the present; if taking the result and giving the result has ceased, it is the past. Again, if a dharma does not take and does not give, relying on the result to repay the result, it is the future; if it takes relying on the result to repay the result but has not given it,

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是現在。若取依果報果已滅是過去。複次若法未與相似因一切遍因是未來。若與是現在。若與已滅是過去。複次若法未生未滅是未來。若已生未滅是現在。若生已滅是過去。未生未壞。已生未壞。已生已壞。未生未離。已生未離。已生已離。說亦如是。複次若法未作三有為相是未來。若已作一今作二是現在。若已作三是過去。複次若法未作四緣是未來。若作四緣是現在。若作四緣已滅是過去。複次若法與三世作因是過去。若與二世作因是現在。若與一世作因是未來。複次若法是三世果是未來。若是二世果是現在。若是一世果是過去。複次以過去未來故。施設現在。不以現在施設現在。以無第四世故。以過去現在故。施設未來。不以未來施設未來。以無第四世故。以未來現在。施設過去。不以過去施設過去。以無第四世故。諸過去所有。色所有耶。答曰。或是過去所有非色所有。乃至廣作四句。過去所有非色所有者。過去四陰是色所有。非過去所有者。未來現在色所有。過去所有亦色所有者。謂過去色所有。非過去所有非色所有者。謂未來現在四陰所有。及無為所有。如色作四句。乃至識亦作四句。如過去作五四句。未來現在。亦作五四句。是則有十五四句。若色所有。儘是方方分所有耶。答曰。若是方方分所有。儘是

【現代漢語翻譯】 現代漢語譯本 是現在。如果取依果報，果已經滅去，那就是過去。（果報：業力成熟后所產生的善惡結果） 進一步說，如果一個法還沒有與相似的因和一切遍因結合，那就是未來。如果已經結合，那就是現在。如果已經結合並且滅去，那就是過去。 進一步說，如果一個法還沒有生起，還沒有滅去，那就是未來。如果已經生起但還沒有滅去，那就是現在。如果已經生起並且滅去，那就是過去。未生未壞，已生未壞，已生已壞；未生未離，已生未離，已生已離，說法也是如此。 進一步說，如果一個法還沒有產生三有為相（生、住、滅），那就是未來。如果已經產生一個相，現在正在產生第二個相，那就是現在。如果已經產生三個相，那就是過去。（三有為相：指有為法的生、住、滅三種狀態） 進一步說，如果一個法還沒有產生四緣（因緣、等無間緣、所緣緣、增上緣），那就是未來。如果已經產生四緣，那就是現在。如果產生四緣后已經滅去，那就是過去。（四緣：事物生起和存在所依賴的四種條件） 進一步說，如果一個法與三世（過去、現在、未來）都作為因，那就是過去。如果與兩世作為因，那就是現在。如果與一世作為因，那就是未來。 進一步說，如果一個法是三世的果，那就是未來。如果是兩世的果，那就是現在。如果是一世的果，那就是過去。 進一步說，因為過去和未來，所以施設現在。不是用現在來施設現在。因為沒有第四世的緣故。用過去和現在，施設未來。不是用未來施設未來。因為沒有第四世的緣故。用未來和現在，施設過去。不是用過去施設過去。因為沒有第四世的緣故。 所有過去的事物，都是色（rupa）所有嗎？回答說：或者有是過去所有，但不是色所有。乃至廣泛地作出四句。 過去所有但不是色所有的是：過去的四陰（受、想、行、識）。是色所有但不是過去所有的是：未來和現在的色所有。過去所有也是色所有的是：過去的色所有。不是過去所有也不是色所有的是：未來和現在的四陰所有，以及無為所有。 像色（rupa）一樣作出四句，乃至識（vijnana）也作出四句。像過去一樣作出五組四句，未來和現在也作出五組四句。這樣就有十五組四句。 如果色（rupa）所有，全部都是方方分（空間分割）所有嗎？回答說：如果是方方分所有，全部都是...

【English Translation】 English version It is the present. If one takes reliance on the result of retribution, and the result has already ceased, that is the past. (Retribution: The good or bad consequences resulting from the maturation of karma.) Furthermore, if a dharma has not yet combined with a similar cause and all-pervading cause, that is the future. If it has combined, that is the present. If it has combined and ceased, that is the past. Furthermore, if a dharma has not yet arisen and has not yet ceased, that is the future. If it has already arisen but has not yet ceased, that is the present. If it has arisen and ceased, that is the past. Not yet arisen, not yet decayed; already arisen, not yet decayed; already arisen, already decayed; not yet separated, already arisen, not yet separated; already arisen, already separated; the explanation is also like this. Furthermore, if a dharma has not yet produced the three characteristics of conditioned existence (arising, abiding, ceasing), that is the future. If one characteristic has already been produced, and the second is now being produced, that is the present. If three characteristics have already been produced, that is the past. (Three characteristics of conditioned existence: referring to the three states of arising, abiding, and ceasing of conditioned dharmas.) Furthermore, if a dharma has not yet produced the four conditions (causal condition, immediately preceding condition, object condition, dominant condition), that is the future. If the four conditions have already been produced, that is the present. If the four conditions have been produced and have already ceased, that is the past. (Four conditions: the four conditions upon which the arising and existence of things depend.) Furthermore, if a dharma acts as a cause with the three times (past, present, future), that is the past. If it acts as a cause with two times, that is the present. If it acts as a cause with one time, that is the future. Furthermore, if a dharma is the result of the three times, that is the future. If it is the result of two times, that is the present. If it is the result of one time, that is the past. Furthermore, because of the past and future, the present is established. The present is not established by the present. Because there is no fourth time. With the past and present, the future is established. The future is not established by the future. Because there is no fourth time. With the future and present, the past is established. The past is not established by the past. Because there is no fourth time. Are all things that are past, all that belong to rupa (form)? The answer is: Or there are those that belong to the past, but do not belong to rupa. And so on, making four sentences extensively. Those that belong to the past but do not belong to rupa are: the four skandhas (feeling, perception, mental formations, consciousness) of the past. Those that belong to rupa but do not belong to the past are: the rupa that belongs to the future and present. Those that belong to the past and also belong to rupa are: the rupa that belongs to the past. Those that do not belong to the past and do not belong to rupa are: the four skandhas that belong to the future and present, as well as the unconditioned. Like rupa, make four sentences, and even vijnana (consciousness) also makes four sentences. Like the past, make five sets of four sentences, and the future and present also make five sets of four sentences. Thus, there are fifteen sets of four sentences. If all that belongs to rupa (form), is all that belongs to directional divisions (spatial divisions)? The answer is: If it belongs to directional divisions, all that belongs to...

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色所有。頗有色所有非方方分所有耶。答曰有。過去未來色。現在微塵。及無作色。若受所有。彼盡非方方分所有耶。答曰。若受所有。盡非方方分所有。頗非方方分所有非受所有耶。答曰。有。想行識所有過去未來色。現在微塵。無作色。及無為法所有。如受想行識說亦如是。諸所有色。盡障礙耶。答曰。若障礙者。儘是色所有。頗有色非障礙耶。答曰。有。過去未來色。現在微塵及無作色。諸所有受。盡覺耶。答曰。若覺儘是受。頗有受非覺耶。答曰。有。過去未來受。如受。想行識說亦如是。問曰。為已生生。未生生。若已生生。云何諸行非還轉耶。若未生生。云何諸行非本無而有耶。答曰。應作是說。以事故已生生。以事故未生生。以事故已生生者。諸法本住自體相故生。以事故未生生者。一切未來法。是未生法故生。問曰。為世生。為世中生。若世生者。云何不一法生時一切法生。若一法生一切法生者。則壞世。若世中生者。云何非行異世耶。答曰。應作是說。以事故世生。以事故世中生。以事故世生者。一剎那生時。即是世故。以事故世中生者。于未來世中。一剎那生。余剎那未生故。問曰。為彼法生即彼法滅耶。為余法生余法滅耶。若彼法生即彼法滅者。未來法生。即未來法滅耶。若余法生余法滅者。

【現代漢語翻譯】 現代漢語譯本 『色』（Rupa，物質）的所有，是否有一些『色』不是『方方分』（physical components）的所有呢？答：是的。過去和未來的『色』，現在的微塵，以及『無作色』（non-revealing form）。如果是『受』（Vedana，感受）的所有，它們都不是『方方分』的所有嗎？答：如果是『受』的所有，它們都不是『方方分』的所有。是否有一些不是『方方分』的所有，但不是『受』的所有呢？答：是的。『想』（Samjna，知覺）、『行』（Samskara，意志）、『識』（Vijnana，意識）的所有，過去和未來的『色』，現在的微塵，『無作色』，以及『無為法』（unconditioned dharma）的所有。如同對『受』的解釋，對『想』、『行』、『識』的解釋也是如此。所有的『色』都是障礙嗎？答：如果是障礙，那都是『色』的所有。是否有一些『色』不是障礙呢？答：是的。過去和未來的『色』，現在的微塵，以及『無作色』。所有的『受』都是感覺嗎？答：如果是感覺，那都是『受』。是否有一些『受』不是感覺呢？答：是的。過去和未來的『受』。如同對『受』的解釋，對『想』、『行』、『識』的解釋也是如此。 問：是已經產生的產生，還是未產生的產生？如果已經產生的產生，為什麼諸行（Samskaras，所有心理活動）不是還轉呢？如果未產生的產生，為什麼諸行不是本來沒有而有呢？答：應該這樣說，因為某種原因，已經產生的產生；因為某種原因，未產生的產生。因為某種原因，已經產生的產生，是因為諸法（Dharmas，現象）本來安住于自體相而產生。因為某種原因，未產生的產生，是因為一切未來的法，是未產生的法而產生。 問：是在『世』（world）中產生，還是在『世』中產生？如果在『世』中產生，為什麼不是一個法產生時一切法都產生？如果一個法產生一切法都產生，那麼就會壞『世』。如果在『世』中產生，為什麼不是『行』異『世』呢？答：應該這樣說，因為某種原因在『世』中產生，因為某種原因在『世』中產生。因為某種原因在『世』中產生，是因為一個剎那產生時，就是『世』。因為某種原因在『世』中產生，是因為在未來『世』中，一個剎那產生，其餘剎那未產生。 問：是那個法產生，就是那個法滅嗎？還是其他法產生，其他法滅呢？如果是那個法產生，就是那個法滅，那麼未來法產生，就是未來法滅嗎？如果是其他法產生，其他法滅，那麼……

【English Translation】 English version Are all 'rupa' (form/matter) possessions, and are there some 'rupa' possessions that are not 'physical components' possessions? Answer: Yes. Past and future 'rupa', present-day minute particles, and 'non-revealing form'. If it is a 'vedana' (feeling/sensation) possession, are they all not 'physical components' possessions? Answer: If it is a 'vedana' possession, they are all not 'physical components' possessions. Are there some that are not 'physical components' possessions but are not 'vedana' possessions? Answer: Yes. 'Samjna' (perception), 'samskara' (volition/mental formations), 'vijnana' (consciousness) possessions, past and future 'rupa', present-day minute particles, 'non-revealing form', and 'unconditioned dharma' possessions. Just as the explanation for 'vedana', the explanation for 'samjna', 'samskara', and 'vijnana' is also the same. Are all 'rupa' obstructions? Answer: If they are obstructions, then they are all 'rupa' possessions. Are there some 'rupa' that are not obstructions? Answer: Yes. Past and future 'rupa', present-day minute particles, and 'non-revealing form'. Are all 'vedana' feelings? Answer: If they are feelings, then they are all 'vedana'. Are there some 'vedana' that are not feelings? Answer: Yes. Past and future 'vedana'. Just as the explanation for 'vedana', the explanation for 'samjna', 'samskara', and 'vijnana' is also the same. Question: Is it the already arisen that arises, or the not-yet-arisen that arises? If the already arisen arises, why do the 'samskaras' (mental formations) not revert? If the not-yet-arisen arises, why do the 'samskaras' not come into being from non-being? Answer: It should be said that for some reason, the already arisen arises; for some reason, the not-yet-arisen arises. For some reason, the already arisen arises because the 'dharmas' (phenomena) originally abide in their own intrinsic nature and thus arise. For some reason, the not-yet-arisen arises because all future 'dharmas' are not-yet-arisen 'dharmas' and thus arise. Question: Is it born in the 'world' (loka), or born within the 'world'? If born in the 'world', why is it not that when one 'dharma' arises, all 'dharmas' arise? If when one 'dharma' arises, all 'dharmas' arise, then the 'world' would be destroyed. If born within the 'world', why are the 'samskaras' not different 'worlds'? Answer: It should be said that for some reason, it is born in the 'world'; for some reason, it is born within the 'world'. For some reason, it is born in the 'world' because when one instant arises, it is the 'world'. For some reason, it is born within the 'world' because in the future 'world', one instant arises, and the remaining instants have not yet arisen. Question: Is it that when that 'dharma' arises, that 'dharma' ceases? Or is it that when another 'dharma' arises, another 'dharma' ceases? If when that 'dharma' arises, that 'dharma' ceases, then when a future 'dharma' arises, does that future 'dharma' cease? If when another 'dharma' arises, another 'dharma' ceases, then...

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色生受滅耶。答曰。應作是說。以事故彼法生。即彼法滅。以事故余法生。余法滅以事故。彼法生彼法滅者色生即色滅乃至識生。即識滅。以事故余法生余法滅者。未來世生。現在世滅。問曰。為自分生。為他分生。若自分生者云何非本無自分而有自分。本無物體而有物體。若他分生者。云何法不捨自體。答曰。應作是說。不自分生。亦不他分生。然如其法體。生已而滅。問曰。未來世減。過去世增。云何不施設二世有增減耶。尊者和須蜜說曰。為增計數過去未來世有增減不。若不增計數過去未來世。何故言過去未來世有增減耶。複次過去未來。無量無邊。不說有增減。譬如於海。取百千瓶水不減。投百千瓶水不增。以海水無量故。彼亦如是。複次未來法未生未滅故不減。過去法生已滅故不增。複次未來法未生不壞故不減。過去法生已壞故不增。複次未來法未生未離故不減。過去法生已離故不增。尊者佛陀提婆說曰。若法行世者。何不說有增減。但法因緣和合故生。因緣離散則滅。問曰。過去未來。為有積聚。如現在墻壁樹木山巖等。為散在處處。若積聚者。云何施主所作。不唐捐其功。云何不有方所。云何不是常。云何不現見。若散在處處者。云何說有過去。王名善見。城名拘奢跋提。講堂名善法。亦說。有毗婆尸

【現代漢語翻譯】 現代漢語譯本 問：色（Rūpa，物質、形態）的生起和受（Vedanā，感受）的滅去是同時發生的嗎？ 答：應該這樣說，因為某種原因，某個法（Dharma，事物、現象）生起，那個法就滅去；因為某種原因，其餘的法生起，其餘的法就滅去。因為某種原因，某個法生起，那個法滅去，指的是色生起即色滅去，乃至識（Vijñāna，意識）生起即識滅去。因為某種原因，其餘的法生起，其餘的法滅去，指的是未來世生起，現在世滅去。 問：是從自身生起，還是從他物生起？如果是從自身生起，為什麼不是原本沒有自身，然後才有自身？原本沒有物體，然後才有物體？如果是從他物生起，為什麼法不捨棄它自身的體性？ 答：應該這樣說，不是從自身生起，也不是從他物生起。而是依照那法的體性，生起之後就滅去。 問：未來世減少，過去世增加，為什麼不施設說二世有增減呢？ 尊者和須蜜（Vasumitra）說：對於增加計數來說，過去未來世有增減嗎？如果不是增加計數，過去未來世，為什麼說過去未來世有增減呢？ 再者，過去未來，無量無邊，不說有增減。譬如對於大海，取走百千瓶水不會減少，投入百千瓶水不會增加，因為海水是無量的。過去未來也是這樣。 再者，未來法未生未滅，所以不減少；過去法生已滅，所以不增加。 再者，未來法未生不壞，所以不減少；過去法生已壞，所以不增加。 再者，未來法未生未離，所以不減少；過去法生已離，所以不增加。 尊者佛陀提婆（Buddhatadeva）說：如果法在世間執行，為什麼不說有增減？只是法因緣和合所以生起，因緣離散則滅去。 問：過去未來，是有積聚，像現在的墻壁、樹木、山巖等一樣，還是散在各處？如果是有積聚，為什麼施主所作的功德不會白費？為什麼沒有方位？為什麼不是常恒的？為什麼不能親眼看見？如果是散在各處，為什麼說有過去的國王名叫善見（Sudarsana），城名叫拘奢跋提（Kushavati），講堂名叫善法（Sudharma）？也說有毗婆尸（Vipashyin）佛。

【English Translation】 English version Question: Do the arising of Rūpa (form, matter) and the cessation of Vedanā (feeling) occur simultaneously? Answer: It should be said thus: because of a certain cause, a certain Dharma (thing, phenomenon) arises, and that Dharma ceases; because of a certain cause, other Dharmas arise, and other Dharmas cease. Because of a certain cause, a certain Dharma arises and that Dharma ceases, it refers to the arising of Rūpa and the immediate cessation of Rūpa, and so on, up to the arising of Vijñāna (consciousness) and the immediate cessation of Vijñāna. Because of a certain cause, other Dharmas arise and other Dharmas cease, it refers to the arising of the future and the cessation of the present. Question: Does it arise from itself, or does it arise from something else? If it arises from itself, why is it not that originally there was no self, and then there is self? Originally there was no object, and then there is an object? If it arises from something else, why does the Dharma not abandon its own nature? Answer: It should be said thus: it does not arise from itself, nor does it arise from something else. Rather, according to the nature of that Dharma, it arises and then ceases. Question: The future decreases, and the past increases, why not posit that the two times have increase and decrease? Venerable Vasumitra said: In terms of increasing the count, do the past and future have increase and decrease? If it is not increasing the count, past and future, why say that the past and future have increase and decrease? Furthermore, the past and future are immeasurable and boundless, and it is not said that they have increase and decrease. For example, with regard to the sea, taking away a hundred thousand bottles of water does not decrease it, and putting in a hundred thousand bottles of water does not increase it, because the seawater is immeasurable. It is also like that with the past and future. Furthermore, the future Dharma has not yet arisen and has not yet ceased, so it does not decrease; the past Dharma has arisen and ceased, so it does not increase. Furthermore, the future Dharma has not yet arisen and is not destroyed, so it does not decrease; the past Dharma has arisen and been destroyed, so it does not increase. Furthermore, the future Dharma has not yet arisen and has not yet departed, so it does not decrease; the past Dharma has arisen and departed, so it does not increase. Venerable Buddhatadeva said: If the Dharma operates in the world, why not say that there is increase and decrease? It is just that the Dharma arises because of the aggregation of causes and conditions, and it ceases when the causes and conditions are dispersed. Question: Are the past and future accumulated, like the present walls, trees, mountains, and rocks, or are they scattered everywhere? If they are accumulated, why is the merit made by the donor not in vain? Why is there no location? Why is it not permanent? Why can it not be seen with one's own eyes? If it is scattered everywhere, why is it said that there was a past king named Sudarsana, a city named Kushavati, and a lecture hall named Sudharma? It is also said that there was Vipashyin Buddha.

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佛乃至迦葉佛。云何說有未來。城名雞頭。未來佛名彌勒。云何施設宿命智。觀過去事。愿智觀過去未來事。云何非本無今有已有還無。答曰。應作是說。或有說者。積聚如現在墻壁等。問曰。若然者。云何非檀越所作不唐捐其功。答曰。以他見故。若彼不修功不現。修功則現。問曰。云何不有方所。答曰。若有方所。復有何過。云何非是常耶。答曰。以有剎那無常故。何故不現耶。答曰。若未為五識身作境界則不現。若已作則現。評曰。應作是說。現在者是積聚。未來過去者。散在處處。所以者何。在法數中故。問曰。若然者。云何說有過去。答曰。說過去。如本現在時。云何說有未來。答曰。如未來當現在時。云何宿命智愿智境界過去。答曰。如其所更故。譬如曾所更字。次第立句。以顯明義。如是彼次第念曾所更事。生於智見。云何愿智境界未來。答曰。如過去現在比相故知。猶如農夫。以比相故知。云何非本無今有已有還無。答曰。此則不能通。薩婆多中。有四種論師。一說事異。二說相異。三說時異。四說異異。說事異者言。法行世時事異體不異。譬如金銀器。破已更作。雖形有異。其色不異。亦如乳成酪時。香味雖異。其色不異。如是未來法。至現在時。雖舍未來法。不捨其體。現在法至過去時。雖舍現

【現代漢語翻譯】 現代漢語譯本 佛陀乃至迦葉佛（Kasyapa Buddha）。為何說有未來？城名為雞頭（Kukkutapada），未來佛名為彌勒（Maitreya）。為何施設宿命智（Purvanivasanusmriti-jnana），以觀察過去之事？愿智（Pranidhi-jnana）觀察過去和未來之事。為何不是原本沒有現在有，已經有了又還無？回答說：應當這樣說，或者有人說，積聚就像現在的墻壁等。問：如果這樣，為何不是檀越（danapati，施主）所作，卻不白費其功？答：因為他人看見的緣故。如果他不修行，功德就不會顯現；修行了，功德就會顯現。問：為何沒有方所（方位）？答：如果有方位，又有什麼過失？為何不是常（恒常）？答：因為有剎那（ksana，瞬間）的無常（anitya）的緣故。為何不顯現？答：如果未為五識身（panca-vijnanakaya）作境界，就不會顯現；如果已經作了，就會顯現。評：應當這樣說，現在的是積聚，未來和過去的是散在各處。為什麼呢？因為在法數（dharma-samkhya）中。問：如果這樣，為何說有過去？答：說過去，如原本現在時。為何說有未來？答：如未來當現在時。為何宿命智、愿智的境界是過去？答：如其所經歷的緣故。譬如曾經經歷過的字，次第立句，以顯明意義。如此，他們次第念曾經經歷過的事，生於智見。為何愿智的境界是未來？答：如過去現在比相的緣故得知。猶如農夫，以比相的緣故得知。為何不是原本沒有現在有，已經有了又還無？答：這則不能通。薩婆多（Sarvastivada，一切有部）中有四種論師：一說事異，二說相異，三說時異，四說異異。說事異的人說，法行世時，事異體不異。譬如金銀器，破了以後重新制作，雖然形狀有異，其色不異。也像乳變成酪時，香味雖然有異，其色不異。如此，未來法至現在時，雖然捨棄了未來法，不捨棄其體。現在法至過去時，雖然捨棄現在

【English Translation】 English version Buddha and even Kasyapa Buddha (Kasyapa Buddha). Why is it said that there is a future? The city is named Kukkutapada (Kukkutapada), and the future Buddha is named Maitreya (Maitreya). Why is Purvanivasanusmriti-jnana (Purvanivasanusmriti-jnana) established to observe past events? Pranidhi-jnana (Pranidhi-jnana) observes past and future events. Why is it not originally non-existent, now existent, and already existent and then non-existent again? The answer is: It should be said like this, or some say that accumulation is like the current walls, etc. Question: If so, why is it not done by the danapati (danapati, donor), but its merit is not wasted? Answer: Because others see it. If he does not practice, the merit will not appear; if he practices, the merit will appear. Question: Why is there no location (direction)? Answer: If there is a location, what is the fault? Why is it not constant (eternal)? Answer: Because there is impermanence (anitya) in an instant (ksana). Why does it not appear? Answer: If it has not been made a realm for the panca-vijnanakaya (panca-vijnanakaya), it will not appear; if it has been made, it will appear. Comment: It should be said like this, what is present is accumulation, and what is future and past is scattered everywhere. Why? Because it is in dharma-samkhya (dharma-samkhya). Question: If so, why is it said that there is a past? Answer: Speaking of the past, as it was originally in the present. Why is it said that there is a future? Answer: As the future will be in the present. Why is the realm of Purvanivasanusmriti-jnana and Pranidhi-jnana the past? Answer: Because of what they have experienced. For example, the words that have been experienced are arranged in order to form sentences to clarify the meaning. In this way, they recite the things they have experienced in order, and wisdom and insight arise. Why is the realm of Pranidhi-jnana the future? Answer: It is known from the comparison of the past and present. Like a farmer, he knows from the comparison. Why is it not originally non-existent, now existent, and already existent and then non-existent again? Answer: This cannot be understood. In Sarvastivada (Sarvastivada, the Sarvastivada school), there are four types of theorists: one says that the events are different, the second says that the characteristics are different, the third says that the times are different, and the fourth says that the differences are different. Those who say that the events are different say that when the Dharma is practiced in the world, the events are different but the substance is not different. For example, gold and silver utensils, after being broken, are remade. Although the shapes are different, the colors are not different. It is also like when milk becomes cheese, although the taste and smell are different, the color is not different. In this way, when the future Dharma comes to the present, although it abandons the future Dharma, it does not abandon its substance. When the present Dharma comes to the past, although it abandons the present

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在法。不捨其體。說相異者言。法行世時。過去法。有過去相。非不有未來現在相。未來法有未來相。非不有過去現在相。現在法有現在相。非不有過去未來相。如人愛一女色。于余女色。非不有愛。彼亦如是。說時異者言。法行世時。以時異故。生於異名。非其體異。譬如算籌。初下名一。一轉名十。復轉名百。如是至千萬。算籌是一。轉其處故。有種種名。彼亦如是。如是說世者。名不嬈亂。說以所作故。便有三世。若法未有所作名未來。已作名現在。所作已滅名過去。說異異者言。法行世時。以前後故生異名。猶如一女。亦名為女。亦名為母。以其有母故名女。以其有女故名母。如是法行世時。以前後生於異非時異體異。如是說者。則名嬈亂。所以者何。一世則有三世。過去世有三世。過去前後二剎那。名過去未來過去中剎那。名過去現在未來世亦如是。問曰。何者是。薩婆多中四大論師。第一名達摩多羅。第二名瞿沙。第三名和須蜜第四名佛陀提婆。

三法。善法不善法無記法。云何善法。答曰。善五陰。及數滅。云何不善法。答曰。不善五陰。云何無記法。答曰。無記五陰。及虛空非數滅。何故名善不善無記。廣說如不善品中。

三法。欲界系法色界系法無色界系法。云何欲界系法。答曰。欲

【現代漢語翻譯】 現代漢語譯本 在法（dharma，佛法）。不捨棄它的本體。說現象不同是指，法在世間執行的時候，過去的法（past dharma）具有過去的相（characteristic），但並非沒有未來和現在的相。未來的法具有未來的相，但並非沒有過去和現在的相。現在的法具有現在的相，但並非沒有過去和未來的相。比如一個人愛一個女子的容貌，對於其他女子的容貌，並非沒有愛意。這個道理也是一樣。說時間不同是指，法在世間執行的時候，因為時間不同，產生不同的名稱，但它的本體並沒有改變。譬如算籌，最初放下叫做『一』，轉一下叫做『十』，再轉一下叫做『百』，這樣直到千萬。算籌還是那一個，只是改變了位置，就有了種種不同的名稱。這個道理也是一樣。這樣說世（time），名稱就不會混亂。說根據所作的事情，就有了三世（three times）。如果法還沒有所作，叫做未來；已經做了，叫做現在；所作已經滅了，叫做過去。說不同是指，法在世間執行的時候，因為有前後，產生不同的名稱。猶如一個女子，既可以叫做女兒，也可以叫做母親。因為她有母親，所以叫做女兒；因為她有女兒，所以叫做母親。像這樣法在世間執行的時候，因為有前後而產生不同，而不是因為時間不同或本體不同。如果這樣說，就會造成名稱的混亂。為什麼呢？一個世就有了三世。過去世有三世：過去的前後兩個剎那（ksana，極短的時間），叫做過去的未來；過去中間的剎那，叫做過去的現在；未來世也是這樣。問：誰是薩婆多（Sarvastivada，一切有部）中的四大論師？第一位名叫達摩多羅（Dharmatrata），第二位名叫瞿沙（Ghosha），第三位名叫和須蜜（Vasumitra），第四位名叫佛陀提婆（Buddha-deva）。 三種法：善法（kusala dharma）、不善法（akusala dharma）、無記法（avyakrta dharma）。什麼是善法？答：善的五陰（five skandhas），以及數滅（nirodha-samapatti，有選擇的滅盡）。什麼是不善法？答：不善的五陰。什麼是無記法？答：無記的五陰，以及虛空（akasa）和非數滅（apratisamkhya-nirodha，非選擇的滅盡）。為什麼叫做善、不善、無記？詳細的解釋在不善品中。 三種法：欲界系法（kama-dhatu-samgraha dharma）、色界系法（rupa-dhatu-samgraha dharma）、無色界系法（arupa-dhatu-samgraha dharma）。什麼是欲界系法？答：欲界的...

【English Translation】 English version Regarding the Dharma (law, teaching). Without abandoning its essence. To say that the appearances are different means that when the Dharma operates in the world, the past Dharma (past law) has the characteristic of the past, but it is not without the characteristics of the future and the present. The future Dharma has the characteristic of the future, but it is not without the characteristics of the past and the present. The present Dharma has the characteristic of the present, but it is not without the characteristics of the past and the future. For example, a person loves the appearance of one woman, but it is not that he has no affection for the appearances of other women. The principle is the same. To say that the time is different means that when the Dharma operates in the world, because the time is different, different names arise, but its essence does not change. For example, with counting rods, when one is first placed down, it is called 'one'; when it is turned once, it is called 'ten'; when it is turned again, it is called 'hundred', and so on up to ten million. The counting rod is still the same one, but because its position is changed, it has all kinds of different names. The principle is the same. To speak of time in this way will not cause confusion in the names. To say that based on what has been done, there are the three times (three periods of time). If the Dharma has not yet been done, it is called the future; if it has already been done, it is called the present; if what has been done has already ceased, it is called the past. To say that they are different means that when the Dharma operates in the world, because there is before and after, different names arise. It is like a woman, who can be called both a daughter and a mother. Because she has a mother, she is called a daughter; because she has a daughter, she is called a mother. Like this, when the Dharma operates in the world, differences arise because of before and after, but not because of different times or different essences. If it is said in this way, it will cause confusion in the names. Why? Because one time would have three times. The past time has three times: the two moments (ksana, extremely short period of time) before and after the past are called the future of the past; the moment in the middle of the past is called the present of the past; the future time is also like this. Question: Who are the four great masters of the Sarvastivada (the doctrine that 'everything exists')? The first is named Dharmatrata, the second is named Ghosha, the third is named Vasumitra, and the fourth is named Buddha-deva. Three dharmas: wholesome dharma (kusala dharma), unwholesome dharma (akusala dharma), and indeterminate dharma (avyakrta dharma). What is wholesome dharma? Answer: The wholesome five skandhas (aggregates), and cessation of perception and sensation (nirodha-samapatti, the attainment of cessation). What is unwholesome dharma? Answer: The unwholesome five skandhas. What is indeterminate dharma? Answer: The indeterminate five skandhas, as well as space (akasa) and cessation not based on knowledge (apratisamkhya-nirodha, cessation attained without analytical knowledge). Why are they called wholesome, unwholesome, and indeterminate? A detailed explanation is in the chapter on unwholesome qualities. Three dharmas: dharmas pertaining to the desire realm (kama-dhatu-samgraha dharma), dharmas pertaining to the form realm (rupa-dhatu-samgraha dharma), and dharmas pertaining to the formless realm (arupa-dhatu-samgraha dharma). What are the dharmas pertaining to the desire realm? Answer: The desire realm...

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界系五陰。云何色界系法。答曰。色界系五陰。云何無色界系法。答曰。無色界系四陰。何故名欲界系色界系無色界系法。廣說如上。

三法。學法無學法非學非無學法。云何學法。答曰。學五陰。云何無學法。答曰。無學五陰。云何非學非無學法。答曰。有漏五陰及無為。何故名學無學非學非無學。答曰。以無貪道學斷貪故名學。以無貪道不學斷貪名無學。所以者何。先已學故。與此相違。名非學非無學。無恚無癡。說亦如是。複次以無愛道學斷愛。彼非愛體是學。以無愛道學斷愛。則遮無學道。體非愛者。則遮世俗道。以無愛道不學斷愛先已學故。體非是愛是無學。以無愛道。不學斷愛。則遮道體非是愛則遮世俗道。與此相違。是非學非無學。複次學斷煩惱學見真諦是學不學斷煩惱先已斷故不學。見真諦先已見故是無學。與此相違。是非學非無學。複次學斷二求。謂欲求有求。學斷二求。欲滿一求。謂梵行。求是學不學。斷二求。先已斷故不學。滿一求先已滿故是無學。與此相違。是非學非無學。複次若身中有煩惱得。亦有無漏法可得。學斷煩惱是學。若身中無煩惱得。有無漏法可得。不學斷煩惱是無學。與此相違。是非學非無學。複次不離愛有無漏法可得。學斷愛。是學。已離愛有無漏法可得。不學斷愛

【現代漢語翻譯】 現代漢語譯本 界系五陰（五蘊，即色、受、想、行、識）。什麼是界系法？回答：界系五陰。什麼是非界系法？回答：非界系四陰。為什麼稱作欲界繫系、非系法？詳細解釋如前所述。

三種法。學法、無學法、非學非無學法。什麼是學法？回答：學五陰。什麼是無學法？回答：無學五陰。什麼是非學非無學法？回答：有漏五陰以及無為法。為什麼稱作學、無學、非學非無學？回答：因為以無貪之道學習斷除貪慾，所以稱為學。以無貪之道不學習斷除貪慾，稱為無學。原因是什麼呢？因為先前已經學習過了。與此相反，稱為非學非無學。無嗔、無癡，說法也像這樣。再次，以無愛之道學習斷除愛慾，那不是愛慾的本體，是學。以無愛之道學習斷除愛慾，就遮止了無學道。本體不是愛慾的，就遮止了世俗道。以無愛之道不學習斷除愛慾，先前已經學習過了，本體不是愛慾，是無學。以無愛之道，不學習斷除愛慾，就遮止了道體，不是愛慾，就遮止了世俗道。與此相反，就是非學非無學。再次，學習斷除煩惱，學習見到真諦，是學。不學習斷除煩惱，因為先前已經斷除了，不學習見到真諦，因為先前已經見到了，是無學。與此相反，就是非學非無學。再次，學習斷除兩種求，即欲求和有求。學習斷除兩種求，滿足一種求，即梵行求，是學。不學習斷除兩種求，因為先前已經斷除了，不學習滿足一種求，因為先前已經滿足了，是無學。與此相反，就是非學非無學。再次，如果身中存在煩惱，也有無漏法可以獲得，學習斷除煩惱是學。如果身中沒有煩惱，有無漏法可以獲得，不學習斷除煩惱是無學。與此相反，就是非學非無學。再次，不離愛慾，有無漏法可以獲得，學習斷除愛慾，是學。已經脫離愛慾，有無漏法可以獲得，不學習斷除愛慾

【English Translation】 English version 'The skandha (aggregates) of the desire realm. What are the skandha-bound dharmas? The answer is: the skandha-bound five aggregates (form, feeling, perception, mental formations, and consciousness). What are the unbound dharmas? The answer is: the unbound four aggregates. Why are they called desire-realm-bound and unbound dharmas? The detailed explanation is as above.'

'Three dharmas: the dharma of learning, the dharma of no-more-learning, and the dharma of neither-learning-nor-no-more-learning. What is the dharma of learning? The answer is: the five aggregates of learning. What is the dharma of no-more-learning? The answer is: the five aggregates of no-more-learning. What is the dharma of neither-learning-nor-no-more-learning? The answer is: the five aggregates with outflows (leaks) and the unconditioned (nirvana). Why are they called learning, no-more-learning, and neither-learning-nor-no-more-learning? The answer is: because one learns to cut off greed with the path of non-greed, it is called learning. Because one does not learn to cut off greed with the path of non-greed, it is called no-more-learning. Why? Because one has already learned. The opposite of this is called neither-learning-nor-no-more-learning. The explanation for non-hatred and non-delusion is also the same. Furthermore, one learns to cut off craving with the path of non-craving; that which is not the substance of craving is learning. By learning to cut off craving with the path of non-craving, one prevents the path of no-more-learning. That whose substance is not craving prevents the worldly path. By not learning to cut off craving with the path of non-craving, because one has already learned, that whose substance is not craving is no-more-learning. By not learning to cut off craving with the path of non-craving, one prevents the path of the body; that which is not craving prevents the worldly path. The opposite of this is neither-learning-nor-no-more-learning. Furthermore, learning to cut off afflictions, learning to see the true reality is learning. Not learning to cut off afflictions, because one has already cut them off; not learning to see the true reality, because one has already seen it, is no-more-learning. The opposite of this is neither-learning-nor-no-more-learning. Furthermore, learning to cut off two kinds of seeking, namely the seeking for desire and the seeking for existence. Learning to cut off two kinds of seeking, fulfilling one kind of seeking, namely the seeking for Brahma-conduct, is learning. Not learning to cut off two kinds of seeking, because one has already cut them off; not learning to fulfill one kind of seeking, because one has already fulfilled it, is no-more-learning. The opposite of this is neither-learning-nor-no-more-learning. Furthermore, if there are afflictions obtainable in the body, there are also unconditioned dharmas obtainable. Learning to cut off afflictions is learning. If there are no afflictions obtainable in the body, there are unconditioned dharmas obtainable. Not learning to cut off afflictions is no-more-learning. The opposite of this is neither-learning-nor-no-more-learning. Furthermore, without being separated from craving, there are unconditioned dharmas obtainable. Learning to cut off craving is learning. Having already separated from craving, there are unconditioned dharmas obtainable. Not learning to cut off craving.'

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。是無學。與此相違。是非學非無學。複次見道修道所攝是學。無學道所攝是無學。三地三根說亦如是。複次若無漏法。若五種人身中可得者是學。五種人者。謂堅信堅法信解脫見到身證是學。若無漏法二種人身中可得是無學。二種人者。謂時解脫不時解脫。與此相違。是非學非無學。複次若無漏法七人身中可得。是學。七人者。謂四向住三果人。若無漏法一人身中可得。是無學。一人者。謂住一果人。與此相違。是非學非無學。複次若無漏法十八人身中可得是學。若無漏法無學人身中可得是無學。與此相違。是非學非無學三法。見道斷法修道斷法無斷法。云何見道斷法。答曰。若法堅信堅法行諸忍斷。彼是何耶。答曰。見道所斷八十八使。及相應法。從彼起共生法。是名見道所斷法。云何修道斷法。答曰。若法學見跡。以修道斷。彼是何耶。答曰。修道所斷十使。及彼相應法。從彼生身口業共生法。不染污有漏法。是名修道斷法。云何不斷法。答曰。無漏法。問曰。何故名見道斷修道斷無斷法。答曰。廣說如上。

四諦。苦諦集諦滅諦道諦。問曰。何故作此論。答曰。此是佛經。佛經說四諦。苦諦乃至道諦。佛經雖說四諦。而不廣分別。佛經是此論所為根本。今欲具分別故。而作此論。問曰。諦體性是何。答

【現代漢語翻譯】 現代漢語譯本：是無學（arhat，阿羅漢）。與此相反，是非學非無學。再次，見道（darśanamārga，通達真理的道路）和修道（bhāvanāmārga，通過修行來完善智慧的道路）所包含的是學，無學道（aśaikṣamārga，無需再學習的道路）所包含的是無學。三地（trayo bhūmayaḥ，欲界、色界、無色界）和三根（trīṇi indriyāṇi，未知當知根、已知根、具知根）的說法也是如此。再次，如果無漏法（anāsrava dharma，沒有煩惱的法）在五種人身上可以獲得，那就是學。五種人是指：堅信（dṛḍhādhikmukti，堅定信仰者）、堅法（dṛḍhadharma，堅定奉行佛法者）、信解脫（śraddhāvimukta，通過信仰獲得解脫者）、見到（dṛṣṭiprāpta，已證得見道者）、身證（kāya-sākṣin，通過身體力行證得者），這些是學。如果無漏法在兩種人身上可以獲得，那就是無學。兩種人是指：時解脫（sāmayika-vimukta，在特定時間獲得解脫者）、不時解脫（asāmayika-vimukta，隨時可以獲得解脫者）。與此相反，是非學非無學。再次，如果無漏法在七種人身上可以獲得，那就是學。七種人是指：四向住（catvāraḥ pratipannāḥ，四種正在修行以期證果的人）、三果人（trayaḥ phalasthāḥ，已證得三種果位的人）。如果無漏法在一人身上可以獲得，那就是無學。一人是指：住一果人（ekaphala-sthita，已證得初果的人）。與此相反，是非學非無學。再次，如果無漏法在十八人身上可以獲得，那就是學。如果無漏法在無學人身上可以獲得，那就是無學。與此相反，是非學非無學三種法。見道斷法、修道斷法、無斷法。什麼是見道斷法？回答說：如果法是堅信、堅法行諸忍斷（kṣānti，忍），那是什麼呢？回答說：見道所斷的八十八使（aṣṭāśīti anuśayāḥ，八十八種煩惱），以及相應的法，從它們產生的共生法，這被稱為見道所斷法。什麼是修道斷法？回答說：如果法是學見跡（śaikṣa-darśana-mārga，有學之見道），以修道斷，那是什麼呢？回答說：修道所斷的十使（daśa anuśayāḥ，十種煩惱），以及它們相應的法，從它們產生的身口業共生法，不染污的有漏法（sāsrava dharma，有煩惱的法），這被稱為修道斷法。什麼是不斷法？回答說：無漏法。問：為什麼稱為見道斷、修道斷、無斷法？答：詳細的解釋如上所述。

四諦（catvāri āryasatyāni，四聖諦）：苦諦（duḥkha satya，關於痛苦的真理）、集諦（samudaya satya，關於痛苦根源的真理）、滅諦（nirodha satya，關於滅除痛苦的真理）、道諦（mārga satya，關於通往滅苦之道的真理）。問：為什麼要作此論？答：這是佛經。佛經說四諦，苦諦乃至道諦。佛經雖然說四諦，但不廣為分別。佛經是此論的根本。現在想要詳細分別，所以作此論。問：諦（satya，真理）的體性是什麼？答：

【English Translation】 English version: It is aśaikṣa (arhat, one who has attained liberation and needs no further training). The opposite of this is neither śaikṣa nor aśaikṣa. Furthermore, what is included in the darśanamārga (path of seeing, the path of insight) and bhāvanāmārga (path of cultivation, the path of meditation) is śaikṣa, and what is included in the aśaikṣamārga (path of no more learning, the path of the arhat) is aśaikṣa. The same applies to the explanation of the three bhūmayaḥ (three realms: desire realm, form realm, formless realm) and the trīṇi indriyāṇi (three faculties: the faculty of 'I shall know the unknown,' the faculty of knowledge, and the faculty of 'having known'). Furthermore, if an anāsrava dharma (untainted dharma, dharma free from defilements) can be obtained in the bodies of five types of people, it is śaikṣa. The five types of people are: dṛḍhādhikmukti (one with firm conviction), dṛḍhadharma (one with firm dharma), śraddhāvimukta (one liberated by faith), dṛṣṭiprāpta (one who has attained the path of seeing), and kāya-sākṣin (one who has realized through the body); these are śaikṣa. If an anāsrava dharma can be obtained in the bodies of two types of people, it is aśaikṣa. The two types of people are: sāmayika-vimukta (one liberated in due time) and asāmayika-vimukta (one liberated out of time). The opposite of this is neither śaikṣa nor aśaikṣa. Furthermore, if an anāsrava dharma can be obtained in the bodies of seven people, it is śaikṣa. The seven people are: catvāraḥ pratipannāḥ (the four who have entered the path) and trayaḥ phalasthāḥ (the three who abide in the fruits). If an anāsrava dharma can be obtained in the body of one person, it is aśaikṣa. The one person is: ekaphala-sthita (one who abides in the first fruit). The opposite of this is neither śaikṣa nor aśaikṣa. Furthermore, if an anāsrava dharma can be obtained in the bodies of eighteen people, it is śaikṣa. If an anāsrava dharma can be obtained in the body of an aśaikṣa person, it is aśaikṣa. The opposite of this is neither śaikṣa nor aśaikṣa. The three dharmas are: dharma to be abandoned by the path of seeing, dharma to be abandoned by the path of cultivation, and dharma not to be abandoned. What is dharma to be abandoned by the path of seeing? The answer is: If a dharma is abandoned by the kṣānti (forbearance) of one with firm conviction and firm dharma, what is it? The answer is: The aṣṭāśīti anuśayāḥ (eighty-eight latent defilements) to be abandoned by the path of seeing, and the corresponding dharmas, and the co-arisen dharmas arising from them, are called dharmas to be abandoned by the path of seeing. What is dharma to be abandoned by the path of cultivation? The answer is: If a dharma is abandoned by the bhāvanāmārga (path of cultivation) of one who has the śaikṣa-darśana-mārga (śaikṣa path of seeing), what is it? The answer is: The daśa anuśayāḥ (ten latent defilements) to be abandoned by the path of cultivation, and their corresponding dharmas, and the co-arisen dharmas of body and speech arising from them, and the sāsrava dharma (tainted dharma, dharma with defilements) that is not defiled, are called dharmas to be abandoned by the path of cultivation. What is dharma not to be abandoned? The answer is: Anāsrava dharma. Question: Why are they called dharma to be abandoned by the path of seeing, dharma to be abandoned by the path of cultivation, and dharma not to be abandoned? Answer: The detailed explanation is as above.

The catvāri āryasatyāni (Four Noble Truths): duḥkha satya (the truth of suffering), samudaya satya (the truth of the origin of suffering), nirodha satya (the truth of the cessation of suffering), and mārga satya (the truth of the path to the cessation of suffering). Question: Why is this treatise composed? Answer: This is a Buddhist scripture. The Buddhist scriptures speak of the Four Noble Truths, from the truth of suffering to the truth of the path. Although the Buddhist scriptures speak of the Four Noble Truths, they do not explain them in detail. The Buddhist scriptures are the foundation for this treatise. Now, wanting to explain them in detail, this treatise is composed. Question: What is the nature of satya (truth)? Answer:

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曰。阿毗曇者。作如是說。五取陰是苦諦。有漏因是集諦。數滅是滅諦。學無學法是道諦。譬喻者作如是說。名色是苦諦。煩惱業是集諦。煩惱業儘是滅諦。定慧是道諦。毗婆阇婆提。作如是說。八苦相是苦是苦諦。余有漏法是苦非苦諦。生後有愛是集是集諦。余愛余有漏法是集非集諦。生後有愛儘是滅是滅諦。余愛余有漏法儘是滅非滅諦。學八道支是道是道諦。余學法一切無學法。是道非道諦。若如所說。阿羅漢則成就二諦。謂苦諦滅諦。不成就集諦。所以者何。生後有愛是集諦阿羅漢。生後有愛已斷故。不成就道諦。所以者何。彼說學八道支是道諦。阿羅漢得果時已舍故。尊者瞿沙說曰。若是自身陰。若是他身陰。若是眾生數。若非眾生數。如是皆是苦是苦諦。行者見苦時。自見身苦。非他身苦。非非眾生數。所以者何。逼切義是苦義。他身苦非眾生數。不逼切故。以是事故。生智論作如是說。自身中苦逼切。非他身中苦。非不因自身他身然後逼切。若無自身者。他身及非眾生數苦。何所逼切。若自身中苦因。他身中眾生數非眾生數苦因。是集是集諦。行者見集時。見自身苦因。不見他身苦因。不見非非眾生數苦因。若自身中苦盡。若他身中苦盡。眾生數非眾生數苦盡。是滅是滅諦。行者見滅時。見自身中滅。非

【現代漢語翻譯】 現代漢語譯本： 問：阿毗曇（Abhidhamma，論藏）的學者這樣說：『五取陰（Panca-upadanakkhandha，構成存在的五種要素，即色、受、想、行、識）是苦諦（Dukkha Sacca，關於苦的真理）。有漏因（Sāsava hetu，導致煩惱的因）是集諦（Samudaya Sacca，關於苦的根源的真理）。數滅（Saṅkhāta-nirodha，通過智慧實現的滅）是滅諦（Nirodha Sacca，關於苦的止息的真理）。有學（Sekha，仍在修行的聖者）和無學（Asekha，已完成修行的聖者）的法是道諦（Magga Sacca，關於達到苦的止息的道路的真理）。』 譬喻者（Vaibhashika，經量部）這樣說：『名色（Nāma-rūpa，精神和物質）是苦諦。煩惱業（Kilesa-kamma，由煩惱產生的行為）是集諦。煩惱業的止息是滅諦。定慧（Samādhi-paññā，禪定和智慧）是道諦。』 毗婆阇婆提（Vibhajjavāda，分別說部）這樣說：『八苦相（Attha dukkha lakkhanani，生的苦、老的苦、病的苦、死的苦、怨憎會苦、愛別離苦、求不得苦、五取蘊苦）是苦，是苦諦。其餘有漏法（Sesā sāsavā dhammā，其餘有煩惱的法）是苦，但不是苦諦。生後有愛（Ponobhavika tanha，導致再次出生的愛）是集，是集諦。其餘的愛和其餘的有漏法是集，但不是集諦。生後有愛的止息是滅，是滅諦。其餘的愛和其餘的有漏法的止息是滅，但不是滅諦。有學的八聖道支（Ariya atthangika magga，正見、正思惟、正語、正業、正命、正精進、正念、正定）是道，是道諦。其餘的有學法和一切無學法是道，但不是道諦。』 如果如你所說，阿羅漢（Arahat，已證悟的聖者）就成就了二諦，即苦諦和滅諦，而不成就集諦。為什麼呢？因為生後有愛是集諦，而阿羅漢已經斷除了生後有愛，所以不成就道諦。為什麼呢？因為他們說有學的八聖道支是道諦，而阿羅漢在證得果位時已經捨棄了這些道支。 尊者瞿沙（Ghosaka，一位論師）說：『無論是自身的陰（Atta-khandha，自身的五蘊），還是他身的陰（Para-khandha，他人的五蘊），無論是眾生數（Satta-saṅkhāta，被認為是眾生的），還是非眾生數（Asatta-saṅkhāta，不被認為是眾生的），這些都是苦，是苦諦。修行者在見到苦時，只見到自身的苦，而不是他身的苦，也不是非眾生數的苦。為什麼呢？因為逼迫的意義是苦的意義，他身的苦和非眾生數的苦並不逼迫。因此，生智論（Jatismrti，宿命通）這樣說：自身中的苦是逼迫的，而不是他身中的苦，也不是不因自身和他身而逼迫。如果沒有自身，那麼他身以及非眾生數的苦又逼迫什麼呢？』 『如果自身中的苦的因，他身中的眾生數和非眾生數的苦的因，是集，是集諦。修行者在見到集時，只見到自身苦的因，而見不到他身苦的因，也見不到非眾生數苦的因。如果自身中的苦止息，如果他身中的苦止息，眾生數和非眾生數苦止息，是滅，是滅諦。修行者在見到滅時，只見到自身中的滅，而不是 現代漢語譯本結束

【English Translation】 English version: Question: The Abhidhamma (Abhidhamma, the collection of philosophical treatises) scholars say thus: 'The five aggregates of clinging (Panca-upadanakkhandha, the five aggregates that constitute existence, namely form, feeling, perception, mental formations, and consciousness) are the Truth of Suffering (Dukkha Sacca, the truth about suffering). Defiled causes (Sāsava hetu, causes that lead to defilements) are the Truth of the Origin of Suffering (Samudaya Sacca, the truth about the origin of suffering). Cessation through wisdom (Saṅkhāta-nirodha, cessation achieved through wisdom) is the Truth of the Cessation of Suffering (Nirodha Sacca, the truth about the cessation of suffering). The laws of the learners (Sekha, those still in training) and the non-learners (Asekha, those who have completed training) are the Truth of the Path (Magga Sacca, the truth about the path to the cessation of suffering).' The Vaibhashikas (Vaibhashika, the Sautrantika school) say thus: 'Name and form (Nāma-rūpa, mind and matter) are the Truth of Suffering. Defiled actions (Kilesa-kamma, actions arising from defilements) are the Truth of the Origin of Suffering. The cessation of defiled actions is the Truth of the Cessation of Suffering. Concentration and wisdom (Samādhi-paññā, meditation and wisdom) are the Truth of the Path.' The Vibhajjavādins (Vibhajjavāda, the analytical school) say thus: 'The eight aspects of suffering (Attha dukkha lakkhanani, the suffering of birth, aging, sickness, death, association with the unpleasant, separation from the pleasant, not getting what one wants, and the suffering of the five aggregates) are suffering, and are the Truth of Suffering. The remaining defiled phenomena (Sesā sāsavā dhammā, the remaining phenomena with defilements) are suffering, but are not the Truth of Suffering. Craving for renewed existence (Ponobhavika tanha, craving that leads to rebirth) is the origin, and is the Truth of the Origin of Suffering. The remaining craving and the remaining defiled phenomena are the origin, but are not the Truth of the Origin of Suffering. The cessation of craving for renewed existence is cessation, and is the Truth of the Cessation of Suffering. The remaining craving and the remaining defiled phenomena are cessation, but are not the Truth of the Cessation of Suffering. The eightfold noble path of the learners (Ariya atthangika magga, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) is the path, and is the Truth of the Path. The remaining laws of the learners and all the laws of the non-learners are the path, but are not the Truth of the Path.' If it is as you say, an Arahat (Arahat, an enlightened being) would achieve two truths, namely the Truth of Suffering and the Truth of Cessation, but would not achieve the Truth of the Origin of Suffering. Why? Because craving for renewed existence is the Truth of the Origin of Suffering, and the Arahat has already eradicated craving for renewed existence, so they do not achieve the Truth of the Path. Why? Because they say that the eightfold noble path of the learners is the Truth of the Path, and the Arahat has already abandoned these path factors upon attaining the fruit. Venerable Ghosaka (Ghosaka, a commentator) says: 'Whether it is one's own aggregates (Atta-khandha, one's own five aggregates), or the aggregates of others (Para-khandha, the five aggregates of others), whether it is a being (Satta-saṅkhāta, that which is considered a being), or not a being (Asatta-saṅkhāta, that which is not considered a being), these are all suffering, and are the Truth of Suffering. When a practitioner sees suffering, they only see their own suffering, and not the suffering of others, nor the suffering of that which is not a being. Why? Because the meaning of oppression is the meaning of suffering, and the suffering of others and that which is not a being do not oppress. Therefore, the Jatismrti (Jatismrti, the knowledge of past lives) says thus: The suffering in oneself is oppressive, but not the suffering in others, nor is it oppressive without oneself and others. If there is no self, then what does the suffering of others and that which is not a being oppress?' 'If the cause of suffering in oneself, the cause of suffering of beings and non-beings in others, is the origin, and is the Truth of the Origin of Suffering. When a practitioner sees the origin, they only see the cause of their own suffering, and do not see the cause of the suffering of others, nor do they see the cause of the suffering of that which is not a being. If the suffering in oneself ceases, if the suffering in others ceases, the suffering of beings and non-beings ceases, it is cessation, and is the Truth of the Cessation of Suffering. When a practitioner sees cessation, they only see the cessation in oneself, and not

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他身滅。非非眾生數滅。若自身對治。若他身。若眾生數。非眾生數對治。是道是道諦。行者見道時。見自身對治道。非他身非非眾生數對治道。阿毗曇者。作如是說。若自身苦。若他身苦。若眾生數非眾生數苦。行者見苦時。盡見如是苦。問曰。行者見苦時。見逼切苦。他身中苦。非眾生數苦非逼切。行者見苦時。何故見耶。答曰。彼苦雖非逼切。而是所愚處。應生於智。而是猶豫處應生決定。而是誹謗處。應生信敬。誰作是說。他身中苦。非眾生數苦。非逼切耶。若為他人所打。非逼切耶。若空中木石。墮其身上。非逼切耶。若自身陰因。若他身陰因。若眾生數非眾生數陰因。儘是集是集諦。行者見集時。盡見是集。若自身苦盡。若他身。若眾生數非眾生數苦盡。是滅是滅諦。行者見滅時。盡見是滅。若自身陰對治。若他身。若眾生數非眾生數陰對治盡。是道是道諦。行者見道時盡見是道。此是諦體性。乃至廣說。已說體性。所以今當說。何故名諦。諦是何義。答曰。實義是諦義。審義如義不顛倒義不異義。是諦義。問曰。若實義審義如義不顛倒義不異義是諦義者。虛空非數滅亦是實義。乃至是不異義。何故不立諦耶。答曰。若法是苦是苦因是苦儘是苦對治者立諦。虛空非數滅。非苦非苦因。非苦盡。非苦對治。

【現代漢語翻譯】 現代漢語譯本：他身滅，並非非眾生數（既非眾生又非非眾生的狀態）滅。無論是自身對治，還是他身，無論是眾生數還是非眾生數對治，這都是道，是道諦（Dukkha-nirodha-gamini-patipada-ariya-sacca，導向滅苦之道的真理）。行者見道時，見到自身對治之道，而非他身，也並非非眾生數對治之道。阿毗曇（Abhidhamma，論藏）的學者這樣說：無論是自身之苦，還是他身之苦，無論是眾生數還是非眾生數之苦，行者見苦時，全部見到這些苦。有人問：行者見苦時，見到的是逼切之苦，他身中的苦，並非眾生數之苦，也非逼切之苦，行者為何能見到呢？回答是：那些苦雖然並非逼切，但卻是愚昧之處，應該從中生出智慧；是猶豫之處，應該從中生出決定；是誹謗之處，應該從中生出信敬。是誰說他身中的苦，並非眾生數之苦，也非逼切之苦呢？如果被他人所打，難道不是逼切之苦嗎？如果空中的木石掉落在身上，難道不是逼切之苦嗎？無論是自身之陰（khandha，五蘊）的因，還是他身之陰的因，無論是眾生數還是非眾生數之陰的因，全部都是集，是集諦（Dukkha-samudaya-ariya-sacca，導致痛苦產生的真理）。行者見集時，全部見到這些集。無論是自身之苦的止息，還是他身，無論是眾生數還是非眾生數之苦的止息，這都是滅，是滅諦（Dukkha-nirodha-ariya-sacca，痛苦止息的真理）。行者見滅時，全部見到這些滅。無論是自身之陰的對治，還是他身，無論是眾生數還是非眾生數之陰的對治的止息，這都是道，是道諦。行者見道時，全部見到這些道。這就是諦的體性，乃至廣說。已經說了體性，現在應當說，為何稱為諦？諦是什麼意思？回答是：真實之義是諦的意義，審察之義、如實之義、不顛倒之義、不相異之義，都是諦的意義。有人問：如果真實之義、審察之義、如實之義、不顛倒之義、不相異之義是諦的意義，那麼虛空和非數滅（Nirodha-samapatti，滅盡定）也是真實之義，乃至是不相異之義，為何不立為諦呢？回答是：如果一個法是苦，是苦因，是苦盡，是苦對治，那麼就立為諦。虛空和非數滅，既非苦，也非苦因，也非苦盡，也非苦對治。 English version: His body ceases. Not the cessation of non-sentient beings. Whether it is the treatment of one's own body, or another's body, whether it is the treatment of sentient beings or non-sentient beings, this is the path, this is the Path Truth (Dukkha-nirodha-gamini-patipada-ariya-sacca, the truth of the path leading to the cessation of suffering). When a practitioner sees the path, he sees the path of treating his own body, not the path of treating another's body, nor the path of treating non-sentient beings. The Abhidhamma (Abhidhamma, the collection of philosophical treatises) scholars say this: Whether it is the suffering of one's own body, or the suffering of another's body, whether it is the suffering of sentient beings or non-sentient beings, when a practitioner sees suffering, he sees all such suffering. Someone asks: When a practitioner sees suffering, he sees the suffering of oppression, the suffering in another's body, not the suffering of sentient beings, nor the suffering of oppression, why does the practitioner see it? The answer is: Although that suffering is not oppressive, it is a place of ignorance, from which wisdom should arise; it is a place of hesitation, from which determination should arise; it is a place of slander, from which faith and reverence should arise. Who says that the suffering in another's body is not the suffering of sentient beings, nor the suffering of oppression? If one is beaten by others, is it not the suffering of oppression? If wood and stones fall from the sky onto one's body, is it not the suffering of oppression? Whether it is the cause of one's own aggregates (khandha, the five aggregates), or the cause of another's aggregates, whether it is the cause of the aggregates of sentient beings or non-sentient beings, all are accumulation, this is the Truth of Accumulation (Dukkha-samudaya-ariya-sacca, the truth of the origin of suffering). When a practitioner sees accumulation, he sees all these accumulations. Whether it is the cessation of suffering in one's own body, or another's body, whether it is the cessation of suffering of sentient beings or non-sentient beings, this is cessation, this is the Truth of Cessation (Dukkha-nirodha-ariya-sacca, the truth of the cessation of suffering). When a practitioner sees cessation, he sees all these cessations. Whether it is the treatment of one's own aggregates, or another's body, whether it is the cessation of the treatment of the aggregates of sentient beings or non-sentient beings, this is the path, this is the Path Truth. When a practitioner sees the path, he sees all these paths. This is the nature of the Truth, and so on. Having spoken of the nature, now we should speak of why it is called Truth? What is the meaning of Truth? The answer is: The meaning of reality is the meaning of Truth, the meaning of examination, the meaning of truthfulness, the meaning of non-reversal, the meaning of non-difference, are all the meaning of Truth. Someone asks: If the meaning of reality, the meaning of examination, the meaning of truthfulness, the meaning of non-reversal, the meaning of non-difference are the meaning of Truth, then emptiness and cessation of perception and sensation (Nirodha-samapatti, the attainment of cessation) are also the meaning of reality, and even the meaning of non-difference, why are they not established as Truth? The answer is: If a dharma is suffering, is the cause of suffering, is the cessation of suffering, is the treatment of suffering, then it is established as Truth. Emptiness and cessation of perception and sensation are neither suffering, nor the cause of suffering, nor the cessation of suffering, nor the treatment of suffering.

【English Translation】 His body ceases. Not the cessation of non-sentient beings. Whether it is the treatment of one's own body, or another's body, whether it is the treatment of sentient beings or non-sentient beings, this is the path, this is the Path Truth (Dukkha-nirodha-gamini-patipada-ariya-sacca, the truth of the path leading to the cessation of suffering). When a practitioner sees the path, he sees the path of treating his own body, not the path of treating another's body, nor the path of treating non-sentient beings. The Abhidhamma (Abhidhamma, the collection of philosophical treatises) scholars say this: Whether it is the suffering of one's own body, or the suffering of another's body, whether it is the suffering of sentient beings or non-sentient beings, when a practitioner sees suffering, he sees all such suffering. Someone asks: When a practitioner sees suffering, he sees the suffering of oppression, the suffering in another's body, not the suffering of sentient beings, nor the suffering of oppression, why does the practitioner see it? The answer is: Although that suffering is not oppressive, it is a place of ignorance, from which wisdom should arise; it is a place of hesitation, from which determination should arise; it is a place of slander, from which faith and reverence should arise. Who says that the suffering in another's body is not the suffering of sentient beings, nor the suffering of oppression? If one is beaten by others, is it not the suffering of oppression? If wood and stones fall from the sky onto one's body, is it not the suffering of oppression? Whether it is the cause of one's own aggregates (khandha, the five aggregates), or the cause of another's aggregates, whether it is the cause of the aggregates of sentient beings or non-sentient beings, all are accumulation, this is the Truth of Accumulation (Dukkha-samudaya-ariya-sacca, the truth of the origin of suffering). When a practitioner sees accumulation, he sees all these accumulations. Whether it is the cessation of suffering in one's own body, or another's body, whether it is the cessation of suffering of sentient beings or non-sentient beings, this is cessation, this is the Truth of Cessation (Dukkha-nirodha-ariya-sacca, the truth of the cessation of suffering). When a practitioner sees cessation, he sees all these cessations. Whether it is the treatment of one's own aggregates, or another's body, whether it is the cessation of the treatment of the aggregates of sentient beings or non-sentient beings, this is the path, this is the Path Truth. When a practitioner sees the path, he sees all these paths. This is the nature of the Truth, and so on. Having spoken of the nature, now we should speak of why it is called Truth? What is the meaning of Truth? The answer is: The meaning of reality is the meaning of Truth, the meaning of examination, the meaning of truthfulness, the meaning of non-reversal, the meaning of non-difference, are all the meaning of Truth. Someone asks: If the meaning of reality, the meaning of examination, the meaning of truthfulness, the meaning of non-reversal, the meaning of non-difference are the meaning of Truth, then emptiness and cessation of perception and sensation (Nirodha-samapatti, the attainment of cessation) are also the meaning of reality, and even the meaning of non-difference, why are they not established as Truth? The answer is: If a dharma is suffering, is the cause of suffering, is the cessation of suffering, is the treatment of suffering, then it is established as Truth. Emptiness and cessation of perception and sensation are neither suffering, nor the cause of suffering, nor the cessation of suffering, nor the treatment of suffering.

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故不立諦。如苦陰病癰箭過患重擔。說亦如是。複次若法如此岸彼岸河筏者立諦。虛空非數滅。非此岸彼岸河筏。故不立諦。複次若法是苦是苦因。是道是道果者立諦。虛空非數滅。與上相違。故不立諦。複次若法有因有果故立諦。虛空非數滅。無因果故不立諦。複次虛空非數滅。無漏故非苦集諦。無記故非滅諦。無為故非道諦。複次此法不行世故。不立三諦。無記故不立滅諦。複次此法非陰故不立三諦。非善故不立滅諦。複次此法不與苦相隨故不立三諦。非善故不立滅諦。複次若法為邪見無漏正見所緣立諦。此法非邪見無漏正見所緣故不立諦。複次若法為無明明所緣者立諦。此法不為無明明所緣故不立諦。複次若法體是煩惱出要者立諦。此法非煩惱出要故不立諦。複次若法能生厭離隨喜者立諦。此法不能生厭離隨喜故不立諦。問曰。若不顛倒義是諦義者。顛倒不應為諦所攝。所以者何。體是顛倒故。答曰。以餘事故立顛倒。以餘事故。為諦所攝。以三事故立顛倒。一者轉行。以猛利故。二者虛妄。三者一向是顛倒。以此法實有體性故。為諦所攝。複次無常計常。無樂計樂。不凈計凈。無我計我。故是顛倒。此法有因有果故。為諦所攝。問曰。若不異義是諦義者。妄語不應為諦所攝。所以者何。妄語欲誑他作異語故。

【現代漢語翻譯】 現代漢語譯本 因此，我不建立真諦。例如，苦陰（kǔ yīn，痛苦的蘊）、疾病、毒箭、過患、重擔等，都可以這樣說。再者，如果某種法是此岸、彼岸、河流、木筏，就可以建立真諦。但虛空（xū kōng，space）和非數滅（fēi shù miè，non-number cessation）既非此岸，也非彼岸，不是河流，也不是木筏，所以不建立真諦。再者，如果某種法是苦（kǔ，suffering）、是苦因（kǔ yīn，cause of suffering）、是道（dào，the path）、是道果（dào guǒ，fruit of the path），就可以建立真諦。但虛空和非數滅與上述情況相反，所以不建立真諦。再者，如果某種法有因有果，就可以建立真諦。但虛空和非數滅沒有因果，所以不建立真諦。再者，虛空和非數滅是無漏（wú lòu，without outflows），所以不是苦集諦（kǔ jí dì，truth of suffering and its origin）；是無記（wú jì，indeterminate），所以不是滅諦（miè dì，truth of cessation）；是無為（wú wéi，unconditioned），所以不是道諦（dào dì，truth of the path）。再者，這種法不行於世間，所以不建立三諦（sān dì，three truths）。因為是無記，所以不建立滅諦。再者，這種法不是陰（yīn，skandha），所以不建立三諦；不是善（shàn，wholesome），所以不建立滅諦。再者，這種法不與苦相隨，所以不建立三諦；不是善，所以不建立滅諦。再者，如果某種法是邪見（xié jiàn，wrong view）、無漏（wú lòu，without outflows）、正見（zhèng jiàn，right view）所緣，就可以建立真諦。但這種法不是邪見、無漏、正見所緣，所以不建立真諦。再者，如果某種法是無明（wú míng，ignorance）所緣，就可以建立真諦。但這種法不是無明所緣，所以不建立真諦。再者，如果某種法的體性是煩惱（fán nǎo，affliction）或出要（chū yào，escape），就可以建立真諦。但這種法不是煩惱或出要，所以不建立真諦。再者，如果某種法能生起厭離（yàn lí，disgust）或隨喜（suí xǐ，joyful approval），就可以建立真諦。但這種法不能生起厭離或隨喜，所以不建立真諦。 問：如果不顛倒的意義是真諦的意義，那麼顛倒（diān dǎo，perversion）不應該被真諦所包含。為什麼呢？因為它的體性是顛倒。答：因為其他的原因，可以建立顛倒；因為其他的原因，可以被真諦所包含。因為三個原因可以建立顛倒：一是轉行，因為猛利；二是虛妄；三是一向是顛倒。因為這種法實際上有體性，所以被真諦所包含。再者，無常（wú cháng，impermanent）計常（cháng，permanent），無樂（wú lè，without pleasure）計樂（lè，pleasurable），不凈（bù jìng，impure）計凈（jìng，pure），無我（wú wǒ，without self）計我（wǒ，self），所以是顛倒。這種法有因有果，所以被真諦所包含。 問：如果不異的意義是真諦的意義，那麼妄語（wàng yǔ，false speech）不應該被真諦所包含。為什麼呢？因為妄語想要欺騙他人，說不同的語言。

【English Translation】 English version Therefore, I do not establish a truth. For example, the aggregates of suffering (kǔ yīn, aggregates of suffering), disease, poisoned arrow, faults, heavy burden, and so on, can be spoken of in the same way. Furthermore, if a dharma is this shore, the other shore, a river, or a raft, then a truth can be established. But space (xū kōng, space) and non-number cessation (fēi shù miè, cessation attained through wisdom, beyond numerical calculation) are neither this shore, nor the other shore, not a river, nor a raft, so a truth is not established. Furthermore, if a dharma is suffering (kǔ, suffering), the cause of suffering (kǔ yīn, cause of suffering), the path (dào, the path), or the fruit of the path (dào guǒ, fruit of the path), then a truth can be established. But space and non-number cessation are contrary to the above, so a truth is not established. Furthermore, if a dharma has a cause and an effect, then a truth can be established. But space and non-number cessation have no cause and effect, so a truth is not established. Furthermore, space and non-number cessation are without outflows (wú lòu, without outflows), so they are not the truth of suffering and its origin (kǔ jí dì, truth of suffering and its origin); they are indeterminate (wú jì, indeterminate), so they are not the truth of cessation (miè dì, truth of cessation); they are unconditioned (wú wéi, unconditioned), so they are not the truth of the path (dào dì, truth of the path). Furthermore, this dharma does not operate in the world, so three truths (sān dì, three truths) are not established. Because it is indeterminate, the truth of cessation is not established. Furthermore, this dharma is not an aggregate (yīn, skandha), so three truths are not established; it is not wholesome (shàn, wholesome), so the truth of cessation is not established. Furthermore, this dharma does not accompany suffering, so three truths are not established; it is not wholesome, so the truth of cessation is not established. Furthermore, if a dharma is the object of wrong view (xié jiàn, wrong view), without outflows (wú lòu, without outflows), or right view (zhèng jiàn, right view), then a truth can be established. But this dharma is not the object of wrong view, without outflows, or right view, so a truth is not established. Furthermore, if a dharma is the object of ignorance (wú míng, ignorance), then a truth can be established. But this dharma is not the object of ignorance, so a truth is not established. Furthermore, if the nature of a dharma is affliction (fán nǎo, affliction) or escape (chū yào, escape), then a truth can be established. But this dharma is not affliction or escape, so a truth is not established. Furthermore, if a dharma can generate disgust (yàn lí, disgust) or joyful approval (suí xǐ, joyful approval), then a truth can be established. But this dharma cannot generate disgust or joyful approval, so a truth is not established. Question: If the meaning of 'not inverted' is the meaning of truth, then inversion (diān dǎo, perversion) should not be included in truth. Why? Because its nature is inverted. Answer: Because of other reasons, inversion can be established; because of other reasons, it can be included in truth. Because of three reasons, inversion can be established: first, it is a transformation, because it is intense; second, it is false; third, it is always inverted. Because this dharma actually has a nature, it is included in truth. Furthermore, regarding impermanence (wú cháng, impermanent) as permanence (cháng, permanent), regarding without pleasure (wú lè, without pleasure) as pleasurable (lè, pleasurable), regarding impurity (bù jìng, impure) as purity (jìng, pure), regarding without self (wú wǒ, without self) as self (wǒ, self), these are inversions. This dharma has a cause and an effect, so it is included in truth. Question: If the meaning of 'not different' is the meaning of truth, then false speech (wàng yǔ, false speech) should not be included in truth. Why? Because false speech intends to deceive others, speaking different words.

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答曰。以餘事故立妄語。以餘事故。為諦所攝。以異語誑他故立妄語。有實體性故。為諦所攝。複次不見言見。不聞言聞。不知言知。不識言識。故立妄語。此法有因有果故。為諦所攝。是故實義是諦義。乃至廣說。

問曰。云何立四諦。為以體性。為以因果。為以見時。若以體性。則有三諦。所以者何。離苦無集。離集無苦。滅是第二諦。道是第三諦。若以因果。應有五諦。苦亦可言因。亦可言果。道亦可言因。亦可言果。滅是第五若以見時。應有八諦。行者先見欲界苦。后見色無色界。先見欲界諸行因緣。后見色無色界。先見欲界諸行滅。后見色無色界。先見欲界諸行對治道。后見色無色界。答曰。應作是說。以因果故立諦。問曰。若然者。應有五諦。答曰。以總說故無五諦道。若因若果。總名苦滅道。總名盡生老病死道。問曰。苦若因若果。亦是苦集道。亦是生老病死道。答曰。以所行異故。苦有果義者行四行。謂苦空無常無我。苦有因義者行四行。謂因集有緣。道亦有因義。亦有果果義者。盡行一種四行。謂道如跡乘。複次以三事故立四諦。一以體性。二以因果。三以誹謗生信。以體性者。四諦體性。是有漏無漏。以因果者。有漏體性。有因有果。有果者是苦諦。有因者是集諦。無漏體性。亦有因有果

【現代漢語翻譯】 現代漢語譯本： 答：因為其他原因而立妄語，因為其他原因，被真諦所包含。因為用不同的言語欺騙他人而立妄語，因為具有實體性，所以被真諦所包含。此外，沒看見說看見，沒聽見說聽見，不知道說知道，不認識說認識，所以立妄語。這種法有因有果，所以被真諦所包含。因此，真實的意義就是真諦的意義，乃至廣泛地說。

問：如何建立四諦（catuḥ-satya，四種真理）？是根據體性（svabhāva，自性）？還是根據因果（hetu-phala，原因和結果）？還是根據見時（darśana-kāla，證悟的時間）？如果根據體性，那麼只有三諦。為什麼呢？因為離開苦就沒有集，離開集就沒有苦，滅是第二諦，道是第三諦。如果根據因果，應該有五諦。苦也可以說是因，也可以說是果。道也可以說是因，也可以說是果。滅是第五諦。如果根據見時，應該有八諦。修行者先看見欲界的苦，后看見色界和無色界的苦。先看見欲界諸行的因緣，后看見色界和無色界的因緣。先看見欲界諸行的滅，后看見色界和無色界的滅。先看見欲界諸行對治的道，后看見色界和無色界的道。答：應該這樣說，因為因果的緣故建立諦。問：如果這樣，應該有五諦。答：因為總括來說，所以沒有五諦。道，無論是因還是果，總稱為苦滅道，總稱為盡生老病死之道。問：苦如果是因如果是果，也是苦集道，也是生老病死道。答：因為所修行的不同。苦有果的意義，修行四種行相，即苦、空、無常、無我。苦有因的意義，修行四種行相，即因、集、有、緣。道也有因的意義，也有果的意義，盡行一種四種行相，即道、如、跡、乘。此外，因為三種原因建立四諦：一是以體性，二是以因果，三是以誹謗生起信心。以體性來說，四諦的體性是有漏（sāsrava，有煩惱的）和無漏（anāsrava，無煩惱的）。以因果來說，有漏的體性，有因有果。有果的是苦諦，有因的是集諦。無漏的體性，也有因有果。

【English Translation】 English version: Answer: False speech is established due to other reasons; because of other reasons, it is included within the Truth. False speech is established because of deceiving others with different speech; because it has substantiality, it is included within the Truth. Furthermore, saying 'I saw' when not seeing, saying 'I heard' when not hearing, saying 'I know' when not knowing, saying 'I recognize' when not recognizing, thus false speech is established. This dharma has cause and effect, therefore it is included within the Truth. Therefore, the meaning of reality is the meaning of Truth, and so on, extensively speaking.

Question: How are the Four Noble Truths (catuḥ-satya) established? Is it by nature (svabhāva)? Or by cause and effect (hetu-phala)? Or by the time of seeing (darśana-kāla)? If by nature, then there are only three Truths. Why? Because there is no accumulation (samudaya) apart from suffering (duḥkha), and no suffering apart from accumulation; cessation (nirodha) is the second Truth, and the path (mārga) is the third Truth. If by cause and effect, there should be five Truths. Suffering can be said to be both a cause and an effect. The path can also be said to be both a cause and an effect. Cessation is the fifth. If by the time of seeing, there should be eight Truths. The practitioner first sees the suffering of the desire realm (kāmadhātu), then sees the suffering of the form realm (rūpadhātu) and formless realm (arūpadhātu). First sees the causes and conditions of the activities of the desire realm, then sees the causes and conditions of the form realm and formless realm. First sees the cessation of the activities of the desire realm, then sees the cessation of the activities of the form realm and formless realm. First sees the path that counteracts the activities of the desire realm, then sees the path that counteracts the activities of the form realm and formless realm. Answer: It should be said that the Truths are established because of cause and effect. Question: If so, there should be five Truths. Answer: Because of the general statement, there are not five Truths. The path, whether cause or effect, is generally called the path of suffering and cessation, generally called the path of ending birth, old age, sickness, and death. Question: If suffering is both cause and effect, it is also the path of suffering and accumulation, also the path of birth, old age, sickness, and death. Answer: Because the practices are different. Suffering has the meaning of effect, practicing four aspects: suffering, emptiness, impermanence, and no-self. Suffering has the meaning of cause, practicing four aspects: cause, accumulation, existence, and condition. The path also has the meaning of cause, and also has the meaning of effect, practicing one kind of four aspects: path, suchness, trace, vehicle. Furthermore, the Four Noble Truths are established because of three reasons: first, by nature; second, by cause and effect; third, by generating faith from slander. In terms of nature, the nature of the Four Noble Truths is defiled (sāsrava) and undefiled (anāsrava). In terms of cause and effect, the nature of the defiled has cause and effect. That which has effect is the Truth of Suffering; that which has cause is the Truth of Accumulation. The nature of the undefiled also has cause and effect.

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。亦有果無因。有因有果者是道諦。有果無因者是滅諦。問曰。何故有漏體性。有果者立一諦。有因者立一諦。無漏體性。有因有果。立一諦耶。答曰。以誹謗生信故有漏體性生二種誹謗言無苦無集。生二種信。言有苦集道。若因若果。生一種誹謗。言無有道。生一種信。言有道。以此三事故立四諦。複次以見諦時故。立四真諦。問曰。若然者。應有八諦。答曰。若欲界苦。若色無色界苦。見苦時。總是苦等四行。若欲界行因。色無色界行因。見集時。總是集等四行。若欲界行滅。色無色界行滅。見滅時。總是滅等四行。若欲界行對治。色無色界行對治。見道時。總是道等四行。是故見諦時總行故。唯有四諦。無八諦。◎

◎問曰。苦集滅道有何相。尊者波奢說曰。逼切相是苦相。有相是集相。寂靜相是滅相。乘相是道相。尊者和須蜜說曰。轉相是苦相。能轉相是集相。止相是滅相。住轉相是道相。複次轉有身是苦相。能轉有身是集相。轉有身儘是滅相。往轉有身是道相。尊者佛陀提婆說曰。物體作諦。名五取陰。體如熱鐵。久共火合。與火同色。三苦與五取陰合。亦復如是。是苦諦苦。從煩惱生業。能迴轉。是集諦。煩惱業壞。更不受有。是滅諦。修戒修定。以慧觀生滅。能斷有因。是道諦。佛經說偈。

【現代漢語翻譯】 現代漢語譯本 也有果沒有因的情況。有因有果的是道諦（通往解脫的真理）。有果沒有因的是滅諦（寂滅的真理）。 問：為什麼有漏的體性，有果的就立為一個諦，有因的就立為一個諦，而無漏的體性，有因有果，卻隻立為一個諦呢？ 答：因為爲了使誹謗者生起信心，所以有漏的體性會產生兩種誹謗，即『沒有苦』和『沒有集』。因此，會生起兩種信心，即『有苦』和『有集』。對於道，如果說有因有果，就會產生一種誹謗，即『沒有道』，同時生起一種信心，即『有道』。因為這三種原因，所以才立為四諦。 再者，因為在見諦（證悟真理）時，所以才立為四真諦。 問：如果這樣，應該有八諦才對。 答：無論是欲界的苦，還是色界和無色界的苦，在見苦時，總是苦等四種行相。無論是欲界的行因，還是色界和無色界的行因，在見集時，總是集等四種行相。無論是欲界的行滅，還是色界和無色界的行滅，在見滅時，總是滅等四種行相。無論是欲界的行對治，還是色界和無色界的行對治，在見道時，總是道等四種行相。所以，在見諦時，因為總括了所有行相，所以只有四諦，沒有八諦。 問：苦、集、滅、道有什麼樣的相？ 尊者波奢（Vashpa）說：『逼迫相是苦相，有相是集相，寂靜相是滅相，乘相是道相。』 尊者和須蜜（Vasumitra）說：『轉變相是苦相，能轉變相是集相，止息相是滅相，住轉變相是道相。』 再者，轉變有身是苦相，能轉變有身是集相，轉變有身滅盡是滅相，前往轉變有身是道相。 尊者佛陀提婆（Buddha Deva）說：『物體被認為是真實的，稱為五取陰（構成存在的五種要素）。身體就像燒紅的鐵，長時間與火結合，與火同色。三苦（苦苦、壞苦、行苦）與五取陰結合，也是如此。這就是苦諦的苦。從煩惱產生業，能夠輪迴轉變，這是集諦。煩惱和業壞滅，不再承受有，這是滅諦。修持戒律和禪定，用智慧觀察生滅，能夠斷除有的因，這是道諦。』佛經中說偈頌。

【English Translation】 English version There are also instances of effects without causes. That which has both cause and effect is the Truth of the Path (Marga Satya). That which has effect without cause is the Truth of Cessation (Nirodha Satya). Question: Why is it that for conditioned existence (with outflows), that which has effect is established as one Truth, and that which has cause is established as one Truth, while for unconditioned existence (without outflows), that which has both cause and effect is established as only one Truth? Answer: Because in order to generate faith in those who slander, two types of slander arise regarding conditioned existence: 'There is no suffering' and 'There is no origin'. Therefore, two types of faith arise: 'There is suffering' and 'There is origin'. Regarding the Path, if it is said to have both cause and effect, one type of slander arises: 'There is no Path', and simultaneously one type of faith arises: 'There is a Path'. Because of these three reasons, the Four Noble Truths are established. Furthermore, because of the time of seeing the Truth (realization), the Four Noble Truths are established. Question: If that is so, then there should be eight Truths. Answer: Whether it is the suffering of the desire realm, or the suffering of the form and formless realms, when seeing suffering, it is always the four aspects of suffering, etc. Whether it is the cause of action in the desire realm, or the cause of action in the form and formless realms, when seeing the origin, it is always the four aspects of origin, etc. Whether it is the cessation of action in the desire realm, or the cessation of action in the form and formless realms, when seeing cessation, it is always the four aspects of cessation, etc. Whether it is the antidote to action in the desire realm, or the antidote to action in the form and formless realms, when seeing the path, it is always the four aspects of the path, etc. Therefore, at the time of seeing the Truth, because all aspects are encompassed, there are only Four Noble Truths, not eight Truths. Question: What are the characteristics of suffering, origin, cessation, and path? Venerable Vashpa (Vashpa) said: 'The characteristic of oppression is the characteristic of suffering; the characteristic of existence is the characteristic of origin; the characteristic of tranquility is the characteristic of cessation; the characteristic of conveyance is the characteristic of the path.' Venerable Vasumitra (Vasumitra) said: 'The characteristic of transformation is the characteristic of suffering; the characteristic of being able to transform is the characteristic of origin; the characteristic of stopping is the characteristic of cessation; the characteristic of abiding in transformation is the characteristic of the path.' Furthermore, transforming the existence of a body is the characteristic of suffering; being able to transform the existence of a body is the characteristic of origin; the complete cessation of transforming the existence of a body is the characteristic of cessation; going towards transforming the existence of a body is the characteristic of the path. Venerable Buddha Deva (Buddha Deva) said: 'Material objects are considered real, and are called the five aggregates (Pancha Skandha). The body is like red-hot iron, which has been combined with fire for a long time, and has the same color as fire. The three sufferings (suffering of suffering, suffering of change, suffering of conditioning) are combined with the five aggregates in the same way. This is the suffering of the Truth of Suffering. From afflictions arises karma, which is able to transmigrate in the cycle of rebirth; this is the Truth of Origin. Afflictions and karma are destroyed, and one no longer undergoes existence; this is the Truth of Cessation. Cultivating precepts and meditation, and using wisdom to observe arising and ceasing, is able to cut off the cause of existence; this is the Truth of the Path.' The sutra speaks in verses.

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一諦無有二　　眾生於此疑 　種種說諸諦　　不說有沙門

問曰。有四諦。何故說一諦。尊者波奢說曰。一諦者謂苦諦。無第二苦諦。一集諦無第二集諦。一滅諦無第二滅諦。一道諦無第二道諦。複次一諦者謂滅諦。為對種種解脫故。外道計種種解脫。無身解脫。無邊意解脫。凈聚解脫。世俗解脫。無身解脫是空處。無邊意解脫是識處。凈聚解脫是無所有處。世俗解脫是非想非非想處。佛作是說。此是受身處。非是解脫。真解脫者。唯一滅盡涅槃。複次一諦者謂道諦。為對種種道故。外道計多種道。謂不食道。臥灰上道。事日月道。食風食果道。裸形道。臥刺蕀道。著弊衣道。佛作是說。此非是道。此是邪道。非善人所依道。真實道者。謂八聖道。複次一諦者謂滅諦。以能盡身苦故。一諦謂道諦。能盡惡道苦故。

佛經說二諦。謂世諦第一義諦。問曰。云何是世諦。云何是第一義諦耶。答曰。或有說者。二諦是世諦謂苦諦。集諦。所以者何。世法在此二諦中故。如男女行來現在所作事。悉在彼中。二諦是第一義諦。謂滅諦道諦。復有說者。三諦是世諦。謂苦集滅諦。所以者何。滅諦佛說是假名彼岸城故。一諦是第一義諦謂道諦。復有說者。道諦亦是世諦。所以者何。佛說道諦。亦是假名。如沙門婆羅

【現代漢語翻譯】 現代漢語譯本 『一諦沒有二，眾生對此懷疑，種種說法論諸諦，卻說沒有沙門。』

問：有四諦，為何說一諦？尊者波奢答道：一諦是指苦諦，沒有第二個苦諦；一個集諦，沒有第二個集諦；一個滅諦，沒有第二個滅諦；一個道諦，沒有第二個道諦。再者，一諦是指滅諦，爲了對治種種解脫的見解。外道計較種種解脫，如無身解脫（認為脫離肉身束縛的解脫），無邊意解脫（認為意識無限擴充套件的解脫），凈聚解脫（認為達到清凈聚集狀態的解脫），世俗解脫（認為超越世俗的解脫）。無身解脫是空處（認為達到空無一物的境界），無邊意解脫是識處（認為達到意識無限的境界），凈聚解脫是無所有處（認為達到一無所有的境界），世俗解脫是非想非非想處（認為既非有想也非無想的境界）。佛陀這樣說，這些是受身之處，不是解脫。真正的解脫，唯有滅盡涅槃（通過熄滅所有煩惱而達到的最終解脫）。再者，一諦是指道諦，爲了對治種種道。外道計較多種道，如不食道（通過禁食修行），臥灰上道（通過睡在灰燼上修行），事日月道（通過崇拜日月修行），食風食果道（通過只食用風和水果修行），裸形道（通過赤身裸體修行），臥刺蕀道（通過睡在荊棘上修行），著弊衣道（通過穿破爛衣服修行）。佛陀這樣說，這些不是道，這些是邪道，不是善人所遵循的道。真實的道，是八聖道（達到涅槃的八正道）。再者，一諦是指滅諦，因為它能盡除身苦。一諦是指道諦，因為它能盡除惡道之苦。

佛經說二諦，即世諦（關於世俗現實的真理）和第一義諦（關於終極現實的真理）。問：什麼是世諦？什麼是第一義諦？答：或者有人說，二諦是世諦，即苦諦和集諦。為什麼呢？因為世間法就在這二諦之中。如男女的行走、來去、現在所做的事情，都在其中。二諦是第一義諦，即滅諦和道諦。又有人說，三諦是世諦，即苦、集、滅諦。為什麼呢？因為滅諦，佛陀說是假名彼岸城（一個虛構的到達涅槃的城市）。一諦是第一義諦，即道諦。又有人說，道諦也是世諦。為什麼呢？因為佛陀說道諦，也是假名，如沙門（佛教修行者）和婆羅門（古印度教的祭司）。

【English Translation】 English version 『One Truth, there is no second; beings doubt this. They speak of various truths, but do not speak of the Shramana (Buddhist practitioner).』

Question: There are Four Noble Truths, why speak of One Truth? Venerable Poshya said: One Truth refers to the Truth of Suffering (Dukkha Satya), there is no second Truth of Suffering; one Truth of Origin (Samudaya Satya), there is no second Truth of Origin; one Truth of Cessation (Nirodha Satya), there is no second Truth of Cessation; one Truth of the Path (Magga Satya), there is no second Truth of the Path. Furthermore, One Truth refers to the Truth of Cessation, in order to counter various views of liberation. Non-Buddhists speculate on various liberations, such as liberation without a body (believing in liberation from physical form), liberation of boundless mind (believing in liberation through infinite consciousness), liberation of pure aggregation (believing in liberation through a state of pure accumulation), and worldly liberation (believing in liberation beyond the realm of thought and non-thought). Liberation without a body is the realm of emptiness (Akasa), liberation of boundless mind is the realm of consciousness (Vijnana), liberation of pure aggregation is the realm of nothingness (Akincanya), and worldly liberation is the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana). The Buddha said thus: These are places of embodied existence, not liberation. True liberation is only the extinction of Nirvana (the ultimate liberation achieved through extinguishing all defilements). Furthermore, One Truth refers to the Truth of the Path, in order to counter various paths. Non-Buddhists speculate on various paths, such as the path of not eating (practicing through fasting), the path of sleeping on ashes (practicing by sleeping on ashes), the path of serving the sun and moon (practicing by worshipping the sun and moon), the path of eating wind and fruit (practicing by consuming only wind and fruit), the path of nakedness (practicing by being naked), the path of sleeping on thorns (practicing by sleeping on thorns), the path of wearing tattered clothes (practicing by wearing ragged clothes). The Buddha said thus: These are not the path, these are wrong paths, not the path followed by virtuous people. The true path is the Noble Eightfold Path (the eight aspects of the path leading to Nirvana). Furthermore, One Truth refers to the Truth of Cessation, because it can exhaust bodily suffering. One Truth refers to the Truth of the Path, because it can exhaust the suffering of evil destinies.

The Buddhist scriptures speak of Two Truths, namely Conventional Truth (relative truth about the world) and Ultimate Truth (absolute truth about reality). Question: What is Conventional Truth? What is Ultimate Truth? Answer: Some say that Two Truths are Conventional Truth, namely the Truth of Suffering and the Truth of Origin. Why? Because worldly phenomena are within these two truths. Such as the walking, coming, going, and present actions of men and women, all are within them. Two Truths are Ultimate Truth, namely the Truth of Cessation and the Truth of the Path. Others say that Three Truths are Conventional Truth, namely the Truth of Suffering, Origin, and Cessation. Why? Because the Buddha said that the Truth of Cessation is a falsely named shore city (a metaphorical city to reach Nirvana). One Truth is Ultimate Truth, namely the Truth of the Path. Others say that the Truth of the Path is also Conventional Truth. Why? Because the Buddha said that the Truth of the Path is also a false name, like the Shramana (Buddhist practitioner) and the Brahmin (ancient Indian priest).

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門。評曰。應作是說。四諦亦是世諦。亦是第一義諦。苦集諦是世諦者。如先所說。第一義諦者。如苦空無常無我因集有緣是也。滅諦說是世諦者。佛說滅諦。如城如園林。第一義諦者。盡止妙離。道諦是世諦者。佛說道諦如筏如石如山如華如水如梯如樓觀。第一義諦者。道如跡乘。若作是說。四諦儘是世諦。第一義諦者。則一切法。盡有世諦第一義諦。世諦攝十八界十二入五陰。第一義諦。亦攝十八界十二入五陰。問曰。世諦中。為有第一義諦不。若有第一義諦者。便是第一義諦。無有世諦。若無者。亦是一諦。謂第一義諦。答曰。應作是說。世諦中。有第一義諦。若世諦中。無第一義諦者。如來說二諦。則不如其實。以如來說二諦。如其實故。世諦中應有第一義諦。問曰。若然者。便有一諦。謂第一義諦。答曰。如是唯有一諦。謂第一義諦。問曰。若然者。佛何故說二諦。答曰。以事故。不以體分。唯有一諦謂第一義諦。以事故而有差別。若以事故。名為世諦。不以此事名第一義諦。若以事故。名第一義諦。不以此事名為世諦。猶如一受。有四緣性。謂因次第境界威勢緣。若因事故。名為因緣。不以此事故。乃至名威勢緣。若以事故。名威勢緣。不以此事故。乃至名因緣。又一受有六因性。謂相應共生相似一切遍

【現代漢語翻譯】 現代漢語譯本： 門。評論說：『應該這樣說。四諦（四個真理：苦、集、滅、道）既是世俗諦（相對真理），也是第一義諦（絕對真理）。』苦諦（關於痛苦的真理）和集諦（關於痛苦根源的真理）是世俗諦，就像先前所說的那樣。第一義諦是，比如苦是空性、無常、無我，集是因緣和合而生。 滅諦（關於痛苦止息的真理）被稱為世俗諦，佛陀說滅諦就像一座城市、一座園林。第一義諦是，完全止息、寂靜、美妙、解脫。道諦（關於達到痛苦止息的道路的真理）是世俗諦，佛陀說道諦就像木筏、石頭、山、花、水、梯子、樓閣。第一義諦是，道路就像足跡、乘車。 如果這樣說，四諦全部是世俗諦，第一義諦，那麼一切法都既有世俗諦，也有第一義諦。世俗諦包含十八界（眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識），十二入（六根和六塵），五陰（色、受、想、行、識）。第一義諦也包含十八界、十二入、五陰。 問：『在世俗諦中，有第一義諦嗎？如果有第一義諦，那就是第一義諦，沒有世俗諦。如果沒有，那就只有一諦，即第一義諦。』答：『應該這樣說，在世俗諦中，有第一義諦。如果世俗諦中沒有第一義諦，那麼如來說二諦就不符合事實。因為如來說二諦符合事實，所以世俗諦中應該有第一義諦。』 問：『如果這樣，那就只有一諦，即第一義諦。』答：『是的，只有一諦，即第一義諦。』問：『如果這樣，佛陀為什麼說二諦？』答：『因為有事相的緣故，而不是本體上的區分。只有一諦，即第一義諦，因為事相的緣故而有差別。如果因為事相的緣故，稱為世俗諦，就不能因為這件事稱為第一義諦。如果因為事相的緣故，稱為第一義諦，就不能因為這件事稱為世俗諦。』 猶如一個感受，有四種緣起的性質，即因緣、次第緣、境界緣、威勢緣。如果因為因的緣故，稱為因緣，就不能因為這件事稱為威勢緣。如果因為事相的緣故，稱為威勢緣，就不能因為這件事稱為因緣。又一個感受有六種因的性質，即相應因、共生因、相似因、一切因、普遍因。

【English Translation】 English version: The gate. Commentary says: 'It should be said this way. The Four Noble Truths (suffering, origin, cessation, path) are both conventional truth (relative truth) and ultimate truth (absolute truth).' The Truth of Suffering (Dukkha Satya) and the Truth of the Origin of Suffering (Samudaya Satya) are conventional truths, as previously stated. The ultimate truth is, for example, suffering is emptiness, impermanence, and non-self; origin is due to causes and conditions coming together. The Truth of Cessation of Suffering (Nirodha Satya) is called conventional truth; the Buddha said the Truth of Cessation is like a city, a garden. The ultimate truth is complete cessation, tranquility, wonderfulness, and liberation. The Truth of the Path to the Cessation of Suffering (Magga Satya) is conventional truth; the Buddha said the Truth of the Path is like a raft, a stone, a mountain, a flower, water, a ladder, a pavilion. The ultimate truth is that the path is like a footprint, a vehicle. If it is said this way, all Four Noble Truths are conventional truths, and the ultimate truth, then all dharmas have both conventional truth and ultimate truth. Conventional truth includes the eighteen realms (six sense organs: eye, ear, nose, tongue, body, mind; their corresponding six sense objects: form, sound, smell, taste, touch, dharma; and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), the twelve entrances (six sense organs and six sense objects), and the five aggregates (form, feeling, perception, mental formations, consciousness). The ultimate truth also includes the eighteen realms, the twelve entrances, and the five aggregates. Question: 'Within conventional truth, is there ultimate truth? If there is ultimate truth, then it is ultimate truth, and there is no conventional truth. If there is not, then there is only one truth, which is ultimate truth.' Answer: 'It should be said this way, within conventional truth, there is ultimate truth. If there is no ultimate truth within conventional truth, then the Thus Come One's (Tathagata) speaking of two truths would not be in accordance with reality. Because the Thus Come One speaks of two truths in accordance with reality, there should be ultimate truth within conventional truth.' Question: 'If that is so, then there is only one truth, which is ultimate truth.' Answer: 'Yes, there is only one truth, which is ultimate truth.' Question: 'If that is so, why did the Buddha speak of two truths?' Answer: 'Because of the matter (event), not because of a division in essence. There is only one truth, which is ultimate truth, but there are differences because of the matter. If it is called conventional truth because of the matter, it cannot be called ultimate truth because of this matter. If it is called ultimate truth because of the matter, it cannot be called conventional truth because of this matter.' It is like a single feeling, which has four causal natures: cause-condition (hetu-pratyaya), sequential-condition (samanantara-pratyaya), object-condition (alambana-pratyaya), and dominant-condition (adhipati-pratyaya). If it is called cause-condition because of the cause, it cannot be called dominant-condition because of this matter. If it is called dominant-condition because of the matter, it cannot be called cause-condition because of this matter. Furthermore, a single feeling has six causal natures: associated cause (samprayuktaka-hetu), co-existent cause (sahabhu-hetu), similar cause (sabhaga-hetu), universal cause (sarvatraga-hetu).

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報所作因。若以事故。名相應因。不以此事。乃至名所作因。若以事故。名所作因。不以此事。乃至名相應因彼亦如是。問曰。世諦第一義諦。為可得施設別體不。雜合耶。答曰。可得尊者和須蜜說曰。名是世諦。名所顯義。是第一義諦。複次隨順世間所說名。是世諦。隨順賢聖所說名。是第一義諦。尊者佛陀提婆說曰。若說眾生。如其所念相應之言。是名世諦。若說緣起等法如其所念相應之言。是名第一義諦。尊者陀羅達多說曰。世諦體相。是名苦集諦少分。

佛經說。婆羅門梵志有三諦。是婆羅門梵志諦。云何為三。婆羅門梵志。作如是說。不應害眾生。如是說者。此言是實。是名婆羅門梵志初諦。婆羅門梵志。復作是說。我非彼所有。彼非我所有。如是說者。此言是實。是名婆羅門梵志第二諦。婆羅門梵志。復作是說。所有集法。皆是滅法。如是說者。此言是實。是名婆羅門梵志第三諦。問曰。此中何者是婆羅門。何者是諦。答曰。佛法外道。是婆羅門。向所說三諦。是名諦。余悉非諦。不害眾生者。不殺一切眾生。我非彼所有彼非我所有者。我不屬彼。彼不屬我。所有集法悉是滅法者。所有生法。皆當歸滅。復有說者。此佛法內。名婆羅門諦者。向所說三諦。佛為對外道故說此經。外道自言是婆羅門。

【現代漢語翻譯】 現代漢語譯本 報所作因：如果因為某種原因，稱之為『相應因』，那麼不因為這件事，乃至稱之為『所作因』。如果因為某種原因，稱之為『所作因』，那麼不因為這件事，乃至稱之為『相應因』。對方也是如此。 問：世俗諦（Satyasamvriti，相對於勝義諦的世俗認知）和第一義諦（Paramarthasatya，究竟真理）可以被認為是分離的實體還是混合的？ 答：可以。尊者和須蜜（Vasumitra）說：『名』是世俗諦，『名』所顯示的意義是第一義諦。進一步說，隨順世間所說的『名』是世俗諦，隨順賢聖所說的『名』是第一義諦。 尊者佛陀提婆（Buddha-deva）說：如果說眾生，如其所念相應的言語，這稱為世俗諦。如果說緣起等法，如其所念相應的言語，這稱為第一義諦。 尊者陀羅達多（Dharatrata）說：世俗諦的體相，是苦諦（Dukkha Satya，苦的真諦）和集諦（Samudaya Satya，苦的根源的真諦）的小部分。 佛經說，婆羅門（Brahmana，古印度僧侶階層）梵志（ascetic，苦行者）有三種真諦。這是婆羅門梵志的真諦。什麼是三種真諦？ 婆羅門梵志這樣說：不應該傷害眾生。這樣說，這句話是真實的，這是婆羅門梵志的第一個真諦。 婆羅門梵志又這樣說：我不是他的所有，他也不是我的所有。這樣說，這句話是真實的，這是婆羅門梵志的第二個真諦。 婆羅門梵志又這樣說：所有集起的法，都是會滅的法。這樣說，這句話是真實的，這是婆羅門梵志的第三個真諦。 問：這裡面什麼是婆羅門，什麼是真諦？ 答：佛法之外的道，是婆羅門。前面所說的三種真諦，稱為真諦。其餘都不是真諦。不傷害眾生，就是不殺一切眾生。我不是他的所有，他也不是我的所有，就是我不屬於他，他也不屬於我。所有集起的法都是會滅的法，就是所有生起的法，最終都會歸於滅亡。 還有一種說法是，在佛法之內，稱為婆羅門真諦的，就是前面所說的三種真諦。佛爲了對外道（Tirthika，指佛教以外的其他宗教或哲學派別）才說這部經。外道自己說他們是婆羅門。

【English Translation】 English version Regarding the cause of action: If due to some reason, it is called 'corresponding cause,' then not because of this matter, and so on, is it called 'cause of action.' If due to some reason, it is called 'cause of action,' then not because of this matter, and so on, is it called 'corresponding cause.' The other party is the same. Question: Can the Conventional Truth (Satyasamvriti, the conventional understanding relative to the Ultimate Truth) and the Ultimate Truth (Paramarthasatya, the ultimate reality) be regarded as separate entities or a mixture? Answer: They can be. Venerable Vasumitra said: 'Name' is the Conventional Truth, and the meaning revealed by 'name' is the Ultimate Truth. Furthermore, the 'name' that accords with what the world says is the Conventional Truth, and the 'name' that accords with what the noble ones say is the Ultimate Truth. Venerable Buddha-deva said: If one speaks of sentient beings, with words corresponding to their thoughts, this is called the Conventional Truth. If one speaks of the Dharma of Dependent Origination (Pratītyasamutpāda) and so on, with words corresponding to their thoughts, this is called the Ultimate Truth. Venerable Dharatrata said: The essence of the Conventional Truth is a small part of the Truth of Suffering (Dukkha Satya) and the Truth of the Origin of Suffering (Samudaya Satya). The Buddhist scriptures say that the Brahmins (Brahmana, the priestly class in ancient India) and ascetics (ascetic) have three truths. These are the truths of the Brahmins and ascetics. What are the three truths? The Brahmins and ascetics say this: One should not harm sentient beings. Saying this, this statement is true, this is the first truth of the Brahmins and ascetics. The Brahmins and ascetics also say this: I am not his possession, and he is not my possession. Saying this, this statement is true, this is the second truth of the Brahmins and ascetics. The Brahmins and ascetics also say this: All phenomena that arise are phenomena that will cease. Saying this, this statement is true, this is the third truth of the Brahmins and ascetics. Question: Among these, what is a Brahmin, and what is a truth? Answer: Paths outside of the Buddha's Dharma are Brahmins. The three truths mentioned earlier are called truths. The rest are not truths. Not harming sentient beings means not killing all sentient beings. I am not his possession, and he is not my possession, means I do not belong to him, and he does not belong to me. All phenomena that arise are phenomena that will cease, means all phenomena that arise will eventually return to extinction. Another saying is that within the Buddha's Dharma, what is called the Brahmin truth is the three truths mentioned earlier. The Buddha spoke this sutra for the sake of external paths (Tirthika, referring to religious or philosophical schools other than Buddhism). The external paths themselves say that they are Brahmins.

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而逼切他。所以者何。為祠祀故。殺牛羊水牛及餘種種眾生。佛作是說。若逼切眾生。不名婆羅門。實義婆羅門者。謂不惱害一切眾生。外道自言。是婆羅門。為天女色故。而修梵行。佛作是說。婆羅門者。不應為天女色而修梵行。實義婆羅門。不為女色。不為居家。無所染著。外道自言。是婆羅門。而貪著斷常見。佛作是說。婆羅門者。不應貪著斷常。若知集法即是滅法。是實義婆羅門。複次此經說。三解脫門方便。不害一切眾生。是空解脫門方便。我非彼所有彼非我所有。是說無作解脫門方便。所有集法悉是滅法。是說無相解脫門方便。如三解脫門。三三昧。三種身。三學。三修。三凈說亦如是。

佛經說比丘當知。觀察四方者是四諦。問曰。世尊何故說方名諦。答曰。為教化故。受化者應聞諦以方名說然後悟解。如余經中說。佛為受化者。說解脫門名方。受化者應聞解脫門以方名說。佛便以方名說解脫門。彼亦如是。問曰。四諦四方。有何相似。答曰。俱是法。方亦有四。諦亦有四。問曰。何方與何諦相似。答曰。東方當知如苦諦。西方如集諦。如行者見諦時。前見苦諦。后見集諦。復有說者。東方是集諦。西方是苦諦。是因果法。前因後果故。南方如道諦。所以者何。道諦是福田故。北方如滅諦。滅諦

【現代漢語翻譯】 現代漢語譯本：並且逼迫他們。這是什麼原因呢？因為祭祀的緣故，殺牛羊、水牛以及其他各種眾生。佛陀這樣說：如果逼迫眾生，就不能稱為婆羅門（Brahman，印度教僧侶）。真正的婆羅門，是指不惱害一切眾生的人。外道（非佛教的修行者）自稱是婆羅門，爲了天女的美色而修梵行（Brahmacharya，禁慾修行）。佛陀這樣說：婆羅門不應該爲了天女的美色而修梵行。真正的婆羅門，不為女色所動，不貪戀居家生活，沒有任何染著。外道自稱是婆羅門，卻貪著斷見（Ucchedavada，認為人死後一切皆無）和常見（Sassatavada，認為存在永恒不變的實體）。佛陀這樣說：婆羅門不應該貪著斷見和常見。如果知道集法（Samudaya，苦的根源）即是滅法（Nirodha，苦的止息），才是真正的婆羅門。 再次，此經講述了三解脫門（Trimoksha，通往涅槃的三種方法）的方便法門。不傷害一切眾生，是空解脫門（Sunyata，認識到一切事物皆空無自性）的方便法門。『我非彼所有，彼非我所有』，這是說無作解脫門（Animitta，不執著于任何表象）的方便法門。所有集法都是滅法，這是說無相解脫門（Apranihita，不追求任何目標）的方便法門。如同三解脫門一樣，三三昧（Trisamadhi，三種禪定）、三種身（Trikaya，佛的三種化身）、三學（Trisiksa，戒定慧三學）、三修（Trisiksa，戒定慧三修）、三凈（Trisuddhi，身口意三凈）的說法也是如此。 佛經說，比丘（Bhiksu，佛教僧侶）應當知道，觀察四方就是觀察四諦（Catur-arya-satya，佛教的四個真理）。有人問：世尊，為什麼說方叫做諦呢？佛陀回答說：爲了教化眾生的緣故。被教化的人應該聽聞以方為名的諦，然後才能領悟理解。如同其他經典中所說，佛陀為被教化的人說解脫門的名字叫做方。被教化的人應該聽聞以方為名的解脫門。佛陀便以方的名字來說解脫門。這裡也是一樣。有人問：四諦和四方，有什麼相似之處呢？佛陀回答說：都是法。方有四個，諦也有四個。有人問：什麼方和什麼諦相似呢？佛陀回答說：東方應當知道如同苦諦（Dukkha，苦難的真理）。西方如同集諦（Samudaya，苦難根源的真理）。如同修行者見諦時，先見到苦諦，后見到集諦。也有人說，東方是集諦，西方是苦諦。這是因果法，先有因後有果的緣故。南方如同道諦（Magga，通往解脫的道路）。這是什麼原因呢？因為道諦是福田的緣故。北方如同滅諦（Nirodha，苦難止息的真理）。滅諦

【English Translation】 English version: And they compel him. What is the reason for this? It is because of sacrifices that they kill oxen, sheep, buffaloes, and various other living beings. The Buddha said: 'If one compels living beings, one is not called a Brahmana (Brahman, a member of the priestly class in Hinduism). A true Brahmana is one who does not harm any living being.' The heretics (non-Buddhist practitioners) claim to be Brahmanas, practicing Brahmacharya (Brahmacharya, celibate practice) for the sake of celestial women. The Buddha said: 'A Brahmana should not practice Brahmacharya for the sake of celestial women. A true Brahmana is not moved by the beauty of women, does not crave a home life, and is free from any attachments.' The heretics claim to be Brahmanas, yet they are attached to annihilationism (Ucchedavada, the belief that everything ceases to exist after death) and eternalism (Sassatavada, the belief in eternal, unchanging entities). The Buddha said: 'A Brahmana should not be attached to annihilationism and eternalism. If one knows that the arising of phenomena (Samudaya, the origin of suffering) is the same as the cessation of phenomena (Nirodha, the cessation of suffering), that is a true Brahmana.' Furthermore, this sutra speaks of the expedient means of the three doors to liberation (Trimoksha, three ways to reach Nirvana). Not harming any living being is the expedient means of the emptiness liberation door (Sunyata, realizing that all things are empty of inherent existence). 'I am not theirs, and they are not mine,' this speaks of the expedient means of the signlessness liberation door (Animitta, not clinging to any appearances). All arising phenomena are ceasing phenomena; this speaks of the expedient means of the wishlessness liberation door (Apranihita, not seeking any goals). Just like the three doors to liberation, the same can be said of the three samadhis (Trisamadhi, three kinds of concentration), the three bodies (Trikaya, the three bodies of the Buddha), the three trainings (Trisiksa, the three trainings of morality, concentration, and wisdom), the three practices (Trisiksa, the three practices of morality, concentration, and wisdom), and the three purities (Trisuddhi, the three purities of body, speech, and mind). The sutra says that a Bhiksu (Bhiksu, Buddhist monk) should know that observing the four directions is observing the Four Noble Truths (Catur-arya-satya, the four fundamental truths of Buddhism). Someone asks: 'World Honored One, why are the directions called truths?' The Buddha answers: 'It is for the sake of teaching sentient beings. Those who are to be taught should hear the truths named after the directions, and then they will be able to understand. Just as in other sutras, the Buddha speaks of the names of the doors to liberation as directions for those who are to be taught. Those who are to be taught should hear the doors to liberation named after the directions. The Buddha then speaks of the doors to liberation by the names of the directions. It is the same here.' Someone asks: 'What is the similarity between the Four Noble Truths and the four directions?' The Buddha answers: 'They are both Dharma. There are four directions, and there are four truths.' Someone asks: 'Which direction is similar to which truth?' The Buddha answers: 'The East should be known as the Truth of Suffering (Dukkha, the truth of suffering). The West is like the Truth of the Origin of Suffering (Samudaya, the truth of the origin of suffering). Just as when a practitioner sees the truths, they first see the Truth of Suffering and then see the Truth of the Origin of Suffering. Some say that the East is the Truth of the Origin of Suffering, and the West is the Truth of Suffering. This is the law of cause and effect, because there is a cause before there is an effect. The South is like the Truth of the Path (Magga, the truth of the path to liberation). What is the reason for this? It is because the Truth of the Path is a field of merit. The North is like the Truth of Cessation (Nirodha, the truth of the cessation of suffering). The Truth of Cessation.'

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無有上故。

佛經說慧根當知在四諦中。問曰。為以攝故言在中。為以緣故言在中。若以攝故言在中者。慧根不攝四諦。四諦不攝慧根。若以緣者。慧能緣一切法。答曰。應作是說。不以攝故。亦不以緣故。言在中。以慧根分別諦時。勢用最勝。說言在中。如信根於四不壞。信勢用勝故。佛作是說。信根當知。在四不壞中。如精進根。於四正斷中。勢用勝故。佛作是說。精進根當知在四正斷中。念根於四念處。勢用勝故。佛作是說。念根當知在四念處中。定根於四禪中。勢用勝故。佛作是說。定根當知在四禪中。復有說者。以緣故作如是說。問曰。若然者慧緣一切法。答曰。此中說緣有漏無漏慧。緣虛空非數滅慧。一向有漏故說緣。

尊者舍利弗作如是言。諸長老當知。所有一切善法。皆從四諦生。四諦所攝。在四諦中。問曰。如三諦是有為。能生善法可爾。滅諦是無為。云何能生善法耶。答曰。雖不能生善法。能攝善法。複次生有二種。一有善法。二生善法。滅諦雖不生善法。而是有善法。複次此中說得生。滅諦雖不生善法。而滅諦得善法生。尊者波奢說曰。此中說忍及知緣在緣中。苦忍苦智。道諦所攝。緣在苦諦。集忍集智。道諦所攝。緣在集諦。滅忍滅智。道諦所攝。緣在滅諦。道忍道智。道諦所

【現代漢語翻譯】 現代漢語譯本：因為沒有更高的境界了。

佛經上說，慧根應當在四諦（苦、集、滅、道）中瞭解。有人問：『是因為包含的緣故說在其中，還是因為所緣的緣故說在其中？』如果是因為包含的緣故說在其中，那麼慧根不包含四諦，四諦也不包含慧根。如果是以所緣的緣故，那麼智慧能夠緣一切法。』回答說：『應當這樣說，不是因為包含的緣故，也不是因為所緣的緣故，說在其中。因為慧根分別四諦的時候，它的作用和力量最強大，所以說在其中。』如同信根對於四不壞信（對於佛、法、僧、戒的堅定信仰），信的力量和作用最強大，所以佛這樣說：『信根應當在四不壞信中瞭解。』如同精進根在四正斷（斷惡、修善）中，力量和作用最強大，所以佛這樣說：『精進根應當在四正斷中瞭解。』念根在四念處（身、受、心、法）中，力量和作用最強大，所以佛這樣說：『念根應當在四念處中瞭解。』定根在四禪中，力量和作用最強大，所以佛這樣說：『定根應當在四禪中瞭解。』還有一種說法，是因為所緣的緣故這樣說。有人問：『如果這樣，那麼智慧緣一切法。』回答說：『這裡說的是緣有漏和無漏的智慧，緣虛空和非數滅的智慧，一向是有漏的，所以說是緣。』

尊者舍利弗這樣說：『諸位長老應當知道，所有一切善法，都是從四諦產生，被四諦所包含，在四諦之中。』有人問：『如同苦、集、道三諦是有為法，能夠產生善法還可以理解。滅諦是無為法，怎麼能夠產生善法呢？』回答說：『雖然不能產生善法，但是能夠包含善法。』其次，產生有兩種，一是具有善法，二是產生善法。滅諦雖然不產生善法，但是是具有善法的。再次，這裡說的是獲得產生。滅諦雖然不產生善法，但是從滅諦獲得善法的產生。尊者波奢說：『這裡說的是忍和智，所緣在所緣之中。苦忍和苦智，是道諦所包含的，所緣在苦諦。集忍和集智，是道諦所包含的，所緣在集諦。滅忍和滅智，是道諦所包含的，所緣在滅諦。道忍和道智，是道諦所

【English Translation】 English version: Because there is nothing higher.

The Buddhist scriptures say that the root of wisdom should be understood within the Four Noble Truths (suffering, accumulation, cessation, path). Someone asks: 'Is it said to be 'in' because of inclusion, or is it said to be 'in' because of the object of cognition?' If it is said to be 'in' because of inclusion, then the root of wisdom does not include the Four Noble Truths, and the Four Noble Truths do not include the root of wisdom. If it is because of the object of cognition, then wisdom can cognize all dharmas.' The answer is: 'It should be said like this, it is not said to be 'in' because of inclusion, nor is it said to be 'in' because of the object of cognition. Because when the root of wisdom distinguishes the Truths, its function and power are the strongest, so it is said to be 'in'. Just as the root of faith in the four confidences (unwavering faith in the Buddha, Dharma, Sangha, and precepts), the power and function of faith are the strongest, so the Buddha says: 'The root of faith should be understood in the four confidences.' Just as the root of diligence in the four right efforts (ceasing evil, cultivating good), the power and function are the strongest, so the Buddha says: 'The root of diligence should be understood in the four right efforts.' The root of mindfulness in the four foundations of mindfulness (body, feeling, mind, dharma), the power and function are the strongest, so the Buddha says: 'The root of mindfulness should be understood in the four foundations of mindfulness.' The root of concentration in the four dhyanas, the power and function are the strongest, so the Buddha says: 'The root of concentration should be understood in the four dhyanas.' There is another saying that it is said like this because of the object of cognition. Someone asks: 'If so, then wisdom cognizes all dharmas.' The answer is: 'Here it refers to the wisdom that cognizes defiled and undefiled things, the wisdom that cognizes space and cessation through non-calculation, which is always defiled, so it is said to be the object of cognition.'

Venerable Shariputra (one of the Buddha's chief disciples) said: 'All elders should know that all good dharmas arise from the Four Noble Truths, are included in the Four Noble Truths, and are within the Four Noble Truths.' Someone asks: 'Just as the three Truths of suffering, accumulation, and path are conditioned, it is understandable that they can produce good dharmas. Cessation is unconditioned, how can it produce good dharmas?' The answer is: 'Although it cannot produce good dharmas, it can include good dharmas.' Furthermore, there are two kinds of production, one is having good dharmas, and the other is producing good dharmas. Although cessation does not produce good dharmas, it has good dharmas. Again, here it refers to obtaining production. Although cessation does not produce good dharmas, good dharmas are obtained from cessation. Venerable Parshva said: 'Here it refers to endurance and knowledge, the object of cognition is within the object of cognition. The endurance of suffering and the knowledge of suffering are included in the path Truth, and the object of cognition is in the suffering Truth. The endurance of accumulation and the knowledge of accumulation are included in the path Truth, and the object of cognition is in the accumulation Truth. The endurance of cessation and the knowledge of cessation are included in the path Truth, and the object of cognition is in the cessation Truth. The endurance of the path and the knowledge of the path are included in the path Truth.

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攝。緣在道諦。

佛經說如來等正覺。隨宜說法。皆為拔濟眾生令在勝處。亦為分別顯現解說四聖諦法。云何為四。謂苦聖諦。苦集聖諦。苦滅聖諦。苦滅道聖諦。問曰。何故言拔濟。答曰。自拔濟非以他修道故名拔濟。何以知之。答曰。經說。有婆羅門。名度得迦。往詣佛所。而說是偈。

今見婆羅門　　現行在人間 　我今禮遍眼　　愿脫我狐疑

問曰。此偈為說何事。答曰。彼婆羅門。其性懶墮。欲令他人修道斷煩惱。是故向佛。作如是愛語。汝實是天。而生人間。愿見矜愍。汝為我故。而修聖道。斷我煩惱。佛即說此偈。

我無自在力　　能斷汝狐疑 　汝見勝法時　　乃得度大流

佛作是說。婆羅門當知。有他人修道自斷煩惱。若當他人修道自斷煩惱者。我初在菩提樹下修道之時。一切眾生煩惱應斷。所以者何。我有大悲心。普及一切眾生故。但他人修道。自斷煩惱。無有是事。若自修道。自斷煩惱。可有是事。猶如他人服藥自除其病。無有是事。若自服藥。自除其病。斯有是事。是故自拔濟。名為拔濟。不以他修道故。而得拔濟。複次言拔濟者。如高山險谷是可畏處。凡夫法亦如是。平坦地無可畏處。聖法亦如是。能拔凡夫高山險谷可畏之處。安置聖法平坦之地無可畏處。故

【現代漢語翻譯】 現代漢語譯本： 攝（包含）。緣在道諦（苦滅道聖諦，是達到涅槃的道路）。

佛經說如來等正覺（佛陀的稱號，意為徹底覺悟者），根據情況適宜說法，都是爲了救拔眾生，使他們到達殊勝的境界，也爲了分別顯現解說四聖諦法。什麼是四聖諦呢？就是苦聖諦（認識痛苦的真諦），苦集聖諦（認識痛苦根源的真諦），苦滅聖諦（認識滅除痛苦的真諦），苦滅道聖諦（認識通往滅苦之道的真諦）。有人問：為什麼說『拔濟』（救拔）呢？回答說：是自己救拔自己，不是靠他人修行得道，所以才叫『拔濟』。憑什麼知道是這樣呢？回答說：佛經上說，有一個婆羅門，名叫度得迦（姓名），去拜訪佛陀，說了這樣一首偈：

『如今看見婆羅門，現在行走在人間，我今禮拜遍眼者（佛陀的尊稱，意為無所不見），愿您解除我的狐疑。』

有人問：這首偈說了什麼事呢？回答說：那位婆羅門，生性懶惰，想讓別人修行來斷除他的煩惱，所以向佛陀說了這樣討好的話：『您真是天神，降生到人間。希望您能憐憫我，您爲了我的緣故，而修習聖道，斷除我的煩惱。』佛陀就說了這首偈：

『我沒有那樣的力量，能斷除你的狐疑，你見到殊勝的佛法時，才能度過生死的大河。』

佛陀這樣說，婆羅門你應當知道，讓別人修行來替自己斷除煩惱，是不可能的。如果別人修行就能替自己斷除煩惱，那麼我當初在菩提樹下修行的時候，一切眾生的煩惱就應該都斷除了。為什麼呢？因為我有大慈悲心，普及一切眾生。但是別人修行，是不能替自己斷除煩惱的。只有自己修行，才能自己斷除煩惱，這是可能的。就像別人服藥不能替自己解除疾病一樣，只有自己服藥，才能自己解除疾病，這才是可能的。所以說自己救拔自己，才叫做『拔濟』，不是靠他人修行而得到救拔。更進一步說，『拔濟』就像高山險谷是令人畏懼的地方，凡夫的境界也是這樣。平坦的土地是不可畏懼的地方，聖人的境界也是這樣。能夠把凡夫從高山險谷這樣令人畏懼的地方，安置到聖人平坦的土地這樣不可畏懼的地方，所以才說是『拔濟』。

【English Translation】 English version: Included. The condition lies in the Path Truth (the Truth of the Path to the Cessation of Suffering, which is the path to Nirvana).

The Sutra says that the Tathagata (an epithet of the Buddha, meaning 'the Thus Gone One'), the Perfectly Enlightened One, preaches according to the occasion, all to rescue sentient beings and place them in a superior state, and also to separately reveal and explain the Four Noble Truths. What are the Four? They are the Truth of Suffering, the Truth of the Arising of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering. Someone asks: Why is it called 'rescue'? The answer is: It is self-rescue, not through others cultivating the path, hence it is called 'rescue'. How do we know this? The answer is: The Sutra says that there was a Brahmin named Dotaka (name), who went to the Buddha and spoke this verse:

'Now I see the Brahmin, walking in the world, I now bow to the All-Seeing One (an epithet of the Buddha, meaning 'one who sees all'), may you dispel my doubts.'

Someone asks: What does this verse say? The answer is: That Brahmin was lazy by nature and wanted others to cultivate the path to cut off his afflictions, so he spoke such flattering words to the Buddha: 'You are truly a deva (god), born into the human world. I hope you will have compassion on me. For my sake, you cultivate the holy path and cut off my afflictions.' The Buddha then spoke this verse:

'I have no such power to dispel your doubts; when you see the supreme Dharma (teachings), then you can cross the great stream (of samsara, the cycle of birth and death).'

The Buddha said this, Brahmin, you should know that it is impossible for others to cultivate the path to cut off your afflictions for you. If others could cultivate the path to cut off your afflictions for you, then when I was cultivating the path under the Bodhi tree, the afflictions of all sentient beings should have been cut off. Why? Because I have great compassion, extending to all sentient beings. But others cultivating the path cannot cut off your afflictions for you. Only self-cultivation can cut off your afflictions, that is possible. Just as others taking medicine cannot cure your illness for you, only taking medicine yourself can cure your illness, that is possible. Therefore, self-rescue is called 'rescue', not being rescued by others cultivating the path. Furthermore, 'rescue' is like high mountains and dangerous valleys, which are fearful places; the realm of ordinary beings is also like this. Flat land is not a fearful place; the realm of the saints is also like this. Being able to move ordinary beings from fearful places like high mountains and dangerous valleys to fearless places like the flat land of the saints, therefore it is called 'rescue'.

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言拔濟。複次等入正法中故言拔濟。等者是世第一法。入正法中者。是苦法忍。問曰。何故說諦名拔濟。說陰界入。不名拔濟耶。答曰。以觀諦時。得正決定。能得果。離欲盡漏。複次說諦是勝說。亦為勝受化者說。以近生法。身近得諦故說。界為初行者說。入為已行者說。陰為久行者。

問曰。言聖諦者。為以善聖故言聖。為以無漏聖故言聖。為以聖人成就故言聖。若以善聖言聖諦者。二是善謂滅道。二有二種謂苦集。若以無漏聖言聖諦者。二諦是有漏。二諦是無漏。若以聖人成就言聖諦者。非聖亦成就如說誰成就苦集諦。答曰。一切眾生。答曰應作是說。聖人成就故言聖。問曰。若然者非聖亦成就諦。答曰。言成就者。成就四諦。凡夫雖成就諦。不具四諦。問曰。聖人亦有不具成就四諦者。如具縛人。入見道。苦法忍現在前。答曰。以時少故。若苦法智生具成就四。複次聖人中有具成就四諦者。凡夫中乃至無有一人具成就四諦者。尊者僧伽婆修說曰。佛在世時。凡夫聖人。共論此事。凡夫人作如是說。諸行是常樂我凈。聖人作如是說諸行是無常苦空無我。凡夫人言我所說是實。聖人亦言我所說是實。以是事故。共詣佛所。佛作是言。聖所說是實。所以者何。聖諦是聖人所知見法。是故名聖諦。複次若身中有

【現代漢語翻譯】 現代漢語譯本 言拔濟：又因為能平等進入正法中，所以說『拔濟』。『等』指的是世第一法（指修行者在證得聖果前所達到的最高境界）。『入正法中』指的是苦法忍（對苦諦的最初體悟）。 問：為什麼說『諦』是拔濟，而說『陰』、『界』、『入』不是拔濟呢？ 答：因為觀察四諦時，能得到正確的決斷，能夠證得果位，脫離慾望，斷盡煩惱。而且，宣說四諦是殊勝的宣說，也是為殊勝的受教化者宣說。因為接近生法，身體接近就能證得四諦，所以這樣說。宣說『界』是為初學者說的，宣說『入』是為已經開始修行的人說的，宣說『陰』是為修行很久的人說的。 問：說『聖諦』，是因為善聖的緣故稱為『聖』，還是因為無漏聖的緣故稱為『聖』，還是因為聖人成就的緣故稱為『聖』？如果因為善聖的緣故稱為『聖諦』，那麼四諦中有兩種是善的，即滅諦和道諦；有兩種是有漏的，即苦諦和集諦。如果因為無漏聖的緣故稱為『聖諦』，那麼有兩種諦是有漏的，兩種諦是無漏的。如果因為聖人成就的緣故稱為『聖諦』，那麼非聖人也能成就諦，比如，誰成就苦諦和集諦呢？答：一切眾生。 答：應該這樣說，因為聖人成就的緣故稱為『聖』。問：如果這樣，那麼非聖人也能成就諦？ 答：說『成就』，是指成就四諦。凡夫雖然成就諦，但不具足四諦。問：聖人也有不具足成就四諦的，比如具縛（仍然被煩惱束縛）的人，進入見道（初次證悟真理的階段），苦法忍（對苦諦的最初體悟）現在前。 答：因為時間短暫的緣故。如果苦法智（對苦諦的智慧）生起，就具足成就四諦。而且，聖人中有具足成就四諦的，凡夫中乃至沒有一個人具足成就四諦的。尊者僧伽婆修（Sāngqié pó xiū）說：佛陀在世時，凡夫和聖人共同討論此事。凡夫人這樣說：諸行（一切事物）是常、樂、我、凈。聖人這樣說：諸行是無常、苦、空、無我。凡夫人說我所說的是真實的，聖人也說我所說的是真實的。因為這個緣故，共同前往佛陀那裡。佛陀這樣說：聖人所說的是真實的。為什麼呢？聖諦是聖人所知所見的法，所以名為聖諦。而且，如果身中有...

【English Translation】 English version 』Baji』 is spoken. Furthermore, it is called 『baji』 because of equally entering the Correct Dharma. 『Equally』 refers to the Highest Mundane Dharma (the highest state a practitioner can achieve before attaining sainthood). 『Entering the Correct Dharma』 refers to the Kshanti (patience/acceptance) regarding the Dharma of Suffering (the initial realization of the Truth of Suffering). Question: Why is it said that 『Truth』 is 『baji,』 while 『Skandhas (aggregates),』 『Dhatus (elements),』 and 『Ayatanas (sense bases)』 are not called 『baji』? Answer: Because when contemplating the Truths, one obtains correct determination, is able to attain the fruit (of liberation), departs from desire, and exhausts outflows (of defilements). Furthermore, speaking of the Truths is a superior discourse, and it is spoken for those who are superior recipients of transformation. Because of proximity to the arising of phenomena, the body being close, one attains the Truths, hence it is spoken thus. 『Dhatus』 are spoken for beginners, 『Ayatanas』 are spoken for those who have already begun practicing, and 『Skandhas』 are for those who have practiced for a long time. Question: When speaking of the 『Noble Truths,』 is it called 『Noble』 because of the virtuous nobility, or because of the undefiled nobility, or because of the accomplishment of the noble person? If it is called 『Noble Truths』 because of virtuous nobility, then two of the Truths are virtuous, namely, the Truth of Cessation and the Truth of the Path; and two have two kinds, namely, the Truth of Suffering and the Truth of Origin. If it is called 『Noble Truths』 because of undefiled nobility, then two Truths are defiled, and two Truths are undefiled. If it is called 『Noble Truths』 because of the accomplishment of the noble person, then the non-noble also accomplishes the Truths, as it is said, who accomplishes the Truth of Suffering and the Truth of Origin? Answer: All sentient beings. Answer: It should be said thus: it is called 『Noble』 because of the accomplishment of the noble person. Question: If that is so, then the non-noble also accomplishes the Truths? Answer: When speaking of 『accomplishment,』 it refers to accomplishing the Four Noble Truths. Although ordinary people accomplish the Truths, they do not fully possess the Four Truths. Question: Are there also noble persons who do not fully accomplish the Four Truths, such as those who are still bound (by afflictions) and enter the Path of Seeing (the stage of initial realization), with the Kshanti (patience/acceptance) regarding the Dharma of Suffering (the initial realization of the Truth of Suffering) being present? Answer: Because of the short duration. If the Jnana (wisdom) regarding the Dharma of Suffering arises, one fully accomplishes the Four Truths. Moreover, among noble persons, there are those who fully accomplish the Four Truths, while among ordinary people, there is not even one who fully accomplishes the Four Truths. Venerable Sanghavasu (Sāngqié pó xiū) said: When the Buddha was in the world, ordinary people and noble persons discussed this matter together. Ordinary people said thus: 『All phenomena are permanent, pleasurable, self, and pure.』 Noble persons said thus: 『All phenomena are impermanent, suffering, empty, and without self.』 Ordinary people said, 『What I say is true,』 and noble persons also said, 『What I say is true.』 Because of this reason, they went together to the Buddha. The Buddha said thus: 『What the noble persons say is true. Why? The Noble Truths are the Dharma known and seen by the noble persons, therefore they are called Noble Truths.』 Furthermore, if in the body there is...

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聖法印者。彼所有諦。名為聖諦。複次若得聖戒。名為聖人。彼所有諦。名為聖諦。複次若得聖慧。名為聖人。彼所有諦。名為聖諦。複次若得聖舍摩他毗婆舍那。名為聖人。廣說如上。複次若得聖財。名為聖人。廣說如上。複次若得聖覺支。名為聖人。廣說如上。複次若得聖胎名為聖人。廣說如上。

云何苦聖諦。佛經說生苦。老苦。病苦。死苦。不愛會苦。愛別離苦。求不得苦。略說五取陰是苦。生相故是生苦。住變異相故是老苦。逼切相故是病苦。盡相故是死苦。不愛相共會故是不愛會苦。相別離故是愛別離苦。不得自在故是求不得苦。如是等諸苦。皆是有漏五取陰所攝。是故略而言之五取陰苦。複次生是一切苦。立足處一切苦因故名生苦。壞可愛盛年故是老苦。壞不愛無病故是病苦。壞不愛命故是死苦。共不可愛境界會故是不愛會苦。與可愛境界別離故是愛別離苦。一切意所念不果故是求不得苦。如是等諸苦。是有漏取陰所攝。故作是說。略說五取陰是苦。問曰。五取陰是廣苦。何故言略說五取陰是苦。答曰。五取陰廣亦是苦。略亦是苦。住五取陰。多諸過患。說不可盡。是故佛說略而言之。五取陰是苦。猶如有人。多諸過惡。人作是言。此人過惡。不可具說。略而言之。多過惡人。彼亦如是。問曰。

【現代漢語翻譯】 現代漢語譯本 何謂聖法印？凡所有真實不虛之理，皆名為聖諦。其次，若能獲得聖戒，此人便可稱為聖人，而聖人所證悟的真實不虛之理，便名為聖諦。再次，若能獲得聖慧，此人便可稱為聖人，而聖人所證悟的真實不虛之理，便名為聖諦。再次，若能獲得聖舍摩他（Samatha，止）毗婆舍那（Vipassanā，觀），此人便可稱為聖人，詳細解釋如前所述。再次，若能獲得聖財，此人便可稱為聖人，詳細解釋如前所述。再次，若能獲得聖覺支，此人便可稱為聖人，詳細解釋如前所述。再次，若得聖胎，名為聖人，廣說如上。

何謂苦聖諦？佛經中說，有生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。簡而言之，五取陰（pañcupādānakkhandha，構成個體經驗的五種要素：色、受、想、行、識）即是苦。因其具有生起的特性，故為生苦；因其具有住留後變異的特性，故為老苦；因其具有逼迫切身的特性，故為病苦；因其具有壞滅消散的特性，故為死苦；因與不喜愛的人或事物相聚會，故為怨憎會苦；因與所愛的人或事物相別離，故為愛別離苦；因所求不能如願，故為求不得苦。如是等等諸般苦痛，皆為有漏（sāsrava，與煩惱相關的）五取陰所包含。因此，簡而言之，五取陰即是苦。進一步說，生是一切苦的立足之處，是一切苦的根源，故名為生苦。盛年美貌的衰敗是老苦。健康不再是病苦。生命的終結是死苦。與不可愛的境界相遇是怨憎會苦。與可愛的境界分離是愛別離苦。一切心中所想不能實現是求不得苦。如是等等諸苦，皆為有漏取陰所攝，故作是說：簡而言之，五取陰是苦。有人問：五取陰是廣義的苦，為何說「簡而言之，五取陰是苦」？答：五取陰廣義上是苦，簡略上也是苦。安住於五取陰中，有諸多過患，難以盡說。因此，佛說簡而言之，五取陰是苦。猶如有人，有很多過錯惡行，人們會說：此人的過錯惡行，無法一一列舉，簡而言之，是個惡貫滿盈的人。五取陰的情況也是如此。有人問：

【English Translation】 English version What is the Holy Dharma Seal? All truths that are real and not false are called Holy Truths. Furthermore, if one obtains the Holy Precepts, that person is called a Holy Person, and the truths that the Holy Person realizes are called Holy Truths. Furthermore, if one obtains Holy Wisdom, that person is called a Holy Person, and the truths that the Holy Person realizes are called Holy Truths. Furthermore, if one obtains Holy Samatha (止, calming the mind) and Vipassanā (觀, insight meditation), that person is called a Holy Person, as explained above in detail. Furthermore, if one obtains Holy Wealth, that person is called a Holy Person, as explained above in detail. Furthermore, if one obtains the Holy Enlightenment Factors, that person is called a Holy Person, as explained above in detail. Furthermore, if one obtains a Holy Birth, that person is called a Holy Person, as explained above in detail.

What is the Holy Truth of Suffering? The Buddhist scriptures say that there is the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of association with the disliked, the suffering of separation from the loved, and the suffering of not obtaining what one desires. In brief, the five aggregates of clinging (pañcupādānakkhandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) are suffering. Because of the characteristic of arising, it is the suffering of birth. Because of the characteristic of change after abiding, it is the suffering of aging. Because of the characteristic of pressing and afflicting, it is the suffering of sickness. Because of the characteristic of ceasing, it is the suffering of death. Because of associating with disliked people or things, it is the suffering of association with the disliked. Because of separating from loved people or things, it is the suffering of separation from the loved. Because of not being able to obtain what one desires, it is the suffering of not obtaining what one desires. All such sufferings are contained within the defiled (sāsrava, associated with afflictions) five aggregates of clinging. Therefore, in brief, the five aggregates of clinging are suffering. Furthermore, birth is the foundation of all suffering, the cause of all suffering, hence it is called the suffering of birth. The decay of youthful beauty is the suffering of aging. The loss of health is the suffering of sickness. The end of life is the suffering of death. Meeting with undesirable circumstances is the suffering of association with the disliked. Separation from desirable circumstances is the suffering of separation from the loved. The failure to achieve all that one desires is the suffering of not obtaining what one desires. All such sufferings are contained within the defiled aggregates of clinging, hence it is said: In brief, the five aggregates of clinging are suffering. Someone asks: The five aggregates of clinging are suffering in a broad sense, why say 'in brief, the five aggregates of clinging are suffering'? The answer is: The five aggregates of clinging are suffering in a broad sense, and they are also suffering in a concise sense. Abiding in the five aggregates of clinging has many faults, which cannot be fully described. Therefore, the Buddha said, in brief, the five aggregates of clinging are suffering. It is like someone who has many faults and evil deeds, and people say: The faults and evil deeds of this person cannot be listed one by one, in brief, he is a person full of evil. The situation of the five aggregates of clinging is also like that. Someone asks:

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陰中為有樂不耶。若陰中有樂者。何以不言樂諦。但言苦諦。若無者。佛經云何通。如說摩訶男。若色一向是苦無樂。不能生喜樂意。眾生則更無餘因。能令眾生起于愛心。摩訶男色非一向苦故。眾生於中起染愛心。乃至識亦如是。又如說三受各有定體。不相雜合。謂苦樂不苦不樂。又如說以所須具。能修于道。以道能到涅槃。以道樂能得涅槃樂。答曰。應作是說。陰中有樂。而樂少苦多。樂法少。苦法多。以樂少故。說在苦分中。譬如毒瓶。一渧蜜墮中。不以一渧蜜故名為蜜瓶。以毒多故名為毒瓶。彼亦如是。復有說者。陰中無樂。以是事故名為苦諦不名樂諦。

問曰。若然者佛經云何通。答曰。受上苦時。于中苦作樂想。受中苦時。于下苦作樂想。受地獄苦時。以畜生苦作樂想。受畜生苦時。以餓鬼苦作樂想。受餓鬼苦時。以人苦作樂想。受人苦時。以天苦作樂想。復有說者。如世人所言。陰中有樂。世人饑得飲食。寒時得溫。疲時得乘熱時得涼。作如是說。我今得樂。如聖人言。陰中無樂。聖人觀阿鼻地獄陰界入。如熱鐵丸。乃至觀有頂陰界入。亦如熱鐵丸。

云何苦集聖諦。佛經說生後有愛及喜心俱愛處處喜愛。是名苦集聖諦。問曰。世尊何故舍諸有漏法。但說愛是集諦。非余法耶。答曰。施設

【現代漢語翻譯】 現代漢語譯本： 問：五蘊（陰）之中有快樂嗎？如果五蘊中有快樂，為什麼不說樂諦（樂之真諦），而只說苦諦（苦之真諦）？如果五蘊中沒有快樂，那麼佛經的說法又如何解釋呢？比如經中說，摩訶男（Mahanama，人名），如果色（rupa，物質）完全是苦而沒有快樂，就不能產生喜悅之意，眾生也就沒有其他原因能夠生起愛心。摩訶男，色並非完全是苦，所以眾生對它生起染污的愛心，乃至識（vijnana，意識）也是如此。又比如經中說，三種感受各有其固定的體性，不會相互混雜，即苦受、樂受、不苦不樂受。又比如經中說，憑藉所需的資具，能夠修習佛道，憑藉佛道能夠到達涅槃（Nirvana，寂滅），憑藉佛道的快樂能夠獲得涅槃的快樂。 答：應該這樣說，五蘊中確實有快樂，但是快樂少而痛苦多，快樂的法少，痛苦的法多。因為快樂少，所以把它歸在苦的部分中。譬如一個毒瓶，即使掉進去一滴蜂蜜，也不能因為它有一滴蜂蜜就叫做蜜瓶，而是因為毒多所以叫做毒瓶。五蘊的情況也是這樣。還有一種說法是，五蘊中沒有快樂，因此才稱為苦諦，而不稱為樂諦。

問：如果這樣，佛經的說法又如何解釋呢？ 答：在感受極大的痛苦時，把中等的痛苦當作快樂來想；在感受中等的痛苦時，把較輕的痛苦當作快樂來想；在感受地獄的痛苦時，把畜生的痛苦當作快樂來想；在感受畜生的痛苦時，把餓鬼的痛苦當作快樂來想；在感受餓鬼的痛苦時，把人類的痛苦當作快樂來想；在感受人類的痛苦時，把天界的痛苦當作快樂來想。還有一種說法是，就像世俗之人所說，五蘊中有快樂。世人飢餓時得到飲食，寒冷時得到溫暖，疲憊時得到乘坐，炎熱時得到涼爽，就說：『我現在得到快樂了。』而聖人則說，五蘊中沒有快樂。聖人觀察阿鼻地獄（Avici，無間地獄）的陰界入（ayatana，處），就像熱鐵丸；乃至觀察有頂（abhavagra，非想非非想處天）的陰界入，也像熱鐵丸。

什麼是苦集聖諦（duhkha-samudaya-satya，苦之集起真諦）？佛經說，產生後有愛（bhava-trsna，對存在的渴愛）以及伴隨喜悅之心的愛，處處貪愛，這就是苦集聖諦。 問：世尊（Bhagavan，佛陀）為什麼捨棄所有有漏法（sasrava-dharma，有煩惱的法），只說愛是集諦，而不是其他法呢？ 答：這是施設（prajnapana，假名安立）。

【English Translation】 English version: Question: Is there pleasure within the skandhas (aggregates)? If there is pleasure within the skandhas, why is the Truth of Pleasure not spoken of, but only the Truth of Suffering? If there is no pleasure, how can the Buddhist scriptures be reconciled? For example, it is said that for Mahanama (a person's name), if form (rupa, matter) were entirely suffering without pleasure, it could not give rise to joy. Then beings would have no other cause to generate love. Mahanama, form is not entirely suffering, therefore beings generate defiled love for it, and so on, even with consciousness (vijnana, awareness). Furthermore, it is said that the three feelings each have a fixed nature, not mixed together, namely suffering, pleasure, and neither-suffering-nor-pleasure. Also, it is said that with the necessary requisites, one can cultivate the path; with the path, one can reach Nirvana (extinction); with the pleasure of the path, one can attain the pleasure of Nirvana. Answer: It should be said that there is pleasure within the skandhas, but the pleasure is little and the suffering is much; the dharmas of pleasure are few, and the dharmas of suffering are many. Because the pleasure is little, it is said to be in the category of suffering. For example, a bottle of poison: if a drop of honey falls into it, it is not called a honey bottle because of the one drop of honey, but is called a poison bottle because of the abundance of poison. It is the same with the skandhas. Others say that there is no pleasure within the skandhas, and for this reason, it is called the Truth of Suffering and not the Truth of Pleasure.

Question: If that is so, how can the Buddhist scriptures be reconciled? Answer: When experiencing great suffering, one thinks of moderate suffering as pleasure; when experiencing moderate suffering, one thinks of lesser suffering as pleasure; when experiencing the suffering of hell, one thinks of the suffering of animals as pleasure; when experiencing the suffering of animals, one thinks of the suffering of hungry ghosts as pleasure; when experiencing the suffering of hungry ghosts, one thinks of the suffering of humans as pleasure; when experiencing the suffering of humans, one thinks of the suffering of the heavens as pleasure. Others say that, as worldly people say, there is pleasure within the skandhas. When worldly people are hungry and get food, when they are cold and get warmth, when they are tired and get a ride, when they are hot and get coolness, they say, 'I am now experiencing pleasure.' But the sages say that there is no pleasure within the skandhas. Sages observe the ayatanas (sense fields) of Avici (the hell of incessant suffering) as hot iron balls; even observing the ayatanas of Bhavagra (the peak of existence) as hot iron balls.

What is the Noble Truth of the Arising of Suffering (duhkha-samudaya-satya)? The Buddhist scriptures say that after arising, there is craving for existence (bhava-trsna, thirst for being) and love accompanied by joy, loving everywhere. This is called the Noble Truth of the Arising of Suffering. Question: Why did the Bhagavan (Buddha) abandon all defiled dharmas (sasrava-dharma, contaminated phenomena) and only say that craving is the cause of suffering, and not other dharmas? Answer: This is a designation (prajnapana, conceptual construction).

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集諦。愛增益勢用勝。是故佛唯說愛是集諦。非余有漏法。如思于造作法增益勢用勝故。佛於一切相應不相應法中。說思是行陰。彼亦如是。複次以愛是過去未來現在苦因根本出處起處因故。複次以愛數數生苦勢用勝故。如偈說。

如樹不拔根　　雖斷而復生 　不拔愛使本　　數數還受苦

複次愛能潤澤。亦能燒害。猶如熱油渧人身上亦潤亦燒。彼亦如是。複次以愛能起受生死屍鬼故。譬如有水處能起死屍鬼。如是有愛水處。能起受生死屍鬼。複次以愛故。愛畜眾生數非眾生數物。眾生以愛故。畜眾生數物。謂妻子奴婢。及諸僮僕。像馬牛羊等。眾生數物。眾生以愛故。畜非眾生數物。謂宮殿屋舍。種種財寶。及種種穀麥。複次眾生以愛故。長養男身女身。眾生以愛故。如法供養父母妻子奴婢及諸親屬知識。如鳥以愛故。於一谷中。接取諸蟲。於一谷中。自養其子。複次以愛慾故。得未來有身。以欲故追求故得。複次以愛潤故。令生死不萎枯。譬如藥果樹木。以水潤故。而不萎枯。彼亦如是。複次以愛潤故。後有牙生。以愛故父母精氣。在母胎中。為揵闥婆作所依。複次如愛行所依所緣故而生。余煩惱行所依所緣亦生。如大魚去處小魚亦隨。彼亦如是。以是事故。說愛眾生煩惱王。複次若身中有愛著。余

【現代漢語翻譯】 現代漢語譯本： 集諦（Dukkha-samudaya，苦之集起）。愛增長其力量和作用，所以佛陀只說愛是集諦，而不是其他的有漏法。就像思對於造作之法增長其力量和作用一樣，所以佛陀在一切相應和不相應法中，說思是行陰。這裡也是同樣的道理。再者，因為愛是過去、未來、現在諸苦的根本、出處、生起處和原因。 再者，因為愛屢屢生起痛苦，其力量和作用非常強大。正如偈頌所說： 『如樹不拔根，雖斷而復生；不拔愛使本，數數還受苦。』 再者，愛能夠潤澤，也能夠燒害。猶如熱油滴在人身上，既潤澤又燒灼。愛也是如此。再者，因為愛能夠生起受、生死、尸鬼。譬如，有水的地方能夠生起死屍鬼，同樣，有愛水的地方，能夠生起受、生死、尸鬼。再者，因為愛，眾生愛護眾生數之物和非眾生數之物。眾生因為愛，愛護眾生數之物，如妻子、奴婢以及各種僮僕、象、馬、牛、羊等眾生數之物。眾生因為愛，愛護非眾生數之物，如宮殿、屋舍、種種財寶以及種種穀麥。 再者，眾生因為愛，長養男身女身。眾生因為愛，如法供養父母、妻子、奴婢以及各種親屬知識。如同鳥因為愛，在一片谷地中，捕捉各種蟲子，在這片谷地中，養育自己的孩子。再者，因為愛慾，得到未來有身。因為慾望的追求而得到。 再者，因為愛的滋潤，使得生死不會枯萎。譬如藥果樹木，因為水的滋潤，而不枯萎。愛也是如此。再者，因為愛的滋潤，後有的牙生起。因為愛，父母的精氣，在母胎中，成為揵闥婆（Gandharva，中陰身）的所依。 再者，如同愛行所依和所緣而生起，其他的煩惱行所依和所緣也隨之生起。如同大魚去的地方，小魚也跟隨。愛也是如此。因為這個緣故，說愛是眾生煩惱之王。再者，如果身中有了愛著，其他的...

【English Translation】 English version: Samudaya-satya (Dukkha-samudaya, the truth of the arising of suffering). Attachment increases its power and function. Therefore, the Buddha only said that attachment is Samudaya-satya, not other contaminated dharmas. Just as thought increases the power and function of fabricated dharmas, the Buddha said that thought is the Samskara-skandha (karmic formations) among all associated and non-associated dharmas. The same principle applies here. Furthermore, attachment is the root, source, origin, and cause of suffering in the past, future, and present. Moreover, attachment repeatedly gives rise to suffering, and its power and function are very strong. As the verse says: 'Like a tree whose roots are not pulled out, though cut down, it grows again; if the root of attachment is not pulled out, one repeatedly suffers.' Furthermore, attachment can moisten and also burn. Just like hot oil dripping on a person's body, it both moistens and burns. Attachment is also like that. Furthermore, because attachment can give rise to feeling, birth and death, and corpses and ghosts. For example, where there is water, corpses and ghosts can arise; similarly, where there is the water of attachment, feeling, birth and death, and corpses and ghosts can arise. Furthermore, because of attachment, beings cherish sentient and non-sentient things. Beings cherish sentient things because of attachment, such as wives, servants, and various attendants, elephants, horses, cattle, sheep, and other sentient things. Beings cherish non-sentient things because of attachment, such as palaces, houses, various treasures, and various grains. Furthermore, beings nourish their male and female bodies because of attachment. Beings righteously support their parents, wives, servants, and various relatives and acquaintances because of attachment. Just as a bird catches various insects in a field to feed its young in that field because of attachment. Furthermore, one obtains a future body because of desire and attachment. One obtains it because of the pursuit of desire. Furthermore, because of the moisture of attachment, birth and death do not wither. For example, medicinal fruit trees do not wither because of the moisture of water. Attachment is also like that. Furthermore, because of the moisture of attachment, the sprout of future existence arises. Because of attachment, the essence of the parents becomes the basis for the Gandharva (intermediate being) in the mother's womb. Furthermore, just as attachment arises based on its object and condition, other afflictions also arise based on their objects and conditions. Just as small fish follow where big fish go, attachment is also like that. For this reason, it is said that attachment is the king of afflictions for beings. Furthermore, if there is attachment in the body, other...

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煩惱亦著。如衣膩塵垢亦著。彼亦如是。複次若身中有愛水。諸煩惱則樂著此身。譬如有水處魚等水性則生樂著。彼亦如是。複次愛如鹹水難可止足。猶如渴人飲于鹹水。飲已轉渴。如是未離欲眾生得於境界。轉生渴愛。複次以愛故。別異眾生能令合會。如以水故能令別異土沙而得合會。彼亦如是。複次以愛故。能令眾生善根不熟。亦作潤濕。令自身相著。譬如蠅著酥油蜜濕草之上則不能飛騰虛空。彼亦如是。複次愛因時所行異。果時所行異。因時所行如親愛。果時所行如怨家。猶如商人入海與羅剎交。初所行異。后所行異。初作是言。善來賢善。善來大仙愿為我等作主。乃至廣說。后若交會。得其意時。擲鐵城中。食其血肉。唯有餘骨。愛亦如是。因時所行猶如親愛。果時所行猶如怨家。眾生以愛故。造諸惡業。墮惡趣中。受無量苦。複次愛說是受生因。如說業是取生因。愛是受生因。複次愛難斷難卻。此中應說喻。如有人。為二羅剎所持。一作母形。二作怨形。作母形者。難除難卻。作怨形者。易除易卻。如是未離欲眾生。為二結所因。謂恚結。愛結。恚結易斷易卻。愛結難斷難卻。複次以愛結數數微細行。愛行時微細。難可識知。譬如旋師所用利器。有所截斷。微細難覺。彼亦如是。複次以愛在三有枝中。初生

【現代漢語翻譯】 現代漢語譯本 煩惱也會附著于身，就像衣服沾染油膩塵垢一樣。煩惱也是如此。

再者，如果身體中有愛慾之水，各種煩惱就會樂於附著于這個身體。譬如有水的地方，魚等水生動物就會樂於依附。煩惱也是如此。

再者，愛就像鹹水一樣難以止渴。猶如口渴的人飲用鹹水，喝了之後反而更加口渴。同樣，沒有脫離慾望的眾生得到感官享受，反而會更加渴求愛慾。

再者，因為愛的緣故，原本分離的眾生能夠聚合在一起，就像用水能使分離的泥土和沙子結合一樣。愛也是如此。

再者，因為愛的緣故，眾生的善根不能成熟，反而變得濕潤，使自身相互執著。譬如蒼蠅落在酥油、蜂蜜或潮濕的草上，就無法飛騰到空中。愛也是如此。

再者，愛在因時的表現和果時的表現不同。因時的表現如同親愛，果時的表現如同怨家。猶如商人入海與羅剎（Rākṣasa，惡鬼）交往，開始和後來的表現不同。開始時羅剎會說：『歡迎，賢善之人！歡迎，大仙！愿您為我們做主。』等等。後來如果交惡，羅剎得逞后，會將商人扔進鐵城中，吃其血肉，只留下骨頭。愛也是如此，因時的表現猶如親愛，果時的表現猶如怨家。眾生因為愛的緣故，造作各種惡業，墮入惡趣之中，遭受無量的痛苦。

再者，愛是受生的原因。正如所說，業是取生的原因，愛是受生的原因。

再者，愛難以斷除，難以捨棄。這裡應該舉個例子：如果有人被兩個羅剎抓住，一個化作母親的形象，一個化作怨家的形象。化作母親形象的羅剎，難以去除，難以捨棄；化作怨家形象的羅剎，容易去除，容易捨棄。同樣，沒有脫離慾望的眾生，被兩種結所束縛，即嗔恚結和愛結。嗔恚結容易斷除，容易捨棄；愛結難以斷除，難以捨棄。

再者，愛結常常以微細的方式執行。愛執行的時候非常微細，難以察覺。譬如旋師所用的鋒利工具，有所截斷時，微細難以察覺。愛也是如此。

再者，愛在三有（trayo bhava，三種存在狀態，即欲有、色有、無色有）之樹枝中，最初生起。

【English Translation】 English version Afflictions also attach, just as grease and dirt attach to clothing. It is the same with afflictions.

Furthermore, if there is the water of desire in the body, all afflictions will delight in attaching to this body. For example, where there is water, aquatic creatures such as fish delight in attaching to it. It is the same with afflictions.

Furthermore, love is like salty water, difficult to quench. It is like a thirsty person drinking salty water; having drunk it, they become even thirstier. Likewise, beings who have not detached from desire, upon obtaining sense objects, generate even more thirst for love.

Furthermore, because of love, different beings are able to come together, just as water can cause separate soil and sand to combine. It is the same with love.

Furthermore, because of love, the good roots of beings cannot mature, but instead become moistened, causing them to cling to each other. For example, a fly landing on ghee, honey, or wet grass cannot fly into the sky. It is the same with love.

Furthermore, love's behavior at the time of cause is different from its behavior at the time of effect. At the time of cause, it behaves like affection; at the time of effect, it behaves like an enemy. It is like a merchant entering the sea and associating with Rākṣasas (demons), whose initial behavior is different from their later behavior. At first, the Rākṣasas say, 'Welcome, virtuous one! Welcome, great sage! May you be our master!' and so on. Later, if they become hostile and the Rākṣasas succeed, they throw the merchant into an iron city, eat his flesh and blood, leaving only bones. Love is also like this: its behavior at the time of cause is like affection, and its behavior at the time of effect is like an enemy. Because of love, beings commit various evil deeds, fall into evil realms, and suffer immeasurable pain.

Furthermore, love is said to be the cause of rebirth. As it is said, karma is the cause of taking rebirth, and love is the cause of experiencing rebirth.

Furthermore, love is difficult to cut off and difficult to abandon. Here, an analogy should be given: If someone is held by two Rākṣasas, one taking the form of a mother and the other taking the form of an enemy, the one taking the form of a mother is difficult to remove and difficult to abandon, while the one taking the form of an enemy is easy to remove and easy to abandon. Likewise, beings who have not detached from desire are bound by two fetters: the fetter of hatred and the fetter of love. The fetter of hatred is easy to cut off and easy to abandon, while the fetter of love is difficult to cut off and difficult to abandon.

Furthermore, the fetter of love often operates in subtle ways. The operation of love is very subtle and difficult to recognize. For example, when a sharp tool used by a turner makes a cut, it is subtle and difficult to perceive. It is the same with love.

Furthermore, love, in the branches of the three existences (trayo bhava, three states of existence: desire realm, form realm, formless realm), arises initially.

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是愛。增廣是取。前次第滅是無明。複次佛經說。愛是前導。如說阿難當知。緣愛故有追求。緣追求故得。緣得故分處。緣分處故生偏愛。緣偏愛故生貪著。緣貪著故生慳。緣慳故受不捨。緣受不捨故生守護。緣守護持刀執杖。生種種斗諍。欺誑妄語。生餘種種惡不善法。複次以愛於八處染污定勢用勝故。如說味初禪。住時亦味。起時亦味。乃至非想非非想處亦如是。複次佛說愛如縛。如偈說愛繫縛眾生。如繩系飛鳥。乃至廣說。複次佛說愛如網。如說我說愛如網如枝。複次佛說愛是廣。如說廣無過於愛渴。複次愛說如河。如說比丘當知。三河者謂欲愛色愛無色愛。複次愛難斷難過難除故。複次愛多諸過患故。複次以愛故。有界差別地差別種差別。能生一切煩惱。以如是等事故。佛經說愛是集諦。非余有漏法。

云何苦滅聖諦。答曰。佛經說生後有愛。及喜心俱愛。處處喜愛。已吐已舍盡無餘。是名苦滅聖諦。問曰。集亦滅。何故但說苦滅聖諦。不說集滅聖諦。答曰。應說集滅聖諦。亦應說苦滅聖諦。而不說者。當知此說有餘。複次若說苦滅。當知已說集滅。所以者何。苦外更無有集若說苦滅當知已說集滅。複次若說苦滅。受化者。則生喜心。言是滅妙好能滅此弊惡。苦集法不爾。以如是等事故。但說苦滅。不

【現代漢語翻譯】 現代漢語譯本：是愛（taṇhā，渴愛）。增廣是取（upādāna，執取）。前次第滅是無明（avijjā，無明）。複次，佛經說，愛是前導。如說，阿難（Ānanda，佛陀的十大弟子之一）當知，緣愛故有追求，緣追求故得，緣得故分處，緣分處故生偏愛，緣偏愛故生貪著，緣貪著故生慳（macchariya，慳吝），緣慳故受不捨，緣受不捨故生守護，緣守護持刀執杖，生種種斗諍，欺誑妄語，生餘種種惡不善法。複次，以愛於八處染污定勢用勝故，如說味初禪（paṭhama jhāna，初禪）。住時亦味，起時亦味，乃至非想非非想處（nevasaññānāsaññāyatana，非想非非想處）亦如是。複次，佛說愛如縛。如偈說，愛繫縛眾生，如繩系飛鳥，乃至廣說。複次，佛說愛如網。如說，我說愛如網如枝。複次，佛說愛是廣。如說，廣無過於愛渴。複次，愛說如河。如說，比丘（bhikkhu，佛教出家男眾）當知，三河者謂欲愛（kāma-taṇhā，對感官享樂的渴愛）、色愛（rūpa-taṇhā，對色界存在的渴愛）、無色愛（arūpa-taṇhā，對無色界存在的渴愛）。複次，愛難斷難過難除故。複次，愛多諸過患故。複次，以愛故，有界差別、地差別、種差別，能生一切煩惱。以如是等事故，佛經說愛是集諦（samudaya-sacca，苦集滅道四聖諦之一，指苦的根源），非余有漏法（sāsrava-dharma，指與煩惱相關的法）。

云何苦滅聖諦（nirodha-sacca，苦集滅道四聖諦之一，指滅苦的真理）？答曰：佛經說生後有愛，及喜心俱愛，處處喜愛，已吐已舍盡無餘，是名苦滅聖諦。問曰：集亦滅，何故但說苦滅聖諦，不說集滅聖諦？答曰：應說集滅聖諦，亦應說苦滅聖諦，而不說者，當知此說有餘。複次，若說苦滅，當知已說集滅。所以者何？苦外更無有集若說苦滅當知已說集滅。複次，若說苦滅，受化者，則生喜心，言是滅妙好能滅此弊惡。苦集法不爾。以如是等事故，但說苦滅，不說集滅聖諦。

【English Translation】 English version: It is craving (taṇhā). Augmentation is grasping (upādāna). Prior sequential cessation is ignorance (avijjā). Furthermore, the Buddha's teachings say that craving is the forerunner. As it is said, Ānanda, know that because of craving, there is pursuit; because of pursuit, there is attainment; because of attainment, there is allocation; because of allocation, there arises partiality; because of partiality, there arises attachment; because of attachment, there arises miserliness (macchariya); because of miserliness, there is retention and non-relinquishment; because of retention and non-relinquishment, there arises guarding; because of guarding, holding knives and wielding staffs, there arise various fights and disputes, deceitful lying, and various other evil and unwholesome phenomena. Furthermore, because craving has a superior power in the eight places of defilement and fixed momentum, as it is said, savoring the first jhāna (paṭhama jhāna), there is savoring when dwelling in it, and there is savoring when arising from it, and so on, up to the realm of neither perception nor non-perception (nevasaññānāsaññāyatana). Furthermore, the Buddha said that craving is like a bond. As the verse says, craving binds beings, like a rope binds a flying bird, and so on, extensively. Furthermore, the Buddha said that craving is like a net. As it is said, I say that craving is like a net, like branches. Furthermore, the Buddha said that craving is vast. As it is said, nothing is vaster than the thirst of craving. Furthermore, craving is spoken of as a river. As it is said, monks (bhikkhu), know that the three rivers are craving for sensual pleasures (kāma-taṇhā), craving for existence in the realm of form (rūpa-taṇhā), and craving for existence in the formless realm (arūpa-taṇhā). Furthermore, craving is difficult to cut off, difficult to overcome, and difficult to remove. Furthermore, craving has many faults and harms. Furthermore, because of craving, there are differences in realms, differences in lands, and differences in species, which can generate all afflictions. Because of such reasons, the Buddha's teachings say that craving is the truth of the origin of suffering (samudaya-sacca), and not other defiled phenomena (sāsrava-dharma).

What is the noble truth of the cessation of suffering (nirodha-sacca)? The answer is: The Buddha's teachings say that craving for future existence, and craving accompanied by joyful mind, craving everywhere, having been vomited out, relinquished, and completely without remainder, is called the noble truth of the cessation of suffering. Question: Origin also ceases, so why only speak of the noble truth of the cessation of suffering, and not speak of the noble truth of the cessation of origin? Answer: The noble truth of the cessation of origin should be spoken of, and the noble truth of the cessation of suffering should also be spoken of, but if it is not spoken of, know that this saying has remainder. Furthermore, if the cessation of suffering is spoken of, know that the cessation of origin has already been spoken of. Why is that? There is no origin outside of suffering. If the cessation of suffering is spoken of, know that the cessation of origin has already been spoken of. Furthermore, if the cessation of suffering is spoken of, those who are being transformed will generate a joyful mind, saying that this cessation is wonderful and can extinguish this bad and evil. The laws of suffering and origin are not like that. Because of such reasons, only the cessation of suffering is spoken of, and the noble truth of the cessation of origin is not spoken of.

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說集滅。

云何苦滅道聖諦。答曰。佛經說八聖道是也。正見乃至正定。問曰。此亦是集滅道不。但是苦滅道。何故但說苦滅道。不說集滅道耶。答曰。如說苦滅道聖諦。亦應說集滅道聖諦。而不說者。當知此說有餘。複次若說苦滅道聖諦。當知已說集滅道聖諦。所以者何。苦外更無集故。複次若說苦滅道聖諦。受化者則生喜心。言是道妙好能滅此弊惡。苦集法不爾。複次欲現道力令苦不生故。設有人問道。汝能令因非因果非果耶。彼當答言不能。但能令生苦因緣者不生。複次為止誹謗道故。若人年七歲八歲。得阿羅漢道。后壽百年。于其中間身受無量諸苦。如是四百四病等。世人見之。而作是言。此人有道。為無所益。受苦若此。佛作是言。道已於此人。大有所作。此人若身壞命終。更不受諸苦。以如是等事故。說苦滅道聖諦。不說集滅道聖諦。◎

阿毗曇毗婆沙論卷第四十 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十一

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度十門品第四之五

◎問曰。世尊何故先說苦諦。乃至后說道諦。答曰。欲令文義隨順故若先說苦諦。后乃至說道諦。則文義隨順。複次若如是說

【現代漢語翻譯】 現代漢語譯本： 說的是集和滅。

問：什麼是苦滅道聖諦？答：佛經所說的八聖道就是。即正見乃至正定。問：這些也是集、滅、道嗎？或者只是苦滅道？為什麼只說苦滅道，而不說集滅道呢？答：既然說了苦滅道聖諦，就應該也說集滅道聖諦。之所以沒說，應當知道這是有所省略。再者，如果說了苦滅道聖諦，就應當知道已經說了集滅道聖諦。為什麼呢？因為苦之外沒有其他的集。再者，如果說了苦滅道聖諦，受教化的人就會生起歡喜心，說這個道非常妙好，能夠滅除這些弊病和惡果。苦和集的法就不是這樣。再者，爲了展現道的力量，使苦不再產生。假設有人問道：你能使因變成非因，果變成非果嗎？他應當回答說不能。但能使產生苦的因緣不再生起。再者，爲了阻止對道的誹謗。如果有人七歲或八歲，證得了阿羅漢道（Arhat path，斷盡煩惱，達到涅槃的修行者），之後活到一百歲，在這期間身體承受無量的痛苦，比如四百零四種疾病等等。世人看到這種情況，就會說：這個人有道，卻沒有什麼益處，受苦如此。佛說：道已經對這個人產生了很大的作用。這個人如果身壞命終，將不再承受這些痛苦。因為這些原因，所以說苦滅道聖諦，而不說集滅道聖諦。

《阿毗曇毗婆沙論》卷第四十 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第四十一

迦旃延子（Katyayaniputra，佛教論師）造 五百羅漢（Five hundred Arhats，五百位證得阿羅漢果位的修行者）釋

北涼天竺沙門浮陀跋摩（Buddhavarman，北涼時期的印度僧人）共道泰等譯 使犍度十門品第四之五

問：世尊為什麼先說苦諦，最後才說道諦？答：爲了使文義順暢。如果先說苦諦，然後才說道諦，那麼文義就順暢。再者，如果這樣說

【English Translation】 English version: It speaks of Samudaya (accumulation, the origin of suffering) and Nirodha (cessation, the ending of suffering).

Question: What is the Noble Truth of the Path to the Cessation of Suffering (Dukkha-nirodha-gamini-patipada-ariya-sacca)? Answer: The Eightfold Noble Path (ariya-atthangika-magga) spoken of in the Buddhist scriptures. That is, Right View (samma ditthi) up to Right Concentration (samma samadhi). Question: Are these also Samudaya (accumulation), Nirodha (cessation), and Magga (path)? Or are they only the Path to the Cessation of Suffering? Why is only the Path to the Cessation of Suffering spoken of, and not the Samudaya (accumulation), Nirodha (cessation), and Magga (path)? Answer: Since the Noble Truth of the Path to the Cessation of Suffering is spoken of, the Noble Truth of Samudaya (accumulation), Nirodha (cessation), and Magga (path) should also be spoken of. The reason it is not spoken of should be understood as an omission. Furthermore, if the Noble Truth of the Path to the Cessation of Suffering is spoken of, it should be understood that the Noble Truth of Samudaya (accumulation), Nirodha (cessation), and Magga (path) has already been spoken of. Why? Because there is no Samudaya (accumulation) other than suffering. Furthermore, if the Noble Truth of the Path to the Cessation of Suffering is spoken of, those who are being taught will generate joy, saying that this path is very wonderful and can eliminate these defects and evils. The Dharma of suffering and accumulation is not like this. Furthermore, in order to demonstrate the power of the path, so that suffering will no longer arise. Suppose someone asks: Can you make a cause into a non-cause, or a result into a non-result? He should answer that he cannot. But he can prevent the conditions that give rise to suffering from arising. Furthermore, in order to prevent slander against the path. If someone is seven or eight years old and attains the Arhat path (Arhat path, a practitioner who has exhausted all afflictions and attained Nirvana), and then lives to be a hundred years old, during which time his body endures countless sufferings, such as the four hundred and four diseases, etc. When people see this situation, they will say: This person has the path, but it is of no benefit, suffering like this. The Buddha said: The path has already done a great deal for this person. If this person's body breaks down and dies, he will no longer endure these sufferings. For these reasons, the Noble Truth of the Path to the Cessation of Suffering is spoken of, and not the Noble Truth of Samudaya (accumulation), Nirodha (cessation), and Magga (path).

Abhidhamma-vibhasa-sastra, Volume 40 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra, Volume 41

Composed by Katyayaniputra (Katyayaniputra, a Buddhist commentator), Explained by Five Hundred Arhats (Five hundred Arhats, five hundred practitioners who have attained the Arhat fruit)

Translated by Buddhavarman (Buddhavarman, an Indian monk during the Northern Liang Dynasty) and Dao Tai, etc., of the Northern Liang Dynasty, Chapter 4, Section 5 of the Ten Gates of Skandha

Question: Why did the World Honored One first speak of the Truth of Suffering and only later speak of the Truth of the Path? Answer: In order to make the meaning of the text flow smoothly. If the Truth of Suffering is spoken of first, and then the Truth of the Path is spoken of, then the meaning of the text will flow smoothly. Furthermore, if it is said in this way

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諦。則說者亦易。受者亦易。複次此諸法。或以起處得名。或以隨義得名。或以見時得名。以起處得名者。如念處禪無色定等行者。先修身念處。佛先說身念處。后乃至說法念處禪無色定。廣說亦爾。隨義得名者。如正斷神足根力覺道等。見時得名者。如四聖諦行者。先見苦諦。佛先說苦諦。后乃至見道諦。佛后說道諦。問曰。此中因論生論。行者何故先見苦諦。后乃至見道諦。答曰。以粗細故。四諦中苦諦最粗。以苦粗故。行者先見三諦。細故行者后見。如索迦人蛇摩那人兜佉羅人學射之時。先射簸箕草人濕泥團等。箭矢無不著。后漸更學。乃至射一毛。彼亦如是。問曰。應先因後果何故行者先見苦果。后見集因。答曰。先見苦。后斷集。是隨順法。云何知苦隨順斷集耶。答曰。如樹先斷其枝后拔根易。如生死樹。先知苦枝。后拔集根則易。問曰。道在前滅在後。何故行者先證滅。后修道。答曰。先滅修道。是則隨順。若當先修道后證滅者。不知此道為是誰道。若先證滅后修道者。乃知此道是滅道如人問他示我道處。他人問言。為問至何處道。答言欲至城道。他人答言。此道即是。如彼以城示道。則得隨順。此亦如是。以滅示道。則得隨順。複次行者先以道斷緣三諦愚。後起緣道現在前斷緣道愚。如人於他面無疑。

【現代漢語翻譯】 現代漢語譯本： 諦（Satya，真諦）。那麼說法的人容易，接受的人也容易。再者，這些法，或者以生起處得名，或者以隨順意義得名，或者以見到時得名。以生起處得名者，如念處（Smrti-upasthana，四念住）禪（Dhyana，禪那）無色定（Arupa-samapatti，無色界定）等。修行者先修身念處，佛先說身念處，然後乃至說法念處、禪、無色定，廣泛宣說也是這樣。隨順意義得名者，如正斷（Samyak-pradhana，四正勤）神足（Rddhi-pada，四神足）根（Indriya，五根）力（Bala，五力）覺（Bodhyanga，七覺支）道（Marga，八正道）等。見到時得名者，如四聖諦（Arya-satya，四聖諦）。修行者先見苦諦，佛先說苦諦，然後乃至見道諦，佛后說道諦。問：這裡因論而生論，修行者為何先見苦諦，然後乃至見道諦？答：因為粗細的緣故。四諦中苦諦最粗顯，因為苦是粗顯的，修行者先見。三諦是細微的，所以修行者后見。如同索迦人、蛇摩那人、兜佉羅人學習射箭的時候，先射簸箕、草人、濕泥團等，箭矢沒有不射中的。然後逐漸進一步學習，乃至射一根毛。他們也是這樣。問：應該先因後果，為何修行者先見苦果，后見集因？答：先見苦，后斷集，這是隨順於法的。如何知道知苦隨順於斷集呢？答：如同樹，先斷其枝，后拔其根容易。如生死樹，先知苦枝，后拔集根就容易。問：道在前，滅在後，為何修行者先證滅，后修道？答：先證滅后修道，這才是隨順的。如果先修道后證滅，就不知道這道是誰的道。如果先證滅后修道，才知道這道是滅之道。如同有人問他人：『請你指示我到某處的道路。』他人反問：『你要到什麼地方的道路？』回答說：『想要到城裡的道路。』他人回答說：『這條道就是。』如同用城來指示道路，就顯得隨順。這裡也是這樣，用滅來指示道，就顯得隨順。再者，修行者先用道斷除緣於三諦的愚癡，然後生起緣于道的正見，斷除緣于道的愚癡。如同人與人面對面時，就沒有疑惑。

【English Translation】 English version: Satya (Truth). Then the speaker is at ease, and the receiver is also at ease. Furthermore, these dharmas (teachings) are named either by their place of origin, or by their meaning, or by when they are seen. Those named by their place of origin are like Smrti-upasthana (Four Foundations of Mindfulness), Dhyana (Meditation), Arupa-samapatti (Formless Attainments), etc. The practitioner first cultivates mindfulness of the body, the Buddha first speaks of mindfulness of the body, and then even speaks of mindfulness of the dharma, Dhyana, Arupa-samapatti, and so on extensively. Those named by their meaning are like Samyak-pradhana (Four Right Exertions), Rddhi-pada (Four Foundations of Supernormal Powers), Indriya (Five Faculties), Bala (Five Powers), Bodhyanga (Seven Factors of Enlightenment), Marga (Eightfold Path), etc. Those named by when they are seen are like the Arya-satya (Four Noble Truths). The practitioner first sees the Truth of Suffering, the Buddha first speaks of the Truth of Suffering, and then even sees the Truth of the Path, the Buddha later speaks of the Truth of the Path. Question: Here, one discussion arises from another, why does the practitioner first see the Truth of Suffering, and then even see the Truth of the Path? Answer: Because of the coarse and the subtle. Among the Four Truths, the Truth of Suffering is the coarsest. Because suffering is coarse, the practitioner sees it first. The three Truths are subtle, so the practitioner sees them later. It is like when the people of Soka, the people of Sarmana, and the people of Tukhara learn to shoot arrows, they first shoot at baskets, straw men, wet mud balls, etc., and no arrow misses. Then they gradually learn further, even shooting at a single hair. They are also like that. Question: There should be cause first and effect later, why does the practitioner first see the fruit of suffering, and then see the cause of accumulation? Answer: First seeing suffering, then cutting off accumulation, this is in accordance with the Dharma. How do we know that knowing suffering is in accordance with cutting off accumulation? Answer: It is like a tree, it is easier to first cut off its branches and then pull out its roots. Like the tree of Samsara (cycle of rebirth), it is easier to first know the branches of suffering and then pull out the roots of accumulation. Question: The Path is before, and cessation is after, why does the practitioner first realize cessation, and then cultivate the Path? Answer: First realizing cessation and then cultivating the Path, this is in accordance with the Dharma. If one were to first cultivate the Path and then realize cessation, one would not know whose path this is. If one first realizes cessation and then cultivates the Path, one would know that this Path is the Path to Cessation. It is like when someone asks another: 'Please show me the way to such and such a place.' The other asks in return: 'To what place do you want the way to?' The answer is: 'I want the way to the city.' The other answers: 'This way is it.' It is like using the city to indicate the road, which is in accordance with the Dharma. It is the same here, using cessation to indicate the Path, which is in accordance with the Dharma. Furthermore, the practitioner first uses the Path to cut off the ignorance related to the three Truths, and then generates the right view related to the Path, cutting off the ignorance related to the Path. It is like when people are face to face, there is no doubt.

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于自面有疑。若以明鏡。照自面像。疑心則除。彼亦如是。複次緣苦愚持緣集愚。緣集愚持緣滅愚。緣滅愚持緣道愚。不得不除緣苦愚。除緣集愚。不得不除緣集愚除緣滅愚。不得不除緣滅愚。除緣道愚。如持生亦如是。複次觀苦觀能生觀集觀。觀集觀能生觀滅觀。觀滅觀能生觀道觀。不可不生觀苦觀。乃至能生觀道觀複次觀苦觀是集觀因。是根本是出處是所作。是緣是起處。集觀是滅觀因。等滅觀是道觀因等。不可不生觀苦觀。乃至生觀道觀。複次觀苦觀是觀集觀。方便是門是所依。乃至滅觀是觀道觀。方便是門是所依。余廣說如上。複次觀苦觀。是觀集觀所依處立足處。乃至觀滅觀。是觀道觀所依處立足處。余廣說如上。尊者波奢說曰行者先知五取陰如癰。后求其因知集是因。何處能除此因。滅處能除。唯能滅耶。道能滅之。如身體細軟之人。色生癰瘡受大苦惱。作如是念。此瘡何由而生。知從風冷熱生。何處能令無此。謂無病處。誰能除此。謂若涂若熟若破。彼亦如是。複次行者知此五取陰是過患。誰是其因。集是其因。何處得除。滅處得除。誰能除之。道能除之。如人有子。作賊行惡。親近惡友。彼人作是念。誰令我子。作如是惡。知親惡友。誰能除制。知是善友。彼亦如是。

彼見苦時。先見欲界苦

【現代漢語翻譯】 現代漢語譯本：如果自己心中有疑惑，就像用明鏡照自己的面容，疑惑就會消除。對於修行者來說也是如此。進一步說，如果對苦的緣起愚昧，就會執持對集的愚昧；如果對集的緣起愚昧，就會執持對滅的愚昧；如果對滅的緣起愚昧，就會執持對道的愚昧。因此，不得不去除對苦的緣起的愚昧，去除對集的愚昧；不得不去除對集的愚昧，去除對滅的愚昧；不得不去除對滅的愚昧，去除對道的愚昧。就像執持生一樣也是如此。進一步說，觀察苦，就能生起觀察集；觀察集，就能生起觀察滅；觀察滅，就能生起觀察道。因此，不可不生起觀察苦，乃至能生起觀察道。進一步說，觀察苦是觀察集的因，是根本，是出處，是所作，是緣，是起處。觀察集是觀察滅的因，等等。觀察滅是觀察道的因，等等。因此，不可不生起觀察苦，乃至生起觀察道。進一步說，觀察苦是觀察集的方便，是門，是所依。乃至觀察滅是觀察道的方便，是門，是所依。其餘更廣的解釋如上所述。進一步說，觀察苦是觀察集所依之處，立足之處。乃至觀察滅是觀察道所依之處，立足之處。其餘更廣的解釋如上所述。尊者波奢（Venerable Pasura）說：『修行者首先要知道五取陰（Panca-upadanakkhandha）就像毒瘡，然後尋求它的原因，知道集（Samudaya）是原因。在何處能夠去除這個原因呢？在滅（Nirodha）處能夠去除。只有滅才能去除嗎？道（Magga）也能去除它。』就像身體細軟的人，身上生了癰瘡，承受巨大的苦惱，會這樣想：『這個瘡是由什麼原因產生的呢？』知道是從風、冷、熱產生的。在什麼地方能夠讓它不再產生呢？在沒有病的地方。誰能夠去除它呢？用塗抹、燒灼或切開的方法。對於修行者來說也是如此。進一步說，修行者知道這五取陰是過患，誰是它的原因呢？集是它的原因。在何處能夠去除呢？在滅處能夠去除。誰能夠去除它呢？道能夠去除它。就像有人有兒子，做盜賊，行為邪惡，親近惡友。這個人會這樣想：『是誰讓我兒子做出這樣的惡行呢？』知道是親近惡友。誰能夠制止他呢？知道是善友。對於修行者來說也是如此。 他見到苦的時候，首先見到欲界的苦。

【English Translation】 English version: If there is doubt in one's own mind, it is like using a clear mirror to reflect one's own face, and the doubt will be eliminated. It is the same for practitioners. Furthermore, if one is ignorant of the origination of suffering (Dukkha), one will cling to ignorance of the origin (Samudaya); if one is ignorant of the origination of origin, one will cling to ignorance of cessation (Nirodha); if one is ignorant of the origination of cessation, one will cling to ignorance of the path (Magga). Therefore, one must eliminate ignorance of the origination of suffering, eliminate ignorance of the origin; one must eliminate ignorance of the origin, eliminate ignorance of cessation; one must eliminate ignorance of cessation, eliminate ignorance of the path. It is the same as clinging to birth. Furthermore, observing suffering gives rise to observing origin; observing origin gives rise to observing cessation; observing cessation gives rise to observing the path. Therefore, one cannot but give rise to observing suffering, and thus give rise to observing the path. Furthermore, observing suffering is the cause of observing origin, it is the root, it is the source, it is the action, it is the condition, it is the starting point. Observing origin is the cause of observing cessation, and so on. Observing cessation is the cause of observing the path, and so on. Therefore, one cannot but give rise to observing suffering, and thus give rise to observing the path. Furthermore, observing suffering is the means of observing origin, it is the door, it is the support. And so on, observing cessation is the means of observing the path, it is the door, it is the support. The rest of the more detailed explanations are as mentioned above. Furthermore, observing suffering is the place of reliance, the place of standing for observing origin. And so on, observing cessation is the place of reliance, the place of standing for observing the path. The rest of the more detailed explanations are as mentioned above. Venerable Pasura said: 'A practitioner must first know that the five aggregates of clinging (Panca-upadanakkhandha) are like a poisonous sore, and then seek its cause, knowing that origin (Samudaya) is the cause. Where can this cause be removed? It can be removed in cessation (Nirodha). Can only cessation remove it? The path (Magga) can also remove it.' It is like a person with a delicate body who develops a carbuncle and suffers great distress, thinking: 'What caused this sore to arise?' Knowing that it arose from wind, cold, and heat. Where can it be made not to arise? In a place without illness. Who can remove it? By applying ointment, cauterizing, or cutting it open. It is the same for practitioners. Furthermore, a practitioner knows that these five aggregates of clinging are a fault, who is its cause? Origin is its cause. Where can it be removed? It can be removed in cessation. Who can remove it? The path can remove it. It is like a person who has a son who becomes a thief, acts wickedly, and associates with bad friends. This person will think: 'Who caused my son to commit such evil deeds?' Knowing that it is associating with bad friends. Who can restrain him? Knowing that it is good friends. It is the same for practitioners. When he sees suffering, he first sees the suffering of the desire realm.

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。后見色無色界苦。問曰。何故行者先見欲界苦后見色無色界苦耶。答曰。以粗細故。欲界苦粗。色無色界苦細。行者先見欲界粗苦。后見色無色界細苦。問曰。若然者色界苦粗。無色界苦細。何故一時見耶。答曰。以與此身俱不俱故。欲界苦與身俱。色無色界苦。雖有粗細而不與此身俱。故一時見。複次欲界苦。屬我是我有。色無色界苦。不屬我。不是我有。是故俱見。複次欲界苦。苦痛逼切。如負重擔。是以先見色無色界苦。非苦痛逼切。如重擔故。是以俱見。複次欲界苦。是近故先見。色無色界苦。是遠故俱見。如近遠俱不俱。此身他身說亦如是。問曰。行者於色無色界苦為現見不。答曰。現見有二種。一離欲現見。二自身現見。行者于欲界苦。有二種現見。謂自身現見。離欲現見。於色無色界苦。雖有離欲現見。而無自身現見。譬如賈客。有財兩擔。一自身擔。二使他擔。于自身擔者。有二種現見。一知財現見。二知重現見。於他擔者。有一種現見。謂知財現見。複次見欲界苦。是善不善無記。是以先見。色無色界苦。是善無記。是故俱見。複次行者成就欲界凡夫性。是以先見。不成就色無色界凡夫性。是故俱見。複次誹謗時。先謗無慾界苦。是以先於欲界苦生信。后誹謗色無色界苦。是以後生信。◎

【現代漢語翻譯】 現代漢語譯本 后見色界和無色界沒有苦。問：為什麼修行者先見到欲界的苦，后見到色界和無色界沒有苦呢？答：因為粗細的緣故。欲界的苦粗重，色界和無色界的苦細微。修行者先見到欲界的粗重之苦，后見到色界和無色界的細微之苦。問：如果這樣，色界的苦粗重，無色界的苦細微，為什麼同時見到呢？答：因為與此身是否俱生的緣故。欲界的苦與身俱生，色界和無色界的苦，雖然有粗細之分，但不與此身俱生，所以同時見到。再次，欲界的苦，屬於『我』，是『我』所擁有；色界和無色界的苦，不屬於『我』，不是『我』所擁有。因此同時見到。再次，欲界的苦，苦痛逼迫切身，如同揹負重擔，因此先見到；色界和無色界的苦，並非苦痛逼迫切身，不像揹負重擔，因此同時見到。再次，欲界的苦，是近的，所以先見到；色界和無色界的苦，是遠的，所以同時見到。如同近和遠，俱生和不俱生，此身和他身的說法也是如此。問：修行者對於色界和無色界的苦，是現量見到嗎？答：現量見到有兩種，一是離欲現見，二是自身現見。修行者對於欲界的苦，有兩種現見，即自身現見和離欲現見。對於色界和無色界的苦，雖然有離欲現見，而沒有自身現見。譬如商人，有兩擔財物，一擔自身挑，一擔使人挑。對於自身挑的，有兩種現見，一是知財現見，二是知重現見。對於他人挑的，有一種現見，即知財現見。再次，見到欲界的苦，是善、不善、無記，因此先見到。色界和無色界的苦，是善和無記，因此同時見到。再次，修行者成就欲界凡夫性，因此先見到。不成就色界和無色界凡夫性，因此同時見到。再次，誹謗時，先誹謗沒有欲界的苦，因此先於欲界的苦生起信心，后誹謗色界和無色界沒有苦，因此後生起信心。

【English Translation】 English version Afterwards, one sees that the Rūpadhātu (form realm) and Arūpadhātu (formless realm) are without suffering. Question: Why does a practitioner first see the suffering of the Kāmadhātu (desire realm) and then see that the Rūpadhātu and Arūpadhātu are without suffering? Answer: Because of the difference in coarseness and subtlety. The suffering of the Kāmadhātu is coarse, while the suffering of the Rūpadhātu and Arūpadhātu is subtle. The practitioner first sees the coarse suffering of the Kāmadhātu and then sees the subtle suffering of the Rūpadhātu and Arūpadhātu. Question: If that is so, the suffering of the Rūpadhātu is coarse, and the suffering of the Arūpadhātu is subtle, why are they seen at the same time? Answer: Because of whether they arise together with this body or not. The suffering of the Kāmadhātu arises together with the body, while the suffering of the Rūpadhātu and Arūpadhātu, although there is a difference in coarseness and subtlety, does not arise together with this body, so they are seen at the same time. Furthermore, the suffering of the Kāmadhātu belongs to 'me' and is what 'I' possess; the suffering of the Rūpadhātu and Arūpadhātu does not belong to 'me' and is not what 'I' possess. Therefore, they are seen together. Furthermore, the suffering of the Kāmadhātu is painfully pressing, like carrying a heavy burden, so it is seen first; the suffering of the Rūpadhātu and Arūpadhātu is not painfully pressing, not like a heavy burden, so they are seen together. Furthermore, the suffering of the Kāmadhātu is near, so it is seen first; the suffering of the Rūpadhātu and Arūpadhātu is far, so they are seen together. Just as with near and far, arising together and not arising together, the explanation of this body and other bodies is also like this. Question: Does the practitioner directly perceive the suffering of the Rūpadhātu and Arūpadhātu? Answer: Direct perception has two types: one is direct perception through detachment from desire, and the other is direct perception through oneself. The practitioner has two types of direct perception of the suffering of the Kāmadhātu, namely direct perception through oneself and direct perception through detachment from desire. Regarding the suffering of the Rūpadhātu and Arūpadhātu, although there is direct perception through detachment from desire, there is no direct perception through oneself. For example, a merchant has two loads of goods, one he carries himself, and the other he has someone else carry. Regarding the one he carries himself, there are two types of direct perception: one is direct perception of knowing the goods, and the other is direct perception of knowing the weight. Regarding the one carried by another, there is one type of direct perception, namely direct perception of knowing the goods. Furthermore, seeing the suffering of the Kāmadhātu is wholesome, unwholesome, and neutral, so it is seen first. The suffering of the Rūpadhātu and Arūpadhātu is wholesome and neutral, so they are seen together. Furthermore, the practitioner has attained the nature of an ordinary being of the Kāmadhātu, so it is seen first. He has not attained the nature of an ordinary being of the Rūpadhātu and Arūpadhātu, so they are seen together. Furthermore, when slandering, one first slanders that there is no suffering in the Kāmadhātu, so one first generates faith in the suffering of the Kāmadhātu, and then slanders that there is no suffering in the Rūpadhātu and Arūpadhātu, so faith is generated later.

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◎問曰。見諦時。為別相見。為總相見。若以別相者。別相有無量。見諦則無竟已。如地有無量別相。若觀地別相。不能令盡。而便命終。若以總相者。云何不名一時見諦。別相諸法復云何知。答曰。應作是說。以總相見諦。問曰。若然者云何不名一時見諦。答曰。以總相者。於一諦總相。非四諦總相。為少分相故。分別無量。總相別相。如地有總相。以三大故。地是別相。一切地。皆是堅相是總相。四大是色陰。色陰有總相別相。別相者以四陰故。總相者一切色皆是障礙。五取陰是苦諦。苦諦有別相總相。別相者以三諦故。總相者一切苦。皆是逼切相。以如是總相見諦。以無常苦空無我行見諦。以苦諦故是總相。以餘三諦故是別相。以諦故是別相。以陰故是總相。複次一諦非四諦。四諦非一諦。是故不一時見諦。複次一行非四行。四行非一行。是故不一時見諦。複次以覺所覺分明了了故。根根義所境界境界。亦分明了了故。不一時見諦。複次以有漏無漏別故。不一時見諦。複次以有為無為差別故。不一時見諦。複次苦諦不一時見。先見欲界苦。后見色無色界苦。先見欲界諸行因。后見色無色界諸行因。先見欲界諸行滅。后見色無色界諸行滅。先見欲界對治道。后見色無色界對治道。是故非一時見諦。云何知別相法

【現代漢語翻譯】 現代漢語譯本 ◎問：見諦（dṛṣṭi-satya，證悟真理）時，是分別觀察諸法之相而見，還是總體觀察諸法之相而見？如果以分別觀察諸法之相而見，那麼諸法之別相有無量無邊，如此見諦則永無止境。比如大地有無量別相，如果觀察大地的別相，不能窮盡，就會命終。如果以總體觀察諸法之相而見，為什麼不稱為一時見諦？別相諸法又如何得知？ 答：應當這樣說，以總體觀察諸法之相而見諦。 問：如果這樣，為什麼不稱為一時見諦？ 答：以總體觀察諸法之相，是對一諦的總體觀察，不是對四諦的總體觀察。因為只是少分之相，所以分別起來就有無量。總相和別相，比如大地有總相，因為有地、水、火三大之故。地是別相，一切地都是堅固之相，這是總相。四大是色陰，色陰有總相和別相。別相是因為有四陰的緣故。總相是一切色都是障礙。五取陰是苦諦，苦諦有別相和總相。別相是因為有三諦的緣故。總相是一切苦都是逼迫之相。以這樣的總相見諦，以無常、苦、空、無我之行見諦。以苦諦的緣故是總相，以其餘三諦的緣故是別相。以諦的緣故是別相，以陰的緣故是總相。 再次，一諦不是四諦，四諦不是一諦，所以不是一時見諦。再次，一行不是四行，四行不是一行，所以不是一時見諦。再次，因為覺與所覺分明了了，根與根的意義，所對境界與境界，也分明了了，所以不是一時見諦。再次，因為有漏和無漏的差別，所以不是一時見諦。再次，因為有為和無為的差別，所以不是一時見諦。再次，苦諦不是一時見，先見欲界之苦，后見色界和無色界之苦。先見欲界諸行之因，后見色界和無色界諸行之因。先見欲界諸行之滅，后見色界和無色界諸行之滅。先見欲界對治之道，后見色界和無色界對治之道。所以不是一時見諦。如何得知別相法？

【English Translation】 English version ◎ Question: When one sees the truth (dṛṣṭi-satya, seeing the truth), does one see it by observing the individual characteristics (viśeṣa-lakṣaṇa) or by observing the general characteristics (sāmānya-lakṣaṇa)? If one sees it by observing the individual characteristics, then the individual characteristics of things are limitless, and thus seeing the truth would never end. For example, the earth has limitless individual characteristics. If one observes the individual characteristics of the earth, one cannot exhaust them before dying. If one sees it by observing the general characteristics, why is it not called seeing the truth at once? And how are the individual characteristics of things known? Answer: It should be said that one sees the truth by observing the general characteristics. Question: If that is so, why is it not called seeing the truth at once? Answer: Observing the general characteristics is observing the general characteristics of one truth, not the general characteristics of the Four Noble Truths. Because it is only a small part of the characteristics, when distinguished, they are limitless. General characteristics and individual characteristics are like the earth, which has general characteristics because of the three great elements: earth, water, and fire. Earth is an individual characteristic, and all earth is the characteristic of solidity, which is a general characteristic. The four great elements are the form aggregate (rūpa-skandha), and the form aggregate has general characteristics and individual characteristics. Individual characteristics are because of the four aggregates. The general characteristic is that all form is an obstruction. The five aggregates of clinging are the truth of suffering (duḥkha-satya), and the truth of suffering has individual characteristics and general characteristics. Individual characteristics are because of the three truths. The general characteristic is that all suffering is the characteristic of oppression. One sees the truth with such general characteristics, and one sees the truth with the practice of impermanence (anitya), suffering (duḥkha), emptiness (śūnyatā), and non-self (anātman). Because of the truth of suffering, it is a general characteristic; because of the other three truths, it is an individual characteristic. Because of the truth, it is an individual characteristic; because of the aggregate, it is a general characteristic. Furthermore, one truth is not the four truths, and the four truths are not one truth, so it is not seeing the truth at once. Furthermore, one practice is not the four practices, and the four practices are not one practice, so it is not seeing the truth at once. Furthermore, because the awareness and the object of awareness are clearly distinguished, and the sense organs and the meaning of the sense organs, the objects and the boundaries are also clearly distinguished, it is not seeing the truth at once. Furthermore, because of the difference between defiled (sāsrava) and undefiled (anāsrava), it is not seeing the truth at once. Furthermore, because of the difference between conditioned (saṃskṛta) and unconditioned (asaṃskṛta), it is not seeing the truth at once. Furthermore, the truth of suffering is not seen at once; one first sees the suffering of the desire realm (kāmadhātu), and then sees the suffering of the form realm (rūpadhātu) and the formless realm (arūpadhātu). One first sees the cause of the actions of the desire realm, and then sees the cause of the actions of the form realm and the formless realm. One first sees the cessation of the actions of the desire realm, and then sees the cessation of the actions of the form realm and the formless realm. One first sees the path of treatment of the desire realm, and then sees the path of treatment of the form realm and the formless realm. Therefore, it is not seeing the truth at once. How are the individual characteristics of things known?

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耶。答曰。見諦時不知別相法。一切別相。智所應知者。盡以總相智知。複次若緣諦別相無知。若緣諦總相無知。一時斷故。是故總相見諦時。亦知別相所知。

佛經說未知苦聖諦。當知阿毗曇說。云何智所知法。答曰。一切法。問曰。一切諸法。是智所知。如阿毗曇說。佛經何故但說知苦耶。答曰。佛經說知苦是出世間智。阿毗曇說。知一切法。是世間出世間智。如世間出世間。有漏無漏縛解系不繫。當知亦如是。複次佛經說。知苦是近智。阿毗曇說。知一切法。是近智遠智。如近遠俱不俱。當知亦如是。複次以總相知故。佛說知苦。以總相別相知故。阿毗曇說知一切法。如總相知。別相知。總相解。別相解。總相觀。別相觀。當知亦爾。複次佛經說不共智。阿毗曇說共不共智。複次佛經說見苦時。阿毗曇說觀行時。複次解有二種。一者假名。二者實義。佛經說假名解知苦。阿毗曇說實義知一切法。問曰。云何假名解。答曰。現見苦是知果。現見集是知因。證滅時知滅。有二功德不在身中。行修道時。為斷一切煩惱道。以如是等總相解故。名假名解。尊者波奢說曰。佛經說當知苦。或謂但當知苦。更不知余。是故阿毗曇。作如是說。應知一切法。佛經說當斷集。或謂但當斷集更不斷余。是故阿毗曇作如是說。

【現代漢語翻譯】 現代漢語譯本 問：在見諦（dṛṣṭi-satya，證悟真理）時，是否無法瞭解個別法的特性？ 答：並非如此。所有個別法的特性，都是智慧所應瞭解的，都可以用總相智（sāmānya-lakṣaṇa-jñāna，以共相來認識事物的智慧）來了解。此外，如果對諦（satya，真理）的個別相一無所知，或者對諦的總相一無所知，這兩種情況都是同時斷除的。因此，在以總相見諦時，也能瞭解個別相所應瞭解的內容。

佛經說尚未知苦聖諦（duḥkha-ārya-satya，關於苦的真理）。應當瞭解阿毗曇（Abhidharma，論藏）的說法。什麼是智慧所應瞭解的法？ 答：一切法（sarva-dharma，所有事物）。 問：一切諸法都是智慧所應瞭解的，正如阿毗曇所說。那麼佛經為什麼只說知苦呢？ 答：佛經所說的知苦，是出世間智（lokottara-jñāna，超越世俗的智慧）。阿毗曇所說的知一切法，是世間智（laukika-jñāna，世俗的智慧）和出世間智。正如世間和出世間、有漏（sāsrava，有煩惱）和無漏（anāsrava，無煩惱）、縛（bandhana，束縛）和解（mokṣa，解脫）、系（saṃyoga，繫縛）和不繫（visaṃyoga，不繫縛）一樣，應當知道也是如此。 此外，佛經說知苦是近智（āsanna-jñāna，接近真理的智慧）。阿毗曇說知一切法，是近智和遠智（dūra-jñāna，遠離真理的智慧）。正如近和遠、俱（sahita，一起）和不俱（asahita，不一起）一樣，應當知道也是如此。 此外，因為以總相來了解，所以佛說知苦。因為以總相和別相（viśeṣa-lakṣaṇa，個別特性）來了解，所以阿毗曇說知一切法。正如總相知和別相知、總相解（sāmānya-mokṣa，總相解脫）和別相解（viśeṣa-mokṣa，別相解脫）、總相觀（sāmānya-darśana，總相觀察）和別相觀（viśeṣa-darśana，別相觀察）一樣，應當知道也是如此。 此外，佛經說不共智（asādhāraṇa-jñāna，不與他人共有的智慧）。阿毗曇說共智（sādhāraṇa-jñāna，與他人共有的智慧）和不共智。 此外，佛經說見苦時，阿毗曇說觀行時（darśana-mārga，見道）。 此外，解（mokṣa，解脫）有兩種：一是假名（prajñapti，名言施設），二是實義（paramārtha，真實意義）。佛經說假名解知苦，阿毗曇說實義知一切法。 問：什麼是假名解？ 答：現見苦是知果（phala，結果），現見集（samudaya，苦的根源）是知因（hetu，原因）。證滅（nirodha，寂滅）時知滅（nirodha，寂滅）。有二功德不在身中。行修道（mārga，道路）時，爲了斷一切煩惱道。以這樣的總相解，稱為假名解。 尊者波奢（Upasama，寂靜）說：佛經說應當知苦，或者認為僅僅應當知苦，不再瞭解其他。因此，阿毗曇作這樣的說法，應當瞭解一切法。佛經說應當斷集（samudaya，苦的根源），或者認為僅僅應當斷集，不再斷除其他。因此，阿毗曇作這樣的說法。

【English Translation】 English version Question: When realizing the truth (dṛṣṭi-satya), is it impossible to understand the specific characteristics of individual dharmas? Answer: Not at all. All the specific characteristics of individual dharmas, which are to be understood by wisdom, can be known through the wisdom of general characteristics (sāmānya-lakṣaṇa-jñāna). Furthermore, if one is ignorant of the specific characteristics of the truth (satya), or if one is ignorant of the general characteristics of the truth, both are abandoned simultaneously. Therefore, when realizing the truth through general characteristics, one also knows what is to be known through specific characteristics.

The Sutras say that the noble truth of suffering (duḥkha-ārya-satya) is not yet known. One should understand the teachings of the Abhidharma. What are the dharmas to be known by wisdom? Answer: All dharmas (sarva-dharma). Question: All dharmas are to be known by wisdom, as the Abhidharma says. Why then do the Sutras only speak of knowing suffering? Answer: The Sutras speak of knowing suffering as transcendental wisdom (lokottara-jñāna). The Abhidharma speaks of knowing all dharmas as both mundane wisdom (laukika-jñāna) and transcendental wisdom. Just as there are mundane and transcendental, defiled (sāsrava) and undefiled (anāsrava), bound (bandhana) and liberated (mokṣa), connected (saṃyoga) and unconnected (visaṃyoga), so too should it be understood. Furthermore, the Sutras say that knowing suffering is proximate wisdom (āsanna-jñāna). The Abhidharma says that knowing all dharmas is both proximate and distant wisdom (dūra-jñāna). Just as there are near and far, together (sahita) and not together (asahita), so too should it be understood. Furthermore, because of knowing through general characteristics, the Buddha speaks of knowing suffering. Because of knowing through both general and specific characteristics (viśeṣa-lakṣaṇa), the Abhidharma speaks of knowing all dharmas. Just as there are general knowledge and specific knowledge, general liberation (sāmānya-mokṣa) and specific liberation (viśeṣa-mokṣa), general observation (sāmānya-darśana) and specific observation (viśeṣa-darśana), so too should it be understood. Furthermore, the Sutras speak of unshared wisdom (asādhāraṇa-jñāna). The Abhidharma speaks of shared wisdom (sādhāraṇa-jñāna) and unshared wisdom. Furthermore, the Sutras speak of the time of seeing suffering, while the Abhidharma speaks of the time of the path of seeing (darśana-mārga). Furthermore, there are two kinds of liberation (mokṣa): one is nominal (prajñapti), and the other is real (paramārtha). The Sutras speak of knowing suffering through nominal liberation, while the Abhidharma speaks of knowing all dharmas through real liberation. Question: What is nominal liberation? Answer: Directly seeing suffering is knowing the result (phala), and directly seeing the origin (samudaya) is knowing the cause (hetu). When realizing cessation (nirodha), one knows cessation (nirodha). There are two merits not within the body. When practicing the path (mārga), it is for the sake of cutting off all afflictions. Knowing through such general characteristics is called nominal liberation. Venerable Upasama said: The Sutras say that one should know suffering, or it is thought that one should only know suffering and know nothing else. Therefore, the Abhidharma makes such a statement, that one should know all dharmas. The Sutras say that one should abandon the origin (samudaya), or it is thought that one should only abandon the origin and abandon nothing else. Therefore, the Abhidharma makes such a statement.

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云何斷法。一切有漏法。佛經說當證滅。或謂但當證滅更不證余。是故阿毗曇作如是說。云何證法。答曰。一切善法。佛經說當修道。或謂但當修道更不修余。欲令此事決定故。阿毗曇作如是說。云何修法。答曰。善有為法。複次為斷生死根本及道故。佛經說當知苦身見是六十二見根。六十二見是煩惱根。煩惱是業根。業是報根。依報故生善不善無記法。身見知苦時斷。是故佛經唯說知苦。複次若知苦時。斷五我見十五我所見。是故佛經唯說知苦。複次知苦時斷二見謂身見邊見。得二三昧。謂空無愿。是故佛經唯說知苦。複次無始已來。眾生於陰中。計我想人想念想。誰能斷此惡想使住善想。唯知苦能。是故佛經唯說知苦。複次眾生無始已來。於此無常無我無樂無凈陰中。計有常我樂凈。誰能斷如是顛倒。唯有知苦。是故佛經唯說知苦。複次為斷貪著陰者故。眾生無始已來為此陰受苦痛逼切。如負重擔受是苦已。復追求陰。以追求故。復更生陰。猶如小兒為乳母所打還復歸趣。彼亦如是。為苦所逼。還復歸苦。是故佛經唯說知苦。複次行者見苦時。令無始已來諂曲之心邪見顛倒煩惱惡行皆令正直。是故佛經唯說知苦。複次若知苦時。亦名斷苦。若斷集時。不名知集。是故佛經唯說知苦。複次行者知苦時。住不顛倒想。

【現代漢語翻譯】 現代漢語譯本： 如何斷法？一切有漏法（指有煩惱和業的法）。佛經說應當證滅。或者有人認為僅僅應當證滅，不再證其他。因此，阿毗曇（論藏）這樣說。如何證法？回答是：一切善法。佛經說應當修道。或者有人認為僅僅應當修道，不再修其他。爲了使這件事確定，阿毗曇這樣說。如何修法？回答是：善的有為法。 其次，爲了斷除生死根本以及道，佛經說應當知苦。身見（認為五蘊為真實自我的邪見）是六十二見（各種錯誤的見解）的根源，六十二見是煩惱的根源，煩惱是業的根源，業是報的根源。依靠果報，產生善、不善、無記法。當身見知苦時，就能斷除。所以佛經只說知苦。 其次，如果知苦時，就能斷除五種我見（認為五蘊是我的見解）和十五種我所見（認為五蘊是我所有的見解）。所以佛經只說知苦。 其次，知苦時能斷除兩種見解，即身見和邊見（認為事物是常或斷的見解），獲得兩種三昧（禪定），即空三昧（體悟諸法皆空的禪定）和無愿三昧（不希求任何事物的禪定）。所以佛經只說知苦。 其次，從無始以來，眾生在五陰（色、受、想、行、識）中，計度我想、人想、念想。誰能斷除這種惡想，使安住于善想？唯有知苦才能。所以佛經只說知苦。 其次，眾生從無始以來，在這無常、無我、無樂、無凈的五陰中，計度為有常、我、樂、凈。誰能斷除這樣的顛倒？唯有知苦。所以佛經只說知苦。 其次，爲了斷除貪著五陰的人，眾生從無始以來為此五陰遭受苦痛逼迫，如同揹負重擔承受這些苦后，又去追求五陰。因為追求的緣故，又再次產生五陰，猶如小孩被乳母打后，仍然回到她身邊。他們也是這樣，被痛苦逼迫，仍然回到痛苦中。所以佛經只說知苦。 其次，修行者見到苦時，能使無始以來諂曲的心、邪見、顛倒、煩惱、惡行都變得正直。所以佛經只說知苦。 其次，如果知苦時，也稱為斷苦。如果斷集（苦的根源）時，不稱為知集。所以佛經只說知苦。 其次，修行者知苦時，安住于不顛倒想。

【English Translation】 English version: How to sever the Dharma? All conditioned Dharmas (referring to Dharmas with afflictions and karma). The Buddha-sutras say that one should realize cessation. Or some say that one should only realize cessation and not realize anything else. Therefore, the Abhidhamma (collection of treatises) says this: How to realize the Dharma? The answer is: all wholesome Dharmas. The Buddha-sutras say that one should cultivate the path. Or some say that one should only cultivate the path and not cultivate anything else. To make this matter certain, the Abhidhamma says this: How to cultivate the Dharma? The answer is: wholesome conditioned Dharmas. Furthermore, in order to sever the root of birth and death and the path, the Buddha-sutras say that one should know suffering. Self-view (the wrong view of considering the five aggregates as the real self) is the root of the sixty-two views (various wrong views), the sixty-two views are the root of afflictions, afflictions are the root of karma, and karma is the root of retribution. Relying on retribution, wholesome, unwholesome, and neutral Dharmas arise. When self-view knows suffering, it can be severed. Therefore, the Buddha-sutras only say to know suffering. Furthermore, if one knows suffering, one can sever the five self-views (the views that consider the five aggregates as 'I') and the fifteen possessions-views (the views that consider the five aggregates as 'mine'). Therefore, the Buddha-sutras only say to know suffering. Furthermore, knowing suffering severs two views, namely self-view and extreme-view (the view that things are either permanent or annihilated), and attains two Samadhis (meditative states), namely emptiness Samadhi (the Samadhi of realizing that all Dharmas are empty) and wishlessness Samadhi (the Samadhi of not desiring anything). Therefore, the Buddha-sutras only say to know suffering. Furthermore, from beginningless time, beings in the five aggregates (form, feeling, perception, volition, and consciousness) have measured thoughts of 'I', thoughts of 'person', and thoughts of 'mind'. Who can sever these evil thoughts and cause them to abide in wholesome thoughts? Only knowing suffering can. Therefore, the Buddha-sutras only say to know suffering. Furthermore, from beginningless time, beings in these impermanent, selfless, unpleasurable, and impure five aggregates have measured them as permanent, self, pleasurable, and pure. Who can sever such inversions? Only knowing suffering can. Therefore, the Buddha-sutras only say to know suffering. Furthermore, in order to sever those who are attached to the aggregates, beings from beginningless time have suffered pain and oppression because of these aggregates, just like bearing a heavy burden. After enduring this suffering, they again seek the aggregates. Because of seeking, the aggregates arise again, just like a child who, after being beaten by a wet nurse, still returns to her. They are also like this, oppressed by suffering, they still return to suffering. Therefore, the Buddha-sutras only say to know suffering. Furthermore, when a practitioner sees suffering, it can make the deceitful mind, wrong views, inversions, afflictions, and evil deeds from beginningless time all become upright. Therefore, the Buddha-sutras only say to know suffering. Furthermore, if one knows suffering, it is also called severing suffering. If one severs the origin (the root of suffering), it is not called knowing the origin. Therefore, the Buddha-sutras only say to know suffering. Furthermore, when a practitioner knows suffering, they abide in non-inverted thought.

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無有是處。以分別故。說若行者知苦更不知余諦。若有人問。此陰為是常。是無常耶。答言無常。無一剎那住故。是苦是樂耶。答言是苦。如熱鐵丸。是凈不凈耶。答言不凈。猶如糞穢。有我無我耶。答言中無有人。無作者受者。但是諸行糞穢之聚。複次苦如癰瘡。常自困苦。如箭入身。如刀自割。如毒自殺。如火自燒。如怨自害。如住邊城多受厄難。複次行者見苦時。名真佛出世間。如法入佛法。得無障礙。受行佛法。複次行者見苦時。舍舊緣得新緣。舍共得不共。舍世間得出世間。複次行者見苦時。未開無漏道門今開。未曾舍凡夫性今舍。未曾得聖道今得。複次行者見苦時。舍名得名。舍界得界。舍性得性。舍名得名者。舍凡夫名得聖人名。舍界得界者。舍凡夫界。得聖人界。舍性得性者。舍凡夫性。得聖人性。複次行者見苦時。得心不得心因。得業不得業因。得明不得明因。複次行者見苦時。得離五人聚入八人聚。五人聚者。謂五逆人。八人聚者。謂四向四果。複次行者見苦時。舍如樹華凡夫性。得住如門閫聖性。複次行者見苦時。初得於法不壞信。複次行者見苦時。得無有是處法。如說無有是處。是見諦具足人。不故殺生。不故犯戒。乃至廣說。以如是等事故。佛經唯說知苦。佛經說集聖諦應知應斷。阿毗曇

【現代漢語翻譯】 現代漢語譯本：沒有這樣的道理。因為有分別的緣故。如果修行者只知道苦諦，而不知道其他的諦。如果有人問，這個陰（Skandha，蘊）是常還是無常呢？回答說無常，沒有一剎那可以停留的緣故。是苦還是樂呢？回答說是苦，就像熾熱的鐵丸。是清凈還是不清凈呢？回答說不清凈，就像糞穢。有我還是無我呢？回答說其中沒有人，沒有作者和受者，只不過是諸行的糞穢聚集。再者，苦就像癰瘡，常常自我困苦。就像箭射入身體，像刀自己割自己，像毒藥自己殺死自己，像火自己焚燒自己，像怨家自己加害自己，像住在邊境城市多受災難。再者，修行者見到苦的時候，名為真佛出世間，如法進入佛法，得到無障礙，受持修行佛法。再者，修行者見到苦的時候，捨棄舊的因緣，得到新的因緣；捨棄共同的，得到不共同的；捨棄世間的，得到出世間的。再者，修行者見到苦的時候，未開啟的無漏道門現在開啟，未曾捨棄的凡夫性現在捨棄，未曾得到的聖道現在得到。再者，修行者見到苦的時候，捨棄名而得到名，捨棄界而得到界，捨棄性而得到性。捨棄名而得到名，是捨棄凡夫的名而得到聖人的名。捨棄界而得到界，是捨棄凡夫的界而得到聖人的界。捨棄性而得到性，是捨棄凡夫的性而得到聖人的性。再者，修行者見到苦的時候，得到心而得不到心因，得到業而得不到業因，得到明而得不到明因。再者，修行者見到苦的時候，得以離開五人聚而進入八人聚。五人聚是指五逆罪人。八人聚是指四向四果（指須陀洹向、須陀洹果、斯陀含向、斯陀含果、阿那含向、阿那含果、阿羅漢向、阿羅漢果）。再者，修行者見到苦的時候，捨棄如樹花的凡夫性，得以安住于如門檻的聖性。再者，修行者見到苦的時候，最初得到對於法的不壞信心。再者，修行者見到苦的時候，得到『沒有這樣的道理』的法。如說『沒有這樣的道理』，是見諦具足的人，不會故意殺生，不會故意犯戒，乃至廣說。因為像這些緣故，佛經只說知苦。佛經說集聖諦應該知應該斷。阿毗曇（Abhidhamma，阿毗達摩） English version: There is no such possibility. Because of discrimination. If a practitioner knows only the truth of suffering and does not know the other truths. If someone asks, is this Skandha (aggregate) permanent or impermanent? The answer is impermanent, because there is not a single moment that can be sustained. Is it suffering or happiness? The answer is suffering, like a hot iron ball. Is it pure or impure? The answer is impure, like feces. Is there a self or no self? The answer is that there is no person in it, no creator and no receiver, but only a collection of the filth of all actions. Furthermore, suffering is like a boil, often causing self-torment. It is like an arrow entering the body, like a knife cutting oneself, like poison killing oneself, like fire burning oneself, like an enemy harming oneself, like living in a border city and suffering many disasters. Furthermore, when a practitioner sees suffering, it is called the true Buddha appearing in the world, entering the Buddha's teachings according to the Dharma, obtaining no obstacles, and upholding and practicing the Buddha's teachings. Furthermore, when a practitioner sees suffering, they abandon old causes and conditions and obtain new causes and conditions; abandon the common and obtain the uncommon; abandon the worldly and obtain the transcendental. Furthermore, when a practitioner sees suffering, the unrevealed gate of the undefiled path is now opened, the nature of an ordinary person that has never been abandoned is now abandoned, and the holy path that has never been attained is now attained. Furthermore, when a practitioner sees suffering, they abandon a name and obtain a name, abandon a realm and obtain a realm, abandon a nature and obtain a nature. Abandoning a name and obtaining a name means abandoning the name of an ordinary person and obtaining the name of a saint. Abandoning a realm and obtaining a realm means abandoning the realm of an ordinary person and obtaining the realm of a saint. Abandoning a nature and obtaining a nature means abandoning the nature of an ordinary person and obtaining the nature of a saint. Furthermore, when a practitioner sees suffering, they obtain the mind but do not obtain the cause of the mind, obtain the karma but do not obtain the cause of the karma, obtain the light but do not obtain the cause of the light. Furthermore, when a practitioner sees suffering, they are able to leave the group of five and enter the group of eight. The group of five refers to the five rebellious people. The group of eight refers to the four paths and four fruits (Sotapanna-magga, Sotapanna-phala, Sakadagami-magga, Sakadagami-phala, Anagami-magga, Anagami-phala, Arahatta-magga, Arahatta-phala). Furthermore, when a practitioner sees suffering, they abandon the nature of an ordinary person like a tree flower and are able to abide in the holy nature like a threshold. Furthermore, when a practitioner sees suffering, they initially obtain indestructible faith in the Dharma. Furthermore, when a practitioner sees suffering, they obtain the Dharma of 'there is no such possibility'. As it is said, 'there is no such possibility' is a person who is complete in seeing the truth, will not intentionally kill, will not intentionally violate the precepts, and so on. Because of these reasons, the Buddhist scriptures only speak of knowing suffering. The Buddhist scriptures say that the truth of the accumulation of suffering should be known and should be abandoned. Abhidhamma.

【English Translation】 There is no such possibility. Because of discrimination. If a practitioner knows only the truth of suffering and does not know the other truths. If someone asks, is this Skandha (aggregate) permanent or impermanent? The answer is impermanent, because there is not a single moment that can be sustained. Is it suffering or happiness? The answer is suffering, like a hot iron ball. Is it pure or impure? The answer is impure, like feces. Is there a self or no self? The answer is that there is no person in it, no creator and no receiver, but only a collection of the filth of all actions. Furthermore, suffering is like a boil, often causing self-torment. It is like an arrow entering the body, like a knife cutting oneself, like poison killing oneself, like fire burning oneself, like an enemy harming oneself, like living in a border city and suffering many disasters. Furthermore, when a practitioner sees suffering, it is called the true Buddha appearing in the world, entering the Buddha's teachings according to the Dharma, obtaining no obstacles, and upholding and practicing the Buddha's teachings. Furthermore, when a practitioner sees suffering, they abandon old causes and conditions and obtain new causes and conditions; abandon the common and obtain the uncommon; abandon the worldly and obtain the transcendental. Furthermore, when a practitioner sees suffering, the unrevealed gate of the undefiled path is now opened, the nature of an ordinary person that has never been abandoned is now abandoned, and the holy path that has never been attained is now attained. Furthermore, when a practitioner sees suffering, they abandon a name and obtain a name, abandon a realm and obtain a realm, abandon a nature and obtain a nature. Abandoning a name and obtaining a name means abandoning the name of an ordinary person and obtaining the name of a saint. Abandoning a realm and obtaining a realm means abandoning the realm of an ordinary person and obtaining the realm of a saint. Abandoning a nature and obtaining a nature means abandoning the nature of an ordinary person and obtaining the nature of a saint. Furthermore, when a practitioner sees suffering, they obtain the mind but do not obtain the cause of the mind, obtain the karma but do not obtain the cause of the karma, obtain the light but do not obtain the cause of the light. Furthermore, when a practitioner sees suffering, they are able to leave the group of five and enter the group of eight. The group of five refers to the five rebellious people. The group of eight refers to the four paths and four fruits (Sotapanna-magga, Sotapanna-phala, Sakadagami-magga, Sakadagami-phala, Anagami-magga, Anagami-phala, Arahatta-magga, Arahatta-phala). Furthermore, when a practitioner sees suffering, they abandon the nature of an ordinary person like a tree flower and are able to abide in the holy nature like a threshold. Furthermore, when a practitioner sees suffering, they initially obtain indestructible faith in the Dharma. Furthermore, when a practitioner sees suffering, they obtain the Dharma of 'there is no such possibility'. As it is said, 'there is no such possibility' is a person who is complete in seeing the truth, will not intentionally kill, will not intentionally violate the precepts, and so on. Because of these reasons, the Buddhist scriptures only speak of knowing suffering. The Buddhist scriptures say that the truth of the accumulation of suffering should be known and should be abandoned. Abhidhamma.

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說。云何斷法。謂有漏法。若作是說。生後有愛是。集聖諦者。則生是難。如阿毗曇說。云何斷法。一切有漏法。何故佛經但說生彼有愛是集諦耶。答曰。前說愛。所以此中應廣說。若作是說一切有漏因是集諦。則生是難。如苦亦應斷。何故佛經但說斷集。答曰。為不生苦故。佛作是說。汝等若不欲苦。應當斷集。若斷集者。苦則不生。複次為不生果故。佛作是說。若汝等不欲果者。應當斷因。若斷因者。果則不生。複次欲斷苦流故。猶如水相續流。若不斷其源。則水流不止。若斷其源。水則不流。如是若不斷苦源。苦流不止。若斷苦源。苦流則止。複次若斷集者。則斷俱因。俱系得解。得無漏解脫得。斷非想非非想處一切遍因。複次若斷因者果亦斷。因若滅果亦滅。舍因亦舍果。吐因亦吐果。複次為舍重擔。如人身負重擔上險難處。為此重擔之所逼切。他人語言。汝若為此重擔所逼切者。應斷其擔索。若擔索斷。擔自當墮。眾生亦爾。身負陰擔。上于生死險難之山。為此陰擔之所逼切。佛作是說。汝等若不欲負陰擔者。應斷于集若斷于集。陰擔則墮。複次為對外道故。外道不欲苦果。而不斷因。猶如愚狗舍人逐塊。外道亦爾。不斷苦因。不欲苦果。佛作是說。汝等若不欲苦果。當斷其因。若斷其因。苦則不生。複次

{ "translations": [ "現代漢語譯本：", "問：如何斷法？答：斷除有漏法（指包含煩惱和業力的法）。如果有人說，『生』（指生命、存在）和『後有愛』（指對未來存在的渴求）是集聖諦（指導致痛苦的原因的真理），那麼『生』本身就是一個難題。正如《阿毗曇》（佛教論藏）所說：如何斷法？答：斷除一切有漏法。為什麼佛經只說『生彼有愛』是集諦呢？答：因為前面已經說過『愛』，所以這裡應該更廣泛地解釋。如果有人說，一切有漏的『因』（指產生結果的原因）是集諦，那麼『生』本身就是一個難題，因為苦也應該被斷除。為什麼佛經只說斷除『集』（指痛苦的根源）呢？答：爲了不產生痛苦，佛才這樣說。你們如果不想要痛苦，就應當斷除『集』。如果斷除了『集』，痛苦就不會產生。其次，爲了不產生『果』（指由原因產生的結果），佛才這樣說。如果你們不想要『果』，就應當斷除『因』。如果斷除了『因』，『果』就不會產生。再次，想要斷除痛苦的流轉，就像水相續不斷地流動一樣。如果不斷其源頭，水流就不會停止。如果斷了源頭，水就不會流動。同樣，如果不斷除痛苦的根源，痛苦的流轉就不會停止。如果斷除痛苦的根源，痛苦的流轉就會停止。再次，如果斷除了『集』，就斷除了俱生的『因』，俱生的繫縛得到解脫，得到無漏的解脫。斷除非想非非想處（指禪定中的最高境界）的一切普遍的『因』。再次，如果斷除了『因』，『果』也就斷除了。『因』如果滅了，『果』也就滅了。捨棄了『因』，也就捨棄了『果』。吐出了『因』，也就吐出了『果』。再次，爲了捨棄重擔。就像一個人身上揹負著重擔，走在險峻的山路上，被這重擔所逼迫。另一個人對他說：『你如果被這重擔所逼迫，就應該砍斷擔子的繩索。』如果擔子的繩索斷了，擔子自然就會掉下來。眾生也是這樣，身上揹負著五陰（指構成個體的五種要素）的重擔，走在生死輪迴的險峻之山上，被這五陰的重擔所逼迫。佛才這樣說：『你們如果不想要揹負五陰的重擔，就應當斷除『集』。』如果斷除了『集』，五陰的重擔就會掉下來。再次，爲了對外道（指佛教以外的其他宗教）說明。外道不想要痛苦的果報，卻不斷除痛苦的原因，就像愚蠢的狗捨棄人而去追逐土塊一樣。外道也是這樣，不斷除痛苦的原因，卻不想要痛苦的果報。佛才這樣說：『你們如果不想要痛苦的果報，就應當斷除痛苦的原因。』如果斷除了痛苦的原因，痛苦就不會產生。再次，", "" ], "english_translations": [ "English version:", "Question: How is 'dharma' (law, teaching) severed? Answer: By severing the 'asrava dharmas' (dharmas with outflows, i.e., those involving defilements and karma). If it is said that 'birth' (existence) and 'craving for future existence' ('bhava-tanha') are the 'Samudaya Satya' (the Truth of the Origin of Suffering), then 'birth' itself becomes a problem. As the 'Abhidhamma' (Buddhist philosophical texts) says: How is 'dharma' severed? Answer: By severing all 'asrava dharmas'. Why does the Buddha's teaching only say that 'craving for existence' is the 'Samudaya Satya'? Answer: Because 'craving' has been mentioned before, it should be explained more broadly here. If it is said that all 'causes' (hetu) with outflows are the 'Samudaya Satya', then 'birth' itself becomes a problem, because suffering should also be severed. Why does the Buddha's teaching only say to sever 'Samudaya' (the origin of suffering)? Answer: To prevent the arising of suffering, the Buddha says this. If you do not want suffering, you should sever 'Samudaya'. If 'Samudaya' is severed, suffering will not arise. Secondly, to prevent the arising of 'result' (phala), the Buddha says this. If you do not want 'result', you should sever 'cause'. If 'cause' is severed, 'result' will not arise. Furthermore, to sever the flow of suffering, just as water flows continuously. If its source is not cut off, the water flow will not stop. If the source is cut off, the water will not flow. Similarly, if the source of suffering is not cut off, the flow of suffering will not stop. If the source of suffering is cut off, the flow of suffering will stop. Again, if 'Samudaya' is severed, then the co-arisen 'cause' is severed, the co-arisen bonds are released, and one attains 'anāsrava vimoksha' (outflow-less liberation). One severs all pervasive 'causes' of 'neither perception nor non-perception' (the highest state of meditative absorption). Again, if 'cause' is severed, 'result' is also severed. If 'cause' ceases, 'result' also ceases. Abandoning 'cause' also abandons 'result'. Spitting out 'cause' also spits out 'result'. Again, to abandon a heavy burden. Like a person carrying a heavy burden on a dangerous mountain path, oppressed by this heavy burden. Another person says to him: 'If you are oppressed by this heavy burden, you should cut the rope of the burden.' If the rope of the burden is cut, the burden will naturally fall. Sentient beings are also like this, carrying the heavy burden of the 'skandhas' (the five aggregates that constitute an individual) on the dangerous mountain of 'samsara' (the cycle of birth and death), oppressed by this heavy burden of the 'skandhas'. The Buddha says this: 'If you do not want to carry the heavy burden of the 'skandhas', you should sever 'Samudaya'.' If 'Samudaya' is severed, the burden of the 'skandhas' will fall. Again, to explain to the 'tirthikas' (non-Buddhists). The 'tirthikas' do not want the result of suffering, but they do not sever the cause of suffering, just like a foolish dog abandoning a person and chasing after a clod of earth. The 'tirthikas' are also like this, not severing the cause of suffering, but not wanting the result of suffering. The Buddha says this: 'If you do not want the result of suffering, you should sever the cause of suffering.' If the cause of suffering is severed, suffering will not arise. Again," "" ] }

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集中已有三界上中下果。佛作是說。汝等若於三界上中下果。不欲求者。應當斷集。若斷集者。則三界上中下果。更不復生。複次以集能生三苦故。三苦者謂欲界色界無色界苦。佛作是說。汝等不欲三苦者。應當斷集。廣說如上。複次以集能生四苦故。四苦者謂四生。佛作是說。汝等若不欲四苦者。廣說如上。複次以集能生五苦故。五苦者謂五趣。佛作是說。汝等若不欲五苦者。廣說如上。以如是等事故。佛經說集應知應斷。

佛經說苦滅聖諦應知應證。阿毗曇說。云何得作證法。答曰。一切善法。問曰。如阿毗曇說一切善法應證。佛經何故唯說證滅。答曰。此滅是解脫。亦是不繫相。複次此滅無處所。無有所依。複次此滅是因無果。是果無因。複次此滅是因非有因。是所作非有所作。是緣非有緣。是離非有離。是果非有果。複次此滅能令陰無非無法體。複次此滅息三攝四舍五。複次此滅是一味種種道果。凈於四姓。名無上法。複次此滅是無漏。得是有漏無漏。滅是非學非無學。得是學無學非學非無學。滅是不繫。得是系不繫。滅是無斷。得是修道斷或不斷。滅是滅諦攝。得是苦諦集諦道諦攝。複次此滅是善是常。是善離陰。是善無有上中下。是無前後際。複次此滅是沙門果非沙門。是婆羅門果非婆羅門。是梵

【現代漢語翻譯】 現代漢語譯本：集中已經包含了三界（欲界、色界、無色界）的上、中、下等果報。佛陀這樣說：『你們如果對於三界上、中、下等的果報不想要追求，就應當斷除集（苦集諦）。如果斷除了集，那麼三界上、中、下等的果報，就不會再次產生。』再次，因為集能夠產生三種苦，這三種苦是指欲界的無苦。佛陀這樣說：『你們如果不想要這三種苦，就應當斷除集。』詳細的解釋如上所述。再次，因為集能夠產生四種苦，這四種苦是指四生（胎生、卵生、濕生、化生）。佛陀這樣說：『你們如果不想要這四種苦，』詳細的解釋如上所述。再次，因為集能夠產生五種苦，這五種苦是指五趣（地獄、餓鬼、畜生、人、天）。佛陀這樣說：『你們如果不想要這五種苦，』詳細的解釋如上所述。因為這些等等的原因，佛經上說集應該被瞭解，應該被斷除。

佛經上說苦滅聖諦應該被瞭解，應該被證得。《阿毗曇》上說：『怎麼樣才能證得法？』回答說：『一切善法。』問：『如果像《阿毗曇》上說的一切善法都應該被證得，那麼佛經為什麼只說證得滅呢？』回答說：『這個滅是解脫，也是不繫縛的相。』再次，這個滅沒有處所，沒有所依賴的地方。再次，這個滅是因無果，是果無因。再次，這個滅是因，但不是有因；是所作，但不是有所作；是緣，但不是有緣；是離，但不是有離；是果，但不是有果。再次，這個滅能夠使五陰（色、受、想、行、識）沒有，而不是沒有法體。再次，這個滅息滅三種攝取，捨棄五種。再次，這個滅是一種味道，種種道果，凈化四姓（婆羅門、剎帝利、吠舍、首陀羅），名為無上法。再次，這個滅是無漏的，得到的是有漏和無漏。滅是非學非無學，得到的是學和無學，而不是非學非無學。滅是不繫縛的，得到的是繫縛和不繫縛。滅是沒有斷的，得到的是修道所斷或不斷。滅是滅諦所攝，得到的是苦諦、集諦、道諦所攝。再次，這個滅是善的，是常的，是善離五陰的，是善沒有上中下的，是沒有前後際的。再次，這個滅是沙門果，但不是沙門；是婆羅門果，但不是婆羅門；是梵...

【English Translation】 English version: Concentration already includes the upper, middle, and lower results of the three realms (desire realm, form realm, formless realm). The Buddha said this: 'If you do not want to pursue the upper, middle, and lower results of the three realms, you should cut off the Samudaya (truth of the accumulation of suffering). If you cut off the Samudaya, then the upper, middle, and lower results of the three realms will not be produced again.' Furthermore, because Samudaya can produce three kinds of suffering, these three kinds of suffering refer to the absence of suffering in the desire realm. The Buddha said this: 'If you do not want these three kinds of suffering, you should cut off the Samudaya.' The detailed explanation is as described above. Furthermore, because Samudaya can produce four kinds of suffering, these four kinds of suffering refer to the four births (womb-born, egg-born, moisture-born, transformation-born). The Buddha said this: 'If you do not want these four kinds of suffering,' the detailed explanation is as described above. Furthermore, because Samudaya can produce five kinds of suffering, these five kinds of suffering refer to the five destinies (hell, hungry ghosts, animals, humans, gods). The Buddha said this: 'If you do not want these five kinds of suffering,' the detailed explanation is as described above. Because of these and other reasons, the Buddhist scriptures say that Samudaya should be understood and should be cut off.

The Buddhist scriptures say that the Nirodha (truth of the cessation of suffering) should be understood and should be realized. The Abhidhamma says: 'How can one realize the Dharma?' The answer is: 'All good dharmas.' Question: 'If, as the Abhidhamma says, all good dharmas should be realized, then why do the Buddhist scriptures only say to realize Nirodha?' The answer is: 'This Nirodha is liberation, and it is also a state of non-attachment.' Furthermore, this Nirodha has no location, no place to rely on. Furthermore, this Nirodha is cause without result, and result without cause. Furthermore, this Nirodha is a cause, but not a caused cause; it is something made, but not something that is made; it is a condition, but not a conditioned condition; it is a separation, but not a separated separation; it is a result, but not a resulted result. Furthermore, this Nirodha can cause the five skandhas (rupa, vedana, samjna, samskara, vijnana) to be absent, but it is not without a dharma body. Furthermore, this Nirodha extinguishes three kinds of grasping and abandons five kinds. Furthermore, this Nirodha is one taste, various paths and fruits, purifying the four castes (Brahmin, Kshatriya, Vaishya, Shudra), and is called the unsurpassed Dharma. Furthermore, this Nirodha is unconditioned, and what is obtained is conditioned and unconditioned. Nirodha is neither learning nor non-learning, and what is obtained is learning and non-learning, but not neither learning nor non-learning. Nirodha is unattached, and what is obtained is attached and unattached. Nirodha is without cutting off, and what is obtained is what is cut off or not cut off by the path of cultivation. Nirodha is included in the Nirodha Satya (truth of cessation), and what is obtained is included in the Dukkha Satya (truth of suffering), Samudaya Satya (truth of origin), and Magga Satya (truth of the path). Furthermore, this Nirodha is good, is permanent, is good and separate from the skandhas, is good and without upper, middle, or lower, and is without before or after. Furthermore, this Nirodha is the fruit of a Sramana, but not a Sramana; it is the fruit of a Brahmin, but not a Brahmin; it is Brahma...

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行果非梵行。是道果非道。以如是等事故。佛經說應證滅。佛經說苦滅道聖諦應知應修。阿毗曇說。云何修法。答曰。一切有為善法。問曰。如阿毗曇說一切有為善法皆應修。何故佛經但說修道。答曰。以道應修應習故。複次以道有二種修故。一得修。二行修。世俗道有四種修。謂得修。行修。對治修。除去修。複次此道修時。不斷緣愛。世俗道修時。斷于緣愛。複次此道修時。其性出而不沒。世俗道修時。其性亦出亦沒。于欲界而出。于初禪而沒。乃至於無所有處而出。于非想非非想處而沒。問曰。無漏道亦爾。離欲界欲。而生初禪。乃至離無所有處欲。而生非想非非想處。答曰。世俗道。于彼處生報。非無漏道。複次此道若修。則滅損毀壞於有。世俗道修時。則增益長養于有。複次此道若修則令有不相續斷。增長生老病死法。世俗道修時。令有相續增長生老病死法。複次此道若修是滅苦集道。是滅增長生老病死道。世俗道修時。是苦集道。是增長生老病死道。複次此道修時。不為身見作所緣。乃至不墮苦集諦中。世俗道雖修為身見作所緣。乃至墮苦集諦中。複次此道修時。不為界趣生增長生死法作因。世俗道雖修為界趣生增長生死法作因。複次此道修時。能盡界趣生增長生死法。世俗道雖修不能盡界趣生增長生死

【現代漢語翻譯】 現代漢語譯本 行果如果不是梵行（brahmacarya，清凈的行為），那麼是道之果就不是真正的道。因為這些原因，佛經說應該證得寂滅。佛經說苦滅道（duhkha-nirodha-marga）聖諦應該被瞭解和修習。阿毗曇（Abhidharma，佛教哲學）說：『如何修法？』回答說：『一切有為的善法。』問：『如果像阿毗曇所說，一切有為的善法都應該修習，為什麼佛經只說修道？』答：『因為道應該被修習和練習。』 再者，因為道有兩種修習方式：一是得修，二是行修。世俗道有四種修習方式，即得修、行修、對治修、除去修。再者，此道修習時，不斷除緣愛（paticcasamuppada，緣起之愛）。世俗道修習時，斷除緣愛。再者，此道修習時，其性質是出而不沒。世俗道修習時，其性質既出也沒，在欲界（kama-dhatu，慾望的領域）而出，在初禪（prathama dhyana，禪定的第一階段）而沒，乃至在無所有處（akincannayatana，無所有處定）而出，在非想非非想處（nevasannanasannayatana，非想非非想處定）而沒。 問：『無漏道（anasrava-marga，無漏之道）也是這樣，離開欲界的慾望，而生於初禪，乃至離開無所有處的慾望，而生於非想非非想處嗎？』答：『世俗道在那些地方產生果報，而無漏道不是。』再者，此道如果修習，就會滅除、損壞、破壞有（bhava，存在）。世俗道修習時，則會增益、增長有。再者，此道如果修習，就會使有不相續斷絕，增長生老病死法。世俗道修習時，使有相續，增長生老病死法。再者，此道如果修習，是滅苦集道（duhkha-samudaya-marga，苦之集起之道），是滅增長生老病死之道。世俗道修習時，是苦集道，是增長生老病死之道。 再者，此道修習時，不以身見（satkayadristi，認為五蘊為我）作為所緣，乃至不墮入苦集諦中。世俗道雖然修習，卻以身見作為所緣，乃至墮入苦集諦中。再者，此道修習時，不為界（dhatu，界）、趣（gati，趣）、生（jati，生）、增長生死法（bhava）作因。世俗道雖然修習，卻為界、趣、生、增長生死法作因。再者，此道修習時，能盡界、趣、生、增長生死法。世俗道雖然修習，卻不能盡界、趣、生、增長生死法。

【English Translation】 English version If the fruit of conduct is not brahmacarya (pure conduct), then the fruit of the path is not the true path. Because of these reasons, the Buddha's teachings say that extinction should be attained. The Buddha's teachings say that the Noble Truth of the Path to the Cessation of Suffering (duhkha-nirodha-marga) should be understood and practiced. The Abhidharma (Buddhist philosophy) says: 'How should one practice?' The answer is: 'All conditioned wholesome dharmas.' The question is: 'If, as the Abhidharma says, all conditioned wholesome dharmas should be practiced, why do the Buddha's teachings only speak of practicing the path?' The answer is: 'Because the path should be practiced and cultivated.' Furthermore, because there are two ways to practice the path: one is attainment practice, and the other is conduct practice. The mundane path has four ways of practice, namely attainment practice, conduct practice, counteractive practice, and removal practice. Furthermore, when this path is practiced, it does not cease dependent origination (paticcasamuppada, love of arising). When the mundane path is practiced, it ceases dependent origination. Furthermore, when this path is practiced, its nature is to emerge without disappearing. When the mundane path is practiced, its nature both emerges and disappears, emerging in the desire realm (kama-dhatu, realm of desire) and disappearing in the first dhyana (prathama dhyana, first stage of meditation), and even emerging in the realm of nothingness (akincannayatana, the sphere of no-thingness) and disappearing in the realm of neither perception nor non-perception (nevasannanasannayatana, the sphere of neither perception nor non-perception). The question is: 'Is the unconditioned path (anasrava-marga, path without outflows) also like this, leaving the desires of the desire realm and being born in the first dhyana, and even leaving the desires of the realm of nothingness and being born in the realm of neither perception nor non-perception?' The answer is: 'The mundane path produces retribution in those places, but the unconditioned path does not.' Furthermore, if this path is practiced, it will extinguish, damage, and destroy existence (bhava, being). When the mundane path is practiced, it will increase and nourish existence. Furthermore, if this path is practiced, it will cause existence to be discontinuous and cut off, increasing the laws of birth, old age, sickness, and death. When the mundane path is practiced, it causes existence to continue, increasing the laws of birth, old age, sickness, and death. Furthermore, if this path is practiced, it is the path to the cessation of suffering and its origin (duhkha-samudaya-marga, the path to the cessation of suffering and its arising), it is the path to the cessation of the increase of birth, old age, sickness, and death. When the mundane path is practiced, it is the path of suffering and its origin, it is the path of increasing birth, old age, sickness, and death. Furthermore, when this path is practiced, it does not take the view of self (satkayadristi, the view of the five aggregates as self) as its object, and it does not fall into the Truth of Suffering and its Origin. Although the mundane path is practiced, it takes the view of self as its object, and it falls into the Truth of Suffering and its Origin. Furthermore, when this path is practiced, it does not create causes for realms (dhatu, realms), destinies (gati, destinies), birth (jati, birth), and the increase of the laws of birth and death (bhava). Although the mundane path is practiced, it creates causes for realms, destinies, birth, and the increase of the laws of birth and death. Furthermore, when this path is practiced, it can exhaust realms, destinies, birth, and the increase of the laws of birth and death. Although the mundane path is practiced, it cannot exhaust realms, destinies, birth, and the increase of the laws of birth and death.

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法。複次此道修時。是沙門是沙門果。是婆羅門是婆羅門果。是梵行是梵行果是有果。以如是等事故。佛經唯說修道。問曰。聖行名有十六種。體有幾耶。答曰。或有說者。名有十六體有七。緣苦四行。名有四體亦有四。緣集四行。名有四體有一。緣滅道亦爾。問曰。何故緣苦四行。名有四體亦有四。答曰。緣苦四行。是顛倒近對治。如顛倒。名有四體亦有四。此行亦爾。評曰。應作是說。聖行名有十六。體有十六。如名體。名數體數名相體相名異體異。當知亦如是。問曰。聖行體性是何。答曰。體性是慧。彼慧體是行行余行。亦為行所行彼相應法體。非行行余行。亦為行所行。彼共有法體。非行不行余行。為行所行。復有說者。聖行是心心數法。若作是說。聖行體性。是心心數法者。相應法體性。是行行余行。為行所行。不相應法體。非行不行余行。為行所行。復有說者。聖行體性。是一切法。若作是說。聖行體性是一切法者。相應法體。是行行余行。為行所行。不相應法體。是行不行余行。為行所行。評曰。應作是說。聖行體性是慧。如先所說。此是行體性。乃至廣說。

已說體性。所以今當說。何故名無常行。乃至名乘行耶。答曰。以二事故。是無常。一以所作。二屬於緣。所作者。一切有為法所作。唯

【現代漢語翻譯】 現代漢語譯本 法。此外，當修習此道時，會有沙門（修行者）和沙門果（修行者的果位），婆羅門（祭司）和婆羅門果（祭司的果位），梵行（清凈的行為）和梵行果（清凈行為的果位），以及有果（有結果）。因為這些原因，佛經只講修道。問：聖行（高尚的行為）這個名稱有十六種，它們的本體有幾種呢？答：有些人說，名稱有十六種，本體有七種。緣苦（與苦有關）的四行，名稱有四種，本體也有四種。緣集（與集諦有關）的四行，名稱有四種，本體有一種。緣滅（與滅諦有關）和緣道（與道諦有關）也是這樣。問：為什麼緣苦的四行，名稱有四種，本體也有四種呢？答：緣苦的四行，是與顛倒（錯誤的認知）相近的對治方法。就像顛倒一樣，名稱有四種，本體也有四種。這種行也是這樣。評：應該這樣說，聖行的名稱有十六種，本體也有十六種。就像名稱和本體，名稱的數量和本體的數量，名稱的相和本體的相，名稱的差異和本體的差異一樣，應當知道也是如此。問：聖行的本體是什麼？答：本體是慧（智慧）。這種慧的本體是行（行為），行其餘的行，也是行為所行（所實踐）的，與此相應的法的本體，不是行，不行其餘的行，是行為所行，與此共有的法的本體，不是行，不行其餘的行，是行為所行。還有人說，聖行是心（意識）和心數法（心理現象）。如果這樣說，聖行的本體是心和心數法，那麼相應法的本體，是行，行其餘的行，是行為所行，不相應法的本體，不是行，不行其餘的行，是行為所行。還有人說，聖行的本體是一切法（所有事物）。如果這樣說，聖行的本體是一切法，那麼相應法的本體，是行，行其餘的行，是行為所行，不相應法的本體，是行，不行其餘的行，是行為所行。評：應該這樣說，聖行的本體是慧，就像先前所說的那樣。這是行的本體，乃至廣說。 已經說了本體，所以現在應當說，為什麼稱為無常行（認識到事物無常的行為），乃至稱為乘行（引導至解脫的行為）呢？答：因為兩個原因，是無常的。一是被製造出來的，二是屬於因緣的。被製造出來的，是一切有為法（由因緣產生的法），只有...

【English Translation】 English version Furthermore, when this path is cultivated, there are Sramanas (ascetics) and the fruits of Sramanas, Brahmanas (priests) and the fruits of Brahmanas, Brahmacarya (pure conduct) and the fruits of Brahmacarya, and there are fruits. Because of such reasons, the Buddha's teachings only speak of cultivating the path. Question: The name 'Noble Practice' has sixteen types. How many entities (ultimate realities) are there? Answer: Some say that there are sixteen names and seven entities. The four practices related to suffering (Dukkha), have four names and also four entities. The four practices related to the origin (Samudaya) have four names and one entity. The same is true for cessation (Nirodha) and the path (Magga). Question: Why do the four practices related to suffering have four names and also four entities? Answer: The four practices related to suffering are the near antidotes to inversions (distorted perceptions). Just like inversions, which have four names and also four entities, so are these practices. Commentary: It should be said that the Noble Practices have sixteen names and sixteen entities. Just like name and entity, the number of names and the number of entities, the appearance of names and the appearance of entities, the difference of names and the difference of entities, it should be understood that it is also like that. Question: What is the nature of the entity of Noble Practice? Answer: The entity is wisdom (Prajna). The entity of that wisdom is practice (conduct), practicing other practices, and also what is practiced by practice, the entity of the corresponding Dharma (teachings) is not practice, not practicing other practices, but is practiced by practice, the entity of the common Dharma is not practice, not practicing other practices, but is practiced by practice. Some also say that Noble Practice is mind (Citta) and mental factors (Citta-samkhara). If it is said that the entity of Noble Practice is mind and mental factors, then the entity of the corresponding Dharma is practice, practicing other practices, and is practiced by practice, the entity of the non-corresponding Dharma is not practice, not practicing other practices, but is practiced by practice. Some also say that the entity of Noble Practice is all Dharmas (all phenomena). If it is said that the entity of Noble Practice is all Dharmas, then the entity of the corresponding Dharma is practice, practicing other practices, and is practiced by practice, the entity of the non-corresponding Dharma is practice, not practicing other practices, and is practiced by practice. Commentary: It should be said that the entity of Noble Practice is wisdom, as previously stated. This is the entity of practice, and so on, extensively. Having spoken of the entity, now we should speak of why it is called 'impermanent practice' (recognizing the impermanence of things), and even 'vehicle practice' (practice that leads to liberation)? Answer: Because of two reasons, it is impermanent. One is because it is created, and two, because it belongs to conditions. What is created is all conditioned Dharmas (Dharmas produced by conditions), only...

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一剎那頃。屬於緣者。待因緣而生。苦痛逼切。如負重擔。是苦對我所見故是空。對我見故是無我。因如種子法。集如出現法。有如相續法。能生故是緣。如泥團杖輪水縷等合集故瓶生。彼亦如是。諸陰儘是滅。無三相故是止。是善是常故。是妙是離。更無所離故是離。對邪道故是道。對不正故是正。能到解脫城故是跡。體性是出。不沉沒故是乘。複次非究竟故是無常。如重擔故苦。內無人無作者無受者無說者故空。不自在故無我。生故是因。出現故是集。流故是有。作相故是緣。不相續盡相續故是滅。滅三火故是止。無苦惱故是妙。無過患故是離。能去是道相應方便故是正。能到正故名跡。畢竟過生死故是乘。

問曰。見苦諦時。見苦四行。謂無常苦空無我。何故但說苦諦。不說無常空無我諦耶。答曰。應說而不說者。當知此說有餘。複次若說苦諦。當知已說無常空無我諦。複次此行是不共行。唯在苦諦中。無常行在三諦中。空無我行在一切法中。複次此行與有相違。能棄生死。若有美妙飲食。持與小兒。而語之言。此食是苦。小兒聞已。便生舍心。而不欲食。複次此行是一切所信處。謂愚智內道外道。複次智所知善分別故。佛經說苦智。為知何法。答曰。知苦如智所知。解所解行所行根根義所境界境界。當

【現代漢語翻譯】 現代漢語譯本 一剎那頃，屬於因緣和合的事物，依賴因緣而生起。苦痛逼迫切身，如同揹負重擔。因為苦是對我（ātman）所見的否定，所以是空（śūnyatā）。因為苦是對我見的否定，所以是無我（anātman）。因如同種子法則，集如同顯現法則，有如同相續法則。能夠產生果，所以是緣。如同泥團、木杖、輪子、水和繩子等聚合在一起，瓶子才能產生。萬法也是如此。諸陰（skandha，五蘊）的止息就是滅（nirodha）。因為沒有生、住、異三相，所以是止息。是善，是常，所以是妙。因為沒有更進一步的舍離，所以是離。針對邪道，所以是道（mārga）。針對不正，所以是正（samyak）。能夠到達解脫之城，所以是跡。體性是出離。不沉沒于輪迴，所以是乘（yāna）。 再次，因為不是究竟的，所以是無常（anitya）。如同重擔，所以是苦（duḥkha）。因為內在沒有人、沒有作者、沒有受者、沒有說者，所以是空。因為不自在，所以是無我。生起，所以是因（hetu）。顯現，所以是集（samudaya）。流轉，所以是有（bhava）。造作相，所以是緣（pratyaya）。不相續，盡相續，所以是滅。熄滅貪、嗔、癡三火，所以是止。沒有苦惱，所以是妙。沒有過患，所以是離。能夠前往，所以是道；與相應的方便，所以是正。能夠到達正道，所以名為跡。畢竟超越生死，所以是乘。 問：在證見苦諦（duḥkha-satya）時，見到苦的四種行相，即無常、苦、空、無我。為什麼只說苦諦，而不說無常諦、空諦、無我諦呢？ 答：應該說而沒有全說，應當知道這種說法是有所保留的。再次，如果說了苦諦，就應當知道已經說了無常諦、空諦、無我諦。再次，苦行是不共行，只在苦諦中才有。無常行在三諦中都有。空行和無我行在一切法中都有。再次，苦行與有（bhava）相違背，能夠捨棄生死。如果有人拿著美味的飲食給小孩子，並告訴他說，『這食物是苦的』，小孩子聽了之後，便會生起捨棄之心，而不想要吃。 再次，苦行是一切人所信服的，無論是愚人還是智者，無論是內道還是外道。再次，因為智慧所知，善於分別，所以佛經中說苦智。 爲了知曉什麼法？答：爲了知曉苦，如智慧所知，如理解所理解，如行所行，如根（indriya）所根義，如境界（viṣaya）所境界。

【English Translation】 English version In a moment, it belongs to what arises from conditions. It arises depending on conditions. Suffering is pressing and urgent, like carrying a heavy burden. Because suffering negates the perception of 'self' (ātman), it is emptiness (śūnyatā). Because suffering negates the view of 'self', it is non-self (anātman). Cause is like the law of seeds. Accumulation is like the law of manifestation. Existence is like the law of continuity. Being able to produce results is condition. Just as a pot is made by combining clay, a stick, a wheel, water, and thread, so it is with all phenomena. The cessation of the skandhas (five aggregates) is cessation (nirodha). Because there are no three characteristics of arising, abiding, and ceasing, it is cessation. It is good and constant, therefore it is wonderful. Because there is nothing further to abandon, it is detachment. It is the path (mārga) in opposition to wrong paths. It is right (samyak) in opposition to what is incorrect. Being able to reach the city of liberation is the trace. Its nature is renunciation. Not sinking into samsara, it is the vehicle (yāna). Furthermore, because it is not ultimate, it is impermanent (anitya). Like a heavy burden, it is suffering (duḥkha). Because there is no person, no maker, no receiver, no speaker within, it is empty. Because it is not self-governing, it is non-self. Arising is the cause (hetu). Manifestation is accumulation (samudaya). Flowing is existence (bhava). Making an appearance is the condition (pratyaya). Not continuous, ceasing continuously, it is cessation. Extinguishing the three fires of greed, hatred, and delusion is cessation. Without suffering, it is wonderful. Without faults, it is detachment. Being able to go is the path; corresponding skillful means is right. Being able to reach the right path is called the trace. Ultimately transcending birth and death is the vehicle. Question: When seeing the Truth of Suffering (duḥkha-satya), one sees the four aspects of suffering, namely impermanence, suffering, emptiness, and non-self. Why only speak of the Truth of Suffering, and not speak of the Truth of Impermanence, the Truth of Emptiness, and the Truth of Non-Self? Answer: Knowing that what should be said is not fully said, one should understand that this statement is reserved. Furthermore, if the Truth of Suffering is spoken, one should know that the Truth of Impermanence, the Truth of Emptiness, and the Truth of Non-Self have already been spoken. Furthermore, the aspect of suffering is a unique aspect, only found in the Truth of Suffering. The aspect of impermanence is found in the three truths. The aspects of emptiness and non-self are found in all dharmas. Furthermore, the aspect of suffering is contrary to existence (bhava), and can abandon birth and death. If someone gives delicious food to a child and tells him, 'This food is suffering,' the child, upon hearing this, will develop a mind of abandonment and will not want to eat it. Furthermore, the aspect of suffering is trusted by everyone, whether foolish or wise, whether internal or external paths. Furthermore, because it is known by wisdom and is good at distinguishing, the Buddhist scriptures speak of the wisdom of suffering. In order to know what dharma? Answer: In order to know suffering, as wisdom knows, as understanding understands, as practice practices, as the faculties (indriya) relate to their meanings, as the objects (viṣaya) relate to their realms.

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知亦如是。複次此行是舊法。是舊文句。過去諸佛。說苦諦苦行。今佛亦說苦諦苦行。問曰。見集諦時。見集四行。謂因集有緣。何故但說集諦。不說因有緣諦。答曰。應說而不說者。當知此說有餘。複次若說集諦。當知已說因有緣諦。複次智所知善分明故。佛經說集智。為知何法。答曰。知集如智所知。乃至所境界境界。說亦如是。複次此行是舊法。是舊文句。過去諸佛。說集諦集行。今佛亦說集諦集行。問曰。見滅時見滅四行。謂滅止妙離。何故但說滅諦。不說止妙離諦。答曰。應說而不說者。當知此說有餘。余如集諦說。道諦隨義說亦如是。滅諦名涅槃。名不相似。名非品。名無色。名第一。名勝智果。名阿羅漢不應親近不應修。名可受。名近名妙名離。廣解如雜犍度。

佛以聖語。為四天王。說四諦二解二不解。佛欲饒益憐愍故。復作陀毗羅語說四諦。謂伊瀰瀰禰逾被陀踏被。二不解者。一解一不解。世尊欲饒益憐愍故。作彌梨車語說四諦。謂摩奢兜奢僧奢摩薩婆多毗羅致。是名苦邊。四皆得解。問曰。佛能以聖語。為四天王說四諦。令其解不。若能者何故不使他解。不能者偈所說云何通。如偈說。

佛以一音演說法　　而現種種若干義 　眾生皆謂獨為我　　解說諸法不為他

一音者謂梵

【現代漢語翻譯】 現代漢語譯本：知見也是如此。再者，此行（指四聖諦的行相）是舊有的法則，是舊有的文句。過去的諸佛，說苦諦的苦行（苦諦的行相），現在的佛也說苦諦的苦行。問：在見集諦時，見集諦的四行（集諦的四種行相），即因、集、有、緣，為什麼只說集諦，而不說因、有、緣諦？答：應該說而沒有說的，應當知道這種說法有所省略。再者，如果說了集諦，應當知道已經說了因、有、緣諦。再者，因為智慧所知的部分善且分明，所以佛經中說集智。爲了知什麼法？答：爲了知集如智慧所知，乃至所境界境界，（苦、滅、道）的說法也是如此。再者，此行是舊有的法則，是舊有的文句。過去的諸佛，說集諦的集行（集諦的行相），現在的佛也說集諦的集行。問：見滅諦時，見滅諦的四行（滅諦的四種行相），即滅、止、妙、離，為什麼只說滅諦，而不說止、妙、離諦？答：應該說而沒有說的，應當知道這種說法有所省略。其餘的（省略）如集諦的解釋。道諦隨順意義的解釋也是如此。滅諦名為涅槃（Nirvana，寂滅），名為不相似，名為非品，名為無色，名為第一，名為勝智果，名為阿羅漢（Arhat，證得無生果位的聖者）不應親近不應修，名為可受，名為近，名為妙，名為離。詳細的解釋如《雜犍度》。 佛以聖語，為四天王（Caturlokapala，佛教的護法神）說四諦，有兩種理解，兩種不理解。佛爲了饒益憐憫的緣故，又用陀毗羅語說四諦，即伊瀰瀰禰逾被陀踏被。兩種不理解的情況是，一種理解，一種不理解。世尊爲了饒益憐憫的緣故，用彌梨車語說四諦，即摩奢兜奢僧奢摩薩婆多毗羅致，這稱為苦邊，四天王都理解了。問：佛能用聖語為四天王說四諦，使他們理解嗎？如果能，為什麼不使其他人理解？如果不能，偈頌所說該如何解釋？如偈頌所說： 『佛以一音演說法，而現種種若干義，眾生皆謂獨為我，解說諸法不為他。』 一音指的是梵音。

【English Translation】 English version: Knowledge is also like this. Furthermore, this practice (referring to the aspects of the Four Noble Truths) is an old Dharma, an old phraseology. The Buddhas of the past spoke of the suffering aspect of the Truth of Suffering (Dukkha Satya), and the present Buddha also speaks of the suffering aspect of the Truth of Suffering. Question: When seeing the Truth of Accumulation (Samudaya Satya), one sees the four aspects of the Truth of Accumulation, namely cause, accumulation, existence, and condition. Why only speak of the Truth of Accumulation, and not speak of the Truths of cause, existence, and condition? Answer: When something should be said but is not, one should know that this saying has omissions. Furthermore, if the Truth of Accumulation is spoken, one should know that the Truths of cause, existence, and condition have already been spoken. Furthermore, because the part known by wisdom is good and clear, the Buddhist scriptures speak of the wisdom of accumulation. To know what Dharma? Answer: To know accumulation as known by wisdom, up to the realm of objects, the saying (regarding Suffering, Cessation, and the Path) is also like this. Furthermore, this practice is an old Dharma, an old phraseology. The Buddhas of the past spoke of the accumulation aspect of the Truth of Accumulation, and the present Buddha also speaks of the accumulation aspect of the Truth of Accumulation. Question: When seeing the Truth of Cessation (Nirodha Satya), one sees the four aspects of the Truth of Cessation, namely cessation, stopping, wonderful, and detachment. Why only speak of the Truth of Cessation, and not speak of the Truths of stopping, wonderful, and detachment? Answer: When something should be said but is not, one should know that this saying has omissions. The rest (of the omissions) is like the explanation of the Truth of Accumulation. The explanation of the Truth of the Path (Marga Satya) following the meaning is also like this. The Truth of Cessation is named Nirvana (Nirvana, extinction), named dissimilarity, named non-category, named formless, named first, named the fruit of superior wisdom, named that an Arhat (Arhat, a saint who has attained the fruit of no rebirth) should not approach and should not cultivate, named acceptable, named near, named wonderful, named detachment. Detailed explanations are as in the Miscellaneous Khandhaka. The Buddha spoke the Four Noble Truths in the sacred language to the Four Heavenly Kings (Caturlokapala, the guardian deities of Buddhism), with two understandings and two non-understandings. The Buddha, out of a desire to benefit and have compassion, again spoke the Four Noble Truths in the Dravidian language, namely 'Imi Mimi Ne Yu Bhei Tuo Ta Bhei'. The two non-understandings are one understanding and one non-understanding. The World Honored One, out of a desire to benefit and have compassion, spoke the Four Noble Truths in the Miliccha language, namely 'Mo She Tou She Seng She Mo Sa Po Tuo Bhei Luo Zhi'. This is called the end of suffering, and all four Heavenly Kings understood. Question: Can the Buddha speak the Four Noble Truths in the sacred language to the Four Heavenly Kings, causing them to understand? If so, why does he not cause others to understand? If not, how should the verse be explained? As the verse says: 'The Buddha proclaims the Dharma with one sound, and manifests various and diverse meanings, all beings think it is solely for me, explaining all Dharmas not for others.' One sound refers to the Brahma sound.

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音。現種種義者。若會中有真丹人者。謂佛以真丹語。為我說法。如有釋迦人夜摩那人陀羅陀人摩羅娑人佉沙人兜佉羅人。如是等人。在會中者。彼各各作是念。佛以我等語。獨為我說法。若貪慾多者。佛為我說不凈。瞋恚多者。佛為我說慈心。愚癡多者。佛為我說緣起。眾生皆謂為我解說。諸法不為他者。時會各謂佛為說法不為他。答曰。應作是說。佛能。問曰。若然者。何故不令他解。答曰。為滿足諸天王心所念故。二天王作是念。若佛為我作聖語。說四諦者。我則能解。一天王作是念。若佛以毗羅語。說四諦者。我則能解。一天王作是念。若佛以彌梨車語。說四諦者。我則能解。如其念而為說之。複次欲現知眾生語言音聲故。或謂如來唯能作聖語不能作余語。欲令如是疑心得決定故。而作是說。複次受化者。或於如來。不變形言。而得受化。或於如來。變異形言。而得受化者。若於如來不變形言得受化者。若變形言而受化者。則不能解。曾聞佛在摩伽陀國。為尊弗迦羅婆羅故。步行經十二由旬。令十萬眾生皆得見諦。皆以不變形言故。若變形言。彼諸眾生則不能見諦。若眾生應見如來變現形言而得度者。若不變形言則不得度。復有說者。不能。世尊非境界事。不能為境界。佛雖得自在。不能以耳見色眼聽聲。問

【現代漢語翻譯】 現代漢語譯本 音。對於顯現種種意義這件事，如果集會中有真丹人（居住在真丹的人）在，他們會認為佛陀用真丹語為我說法。如果有釋迦人、夜摩那人、陀羅陀人、摩羅娑人、佉沙人、兜佉羅人等這樣的人在集會中，他們各自會這樣想：『佛陀用我們的語言，專門為我說法。』如果貪慾多的人，佛陀為他說不凈觀；瞋恚多的人，佛陀為他說慈心觀；愚癡多的人，佛陀為他說緣起法。眾生都認為佛陀是為我解說，諸法不是為他人解說。當時集會中的每個人都認為佛陀在為自己說法，而不是為他人說法。回答說：『應該這樣說，佛陀能夠做到。』問：『如果這樣，為什麼不讓其他人也能理解呢？』答：『爲了滿足諸天王心中所想的。』兩個天王這樣想：『如果佛陀用聖語為我說四諦，我就能理解。』一個天王這樣想：『如果佛陀用毗羅語說四諦，我就能理解。』一個天王這樣想：『如果佛陀用彌梨車語說四諦，我就能理解。』佛陀就按照他們所想的語言為他們說法。再者，佛陀想要顯現他知道眾生的語言和聲音的緣故。或者有人認為如來只能說聖語，不能說其他語言，爲了讓這樣的疑惑得到確定，所以才這樣說。再者，接受教化的人，有的通過如來不變形體和語言而得到教化，有的通過如來變異形體和語言而得到教化。如果通過如來不變形體和語言而得到教化的人，如果佛陀變形變語，他們就不能理解。曾經聽說佛陀在摩伽陀國，爲了尊者弗迦羅婆羅的緣故，步行經過十二由旬，讓十萬眾生都得見真諦，都是因為佛陀沒有改變形體和語言的緣故。如果改變形體和語言，那些眾生就不能得見真諦。如果眾生應該見到如來變現形體和語言才能得度，如果不變現形體和語言就不能得度。還有人說，佛陀不能做世尊境界之外的事情，不能把境界作為境界。佛陀雖然得到自在，也不能用耳朵看見顏色，用眼睛聽見聲音。問：

【English Translation】 English version Sound. Regarding the manifestation of various meanings, if there are people from Zhendan (people residing in Zhendan) in the assembly, they would think that the Buddha is teaching me in the Zhendan language. If there are people from Shakya, Yamana, Dharada, Malasa, Khasha, Tukhara, and others like them in the assembly, they would each think: 'The Buddha is speaking to me exclusively in our language.' If someone has a lot of greed, the Buddha speaks to them about impurity; if someone has a lot of anger, the Buddha speaks to them about loving-kindness; if someone has a lot of ignorance, the Buddha speaks to them about dependent origination. All beings think that the Buddha is explaining for me, and the teachings are not for others. At that time, everyone in the assembly thinks that the Buddha is speaking for themselves, not for others. The answer is: 'It should be said that the Buddha is capable of doing so.' Question: 'If so, why not let others understand as well?' Answer: 'In order to fulfill the thoughts in the minds of the heavenly kings.' Two heavenly kings think: 'If the Buddha speaks the Four Noble Truths to me in the sacred language, I will be able to understand.' One heavenly king thinks: 'If the Buddha speaks the Four Noble Truths in the Vira language, I will be able to understand.' One heavenly king thinks: 'If the Buddha speaks the Four Noble Truths in the Milirica language, I will be able to understand.' The Buddha speaks to them in the language they think of. Furthermore, the Buddha wants to manifest that he knows the languages and sounds of beings. Or some people think that the Tathagata can only speak the sacred language and cannot speak other languages. In order to resolve such doubts, he speaks in this way. Furthermore, those who are to be taught, some are taught by the Tathagata without changing form and language, and some are taught by the Tathagata by changing form and language. If those who are taught by the Tathagata without changing form and language, if the Buddha changes form and language, they will not be able to understand. It was once heard that the Buddha, in the country of Magadha, for the sake of Venerable Pukkara-bharava, walked twelve yojanas, allowing one hundred thousand beings to see the truth, all because the Buddha did not change form and language. If he changed form and language, those beings would not be able to see the truth. If beings should see the Tathagata manifesting form and language in order to be liberated, they cannot be liberated if he does not manifest form and language. Others say that the Buddha cannot do things beyond the realm of the World Honored One, and cannot take the realm as the realm. Although the Buddha has attained freedom, he cannot see colors with his ears or hear sounds with his eyes. Question:

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曰。若然者偈義云何通。答曰。此是嘆說如來之言。所說大過。如毗婆阇婆提作如是說。如來常定善安住念慧故。如來不眠。以離蓋故。如是皆是嘆說如來過美之言。複次如來言音。能遍一切聲境界。如其所念皆悉能語。如來秦語。勝秦中生者。如來若作彌梨車語。勝彌梨車中生者。複次如來語言。速疾迴轉。若作秦語。次作釋迦語。以速疾迴轉故。人謂一時。

佛經說諸比丘。是苦聖諦。曾從他聞。於法中正觀思惟。生眼智明覺。諸比丘是苦聖諦。我應當知。曾從他聞。廣說如上。諸比丘是苦聖諦。我已知。曾從他聞。廣說如上。集滅道說亦如是。諸比丘是苦聖諦。曾從他聞。廣說如上。是說未知欲知根。諸比丘是苦聖諦。我應當知。曾從他聞。廣說如上。是說知根。諸比丘是苦聖諦。我已知。曾從他聞。廣說如上。是說知已根。如是餘一二諦三轉生三根亦爾。尊者達磨多羅作如是說。我思惟此所說法。舉身毛豎。如來所說。義無相違。不失次第。今此所說。失於次第。所以者何。此中知已根。后說未知欲知根。如是觀法。非佛辟支佛聲聞所觀。所以者何。無有知已根。後起未知欲知根。現在前者。若欲舍是所說。是則不可。所以者何。此是如來最初之說。五比丘八萬諸天為證。若欲不捨此所說者。失於次第

【現代漢語翻譯】 現代漢語譯本：問：如果這樣，偈頌的意義如何理解？答：這是讚歎如來說法之言，所說功德廣大。如《毗婆阇婆提》中這樣說：『如來常處於禪定，善於安住于念和智慧，所以如來不睡眠，因為已經遠離了各種煩惱。』這些都是讚歎如來功德美好的言辭。此外，如來的言語聲音，能夠遍及一切聲音的境界，如其所想，都能說出來。如來說秦語，勝過秦地出生的人；如來如果說彌梨車語，勝過彌梨車地方出生的人。而且，如來的語言，快速敏捷地轉換。如果先說秦語，接著說釋迦語，因為快速敏捷地轉換，人們會覺得是同時說的。 佛經上說，諸位比丘，這是苦聖諦（duhkha satya，關於苦的真理），曾經從他人那裡聽聞，在佛法中正確地觀察和思惟，從而生起眼、智、明、覺。諸位比丘，這是苦聖諦，我應當知道，曾經從他人那裡聽聞，詳細的說法如上。諸位比丘，這是苦聖諦，我已經知道，曾經從他人那裡聽聞，詳細的說法如上。關於集（samudaya，苦的根源）、滅（nirodha，苦的止息）、道（marga，達到苦的止息的道路）的說法也像這樣。諸位比丘，這是苦聖諦，曾經從他人那裡聽聞，詳細的說法如上，這是說未知欲知根（anajñātatājñāsyāmīndriya，想要了解未知事物的能力）。諸位比丘，這是苦聖諦，我應當知道，曾經從他人那裡聽聞，詳細的說法如上，這是說知根（ājñendriya，瞭解事物的能力）。諸位比丘，這是苦聖諦，我已經知道，曾經從他人那裡聽聞，詳細的說法如上，這是說知已根（ājñātāvindriya，已經瞭解事物的能力）。像這樣，其餘的關於一二諦的三轉，以及生起三種根的說法也是一樣。尊者達磨多羅（Dharmatrāta）這樣說：『我思惟這些所說的法，全身的毛髮都豎立起來。如來所說的法，意義上沒有互相違背，也沒有失去次第。現在這裡所說的，失去了次第。』為什麼這樣說呢？因為這裡知已根，在未知欲知根之後說。像這樣的觀察佛法，不是佛（Buddha）、辟支佛（Pratyekabuddha）、聲聞（Śrāvaka）所觀察的。為什麼這樣說呢？因為沒有知已根，之後才生起未知欲知根的情況。如果想要捨棄這些所說的，那是不可以的。為什麼這樣說呢？因為這是如來最初的說法，有五位比丘和八萬諸天作為見證。如果不想捨棄這些所說的，那就失去了次第。

【English Translation】 English version: Question: If that's the case, how can the meaning of the verses be understood? Answer: This is praising the words of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), the merits spoken of are vast. As the Vibhāṣāvadati says: 'The Tathagata is always in meditation, well-abiding in mindfulness and wisdom, therefore the Tathagata does not sleep, because he has abandoned all defilements.' These are all words praising the beautiful merits of the Tathagata. Furthermore, the Tathagata's voice can pervade all sound realms, and whatever he thinks, he can speak. The Tathagata speaks Qin language (ancient Chinese), better than those born in Qin; if the Tathagata speaks Mleccha language (a non-Aryan language), he is better than those born in Mleccha. Moreover, the Tathagata's language is quick and agile in switching. If he speaks Qin language first, then speaks Shakya language (the language of the Shakya clan), because of the quick and agile switching, people will think it is spoken at the same time. The sutra says, 'Monks, this is the noble truth of suffering (duhkha satya), having heard it from others, correctly observing and contemplating it in the Dharma, thereby giving rise to the eye, wisdom, light, and understanding. Monks, this is the noble truth of suffering, I should know it, having heard it from others, the detailed explanation is as above. Monks, this is the noble truth of suffering, I already know it, having heard it from others, the detailed explanation is as above.' The explanation of origin (samudaya, the cause of suffering), cessation (nirodha, the ending of suffering), and path (marga, the path to the ending of suffering) is also like this. Monks, this is the noble truth of suffering, having heard it from others, the detailed explanation is as above, this is speaking of the unknown-to-be-known faculty (anajñātatājñāsyāmīndriya, the faculty of wanting to understand the unknown). Monks, this is the noble truth of suffering, I should know it, having heard it from others, the detailed explanation is as above, this is speaking of the faculty of knowing (ājñendriya, the faculty of understanding). Monks, this is the noble truth of suffering, I already know it, having heard it from others, the detailed explanation is as above, this is speaking of the faculty of having known (ājñātāvindriya, the faculty of having understood). Like this, the remaining three turnings of the one or two truths, and the arising of the three faculties are also the same. Venerable Dharmatrāta (Dharmatrāta) said: 'When I contemplate these spoken Dharmas, the hairs on my body stand on end. The Dharmas spoken by the Tathagata do not contradict each other in meaning, nor do they lose their order. What is spoken here now has lost its order.' Why is this said? Because here, the faculty of having known is spoken after the faculty of the unknown-to-be-known. Such observation of the Dharma is not observed by the Buddha (Buddha), Pratyekabuddha (Pratyekabuddha, a solitary Buddha), or Śrāvaka (Śrāvaka, a disciple). Why is this said? Because there is no situation where the faculty of having known arises before the faculty of the unknown-to-be-known. If you want to abandon these spoken words, that is not possible. Why is this said? Because this is the Tathagata's initial teaching, with five monks and eighty thousand devas (deva, gods) as witnesses. If you do not want to abandon these spoken words, then you lose the order.

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。彼尊者雖有此念。而不捨此說。但正其文。此經應如是說。諸比丘。是苦聖諦。曾從他聞。於法中正觀思惟。生眼智明覺。是集聖諦。是滅聖諦。是道聖諦。廣說如上。諸比丘是苦聖諦。我應當知。是苦集諦我應當斷。是苦滅諦。我應當證。是苦滅道諦。我應當修。廣說如上。諸比丘是苦聖諦。我已知。是苦集諦。我已斷。是苦滅諦。我已證。是苦滅道諦。我已修。廣說如上。若作是說。則不失次第。隨順見諦時。阿毗曇者作如是說。經文不應正。所以者何。過去諸大論師。利根智慧。不正經文。何況尊者達磨多羅。利根智慧。不如前者。問曰。若然者此所說豈不違次第耶。答曰。有二種隨順。一所說隨順。二見諦隨順。以所說隨順故。世尊作如是說。以隨順見諦故。尊者達磨多羅。作如是說。尊者波奢說曰。此中不說未知欲知根知已根。此中說菩薩欲界聞慧思慧。菩薩坐道樹下時。作如是方便觀行。問曰。若然者。此說云何通。如說諸比丘。我是時得阿耨多羅三藐三菩提。如來以欲界聞慧思慧。得阿耨多羅三藐三菩提耶。答曰。如來本為菩薩。作如是方便觀行時。以欲界聞慧思慧。觀于諸法。生智慧光明。除去愚闇義名必得阿耨多羅三藐三菩提。如人先以生皮覆面。除去之後。以沙羅覆面。其所障礙。而甚微少。

【現代漢語翻譯】 現代漢語譯本： 那位尊者雖然有這樣的想法，但並不放棄這種說法，只是修正了經文。這部經應該這樣說：『諸位比丘，這是苦聖諦（Dukkha Satya，關於苦的真理），曾經從他人那裡聽聞，在佛法中正確地觀察和思維，從而生起眼、智、明、覺。這是集聖諦（Samudaya Satya，關於苦的起因的真理），這是滅聖諦（Nirodha Satya，關於苦的止息的真理），這是道聖諦（Magga Satya，關於通往苦的止息的道路的真理）。』 詳細的解說如前所述。 『諸位比丘，這是苦聖諦，我應當瞭解。這是苦集諦，我應當斷除。這是苦滅諦，我應當證得。這是苦滅道諦，我應當修習。』 詳細的解說如前所述。 『諸位比丘，這是苦聖諦，我已經瞭解。這是苦集諦，我已經斷除。這是苦滅諦，我已經證得。這是苦滅道諦，我已經修習。』 詳細的解說如前所述。 如果這樣說，就不會失去次第，並且順應見諦（Darsana Satya，見真諦）的時刻。阿毗曇（Abhidhamma，論藏）學者這樣說：『經文不應該修正。』 為什麼呢？因為過去的各位大論師，具有敏銳的根性和智慧，都沒有修正經文。更何況尊者達磨多羅（Dharmatrata），他的根性和智慧不如前者。 有人問：『如果這樣，那麼這種說法豈不是違背次第了嗎？』 回答說：『有兩種隨順，一是所說隨順，二是見諦隨順。因為所說隨順的緣故，世尊（Bhagavan，佛陀）這樣說。因為隨順見諦的緣故，尊者達磨多羅這樣說。』 尊者波奢（Parsva）說：『這裡沒有說未知欲知根知已根，這裡說菩薩（Bodhisattva，追求覺悟的修行者）在欲界（Kama-dhatu，眾生有情慾的世界）的聞慧（Sutamayaprajna，聽聞佛法后產生的智慧）和思慧（Cintamayaprajna，通過思考佛法產生的智慧）。菩薩坐在菩提樹下時，這樣方便地觀察和修行。』 有人問：『如果這樣，這種說法如何解釋呢？比如經中說：諸位比丘，我是那時證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如來（Tathagata，佛陀的稱號之一）以欲界的聞慧和思慧，證得阿耨多羅三藐三菩提嗎？』 回答說：『如來本來是菩薩，在這樣方便地觀察和修行時，以欲界的聞慧和思慧，觀察諸法，生起智慧光明，除去愚昧黑暗，必定能夠證得阿耨多羅三藐三菩提。就像人先用生皮矇住臉，除去之後，用沙羅（一種布料）矇住臉，其所造成的障礙，就非常微小了。』

【English Translation】 English version: Although that venerable one had this thought, he did not abandon this statement, but only corrected the text. This sutra should be said as follows: 'Monks, this is the Noble Truth of Suffering (Dukkha Satya, the truth of suffering), once heard from others, through proper observation and contemplation in the Dharma, eye, wisdom, light, and knowledge arise. This is the Noble Truth of the Origin of Suffering (Samudaya Satya, the truth of the origin of suffering), this is the Noble Truth of the Cessation of Suffering (Nirodha Satya, the truth of the cessation of suffering), this is the Noble Truth of the Path to the Cessation of Suffering (Magga Satya, the truth of the path to the cessation of suffering).' The detailed explanation is as above. 'Monks, this is the Noble Truth of Suffering, I should understand. This is the Noble Truth of the Origin of Suffering, I should abandon. This is the Noble Truth of the Cessation of Suffering, I should realize. This is the Noble Truth of the Path to the Cessation of Suffering, I should cultivate.' The detailed explanation is as above. 'Monks, this is the Noble Truth of Suffering, I have already understood. This is the Noble Truth of the Origin of Suffering, I have already abandoned. This is the Noble Truth of the Cessation of Suffering, I have already realized. This is the Noble Truth of the Path to the Cessation of Suffering, I have already cultivated.' The detailed explanation is as above. If it is said in this way, then the order will not be lost, and it will be in accordance with the moment of seeing the truth (Darsana Satya, seeing the truth). The Abhidhamma (Abhidhamma, the collection of philosophical treatises) scholars say: 'The text should not be corrected.' Why? Because the great teachers of the past, with sharp faculties and wisdom, did not correct the text. How much more so Venerable Dharmatrata (Dharmatrata), whose faculties and wisdom are not as good as the former. Someone asks: 'If so, then doesn't this statement contradict the order?' The answer is: 'There are two kinds of accordance, one is accordance with what is said, and the other is accordance with seeing the truth. Because of the accordance with what is said, the Blessed One (Bhagavan, the Buddha) said it this way. Because of the accordance with seeing the truth, Venerable Dharmatrata said it this way.' Venerable Parsva (Parsva) said: 'Here it does not say unknown, wanting to know, rooted in knowledge, already rooted in knowledge. Here it speaks of the Bodhisattva's (Bodhisattva, one who seeks enlightenment) wisdom of hearing (Sutamayaprajna, wisdom arising from hearing the Dharma) and wisdom of thinking (Cintamayaprajna, wisdom arising from contemplating the Dharma) in the desire realm (Kama-dhatu, the realm of beings with sensual desires). When the Bodhisattva sat under the Bodhi tree, he observed and practiced in this expedient way.' Someone asks: 'If so, how can this statement be explained? For example, it is said in the sutra: Monks, it was then that I attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Did the Tathagata (Tathagata, one of the titles of the Buddha) attain Anuttara-samyak-sambodhi with the wisdom of hearing and the wisdom of thinking in the desire realm?' The answer is: 'The Tathagata was originally a Bodhisattva. When he observed and practiced in this expedient way, with the wisdom of hearing and the wisdom of thinking in the desire realm, he observed all dharmas, generated the light of wisdom, removed ignorance and darkness, and was certain to attain Anuttara-samyak-sambodhi. It is like a person who first covers his face with raw skin, and after removing it, covers his face with shala (a kind of cloth), the obstruction caused by it is very small.'

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彼亦如是。諸比丘。我三轉四諦十二行。生眼智明覺。問曰。如此三轉四諦十二行。應有四十八行。何故但說三轉四諦十二行耶。答曰。此是三說十二行法不過十二。余廣說如雜揵度。

問曰。此四聖諦。若是體斷。亦是緣斷耶。答曰。或是體斷。非緣斷。或是緣斷。非體斷。乃至廣作四句。體斷非緣斷者。謂苦諦集諦無漏緣無緣法。緣斷非體斷者。謂道諦緣有漏法。體斷緣斷者。謂苦集諦緣有漏法。非體斷非緣斷者。謂道諦緣無漏無緣法。一切滅諦。四禪初禪第二禪第三禪第四禪。問曰。何故作此論。答曰。欲令疑者得決定故。波伽羅那說云何初禪。答曰。初禪所攝善五陰。乃至云何第四禪。答曰。第四禪所攝善五陰。彼中說善禪。不說染污不隱沒無記。或謂。禪唯是善非染污不隱沒無記。今欲決定說禪是善染污不隱沒無記故。而作此論。四禪初禪。乃至第四禪。問曰。何故名禪。為以斷結故名禪。為以正觀故名禪。若以斷結故名禪者。無色中亦有定能斷結亦應名禪。若以正觀故名禪者。欲界亦有定能正觀。亦應名禪。答曰。應作是說。斷結故名禪。問曰。若然者無色中亦有定能斷結。亦應名禪。答曰。若定能斷不善無記結者是禪。無色定雖能斷無記結。不能斷不善結故。不名為禪。問曰。若作是說。唯未至

【現代漢語翻譯】 彼亦如是。諸比丘（bhiksu，佛教術語，指男性出家人）。我三轉四諦（catuḥ-satya，佛教的基本教義，包括苦、集、滅、道）十二行。生眼智明覺。問曰。如此三轉四諦十二行。應有四十八行。何故但說三轉四諦十二行耶。答曰。此是三說十二行法不過十二。余廣說如雜揵度（ksudraka-agama，佛教經藏的一部分）。

問曰。此四聖諦。若是體斷。亦是緣斷耶。答曰。或是體斷。非緣斷。或是緣斷。非體斷。乃至廣作四句。體斷非緣斷者。謂苦諦集諦無漏緣無緣法。緣斷非體斷者。謂道諦緣有漏法。體斷緣斷者。謂苦集諦緣有漏法。非體斷非緣斷者。謂道諦緣無漏無緣法。一切滅諦。四禪（dhyana，佛教中的禪定境界）初禪（prathama-dhyana，四禪的第一個境界）第二禪（dvitīya-dhyana，四禪的第二個境界）第三禪（tṛtīya-dhyana，四禪的第三個境界）第四禪（caturtha-dhyana，四禪的第四個境界）。問曰。何故作此論。答曰。欲令疑者得決定故。波伽羅那（prakarana，論書）說云何初禪。答曰。初禪所攝善五陰（pañca-skandha，構成個體的五種要素，包括色、受、想、行、識）。乃至云何第四禪。答曰。第四禪所攝善五陰。彼中說善禪。不說染污不隱沒無記。或謂。禪唯是善非染污不隱沒無記。今欲決定說禪是善染污不隱沒無記故。而作此論。四禪初禪。乃至第四禪。問曰。何故名禪。為以斷結故名禪。為以正觀故名禪。若以斷結故名禪者。無色中亦有定能斷結亦應名禪。若以正觀故名禪者。欲界亦有定能正觀。亦應名禪。答曰。應作是說。斷結故名禪。問曰。若然者無色中亦有定能斷結。亦應名禪。答曰。若定能斷不善無記結者是禪。無色定雖能斷無記結。不能斷不善結故。不名為禪。問曰。若作是說。唯未至

【English Translation】 It is also thus. O, Bhiksus (bhiksu, Buddhist term for male monastic). I have expounded the Three Turnings of the Four Noble Truths (catuḥ-satya, the basic teachings of Buddhism, including suffering, origin, cessation, and path) in twelve aspects, giving rise to the eye, wisdom, light, and understanding. Question: If the Three Turnings of the Four Noble Truths have twelve aspects, there should be forty-eight aspects. Why are only the Three Turnings of the Four Noble Truths in twelve aspects mentioned? Answer: This is because the three expositions of the twelve aspects of the Dharma do not exceed twelve. Further explanations can be found in the Ksudraka-agama (ksudraka-agama, part of the Buddhist scriptures).

Question: If these Four Noble Truths are severed by their essence, are they also severed by conditions? Answer: They may be severed by their essence but not by conditions, or they may be severed by conditions but not by their essence, and so on, forming four categories. Severed by essence but not by conditions refers to the unconditioned and unconditioned Dharmas related to the Truth of Suffering and the Truth of Origin. Severed by conditions but not by essence refers to the conditioned Dharmas related to the Truth of the Path. Severed by both essence and conditions refers to the conditioned Dharmas related to the Truth of Suffering and the Truth of Origin. Neither severed by essence nor by conditions refers to the unconditioned and unconditioned Dharmas related to the Truth of the Path, and all of the Truth of Cessation, the Four Dhyanas (dhyana, meditative states in Buddhism), the First Dhyana (prathama-dhyana, the first of the four dhyanas), the Second Dhyana (dvitīya-dhyana, the second of the four dhyanas), the Third Dhyana (tṛtīya-dhyana, the third of the four dhyanas), and the Fourth Dhyana (caturtha-dhyana, the fourth of the four dhyanas). Question: Why is this treatise composed? Answer: To resolve the doubts of those who are uncertain. The Prakarana (prakarana, a type of Buddhist treatise) says, 'What is the First Dhyana?' Answer: 'The wholesome five skandhas (pañca-skandha, the five aggregates that constitute an individual, including form, feeling, perception, mental formations, and consciousness) included in the First Dhyana.' And so on, 'What is the Fourth Dhyana?' Answer: 'The wholesome five skandhas included in the Fourth Dhyana.' It speaks of wholesome dhyana, not of defiled, non-obscured, or neutral. Some say that dhyana is only wholesome and not defiled, non-obscured, or neutral. Now, to definitively state that dhyana can be wholesome, defiled, non-obscured, or neutral, this treatise is composed. The Four Dhyanas, the First Dhyana, and so on, up to the Fourth Dhyana. Question: Why is it called dhyana? Is it called dhyana because it severs fetters, or because it involves right contemplation? If it is called dhyana because it severs fetters, then the formless realms also have samadhi that can sever fetters, and should also be called dhyana. If it is called dhyana because it involves right contemplation, then the desire realm also has samadhi that can involve right contemplation, and should also be called dhyana. Answer: It should be said that it is called dhyana because it severs fetters. Question: If that is the case, then the formless realms also have samadhi that can sever fetters, and should also be called dhyana. Answer: If the samadhi can sever unwholesome and neutral fetters, then it is dhyana. Although the samadhi of the formless realms can sever neutral fetters, it cannot sever unwholesome fetters, therefore it is not called dhyana. Question: If it is said that only the pre-dhyana...

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依是禪。所以者何。能斷不善無記結故。答曰。此中說過患對治。對治有二種。有過患對治斷對治。上地雖無不善結斷對治。有過患對治問曰。若作是說。上地滅法智。道法智。一切比智。則不名禪。所以者何。于欲界結。不能作斷對治過患對治故。答曰。雖非全界全地。而彼界彼地中。有能與欲界結。作過患對治者。以能者故。不能者亦得名禪。複次禪中遮少分有少分與欲界結作斷對治過患對治。無色界悉遮。乃至無一剎那與欲界結作斷對治過患對治者。尊者瞿沙。作如是說。此六地盡能與欲界結作斷對治過患對治。以未至禪初出故。斷欲界結。餘者不斷。以未至禪斷故。如日光初中后時盡與闇相妨然。初出者。能除夜闇。中後者。雖與闇相妨。而不除闇。以初者除故。猶如六人共一怨家。而共議言。我等若先得怨者。必斷其命。六人之中。一得怨而殺。餘五人雖于彼人是怨。而不殺者。先已殺故。如人持六燈次第入闇室中。初入者除室中闇。余燈雖與闇相妨。而不破闇者。已先破故。如是六地中。雖與欲界結作斷對治過患對治。以未至禪初生斷欲界結。餘地不斷者。以未至禪先已斷故。若六地作欲界結斷對治者。依根本禪。得正決定時。欲界見道所斷結。則無分齊。亦不應證解脫得。以依根本禪。得正決定者。于

【現代漢語翻譯】 現代漢語譯本 這是禪定。為什麼這麼說呢？因為它能夠斷除不善和無記的煩惱結縛。回答說：這裡面講了過患對治。對治有兩種：有過患對治和斷對治。上地雖然沒有不善的煩惱結縛的斷對治，但有過患對治。問：如果這樣說，上地的滅法智、道法智、一切比智，就不能稱為禪定了。為什麼呢？因為它們對於欲界的煩惱結縛，不能作為斷對治和過患對治。答：雖然不是整個界、整個地，但在那個界、那個地中，有能夠與欲界的煩惱結縛，作為過患對治的。因為有能做到的，所以不能做到的也可以稱為禪定。再次，禪定中遮止少分，有少分與欲界的煩惱結縛作為斷對治和過患對治，沒有全部遮止，乃至沒有一個剎那與欲界的煩惱結縛作為斷對治和過患對治的。尊者瞿沙（Ghosha）這樣說：這六地都能與欲界的煩惱結縛作為斷對治和過患對治，因為未至禪（Upacarasamadhi）最初生起，斷除了欲界的煩惱結縛，其餘的就不再斷了。因為未至禪已經斷除了。就像日光初出、正中、日落時都與黑暗相妨礙一樣，但最初升起時，能夠消除夜晚的黑暗，正中和日落時，雖然與黑暗相妨礙，卻不能消除黑暗，因為最初升起時已經消除了。就像六個人共同對付一個仇家，共同商議說：『我們如果先抓住仇人，必定要了他的命。』六個人中，一人抓住了仇人並殺了他，其餘五個人雖然也把那人當做仇人，卻不再殺他，因為已經有人殺掉了。就像人拿著六盞燈依次進入黑暗的房間中，第一個進入的人消除了房間中的黑暗，其餘的燈雖然與黑暗相妨礙，卻不能破除黑暗，因為已經先被破除了。這樣，六地中，雖然與欲界的煩惱結縛作為斷對治和過患對治，因為未至禪最初生起，斷除了欲界的煩惱結縛，其餘的地不再斷，因為未至禪已經先斷除了。如果六地都對欲界的煩惱結縛作斷對治，那麼依靠根本禪（Rupa-dhyana），得到正確的決定時，欲界見道所斷的煩惱結縛，就沒有限度了，也不應該證得解脫，因為依靠根本禪，得到正確的決定時。

【English Translation】 English version This is Dhyana (meditation). Why is that? Because it can sever the bonds of unwholesome and neutral (neither wholesome nor unwholesome) afflictions. The answer is: Here, we discuss the counteraction of faults. There are two types of counteraction: counteraction of faults and counteraction of severance. Although the higher realms do not have the counteraction of severance of unwholesome afflictions, they do have the counteraction of faults. Question: If it is said this way, then the extinction-of-law wisdom (Nirodha-dharma-jnana), the path-of-law wisdom (Marga-dharma-jnana), and all comparative wisdom (Anvaya-jnana) of the higher realms cannot be called Dhyana. Why is that? Because they cannot act as counteraction of severance and counteraction of faults for the afflictions of the desire realm (Kama-dhatu). Answer: Although it is not the entire realm or the entire plane, in that realm and that plane, there are those that can act as counteraction of faults for the afflictions of the desire realm. Because there are those who can do it, those who cannot do it can also be called Dhyana. Furthermore, in Dhyana, there is partial prevention, and there is a small part that acts as counteraction of severance and counteraction of faults for the afflictions of the desire realm. There is no complete prevention, and there is not even a single moment that acts as counteraction of severance and counteraction of faults for the afflictions of the desire realm. Venerable Ghosha (Ghosha) said this way: These six planes can all act as counteraction of severance and counteraction of faults for the afflictions of the desire realm, because the Upacarasamadhi (proximity concentration) initially arises and severs the afflictions of the desire realm, and the rest no longer sever them. Because the Upacarasamadhi has already severed them. It is like the sunlight at sunrise, midday, and sunset all interfering with darkness, but when it initially rises, it can eliminate the darkness of the night. At midday and sunset, although it interferes with darkness, it cannot eliminate the darkness, because it has already been eliminated when it initially rose. It is like six people jointly dealing with an enemy, and jointly discussing, 'If we catch the enemy first, we will surely take his life.' Among the six people, one catches the enemy and kills him, and the remaining five people, although they also regard that person as an enemy, no longer kill him, because someone has already killed him. It is like a person holding six lamps and entering a dark room in sequence. The first person to enter eliminates the darkness in the room, and the remaining lamps, although they interfere with darkness, cannot break the darkness, because it has already been broken first. Thus, in the six planes, although they act as counteraction of severance and counteraction of faults for the afflictions of the desire realm, because the Upacarasamadhi initially arises and severs the afflictions of the desire realm, the remaining planes no longer sever them, because the Upacarasamadhi has already severed them first. If the six planes all act as counteraction of severance for the afflictions of the desire realm, then relying on the Rupa-dhyana (form realm meditation), when obtaining the correct determination, the afflictions severed by the path of seeing (Darshana-marga) in the desire realm would have no limit, and one should not attain liberation, because relying on the Rupa-dhyana, when obtaining the correct determination.

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欲界見道所斷煩惱。而有分齊。證解脫得。以是事故知六地盡有欲界煩惱斷對治過患對治。複次若定能畢竟斷見道修道所斷結者名禪。無色定雖畢竟斷修道所斷結。不斷見道所斷結。複次若定能遍緣能斷結者名禪。無色定雖能斷結。不能遍緣欲界定。雖能遍緣。不能斷結。禪定能遍緣。亦能斷結。複次若定與五陰俱生作依者名禪。無色定與四陰俱生作依者。不名為禪。複次若定有四枝五枝者名禪。無色定無四枝五枝故。不名為禪。複次若有樂道處名禪。無色定無樂道故不名禪。複次若定能與道作依者名禪。無色定不能與道作依者不名禪。複次若定有三種示現者名禪。無色定無三種示現故不名禪。複次若定有三無漏根者名禪。無色定不具三無漏根故不名禪。三道亦如是。複次若有二道處名禪。二道者。謂見道。修道。忍道。智道。法智道。比智道。無色中無見道忍道法智道故不名禪。復有說者。以正觀名禪。問曰。若然者。欲界亦有正觀。應名為禪。答曰。若定能正觀亦能斷結者名禪。欲界定雖能正觀。不能斷結。故不名禪。複次若定牢固相續久住出入意不捨者名禪。欲界定與此相違。故不名禪。複次若有定名亦有定用者名禪。欲界定雖有定名。無有定用猶如泥椽。雖有椽名。而無椽用。禪定猶如木椽。亦有椽名。亦有

【現代漢語翻譯】 現代漢語譯本： 欲界（Kāmadhātu，指眾生輪迴的慾望界）見道（Darśanamārga，指證悟真理的道路）所斷的煩惱，是有分界限的，通過證得解脫才能獲得。因此可知，六地（指色界四禪天和無色界二禪天）都還有欲界的煩惱需要斷除，需要對治過患和對治。 再者，如果禪定能夠徹底斷除見道和修道（Bhāvanāmārga，指通過修行斷除煩惱的道路）所斷的結（Saṃyojana，指煩惱的束縛），才能稱為禪。無色定（Ārūpyasamāpatti，指無色界的禪定）雖然能夠徹底斷除修道所斷的結，卻不能斷除見道所斷的結。 再者，如果禪定能夠普遍緣取（對像），並且能夠斷除煩惱的結，才能稱為禪。無色定雖然能夠斷除煩惱的結，卻不能普遍緣取欲界。欲界定雖然能夠普遍緣取，卻不能斷除煩惱的結。只有禪定既能普遍緣取，又能斷除煩惱的結。 再者，如果禪定與五陰（Pañcaskandha，指色、受、想、行、識五種構成要素）俱生，並且作為五陰的所依，才能稱為禪。無色定與四陰俱生，並且作為四陰的所依，不能稱為禪。 再者，如果禪定具有四支或五支（指禪定的構成要素），才能稱為禪。無色定沒有四支或五支，所以不能稱為禪。 再者，如果存在能夠帶來快樂的道路，才能稱為禪。無色定沒有帶來快樂的道路，所以不能稱為禪。 再者，如果禪定能夠作為道的所依，才能稱為禪。無色定不能作為道的所依，所以不能稱為禪。 再者，如果禪定具有三種示現，才能稱為禪。無色定沒有三種示現，所以不能稱為禪。 再者，如果禪定具有三種無漏根（指未知道當知根、已知根、具知根），才能稱為禪。無色定不具備三種無漏根，所以不能稱為禪。三種道也是如此。 再者，如果存在兩種道的處所，才能稱為禪。兩種道指的是見道和修道，或者忍道（Kṣāntimārga，指安忍的道路）和智道（Jñānamārga，指智慧的道路），或者法智道（Dharmajñānamārga，指了解法的智慧的道路）和比智道（Anvayajñānamārga，指類比的智慧的道路）。無色界中沒有見道、忍道和法智道，所以不能稱為禪。 還有一種說法，以正觀（Samyagdṛṣṭi，指正確的觀察）為禪。有人問：『如果這樣說，欲界也有正觀，應該稱為禪。』回答說：『如果禪定能夠進行正觀，並且能夠斷除煩惱的結，才能稱為禪。欲界定雖然能夠進行正觀，卻不能斷除煩惱的結，所以不能稱為禪。』 再者，如果禪定牢固、相續、持久，並且能夠隨意出入而不捨棄，才能稱為禪。欲界定與此相反，所以不能稱為禪。 再者，如果既有定的名稱，又有定的作用，才能稱為禪。欲界定雖然有定的名稱，卻沒有定的作用，就像泥土做的椽子，雖然有椽子的名稱，卻沒有椽子的作用。禪定就像木頭做的椽子，既有椽子的名稱，又有椽子的作用。

【English Translation】 English version: The afflictions severed in the Path of Seeing (Darśanamārga) in the Desire Realm (Kāmadhātu) have limits and are attained through realizing liberation. Therefore, it is known that the six realms (referring to the four Dhyana heavens of the Form Realm and the two Dhyana heavens of the Formless Realm) still have afflictions of the Desire Realm to be severed, requiring antidotes for faults and antidotes. Furthermore, if a meditation (Dhyana) can completely sever the bonds (Saṃyojana) severed by the Path of Seeing and the Path of Cultivation (Bhāvanāmārga), it is called Dhyana. The Formless Attainments (Ārūpyasamāpatti), although completely severing the bonds severed by the Path of Cultivation, do not sever the bonds severed by the Path of Seeing. Furthermore, if a meditation can universally cognize (objects) and sever bonds, it is called Dhyana. The Formless Attainments, although able to sever bonds, cannot universally cognize the Desire Realm. The concentration of the Desire Realm, although able to universally cognize, cannot sever bonds. Only Dhyana can both universally cognize and sever bonds. Furthermore, if a meditation arises together with the five aggregates (Pañcaskandha, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness) and serves as their basis, it is called Dhyana. The Formless Attainments arise together with four aggregates and serve as their basis, and are not called Dhyana. Furthermore, if a meditation has four or five branches (referring to the constituent elements of Dhyana), it is called Dhyana. The Formless Attainments do not have four or five branches, so they are not called Dhyana. Furthermore, if there is a path that brings joy, it is called Dhyana. The Formless Attainments do not have a path that brings joy, so they are not called Dhyana. Furthermore, if a meditation can serve as the basis for the path, it is called Dhyana. The Formless Attainments cannot serve as the basis for the path, so they are not called Dhyana. Furthermore, if a meditation has three kinds of manifestations, it is called Dhyana. The Formless Attainments do not have three kinds of manifestations, so they are not called Dhyana. Furthermore, if a meditation has three undefiled roots (referring to the roots of knowing what is to be known, having known, and fully knowing), it is called Dhyana. The Formless Attainments do not possess the three undefiled roots, so they are not called Dhyana. The three paths are also the same. Furthermore, if there is a place for two paths, it is called Dhyana. The two paths refer to the Path of Seeing and the Path of Cultivation, or the Path of Patience (Kṣāntimārga) and the Path of Wisdom (Jñānamārga), or the Path of Knowledge of Dharma (Dharmajñānamārga) and the Path of Inferential Knowledge (Anvayajñānamārga). In the Formless Realm, there is no Path of Seeing, Path of Patience, or Path of Knowledge of Dharma, so it is not called Dhyana. There is also a saying that right view (Samyagdṛṣṭi) is called Dhyana. Someone asks: 'If that is the case, the Desire Realm also has right view, so it should be called Dhyana.' The answer is: 'If a meditation can have right view and also sever bonds, it is called Dhyana. The concentration of the Desire Realm, although able to have right view, cannot sever bonds, so it is not called Dhyana.' Furthermore, if a meditation is firm, continuous, lasting, and one can enter and exit at will without abandoning it, it is called Dhyana. The concentration of the Desire Realm is the opposite of this, so it is not called Dhyana. Furthermore, if there is both the name of concentration and the function of concentration, it is called Dhyana. The concentration of the Desire Realm, although having the name of concentration, does not have the function of concentration, like a mud rafter, which has the name of a rafter but does not have the function of a rafter. Dhyana is like a wooden rafter, which has both the name of a rafter and the function of a rafter.

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椽用。複次若定不為嬈亂風所吹動者名禪。欲界定。為嬈亂風所吹動故不名禪。猶如四衢道中燈為風所吹動。禪定不為嬈亂風所吹動故名禪。猶室中燈不為風所吹動彼亦如是。

禪有十八枝。初禪有五枝。覺觀喜樂一心。第二禪有四枝。內信喜樂一心。第三禪有五枝。舍念慧樂一心。第四禪有四枝。不苦不樂舍念一心。問曰。禪枝名十八。體有幾。答曰。名有十八。體有十一。初禪有五枝。名有五。體亦有五。第二禪增一枝謂內信。第三禪增四枝。謂舍念慧樂。第四禪增一枝。謂不苦不樂。是故禪枝名有十八。體有十一。復有說禪枝名有十八。體有十。所以者何。初禪第二禪第三禪樂。俱是一樂枝故。不應作是說。所以者何。初禪樂第二禪樂異。第三禪異。初禪第二禪樂是猗樂。第三禪樂是受樂。初禪第二禪樂是行陰攝。第三禪樂是受陰攝。是故如前說者好。如名體名數體數。乃至知名知體。說亦如是。問曰。何者是禪。何者是枝。答曰。一心是禪。餘者是枝。問曰。若然者。初禪第三禪有四枝。第二禪第四禪有三枝。答曰。一心是禪。亦是禪枝。餘者是枝非禪。如正見是道是道枝。余是道枝。如擇法覺是覺是覺枝。餘者是覺枝不非時食是齋是齋枝。餘者是齋枝。如是一心是禪亦是禪枝。此是禪枝體性。乃至廣

【現代漢語翻譯】 現代漢語譯本 還有，如果禪定不被擾亂的風所吹動，才叫做禪（dhyana，冥想）。欲界（kāmadhātu，慾望界）的禪定，因為會被擾亂的風所吹動，所以不叫做禪。就像十字路口中的燈會被風吹動一樣。禪定不被擾亂的風所吹動，所以叫做禪，就像房間里的燈不會被風吹動一樣，情況也是如此。

禪有十八個組成部分（枝）。初禪（prathama dhyana，第一禪）有五個組成部分：覺（vitarka，粗略的思考）、觀（vicara，精細的思考）、喜（priti，喜悅）、樂（sukha，快樂）、一心（ekagrata，專注）。第二禪（dvitīya dhyana，第二禪）有四個組成部分：內信（adhyatma-samprasada，內心的平靜）、喜、樂、一心。第三禪（trtiya dhyana，第三禪）有五個組成部分：舍（upeksha，平靜）、念（smrti，正念）、慧（prajna，智慧）、樂、一心。第四禪（caturtha dhyana，第四禪）有四個組成部分：不苦不樂（adukkha-asukha，非苦非樂）、舍、念、一心。 問：禪的組成部分（枝）有十八個，本體（體）有幾個？答：名稱上有十八個，本體有十一個。初禪有五個組成部分，名稱有五個，本體也有五個。第二禪增加一個組成部分，叫做內信。第三禪增加四個組成部分，叫做舍、念、慧、樂。第四禪增加一個組成部分，叫做不苦不樂。因此，禪的組成部分（枝）名稱上有十八個，本體有十一個。也有人說禪的組成部分（枝）名稱上有十八個，本體有十個。為什麼呢？因為初禪、第二禪、第三禪的樂，都是同一個樂的組成部分。不應該這樣說。為什麼呢？因為初禪的樂、第二禪的樂不同，第三禪的樂也不同。初禪、第二禪的樂是猗樂（依附的樂），第三禪的樂是受樂（感受的樂）。初禪、第二禪的樂是行陰（samskara-skandha，行蘊）所攝，第三禪的樂是受陰（vedana-skandha，受蘊）所攝。因此，像前面所說的那樣比較好。就像名稱和本體、名稱的數量和本體的數量，乃至知識的名和知識的體，說法也是如此。問：什麼是禪？什麼是組成部分（枝）？答：一心是禪，其餘的是組成部分（枝）。問：如果這樣，初禪、第三禪有四個組成部分（枝），第二禪、第四禪有三個組成部分（枝）。答：一心是禪，也是禪的組成部分（枝），其餘的是組成部分（枝）而不是禪。就像正見（samyag-drsti，正確的見解）是道（marga，道路），是道的組成部分（枝），其餘的是道的組成部分（枝）。就像擇法覺（dharma-vicaya-sambodhyanga，選擇法的覺悟）是覺（bodhi，覺悟），是覺的組成部分（枝），其餘的是覺的組成部分（枝）。非時食（vikala-bhojana，不在規定的時間吃飯）是齋（upavasa，齋戒），是齋的組成部分（枝），其餘的是齋的組成部分（枝）。像這樣，一心是禪，也是禪的組成部分（枝）。這是禪的組成部分（枝）的體性，乃至廣說。

【English Translation】 English version Furthermore, if the concentration (dhyana) is not disturbed by the winds of distraction, it is called 'dhyana' (禪, meditation). The concentration of the desire realm (kāmadhātu, 欲界), because it is disturbed by the winds of distraction, is not called 'dhyana.' It is like a lamp in a crossroads being blown by the wind. Concentration (dhyana) that is not disturbed by the winds of distraction is called 'dhyana,' just as a lamp in a room is not blown by the wind; it is the same in that case.

Dhyana has eighteen branches (枝). The first dhyana (prathama dhyana, 初禪) has five branches: initial application of thought (vitarka, 覺), sustained application of thought (vicara, 觀), joy (priti, 喜), happiness (sukha, 樂), and one-pointedness of mind (ekagrata, 一心). The second dhyana (dvitīya dhyana, 第二禪) has four branches: inner tranquility (adhyatma-samprasada, 內信), joy, happiness, and one-pointedness of mind. The third dhyana (trtiya dhyana, 第三禪) has five branches: equanimity (upeksha, 舍), mindfulness (smrti, 念), wisdom (prajna, 慧), happiness, and one-pointedness of mind. The fourth dhyana (caturtha dhyana, 第四禪) has four branches: neither-painful-nor-pleasant feeling (adukkha-asukha, 不苦不樂), equanimity, mindfulness, and one-pointedness of mind. Question: The branches of dhyana are eighteen in name; how many are there in essence (體)? Answer: There are eighteen in name, but eleven in essence. The first dhyana has five branches; there are five in name, and also five in essence. The second dhyana adds one branch, called inner tranquility. The third dhyana adds four branches, called equanimity, mindfulness, wisdom, and happiness. The fourth dhyana adds one branch, called neither-painful-nor-pleasant feeling. Therefore, the branches of dhyana are eighteen in name, but eleven in essence. Some say that the branches of dhyana are eighteen in name, but ten in essence. Why? Because the happiness of the first dhyana, the second dhyana, and the third dhyana are all the same branch of happiness. It should not be said that way. Why? Because the happiness of the first dhyana and the happiness of the second dhyana are different, and the third dhyana is different. The happiness of the first dhyana and the second dhyana is dependent happiness (猗樂), and the happiness of the third dhyana is experienced happiness (受樂). The happiness of the first dhyana and the second dhyana are included in the formation aggregate (samskara-skandha, 行蘊), and the happiness of the third dhyana is included in the feeling aggregate (vedana-skandha, 受蘊). Therefore, it is better to say it as before. Just like name and essence, the number of names and the number of essences, and even the name of knowledge and the essence of knowledge, the explanation is also like that. Question: What is dhyana? What are the branches? Answer: One-pointedness of mind is dhyana; the rest are branches. Question: If that is so, the first dhyana and the third dhyana have four branches, and the second dhyana and the fourth dhyana have three branches. Answer: One-pointedness of mind is dhyana and also a branch of dhyana; the rest are branches but not dhyana. Just like right view (samyag-drsti, 正見) is the path (marga, 道), and is a branch of the path; the rest are branches of the path. Just like the awakening factor of discrimination of dharmas (dharma-vicaya-sambodhyanga, 擇法覺) is awakening (bodhi, 覺), and is a branch of awakening; the rest are branches of awakening. Abstaining from untimely food (vikala-bhojana, 非時食) is fasting (upavasa, 齋戒), and is a branch of fasting; the rest are branches of fasting. Like this, one-pointedness of mind is dhyana and also a branch of dhyana. This is the nature of the branches of dhyana, and so on extensively.

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說。已說體性。所以今當說。何故名枝。枝是何義。答曰。隨順義是枝義。俱負義是枝義。成大事義是枝義。牢堅最勝義是枝義。別異義是枝義。隨順義是枝義者。若法隨順彼地立枝。俱負重成大事牢堅最勝亦如是。別異義是枝義者。如軍別異名軍枝。如車別異名車枝。如是禪別異故名禪枝。是故隨順義是枝義。乃至廣說。

問曰。若是初禪枝。亦是二禪枝耶。答曰。或是初禪枝。非二禪枝。乃至廣作四句。是初禪枝非二禪枝者。覺觀是也。是第二禪枝非初禪枝者。內信是也。是初禪第二禪枝者。喜樂一心是也。非初禪非第二禪枝者。除上爾所事。若是初禪枝。亦是第三禪枝耶。乃至廣作四句。是初禪枝非第三禪枝者。覺觀喜樂是也。是第三禪枝非初禪枝者。舍念慧樂是也。是初禪枝是第三禪枝者。一心是也。非初禪枝非第三禪枝者。除上爾所事。若是初禪枝。亦是第四禪枝。乃至廣作四句。是初禪枝非第四禪枝者。覺觀喜樂是也。是第四禪枝。非初禪枝者。不苦不樂舍念是也。是初禪枝亦是第四禪枝者。一心是也。非初禪枝非第四禪枝者。除上爾所事。是第二禪枝。亦是第三禪枝耶。乃至廣作四句。是第二禪枝非第三禪枝者。內信喜樂是也。是第三禪枝非第二禪枝者。舍念慧樂是也。是第二禪枝亦是第三禪枝

【現代漢語翻譯】 現代漢語譯本： 說：已經說了體性，所以現在應當說。為什麼叫做『枝』？『枝』是什麼意思？回答說：隨順的意思是『枝』的意思，共同承擔的意思是『枝』的意思，成就大事的意思是『枝』的意思，牢固堅定的最殊勝的意思是『枝』的意思，區別差異的意思是『枝』的意思。隨順的意思是『枝』的意思是指，如果某種法隨順於某個禪定之地，就可被立為該禪定的『枝』。共同承擔、成就大事、牢固堅定最殊勝等也是如此。區別差異的意思是『枝』的意思是指，比如軍隊中的不同部分被稱為『軍隊之枝』，車子的不同部分被稱為『車子之枝』，同樣，禪定中的不同部分因為區別差異，所以被稱為『禪定之枝』。因此，隨順的意思是『枝』的意思，乃至廣泛地解釋。

問：如果是初禪（Dhyana，禪定）的『枝』，也是二禪的『枝』嗎？答：或許是初禪的『枝』，但不是二禪的『枝』，乃至可以廣泛地作出四句判斷。是初禪的『枝』但不是二禪的『枝』的是覺（Vitarka，粗略的思考）和觀（Vicara，細緻的思考）。是二禪的『枝』但不是初禪的『枝』的是內信（Adhyatma-samprasada，內心的確信）。既是初禪的『枝』也是二禪的『枝』的是喜（Prīti，喜悅）、樂（Sukha，快樂）和一心（Ekagrata，專注）。既不是初禪的『枝』也不是二禪的『枝』的是排除以上所說的那些事物。

如果是初禪的『枝』，也是三禪的『枝』嗎？乃至可以廣泛地作出四句判斷。是初禪的『枝』但不是三禪的『枝』的是覺、觀、喜、樂。是三禪的『枝』但不是初禪的『枝』的是舍（Upeksha，捨棄）、念（Smrti，正念）、慧（Prajna，智慧）和樂。既是初禪的『枝』也是三禪的『枝』的是一心。既不是初禪的『枝』也不是三禪的『枝』的是排除以上所說的那些事物。

如果是初禪的『枝』，也是四禪的『枝』嗎？乃至可以廣泛地作出四句判斷。是初禪的『枝』但不是四禪的『枝』的是覺、觀、喜、樂。是四禪的『枝』但不是初禪的『枝』的是不苦不樂舍（Aduhkha-asukha-upeksa，非苦非樂的舍）和念。既是初禪的『枝』也是四禪的『枝』的是一心。既不是初禪的『枝』也不是四禪的『枝』的是排除以上所說的那些事物。

是二禪的『枝』，也是三禪的『枝』嗎？乃至可以廣泛地作出四句判斷。是二禪的『枝』但不是三禪的『枝』的是內信、喜、樂。是三禪的『枝』但不是二禪的『枝』的是舍、念、慧、樂。既是二禪的『枝』也是三禪的『枝』。

【English Translation】 English version: It is said: The nature of the 'body' has already been discussed, so now it should be discussed. Why is it called 'branch'? What is the meaning of 'branch'? The answer is: The meaning of 'conforming' is the meaning of 'branch'. The meaning of 'jointly bearing' is the meaning of 'branch'. The meaning of 'accomplishing great things' is the meaning of 'branch'. The meaning of 'firm, solid, and supremely excellent' is the meaning of 'branch'. The meaning of 'distinct and different' is the meaning of 'branch'. The meaning of 'conforming' as the meaning of 'branch' refers to the fact that if a dharma conforms to a certain level of Dhyana (禪定, meditation), it can be established as a 'branch' of that Dhyana. The same applies to 'jointly bearing', 'accomplishing great things', and 'firm, solid, and supremely excellent'. The meaning of 'distinct and different' as the meaning of 'branch' refers to, for example, the different parts of an army being called 'branches of the army', and the different parts of a chariot being called 'branches of the chariot'. Similarly, the different parts of Dhyana are called 'branches of Dhyana' because they are distinct and different. Therefore, the meaning of 'conforming' is the meaning of 'branch', and so on, explained extensively.

Question: If it is a 'branch' of the first Dhyana (初禪, first meditation), is it also a 'branch' of the second Dhyana? Answer: Perhaps it is a 'branch' of the first Dhyana, but not a 'branch' of the second Dhyana, and so on, four possibilities can be made extensively. That which is a 'branch' of the first Dhyana but not a 'branch' of the second Dhyana is Vitarka (覺, initial application of thought) and Vicara (觀, sustained application of thought). That which is a 'branch' of the second Dhyana but not a 'branch' of the first Dhyana is Adhyatma-samprasada (內信, inner tranquility). That which is a 'branch' of both the first and second Dhyanas is Prīti (喜, joy), Sukha (樂, happiness), and Ekagrata (一心, one-pointedness of mind). That which is neither a 'branch' of the first Dhyana nor a 'branch' of the second Dhyana is everything else besides the things mentioned above.

If it is a 'branch' of the first Dhyana, is it also a 'branch' of the third Dhyana? And so on, four possibilities can be made extensively. That which is a 'branch' of the first Dhyana but not a 'branch' of the third Dhyana is Vitarka, Vicara, Prīti, and Sukha. That which is a 'branch' of the third Dhyana but not a 'branch' of the first Dhyana is Upeksha (舍, equanimity), Smrti (念, mindfulness), Prajna (慧, wisdom), and Sukha. That which is a 'branch' of both the first and third Dhyanas is Ekagrata. That which is neither a 'branch' of the first Dhyana nor a 'branch' of the third Dhyana is everything else besides the things mentioned above.

If it is a 'branch' of the first Dhyana, is it also a 'branch' of the fourth Dhyana? And so on, four possibilities can be made extensively. That which is a 'branch' of the first Dhyana but not a 'branch' of the fourth Dhyana is Vitarka, Vicara, Prīti, and Sukha. That which is a 'branch' of the fourth Dhyana but not a 'branch' of the first Dhyana is Aduhkha-asukha-upeksa (不苦不樂舍, neither-painful-nor-pleasant equanimity) and Smrti. That which is a 'branch' of both the first and fourth Dhyanas is Ekagrata. That which is neither a 'branch' of the first Dhyana nor a 'branch' of the fourth Dhyana is everything else besides the things mentioned above.

If it is a 'branch' of the second Dhyana, is it also a 'branch' of the third Dhyana? And so on, four possibilities can be made extensively. That which is a 'branch' of the second Dhyana but not a 'branch' of the third Dhyana is inner tranquility, Prīti, and Sukha. That which is a 'branch' of the third Dhyana but not a 'branch' of the second Dhyana is Upeksha, Smrti, Prajna, and Sukha. That which is a 'branch' of both the second and third Dhyanas is...

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者。一心是也。非第二禪枝非第三禪枝者。除上爾所事。乃至第三禪四句。歷第四禪。應隨相說。◎

◎問曰。如猗舍一切地中有。何故初禪二禪。立猗不立舍耶。第三第四禪。立舍不立猗耶。答曰。先作是說。隨順義是枝義。若法隨順彼地者立枝。猗隨順初禪第二禪故立枝。舍隨順第三第四禪故立枝。複次勢用勝故。更相覆蔽。如初禪第二禪。猗勢用勝。覆蔽于舍。第三第四禪。舍勢用勝故。覆蔽于猗。問曰。云何此二法。更相覆蔽。答曰。以所行相違故。如一人一時。亦行亦住。亦眠亦寤。一向相違。彼亦如是。複次對治欲界五識及粗身故。初禪立猗為枝。對治初禪三識及粗身故。第二禪立猗為枝。第二禪無粗身故。第三禪不立猗為枝。第三禪無粗身故。第四禪不立猗為枝。複次以初禪二禪有染污喜。以是事故。佛作是說。應猗不應舍。是故初禪二禪。立猗為枝。第三第四禪。無染污喜。是故諸聖行舍。複次以初禪二禪。猗生有所緣如說。若心喜時。身則生猗。第三第四禪。猗生無所緣。是故諸聖行舍。問曰。內信一切地盡有何故。第二禪地立枝。非初禪耶。答曰。先作是說。隨順義是枝。若法隨順彼地者立枝。內信隨順第二禪地故立枝。複次初禪覺觀如火。識身如污泥。令心擾濁。信不明凈。如熱濁泥中

【現代漢語翻譯】 現代漢語譯本 者，指的就是一心。『非第二禪枝非第三禪枝』，意思是排除以上所說的事情，乃至第三禪的四句，歷經第四禪，都應該按照相應的狀態來解說。

問：如果說『猗』（依止，依靠）和『舍』（捨棄，放下）在一切禪定境界中都有，為什麼初禪和二禪只建立『猗』而不建立『舍』呢？第三禪和第四禪只建立『舍』而不建立『猗』呢？ 答：首先要這樣說，隨順其意義的就是『枝』的意義。如果某種法隨順於某個禪定境界，就建立為『枝』。『猗』隨順於初禪和二禪，所以建立為『枝』。『舍』隨順於第三禪和第四禪，所以建立為『枝』。 其次，是因為勢力的作用有強弱，互相覆蓋。比如初禪和二禪，『猗』的勢力強盛，覆蓋了『舍』。第三禪和第四禪，『舍』的勢力強盛，所以覆蓋了『猗』。 問：這兩種法如何互相覆蓋呢？ 答：因為它們所行的狀態是相反的。比如一個人，不可能同時既行走又站立，既睡眠又清醒，這些都是截然相反的。『猗』和『舍』也是如此。 再次，爲了對治欲界的五識和粗重的身體，所以初禪建立『猗』作為『枝』。爲了對治初禪的三識和粗重的身體，所以第二禪建立『猗』作為『枝』。第二禪沒有粗重的身體，所以第三禪不建立『猗』作為『枝』。第三禪沒有粗重的身體，所以第四禪不建立『猗』作為『枝』。 再次，因為初禪和二禪有染污的喜樂，因此，佛陀這樣說：『應該依止，不應該捨棄』。所以初禪和二禪建立『猗』作為『枝』。第三禪和第四禪沒有染污的喜樂，所以諸聖者修行『舍』。 再次，因為初禪和二禪，『猗』的生起有所緣，就像經文所說：『如果內心歡喜時，身體就會生起猗』。第三禪和第四禪，『猗』的生起沒有所緣，所以諸聖者修行『舍』。 問：『內信』（內在的信心）在一切禪定境界中都存在，為什麼只在第二禪地建立為『枝』，而不是在初禪呢？ 答：首先要這樣說，隨順其意義的就是『枝』。如果某種法隨順於某個禪定境界，就建立為『枝』。『內信』隨順於第二禪地，所以建立為『枝』。而且，初禪的覺（Vitarka，粗略的思考）和觀（Vicara，細緻的思考）就像火焰，識身（Vijnanakaya，意識之身）就像污泥，使內心擾亂不清凈，信心不能明凈，就像在熱的污泥中一樣。

【English Translation】 English version It is the one mind. 'Not the branch of the second Dhyana, not the branch of the third Dhyana' means excluding the aforementioned matters, and even the four phrases of the third Dhyana, going through the fourth Dhyana, should be explained according to the corresponding states.

Question: If 'Upeksa' (equanimity, abandonment) exists in all Dhyana realms, why are only 'Vitarka' (initial application of thought) and 'Vicara' (sustained application of thought) established as branches in the first and second Dhyanas, and only 'Upeksa' established in the third and fourth Dhyanas? Answer: First, it should be said that following the meaning is the meaning of 'branch'. If a certain Dharma (teaching, principle) accords with a certain Dhyana realm, it is established as a 'branch'. 'Vitarka' and 'Vicara' accord with the first and second Dhyanas, so they are established as 'branches'. 'Upeksa' accords with the third and fourth Dhyanas, so it is established as a 'branch'. Secondly, it is because the power of influence has strengths and weaknesses, covering each other. For example, in the first and second Dhyanas, the power of 'Vitarka' and 'Vicara' is strong, covering 'Upeksa'. In the third and fourth Dhyanas, the power of 'Upeksa' is strong, so it covers 'Vitarka' and 'Vicara'. Question: How do these two Dharmas cover each other? Answer: Because the states they operate in are opposite. For example, a person cannot simultaneously walk and stand, sleep and be awake, these are completely opposite. 'Vitarka/Vicara' and 'Upeksa' are also like this. Furthermore, in order to counteract the five consciousnesses and the coarse body of the desire realm, the first Dhyana establishes 'Vitarka/Vicara' as a 'branch'. In order to counteract the three consciousnesses and the coarse body of the first Dhyana, the second Dhyana establishes 'Vitarka/Vicara' as a 'branch'. The second Dhyana does not have a coarse body, so the third Dhyana does not establish 'Vitarka/Vicara' as a 'branch'. The third Dhyana does not have a coarse body, so the fourth Dhyana does not establish 'Vitarka/Vicara' as a 'branch'. Again, because the first and second Dhyanas have defiled joy, therefore, the Buddha said: 'One should rely on it, one should not abandon it'. Therefore, the first and second Dhyanas establish 'Vitarka/Vicara' as a 'branch'. The third and fourth Dhyanas do not have defiled joy, so the sages practice 'Upeksa'. Again, because in the first and second Dhyanas, the arising of 'Vitarka/Vicara' has an object, just as the sutra says: 'If the mind is joyful, the body will arise with Vitarka/Vicara'. In the third and fourth Dhyanas, the arising of 'Vitarka/Vicara' has no object, so the sages practice 'Upeksa'. Question: 'Inner faith' (inner confidence) exists in all Dhyana realms, why is it only established as a 'branch' in the second Dhyana realm, and not in the first Dhyana? Answer: First, it should be said that following the meaning is the meaning of 'branch'. If a certain Dharma accords with a certain Dhyana realm, it is established as a 'branch'. 'Inner faith' accords with the second Dhyana realm, so it is established as a 'branch'. Moreover, the Vitarka (initial application of thought) and Vicara (sustained application of thought) of the first Dhyana are like flames, and the Vijnanakaya (body of consciousness) is like muddy water, making the mind disturbed and impure, and faith cannot be clear, just like in hot muddy water.

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面像不現。第二禪無覺觀火識身污泥。信則明凈。如清冷水面像則現彼亦如是。複次行者住第二禪。于界離欲。于地離欲。生大信心。行者離不定欲界欲。起初禪現在前。作如是念。我已得離不定界欲。不知定界欲為可離不。后離初禪欲。起二禪現在前。是時于界離欲。于地離欲。生大信心。如初禪地欲可離。當知一切地。乃至非想非非想處欲儘可離。以是事故。二禪信立枝。初禪不立。問曰。念慧一切地中有。何故第三禪地立枝。非餘地耶。答曰。先作是說。隨順義是枝。若法隨順彼地者立枝。念慧隨順第三禪故立枝。複次第三禪道。多諸留難。自地亦有留難。他地亦有留難。他地道多諸留難者。第二禪喜漂沒輕躁。猶如羅剎。令行者離第三禪欲時。生諸衰退。為對是事故。第三禪立念為枝。是故佛作是說。汝等當正念。莫為第二禪喜之所漂沒。自地留難者。第三禪樂受。是一切生死中最勝樂。令行者樂著不能離上地欲。為如是事故。第三禪慧立枝。是故佛作是說。汝等應於是樂莫生貪著。不求上地離欲法。問曰。念慧一切地中有。何故第四禪地立念為枝。不立慧。答曰。先作是說。隨順義是枝。若法隨順彼地者立枝。念隨順第四禪故立枝慧不隨順故不立枝。複次第四禪道。多諸留難。他地有留難。自地無留難者。

第三禪地樂受。於一切生死中最勝。行者貪著故。不求離上地欲。是故佛作是說。汝等應當正念。莫為第三禪地樂之所覆沒。以自地無留難故。不立慧為枝。複次第四禪地。立不苦不樂受為枝。不苦不樂受。是無明分。慧是明分。明無明。是相違法故。

問曰。若是禪枝。亦是助道分耶。答曰。或是禪枝非助道分。乃至廣作四句。是禪枝非助道分者。初禪觀第三禪樂第四禪不苦不樂是也。是助道分非禪枝者。精進正語正業正命是也。是禪枝亦是助道分者。諸餘助道分是也。非禪枝非助道分者。除上爾所事。問曰。初禪觀第三禪樂。第四禪不苦不樂。何故不立助道分耶。答曰。以覆蔽故。初禪地觀。為覺所覆蔽故。不立助道分。第三禪地樂。為猗樂所覆蔽故。不立助道分。第四禪地。不苦不樂。為行舍所覆蔽故。不立助道分。以如是事故。不立助道分。問曰。精進何故不立禪枝。答曰。禪枝于得地勝。精進於他地勝。初禪地精進。作第二禪地方便勝。乃至無所有處精進。作非想非非想處方便勝。複次精進與生定法相妨。與何生定法相妨。答曰。樂如說樂故。定心生眾生行精進者必苦。問曰。何故正語正業正命。不立禪枝耶。答曰。禪枝是相應。是有緣。是有行。是有依。是有勢用。正語正業正命。與此相違。故不

【現代漢語翻譯】 現代漢語譯本 第三禪（Third Dhyana）的快樂感受，在一切生死輪迴中最殊勝。修行者貪戀這種快樂，因此不尋求脫離更高禪定的慾望。所以佛陀這樣說：『你們應當保持正念，不要被第三禪的快樂所迷惑。』因為自身所處的禪定沒有障礙，所以不將智慧設立為禪枝（Dhyana limb）。 其次，第四禪（Fourth Dhyana）將不苦不樂的感受設立為禪枝。不苦不樂的感受是無明（Avidya）的一部分，而智慧是光明的一部分。光明和無明是相互違背的。 問：如果是禪枝，也是助道之分嗎？ 答：或許是禪枝但不是助道之分，乃至可以廣泛地作出四句區分。是禪枝但不是助道之分的情況，例如初禪（First Dhyana）觀第三禪的快樂，第四禪的不苦不樂。是助道之分但不是禪枝的情況，例如精進（Virya）、正語（Samyag-vac）、正業（Samyak-karmanta）、正命（Samyag-ajiva）。既是禪枝也是助道之分的情況，例如其餘的助道之分。既不是禪枝也不是助道之分的情況，就是排除以上所說的事物。 問：初禪觀第三禪的快樂，第四禪的不苦不樂，為什麼不設立為助道之分呢？ 答：因為被覆蓋的緣故。初禪的觀，被覺（Vitarka）所覆蓋，所以不設立為助道之分。第三禪的快樂，被對快樂的執著（Adhyavasaya）所覆蓋，所以不設立為助道之分。第四禪，不苦不樂的感受，被行舍（Upeksha）所覆蓋，所以不設立為助道之分。因為這樣的緣故，所以不設立為助道之分。 問：精進為什麼不設立為禪枝？ 答：禪枝對於獲得禪定境界殊勝，精進對於通往其他禪定境界殊勝。初禪的精進，是爲了獲得第二禪（Second Dhyana）的方便，乃至無所有處（Akincanyayatana）的精進，是爲了獲得非想非非想處（Naivasamjnanasamjnatayatana）的方便。而且，精進與生起禪定之法相互妨礙。與什麼生起禪定之法相互妨礙呢？答：與快樂。如經文所說，因為快樂的緣故，如果修行者在禪定中生起執著，必定會感到痛苦。問：為什麼正語、正業、正命，不設立為禪枝呢？ 答：禪枝是相應的，是有所緣的，是有修行的，是有所依靠的，是有作用的。正語、正業、正命，與這些特性相反，所以不設立為禪枝。

【English Translation】 English version The pleasurable feeling of the Third Dhyana (Third Dhyana), is the most supreme in all of Samsara (cycle of birth and death). Because practitioners are attached to this pleasure, they do not seek to be free from the desire for higher realms. Therefore, the Buddha said this: 'You should maintain right mindfulness, and not be overwhelmed by the pleasure of the Third Dhyana.' Because there are no hindrances in one's own realm, wisdom is not established as a Dhyana limb (Dhyana limb). Furthermore, the Fourth Dhyana (Fourth Dhyana) establishes the feeling of neither-suffering-nor-pleasure as a limb. The feeling of neither-suffering-nor-pleasure is a part of ignorance (Avidya), while wisdom is a part of clarity. Clarity and ignorance are mutually contradictory. Question: If it is a Dhyana limb, is it also a part of the path? Answer: Perhaps it is a Dhyana limb but not a part of the path, and so on, making four distinctions broadly. A case of being a Dhyana limb but not a part of the path is, for example, the First Dhyana (First Dhyana) contemplating the pleasure of the Third Dhyana, and the neither-suffering-nor-pleasure of the Fourth Dhyana. A case of being a part of the path but not a Dhyana limb is, for example, effort (Virya), right speech (Samyag-vac), right action (Samyak-karmanta), and right livelihood (Samyag-ajiva). A case of being both a Dhyana limb and a part of the path is, for example, the remaining parts of the path. A case of being neither a Dhyana limb nor a part of the path is, excluding the things mentioned above. Question: The First Dhyana contemplating the pleasure of the Third Dhyana, and the neither-suffering-nor-pleasure of the Fourth Dhyana, why are they not established as parts of the path? Answer: Because they are obscured. The contemplation of the First Dhyana is obscured by initial application of mind (Vitarka), therefore it is not established as a part of the path. The pleasure of the Third Dhyana is obscured by attachment to pleasure (Adhyavasaya), therefore it is not established as a part of the path. The feeling of neither-suffering-nor-pleasure of the Fourth Dhyana is obscured by equanimity (Upeksha), therefore it is not established as a part of the path. Because of such reasons, it is not established as a part of the path. Question: Why is effort not established as a Dhyana limb? Answer: Dhyana limbs are superior for attaining a state of Dhyana, while effort is superior for attaining other states. The effort of the First Dhyana is a convenient means for attaining the Second Dhyana (Second Dhyana), and so on, the effort of the Realm of Nothingness (Akincanyayatana) is a convenient means for attaining the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana). Furthermore, effort hinders the arising of fixed states of mind. What fixed states of mind does it hinder the arising of? Answer: Pleasure. As the sutras say, because of pleasure, if practitioners develop attachment in Dhyana, they will certainly experience suffering. Question: Why are right speech, right action, and right livelihood not established as Dhyana limbs? Answer: Dhyana limbs are corresponding, have an object of focus, involve practice, have a basis of support, and have a function. Right speech, right action, and right livelihood are contrary to these characteristics, therefore they are not established as Dhyana limbs.

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立禪枝。問曰。若是禪枝。亦是念處耶。若是念處。亦是禪枝耶。若是禪枝。亦是正斷神足根力覺道分耶。若是正斷神足根力覺道分。亦是禪枝耶。應隨相廣說。復作是問曰。若是初禪枝。亦是助道分耶。若是助道分。亦是初禪枝耶。乃至第四禪問亦如是。應隨相廣說。復作是問。若是初禪枝。亦是念處正斷神足根力覺道分耶。若是念處。乃至八道分。亦是初禪枝耶。乃至第四禪。問亦如是。應隨相廣說。

問曰。諸邊及無色定為立枝不。若立者。此中何故不說。若不立者。施設經云何通。如說頗有空處定於空處定道勝。根勝定勝枝等耶。答曰。有從空處定起次第。還入空處定。答曰。或有說者。諸邊及無色定立枝。施設經所說善通。此中何故不說。答曰。應說如初禪。有五枝邊。亦有五枝。除喜增不苦不樂受。如根本第二禪。有四枝邊。亦有四枝除喜增不苦不樂受。如根本第三禪。有五枝邊。亦有五枝除樂增不苦不樂受。如根本第四禪。有四枝邊。亦有四枝。如第四禪四無色定亦應爾。評曰。諸邊及無色定不立枝。是故此中不說。問曰。施設經所說云何通。答曰。此中說根勝道勝定勝者。以後定用前定為因生故枝等者說覺道枝。

問曰。何故初禪第三禪立五枝。第二第四禪立四枝耶。答曰。先作是說。

【現代漢語翻譯】 現代漢語譯本 確立禪支。問：如果說是禪支，它也是念處（smṛtyupasthāna，四念住）嗎？如果說是念處，它也是禪支嗎？如果說是禪支，它也是正斷（samyakprahāṇa，四正勤）、神足（ṛddhipāda，四神足）、根（indriya，五根）、力（bala，五力）、覺（bodhyaṅga，七覺支）、道分（mārgaṅga，八正道）嗎？如果說是正斷、神足、根、力、覺、道分，它也是禪支嗎？應該根據各自的相狀廣泛地解釋。 又問：如果說是初禪的禪支，它也是助道分嗎？如果說是助道分，它也是初禪的禪支嗎？乃至對第四禪的提問也像這樣。應該根據各自的相狀廣泛地解釋。 又問：如果說是初禪的禪支，它也是念處、正斷、神足、根、力、覺、道分嗎？如果說是念處，乃至八道分，它也是初禪的禪支嗎？乃至對第四禪的提問也像這樣。應該根據各自的相狀廣泛地解釋。

問：諸邊地定（dhyāna，禪定）以及無色定（ārūpyasamāpatti，四無色定）是否確立禪支？如果確立，為什麼這裡沒有說？如果不確立，那麼《施設經》的說法又如何解釋？比如經中說，是否有可能空無邊處定（ākāśānantyāyatana，空無邊處定）在空無邊處定之道上更勝一籌，根更勝一籌，定更勝一籌，禪支等等更勝一籌？答：有人從空無邊處定開始，按次第返回到空無邊處定。 答：或者有人說，諸邊地定以及無色定確立禪支。《施設經》所說的可以很好地解釋。這裡為什麼沒有說？答：應該像初禪那樣，有五支邊地定，也有五支，只是去掉了喜，增加了不苦不樂受。像根本第二禪那樣，有四支邊地定，也有四支，只是去掉了喜，增加了不苦不樂受。像根本第三禪那樣，有五支邊地定，也有五支，只是去掉了樂，增加了不苦不樂受。像根本第四禪那樣，有四支邊地定，也有四支。像第四禪那樣，四無色定也應該如此。評論說：諸邊地定以及無色定不確立禪支，所以這裡沒有說。問：《施設經》所說的又如何解釋？答：這裡說根更勝一籌，道更勝一籌，定更勝一籌，是因為后一個定以前一個定為因產生，所以說禪支等等是指覺道之禪支。

問：為什麼初禪和第三禪確立五支，而第二禪和第四禪確立四支？答：先這樣說。

【English Translation】 English version Establishing the Branches of Dhyāna (jhāna). Question: If it is a branch of dhyāna, is it also a smṛtyupasthāna (念處, mindfulness establishment)? If it is a smṛtyupasthāna, is it also a branch of dhyāna? If it is a branch of dhyāna, is it also a samyakprahāṇa (正斷, right exertion), ṛddhipāda (神足, psychic power base), indriya (根, faculty), bala (力, power), bodhyaṅga (覺, enlightenment factor), mārgaṅga (道分, path factor)? If it is a samyakprahāṇa, ṛddhipāda, indriya, bala, bodhyaṅga, mārgaṅga, is it also a branch of dhyāna? It should be explained extensively according to their respective characteristics. Again, it is asked: If it is a branch of the first dhyāna, is it also a factor aiding the path? If it is a factor aiding the path, is it also a branch of the first dhyāna? The question is asked in the same way up to the fourth dhyāna. It should be explained extensively according to their respective characteristics. Again, it is asked: If it is a branch of the first dhyāna, is it also a smṛtyupasthāna, samyakprahāṇa, ṛddhipāda, indriya, bala, bodhyaṅga, mārgaṅga? If it is a smṛtyupasthāna, up to the eight path factors, is it also a branch of the first dhyāna? The question is asked in the same way up to the fourth dhyāna. It should be explained extensively according to their respective characteristics.

Question: Are branches established for the borderland dhyānas (諸邊地定) and the ārūpyasamāpattis (無色定, formless attainments)? If they are established, why is it not mentioned here? If they are not established, how can the Śāsanā Sūtra (施設經) be reconciled? As it says, is it possible for the ākāśānantyāyatana (空無邊處定, sphere of infinite space) to be superior in the path of the ākāśānantyāyatana, superior in faculties, superior in samādhi, superior in branches, and so on? Answer: Some start from the ākāśānantyāyatana and return to the ākāśānantyāyatana in sequence. Answer: Or some say that branches are established for the borderland dhyānas and the ārūpyasamāpattis. The Śāsanā Sūtra can be well reconciled by this. Why is it not mentioned here? Answer: It should be said that, like the first dhyāna, there are five branches for the borderland dhyāna, and there are also five branches, except that joy is removed and the feeling of neither-painful-nor-pleasant is increased. Like the fundamental second dhyāna, there are four branches for the borderland dhyāna, and there are also four branches, except that joy is removed and the feeling of neither-painful-nor-pleasant is increased. Like the fundamental third dhyāna, there are five branches for the borderland dhyāna, and there are also five branches, except that pleasure is removed and the feeling of neither-painful-nor-pleasant is increased. Like the fundamental fourth dhyāna, there are four branches for the borderland dhyāna, and there are also four branches. The four ārūpyasamāpattis should be like the fourth dhyāna. It is commented that the branches are not established for the borderland dhyānas and the ārūpyasamāpattis, so it is not mentioned here. Question: How can the Śāsanā Sūtra be reconciled? Answer: Here, it is said that the faculties are superior, the path is superior, and the samādhi is superior because the later samādhi arises with the former samādhi as its cause, so the branches and so on refer to the branches of the enlightenment path.

Question: Why are five branches established for the first and third dhyānas, while four branches are established for the second and fourth dhyānas? Answer: Let's say this first.

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隨順義是枝。若法隨順彼地者立枝。五枝隨順初禪第三禪故立五枝。四枝隨順第二第四禪故立四枝。複次欲界是難斷難除難過之界。必須牢強對治。是故彼對治初禪立五枝。第二禪喜。難斷難除難過故。必須牢強對治。是故彼對治第三禪立五枝。初禪不難斷難除難過故。不須牢強對治。是故彼對治第二禪立四枝。複次為對欲界五種境界愛故。初禪立五枝為對二禪五種喜愛故。第三禪立五枝。初禪無五種境界愛故。第二禪不立五枝。第三禪無五種喜愛故。第四禪不立五枝。複次欲令行者入超越。定得隨順故。起五枝定。入五枝定。起四枝定。入四枝定。問曰。如起第三禪入空處定。若是四枝。或是無枝。此中雲何得隨順耶。答曰。一切外法內法所作。初須隨順後事成時。則不須隨順外法所作者。曾聞有王名旃陀掘。臣名遮那伽於十二年。造出金法。始成得一麥粒許。便作師子吼。我今力能造作金山。內法所作者。如行者修神足時。初能舉身離地。如半胡麻。轉如胡麻。半麥一麥。半指一指。半寸一寸。半尺一尺。半肘一肘。半尋一尋。衣鉤衣架。后若成時。舉身至阿迦膩吒天。如是外法內法。事未成時。必須隨順。事已成后。不須隨順。彼超越定亦爾。事未成時。起五枝定。入五枝定。起四枝定。入四枝定。事已成后。

【現代漢語翻譯】 現代漢語譯本：隨順義就是枝。如果某種法隨順於某個禪定境界，就被稱為枝。初禪和第三禪有五種隨順的法，所以稱為五枝；第二禪和第四禪有四種隨順的法，所以稱為四枝。再者，欲界是難以斷除、難以超越的境界，必須要有牢固強大的對治方法。因此，針對欲界的對治，初禪設立五枝。第二禪的喜受，也難以斷除、難以超越，所以也需要牢固強大的對治，因此，針對第二禪的對治，第三禪設立五枝。初禪不像第二禪那樣難以斷除、難以超越，所以不需要牢固強大的對治，因此，針對初禪的對治，第二禪設立四枝。再者，爲了對治欲界的五種境界愛，初禪設立五枝；爲了對治二禪的五種喜愛，第三禪設立五枝。初禪沒有五種境界愛，所以第二禪不設立五枝；第三禪沒有五種喜愛，所以第四禪不設立五枝。再者，爲了讓修行者進入超越定，能夠隨順，所以發起五枝定，進入五枝定，發起四枝定，進入四枝定。問：如果發起第三禪，進入空無邊處定，那麼這個定若是四枝，或者根本沒有枝，那麼這裡怎麼能說隨順呢？答：一切外法和內法所作的事情，最初都需要隨順，事情成就之後，就不需要隨順了。外法所作的事情，曾經聽說有個國王名叫旃陀掘（Chandragupta），他的大臣名叫遮那伽（Chanakya），用了十二年的時間，製造黃金的方法，剛開始只能得到一粒麥子那麼多的黃金，就大聲宣告說：『我現在有能力製造金山了！』內法所作的事情，比如修行者修習神足通的時候，剛開始只能舉起身體離開地面，像半粒胡麻那麼高，然後像胡麻那麼高，半粒麥子那麼高，一粒麥子那麼高，半個指頭那麼高，一個指頭那麼高，半寸那麼高，一寸那麼高，半尺那麼高，一尺那麼高，半肘那麼高，一肘那麼高，半尋那麼高，一尋那麼高，直到衣鉤衣架那麼高。後來如果成就了，就能舉起身體到達阿迦膩吒天（Akanistha）。像這樣，外法和內法，事情沒有成就的時候，必須隨順；事情成就之後，就不需要隨順了。那個超越定也是這樣，事情沒有成就的時候，發起五枝定，進入五枝定，發起四枝定，進入四枝定；事情成就之後，就不需要了。

【English Translation】 English version: 'Following the meaning' is 'branch'. If a dharma (law, principle) follows a certain meditative state, it is established as a 'branch'. The first dhyana (meditation) and the third dhyana have five dharmas that follow them, hence they are called 'five branches'. The second dhyana and the fourth dhyana have four dharmas that follow them, hence they are called 'four branches'. Furthermore, the desire realm (Kamadhatu) is a realm that is difficult to cut off, difficult to remove, and difficult to surpass. It requires a firm and strong countermeasure. Therefore, as a countermeasure against the desire realm, the first dhyana is established with five branches. The joy (sukha) of the second dhyana is also difficult to cut off, difficult to remove, and difficult to surpass, so it also requires a firm and strong countermeasure. Therefore, as a countermeasure against the second dhyana, the third dhyana is established with five branches. The first dhyana is not as difficult to cut off, difficult to remove, and difficult to surpass as the second dhyana, so it does not require a firm and strong countermeasure. Therefore, as a countermeasure against the first dhyana, the second dhyana is established with four branches. Furthermore, in order to counteract the five kinds of sense-sphere love (kama) in the desire realm, the first dhyana is established with five branches. In order to counteract the five kinds of delight in the second dhyana, the third dhyana is established with five branches. The first dhyana does not have five kinds of sense-sphere love, so the second dhyana is not established with five branches. The third dhyana does not have five kinds of delight, so the fourth dhyana is not established with five branches. Furthermore, in order to enable practitioners to enter transcendent samadhi (concentration) and be able to follow it, they arise from the five-branched samadhi and enter the five-branched samadhi, arise from the four-branched samadhi and enter the four-branched samadhi. Question: If one arises from the third dhyana and enters the Station of Boundless Space (Akasanantyayatana), then if this samadhi is four-branched, or has no branches at all, how can it be said to be following here? Answer: All external and internal dharmas that are created initially require following, but after the matter is accomplished, they do not need to follow. Regarding external dharmas that are created, it has been heard that there was a king named Chandragupta, and his minister named Chanakya, who spent twelve years creating a method for producing gold. When they were first able to obtain an amount of gold the size of a grain of wheat, they roared like a lion, 'I now have the power to create a mountain of gold!' Regarding internal dharmas that are created, such as when a practitioner cultivates the supernatural power of magical locomotion (Iddhisiddhi), at first they can only lift their body off the ground by half a sesame seed, then like a sesame seed, half a grain of wheat, a grain of wheat, half a finger, a finger, half an inch, an inch, half a foot, a foot, half a cubit, a cubit, half a fathom, a fathom, up to the hook and hanger of a garment. Later, if it is accomplished, they can lift their body to the Akanistha heaven. Like this, external and internal dharmas, when the matter is not accomplished, must follow; after the matter is accomplished, they do not need to follow. That transcendent samadhi is also like this. When the matter is not accomplished, arise from the five-branched samadhi and enter the five-branched samadhi, arise from the four-branched samadhi and enter the four-branched samadhi; after the matter is accomplished, it is not needed.

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起五枝定。入四枝定。若無枝定。

佛經說有四種勝心數法定。受現法樂。問曰。何故名四種勝心數法定。答曰。彼定有大勢力。能成大事。有大功用。是根本禪。是故根本四禪名勝心數法定。複次彼定中。多諸心數法可得故。如無量解脫勝處一切處無礙無諍愿智半多俱置等。是故名勝心數法定。複次行者于彼定。得多種心受樂。如無量解脫乃至空空三昧無相無相三昧無愿無愿三昧。是故名勝心數法定。受現法樂者。問曰。此法亦受后法樂。不但現法樂。何故說言受現法樂。不說受后法樂耶。答曰。應說如說受現法樂。亦應說受后法樂。而不說者。當知此說有餘。複次若說現法樂。當知已說后法樂。所以者何。后法樂必因現法樂故。如說先於此修定。後生彼處。複次現法樂。能令后法樂相續。非后法樂能令現法樂相續。是故說現法樂。複次現法樂。是后法樂方便所依門。複次現法樂。是一切所信處。如愚智內道外道。皆信現法樂后法樂。或有信者。或有不信者。不信后法樂者如外道。複次諸凡小。貪著少欲樂。不求離欲。佛作是說。汝等若欲得廣大樂者。當斷欲愛。起根本禪現在前。當受廣大之樂。複次現法樂一切盡受。后法樂。有受者。有不受者。以如是等事故。佛說禪是現法樂。非后法樂。

佛經說

【現代漢語翻譯】 現代漢語譯本： 從五支定中起身，進入四支定。如果沒有支定。

佛經上說有四種勝心數法定，能體驗到現世的快樂。有人問：『為什麼稱為四種勝心數法定？』回答說：『因為這些禪定具有強大的力量，能夠成就大事，具有很大的功用，是根本禪。所以根本四禪被稱為勝心數法定。』其次，因為在這些禪定中，可以獲得很多心所法，例如無量解脫、勝處、一切處、無礙解、無諍、愿智、半多俱置等。所以稱為勝心數法定。再次，修行者在這些禪定中，可以獲得多種心所體驗的快樂，例如無量解脫，乃至空空三昧、無相無相三昧、無愿無愿三昧。所以稱為勝心數法定。關於『體驗現世的快樂』，有人問：『這種法也能體驗到來世的快樂，不僅僅是現世的快樂。為什麼只說體驗現世的快樂，而不說體驗來世的快樂呢？』回答說：『應該像說體驗現世的快樂一樣，也應該說體驗來世的快樂。但是沒有說，應當知道這種說法有所省略。』其次，如果說了現世的快樂，就應當知道已經說了來世的快樂。為什麼呢？因為來世的快樂必定以現世的快樂為因。例如說先在這裡修習禪定，後來才能生到那個地方。其次，現世的快樂，能夠使來世的快樂相續不斷，而不是來世的快樂能夠使現世的快樂相續不斷。所以說現世的快樂。其次，現世的快樂，是來世的快樂的方便所依之門。其次，現世的快樂，是一切所信賴之處。例如愚笨的人和聰明的人，內道和外道，都相信現世的快樂，而來世的快樂，有的人相信，有的人不相信。不相信來世的快樂的，例如外道。其次，那些凡夫俗子，貪戀微小的慾望之樂，不尋求脫離慾望。佛這樣說：『你們如果想要獲得廣大的快樂，就應當斷除對慾望的愛戀，生起根本禪，使之現在眼前，就能體驗到廣大的快樂。』其次，現世的快樂，一切都能完全體驗到，而來世的快樂，有的人能體驗到，有的人不能體驗到。因為像這些原因，佛說禪是現世的快樂，而不是來世的快樂。

佛經上說

【English Translation】 English version: Rising from the five-limbed concentration (pañcaṅgika-samādhi), entering the four-limbed concentration (caturaṅgika-samādhi). If there is no limbed concentration.

The Buddhist scriptures say there are four kinds of superior mental states (śreṣṭha-citta-saṃkhyāta-dharma) that determine the law, experiencing happiness in the present life. Question: 'Why are they called the four kinds of superior mental states that determine the law?' Answer: 'Because these concentrations have great power, can accomplish great things, and have great utility; they are the fundamental dhyānas (jhānas). Therefore, the four fundamental dhyānas are called superior mental states that determine the law.' Furthermore, because in these concentrations, many mental factors (citta-saṃkhyāta-dharma) can be obtained, such as immeasurable liberations (apramāṇa-vimokṣa), superior abodes (abhibhāyatana), all-encompassing spheres (kṛtsnāyatana), unobstructed understanding (anāvaraṇa-jñāna), non-contention (arāga), wish-fulfilling wisdom (praṇidhāna-jñāna), semi-multi-placement (ardha-bahula-sthiti), etc. Therefore, they are called superior mental states that determine the law. Furthermore, practitioners in these concentrations can obtain various kinds of happiness experienced by the mind, such as immeasurable liberations, up to emptiness-emptiness samādhi (śūnyatā-śūnyatā-samādhi), signless-signless samādhi (animitta-animitta-samādhi), wishless-wishless samādhi (apraṇihita-apraṇihita-samādhi). Therefore, they are called superior mental states that determine the law. Regarding 'experiencing happiness in the present life,' someone asks: 'This dharma also experiences happiness in the future life, not just happiness in the present life. Why only say experiencing happiness in the present life, and not say experiencing happiness in the future life?' Answer: 'It should be said as it is said, experiencing happiness in the present life, and it should also be said experiencing happiness in the future life. But if it is not said, it should be known that this statement is incomplete.' Furthermore, if happiness in the present life is mentioned, it should be understood that happiness in the future life has already been mentioned. Why? Because happiness in the future life necessarily depends on happiness in the present life as its cause. For example, it is said that one first cultivates concentration here, and then is born in that place later. Furthermore, happiness in the present life can cause happiness in the future life to continue, but happiness in the future life cannot cause happiness in the present life to continue. Therefore, happiness in the present life is mentioned. Furthermore, happiness in the present life is the convenient and dependent gateway to happiness in the future life. Furthermore, happiness in the present life is the place where everything is trusted. For example, foolish people and wise people, insiders and outsiders, all believe in happiness in the present life, while happiness in the future life, some believe in it, and some do not. Those who do not believe in happiness in the future life are like outsiders. Furthermore, those ordinary people are attached to small pleasures of desire and do not seek to be free from desire. The Buddha said this: 'If you want to obtain great happiness, you should cut off the love of desire, generate the fundamental dhyānas, bring them into the present, and you will experience great happiness.' Furthermore, happiness in the present life can be fully experienced by everyone, while happiness in the future life, some can experience it, and some cannot. Because of these reasons, the Buddha said that dhyāna is happiness in the present life, not happiness in the future life.

The Buddhist scriptures say

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。諸比丘有四種天道。能令眾生。不凈者凈。凈者轉更明勝。問曰。云何立天道。為以得正決定。為以盡漏耶。若以得正決定立天道者。則應有六。所以者何。依六地得正決定故。六地者。未至中間根本四禪。若以盡漏者。則應有九。所以者何。行者依九地。得盡漏故。九地者。謂未至中間四禪三無色定。答曰。應作是說。亦以得正決定。亦以盡漏。故立天道。是說則遮無色定。問曰。若然者天道應有六。尊者波奢說曰。此中說禪及眷屬故。有四無六。尊者瞿沙。作是說。此中說清凈天名天。天有三種。一假名天。二生天。三清凈天。假名天者。謂人王等。生天者。從四天王天。乃至非想非非想處天。清凈天者。謂阿羅漢。此中說清凈天名天。得二種道。謂見道修道。忍道智道。法智道比智道。能令身心清凈者。複次于生天道。生怖畏想。欲令安住實義天道故。佛說此經有四種天道。生天者。謂三十三天是也。彼有四種園林。一名質多羅咃。二名頗留沙。三名彌尸迦婆那。四名難陀那。彼園林中。有四種道。種種綵女所遊行處。作諸音樂。燒眾名香。安置種種肴膳飲食。隨意生形。鳥出種種音。能令諸天。遊戲園林。受于快樂。諸聖亦爾。滅盡涅槃。為園林四禪為道。種種道品善法。而嚴飾之。令諸賢聖。受種種快樂

【現代漢語翻譯】 現代漢語譯本 諸位比丘，有四種天道，能使眾生，從不凈轉為清凈，清凈者更加光明殊勝。問：如何建立天道？是通過獲得正決定，還是通過斷盡煩惱？如果通過獲得正決定來建立天道，那麼應該有六種，為什麼呢？因為依據六地獲得正決定。六地是指：未至定、中間定、根本四禪。如果通過斷盡煩惱，那麼應該有九種，為什麼呢？因為修行者依據九地，斷盡煩惱。九地是指：未至定、中間定、四禪、三無色定。答：應該這樣說，既通過獲得正決定，也通過斷盡煩惱，所以建立天道。這種說法就排除了無色定。問：如果這樣，那麼天道應該有六種。尊者波奢（Posa）說：這裡說的是禪以及禪的眷屬，所以有四種而不是六種。尊者瞿沙（Ghosa）這樣說：這裡說的是清凈天，以天為名。天有三種：一、假名天，二、生天，三、清凈天。假名天是指人王等。生天是指從四天王天，乃至非想非非想處天。清凈天是指阿羅漢。這裡說的是清凈天，以天為名。獲得兩種道，即見道和修道，忍道和智道，法智道和比智道，能使身心清凈。再次，因為對生天之道，產生怖畏的想法，想要安住在真實義的天道，所以佛說此經有四種天道。生天是指三十三天（Trāyastriṃśa）等。他們有四種園林，一名質多羅咃（Citraratha），二名頗留沙（Pharusaka），三名彌尸迦婆那（Misikavana），四名難陀那（Nandanavana）。那些園林中，有四種道路，各種綵女在那裡嬉戲，演奏各種音樂，焚燒各種名香，安置各種美味佳餚飲食，隨意變化形象，鳥發出各種聲音，能讓諸天，在園林中游戲，享受快樂。諸聖者也是這樣，滅盡涅槃為園林，四禪為道路，各種道品善法，來莊嚴它，讓諸位賢聖，享受各種快樂。

【English Translation】 English version Monks, there are four kinds of heavenly paths that can enable sentient beings to transform from impure to pure, and the pure to become even more radiant and superior. Question: How are these heavenly paths established? Is it through attaining right determination or through exhausting all defilements? If heavenly paths are established through attaining right determination, then there should be six, why? Because right determination is attained based on the six grounds. The six grounds are: the preliminary concentration (未至定, Miji ding), the intermediate concentration (中間定, Zhongjian ding), and the four fundamental dhyanas (四禪, Si chan). If it is through exhausting all defilements, then there should be nine, why? Because practitioners exhaust defilements based on the nine grounds. The nine grounds are: the preliminary concentration, the intermediate concentration, the four dhyanas, and the three formless attainments (三無色定, San wuse ding). Answer: It should be said that heavenly paths are established both through attaining right determination and through exhausting all defilements. This explanation excludes the formless attainments. Question: If that is the case, then there should be six heavenly paths. Venerable Posa (波奢) said: Here, it speaks of dhyana and its retinue, so there are four, not six. Venerable Ghosa (瞿沙) said this: Here, it speaks of the pure heavens, using 'heaven' as the name. There are three kinds of heavens: first, nominal heavens; second, heavens of rebirth; third, pure heavens. Nominal heavens refer to human kings and the like. Heavens of rebirth refer to those from the Heaven of the Four Kings (四天王天, Si tianwang tian) up to the Heaven of Neither Perception nor Non-Perception (非想非非想處天, Feixiang feifeixiang chu tian). Pure heavens refer to Arhats. Here, it speaks of the pure heavens, using 'heaven' as the name. They attain two kinds of paths, namely the path of seeing and the path of cultivation, the path of forbearance and the path of wisdom, the path of knowledge of the Dharma and the path of comparative knowledge, which can purify body and mind. Furthermore, because of generating a sense of fear towards the path of rebirth in the heavens, and desiring to abide in the heavenly path of true meaning, the Buddha spoke of these four kinds of heavenly paths in this sutra. Heavens of rebirth refer to the Thirty-three Heavens (Trāyastriṃśa, 三十三天) and so on. They have four kinds of gardens, named Citraratha (質多羅咃), Pharusaka (頗留沙), Misikavana (彌尸迦婆那), and Nandanavana (難陀那). In those gardens, there are four kinds of paths, where various colorful women frolic, playing various kinds of music, burning various famous incenses, placing various delicious delicacies and foods, changing forms at will, and birds emit various sounds, enabling the devas to play in the gardens and enjoy happiness. The noble ones are also like this, with the extinction of Nirvana as the garden, the four dhyanas as the paths, and various factors of enlightenment and wholesome dharmas adorning it, allowing the noble sages to enjoy various kinds of happiness.

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。入于涅槃。云何四種天道。如比丘離欲惡不善法。乃至廣說。問曰。盡離欲界法。何故佛但說離欲惡不善法耶。答曰。如佛說離欲惡不善法。當知已說盡離欲界法。複次此法體應斷。斷已則不成就。與聖道相妨。有漏善法。不隱沒無記法。不與聖道相妨。欲惡不善法。與聖道相妨。若斷欲惡不善法。當知有漏善法不隱沒無記法亦斷。所以者何。同一對治斷故。譬如燈不與炷油器相妨而與闇相妨。若破闇時。亦燋炷盡油令器熱。複次以此法難斷難除難過故。複次以此法是重惡多諸過患故。複次此法離欲愛時。多作留難。令離欲法不得相續。如守門人。不令他人入。彼亦如是。複次行者為對除此法故。修初禪定道。複次行者以憎惡此法故。盡離欲界。複次此法上地所無所不行故。以如是等事故。佛說離欲惡不善法。◎

阿毗曇毗婆沙論卷第四十一 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十二

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度十門品之六

◎問曰。此中何者是欲。何者是惡不善法。答曰。資生欲是欲。煩惱欲是惡不善法。複次欲是五欲。惡不善法是五蓋。複次欲是欲愛使。惡不善法是余煩惱。複次欲是欲覺

【現代漢語翻譯】 現代漢語譯本：進入涅槃。什麼是四種天道？如比丘遠離慾望、罪惡和不善之法，乃至廣說。問：既然已經完全脫離欲界之法，為什麼佛陀只說脫離慾望、罪惡和不善之法呢？答：如佛陀所說脫離慾望、罪惡和不善之法，應當知道已經說了完全脫離欲界之法。再者，這種法的本體應當斷除，斷除之後就不會成就，會妨礙聖道。有漏的善法，不會隱沒無記法，不會妨礙聖道。慾望、罪惡和不善之法，會妨礙聖道。如果斷除慾望、罪惡和不善之法，應當知道有漏的善法、不隱沒的無記法也斷除了。為什麼呢？因為用同一種對治法斷除的緣故。譬如燈不會妨礙燈芯、油和燈具，而會妨礙黑暗。如果破除黑暗的時候，也會燒焦燈芯，耗盡油，使燈具發熱。再者，因為這種法難以斷除、難以去除、難以超越的緣故。再者，因為這種法是嚴重的罪惡，有很多過患的緣故。再者，這種法在脫離慾望的愛時，會製造很多阻礙，使脫離慾望之法無法相續。如同守門人，不讓其他人進入。它也是這樣。再者，修行者爲了對治和去除這種法，修習初禪定道。再者，修行者因為憎惡這種法，所以完全脫離欲界。再者，這種法是上地所沒有、所不行的緣故。因為像這些原因，佛陀才說脫離慾望、罪惡和不善之法。

《阿毗曇毗婆沙論》卷第四十一 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第四十二

迦旃延子（Kātyāyanīputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯使犍度十門品之六

問：這裡面什麼是『欲』？什麼是『惡不善法』？答：資養生命的慾望是『欲』，煩惱的慾望是『惡不善法』。再者，『欲』是五欲，『惡不善法』是五蓋。再者，『欲』是欲愛使，『惡不善法』是其餘的煩惱。再者，『欲』是欲覺。

【English Translation】 English version: Entering Nirvana. What are the four kinds of heavenly paths? It is like a Bhikkhu (monk) departing from desire, evil, and unwholesome dharmas, and so on, extensively explained. Question: Since one has completely departed from the dharmas of the desire realm, why does the Buddha only speak of departing from desire, evil, and unwholesome dharmas? Answer: As the Buddha speaks of departing from desire, evil, and unwholesome dharmas, it should be understood that he has already spoken of completely departing from the dharmas of the desire realm. Furthermore, the substance of this dharma should be cut off; once cut off, it will not be accomplished and will hinder the holy path. Wholesome dharmas with outflows do not obscure the unspecified dharmas and do not hinder the holy path. Desire, evil, and unwholesome dharmas hinder the holy path. If one cuts off desire, evil, and unwholesome dharmas, it should be known that wholesome dharmas with outflows and unspecified dharmas that do not obscure are also cut off. Why? Because they are cut off by the same antidote. For example, a lamp does not hinder the wick, oil, or container, but it hinders darkness. When darkness is dispelled, it also burns the wick, exhausts the oil, and heats the container. Furthermore, it is because this dharma is difficult to cut off, difficult to remove, and difficult to overcome. Furthermore, it is because this dharma is a grave evil with many faults. Furthermore, this dharma creates many obstacles when departing from the love of desire, preventing the dharma of departing from desire from continuing. It is like a gatekeeper who does not allow others to enter. It is also like that. Furthermore, practitioners cultivate the path of the first Dhyana (meditative state) to counteract and remove this dharma. Furthermore, practitioners completely depart from the desire realm because they detest this dharma. Furthermore, it is because this dharma is not present or practiced in the higher realms. For these reasons, the Buddha speaks of departing from desire, evil, and unwholesome dharmas.

Abhidhamma Vibhāṣā Śāstra, Volume 41 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma Vibhāṣā Śāstra

Abhidhamma Vibhāṣā Śāstra, Volume 42

Composed by Kātyāyanīputra (迦旃延子), Explained by Five Hundred Arhats

Translated by Buddhavarman (浮陀跋摩), an Indian Śramaṇa (monk) from the Northern Liang Dynasty, together with Dao Tai and others, Chapter Six of the Ten Gates of Skandha

Question: Among these, what is 'desire'? What are 'evil and unwholesome dharmas'? Answer: Desire that nourishes life is 'desire'; desire of afflictions is 'evil and unwholesome dharmas'. Furthermore, 'desire' is the five desires; 'evil and unwholesome dharmas' are the five hindrances. Furthermore, 'desire' is the tendency of desire-love; 'evil and unwholesome dharmas' are the remaining afflictions. Furthermore, 'desire' is the thought of desire.

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。惡不善法是恚覺害覺。複次欲是欲界。惡不善法是恚界害界。複次欲是欲想。惡不善法是恚想害想。有覺有觀者。與覺俱故名有覺。與觀俱故名有觀。離生者。問曰。如上地離清凈妙好。何故但說初禪離。不說上地離。答曰。說始以顯終故。世尊或說始以明終。或說終以明始。說始以明終者。如此中說。說終以明始者。如說何處受身。不自害命。不害他命。佛告舍利弗。非想非非想處天受身。不自害命。亦不害他命。如始終初入已度方便畢竟亦如是。複次以此離初入初得故。複次初禪離從離生。從初禪定心生。如因陸生故名陸生。因水生故名水生。彼亦如是。因離生故名離生。複次初禪離。為二種無漏所守護。二種者謂未至中間。複次初禪離。是上地離方便所依門。複次初禪離。能生養增廣上地離。複次初禪離。是上地離因根本有。集緣生起處。複次初禪離。對非離法故。欲界非離法。誰是近對治。謂初禪離是。複次欲令疑者得決定故。如欲界有覺觀有識身有尊卑有眷屬。初禪亦爾。或謂欲界有如是過故非離欲。初禪亦有如是過故非離欲。令此疑得決定故。說初禪有離。複次欲令行者心歡喜故。行者離欲惡不善法。起初禪離。生大歡喜。勝於后時。起上地離。猶如饑人初得蔬食。勝於后時得好美食。複次以初。禪能

【現代漢語翻譯】 現代漢語譯本： 『惡不善法』指的是嗔恚的覺和損害的覺。（惡不善法：佛教中指不道德、不善良的行為和思想） 進一步說，『欲』指的是欲界。（欲界：佛教宇宙觀中，眾生有情慾和物質慾望的生存領域）『惡不善法』指的是嗔恚界和損害界。 進一步說，『欲』指的是欲想。『惡不善法』指的是嗔恚想和損害想。 『有覺有觀』指的是，與『覺』同時存在所以稱為『有覺』，與『觀』同時存在所以稱為『有觀』。（覺、觀：佛教禪定中的兩種心理活動，覺是粗略的觀察，觀是細緻的觀察） 『離生』：有人問，既然上層禪定也有清凈、微妙、美好的特質，為什麼只說初禪是『離』，而不說上層禪定是『離』呢？ 回答是：這是因為說開始是爲了顯示最終的境界。世尊有時說開始是爲了闡明最終，有時說最終是爲了闡明開始。說開始以闡明最終的例子，就像這裡所說的。說最終以闡明開始的例子，比如佛陀說：『在什麼地方受生，不會自己傷害生命，也不會傷害其他生命？』佛陀告訴舍利弗（Śāriputra）：『在非想非非想處天（Naivasaṃjñānāsaṃjñāyatana）受生，不會自己傷害生命，也不會傷害其他生命。』就像始終、最初的進入、已經度過、方便、畢竟等等也是如此。 進一步說，這是因為初禪的『離』是最初的進入和最初的獲得。 進一步說，初禪的『離』是從『離』而生，是從初禪的定心中產生。就像因陸地而生所以稱為『陸生』，因水而生所以稱為『水生』，這裡也是一樣，因『離』而生所以稱為『離生』。 進一步說，初禪的『離』受到兩種無漏智慧的守護。這兩種無漏智慧指的是未至定（Upacāra-samādhi）和中間定（Anantara-samādhi）。 進一步說，初禪的『離』是上層禪定之『離』的方便所依之門。 進一步說，初禪的『離』能夠產生、滋養、增長和擴充套件上層禪定的『離』。 進一步說，初禪的『離』是上層禪定之『離』的因、根本、有、集、緣、生起之處。 進一步說，初禪的『離』是針對非『離』法而言的。欲界不是『離』法，那麼誰是它的近對治法呢？就是初禪的『離』。 進一步說，這是爲了讓疑惑的人得到決斷。比如欲界有覺、有觀、有識身、有尊卑、有眷屬，初禪也是如此。或許有人認為欲界有這些過失所以不是『離欲』，初禪也有這些過失所以不是『離欲』。爲了讓這種疑惑得到決斷，所以說初禪有『離』。 進一步說，這是爲了讓修行者內心歡喜。修行者離開欲界的惡不善法，生起初禪的『離』，會產生極大的歡喜，勝過之後生起上層禪定的『離』。就像飢餓的人最初得到粗糙的食物，勝過之後得到精美的食物。 進一步說，因為初禪能夠……

【English Translation】 English version: 'Evil unwholesome dharmas' are the consciousness of aversion and the consciousness of harm. (Evil unwholesome dharmas: In Buddhism, refers to immoral and unkind actions and thoughts.) Furthermore, 'desire' refers to the desire realm. (Desire realm: In Buddhist cosmology, the realm of existence where beings have sensual and material desires.) 'Evil unwholesome dharmas' are the realm of aversion and the realm of harm. Furthermore, 'desire' refers to the thought of desire. 'Evil unwholesome dharmas' are the thought of aversion and the thought of harm. 'Having initial and sustained thought' means that because it exists simultaneously with 'initial thought', it is called 'having initial thought', and because it exists simultaneously with 'sustained thought', it is called 'having sustained thought'. (Initial thought, sustained thought: Two mental activities in Buddhist meditation; initial thought is a rough observation, and sustained thought is a detailed observation.) 'Born of detachment': Someone asks, since the higher dhyānas (meditative states) also have pure, subtle, and wonderful qualities, why is it only said that the first dhyāna is 'detachment', and not the higher dhyānas? The answer is: This is because saying the beginning is to show the ultimate state. The World-Honored One sometimes speaks of the beginning to clarify the end, and sometimes speaks of the end to clarify the beginning. An example of speaking of the beginning to clarify the end is what is said here. An example of speaking of the end to clarify the beginning is when the Buddha said: 'Where is it that one takes birth and does not harm oneself or others?' The Buddha told Śāriputra: 'In the Heaven of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana), one takes birth and does not harm oneself or others.' It is like the beginning and the end, the initial entry, having crossed over, skillful means, and ultimately, it is all the same. Furthermore, this is because the 'detachment' of the first dhyāna is the initial entry and the initial attainment. Furthermore, the 'detachment' of the first dhyāna is born from 'detachment', it arises from the mind of the first dhyāna. Just as that which is born from land is called 'land-born', and that which is born from water is called 'water-born', it is the same here, that which is born from 'detachment' is called 'born of detachment'. Furthermore, the 'detachment' of the first dhyāna is protected by two kinds of undefiled wisdom. These two kinds of undefiled wisdom refer to the Access Concentration (Upacāra-samādhi) and the Immediate Concentration (Anantara-samādhi). Furthermore, the 'detachment' of the first dhyāna is the door upon which the skillful means of the 'detachment' of the higher dhyānas rely. Furthermore, the 'detachment' of the first dhyāna can produce, nourish, increase, and expand the 'detachment' of the higher dhyānas. Furthermore, the 'detachment' of the first dhyāna is the cause, root, existence, collection, condition, and place of arising of the 'detachment' of the higher dhyānas. Furthermore, the 'detachment' of the first dhyāna is in contrast to non-'detachment' dharmas. The desire realm is not a 'detachment' dharma, so who is its near antidote? It is the 'detachment' of the first dhyāna. Furthermore, this is to allow those who doubt to reach a decision. For example, the desire realm has initial thought, sustained thought, a body of consciousness, hierarchy, and dependents, and so does the first dhyāna. Perhaps someone thinks that the desire realm has these faults and is therefore not 'detached from desire', and the first dhyāna also has these faults and is therefore not 'detached from desire'. To allow this doubt to be resolved, it is said that the first dhyāna has 'detachment'. Furthermore, this is to make practitioners happy. When practitioners leave the evil unwholesome dharmas of the desire realm and give rise to the 'detachment' of the first dhyāna, they will generate great joy, which is greater than giving rise to the 'detachment' of the higher dhyānas later on. It is like a hungry person who initially gets coarse food, which is better than getting fine food later on. Furthermore, because the first dhyāna can...

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起諸離現在前。複次以依初禪。能令三種行人。入正決定。得果離欲盡漏。三種行人者。謂具縛。離欲。漸離欲人。複次以依初禪故。令三種信解脫。轉根作見到。三種信解脫者。謂次第漸離欲。離欲人。複次以初禪離能對治三界。複次以初禪有得四沙門果道有九斷智果道有七覺枝八道枝。是三十七助道法。有七種修道。有苦根憂根無慚無愧男根女根淫慾摶食愛五蓋五欲對治法。複次以初禪是五陰十二入十八界對治法。以如是等事故。佛經說初禪是離喜樂者。喜是喜根。樂是猗樂。複次喜是受陰攝。樂是行陰攝。入初禪者。若得成就初禪善五陰。是名入初禪。已滅覺觀。乃至廣說。問曰。如離初禪欲。盡滅初禪法。何故佛但說滅覺觀耶。答曰。如佛說滅覺觀。當知已說滅初禪法。複次以覺觀難斷難除難過故。複次以此法是重多諸過患。複次此法離初禪愛。多作留難。令離欲法不相續。如守門人。不令他入。彼亦如是。複次行者為對治此法故。修二禪定道。複次行者憎惡此法故。盡離初禪。複次此法上地所無不行故。以如是等事故。佛說滅于覺觀生內信者。內是心。信是信根。心信此法故名內信。尊者和須蜜說曰。覺觀擾亂定心。覺觀若滅。心則清凈。故名內凈。如水不波浪時名為澄清。彼亦如是。染污喜。令定心濁。

【現代漢語翻譯】 現代漢語譯本 生起諸離欲現在前。其次，依靠初禪，能使三種修行者進入正確的決定，獲得果位，離欲，斷盡煩惱。這三種修行者是：具縛者（仍有煩惱束縛者），離欲者（已離欲界煩惱者），漸離欲者（逐漸離欲界煩惱者）。其次，依靠初禪，能使三種信解脫者，轉根成為見到者。這三種信解脫者是：次第漸離欲者，離欲者。 其次，以初禪能對治三界（欲界、色界、無色界）。其次，以初禪有獲得四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）之道，有九斷智果之道，有七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、八道支（正見、正思惟、正語、正業、正命、正精進、正念、正定），這是三十七道品。有七種修道。有苦根、憂根、無慚、無愧、男根、女根、淫慾、摶食（段食）、愛，五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋），五欲（色、聲、香、味、觸）的對治法。 其次，以初禪是五陰（色陰、受陰、想陰、行陰、識陰）、十二入（眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）、十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）的對治法。因為這些緣故，佛經說初禪是離喜樂者。喜是喜根，樂是猗樂（輕安之樂）。其次，喜是受陰所攝，樂是行陰所攝。進入初禪的人，如果獲得成就初禪的善五陰，這名為進入初禪，已經滅除覺觀，乃至廣說。 問：如果離初禪的欲，就應斷滅初禪的所有法，為什麼佛只說滅覺觀呢？答：如佛說滅覺觀，應當知道已經說了滅初禪的所有法。其次，因為覺觀難以斷除，難以超越。其次，因為此法是粗重，有很多過患。其次，此法在離初禪的愛中，多作障礙，使離欲之法不能相續。如同守門人，不讓他人進入。覺觀也是如此。其次，修行者爲了對治此法，修二禪的禪定之道。其次，修行者憎惡此法，所以斷盡初禪。其次，此法是上地（二禪及以上）所沒有，不行的。因為這些緣故，佛說滅于覺觀，生起內信。內是心，信是信根，心信此法，所以名為內信。 尊者和須蜜（Vasumitra）說：『覺觀擾亂定心，覺觀如果滅除，心則清凈，所以名為內凈。』如同水沒有波浪時名為澄清，覺觀也是如此。染污的喜，使定心渾濁。

【English Translation】 English version Arising from the present moment of detachment. Furthermore, relying on the first Dhyana (初禪, First state of meditative absorption), it enables three types of practitioners to enter into correct determination, attain fruition, detachment from desires, and exhaustion of outflows (漏, asavas). These three types of practitioners are: those bound by attachments (具縛, those still bound by afflictions), those detached from desires (離欲, those who have detached from desires of the desire realm), and those gradually detaching from desires (漸離欲, those gradually detaching from desires of the desire realm). Furthermore, relying on the first Dhyana, it enables three types of those liberated by faith (信解脫, adhimukti) to transform their roots and become those who have attained direct vision (見到, drsti-prapta). These three types of those liberated by faith are: those gradually detaching from desires in sequence, and those detached from desires. Furthermore, the first Dhyana can counteract the three realms (三界, triloka: desire realm, form realm, formless realm). Furthermore, the first Dhyana has the path to attain the four fruits of a Sramana (沙門, contemplative practitioner) (Srotaapanna, Sakrdagamin, Anagamin, Arhat), the path to the nine wisdoms of severance, and the seven factors of enlightenment (七覺支, sapta bojjhanga: mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity) and the eight factors of the path (八道支, astangika-marga: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). These are the thirty-seven factors conducive to enlightenment (三十七道品, bodhipaksika-dharmas). There are seven types of cultivation. There are the counteractive methods for the root of suffering, the root of sorrow, shamelessness, lack of embarrassment, the male organ, the female organ, lust, coarse food (摶食, material food), love, the five hindrances (五蓋, panca nivarana: sensual desire, ill-will, sloth-torpor, restlessness-worry, doubt), and the five desires (五欲, panca kama: forms, sounds, smells, tastes, textures). Furthermore, the first Dhyana is the counteractive method for the five aggregates (五陰, panca skandha: form, feeling, perception, mental formations, consciousness), the twelve entrances (十二入, dvadasa ayatana: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, texture, mental objects), and the eighteen realms (十八界, astadasa dhatu: the six sense organs, the six sense objects, and the six sense consciousnesses). Because of these reasons, the Buddhist scriptures say that the first Dhyana is the one who is detached from joy and pleasure. Joy is the root of joy, and pleasure is the pleasure of tranquility (猗樂, prahrada). Furthermore, joy is included in the aggregate of feeling, and pleasure is included in the aggregate of mental formations. One who enters the first Dhyana, if they attain the virtuous five aggregates of the first Dhyana, this is called entering the first Dhyana, having already extinguished initial and sustained thought, and so on, extensively. Question: If one detaches from the desire of the first Dhyana, one should extinguish all the dharmas of the first Dhyana. Why does the Buddha only speak of extinguishing initial and sustained thought? Answer: When the Buddha speaks of extinguishing initial and sustained thought, one should know that he has already spoken of extinguishing all the dharmas of the first Dhyana. Furthermore, because initial and sustained thought are difficult to sever and difficult to overcome. Furthermore, because this dharma is heavy and has many faults. Furthermore, this dharma, in the love of the first Dhyana, creates many obstacles, preventing the dharmas of detachment from desire from continuing. Just like a gatekeeper, not allowing others to enter. Initial and sustained thought are also like this. Furthermore, practitioners cultivate the path of the second Dhyana in order to counteract this dharma. Furthermore, practitioners detest this dharma, so they exhaust the first Dhyana. Furthermore, this dharma is not present or practiced in the higher grounds (second Dhyana and above). Because of these reasons, the Buddha speaks of extinguishing initial and sustained thought and generating inner faith. Inner is the mind, and faith is the root of faith. The mind believes in this dharma, so it is called inner faith. Venerable Vasumitra (和須蜜) said: 'Initial and sustained thought disturb the concentrated mind. If initial and sustained thought are extinguished, the mind becomes pure, so it is called inner purity.' Just like water is called clear when there are no waves, initial and sustained thought are also like this. Defiled joy makes the concentrated mind turbid.

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彼若滅心則清凈。譬如濁水澄清則名為凈。尊者達摩多羅說曰。行者入第二禪時。于彼禪心。則寬博信樂。堪忍久住。樂觀彼法。心不移動。住於一處。有是處所。有是體性。我得第二禪心。住一處者。心唯行一門中故。欲界心行於六門。初禪心行於四門。第二禪心行於一門。故言心住一處。無覺無觀者。覺觀已滅故。定生者。問曰。如初禪亦有定。何故第二禪說定。初禪不說耶。答曰。以二禪定明凈勝妙勝初禪定。複次二禪中定從定生。定所長養定后現在前。定者謂初禪。初禪定是初定。從不定心后現在前。不定心者。謂欲界心。複次初禪有定不定。心有內向心。有外向心。或緣外法。或緣內法。第二禪唯定唯內向心。唯緣內法。複次以第二禪滅聲根本。聲根本者是覺觀。如說有覺觀者。能出語聲。非無覺觀。第二禪中。無有是事。複次第二禪說是賢聖默然法。如佛告目犍連。汝莫輕蔑第二禪。此是賢聖默然法。以如是事故。說二禪定。不說初禪。喜樂者。喜是喜根。樂是猗樂。複次喜是受陰攝。樂是行陰攝。入第二禪者。若得成就第二禪善五陰。名入第二禪。離喜住舍。乃至廣說問曰。如離二禪欲時。盡離第二禪法。何故世尊獨說離喜。答曰。如佛說離喜。當知已說離二禪法。複次以喜難斷難除難過故。複次以喜

【現代漢語翻譯】 現代漢語譯本 如果他滅除了心，就能達到清凈。就像渾濁的水澄清后就叫做清凈一樣。尊者Dharmatrata（達摩多羅）說：『修行者進入第二禪時，對於那個禪心，就會感到寬廣、信樂，能夠忍耐長久安住，樂觀地看待那些法，心不移動，安住在同一個地方。』有這樣的處所，有這樣的體性，我得到了第二禪心，安住於一處，是因為心只在一個門中執行的緣故。欲界的心在六個門中執行，初禪的心在四個門中執行，第二禪的心在一個門中執行，所以說心安住於一處。『無覺無觀』，是因為覺和觀已經滅除了的緣故。『定生』，有人問：『像初禪也有定，為什麼第二禪說定，初禪卻不說呢？』回答說：『因為二禪的定明凈、殊勝、美妙，勝過初禪的定。』其次，二禪中的定是從定中產生的，由定所滋養，定在定之後顯現。『定』指的是初禪。初禪的定是最初的定，從不定的心之後顯現。『不定的心』指的是欲界的心。再次，初禪有定和不定，心有內向的心，有外向的心，或者緣外面的法，或者緣裡面的法。第二禪只有定，只有內向的心，只緣裡面的法。再次，因為第二禪滅除了聲音的根本。『聲音的根本』就是覺和觀。就像所說的，有覺觀的人，能夠發出聲音，沒有覺觀的人就不能。第二禪中，沒有這樣的事。再次，第二禪說是賢聖的默然法。就像佛告訴Mahamoggallana（目犍連）：『你不要輕視第二禪，這是賢聖的默然法。』因為這樣的緣故，說二禪的定，不說初禪。『喜樂』，喜是喜根，樂是猗樂。再次，喜是受陰所攝，樂是行陰所攝。『進入第二禪』，如果得到成就第二禪的善五陰，就叫做進入第二禪。『離喜住舍』，乃至廣說。有人問：『像離開二禪的慾望時，就完全離開了第二禪的法，為什麼世尊只說離開喜呢？』回答說：『像佛說離開喜，應當知道已經說了離開二禪的法。』再次，因為喜難以斷除、難以去除、難以超越的緣故。再次，因為喜

【English Translation】 English version If he extinguishes the mind, then he will be pure. It is like turbid water becoming clear, which is then called pure. Venerable Dharmatrata (達摩多羅) said: 'When a practitioner enters the second Dhyana (禪), regarding that Dhyana mind, he will feel broadness and joy, be able to endure long dwelling, and optimistically view those Dharmas (法), the mind does not move, and abides in the same place.' There is such a place, there is such a nature, I have obtained the second Dhyana mind, abiding in one place, because the mind only operates in one door. The mind of the desire realm operates in six doors, the mind of the first Dhyana operates in four doors, and the mind of the second Dhyana operates in one door, therefore it is said that the mind abides in one place. 'Without initial application and sustained application (覺觀)', because initial application and sustained application have already been extinguished. 'Born of Samadhi (定生)', someone asks: 'Like the first Dhyana also has Samadhi, why does the second Dhyana speak of Samadhi, but the first Dhyana does not?' The answer is: 'Because the Samadhi of the second Dhyana is bright, pure, excellent, and wonderful, surpassing the Samadhi of the first Dhyana.' Furthermore, the Samadhi in the second Dhyana is born from Samadhi, nourished by Samadhi, and Samadhi appears after Samadhi. 'Samadhi' refers to the first Dhyana. The Samadhi of the first Dhyana is the initial Samadhi, appearing after the unstable mind. 'Unstable mind' refers to the mind of the desire realm. Again, the first Dhyana has both stable and unstable states, the mind has both inward-directed and outward-directed states, either cognizing external Dharmas or cognizing internal Dharmas. The second Dhyana only has Samadhi, only has an inward-directed mind, and only cognizes internal Dharmas. Again, because the second Dhyana extinguishes the root of sound. 'The root of sound' is initial application and sustained application. Just as it is said, those with initial application and sustained application can produce vocal sounds, but those without initial application and sustained application cannot. In the second Dhyana, there is no such thing. Again, the second Dhyana is said to be the silent Dharma of the wise and noble. Just as the Buddha told Mahamoggallana (目犍連): 'You should not despise the second Dhyana, this is the silent Dharma of the wise and noble.' For this reason, the Samadhi of the second Dhyana is spoken of, but not the first Dhyana. 'Joy and happiness (喜樂)', joy is the root of joy, and happiness is bliss. Again, joy is included in the aggregate of feeling (受陰), and happiness is included in the aggregate of mental formations (行陰). 'Entering the second Dhyana', if one attains the virtuous five aggregates (五陰) of the second Dhyana, it is called entering the second Dhyana. 'Leaving joy and dwelling in equanimity (離喜住舍)', and so on, extensively speaking. Someone asks: 'Like when leaving the desire for the second Dhyana, one completely leaves the Dharma of the second Dhyana, why does the World-Honored One (世尊) only speak of leaving joy?' The answer is: 'Like when the Buddha speaks of leaving joy, it should be known that he has already spoken of leaving the Dharma of the second Dhyana.' Again, because joy is difficult to cut off, difficult to remove, and difficult to surpass. Again, because joy

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是重多諸過患故複次此法離二禪愛時。多作留難。令離欲法不相續。如守門人不令他入。彼亦如是。複次行者為對治此法故。修三禪定道。複次行者憎惡此法故。盡離二禪。複次此法上地所無不行故。以如是等事故。佛說離喜住舍。有念慧身受樂者。身者是意身。複次若說意受樂。令四大身亦受樂。是賢聖所說應舍者。所說為他。應舍者是自身。問曰。如一切地儘是賢聖所說應舍。何故佛獨說。第三禪應舍。答曰。以第三禪道多諸留難。有自地留難。亦有他地留難。他地道留難者。第二禪喜漂沒輕躁。猶如羅剎令行者于離二禪欲法。而便衰退。自地道留難者第三禪地。有一切生死中最勝樂。行者生貪著故。不求上地離欲法。是故說道者。為初行人。說留難處。第三禪道多諸留難。謂第二禪喜。汝等應修正念。離第二禪欲時。莫為喜所漂沒。自地留難者。謂一切生死中最勝樂。汝等應以正慧除去貪著。應求上地離欲法。譬如商人。為諸新學商人不知方土過患者。說留難事。此城中多諸淫女聚博飲酒欺誑之處。汝等應遠離之。勿令他欺劫奪財物永盡。彼亦如是。住念樂入第三禪者。若得成就第三禪善五陰。是名入第三禪斷樂。乃至廣說。問曰。離第三禪欲時。盡斷第三禪諸法。何故唯說斷樂。答曰。如佛說斷樂。當知已說

【現代漢語翻譯】 現代漢語譯本 是因為有很多過患的緣故。而且，這種（喜）法在離開二禪的貪愛時，會製造很多障礙，使離開慾望的修行不能持續，就像守門人不讓其他人進入一樣。它也是這樣。 此外，修行者爲了對治這種（喜）法，修習三禪的禪定之道。 此外，修行者因為憎惡這種（喜）法，所以完全離開二禪。 此外，這種（喜）法在上層境界中沒有，也不實行，因為這些原因，佛說『離開喜，安住在舍（平等舍），有正念和智慧，身體感受快樂』。這裡的『身』指的是意身（精神層面）。 此外，如果說意（精神）感受快樂，那麼四大（地、水、火、風）組成的身體也會感受到快樂。這是賢聖所說應該捨棄的。所說是爲了他人，應該捨棄的是自身。 有人問：『既然一切境界都應該捨棄，都是賢聖所說的，為什麼佛唯獨說第三禪應該捨棄呢？』 回答說：『因為第三禪的道路有很多障礙。有來自自身境界的障礙，也有來自其他境界的障礙。來自其他境界的障礙是：第二禪的喜悅會使人漂浮、輕浮躁動，就像羅剎一樣，使修行者在離開二禪的慾望修行中衰退。來自自身境界的障礙是：第三禪境界有一切生死輪迴中最殊勝的快樂，修行者會因此產生貪戀，而不去追求更高境界的離欲之法。所以說，導師爲了初學者，會說明有障礙的地方。第三禪的道路有很多障礙，就是指第二禪的喜悅。你們應該修正念，在離開第二禪的慾望時，不要被喜悅所漂沒。自身境界的障礙，就是指一切生死輪迴中最殊勝的快樂。你們應該用正慧除去貪戀，應該追求更高境界的離欲之法。』 譬如商人，爲了那些不瞭解各地情況和過患的新手商人，會說明有障礙的事情：『這個城市裡有很多**聚、賭博飲酒、欺騙的地方，你們應該遠離它們，不要讓他人欺騙劫奪財物，以致永遠耗盡。』也是這樣。 安住在正念和快樂中進入第三禪的人，如果能夠成就第三禪的善五陰（色、受、想、行、識），這叫做進入第三禪，斷除快樂，乃至廣說。 有人問：『在離開第三禪的慾望時，應該斷除第三禪的一切法，為什麼只說斷除快樂呢？』 回答說：『如佛說斷除快樂，應當知道已經說了（斷除一切法）。』

【English Translation】 English version It is because of the many faults. Moreover, this (joy) Dharma creates many obstacles when abandoning the attachment to the second Dhyana, preventing the continuous practice of detachment from desires, just like a gatekeeper who does not allow others to enter. It is the same. Furthermore, practitioners cultivate the path of the third Dhyana Samadhi to counteract this (joy) Dharma. Furthermore, practitioners completely abandon the second Dhyana because they detest this (joy) Dharma. Furthermore, this (joy) Dharma does not exist or is not practiced in higher realms. For these reasons, the Buddha said, 'Abiding in equanimity (Upeksha), with mindfulness and wisdom, the body experiences pleasure.' Here, 'body' refers to the mind-body (mental aspect). Furthermore, if it is said that the mind (mental) experiences pleasure, then the body composed of the four elements (earth, water, fire, wind) will also experience pleasure. This is what the wise and noble ones (Aryas) say should be abandoned. What is said is for others; what should be abandoned is oneself. Someone asks: 'Since all realms should be abandoned, as the wise and noble ones have said, why does the Buddha only say that the third Dhyana should be abandoned?' The answer is: 'Because the path of the third Dhyana has many obstacles. There are obstacles from one's own realm, and there are also obstacles from other realms. The obstacles from other realms are: the joy of the second Dhyana can cause one to float, become frivolous and restless, like a Rakshasa, causing practitioners to decline in their practice of detachment from desires in the second Dhyana. The obstacles from one's own realm are: the third Dhyana realm has the most supreme pleasure in all of Samsara (cycle of birth and death), and practitioners will develop attachment to it, and will not seek the Dharma of detachment from desires in higher realms. Therefore, the teacher, for the sake of beginners, will explain the places where there are obstacles. The path of the third Dhyana has many obstacles, which refers to the joy of the second Dhyana. You should correct your mindfulness, and when abandoning the desires of the second Dhyana, do not be swept away by joy. The obstacles from one's own realm refer to the most supreme pleasure in all of Samsara. You should use right wisdom to remove attachment, and you should seek the Dharma of detachment from desires in higher realms.' For example, a merchant, for the sake of new merchants who do not understand the situation and faults of various places, will explain the things that are obstacles: 'In this city, there are many ** gatherings, gambling, drinking, and deceptive places. You should stay away from them, and do not let others deceive and rob you of your wealth, so that it is exhausted forever.' It is the same. Those who abide in mindfulness and pleasure and enter the third Dhyana, if they can accomplish the good five Skandhas (form, feeling, perception, mental formations, consciousness) of the third Dhyana, this is called entering the third Dhyana and cutting off pleasure, and so on. Someone asks: 'When abandoning the desires of the third Dhyana, all the Dharmas of the third Dhyana should be cut off, why only say to cut off pleasure?' The answer is: 'As the Buddha said to cut off pleasure, it should be known that he has already said (to cut off all Dharmas).'

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斷第三禪法。複次以樂難斷難除難過故。複次以樂是重多諸過患故。此複次樂離第三禪愛時。多作留難。令離欲法不相續。如守門人。不令他入。彼亦如是。複次行者為對治此法故。修第四禪定道。複次行者憎惡此法故。盡離第三禪。複次此法上地所無不行故。以如是等事故。佛說斷樂斷苦者。問曰。離欲界欲時。行者已斷苦根。何故離三禪欲時。言斷苦耶。答曰。此中說已斷名斷。說遠名近。如已來名來。如說大王從何處來。彼已來名來。此中說已來名來。余廣說如上。此亦如是。已斷名斷。遠名為近。複次此中說雙法畢竟斷故。苦樂是雙。離欲愛時。雖斷苦樂。而樂不畢竟斷。離第三禪欲。畢竟斷樂。複次斷樂者。是第三禪樂。斷苦者是彼相應心心數法。複次斷樂者。是第三禪。斷苦者是第三禪。出入息。賢聖以出入息作苦想。甚於凡夫受阿毗地獄苦。複次斷樂者。是第三禪樂。斷苦者亦是樂根。如說無常故苦先滅。憂喜者。離欲愛時滅憂根。離二禪欲時滅喜根。故說先滅憂喜。不苦不樂者。說不苦不樂。受舍者說行舍凈念者。問曰。下地無漏念亦是凈。何故說第四禪念是凈耶。答曰。第四禪念。以無八事故名凈。謂無苦無樂憂喜覺觀出入息。複次彼念無內外留難故。下三禪中。有內外留難。初禪內留難者。有如

火覺觀。外留難者。為火所燒。第二禪內留難者。有如水喜。外留難者為水所漂。第三禪內留難者。有如風出入息。外留難者。為風所散。第四禪無內外留難。複次以第四禪念不忘失故。三禪為災所及念有忘失。第四禪念不為災所及故。無有忘失。複次無煩惱及患故。或有念無煩惱。有患有念。無患有煩惱。有念無煩惱。無患有念。有煩惱有患。無煩惱有患者。三禪中無漏念。無患有煩惱者。第四禪中有漏念。無煩惱無患者。第四禪無漏念。有患有煩惱者。三禪中有漏念。及欲界念。複次以依所依清凈故。第四禪所依身明凈。猶如燈光。如所依明凈故。彼念亦明凈。複次第四禪。是滿足依。諸依中最勝地。是到彼岸法。複次第四禪是中依。猶如齊上有三地。無漏下有三地無漏。複次第四禪是遍依不動定。複次以第四禪有二事廣。一處所廣。二善根廣。複次第四禪處。恒河沙諸菩薩等。得正決定。成阿耨多羅三藐三菩提。一切菩薩盡依第四禪得正決定。成阿耨多羅三藐三菩提。複次以三種行人盡依第四禪入正決定得果盡漏。三種行人者。謂佛辟支佛聲聞。複次以第四禪四大最勝形色最勝故。複次以第四禪中念前世智。從欲界至第四禪。盡能緣以如是等事故。佛說第四禪念名凈。入第四禪者。若得成就第四禪善五陰。是名

【現代漢語翻譯】 現代漢語譯本 火覺觀。外部的留難，會被火燒燬。第二禪內部的留難，有如水喜（對水的喜愛）。外部的留難，會被水漂走。第三禪內部的留難，有如風的出入息（呼吸）。外部的留難，會被風吹散。第四禪沒有內部和外部的留難。 再者，因為第四禪的念不忘失，所以三禪會被災難波及，因爲念有忘失。第四禪的念不會被災難波及，所以沒有忘失。 再者，因為沒有煩惱和患，所以或者有念沒有煩惱，有患有念，沒有患有煩惱，有念沒有煩惱，沒有患有念，有煩惱有患。沒有煩惱有患的情況，在三禪中是無漏念。沒有患有煩惱的情況，在第四禪中有漏念。沒有煩惱沒有患的情況，在第四禪中有漏念。有患有煩惱的情況，在三禪中有漏念，以及欲界念。 再者，因為所依和能依的清凈，所以第四禪所依的身明凈，猶如燈光。因為所依明凈，所以彼念也明凈。 再者，第四禪是滿足的所依，在諸依中最殊勝的地位，是到達彼岸的法。 再者，第四禪是中間的所依，猶如齊上有三地，無漏下有三地無漏。 再者，第四禪是普遍的所依，是不動定。 再者，因為第四禪有兩件事廣大，一是處所廣大，二是善根廣大。 再者，第四禪的處所，恒河沙數的諸菩薩等，得到正決定，成就阿耨多羅三藐三菩提（無上正等正覺）。一切菩薩都依靠第四禪得到正決定，成就阿耨多羅三藐三菩提。 再者，因為三種修行人都依靠第四禪進入正決定，得果盡漏。三種修行人是指佛（Buddha）、辟支佛（Pratyekabuddha）和聲聞（Śrāvaka）。 再者，因為第四禪的四大（四大元素）最殊勝，形色最殊勝。 再者，因為在第四禪中能憶念前世的智慧，從欲界到第四禪，都能緣到，因為這些緣故，佛說第四禪的念名為凈。進入第四禪的人，如果得到成就第四禪的善五陰（五蘊），這就是（第四禪）。

【English Translation】 English version The contemplation of fire. External difficulties are burned by fire. Internal difficulties in the second Dhyana are like the joy of water. External difficulties are swept away by water. Internal difficulties in the third Dhyana are like the incoming and outgoing breath of wind. External difficulties are scattered by wind. The fourth Dhyana has no internal or external difficulties. Furthermore, because the mindfulness of the fourth Dhyana is not forgotten, the three Dhyanas are affected by disasters because mindfulness is forgotten. The mindfulness of the fourth Dhyana is not affected by disasters, so there is no forgetting. Furthermore, because there are no afflictions and suffering, there may be mindfulness without afflictions, suffering with mindfulness, no suffering with afflictions, mindfulness without afflictions, no suffering with mindfulness, afflictions with suffering. The state of no afflictions with suffering is the un-leaked mindfulness in the third Dhyana. The state of no suffering with afflictions is the leaked mindfulness in the fourth Dhyana. The state of no afflictions and no suffering is the un-leaked mindfulness in the fourth Dhyana. The state of afflictions and suffering is the leaked mindfulness in the third Dhyana, and the mindfulness of the desire realm. Furthermore, because the dependent and the depended are pure, the body depended on by the fourth Dhyana is bright and clear, like the light of a lamp. Because the depended is bright and clear, the mindfulness is also bright and clear. Furthermore, the fourth Dhyana is the fulfilled dependent, the most supreme position among all dependents, and it is the Dharma to reach the other shore. Furthermore, the fourth Dhyana is the middle dependent, like having three grounds above and three grounds without leakage below. Furthermore, the fourth Dhyana is the universal dependent, the immovable Samadhi. Furthermore, because the fourth Dhyana has two things that are vast: one is the vastness of the place, and the other is the vastness of the roots of goodness. Furthermore, in the place of the fourth Dhyana, Bodhisattvas as numerous as the sands of the Ganges River attain the right determination and achieve Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). All Bodhisattvas rely on the fourth Dhyana to attain the right determination and achieve Anuttara-samyak-sambodhi. Furthermore, because the three types of practitioners all rely on the fourth Dhyana to enter the right determination, attain the fruit, and exhaust the outflows. The three types of practitioners are the Buddha, Pratyekabuddha, and Śrāvaka. Furthermore, because the four great elements (catu-mahābhūta) of the fourth Dhyana are the most supreme, and the forms and colors are the most supreme. Furthermore, because in the fourth Dhyana one can recall the wisdom of past lives, from the desire realm to the fourth Dhyana, one can reach all conditions. Because of these reasons, the Buddha said that the mindfulness of the fourth Dhyana is called pure. If one who enters the fourth Dhyana attains the good five skandhas (pañca-skandha) of the fourth Dhyana, this is (the fourth Dhyana).

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入第四禪。

佛經說憂根以初禪滅。苦根以第二禪滅。問曰。二根俱離欲時滅。佛何故說憂根以初禪滅苦根以第二禪滅耶。答曰。佛說過對治法。離欲界欲時。雖斷苦彼對治不名過。若離對治初禪欲時。彼對治名過。誰是彼對治。答曰。初禪是。複次此中說性過。離欲愛時。雖斷苦根。不過其性。誰是其性。答曰。識身是。複次此中說過所依。離欲愛時。雖斷苦根。不過所依。離初禪欲時。過其所依。誰是所依。答曰。識身是。複次此中說覺觀是苦。賢聖于覺觀作苦想。甚於眾生受地獄苦。

佛經說均陀當知此勝四心數法定受現法樂。行禪比丘。應知入知起。均陀當知。此四無色寂靜解脫。行禪比丘。應當為他解說。問曰。何故說禪言知。說無色言應當為他解說耶。答曰。以禪是粗現見了了法。行禪者。從禪起。復欲入禪。佛作是說。若欲入者。隨意復入無色定。微細不現見不了了。行禪者從無色定起。不欲復入。佛作是說。若不欲復入者。出定入定之法。應為他人而解說之。莫忘失此法。

複次禪有種種不相似法故。行禪者從禪出已。復還欲入。佛作是說。若欲入者。隨意而入。無色定無有種種不相似法。行禪者。出已不欲復入。是故佛作是說。若不欲入者。出定入定之法。應為他人解說。莫忘

【現代漢語翻譯】 現代漢語譯本： 進入第四禪。

佛經說憂根（dukkha-indriya，憂患之根）在初禪（prathama-dhyana，初步的禪定狀態）中滅除。苦根（dukkha-indriya，痛苦之根）在第二禪（dvitiya-dhyana，第二階段的禪定狀態）中滅除。問：兩種根都在離欲（viraga，脫離慾望）時滅除，佛陀為何說憂根在初禪中滅除，苦根在第二禪中滅除呢？答：佛陀說的是對治法（pratipaksa-dharma，對抗煩惱的方法）。在脫離欲界（kama-dhatu，充滿慾望的領域）的慾望時，雖然斷除了苦，但這種對治不能稱之為『過』（atirikta，過度）。如果脫離對治初禪的慾望時，這種對治就可稱之為『過』。什麼是這種對治？答：就是初禪。其次，這裡說的是『性過』（svabhava-atirikta，本質上的過度）。在脫離慾望的愛時，雖然斷除了苦根，但沒有超過它的本性。什麼是它的本性？答：就是識身（vijnana-kaya，意識之身）。再次，這裡說的是『過所依』（atirikta-asraya，過度依賴）。在脫離慾望的愛時，雖然斷除了苦根，但沒有超過所依。脫離初禪的慾望時，就超過了它的所依。什麼是它的所依？答：就是識身。再次，這裡說覺（vitarka，粗略的思考）和觀（vicara，細微的思考）是苦。賢聖（arya，聖者）對於覺和觀產生痛苦的想法，甚至超過眾生在地獄中所受的痛苦。

佛經說，均陀（Cunda，人名）當知，這殊勝的四種心數法（catasrah citta-samkhya-dharmah，四種與心相關的法）能使人當下體驗到快樂。修行禪定的比丘（bhiksu，佛教僧侶），應當知道如何進入、安住和從禪定中出來。均陀當知，這四種無色定（arupa-samapatti，沒有物質形式的禪定狀態）是寂靜的解脫。修行禪定的比丘，應當為他人解說這些法。問：為什麼說禪定要『知』，而說無色定要『應當為他人解說』呢？答：因為禪定是粗顯、可以清楚看見的法，修行禪定的人，從禪定出來后，又想再次進入禪定，佛陀是這樣說的：如果想進入，可以隨意進入。無色定是微細、不能清楚看見的，修行禪定的人從無色定出來后，不想再次進入，佛陀是這樣說的：如果不想要再次進入，那麼出定入定的方法，就應該為他人解說，不要忘記這些法。

再次，禪定有種種不相似的法，所以修行禪定的人從禪定出來后，又還想進入。佛陀是這樣說的：如果想進入，可以隨意進入。無色定沒有種種不相似的法，修行禪定的人，從無色定出來后，不想再次進入。所以佛陀是這樣說的：如果不想要進入，那麼出定入定的方法，就應該為他人解說，不要忘記。

【English Translation】 English version: Entering the Fourth Dhyana (caturtha-dhyana, the fourth state of meditation).

The sutras say that the sorrow-faculty (dukkha-indriya, the faculty of sorrow) is extinguished in the first dhyana (prathama-dhyana, the first state of meditation). The pain-faculty (dukkha-indriya, the faculty of pain) is extinguished in the second dhyana (dvitiya-dhyana, the second state of meditation). Question: Since both faculties are extinguished when one is detached from desire (viraga, detachment), why does the Buddha say that the sorrow-faculty is extinguished in the first dhyana and the pain-faculty in the second dhyana? Answer: The Buddha speaks of the counteractive dharma (pratipaksa-dharma, the dharma that counteracts afflictions). When one is detached from desire in the desire realm (kama-dhatu, the realm of desire), although pain is cut off, this counteraction is not called 'excessive' (atirikta, excessive). If one is detached from desire in the first dhyana, which is a counteraction, then this counteraction can be called 'excessive'. What is this counteraction? Answer: It is the first dhyana. Furthermore, here it speaks of 'excess in nature' (svabhava-atirikta, excess in nature). When one is detached from the love of desire, although the pain-faculty is cut off, its nature is not exceeded. What is its nature? Answer: It is the body of consciousness (vijnana-kaya, the body of consciousness). Furthermore, here it speaks of 'excess in dependence' (atirikta-asraya, excess in dependence). When one is detached from the love of desire, although the pain-faculty is cut off, its dependence is not exceeded. When one is detached from desire in the first dhyana, its dependence is exceeded. What is its dependence? Answer: It is the body of consciousness. Furthermore, here it says that initial thought (vitarka, initial application of thought) and sustained thought (vicara, sustained application of thought) are suffering. The noble ones (arya, the noble ones) regard initial and sustained thought as suffering, even more so than the suffering experienced by beings in hell.

The sutras say, 'Cunda (Cunda, a proper name), you should know that these four excellent mental factors (catasrah citta-samkhya-dharmah, four mental factors) lead to experiencing happiness in the present life.' A meditating bhiksu (bhiksu, Buddhist monk) should know how to enter, abide in, and arise from dhyana. 'Cunda, you should know that these four formless attainments (arupa-samapatti, formless attainments) are peaceful liberations.' A meditating bhiksu should explain these dharmas to others. Question: Why is it said that one should 'know' dhyana, but that one 'should explain' the formless attainments to others? Answer: Because dhyana is a coarse, visible, and clearly understood dharma. A meditating person, having arisen from dhyana, wishes to enter dhyana again. The Buddha says this: 'If you wish to enter, you may enter at will.' The formless attainments are subtle, invisible, and not clearly understood. A meditating person, having arisen from the formless attainments, does not wish to enter again. The Buddha says this: 'If you do not wish to enter again, then the method of entering and arising from samadhi should be explained to others, lest you forget these dharmas.'

Furthermore, dhyana has various dissimilar dharmas, so a meditating person, having arisen from dhyana, wishes to enter again. The Buddha says this: 'If you wish to enter, you may enter at will.' The formless attainments do not have various dissimilar dharmas. A meditating person, having arisen from the formless attainments, does not wish to enter again. Therefore, the Buddha says this: 'If you do not wish to enter, then the method of entering and arising from samadhi should be explained to others, lest you forget.'

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失此法。複次禪中有多諸功德善利故。行禪者出已復還欲入。是故佛作是說。若欲入者。隨意而入。無色定無多功德善利。行禪者從彼定出。不欲復入。是故佛作是說。若不欲入者。應當為他人解說。莫忘失此法。複次禪遍照法。能緣自地。亦緣上下地。行禪者出已復還欲入。佛作是說。若欲入者。隨意而入。無色定非遍照法。能緣自地。亦緣上地。不能緣下地。行禪者從彼定起已。不欲復入。是故佛作是說。若不欲入者。應為他人而解說之。莫忘失此法。佛經說四禪有四善利。四無色定有一善利。問曰。佛何故說四禪有四善利說四無色有一善利耶。答曰。先所說諸答此中應廣說。更有二不同。答曰。一以禪有三種。謂有覺有觀。無覺有觀。無覺無觀。故有四善利。無色定。唯無覺無觀。故有一善利。二以禪有種種根。為喜根樂根舍根。故有四善利。無色定無種種根。唯一舍根故。有一善利。問曰。禪善利有何差別。答曰。名即差別。是名為禪是名善利。複次禪三種。善染污不隱沒無記。善利唯善。複次禪有漏無漏。善利唯無漏。複次禪是色界系不繫。善利唯不繫。複次禪是學無學非學非無學。善利唯學無學。複次禪是見道斷修道斷無斷善利唯無斷。禪善利。是謂差別。

佛經說四禪是床座。問曰。何故佛說四

【現代漢語翻譯】 現代漢語譯本：失去這種方法。再者，禪定中有許多功德和利益，所以修禪的人出定后又想再次進入。因此，佛陀這樣說：『如果想入定，就隨意進入。』無色定沒有太多功德和利益，修禪的人從那種定中出來后，不想再進入。所以，佛陀這樣說：『如果不想要進入，就應當為他人解說，不要忘記這種方法。』再者，禪定是遍照之法，能夠緣自地，也能緣上下地。修禪的人出定后又想再次進入，佛陀這樣說：『如果想入定，就隨意進入。』無色定不是遍照之法，能夠緣自地，也能緣上地，不能緣下地。修禪的人從那種定中起來后，不想再進入。所以，佛陀這樣說：『如果不想要進入，就應當為他人解說，不要忘記這種方法。』佛經說四禪有四種善利，四無色定有一種善利。問：佛陀為什麼說四禪有四種善利，說四無色定有一種善利呢？答：先前所說的各種回答，這裡應當廣泛解說。還有兩種不同。答：一是禪有三種，即有覺有觀（savitarka-savicara），無覺有觀（avitarka-vicara-matra），無覺無觀（avitarka-avicara），所以有四種善利。無色定只有無覺無觀，所以有一種善利。二是禪有種種根，為喜根（priti-indriya）、樂根（sukha-indriya）、舍根（upeksha-indriya），所以有四種善利。無色定沒有種種根，只有一種舍根，所以有一種善利。問：禪的善利有什麼差別？答：名稱就是差別，名為禪，名為善利。再者，禪有三種，即善、染污、不隱沒無記。善利只有善。再者，禪是有漏（sasrava）無漏（anasrava），善利只有無漏。再者，禪是系（samyojana）不繫（visamyojana），善利只有不繫。再者，禪是學（saiksa）、無學（asiksa）、非學非無學，善利只有學、無學。再者，禪是見道斷（darshana-prahātavya）、修道斷（bhavana-prahātavya）、無斷，善利只有無斷。禪和善利，這就是差別。 佛經說四禪是床座。問：為什麼佛陀說四禪是床座呢？

【English Translation】 English version: Losing this method. Furthermore, there are many merits and benefits in dhyana (禪, meditation), so those who practice dhyana, after emerging from it, wish to enter again. Therefore, the Buddha said this: 'If you wish to enter, enter at will.' The arupa-samapattis (無色定, formless attainments) do not have many merits and benefits, and those who practice dhyana, after emerging from those attainments, do not wish to enter again. Therefore, the Buddha said this: 'If you do not wish to enter, you should explain it to others, do not forget this method.' Furthermore, dhyana is a law of pervasive illumination, capable of focusing on its own plane, and also focusing on the planes above and below. Those who practice dhyana, after emerging from it, wish to enter again, and the Buddha said this: 'If you wish to enter, enter at will.' The arupa-samapattis are not a law of pervasive illumination, capable of focusing on their own plane, and also focusing on the plane above, but not capable of focusing on the plane below. Those who practice dhyana, after arising from those attainments, do not wish to enter again. Therefore, the Buddha said this: 'If you do not wish to enter, you should explain it to others, do not forget this method.' The Buddhist scriptures say that the four dhyanas have four good benefits, and the four arupa-samapattis have one good benefit. Question: Why did the Buddha say that the four dhyanas have four good benefits, and say that the four arupa-samapattis have one good benefit? Answer: The various answers previously given should be explained extensively here. There are also two differences. Answer: One is that dhyana has three types, namely savitarka-savicara (有覺有觀, with initial and sustained application), avitarka-vicara-matra (無覺有觀, without initial application, with sustained application only), and avitarka-avicara (無覺無觀, without initial and sustained application), so there are four good benefits. The arupa-samapattis only have avitarka-avicara, so there is one good benefit. Two is that dhyana has various indriyas (根, faculties), namely priti-indriya (喜根, faculty of joy), sukha-indriya (樂根, faculty of pleasure), and upeksha-indriya (舍根, faculty of equanimity), so there are four good benefits. The arupa-samapattis do not have various indriyas, only one upeksha-indriya, so there is one good benefit. Question: What are the differences between the good benefits of dhyana? Answer: The names are the differences, named dhyana, named good benefits. Furthermore, dhyana has three types, namely good, defiled, and non-obscured neutral. Good benefits are only good. Furthermore, dhyana is sasrava (有漏, with outflows) and anasrava (無漏, without outflows), good benefits are only without outflows. Furthermore, dhyana is samyojana (系, bound) and visamyojana (不繫, unbound), good benefits are only unbound. Furthermore, dhyana is saiksa (學, under training), asiksa (無學, beyond training), and neither under training nor beyond training, good benefits are only under training and beyond training. Furthermore, dhyana is darshana-prahātavya (見道斷, to be abandoned by the path of seeing), bhavana-prahātavya (修道斷, to be abandoned by the path of cultivation), and not to be abandoned, good benefits are only not to be abandoned. Dhyana and good benefits, these are the differences. The Buddhist scriptures say that the four dhyanas are a seat. Question: Why did the Buddha say that the four

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禪是床座。答曰。以是高攝故。高者高於欲界。攝者攝諸善法。複次為諸聖人疲厭生死道示其座處故。如道行疲厭坐于床座則得休息。如是諸聖疲厭生死道。坐於四禪床座。則得休息。◎

◎佛經說四禪是涼風。問曰。何故佛說四禪是涼風。答曰。能除止煩惱業熱故。以初禪涼。止欲界煩惱業熱。以第二禪涼。止初禪熱。以第三禪涼。止第二禪熱。以第四禪涼。止第三禪熱。

佛經說四禪是食。問曰。何故佛經說四禪是食。答曰。為滿法身故。如村落中所有飲食送向城者。皆為長養城中諸人身故。如是禪中所有善根。皆為長養法身故。

佛經說婆羅門當知第四禪是畢竟道。問曰。何故佛舍三禪。說第四禪是畢竟道。答曰。彼婆羅門。聞佛有一切知見。復聞如來以第四禪成阿耨多羅三藐三菩提。說第四禪是畢竟道便作是念。若沙門瞿曇。說第四禪是畢竟道者。必定有一切知見。便詣佛所。到已問如是義。佛知彼心所念。便舍三禪說四禪是畢竟道。彼人聞已。生決定心。必有一切知見。婆羅門是亦名如來所行。亦名如來現行法。譬如野象。于夏中時。見地生青茂華草及諸池水。心生欣踴。以牙掘地。然後安足。如來亦爾。亦以四禪行舍。掘所知地。而安智足。如來道者。是住舍摩陀。如來所行者。是住

【現代漢語翻譯】 現代漢語譯本 禪是床座。回答說：『因為禪能高超地統攝一切。』所謂『高』，是指高於欲界；所謂『攝』，是指統攝各種善法。再者，這是爲了讓那些厭倦生死輪迴之道的聖人們，指示他們可以安坐之處。就像在道路上行走疲憊的人，坐在床座上就能得到休息一樣。這些聖人厭倦了生死輪迴之道，安坐在四禪的床座上，就能得到休息。

佛經說四禪是涼風。問：『為什麼佛說四禪是涼風呢？』答：『因為四禪能夠去除煩惱和業帶來的熱惱。』初禪的涼，能夠止息欲界的煩惱和業熱；第二禪的涼，能夠止息初禪的熱；第三禪的涼，能夠止息第二禪的熱；第四禪的涼，能夠止息第三禪的熱。

佛經說四禪是食物。問：『為什麼佛經說四禪是食物呢？』答：『爲了圓滿法身。』就像村落中所有的飲食都運送到城市裡，是爲了滋養城裡所有人的身體一樣。禪定中所有的善根，都是爲了滋養法身。

佛經說婆羅門應當知道第四禪是究竟之道。問：『為什麼佛捨棄前三禪，而說第四禪是究竟之道呢？』答：『因為那位婆羅門，聽聞佛具有一切知見，又聽聞如來通過第四禪成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，佛說第四禪是究竟之道，他便這樣想：如果沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛）說第四禪是究竟之道，那麼他必定具有一切知見。』於是他前往佛陀的住所，到達后詢問這個道理。佛陀知道他心中所想，便捨棄前三禪，而說第四禪是究竟之道。那人聽聞后，生起堅定的信心，認為佛陀必定具有一切知見。第四禪也是如來所行之道，也是如來現在所修行的法。譬如野像在夏天的時候，看到地上生長著青翠茂盛的華草以及池水，心中感到欣喜雀躍，便用牙齒挖掘土地，然後才安放腳。如來也是這樣，也以四禪作為修行的處所，挖掘所知的土地，而安放智慧之足。如來的道，是安住于舍摩陀（Śamatha，止），如來所行，是安住于毗婆舍那（Vipassanā，觀）。

【English Translation】 English version Zen is a bed seat. The answer is: 'Because it is high and all-encompassing.' 'High' means higher than the desire realm. 'Encompassing' means encompassing all good dharmas. Furthermore, it is to show those saints who are weary of the path of birth and death a place where they can sit. Just as a person who is tired from walking on the road can rest by sitting on a bed seat, so too, these saints who are weary of the path of birth and death can rest by sitting on the bed seat of the four Dhyanas (meditative states).

The Sutra says that the four Dhyanas are a cool breeze. Question: 'Why does the Buddha say that the four Dhyanas are a cool breeze?' Answer: 'Because they can remove the heat of afflictions and karma.' The coolness of the first Dhyana can stop the afflictions and karmic heat of the desire realm. The coolness of the second Dhyana can stop the heat of the first Dhyana. The coolness of the third Dhyana can stop the heat of the second Dhyana. The coolness of the fourth Dhyana can stop the heat of the third Dhyana.

The Sutra says that the four Dhyanas are food. Question: 'Why does the Sutra say that the four Dhyanas are food?' Answer: 'To fulfill the Dharmakaya (Dharmakāya, the body of the Dharma).' Just as all the food in the villages is sent to the city to nourish the bodies of all the people in the city, so too, all the good roots in Dhyana are to nourish the Dharmakaya.

The Sutra says that Brahmins should know that the fourth Dhyana is the ultimate path. Question: 'Why did the Buddha abandon the first three Dhyanas and say that the fourth Dhyana is the ultimate path?' Answer: 'Because that Brahmin had heard that the Buddha had all-knowing vision, and also heard that the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) through the fourth Dhyana. Therefore, when the Buddha said that the fourth Dhyana is the ultimate path, he thought: If the Śramaṇa Gautama (Śramaṇa Gautama, the historical Buddha) says that the fourth Dhyana is the ultimate path, then he must have all-knowing vision.' So he went to the Buddha's residence, and upon arriving, asked about this principle. The Buddha knew what he was thinking, so he abandoned the first three Dhyanas and said that the fourth Dhyana is the ultimate path. After hearing this, that person developed firm faith, believing that the Buddha must have all-knowing vision. The fourth Dhyana is also the path traveled by the Tathagata, and it is also the Dharma that the Tathagata is currently practicing. For example, in the summer, a wild elephant sees green and lush flowers and grasses growing on the ground, as well as ponds of water, and feels joyful and excited. It uses its tusks to dig the ground, and then places its feet. The Tathagata is also like this, using the four Dhyanas as a place to practice, digging the ground of knowledge, and placing the feet of wisdom. The path of the Tathagata is to abide in Śamatha (Śamatha, calming the mind), and the practice of the Tathagata is to abide in Vipassanā (Vipassanā, insight meditation).

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毗婆舍那。如來現行法者。是二俱住。

佛經說四禪是樂住。問曰。何故佛說四禪是樂住耶。答曰。以易生樂故。根本禪以易生故是樂。諸邊及無色定。以難生故是苦。有何難生耶。答曰。為欲界煩惱業所縛故。未至禪難生現在前。如人牢固反系其手多用功力。然後自解。如是為欲界煩惱所繫縛故。多用功力。生彼地道現在前。或有以不凈觀起彼地道現在前。或有以阿那波那念者以不凈觀者。或於十年十二年中修白骨想。或有能起彼地者。或有不能者。以阿那波那念者。或十年十二年中。常數出入息。或有能起彼地現在前者。或不能者。已斷欲愛。不多用功力。起初禪現在前。異心滅。起異心現在前。粗心滅。起細心現在前。與覺俱心滅。起與觀俱心現在前。如人以木折木。多用功力。然後乃折。如是初禪異心滅。異心現在前。粗心滅。細心現在前。與覺俱心滅。與觀俱心現在前。多用功力。亦復如是。若離初禪欲。不多用功力。起第二禪現在前。離第二禪欲。起第三禪現在前。離第三禪欲。起第四禪現在前。亦復如是。問曰。若離第四禪欲。起空處現在前。亦不多用功力。

何故不名樂道。答曰。以無色定微細故或有說。無無色定。如梨毗婆居士。往詣尊者阿難所。作如是說。我是在家之人。長夜樂著

【現代漢語翻譯】 現代漢語譯本 毗婆舍那（Vipassanā，內觀）。如來現行之法，是二者共同安住的境界。

佛經說四禪是安樂的住處。問：為什麼佛說四禪是安樂的住處呢？答：因為容易生起快樂的緣故。根本禪因為容易生起，所以是安樂的。而諸邊地禪定以及無色定，因為難以生起，所以是苦的。問：有什麼難以生起的呢？答：因為被欲界的煩惱和業力所束縛的緣故，未至禪難以生起並顯現。就像一個人被牢固地反綁雙手，需要花費很大的力氣才能解開。同樣，因為被欲界的煩惱所束縛，需要花費很大的力氣，才能使彼地之道顯現。或者有人通過不凈觀使彼地之道顯現，或者有人通過安那般那念（ānāpāna-smṛti，入出息念）使彼地之道顯現。修不凈觀的人，或許十年、十二年中修習白骨觀，有些人能夠生起彼地之道，有些人不能。修安那般那唸的人，或許十年、十二年中，持續地數出入息，有些人能夠生起彼地之道並顯現，有些人不能。已經斷除欲愛的人，不需要花費太多力氣，就能使初禪顯現。異心滅除，生起另一種心；粗心滅除，生起細心；與覺（vitarka，尋）相應的心滅除，生起與觀（vicāra，伺）相應的心。就像人用木頭折斷木頭，需要花費很大的力氣才能折斷。同樣，初禪的異心滅除，另一種心顯現；粗心滅除，細心顯現；與覺相應的心滅除，與觀相應的心顯現，也需要花費很大的力氣。如果離初禪的慾望，不需要花費太多力氣，就能使第二禪顯現。離第二禪的慾望，就能使第三禪顯現。離第三禪的慾望，就能使第四禪顯現。也是同樣的道理。問：如果離第四禪的慾望，生起空無邊處定顯現，也不需要花費太多力氣嗎？

為什麼不稱為安樂之道呢？答：因為無色定非常微細的緣故。或者有人說，沒有無色定，就像梨毗婆（Līvīpa）居士，前往尊者阿難（Ānanda）處，這樣說：我是在家之人，長久以來貪戀著。

【English Translation】 English version Vipassanā (Vipassanā, Insight Meditation). The Dharma as practiced by the Tathagata is the state where these two abide together.

The sutras say that the four Dhyanas (jhānas, meditative states) are abodes of bliss. Question: Why does the Buddha say that the four Dhyanas are abodes of bliss? Answer: Because bliss is easily generated. The root Dhyanas are bliss because they are easily generated. But the border states and the formless attainments are suffering because they are difficult to generate. Question: What makes them difficult to generate? Answer: Because they are bound by the defilements and karma of the desire realm. The preliminary Dhyana is difficult to bring into the present. It is like a person whose hands are tightly bound behind their back, who must exert much effort to free themselves. Likewise, because one is bound by the defilements of the desire realm, much effort is required to bring the path of that realm into the present. Or, some bring the path of that realm into the present through contemplation of impurity. Or, some bring it into the present through mindfulness of breathing (ānāpāna-smṛti, mindfulness of breathing). Those who practice contemplation of impurity may cultivate the white bone contemplation for ten or twelve years. Some are able to generate the path of that realm, and some are not. Those who practice mindfulness of breathing may constantly count their in- and out-breaths for ten or twelve years. Some are able to generate the path of that realm and bring it into the present, and some are not. One who has already severed desire for the desire realm does not need to exert much effort to bring the first Dhyana into the present. One thought ceases, and another thought arises. A coarse thought ceases, and a subtle thought arises. A thought accompanied by vitarka (vitarka, initial application of thought) ceases, and a thought accompanied by vicāra (vicāra, sustained application of thought) arises. It is like a person breaking wood with wood, who must exert much effort to break it. Likewise, the first Dhyana, one thought ceases, and another thought arises. A coarse thought ceases, and a subtle thought arises. A thought accompanied by vitarka ceases, and a thought accompanied by vicāra arises. Much effort is required, and it is the same. If one is free from desire for the first Dhyana, one does not need to exert much effort to bring the second Dhyana into the present. Free from desire for the second Dhyana, one brings the third Dhyana into the present. Free from desire for the third Dhyana, one brings the fourth Dhyana into the present. It is the same. Question: If one is free from desire for the fourth Dhyana, does one also not need to exert much effort to bring the sphere of infinite space into the present?

Why is it not called a path of bliss? Answer: Because the formless attainments are very subtle. Or, some say that there are no formless attainments, like the layman Līvīpa (Līvīpa), who went to the Venerable Ānanda (Ānanda) and said: 'I am a householder, and for a long time I have been attached to...'

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色聲香味觸。聞說無色定。心生怖畏。如臨深坑。云何眾生。而無有色。複次以行時樂故。譬如二人俱欲至一方。一從陸道。二從水道。雖俱到一方。從水道行者樂。從陸道行者苦。如是無邊眾生。得離欲時。或依根本禪。或依諸邊及無色定。雖俱得離欲。依根本禪者樂。依諸邊無色定者苦。複次苦處所有二種樂。謂受樂猗樂。三禪中有二種樂。第四禪中。雖無受樂。廣有猗樂勝於受樂。複次有二種故。一舊住樂二客樂。舊住樂者如住禪起禪現在前。客樂者如住禪起無色定現在前。複次此中有不惱害眾生。樂可得故。如說若不惱害他。是名為樂。複次若起根本禪現在前。則遍身四大柔軟。若起諸邊現在前。則繞心四大柔軟。復有說者。起諸邊現在前。亦遍身四大柔軟。但不如起根本禪現在前者。譬如二人。同一池澡浴。一在其邊。一入其中。雖俱澡浴而入中者。令四大潤益勝。彼亦如是。複次以有二法共在一處等俱生故。二法者謂定慧也。未至中間禪。慧多定少。無色定。定多慧少。根本禪生定慧等。複次有二法等俱生故。二法謂定精進。精進雖一切地偏多。以根本禪力故。二法生時俱等。複次斷有二種。有多用功。有不多用功。諸邊無色定若有所斷。則多用功。根本禪。若有所斷。不多用功。譬如二人乘馬。俱至一

【現代漢語翻譯】 現代漢語譯本 色、聲、香、味、觸（五種感官體驗）。聽聞沒有色界的禪定，心中產生恐懼，如同面臨深淵。為什麼眾生會沒有色身呢？ 進一步說，因為在修行時有快樂的體驗。譬如兩個人都要去同一個地方，一個走陸路，一個走水路。雖然都到達同一個地方，但走水路的人更快樂，走陸路的人更辛苦。同樣，無邊的眾生在脫離慾望時，或者依靠根本禪（指色界四禪），或者依靠各種支分禪以及無色定（指空無邊處定、識無邊處定、無所有處定、非想非非想處定）。雖然都能夠脫離慾望，但依靠根本禪的人更快樂，依靠各種支分禪和無色定的人更辛苦。 進一步說，在苦處（指欲界）有兩種快樂，即感受上的快樂和依附上的快樂。三禪（色界第三禪）中有兩種快樂。第四禪（色界第四禪）中，雖然沒有感受上的快樂，但有廣大的依附上的快樂，勝過感受上的快樂。 進一步說，有兩種快樂，一是舊有的快樂，二是外來的快樂。舊有的快樂，比如安住于禪定，從禪定中出來，這種狀態當下呈現。外來的快樂，比如安住于禪定，從禪定中出來，進入無色定，這種狀態當下呈現。 進一步說，在這種禪定中，因為可以獲得不惱害眾生的快樂。正如所說，如果不惱害他人，就叫做快樂。 進一步說，如果生起根本禪，當下呈現，那麼全身的四大（地、水、火、風）都會變得柔軟。如果生起各種支分禪，當下呈現，那麼圍繞著心的四大會變得柔軟。也有人說，生起各種支分禪，當下呈現，也是全身的四大柔軟，但不如生起根本禪當下呈現時那樣。 譬如兩個人，在同一個池塘里洗澡，一個在池塘邊，一個進入池塘中。雖然都在洗澡，但進入池塘中的人，四大得到的滋潤更多。情況也是如此。 進一步說，因為有兩種法共同在一個地方平等地同時生起。兩種法是指定和慧。在未至定（未到地定）和中間禪（中間定）中，慧多定少。在無色定中，定多慧少。在根本禪中，定和慧是相等的。 進一步說，因為有兩種法平等地同時生起。兩種法是指定和精進。精進雖然在一切禪定中都偏多，但因為根本禪的力量，兩種法生起時是相等的。 進一步說，斷除煩惱有兩種方式，一種是需要花費很多功夫，一種是不需要花費很多功夫。如果通過各種支分禪和無色定來斷除煩惱，就需要花費很多功夫。如果通過根本禪來斷除煩惱，就不需要花費很多功夫。譬如兩個人騎馬，一起去同一個地方。

【English Translation】 English version Form, sound, smell, taste, and touch (the five sense experiences). Hearing about the formless samadhis (arupa-samapattis), the mind generates fear, as if facing a deep pit. How can sentient beings be without form? Furthermore, it is because there is joy in the practice. For example, two people both want to go to the same place, one by land and the other by water. Although both reach the same place, the one who travels by water is happier, and the one who travels by land suffers. Similarly, countless sentient beings, when they are liberated from desire, either rely on the fundamental dhyanas (rupa-jhanas, the four form realms) or rely on various marginal dhyanas and the formless samadhis (the four formless realms: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception). Although they all attain liberation from desire, those who rely on the fundamental dhyanas are happier, and those who rely on the various marginal dhyanas and formless samadhis suffer. Furthermore, in the realm of suffering (the desire realm), there are two kinds of joy: the joy of sensation and the joy of attachment. In the third dhyana (of the form realm), there are two kinds of joy. In the fourth dhyana (of the form realm), although there is no joy of sensation, there is great joy of attachment, which surpasses the joy of sensation. Furthermore, there are two kinds of joy: old joy and new joy. Old joy is like abiding in dhyana, arising from dhyana, and this state is present. New joy is like abiding in dhyana, arising from dhyana, and entering the formless samadhi, and this state is present. Furthermore, in this dhyana, because the joy of not harming sentient beings can be obtained. As it is said, if one does not harm others, it is called joy. Furthermore, if the fundamental dhyana arises and is present, then the four great elements (earth, water, fire, and wind) of the whole body will become soft. If the various marginal dhyanas arise and are present, then the four great elements surrounding the mind will become soft. Some say that when the various marginal dhyanas arise and are present, the four great elements of the whole body are also soft, but not as much as when the fundamental dhyana arises and is present. For example, two people are bathing in the same pond, one on the edge of the pond and the other in the middle of the pond. Although both are bathing, the one in the middle of the pond receives more nourishment from the four great elements. The situation is similar. Furthermore, it is because two dharmas (qualities) arise equally and simultaneously in the same place. The two dharmas are concentration (samadhi) and wisdom (prajna). In the access concentration (upacara samadhi) and the intermediate dhyana (madhyana dhyana), there is more wisdom and less concentration. In the formless samadhis, there is more concentration and less wisdom. In the fundamental dhyanas, concentration and wisdom are equal. Furthermore, it is because two dharmas arise equally and simultaneously. The two dharmas are concentration and diligence (virya). Although diligence is more prevalent in all dhyanas, because of the power of the fundamental dhyanas, the two dharmas arise equally. Furthermore, there are two ways to cut off afflictions: one requires a lot of effort, and the other does not require a lot of effort. If one cuts off afflictions through the various marginal dhyanas and formless samadhis, it requires a lot of effort. If one cuts off afflictions through the fundamental dhyanas, it does not require a lot of effort. For example, two people are riding horses, going to the same place together.

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方。一乘調者。一乘不調者。雖俱至一方。乘調馬者。不多用功。乘不調馬者。則多用功。如是諸眾生離欲時。或依根本禪。或依諸邊無色定。若依根本禪者。不多用功若依諸邊無色定者。則多用功。複次以修道時得安樂故。譬如多人渡河。或因草束。或因浮囊。或因船。或因舫。雖從此岸俱渡到彼岸。但乘舫渡者安樂。彼亦如是。以如是等事故。佛經說根本禪是樂住。如樂住。觸住樂觸住亦如是。四無量。謂慈悲喜捨。問曰。何故禪次第說無量耶。答曰。以無量從禪中生故。複次以無量是禪中余功德故。以是事故。禪次第說無量。問曰。無量體性是何。答曰。慈悲是無恚善根。對治于恚。取其迴轉相應共有法。體性是四陰五陰。欲界者是四陰。色界者是五陰。問曰。此二俱是無恚善根。對治于恚。慈對治何等恚。悲對治何等恚耶。答曰。恚或有欲殺眾生者。或有欲打眾生者。若欲殺眾生恚。慈為對治。欲打眾生恚。悲為對治。複次恚有二種。一者應恚處而恚。二者不應恚處而恚。慈則對治應恚處而恚者。悲則對治不應恚處而恚者。喜是喜根。取其迴轉相應共有法。體是四陰五陰。欲界是四陰。色界是五陰。問曰。若喜體是喜根者。波伽羅那所說云何通。如說云何為喜。答曰。喜相應受想行識。及從彼起身口業。從彼

【現代漢語翻譯】 現代漢語譯本： 方（方便）。一乘調順者，一乘不調順者，雖然都到達同一個地方，但乘坐調順的馬的人，不需要花費太多功夫；乘坐不調順的馬的人，則需要花費更多功夫。同樣，諸眾生在離欲時，或者依靠根本禪（Dhyana，四禪八定中的四禪），或者依靠諸邊無色定（Arūpāyatana，四空定）。如果依靠根本禪，不需要花費太多功夫；如果依靠諸邊無色定，則需要花費更多功夫。 再次，因為修道時得到安樂的緣故，譬如許多人渡河，或者依靠草束，或者依靠浮囊，或者依靠船，或者依靠舫（較大的船）。雖然都從此岸渡到彼岸，但乘坐舫渡河的人更安樂。他們的情況也是如此。因為這些原因，佛經說根本禪是安樂住。如同安樂住，觸住（Phassa-vihāra，觸的住處），樂觸住（Sukha-phassa-vihāra，樂觸的住處）也是如此。 四無量（catasso appamaññā，四種無限的禪定），即慈（mettā，愿一切眾生快樂）、悲（karuṇā，愿一切眾生脫離痛苦）、喜（muditā，對眾生的快樂感到歡喜）、舍（upekkhā，平等心）。 問：為什麼禪之後次第宣說無量呢？ 答：因為無量是從禪中產生的。再次，因為無量是禪中額外的功德。因為這個原因，禪之後次第宣說無量。 問：無量的體性是什麼？ 答：慈悲是沒有嗔恚的善根，對治嗔恚。取其迴轉相應共有法。體性是四陰（catasso khandhā，色受想行）或五陰（pañca khandhā，色受想行識）。欲界（Kāmadhātu，眾生有情慾的界）眾生是四陰，（此處原文缺失，無法翻譯）是五陰。 問：這二者都是沒有嗔恚的善根，對治嗔恚，慈對治什麼樣的嗔恚？悲對治什麼樣的嗔恚？ 答：嗔恚或者有想要殺死眾生的，或者有想要毆打眾生的。如果想要殺死眾生的嗔恚，慈是對治；想要毆打眾生的嗔恚，悲是對治。 再次，嗔恚有兩種，一種是應該嗔恚處而嗔恚，一種是不應該嗔恚處而嗔恚。慈則對治應該嗔恚處而嗔恚者，悲則對治不應該嗔恚處而嗔恚者。 喜是喜根（Somanassindriya，喜的根源），取其迴轉相應共有法。體是四陰或五陰。欲界是四陰，（此處原文缺失，無法翻譯）是五陰。 問：如果喜的體性是喜根，那麼波伽羅那（Puggala-paññatti，人施設論）所說應該如何理解？如說什麼是喜？ 答：喜相應受（vedanā，感受）、想（saññā，認知）、行（saṅkhāra，意志）、識（viññāṇa，意識），以及從彼起身口業。從彼……

【English Translation】 English version: Ways. Those who are trained in the One Vehicle (Ekayāna), and those who are not, although both arrive at the same place, those who ride a trained horse do not need to exert much effort; those who ride an untrained horse need to exert more effort. Likewise, when sentient beings are detached from desire, they either rely on the fundamental Dhyana (four levels of meditative absorption), or rely on the formless attainments (Arūpāyatana, the four formless realms). If they rely on the fundamental Dhyana, they do not need to exert much effort; if they rely on the formless attainments, they need to exert more effort. Furthermore, because of the joy obtained during the practice of the path, it is like many people crossing a river, either relying on bundles of grass, or relying on inflated skins, or relying on boats, or relying on large boats (rafts). Although all cross from this shore to the other shore, those who cross by raft are more comfortable. Their situation is also like this. Because of these reasons, the Buddhist scriptures say that fundamental Dhyana is a pleasant abiding. Just like pleasant abiding, so too are the abiding in contact (Phassa-vihāra), and the pleasant abiding in contact (Sukha-phassa-vihāra). The four immeasurables (catasso appamaññā), namely loving-kindness (mettā, wishing all beings well), compassion (karuṇā, wishing all beings to be free from suffering), sympathetic joy (muditā, rejoicing in the happiness of others), and equanimity (upekkhā, impartiality). Question: Why are the immeasurables taught in sequence after Dhyana? Answer: Because the immeasurables arise from Dhyana. Furthermore, because the immeasurables are additional merits within Dhyana. For this reason, the immeasurables are taught in sequence after Dhyana. Question: What is the nature of the immeasurables? Answer: Loving-kindness and compassion are roots of goodness without hatred, counteracting hatred. Take their shared characteristics of turning and corresponding. Their nature is the four aggregates (catasso khandhā, form, feeling, perception, mental formations) or the five aggregates (pañca khandhā, form, feeling, perception, mental formations, consciousness). Beings in the desire realm (Kāmadhātu) have four aggregates, (missing text in original, cannot translate) have five aggregates. Question: Since both of these are roots of goodness without hatred, counteracting hatred, what kind of hatred does loving-kindness counteract? What kind of hatred does compassion counteract? Answer: Hatred can be either wanting to kill beings or wanting to beat beings. If it is hatred that wants to kill beings, loving-kindness is the counteraction; if it is hatred that wants to beat beings, compassion is the counteraction. Furthermore, there are two kinds of hatred: one is hatred where it is appropriate to be angry, and the other is hatred where it is not appropriate to be angry. Loving-kindness counteracts hatred where it is appropriate to be angry, while compassion counteracts hatred where it is not appropriate to be angry. Sympathetic joy is the root of joy (Somanassindriya), taking its shared characteristics of turning and corresponding. Its nature is the four aggregates or the five aggregates. The desire realm has four aggregates, (missing text in original, cannot translate) has five aggregates. Question: If the nature of joy is the root of joy, how should what is said in the Puggala-paññatti (Designation of Human Types) be understood? As it says, what is joy? Answer: Joy corresponds to feeling (vedanā), perception (saññā), mental formations (saṅkhāra), and consciousness (viññāṇa), and the physical and verbal actions arising from them. From that...

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起心不相應行。是名為喜。為受還應受耶。答曰。波伽羅那文。應如是說。喜相應想行識。乃至廣說。不應說受。而不說者。有何意耶。答曰。誦者錯謬故。複次波伽羅那說。無量體性是五陰。雖不與受相應。而與餘數法相應。復有說者。喜自有體。是心數法。與心相應。或有說者。是喜根。心數聚中可得。或有說者。是喜根。後生舍。是無貪善根。對治于貪取其迴轉相應共有法。體是四陰五陰。欲界是四陰。色界是五陰。此是無量體性。已說體性。其相云何。答曰。體性即是相。相即是體性。諸法不可舍于體性別更說相。尊者和須蜜說曰。饒益相是慈。除不饒益相是悲。隨喜相是喜。放舍相是舍。

已說無量體相。所以今當說。何故名無量。無量是何義。答曰。對治戲論故名無量。問曰。若對治戲論是無量者。戲論有二種。一愛戲論。二見戲論。以何等無量。對治何等戲論。答曰。無量不能斷結。或以無量對治于愛。或以無量對治于見。若取其近對治者。慈悲是見近對治。所以者何。見行眾生。多喜瞋恚。喜舍是愛近對治。所以者何。愛行眾生。多喜相親近。複次對治放逸法故名無量。放逸者。是欲界諸煩惱。誰是其近對治。謂四無量。複次是賢聖所遊戲處。名為歡喜。如富貴人。有種種遊戲處。如園林綵女

【現代漢語翻譯】 現代漢語譯本： 『起心不相應行』，這被稱為『喜』。那麼，『受』是否也應該被包含在內呢？回答是：在《波伽羅那文》（Prakaranavada）中，應該這樣說：『喜相應于想、行、識』，乃至廣說。不應該只說『受』而不提及其他。如果不說其他，有什麼用意呢？回答是：誦讀者出現了錯謬。此外，《波伽羅那》中說，無量（apramana）的體性是五陰（panca-skandha）。雖然不與『受』相應，但與其餘的心數法（caitta）相應。還有人說，『喜』自身具有體性，是心數法，與心相應。或者有人說，是『喜根』，可以在心數聚中找到。或者有人說，是『喜根』，後生之『舍』（upeksa），是無貪善根（alobha-kusalamula），對治于貪（lobha），取其迴轉相應共有法。體是四陰或五陰。欲界（kama-dhatu）是四陰，**是五陰。這就是無量的體性。已經說了體性，那麼它的相（laksana）是什麼呢？回答是：體性就是相，相就是體性。諸法不可捨棄體性而另外說明相。尊者和須蜜（Vasumitra）說：『饒益相是慈（maitri），去除不饒益相是悲（karuna），隨喜相是喜（mudita），放舍相是舍（upeksa）。』

已經說了無量的體相，現在應當說明原因。為什麼稱為『無量』？『無量』是什麼意思？回答是：爲了對治戲論（prapanca），所以稱為『無量』。提問：如果對治戲論就是『無量』，那麼戲論有兩種：一是愛戲論（raga-prapanca），二是見戲論（drsti-prapanca）。用哪種『無量』來對治哪種戲論呢？回答是：『無量』不能斷結（bandhana）。或者用『無量』來對治于愛，或者用『無量』來對治于見。如果取其近對治來說，慈悲（maitri-karuna）是見的近對治。為什麼這樣說呢？因為見行眾生，多喜瞋恚（dosa）。喜舍（mudita-upeksa）是愛的近對治。為什麼這樣說呢？因為愛行眾生，多喜相親近。此外，爲了對治放逸法（pramada-dharma），所以稱為『無量』。放逸，是欲界（kama-dhatu）的諸煩惱（klesha）。誰是其近對治呢？就是四無量心（catvari-apramanyani）。此外，是賢聖所遊戲之處，名為歡喜。如同富貴人，有種種遊戲之處，如園林綵女。

【English Translation】 English version: 『Arising of mind not corresponding to action,』 this is called 『joy』 (mudita). Should 『feeling』 (vedana) also be included? The answer is: In the Prakaranavada (波伽羅那文), it should be said: 『Joy corresponds to thought (samjna), action (samskara), and consciousness (vijnana),』 and so on extensively. It should not only mention 『feeling』 without mentioning others. If others are not mentioned, what is the intention? The answer is: The reciter made a mistake. Furthermore, the Prakaranavada says that the nature of immeasurables (apramana) is the five skandhas (五陰, panca-skandha). Although it does not correspond to 『feeling,』 it corresponds to the remaining mental factors (caitta). Some say that 『joy』 itself has a nature, it is a mental factor, and it corresponds to the mind. Others say that it is the 『root of joy,』 which can be found in the collection of mental factors. Others say that it is the 『root of joy,』 the subsequent 『equanimity』 (upeksa), which is the non-greed wholesome root (alobha-kusalamula), counteracting greed (lobha), taking its revolving corresponding common dharma. Its nature is the four skandhas or five skandhas. The desire realm (kama-dhatu, 欲界) is the four skandhas, ** is the five skandhas. This is the nature of immeasurables. Having spoken of the nature, what is its characteristic (laksana)? The answer is: Nature is characteristic, and characteristic is nature. Dharmas cannot abandon nature and separately explain characteristic. Venerable Vasumitra (和須蜜) said: 『The characteristic of benefiting is loving-kindness (maitri, 慈), the characteristic of removing non-benefiting is compassion (karuna, 悲), the characteristic of rejoicing is joy (mudita, 喜), and the characteristic of abandoning is equanimity (upeksa, 舍).』

Having spoken of the nature and characteristic of immeasurables, now we should explain the reason. Why is it called 『immeasurable』? What does 『immeasurable』 mean? The answer is: To counteract proliferation (prapanca, 戲論), it is called 『immeasurable.』 Question: If counteracting proliferation is 『immeasurable,』 then there are two types of proliferation: one is desire proliferation (raga-prapanca, 愛戲論), and the other is view proliferation (drsti-prapanca, 見戲論). Which 『immeasurable』 is used to counteract which proliferation? The answer is: 『Immeasurables』 cannot sever bonds (bandhana). Either 『immeasurables』 are used to counteract desire, or 『immeasurables』 are used to counteract views. If we take the near counteraction, loving-kindness and compassion (maitri-karuna) are the near counteraction of views. Why is this said? Because beings who act according to views are more prone to anger (dosa, 瞋恚). Joy and equanimity (mudita-upeksa) are the near counteraction of desire. Why is this said? Because beings who act according to desire are more prone to mutual closeness. Furthermore, to counteract negligent dharmas (pramada-dharma, 放逸法), it is called 『immeasurable.』 Negligence is the afflictions (klesha, 煩惱) of the desire realm (kama-dhatu, 欲界). What is its near counteraction? It is the four immeasurables (catvari-apramanyani, 四無量心). Furthermore, it is the place where the noble ones play, called joy. Like wealthy people, there are various places to play, such as gardens and colorful women.

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遊獵等。名歡喜處。彼亦如是。

界者在欲色界。地者慈悲舍十地中可得。謂根本四禪四禪邊欲界禪中間。喜在三地。欲界初禪二禪。復有說者。初禪第二禪無悲。所以者何。初禪第二禪喜。是自地愛。喜根是欣踴行。悲是憂戚行。若初禪第二禪有悲者。則一心聚中。有欣踴行。亦有憂戚行。問曰。初禪第二禪。無無漏厭行耶。答曰。無漏厭行。是實觀。隨其實觀。心則生喜。隨其生喜。則欲更知。如人為寶故掘地。隨其掘地。則便得寶。隨其得寶。復欲更掘。彼亦如是。非是虛觀。評曰。應作是說。初禪第二禪有悲。所依者。依欲界。行者慈是樂行。悲是苦行。喜是歡喜行。舍是放舍行。緣者盡緣欲界。緣聚緣眾生。緣欲界五陰二陰。眾生若緣住自心眾生則緣五陰。若緣住他心及無心眾生。是緣二陰。復有說者。初禪無量。緣于欲界。第二禪無量。緣欲界初禪。第三禪無量。緣欲界初禪。第二禪第四禪無量。緣欲界初禪第二第三禪。復有說者。初禪無量。緣欲界初禪。乃至第四禪無量。緣欲界乃至第四禪。復有說者。慈緣欲界初禪第二第三禪。所以者何。慈行樂行。欲界三禪中。有樂受故。悲緣欲界。所以者何悲行苦行。欲界中有苦受故。喜緣欲界初禪第二禪。所以者何。喜行歡喜行。欲界初禪第二禪。有喜

【現代漢語翻譯】 現代漢語譯本：遊獵等等，被稱為『歡喜處』。它們的情況也是如此。

『界』指的是在欲界。『地』指的是慈悲喜捨四無量心在十地中可以獲得，也就是根本四禪、四禪的邊禪、欲界禪和中間禪。喜心存在於三地：欲界、初禪和二禪。也有人說，初禪和二禪沒有悲心。為什麼呢？因為初禪和二禪的喜心是基於對自身境界的愛著，喜根的特性是欣喜踴躍，而悲心的特性是憂愁悲慼。如果初禪和二禪有悲心，那麼在一個一心專注的狀態中，既有欣喜踴躍，也有憂愁悲慼。有人問：初禪和二禪沒有無漏的厭離之行嗎？回答是：無漏的厭離之行是真實的觀照。隨著真實的觀照，心中會生起喜悅。隨著喜悅的生起，就想要更深入地瞭解。就像一個人爲了尋找寶藏而挖掘土地，隨著挖掘的深入，就會得到寶藏。得到了寶藏，又想要繼續挖掘。情況也是如此，這不是虛假的觀照。評論說：應該這樣說，初禪和二禪是有悲心的，所依賴的是欲界。從行為上來說，慈是樂行，悲是苦行，喜是歡喜行，舍是放下行。從所緣境來說，慈悲喜捨都緣于欲界，緣于眾生聚集之處，緣于眾生。緣于欲界的五陰（色、受、想、行、識）或二陰（名、色）。如果眾生緣于安住于自身內心的眾生，那麼就緣於五陰；如果緣于安住於他人內心或無心的眾生，那麼就緣於二陰。還有一種說法是，初禪的慈無量心緣于欲界，二禪的慈無量心緣于欲界和初禪，三禪的慈無量心緣于欲界、初禪和二禪，四禪的慈無量心緣于欲界、初禪、二禪和三禪。還有一種說法是，初禪的慈無量心緣于欲界和初禪，乃至四禪的慈無量心緣于欲界乃至四禪。還有一種說法是，慈心緣于欲界、初禪、二禪和三禪。為什麼呢？因為慈心是樂行，在欲界和三禪中有樂受的緣故。悲心緣于欲界。為什麼呢？因為悲心是苦行，在欲界中有苦受的緣故。喜心緣于欲界、初禪和二禪。為什麼呢？因為喜心是歡喜行，在欲界、初禪和二禪中有喜的緣故。

【English Translation】 English version: Hunting and other activities are called 'places of joy' (名歡喜處). Their situation is also like that.

The 'realm' (界者) refers to being in the desire realm (欲界). The 'ground' (地者) refers to loving-kindness, compassion, joy, and equanimity (慈悲舍) which can be attained in the ten grounds (十地), namely the four fundamental dhyanas (根本四禪), the border of the four dhyanas (四禪邊), the desire realm dhyana (欲界禪), and the intermediate dhyana (中間禪). Joy (喜) exists in three grounds: the desire realm, the first dhyana (初禪), and the second dhyana (第二禪). Some say that the first and second dhyanas do not have compassion (悲). Why? Because the joy in the first and second dhyanas is based on love for one's own state. The characteristic of the root of joy (喜根) is joyful elation (欣踴行), while the characteristic of compassion is sorrowful grief (憂戚行). If the first and second dhyanas had compassion, then in a state of one-pointedness of mind (一心聚中), there would be both joyful elation and sorrowful grief. Someone asks: Do the first and second dhyanas not have the non-outflow (無漏) practice of aversion (厭行)? The answer is: The non-outflow practice of aversion is a real observation (實觀). Following the real observation, joy arises in the mind. Following the arising of joy, one wants to know more deeply. It is like a person digging the ground for treasure; as they dig, they obtain the treasure. Having obtained the treasure, they want to dig further. The situation is also like that; it is not a false observation (虛觀). The commentary says: It should be said that the first and second dhyanas do have compassion, which relies on the desire realm. In terms of practice, loving-kindness (慈) is the practice of happiness (樂行), compassion is the practice of suffering (苦行), joy is the practice of rejoicing (歡喜行), and equanimity (舍) is the practice of letting go (放舍行). In terms of the object of focus (緣者), loving-kindness, compassion, joy, and equanimity all focus on the desire realm, on the gathering of beings (緣聚), and on beings (眾生). They focus on the five skandhas (五陰 - form, feeling, perception, mental formations, consciousness) or two skandhas (二陰 - name and form) of the desire realm. If beings focus on beings dwelling in their own minds, then they focus on the five skandhas; if they focus on beings dwelling in the minds of others or on mindless beings, then they focus on the two skandhas. Another explanation is that the immeasurable loving-kindness (慈無量心) of the first dhyana focuses on the desire realm, the immeasurable loving-kindness of the second dhyana focuses on the desire realm and the first dhyana, the immeasurable loving-kindness of the third dhyana focuses on the desire realm, the first dhyana, and the second dhyana, and the immeasurable loving-kindness of the fourth dhyana focuses on the desire realm, the first dhyana, the second dhyana, and the third dhyana. Another explanation is that the immeasurable loving-kindness of the first dhyana focuses on the desire realm and the first dhyana, and so on, until the immeasurable loving-kindness of the fourth dhyana focuses on the desire realm up to the fourth dhyana. Another explanation is that loving-kindness focuses on the desire realm, the first dhyana, the second dhyana, and the third dhyana. Why? Because loving-kindness is the practice of happiness, and there is the feeling of happiness (樂受) in the desire realm and the three dhyanas. Compassion focuses on the desire realm. Why? Because compassion is the practice of suffering, and there is the feeling of suffering (苦受) in the desire realm. Joy focuses on the desire realm, the first dhyana, and the second dhyana. Why? Because joy is the practice of rejoicing, and there is joy (喜) in the desire realm, the first dhyana, and the second dhyana.

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根故。舍緣欲界乃至第四禪。所以者何。舍行放舍行。欲界乃至第四禪有舍故。評曰。如前說者好。無量盡緣欲界緣聚緣眾生念處者。盡與法念處俱智者。盡與等智俱。三昧者。不與三昧俱。根者。總與三根相應。謂樂根喜根舍根。世者。是過去未來現在。緣三世者。過去緣過去。現在緣現在。未來必不生者緣三世。必生者緣未來。善不善無記者。是善緣善不善。無記者三種盡緣。是三界系不繫者。是欲色界系。緣三界系不繫者。緣欲界系。學無學非學非無學者。是非學非無學。緣學無學非學非無學者。緣非學非無學。見道斷修道斷無斷者。是修道斷。緣見道斷修道斷不斷者。緣見道修道斷。緣名緣義者。二俱緣。緣自身他身及非身者。是緣他身。為是離欲得。為是方便得者。是離欲得。亦是方便得。離欲得者。離欲界欲。得初禪者。離初禪欲。得第二禪者。離第二禪欲。得第三禪者。離第三禪欲。得第四禪者。離四禪欲得者。為是新得。為是本得者。亦是新得亦是本得。聖人最後身凡夫。亦是新得亦是本得。余凡夫。唯是本得。方便得者。以方便故起現在前。佛不以方便起現在前。辟支佛以下。方便起現在前。聲聞或以中方便。或以上方便起現在前。

問曰。云何生起無量耶。答曰。慈因親分生行者。欲起慈

【現代漢語翻譯】 現代漢語譯本 根的緣故。捨棄對欲界乃至第四禪的執著。為什麼呢？因為捨棄（這些）是放下行為。欲界乃至第四禪都有舍（的可能）的緣故。評議說：如前面所說的那樣好。無量（心）盡緣于欲界，緣于聚合，緣于眾生念處的是：盡與法念處同時生起。智（慧）者：盡與等同的智慧同時生起。三昧（禪定）者：不與三昧同時生起。根（指根基，此處指善根）：總是與三種根相應，即樂根、喜根、舍根。世（指時間）：指的是過去、未來、現在。緣於三世的是：過去緣於過去，現在緣于現在，未來必定不生的緣於三世，必定生的緣于未來。善、不善、無記（三種性質）：是善緣于善，不善、無記三種都完全緣于（它們自身）。是三界所繫縛的與不繫縛的：是欲界所繫縛的。緣於三界所繫縛的與不繫縛的是：緣于欲界所繫縛的。有學、無學、非學非無學者：是非學非無學。緣于有學、無學、非學非無學者：緣于非學非無學。見道所斷、修道所斷、無所斷者：是修道所斷。緣于見道所斷、修道所斷、不斷者：緣于見道、修道所斷。緣于名（概念）緣于義（實際）者：兩者都緣。緣于自身、他身及非身者：是緣於他身。是爲了離欲而得，還是爲了方便而得者：是爲了離欲而得，也是爲了方便而得。離欲而得者：是離開欲界的慾望，得到初禪者，是離開初禪的慾望，得到第二禪者，是離開第二禪的慾望，得到第三禪者，是離開第三禪的慾望，得到第四禪者，是離開四禪的慾望而得。是爲了新得，還是爲了本得者：也是新得也是本得。聖人最後之身，凡夫也是新得也是本得。其餘凡夫，唯是本得。方便得者：因為方便的緣故而現在前。佛不因為方便而現在前。辟支佛以下，因為方便而現在前。聲聞或者以中等方便，或者以上等方便而現在前。 問：如何生起無量（心）呢？答：慈（心）的因，親近（善）的因緣，生起行為的人，想要生起慈（心）。

【English Translation】 English version Because of the root cause. Abandoning attachment to the desire realm up to the fourth Dhyana (meditative state). Why? Because abandoning (these) is letting go of actions. Because the desire realm up to the fourth Dhyana have the possibility of abandonment. Commentary says: As said before, that is good. Those who exhaustively contemplate the desire realm, contemplate aggregates, contemplate sentient beings' mindfulness in immeasurable (mindfulness): exhaustively arise simultaneously with Dharma mindfulness. Those with wisdom: exhaustively arise simultaneously with equal wisdom. Those with Samadhi (concentration): do not arise simultaneously with Samadhi. Roots (referring to fundamental qualities, here referring to wholesome roots): always correspond to the three roots, namely the root of pleasure, the root of joy, and the root of equanimity. World (referring to time): refers to the past, future, and present. Those who contemplate the three times: the past contemplates the past, the present contemplates the present, those who will definitely not be born in the future contemplate the three times, those who will definitely be born contemplate the future. Good, unwholesome, neutral (three qualities): it is the good that contemplates the good, the unwholesome and neutral all completely contemplate (themselves). Those bound by the three realms and unbound: are bound by the desire realm. Those who contemplate those bound by the three realms and unbound: contemplate those bound by the desire realm. Those who are learners, non-learners, neither learners nor non-learners: are neither learners nor non-learners. Those who contemplate learners, non-learners, neither learners nor non-learners: contemplate neither learners nor non-learners. Those severed by the path of seeing, severed by the path of cultivation, and unsevered: are severed by the path of cultivation. Those who contemplate those severed by the path of seeing, severed by the path of cultivation, and unsevered: contemplate those severed by the path of seeing and the path of cultivation. Those who contemplate name (concept) and contemplate meaning (reality): both contemplate. Those who contemplate oneself, others, and non-self: contemplate others. Is it obtained through detachment from desire, or is it obtained through skillful means: it is obtained through detachment from desire, and also obtained through skillful means. Those obtained through detachment from desire: are those who detach from the desires of the desire realm, those who obtain the first Dhyana, are those who detach from the desires of the first Dhyana, those who obtain the second Dhyana, are those who detach from the desires of the second Dhyana, those who obtain the third Dhyana, are those who detach from the desires of the third Dhyana, those who obtain the fourth Dhyana, are those who detach from the desires of the four Dhyanas. Is it newly obtained, or is it originally obtained: it is both newly obtained and originally obtained. The last body of a sage, ordinary people are also both newly obtained and originally obtained. Other ordinary people, are only originally obtained. Those obtained through skillful means: arise in the present because of skillful means. Buddhas do not arise in the present because of skillful means. Pratyekabuddhas (Solitary Buddhas) and below, arise in the present because of skillful means. Sravakas (Disciples) arise in the present either through intermediate skillful means or through superior skillful means. Question: How does one generate immeasurable (mind)? Answer: The cause of loving-kindness (Metta), the cause of associating with (wholesome) conditions, those who cultivate the practice, want to generate loving-kindness (Metta).

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心時。一切眾生。盡作三分。一作親分。二作怨分。三作非親非怨分。親分復作三種。謂下中上。怨分亦爾。非親怨分唯作一種。上親分中。有重恩者。謂父母和上阿阇梨。及余尊重處智慧梵行者。于彼眾生。先作樂觀。此諸眾生。皆令得樂。此心堅強難調。以從無始以來常習噁心。于諸眾生故。雖有如是重恩眾生。猶不能令善心使住。復強還回此心。令住彼法。譬如有人。以芥子打于錐鋒。甚難可住。習打不已。后乃得住。彼亦如是。若能觀此上親眾生。皆令得樂。次觀中親眾生。次觀下親。若能都觀親分眾生。皆令得樂。次觀非親非怨分者。次觀下怨。次觀中怨。次觀上怨。眾生欲令得樂。若能如是觀一切眾生。皆令得樂。如上親眾生。于上怨眾生。等無有異。是則成就。于慈悲喜亦爾。舍因非親非怨眾生起。所以者何。舍親者生愛心。舍怨者生恚心。是故先舍非親非怨眾生。次舍下怨。次舍中怨。次舍上怨。所以者何。恚心易卻。非愛心故。次舍下親。次舍中親。次舍上親。若於一切眾生。能作如是舍觀者。心則平等。無所分別。其猶如稱如觀樹林無有差別。觀諸眾生。亦復如是。是則成就舍心。

問曰。何等人能起無量。何等人不能起無量。答曰。人有二種。一者喜求人過。二者喜求人善。若喜求人過

【現代漢語翻譯】 現代漢語譯本 當內心專注于眾生時，一切眾生可分為三類：一類是親人，一類是仇人，一類是非親非仇之人。親人又可分為上、中、下三種。仇人也是如此。非親非仇之人只有一種。在上等親人中，有對自己有深重恩情的人，比如父母、和尚（heshang，指僧侶）、阿阇梨（Acharya，指導師），以及其他尊重處、有智慧、有梵行（Brahmacharya，指清凈行）的人。對於這些眾生，首先要生起樂觀之心，希望這些眾生都能得到快樂。但這種心念堅強而難以調伏，因為從無始以來，我們已經習慣了惡念。因此，即使面對這些對自己有深重恩情的眾生，仍然無法讓善念持續保持，需要不斷地強迫內心，讓它專注于善法。這就像用芥菜籽去擊打錐子的尖端，很難讓它停留在那裡。但如果不斷地練習擊打，最終就能讓它停留在那裡。觀想也是如此。如果能夠觀想上等親人，希望他們都能得到快樂，然後依次觀想中等親人和下等親人。如果能夠觀想所有親人類別的眾生，希望他們都能得到快樂，然後依次觀想非親非仇之人，下等仇人，中等仇人，上等仇人，希望這些眾生都能得到快樂。如果能夠這樣觀想一切眾生，希望他們都能得到快樂，那麼對於上等親人和上等仇人，就能平等對待，沒有分別，這就是成就了慈心。對於悲心和喜心也是如此。舍心是從非親非仇的眾生開始修習的。為什麼呢？因為捨棄親人會生起愛心，捨棄仇人會生起嗔恨心。所以，首先要捨棄非親非仇的眾生，然後依次捨棄下等仇人，中等仇人，上等仇人。為什麼呢？因為嗔恨心容易去除，而愛心則不然。然後依次捨棄下等親人，中等親人，上等親人。如果對於一切眾生，都能這樣修習舍心，那麼內心就會平等，沒有分別。就像用秤來衡量物體，或者觀察樹林一樣，沒有差別。觀察眾生也是如此。這就是成就了舍心。

問：什麼樣的人能夠生起無量心？什麼樣的人不能生起無量心？ 答：人有兩種：一種是喜歡尋找別人的過錯，一種是喜歡尋找別人的優點。如果喜歡尋找別人的過錯...

【English Translation】 English version When the mind focuses on all sentient beings, all sentient beings can be divided into three categories: one is relatives, one is enemies, and one is those who are neither relatives nor enemies. Relatives can be further divided into three types: superior, middle, and inferior. The same applies to enemies. Those who are neither relatives nor enemies are only of one type. Among the superior relatives, there are those who have deep kindness towards oneself, such as parents, Heshang (monks), Acharya (teachers), and other respected individuals, those with wisdom, and those who practice Brahmacharya (pure conduct). Towards these beings, one should first generate an optimistic mind, hoping that these beings can all attain happiness. However, this thought is strong and difficult to subdue, because from beginningless time, we have been accustomed to evil thoughts. Therefore, even when facing these beings who have deep kindness towards oneself, it is still impossible to maintain good thoughts continuously, and it is necessary to constantly force the mind to focus on virtuous Dharma. This is like using a mustard seed to strike the tip of an awl, it is difficult to make it stay there. But if one practices striking continuously, one can eventually make it stay there. Contemplation is also like this. If one can contemplate superior relatives, hoping that they can all attain happiness, and then successively contemplate middle relatives and inferior relatives. If one can contemplate all categories of relatives, hoping that they can all attain happiness, and then successively contemplate those who are neither relatives nor enemies, inferior enemies, middle enemies, superior enemies, hoping that these beings can all attain happiness. If one can contemplate all sentient beings in this way, hoping that they can all attain happiness, then one can treat superior relatives and superior enemies equally, without discrimination, and this is the accomplishment of loving-kindness. The same applies to compassion and joy. Equanimity begins with practicing on beings who are neither relatives nor enemies. Why? Because abandoning relatives will give rise to attachment, and abandoning enemies will give rise to hatred. Therefore, one must first abandon those who are neither relatives nor enemies, and then successively abandon inferior enemies, middle enemies, superior enemies. Why? Because hatred is easy to remove, but attachment is not. Then successively abandon inferior relatives, middle relatives, superior relatives. If one can practice equanimity towards all sentient beings in this way, then the mind will be equal, without discrimination. It is like using a scale to measure objects, or observing a forest, without difference. Observing sentient beings is also like this. This is the accomplishment of equanimity.

Question: What kind of person can generate immeasurable minds? What kind of person cannot generate immeasurable minds? Answer: There are two kinds of people: one who likes to find fault with others, and one who likes to find the good in others. If one likes to find fault with others...

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者。不能起無量。所以者何。乃至於阿羅漢身。猶求其過。為有何破何實何垢。令我呵之。若喜求他善者。則能起無量。所以者何。乃至於斷善根人邊猶求其善。問曰。斷善根人。無有諸善。云何于彼人邊。求其善耶。答曰。雖無現善。有過去善業報。令其身端正。生於豪族。言有威德。多聞機辯。取如是等相。生於善念。彼行妙好。有如是果報。

問曰。此四無量。為如說而生。為說異生異。答曰。或有說者。如說而生。所以者何。行者先欲饒益眾生。饒益眾生相是慈。是故世尊先說慈心。次除不饒益。除不饒益相是悲。是故世尊次慈說悲。若與饒益。除不饒益。次生歡喜。歡喜相是喜。是故世尊次悲說喜。次舍眾生放舍相是舍。是故世尊最後說舍。復有說者。行者先起慈喜舍悲。後起慈喜舍。所以者何。先除眾生不饒益事。后與饒益。次生舍喜。次生舍。尊者僧伽婆修說曰。二無量展轉相御若先起悲。次必起喜。所以者何。悲是憂戚。喜是歡喜。若先起喜。次必起悲。所以者何。喜是掉。悲則制之。評曰。應作是說。無量不如說而起。所以者何。行者或有先起慈乃至舍。或有先起舍乃至慈。或有得慈不得餘者。或有乃至得捨不得餘者。無量無有順次逆次順超逆超。如解脫除入一切入。彼亦如是。

問

【現代漢語翻譯】 現代漢語譯本： 『不能』生起無量心。為什麼呢？因為即使是對於阿羅漢（已證得解脫的聖者），仍然會尋找他們的過失，想知道他們有什麼可以被批評的缺點、虛假之處、污垢。如果喜歡尋找他人的優點，就能生起無量心。為什麼呢？因為即使是對於斷了善根的人，仍然會尋找他們的優點。有人問：『斷了善根的人，已經沒有任何善，怎麼能在他們身上尋找優點呢？』回答說：『雖然他們現在沒有善行，但他們過去所做的善業，會讓他們外貌端正，出生于富貴之家，言語有威嚴，博學多聞，能言善辯。』從這些表相中，生起善念，認為他們過去的行為美好，所以才有這樣的果報。

有人問：『這四無量心（慈、悲、喜、舍）的生起，是按照經文所說的順序，還是有不同的順序？』回答說：『有些人認為，是按照經文所說的順序生起。為什麼呢？修行者首先希望利益眾生，利益眾生的相貌就是慈愛，所以世尊先說慈心。然後去除不利益，去除不利益的相貌就是悲憫，所以世尊在慈心之後說悲心。如果給予利益，去除不利益，就會產生歡喜，歡喜的相貌就是喜悅，所以世尊在悲心之後說喜心。然後捨棄眾生，放舍的相貌就是舍，所以世尊最後說舍心。』也有人認為，修行者可以先發起慈、喜、舍，然後再發起悲。為什麼呢？先去除眾生不利益的事情，然後給予利益，接著產生舍心和喜心，最後產生舍心。尊者僧伽婆修（Sanghavasu）說：『兩種無量心是互相影響的，如果先發起悲心，接下來一定會發起喜心。為什麼呢？因為悲是憂愁，喜是歡喜。如果先發起喜心，接下來一定會發起悲心。為什麼呢？因為喜是輕浮，悲可以制止它。』評論說：『應該這樣說，無量心不是按照經文所說的順序生起。為什麼呢？修行者或者先發起慈心，乃至舍心，或者先發起舍心，乃至慈心。或者有人得到慈心，而沒有得到其他的，或者有人乃至得到舍心，而沒有得到其他的。無量心沒有順次、逆次、順超、逆超的說法，就像解脫、除入、一切入一樣，也是如此。』

有人問：

【English Translation】 English version: 『Cannot』 arise immeasurable [states of mind]. Why is that? Because even in the case of an Arhat (one who has attained liberation), one still seeks their faults, wondering what flaws, falsehoods, or defilements they might have that I can criticize. If one delights in seeking the good qualities of others, then one can arouse immeasurable [states of mind]. Why is that? Because even in the case of a person who has severed their roots of goodness, one still seeks their good qualities. Someone asks: 『A person who has severed their roots of goodness has no good qualities. How can one seek their good qualities?』 The answer is: 『Although they have no present good deeds, they have past good karma that causes them to have a handsome appearance, to be born into a wealthy family, to have authoritative speech, to be learned and eloquent. Taking such characteristics, one generates good thoughts, thinking that their past actions were excellent, and that is why they have such a result.』

Someone asks: 『Do these four immeasurable [states of mind] (loving-kindness, compassion, joy, equanimity) arise as described, or do they arise in a different order?』 The answer is: 『Some say that they arise as described. Why is that? The practitioner first desires to benefit sentient beings; the aspect of benefiting sentient beings is loving-kindness (Metta). Therefore, the World-Honored One (Bhagavan) first spoke of loving-kindness. Next, one removes non-benefit; the aspect of removing non-benefit is compassion (Karuna). Therefore, the World-Honored One spoke of compassion after loving-kindness. If one gives benefit and removes non-benefit, then joy arises; the aspect of joy is gladness (Mudita). Therefore, the World-Honored One spoke of joy after compassion. Next, one relinquishes sentient beings; the aspect of relinquishing is equanimity (Upekkha). Therefore, the World-Honored One spoke of equanimity last.』 Others say that the practitioner first arouses loving-kindness, joy, and equanimity, and then arouses compassion. Why is that? First, one removes the non-beneficial things for sentient beings, then one gives benefit, then one generates equanimity and joy, and finally one generates equanimity. Venerable Sanghavasu (Sanghavasu) said: 『The two immeasurable [states of mind] influence each other. If one first arouses compassion, then one will certainly arouse joy. Why is that? Because compassion is sorrowful, and joy is happiness. If one first arouses joy, then one will certainly arouse compassion. Why is that? Because joy is flighty, and compassion restrains it.』 The commentary says: 『It should be said that the immeasurable [states of mind] do not arise as described. Why is that? The practitioner may first arouse loving-kindness, and so on, up to equanimity, or may first arouse equanimity, and so on, up to loving-kindness. Or someone may attain loving-kindness but not the others, or someone may attain equanimity but not the others. There is no fixed order of forward, reverse, forward-skipping, or reverse-skipping for the immeasurable [states of mind], just like liberation, cessation, and the all-embracing. It is the same for them.』

Someone asks:

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曰。慈次第能起悲喜舍不耶。答曰。定犍度說。云何心念慈三昧。答曰。眾生樂。乃至云何心念舍三昧。答曰。眾生舍。或有說。此文是俱生行。或有說。是次第緣行。若說是俱生行者。慈次第能起悲喜舍。若說是次第緣行者。慈次第不能起悲喜舍。問曰。若不起初禪地無量。能起第二禪地無量不耶。乃至不起第三禪地無量。能起第四禪地無量不耶。答曰。或有說者不能。所以者何。初禪地無量。是第二禪地無量方便門所依。乃至第三禪地無量。是第四禪地無量方便門所依故。復有說者。能若行者于彼地得自在者。即依彼地。能起無量現在前。問曰。為初禪地無量。後生第二禪地無量疾。乃至第三禪地無量。後生第四禪地無量疾耶。為第四禪地無量。後生第三禪地無量疾。乃至第二禪地無量。後生初禪地無量疾耶。答曰。第二禪地無量。後生初禪地無量疾。乃至第四禪地無量。後生第三禪地無量疾。非初禪地無量後生第二禪地無量。疾乃至非第三禪地無量。後生第四禪地無量疾。如人先學梵書。後學佉樓書疾。非先學佉樓書後學梵書疾。問曰。初禪地無量。次第能生第二禪地無量不耶。乃至第三禪地無量。次第能生第四禪地無量不耶。答曰。或有說者。能初禪地無量。次第生第二禪地無量。乃至第三禪地無量。次第生

【現代漢語翻譯】 現代漢語譯本： 問：慈心是否能依次生起悲、喜、舍等心？ 答：在《定犍度》（Dhyana Skandha，禪的蘊）中說：『什麼是心念慈三昧（Citta Maitri Samadhi，以慈心爲念的禪定）？』答：『愿眾生快樂。』乃至『什麼是心念舍三昧（Citta Upeksha Samadhi，以舍心爲念的禪定）？』答：『愿眾生舍。』 或者有人說，這段經文是關於俱生行（Sahaja-gati，同時生起的行為）。或者有人說是關於次第緣行（Anupurva-pratyaya-gati，依次第為緣而生起的行為）。如果說是俱生行，那麼慈心能依次生起悲、喜、舍。如果說是次第緣行，那麼慈心不能依次生起悲、喜、舍。 問：如果不起初禪地無量心（Prathama-dhyana-bhumi-apramana，初禪境界的無量心），能生起第二禪地無量心（Dvitiya-dhyana-bhumi-apramana，第二禪境界的無量心）嗎？乃至如果不起第三禪地無量心（Tritiya-dhyana-bhumi-apramana，第三禪境界的無量心），能生起第四禪地無量心（Caturtha-dhyana-bhumi-apramana，第四禪境界的無量心）嗎？ 答：或者有人說不能。為什麼呢？因為初禪地無量心是第二禪地無量心的方便門所依，乃至第三禪地無量心是第四禪地無量心的方便門所依。 又有人說，能。如果修行者在那一禪地得到自在，就能依那一禪地，生起無量心現在前。 問：是初禪地無量心之後生起第二禪地無量心快，乃至第三禪地無量心之後生起第四禪地無量心快呢？還是第四禪地無量心之後生起第三禪地無量心快，乃至第二禪地無量心之後生起初禪地無量心快呢？ 答：是第二禪地無量心之後生起初禪地無量心快，乃至第四禪地無量心之後生起第三禪地無量心快。不是初禪地無量心之後生起第二禪地無量心快，乃至不是第三禪地無量心之後生起第四禪地無量心快。如同人先學梵書（Brahmi script），後學佉樓書（Kharosthi script）快，不是先學佉樓書後學梵書快。 問：初禪地無量心，能次第生起第二禪地無量心嗎？乃至第三禪地無量心，能次第生起第四禪地無量心嗎？ 答：或者有人說，能。初禪地無量心，次第生起第二禪地無量心，乃至第三禪地無量心，次第生起……

【English Translation】 English version: Question: Can loving-kindness (Maitri) sequentially give rise to compassion (Karuna), joy (Mudita), and equanimity (Upeksha)? Answer: It is said in the Dhyana Skandha (section on meditation): 'What is the Samadhi (state of meditative concentration) of mindfulness of loving-kindness (Citta Maitri Samadhi)?' Answer: 'May all beings be happy.' And so on, 'What is the Samadhi of mindfulness of equanimity (Citta Upeksha Samadhi)?' Answer: 'May all beings be equanimous.' Some say that this passage refers to co-arising actions (Sahaja-gati). Others say it refers to actions arising in sequential dependence (Anupurva-pratyaya-gati). If it refers to co-arising actions, then loving-kindness can sequentially give rise to compassion, joy, and equanimity. If it refers to actions arising in sequential dependence, then loving-kindness cannot sequentially give rise to compassion, joy, and equanimity. Question: If one does not arise the immeasurable of the first Dhyana realm (Prathama-dhyana-bhumi-apramana), can one arise the immeasurable of the second Dhyana realm (Dvitiya-dhyana-bhumi-apramana)? And so on, if one does not arise the immeasurable of the third Dhyana realm (Tritiya-dhyana-bhumi-apramana), can one arise the immeasurable of the fourth Dhyana realm (Caturtha-dhyana-bhumi-apramana)? Answer: Some say no. Why? Because the immeasurable of the first Dhyana realm is the basis for the expedient means to the immeasurable of the second Dhyana realm, and so on, the immeasurable of the third Dhyana realm is the basis for the expedient means to the immeasurable of the fourth Dhyana realm. Others say yes. If a practitioner has attained mastery in that Dhyana realm, then relying on that realm, they can bring the immeasurable to the present. Question: Is it faster to arise the immeasurable of the second Dhyana realm after the immeasurable of the first Dhyana realm, and so on, is it faster to arise the immeasurable of the fourth Dhyana realm after the immeasurable of the third Dhyana realm? Or is it faster to arise the immeasurable of the third Dhyana realm after the immeasurable of the fourth Dhyana realm, and so on, is it faster to arise the immeasurable of the first Dhyana realm after the immeasurable of the second Dhyana realm? Answer: It is faster to arise the immeasurable of the first Dhyana realm after the immeasurable of the second Dhyana realm, and so on, it is faster to arise the immeasurable of the third Dhyana realm after the immeasurable of the fourth Dhyana realm. It is not faster to arise the immeasurable of the second Dhyana realm after the immeasurable of the first Dhyana realm, and so on, it is not faster to arise the immeasurable of the fourth Dhyana realm after the immeasurable of the third Dhyana realm. It is like a person learning Brahmi script first and then learning Kharosthi script quickly, it is not faster to learn Kharosthi script first and then learn Brahmi script. Question: Can the immeasurable of the first Dhyana realm sequentially give rise to the immeasurable of the second Dhyana realm? And so on, can the immeasurable of the third Dhyana realm sequentially give rise to the immeasurable of the fourth Dhyana realm? Answer: Some say yes. The immeasurable of the first Dhyana realm sequentially gives rise to the immeasurable of the second Dhyana realm, and so on, the immeasurable of the third Dhyana realm sequentially gives rise to...

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第四禪地無量。復有說者不能。所以者何。無量必須方便。方便必須自地相似。方便起慈乃至起舍。

觀有三種。一別相觀。二總相觀。三虛相觀。別相觀者。如觀地是堅相。觀水是濕相。觀火是熱相。觀風是動相。總相觀者如十六聖行俱觀。虛相觀者。如不凈安那般那無量念解脫勝處一切入俱觀無量。於三種觀中。是虛相觀。

問曰。行者觀眾生樂時。為以何處樂令眾生樂耶。答曰。或有說者。以第三禪樂。所以者何。第三禪樂。是一切生死中最勝樂故。若作是說。不起第三禪者。則不能起無量。復有說者。過去世。曾得第三禪樂。以第三禪地念前世智。觀彼樂已以彼樂令眾生樂。若作是說。若不得第三禪地念前世智。則不能起無量。復有說者。以近所更樂。如飲食樂乘樂。衣裳樂臥具樂。以如是等樂相。令眾生樂。尊者和須蜜說曰。行者以何等樂。令眾生樂。答曰。眾生有樂者。以如是相。令眾生樂。若作是說。慈則不能緣一切眾生。所以者何。一切眾生。不必有樂。複次眾生有樂根。以如是相。令眾生樂。若作是說慈則不能緣一切眾生。所以者何。一切眾生。不能於一切時起樂根現在前故。複次眾生有飲食樂乘樂衣裳樂臥具樂。以如是樂相。令眾生樂。若作是說。慈則不能緣一切眾生。所以者何。

【現代漢語翻譯】 現代漢語譯本 第四禪的境界是無量的。又有人說並非如此。為什麼呢？因為無量必須依靠方便法門，而方便法門必須與自身所處的禪定境界相似。通過方便法門生起慈心，乃至生起舍心。

觀有三種：一是別相觀，二是總相觀，三是虛相觀。別相觀，例如觀察地是堅硬的相，觀察水是潮濕的相，觀察火是炎熱的相，觀察風是運動的相。總相觀，例如同時觀察十六聖行。虛相觀，例如同時觀察不凈觀、安那般那（Anapanasati，入出息念）、無量心、解脫、勝處、一切入，都是無量的。在這三種觀中，屬於虛相觀。

問：修行者在觀眾生快樂時，是用什麼地方的快樂令眾生快樂呢？答：或者有人說，用第三禪的快樂。為什麼呢？因為第三禪的快樂，是一切生死輪迴中最殊勝的快樂。如果這樣說，那麼沒有生起第三禪的人，就不能生起無量心。又有人說，過去世曾經獲得第三禪的快樂，用第三禪的境界回憶前世的智慧，觀察那種快樂，然後用那種快樂令眾生快樂。如果這樣說，那麼沒有獲得第三禪的境界，並且沒有回憶前世智慧的人，就不能生起無量心。又有人說，用最近所經歷的快樂，例如飲食的快樂、乘坐的快樂、衣裳的快樂、臥具的快樂，用這些快樂的相，令眾生快樂。尊者和須蜜（Vasumitra）說：修行者用什麼樣的快樂，令眾生快樂呢？答：眾生有快樂的時候，就用那種快樂的相，令眾生快樂。如果這樣說，那麼慈心就不能緣一切眾生。為什麼呢？因為一切眾生，不一定都有快樂。再次，眾生有快樂的根源，就用那種快樂的相，令眾生快樂。如果這樣說，那麼慈心就不能緣一切眾生。為什麼呢？因為一切眾生，不能在所有的時間都讓快樂的根源顯現出來。再次，眾生有飲食的快樂、乘坐的快樂、衣裳的快樂、臥具的快樂，就用這些快樂的相，令眾生快樂。如果這樣說，那麼慈心就不能緣一切眾生。為什麼呢？

【English Translation】 English version The realm of the Fourth Dhyana (Fourth Meditation) is immeasurable. Some say this is not the case. Why? Because immeasurability must rely on skillful means (upaya), and skillful means must be similar to one's own meditative state. Through skillful means, one generates loving-kindness (metta), and even equanimity (upekkha).

There are three types of contemplation (vipassana): 1. contemplation of specific characteristics (lakkhana); 2. contemplation of general characteristics; 3. contemplation of empty characteristics. Contemplation of specific characteristics is, for example, observing that earth has the characteristic of solidity, water has the characteristic of wetness, fire has the characteristic of heat, and wind has the characteristic of motion. Contemplation of general characteristics is, for example, simultaneously contemplating the sixteen noble practices. Contemplation of empty characteristics is, for example, simultaneously contemplating impurity, Anapanasati (mindfulness of breathing), immeasurable minds, liberation, superior realms, and all-encompassing realms, all of which are immeasurable. Among these three types of contemplation, it belongs to contemplation of empty characteristics.

Question: When a practitioner contemplates the happiness of sentient beings, with what kind of happiness do they make sentient beings happy? Answer: Some say, with the happiness of the Third Dhyana. Why? Because the happiness of the Third Dhyana is the most supreme happiness in all of samsara (cycle of birth and death). If this is the case, then those who have not attained the Third Dhyana cannot generate immeasurable minds. Others say that in a past life, they attained the happiness of the Third Dhyana, and using the wisdom of remembering past lives from the realm of the Third Dhyana, they observe that happiness and then use that happiness to make sentient beings happy. If this is the case, then those who have not attained the realm of the Third Dhyana and do not have the wisdom of remembering past lives cannot generate immeasurable minds. Others say that they use the happiness they have recently experienced, such as the happiness of food, the happiness of riding, the happiness of clothing, the happiness of bedding, and use these aspects of happiness to make sentient beings happy. Venerable Vasumitra (Vasumitra) said: With what kind of happiness does a practitioner make sentient beings happy? Answer: When sentient beings have happiness, they use that aspect of happiness to make sentient beings happy. If this is the case, then loving-kindness cannot encompass all sentient beings. Why? Because not all sentient beings necessarily have happiness. Furthermore, sentient beings have the root of happiness, and they use that aspect of happiness to make sentient beings happy. If this is the case, then loving-kindness cannot encompass all sentient beings. Why? Because not all sentient beings can bring the root of happiness into the present moment at all times. Furthermore, sentient beings have the happiness of food, the happiness of riding, the happiness of clothing, the happiness of bedding, and they use these aspects of happiness to make sentient beings happy. If this is the case, then loving-kindness cannot encompass all sentient beings. Why?

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一切眾生。不必盡得如是樂故。尊者佛陀提婆說曰。以所知見樂。取如是相。以憐愍心。令眾生樂。如本方便時。若依村住。若依城住。以日前分。若入城村乞食見純受樂。眾生或乘象馬車輿而行。或著耳珰珠環。或以種種纓絡嚴身。猶如天子。或見純受苦者。如無衣裳飲食。頭髮蓬亂手足坼裂。執破瓦器。從他家乞。取如是樂苦眾生相。速還住處洗足。于所坐處。結加趺坐。令身心柔軟。身無障礙。心無障礙。觀先所取相眾生樂者。常令得樂眾生苦者。令得先所見樂。問曰。所觀眾生。不盡得樂。云何此觀非顛倒耶。答曰以其善故。非是顛倒。從饒益心起故。從善心起故。從憐愍心起故。從正觀心起故。與善根相應故。與慚愧相應故。非是顛倒。顛倒有二種。一體顛倒。二緣顛倒。彼觀雖是緣顛倒。非體顛倒。尊者和須蜜說曰。不以住慈故。令眾生樂。但以此法作方便。能制恚斷結。尊者佛陀提婆說曰。此觀當言不顛倒。所以者何。與恚相妨故。

佛經說若以無怨無恚無害慈心。善修此心。令廣大無量。如是觀滿一方。二方三方四方上方下方亦復如是。皆以慈心。觀一切處一切眾生問曰。此慈緣于眾生。何以說滿於一方耶。答曰。此經文應如是說。若以無怨無恚無害慈心。善修此心。令廣大無量。如是觀滿東

【現代漢語翻譯】 現代漢語譯本 一切眾生，不必都能得到這樣的快樂。尊者佛陀提婆（Buddha-deva，佛陀天）說：『以所知所見的快樂，取眾生快樂之相，以憐憫之心，令眾生得樂，如最初修習方便時一樣。』如果住在村莊或城市裡，在上午時分，如果進入城市村莊乞食，見到純粹享受快樂的眾生，或者乘坐象、馬、車輿出行，或者佩戴耳環、珠環，或者用各種瓔珞裝飾身體，猶如天上的天子一般；或者見到純粹遭受痛苦的人，如沒有衣裳飲食，頭髮蓬亂，手足皸裂，拿著破瓦器，從別人家乞討。取這些快樂和痛苦眾生的相，迅速返回住處洗腳，在所坐之處，結跏趺坐，令身心柔軟，身體沒有障礙，心沒有障礙。觀察先前所取的眾生之相，對於快樂的眾生，常令他們得到快樂；對於痛苦的眾生，令他們得到先前所見的快樂。 問：『所觀眾生，不能全部得到快樂，為什麼這種觀想不是顛倒的呢？』 答：『因為這種觀想是善的，所以不是顛倒。因為它從饒益之心生起，從善心生起，從憐憫心生起，從正觀之心生起，與善根相應，與慚愧相應，所以不是顛倒。顛倒有兩種：一是體顛倒，二是緣顛倒。這種觀想雖然是緣顛倒，但不是體顛倒。』 尊者和須蜜（Vasumitra）說：『不是因為安住于慈心，才令眾生快樂，而是以此法作為方便，能夠制伏嗔恚，斷除煩惱。』 尊者佛陀提婆（Buddha-deva，佛陀天）說：『這種觀想應當說不是顛倒的。為什麼呢？因為它與嗔恚相違背。』 佛經說，如果以無怨、無恚、無害的慈心，好好修習此心，令其廣大無量。這樣觀想充滿一方，二方、三方、四方、上方、下方也是如此，都以慈心，觀一切處的一切眾生。 問：『這種慈心緣于眾生，為什麼說充滿一方呢？』 答：『這部經文應當這樣說：如果以無怨、無恚、無害的慈心，好好修習此心，令其廣大無量。這樣觀想充滿東方。

【English Translation】 English version Not all sentient beings necessarily attain such happiness. The Venerable Buddha-deva (Buddha-deva, meaning 'God of Buddha') said: 'Taking the aspect of happiness from the joy of what is known and seen, with a compassionate heart, bring joy to sentient beings, as in the initial practice of skillful means.' If dwelling in a village or city, during the morning hours, if entering the city or village to beg for food, seeing sentient beings purely enjoying happiness, either riding elephants, horses, or carriages, or wearing earrings and pearl necklaces, or adorning themselves with various garlands, like celestial beings; or seeing those purely suffering, such as lacking clothing and food, with disheveled hair, cracked hands and feet, holding broken clay pots, begging from others. Taking these aspects of happy and suffering beings, quickly return to the dwelling, wash the feet, and in the place of sitting, sit in the lotus position, making body and mind soft, body without obstruction, mind without obstruction. Observe the previously taken aspects of sentient beings, for the happy beings, constantly let them attain happiness; for the suffering beings, let them attain the happiness previously seen. Question: 'The sentient beings observed cannot all attain happiness, why is this contemplation not inverted?' Answer: 'Because this contemplation is good, it is not inverted. Because it arises from a heart of benefiting others, arises from a good heart, arises from a compassionate heart, arises from a heart of right contemplation, corresponds with good roots, corresponds with shame and remorse, therefore it is not inverted. There are two types of inversion: one is inversion of substance, and the other is inversion of condition. Although this contemplation is an inversion of condition, it is not an inversion of substance.' The Venerable Vasumitra (Vasumitra) said: 'It is not by abiding in loving-kindness that sentient beings are made happy, but by using this method as a skillful means, one can subdue anger and cut off afflictions.' The Venerable Buddha-deva (Buddha-deva, meaning 'God of Buddha') said: 'This contemplation should be said to be not inverted. Why? Because it is contrary to anger.' The Sutra says that if, with a loving-kindness free from resentment, hatred, and harm, one cultivates this mind well, making it vast and immeasurable. Thus contemplating, filling one direction, two directions, three directions, four directions, the upper direction, and the lower direction are also the same, all with loving-kindness, contemplating all sentient beings in all places. Question: 'This loving-kindness is directed towards sentient beings, why is it said to fill one direction?' Answer: 'This passage of scripture should be said like this: If, with a loving-kindness free from resentment, hatred, and harm, one cultivates this mind well, making it vast and immeasurable. Thus contemplating, filling the East.'

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方眾生。南方西方北方眾生。乃至廣說。而不說者。有何意耶。答曰。此中眾生。以方名說。如以器示器中物。皆以慈心。觀一切處一切眾生者。問曰。此無量觀。為以方段。為以眾生。若以方段者。此說云何通。如說。皆以慈心。觀一切處一切眾生。若以眾生者。云何非得眾生海邊耶。答曰。或有說者。以方段故。問曰。若然者此所說云何通。如說。皆以慈心。觀一切處一切眾生。答曰。有二種一切。有一切一切。有少分一切。此中說少分一切。復有說者。以眾生故。問曰。若然者。云何非不得眾生海邊耶。答曰。若以此事。得眾生海邊者。復有何過。但眾生海邊可得。以總故非別相。如一切眾生。皆是四生。四生之外更無眾生。復有說者。佛無量盡眾生邊。聲聞辟支佛無量。以方段。復有說者。佛辟支佛無量。盡眾生邊。聲聞無量。以方段。評曰。應作是說。此事不定。所以者何。此是虛相觀。或有盡眾生邊際者。或有以方段者。問曰。為觀一眾生樂。為觀多眾生樂。答曰。初起時觀多眾生。所以者何。無量是緣聚緣眾生法。若后成滿時。亦緣一眾生。亦緣多眾生。

佛經說諸比丘。我於七歲中。修習慈心故。七經劫成壞。不來生此間。世界壞時。我生光音天。世界成時。我生空梵世中。我曾為大梵天王。

【現代漢語翻譯】 現代漢語譯本： 問：東方眾生、南方眾生、西方眾生、北方眾生，乃至廣泛地講述，卻不說其他方位的眾生，有什麼用意呢？ 答：這裡所說的眾生，是以方位來命名的，就像用器皿來展示器皿中的物品一樣。都是以慈悲心，觀察一切處的一切眾生。 問：這無量觀，是以方位段落為基礎，還是以眾生為基礎？如果是以方位段落為基礎，那麼『皆以慈心，觀一切處一切眾生』這句話如何解釋？如果是以眾生為基礎，為什麼不能達到眾生的邊際呢？ 答：或者有人說，是以方位段落為基礎的。 問：如果這樣，那麼『皆以慈心，觀一切處一切眾生』這句話又該如何解釋呢？ 答：『一切』有兩種，有一種是完全的一切，有一種是少分的一切。這裡說的是少分的一切。 又有人說，是以眾生為基礎的。 問：如果是這樣，為什麼不能達到眾生的邊際呢？ 答：如果因為這件事，就能達到眾生的邊際，又有什麼過失呢？只是眾生的邊際可以達到，因為是總體的緣故，不是個別的相狀。比如一切眾生，都是四生（卵生、胎生、濕生、化生），四生之外再沒有其他眾生。 又有人說，佛（Buddha）的無量是窮盡眾生邊際的，聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）的無量是以方位段落為基礎的。 又有人說，佛（Buddha）、辟支佛（Pratyekabuddha）的無量是窮盡眾生邊際的，聲聞（Śrāvaka）的無量是以方位段落為基礎的。 評判說：應該這樣說，這件事是不定的。為什麼呢？這是虛相觀，或者有窮盡眾生邊際的，或者有以方位段落為基礎的。 問：是觀察一個眾生的快樂，還是觀察多個眾生的快樂？ 答：最初開始時，觀察多個眾生。為什麼呢？無量是因緣聚合的眾生法。如果後來成就圓滿時，也可以緣一個眾生，也可以緣多個眾生。 佛經說，諸位比丘（bhikṣu），我於七年中，修習慈心，因此七個經劫（kalpa）成壞，不來生於此世間。世界壞滅時，我生於光音天（Ābhāsvara）。世界成就時，我生於空梵世中。我曾為大梵天王（Mahābrahmā）。

【English Translation】 English version: Question: The beings of the east, the beings of the south, the beings of the west, the beings of the north, and so on are extensively discussed, but beings of other directions are not mentioned. What is the intention? Answer: The beings mentioned here are named by direction, just as a vessel is used to show the objects within it. All observe all beings in all places with a compassionate heart. Question: Is this immeasurable contemplation based on directional segments or on beings? If it is based on directional segments, how can the statement 'All observe all beings in all places with a compassionate heart' be explained? If it is based on beings, why can't the boundary of beings be reached? Answer: Some say that it is based on directional segments. Question: If so, how can the statement 'All observe all beings in all places with a compassionate heart' be explained? Answer: There are two kinds of 'all'. There is a complete 'all' and a partial 'all'. Here, the partial 'all' is being referred to. Others say that it is based on beings. Question: If so, why can't the boundary of beings be reached? Answer: If the boundary of beings can be reached through this, what fault is there? It's just that the boundary of beings can be reached because it is a general aspect, not a specific one. For example, all beings are of the four births (oviparous, viviparous, moisture-born, and metamorphic); there are no beings outside of the four births. Others say that the immeasurability of the Buddha (Buddha) exhausts the boundary of beings, while the immeasurability of the Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) is based on directional segments. Others say that the immeasurability of the Buddha (Buddha) and Pratyekabuddhas (Pratyekabuddha) exhausts the boundary of beings, while the immeasurability of the Śrāvakas (Śrāvaka) is based on directional segments. Commentary: It should be said that this matter is uncertain. Why? This is contemplation of illusory appearances. Some exhaust the boundary of beings, while others are based on directional segments. Question: Is it contemplating the happiness of one being or the happiness of many beings? Answer: Initially, contemplate many beings. Why? Immeasurability is the Dharma of beings arising from the aggregation of conditions. If it is later perfected, one can also focus on one being or many beings. The sutra says, 'Monks (bhikṣu), because I cultivated loving-kindness for seven years, I did not come to be born in this world during the seven cycles of formation and destruction of kalpas (kalpa). When the world was destroyed, I was born in the Ābhāsvara heaven (Ābhāsvara). When the world was formed, I was born in the empty Brahma world. I was once the Great Brahma King (Mahābrahmā).'

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諸梵中尊無勝我者。于千世界而得自在。三十六反為帝釋。亦于無量世。作轉輪聖王。主四種兵。常以正法。降伏眾生。成就七寶。乃至廣說。七歲中者。謂七雨時。古世好時。菩薩為中國王。彼國多熱。去城不遠有林。其地高涼。生華果草木及諸流水。皆悉具足。夏熱之時。城中村落人民皆舍居處。趣彼林中。各修所業。菩薩亦爾。更以餘人。鎮守于城。自詣林中。于高顯閑靜處。離欲界欲。起四無量。于夏雨四月中。游四無量心。夏熱已過。天時轉涼。是時人民。舍彼樹林。還詣居處。各修所業。爾時菩薩。亦舍樹林。還詣宮城。以憐愍故。設大法祀。修佈施福業。施沙門婆羅門諸貧窮作業者及行道人。有來求者。施其飲食。衣服涂香房舍臥具象馬車乘及施燈明。如是六反往彼林中。或有說者。第七反菩薩命行盡。命終生光音天。或有說者。遭世界壞。命終生光音天。是故於七雨中。名為七歲。問曰。若生梵世光音天中可爾。所以者何。是彼果是色界系故。言作帝釋轉輪王者。云何可爾。無量亦于欲界中受報耶。答曰。菩薩起三地無量。謂欲界地。初禪地。二禪地。受欲界地無量報。作轉輪聖王帝釋。受初禪地無量報。作大梵王。受第二禪地無量報。生光音天。複次欲界有無量出定入定心。受出入定心報故。作轉

【現代漢語翻譯】 現代漢語譯本 諸梵（所有梵天）中，沒有誰比我更尊貴，我在千世界中得到自在。我曾三十六次成為帝釋（忉利天之主），也在無量世中，做轉輪聖王（統治世界的理想君主），統領四種軍隊，常用正法來降伏眾生，成就七寶（轉輪聖王擁有的七種寶物），乃至更多功德。『七歲中』指的是七個雨季。在古代美好的時代，菩薩（覺悟的有情）曾作為中國的國王。那個國家非常炎熱，離城不遠的地方有一片森林，那裡地勢高爽涼快，生長著花果草木和各種流水，一切都很完備。夏天炎熱的時候，城中和村落的人民都離開住所，前往那片森林，各自從事自己的工作。菩薩也是這樣，另外安排其他人鎮守城池，自己前往森林，在高顯而幽靜的地方，遠離欲界的慾望，修習四無量心（慈、悲、喜、舍）。在夏季雨季的四個月中，他修習四無量心。夏天過去後，天氣轉涼，這時人民離開樹林，回到住所，各自從事自己的工作。那時，菩薩也離開樹林，回到宮城，因為憐憫眾生，設立大型的祭祀活動，修習佈施的福業，施捨給沙門（出家修行者）、婆羅門（祭司）、貧窮的勞動者以及修行之人。有來求助的人，就施捨給他們飲食、衣服、涂香、房舍、臥具、象、馬、車乘，以及施捨燈明。像這樣，他六次前往那片森林。或者有人說，第七次菩薩的壽命終結，命終後生到光音天（色界天之一）。或者有人說，遭遇世界毀滅，命終後生到光音天。因此，在七個雨季中，被稱為七歲。有人問：如果生到梵世（色界天）或光音天中，這還可以理解。為什麼呢？因為這是他們修習的果報和所『系』（聯繫）之處。但說做帝釋、轉輪王，怎麼可能呢？難道無量心也在欲界中接受果報嗎？回答說：菩薩修習三地的無量心，即欲界地、初禪地、二禪地。接受欲界地無量心的果報，所以做轉輪聖王、帝釋；接受初禪地無量心的果報，所以做大梵王（色界天之主）；接受二禪地無量心的果報，所以生到光音天。此外，欲界有無量出定入定的心，因為接受出定入定心的果報，所以做轉輪聖王、帝釋。

【English Translation】 English version Among all the Brahmas (all the Brahma gods), none is superior to me. I have attained自在(Skt. freedom, ease) in a thousand worlds. I have been帝釋(Skt. Indra, ruler of the Trayastrimsa Heaven) thirty-six times, and in immeasurable lifetimes, I have been a轉輪聖王(Skt. Chakravartin, wheel-turning monarch, an ideal ruler who governs the world), leading four kinds of troops, and constantly subduing sentient beings with the 正法(Skt. Dharma, the true law). I have achieved the 七寶(Skt. Sapta Ratna, the seven treasures of a Chakravartin), and so on, extensively described. 'Within seven years' refers to seven rainy seasons. In ancient good times, the 菩薩(Skt. Bodhisattva, an enlightened being) was the king of China. That country was very hot, and not far from the city was a forest, where the land was high and cool, with flowers, fruits, grasses, trees, and various streams, all complete. During the hot summer, the people of the city and villages would leave their homes and go to that forest, each engaging in their own work. The 菩薩(Skt. Bodhisattva) did the same, assigning others to guard the city, while he went to the forest, to a high and quiet place, away from the desires of the desire realm, and cultivated the 四無量心(Skt. Caturapramana, the four immeasurable minds: loving-kindness, compassion, joy, and equanimity). During the four months of the summer rainy season, he practiced the four immeasurable minds. After the summer had passed, the weather turned cool, and the people left the forest and returned to their homes, each engaging in their own work. At that time, the 菩薩(Skt. Bodhisattva) also left the forest and returned to the palace city, and out of compassion, he established large sacrificial ceremonies, cultivating the 福業(Skt. Punya Karma, meritorious deeds) of giving, giving to 沙門(Skt. Sramana, renunciates), 婆羅門(Skt. Brahmana, priests), poor laborers, and practitioners. Those who came seeking help were given food, clothing, fragrant ointments, houses, bedding, elephants, horses, chariots, and lamps. In this way, he went to that forest six times. Or some say that on the seventh time, the 菩薩(Skt. Bodhisattva)'s life came to an end, and after death, he was born in the 光音天(Skt. Abhasvara, the Heaven of Radiance). Or some say that he encountered the destruction of the world, and after death, he was born in the 光音天(Skt. Abhasvara, the Heaven of Radiance). Therefore, within seven rainy seasons, it is called seven years. Someone asks: If one is born in the 梵世(Skt. Brahma-loka, the Brahma world) or the 光音天(Skt. Abhasvara, the Heaven of Radiance), that is understandable. Why? Because that is the result of their practice and what they are '系'(Skt. bandhana, bound) to. But how is it possible to become 帝釋(Skt. Indra) or a 轉輪王(Skt. Chakravartin)? Does the immeasurable mind also receive retribution in the desire realm? The answer is: The 菩薩(Skt. Bodhisattva) cultivates the immeasurable mind in three realms: the desire realm, the first dhyana realm, and the second dhyana realm. Receiving the retribution of the immeasurable mind of the desire realm, he becomes a 轉輪聖王(Skt. Chakravartin) and 帝釋(Skt. Indra); receiving the retribution of the immeasurable mind of the first dhyana realm, he becomes 大梵王(Skt. Maha Brahma, the Great Brahma King); receiving the retribution of the immeasurable mind of the second dhyana realm, he is born in the 光音天(Skt. Abhasvara, the Heaven of Radiance). Furthermore, the desire realm has immeasurable minds of emerging from and entering into samadhi. Because he receives the retribution of the mind of emerging from and entering into samadhi, he becomes a 轉輪聖王(Skt. Chakravartin) and 帝釋(Skt. Indra).

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輪聖王帝釋。受無量報故。生梵世光音天中。複次欲界有無量方便。受方便報故。作轉輪聖王帝釋。受無量報故。生梵世光音天中。複次欲界是一切善根種子界。一切善根。乃至滅定。皆有相似法。受無量善根相似報故。作轉輪聖王帝釋。受無量報故。生梵世光音天中。複次受法祠祀報故。作轉輪聖王。受持戒報故。作帝釋。受彼林中修無量報故。生梵世光音天中。複次此經說三種福業。謂佈施持戒修定福業。如彼經說。諸比丘我以三業報故。令我有大威勢。三業者。謂施定戒。施者是佈施福業。定者是修定福業。戒者是修戒福業。以佈施福業報故。作轉輪聖王。以持戒福業報故。作帝釋。以修定福業報故。生梵世光音天中。佛經說有三種福業。謂佈施福業。持戒福業。修定福業。云何佈施福業。若以物施沙門婆羅門。乃至燈明。是名佈施福業。云何持戒福業。不殺于殺。更不欲殺。不盜不淫不妄語不飲酒亦如是。是名持戒福業。云何修定福業。常以無怨無恚無害慈心。廣說如上。悲喜舍心說亦如是。是名修定福業。問曰。何故色無色界善根。唯說無量。是修定福業。非余色無色界善根耶。答曰。世人以饒益為福想。一切色無色界善根。欲饒益他。無有如無量者。複次世人以福果為福想。無量能生廣福果故。如偈說。

【現代漢語翻譯】 現代漢語譯本： 轉輪聖王（Chakravartin，統治世界的理想君主）和帝釋（Indra，忉利天之主），因為承受了無量的果報，所以才能往生到梵世的光音天中。此外，欲界有無量的方便法門，因為承受了這些方便法門的果報，所以才能成為轉輪聖王和帝釋。又因為承受了無量的果報，所以才能往生到梵世的光音天中。再者，欲界是一切善根的種子界，一切善根，乃至滅盡定，都有相似的法。因為承受了無量善根相似的果報，所以才能成為轉輪聖王和帝釋。又因為承受了無量的果報，所以才能往生到梵世的光音天中。此外，因為承受了如法祭祀的果報，所以才能成為轉輪聖王；因為承受了持戒的果報，所以才能成為帝釋；因為承受了在林中修行的無量果報，所以才能往生到梵世的光音天中。 此外，此經中說了三種福業，即佈施、持戒、修定這三種福業。正如經中所說：『諸位比丘，我因為這三種業的果報，才擁有如此大的威勢。』這三種業就是：佈施、禪定、戒律。佈施指的是佈施的福業，禪定指的是修習禪定的福業，戒律指的是修習戒律的福業。因為佈施福業的果報，所以才能成為轉輪聖王；因為持戒福業的果報，所以才能成為帝釋；因為修定福業的果報，所以才能往生到梵世的光音天中。 佛經中說有三種福業，即佈施福業、持戒福業、修定福業。什麼是佈施福業呢？如果用財物佈施給沙門（Shramana，出家修行者）和婆羅門（Brahmana，祭司），乃至供養燈明，這就被稱為佈施福業。什麼是持戒福業呢？不殺生，並且不再想殺生；不偷盜，不邪淫，不妄語，不飲酒，也都是如此。這就被稱為持戒福業。什麼是修定福業呢？常常以沒有怨恨、沒有惱怒、沒有傷害的慈心對待眾生，如前面所說的那樣。悲心、喜心、舍心，也如前面所說的那樣。這就被稱為修定福業。 問：為什麼色界（Rupadhatu，佛教宇宙觀中的色界天）的無量善根，只說是修定福業，而不是其他的色界無量善根呢？答：世人認為饒益他人是福報。一切色界的無量善根，想要饒益他人，沒有比無量更殊勝的了。再者，世人認為福報的果實是福報。無量能夠產生廣大的福報果實。正如偈頌所說：

【English Translation】 English version: The Chakravartin (ideal universal ruler) and Indra (lord of the Trayastrimsha Heaven), because they received immeasurable rewards, were able to be reborn in the Abhasvara Heaven of the Brahma world. Furthermore, the desire realm has immeasurable skillful means. Because they received the rewards of these skillful means, they became Chakravartins and Indras. Again, because they received immeasurable rewards, they were able to be reborn in the Abhasvara Heaven of the Brahma world. Moreover, the desire realm is the realm of seeds for all good roots. All good roots, even Nirodha-samapatti (cessation attainment), have similar dharmas. Because they received rewards similar to immeasurable good roots, they became Chakravartins and Indras. Again, because they received immeasurable rewards, they were able to be reborn in the Abhasvara Heaven of the Brahma world. Furthermore, because they received the rewards of righteous sacrifices, they became Chakravartins; because they received the rewards of upholding precepts, they became Indras; because they received the immeasurable rewards of practicing in the forest, they were able to be reborn in the Abhasvara Heaven of the Brahma world. Furthermore, this sutra speaks of three kinds of meritorious deeds, namely, the meritorious deeds of giving, upholding precepts, and cultivating samadhi (meditative absorption). As the sutra says: 'Bhikkhus (monks), it is because of the rewards of these three kinds of deeds that I have such great power.' These three kinds of deeds are: giving, samadhi, and precepts. Giving refers to the meritorious deed of giving, samadhi refers to the meritorious deed of cultivating samadhi, and precepts refer to the meritorious deed of cultivating precepts. Because of the rewards of the meritorious deed of giving, one becomes a Chakravartin; because of the rewards of the meritorious deed of upholding precepts, one becomes an Indra; because of the rewards of the meritorious deed of cultivating samadhi, one is able to be reborn in the Abhasvara Heaven of the Brahma world. The Buddhist scriptures say that there are three kinds of meritorious deeds: the meritorious deed of giving, the meritorious deed of upholding precepts, and the meritorious deed of cultivating samadhi. What is the meritorious deed of giving? If one gives material things to Shramanas (wandering ascetics) and Brahmanas (priests), even offering light, this is called the meritorious deed of giving. What is the meritorious deed of upholding precepts? Not killing, and no longer wanting to kill; not stealing, not engaging in sexual misconduct, not lying, not drinking alcohol, and so on. This is called the meritorious deed of upholding precepts. What is the meritorious deed of cultivating samadhi? Constantly treating sentient beings with a mind of loving-kindness that is without resentment, without anger, and without harm, as described above. Compassion, joy, and equanimity are also described as above. This is called the meritorious deed of cultivating samadhi. Question: Why is it that the immeasurable good roots of the Rupadhatu (form realm, a realm in Buddhist cosmology) are only said to be the meritorious deed of cultivating samadhi, and not other immeasurable good roots of the Rupadhatu? Answer: People in the world think of benefiting others as merit. Among all the immeasurable good roots of the Rupadhatu, there is nothing more excellent than immeasurability in wanting to benefit others. Furthermore, people in the world think of the fruit of merit as merit. Immeasurability is able to produce vast fruits of merit. As the verse says:

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福火不能燒　　風不能吹壞 　能浮大地水　　亦復不能漂 　國王若盜賊　　雖作諸方便 　終不能劫奪　　男子女人福 　福藏最堅牢　　終無有亡失

問曰。如非福火。亦不能燒。何故但說福耶。答曰。非福雖不燒。燒非福果無量果。不已為火燒。不當為火燒。不今為火燒。◎

◎佛經說諸比丘。蘇尼哆弟子。於一切時滿足學者。身壞命終。生梵世中。或於一切時不滿足學者。身壞命終。生他化自在天。或生化樂天。或生兜率天。或生夜摩天。或生三十三天。或生四天王。或生剎利大姓婆羅門大姓居士大家。或生如是等家饒財多寶倉庫盈溢之處。問曰。若然者蘇尼哆。則勝佛世尊。所以者何。蘇尼哆弟子。於一切時滿足學者。身壞命終。生梵世中。於一切時不滿足學者。身壞命終。生他化自在天。廣說如上。世尊弟子。於一切時滿足學者。得生天中。或得涅槃。於一切時不滿足學者。身壞命終。生惡道中。答曰。於此事中。不應說佛不如。所以者何。如世尊最小弟子須陀洹。則勝蘇尼哆身。此乃是佛行菩薩道。名蘇尼哆時事。問曰。世尊行菩薩道時。勝成佛時耶。答曰。應知彼經所以。為以何事。作如是說。蘇尼哆為諸弟子。說梵住法。得生梵天。言一切時滿足學。蘇尼哆弟子。為梵住法。

【現代漢語翻譯】 現代漢語譯本 福德之火不能焚燒，風也不能吹壞。 能漂浮大地的水，也不能漂走福德。 國王或者盜賊，即使想盡各種辦法， 最終也不能劫奪男子或者女人的福德。 福德的寶藏最為堅固，最終不會有亡失。

問：如果說非福德之火也不能焚燒，為什麼只說福德呢？答：非福德雖然不燒，但焚燒非福德的果報，其果報是無量的。已經為火所燒，不應當為火所燒，現在不為火所燒。（◎）

（◎）佛經上說，諸位比丘，蘇尼哆（Sunīta，人名）的弟子，在一切時候都滿足於所學，身壞命終后，生於梵世（Brahmaloka）之中；或者在一切時候不滿足於所學，身壞命終后，生於他化自在天（Paranimmitavasavattin）；或者生於化樂天（Nirmanarati），或者生於兜率天（Tusita），或者生於夜摩天（Yama），或者生於三十三天（Trāyastriṃśa），或者生於四天王天（Cāturmahārājika），或者生於剎帝利（Ksatriya）大姓、婆羅門（Brahmana）大姓、居士（Gṛhapati）大家，或者生於像這樣等家中，財富眾多，寶物倉庫充滿之處。 問：如果這樣的話，蘇尼哆就勝過佛世尊了。為什麼呢？蘇尼哆的弟子，在一切時候都滿足於所學，身壞命終后，生於梵世之中；在一切時候不滿足於所學，身壞命終后，生於他化自在天，廣說如上。世尊的弟子，在一切時候都滿足於所學，得以往生天界，或者證得涅槃（Nirvana）；在一切時候不滿足於所學，身壞命終后，墮入惡道之中。 答：在這件事中，不應該說佛不如蘇尼哆。為什麼呢？如世尊最小的弟子須陀洹（Srotapanna），就勝過蘇尼哆自身。這乃是佛在行菩薩道（Bodhisattva-caryā）時，名為蘇尼哆時的事蹟。問：世尊行菩薩道時，勝過成佛時嗎？答：應當知道這部經的用意，是爲了什麼事，才這樣說的。蘇尼哆為諸位弟子，宣說梵住（Brahmavihara）之法，得以生於梵天。說一切時候滿足於所學，蘇尼哆的弟子，是爲了梵住之法。

【English Translation】 English version The fire of merit cannot burn it, and the wind cannot blow it away. The water that can float the earth cannot drift away the merit. A king or a thief, even if they try every means, Ultimately cannot rob the merit of a man or a woman. The treasure of merit is the most solid, and ultimately there will be no loss.

Question: If the fire of non-merit cannot burn either, why only talk about merit? Answer: Although non-merit does not burn, it burns the consequences of non-merit, and its consequences are immeasurable. It has already been burned by fire, it should not be burned by fire, and it is not burned by fire now. (◎)

(◎) The Buddhist scriptures say that the Bhikkhus (monks), the disciples of Sunīta (a personal name), who are satisfied with what they have learned at all times, are reborn in Brahmaloka (the world of Brahma) after the destruction of their bodies; or those who are not satisfied with what they have learned at all times, are reborn in Paranimmitavasavattin (the Heaven of Free Enjoyment of Others' Creations) after the destruction of their bodies; or are born in Nirmanarati (the Heaven of Joyful Transformation), or are born in Tusita (the Heaven of Satisfaction), or are born in Yama (the Heaven of Yama), or are born in Trāyastriṃśa (the Heaven of Thirty-three), or are born in Cāturmahārājika (the Heaven of the Four Heavenly Kings), or are born in the great Kshatriya (warrior caste) families, the great Brahmana (priest caste) families, the great Gṛhapati (householder) families, or are born in such families, where wealth is abundant and treasure warehouses are full. Question: If this is the case, then Sunīta is superior to the Buddha, the World Honored One. Why? The disciples of Sunīta, who are satisfied with what they have learned at all times, are reborn in Brahmaloka after the destruction of their bodies; those who are not satisfied with what they have learned at all times, are reborn in Paranimmitavasavattin, as described above. The disciples of the World Honored One, who are satisfied with what they have learned at all times, are able to be reborn in the heavens, or attain Nirvana; those who are not satisfied with what they have learned at all times, are reborn in evil realms after the destruction of their bodies. Answer: In this matter, it should not be said that the Buddha is inferior to Sunīta. Why? For example, the smallest disciple of the World Honored One, a Srotapanna (stream-enterer), is superior to Sunīta himself. This is the story of the Buddha when he was practicing the Bodhisattva-caryā (Bodhisattva path), when he was named Sunīta. Question: Is the World Honored One when practicing the Bodhisattva path, superior to when he became a Buddha? Answer: It should be known the intention of this scripture, for what reason, it is said in this way. Sunīta preached the Brahmavihara (the four immeasurables) to the disciples, so that they could be born in the Brahma heaven. It is said that at all times they are satisfied with what they have learned, the disciples of Sunīta, are for the Brahmavihara.

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勤行精進。能生起者。身壞命終。生梵世中。為梵住法。勤行精進。不能起者。或生他化自在天。乃至或生人中。然古世時人好。不因無量方便。亦得生天。何況為無量故。勤行精進。最勝善根。不生天人中耶。世尊為諸弟子。說逮解脫戒。令得涅槃。言應學是法。世尊弟子。於此學中。不破不穿。不越制度者。得生天上及到涅槃。世尊弟子。於此學中。破穿越制度者。身壞命終。生惡趣中。以是事故。此經說。無量是滿足學。爾時蘇尼哆。心生是念。我不應與諸弟子共生一處。我應修上慈生光音天中。時蘇尼哆。便修第二禪地上慈。身壞命終。生光音天中。問曰。如蘇尼哆。是近佛菩薩。不應有法慳。何以為諸弟子。說生梵世法。自生光音天。答曰。彼觀弟子諸根。有齊量故。複次彼諸婆羅門。長夜期心梵天。隨順轉近。欲生梵天。是故為說生梵天法。複次世無佛時。無有能起第二第三第四禪地無量者。唯除近佛菩薩。問曰。如上地無量。明凈勝好。何故說第二禪地慈。名為上慈耶。答曰。第二禪地慈。于初禪地慈為上故。複次于聲聞人邊慈勝故為上。複次此慈于舊勝。故為上。複次世無佛時。無有能起第三第四禪地無量者。以佛力故。佛諸弟子。即依彼地。起彼地慈。是故尊者瞿沙。作如是說。彼二地慈。非凡夫

【現代漢語翻譯】 現代漢語譯本 勤奮修行，精進努力。如果能夠生起（禪定），那麼身壞命終后，就能生到梵世（Brahmaloka，色界的第一層天），成為梵天所住之法的修行者。如果勤奮修行，精進努力，但不能生起（禪定），那麼或者生到他化自在天（Paranimmitavasavatti，欲界的最高層天），乃至或者生到人間。然而古代時候的人淳樸善良，即使不通過無量的方便法門，也能生天。更何況爲了無量（禪定）的緣故，勤奮修行，精進努力，怎麼會不生到天人之中呢？ 世尊為諸弟子，宣說能夠獲得解脫的戒律，使他們能夠得到涅槃（Nirvana，寂滅）。（世尊）說應當學習這些法。世尊的弟子，在這些學習中，不毀壞戒律，不超越制度，就能生到天上以及到達涅槃。世尊的弟子，在這些學習中，毀壞戒律，超越制度，身壞命終后，就會生到惡趣之中。因為這個緣故，此經說，無量（禪定）是圓滿的學習。 當時，蘇尼哆（Sunita）心中生起這樣的念頭：我不應該與諸弟子共同住在一個地方，我應該修習更殊勝的慈心，生到光音天（Abhasvara，色界的第二層天）中。當時，蘇尼哆便修習第二禪地的慈心，身壞命終后，生到光音天中。 問：像蘇尼哆這樣，是親近佛的菩薩，不應該有法慳（吝惜佛法），為什麼為諸弟子宣說生梵世之法，自己卻生到光音天呢？ 答：他觀察到弟子們的諸根（根器）有齊量，所以（這樣選擇）。其次，那些婆羅門（Brahmana，古印度祭司階層）長久以來期盼生到梵天，隨順於（梵天）並逐漸接近，想要生到梵天，所以為他們宣說生梵天之法。其次，在沒有佛的時代，沒有人能夠生起第二禪、第三禪、第四禪地的無量（禪定），唯有親近佛的菩薩才能做到。 問：像上地（更高禪定層級）的無量（禪定），明凈殊勝美好，為什麼說第二禪地的慈心，名為上慈呢？ 答：第二禪地的慈心，相對於初禪地的慈心來說是更殊勝的，所以稱為上慈。其次，在聲聞人（Sravaka，聽聞佛法而修行的弟子）的境界中，慈心是殊勝的，所以稱為上慈。其次，此慈心相對於舊的（慈心）來說是殊勝的，所以稱為上慈。其次，在沒有佛的時代，沒有人能夠生起第三禪、第四禪地的無量（禪定），因為佛的加持力，佛的諸弟子，就依靠那些禪定之地，生起那些禪定之地的慈心。所以尊者瞿沙（Ghosha）這樣說：那兩個禪定之地的慈心，不是凡夫所能達到的。

【English Translation】 English version Diligently practice and strive forward. If one can generate (dhyana), then upon the destruction of the body and the end of life, one will be born in the Brahmaloka (the world of Brahma, the first heaven of the Form Realm), becoming a practitioner of the Dharma dwelling in Brahma. If one diligently practices and strives forward but cannot generate (dhyana), then one may be born in the Paranimmitavasavatti heaven (the highest heaven of the Desire Realm), or even be born among humans. However, people in ancient times were simple and kind, and even without countless expedient methods, they could be born in heaven. How much more so, when one diligently practices and strives forward for the sake of immeasurable (dhyana), how could one not be born among gods and humans? The World-Honored One, for the sake of his disciples, proclaimed the precepts that lead to liberation, enabling them to attain Nirvana (extinction). (The World-Honored One) said that one should study these Dharmas. The disciples of the World-Honored One, in these studies, if they do not break the precepts and do not transgress the rules, will be born in heaven and attain Nirvana. The disciples of the World-Honored One, in these studies, if they break the precepts and transgress the rules, upon the destruction of the body and the end of life, will be born in evil realms. For this reason, this sutra says that immeasurable (dhyana) is a complete learning. At that time, Sunita (Sunita) had this thought in his mind: 'I should not live in the same place as the disciples. I should cultivate a more superior loving-kindness and be born in the Abhasvara heaven (the second heaven of the Form Realm).' At that time, Sunita cultivated the loving-kindness of the second dhyana ground, and upon the destruction of the body and the end of life, he was born in the Abhasvara heaven. Question: Like Sunita, who is close to the Buddha and a Bodhisattva, he should not have Dharma-jealousy (stinginess with the Dharma). Why did he proclaim the Dharma of being born in the Brahma world for the disciples, but he himself was born in the Abhasvara heaven? Answer: He observed that the faculties (capacities) of the disciples were of a certain measure, so (he made that choice). Secondly, those Brahmanas (the priestly class in ancient India) had long hoped to be born in Brahma's heaven, following and gradually approaching (Brahma), wanting to be born in Brahma's heaven, so he proclaimed the Dharma of being born in Brahma's heaven for them. Secondly, in the absence of a Buddha, no one can generate the immeasurable (dhyana) of the second, third, and fourth dhyana grounds, except for Bodhisattvas who are close to the Buddha. Question: Like the immeasurable (dhyana) of the higher grounds (higher levels of dhyana), which is clear, pure, superior, and wonderful, why is the loving-kindness of the second dhyana ground called superior loving-kindness? Answer: The loving-kindness of the second dhyana ground is more superior than the loving-kindness of the first dhyana ground, so it is called superior loving-kindness. Secondly, in the realm of Sravakas (disciples who practice by listening to the Dharma), loving-kindness is superior, so it is called superior loving-kindness. Thirdly, this loving-kindness is superior to the old (loving-kindness), so it is called superior loving-kindness. Secondly, in the absence of a Buddha, no one can generate the immeasurable (dhyana) of the third and fourth dhyana grounds. Because of the power of the Buddha, the disciples of the Buddha rely on those dhyana grounds to generate the loving-kindness of those dhyana grounds. Therefore, Venerable Ghosha (Ghosha) said: The loving-kindness of those two dhyana grounds cannot be attained by ordinary people.

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人。以佛力故。佛諸弟子。能起彼慈。

問曰。何故名梵住。答曰。以梵世在初具有故。未至禪雖在初不具有。第二禪雖具有不在初。初禪在初亦具有。複次對非梵故名梵住。非梵者。謂欲界煩惱。彼是近對治故。複次對非梵行故名梵住。非梵行者。謂欲界淫慾。誰是彼近對治。謂四梵住法。複次梵行者。身中可得故名梵住。複次世尊是梵。彼梵顯現解說故名梵住。複次以梵音梵語解說故名梵住。複次諸梵修此法。得生梵世故名梵住。問曰。梵住無量。有何差別。答曰。或有說者。無有差別。所以者何。四梵住即是四無量。四無量即是四梵住。復有說者。名即差別。是名梵住。是名無量。複次對非梵故名梵住。對戲論故名無量。複次梵行者身中可得名梵住。無戲論者身中可得名無量。複次對治非梵行故是梵住。對治放逸故是無量。複次在梵世者是梵住。在上地者是無量。複次在未至。依梵世者是梵住。在上地者是無量。複次在未至梵世者是梵住。亦名無量。在上地者是無量。複次曾所得者是梵住。未曾得者是無量。複次內道中所行者是梵住。亦名無量。外道中所行者是無量。複次共者是梵住。不共者是無量。是故尊者瞿沙作是說。梵住是共法。凡夫聖人共故。無量是不放逸不共法。凡夫聖人不共故。梵住無量。

【現代漢語翻譯】 現代漢語譯本： 人。以佛陀的力量的緣故。佛陀的諸位弟子，能夠生起那樣的慈悲心。

問：為什麼叫做梵住（Brahmavihara，四無量心）？答：因為梵天世界在最初具有這些功德的緣故。未至定雖然也在最初，但不完全具有。第二禪雖然具有，但不在最初。初禪在最初也具有。再者，爲了對治非梵行，所以叫做梵住。非梵行指的是欲界的煩惱。梵住是針對這些煩惱的直接對治方法。再者，爲了對治非梵行，所以叫做梵住。非梵行指的是欲界的淫慾。誰是這些淫慾的直接對治方法呢？就是四梵住法。再者，梵行可以在修行者的身心中獲得，所以叫做梵住。再者，世尊（釋迦牟尼佛）是梵，他的教導顯現和解說了這些道理，所以叫做梵住。再者，用梵音梵語來解說這些道理，所以叫做梵住。再者，諸位梵天通過修習這些法門，得以轉生到梵天世界，所以叫做梵住。

問：梵住是無量的，有什麼差別呢？答：或者有人說，沒有差別。為什麼呢？因為四梵住就是四無量心，四無量心就是四梵住。也有人說，名稱上有所差別。『梵住』是名稱，『無量』也是名稱。再者，爲了對治非梵行，所以叫做梵住；爲了對治戲論，所以叫做無量。再者，梵行可以在修行者的身心中獲得，所以叫做梵住；沒有戲論的人可以在身心中獲得，所以叫做無量。再者，對治非梵行，所以是梵住；對治放逸，所以是無量。再者，在梵天世界的人是梵住；在上地（更高的禪定境界）的人是無量。再者，在未至定，依于梵天世界的人是梵住；在上地的人是無量。再者，在未至定和梵天世界的人是梵住，也可以叫做無量；在上地的人是無量。再者，曾經獲得的是梵住；未曾獲得的是無量。再者，內道（佛教）中所修行的叫做梵住，也可以叫做無量；外道中所修行的叫做無量。再者，共通的是梵住；不共通的是無量。因此，尊者瞿沙（Ghosha）這樣說：梵住是共通的法門，凡夫和聖人都可以修習；無量是不放逸的，是不共通的法門，凡夫和聖人有所區別。梵住和無量，就是這樣區分的。

【English Translation】 English version: People. Because of the Buddha's power. The Buddha's disciples can arouse that compassion.

Question: Why is it called Brahmavihara (梵住, the four immeasurables)? Answer: Because the Brahma world initially possesses these merits. Although the preliminary stage of concentration (未至禪) is also at the beginning, it does not fully possess them. Although the second dhyana (第二禪) possesses them, it is not at the beginning. The first dhyana (初禪) is at the beginning and also possesses them. Furthermore, it is called Brahmavihara to counteract non-Brahma conduct. Non-Brahma conduct refers to the afflictions of the desire realm. Brahmavihara is a direct antidote to these afflictions. Furthermore, it is called Brahmavihara to counteract non-Brahma conduct. Non-Brahma conduct refers to lust in the desire realm. What is the direct antidote to these lusts? It is the four Brahmavihara practices. Furthermore, Brahmavihara can be attained in the body of the practitioner, hence it is called Brahmavihara. Furthermore, the World-Honored One (世尊, Shakyamuni Buddha) is Brahma, and his teachings manifest and explain these principles, hence it is called Brahmavihara. Furthermore, it is called Brahmavihara because these principles are explained in the Brahma sound and language. Furthermore, because the Brahmas cultivate these practices and are reborn in the Brahma world, it is called Brahmavihara.

Question: Brahmaviharas are immeasurable, what are the differences? Answer: Some say there is no difference. Why? Because the four Brahmaviharas are the four immeasurables, and the four immeasurables are the four Brahmaviharas. Others say there is a difference in name. 'Brahmavihara' is a name, and 'immeasurable' is also a name. Furthermore, it is called Brahmavihara to counteract non-Brahma conduct; it is called immeasurable to counteract proliferation of thought (戲論). Furthermore, Brahmavihara can be attained in the body of the practitioner, hence it is called Brahmavihara; it can be attained in the body of one without proliferation of thought, hence it is called immeasurable. Furthermore, it is Brahmavihara because it counteracts non-Brahma conduct; it is immeasurable because it counteracts negligence. Furthermore, those in the Brahma world are Brahmavihara; those in the higher realms (上地, higher states of meditative absorption) are immeasurable. Furthermore, those in the preliminary stage of concentration, relying on the Brahma world, are Brahmavihara; those in the higher realms are immeasurable. Furthermore, those in the preliminary stage of concentration and the Brahma world are Brahmavihara, and can also be called immeasurable; those in the higher realms are immeasurable. Furthermore, what has been attained is Brahmavihara; what has not been attained is immeasurable. Furthermore, what is practiced in the inner path (內道, Buddhism) is called Brahmavihara, and can also be called immeasurable; what is practiced in the outer paths (外道, non-Buddhist religions) is called immeasurable. Furthermore, what is common is Brahmavihara; what is uncommon is immeasurable. Therefore, Venerable Ghosha (瞿沙) said: Brahmavihara is a common practice, practiced by both ordinary beings and sages; immeasurable is non-negligence, which is an uncommon practice, distinguishing ordinary beings from sages. This is how Brahmavihara and immeasurable are distinguished.

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是謂差別。

佛經說四種人得梵福。云何為四。若人于未曾起塔坊處。能於此處。以如來舍利起塔。是名初梵福。複次若人于未曾起聖眾精舍坊處。能於是處。起聖眾精舍。是名第二梵福。複次若如來弟子眾破還令和合。是名第三梵福。複次若人能修四梵住法。是名第四梵福。譬喻者。作如是說。此經非如來所說。此四亦非梵福。所以者何。此四果報不等故。若人起大塔。如來生處。得道處。轉法輪處。般涅槃處。若人聚小石積為塔。此二福德等無異耶。若人起大精舍。如祇桓林竹林多摩沙林精舍。若人起一重房。其福等無異耶。若和合如提婆達所破僧。若和合俱舍彌斗諍僧。其福等無異耶。四梵住是如來經所說。亦是梵福。阿毗曇者。作如是說。此經是如來所說。亦是梵福。問曰。此果報何故不等。答曰。以所為等故。若人于未曾起塔坊處。為如來大梵故起大塔。若人于未曾起塔坊處。為如來大梵故起小塔。以所為同故。其福無異。若無聖眾精舍處起聖眾精舍。若如來弟子眾破。還令和合。此俱為梵行故。是梵福等無有異。是三所為同故。其福等無異。複次以相似故。若人修四無量。欲饒益無量眾生。若於未曾起塔坊處。以如來舍利起塔。亦欲饒益無量眾生。所以者何。百千萬億眾生。以是如來塔故。以香華

伎樂末香涂香及幢幡蓋種種供具。而供養之。因是事故。生善身口意業種豪族家因緣。有大威德。饒財多寶。形容端正。人所樂見。或種轉輪王因緣。或種帝釋因緣。或種魔王因緣。或種聲聞因緣。或種辟支佛因緣。或種佛因緣。若修無量欲饒益無量眾生。若於未曾起聖眾精舍坊處。起聖眾精舍。亦為饒益無量眾生。所以者何。百千眾生。以是如來弟子眾故。以種種飲食。作一日七日半月一月。作般遮于瑟及與常會。亦以床座隨病藥資生所須。而給與之。令諸比丘讀誦修多羅毗尼阿毗曇。思惟其義。生不凈安般念處暖頂忍世第一法。入正決定得果。離欲盡漏。因是事故。種豪族因緣。有大威德。饒財多寶。形容端正。人所樂見。或種轉輪王因緣。或種帝釋因緣。或種魔王因緣。或種聲聞因緣。或種辟支佛因緣。或種佛因緣。如修無量。饒益無量眾生。如來弟子眾破。還令和合。亦欲饒益無量眾生所以者何。若如來弟子眾破。應入正決定者。不入正決定。不得果。不離欲。不盡漏。不轉教。不受不讀誦。是時不能思惟修多羅毗尼阿毗曇。不能種聲聞辟支佛佛道因緣。令三千大千世界法輪停止。乃至首陀會天。而有異心。若僧破還令和合。應入正決定者得入。乃至首陀會天。無有異心。以如是相似事故。俱是梵福。複次若

【現代漢語翻譯】 現代漢語譯本 用音樂、舞蹈、末香（細末狀的香）、涂香（塗抹身體的香）以及幢幡、寶蓋等各種供具來供養。因為這個緣故，能種下善的身口意業，以及出生于豪門貴族的因緣，具有很大的威德，財富眾多，相貌端正，令人喜悅。或者種下轉輪聖王的因緣，或者種下帝釋（Indra，佛教的護法神）的因緣，或者種下魔王的因緣，或者種下聲聞（Śrāvaka，聽聞佛法而證悟的弟子）的因緣，或者種下辟支佛（Pratyekabuddha，獨覺佛）的因緣，或者種下成佛的因緣。如果修習無量功德，就能饒益無量眾生。如果在未曾有聖眾精舍（Saṃgha-ārāma，僧侶居住的場所）的地方，建立聖眾精舍，也是爲了饒益無量眾生。為什麼呢？因為有成百上千的眾生，因為如來的弟子眾的緣故，用各種飲食，做一日、七日、半月、一月的供養，做般遮于瑟（Pañcavarṣika，五年一度的大會）以及常會，也用床座、隨病醫藥、生活所需來供給他們，使眾比丘（Bhikṣu，出家受比丘戒的男子）能夠讀誦修多羅（Sūtra，經）、毗尼（Vinaya，戒律）、阿毗曇（Abhidhamma，論），思惟其中的意義，生起不凈觀、安般念（Ānāpānasmṛti，觀呼吸）、念處（Smṛtyupasthāna，四念處）、暖法、頂法、忍法、世第一法，進入正決定位，證得果位，遠離慾望，斷盡煩惱。因為這個緣故，種下豪門貴族的因緣，具有很大的威德，財富眾多，相貌端正，令人喜悅。或者種下轉輪聖王的因緣，或者種下帝釋的因緣，或者種下魔王的因緣，或者種下聲聞的因緣，或者種下辟支佛的因緣，或者種下成佛的因緣。如同修習無量功德，饒益無量眾生。如果如來的弟子眾發生分裂，使其恢復和合，也是爲了饒益無量眾生。為什麼呢？如果如來的弟子眾發生分裂，本應進入正決定位的人，就不能進入正決定位，不能證得果位，不能遠離慾望，不能斷盡煩惱，不能教化他人，不能接受和讀誦佛法。這時就不能思惟修多羅、毗尼、阿毗曇，不能種下聲聞、辟支佛、佛道的因緣，使三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙）的法輪（Dharmacakra，佛法）停止轉動，乃至首陀會天（Śuddhāvāsa，色界天的最高層）都有不同的想法。如果僧團分裂后使其恢復和合，本應進入正決定位的人就能進入，乃至首陀會天，都沒有不同的想法。因為這樣相似的緣故，都是梵福（Brahma-puṇya，清凈的福報）。再次，如果……

【English Translation】 English version To offer music, dance, powdered incense (mala incense), scented paste (turmeric incense), banners, canopies, and various other offerings. Because of this, one plants the seeds of wholesome actions of body, speech, and mind, and the causes for being born into noble families, possessing great power and virtue, abundant wealth and treasures, and an attractive appearance that is pleasing to people. Or one plants the causes for becoming a Cakravartin (轉輪聖王, Wheel-Turning King), or the causes for becoming an Indra (帝釋, the ruler of the gods), or the causes for becoming a Mara (魔王, demon king), or the causes for becoming a Śrāvaka (聲聞, a disciple who attains enlightenment by hearing the teachings), or the causes for becoming a Pratyekabuddha (辟支佛, a solitary Buddha), or the causes for becoming a Buddha. If one cultivates immeasurable merit, one benefits immeasurable beings. If one establishes a Saṃgha-ārāma (聖眾精舍, monastery) in a place where there was no such monastery before, it is also for the benefit of immeasurable beings. Why is that? Because hundreds of thousands of beings, due to the community of the Tathāgata's (如來, Thus Come One) disciples, offer various kinds of food and drink, making offerings for one day, seven days, half a month, or a month, holding Pañcavarṣika (般遮于瑟, a quinquennial assembly) and regular gatherings. They also provide beds, seats, medicine for illnesses, and other necessities, enabling the Bhikṣus (比丘, monks) to recite the Sūtras (修多羅, discourses), the Vinaya (毗尼, monastic rules), and the Abhidhamma (阿毗曇, philosophical treatises), and to contemplate their meanings, cultivating the contemplation of impurity, Ānāpānasmṛti (安般念, mindfulness of breathing), the four Smṛtyupasthānas (念處, establishments of mindfulness), the stages of warmth, peak, forbearance, and the highest mundane dharma, entering the right determination, attaining the fruits, being free from desire, and extinguishing the outflows. Because of this, one plants the causes for being born into noble families, possessing great power and virtue, abundant wealth and treasures, and an attractive appearance that is pleasing to people. Or one plants the causes for becoming a Cakravartin, or the causes for becoming an Indra, or the causes for becoming a Mara, or the causes for becoming a Śrāvaka, or the causes for becoming a Pratyekabuddha, or the causes for becoming a Buddha. Just as cultivating immeasurable merit benefits immeasurable beings. If the community of the Tathāgata's disciples is divided, and one restores harmony, it is also for the benefit of immeasurable beings. Why is that? If the community of the Tathāgata's disciples is divided, those who should enter the right determination cannot enter, cannot attain the fruits, cannot be free from desire, cannot extinguish the outflows, cannot teach others, and cannot receive and recite the Dharma. At that time, they cannot contemplate the Sūtras, the Vinaya, and the Abhidhamma, and cannot plant the causes for becoming a Śrāvaka, a Pratyekabuddha, or attaining Buddhahood, causing the Dharmacakra (法輪, the Wheel of Dharma) of the Trisāhasra-mahāsāhasra-lokadhātu (三千大千世界, a great trichiliocosm) to stop turning, and even the Śuddhāvāsa (首陀會天, Pure Abodes) heavens have different thoughts. If the Saṃgha is divided and then restored to harmony, those who should enter the right determination can enter, and even the Śuddhāvāsa heavens have no different thoughts. Because of such similar causes, they are all Brahma-puṇya (梵福, pure merits). Furthermore, if...

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于未曾起塔坊處。以如來舍利起塔。有四事故名梵福。一舍多財生大信心。二令多眾生得種善根。三都令成竟。四安置如來舍利。若無如來弟子聖眾精舍坊處。始立精舍。亦以四事故名梵福。一舍多財生大信心。二令多眾生得種善根。三都令成竟。四無所依者。為作所依。無居處者。為作居處。若如來弟子眾破。還令和合。亦以四事故名梵福。一離四種口惡業。二行四種口善業。三破非法。四修恭敬法。若修四無量。亦以四事故名梵福。一離憎愛二斷諸蓋。三有彼果。四是彼系故。問曰。幾許名梵福。答曰。或有說者。若福業報。能得轉輪聖王身。梵福量亦如是。復有說者。若福業報。能得帝釋身。梵福量亦如是。復有說者。若福業報。能得自在天王身。梵福量亦如是。復有說者。若福業報。能得梵王身。梵福量亦如是。復有說者。以一切眾生福業威勢故。令世界還成。梵福量亦如是。復有說者。除近佛菩薩。餘一切眾生。所有富貴福業。梵福量亦如是。復有說者。如梵天王請佛所得福業。梵福量亦如是。評曰。梵福量無量無邊。如上所說。皆是讚歎梵福之言。問曰。梵天王請佛。何時得梵福。答曰。或有說者。發心欲往請佛時不應作是說。所以者何。云何未作業而得福耶。復有說者。請佛時得梵福。亦不應作是說。

【現代漢語翻譯】 現代漢語譯本 在未曾建造佛塔或僧坊的地方，用如來（Tathagata）的舍利建造佛塔，有四種原因被稱為梵福（Brahma-punya）：一、佈施大量財物，生起廣大的信心；二、使眾多眾生得以種下善根；三、最終圓滿完成；四、安置如來的舍利。 如果沒有如來的弟子或聖眾居住的精舍或僧坊，開始建立精舍，也有四種原因被稱為梵福：一、佈施大量財物，生起廣大的信心；二、使眾多眾生得以種下善根；三、最終圓滿完成；四、為無所依靠的人，提供依靠；為沒有居所的人，提供居所。 如果如來的弟子僧團分裂，使他們重新和合，也有四種原因被稱為梵福：一、遠離四種口惡業；二、奉行四種口善業；三、破除非法；四、修習恭敬之法。 如果修習四無量心（catvari apramanani），也有四種原因被稱為梵福：一、遠離憎恨和貪愛；二、斷除各種煩惱蓋障；三、具有相應的果報；四、是達到彼岸的因緣。 問：多少才算得上是梵福？ 答：或者有人說，如果福業的果報，能夠得到轉輪聖王（cakravartin）的身軀，梵福的量也就像這樣。 又有人說，如果福業的果報，能夠得到帝釋天（Indra）的身軀，梵福的量也就像這樣。 又有人說，如果福業的果報，能夠得到自在天王（Isvara）的身軀，梵福的量也就像這樣。 又有人說，如果福業的果報，能夠得到梵天王（Brahma）的身軀，梵福的量也就像這樣。 又有人說，以一切眾生的福業和威勢，使得世界重新形成，梵福的量也就像這樣。 又有人說，除了接近佛和菩薩（Bodhisattva）的人之外，其餘一切眾生，所有的富貴福業，梵福的量也就像這樣。 又有人說，如同梵天王請佛（Buddha）時所得到的福業，梵福的量也就像這樣。 評判說，梵福的量是無量無邊的。以上所說的，都是讚歎梵福的言辭。 問：梵天王什麼時候請佛，才能得到梵福？ 答：或者有人說，發心想要前往邀請佛陀的時候不應該這樣說。為什麼呢？怎麼能在還沒開始做的時候就得到福報呢？ 又有人說，請佛的時候得到梵福，也不應該這樣說。

【English Translation】 English version In a place where a stupa or monastery has not yet been built, constructing a stupa with the relics of the Tathagata (如來), there are four reasons why it is called Brahma-punya (梵福): First, donating abundant wealth and generating great faith; second, enabling many sentient beings to plant roots of goodness; third, ultimately completing it perfectly; fourth, enshrining the relics of the Tathagata. If there is no monastery or dwelling place for the disciples or holy assembly of the Tathagata, starting to build a monastery, there are also four reasons why it is called Brahma-punya: First, donating abundant wealth and generating great faith; second, enabling many sentient beings to plant roots of goodness; third, ultimately completing it perfectly; fourth, providing support for those who have no support; providing a dwelling place for those who have no dwelling place. If the Sangha (僧團) of the Tathagata's disciples is divided, causing them to reunite, there are also four reasons why it is called Brahma-punya: First, abstaining from the four kinds of evil speech; second, practicing the four kinds of good speech; third, destroying what is not in accordance with the Dharma; fourth, cultivating the practice of reverence. If cultivating the Four Immeasurables (四無量心, catvari apramanani), there are also four reasons why it is called Brahma-punya: First, being apart from hatred and attachment; second, cutting off all afflictive coverings; third, having corresponding consequences; fourth, being the cause for reaching the other shore. Question: How much is considered Brahma-punya? Answer: Or some say, if the karmic reward of merit can attain the body of a Cakravartin (轉輪聖王), the measure of Brahma-punya is also like that. Again, some say, if the karmic reward of merit can attain the body of Indra (帝釋天), the measure of Brahma-punya is also like that. Again, some say, if the karmic reward of merit can attain the body of Isvara (自在天王), the measure of Brahma-punya is also like that. Again, some say, if the karmic reward of merit can attain the body of Brahma (梵天王), the measure of Brahma-punya is also like that. Again, some say, because of the merit and power of all sentient beings, causing the world to re-form, the measure of Brahma-punya is also like that. Again, some say, except for those close to the Buddha and Bodhisattvas (菩薩), all the wealth and merit of all other sentient beings, the measure of Brahma-punya is also like that. Again, some say, like the merit obtained when Brahma invited the Buddha (佛), the measure of Brahma-punya is also like that. It is judged that the measure of Brahma-punya is immeasurable and boundless. What is said above are all words praising Brahma-punya. Question: When does Brahma obtain Brahma-punya when inviting the Buddha? Answer: Or some say, one should not say this when aspiring to go and invite the Buddha. Why? How can one obtain merit before starting to do it? Again, some say, one should not say that Brahma-punya is obtained when inviting the Buddha.

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所以者何。梵天請佛時。是欲界不隱沒無記心。不隱沒無記心不能生報。評曰。應作是說。梵天王請佛已。還自本宮。佛以梵天王請故。而轉法輪。五比丘及八萬諸天。皆得見諦。是聲上聞梵天。梵天王聞是聲已。心生信敬。我請佛故。佛轉法輪。令他得如是利益。是時得梵福。◎

阿毗曇毗婆沙論卷第四十二 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十三

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度十門品之七

◎如說若入慈定。火不能燒刀不能傷。毒不能害。水不能漂。不為他所殺。問曰。何故入慈定。不為水火刀毒他人所殺耶。尊者和須蜜說曰。慈定是不害法故。害法無能害者。複次彼定有大威勢故。威勢諸天皆來擁護。害不能害。複次禪定法。不可思議神足法亦爾。複次入彼定時。不住自心。不住自心者。不死不生。尊者佛陀提婆說曰。行者入慈定時。色界四大。遍此身中。同爲一體。其猶若石。是故無能害者。問曰。此悲喜舍定。為害法所害不耶。若害者。何故入慈定。不為害法所害。入悲喜舍定為害法所害。若不害者。此中何故不說耶。答曰。應作是說不害。問曰。若然者此中何以不說。答曰應說而不

【現代漢語翻譯】 現代漢語譯本： 這是什麼原因呢？梵天（Brahmā，印度教的創造神）請佛陀說法時，是欲界（Kāmadhātu，佛教三界之一，指有情眾生有情慾的生存世界）不隱沒的無記心（avyākṛta-citta，非善非惡，不能產生果報的心）。不隱沒的無記心不能產生果報。評論說，應該這樣說：梵天王（Brahmārāja，梵天之王）請佛陀之後，返回自己的宮殿。佛陀因為梵天王請法的緣故，而開始轉法輪（dharma-cakra，佛陀的教法）。五比丘（pañcavargika bhikṣu，佛陀最初度化的五位比丘）和八萬諸天（devā，天神）都得以見諦（satya-darśana，證悟真理）。這個聲音傳到梵天。梵天王聽到這個聲音后，心中生起信心和敬意，因為我請佛陀的緣故，佛陀才轉法輪，使他人得到這樣的利益。這時，他得到了梵福（brahma-puṇya，與梵天相應的福報）。 《阿毗曇毗婆沙論》卷第四十二 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第四十三 迦旃延子（Kātyāyanīputra，佛教論師）造 五百羅漢（arhat，斷盡煩惱，證得解脫的聖者）釋 北涼天竺沙門浮陀跋摩（Buddhavarman，北涼時期的印度僧人）共道泰等譯 使犍度（Skandhaka，蘊）十門品之七 如經中所說，如果進入慈定（maitrī-samādhi，修習慈心所獲得的禪定），火不能燒，刀不能傷，毒不能害，水不能漂，不會被他人所殺。有人問：為什麼進入慈定，就不會被水、火、刀、毒、他人所殺呢？尊者和須蜜（Vasumitra，佛教論師）說：慈定是不害之法，所以害法不能加害於他。而且，這種禪定有很大的威勢，有威勢的諸天都會來擁護，所以害不能加害。而且，禪定之法，不可思議，神足法（ṛddhi-pāda，通過修習禪定而獲得的超自然能力）也是如此。而且，進入這種禪定時，不住于自心。不住于自心的人，不生不死。尊者佛陀提婆（Buddhatadeva，佛教論師）說：修行者進入慈定時，四大（mahābhūta，組成物質世界的地、水、火、風四種元素）遍佈此身中，融為一體，就像石頭一樣，所以沒有東西能夠加害他。有人問：那麼悲定（karuṇā-samādhi，修習悲心所獲得的禪定）、喜定（muditā-samādhi，修習喜心所獲得的禪定）、舍定（upekṣā-samādhi，修習舍心所獲得的禪定）會被害法所害嗎？如果會被害法所害，為什麼進入慈定，就不會被害法所害，而進入悲定、喜定、舍定就會被害法所害？如果不被所害，為什麼這裡沒有說呢？回答說：應該說是不會被所害。有人問：如果這樣，為什麼這裡沒有說呢？回答說：應該說而沒有說。

【English Translation】 English version: What is the reason for this? When Brahmā (the creator god in Hinduism) requested the Buddha to preach, it was the unhidden, indeterminate mind (avyākṛta-citta, a mind that is neither good nor evil and cannot produce karmic results) of the Desire Realm (Kāmadhātu, one of the three realms in Buddhism, referring to the world of sentient beings with desires). An unhidden, indeterminate mind cannot produce karmic results. It is commented that it should be said this way: After Brahmārāja (the king of Brahmā) requested the Buddha, he returned to his palace. Because Brahmārāja requested the Dharma, the Buddha began to turn the Wheel of Dharma (dharma-cakra, the Buddha's teachings). The five bhikṣus (pañcavargika bhikṣu, the first five monks the Buddha converted) and eighty thousand devas (gods) were able to see the Truth (satya-darśana, realization of the truth). This sound reached Brahmā. After hearing this sound, Brahmārāja developed faith and reverence in his heart, because I requested the Buddha, the Buddha turned the Wheel of Dharma, causing others to receive such benefits. At this time, he obtained Brahma-puṇya (merit corresponding to Brahmā). Abhidharma-vibhāṣā-śāstra, Volume 42 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidharma-vibhāṣā-śāstra Abhidharma-vibhāṣā-śāstra, Volume 43 Composed by Kātyāyanīputra (Buddhist philosopher), Explained by Five Hundred Arhats (arhat, a saint who has extinguished all afflictions and attained liberation) Translated by Buddhavarman (Indian monk during the Northern Liang dynasty) and Dao Tai, etc. Chapter 7 of the Ten Chapters on Skandhaka (aggregates) As it is said, if one enters the samādhi of loving-kindness (maitrī-samādhi, the meditative state attained through the practice of loving-kindness), fire cannot burn, a knife cannot harm, poison cannot hurt, water cannot drown, and one will not be killed by others. Someone asks: Why is it that when one enters the samādhi of loving-kindness, one is not killed by water, fire, knife, poison, or others? Venerable Vasumitra (Buddhist philosopher) says: The samādhi of loving-kindness is a non-harming dharma, so harming dharmas cannot harm it. Moreover, this samādhi has great power, and powerful devas will come to protect it, so harm cannot harm it. Moreover, the dharma of samādhi is inconceivable, and so is the power of supernatural abilities (ṛddhi-pāda, supernatural abilities attained through the practice of samādhi). Moreover, when one enters this samādhi, one does not dwell in one's own mind. One who does not dwell in one's own mind does not die or be born. Venerable Buddhatadeva (Buddhist philosopher) says: When a practitioner enters the samādhi of loving-kindness, the four great elements (mahābhūta, the four elements of earth, water, fire, and wind that make up the material world) pervade this body and become one, like a stone, so nothing can harm it. Someone asks: Then, are the samādhi of compassion (karuṇā-samādhi, the meditative state attained through the practice of compassion), the samādhi of joy (muditā-samādhi, the meditative state attained through the practice of joy), and the samādhi of equanimity (upekṣā-samādhi, the meditative state attained through the practice of equanimity) harmed by harming dharmas? If they are harmed by harming dharmas, why is it that when one enters the samādhi of loving-kindness, one is not harmed by harming dharmas, while entering the samādhi of compassion, joy, and equanimity is harmed by harming dharmas? If they are not harmed, why is it not mentioned here? The answer is: It should be said that they are not harmed. Someone asks: If so, why is it not mentioned here? The answer is: It should have been said but was not.

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說者。當知此說有餘。複次已說在先所說中。若說慈。當知已說悲喜舍。複次此現始入方便故。如說慈悲喜捨亦如是。複次入悲喜舍定時害法。雖不能害。出定時身有苦痛。慈則不爾。複次入悲喜舍定害法。雖不能害。猶破肌皮。慈則不爾。複次入悲喜舍定時不能害。方便時則害。慈方便時。無能害者。曾聞有人得欲界方便慈。犯于王法時。人縛送于王。而白王言。此人犯王法。應加刑罰。時王乘象執䂎。欲出城游。即讀經。其人所作之罪。王應手害。時王瞋恚。即以䂎擲其人。彼人見王瞋恚。便起慈心。以慈心故。䂎還向王身。不遠落地。王見是事。心生恐怖。而問彼人。汝有何方道術耶。人答王言。我無方道術。見王瞋故。便起慈心。以慈心故。害不害我。以是事故。知慈方便害不能害。

佛經說。修行廣佈慈心能斷恚。修行廣佈悲心能斷苦。修行廣佈喜心。能斷不喜樂修行廣佈舍心。能斷欲愛恚。問曰。無量為能斷結不耶。若能斷者。定犍度所說云何通。如說。慈斷何繫結。答曰。無處所悲喜舍斷何繫結。問曰。無處所若不能斷者。此經云何通。答曰。應作是說。無量不能斷結。問曰。若然者定犍度所說善通。此經云何通。答曰。此經說須臾斷。斷有二種。一須臾斷。二畢竟斷。以須臾斷故。佛經說斷。

以畢竟斷故。阿毗曇說不斷。是二所說。俱為善通。如須臾斷。畢竟斷。有片斷。無片斷。有影斷。無影斷。有餘斷。無餘斷。制斷。根本斷。當知亦如是。問曰。若無量不斷結者。異經說。復云何通。如說。比丘修慈心定。若不勝進余法。必得阿那含果。乃至舍心亦如是。答曰。此中佛說無漏聖道是慈。世尊或說聖道是想。或說是受。或說是意。或說是證。或說是信進念定慧。或說是筏。或說是石。或說是水。或說是華。或說是慈悲喜捨。何處說是想。乃至是華。廣說如雜犍度。複次常以慈心。常觀慈心。為求慈心故。離於欲愛。或是凡夫。或是聖人。若是凡夫。離欲愛已。得慈心定。彼於後時。入正決定。得阿那含果。若先不離欲。入正決定者。若得須陀洹果。若得斯陀含果。所以得阿那含果者。以慈定力故。若是聖人離於欲愛。得慈心定。亦得阿那含果。以是事故。佛作是說。比丘修慈定得阿那含果。但無量不能斷結。如慈悲喜捨亦如是。

佛經說修行廣佈慈心斷恚。修行廣佈舍心。斷欲愛恚。問曰。慈斷何等恚。舍斷何等恚耶。答曰。有欲殺他恚。有欲打他恚。慈斷欲殺他恚。舍斷欲打他恚。複次恚有二種。或有應恚處而恚。或有不應恚處而恚。慈斷應恚處恚。舍斷不應恚處恚。如是等恚是慈所斷。如

【現代漢語翻譯】 現代漢語譯本： 問：因為（無量結）是畢竟斷的，而《阿毗曇》中說不是斷的，這兩種說法，如何才能圓融貫通呢？比如須臾斷、畢竟斷，有片斷、無片斷，有影斷、無影斷，有餘斷、無餘斷，制斷、根本斷，應當知道也是如此（可以從不同角度理解）。 問：如果說無量結是不斷的，那麼其他經典中的說法又該如何解釋呢？比如經中說：『比丘修習慈心禪定，如果不進一步修習其他法，必定能證得阿那含果（不還果），乃至修習舍心禪定也是如此。』 答：這裡佛陀所說的『慈』，指的是無漏的聖道。世尊有時說聖道是想，有時說是受，有時說是意，有時說是證，有時說是信、進、念、定、慧，有時說是筏，有時說是石，有時說是水，有時說是華，有時說是慈、悲、喜、舍。哪裡說（聖道）是想，乃至是華呢？詳細的解釋在《雜犍度》中。 再者，（比丘）常常以慈心爲念，常常觀照慈心，爲了追求慈心，遠離了欲愛。這些人可能是凡夫，也可能是聖人。如果是凡夫，在遠離欲愛之後，得到了慈心禪定，那麼他在之後入于正決定時，就能證得阿那含果。如果先前沒有遠離欲愛，而入于正決定，那麼他可能證得須陀洹果（預流果），或者斯陀含果（一來果）。之所以能證得阿那含果，是因為慈定力的緣故。如果是聖人，遠離了欲愛，得到了慈心禪定，也能證得阿那含果。因為這個緣故，佛陀才這樣說：『比丘修習慈定能得阿那含果。』但無量結是不能通過慈定斷除的，慈悲喜捨也是如此。 佛經說，修行廣佈慈心可以斷除嗔恚，修行廣佈舍心可以斷除欲愛和嗔恚。問：慈心斷除的是哪種嗔恚？舍心斷除的是哪種嗔恚呢？答：有想要殺害他人的嗔恚，有想要毆打他人的嗔恚。慈心斷除想要殺害他人的嗔恚，舍心斷除想要毆打他人的嗔恚。再者，嗔恚有兩種：或者是在應該嗔恚的處所而嗔恚，或者是在不應該嗔恚的處所而嗔恚。慈心斷除在應該嗔恚的處所產生的嗔恚，舍心斷除在不應該嗔恚的處所產生的嗔恚。像這樣的嗔恚是慈心所能斷除的，就像...

【English Translation】 English version: Question: Since the 'immeasurable bonds' are completely severed, and the Abhidhamma says they are not severed, how can these two statements be reconciled? For example, momentary severance, complete severance, partial severance, non-partial severance, shadow severance, non-shadow severance, severance with remainder, severance without remainder, controlled severance, and fundamental severance should also be understood in the same way (can be understood from different perspectives). Question: If it is said that the immeasurable bonds are not severed, how should the statements in other sutras be explained? For example, it is said in the sutra: 'If a Bhikkhu cultivates the Samadhi of loving-kindness (Metta), and does not further cultivate other Dharmas, he will surely attain the Anagami fruit (Non-Returning fruit), and so on for the cultivation of the Samadhi of equanimity (Upekkha).' Answer: Here, the 'loving-kindness' (Metta) spoken of by the Buddha refers to the undefiled (Anasava) Noble Path. The World Honored One sometimes says that the Noble Path is thought (Sanna), sometimes says it is feeling (Vedana), sometimes says it is intention (Cetana), sometimes says it is realization (Adhigama), sometimes says it is faith (Saddha), effort (Viriya), mindfulness (Sati), concentration (Samadhi), and wisdom (Panna), sometimes says it is a raft, sometimes says it is a stone, sometimes says it is water, sometimes says it is a flower, sometimes says it is loving-kindness (Metta), compassion (Karuna), joy (Mudita), and equanimity (Upekkha). Where is it said that (the Noble Path) is thought, and so on, up to being a flower? The detailed explanation is in the Samyukta Khandhaka. Furthermore, (a Bhikkhu) constantly keeps loving-kindness in mind, constantly contemplates loving-kindness, and in order to seek loving-kindness, abandons desire-attachment (Kama-raga). These people may be ordinary beings (Puthujjana) or noble beings (Ariya). If they are ordinary beings, after abandoning desire-attachment, they attain the Samadhi of loving-kindness, then later, when they enter into right determination (Samma-niyama), they can attain the Anagami fruit. If they have not previously abandoned desire-attachment, and enter into right determination, then they may attain the Sotapanna fruit (Stream-Enterer fruit), or the Sakadagami fruit (Once-Returning fruit). The reason they can attain the Anagami fruit is because of the power of the Samadhi of loving-kindness. If they are noble beings, having abandoned desire-attachment, and attained the Samadhi of loving-kindness, they can also attain the Anagami fruit. For this reason, the Buddha said: 'A Bhikkhu who cultivates the Samadhi of loving-kindness can attain the Anagami fruit.' But the immeasurable bonds cannot be severed through the Samadhi of loving-kindness, and the same is true for compassion, joy, and equanimity. The sutras say that cultivating and spreading loving-kindness can sever anger (Dosa), and cultivating and spreading equanimity can sever desire-attachment and anger. Question: Which kind of anger does loving-kindness sever? Which kind of anger does equanimity sever? Answer: There is anger that desires to kill others, and there is anger that desires to beat others. Loving-kindness severs the anger that desires to kill others, and equanimity severs the anger that desires to beat others. Furthermore, there are two kinds of anger: either anger arises in a place where anger is appropriate, or anger arises in a place where anger is not appropriate. Loving-kindness severs anger that arises in a place where anger is appropriate, and equanimity severs anger that arises in a place where anger is not appropriate. Anger such as this is what loving-kindness can sever, just like...

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是等恚是舍所斷。

佛經說。修行廣佈不凈想。斷欲愛。修行廣佈舍心。斷欲恚。問曰。不凈想斷何等愛。舍心斷何等愛。答曰。愛有二種。一淫慾愛。二境界愛。不凈想斷淫慾愛。舍心斷。境界愛。複次有色愛形愛。不凈想斷色愛。舍心斷形愛。複次有觸愛有容儀愛。不凈想斷觸愛。舍心斷容儀愛。不凈想斷如是等愛。舍心斷如是等愛。佛經說。修與慈俱念覺枝。能得離得無慾得滅捨生死悲喜舍心俱說亦如是。問曰。無量是有漏。念覺枝是無漏。云何有漏法與無漏法俱耶。尊者和須蜜說曰。無量令心調伏質直任用已。次生覺枝。生覺枝后。復生無量故。而作是說。但有漏法俱。

問曰。無量中何者最勝。答曰。或有說者慈勝。所以者何。慈是不害法故。復有說者悲勝。所以者何。佛以悲故。為眾生說法復有說者喜心勝。所以者何。喜斷不喜樂法故。復有說者舍心勝。所以者何。舍能斷欲愛恚故。尊者佛陀提婆說曰。舍心最勝。所以者何。以二事故。一以所作。二以寂靜。所作者。修行廣佈舍心。斷欲愛恚。寂靜者。不分別眾生故。

問曰。何故說大悲。不說大慈大喜大舍耶。答曰。應說一切佛身中所有功德。皆應言大。所以者何。佛有無量憐愍。饒益眾生心故。但不應作此問。所以者何。若悲即

【現代漢語翻譯】 現代漢語譯本：是等同於嗔恚，是舍心所斷除的。

佛經上說，修行廣泛修習不凈觀，可以斷除對慾望的愛著；修行廣泛修習舍心，可以斷除慾望和嗔恚。問：不凈觀斷除的是哪種愛？舍心斷除的是哪種愛？答：愛有兩種，一是淫慾之愛，二是境界之愛。不凈觀斷除淫慾之愛，舍心斷除境界之愛。進一步說，有對色相的愛和對外形的愛，不凈觀斷除對色相的愛，舍心斷除對外形的愛。再進一步說，有對觸覺的愛和對容貌儀態的愛，不凈觀斷除對觸覺的愛，舍心斷除對容貌儀態的愛。不凈觀斷除像這樣的愛，舍心斷除像這樣的愛。佛經上說，修習與慈心相應的念覺支，能夠獲得遠離、獲得無慾、獲得滅盡，捨棄生死。悲、喜、舍心一起修習也是這樣。問：無量心是有漏法，念覺支是無漏法，為什麼有漏法能與無漏法一起修習呢？尊者和須蜜（Vasumitra）說：先用無量心調伏內心，使之正直柔順，然後才生起覺支；生起覺支之後，又反過來滋養無量心。所以這樣說，只是有漏法一起修習。

問：在四無量心中，哪一個最殊勝？答：有人說慈心殊勝，因為慈心是不傷害的法。也有人說悲心殊勝，因為佛陀因為悲憫眾生，才為眾生說法。也有人說喜心殊勝，因為喜心能斷除不喜愛的樂法。也有人說舍心殊勝，因為舍心能斷除慾望和嗔恚。尊者佛陀提婆（Buddhatadeva）說：舍心最殊勝，因為有兩個原因：一是就其作用而言，二是就其寂靜的特質而言。就作用而言，修行廣泛修習舍心，能斷除慾望和嗔恚。就寂靜而言，舍心不分別眾生。

問：為什麼只說大悲，而不說大慈、大喜、大舍呢？答：應該說一切佛身中所有的功德，都應該稱為『大』。因為佛有無量憐憫、饒益眾生的心。但不應該這樣問，因為如果悲心...

【English Translation】 English version: Such is equivalent to anger, which is severed by equanimity.

The Buddha-scripture says: Cultivating and widely practicing the contemplation of impurity severs desire-love; cultivating and widely practicing equanimity severs desire and anger. Question: What kind of love does the contemplation of impurity sever? What kind of love does equanimity sever? Answer: There are two kinds of love: one is lustful love, and the other is love of objects. The contemplation of impurity severs lustful love, and equanimity severs love of objects. Furthermore, there is love of form and love of appearance. The contemplation of impurity severs love of form, and equanimity severs love of appearance. Moreover, there is love of touch and love of demeanor. The contemplation of impurity severs love of touch, and equanimity severs love of demeanor. The contemplation of impurity severs such kinds of love, and equanimity severs such kinds of love. The Buddha-scripture says: Cultivating the mindfulness enlightenment factor (smrti-sambodhyanga) together with loving-kindness (maitri) can attain detachment, attain desirelessness, attain cessation, and abandon birth and death. Compassion (karuna), joy (mudita), and equanimity (upeksha) are also spoken of together in the same way. Question: Immeasurable states (apramana) are conditioned (samskrta), while the mindfulness enlightenment factor is unconditioned (asamskrta). How can conditioned dharmas be together with unconditioned dharmas? Venerable Vasumitra said: After the immeasurable states have tamed the mind, making it upright, pliable, and serviceable, then the enlightenment factor arises. After the enlightenment factor arises, it in turn nourishes the immeasurable states. Therefore, it is said that only conditioned dharmas are together.

Question: Among the immeasurable states, which is the most excellent? Answer: Some say that loving-kindness is superior because loving-kindness is a non-harming dharma. Others say that compassion is superior because the Buddha, out of compassion, teaches the Dharma to sentient beings. Others say that joy is superior because joy severs the joy in unwholesome dharmas. Others say that equanimity is superior because equanimity can sever desire and anger. Venerable Buddhatadeva said: Equanimity is the most excellent because of two reasons: one is in terms of its function, and the other is in terms of its tranquility. In terms of its function, cultivating and widely practicing equanimity severs desire and anger. In terms of its tranquility, equanimity does not discriminate among sentient beings.

Question: Why is great compassion (maha-karuna) spoken of, but not great loving-kindness, great joy, or great equanimity? Answer: All the merits and virtues within the body of a Buddha should be called 'great' because the Buddha has immeasurable compassion and a mind that benefits sentient beings. But this question should not be asked because if compassion...

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是大悲。可作是問。但悲異大悲異故。不應作是問。問曰。若悲異大悲異者悲與大悲。有何差別。答曰。名即差別。是名悲。是名大悲。複次悲是無恚善根。大悲是無癡善根。複次悲在四禪。大悲在第四禪。複次悲聲聞辟支佛佛盡有。大悲唯佛有。複次悲是無量所攝。大悲非無量所攝。複次悲對治恚不善根。大悲對治癡不善根。複次悲緣欲界。大悲緣三界。複次悲緣為欲界苦所苦眾生。大悲緣為三界苦所苦眾生。複次悲緣為苦苦所苦眾生。大悲緣為三苦所苦眾生。複次悲緣身苦眾生。大悲緣身心苦眾生。複次悲悲眾生不能救。大悲悲眾生能救。譬如二人臨河而坐。有人為水所漂。一人舉手而言。此人喪失。而不能救。第二人褰衣入水。救濟其人。令得出水。悲與大悲。亦復如是。尊者和須密說曰。悲與大悲有何差別。答曰。一名為悲。二名大悲。複次體有差別。一是無恚善根體。二是無癡善根體。複次地有差別。悲在四禪。大悲在第四禪。余廣說如上。尊者佛陀提婆說曰。大悲是佛。在第四禪。是不共法。深遠微細。遍一切處。一切眾生。無有怨親。聲聞辟支佛悲。不能緣色無色界悲大悲。是謂差別。問曰。何故名大悲耶。答曰。拔濟大苦眾生故名大悲。大苦者。謂地獄餓鬼畜生苦。複次拔濟貪慾瞋恚愚癡大污泥眾生

【現代漢語翻譯】 現代漢語譯本 這是大悲（Mahākaruṇā，偉大的慈悲）。可以這樣問。但悲（karuṇā，慈悲）和大悲不同，所以不應該這樣問。問：如果悲和大悲不同，那麼悲和大悲有什麼差別？答：名字就是差別。這叫做悲，這叫做大悲。其次，悲是沒有嗔恚的善根，大悲是沒有愚癡的善根。再次，悲在四禪（catu-dhyāna，四種禪定）中，大悲在第四禪中。再次，悲聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，緣覺佛）和佛都有，大悲只有佛有。再次，悲是無量所攝，大悲不是無量所攝。再次，悲對治嗔恚的不善根，大悲對治愚癡的不善根。再次，悲緣欲界（Kāmadhātu，眾生有情慾的世界），大悲緣三界（Trailokya，欲界、色界、無色界）。再次，悲緣為欲界苦所苦的眾生，大悲緣為三界苦所苦的眾生。再次，悲緣為苦苦（duḥkha-duḥkhatā，痛苦的痛苦）所苦的眾生，大悲緣為三苦（tri-duḥkha，苦苦、行苦、壞苦）所苦的眾生。再次，悲緣身苦的眾生，大悲緣身心苦的眾生。再次，悲悲憫眾生卻不能救度，大悲悲憫眾生能夠救度。譬如兩個人臨河而坐，有人被水所漂。一人舉手說：『這個人要喪命了』，卻不能救他。第二個人撩起衣服進入水中，救濟那個人，使他得以出水。悲和大悲，也是這樣。尊者和須密（Vasumitra）說：悲和大悲有什麼差別？答：一個名為悲，一個名為大悲。其次，體性有差別。一個是無嗔恚的善根體性，一個是無愚癡的善根體性。再次，地有差別。悲在四禪中，大悲在第四禪中。其餘廣泛的解說如上所述。尊者佛陀提婆（Buddhatrāta）說：大悲是佛，在第四禪中，是不共法（āveṇikadharma，佛獨有的功德），深遠微妙，遍一切處，一切眾生，沒有怨親之分。聲聞和辟支佛的悲，不能緣色無色界。悲和大悲，這就是差別。問：為什麼叫做大悲呢？答：拔濟大苦的眾生，所以叫做大悲。大苦是指地獄（Naraka）、餓鬼（Preta）、畜生（Tiryagyoni）的苦。再次，拔濟貪慾（rāga）、瞋恚（dveṣa）、愚癡（moha）大污泥中的眾生。

【English Translation】 English version It is Mahākaruṇā (Great Compassion). This question can be asked. However, because karuṇā (compassion) and Mahākaruṇā are different, this question should not be asked. Question: If karuṇā and Mahākaruṇā are different, what is the difference between karuṇā and Mahākaruṇā? Answer: The names themselves are the difference. This is called karuṇā, and this is called Mahākaruṇā. Furthermore, karuṇā is the wholesome root of non-anger, while Mahākaruṇā is the wholesome root of non-ignorance. Furthermore, karuṇā is in the four dhyānas (catu-dhyāna, four levels of meditative absorption), while Mahākaruṇā is in the fourth dhyāna. Furthermore, karuṇā is possessed by Śrāvakas (disciples who hear and practice the teachings), Pratyekabuddhas (solitary Buddhas), and Buddhas, while Mahākaruṇā is possessed only by Buddhas. Furthermore, karuṇā is included in the immeasurable, while Mahākaruṇā is not included in the immeasurable. Furthermore, karuṇā counteracts the unwholesome root of anger, while Mahākaruṇā counteracts the unwholesome root of ignorance. Furthermore, karuṇā is directed towards the Kāmadhātu (the realm of desire), while Mahākaruṇā is directed towards the Trailokya (the three realms: desire, form, and formless). Furthermore, karuṇā is directed towards beings suffering from the suffering of the Kāmadhātu, while Mahākaruṇā is directed towards beings suffering from the suffering of the Trailokya. Furthermore, karuṇā is directed towards beings suffering from duḥkha-duḥkhatā (the suffering of suffering), while Mahākaruṇā is directed towards beings suffering from the tri-duḥkha (three kinds of suffering: suffering of suffering, suffering of change, and pervasive suffering). Furthermore, karuṇā is directed towards beings suffering from physical suffering, while Mahākaruṇā is directed towards beings suffering from physical and mental suffering. Furthermore, karuṇā pities beings but cannot save them, while Mahākaruṇā pities beings and can save them. For example, two people are sitting by a river, and someone is being carried away by the water. One person raises his hand and says, 'This person is going to die,' but cannot save him. The second person tucks up his clothes and enters the water, rescuing that person and bringing him out of the water. Karuṇā and Mahākaruṇā are also like this. Venerable Vasumitra said: What is the difference between karuṇā and Mahākaruṇā? Answer: One is called karuṇā, and the other is called Mahākaruṇā. Furthermore, there is a difference in nature. One is the nature of the wholesome root of non-anger, and the other is the nature of the wholesome root of non-ignorance. Furthermore, there is a difference in location. Karuṇā is in the four dhyānas, while Mahākaruṇā is in the fourth dhyāna. The rest of the extensive explanation is as described above. Venerable Buddhatrāta said: Mahākaruṇā is the Buddha, in the fourth dhyāna, is an āveṇikadharma (unique qualities of a Buddha), profound and subtle, pervading all places, all beings, without any distinction of enemies or relatives. The karuṇā of Śrāvakas and Pratyekabuddhas cannot be directed towards the form and formless realms. This is the difference between karuṇā and Mahākaruṇā. Question: Why is it called Mahākaruṇā? Answer: Because it rescues beings from great suffering, it is called Mahākaruṇā. Great suffering refers to the suffering of Naraka (hell), Preta (hungry ghosts), and Tiryagyoni (animals). Furthermore, it rescues beings from the great mud of rāga (greed), dveṣa (hatred), and moha (delusion).

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。安置平坦道果中故名大悲。複次令諸眾生生大利益事故。諸眾生以身口意善業故。種豪族因緣。有大威勢。饒財多寶。形色端正。或種轉輪聖王帝釋自在天王因緣。或種聲聞辟支佛佛道因緣者。皆是大悲力故。複次以大法得故名大悲。非如聲聞辟支佛道。或以一齋。或以一說。或以一食等施人故。而得行大布施。於一切處。施一切人。一切可愛物而得故名大悲。複次以大方便得故名大悲。非如聲聞道六十劫行方便道而得。辟支佛百劫行方便。佛於三阿僧祇劫。行百千難行苦行而得。故名大悲。複次依大身而住故名大悲。非如聲聞辟支佛道依諸根不具身而得。若身有三十二大人相。莊嚴八十隨形好。身光一尋。觀無厭足。住如是身中故名大悲。複次與大樂相違故名大悲。佛有甚深凈明不共法。舍如是等法樂。經過百千萬鐵圍諸山。為他人說法。皆以大悲力故名大悲。複次令大人作難作事故名大悲。世尊或現作師子像。或現作女人像。或現作力士像。或現作執樂人像。或現作乞人牽難陀臂。遍至五趣。于央掘魔羅前。或近或遠。成就增上慚愧眾生。為化女人故。示其陰藏。示輕躁相。出舌覆面。乃至髮際。示現如是難作之事。皆以大悲力故言大悲。複次能動大舍山故。佛有二種不共住法。一是大悲。二是大舍。若如來住

【現代漢語翻譯】 現代漢語譯本：安置於平坦的道果之中，所以名為大悲（Mahākaruṇā，偉大的慈悲）。再者，因為使一切眾生獲得大利益的緣故。諸眾生因為身口意所行的善業，種下豪門貴族的因緣，擁有巨大的威勢，財富眾多，相貌端正。或者種下轉輪聖王（Cakravartin，統治世界的理想君主）、帝釋（Indra，天神之王）、自在天王（Īśvara，自在天的統治者）的因緣。或者種下聲聞（Śrāvaka，聽聞佛法而證悟的弟子）、辟支佛（Pratyekabuddha，獨自證悟的佛陀）、佛道（Buddha-mārga，成佛之道）的因緣，這些都是因為大悲的力量。再者，因為獲得大法的緣故，名為大悲。不像聲聞、辟支佛的道，或者以一次齋戒，或者以一次說法，或者以一次飲食等佈施給他人，而能行廣大的佈施。於一切處，施捨給一切人，一切可愛的物品，因此得名大悲。再者，因為以大方便（Mahā-upāya，偉大的善巧方便）而得，所以名為大悲。不像聲聞道需要六十劫修行方便道才能獲得，辟支佛需要一百劫修行方便道，佛陀需要三大阿僧祇劫（Asaṃkhya-kalpa，無數個大劫）修行百千種難行苦行才能獲得，所以名為大悲。再者，因為依止於偉大的身軀而住，所以名為大悲。不像聲聞、辟支佛道依止於諸根不具足的身軀而得。佛陀的身軀具有三十二大丈夫相（Lakṣaṇa，佛陀所具有的三十二種殊勝的身體特徵），莊嚴著八十隨形好（Anuvyañjana，佛陀三十二相之外的八十種較小的身體特徵），身光一尋（丈量單位），觀看沒有厭足的時候，安住于這樣的身軀之中，所以名為大悲。再者，因為與偉大的快樂相違背，所以名為大悲。佛陀具有甚深清凈明瞭的不共法（Āveṇikadharma，佛陀獨有的功德），捨棄這樣的法樂，經過百千萬鐵圍山（Cakravāḍa，環繞世界的鐵山），為他人說法，都是因為大悲的力量，所以名為大悲。再者，因為令大人行作難以行作的事情，所以名為大悲。世尊或者示現作師子像（Simha，獅子），或者示現作女人像（Strī，女性），或者示現作力士像（Malla，大力士），或者示現作執樂人像（Gāndharva，天界的樂神），或者示現作乞丐牽著難陀（Nanda，佛陀的堂弟）的手臂，遍至五趣（Pañca-gati，地獄、餓鬼、畜生、人、天），在央掘魔羅（Aṅgulimāla，殺人魔王）面前，或者近或者遠，成就增上慚愧的眾生。爲了教化女人，示現其陰藏，示現輕浮躁動的樣子，伸出舌頭覆蓋面部，乃至髮際。示現如此難以行作的事情，都是因為大悲的力量，所以稱為大悲。再者，因為能夠震動大舍山（Mahātyāga-parvata，偉大的佈施之山），佛陀有兩種不共住法，一是大悲，二是大舍。如果如來安住于

【English Translation】 English version: It is called Great Compassion (Mahākaruṇā) because it is established in the level path of fruition. Furthermore, it is because it causes all beings to generate great benefit. Because of the virtuous actions of body, speech, and mind, beings plant the causes for noble birth, possessing great power, abundant wealth and treasures, and beautiful forms. Or they plant the causes for becoming a Universal Monarch (Cakravartin), Indra (king of the gods), or the Lord of the Realm of Free Enjoyment (Īśvara). Or they plant the causes for becoming a Śrāvaka (a disciple who attains enlightenment by hearing the teachings), a Pratyekabuddha (a solitary Buddha), or attaining the path of Buddhahood (Buddha-mārga). All of these are due to the power of Great Compassion. Furthermore, it is called Great Compassion because of attaining the Great Dharma. It is not like the path of Śrāvakas or Pratyekabuddhas, who, by observing a single fast, giving a single teaching, or offering a single meal, are able to practice great generosity. In all places, giving to all people, all beloved things, is how it attains the name Great Compassion. Furthermore, it is called Great Compassion because it is attained through great skillful means (Mahā-upāya). It is not like the Śrāvaka path, which requires sixty kalpas (eons) of practicing skillful means to attain, or the Pratyekabuddha, which requires a hundred kalpas of practicing skillful means. The Buddha attains it by practicing hundreds of thousands of difficult and ascetic practices for three Asamkhya-kalpas (incalculable eons). Therefore, it is called Great Compassion. Furthermore, it is called Great Compassion because it abides in a great body. It is not like the Śrāvaka or Pratyekabuddha path, which is attained by relying on a body with incomplete faculties. If the body possesses the thirty-two major marks (Lakṣaṇa) of a great being, adorned with the eighty minor marks (Anuvyañjana), with a body halo of one fathom, and is pleasing to behold without satiety, abiding in such a body is why it is called Great Compassion. Furthermore, it is called Great Compassion because it is contrary to great pleasure. The Buddha possesses profound, pure, and clear unique qualities (Āveṇikadharma). Abandoning such Dharma-joy, traversing hundreds of thousands of iron mountains (Cakravāḍa), teaching the Dharma to others, all of this is due to the power of Great Compassion, hence it is called Great Compassion. Furthermore, it is called Great Compassion because it causes great beings to perform difficult deeds. The World-Honored One sometimes manifests as a lion (Simha), sometimes as a woman (Strī), sometimes as a strongman (Malla), sometimes as a musician (Gāndharva), sometimes as a beggar leading Nanda (Buddha's cousin) by the arm, traversing all five realms of existence (Pañca-gati). Before Aṅgulimāla (a murderer), sometimes near, sometimes far, he perfects beings with increased shame and remorse. To transform women, he reveals his private parts, showing frivolous behavior, extending his tongue to cover his face, even to his hairline. Manifesting such difficult deeds is all due to the power of Great Compassion, hence it is called Great Compassion. Furthermore, because it can shake the Great Mountain of Giving (Mahātyāga-parvata), the Buddha has two unique abiding qualities: one is Great Compassion, and the other is Great Giving. If the Tathagata abides in

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不共大舍時。無有是處。以分別故說。假令一切眾生熾然。猶如火燒薪𧂐者。如來猶不視之。若如來住不共大悲時。見諸眾生受苦惱時。如那羅延堅固之身。戰動如芭蕉葉故名大悲。

如毗尼說。佛以遍慈。為眾生說法。問曰。佛以遍慈。慈于眾生。眾生為得樂不耶。若得樂者。地獄餓鬼畜生。及諸苦厄眾生。何不離苦得樂。若不得樂者。此偈云何通。如偈說。

鬼神以噁心　　而來趣向人 　雖未加毒害　　心已懷恐怖

如鬼以噁心來。尚能生苦。何況如來善心。而不生樂。答曰。應作是說。能令眾生樂。問曰。若然者偈義善通。地獄餓鬼畜生。及諸苦厄眾生何不離苦得樂。答曰。佛觀眾生業。有可轉者。有不可轉者。若可轉者。慈則濟之。若不可轉者。慈不能濟。復有說者。不能令眾生樂。問曰。若然者毗尼說云何通。如說佛以遍慈。為眾生說法。答曰。佛遍慈有種種。或現神足。或現他所愛事。或以藥草與他。或以迦陵觸觸之。或以安樂影覆。以神足者。曾聞佛住王舍城迦蘭陀竹林時。有居士。請佛及僧食。爾時世尊以日前分。著衣持缽。與諸比丘。入王舍城。時王阿阇世。親近惡友提婆達多故。以酒飲陀那波羅象。令其狂逸。欲害如來。爾時如來舉右手五指。化作五師子王。時象見之。心懷

【現代漢語翻譯】 現代漢語譯本：當處於不共大舍（不與他人共有的大舍，Unalike great giving）之時，沒有這樣的情況發生。這是因為有分別心的緣故而說的。假設一切眾生都熾盛燃燒，猶如火燒柴堆一樣，如來（Tathagata）也不會去看他們。如果如來處於不共大悲（Unalike great compassion）之時，見到眾生遭受苦惱，就像那羅延（Narayana，印度教神祇）堅固的身體，也會像芭蕉葉一樣顫動，所以叫做大悲。

正如《毗尼》（Vinaya，戒律）中所說，佛以普遍的慈悲為眾生說法。有人問：『佛以普遍的慈悲慈愛眾生，眾生因此得到快樂了嗎？如果得到了快樂，那麼地獄、餓鬼、畜生以及各種受苦受難的眾生，為什麼沒有脫離痛苦而得到快樂呢？如果沒得到快樂，這首偈頌又該如何解釋呢？』正如偈頌所說：

『鬼神以惡毒的心，前來接近人，即使沒有加以毒害，心中已經懷有恐怖。』

正如鬼以噁心前來，尚且能使人產生痛苦，何況如來的善心，反而不能使人產生快樂呢？回答說：『應該這樣說，能夠令眾生得到快樂。』有人問：『如果這樣說，偈頌的意義就能很好地解釋了。但是地獄、餓鬼、畜生以及各種受苦受難的眾生，為什麼沒有脫離痛苦而得到快樂呢？』回答說：『佛觀察眾生的業力，有可以轉變的，有不可以轉變的。如果可以轉變的，慈悲就能救濟他們；如果不可轉變的，慈悲就不能救濟。』還有一種說法是，不能令眾生得到快樂。有人問：『如果這樣，那麼《毗尼》中所說的又該如何解釋呢？』正如所說，佛以普遍的慈悲為眾生說法。回答說：『佛的普遍慈悲有種種方式，或者顯現神通，或者顯現他們所喜愛的事物，或者用藥草給他們，或者用迦陵頻伽鳥（Kalavinka，妙音鳥）的翅膀觸碰他們，或者用安樂的影子覆蓋他們。』以顯現神通來說，曾經聽說佛住在王舍城（Rajagrha）的迦蘭陀竹林（Kalandaka Venuvana）時，有一位居士，請佛和僧眾吃飯。當時世尊在上午，穿好衣服，拿著缽，與眾比丘進入王舍城。當時阿阇世王（Ajatasatru），因為親近惡友提婆達多（Devadatta）的緣故，用酒灌醉了陀那波羅象（Dhanapala），讓它發狂，想要加害如來。當時如來舉起右手的五指，化作五頭師子王。當時象見到師子王，心中懷有……

【English Translation】 English version: There is no such thing as being in a state of 'Unalike Great Giving' (不共大舍, a giving that is not shared). This is said because of discrimination. Suppose all beings are blazing, like a fire burning a pile of firewood, the Tathagata (如來) would still not look at them. If the Tathagata dwells in 'Unalike Great Compassion' (不共大悲), when seeing beings suffering, like the firm body of Narayana (那羅延, a Hindu deity), he would tremble like a banana leaf, hence the name 'Great Compassion'.

As stated in the Vinaya (毗尼, monastic rules), the Buddha preaches to beings with universal compassion. Someone asks: 'Does the Buddha's universal compassion bring happiness to beings? If they attain happiness, why do beings in hell, hungry ghosts, animals, and those suffering various hardships not escape suffering and attain happiness? If they do not attain happiness, how can this verse be explained?' As the verse says:

'Ghosts and spirits approach people with evil intentions; even if they do not inflict harm, their hearts are already filled with terror.'

Just as a ghost can cause suffering with an evil heart, how can the Tathagata's good heart not bring happiness? The answer is: 'It should be said that it can bring happiness to beings.' Someone asks: 'If that is the case, the meaning of the verse is well explained. But why do beings in hell, hungry ghosts, animals, and those suffering various hardships not escape suffering and attain happiness?' The answer is: 'The Buddha observes the karma of beings; some can be transformed, and some cannot. If it can be transformed, compassion will save them; if it cannot be transformed, compassion cannot save them.' Another explanation is that it cannot bring happiness to beings. Someone asks: 'If that is the case, how can what is said in the Vinaya be explained?' As it is said, the Buddha preaches to beings with universal compassion. The answer is: 'The Buddha's universal compassion takes various forms, such as manifesting supernatural powers, showing things they love, giving them medicinal herbs, touching them with the wings of a Kalavinka (迦陵頻伽, a mythical bird with a beautiful voice), or covering them with a shadow of peace and happiness.' As for manifesting supernatural powers, it was once heard that when the Buddha was staying in the Kalandaka Venuvana (迦蘭陀竹林) in Rajagrha (王舍城), a householder invited the Buddha and the Sangha for a meal. At that time, the World-Honored One, in the forenoon, put on his robes, held his bowl, and entered Rajagrha with the bhikkhus. At that time, King Ajatasatru (阿阇世王), because of his close association with the evil friend Devadatta (提婆達多), intoxicated the elephant Dhanapala (陀那波羅) with wine, causing it to go mad and wanting to harm the Tathagata. At that time, the Tathagata raised the five fingers of his right hand, transforming them into five lion kings. When the elephant saw the lion kings, its heart was filled with...

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恐怖。便欲還走。顧視其後。有大深坑。便視左右。有大高舍。仰視空中。有大方石。石出火焰。復四面顧視。皆有猛焰。唯見世尊足邊清涼。像見是已。醉心醒悟。爾時世尊滅五師子。即前以鼻摩世尊足。世尊以相好莊嚴手。摩其頂上。以象語而為說法。諸行無常。諸法無我。涅槃是寂滅法。汝應於我生信敬心。當脫畜生身。像聞是語。不復飲食。即便命終。以清凈心故。生三十三天。復以天身。來詣佛所。佛為說法。得見真諦。便還天宮時。世皆言。世尊遍慈。乃至及陀那婆羅。此中遍慈者。謂神足是。余處亦以遍慈。而現神足。曾聞世尊遊行力士國。至波卑城。住耆留迦林。波卑城中。諸力士等。聞佛在彼。即共集議。我等皆應盡詣佛所。若不往者。當罰五百兩金。爾時有一力士名曰盧遮。無有信心。有大威勢。饒財多寶。不欲詣佛。心作是念。我能輸五百兩金。但違親屬。此事不可。時諸力士。盡共同時往詣佛所。到已頂禮佛足。爾時阿難見盧遮力士。而語之言。汝盧遮善來。見佛世尊。為世福田。不久當於娑羅雙樹林中而滅。其身質直。少於諂曲。語阿難言。我今來者。不為見佛。但隨順親屬故來。具以前事。向阿難說。爾時阿難牽盧遮臂。前詣佛所。而白佛言。此盧遮力士。不信佛法僧。唯愿世尊。為其

【現代漢語翻譯】 現代漢語譯本 恐怖。於是想要轉身逃走。回頭看，後面有一個巨大的深坑。再看左右，有一座高大的房屋。抬頭看空中，有一塊巨大的方形石頭，石頭上冒出火焰。再看四面，都是猛烈的火焰。只看到世尊腳邊清涼。像看到這些，醉意醒悟。這時世尊滅了五隻獅子，立刻上前用鼻子摩擦世尊的腳。世尊用具有三十二相的莊嚴的手，撫摩它的頭頂，用象的語言為它說法：『諸行無常（一切事物都在變化），諸法無我（一切事物沒有永恒不變的自體），涅槃（寂滅，解脫）是寂靜寂滅的法。你應該對我生起信心和恭敬心，就能脫離畜生身。』象聽到這些話，不再飲食，隨即死去。因為清凈心的緣故，轉生到三十三天（佛教的欲界六天之一）。又以天人的身份，來到佛所。佛為它說法，得以見到真諦。然後返回天宮。當時世人都說，世尊的慈悲普及一切，乃至及於陀那婆羅（Danapala，像的名字）。這裡所說的『遍慈』，指的是神足（神通）。其他地方也用『遍慈』，來展現神足。曾經聽說世尊在**力士國（Malla），到達波卑城（Pava），住在耆留迦林（Jilivana）。波卑城中的各位力士，聽說佛在那裡，就共同商議：『我們都應該一起去拜見佛，如果不去的人，應當罰款五百兩金。』當時有一位力士名叫盧遮（Rucaka），沒有信心，但有很大的威勢，富有資財。不想去拜見佛，心裡想：『我能拿出五百兩金子，但是違背親屬，這件事不可行。』當時各位力士，都一起前往佛所。到達后頂禮佛足。當時阿難（Ananda，佛陀的十大弟子之一）看到盧遮力士，對他說：『你盧遮善來，來見佛世尊，佛是世間的福田。不久將在娑羅雙樹林中入滅。』盧遮為人正直，很少諂媚。對阿難說：『我今天來，不是爲了見佛，只是順從親屬才來的。』於是把之前的事情，向阿難說了。當時阿難拉著盧遮的胳膊，來到佛所，稟告佛說：『這位盧遮力士，不相信佛法僧（佛教三寶），唯愿世尊，為他...

【English Translation】 English version Terrified, it wanted to turn back and flee. Looking behind, there was a large, deep pit. Then it looked to the left and right, and there was a tall building. Looking up into the sky, there was a large square stone, from which flames were emerging. Looking around in all directions, there were fierce flames everywhere. It only saw coolness at the feet of the World Honored One (世尊, Shìzūn, another name for Buddha). Seeing this, the elephant's drunken mind awakened. At that time, the World Honored One extinguished the five lions, and it immediately went forward and rubbed its nose on the feet of the World Honored One. The World Honored One, with his hands adorned with auspicious marks, stroked its head and spoke to it in the language of elephants: 'All conditioned things are impermanent (諸行無常, Zhū xíng wúcháng, all compounded things are subject to change), all dharmas are without self (諸法無我, Zhū fǎ wúwǒ, all phenomena lack inherent existence), Nirvana (涅槃, Nièpán, liberation) is the peaceful and quiescent dharma. You should generate faith and reverence in me, and you will be liberated from the animal realm.' Hearing these words, the elephant stopped eating and drinking, and then died. Because of its pure mind, it was reborn in the Trayastrimsa Heaven (三十三天, Sānshísān tiān, the Heaven of Thirty-three Gods). Again, in its heavenly form, it came to the Buddha's place. The Buddha spoke dharma for it, and it was able to see the true reality. Then it returned to the heavenly palace. At that time, everyone said that the World Honored One's compassion pervades all, even reaching Danapala (陀那婆羅, Tuónàpóluó, name of the elephant). The 'pervading compassion' here refers to the miraculous powers (神足, Shénzú, supernatural power). In other places, 'pervading compassion' is also used to manifest miraculous powers. It was once heard that the World Honored One, in the Malla (力士國, Lìshì guó, country of the Mallas) country, arrived at Pava (波卑城, Pōbēi chéng, city of Pava) and stayed in the Jilivana (耆留迦林, Jíliújiā lín, Jilivana Grove). The Mallas in the city of Pava, hearing that the Buddha was there, gathered together and discussed: 'We should all go to see the Buddha. If anyone does not go, they should be fined five hundred gold pieces.' At that time, there was a Malla named Rucaka (盧遮, Lúzhē), who had no faith, but had great power and abundant wealth. He did not want to go to see the Buddha, and thought to himself: 'I can pay five hundred gold pieces, but going against my relatives is not acceptable.' At that time, all the Mallas went together to the Buddha's place. Upon arriving, they prostrated at the Buddha's feet. At that time, Ananda (阿難, Ānán, one of the ten principal disciples of the Buddha) saw the Malla Rucaka and said to him: 'Welcome, Rucaka, to see the Buddha, the field of merit for the world. Soon he will enter Nirvana in the Sal grove.' Rucaka was upright and had little flattery. He said to Ananda: 'I have come today not to see the Buddha, but only to follow my relatives.' Then he told Ananda about the previous matter. At that time, Ananda took Rucaka by the arm and went before the Buddha, and said to the Buddha: 'This Malla Rucaka does not believe in the Buddha, Dharma, and Sangha (佛法僧, Fófǎ Sēng, the Three Jewels of Buddhism). May the World Honored One, for him...'

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說法令于佛法僧生信。爾時世尊作是思惟。是盧遮力士。是愛行人。貪著境界。若直為說法。則不信解。世尊以憐愍心。現神足力。即于彼處。化作一沸屎坑臭穢不凈。加有火焰。從其中出。有如是聲。而作是言。若盧遮力士。不從佛受法生信心者。身壞命終。當生此中。時彼力士。見聞是事。心大恐怖。在佛前坐。佛為說法。即生信心。歸佛歸法歸比丘僧。時世皆言世尊遍慈。乃至及盧遮力士。此中遍慈者。謂神足是。

或現他所愛事者。曾聞佛住彌絺羅國摩訶提婆庵羅林中。時有婆羅門婦。名婆肆吒。一時喪失六子。追念子故。羸形狂走。至摩訶提婆庵羅林中。爾時世尊與無量百千眷屬圍繞說法。法應如是。狂者見佛必得正念。爾時婆肆吒以見佛故。還得正念。心生慚愧。曲身而坐。爾時世尊告阿難言。汝可與婆肆吒衣。我當爲其說法。阿難即與其衣。時婆肆吒著衣已。禮佛而坐。爾時世尊作是思惟。假令恒沙諸佛。為其說法。以愁惱故。終不信解。世尊憐愍故。以神足力。化作六子。彼婦人見諸子已。心作是念。我為此諸子故。心生愁惱。今得見子。無復愁惱。爾時世尊隨其所宜。而為說法。得見真諦。世人皆言。世尊遍慈。乃至及婆肆吒。此中遍慈者現他所愛事。余處示現他所愛事。名為遍慈。曾聞佛

【現代漢語翻譯】 現代漢語譯本 說法令于佛法僧生信。當時世尊這樣思惟：『這個盧遮力士（一種人名，指大力士），是個耽於愛慾的人，貪戀執著于各種境界。如果直接為他說法，他不會相信和理解。』世尊以憐憫之心，顯現神通之力，立即在那地方，化作一個沸騰的糞坑，臭穢不堪，而且有火焰從其中冒出。併發出這樣的聲音，說道：『如果盧遮力士不從佛接受佛法，生起信心，那麼他身死命終之後，就會墮落到這個糞坑之中。』當時那位力士，見到和聽到這件事，心中非常恐懼，就在佛前坐下。佛為他說法，他立刻生起信心，皈依佛，皈依法，皈依比丘僧。當時世人都說世尊具有普遍的慈悲，甚至及於盧遮力士。這裡所說的『普遍的慈悲』，指的是世尊所顯現的神通。

或者（世尊）示現他人所喜愛的事物。曾經聽說佛住在彌絺羅國（古印度地名）的摩訶提婆庵羅林中。當時有一位婆羅門婦人，名叫婆肆吒（人名）。一時之間喪失了六個孩子，因為追念孩子，形容憔悴，精神失常，跑到摩訶提婆庵羅林中。當時世尊正與無數百千的眷屬圍繞著說法。按照常理，精神失常的人見到佛必定能夠恢復正念。當時婆肆吒因為見到佛的緣故，恢復了正念，心中生起慚愧，彎著身子坐下。當時世尊告訴阿難（佛陀的弟子）說：『你可以給婆肆吒衣服，我將為她說說法。』阿難立刻給了她衣服。當時婆肆吒穿上衣服后，向佛行禮並坐下。當時世尊這樣思惟：『即使恒河沙數那麼多的佛，為她說說法，因為她正處於愁苦惱怒之中，最終也不會相信和理解。』世尊因為憐憫的緣故，以神通之力，化作六個孩子。那位婦人見到這些孩子后，心中這樣想：『我爲了這些孩子的緣故，心中生起愁苦惱怒。現在能夠見到孩子，就沒有愁苦惱怒了。』當時世尊隨著她所適合的根器，而為她說說法，使她得見真諦。世人都說，世尊具有普遍的慈悲，甚至及於婆肆吒。這裡所說的『普遍的慈悲』，指的是（世尊）示現他人所喜愛的事物。其他地方（佛陀）示現他人所喜愛的事物，也稱為普遍的慈悲。曾經聽說佛……

【English Translation】 English version To cause faith in the Buddha, Dharma (teachings), and Sangha (community). At that time, the World-Honored One thought, 'This Ruja (name of a strong man), is a person who indulges in love and attachment, clinging to various realms. If I were to directly preach the Dharma to him, he would not believe or understand.' The World-Honored One, with a compassionate heart, manifested supernatural powers. Immediately, in that place, he transformed a pit of boiling excrement, foul and impure, with flames emerging from it. And a voice came from it, saying, 'If Ruja does not receive the Dharma from the Buddha and generate faith, upon the destruction of his body and the end of his life, he will be born into this pit.' At that time, the strong man, seeing and hearing this, was greatly terrified and sat before the Buddha. The Buddha preached the Dharma to him, and he immediately generated faith, taking refuge in the Buddha, the Dharma, and the Bhikkhu (monk) Sangha. At that time, everyone said that the World-Honored One had universal compassion, even extending to Ruja. Here, 'universal compassion' refers to the supernatural powers.

Or (the World-Honored One) manifests things that others love. It was once heard that the Buddha was residing in the Mahadeva Amra Grove in the country of Mithila (ancient Indian place name). At that time, there was a Brahmin woman named Vasishtha (name of a woman). She lost six children at once, and because of her remembrance of her children, she became emaciated and ran madly to the Mahadeva Amra Grove. At that time, the World-Honored One was surrounded by countless hundreds of thousands of attendants, preaching the Dharma. It is in accordance with the Dharma that a mad person who sees the Buddha will surely regain right mindfulness. At that time, Vasishtha, because of seeing the Buddha, regained right mindfulness and felt ashamed, bending her body and sitting down. At that time, the World-Honored One said to Ananda (Buddha's disciple), 'You may give Vasishtha clothes, and I will preach the Dharma to her.' Ananda immediately gave her clothes. At that time, Vasishtha put on the clothes, bowed to the Buddha, and sat down. At that time, the World-Honored One thought, 'Even if Buddhas as numerous as the sands of the Ganges were to preach the Dharma to her, because she is in sorrow and distress, she would ultimately not believe or understand.' The World-Honored One, out of compassion, used his supernatural powers to transform six children. When the woman saw these children, she thought, 'Because of these children, I have generated sorrow and distress in my heart. Now that I can see the children, there is no more sorrow and distress.' At that time, the World-Honored One, according to what was suitable for her capacity, preached the Dharma to her, enabling her to see the truth. Everyone said that the World-Honored One had universal compassion, even extending to Vasishtha. Here, 'universal compassion' refers to (the World-Honored One) manifesting things that others love. In other places, (the Buddha) manifesting things that others love is also called universal compassion. It was once heard that the Buddha...

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住舍衛國時。舍衛國有一婆羅門。稻田成熟垂當收刈。令一子守。時天降雹。傷其稻田。又害子命。婆羅門以傷稻田喪失子故裸形狂走至祇陀林中。爾時世尊與百千眷屬圍繞說法。法應如是。狂者見佛必得正念。爾時婆羅門以見佛故。還得正念。在佛前坐。爾時世尊作是思惟。假令恒沙諸佛。為其說法。以愁惱故。終不信解。世尊憐愍故以神足力化作稻田及所愛子。其人見已。心作是念。我為稻田所愛子故。心生愁惱。今得見之無復愁惱。爾時世尊隨其所宜。而為說法。得見真諦。世皆人言。世尊遍慈。乃至及婆羅門。此中遍慈者。現他所愛事。◎

◎以藥草與他者。曾聞佛在婆尸國遊行。至波羅柰國仙人住處施鹿林中。爾時波羅柰國。有一居士。名摩訶先那。其婦名摩訶先尼。時彼居士夫婦請佛及僧。當施一切所須資產之物。爾時有一比丘。服吐下藥。發其風病。醫處當服肉汁看病。比丘即以是事。往告摩訶先尼。時摩訶先尼。敕使持錢。買肉作汁。與彼比丘。其日梵摩達王。生子歡喜。宣令不殺。時婢遍波羅柰城。求肉不得。還白大家。爾時摩訶先尼作是念。我請佛及僧。施一切所須資產之物。彼病比丘若不得肉者。或因此病而死。復作是念。世尊本行菩薩道時。數數為他命故。以自身肉佈施。今我亦應如

【現代漢語翻譯】 現代漢語譯本： 當佛陀住在舍衛國時，舍衛國有一位婆羅門（Brahman，印度教祭司），他的稻田成熟，即將收割，便讓一個兒子看守。當時天降冰雹，毀壞了他的稻田，又害死了他的兒子。婆羅門因為稻田受損和喪子之痛，便赤身裸體，瘋狂地跑到祇陀林（Jetavana Grove）中。當時世尊（Bhagavan，佛陀的尊稱）正與成百上千的眷屬圍繞著說法。按照常理，瘋狂的人見到佛陀必定會恢復正念。當時，這位婆羅門因為見到了佛陀，便恢復了正念，在佛陀面前坐下。當時世尊心想，即使恒河沙數（Ganges river sands，形容極多）的諸佛為他說法，他因為憂愁煩惱的緣故，終究不會相信和理解。世尊憐憫他，便以神通力化現出稻田和他所愛的兒子。那人見到后，心裡想道：『我因為稻田和我所愛的兒子，心中生起憂愁煩惱，現在得見他們，就沒有憂愁煩惱了。』當時世尊根據他所適合的，為他說法，使他得見真諦（Truth）。世人都說，世尊具有普遍的慈悲（Universal compassion），甚至及於這位婆羅門。這裡所說的普遍慈悲，是指顯現他所喜愛的事物。 以藥草給予他人：曾經聽說佛陀在婆尸國（Bhaddiya）時，到達波羅柰國（Varanasi）仙人居住的地方，施鹿林（Deer Park）中。當時波羅柰國有一位居士（householder，在家信徒），名叫摩訶先那（Mahasena），他的妻子名叫摩訶先尼（Mahasenī）。當時這位居士夫婦邀請佛陀和僧眾，準備佈施一切所需的財物。當時有一位比丘（bhikkhu，佛教僧侶），服用了吐下藥，引發了風病。醫生囑咐他應當服用肉汁來調理。這位比丘便將此事告訴了摩訶先尼。當時摩訶先尼命令僕人拿錢去買肉做汁，給那位比丘。那天，梵摩達王（Brahmadatta）生了兒子，非常高興，便下令禁止殺生。當時婢女跑遍波羅柰城，也買不到肉，便回來稟告主人。當時摩訶先尼心想：『我邀請佛陀和僧眾，佈施一切所需的財物，那位生病的比丘如果得不到肉，或許會因此病而死。』她又想：『世尊過去行菩薩道（Bodhisattva path）時，多次爲了他人的性命，將自己的肉佈施出去，現在我也應當這樣做。』

【English Translation】 English version: When the Buddha was dwelling in Shravasti (Śrāvastī, an ancient city in India), there was a Brahmin (Brahmin, a member of the highest Hindu caste) in Shravasti whose rice fields were ripe and ready for harvest. He ordered one of his sons to guard them. At that time, hail fell from the sky, damaging his rice fields and killing his son. The Brahmin, because of the damaged rice fields and the loss of his son, ran naked and mad to the Jetavana Grove (Jetavana Grove, a famous Buddhist monastery). At that time, the Bhagavan (Bhagavan, a title for the Buddha) was surrounded by hundreds of thousands of followers, expounding the Dharma (Dharma, the teachings of the Buddha). It is generally accepted that a madman who sees the Buddha will regain his right mind. At that time, the Brahmin, because he saw the Buddha, regained his right mind and sat down before the Buddha. At that time, the Bhagavan thought to himself, 'Even if Buddhas as numerous as the sands of the Ganges (Ganges river sands, an idiom to describe a very large number) were to expound the Dharma to him, he would not believe or understand because of his sorrow and distress.' The Bhagavan, out of compassion, used his supernatural powers to transform and create the rice fields and the son he loved. When the man saw them, he thought to himself, 'Because of the rice fields and the son I love, sorrow and distress arose in my heart. Now that I have seen them, there is no more sorrow and distress.' At that time, the Bhagavan, according to what was appropriate for him, expounded the Dharma to him, enabling him to see the Truth (Truth). Everyone said that the Bhagavan had universal compassion (Universal compassion), even extending to this Brahmin. The universal compassion here refers to manifesting the things he loved. Giving herbs to others: It was once heard that when the Buddha was in Bhaddiya (Bhaddiya, a city in ancient India), he arrived at the Deer Park (Deer Park, a place where Buddha gave his first sermon) in the abode of the immortals in Varanasi (Varanasi, a city in India). At that time, there was a householder (householder, a lay follower) in Varanasi named Mahasena (Mahasena), and his wife was named Mahaseni (Mahasenī). At that time, this householder and his wife invited the Buddha and the Sangha (Sangha, the Buddhist monastic community), intending to donate all the necessary possessions. At that time, there was a bhikkhu (bhikkhu, a Buddhist monk) who took medicine to induce vomiting and purging, which triggered a wind disorder. The doctor instructed him to take meat broth to treat the illness. The bhikkhu then told Mahaseni about this matter. At that time, Mahaseni ordered a servant to take money to buy meat and make broth for the bhikkhu. That day, King Brahmadatta (Brahmadatta) had a son and was very happy, so he issued a decree prohibiting killing. At that time, the maid searched all over Varanasi but could not buy meat, so she returned to report to her master. At that time, Mahaseni thought to herself, 'I invited the Buddha and the Sangha to donate all the necessary possessions. If that sick bhikkhu does not get meat, he may die from this illness.' She also thought, 'When the Bhagavan practiced the Bodhisattva path (Bodhisattva path), he often gave his own flesh for the sake of others' lives. Now I should do the same.'

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菩薩法。以自身肉施他。即入靜室。自持利刀。割其髀肉與婢。令辦肉汁施病比丘。時婢如敕。成熟肉汁。施病比丘。爾時比丘不憶念故。即便服之。所患即除。爾時摩訶先尼身體苦痛。不安一處。爾時摩訶先那從外來入。不見其婦。問其家人。摩訶先尼今在何所。家人答言。今在舍內。身體苦痛。不安一處。具說上事爾時摩訶先那極生瞋恚。而作是言。沙門釋子不知時宜。又無厭足。雖施者無量。受者應當知量。當以是事往白世尊。即詣佛所。爾時世尊百千眷屬圍繞說法。世尊妙色。見者歡喜。居士以見佛故。恚蓋即除。心生歡喜。便作是念。我今不應以是事白佛。當請佛及僧。至我家中。乃當說之。即頭面禮佛。在一面坐。佛說法訖。即從座起。正衣服偏袒右肩。合掌白佛。而作是言。唯愿世尊及比丘僧。於我家食。爾時世尊默然受請。摩訶先那知佛許已。禮佛而退。還家即夜辦具肴膳種種所須。晨朝敷座。遣使白佛。飲食已具。唯聖知時。爾時世尊以日初分。著衣持缽。將比丘僧。入摩訶先那舍。坐所敷座。佛知故問摩訶先尼。今何所在。其夫答言。今在舍內。身體苦痛。不安其所。佛告居士。往語汝妻。世尊喚汝。世尊善知內緣起法。亦復善知外緣起法。即以神力至香山中。取涂斫創香藥。與摩訶先尼。使用

【現代漢語翻譯】 現代漢語譯本 菩薩的修行方法是，將自身的肉佈施給他人。於是進入靜室，自己拿著鋒利的刀，割下大腿上的肉給婢女，讓她用來烹製肉汁，佈施給生病的比丘（bhiksu，佛教出家人）。當時婢女按照吩咐，煮好肉汁，佈施給生病的比丘。當時比丘因為沒有憶念（正確的念頭），就喝了下去，病立刻就好了。當時摩訶先尼（Mahasenani，人名）身體痛苦，坐立不安。當時摩訶先那（Mahasena，人名）從外面進來，沒看見他的妻子，就問家人：『摩訶先尼現在在哪裡？』家人回答說：『現在在屋裡，身體痛苦，坐立不安。』並詳細地說了上面的事情。當時摩訶先那非常生氣，說道：『沙門（sramana，出家人）釋子（釋迦牟尼佛的弟子）不知時宜，又沒有滿足的時候。即使佈施的人很多，接受的人也應當知道適可而止。』他打算把這件事稟告給世尊（Bhagavan，佛陀）。 於是前往佛陀所在之處。當時世尊被成百上千的眷屬圍繞著說法。世尊的妙色，讓見到的人都心生歡喜。居士（在家信徒）因為見到了佛陀，怒火立刻消散，心中生起歡喜。便心想：『我不應該把這件事稟告給佛陀，應該邀請佛陀和僧眾到我家，再把這件事說出來。』於是頭面頂禮佛陀，在一旁坐下。佛陀說法完畢，他從座位上站起來，整理好衣服，袒露右肩，合掌對佛陀說：『希望世尊和比丘僧，到我家用餐。』當時世尊默然應允。摩訶先那知道佛陀答應了，便向佛陀行禮後退下。回家后，當晚就準備好各種美味佳餚和所需物品。清晨鋪設好座位，派人稟告佛陀：『飲食已經準備好了，只等聖者知曉時間。』當時世尊在清晨時分，穿好衣服，拿著缽，帶領比丘僧，進入摩訶先那的家，在鋪設好的座位上坐下。佛陀明知故問摩訶先尼現在在哪裡。他的丈夫回答說：『現在在屋裡，身體痛苦，坐立不安。』佛陀告訴居士：『去告訴你妻子，世尊叫她。』世尊善於瞭解內在因緣生起之法，也善於瞭解外在因緣生起之法。隨即用神通力到香山中，取來塗抹傷口的香藥，給摩訶先尼使用。

【English Translation】 English version The practice of a Bodhisattva is to give their own flesh to others. Then, entering a quiet room, they take a sharp knife and cut flesh from their thigh to give to a servant girl, instructing her to prepare meat broth to offer to a sick bhiksu (Buddhist monk). The servant girl, following the order, cooks the meat broth and offers it to the sick bhiksu. At that time, the bhiksu, due to not recollecting (right mindfulness), drinks it, and his illness is immediately cured. At that time, Mahasenani (a person's name) is suffering physically, unable to sit or stand still. Then, Mahasena (a person's name) comes in from outside and does not see his wife. He asks his family, 'Where is Mahasenani now?' The family replies, 'She is inside the house, suffering physically, unable to sit or stand still,' and they explain the above matter in detail. At that time, Mahasena becomes extremely angry and says, 'The sramana (ascetic) Shakyaputras (disciples of Shakyamuni Buddha) do not know what is appropriate and are never satisfied. Even if there are countless givers, the receivers should know their limits.' He intends to report this matter to the Bhagavan (the Blessed One, Buddha). Then he goes to where the Buddha is. At that time, the Bhagavan is surrounded by hundreds of thousands of attendants, expounding the Dharma. The Buddha's wonderful appearance brings joy to those who see him. The householder (lay devotee), because he sees the Buddha, immediately has his anger dispelled, and joy arises in his heart. He then thinks, 'I should not report this matter to the Buddha, but should invite the Buddha and the Sangha (monastic community) to my house, and then speak of this matter.' Then he prostrates himself before the Buddha, touching his head to the ground, and sits to one side. After the Buddha finishes speaking the Dharma, he rises from his seat, arranges his clothes, bares his right shoulder, and joins his palms together, saying to the Buddha, 'May the Bhagavan and the bhiksu Sangha dine at my house.' At that time, the Bhagavan silently accepts the invitation. Mahasena, knowing that the Buddha has agreed, bows to the Buddha and withdraws. Returning home, he prepares various delicacies and necessities that night. In the morning, he sets out the seats and sends a messenger to inform the Buddha, 'The food is ready, only the Holy One knows the time.' At that time, the Bhagavan, in the early morning, puts on his robes, carries his bowl, and leads the bhiksu Sangha into Mahasena's house, sitting on the seats that have been set out. The Buddha knowingly asks where Mahasenani is now. Her husband replies, 'She is inside the house, suffering physically, unable to sit or stand still.' The Buddha tells the householder, 'Go and tell your wife that the Bhagavan is calling her.' The Bhagavan is skilled in understanding the arising of internal causes and conditions, and also skilled in understanding the arising of external causes and conditions. Immediately, he uses his supernatural power to go to Fragrant Mountain and bring back fragrant medicine for treating wounds, to give to Mahasenani to use.

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涂創。即得除愈。時彼創處。肌毛皮色。平復如故。爾時摩訶先那。往至其妻摩訶先尼所。而語之言。世尊喚汝。妻便答言。居士當知世尊神力不可思議。汝語我言。世尊喚汝。如是時間。我身創苦。平復如故。是時夫妻。倍加信敬。共詣佛所。頭面禮佛。在一面坐。爾時世尊隨宜說法。俱得見諦。世人皆言。世尊遍慈。乃至及摩訶先尼。是中遍慈者。謂以藥草與他。余處亦以藥與他。曾聞波斯匿王斷賊手足。擲棄塹中。爾時世尊以日初分。著衣持缽。入舍衛城乞食。時賊見佛。舉聲大喚。我今苦厄。愿見哀愍。世尊善知內緣起法。亦復善知外緣起法。即以神力。至香山中。取涂斫創。香藥涂其創上。苦痛即除。亦為彼賊。隨宜說法。即得見諦。世人皆言。世尊遍慈。乃至及賊。此中遍慈者。以藥草與他。以迦陵伽觸觸者。曾聞佛住王舍城耆阇崛山如來住山一邊。提婆達多住一邊。爾時提婆達多患于頭痛。晝夜不得眠寐。極用苦惱。爾時阿難具以白佛。爾時如來如申象王鼻臂。穿耆阇崛山。以迦陵伽。觸摩提婆達多頭。作至誠言。我于羅睺羅提婆達多。心無增減。此言誠實者。提婆達多頭痛當除。以誠言故。提婆達多頭痛即除。時提婆達多。作如是念。此是誰手。知是佛手。而作是言。快哉悉達。善知醫方。可以自活

【現代漢語翻譯】 現代漢語譯本： 塗上藥后，他的傷口立即痊癒。當時，傷口處的肌肉、毛髮和面板恢復如初。那時，摩訶先那前往他妻子摩訶先尼的住所，告訴她說：『世尊召喚你。』他的妻子回答說：『居士應當知道，世尊的神力不可思議。你告訴我世尊召喚我，就在那一瞬間，我身上的傷痛就痊癒如初了。』當時，這對夫妻更加信敬，一同前往佛陀的住所，頂禮佛陀，在一旁坐下。那時，世尊根據他們的根器為他們說法，他們都證得了真諦。世人都說：『世尊普施慈悲，甚至及於摩訶先尼。』這裡所說的普施慈悲，是指用藥草給予他人。其他地方也有用藥物給予他人的例子。曾經聽說波斯匿王砍斷盜賊的手腳，丟棄在壕溝中。當時，世尊在清晨時分，穿著袈裟，拿著缽，進入舍衛城乞食。當時，盜賊看見佛陀，大聲呼喊：『我現在受苦受難，希望得到您的哀憐。』世尊善於瞭解內在的因緣生起之法，也善於瞭解外在的因緣生起之法。於是用神通力，到香山中，取來塗抹傷口的香藥，塗抹在盜賊的傷口上，他們的痛苦立即消除。世尊也為這些盜賊，根據他們的根器說法，他們立即證得了真諦。世人都說：『世尊普施慈悲，甚至及於盜賊。』這裡所說的普施慈悲，是指用藥草給予他人，用迦陵伽觸碰他人。曾經聽說佛陀住在王舍城耆阇崛山（鷲峰山），如來住在山的一邊，提婆達多（佛陀的堂弟，後背叛佛陀）住在另一邊。當時，提婆達多患有頭痛，日夜不能入睡，非常痛苦。當時，阿難（佛陀的十大弟子之一）將此事稟告佛陀。當時，如來像伸展象王的鼻子和手臂一樣，穿過耆阇崛山，用迦陵伽觸碰提婆達多的頭部，並說真誠的話：『我對羅睺羅（佛陀的兒子）和提婆達多，心無增減。如果此話真實，提婆達多的頭痛應當消除。』因為這句真誠的話，提婆達多的頭痛立即消除。當時，提婆達多這樣想：『這是誰的手？』當他知道是佛陀的手時，就說：『太好了，悉達多（佛陀的俗名）！真善於醫術，可以自己活命。』

【English Translation】 English version: Immediately after applying the ointment, his wound was healed. At that time, the muscles, hair, and skin at the site of the wound were restored to their original condition. Then, Mahasena went to his wife, Mahaseni, and said to her, 'The World-Honored One summons you.' His wife replied, 'Layman, you should know that the divine power of the World-Honored One is inconceivable. When you told me that the World-Honored One summons me, in that instant, the pain of my wound was healed as before.' At that time, the couple increased their faith and reverence, and together they went to the Buddha's abode, prostrated themselves before the Buddha, and sat on one side. Then, the World-Honored One preached the Dharma according to their capacity, and they all attained the truth. People all said, 'The World-Honored One bestows universal compassion, even to Mahaseni.' The universal compassion mentioned here refers to giving herbs to others. There are also examples of giving medicine to others elsewhere. It was once heard that King Pasenadi cut off the hands and feet of thieves and threw them into a ditch. At that time, the World-Honored One, in the early morning, wearing his robe and carrying his bowl, entered Shravasti to beg for food. At that time, the thieves saw the Buddha and cried out loudly, 'I am now suffering, and I hope to receive your compassion.' The World-Honored One was skilled in understanding the law of internal causes and conditions, and also skilled in understanding the law of external causes and conditions. Then, with his divine power, he went to Fragrant Mountain, took fragrant medicine for wounds, and applied it to the thieves' wounds, and their pain was immediately relieved. The World-Honored One also preached the Dharma to these thieves according to their capacity, and they immediately attained the truth. People all said, 'The World-Honored One bestows universal compassion, even to thieves.' The universal compassion mentioned here refers to giving herbs to others, touching others with Kalingka. It was once heard that the Buddha was staying at Mount Gridhrakuta (Vulture Peak) in Rajagriha, the Tathagata was staying on one side of the mountain, and Devadatta (Buddha's cousin, who later betrayed the Buddha) was staying on the other side. At that time, Devadatta was suffering from a headache, unable to sleep day and night, and was in great pain. At that time, Ananda (one of the Buddha's ten great disciples) reported this matter to the Buddha. At that time, the Tathagata, like stretching the elephant king's nose and arm, penetrated Mount Gridhrakuta, touched Devadatta's head with Kalingka, and spoke sincerely, 'My heart towards Rahula (Buddha's son) and Devadatta is without increase or decrease. If this is true, Devadatta's headache should be eliminated.' Because of this sincere statement, Devadatta's headache was immediately eliminated. At that time, Devadatta thought, 'Whose hand is this?' When he knew it was the Buddha's hand, he said, 'Excellent, Siddhartha (Buddha's given name)! He is skilled in medicine and can live on his own.'

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。世人皆言。世尊遍慈。乃至及提婆達多。此中遍慈。以迦陵伽觸。余處亦有迦陵伽觸。曾聞世尊巡行房舍。至一房內。有一病比丘。不能起居。臥糞穢中。見佛世尊高聲而言世尊。我今無依無救。佛告病比丘。汝不以三界世尊故。而出家耶。答言。如是。佛告病比丘。汝以我故出家。何以言無依無救。病比丘。汝不病時。頗曾瞻養病比丘不。答言。不也。佛告病比丘。汝不瞻養他故。今使汝若此。爾時世尊自去身衣。從草敷中起。病比丘復以竹片。刮其身上糞穢以白土泥洗。帝釋注水。爾時世尊除其糞穢。更涂房舍。浣所污衣。更敷新草。以所食半食。而以飯之。復以迦陵伽觸手。摩其頂上。時病比丘苦痛即除。佛隨宜為其說法。即得阿羅漢果。世人皆言。世尊遍慈。乃至及病比丘。此中遍慈者。以迦陵伽觸。

以安樂影覆者。曾聞佛共尊者舍利弗。一處經行。時有一鳥。為恐怖逼切故。趣舍利弗影。猶故恐怖。舉身戰慄。復趣佛影中。恐怖即除。止不戰慄。爾時尊者舍利弗。合十爪指掌而白佛言。世尊。此鳥在我影中。恐怖戰慄。在世尊影中。止不恐怖戰慄。佛告舍利弗。汝於六十劫中。習不殺心。我於三阿僧祇劫。習不殺心故。世人皆言。世尊遍慈。乃至及鳥。此中遍慈者。以安樂影覆。余處亦以安樂影

【現代漢語翻譯】 現代漢語譯本： 世人都說，世尊具有普遍的慈悲，甚至包括提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）。這種普遍的慈悲，體現在迦陵伽觸（Kālinga touch，一種身體接觸，表示關懷和安慰）上。其他地方也有迦陵伽觸的事例。曾經聽說世尊巡視僧房，到了一間房內，有一位生病的比丘，不能起身活動，躺在糞便污穢之中。他見到佛世尊，高聲說：『世尊，我現在無依無靠，無人救助。』佛告訴生病的比丘：『你不是因為三界世尊的緣故，才出家的嗎？』回答說：『是的。』佛告訴生病的比丘：『你因為我的緣故出家，為什麼說無依無靠，無人救助呢？』生病的比丘，你沒有生病的時候，可曾照顧過生病的比丘嗎？』回答說：『沒有。』佛告訴生病的比丘：『你因為不照顧他人，所以現在才這樣。』當時世尊自己脫下身上的衣服，從草墊上起身。病比丘又用竹片，颳去他身上的糞便污穢，用白土泥漿清洗。帝釋（Indra，佛教護法神）注水。當時世尊清除他的糞便污穢，重新粉刷房舍，清洗被污染的衣服，重新鋪上新的草墊，用自己所食用的食物分一半給他吃。又用迦陵伽觸的手，摩他的頭頂。當時病比丘的痛苦立刻消除。佛隨他的根器為他說法，他立刻證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。世人都說，世尊具有普遍的慈悲，甚至包括生病的比丘。這種普遍的慈悲，體現在迦陵伽觸上。

以安樂的影子覆蓋：曾經聽說佛和尊者舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）一起經行。當時有一隻鳥，因為受到恐怖的逼迫，飛向舍利弗的影子，仍然感到恐怖，全身戰慄。又飛向佛的影子中，恐怖立刻消除，停止戰慄。當時尊者舍利弗，合起十個指頭的指甲，掌心合攏，對佛說：『世尊，這隻鳥在我的影子中，感到恐怖戰慄，在世尊的影子中，停止恐怖戰慄。』佛告訴舍利弗：『你在六十劫中，修習不殺害的心。我在三大阿僧祇劫（asamkhya kalpas，極長的時間單位）中，修習不殺害的心。』所以世人都說，世尊具有普遍的慈悲，甚至包括鳥。這種普遍的慈悲，體現在用安樂的影子覆蓋上。其他地方也用安樂的影子覆蓋。

【English Translation】 English version: People all say that the World-Honored One (世尊, Shìzūn) has universal compassion, even towards Devadatta (提婆達多, Típóduōdá, Buddha's cousin who later betrayed him). This universal compassion is manifested in the Kālinga touch (迦陵伽觸, Jiālíngqié chù, a physical touch expressing care and comfort). There are other instances of the Kālinga touch as well. It was once heard that the World-Honored One was visiting the monks' quarters and came to a room where there was a sick Bhikshu (比丘, Bǐqiū, a Buddhist monk) who could not get up and was lying in filth. When he saw the World-Honored One, he cried out, 'World-Honored One, I am now without support or help.' The Buddha (佛, Fó) said to the sick Bhikshu, 'Was it not because of the World-Honored One of the Three Realms (三界, Sānjiè) that you became a monk?' He replied, 'Yes.' The Buddha said to the sick Bhikshu, 'Since you became a monk for my sake, why do you say you are without support or help? When you were not sick, did you ever care for sick Bhikshus?' He replied, 'No.' The Buddha said to the sick Bhikshu, 'Because you did not care for others, you are now in this state.' At that time, the World-Honored One took off his own clothes and got up from the straw mat. The sick Bhikshu then used a bamboo piece to scrape off the filth from his body and washed him with white clay mud. Indra (帝釋, Dìshì, a Buddhist protector deity) poured water. At that time, the World-Honored One removed his filth, repainted the room, washed the soiled clothes, re-laid the new straw mat, and shared half of his own food with him. He also used the Kālinga touch to stroke his head. At that time, the sick Bhikshu's suffering immediately disappeared. The Buddha then taught him the Dharma (法, Fǎ) according to his capacity, and he immediately attained the fruit of Arhat (阿羅漢果, Āluóhàn guǒ, a liberated being who has extinguished all afflictions). People all say that the World-Honored One has universal compassion, even towards the sick Bhikshu. This universal compassion is manifested in the Kālinga touch.

Covering with the shadow of peace and joy: It was once heard that the Buddha and the Venerable Sariputra (舍利弗, Shèlìfú, one of the Buddha's ten great disciples, known for his wisdom) were walking together. At that time, a bird, being threatened by terror, flew towards Sariputra's shadow, but was still terrified and trembled all over. It then flew into the Buddha's shadow, and the terror immediately disappeared, and it stopped trembling. At that time, the Venerable Sariputra, with his ten fingernails joined together and his palms together, said to the Buddha, 'World-Honored One, this bird is terrified and trembling in my shadow, but in the World-Honored One's shadow, it stops being terrified and trembling.' The Buddha said to Sariputra, 'You have cultivated the mind of non-killing for sixty kalpas (劫, jié, eons). I have cultivated the mind of non-killing for three asamkhya kalpas (阿僧祇劫, āsēngqí jié, extremely long units of time).' Therefore, people all say that the World-Honored One has universal compassion, even towards birds. This universal compassion is manifested in covering with the shadow of peace and joy. Other places also use the shadow of peace and joy.

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覆。曾聞愚癡毗琉璃王毀壞。如天宮迦毗羅城。斷諸釋命。將五百釋女。還舍衛國。共升高樓。向諸釋女。而自嘆譽。諸釋勇健。心懷憍慢。我已殺之。諸女答言。所以為汝殺者。為戒所縛故。時王瞋恚。諸釋慢心。而今猶有。即斷五百釋女手足。擲城塹中。極大苦惱。諸釋女等。各作是念。我等苦惱。世尊豈不憐我等。佛知諸女心之所念。亦以大悲心故。往到其所。起世俗心。帝釋可以衣覆此諸女。爾時帝釋知佛心念。即以天衣。覆此諸女。佛放光明。遍諸女上。佛光觸故。苦痛即除。亦隨宜為說法。時諸釋女皆得見諦。身壞命終。生三十三天。世人皆言。世尊遍慈。乃至及諸釋女。此中遍慈者。以安樂光覆。

佛經說。修行廣佈慈心。報不過遍凈。修行廣佈悲心。報不過空處。修行廣佈喜心。報不過識處。修行廣佈舍心。報不過無所有處。問曰。慈報不過遍凈可爾。所以者何。是彼果是彼系故。餘三無量。是色界系善根可於無色界受報耶。答曰。此義味彌勒下生。乃當顯說。復有說者。尊者奢摩達多。能知此義時入定故。尊者迦旃延子。不問此義。復有說者。世尊為教化眾生故。無色定以無量名說。若以無量名。說無色定者。受化者則易悟解。如受化者應聞解脫。以方名說。而得悟解。佛即以方名說解脫。

【現代漢語翻譯】 現代漢語譯本： 答：我曾聽聞愚癡的毗琉璃王（Virudhaka，意為增長）摧毀了如同天宮般的迦毗羅城（Kapilavastu，意為黃赤色），殺害了所有的釋迦族人（Shakya，意為能、勇），並將五百名釋迦族的女子帶回舍衛國（Shravasti，意為聞者眾多）。他與這些女子一同登上高樓，向她們炫耀，自誇釋迦族人雖然勇猛強健，但都被他殺死了。這些女子回答說：『你們之所以能殺死他們，是因為他們被戒律所束縛的緣故。』當時，國王非常憤怒，認為釋迦族人即使到了現在仍然心懷傲慢，於是砍斷了這五百名釋迦族女子的手腳，將她們扔進護城河中，她們極其痛苦。這些釋迦族女子各自心中想著：『我們如此苦惱，世尊（Bhagavan，意為世尊、有德）難道不會憐憫我們嗎？』佛陀知道這些女子心中所想，也因為大悲心，前往她們所在之處。爲了順應世俗的心，帝釋天（Indra，意為能夠者）可以用天衣覆蓋這些女子。當時，帝釋天知道佛陀的心意，就用天衣覆蓋了這些女子。佛陀放出光明，遍照在這些女子身上。因為佛光照觸的緣故，她們的痛苦立刻消除，佛陀也根據她們的情況為她們說法。當時，這些釋迦族女子都證得了真諦，身壞命終后，轉生到三十三天（Trayastrimsha，意為三十三）。世人都說，世尊的慈悲普及一切，甚至及於這些釋迦族女子。這裡所說的『遍慈』，是指用安樂的光明覆蓋她們。

佛經上說，如果修行者廣泛地修習慈心，其果報不會超過遍凈天（Subhakrtsna，意為凈妙）。如果修行者廣泛地修習悲心，其果報不會超過空無邊處天（Akashanantyayatana，意為空無邊處）。如果修行者廣泛地修習喜心，其果報不會超過識無邊處天（Vijnananantyayatana，意為識無邊處）。如果修行者廣泛地修習舍心，其果報不會超過無所有處天（Akincanyayatana，意為無所有處）。有人問：『慈心的果報不會超過遍凈天，這是可以理解的。為什麼呢？因為遍凈天是慈心的果報，也是慈心所繫屬的。但是，其餘三種無量心，是系的善根，難道可以在無處接受果報嗎？』回答說：『這個道理，要等到彌勒菩薩（Maitreya，意為慈氏）下生時，才會詳細說明。』還有一種說法是，尊者奢摩達多（Shamathadatta）能夠知道這個道理，因為他入定的緣故。尊者迦旃延子（Katyayaniputra）沒有問過這個道理。還有一種說法是，世尊爲了教化眾生，所以用『無量』這個名稱來說明無色定。如果用『無量』這個名稱來說明無色定，那麼受教化的人就容易理解。例如，受教化的人應該聽聞解脫，如果用『方』這個名稱來說明解脫，就能理解，佛陀就用『方』這個名稱來說明解脫。

【English Translation】 English version: Answer: I have heard that the foolish King Virudhaka (meaning 'increase') destroyed Kapilavastu (meaning 'yellowish-red'), which was like a heavenly palace, and killed all the Shakyas (meaning 'capable, brave'). He took five hundred Shakya women back to Shravasti (meaning 'many hearers'). He went up to a high tower with these women and boasted to them, praising himself that although the Shakyas were brave and strong, he had killed them. The women replied, 'The reason you were able to kill them is because they were bound by precepts.' At that time, the king was very angry, thinking that the Shakyas were still arrogant even now. So he cut off the hands and feet of these five hundred Shakya women and threw them into the moat, causing them great suffering. Each of these Shakya women thought, 'We are suffering so much, wouldn't the Bhagavan (meaning 'World-Honored One, virtuous one') have compassion for us?' The Buddha knew what these women were thinking, and out of great compassion, he went to where they were. To accord with worldly minds, Indra (meaning 'capable one') could cover these women with heavenly garments. At that time, Indra knew the Buddha's intention and covered these women with heavenly garments. The Buddha emitted light that shone upon all the women. Because of the touch of the Buddha's light, their suffering immediately ceased, and the Buddha also taught them the Dharma according to their capacity. At that time, all these Shakya women attained the truth, and after their bodies were destroyed and their lives ended, they were reborn in the Trayastrimsha Heaven (meaning 'thirty-three'). People all said that the Buddha's compassion was universal, even extending to these Shakya women. The 'universal compassion' here refers to covering them with the light of peace and happiness.

The sutras say that if a practitioner extensively cultivates loving-kindness, the reward will not exceed the Subhakrtsna Heaven (meaning 'pure and wonderful'). If a practitioner extensively cultivates compassion, the reward will not exceed the Akasanantyayatana Heaven (meaning 'sphere of infinite space'). If a practitioner extensively cultivates joy, the reward will not exceed the Vijnananantyayatana Heaven (meaning 'sphere of infinite consciousness'). If a practitioner extensively cultivates equanimity, the reward will not exceed the Akincanyayatana Heaven (meaning 'sphere of nothingness'). Someone asked, 'It is understandable that the reward of loving-kindness does not exceed the Subhakrtsna Heaven. Why? Because the Subhakrtsna Heaven is the result of loving-kindness and is also bound to loving-kindness. However, the other three immeasurable minds are formless roots of goodness. Can they receive rewards in the formless realm?' The answer is, 'This meaning will be explained in detail when Maitreya (meaning 'benevolent one') descends.' Another explanation is that the Venerable Shamathadatta was able to know this meaning because he entered into samadhi. The Venerable Katyayaniputra did not ask about this meaning. Another explanation is that the World-Honored One, in order to teach sentient beings, used the term 'immeasurable' to describe the formless samadhis. If the term 'immeasurable' is used to describe the formless samadhis, then those being taught will easily understand. For example, those being taught should hear about liberation, and if the term 'direction' is used to describe liberation, they will understand. The Buddha used the term 'direction' to describe liberation.

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復有說者。無色定對治覺支以無量名說。第三禪對治覺支以慈名說。空處對治以悲名說。識處對治以喜名說。無所有處對治以舍名說。復有說者。以相似故。慈行樂行樂受。從欲界乃至第三禪可得故。悲行苦行。色處則有斷手足耳鼻頭苦。空處呵責於色。喜行歡喜。識處起識現在前。心則多喜舍行放舍無所有處。說名舍觀。以如是等相似事故。而作是說。複次以樂住是處故。或有樂觀慈心。以慈心故求離欲。起初禪現在前。心不喜樂。有餘求心。不能住意。離初禪欲起二禪現在前亦如是。若離第二禪欲。起三禪現在前。便生喜樂受無餘求。能令意住。或有樂觀悲心故。離欲愛。乃至離第三禪愛。起第四禪現在前。廣說如上。若離第四禪愛起空處現在前。心不喜樂。廣說如上。若離空處愛。起識處現在前。心則喜樂。廣說如上。或有樂觀于舍心。以舍心故。求離欲愛。乃至離空處愛。起識處現在前。心不喜不樂。廣說如上。若離識處愛。起無所有處現在前。心則喜樂。廣說如上。是故以樂住彼處故。作如是說。複次隨順故。作如是說。從第三禪。起欲界諸根。四大潤益。隨順慈心。從慈心起欲界諸根。四大潤益。隨順第三禪。從空處定。起欲界諸根。四大潤益。隨順悲心。從悲心起欲界諸根。四大潤益。隨順空處定。從

【現代漢語翻譯】 現代漢語譯本 還有一種說法。無色定（Arūpa-jhāna，沒有物質的禪定）用『無量』這個名稱來對治覺支（bojjhaṅga，菩提的組成部分）。第三禪（Tatiya-jhāna，第三禪定）用『慈』這個名稱來對治覺支。空無邊處定（Ākāsānañcāyatana，空無邊處禪定）用『悲』這個名稱來對治。識無邊處定（Viññāṇañcāyatana，識無邊處禪定）用『喜』這個名稱來對治。無所有處定（Ākiñcaññāyatana，無所有處禪定）用『舍』這個名稱來對治。還有一種說法，因為相似的緣故。慈的修行是快樂的修行，帶來快樂的感受，從欲界（Kāmadhātu，眾生對感官享受有慾望的境界）乃至第三禪都可以獲得。悲的修行是苦的修行。在色界（Rūpadhātu，有物質形態的境界）中，會有斷手足耳鼻頭的痛苦。空無邊處定呵責於色。喜的修行是歡喜。識無邊處定生起時，意識顯現於前，心中多有喜悅。舍的修行是放下，無所有處定被稱為舍觀。因為這些相似的緣故，所以這樣說。 其次，因為安住在快樂的境界，所以有時會觀察慈心。因為慈心的緣故，尋求脫離慾望，生起初禪（Paṭhama-jhāna，第一禪定）時，心中不喜悅。還有人尋求其他的心境，不能專注於此。脫離初禪的慾望，生起二禪（Dutiya-jhāna，第二禪定）時也是這樣。如果脫離第二禪的慾望，生起三禪時，便會產生喜樂的感受，沒有其他的需求，能夠使心安住。或者有人觀察悲心，因此脫離欲愛，乃至脫離第三禪的愛，生起第四禪（Catuttha-jhāna，第四禪定）時，詳細的說明如上所述。如果脫離第四禪的愛，生起空無邊處定時，心中不喜悅，詳細的說明如上所述。如果脫離空無邊處定的愛，生起識無邊處定時，心中則喜悅，詳細的說明如上所述。或者有人觀察舍心，因為舍心的緣故，尋求脫離欲愛，乃至脫離空無邊處定的愛，生起識無邊處定時，心中不喜也不樂，詳細的說明如上所述。如果脫離識無邊處定的愛，生起無所有處定時，心中則喜悅，詳細的說明如上所述。因此，因為安住在快樂的境界，所以這樣說。 其次，因為隨順的緣故，所以這樣說。從第三禪生起欲界的諸根，四大（mahābhūta，地、水、火、風四大元素）得到滋潤，隨順慈心。從慈心生起欲界的諸根，四大得到滋潤，隨順第三禪。從空無邊處定生起欲界的諸根，四大得到滋潤，隨順悲心。從悲心生起欲界的諸根，四大得到滋潤，隨順空無邊處定。從

【English Translation】 English version Furthermore, some say that the Arūpa-jhāna (formless attainments) is described with the name 'immeasurable' to counteract the enlightenment factor (bojjhaṅga). The Tatiya-jhāna (third jhāna) is described with the name 'loving-kindness' (mettā) to counteract the enlightenment factor. The Ākāsānañcāyatana (sphere of infinite space) is described with the name 'compassion' (karuṇā). The Viññāṇañcāyatana (sphere of infinite consciousness) is described with the name 'joy' (muditā). The Ākiñcaññāyatana (sphere of nothingness) is described with the name 'equanimity' (upekkhā). Furthermore, some say it is because of similarity. The practice of loving-kindness is a practice of happiness, bringing pleasant feelings, obtainable from the desire realm (Kāmadhātu) up to the third jhāna. The practice of compassion is a practice of suffering. In the form realm (Rūpadhātu), there is the suffering of cutting off hands, feet, ears, nose, and head. The sphere of infinite space criticizes form. The practice of joy is delight. When the sphere of infinite consciousness arises, consciousness appears before one, and the mind is mostly joyful. The practice of equanimity is letting go; the sphere of nothingness is called the contemplation of equanimity. Because of such similar reasons, it is said in this way. Secondly, because of dwelling in a pleasant state, sometimes one contemplates loving-kindness. Because of loving-kindness, one seeks to be free from desire. When the first jhāna (Paṭhama-jhāna) arises, the mind is not joyful. Others seek other states of mind and cannot focus on this. When one is free from the desire of the first jhāna and the second jhāna (Dutiya-jhāna) arises, it is also like this. If one is free from the desire of the second jhāna and the third jhāna arises, then pleasant feelings arise, with no other desires, enabling the mind to dwell. Or someone contemplates compassion, therefore freeing themselves from desire for sensual pleasure, even freeing themselves from the desire for the third jhāna, and the fourth jhāna (Catuttha-jhāna) arises, as explained in detail above. If one is free from the desire for the fourth jhāna and the sphere of infinite space arises, the mind is not joyful, as explained in detail above. If one is free from the desire for the sphere of infinite space and the sphere of infinite consciousness arises, the mind is joyful, as explained in detail above. Or someone contemplates equanimity, and because of equanimity, seeks to be free from desire for sensual pleasure, even freeing themselves from the desire for the sphere of infinite space, and the sphere of infinite consciousness arises, the mind is neither joyful nor unpleasant, as explained in detail above. If one is free from the desire for the sphere of infinite consciousness and the sphere of nothingness arises, the mind is joyful, as explained in detail above. Therefore, because of dwelling in a pleasant state, it is said in this way. Secondly, because of accordance, it is said in this way. From the third jhāna, the faculties of the desire realm arise, and the four great elements (mahābhūta) are nourished, in accordance with loving-kindness. From loving-kindness, the faculties of the desire realm arise, and the four great elements are nourished, in accordance with the third jhāna. From the sphere of infinite space, the faculties of the desire realm arise, and the four great elements are nourished, in accordance with compassion. From compassion, the faculties of the desire realm arise, and the four great elements are nourished, in accordance with the sphere of infinite space. From

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識處定。起欲界諸根。四大潤益。隨順喜心。從喜心起欲界諸根。四大潤益。隨順識處定。從無所有處定。起欲界諸根。四大潤益。隨順舍心。從舍心起欲界諸根。四大潤益。隨順無所有處定。是故以隨順故。而作是說。複次為對治外道故。外道于無色定。作解脫想。謂無身無邊意凈聚世塔為對外道。如是想故。無色定。以無量名說。是故尊者瞿沙。作如是說。外道于滅盡法中。愚計無色定以為滅盡。為對外道故。是以佛經說無色定。無量俱非解脫。等無有異。

四無色定。無邊空處。無邊識處。無所有處。非想非非想處。問曰。何故作此論。答曰。為止並義者意故。如毗婆阇婆提說無色界有色。育多婆提說。無色界無色。問曰。毗婆阇婆提。為信何經。言無色界有色耶。答曰。依佛經。佛經說名色緣識。無色界有識故。亦應有名色。余經亦說。壽暖氣識。此三法常相隨。不相離。無有分散。各在異處。無色界有壽識故。亦應有暖氣。余經復說。比丘當知。若除色受想行識。說有來有去有生有死有住者。不應作是說。無色中有識故。亦應有識住處。亦說過難。若當無色界無色者。欲色界命終。生無色界。或經二萬劫色斷。或經四萬劫色斷。或經六萬劫色斷。或經八萬劫色斷。若無色界命終。還生欲色界。久遠斷

【現代漢語翻譯】 現代漢語譯本： 從識處定（Vijnananantyayatana Samapatti，空無邊處定）中出定。生起欲界諸根（kama-dhatu indriya，指眼、耳、鼻、舌、身五根）。四大（四大種，即地、水、火、風）得到滋潤增長。隨順喜心（priti-citta，喜悅的心）。從喜心中生起欲界諸根。四大得到滋潤增長。隨順識處定。從無所有處定（Akincannyayatana Samapatti）中出定。生起欲界諸根。四大得到滋潤增長。隨順舍心（upeksa-citta，捨棄的心）。從舍心中生起欲界諸根。四大得到滋潤增長。隨順無所有處定。因此因為隨順的緣故，才這樣說。 再者，爲了對治外道（Tirthika，佛教以外的修行者）的觀點。外道對於無色定（Arupa Samapatti）產生解脫的錯誤想法，認為無身、無邊、意念清凈的聚集如同世間的寶塔。爲了駁斥外道的這種觀點，無色定才以無量的名稱來描述。因此，尊者瞿沙（Ghosha）這樣說：外道愚昧地認為滅盡法（Nirodha-samapatti，滅盡定）就是無色定，並以為是滅盡。爲了駁斥外道的這種觀點，所以佛經說無色定雖然無量，但都不是解脫，兩者之間沒有差別。 四無色定（catasro arupa samapattiyo）：無邊空處（Akasanantyayatana）、無邊識處（Vijnananantyayatana）、無所有處（Akincannyayatana）、非想非非想處（N'aivasamjnanasamjnayatana）。 問：為什麼要做這個論述？ 答：爲了阻止那些認為有（bhava，存在）的人，以及那些認為沒有的人的觀點。如毗婆阇婆提（Vaibhasika，有部宗）說沒有有色（rupa，物質）。育多婆提（Vaitulika，大眾部）說沒有無色（arupa，非物質）。 問：毗婆阇婆提是依據什麼經典，說沒有有色呢？ 答：依據佛經。佛經說名色（nama-rupa，精神和物質）緣識（vijnana，意識）。沒有有識的緣故，也應該有名色。其他經典也說，壽（ayu，壽命）、暖（usma，體溫）、氣（prana，呼吸）和識（vijnana，意識）這四種法常常相互伴隨，不會分離，不會分散，各自存在於不同的地方。沒有有壽識的緣故，也應該有暖氣。其他經典又說：比丘（bhikkhu，佛教出家眾）應當知道，如果去除色（rupa，物質）、受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）五蘊（panca-khandha），而說有來、有去、有生、有死、有住的，不應該這樣說。無色中有識的緣故，也應該有識的住處。也說過難：如果當沒有無色的話，欲（kama-bhava，欲界）命終，生無（arupa-bhava，無色界），或者經過兩萬劫色斷，或者經過四萬劫色斷，或者經過六萬劫色斷，或者經過八萬劫色斷。如果無命終，還生欲，很久遠才斷。

【English Translation】 English version: Emerging from the Vijnananantyayatana Samapatti (the Samapatti of the Sphere of Infinite Consciousness). Arouse the faculties of the desire realm (kama-dhatu indriya, referring to the five roots of eye, ear, nose, tongue, and body). The four great elements (the four great elements of earth, water, fire, and wind) are nourished and increased. Accord with the mind of joy (priti-citta, a joyful mind). From the mind of joy, arise the faculties of the desire realm. The four great elements are nourished and increased. Accord with the Samapatti of the Sphere of Infinite Consciousness. Emerging from the Akincannyayatana Samapatti (the Samapatti of the Sphere of No-thingness). Arouse the faculties of the desire realm. The four great elements are nourished and increased. Accord with the mind of equanimity (upeksa-citta, a mind of equanimity). From the mind of equanimity, arise the faculties of the desire realm. The four great elements are nourished and increased. Accord with the Samapatti of the Sphere of No-thingness. Therefore, it is said in this way because of accordance. Furthermore, it is to counter the views of the Tirthikas (non-Buddhist practitioners). The Tirthikas have a mistaken notion of liberation regarding the Arupa Samapatti (Formless Attainments), considering the gathering of bodylessness, boundlessness, and pure intention to be like a stupa in the world. To refute this view of the Tirthikas, the Arupa Samapatti is described with countless names. Therefore, Venerable Ghosha says: The Tirthikas foolishly consider the Nirodha-samapatti (Cessation Attainment) to be the Arupa Samapatti, and think it is cessation. To counter this view of the Tirthikas, the Buddhist scriptures say that although the Arupa Samapattis are countless, none of them are liberation, and there is no difference between them. The four Arupa Samapattis (catasro arupa samapattiyo): Akasanantyayatana (Sphere of Infinite Space), Vijnananantyayatana (Sphere of Infinite Consciousness), Akincannyayatana (Sphere of No-thingness), N'aivasamjnanasamjnayatana (Sphere of Neither Perception Nor Non-Perception). Question: Why is this treatise made? Answer: To stop the intentions of those who think there is existence (bhava), and those who think there is no existence. For example, the Vaibhasikas (the Sarvastivada school) say that there is form (rupa, matter) in the absence of existence. The Vaitulikas (the Mahasanghika school) say that there is no form (arupa, non-matter) in the absence of existence. Question: What sutra do the Vaibhasikas rely on to say that there is form in the absence of existence? Answer: They rely on the Buddhist scriptures. The Buddhist scriptures say that name and form (nama-rupa, mind and matter) are the condition for consciousness (vijnana). Since there is consciousness in the absence of existence, there should also be name and form. Other scriptures also say that life (ayu, lifespan), warmth (usma, temperature), breath (prana, breath), and consciousness (vijnana, consciousness) always accompany each other, do not separate, do not disperse, and each exists in different places. Since there is life and consciousness in the absence of existence, there should also be warmth and breath. Other scriptures also say: Bhikkhus (Buddhist monks), you should know that if one removes the five aggregates (panca-khandha) of form (rupa, matter), feeling (vedana, sensation), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness), and says that there is coming, going, birth, death, and dwelling, one should not say that. Since there is consciousness in the formless realm, there should also be a dwelling place for consciousness. It is also difficult to argue: If there is no form in the absence of existence, then upon dying in the desire realm (kama-bhava), one is born in the formless realm (arupa-bhava), or after twenty thousand kalpas, form ceases, or after forty thousand kalpas, form ceases, or after sixty thousand kalpas, form ceases, or after eighty thousand kalpas, form ceases. If one dies in the formless realm, one is reborn in the desire realm, and it takes a long time to cease.

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色。還與色相續。如是入無餘涅槃界。久遠滅行。亦應還與行相續。欲令無如是過故。說無色界有色。問曰。育多婆提。依何經。說無色界無色耶。答曰。依佛經。佛經說。寂靜解脫。過於色入。如是無色定身作證。若說過色入無色定。當知無色界無色。余經亦說。以色離欲。以無色離色離一切心法。離一切所作。入滅盡涅槃。若說離色界入無色界。當知無色界無色。如說禪經說若有色。若有受。若有想。若有識。當觀此法。如病乃至廣說。如說無色定。經說。若有受。若有想。若有行。若有識。當觀此法。如病乃至廣說。若說禪時說色。若說。無色定時不說色。以是事故。知無色界無色。亦說過難。若無色界有色者。則不應施設次第滅法。若無次第滅法。亦無畢竟滅法。若無畢竟滅法。則無解脫出要。欲令無如是過故。說無色界無色。如是一說無色界有色。一說無色界無色。此二說中。何者為勝。答曰。育多婆提所說。無色界無色者勝。問曰。育多婆提。云何通毗婆阇婆提所依經。答曰。彼經是未了義。是假名有餘意。問曰。彼經有何義未了有何義假名有。何余意耶。答曰。佛經或說欲界法。或說色界法。或說無色界法。或說欲色界法。或語色無色界法。或說三界法。或說非三界法。說欲界法者。如說三界。謂欲界

【現代漢語翻譯】 現代漢語譯本 色（Rūpa，物質）。如果色還與色相續，那麼就像進入無餘涅槃界（nirvāṇa-dhātu，完全止息的境界）后，久遠滅行（行為的止息）也應該還與行相續。爲了避免這種過失，所以說沒有有色（有物質）。問：育多婆提（Uktāvadātin，一位論師的名字）依據什麼經，說沒有無色（沒有物質）呢？答：依據佛經。佛經說，寂靜解脫，勝過對色的執著。就像通過無色定（arūpa-samāpatti，一種禪定狀態）親身證悟一樣。如果勝過對色的執著而進入無色定，就應當知道沒有無色。其他經典也說，通過對色的離欲，通過對無色的離色，離一切心法，離一切所作，進入滅盡涅槃（nirvāṇa，寂滅）。如果說離入無，就應當知道沒有無色。就像禪經所說，如果有色，如果有受（vedanā，感受），如果有想（saṃjñā，知覺），如果有識（vijñāna，意識），應當觀察這些法，如同疾病，乃至廣說。就像無色定經所說，如果有受，如果有想，如果有行（saṃskāra，行），如果有識，應當觀察這些法，如同疾病，乃至廣說。如果說禪時說色，如果說無色定時不說色，因為這個緣故，知道沒有無色。這也是一個過失，如果沒有有色，那麼就不應該施設次第滅法（逐步滅除煩惱的方法）。如果沒有次第滅法，也就沒有畢竟滅法（最終的寂滅）。如果沒有畢竟滅法，也就沒有解脫出離的途徑。爲了避免這種過失，所以說沒有無色。像這樣，一個說沒有有色，一個說沒有無色，這兩種說法中，哪一種更為殊勝呢？答：育多婆提所說的沒有無色更為殊勝。問：育多婆提如何解釋毗婆阇婆提（Vibhāṣāvadātin，另一位論師的名字）所依據的經典呢？答：那部經是未了義（neyārtha，需要進一步解釋的），是假名（prajñapti，方便施設）有餘意的。問：那部經有什麼意義未了，有什麼意義是假名，有什麼余意呢？答：佛經有時說欲界法（kāmadhātu，慾望的領域），有時說法，有時說無法，有時說欲法，有時說色無法，有時說三界法（trayo dhātavaḥ，三個領域），有時說非三界法。說欲界法，比如說到三界，即欲界

【English Translation】 English version Rūpa (form/matter). If rūpa were to continue with rūpa, then just as entering the Nirvāṇa-dhātu (realm of cessation) without remainder, the cessation of actions for a long time should also continue with actions. To avoid such a fault, it is said that there is no with form. Question: According to which sutra does Uktāvadātin (name of a teacher) say that there is no without form? Answer: According to the Buddha's sutras. The Buddha's sutras say that peaceful liberation surpasses attachment to form. Just as one personally realizes through the arūpa-samāpatti (formless attainments, a state of meditation). If one surpasses attachment to form and enters the formless attainments, one should know that there is no without form. Other sutras also say that through detachment from desire for form, through detachment from form for the formless, one abandons all mental phenomena, abandons all actions, and enters extinction, Nirvāṇa. If it is said that one enters without , one should know that there is no without form. Just as the Dhyāna Sutra says, if there is form, if there is vedanā (feeling), if there is saṃjñā (perception), if there is vijñāna (consciousness), one should contemplate these dharmas as diseases, and so on, extensively explained. Just as the Formless Attainment Sutra says, if there is vedanā, if there is saṃjñā, if there is saṃskāra (volition/mental formations), if there is vijñāna, one should contemplate these dharmas as diseases, and so on, extensively explained. If one speaks of form during dhyāna (meditation), if one speaks of formless attainment, one does not speak of form. For this reason, one knows that there is no without form. It is also a fault that if there were no with form, then one should not establish the gradual cessation of dharmas (the method of gradually eliminating afflictions). If there were no gradual cessation of dharmas, then there would be no ultimate cessation of dharmas. If there were no ultimate cessation of dharmas, then there would be no path to liberation and escape. To avoid such a fault, it is said that there is no without form. In this way, one says there is no with form, and one says there is no without form. Among these two statements, which one is more superior? Answer: The one spoken by Uktāvadātin, that there is no without form, is more superior. Question: How does Uktāvadātin explain the sutra relied upon by Vibhāṣāvadātin (another teacher's name)? Answer: That sutra is neyārtha (requiring further interpretation), it is prajñapti (designation/convention) with remaining intention. Question: What meaning in that sutra is not fully understood, what meaning is designation, and what is the remaining intention? Answer: The Buddha's sutras sometimes speak of the kāmadhātu (realm of desire), sometimes speak of dharmas, sometimes speak of no dharmas, sometimes speak of desire and dharmas, sometimes speak of form and no **dharmas, sometimes speak of the trayo dhātavaḥ (three realms), sometimes speak of non-three realms. Speaking of the realm of desire, such as speaking of the three realms, namely the realm of desire.

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恚界害界。三覺。欲覺恚覺害覺。三想。欲想恚想害想。說色界法者。如說四禪。說無色界法者。如說四無色定。說欲色界法者。如此經說。說色無色界法者。如說定。如說摩㝹摩。說三界法者。如欲界色界無色界欲有色有無色有。說非三界法者。如說我今當說涅槃及趣涅槃法。如說名色緣識。當知此說欲色界法。所以者何。欲。色界有色故。名色為識作緣。無色界無色故。名為識作緣。此是通彼經。若如彼經說者。彼經說六入緣觸。無色有觸。亦應有六入。如經說。壽暖氣識。常相隨。不相離。乃至廣說此經亦說欲色界法。所以者何。欲色界有暖氣故。三法常相隨。不相離。無色界無暖氣。壽識二法。常相隨。不相離。此是通彼經。若如彼經說者。彼經說。此三法常相隨不相離無有分。散各在異處。而此法可施設在異處。或在陰中。或在界中。或在入中。在陰中者。暖氣是色陰。壽是行陰。識是識陰。在界中者。暖氣是觸界。壽是法界。識是七心界。在入中者。壽是法入。暖氣是觸入。識是意入。以是事故。彼法可施設。各在異處。是故不應盡依彼經說。應解其義。如經說比丘當知若除色受想行識。說有來有去有生有死有住者。不應作是說者。此經亦說欲色界法。所以者何。欲色界有色故。識依此四法而住。無色界

【現代漢語翻譯】 現代漢語譯本 恚界（hostility realm）、害界（harm realm）。 三覺（three perceptions）：欲覺（perception of desire）、恚覺（perception of hostility）、害覺（perception of harm）。 三想（three thoughts）：欲想（thought of desire）、恚想（thought of hostility）、害想（thought of harm）。 說法者（those who expound the Dharma），例如宣說四禪（four Dhyanas）。 說無法者（those who expound the Dharma of no desire realm），例如宣說四無色定（four formless absorptions）。 說欲法者（those who expound the Dharma of desire realm），就像這部經所說的。 說色無法者（those who expound the Dharma of form and formless realms），例如宣說禪定（Dhyana）。例如宣說摩㝹摩（Manonuma）。 說三界法者（those who expound the Dharma of the three realms），例如欲界（desire realm）有無，色界（form realm）有色有，無色界（formless realm）有無色有。 說非三界法者（those who expound the Dharma beyond the three realms），例如說我現在要宣說涅槃（Nirvana）以及趣向涅槃（Nirvana）的法。 例如說名色（nama-rupa，name and form）緣識（consciousness），應當知道這是在說欲法（Dharma of desire realm）。為什麼呢？因為欲有色（form）的緣故，名色（nama-rupa）為識（consciousness）作緣（condition）。無（formless realm）沒有色（form）的緣故，名為識（consciousness）作緣（condition）。這是通達彼經的說法。如果按照彼經所說，彼經說六入（six sense bases）緣觸（contact），無色界（formless realm）有觸（contact），也應該有六入（six sense bases）。 如經所說：『壽（life）、暖（warmth）、氣（breath）、識（consciousness），常常相互隨逐，不相分離。』乃至廣說。這部經也說欲法（Dharma of desire realm）。為什麼呢？因為欲有暖氣（warmth and breath）的緣故，這三種法常常相互隨逐，不相分離。無（formless realm）沒有暖氣（warmth and breath），壽（life）和識（consciousness）這兩種法，常常相互隨逐，不相分離。這是通達彼經的說法。如果按照彼經所說，彼經說這三種法常常相互隨逐，不相分離，沒有分散，各自在不同的地方。而此法可以施設在不同的地方，或者在陰（skandha）中，或者在界（dhatu）中，或者在入（ayatana）中。在陰（skandha）中，暖氣（warmth and breath）是色陰（rupa-skandha），壽（life）是行陰（samskara-skandha），識（consciousness）是識陰（vijnana-skandha）。在界（dhatu）中，暖氣（warmth and breath）是觸界（phassa-dhatu），壽（life）是法界（dhamma-dhatu），識（consciousness）是七心界（seven consciousness-dhatus）。在入（ayatana）中，壽（life）是法入（dhamma-ayatana），暖氣（warmth and breath）是觸入（phassa-ayatana），識（consciousness）是意入（mano-ayatana）。因為這個緣故，彼法可以施設在各自不同的地方。所以不應該完全依照彼經所說，應該理解其中的含義。 如經所說：『比丘（bhikkhus），應當知道，如果去除色（rupa）、受（vedana）、想（sanna）、行（sankhara）、識（vijnana），而說有來（coming）有去（going）有生（birth）有死（death）有住（dwelling）的，不應該這樣說。』這部經也說欲法（Dharma of desire realm）。為什麼呢？因為欲有色（rupa）的緣故，識（consciousness）依靠這四種法而住。無（formless realm）...

【English Translation】 English version The realm of hostility, the realm of harm. Three perceptions: perception of desire, perception of hostility, perception of harm. Three thoughts: thought of desire, thought of hostility, thought of harm. Those who expound the Dharma, such as expounding the four Dhyanas (four states of meditative absorption). Those who expound the Dharma of no desire realm, such as expounding the four formless absorptions. Those who expound the Dharma of the desire realm, as this sutra says. Those who expound the Dharma of form and formless realms, such as expounding Dhyana. For example, expounding Manonuma (a specific teaching or concept). Those who expound the Dharma of the three realms, for example, the desire realm has desire and no desire, the form realm has form and existence, the formless realm has formlessness and existence. Those who expound the Dharma beyond the three realms, such as saying that I will now expound Nirvana (the cessation of suffering) and the path leading to Nirvana. For example, saying that name and form (nama-rupa) conditions consciousness (vijnana), it should be understood that this is speaking of the Dharma of the desire realm. Why? Because the desire realm has form, name and form serves as a condition for consciousness. The formless realm has no form, name serves as a condition for consciousness. This is to understand that sutra. If according to that sutra, that sutra says the six sense bases (ayatana) condition contact (phassa), the formless realm has contact, it should also have six sense bases. As the sutra says: 'Life (ayu), warmth (usma), breath (vayu), and consciousness (vijnana) always accompany each other, and are inseparable.' And so on. This sutra also speaks of the Dharma of the desire realm. Why? Because the desire realm has warmth and breath, these three dharmas always accompany each other and are inseparable. The formless realm has no warmth and breath, life and consciousness, these two dharmas always accompany each other and are inseparable. This is to understand that sutra. If according to that sutra, that sutra says these three dharmas always accompany each other and are inseparable, without separation, each in different places. But this dharma can be established in different places, either in the skandhas (aggregates), or in the dhatus (elements), or in the ayatanas (sense bases). In the skandhas, warmth and breath are the rupa-skandha (form aggregate), life is the samskara-skandha (volitional formations aggregate), and consciousness is the vijnana-skandha (consciousness aggregate). In the dhatus, warmth and breath are the phassa-dhatu (contact element), life is the dhamma-dhatu (mind-object element), and consciousness is the seven consciousness-dhatus. In the ayatanas, life is the dhamma-ayatana (mind-object sense base), warmth and breath are the phassa-ayatana (contact sense base), and consciousness is the mano-ayatana (mind sense base). Because of this reason, that dharma can be established in different places. Therefore, one should not completely rely on what that sutra says, but should understand its meaning. As the sutra says: 'Bhikkhus, you should know that if, apart from form (rupa), feeling (vedana), perception (sanna), volitional formations (sankhara), and consciousness (vijnana), one says there is coming, going, birth, death, or dwelling, it should not be said.' This sutra also speaks of the Dharma of the desire realm. Why? Because the desire realm has form, consciousness relies on these four dharmas to dwell. The formless realm...

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無色故。識依三法而住。此是通彼經。若如經說者。余經亦說。一切眾生。皆依食存。色無色界。亦有摶食耶。彼說過難。復云何通。答曰。此不必須通。所以者何。此非修多羅毗尼阿毗曇。若必欲通者。有何意耶。答曰。如我義。色續色。色續無色。無色續無色。無色續色。色續色者。如欲色界命終還生欲色界。色續無色者。如欲色界命終生無色界。無色續無色者。無色界命終。還生無色界。無色續色者。無色界命終。生欲色界。問曰。若然者如欲色界命終生無色界。或經二萬劫色斷。或經四萬劫。或經六萬劫。或經八萬劫色斷。若無色界命終。還生欲色界。久遠斷色。還與色相續者。如是入無餘涅槃界。久遠滅行。亦應還與行相續。答曰。斷有二種。有須臾斷。有畢竟斷。若須臾斷者還相續。若畢竟斷者不相續。問曰。毗婆阇婆提。云何通育多婆提所依經。答曰。彼作是說。彼經是未了義。是假名有餘意。問曰。有何義未了。有何假名有何余意。答曰。彼作是說。經說。過色入無色者。過於粗色。入于細色。無色界有色而細。經說。以色界離欲界。而色界有色。以無色界離色界。而無色界亦應有色。問曰。若色界以離欲界色故。名離欲界者。此事可爾。但色界以離欲故。名離欲界。而色界無慾。是故此事不爾。亦

【現代漢語翻譯】 現代漢語譯本：因為沒有色（Rupa，物質、形態）。識（Vijnana，意識）依賴於三種法（Dharma，法則、現象）而住。這是通用於其他經文的說法。如果按照經文所說，其他經文也說，一切眾生都依靠食物而存活。沒有色界（Rupadhatu，色界）眾生，也有摶食（Kabalikahara，段食，即以固體食物為食）嗎？他們會說這很難解釋。又該如何解釋呢？回答說，這不一定需要解釋。為什麼呢？因為這不是修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論）。如果一定要解釋，有什麼意義呢？回答說，按照我的理解，色界（Rupadhatu）延續色界（Rupadhatu），色界（Rupadhatu）延續無色界（Arupadhatu，無色界），無色界（Arupadhatu）延續無色界（Arupadhatu），無色界（Arupadhatu）延續色界（Rupadhatu），色界（Rupadhatu）延續色界（Rupadhatu），例如欲界（Kamadhatu，欲界）眾生死亡后還生於欲界（Kamadhatu）。色界（Rupadhatu）延續無色界（Arupadhatu），例如欲界（Kamadhatu）眾生死亡後生于無色界（Arupadhatu）。無色界（Arupadhatu）延續無色界（Arupadhatu），無色界（Arupadhatu）眾生死亡后，還生於無色界（Arupadhatu）。無色界（Arupadhatu）延續色界（Rupadhatu），無色界（Arupadhatu）眾生死亡后，生於欲界（Kamadhatu）。 提問：如果這樣，例如欲界（Kamadhatu）眾生死亡後生于無色界（Arupadhatu），或者經過兩萬劫（Kalpa，時間單位）色身斷滅，或者經過四萬劫，或者經過六萬劫，或者經過八萬劫色身斷滅。如果無色界（Arupadhatu）眾生死亡后，還生於欲界（Kamadhatu），久遠斷滅的色身，又如何與色身相續呢？這樣的話，進入無餘涅槃界（Anupadisesa-nirvanadhatu，無餘依涅槃界），久遠滅除的行（Samskara，行蘊），也應該還與行蘊相續。回答說，斷滅有兩種，有暫時的斷滅，有徹底的斷滅。如果是暫時的斷滅，還會相續。如果是徹底的斷滅，就不會相續。 提問：毗婆阇婆提（Vibhasavadins，分別說部）如何解釋育多婆提（Yuktavadins，經量部）所依據的經文？回答說，他們這樣說，那部經文是未了義（Neyartha，不了義），是假名（Prajnapti，施設），有其他含義。提問：有什麼含義未了？有什麼是假名？有什麼其他含義？回答說，他們這樣說，經文說，『過色入無色』，是說『過於粗糙的色，進入到細微的色』。無色界（Arupadhatu）有色，只是很細微。經文說，『以色（Rupa）離欲界（Kamadhatu）』，而色界（Rupadhatu）有色。以無色界（Arupadhatu）離色界（Rupadhatu），那麼無色界（Arupadhatu）也應該有色。 提問：如果色界（Rupadhatu）因為離開了欲界（Kamadhatu）的色，所以稱為離欲界（Kamadhatu），這件事還可以接受。但是色界（Rupadhatu）因為離開了欲（Kama，慾望），所以稱為離欲界（Kamadhatu），而色界（Rupadhatu）沒有慾望，所以這件事不成立。也是。

【English Translation】 English version: Because there is no Rupa (form, matter). Vijnana (consciousness) dwells relying on three Dharmas (laws, phenomena). This is a statement that applies generally to other sutras. If according to what the sutras say, other sutras also say that all sentient beings survive by relying on food. Do beings in the Rupadhatu (realm of form) also have Kabalikahara (coarse food, i.e., eating solid food)? They would say this is difficult to explain. How should it be explained then? The answer is, it doesn't necessarily need to be explained. Why? Because this is not a Sutra, Vinaya (discipline), or Abhidhamma (higher doctrine). If it must be explained, what is the point? The answer is, according to my understanding, the Rupadhatu continues the Rupadhatu, the Rupadhatu continues the Arupadhatu (formless realm), the Arupadhatu continues the Arupadhatu, the Arupadhatu continues the Rupadhatu, and the Rupadhatu continues the Rupadhatu, for example, beings in the Kamadhatu (desire realm) die and are reborn in the Kamadhatu. The Rupadhatu continues the Arupadhatu, for example, beings in the Kamadhatu die and are born in the Arupadhatu. The Arupadhatu continues the Arupadhatu, beings in the Arupadhatu die and are reborn in the Arupadhatu. The Arupadhatu continues the Rupadhatu, beings in the Arupadhatu die and are born in the Kamadhatu. Question: If that's the case, for example, beings in the Kamadhatu die and are born in the Arupadhatu, or after twenty thousand Kalpas (eons) the Rupa body is destroyed, or after forty thousand Kalpas, or after sixty thousand Kalpas, or after eighty thousand Kalpas the Rupa body is destroyed. If beings in the Arupadhatu die and are reborn in the Kamadhatu, how can the Rupa body that has been destroyed for so long continue with the Rupa body? In that case, entering Anupadisesa-nirvanadhatu (the realm of Nirvana without remainder), the Samskara (volitional formations) that have been extinguished for so long should also continue with the Samskara. The answer is, there are two kinds of extinction, temporary extinction and complete extinction. If it is temporary extinction, it will continue. If it is complete extinction, it will not continue. Question: How do the Vibhasavadins (the Vaibhashika school) explain the sutras relied upon by the Yuktavadins (the Sautrantika school)? The answer is, they say that that sutra is Neyartha (of provisional meaning), is Prajnapti (designation), and has other meanings. Question: What meaning is not complete? What is designation? What other meaning is there? The answer is, they say that the sutra says, 'Passing from Rupa to Arupa,' which means 'Passing from coarse Rupa to subtle Rupa.' The Arupadhatu has Rupa, it's just very subtle. The sutra says, 'By Rupa leaving the Kamadhatu (desire realm),' and the Rupadhatu has Rupa. By the Arupadhatu leaving the Rupadhatu, then the Arupadhatu should also have Rupa. Question: If the Rupadhatu is called leaving the Kamadhatu because it has left the Rupa of the Kamadhatu, this can be accepted. But the Rupadhatu is called leaving the Kamadhatu because it has left Kama (desire), and the Rupadhatu has no desire, so this is not valid. Also.

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非通經說。禪經說無色定。經及說過難。則不能通。然毗婆阇婆提所說。是無明果。闇果。癡果。不勤方便果。說無色界有色。而無色界無色。是故為止他義欲顯己義。亦欲說法相相應義故。而作此論。莫止他義。亦莫為顯己義。但欲說法相如實義故。而作此論。

四無色定。無邊空處。無邊識處。無所有處。非想非非想處。云何空處。波伽羅那說。云何空處。答曰。空處有二種。謂定生及生。彼中不隱沒無記受想行識。是名空處。如空處識處無所有處非想非非想處說亦如是。定者是無色定。生者是無色界生及生。彼中不隱沒無記受想行識者。是無色報。佛經說云何空處。過一切色想。滅有對想。無種種想思惟。入無邊空處。是名空處。問曰。色想是眼識相應想。離初禪欲時已過。何故此處說過色想。答曰。此中說過所依名過。過有二種。一過依二過所依。離初禪欲時過色想依。離第四禪欲時過色想所依。複次此說過所行。過有二種。一過所斷。二過現行。離初禪欲時過所斷色想。離第四禪欲時過現行色想。複次此說過住處。過有二種。一過欲愛。二過住處。離初禪欲時過色想欲愛。離第四禪欲時過色想住處。複次生第四禪中。以眼識故。起色愛現在前。以是事故。說過一切色想滅有對想者。問曰。有對想者。

【現代漢語翻譯】 現代漢語譯本： 如果不是通達經義的說法，而是禪經中關於無色定的說法，那麼經典和說法之間就難以貫通。然而，毗婆阇婆提（Vibhāṣāvadī，分別說者）所說的，是無明（avidyā，不明白事理的迷惑）的果報，是黑暗的果報，是愚癡的果報，是不勤奮修行的果報。他們說沒有有色（rūpa，物質）而沒有無色（arūpa，非物質）。因此，爲了阻止他人的觀點，爲了彰顯自己的觀點，也爲了說法相（dharma-lakṣaṇa，法的特徵）相應的意義，才作此論。不要阻止他人的觀點，也不要爲了彰顯自己的觀點，只是爲了如實地說法相的真實意義，才作此論。

四無色定（catasro arūpa-samāpattayaḥ，四種無色界的禪定）：無邊空處（ākāśānantyāyatana，超越物質存在的空無邊際的禪定）、無邊識處（vijñānānantyāyatana，超越空無邊際的識無邊際的禪定）、無所有處（ākiñcanyāyatana，超越識無邊際的一無所有的禪定）、非想非非想處（naivasaṃjñānāsaṃjñāyatana，既非有想也非無想的禪定）。什麼是空處？波伽羅那（Prakaraṇa，論書）中說：什麼是空處？回答說：空處有兩種，即定生和生。在其中，不隱沒無記（avyākṛta，非善非惡，不可記說）的受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）。這叫做空處。如同空處一樣，識處、無所有處、非想非非想處的說法也是如此。定，指的是無色定。生，指的是無色界的生和生。在其中，不隱沒無記的受、想、行、識，指的是無色界的果報。佛經中說：什麼是空處？超越一切色想（rūpa-saṃjñā，對物質的感知），滅除有對想（pratigha-saṃjñā，排斥的感知），沒有種種想（nānātva-saṃjñā，各種不同的感知）的思惟，進入無邊空處。這叫做空處。問：色想是眼識相應的想，在離開初禪的慾望時就已經超越了，為什麼這裡還要說超越色想？答：這裡所說的超越，是指超越所依之名。超越有兩種，一是超越所依，二是超越能依。離開初禪的慾望時，超越的是色想的所依。離開第四禪的慾望時，超越的是色想的能依。其次，這裡所說的是超越所行。超越有兩種，一是超越所斷，二是超越現行。離開初禪的慾望時，超越的是所斷的色想。離開第四禪的慾望時，超越的是現行的色想。再次，這裡所說的是超越住處。超越有兩種，一是超越欲愛，二是超越住處。離開初禪的慾望時，超越的是對色想的欲愛。離開第四禪的慾望時，超越的是色想的住處。再次，在生到第四禪中時，因為眼識的緣故，會生起對色的愛，並且會顯現出來。因為這個緣故，才說超越一切色想。滅除有對想。問：有對想是什麼？

【English Translation】 English version: If it is not a saying that penetrates the scriptures, but a saying about the formless absorptions (arūpa-samāpatti) in the meditation scriptures, then it is difficult to connect the scriptures and the sayings. However, what the Vibhāṣāvadīns (the Differentiation Speakers) say is the result of ignorance (avidyā), the result of darkness, the result of delusion, and the result of not diligently practicing. They say there is no form (rūpa) and no formlessness (arūpa). Therefore, in order to stop others' views, to highlight one's own views, and also to speak of the meaning corresponding to the characteristics of the Dharma (dharma-lakṣaṇa), this treatise is made. Do not stop others' views, nor highlight one's own views, but only to speak of the true meaning of the characteristics of the Dharma as they really are, this treatise is made.

The four formless absorptions (catasro arūpa-samāpattayaḥ): the sphere of infinite space (ākāśānantyāyatana), the sphere of infinite consciousness (vijñānānantyāyatana), the sphere of nothingness (ākiñcanyāyatana), and the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). What is the sphere of infinite space? The Prakaraṇa (treatise) says: What is the sphere of infinite space? The answer is: There are two kinds of the sphere of infinite space, namely, absorption-born and born. In it, the neutral (avyākṛta) feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) do not disappear. This is called the sphere of infinite space. Just like the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also described in the same way. Absorption refers to the formless absorption. Born refers to the birth and being in the formless realm. In it, the neutral feeling, perception, volition, and consciousness do not disappear, which refers to the result of the formless realm. The Buddhist scriptures say: What is the sphere of infinite space? Transcending all perceptions of form (rūpa-saṃjñā), eliminating perceptions of resistance (pratigha-saṃjñā), without thinking of various perceptions (nānātva-saṃjñā), entering the sphere of infinite space. This is called the sphere of infinite space. Question: Perception of form is the perception corresponding to eye-consciousness. It has already been transcended when leaving the desire for the first dhyana (jhāna, meditation). Why is it said here that one transcends the perception of form? Answer: The transcendence mentioned here refers to the transcendence of the name of the support. There are two kinds of transcendence: one is transcendence of the support, and the other is transcendence of what is supported. When leaving the desire for the first dhyana, what is transcended is the support of the perception of form. When leaving the desire for the fourth dhyana, what is transcended is what is supported by the perception of form. Furthermore, what is said here is the transcendence of what is practiced. There are two kinds of transcendence: one is transcendence of what is to be abandoned, and the other is transcendence of what is currently active. When leaving the desire for the first dhyana, what is transcended is the perception of form that is to be abandoned. When leaving the desire for the fourth dhyana, what is transcended is the perception of form that is currently active. Furthermore, what is said here is the transcendence of the dwelling place. There are two kinds of transcendence: one is transcendence of desire-love, and the other is transcendence of the dwelling place. When leaving the desire for the first dhyana, what is transcended is the desire-love for the perception of form. When leaving the desire for the fourth dhyana, what is transcended is the dwelling place of the perception of form. Furthermore, when born in the fourth dhyana, because of eye-consciousness, love for form arises and manifests. Because of this reason, it is said that one transcends all perceptions of form. Eliminating perceptions of resistance. Question: What is perception of resistance?

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是耳鼻舌身識相應想。彼或有離欲時滅者。或有離欲時不滅者。何故言此處滅有對想。答曰。先所說答。此中盡應說之。復有說者。有對想者。名恚相應想。問曰。離欲愛時。滅有對想。何故此處說滅有對想。答曰。滅所為事故。諸所為事。能生恚想者。離第四禪欲時都滅。無種種想思惟者。云何種種想思惟。謂第四禪中諸散想。問曰。何故名種種想。答曰。此想緣種種入故。染污者緣十入。不染污者。緣十二入。問曰。何故說無種種想思惟。答曰。種種想。離第四禪欲時。極作留難。令離欲法不相續。如守門人。不令他入。彼亦如是。是故佛作是說。不應思惟種種相。應離第四禪欲。無邊空處者。問曰。何故名無邊空處。為以自體。為以所緣。若以自體者。自體是四陰。非無邊空。若以緣者。則緣四諦虛空非數滅。答曰。應作是說。非以自體。亦非以緣故。以方便故。如施設經所說。以何方便。求無邊空處定。答曰。初行者。若觀垣頭空。若觀樹頭空。若觀屋上空。取如是空相已。觀是虛空。作如是想。作如是觀察。以緣空故。生於彼定。是故名空處定。複次法應如是。離色初地。必名空處。行者先觀上色地。離下色地欲。離第四禪欲時。觀空處四陰離第四禪欲。是故彼中作虛空想。如人上樹。緣上枝舍下枝。若至

【現代漢語翻譯】 現代漢語譯本 是耳鼻舌身識相應的想法（想蘊）。他們之中，有些人斷除了慾望時，這種想法就滅了；有些人斷除了慾望時，這種想法卻沒有滅。為什麼說在這裡滅除了有對想（saṃsparśa-saṃjñā，與觸相關的想法）呢？回答是：先前所說的答案，在這裡也完全適用。還有一種說法是：有對想，指的是與嗔恚相應的想法。提問：斷除欲愛時，滅除了有對想，為什麼在這裡才說滅除有對想呢？回答是：爲了滅除其作用的緣故。那些能產生嗔恚想法的作用，在斷除第四禪的慾望時，全部都滅除了。沒有種種想法的思惟（nānātva-saṃjñā-manasikāra），什麼是種種想法的思惟呢？指的是在第四禪中那些散亂的想法。提問：為什麼稱為種種想法呢？回答是：因為這種想法緣于種種的所入（āyatana，感覺的來源）。染污的想法緣於十種所入，不染污的想法緣於十二種所入。提問：為什麼要說沒有種種想法的思惟呢？回答是：種種想法，在斷除第四禪的慾望時，會極大地製造障礙，使斷除慾望的法無法相續。就像守門人，不讓其他人進入一樣。這些種種想法也是如此。所以佛這樣說，不應該思惟種種相，應該斷除第四禪的慾望。無邊空處（anantākāśa-āyatana）是什麼呢？提問：為什麼稱為無邊空處？是以自體（svabhāva，自身）而言，還是以所緣（ālambana，對像）而言？如果是以自體而言，自體是四陰（四大蘊中的受、想、行、識），不是無邊空。如果是以所緣而言，那麼所緣是四聖諦、虛空和非數滅（asaṃkhyāta-nirodha）。回答是：應該這樣說，不是以自體，也不是以所緣的緣故，而是以方便的緣故，就像《施設經》（Prajñāpanā-śāstra）所說的那樣。以什麼方便，求得無邊空處定（anantākāśāyatana-samāpatti）？回答是：初學者，如果觀察墻頭上的空，如果觀察樹頭上的空，如果觀察屋頂上的空，取得這樣的空相之後，觀察這些虛空，這樣想，這樣觀察，因為緣于空，所以生於彼定。因此稱為空處定。進一步說，法應該是這樣的，離開色界初禪，必定名為空處。修行者先觀察上方的色界，離開下方的色界慾望，在離開第四禪的慾望時，觀察空處的四陰，離開第四禪的慾望。因此在其中產生虛空的想法。就像人上樹，緣于上方的樹枝而捨棄下方的樹枝一樣，如果到達...

【English Translation】 English version It is the thought (saṃjñā) associated with the consciousness of ear, nose, tongue, body, and mind. Among them, some extinguish this thought when they are detached from desire, while others do not extinguish it when they are detached from desire. Why is it said that the thought of contact (saṃsparśa-saṃjñā) is extinguished here? The answer is: the previously stated answer applies entirely here. Another explanation is: the thought of contact refers to the thought associated with hatred. Question: When detaching from desire-love, the thought of contact is extinguished. Why is it said here that the thought of contact is extinguished? The answer is: for the sake of extinguishing its function. Those functions that can generate thoughts of hatred are all extinguished when detaching from the desire of the fourth Dhyana (meditative state). Without the thinking of various thoughts (nānātva-saṃjñā-manasikāra), what is the thinking of various thoughts? It refers to the scattered thoughts in the fourth Dhyana. Question: Why is it called various thoughts? The answer is: because this thought is based on various sources (āyatana). Defiled thoughts are based on ten sources, and undefiled thoughts are based on twelve sources. Question: Why is it said that there is no thinking of various thoughts? The answer is: various thoughts, when detaching from the desire of the fourth Dhyana, greatly create obstacles, preventing the Dharma of detachment from desire from continuing. Just like a gatekeeper, not allowing others to enter. These various thoughts are also like that. Therefore, the Buddha said this, one should not think of various aspects, one should detach from the desire of the fourth Dhyana. What is the sphere of infinite space (anantākāśa-āyatana)? Question: Why is it called the sphere of infinite space? Is it in terms of its own nature (svabhāva), or in terms of its object (ālambana)? If it is in terms of its own nature, the own nature is the four Skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), not infinite space. If it is in terms of its object, then the object is the Four Noble Truths, space, and non-number cessation (asaṃkhyāta-nirodha). The answer is: it should be said that it is not because of its own nature, nor because of its object, but because of skillful means, as stated in the Prajñāpanā-śāstra (Exposition Treatise). By what skillful means does one seek the attainment of the sphere of infinite space (anantākāśāyatana-samāpatti)? The answer is: the beginner, if he observes the space on the top of a wall, if he observes the space on the top of a tree, if he observes the space on the roof of a house, after obtaining such an image of space, he observes these spaces, thinking like this, observing like this, because he is based on space, he is born in that Samadhi (meditative state). Therefore, it is called the Samadhi of the sphere of space. Furthermore, the Dharma should be like this, leaving the first Dhyana of the form realm, it must be called the sphere of space. The practitioner first observes the upper form realm, leaving the desire of the lower form realm, when leaving the desire of the fourth Dhyana, he observes the four Skandhas of the sphere of space, leaving the desire of the fourth Dhyana. Therefore, he generates the thought of space in it. Just like a person climbing a tree, relying on the upper branches and abandoning the lower branches, if he reaches...

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樹頭。更無上枝。便作空想。彼亦如是。複次以依故。說名空處。所以者何。從彼定起。猶有餘依。曾聞有一比丘。得空處定。從彼定起。捫摸虛空。余比丘問言。為何所求。答言。我求我身。比丘說言。汝身即在床上。入空處定者。若得成就空處善四陰。是名為入。云何無邊識處。過一切空處。入識處定。是名識處。問曰。何故名識處。為以自體。為以所緣。若以自體。體是四陰。若以所緣者。則緣四諦虛空非數滅。答曰。非以自體。亦非以所緣。但以方便故。如施設經說。云何方便求識處定。答曰。初行者。取凈眼耳鼻舌身意識。取是相已。思惟觀察于識。以方便觀識故。生識處定。複次以余依故。從識處定起識則歡喜。入者若得成就識處定善四陰。是名為入。云何無所有處。答曰。過一切識處。更無所有。入無所有定。問曰。有何無所有耶。答曰。彼有無我無我所。問曰。一切地盡無我無我所。答曰。雖一切地無我無我所。見無我令我見。羸劣穿薄。少苦無勢。莫如無所有觀者。複次彼中無常恒不變故。名無所有。複次無覆無依無救故。名無所有。複次無所有。名無邊行。彼中無故。名無所有。尊者和須蜜說曰。此定是無所屬法故。名無所有。如說我不屬彼。彼不屬我。故名無所有。入者。若得成就無所有處善

【現代漢語翻譯】 現代漢語譯本 樹的頂端，再沒有更高的樹枝了，就如同虛空的想像一樣。那個境界也是如此。再者，因為有所依靠的緣故，所以稱為『空處』(Ākāśānantyāyatana，無邊空處)。為什麼這樣說呢？因為從那個禪定中起來，仍然有殘餘的依靠。曾經聽說有一位比丘，得到了空處定，從那個禪定中起來后，用手觸控虛空。其他的比丘問他說：『你在尋求什麼？』他回答說：『我尋求我的身體。』比丘說：『你的身體就在床上。』進入空處定的人，如果能夠成就空處定的善四陰(catvāri arūpaskandhāḥ，四無色蘊)，這就被稱為進入了空處定。 什麼是無邊識處(Vijñānānantyāyatana)？超越一切空處，進入識處定，這被稱為識處。有人問：『為什麼稱為識處？是因為它的自體，還是因為它的所緣？』如果是以自體，那麼自體就是四陰。如果是以所緣，那麼所緣就是四諦(catvāri āryasatyāni，四聖諦)、虛空和非數滅(asaṃkhyāta-nirodha，非數滅)。』回答說：『不是以自體，也不是以所緣，而是以方便的緣故。』正如《施設經》所說：『用什麼方便來尋求識處定？』回答說：『初學者，取清凈的眼、耳、鼻、舌、身、意識，取這些相之後，思維觀察于識，以方便觀察識的緣故，產生識處定。』再者，因為有殘餘的依靠，從識處定起來，對識感到歡喜。進入識處定的人，如果能夠成就識處定的善四陰，這就被稱為進入了識處定。 什麼是無所有處(Ākiṃcanyāyatana)？回答說：超越一切識處，更無所有，進入無所有定。有人問：『有什麼是無所有的呢？』回答說：『在那裡沒有我，沒有我所(mamatta，我所)。』有人問：『一切地都盡了，沒有我，沒有我所嗎？』回答說：『雖然一切地都沒有我，沒有我所，但見到沒有我，使我的見解變得羸弱、穿薄、少苦、無勢，沒有比得上無所有觀的人。』再者，在那裡沒有常恒不變的事物，所以稱為無所有。再者，沒有覆蓋，沒有依靠，沒有救護，所以稱為無所有。再者，無所有，名為無邊行。在那裡沒有的緣故，稱為無所有。尊者和須蜜(Vasumitra)說：『此定是不屬於任何法的緣故，稱為無所有。』正如所說：『我不屬於它，它不屬於我，所以稱為無所有。』進入無所有定的人，如果能夠成就無所有處的善四陰

【English Translation】 English version The top of a tree, there are no higher branches. It's like an empty thought. That state is also like that. Furthermore, it is called the 'Sphere of Infinite Space' (Ākāśānantyāyatana) because of reliance. Why is that? Because arising from that samadhi, there is still residual reliance. It was once heard that a certain Bhikshu attained the Sphere of Infinite Space, and upon arising from that samadhi, he touched the void. Other Bhikshus asked him, 'What are you seeking?' He replied, 'I am seeking my body.' The Bhikshu said, 'Your body is right there on the bed.' One who enters the Sphere of Infinite Space, if they can accomplish the wholesome four aggregates (catvāri arūpaskandhāḥ) of the Sphere of Infinite Space, this is called entering the Sphere of Infinite Space. What is the Sphere of Infinite Consciousness (Vijñānānantyāyatana)? It is surpassing all the Sphere of Infinite Space and entering the samadhi of the Sphere of Infinite Consciousness. This is called the Sphere of Infinite Consciousness. Someone asks: 'Why is it called the Sphere of Infinite Consciousness? Is it because of its own nature, or because of its object?' If it is because of its own nature, then its own nature is the four aggregates. If it is because of its object, then the object is the Four Noble Truths (catvāri āryasatyāni), space, and cessation through non-calculation (asaṃkhyāta-nirodha).' The answer is: 'It is not because of its own nature, nor is it because of its object, but because of skillful means.' As the Establishment Treatise says: 'What skillful means are used to seek the samadhi of the Sphere of Infinite Consciousness?' The answer is: 'The beginner takes the pure eye, ear, nose, tongue, body, and consciousness, and after taking these characteristics, contemplates and observes consciousness. Because of skillfully observing consciousness, the samadhi of the Sphere of Infinite Consciousness arises.' Furthermore, because there is residual reliance, upon arising from the samadhi of the Sphere of Infinite Consciousness, one rejoices in consciousness. One who enters the Sphere of Infinite Consciousness, if they can accomplish the wholesome four aggregates of the Sphere of Infinite Consciousness, this is called entering the Sphere of Infinite Consciousness. What is the Sphere of Nothingness (Ākiṃcanyāyatana)? The answer is: Surpassing all the Sphere of Infinite Consciousness, there is nothing more, and one enters the samadhi of Nothingness. Someone asks: 'What is it that is nothing?' The answer is: 'There, there is no self and no belonging to self (mamatta).' Someone asks: 'Is it that all realms are exhausted, and there is no self and no belonging to self?' The answer is: 'Although in all realms there is no self and no belonging to self, seeing no self makes my view weak, thin, with little suffering, and without power. There is nothing like the contemplation of Nothingness.' Furthermore, there, there is no constant and unchanging thing, therefore it is called Nothingness. Furthermore, there is no covering, no reliance, no protection, therefore it is called Nothingness. Furthermore, Nothingness is called boundless practice. Because there is nothing there, it is called Nothingness. Venerable Vasumitra said: 'This samadhi is called Nothingness because it does not belong to any dharma.' As it is said: 'I do not belong to it, and it does not belong to me, therefore it is called Nothingness.' One who enters the Sphere of Nothingness, if they can accomplish the wholesome

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四陰。是名為入。佛經說無所有處是舍。問曰。何故佛經說無所有處是舍。答曰。聖道是舍。彼是最後可得處。是故名舍。尊者和須蜜說曰。無邊行是粗觀。離彼歡喜。得寂靜故名舍。尊者佛陀提婆說曰。更不念無邊行。心無勢用。而住于舍。云何非想非非想處。答曰。過一切無所有處。入非想非非想處。是名非想非非想處。問曰。何故名非想非非想處。答曰。無了了想相。無了了無想相。無了了想相者。無如七想定相。無了了無想相者。無如滅盡定無想定相。而彼想癡騃不了了不決定故。名非想非非想。入者若得成就非想非非想處善四陰。是名入。

欲界非想非非想處無無漏。問曰。何故欲界非想非非想處無無漏耶。答曰。非其田器。乃至廣說。複次對治有根本故。有根本有二。一是欲界。二是非想非非想處無漏道。是有根本對治故。不同一處。複次對治二邊故。邊有二種。一是欲界。二是非想非非想處。無漏道對治二邊故。住于中道。複次欲界是不定界。非離欲地。非修地。非想非非想處。是愚騃不了了。不決定。不猛利。聖道是定是猛利。複次欲界掉偏多。非想非非想處定偏多。聖道定慧多。複次非想非非想處。不決定如疑。聖道決定。

佛經說禪名入。說無色定名過。問曰。何故佛經說無色定名

【現代漢語翻譯】 現代漢語譯本 四陰（四個蘊：色、受、想、行）。這被稱為『入』（進入某種狀態）。佛經說『無所有處』（Akincannyayatana，四無色定之一，認為一切皆無的禪定境界）是『舍』（放下）。 問：為什麼佛經說『無所有處』是『舍』？ 答：聖道（Ariya Magga，達到涅槃的道路）是『舍』。因為『無所有處』是最後可以達到的境界，所以稱為『舍』。 尊者和須蜜（Vasumitra，一位論師）說：『無邊行』（Anantagaman，無邊無際的行蘊）是粗略的觀察。離開它才能獲得歡喜和寂靜，所以稱為『舍』。 尊者佛陀提婆（Buddha Deva，一位論師）說：不再思念『無邊行』，心沒有作用，而安住于『舍』。 問：什麼是非想非非想處（Nevasannanasannayatana，四無色定之一，既非有想也非無想的禪定境界）？ 答：超越一切『無所有處』，進入『非想非非想處』，這稱為『非想非非想處』。 問：為什麼稱為『非想非非想處』？ 答：因為沒有清晰的『想』（Sanna，認知）的相狀，也沒有清晰的『無想』（Asanna，無認知）的相狀。沒有清晰的『想』的相狀，是因為它不像七想定（七種想的禪定）。沒有清晰的『無想』的相狀，是因為它不像滅盡定（ Nirodha-Samapatti，一種完全停止意識活動的禪定）和無想定（Asanna Samapatti，一種沒有認知的禪定）。因為那裡的『想』是愚昧、遲鈍、不清晰、不決定的，所以稱為『非想非非想』。 進入『非想非非想處』的人，如果獲得併成就了『非想非非想處』的善四陰，這稱為『入』。 欲界（Kama-loka，眾生有慾望的生存領域）的『非想非非想處』沒有無漏（Anasava，沒有煩惱）。 問：為什麼欲界的『非想非非想處』沒有無漏？ 答：因為它不是合適的田地和器皿，乃至廣說。 再者，因為對治（Patipakkha，對抗煩惱的方法）有根本。根本有兩種：一是欲界，二是非想非非想處。無漏道是有根本的對治，所以不同於一個地方。 再者，因為對治兩種邊。邊有兩種：一是欲界，二是非想非非想處。無漏道對治兩種邊，所以安住于中道（Majjhima Patipada，不偏不倚的道路）。 再者，欲界是不定界，不是離欲地，不是修地。非想非非想處是愚昧、遲鈍、不清晰、不決定、不猛利的。聖道是堅定、猛利的。 再者，欲界掉舉（Uddhacca，內心的躁動不安）偏多，非想非非想處禪定偏多。聖道禪定和智慧（Panna，洞察力）兼具。 再者，非想非非想處不決定，如同疑惑。聖道是決定的。 佛經說禪（Jhana，禪定）名為『入』，說無色定（Arupa-Samapatti，沒有物質形態的禪定）名為『過』（超越）。 問：為什麼佛經說無色定名為

【English Translation】 English version The four aggregates (Skandha: Rupa, Vedana, Sanna, Sankhara). This is called 'entry'. The Sutra says that 'the sphere of nothingness' (Akincannyayatana, one of the four formless attainments, a state of meditation that considers everything to be nothing) is 'abandonment'. Question: Why does the Sutra say that 'the sphere of nothingness' is 'abandonment'? Answer: The Noble Path (Ariya Magga, the path to Nirvana) is 'abandonment'. Because 'the sphere of nothingness' is the last attainable state, it is called 'abandonment'. Venerable Vasumitra (a commentator) said: 'Boundless action' (Anantagaman, boundless aggregate of formations) is a coarse observation. Leaving it brings joy and tranquility, so it is called 'abandonment'. Venerable Buddha Deva (a commentator) said: No longer thinking of 'boundless action', the mind has no function, and abides in 'abandonment'. Question: What is the 'sphere of neither perception nor non-perception' (Nevasannanasannayatana, one of the four formless attainments, a state of meditation that is neither perception nor non-perception)? Answer: Transcending all 'spheres of nothingness' and entering the 'sphere of neither perception nor non-perception' is called the 'sphere of neither perception nor non-perception'. Question: Why is it called the 'sphere of neither perception nor non-perception'? Answer: Because there is no clear characteristic of 'perception' (Sanna, cognition), nor is there a clear characteristic of 'non-perception' (Asanna, non-cognition). There is no clear characteristic of 'perception' because it is not like the seven perceptions (seven types of perception meditation). There is no clear characteristic of 'non-perception' because it is not like the cessation attainment (Nirodha-Samapatti, a meditation that completely stops consciousness) and the non-perception attainment (Asanna Samapatti, a meditation without cognition). Because the 'perception' there is ignorant, dull, unclear, and undecided, it is called 'neither perception nor non-perception'. A person who enters the 'sphere of neither perception nor non-perception', if they obtain and accomplish the good four aggregates of the 'sphere of neither perception nor non-perception', this is called 'entry'. The 'sphere of neither perception nor non-perception' in the desire realm (Kama-loka, the realm of existence where beings have desires) has no outflows (Anasava, without defilements). Question: Why does the 'sphere of neither perception nor non-perception' in the desire realm have no outflows? Answer: Because it is not a suitable field or vessel, and so on. Furthermore, because the antidote (Patipakkha, the method of combating defilements) has a root. There are two roots: one is the desire realm, and the other is the sphere of neither perception nor non-perception. The outflow-free path is an antidote with a root, so it is different from one place. Furthermore, because it counteracts two extremes. There are two extremes: one is the desire realm, and the other is the sphere of neither perception nor non-perception. The outflow-free path counteracts two extremes, so it abides in the Middle Way (Majjhima Patipada, the path of non-extremes). Furthermore, the desire realm is an uncertain realm, not a realm of detachment from desire, not a realm of cultivation. The sphere of neither perception nor non-perception is ignorant, dull, unclear, undecided, and not vigorous. The Noble Path is firm and vigorous. Furthermore, the desire realm has too much restlessness (Uddhacca, inner agitation), and the sphere of neither perception nor non-perception has too much concentration. The Noble Path has both concentration and wisdom (Panna, insight). Furthermore, the sphere of neither perception nor non-perception is undecided, like doubt. The Noble Path is decisive. The Sutra says that meditation (Jhana, meditative absorption) is called 'entry', and that the formless attainments (Arupa-Samapatti, meditations without material form) are called 'transcendence'. Question: Why does the Sutra say that the formless attainments are called

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過。不說禪耶。答曰。佛經亦說禪名過。如優陀耶經說。優陀耶比丘。離欲惡不善法。有覺有觀。離生喜樂入初禪。優陀耶。我亦說此法。是不定。是斷是過。乃至第四禪說亦如是。問曰。唯一經中。佛說禪是過。諸經中。多說無色定是過。答曰。以禪有種種不相似相故。不名為過。無色定無種種不相似相故說名過。複次禪中多說功德善利。不名為過。無色定中。無多功德善利故說名過。複次禪是粗是現見。不名為過。無色定微細難見故說名過。複次禪是遍照法緣于上地。亦緣下地。亦緣自地。故不名為過。無色定雖緣自地。亦緣上地。不緣下地。故說名過。複次以禪有往來躁動。生欲界中。不死不生。以神足力。到第四禪。第四禪中。亦來欲界。似如不能有所過故。不名為過。無色定無來去故說名過。複次禪有中有擾亂故。欲界中乃至第四禪中有現在前。第四禪乃至欲界中有現在前。無色中無中有故說名過。複次禪中生上起下地心現在前。如識身變化心。不名為過。無色定生上不起下地心現在前故說名過。複次禪生上有下地法相續。如識身變化心。不名為過。無色定生上無下地相續法故說名過。以如是等事故。說無色。定是過。不說于禪。空處壽二萬劫。識處壽四萬劫。無所有處壽六萬劫。非想非非想處壽八萬劫。

【現代漢語翻譯】 現代漢語譯本：問：不說禪定是過失嗎？答：佛經也說禪定名為過失。如《優陀耶經》（Udayi Sutta）說：『優陀耶比丘（Udayi Bhikkhu），遠離慾望、惡和不善法，有覺有觀，因遠離而生喜樂，進入初禪。』優陀耶，我也說此法是不定的，是斷滅的，是過失的。乃至第四禪的說法也是如此。問：只有一部經中，佛陀說禪定是過失，而多數經中，都說無色定是過失。答：因為禪定有種種不相似的相狀，所以不稱為過失。無色定沒有種種不相似的相狀，所以說它是過失。 其次，禪定中多說功德善利，所以不稱為過失。無色定中，沒有很多功德善利，所以說它是過失。再次，禪定是粗顯的，是容易見到的，所以不稱為過失。無色定是微細的，難以見到的，所以說它是過失。再次，禪定是普遍照耀的法，緣于上地，也緣于下地，也緣于自地，所以不稱為過失。無色定雖然緣于自地，也緣于上地，但不緣于下地，所以說它是過失。 再次，禪定有往來躁動，能生於欲界中，不死不生。以神通力，能到第四禪，在第四禪中，也能來到欲界，似乎不能有所超越，所以不稱為過失。無色定沒有來去，所以說它是過失。再次，禪定中有中有擾亂，欲界中乃至第四禪中有現在前，第四禪乃至欲界中有現在前。無色定中沒有中有，所以說它是過失。再次，禪定中生起上地和下地的心念現在前，如識身變化心，不稱為過失。無色定中生起上地心念，不起下地心念現在前，所以說它是過失。 再次，禪定中生起上地，有下地法相續，如識身變化心，不稱為過失。無色定中生起上地，沒有下地相續法，所以說它是過失。因為像這些原因，所以說無色定是過失，而不說禪定是過失。空無邊處（Akasanancayatana）的壽命是兩萬劫，識無邊處（Vinnanancayatana）的壽命是四萬劫，無所有處（Akincannayatana）的壽命是六萬劫，非想非非想處（Nevasannanasannayatana）的壽命是八萬劫。

【English Translation】 English version: Question: Is it not said that Dhyana (meditation) is a fault? Answer: The Buddha's scriptures also say that Dhyana is called a fault. As the Udayi Sutta says: 'Udayi Bhikkhu (Udayi monk), having abandoned desires, evil, and unwholesome dharmas, with initial and sustained application of mind, born of detachment, experiencing joy and pleasure, enters the first Dhyana.' Udayi, I also say that this Dharma is impermanent, is cessation, is a fault. Even the description of the fourth Dhyana is the same. Question: In only one sutra does the Buddha say that Dhyana is a fault, while in most sutras, it is said that the Formless Attainments are a fault. Answer: Because Dhyana has various dissimilar characteristics, it is not called a fault. Furthermore, Dhyana is often spoken of with merits and benefits, so it is not called a fault. In the Formless Attainments, there are not many merits and benefits, so it is said to be a fault. Furthermore, Dhyana is coarse and easily seen, so it is not called a fault. The Formless Attainments are subtle and difficult to see, so it is said to be a fault. Furthermore, Dhyana is a universally illuminating Dharma, connected to the higher realms, also connected to the lower realms, and also connected to its own realm, so it is not called a fault. Although the Formless Attainments are connected to their own realm and also to the higher realms, they are not connected to the lower realms, so they are said to be a fault. Furthermore, Dhyana has coming and going, agitation, and can be born in the Desire Realm, neither dying nor being born. With supernatural powers, one can reach the fourth Dhyana, and in the fourth Dhyana, one can also come to the Desire Realm, seemingly unable to transcend, so it is not called a fault. The Formless Attainments have no coming and going, so they are said to be a fault. Furthermore, Dhyana has an intermediate state with disturbances, the intermediate state from the Desire Realm to the fourth Dhyana manifests, and the intermediate state from the fourth Dhyana to the Desire Realm manifests. In the Formless Attainments, there is no intermediate state, so they are said to be a fault. Furthermore, in Dhyana, the mind of the higher and lower realms arises, such as the mind of transformation of the identity body, it is not called a fault. In the Formless Attainments, the mind of the higher realm arises, and the mind of the lower realm does not arise, so they are said to be a fault. Furthermore, in Dhyana, when the higher realm arises, there is a continuation of the lower realm dharmas, such as the mind of transformation of the identity body, it is not called a fault. In the Formless Attainments, when the higher realm arises, there is no continuation of the lower realm dharmas, so they are said to be a fault. Because of these reasons, it is said that the Formless Attainments are a fault, and not that Dhyana is a fault. The lifespan in the Sphere of Infinite Space (Akasanancayatana) is twenty thousand kalpas, the lifespan in the Sphere of Infinite Consciousness (Vinnanancayatana) is forty thousand kalpas, the lifespan in the Sphere of Nothingness (Akincannayatana) is sixty thousand kalpas, and the lifespan in the Sphere of Neither Perception nor Non-Perception (Nevasannanasannayatana) is eighty thousand kalpas.

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問曰。何故無色界生處。或增倍壽。或不增者。答曰。彼有爾許報因勢故。有爾許報。複次空處識處。有無邊行。亦有餘行。空處無邊行報壽萬劫。余行報壽萬劫。識處二萬劫。是無邊行報二萬劫。是余行報。上地無無邊行故無報。複次以空處識處有定有慧。空處定報壽萬劫。慧報壽萬劫。識處定報壽二萬劫。慧報壽二萬劫。上地慧少故報亦少。複次無色生處二萬劫是定壽。以離欲故。一地增二萬劫壽。識處二萬劫。是定壽二萬劫。是離空處欲壽。無所有處二萬劫。是定壽四萬劫。是離空處識處欲壽。非想非非想處二萬劫。是定壽六萬劫。是離空處識處無所有處欲壽。

八解脫。觀色是色是初解脫。內無色想觀外色是第二解脫。凈解脫身作證得成就是第三解脫。過一切色想滅有對想無種種想思惟。入無邊空處是第四解脫。過一切空處。入無邊識處是第五解脫。過一切識處。入無所有處是第六解脫。過一切無所有處。入非想非非想處是第七解脫。過一切非想非非想處。入滅受想身作證得成就是第八解脫。問曰。解脫體性是何。答曰。初解脫第二第三解脫。是無貪善根。對治于貪取。其相應迴轉。欲界是四陰色界是五陰。空處。識處。無所有處。非想非非想處解脫。是四陰。滅受想解脫。是不相應行陰所攝。此是解

【現代漢語翻譯】 現代漢語譯本 問：為什麼在無色界沒有眾生的出生之處，有的壽命增長一倍，有的卻沒有增長呢？ 答：因為他們有相應的業力因緣，所以有相應的果報。其次，在空無邊處和識無邊處，有無邊行和其餘的修行。空無邊處的無邊行所得到的壽命果報是一萬劫，其餘的修行所得到的壽命果報也是一萬劫。識無邊處是兩萬劫，這是無邊行所得到的兩萬劫果報，也是其餘修行所得到的果報。更高的境界沒有無邊行，所以沒有相應的果報。 其次，因為在空無邊處和識無邊處有禪定和智慧。空無邊處的禪定所得到的壽命果報是一萬劫，智慧所得到的壽命果報也是一萬劫。識無邊處的禪定所得到的壽命果報是兩萬劫，智慧所得到的壽命果報也是兩萬劫。更高的境界智慧較少，所以果報也較少。 其次，在無色界的出生之處，兩萬劫是禪定的壽命。因為遠離了慾望的緣故，一個境界增加兩萬劫的壽命。識無邊處是兩萬劫，這是禪定的壽命兩萬劫，是遠離空無邊處慾望的壽命。無所有處是兩萬劫，這是禪定的壽命四萬劫，是遠離空無邊處和識無邊處慾望的壽命。非想非非想處是兩萬劫，這是禪定的壽命六萬劫，是遠離空無邊處、識無邊處和無所有處慾望的壽命。

八解脫：觀察色法，認為色法就是色法，這是初解脫。內心沒有色想，觀察外面的色法，這是第二解脫。通過身體證得清凈解脫，並且成就，這是第三解脫。超越一切色想，滅除有對想，沒有種種不同的想法，思惟進入無邊虛空之處，這是第四解脫。超越一切空無邊處，進入無邊識之處，這是第五解脫。超越一切識無邊處，進入無所有之處，這是第六解脫。超越一切無所有處，進入非想非非想處，這是第七解脫。超越一切非想非非想處，進入滅盡受想，通過身體證得並且成就，這是第八解脫。 問：解脫的體性是什麼？ 答：初解脫、第二解脫和第三解脫，是無貪的善根，用來對治貪慾，與其相應的（心識）迴轉。欲界是四陰（skandha），色界是五陰（skandha）。空無邊處、識無邊處、無所有處、非想非非想處的解脫，是四陰（skandha）。滅受想解脫，是不相應行陰所攝。這就是解脫的體性。

【English Translation】 English version Question: Why are there no places of birth in the Formless Realm, and why do some beings have their lifespan doubled while others do not? Answer: Because they have the corresponding karmic causes and conditions, they have the corresponding retributions. Furthermore, in the Sphere of Boundless Space (Akasanantya-ayatana) and the Sphere of Boundless Consciousness (Vijnananantya-ayatana), there are boundless practices and other practices. The boundless practice in the Sphere of Boundless Space has a lifespan retribution of ten thousand kalpas, and the other practices also have a lifespan retribution of ten thousand kalpas. The Sphere of Boundless Consciousness is twenty thousand kalpas, which is the retribution of twenty thousand kalpas obtained by boundless practice, and it is also the retribution obtained by other practices. Higher realms do not have boundless practice, so there is no corresponding retribution. Furthermore, because there are both concentration (samadhi) and wisdom (prajna) in the Sphere of Boundless Space and the Sphere of Boundless Consciousness. The concentration in the Sphere of Boundless Space has a lifespan retribution of ten thousand kalpas, and the wisdom also has a lifespan retribution of ten thousand kalpas. The concentration in the Sphere of Boundless Consciousness has a lifespan retribution of twenty thousand kalpas, and the wisdom also has a lifespan retribution of twenty thousand kalpas. Higher realms have less wisdom, so the retribution is also less. Furthermore, in the places of birth in the Formless Realm, twenty thousand kalpas is the lifespan of concentration. Because of being separated from desire, one realm increases the lifespan by twenty thousand kalpas. The Sphere of Boundless Consciousness is twenty thousand kalpas, which is the lifespan of concentration of twenty thousand kalpas, and it is the lifespan of being separated from the desire of the Sphere of Boundless Space. The Sphere of Nothingness (Akincannyayatana) is twenty thousand kalpas, which is the lifespan of concentration of forty thousand kalpas, and it is the lifespan of being separated from the desire of the Sphere of Boundless Space and the Sphere of Boundless Consciousness. The Sphere of Neither Perception Nor Non-Perception (Naivasamjnanasamjnyayatana) is twenty thousand kalpas, which is the lifespan of concentration of sixty thousand kalpas, and it is the lifespan of being separated from the desire of the Sphere of Boundless Space, the Sphere of Boundless Consciousness, and the Sphere of Nothingness.

The Eight Liberations: Contemplating form, considering form to be form, this is the first liberation. Internally without the thought of form, contemplating external form, this is the second liberation. Attaining and accomplishing the pure liberation through the body, this is the third liberation. Transcending all thoughts of form, extinguishing thoughts of opposition, without various kinds of thoughts, contemplating and entering the Sphere of Boundless Space (Akasanantya-ayatana), this is the fourth liberation. Transcending all the Sphere of Boundless Space, entering the Sphere of Boundless Consciousness (Vijnananantya-ayatana), this is the fifth liberation. Transcending all the Sphere of Boundless Consciousness, entering the Sphere of Nothingness (Akincannyayatana), this is the sixth liberation. Transcending all the Sphere of Nothingness, entering the Sphere of Neither Perception Nor Non-Perception (Naivasamjnanasamjnyayatana), this is the seventh liberation. Transcending all the Sphere of Neither Perception Nor Non-Perception, entering the cessation of perception and feeling, attaining and accomplishing through the body, this is the eighth liberation. Question: What is the nature of liberation? Answer: The first, second, and third liberations are the good root of non-greed, used to counteract greed, and the corresponding (consciousness) revolves. The Desire Realm is the four aggregates (skandha), the Form Realm is the five aggregates (skandha). The liberation of the Sphere of Boundless Space, the Sphere of Boundless Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception Nor Non-Perception is the four aggregates (skandha). The liberation of the cessation of perception and feeling is included in the non-associated formations aggregate. This is the nature of liberation.

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脫體性。乃至廣說。◎

◎已說體性所以今當說。何故名解脫。解脫是何義。答曰。背棄義是解脫義。問曰。若背棄義是解脫義者。何等解脫背棄何處心。答曰。初解脫。第二解脫。背棄色愛心。第三解脫。背棄不凈心。空處解脫。背棄下地法。乃至非想非非想處解脫。亦背棄下地法。滅受想解脫。背棄一切有緣心。是故背棄義是解脫義。尊者和須蜜說曰。得解義是解脫義。心於煩惱得解得凈故名解脫。尊者佛陀提婆說曰。虛想觀得解故名解脫。

界者初解脫第二第三解脫。在色界空處識處無所有處解脫。有漏者在無色界。無漏者是不繫。非想非非想處解脫。滅受想解脫。在無色界。地者初解脫第二解脫。在未至中間。及初禪第二禪上地亦有。與此相似善根。而不立解脫。所以者何。為對治欲界色愛故。立初禪不凈解脫。對治初禪色愛故。立第二禪不凈解脫。第二禪無色愛故。第三禪不立不凈解脫。第三禪無色愛故。第四禪不立不凈解脫。凈解脫在第四禪。下地亦有。與此相似善根。而不立解脫。所以者何。凈解脫對治不凈。不為不凈所摧伏。若當下地立凈解脫者。則為不凈所摧伏。空處解脫在。空處。問曰。空處法。何者是解脫。何者非解脫。答曰。離第四禪欲時。九無礙八解脫。死時善空處非解脫。

【現代漢語翻譯】 現代漢語譯本： 脫體性。乃至廣說。

已說了體性，所以現在應當說。為什麼叫做解脫？解脫是什麼意思？回答說：背棄的意思就是解脫的意思。問：如果背棄的意思就是解脫的意思，那麼什麼解脫背棄了什麼地方的心？回答說：初解脫、第二解脫背棄了對色的愛戀之心。第三解脫背棄了不凈之心。空處解脫背棄了下地的法。乃至非想非非想處解脫，也背棄了下地的法。滅受想解脫背棄了一切有緣之心。所以背棄的意思就是解脫的意思。尊者和須蜜（Vasumitra）說：得到解脫的意思就是解脫的意思。心對於煩惱得到解脫，得到清凈，所以叫做解脫。尊者佛陀提婆（Buddhatadeva）說：通過虛假觀想得到解脫，所以叫做解脫。

界限方面，初解脫、第二解脫、第三解脫，在空無邊處（Akasanantyayatana）、識無邊處（Vijnananantyayatana）、無所有處（Akincanyayatana）解脫。有漏的在無色界（Arupadhatu）。無漏的是不繫縛。非想非非想處（Naivasamjnanasamjnayatana）解脫，滅受想（Nirodhasamapatti）解脫，在無色界。地方面，初解脫、第二解脫，在未至定（Anagamy）、中間禪（Madhyadhyana），以及初禪（Prathama Dhyana）、第二禪（Dvitiya Dhyana）以上的地也有。與此相似的善根，卻不建立為解脫。為什麼呢？爲了對治欲界（Kamadhatu）的色愛，所以建立初禪不凈解脫。爲了對治初禪的色愛，所以建立第二禪不凈解脫。第二禪沒有色愛，所以第三禪不建立不凈解脫。第三禪沒有色愛，所以第四禪不建立不凈解脫。凈解脫在第四禪。下地也有，與此相似的善根，卻不建立為解脫。為什麼呢？凈解脫對治不凈，不被不凈所摧伏。如果當下地建立凈解脫，就會被不凈所摧伏。空處解脫在空無邊處。問：空無邊處的法，哪個是解脫，哪個不是解脫？回答說：離開第四禪的慾望時，九無礙（Nava Asubha）八解脫（Asta Vimoksha）。死的時候，善的空無邊處不是解脫。

【English Translation】 English version: The nature of detachment. And so on, extensively explained.

Having explained the nature, now we should explain why it is called 'liberation' (解脫). What is the meaning of 'liberation'? The answer is: the meaning of 'abandonment' is the meaning of 'liberation'. Question: If the meaning of 'abandonment' is the meaning of 'liberation', then what liberation abandons what place of the mind? Answer: The first liberation, the second liberation, abandon the mind that loves form (色). The third liberation abandons the impure mind. The liberation of the sphere of emptiness (空處) abandons the lower realms. Even the liberation of the sphere of neither perception nor non-perception (非想非非想處) also abandons the lower realms. The liberation of the cessation of feeling and perception (滅受想) abandons all conditioned minds. Therefore, the meaning of 'abandonment' is the meaning of 'liberation'. Venerable Vasumitra (和須蜜) said: The meaning of 'attaining liberation' is the meaning of 'liberation'. The mind attains liberation from afflictions and becomes pure, therefore it is called 'liberation'. Venerable Buddhatadeva (佛陀提婆) said: Liberation is attained through false contemplation, therefore it is called 'liberation'.

Regarding the realms (界), the first liberation, the second liberation, and the third liberation are in the liberation of the sphere of infinite space (空處), the sphere of infinite consciousness (識處), and the sphere of nothingness (無所有處). The defiled (有漏) is in the formless realm (無色). The undefiled (無漏) is unconditioned. The liberation of the sphere of neither perception nor non-perception (非想非非想處), and the liberation of the cessation of feeling and perception (滅受想), are in the formless realm. Regarding the grounds (地), the first liberation and the second liberation are in the access concentration (未至中間), the intermediate dhyana (中間禪), and also in the first dhyana (初禪), the second dhyana (第二禪), and higher grounds. Similar roots of goodness exist, but they are not established as liberation. Why? In order to counteract the love of form in the desire realm (欲界), the impure liberation of the first dhyana is established. In order to counteract the love of form in the first dhyana, the impure liberation of the second dhyana is established. Because the second dhyana has no love of form, the impure liberation is not established in the third dhyana. Because the third dhyana has no love of form, the impure liberation is not established in the fourth dhyana. Pure liberation is in the fourth dhyana. It also exists in the lower grounds, with similar roots of goodness, but it is not established as liberation. Why? Pure liberation counteracts impurity and is not overcome by impurity. If pure liberation were established in the lower grounds, it would be overcome by impurity. The liberation of the sphere of emptiness is in the sphere of emptiness. Question: Which of the dharmas of the sphere of emptiness is liberation, and which is not liberation? Answer: When departing from the desire for the fourth dhyana, the nine unattractive objects (九無礙) and the eight liberations (八解脫). At the time of death, the wholesome sphere of emptiness is not liberation.

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余善空處是解脫。識處解脫在識處。問曰。識處法。何者是解脫。何者非解脫。答曰。雖空處欲時。九無礙八解脫。死時善識處非解脫。余善識處是解脫。無所有處解脫。在無所有處。問曰。無所有處法。何者是解脫。何者非解脫。答曰。若離識處欲時。九無礙八解脫。死時善無所有處非解脫。余善無所有處。是解脫。非想非非想處解脫。在非想非非想處。問曰。非想非非想處法。何者是解脫。何者非解脫。答曰。離無所有處欲時。九無礙八解脫。死時善非想非非想處非解脫。余善非想非非想處是解脫。滅受想解脫。在非想非非想處。所依者。初解脫第二第三解脫。依欲界身。滅受想解脫。依欲色界身。余解脫。依三界身。行者初解脫第二解脫行。不凈行。凈解脫行凈行。四無色解脫行。十六行或行余行滅受想解脫不行行。緣者初解脫第二第三解脫緣欲界。為緣何法。答曰。緣色入。空處解脫。緣四無色及彼因。彼滅一切比智分及比智非數滅。四無色非數滅緣一切虛空。若一相若異相。識處解脫。緣三無色及彼因。彼滅一切比智分及比智非數滅。三無色非數滅。緣一切虛空。若一相若異相。無所有處解脫。緣二無色及彼因。彼滅一切比智分及比智非數滅。二無色非數滅。緣一切虛空。若一相若異相。非想非非想處解脫

【現代漢語翻譯】 現代漢語譯本： 『余善空處是解脫。識處解脫在識處。』問：『識處法，何者是解脫？何者非解脫？』答：『雖空處欲時，九無礙八解脫。死時善識處非解脫，余善識處是解脫。』 『無所有處解脫，在無所有處。』問：『無所有處法，何者是解脫？何者非解脫？』答：『若離識處欲時，九無礙八解脫。死時善無所有處非解脫，余善無所有處是解脫。』 『非想非非想處解脫，在非想非非想處。』問：『非想非非想處法，何者是解脫？何者非解脫？』答：『離無所有處欲時，九無礙八解脫。死時善非想非非想處非解脫，余善非想非非想處是解脫。』 『滅受想解脫，在非想非非想處。所依者，初解脫第二第三解脫，依欲界身。滅受想解脫，依欲界身。余解脫，依三界身。』 『行者初解脫第二解脫行，不凈行，凈解脫行凈行，四無色解脫行，十六行或行余行滅受想解脫不行行。』 『緣者初解脫第二第三解脫緣欲界。為緣何法？』答：『緣色入（指色界）。空處解脫，緣四無色（指四種無色定）及彼因。彼滅一切比智分及比智非數滅。四無色非數滅緣一切虛空，若一相若異相。識處解脫，緣三無色及彼因。彼滅一切比智分及比智非數滅。三無色非數滅，緣一切虛空，若一相若異相。無所有處解脫，緣二無色及彼因。彼滅一切比智分及比智非數滅。二無色非數滅，緣一切虛空，若一相若異相。非想非非想處解脫。』

【English Translation】 English version: 『The remaining good realm of emptiness is liberation. The liberation of the realm of consciousness is in the realm of consciousness.』 Question: 『Regarding the dharma of the realm of consciousness, what is liberation and what is not liberation?』 Answer: 『Although when desiring the realm of emptiness, there are nine unobstructed states and eight liberations, at the time of death, the good realm of consciousness is not liberation; the remaining good realm of consciousness is liberation.』 『The liberation of the realm of nothingness is in the realm of nothingness.』 Question: 『Regarding the dharma of the realm of nothingness, what is liberation and what is not liberation?』 Answer: 『If, when departing from the desire for the realm of consciousness, there are nine unobstructed states and eight liberations, at the time of death, the good realm of nothingness is not liberation; the remaining good realm of nothingness is liberation.』 『The liberation of the realm of neither perception nor non-perception is in the realm of neither perception nor non-perception.』 Question: 『Regarding the dharma of the realm of neither perception nor non-perception, what is liberation and what is not liberation?』 Answer: 『When departing from the desire for the realm of nothingness, there are nine unobstructed states and eight liberations; at the time of death, the good realm of neither perception nor non-perception is not liberation; the remaining good realm of neither perception nor non-perception is liberation.』 『The liberation of the cessation of perception and feeling is in the realm of neither perception nor non-perception. What is relied upon: the first liberation, the second and third liberations, rely on the desire realm body. The liberation of the cessation of perception and feeling relies on the desire realm body. The remaining liberations rely on the three realm bodies.』 『Practitioners: the first liberation, the second liberation practice, impure practice, pure liberation practice, pure practice, the four formless realm liberation practice, the sixteen practices or practicing other practices; the liberation of the cessation of perception and feeling does not involve practice.』 『Conditions: the first liberation, the second and third liberations are conditioned by the desire realm. What dharma is conditioned?』 Answer: 『Conditioned by the sphere of form (referring to the form realm). The liberation of the realm of emptiness is conditioned by the four formless realms (referring to the four formless concentrations) and their causes. Their cessation includes all analytical knowledge and analytical non-number cessation. The non-number cessation of the four formless realms is conditioned by all of space, whether in one aspect or different aspects. The liberation of the realm of consciousness is conditioned by the three formless realms and their causes. Their cessation includes all analytical knowledge and analytical non-number cessation. The non-number cessation of the three formless realms is conditioned by all of space, whether in one aspect or different aspects. The liberation of the realm of nothingness is conditioned by the two formless realms and their causes. Their cessation includes all analytical knowledge and analytical non-number cessation. The non-number cessation of the two formless realms is conditioned by all of space, whether in one aspect or different aspects. The liberation of the realm of neither perception nor non-perception.』

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。緣非想非非想處及彼因。彼滅一切比智分及比智非數滅一無色定非數滅。緣一切虛空。若一相若異相。滅受想解脫。無所緣。念處者。初解脫第二第三解脫。與身念處俱。四無色解脫。與四念處俱。滅受想解脫。若以親近念處。性念處者。則不與俱。若以緣念處者。是法念處。智者初解脫第二第三解脫。與等智俱。空處識處無所有處解脫。與六智俱。除法智他心智。非想非非想處解脫。與等智俱。滅受想解脫。不與智俱。定者初解脫第二第三解脫。非想非非想處解脫。滅受想解脫。不與定俱。空處識處無所有處解脫。或與定俱。或不與定俱。根者初解脫第二解脫。與喜根舍根相應。滅受想解脫。不與根相應。余解脫。與一舍根相應。世者在三世。緣三世者。初解脫第二第三解脫。過去緣過去。現在緣現在。未來必生者緣未來。不生者緣三世。四無色解脫。緣三世及非世。滅受想解脫。無所緣善不善無記者。是善緣善不善。無記者初解脫第二第三解脫。緣善不善無記。四無色解脫。緣善無記。滅受想解脫。無所緣。三界系及不繫者。三是色界系。二是無色界系。餘三有漏者。無色界系。無漏者不繫。緣三界系及不繫者。三緣欲界系。四緣無色界系及不繫。一是不緣。學無學非學非無學者。五是非學非無學。三是學無學

【現代漢語翻譯】 現代漢語譯本：緣于非想非非想處（既非有想也非無想的禪定境界）及其因。彼滅盡一切比智（通過比較而獲得的智慧）之分，以及比智非數滅（非通過計數而滅盡）。緣於一切虛空，無論是一相還是異相。滅受想解脫（滅盡感受和思想的解脫），無所緣。念處（四念住，即身、受、心、法四種觀照）方面，初解脫、第二解脫、第三解脫，與身念處同時生起。四無色解脫（空無邊處、識無邊處、無所有處、非想非非想處解脫），與四念處同時生起。滅受想解脫，如果以親近念處、性念處為緣，則不同時生起；如果以緣念處為緣，則是法念處。智（智慧）方面，初解脫、第二解脫、第三解脫，與等智（平等智）同時生起。空處、識處、無所有處解脫，與六智同時生起，除了法智（對法的智慧）和他心智（瞭解他人心思的智慧）。非想非非想處解脫，與等智同時生起。滅受想解脫，不與智同時生起。定（禪定）方面，初解脫、第二解脫、第三解脫、非想非非想處解脫、滅受想解脫，不與定同時生起。空處、識處、無所有處解脫，或者與定同時生起，或者不與定同時生起。根（五根，即信、精進、念、定、慧）方面，初解脫、第二解脫，與喜根、舍根相應。滅受想解脫，不與根相應。其餘解脫，與單一的舍根相應。世（時間）方面，存在於三世（過去、現在、未來）。緣於三世方面，初解脫、第二解脫、第三解脫，過去緣於過去，現在緣于現在，未來必生的緣于未來，不生的緣於三世。四無色解脫，緣於三世及非世。滅受想解脫，無所緣。善、不善、無記（三種性質）方面，是善緣于善、不善、無記。初解脫、第二解脫、第三解脫，緣于善、不善、無記。四無色解脫，緣于善、無記。滅受想解脫，無所緣。三界系（欲界、色界、無色界所繫縛）及不繫（不被三界所繫縛）方面，三是系，二是無系。其餘三有漏（有煩惱）者，無系。無漏（無煩惱）者，不繫。緣於三界系及不繫方面，三緣于欲界系，四緣于無色界系及不繫，一是不緣。學（有待學習）、無學（無需再學習）、非學非無學（既非有待學習也非無需再學習）方面，五是非學非無學，三是學無學。

【English Translation】 English version: Conditioned by the Realm of Neither Perception Nor Non-Perception (a state of meditative absorption that is neither conscious nor unconscious) and its cause. The cessation of all analytical knowledge (wisdom gained through comparison) and the non-arithmetical cessation of analytical knowledge. Conditioned by all space, whether as one aspect or different aspects. Cessation of feeling and perception, liberation, without any object of focus. Regarding mindfulness (the four foundations of mindfulness: body, feeling, mind, and phenomena), the first liberation, the second liberation, the third liberation, occur simultaneously with mindfulness of the body. The four formless liberations (liberation from the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception) occur simultaneously with the four mindfulnesses. Cessation of feeling and perception, liberation, if conditioned by proximity mindfulness, nature mindfulness, then they do not occur simultaneously; if conditioned by object mindfulness, it is phenomena mindfulness. Regarding wisdom, the first liberation, the second liberation, the third liberation, occur simultaneously with equal wisdom. Liberation from the sphere of space, the sphere of consciousness, the sphere of nothingness, occur simultaneously with the six wisdoms, except for the wisdom of phenomena and the wisdom of knowing others' minds. Liberation from the sphere of neither perception nor non-perception occurs simultaneously with equal wisdom. Cessation of feeling and perception, liberation, does not occur simultaneously with wisdom. Regarding concentration, the first liberation, the second liberation, the third liberation, liberation from the sphere of neither perception nor non-perception, cessation of feeling and perception, liberation, do not occur simultaneously with concentration. Liberation from the sphere of space, the sphere of consciousness, the sphere of nothingness, either occurs simultaneously with concentration or does not occur simultaneously with concentration. Regarding faculties (the five faculties: faith, effort, mindfulness, concentration, wisdom), the first liberation, the second liberation, are associated with the faculty of joy and the faculty of equanimity. Cessation of feeling and perception, liberation, is not associated with faculties. The remaining liberations are associated with the single faculty of equanimity. Regarding time, existing in the three times (past, present, future). Conditioned by the three times, the first liberation, the second liberation, the third liberation, the past is conditioned by the past, the present is conditioned by the present, what is certain to arise in the future is conditioned by the future, what does not arise is conditioned by the three times. The four formless liberations are conditioned by the three times and the non-time. Cessation of feeling and perception, liberation, has no object of focus. Regarding wholesome, unwholesome, and neutral (three types of qualities), wholesome is conditioned by wholesome, unwholesome, and neutral. The first liberation, the second liberation, the third liberation, are conditioned by wholesome, unwholesome, and neutral. The four formless liberations are conditioned by wholesome and neutral. Cessation of feeling and perception, liberation, has no object of focus. Regarding the three realms bound (bound by the desire realm, the form realm, and the formless realm) and unbound (not bound by the three realms), three are bound, two are unbound. The remaining three with outflows (with defilements) are unbound. Those without outflows (without defilements) are unbound. Conditioned by the three realms bound and unbound, three are conditioned by the desire realm bound, four are conditioned by the formless realm bound and unbound, one is not conditioned. Regarding learner (still needing to learn), non-learner (no longer needing to learn), and neither learner nor non-learner (neither needing to learn nor not needing to learn), five are neither learner nor non-learner, three are learner and non-learner.

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非學非無學。緣學無學非學非無學者。三緣非學非無學。四緣三種。一無緣。見道斷修道斷不斷者。五是修道斷。三若有漏者是修道斷。無漏者不斷。緣見道修道斷不斷者。三緣修道斷。四緣三種。一無所緣。緣名緣義者。三緣義。四若說無色界有名者。緣名緣義。若說無名者緣義。一無所緣。緣自身他身非身法者。初解脫緣自身他身。第二第三解脫。緣他身。四無色解脫。緣自身他身及非身法。一無所緣。為是方便得為是離欲得者。滅受想解脫。是方便得。余是離欲得。亦是方便得。若在初禪者。離欲界欲時得。乃至若在非想非非想處者。離無所有處欲時。得方便得者。以方便現在前。佛不以方便現在前。辟支佛以下方便。聲聞或以中。或以上方便為是本得。為是未曾得者。滅受想解脫。是未曾得。余是本得。亦是未曾得。聖人佛法凡夫。是本得未曾得。余凡夫是本得。八解脫廣說如上。觀色是色。是初解脫者。現見修內色想。不離內色相。觀外色若青若膿。若膀若脹。若骨若骨鎖。是名初解脫。初者。次第數在初故名初。隨順次第義在初故名初。複次次第入定時數在初故名初。隨順次第義入定時在初故名初。解脫者入是定時。善色受想行識。是名解脫。內無色想。觀外色者。不現見修內色相。離內色想。觀外色若

【現代漢語翻譯】 現代漢語譯本 非學非無學：以學習和非學習為緣，產生非學非無學。三種因緣導致非學非無學。四種因緣導致三種結果。一種是無因緣。見道（Darsanamarga）所斷，修道（Bhavanamarga）所斷，以及不斷者：屬於修道所斷。如果是有漏（Sāsrava）的，則屬於修道所斷；如果是無漏（Anāsrava）的，則不斷。 以見道、修道所斷，以及不斷者為緣：三種因緣導致修道所斷。四種因緣導致三種結果。一種是無所緣。 以名（Nāma）為緣，以義（Artha）為緣：三種因緣以義為緣。如果說沒有名而有義，則以名和義為緣；如果說沒有名，則以義為緣。一種是無所緣。 以自身（Svakāya）、他身（Parakāya）、非身法（Akayadharma）為緣：初解脫（Prathamavimoksha）以自身和他身為緣。第二、第三解脫以他身為緣。四無色解脫（Caturarupyavimoksha）以自身、他身以及非身法為緣。一種是無所緣。 是通過方便（Upāya）獲得，還是通過離欲（Virāga）獲得：滅受想定（Nirodhasamāpatti）是通過方便獲得。其餘的解脫是通過離欲獲得，也是通過方便獲得。如果在初禪（Prathamadhyana）中，則在離開欲界（Kāmadhātu）的慾望時獲得；乃至如果在非想非非想處（Naivasamjnanasamjnayatana）中，則在離開無所有處（Ākimcanyāyatana）的慾望時獲得。通過方便獲得，是指以方便現在前。佛（Buddha）不以方便現在前。辟支佛（Pratyekabuddha）以下用方便。聲聞（Śrāvaka）或者用中等，或者用上等方便。是本來就有的，還是未曾有過的：滅受想定是未曾有過的。其餘的解脫是本來就有的，也是未曾有過的。聖人（Ārya）、佛法（Buddhadharma）、凡夫（Prthagjana），是本來就有的，也是未曾有過的。其餘的凡夫是本來就有的。八解脫（Astavimoksha）的詳細解釋如上。 觀色是色，是初解脫：現見並修習內在的色想（Rupasamjna），不離開內在的色相（Rupa）。觀察外在的顏色，無論是青色、膿、膀脹、骨頭還是骨鎖，這被稱為初解脫。之所以稱為『初』，是因為在次第的順序中排在第一位，所以稱為『初』。隨順次第的意義排在第一位，所以稱為『初』。再次，在次第進入禪定時，在數量上排在第一位，所以稱為『初』。隨順次第的意義進入禪定時排在第一位，所以稱為『初』。解脫是指進入這種禪定時，善的色（Rūpa）、受（Vedanā）、想（Samjnā）、行（Samskāra）、識（Vijnāna），這被稱為解脫。內在沒有色想，觀察外在的顏色：不現見並修習內在的色相，離開內在的色想，觀察外在的顏色，無論是...

【English Translation】 English version 'Neither learning nor non-learning': Conditioned by learning and non-learning arises neither learning nor non-learning. Three conditions give rise to neither learning nor non-learning. Four conditions give rise to three results. One is without condition. What is severed by the Path of Seeing (Darsanamarga), what is severed by the Path of Cultivation (Bhavanamarga), and what is not severed: it belongs to what is severed by the Path of Cultivation. If it is defiled (Sāsrava), then it belongs to what is severed by the Path of Cultivation; if it is undefiled (Anāsrava), then it is not severed. Conditioned by what is severed by the Path of Seeing, the Path of Cultivation, and what is not severed: three conditions give rise to what is severed by the Path of Cultivation. Four conditions give rise to three results. One is without object. Conditioned by name (Nāma), conditioned by meaning (Artha): three conditions are conditioned by meaning. If it is said that there is meaning without name, then it is conditioned by name and meaning; if it is said that there is no name, then it is conditioned by meaning. One is without object. Conditioned by one's own body (Svakāya), another's body (Parakāya), non-body dharmas (Akayadharma): the first liberation (Prathamavimoksha) is conditioned by one's own body and another's body. The second and third liberations are conditioned by another's body. The four formless liberations (Caturarupyavimoksha) are conditioned by one's own body, another's body, and non-body dharmas. One is without object. Is it obtained through skillful means (Upāya) or through detachment (Virāga): the cessation of perception and feeling (Nirodhasamāpatti) is obtained through skillful means. The remaining liberations are obtained through detachment, and also through skillful means. If one is in the first dhyana (Prathamadhyana), then it is obtained when one abandons desire for the desire realm (Kāmadhātu); even if one is in the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana), then it is obtained when one abandons desire for the realm of nothingness (Ākimcanyāyatana). Obtained through skillful means means that skillful means are present. A Buddha (Buddha) does not have skillful means present. A Pratyekabuddha (Pratyekabuddha) uses lower skillful means. A Śrāvaka (Śrāvaka) uses either middling or higher skillful means. Is it originally obtained or never before obtained: the cessation of perception and feeling is never before obtained. The remaining liberations are originally obtained, and also never before obtained. A noble one (Ārya), the Buddha's Dharma (Buddhadharma), an ordinary person (Prthagjana), are originally obtained and never before obtained. The remaining ordinary people are originally obtained. The detailed explanation of the eight liberations (Astavimoksha) is as above. 『Seeing form as form』 is the first liberation: directly seeing and cultivating the internal form perception (Rupasamjna), not departing from the internal form (Rupa). Observing external colors, whether blue, pus, bloated, bone, or bone fragments, this is called the first liberation. It is called 『first』 because it is first in the order of sequence. It is called 『first』 because the meaning of following the sequence is first. Again, it is called 『first』 because it is first in number when entering samadhi in sequence. It is called 『first』 because the meaning of following the sequence is first when entering samadhi. Liberation means that when entering this samadhi, good form (Rūpa), feeling (Vedanā), perception (Samjnā), formations (Samskāra), and consciousness (Vijnāna), this is called liberation. Internally without form perception, observing external colors: not directly seeing and cultivating the internal form, departing from the internal form, observing external colors, whether...

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青廣說如上。是名第二解脫。第二義解脫義亦如上說。問曰。為觀外色時亦觀內無色想。為觀外色已復觀內無色想耶。若觀外色時亦觀內無色想者。云何一心緣於二法。若能緣二法。亦可緣多法。若觀外色已復觀內無色想者。此中所說云何通。如說。內無色想觀外色。答曰。應作是說。若觀外色時。是時不觀內無色想。問曰。若然者此中所說云何通。如說。內無色相觀外色。答曰。行者有如是期心故。作如是說。行者作如是期心我不觀內色。但觀外色。有如是期心故。佛作是說。複次此中說。行者先分別觀察時故佛作是說。複次以義定故。若觀內無色想。則定觀外色。若觀外色。則定觀內無色想。複次此中說善根及方便內無色想。是善根方便觀外色者。是滿足善根。複次內無色想者。是其心觀外色。是所緣凈解脫身作證得成就。是名第三解脫。問曰。凈解脫為觀色是色。為內無色想觀外色耶。若觀色是色者。初解脫第三解脫。有何差別。若內無色想觀外色者。第二解脫第三解脫。有何差別。答曰應作是說。內無色想觀外色。問曰。若然者第二解脫第三解脫。有何差別。答曰。名即差別。是名第二解脫。是名第三解脫。複次第二解脫在初禪。第二禪第三解脫。在第四禪。複次第二解脫。在內道外道身中。凈解脫唯在內道

【現代漢語翻譯】 現代漢語譯本： 青廣如上所述。這被稱為第二解脫。第二義解脫的意義也如上所述。有人問：『是觀外色時也觀內無色想，還是觀外色之後再觀內無色想呢？』如果觀外色時也觀內無色想，那麼怎麼能一心緣於二法呢？如果能緣二法，也可以緣更多法。如果觀外色之後再觀內無色想，那麼這裡所說的『內無色想觀外色』又該如何解釋呢？ 回答說：應該這樣說，如果觀外色時，那個時候就不觀內無色想。有人問：『如果這樣，那麼這裡所說的『內無色相觀外色』又該如何解釋呢？』回答說：修行者有這樣的期望，所以這樣說。修行者這樣期望：我不觀內色，只觀外色。因為有這樣的期望，所以佛這樣說。另外，這裡說的是修行者先分別觀察，所以佛這樣說。另外，因為義理是確定的，如果觀內無色想，就必定觀外色；如果觀外色，就必定觀內無色想。另外，這裡說的是善根和方便，內無色想是善根方便，觀外色是滿足善根。 另外，內無色想是其心，觀外色是所緣凈，解脫身作證得成就。這被稱為第三解脫。有人問：『凈解脫是觀色為色，還是以內無色想觀外色呢？』如果觀色為色，那麼第一解脫和第三解脫有什麼差別？如果以內無色想觀外色，那麼第二解脫和第三解脫有什麼差別？』 回答說：應該這樣說，以內無色想觀外色。有人問：『如果這樣，那麼第二解脫和第三解脫有什麼差別？』回答說：名稱上的差別，這是第二解脫，這是第三解脫。另外，第二解脫在初禪、第二禪，第三解脫在第四禪。另外，第二解脫在內道外道身中，凈解脫只在內道。

【English Translation】 English version: Qing Guang said as above. This is called the second liberation. The meaning of the second liberation is also as described above. Someone asked: 'Is it that when observing external forms, one also observes internal formless thoughts, or does one observe external forms and then observe internal formless thoughts?' If one observes external forms and also observes internal formless thoughts, how can one focus on two dharmas with one mind? If one can focus on two dharmas, one can also focus on many dharmas. If one observes external forms and then observes internal formless thoughts, how can what is said here, 'observing external forms with internal formless thoughts,' be explained? The answer is: It should be said that if one observes external forms, one does not observe internal formless thoughts at that time. Someone asked: 'If that is the case, how can what is said here, 'observing external forms with internal formless appearances,' be explained?' The answer is: Practitioners have such expectations, so it is said in this way. Practitioners expect this: I do not observe internal forms, but only observe external forms. Because of such expectations, the Buddha said this. Furthermore, it is said here that the practitioner first distinguishes and observes, so the Buddha said this. Furthermore, because the meaning is definite, if one observes internal formless thoughts, one will definitely observe external forms; if one observes external forms, one will definitely observe internal formless thoughts. Furthermore, it is said here that good roots and skillful means, internal formless thoughts are good roots and skillful means, and observing external forms is fulfilling good roots. Furthermore, internal formless thoughts are the mind, observing external forms is the object being pure, the liberation body is realized and attained. This is called the third liberation. Someone asked: 'Is pure liberation observing form as form, or is it observing external forms with internal formless thoughts?' If one observes form as form, what is the difference between the first liberation and the third liberation? If one observes external forms with internal formless thoughts, what is the difference between the second liberation and the third liberation?' The answer is: It should be said that one observes external forms with internal formless thoughts. Someone asked: 'If that is the case, what is the difference between the second liberation and the third liberation?' The answer is: The difference in name, this is the second liberation, this is the third liberation. Furthermore, the second liberation is in the first dhyana (meditative state) and second dhyana, and the third liberation is in the fourth dhyana. Furthermore, the second liberation is in the bodies of internal and external paths, and pure liberation is only in the internal path.

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身中。複次第二解脫。行不凈行。第三解脫。行凈行。複次第二解脫。對治色愛第三解脫。對治不凈。複次第二解脫。不多所作不多用功而得。凈解脫。多有所作多用功而得。複次第二解脫體明凈。緣不明凈體。勝妙緣不勝妙。凈解脫體勝妙。緣勝妙體。明凈緣明凈。凈解脫緣凈。問曰。行者何故凈解脫觀緣凈。答曰。欲試善根故。行者作是念。我作不凈觀。煩惱不生。未知此善根為滿足不。複試觀凈。煩惱亦復不生。便知善根已得滿足。複次行者觀不凈故心劣。心劣故不能修勝進善根。複次凈觀令心欣踴。能修勝進善根。猶冢間比丘。常觀死屍故。心則劣弱。不能修勝進善根。便從住處。往清凈妙好河池園林之中。觀世種種勝妙之事。心生欣踴。然後能生勝進善根。彼亦如是。複次行者作不凈觀。心常愁戚。無歡喜時。則不能修勝進善根。若以凈觀。舍不凈心。能修勝進善根。複次欲現自心堅牢故。彼作是念。我心堅牢。乃至作凈觀。猶不生煩惱。複次欲現善根有大勢用故。復作是念。此善根有大勢用。乃至緣凈法。猶不生煩惱。複次欲現自心堅牢亦現善根有大勢用故。彼作是念。我心堅牢善根有大勢用。觀凈境界。猶不生煩惱。複次凈解脫。非凡夫常人能起。若行者好喜凈潔。從摩㝹摩天中來。曾聞有一比丘。以

【現代漢語翻譯】 現代漢語譯本： 身中。再次，第二種解脫是修行不凈觀。第三種解脫是修行清凈觀。再次，第二種解脫是對治對色慾的愛著，第三種解脫是對治對不凈之物的執著。再次，第二種解脫是不需要太多作為、不需要太多努力就能得到的清凈解脫；而另一種解脫是需要很多作為、很多努力才能得到的。 再次，第二種解脫的本體是明凈的，所緣的對象不是明凈的；本體是殊勝美妙的，所緣的對象不是殊勝美妙的。清凈解脫的本體是殊勝美妙的，所緣的對象也是殊勝美妙的。明凈解脫的本體是明凈的，所緣的對象也是明凈的。清凈解脫所緣的是清凈之境。 問：修行者為什麼在清凈解脫的觀修中要緣于清凈之境呢？答：爲了測試自己的善根是否穩固。修行者這樣想：我修不凈觀時，煩惱不會生起，但我不知道這種善根是否已經圓滿。所以再次嘗試觀清凈之境，如果煩惱仍然不生起，就知道自己的善根已經得到滿足。 再次，修行者觀不凈之物，內心容易變得低落；內心低落，就不能修習更進一步的善根。再次，清凈觀能使內心欣喜踴躍，從而能夠修習更進一步的善根。就像在墳墓間的比丘，因為經常觀看死屍，內心變得脆弱，無法修習更進一步的善根，於是離開住處，前往清凈美好的河池園林之中，觀看世間種種殊勝美妙的事物，內心生起欣喜，然後才能生起更進一步的善根。修行清凈解脫也是如此。 再次，修行者修不凈觀時，內心常常憂愁，沒有歡喜的時候，就不能修習更進一步的善根。如果通過清凈觀，捨棄不凈觀帶來的負面情緒，就能修習更進一步的善根。再次，爲了展現自己內心的堅固，他這樣想：我的內心足夠堅固，即使觀清凈之境，也不會生起煩惱。 再次，爲了展現善根的強大力量，他這樣想：我的善根具有強大的力量，即使緣于清凈之法，也不會生起煩惱。再次，爲了既展現自己內心的堅固，又展現善根的強大力量，他這樣想：我的內心堅固，善根強大，即使觀看清凈的境界，也不會生起煩惱。 再次，清凈解脫不是凡夫俗子能夠輕易生起的。如果修行者喜歡清凈潔凈，是從摩㝹摩天（Maṇorama-deva，意為『可意天』）中來的。曾經聽說有一位比丘，以……

【English Translation】 English version: In the body. Furthermore, the second liberation is practicing impurity contemplation (aśubha-bhāvanā). The third liberation is practicing purity contemplation (śubha-bhāvanā). Furthermore, the second liberation is to counteract attachment to form (rūpa-rāga), and the third liberation is to counteract attachment to impurity. Furthermore, the second liberation is attained without much effort or exertion, which is pure liberation. Another liberation is attained with much effort and exertion. Furthermore, the second liberation has a clear and pure essence, but its object is not clear and pure; its essence is excellent and wonderful, but its object is not excellent and wonderful. Pure liberation has an essence that is excellent and wonderful, and its object is also excellent and wonderful. Clear and pure liberation has an essence that is clear and pure, and its object is also clear and pure. Pure liberation has purity as its object. Question: Why does a practitioner, in the contemplation of pure liberation, focus on purity? Answer: To test the strength of their wholesome roots (kuśala-mūla). The practitioner thinks: 'When I practice impurity contemplation, defilements (kleśas) do not arise, but I do not know if this wholesome root is complete.' So, they try again to contemplate purity. If defilements still do not arise, then they know that their wholesome root is fulfilled. Furthermore, when a practitioner contemplates impurity, their mind becomes inferior. Because their mind is inferior, they cannot cultivate superior wholesome roots. Furthermore, purity contemplation makes the mind joyful and uplifted, enabling the cultivation of superior wholesome roots. It is like a bhikkhu (monk) in a cemetery who, because he constantly observes corpses, becomes weak in mind and unable to cultivate superior wholesome roots. Therefore, he leaves his dwelling and goes to a clean and beautiful river, pond, garden, or forest, and observes various excellent and wonderful things in the world, causing joy to arise in his mind, and then he is able to generate superior wholesome roots. It is the same in this case. Furthermore, when a practitioner practices impurity contemplation, their mind is constantly sorrowful and without joy, so they cannot cultivate superior wholesome roots. If they use purity contemplation to abandon the negative emotions from impurity contemplation, they can cultivate superior wholesome roots. Furthermore, to demonstrate the firmness of their own mind, they think: 'My mind is firm enough that even when contemplating purity, defilements do not arise.' Furthermore, to demonstrate the great power of their wholesome roots, they think: 'These wholesome roots have great power, such that even when focusing on pure phenomena, defilements do not arise.' Furthermore, to demonstrate both the firmness of their own mind and the great power of their wholesome roots, they think: 'My mind is firm, and my wholesome roots are powerful, such that even when observing pure objects, defilements do not arise.' Furthermore, pure liberation is not easily attained by ordinary people. If a practitioner is fond of cleanliness and purity, and comes from the Maṇorama-deva (meaning 'delightful god') realm. It was once heard that a bhikkhu, with...

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日入時。往詣佛所。從佛索房。爾時佛告阿難。汝為此比丘。求住房舍。爾時阿難。示彼比丘房時。彼比丘語阿難言。汝可極凈掃灑此房。懸繒幡蓋。散種種華。燒眾名香。敷軟床蓐。安置好枕。爾時阿難。具以是事。往白世尊。佛告阿難。如彼比丘所須。悉辦具足。爾時阿難。即為辦具。時彼比丘。入此房中。坐其床座。以夜初分。起凈解脫因。是次第得盡諸漏。成阿羅漢。獲得神通。晨朝以神足力。忽然而去。爾時阿難。晨朝詣彼比丘所入房。但見嚴正床座。不見其人。見是事已。往詣佛所。而白佛言。彼比丘。嚴正床座。不知何去。佛告阿難。汝于彼比丘。莫生輕心。彼比丘。昨夜起凈解脫。得盡漏。成阿羅漢。獲得神通。以神通力。忽然而去。阿難當知。彼比丘者。好喜凈潔。從摩㝹摩天中來。若不得如是清凈房舍床座臥具者。則不能起是善根。以是事故。知凈解脫非凡常人能起居好喜凈潔。從摩㝹摩天中來者。則能起凈解脫。第三義解脫義如上說。空處識處無所有處非想非非想處解脫。廣說如四無色定滅受想解脫。滅盡定處。當廣說。第八義解脫義如上說。◎

阿毗曇毗婆沙論卷第四十三 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十四

迦旃

【現代漢語翻譯】 現代漢語譯本

日入時（太陽落山的時候）。（該比丘）前往佛陀所在之處，向佛陀請求住所。當時，佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『你為這位比丘尋找住房。』當時，阿難向那位比丘展示房間時，那位比丘對阿難說：『你可將此房徹底清掃乾淨，懸掛絲綢幡蓋，散佈各種鮮花，焚燒各種名貴香料，鋪設柔軟的床褥，安置好枕頭。』當時，阿難將這些事情，全部稟告世尊（釋迦牟尼佛的尊稱）。佛陀告訴阿難：『如那位比丘所需要的，全部準備充足。』當時，阿難立即為他準備齊全。當時，那位比丘進入此房中，坐在床座上，在夜晚的最初時分，生起了清凈解脫之因，因此次第得以斷盡所有煩惱，成就阿羅漢（Arhat，佛教修行的一種果位），獲得神通。清晨以神足通（一種神通）的力量，忽然離去。當時，阿難清晨前往那位比丘所進入的房間，只見莊嚴整潔的床座，不見其人。見到此事後，前往佛陀所在之處，稟告佛陀說：『那位比丘，莊嚴整潔了床座，不知去了哪裡。』佛陀告訴阿難：『你對於那位比丘，不要生起輕視之心。那位比丘，昨夜生起清凈解脫，得以斷盡煩惱，成就阿羅漢，獲得神通，以神通力，忽然離去。阿難應當知道，那位比丘，喜歡清凈整潔，是從摩㝹摩天（Maṇuma Deva，色界天之一）中而來。如果不能得到如此清凈的房舍床座臥具，則不能生起這種善根。因此緣故，可知清凈解脫並非凡常之人能夠生起，喜歡清凈整潔，從摩㝹摩天中而來的人，則能生起清凈解脫。』第三義解脫的意義如上所說。空處（Ākāśānantyāyatana，四無色定之一）、識處（Vijñānānantyāyatana，四無色定之一）、無所有處（Ākiñcanyāyatana，四無色定之一）、非想非非想處（Naivasaṃjñānāsaṃjñāyatana，四無色定之一）解脫，詳細解說如四無色定（catu-ārūpya-samāpatti）。滅受想解脫（nirodha-samāpatti），滅盡定處，應當詳細解說。第八義解脫的意義如上所說。

《阿毗曇毗婆沙論》卷第四十三 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第四十四 迦旃（Kātyāyana，佛陀十大弟子之一） English version

At sunset (the time when the sun sets), (the Bhikkhu) went to where the Buddha was and requested lodging from the Buddha. At that time, the Buddha told Ananda (one of the ten great disciples of the Buddha): 'You should find lodging for this Bhikkhu.' When Ananda showed the room to that Bhikkhu, the Bhikkhu said to Ananda: 'You should thoroughly clean this room, hang silk banners and canopies, scatter various flowers, burn various precious incense, spread soft bedding, and place good pillows.' At that time, Ananda reported all these matters to the World Honored One (a respectful title for Shakyamuni Buddha). The Buddha told Ananda: 'Prepare everything that the Bhikkhu needs completely.' At that time, Ananda immediately prepared everything completely for him. At that time, that Bhikkhu entered this room, sat on the bed, and in the early part of the night, he generated the cause of pure liberation, and thus gradually extinguished all defilements, attained Arhatship (a state of enlightenment in Buddhism), and obtained supernatural powers. In the morning, by the power of divine feet (a type of supernatural power), he suddenly departed. At that time, Ananda went to the room where that Bhikkhu had entered in the morning, and only saw the solemn and clean bed, but did not see the person. After seeing this, he went to where the Buddha was and reported to the Buddha, saying: 'That Bhikkhu has solemnly and cleanly arranged the bed, but I do not know where he has gone.' The Buddha told Ananda: 'Do not have a contemptuous mind towards that Bhikkhu. That Bhikkhu generated pure liberation last night, and was able to extinguish all defilements, attain Arhatship, and obtain supernatural powers. By the power of supernatural powers, he suddenly departed. Ananda should know that that Bhikkhu likes purity and cleanliness, and comes from the Maṇuma Deva heaven (one of the heavens in the Form Realm). If he cannot obtain such pure rooms, beds, and bedding, then he cannot generate this kind of good root. Therefore, it can be known that pure liberation cannot be generated by ordinary people. Those who like purity and cleanliness and come from the Maṇuma Deva heaven can generate pure liberation.' The meaning of the third liberation is as mentioned above. The liberation of the Sphere of Infinite Space (Ākāśānantyāyatana, one of the Four Formless Realms), the Sphere of Infinite Consciousness (Vijñānānantyāyatana, one of the Four Formless Realms), the Sphere of Nothingness (Ākiñcanyāyatana, one of the Four Formless Realms), and the Sphere of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana, one of the Four Formless Realms) is explained in detail as the Four Formless Concentrations (catu-ārūpya-samāpatti). The liberation of the cessation of perception and feeling (nirodha-samāpatti), the place of cessation attainment, should be explained in detail. The meaning of the eighth liberation is as mentioned above.

Abhidhamma-vibhāṣā-śāstra, Volume 43 T.28, No. 1546, Abhidhamma-vibhāṣā-śāstra

Abhidhamma-vibhāṣā-śāstra, Volume 44 Kātyāyana (one of the ten great disciples of the Buddha)

【English Translation】 English version

At sunset (the time when the sun sets), (the Bhikkhu) went to where the Buddha was and requested lodging from the Buddha. At that time, the Buddha told Ananda (one of the ten great disciples of the Buddha): 'You should find lodging for this Bhikkhu.' When Ananda showed the room to that Bhikkhu, the Bhikkhu said to Ananda: 'You should thoroughly clean this room, hang silk banners and canopies, scatter various flowers, burn various precious incense, spread soft bedding, and place good pillows.' At that time, Ananda reported all these matters to the World Honored One (a respectful title for Shakyamuni Buddha). The Buddha told Ananda: 'Prepare everything that the Bhikkhu needs completely.' At that time, Ananda immediately prepared everything completely for him. At that time, that Bhikkhu entered this room, sat on the bed, and in the early part of the night, he generated the cause of pure liberation, and thus gradually extinguished all defilements, attained Arhatship (a state of enlightenment in Buddhism), and obtained supernatural powers. In the morning, by the power of divine feet (a type of supernatural power), he suddenly departed. At that time, Ananda went to the room where that Bhikkhu had entered in the morning, and only saw the solemn and clean bed, but did not see the person. After seeing this, he went to where the Buddha was and reported to the Buddha, saying: 'That Bhikkhu has solemnly and cleanly arranged the bed, but I do not know where he has gone.' The Buddha told Ananda: 'Do not have a contemptuous mind towards that Bhikkhu. That Bhikkhu generated pure liberation last night, and was able to extinguish all defilements, attain Arhatship, and obtain supernatural powers. By the power of supernatural powers, he suddenly departed. Ananda should know that that Bhikkhu likes purity and cleanliness, and comes from the Maṇuma Deva heaven (one of the heavens in the Form Realm). If he cannot obtain such pure rooms, beds, and bedding, then he cannot generate this kind of good root. Therefore, it can be known that pure liberation cannot be generated by ordinary people. Those who like purity and cleanliness and come from the Maṇuma Deva heaven can generate pure liberation.' The meaning of the third liberation is as mentioned above. The liberation of the Sphere of Infinite Space (Ākāśānantyāyatana, one of the Four Formless Realms), the Sphere of Infinite Consciousness (Vijñānānantyāyatana, one of the Four Formless Realms), the Sphere of Nothingness (Ākiñcanyāyatana, one of the Four Formless Realms), and the Sphere of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana, one of the Four Formless Realms) is explained in detail as the Four Formless Concentrations (catu-ārūpya-samāpatti). The liberation of the cessation of perception and feeling (nirodha-samāpatti), the place of cessation attainment, should be explained in detail. The meaning of the eighth liberation is as mentioned above.

Abhidhamma-vibhāṣā-śāstra, Volume 43 T.28, No. 1546, Abhidhamma-vibhāṣā-śāstra

Abhidhamma-vibhāṣā-śāstra, Volume 44 Kātyāyana (one of the ten great disciples of the Buddha)

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延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度十門品之八

◎問曰。何故禪中余善根立解脫。無色定中。盡立解脫耶。答曰。以禪是粗現見了了故。余善根立解脫。無色定是細不現見不了了故。盡立解脫。複次禪中有種種不相似善根故。余善根立解脫。無色定無種種不相似善根故。盡立解脫。複次禪中多諸功德善利故。余善根立解脫。無色定無多功德善利故。盡立解脫。複次禪能遍照緣于上地。亦緣下地緣于自地。余善根立解脫。無色定不能遍照。能緣上地自地。不緣下地。是故盡立解脫。複次禪解脫。是有漏。無色定解脫。是有漏無漏。如是因論生論。何故禪中解脫是有漏。無色定中解脫。是有漏無漏耶。答曰。先所說四答。此中應說。余有一異答。禪解脫是虛觀。無色定解脫是實觀。

佛經說解脫名方。問曰。何故佛說解脫名方。答曰。為教化故。受化者。應聞說解脫名方。乃得悟解。是故佛以方名說解脫。如余經說。諦名方。有受化者。應聞說諦名方。乃得悟解。是故佛說諦名方。此亦如是。問曰。解脫與方有何相似。答曰。八法相似。解脫有八。方亦有八。問曰。方應有十。謂四方四維及上下。何故說八。答曰。如調象法故應有八。調象之法。必向四方及四維。不能令其

【現代漢語翻譯】 現代漢語譯本 延子造 五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhabhadra）共道泰等譯 使犍度十門品之八

◎問：為何在禪定中，剩餘的善根可以建立解脫，而在無色定中，所有的善根都建立解脫呢？ 答：因為禪定是粗顯的，可以清楚地見到和了解，所以剩餘的善根可以建立解脫。而無色定是細微的，不能清楚地見到和了解，所以所有的善根都建立解脫。再者，禪定中有種種不相似的善根，所以剩餘的善根可以建立解脫。無色定中沒有種種不相似的善根，所以所有的善根都建立解脫。再者，禪定中有很多功德和利益，所以剩餘的善根可以建立解脫。無色定中沒有很多功德和利益，所以所有的善根都建立解脫。再者，禪定能夠普遍照耀，緣于上地，也緣于下地，緣于自地，所以剩餘的善根可以建立解脫。無色定不能普遍照耀，只能緣于上地和自地，不能緣于下地，所以所有的善根都建立解脫。再者，禪定的解脫是有漏的，無色定的解脫是有漏和無漏的。如此因論而生論，為何禪定中的解脫是有漏的，而無色定中的解脫是有漏和無漏的呢？ 答：先前所說的四種回答，在這裡也適用。另外還有一個不同之處，禪定的解脫是虛觀，無色定的解脫是實觀。

佛經說解脫名為方（direction）。問：為何佛說解脫名為方？ 答：爲了教化眾生。接受教化的人，應該聽聞解脫名為方，才能領悟理解。所以佛以方名來說解脫。如同其他經典所說，諦（truth）名為方，有接受教化的人，應該聽聞諦名為方，才能領悟理解。所以佛說諦名為方。這裡也是如此。問：解脫與方有什麼相似之處？ 答：有八種相似之處。解脫有八種，方也有八種。問：方應該有十種，即四方、四維以及上下。為何只說八種？ 答：如同調象的方法，所以應該有八種。調象的方法，必定面向四方和四維，不能令其...

【English Translation】 English version Yan Zi made, Explanation by Five Hundred Arhats

Translated by North Liang Indian Monk Buddhabhadra (浮陀跋摩) with Dao Tai and others, Chapter Eight of the Ten Gates of Skandhas

◎Question: Why is it that in dhyana (禪, meditation), the remaining roots of good establish liberation, while in the formless samadhi (無色定, formless concentration), all establish liberation? Answer: Because dhyana is coarse, apparent, and clearly understood, the remaining roots of good establish liberation. Formless samadhi is subtle, not apparent, and not clearly understood, so all establish liberation. Furthermore, dhyana has various dissimilar roots of good, so the remaining roots of good establish liberation. Formless samadhi does not have various dissimilar roots of good, so all establish liberation. Furthermore, dhyana has many merits and benefits, so the remaining roots of good establish liberation. Formless samadhi does not have many merits and benefits, so all establish liberation. Furthermore, dhyana can universally illuminate, connecting with the higher realms, also connecting with the lower realms, and connecting with its own realm, so the remaining roots of good establish liberation. Formless samadhi cannot universally illuminate, it can only connect with the higher realms and its own realm, it cannot connect with the lower realms, therefore all establish liberation. Furthermore, the liberation of dhyana is with outflows (有漏, with defilements), the liberation of formless samadhi is with and without outflows. Thus, from cause arises discussion, why is the liberation in dhyana with outflows, while the liberation in formless samadhi is with and without outflows? Answer: The four answers previously stated apply here. There is also one difference: the liberation of dhyana is illusory contemplation, the liberation of formless samadhi is real contemplation.

The Buddhist scriptures say that liberation is named 'direction' (方). Question: Why does the Buddha say that liberation is named 'direction'? Answer: For the sake of teaching and transforming beings. Those who are to be taught should hear that liberation is named 'direction' in order to awaken and understand. Therefore, the Buddha uses the name 'direction' to speak of liberation. Just as other scriptures say that truth (諦, satya) is named 'direction', those who are to be taught should hear that truth is named 'direction' in order to awaken and understand. Therefore, the Buddha says that truth is named 'direction'. This is also the case here. Question: What similarities are there between liberation and direction? Answer: There are eight similarities. There are eight aspects of liberation, and there are also eight directions. Question: There should be ten directions, namely the four cardinal directions, the four intermediate directions, and up and down. Why are only eight mentioned? Answer: Like the method of taming elephants, there should be eight. The method of taming elephants must face the four cardinal directions and the four intermediate directions, it cannot make them...

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向于上下。譬如以方故調于龍象。如是以方便故得解脫。尊者瞿沙。作如是說。調象解脫有三事。同三事。異三事。同者一以方故。龍象可調。解脫亦爾。以除障故。眾生能得解脫。二如調龍象。趣於一方時。不能復趣余方。佛教眾生解脫之法。亦復如是。得一解脫時。無二無多。三如調龍象。趣一方時便遠余方。世尊為眾生說解脫法。亦復如是。一解脫現在前。余解脫便遠。三事異者。一如調龍象。若不趣方。則不能調。佛說解脫法。住一處而無所趣。能令眾生得解脫法。二如調龍象。趣一方時。不能復趣余方。佛說解脫法不爾。能於一時。說八解脫法。而令眾生皆得悟解。三如調龍象。趣一方時。皆遠余方。佛說解脫法不爾。為諸眾生。說一解脫法。而作方便。令余解脫法皆近。複次此中說最勝調御法。曾聞拘薩羅王波斯匿。敕捕像人。使捕野象。若得像者。來白於我。時捕像人。聞王教敕。即捕野象。來白王言。大王當知。今已捕得野象。王聞是語。敕調象師。令調野象。若善調伏。便來白我。時調象師。受王教敕。即以種種苦切之事。調於野象。能令調伏。如舊調象。時調象者。知像已調。來白王言。大王當知。先敕調象。今已善調。大王應知是時。爾時波斯匿王。與調象師共乘此象。出田遊獵時。像見雌象

【現代漢語翻譯】 現代漢語譯本： 譬如馴服上下（指象的身體部位），就像用方形的工具來調馴龍象（指強壯的大象）。同樣，通過方便法門（指佛陀教導的各種修行方法），可以獲得解脫（指從輪迴中解脫出來）。 尊者瞿沙（Ghosha，一位佛教論師）這樣說：調馴大象的解脫和（佛法中的）解脫有三件事相同，也有三件事不同。 相同的三件事是：第一，因為有方形的工具，龍象可以被調馴，解脫也是如此，因為去除障礙（指煩惱和業障），眾生能夠獲得解脫。第二，就像調馴龍象，讓它走向一個方向時，它不能再走向其他方向，佛陀教導眾生解脫的方法也是如此，得到一種解脫時，就沒有第二種或多種解脫。第三，就像調馴龍象，讓它走向一個方向時，它就遠離其他方向，世尊（指釋迦牟尼佛）為眾生說的解脫法也是如此，一種解脫現在顯現，其他的解脫就遠離。 不同的三件事是：第一，就像調馴龍象，如果不讓它走向某個方向，就不能調馴它，佛陀說的解脫法不是這樣，安住於一處而無所趨向，能讓眾生得到解脫法。第二，就像調馴龍象，讓它走向一個方向時，它不能再走向其他方向，佛陀說的解脫法不是這樣，能於一時，說八解脫法（指八種禪定解脫），而讓眾生都能領悟理解。第三，就像調馴龍象，讓它走向一個方向時，就遠離其他方向，佛陀說的解脫法不是這樣，為諸眾生，說一種解脫法，而作方便，讓其他的解脫法都接近。 再次，這裡說的是最殊勝的調御法。曾經聽說拘薩羅國（Kosala，古印度十六大國之一）的波斯匿王（Pasenadi，拘薩羅國國王，佛陀的護法）命令捕像人，去捕捉野象，如果抓到象，就來稟告他。當時捕像人，聽到國王的命令，就去捕捉野象，然後來稟告國王說：『大王，您應該知道，現在已經抓到野象了。』國王聽到這話，命令調象師，去調馴野象，如果調馴好了，就來稟告他。當時調象師，接受國王的命令，就用種種痛苦嚴厲的事情，來調馴野象，能讓它調馴，像以前調馴過的像一樣。當時調像人，知道像已經調馴好了，來稟告國王說：『大王，您應該知道，先前命令調馴的象，現在已經調馴好了，大王應該知道。』當時，波斯匿王，與調象師一同乘坐這頭象，出田遊獵時，像看見了雌象。

【English Translation】 English version: It is like directing up and down (referring to the elephant's body parts), just as using a square tool to train a dragon elephant (referring to a strong elephant). Similarly, through expedient means (referring to the various practices taught by the Buddha), liberation (referring to liberation from samsara) can be attained. Venerable Ghosha (Ghosha, a Buddhist commentator) said this: The liberation of taming an elephant and (the Dharma's) liberation have three things in common and three things different. The three things in common are: First, because there is a square tool, the dragon elephant can be tamed, and so is liberation, because removing obstacles (referring to afflictions and karmic hindrances), sentient beings can attain liberation. Second, just like taming a dragon elephant, making it go in one direction, it cannot go in other directions again, the Buddha's method of teaching sentient beings liberation is also like this, when one liberation is obtained, there is no second or multiple liberations. Third, just like taming a dragon elephant, making it go in one direction, it moves away from other directions, the World Honored One (referring to Shakyamuni Buddha) speaks of the liberation Dharma for sentient beings is also like this, when one liberation manifests, other liberations move away. The three different things are: First, just like taming a dragon elephant, if you don't make it go in a certain direction, you can't tame it, the liberation Dharma spoken by the Buddha is not like this, abiding in one place without any direction, it can enable sentient beings to obtain the liberation Dharma. Second, just like taming a dragon elephant, making it go in one direction, it cannot go in other directions again, the liberation Dharma spoken by the Buddha is not like this, it can, at one time, speak of the eight liberations (referring to the eight meditative liberations), and enable sentient beings to understand. Third, just like taming a dragon elephant, making it go in one direction, it moves away from other directions, the liberation Dharma spoken by the Buddha is not like this, for all sentient beings, speaking of one liberation Dharma, and making expedient means, so that other liberation Dharmas are close. Again, here it speaks of the most excellent method of taming. It was once heard that King Pasenadi (Pasenadi, King of Kosala, a protector of the Buddha) of Kosala (Kosala, one of the sixteen great kingdoms of ancient India) ordered the elephant catchers to capture wild elephants, and if they caught an elephant, they should report to him. At that time, the elephant catchers, hearing the king's order, went to capture wild elephants, and then reported to the king, saying: 'Great King, you should know that we have now caught a wild elephant.' The king, hearing this, ordered the elephant trainers to tame the wild elephant, and if it was well tamed, they should report to him. At that time, the elephant trainers, receiving the king's order, used various painful and severe things to tame the wild elephant, enabling it to be tamed, like the elephants that had been tamed before. At that time, the elephant trainers, knowing that the elephant had been tamed, reported to the king, saying: 'Great King, you should know that the elephant that was previously ordered to be tamed has now been well tamed, the Great King should know.' At that time, King Pasenadi, together with the elephant trainer, rode this elephant, and when they went out into the fields to hunt, the elephant saw a female elephant.

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群。欲心熾盛。而便馳走趣雌象群。時調象者。欲回制之。盡其方便。不能令回。王及調象者。攀樹而下。得自濟命。還詣宮城。語調象者。汝以不調之象。令我乘之。法應爾耶。時調象者。而白王言。唯愿大王莫見瞋責。此象實調。當使大王后驗此事。時象欲心息已。便還王宮。時調象者。將象詣王。燒熱鐵丸。置其頂上。于其耳中。而語之言。此是最後調汝不動之法。汝若堪忍則善。若不堪忍。當復以前苦切之事。次第調汝。像聞是語。其身不動其猶如山。時熱鐵丸。燒象頂。如燒樺皮。王見是事。怪未曾有。即敕象師。去鐵丸。語調象言。汝今調象。能令如此。前何故爾。調像人答王言。我能調身。不能調心。時王復問調像人言。世間頗有能調心者不。時調像人答王言有。佛世尊住舍衛國祇桓精舍。善能調伏眾生身心。爾時波斯匿王。作是思惟。欲得見佛。即與調像人。共乘本象。往詣佛所。爾時世尊。與百千眷屬。圍繞說法。爾時世尊。見波斯匿王來。以隨宜方便。為王說法。非聲聞辟支佛所知境界。時世尊告諸比丘。如調像人善調像已趣於一方。若東若西若南若北。調牛之人。善調于牛。調馬之人。善調于馬。趣於一方。廣說如上。比丘當知。無上調御師。善調於人。能趣諸方。何者是方。觀色是色。乃至

{ "translations": [ "（大象）成群。慾望之心熾盛，便奔跑著去追逐母象群。這時馴象師想要控制它，用盡各種方法，也不能讓它回頭。國王和馴象師只好爬下樹，才得以保全性命，回到宮城。國王對馴象師說：『你用沒有馴服的象讓我乘坐，按理說應該這樣嗎？』馴象師回答國王說：『希望大王不要責怪，這象確實是馴服過的，請大王以後驗證此事。』當時，大象的慾望平息后，便自己回到王宮。馴象師將像帶到國王面前，燒紅鐵丸，放在象的頭頂上，在它的耳邊說：『這是最後一次調教你，讓你不再動的方法。你如果能忍受就好，如果不能忍受，還會用以前那些痛苦的方法，依次調教你。』大象聽到這些話，身體一動不動，像山一樣。當時，燒紅的鐵丸燒著象的頭頂，像燒樺樹皮一樣。國王看到這件事，覺得非常奇怪，前所未有，就命令象師拿走鐵丸，對馴象師說：『你現在馴象，能讓它這樣，以前為什麼那樣？』馴像人回答國王說：『我能調伏身體，不能調伏心。』國王又問馴像人說：『世間有沒有能調伏心的人呢？』馴像人回答國王說：『有。佛（Buddha，覺悟者）世尊住在舍衛國（Śrāvastī）祇桓精舍（Jetavana），善於調伏眾生的身心。』當時，波斯匿王（Prasenajit）這樣想著，想要見佛，就和馴像人一起乘坐原來的象，前往佛的住所。當時，世尊（Bhagavan，受尊敬的人）與成百上千的眷屬，圍繞著說法。當時，世尊看到波斯匿王來了，用適合他的方法，為國王說法，那是聲聞（Śrāvaka，聽聞佛法的人）、辟支佛（Pratyekabuddha，緣覺）所不能理解的境界。當時，世尊告訴眾比丘（bhikkhu，出家人）：『如同馴像人善於馴服象后，讓象走向一方，無論是東、西、南、北。馴牛的人，善於馴服牛。馴馬的人，善於馴服馬，讓它們走向一方。』（世尊）廣泛地像上面所說的那樣開示。『比丘們應當知道，無上調御師（Anuttara-purisa-damma-sarathi，無上的調御丈夫），善於調伏人，能讓人走向各個方向。什麼是方向呢？觀察色（rūpa，物質）是色，乃至……』" ], "english_translations": [ 'Elephants in a herd. With intense desire, it would run wildly towards the female elephant herd. At that time, the elephant trainer, wanting to control it, tried every means but could not make it turn back. The king and the elephant trainer had to climb down the tree to save their lives and return to the palace. The king said to the elephant trainer, \'You let me ride an untamed elephant; is that how it should be?\'. The elephant trainer replied to the king, \'I hope Your Majesty will not blame me. This elephant is indeed trained; please verify this matter later.\' At that time, after the elephant\'s desire subsided, it returned to the palace on its own. The elephant trainer brought the elephant before the king, burned a hot iron ball, placed it on the elephant\'s head, and said in its ear, \'This is the last time I will train you, a method to make you not move. It will be good if you can endure it; if you cannot endure it, I will use those painful methods from before to train you in sequence.\' Upon hearing these words, the elephant\'s body remained motionless, like a mountain. At that time, the hot iron ball burned the elephant\'s head, like burning birch bark. Seeing this, the king found it very strange, unprecedented, and ordered the elephant master to remove the iron ball, saying to the elephant trainer, \'Now you can train the elephant to be like this; why was it like that before?\'. The elephant trainer replied to the king, \'I can tame the body, but I cannot tame the mind.\' The king then asked the elephant trainer, \'Is there anyone in the world who can tame the mind?\'. The elephant trainer replied to the king, \'Yes. The Buddha (Buddha, the awakened one) Bhagavan (Bhagavan, the Blessed One) resides in the Jetavana (Jetavana) Vihara in Śrāvastī (Śrāvastī), and is skilled at taming the body and mind of sentient beings.\' At that time, King Prasenajit (Prasenajit) thought to himself, wanting to see the Buddha, and together with the elephant trainer, rode the original elephant to the Buddha\'s residence. At that time, the Bhagavan (Bhagavan, the revered one) was surrounded by hundreds of thousands of attendants, expounding the Dharma. At that time, the Bhagavan saw King Prasenajit coming and, using appropriate means, expounded the Dharma for the king, a realm that Śrāvakas (Śrāvaka, a hearer of the Dharma) and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha) could not comprehend. At that time, the Bhagavan told the bhikkhus (bhikkhu, monks), \'Just as an elephant trainer, after skillfully training an elephant, directs it to one direction, whether it be east, west, south, or north. A cattle herder skillfully trains cattle. A horse trainer skillfully trains horses, directing them to one direction.\' The (Bhagavan) extensively elaborated as mentioned above. \'Bhikkhus, you should know that the Anuttara-purisa-damma-sarathi (Anuttara-purisa-damma-sarathi, the unsurpassed tamer of men), is skilled at taming people, enabling them to go in all directions. What are the directions? Observing form (rūpa, matter) as form, and so on...\'" ] }

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廣說解脫。以是事故。知此經說最勝調御。

經說有一比丘。往詣佛所。頭面禮足。卻坐一面。而白佛言。世尊有明界。有凈界。有空處界。有識處界。有無所有處界。有非想非非想處界。有滅界。世尊為以何故立此諸界。佛告比丘。以闇故立於明界。以不凈故立於凈界。以色故立空處界。以邊故立識處界。以所有故立無所有處界。以實身故立非想非非想處界。以滅實身故立滅界。問曰。彼比丘為問。佛何義。佛答。彼比丘何義。答曰。彼比丘。以覆相問八解脫義。佛亦以覆相答八解脫義。明界者。是初二解脫。凈界者。是凈解脫。空處界者。是空處解脫。識處界者。是識處解脫。無所有處界者。是無所有處解脫。非想非非想處界者。是非想非非想處解脫。滅界者滅受想解脫。問曰。彼比丘。何故以覆相問佛八解脫義。答曰。彼比丘少欲知足。覆藏善法。不欲以已功德顯示他人故。問曰。佛何故以覆相說八解脫。答曰。欲滿彼比丘心所愿故。彼比丘心作是念。若佛以覆相為我說八解脫者則善。佛是滿他愿者。善知根性者。為彼比丘心所念故。覆相而說。比丘當知。明界是初二解脫。為闇故者。闇者是欲界色愛。初二解脫。是彼對治。以彼色愛故。立二解脫。以不凈故立凈界者。不凈是初二解脫凈解脫。是彼對治

【現代漢語翻譯】 現代漢語譯本： 廣說解脫。因此緣故，可知此經所說的是最殊勝的調御之法。

經中記載，有一位比丘前往佛陀處所，以頭面禮拜佛足，然後退坐在一旁，向佛陀稟告說：『世尊，有明界（光明之境界），有凈界（清凈之境界），有空處界（空無邊處之境界），有識處界（識無邊處之境界），有無所有處界（無所有處之境界），有非想非非想處界（非想非非想處之境界），有滅界（寂滅之境界）。世尊，您是基於什麼原因而設立這些境界呢？』佛陀告訴比丘說：『因為有黑暗，所以設立明界；因為有不凈，所以設立凈界；因為有色，所以設立空處界；因為有邊際，所以設立識處界；因為有所擁有，所以設立無所有處界；因為有真實的身體，所以設立非想非非想處界；因為滅除真實的身體，所以設立滅界。』

有人問：那位比丘所問的是什麼意義？佛陀所回答的又是什麼意義？回答說：那位比丘是以隱晦的方式詢問八解脫的意義，佛陀也是以隱晦的方式回答八解脫的意義。明界，指的是最初的兩個解脫。凈界，指的是凈解脫。空處界，指的是空無邊處解脫。識處界，指的是識無邊處解脫。無所有處界，指的是無所有處解脫。非想非非想處界，指的是非想非非想處解脫。滅界，指的是滅受想的解脫。

有人問：那位比丘為什麼以隱晦的方式向佛陀詢問八解脫的意義？回答說：那位比丘少欲知足，隱藏自己的善法，不希望以自己的功德來彰顯自己。有人問：佛陀為什麼以隱晦的方式宣說八解脫？回答說：爲了滿足那位比丘心中的願望。那位比丘心中是這樣想的：如果佛陀以隱晦的方式為我宣說八解脫，那就太好了。佛陀是能夠滿足他人願望的人，是善於瞭解眾生根性的人。爲了那位比丘心中所想，所以佛陀以隱晦的方式宣說。

比丘應當知道，明界是最初的兩個解脫。所謂『因為有黑暗』，這裡的黑暗指的是欲界色愛的煩惱。最初的兩個解脫，是對治這些煩惱的。因為有這些色愛的煩惱，所以設立這兩個解脫。所謂『因為有不凈，所以設立凈界』，這裡的不凈指的是最初的兩個解脫所對治的不凈，而凈解脫是對治這些不凈的。

【English Translation】 English version: Expounding on liberation extensively. Therefore, it is known that this sutra speaks of the most supreme taming.

The sutra says that there was a Bhikshu who went to the Buddha, prostrated at his feet with his head, and sat to one side. He then said to the Buddha, 'Venerable One, there is a realm of light (Mingjie), there is a realm of purity (Jingjie), there is a realm of the sphere of emptiness (Kongchujie), there is a realm of the sphere of consciousness (Shichujie), there is a realm of the sphere of nothingness (Wusuoyouchujie), there is a realm of the sphere of neither perception nor non-perception (Feixiangfeifeixiangchujie), and there is a realm of cessation (Miejie). Venerable One, for what reason do you establish these realms?' The Buddha told the Bhikshu, 'Because of darkness, the realm of light is established; because of impurity, the realm of purity is established; because of form, the realm of the sphere of emptiness is established; because of boundaries, the realm of the sphere of consciousness is established; because of possession, the realm of the sphere of nothingness is established; because of a real body, the realm of the sphere of neither perception nor non-perception is established; because of the cessation of the real body, the realm of cessation is established.'

Someone asked: What meaning did that Bhikshu ask about? What meaning did the Buddha answer? The answer is: That Bhikshu asked about the meaning of the eight liberations in a veiled way, and the Buddha also answered about the meaning of the eight liberations in a veiled way. The realm of light refers to the first two liberations. The realm of purity refers to the pure liberation. The realm of the sphere of emptiness refers to the liberation of the sphere of emptiness. The realm of the sphere of consciousness refers to the liberation of the sphere of consciousness. The realm of the sphere of nothingness refers to the liberation of the sphere of nothingness. The realm of the sphere of neither perception nor non-perception refers to the liberation of the sphere of neither perception nor non-perception. The realm of cessation refers to the liberation from sensation and perception.

Someone asked: Why did that Bhikshu ask the Buddha about the meaning of the eight liberations in a veiled way? The answer is: That Bhikshu had few desires and was content, concealing his good deeds, not wanting to display his own merits to others. Someone asked: Why did the Buddha speak of the eight liberations in a veiled way? The answer is: To fulfill the wishes in that Bhikshu's heart. That Bhikshu thought in his heart, 'If the Buddha speaks of the eight liberations to me in a veiled way, that would be wonderful.' The Buddha is one who can fulfill the wishes of others, one who is good at understanding the nature of beings. Because of what that Bhikshu thought in his heart, the Buddha spoke in a veiled way.

Bhikshu, you should know that the realm of light is the first two liberations. 'Because of darkness' refers to the afflictions of desire and attachment to form in the desire realm. The first two liberations are the antidote to these afflictions. Because of these afflictions of attachment to form, these two liberations are established. 'Because of impurity, the realm of purity is established' refers to the impurity that the first two liberations counteract, and the pure liberation is the antidote to these impurities.

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。以彼故立凈解脫。以色故立空處界者。色是第四禪空處解脫。是彼對治。以彼故立空處解脫。以邊故立識處界者。邊是空處識處解脫。是彼對治。以彼故立識處解脫。問曰。空處何故名邊。答曰。色盡處是色邊故名邊。以所有故立無所有處界者。所有者是識處。以有無邊行故。無所有處解脫。是彼對治。以彼故立無所有處解脫。以實身故立非想非非想處界者。實身者。是無所有處。非想非非想處解脫。是彼對治。以彼故立非想非非想處解脫。以滅實身故立滅界者。滅實身名非想非非想解脫滅受想解脫。是彼對治。以彼故立滅受相解脫。問曰。非想非非想處何故名滅實身。答曰。實身是無所有處非想非非想處。是彼對治故言滅時。彼比丘。聞佛所說。歡喜隨順復更問佛。世尊明界。乃至滅界。為以何定而得。佛告比丘。明界乃至滅界。以行定得。或有說者。彼比丘。問次第得。或有說者。彼比丘問斷。若作是說。彼比丘問次第得者。行定是初禪邊。乃至無所有處邊。初禪邊者。離欲愛得初二解脫。第四禪邊者。離三禪欲。得凈解脫。空處邊者。離第四禪欲。得空處解脫。識處邊者。離空處欲。得識處解脫。無所有處邊者。離識處欲。得無所有處解脫。此中餘者。非想非非想處解脫。滅受相解脫。佛告比丘。非想非非想

處解脫。以勝行定得。勝行定者。是非想非非想處邊。以勝行定。離無所有處欲。得非想非非想處解脫。滅界者。以滅受想處定得。滅受想定者。是非想非非想處定。所以者何。入定出定。心在彼處故。若作是說。彼比丘問斷者。行定是有漏無漏對治。是故能離欲界。乃至離無所有處欲。此中餘者非想非非想處解脫。滅受想解脫。比丘非想非非想處解脫。以勝行定得。勝行定者。是無漏對治。世俗道。于離非想非非想處。衰退轉還。是故以無漏對治。離非想非非想處欲。滅界者。以滅實身得。滅實身者。是滅盡涅槃。以滅盡涅槃故。而修滅受想定。比丘以闇故立明界者。闇是境界闇。初二解脫。是彼對治。復有說者。彼比丘。離三界欲。以覆相廣略問佛。佛亦以離三界欲覆相廣略而答。明界者。是現離欲界欲。方便凈界者。是略現離欲界欲。空處界者。是略現離色界欲。識處界。無所有處界。非想非非想處界。是廣現離無色界欲。滅界是略現離無色界欲。比丘以闇故立明界者。闇者是勝妙五欲愛。初二解脫。是彼對治。譬喻者。作如是說。彼比丘以覆相問八種定。佛亦以覆相說八種定。解此經者。有增有減。於此經。應作而不作。不應作而作。應說廣界而不說是減。不應說減界。而說是增。今當離於增減。而解此經。

【現代漢語翻譯】 現代漢語譯本 處解脫：通過殊勝的修行禪定獲得。殊勝的修行禪定是指在非想非非想處（既非有想也非無想的禪定境界）的邊緣，通過殊勝的修行禪定，舍離無所有處（一種禪定境界）的慾望，從而獲得非想非非想處的解脫。 滅界：通過滅受想處定（滅除感受和思想的禪定）獲得。滅受想定是指非想非非想處定。原因在於，入定和出定的時候，心都在那個地方。如果有人這樣說，那位比丘所問的『斷』，是指修行禪定是有漏（有煩惱）還是無漏（無煩惱）的對治。因此，能夠舍離欲界，乃至舍離無所有處的慾望。這裡其餘的，是指非想非非想處解脫，以及滅受想解脫。比丘通過殊勝的修行禪定獲得非想非非想處解脫。殊勝的修行禪定是指無漏的對治，也就是世俗道。對於舍離非想非非想處，會衰退和退轉。因此，通過無漏的對治，舍離非想非非想處的慾望。滅界：通過滅除真實的身獲得。滅除真實的身是指滅盡涅槃（完全寂滅的境界）。因為滅盡涅槃的緣故，而修習滅受想定。比丘因為黑暗的緣故而建立光明界：黑暗是指境界的黑暗，最初的兩種解脫是對治它的。還有一種說法是，那位比丘舍離三界（欲界、色界、無色界）的慾望，用隱晦的方式寬泛地向佛陀提問，佛陀也用舍離三界慾望的隱晦方式寬泛地回答。光明界是指當下舍離欲界慾望。方便凈界是指簡略地當下舍離欲界慾望。空處界是指簡略地當下舍離欲。識處界、無所有處界、非想非非想處界是指寬泛地當下舍離無欲。滅界是指簡略地當下舍離無**欲。比丘因為黑暗的緣故而建立光明界：黑暗是指殊勝美妙的五欲之愛。最初的兩種解脫是對治它的。譬喻者這樣說，那位比丘用隱晦的方式詢問八種禪定，佛陀也用隱晦的方式說八種禪定。解釋這部經的人，有增加也有減少。對於這部經，應該做的沒有做，不應該做的卻做了，應該說寬泛的界卻沒說，不應該說簡略的界卻說了。現在應當離開增加和減少，來解釋這部經。

【English Translation】 English version 'Place of liberation': It is attained through superior practice concentration (Shengxing ding). Superior practice concentration refers to the edge of the Neither-perception-nor-non-perception realm (Feixiang feifeixiang chu, a state of meditative absorption where perception is extremely subtle), through superior practice concentration, one abandons the desire for the realm of Nothingness (Wusuoyou chu, a meditative state), thereby attaining liberation from the Neither-perception-nor-non-perception realm. 'Cessation realm': It is attained through the concentration of cessation of perception and feeling (Mie shouxiang chu ding). The concentration of cessation of perception and feeling refers to the concentration of the Neither-perception-nor-non-perception realm. The reason is that when entering and exiting concentration, the mind is in that place. If someone says that the 'severance' asked by that Bhikshu refers to whether the practice of concentration is a defiled (Youlou, with afflictions) or undefiled (Wulou, without afflictions) antidote. Therefore, it is able to abandon the desire for the desire realm, and even abandon the desire for the realm of Nothingness. The rest here refers to the liberation from the Neither-perception-nor-non-perception realm, and the liberation from the cessation of perception and feeling. The Bhikshu attains liberation from the Neither-perception-nor-non-perception realm through superior practice concentration. Superior practice concentration refers to the undefiled antidote, which is the mundane path. Regarding abandoning the Neither-perception-nor-non-perception realm, there will be decline and regression. Therefore, through the undefiled antidote, one abandons the desire for the Neither-perception-nor-non-perception realm. 'Cessation realm': It is attained through the cessation of the real body. The cessation of the real body refers to Nirvana with remainder extinguished (Mie jin niepan, complete extinction). Because of Nirvana with remainder extinguished, one cultivates the concentration of cessation of perception and feeling. The Bhikshu establishes the realm of light because of darkness: darkness refers to the darkness of the realm, and the first two liberations are the antidote to it. Another saying is that the Bhikshu abandons the desires of the three realms (Desire realm, Form realm, Formless realm), and asks the Buddha broadly in an obscure way, and the Buddha also answers broadly in an obscure way by abandoning the desires of the three realms. The realm of light refers to the present abandonment of the desire for the desire realm. The realm of expedient purity refers to the brief present abandonment of the desire for the desire realm. The realm of the sphere of emptiness refers to the brief present abandonment of the desire for . The realm of the sphere of consciousness, the realm of the sphere of nothingness, and the realm of the sphere of neither perception nor non-perception refer to the broad present abandonment of the desire for no. The cessation realm refers to the brief present abandonment of the desire for no**. The Bhikshu establishes the realm of light because of darkness: darkness refers to the love of the superior and wonderful five desires. The first two liberations are the antidote to it. The metaphor maker says that the Bhikshu asks about the eight concentrations in an obscure way, and the Buddha also speaks of the eight concentrations in an obscure way. Those who explain this sutra have additions and subtractions. Regarding this sutra, what should be done is not done, and what should not be done is done, what should be said broadly is not said, and what should not be said briefly is said. Now we should depart from addition and subtraction to explain this sutra.

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明界者。是初禪二禪。凈界者。是第三第四禪。空處界者。是空處。識處界者。是識處。無所有處界者。是無所有處。非想非非想處界者。是非想非非想處。比丘以闇故立明界者。闇是諸蓋。初禪二禪。是彼對治。爾時比丘。聞佛所說。歡喜隨順而去。

有滅盡定。問曰。何故作此論。答曰。為止並義者意故。或有說者。滅定有心。彼作是說。無有無色眾生無心之定。如尊者佛陀提婆。作如是說。若滅定無心者。不應說有從彼定起者。是名為死。不名為定。為止如是說者意故。亦現離無所有處欲。非想非非想處心。次第起彼定現在前。是故尊者和須蜜。作如是說。云何滅定。答曰。離無所有處欲。作休息想心。令心心數法滅。以是事故。根犍度作如是說。入滅定時。為滅幾根。答曰七。謂意根舍根信等五根。何繫心心數法滅。答曰。無色界系。總而言之。是無色界系。而是非想非非想處心心數法。滅從滅定起時。幾根現在前。答曰。或七或八。有漏心七。無漏心八。若從彼定起心。是非想非非想處心。起七根現在前。謂意根舍根信等五根。若是無所有處心。起八根現在前。上所說七。知根知已根。若一現在前。何繫心心數法現在前。答曰。有漏心。是無色界系。無漏心是不繫。若出定心。是非想非非想處者是無

【現代漢語翻譯】 現代漢語譯本： 『明界』指的是初禪和二禪。（初禪：離生喜樂地；二禪：定生喜樂地）『凈界』指的是第三禪和第四禪。（第三禪：離喜妙樂地；第四禪：舍念清凈地）『空處界』指的是空無邊處。（空無邊處：超越色界，以空為觀想對像）『識處界』指的是識無邊處。（識無邊處：超越空無邊處，以識為觀想對像）『無所有處界』指的是無所有處。（無所有處：超越識無邊處，觀想一無所有）『非想非非想處界』指的是非想非非想處。（非想非非想處：超越無所有處，既非有想，也非無想）比丘因為昏暗而建立『明界』，這裡的昏暗指的是各種蓋障（五蓋：貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），而初禪和二禪是對治這些蓋障的方法。當時，這位比丘聽了佛陀的教導，歡喜信受，然後離開了。

關於滅盡定（Nirodha-samāpatti）。 有人問：為什麼要討論這個（滅盡定）？ 回答：爲了阻止那些持有錯誤觀點的人，以及爲了闡明其意義。有些人認為滅盡定中仍然有心識活動。他們這樣說：沒有無色界的眾生會進入無心之定。正如尊者佛陀提婆（Buddha-deva）所說：如果滅盡定中沒有心識，那麼就不應該說有人從那個定中『起來』。那應該被稱為『死亡』，而不是『定』。爲了阻止這種說法，並且爲了顯示能夠次第地從離無所有處之慾，以及非想非非想處的心中生起（滅盡定），所以要討論滅盡定。 因此，尊者和須蜜（Vasumitra）這樣說：什麼是滅盡定？回答是：遠離對無所有處的慾望，並以止息的念頭，使心和心所法（Citta-caitasika）滅盡。因此，根犍度（Mula-gandhaka）這樣說：進入滅盡定時，滅除了幾種根？回答是七種。也就是意根（Manas-indriya）、舍根（Upeksha-indriya）以及信等五根（信根、精進根、念根、定根、慧根）。什麼範疇的心和心所法被滅除？回答是：無漏（Anasrava）和有漏（Sāsrava）都滅除。總而言之，是無漏和有漏都滅除。當非想非非想處的心和心所法從滅盡定中生起時，有幾種根顯現？回答是：或者七種，或者八種。有漏心是七種，無漏心是八種。如果從那個定中生起的心是非想非非想處的心，那麼七種根會顯現，也就是意根、舍根以及信等五根。如果是無所有處的心生起，那麼八種根會顯現，包括上面所說的七種，以及知根（Ajna-indriya）或已知根（Ajnata-indriya）。如果其中一種顯現，那麼什麼範疇的心和心所法會顯現？回答是：有漏心是無漏系的，無漏心是不繫的。如果出定之心是非想非非想處的心，那麼就是無漏的。

【English Translation】 English version: 'The realm of light' refers to the first and second Dhyanas (Jhana). (First Dhyana: characterized by joy and pleasure born of detachment; Second Dhyana: characterized by joy and pleasure born of concentration). 'The realm of purity' refers to the third and fourth Dhyanas. (Third Dhyana: characterized by sublime pleasure free from joy; Fourth Dhyana: characterized by equanimity and purity of mindfulness). 'The realm of the sphere of space' refers to the sphere of infinite space (Akasanantyayatana). (Sphere of infinite space: transcending the realm of form, with space as the object of contemplation). 'The realm of the sphere of consciousness' refers to the sphere of infinite consciousness (Vijnananantyayatana). (Sphere of infinite consciousness: transcending the sphere of infinite space, with consciousness as the object of contemplation). 'The realm of the sphere of nothingness' refers to the sphere of nothingness (Akincannyayatana). (Sphere of nothingness: transcending the sphere of infinite consciousness, contemplating the absence of anything). 'The realm of the sphere of neither perception nor non-perception' refers to the sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana). (Sphere of neither perception nor non-perception: transcending the sphere of nothingness, being neither with perception nor without perception). The Bhikshu establishes the 'realm of light' because of darkness; here, darkness refers to the various hindrances (Five Hindrances: sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt), and the first and second Dhyanas are the antidotes to these hindrances. At that time, this Bhikshu, having heard the Buddha's teachings, rejoiced and followed them, and then departed.

Concerning the Cessation Attainment (Nirodha-samāpatti). Question: Why is this (Cessation Attainment) discussed? Answer: To prevent those who hold wrong views, and to clarify its meaning. Some people think that there is still mental activity in the Cessation Attainment. They say: No being in the formless realms would enter a mindless state of concentration. As the Venerable Buddha-deva (Buddha-deva) said: If there is no mind in the Cessation Attainment, then it should not be said that someone 'arises' from that concentration. That should be called 'death,' not 'concentration.' To prevent this statement, and to show that one can arise sequentially from the desire for the sphere of nothingness, and from the mind of the sphere of neither perception nor non-perception (to enter Cessation Attainment), therefore, the Cessation Attainment is discussed. Therefore, the Venerable Vasumitra (Vasumitra) said: What is the Cessation Attainment? The answer is: To be free from the desire for the sphere of nothingness, and with the thought of cessation, to cause the mind and mental factors (Citta-caitasika) to cease. Therefore, Mula-gandhaka (Mula-gandhaka) said: When entering the Cessation Attainment, how many faculties are ceased? The answer is seven. That is, the faculty of mind (Manas-indriya), the faculty of equanimity (Upeksha-indriya), and the five faculties of faith, etc. (faculty of faith, faculty of vigor, faculty of mindfulness, faculty of concentration, faculty of wisdom). What category of mind and mental factors are ceased? The answer is: both defiled (Sāsrava) and undefiled (Anasrava) are ceased. In summary, both defiled and undefiled are ceased. When the mind and mental factors of the sphere of neither perception nor non-perception arise from the Cessation Attainment, how many faculties are present? The answer is: either seven or eight. Seven for a defiled mind, and eight for an undefiled mind. If the mind that arises from that concentration is the mind of the sphere of neither perception nor non-perception, then seven faculties will be present, that is, the faculty of mind, the faculty of equanimity, and the five faculties of faith, etc. If the mind of the sphere of nothingness arises, then eight faculties will be present, including the seven mentioned above, and the faculty of knowing (Ajna-indriya) or the faculty of having known (Ajnata-indriya). If one of these is present, then what category of mind and mental factors will be present? The answer is: the defiled mind is associated with defilements, and the undefiled mind is unassociated. If the mind arising from the concentration is the mind of the sphere of neither perception nor non-perception, then it is undefiled.

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色界系。心心數法現在前。若出定心是無所有處者。起不繫心心數法現在前。以是事故。明滅定無心。所以者何。入定時說滅。出定時不說滅。出定時說現在前不說滅。以是事故。而作此論。

問曰。滅定體性是何。答曰。是心不相應行陰。界者在無色界。地者在非想非非想處地。非下地。問曰。何故下地無滅定。答曰。非其田器。乃至廣說。複次彼定無心心斷起現在前。非想非非想處隨順斷心。問曰。云何非想非非想處隨順斷心。答曰。若欲入彼定者。欲界善心。次第起初禪心現在前。乃至無所有處心。次第起非想非非想處心現在前。非想非非想處心心數法。有上中下。舍上心。起中心。舍中心。起下心。舍下心。在彼定。是故非想非非想處隨順斷心。猶如女人紡毳隨轉隨續毳。若盡時更不轉續。彼亦如是。複次二滅心定。俱在二界邊。無想定在色界邊。滅定在無色界邊。複次此二定。俱在二地邊。無想定在第四禪地邊。滅定在非想非非想處地邊。複次無想定在四大造色邊。滅定在心心數法邊。複次一切地。盡有二種過。一過欲。二過住處。過初禪欲者。以自地無漏。過初禪住處者。以第二禪。乃至過無所有處欲者。以自地無漏。亦以下地。過無所有處住處者。以非想非非想處。過非想非非想處欲者。以下地

【現代漢語翻譯】 現代漢語譯本：因此，當處於不繫之心（指不受束縛的心）時，與心相應的心所法（citta-samprayukta-dharma，與心相關的心理現象）會顯現。如果從滅盡定（nirodha-samāpatti，一種高級禪定狀態）中出定，則不繫之心及其心所法也會顯現。因此，可以明確滅盡定中沒有心。為什麼這麼說呢？因為入定時說『滅』，出定時則不說『滅』。出定時說心『現在前』，不說『滅』。因此，才會有這樣的論述。

問：滅盡定的體性是什麼？答：是心不相應行蘊（citta-viprayukta-saṃskāra-skandha，不與心相關的行蘊）。從界（dhātu，構成要素）的角度來說，它屬於無色界（arūpadhātu，沒有物質的界）；從地（bhūmi，層次）的角度來說，它屬於非想非非想處地（naivasaṃjñānāsaṃjñāyatana，既非有想也非無想的境界），而不是較低的層次。問：為什麼較低的層次沒有滅盡定？答：因為它們不是適合的田地或容器。乃至廣說。此外，在滅盡定中，心和心所法既不生起，也不顯現。非想非非想處是隨順於斷心的。

問：什麼是非想非非想處隨順於斷心？答：如果想要進入那個定，首先生起欲界（kāmadhātu，慾望界）的善心，然後依次生起初禪（prathama dhyāna，初禪定）的心，乃至無所有處（ākiṃcanyāyatana，一無所有處定）的心，最後依次生起非想非非想處的心。非想非非想處的心和心所法有上、中、下三種。捨棄上等的心，生起中等的心；捨棄中等的心，生起下等的心；捨棄下等的心，處於那個定中。所以說非想非非想處是隨順於斷心的。這就像女人紡織羊毛，隨著轉動而不斷地接續羊毛。如果羊毛用盡，就不再轉動接續。滅盡定也是如此。此外，兩種滅定（滅盡定和無想定）都處於兩個界的邊緣：無想定（asaṃjñāsamāpatti，無想定）處於色界（rūpadhātu，物質界）的邊緣，滅盡定處於無色界的邊緣。此外，這兩種定都處於兩個地的邊緣：無想定處於第四禪地（caturtha dhyāna bhūmi，第四禪的層次）的邊緣，滅盡定處於非想非非想處地的邊緣。此外，無想定處於四大造色（catvāri mahābhūtāni，四大基本元素）的邊緣，滅盡定處於心和心所法的邊緣。此外，一切地都有兩種過患：一是欲的過患，二是住處的過患。超越初禪的欲，要依靠自地的無漏（anāsrava，沒有煩惱的）；超越初禪的住處，要依靠第二禪（dvitīya dhyāna，第二禪）。乃至超越無所有處的欲，要依靠自地的無漏，也可以依靠下地；超越無所有處的住處，要依靠非想非非想處。超越非想非非想處的欲，要依靠下地。

【English Translation】 English version: Therefore, when the mind is in a state of non-attachment (referring to a mind free from bondage), the mental concomitants (citta-samprayukta-dharma, mental phenomena associated with the mind) manifest. If one emerges from the cessation attainment (nirodha-samāpatti, an advanced state of meditation), the non-attached mind and its mental concomitants also manifest. Hence, it is clear that there is no mind in the cessation attainment. Why is this so? Because when entering the attainment, it is said that there is 'cessation,' but when emerging from the attainment, 'cessation' is not mentioned. When emerging from the attainment, it is said that the mind is 'present,' not that it is 'ceased.' Therefore, this argument is made.

Question: What is the nature of the cessation attainment? Answer: It is the aggregate of formations not associated with the mind (citta-viprayukta-saṃskāra-skandha, the aggregate of formations not related to the mind). In terms of realms (dhātu, elements), it belongs to the formless realm (arūpadhātu, the realm without matter); in terms of levels (bhūmi, stages), it belongs to the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana, the state of neither perception nor non-perception), not the lower levels. Question: Why is there no cessation attainment in the lower levels? Answer: Because they are not suitable fields or vessels. And so on, extensively explained. Furthermore, in the cessation attainment, neither the mind nor mental concomitants arise or manifest. The realm of neither perception nor non-perception is in accordance with the cessation of the mind.

Question: How is the realm of neither perception nor non-perception in accordance with the cessation of the mind? Answer: If one wishes to enter that attainment, first the wholesome mind of the desire realm (kāmadhātu, the realm of desire) arises, then successively the mind of the first dhyāna (prathama dhyāna, the first meditative absorption), and so on, until the mind of the realm of nothingness (ākiṃcanyāyatana, the realm of nothingness), and finally the mind of the realm of neither perception nor non-perception arises successively. The mind and mental concomitants of the realm of neither perception nor non-perception have three levels: superior, intermediate, and inferior. Abandoning the superior mind, the intermediate mind arises; abandoning the intermediate mind, the inferior mind arises; abandoning the inferior mind, one remains in that attainment. Therefore, it is said that the realm of neither perception nor non-perception is in accordance with the cessation of the mind. This is like a woman spinning wool, continuously joining the wool as it turns. If the wool runs out, she no longer turns and joins it. The cessation attainment is also like this. Furthermore, the two cessation attainments (cessation attainment and non-perception attainment) are both at the edge of two realms: the non-perception attainment (asaṃjñāsamāpatti, the attainment of non-perception) is at the edge of the form realm (rūpadhātu, the realm of form), and the cessation attainment is at the edge of the formless realm. Furthermore, these two attainments are both at the edge of two levels: the non-perception attainment is at the edge of the fourth dhyāna level (caturtha dhyāna bhūmi, the level of the fourth meditative absorption), and the cessation attainment is at the edge of the realm of neither perception nor non-perception. Furthermore, the non-perception attainment is at the edge of the four great elements (catvāri mahābhūtāni, the four great elements), and the cessation attainment is at the edge of the mind and mental concomitants. Furthermore, all levels have two kinds of faults: the fault of desire and the fault of dwelling place. To overcome the desire of the first dhyāna, one relies on the unconditioned (anāsrava, free from defilements) of one's own level; to overcome the dwelling place of the first dhyāna, one relies on the second dhyāna (dvitīya dhyāna, the second meditative absorption). And so on, to overcome the desire of the realm of nothingness, one relies on the unconditioned of one's own level, or one can rely on the lower level; to overcome the dwelling place of the realm of nothingness, one relies on the realm of neither perception nor non-perception. To overcome the desire of the realm of neither perception nor non-perception, one relies on the lower level.

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無漏。過非想非非想處住處者。以滅定。若當下地有滅定者。下地或有二種過。或有三種過。非想非非想處。唯有一種過。欲令無如是過故。不說下地有滅定。複次滅定以二事故立解脫。一以背舍一切緣法。二以滅最後邊心。若下地有滅定者。不名背舍一切心。所以者何。不盡背舍一切心法故。亦非滅最後邊心。所以者何。滅中心故。複次此定是次第定。非想非非想處心次第生此定。以如是事故。下地無滅定。◎

◎云何滅定。答曰。佛經說過一切非想非非想處。問曰。滅定是非想非非想處法。何以言過一切非想非非想處。答曰。雖是彼處法。以寂靜故言過。猶如村落阿練若處。複次非想非非想處有二種。一有心二無心。過一切非想非非想處者。過於有心非想非非想處。滅受想解脫身作證得成就者。是說無心非想非非想處。如有心無心。相應不相應。有依無依。有行無行。有勢用無勢用。有緣無緣。當知亦如是。複次非想非非想處有二種。謂染污不染污。過一切非想非非想處者。過染污非想非非想處。滅受想解脫身作證得成就說不染污非想非非想處。如染污不染污。見道斷修道斷。當知亦如是。複次非想非非想處有二種。謂本得未曾得。過一切非想非非想處者。過本得非想非非想處。滅受想解脫身作證得成就者

【現代漢語翻譯】 現代漢語譯本 無漏（Anāsrava，指沒有煩惱，超出三界之外的境界）。如果有人住在非想非非想處（Naivasaṃjñānāsaṃjñāyatana，色界最高的禪定境界），並且證得了滅盡定（Nirodha-samāpatti，一種極深的禪定狀態，停止感受和思想的運作）。如果較低的禪定境界也能證得滅盡定，那麼較低的境界可能會有兩種或三種過失。但在非想非非想處，只有一種過失。爲了避免這些過失，所以經典中沒有說較低的境界可以證得滅盡定。此外，滅盡定之所以被稱為解脫，有兩個原因：一是它能完全捨棄一切因緣法，二是它能滅除最後的邊際心念。如果較低的境界也能證得滅盡定，那就不能稱為完全捨棄一切心念，因為沒有完全捨棄一切心法。也不是滅除最後的邊際心念，因為只是滅除了中心的心念。再者，這種禪定是次第禪定，必須通過非想非非想處的心才能次第證得。因為這些原因，所以較低的境界無法證得滅盡定。 ◎ 什麼是滅盡定？回答是：佛經上說，滅盡定超越了一切非想非非想處。有人問：滅盡定是非想非非想處的法，為什麼說它超越了一切非想非非想處？回答是：雖然滅盡定屬於非想非非想處，但因為它非常寂靜，所以說它超越了一切。就像村落和阿練若處（Araṇya，指寂靜的修行場所）一樣。此外，非想非非想處有兩種：一種是有心的，一種是無心的。這裡所說的『超越一切非想非非想處』，是指超越有心的非想非非想處。而『滅受想解脫身作證得成就』，是指證得了無心的非想非非想處。如同有心和無心，相應和不相應，有依和無依，有行和無行，有勢用和無勢用，有緣和無緣一樣，應當知道滅盡定也是如此。再者，非想非非想處有兩種：一種是染污的，一種是不染污的。這裡所說的『超越一切非想非非想處』，是指超越染污的非想非非想處。而『滅受想解脫身作證得成就』，是指證得了不染污的非想非非想處。如同染污和不染污，見道斷和修道斷一樣，應當知道滅盡定也是如此。再者，非想非非想處有兩種：一種是本已獲得的，一種是未曾獲得的。這裡所說的『超越一切非想非非想處』，是指超越本已獲得的非想非非想處。而『滅受想解脫身作證得成就』，是指證得了未曾獲得的非想非非想處。

【English Translation】 English version Anāsrava (Without outflows, referring to a state without defilements, beyond the three realms). One who dwells in the Naivasaṃjñānāsaṃjñāyatana (The realm of neither perception nor non-perception, the highest meditative state in the Form Realm), and has attained Nirodha-samāpatti (Cessation attainment, a profound meditative state where the functions of perception and feeling cease). If lower meditative states could also attain Nirodha-samāpatti, then the lower realms might have two or three faults. But in the Naivasaṃjñānāsaṃjñāyatana, there is only one fault. To avoid these faults, the scriptures do not say that lower realms can attain Nirodha-samāpatti. Furthermore, Nirodha-samāpatti is established as liberation for two reasons: first, it completely abandons all conditioned dharmas; second, it extinguishes the last marginal thought. If lower realms could attain Nirodha-samāpatti, it would not be called completely abandoning all thoughts, because it does not completely abandon all mental dharmas. Nor is it extinguishing the last marginal thought, because it only extinguishes the central thought. Moreover, this samādhi is a sequential samādhi; one must sequentially attain this samādhi through the mind of the Naivasaṃjñānāsaṃjñāyatana. Because of these reasons, lower realms cannot attain Nirodha-samāpatti. ◎ What is Nirodha-samāpatti? The answer is: The Buddhist scriptures say that Nirodha-samāpatti transcends all Naivasaṃjñānāsaṃjñāyatana. Someone asks: Nirodha-samāpatti is a dharma of the Naivasaṃjñānāsaṃjñāyatana, so why is it said to transcend all Naivasaṃjñānāsaṃjñāyatana? The answer is: Although Nirodha-samāpatti belongs to the Naivasaṃjñānāsaṃjñāyatana, it is said to transcend all because it is extremely tranquil. It is like a village and an Araṇya (A secluded place for practice). Furthermore, there are two types of Naivasaṃjñānāsaṃjñāyatana: one with mind and one without mind. 'Transcending all Naivasaṃjñānāsaṃjñāyatana' refers to transcending the Naivasaṃjñānāsaṃjñāyatana with mind. 'Attaining the cessation of perception and feeling, realizing it with the body' refers to attaining the Naivasaṃjñānāsaṃjñāyatana without mind. Just as there are mind and no mind, corresponding and not corresponding, dependent and independent, with activity and without activity, with function and without function, with conditions and without conditions, know that it is also like this with Nirodha-samāpatti. Furthermore, there are two types of Naivasaṃjñānāsaṃjñāyatana: one defiled and one undefiled. 'Transcending all Naivasaṃjñānāsaṃjñāyatana' refers to transcending the defiled Naivasaṃjñānāsaṃjñāyatana. 'Attaining the cessation of perception and feeling, realizing it with the body' refers to attaining the undefiled Naivasaṃjñānāsaṃjñāyatana. Just as there are defiled and undefiled, what is severed by the Path of Seeing and what is severed by the Path of Cultivation, know that it is also like this with Nirodha-samāpatti. Furthermore, there are two types of Naivasaṃjñānāsaṃjñāyatana: one originally attained and one not yet attained. 'Transcending all Naivasaṃjñānāsaṃjñāyatana' refers to transcending the originally attained Naivasaṃjñānāsaṃjñāyatana. 'Attaining the cessation of perception and feeling, realizing it with the body' refers to attaining the not yet attained Naivasaṃjñānāsaṃjñāyatana.

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。是未曾得非想非非想處。如本得未曾得。共不共離欲得方便得。當知亦如是。複次此中說次第過諸地故。先次第過諸地欲。後過有心住非想非非想處。問曰。無學人可爾。所以者何。無學人于非想非非想處。有二種過。一離欲過。二住處過。學人于非想非非想處。無二種過。過一切非想非非想處。云何可爾。答曰。一切有二種。有少分一切。有一切一切。此中說少分一切。複次此中說住處過。學人雖無非想非非想處修道所斷欲過。而有住處過。複次此說須臾過。彼須臾滅非想非非想處有心。次生非想非非想處無心滅受想定身作證得成就者。問曰。入彼定時。余心心數法盡滅。何故世尊但說滅受想耶。答曰。譬喻者。說彼定有心。彼作是說。入彼定時。唯此二法滅。問曰。我不問彼我問說此言無心者。何故爾耶。答曰。佛說受想滅。當知余心心數法亦滅。複次以此二法名義勝故。彼心聚中。誰為最勝。此二法最勝故。佛說複次此現初門現略現始入法故。心心數法有二種。或是根性。或非根性。若說受當知已說根性。若說想當知已說非根性者。如根性非根性。明非明。勝不勝。妙不妙。當知亦如是。複次此二法。於二界中。極為行者。而作疲勞。受於色界。想于無色界。是故世尊說此二法。複次以此二法於二界中勝故。

【現代漢語翻譯】 現代漢語譯本：這是未曾證得的非想非非想處（既非有想也非無想的境界）。如同原本已證得又未曾證得一樣，包括共同和不共同的離欲之得，以及方便之得，應當知道也是如此。此外，這裡說的是次第超越諸地的緣故，先次第超越諸地的慾望，然後超越有心識的安住處，即非想非非想處。有人問：『無學之人可以這樣說，為什麼呢？因為無學之人在非想非非想處，有兩種超越：一是離欲的超越，二是住處的超越。而有學之人在非想非非想處，沒有這兩種超越，如何能超越一切非想非非想處呢？』回答說：『一切有兩種，有少分的一切，有一切的一切。這裡說的是少分的一切。』此外，這裡說的是住處的超越。有學之人雖然沒有因為在非想非非想處修道而斷除的慾望的超越，但有住處的超越。此外，這裡說的是須臾（極短的時間）的超越。他們須臾之間滅除非想非非想處有心識的狀態，接著生於非想非非想處無心識的狀態，通過滅盡受想定身作證而獲得成就。有人問：『進入那個禪定時，其餘的心和心所法都滅盡了，為什麼世尊只說滅盡受和想呢？』回答說：『譬如有人說那個禪定是有心識的，他們這樣說，進入那個禪定時，只有這兩種法滅盡。』有人問：『我不是問他們，我是問說此言無心識的人，為什麼這樣說呢？』回答說：『佛陀說受和想滅盡，應當知道其餘的心和心所法也滅盡。』此外，因為這兩種法的名稱和意義殊勝的緣故。在那個心聚中，誰最為殊勝？這兩種法最為殊勝，所以佛陀這樣說。此外，這是顯現最初的門徑，顯現簡略，顯現開始進入佛法，所以這樣說。心和心所法有兩種，或是根性的，或非根性的。如果說受，應當知道已經說了根性的；如果說想，應當知道已經說了非根性的。如同根性和非根性，明和非明，勝和不勝，妙和不妙，應當知道也是如此。此外，這兩種法，在兩個界中，極易使修行者感到疲勞。受在有的境界中，想在無的境界中，所以世尊說這兩種法。此外，因為這兩種法在兩個界中殊勝的緣故。

【English Translation】 English version: This is the state of Neither-perception-nor-non-perception (the realm of neither perception nor non-perception) that has not yet been attained. It is like having originally attained and not yet attained, including the common and uncommon attainment of detachment, as well as the attainment through skillful means. It should be understood that it is also like that. Furthermore, it is said here that one transcends the realms in sequence, first transcending the desires of the realms in sequence, and then transcending the dwelling place of consciousness, which is the realm of Neither-perception-nor-non-perception. Someone asks: 'This can be said of a non-learner (an Arhat), why? Because a non-learner has two kinds of transcendence in the realm of Neither-perception-nor-non-perception: one is the transcendence of detachment, and the other is the transcendence of dwelling place. A learner (one still on the path) does not have these two kinds of transcendence in the realm of Neither-perception-nor-non-perception, how can they transcend all of the realm of Neither-perception-nor-non-perception?' The answer is: 'There are two kinds of 'all': there is a partial 'all', and there is an absolute 'all'. Here, we are speaking of a partial 'all'.' Furthermore, here we are speaking of the transcendence of dwelling place. Although a learner does not have the transcendence of desire that is severed by cultivating the path in the realm of Neither-perception-nor-non-perception, they do have the transcendence of dwelling place. Furthermore, here we are speaking of the transcendence of a moment (a very short time). In a moment, they extinguish the state of consciousness in the realm of Neither-perception-nor-non-perception, and then are born into the state of non-consciousness in the realm of Neither-perception-nor-non-perception, attaining accomplishment by realizing the cessation of perception and feeling through the body. Someone asks: 'When entering that samadhi (meditative state), all other mental factors are extinguished, why does the World-Honored One (Buddha) only speak of the extinction of feeling and perception?' The answer is: 'It is like someone saying that that samadhi has consciousness; they say that when entering that samadhi, only these two dharmas (elements of existence) are extinguished.' Someone asks: 'I am not asking them, I am asking those who say that there is no consciousness, why do they say that?' The answer is: 'When the Buddha says that feeling and perception are extinguished, it should be understood that the other mental factors are also extinguished.' Furthermore, it is because the names and meanings of these two dharmas are superior. In that aggregate of mind, who is the most superior? These two dharmas are the most superior, so the Buddha says this. Furthermore, this is because it reveals the initial gateway, reveals the concise, reveals the beginning of entering the Dharma, so it is said this way. There are two kinds of mind and mental factors, either they are root-natured, or they are non-root-natured. If one speaks of feeling, it should be known that one has already spoken of the root-natured; if one speaks of perception, it should be known that one has already spoken of the non-root-natured. Just as root-natured and non-root-natured, clear and unclear, superior and non-superior, subtle and non-subtle, it should be known that it is also like that. Furthermore, these two dharmas, in the two realms, easily cause practitioners to feel fatigued. Feeling is in the realm of ** (with form/attachment), and perception is in the realm of non-** (without form/attachment), so the World-Honored One speaks of these two dharmas. Furthermore, it is because these two dharmas are superior in the two realms.

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受於色界中勝。想于無色界中勝。複次以此二法能生二種惱。謂愛惱見惱。受能生愛惱。想能生見惱。複次此二法。能起二種斗諍根本。受能起貪著欲愛繫縛斗諍根本。想能起見愛貪著繫縛斗諍根本。如二斗諍根本。二邊二箭二戲論二我。當知亦如是。複次因樂受故。生顛倒想。令諸眾生。于生死中。受大苦惱。是故世尊說滅此二法。複次行者憎惡此二法故起滅定。如施設經說。行者以何方便求滅定。答曰。初行者。欲令諸行。更無所作。更無所思。令我受想不生。已生者滅。未生受想令不生。已生受想令滅。是滅於此滅法無障礙。不問他得自在。身作證是名定。以是事故。世尊說滅此二法。問曰。滅之與定有何差別。答曰。滅是一剎那。定是久相續。問曰。心不動故名定。此中心斷無心云何名定。答曰。不動有二種。一心不動。二四大不動。此中雖斷心不動。而四大不動相續生。以四大不動故名定。問曰。二無心定。何故滅定立解脫。無想定不立耶。尊者波奢說曰。佛決定知法相。亦知勢用。餘人不知。若法有解脫相者立解脫無解脫相者不立。複次若定是內道法立解脫。若定是外道法不立解脫。如內道外道。聖人凡夫。背煩惱起煩惱。背熾然起熾然。說亦如是。複次舍我見起無我見身中可得者立解脫。若起我見舍無

【現代漢語翻譯】 現代漢語譯本 因中勝（力量）而感受。因無中勝（力量）而生起想法。進一步說，這兩種法能產生兩種煩惱，即愛惱和見惱。感受能產生愛惱，想法能產生見惱。進一步說，這兩種法能引發兩種爭鬥的根源。感受能引發貪著欲愛、繫縛的爭鬥根源，想法能引發見愛、貪著繫縛的爭鬥根源。如同兩種爭鬥的根源一樣，兩種邊見、兩種箭、兩種戲論、兩種我，應當知道也是如此。進一步說，因為快樂的感受，產生顛倒的想法，使眾生在生死中遭受巨大的苦惱。因此，世尊說要滅除這兩種法。進一步說，修行者憎惡這兩種法，因此生起滅盡定。如《施設經》所說：『修行者用什麼方法求得滅盡定？』回答說：『最初，修行者想要使諸行不再造作，不再思慮，使我的感受和想法不生起，已生起的滅除，未生起的感受和想法令其不生起，已生起的感受和想法令其滅除。』這就是滅，對於此滅法沒有障礙，不問他人而得自在，以身體作證，這稱為定。因為這個緣故，世尊說要滅除這兩種法。問：『滅與定有什麼差別？』回答說：『滅是一剎那，定是長久相續。』問：『心不動所以稱為定，這裡中心斷絕沒有心，怎麼稱為定？』回答說：『不動有兩種，一是心不動，二是四大不動。這裡雖然斷絕了心不動，但是四大不動相續生起，因為四大不動所以稱為定。』問：『兩種無心定，為什麼滅盡定立為解脫，無想定不立為解脫呢？』尊者波奢說：『佛決定知道法的相狀，也知道它的作用，其他人不知道。如果法有解脫的相狀就立為解脫，沒有解脫的相狀就不立為解脫。』進一步說，如果是內道法所生的定就立為解脫，如果是外道法所生的定就不立為解脫。如同內道外道、聖人凡夫、背離煩惱生起煩惱、背離熾然而生起熾然，說法也是這樣。進一步說，捨棄我見而生起無我見，在身中可以得到的就立為解脫，如果生起我見捨棄無

【English Translation】 English version Suffer due to superiority in possession (Zhong Sheng). Think due to superiority in non-possession (Wu Sheng). Furthermore, these two dharmas can generate two kinds of afflictions, namely love-affliction and view-affliction. Sensation can generate love-affliction, and thought can generate view-affliction. Furthermore, these two dharmas can initiate two kinds of roots of strife. Sensation can initiate the root of strife of attachment to desire-love and bondage, and thought can initiate the root of strife of view-love, attachment, and bondage. Just as the two roots of strife, the two extremes, the two arrows, the two proliferations, and the two selves, it should be known that it is also like this. Furthermore, because of pleasant sensation, distorted thoughts arise, causing sentient beings to suffer great affliction in samsara. Therefore, the World Honored One said to extinguish these two dharmas. Furthermore, practitioners detest these two dharmas, thus arising the cessation attainment. As the Establishment Scripture says: 'By what means does a practitioner seek the cessation attainment?' The answer is: 'Initially, the practitioner desires to make all activities cease to act, cease to think, so that my sensations and thoughts do not arise, those that have arisen are extinguished, and those sensations and thoughts that have not arisen are made not to arise, and those sensations and thoughts that have arisen are made to be extinguished.' This is cessation, and there is no obstacle to this cessation dharma, one attains freedom without asking others, and one testifies with the body, this is called attainment. For this reason, the World Honored One said to extinguish these two dharmas. Question: 'What is the difference between cessation and attainment?' The answer is: 'Cessation is a moment, attainment is a long continuation.' Question: 'Because the mind is unmoving, it is called attainment, but here the center is cut off and there is no mind, how is it called attainment?' The answer is: 'There are two kinds of unmoving, one is the unmoving of the mind, and the other is the unmoving of the four great elements. Although the unmoving of the mind is cut off here, the unmoving of the four great elements continues to arise, and because of the unmoving of the four great elements, it is called attainment.' Question: 'Of the two mindlessness attainments, why is the cessation attainment established as liberation, and the non-thought attainment not established as liberation?' Venerable Posha said: 'The Buddha definitively knows the characteristics of dharmas, and also knows their functions, which others do not know. If a dharma has the characteristic of liberation, it is established as liberation, and if it does not have the characteristic of liberation, it is not established as liberation.' Furthermore, if the attainment is generated by the inner path dharma, it is established as liberation, and if the attainment is generated by the outer path dharma, it is not established as liberation. Just like the inner path and outer path, sages and ordinary people, turning away from afflictions and arising afflictions, turning away from burning and arising burning, the saying is also like this. Furthermore, abandoning the view of self and arising the view of non-self, what can be obtained in the body is established as liberation, and if one arises the view of self and abandons non-

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我見身中可得者不立。複次若捨身見起空現在前身中可得者立解脫。若不起空現在前起身見者不立。複次先作是說。以二事故。滅定立解脫。一舍一切緣法。二滅最後邊心。無想定無此二事故。不立解脫。複次若更不生諸界諸生諸趣身中可得者立解脫。若更生諸界諸生諸趣身中可得者不立。複次背棄義。是解脫義。得滅定者。背舍諸界諸生諸趣。增長生死法。無想定不爾。以如是事故。二無心定。滅定立解脫。無想定不立。問曰。滅定無想定有何差別。答曰。名即差別。是名滅定。是名無想定。複次界亦差別。無想定色界系。滅定無色界系。複次地亦差別。無想定在第四禪地。滅定在非想非非想地。複次身亦差別。無想定在凡夫身。滅定在聖人身。複次凡夫人入無想定作離想。聖人入滅定作休息想。複次凡夫人厭患想入無想定。聖人厭患受想入滅定。複次凡夫人入無想定。欲滅于想。聖人入滅定。欲滅受想。複次凡夫人入無想定。滅色界繫心心數法。聖人入滅定。滅無色界繫心心數法。複次凡夫人入無想定。滅第四禪地心心數法。聖人入滅定。滅非想非非想地心心數法。複次凡夫人入無想定。得色界報。聖人入滅定。得無色界報。尊者和須蜜說曰。無想定滅定。有何差別。答曰。一是無想定。二是滅定。複次界亦差別

【現代漢語翻譯】 現代漢語譯本 我說，如果我認為在身體中可以獲得任何東西，我就不建立解脫。進一步說，如果捨棄了身見，並且空性現在顯現，那麼在身體中可以獲得的東西就建立了脫。如果空性沒有現在顯現，那麼起身見的人就不能建立解脫。進一步說，先前這樣說，因為兩個原因，滅盡定才能建立解脫：一是捨棄一切緣法，二是滅盡最後的邊際心。無想定沒有這兩個原因，所以不能建立解脫。進一步說，如果不再生於諸界、諸生、諸趣，那麼在身體中可以獲得的東西就建立了脫。如果再生於諸界、諸生、諸趣，那麼在身體中可以獲得的東西就不能建立解脫。進一步說，背棄的意義，就是解脫的意義。獲得滅盡定的人，背棄捨離諸界、諸生、諸趣，增長生死之法。無想定不是這樣。因為這樣的緣故，二種無心定中，滅盡定才能建立解脫，無想定不能建立。問：滅盡定和無想定有什麼差別？答：名稱就是差別。這個叫做滅盡定，那個叫做無想定。進一步說，界也有差別。無想定是繫縛的，滅盡定是無繫縛的。進一步說，地也有差別。無想定在第四禪地，滅盡定在非想非非想地。進一步說，身也有差別。無想定在凡夫身，滅盡定在聖人身。進一步說，凡夫人進入無想定，作遠離之想；聖人進入滅盡定，作休息之想。進一步說，凡夫人厭患于想，進入無想定；聖人厭患于受想，進入滅盡定。進一步說，凡夫人進入無想定，想要滅除想；聖人進入滅盡定，想要滅除受想。進一步說，凡夫人進入無想定，滅除繫縛的心和心所法；聖人進入滅盡定，滅除無繫縛的心和心所法。進一步說，凡夫人進入無想定，滅除第四禪地的心和心所法；聖人進入滅盡定，滅除非想非非想地的心和心所法。進一步說，凡夫人進入無想定，得到果報；聖人進入滅盡定，得到無果報。尊者和須蜜說：無想定和滅盡定有什麼差別？答：一個是無想定，一個是滅盡定。進一步說，界也有差別。

【English Translation】 English version I do not establish liberation if I see anything obtainable in the body. Furthermore, if abandoning the view of self and emptiness manifests, then liberation is established by what is obtainable in the body. If emptiness does not manifest, then liberation is not established by one who holds a view of self. Furthermore, it was said earlier that liberation is established by cessation attainment for two reasons: first, abandoning all conditioned dharmas; second, extinguishing the final marginal mind. The attainment of non-perception does not have these two reasons, so liberation is not established. Furthermore, if one is no longer born in various realms, births, and destinies, then liberation is established by what is obtainable in the body. If one is born again in various realms, births, and destinies, then liberation is not established by what is obtainable in the body. Furthermore, the meaning of renunciation is the meaning of liberation. One who attains cessation attainment renounces and abandons various realms, births, and destinies, increasing the dharmas of birth and death. The attainment of non-perception is not like this. For this reason, among the two mindlessness attainments, cessation attainment establishes liberation, while the attainment of non-perception does not. Question: What is the difference between cessation attainment and the attainment of non-perception? Answer: The name itself is the difference. This is called cessation attainment, and that is called the attainment of non-perception. Furthermore, the realm is also different. The attainment of non-perception is bound, while cessation attainment is unbound. Furthermore, the ground is also different. The attainment of non-perception is in the fourth dhyana ground, while cessation attainment is in the realm of neither perception nor non-perception. Furthermore, the body is also different. The attainment of non-perception is in the body of an ordinary person, while cessation attainment is in the body of a sage. Furthermore, an ordinary person entering the attainment of non-perception makes a thought of separation; a sage entering cessation attainment makes a thought of rest. Furthermore, an ordinary person, being weary of thought, enters the attainment of non-perception; a sage, being weary of sensation and thought, enters cessation attainment. Furthermore, an ordinary person entering the attainment of non-perception desires to extinguish thought; a sage entering cessation attainment desires to extinguish sensation and thought. Furthermore, an ordinary person entering the attainment of non-perception extinguishes bound mind and mental factors; a sage entering cessation attainment extinguishes unbound mind and mental factors. Furthermore, an ordinary person entering the attainment of non-perception extinguishes the mind and mental factors of the fourth dhyana ground; a sage entering cessation attainment extinguishes the mind and mental factors of the realm of neither perception nor non-perception. Furthermore, an ordinary person entering the attainment of non-perception obtains retribution; a sage entering cessation attainment obtains no retribution. Venerable Vasumitra said: What is the difference between the attainment of non-perception and cessation attainment? Answer: One is the attainment of non-perception, and the other is cessation attainment. Furthermore, the realm is also different.

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。無想定是色界系。滅定是無色界系。余廣說如上。複次凡夫人入無想定。得無想果。聖人入滅定。得非想非非想處果。複次凡夫人入無想定。得色界系報。學人入滅定。得無色界系報。無學人入滅定。得余依。無想定滅定。是謂差別。問曰。何故佛經說八解脫二解脫。說身作證耶。答曰。八解脫盡應說身作證如大因緣經說。八解脫身作證得成就。問曰。何故一經說八解脫身作證。多經說二解脫身作證耶。答曰。此二解脫。多有所作。多用功而得故。複次以名義勝故。八解脫中。何者最勝此二解脫。複次此二解脫。俱在界邊。凈解脫。在色界邊。滅受想解脫。在無色界邊。複次此二解脫。俱在地邊。凈解脫。在第四禪地邊。滅受想解脫。在非想非非想地邊。複次凈解脫。盡四大造色而立。滅受想解脫。盡心心數法而立故。複次凈解脫。取色凈相。而不生煩惱。是故佛說身作證得成就。滅受想解脫。無心在身不在心。以身力起現在前。不以心力。是故佛說身作證得成就。複次經說八解脫身作證者。皆以此二解脫故。得成就者得成就。有多處說。或說色陰少分是得成就。或說善五陰。或說善四陰。或說心不相應行陰少分。或說滅盡涅槃。說色陰少分。得成就者。如偈說。

汝于勝慧法　　得成就於戒 　一切皆賢善　

廣有諸珍寶

善五陰者。如說。得成就初禪。乃至第四禪。善四陰者。如說。得成就空處乃至非想非非想處。心不相應行陰少分者。如此中說。滅受想解脫滅盡涅槃者。如說。得成就滅盡涅槃。問曰。滅定有幾種。答曰。或有說者。有四種。一具縛人所起滅定。二斷上三種結。三斷中三種結。四斷下三種結。復有說者。此定有四種。非具縛起者。是斷六種七種八種九種結起者。復有說者。此定有九種。斷上上結起者。乃至斷下下結起者。復有說者。此定有十種具縛起者。斷上上結起者。乃至斷下下結起者。問曰。若具縛人。能起滅定者。凡夫人亦能起。答曰。具縛人有二種。一見道所斷具縛。二修道所斷具縛。若無非想非非想處見道所斷具縛。有修道所斷具縛者。能起滅定。若有二具縛者。則不能起。評曰。應作是說。滅定有十一種。具縛人。起滅定者。斷上上結起者。乃至斷下下結起者。時解脫轉根作不動起者。問曰。若具縛者所起滅定。乃至時解脫轉根作不動者所起滅定。即是具縛者所起滅定耶。答曰。或有說者。即是。問曰。若然者。云何有十一種。答曰。以十一時起故。有十一種。復有說者。具縛者所起異。乃至不動法所起異。問曰。若然者。具縛者所起。乃至不動者所起。有何差別。答曰。具縛者

【現代漢語翻譯】 現代漢語譯本 廣有諸珍寶

善於理解五蘊（skandha，構成個體經驗的五個集合）的人，例如，能夠成就初禪（dhyana，禪定）乃至第四禪。善於理解四蘊的人，例如，能夠成就空無邊處（akasanantyayana，四空定之一）乃至非想非非想處（nevasannanasannayatana，最高禪定）。心不相應行蘊（citta-viprayukta-samskara-skandha，既非色法也非心法的行蘊）的少分，就像這裡所說的。滅受想解脫滅盡涅槃（nirodha-samapatti，滅盡定）的人，例如，能夠成就滅盡涅槃。

問：滅盡定（nirodha-samapatti）有幾種？ 答：或者有人說，有四種。一是具縛人（baddha-jana，被煩惱束縛的人）所起的滅盡定；二是斷除上方三種結（ ঊর্ধ্ব-সংযোগন, uddham-samyojana，上三結指色愛、無色愛、掉舉）的人；三是斷除中間三種結的人；四是斷除下方三種結（অধর-সংযোগন, adho-samyojana，下三結指身見、戒禁取、疑）的人。

又有人說，此定有四種。非具縛人所起，是斷除六種、七種、八種、九種結的人所起。

又有人說，此定有九種。斷除上上結（更高的煩惱）的人所起，乃至斷除下下結（更低的煩惱）的人所起。

又有人說，此定有十種。具縛人所起，斷除上上結的人所起，乃至斷除下下結的人所起。

問：如果具縛人能夠起滅盡定，那麼凡夫（prthag-jana，未開悟的人）也能起嗎？ 答：具縛人有兩種。一是見道（darshana-marga，證悟的第一階段）所斷的具縛，二是修道（bhavana-marga，證悟的更高階段）所斷的具縛。如果沒有非想非非想處見道所斷的具縛，只有修道所斷的具縛的人，能夠起滅盡定。如果兩種具縛都有，則不能起。

評：應該這樣說，滅盡定有十一種。具縛人起滅盡定，斷除上上結的人起，乃至斷除下下結的人起。時解脫（samaya-vimutta，在特定時間獲得解脫的人）轉根（indriya-paravartana，根性的轉變）作不動（akuppa，不可動搖的）的人起。

問：如果具縛者所起的滅盡定，乃至時解脫轉根作不動者所起的滅盡定，就是具縛者所起的滅盡定嗎？ 答：或者有人說，就是。

問：如果這樣，怎麼會有十一種？ 答：因為在十一種不同的時間起，所以有十一種。

又有人說，具縛者所起的滅盡定不同，乃至不動法（akuppa-dharma，不可動搖的法）所起的滅盡定不同。

問：如果這樣，具縛者所起的，乃至不動者所起的，有什麼差別？ 答：具縛者...

【English Translation】 English version Abundant with all kinds of treasures.

Those who are skilled in the five skandhas (aggregates of existence) are, for example, able to attain the first dhyana (meditative absorption) up to the fourth dhyana. Those who are skilled in the four skandhas are, for example, able to attain the sphere of infinite space (akasanantyayana) up to the sphere of neither perception nor non-perception (nevasannanasannayatana). The minor part of the skandha of formations not associated with mind (citta-viprayukta-samskara-skandha) is as described here. Those who attain the cessation of perception and feeling, liberation, and the cessation of nirvana (nirodha-samapatti) are, for example, able to attain the cessation of nirvana.

Question: How many kinds of cessation attainment (nirodha-samapatti) are there? Answer: Some say there are four kinds. First, the cessation attainment arisen from a bound person (baddha-jana); second, one who has severed the upper three fetters (uddham-samyojana); third, one who has severed the middle three fetters; fourth, one who has severed the lower three fetters (adho-samyojana).

Again, some say that this attainment has four kinds: that which arises not from a bound person, but from one who has severed six, seven, eight, or nine fetters.

Again, some say that this attainment has nine kinds: that which arises from one who has severed the highest fetters, up to that which arises from one who has severed the lowest fetters.

Again, some say that this attainment has ten kinds: that which arises from a bound person, that which arises from one who has severed the highest fetters, up to that which arises from one who has severed the lowest fetters.

Question: If a bound person is able to arise in cessation attainment, can an ordinary person (prthag-jana) also arise in it? Answer: There are two kinds of bound persons. First, one bound by what is severed by the path of seeing (darshana-marga); second, one bound by what is severed by the path of cultivation (bhavana-marga). If there is no bound person severed by the path of seeing in the sphere of neither perception nor non-perception, but only one bound by what is severed by the path of cultivation, then they are able to arise in cessation attainment. If there are both kinds of bound persons, then they are not able to arise in it.

Commentary: It should be said that there are eleven kinds of cessation attainment. The cessation attainment that arises from a bound person, that which arises from one who has severed the highest fetters, up to that which arises from one who has severed the lowest fetters. That which arises from one who is liberated at the right time (samaya-vimutta), who has transformed their faculties (indriya-paravartana), and who is unshakeable (akuppa).

Question: If the cessation attainment that arises from a bound person, up to the cessation attainment that arises from one who is liberated at the right time, who has transformed their faculties, and who is unshakeable, is it the cessation attainment that arises from a bound person? Answer: Some say that it is.

Question: If that is so, how can there be eleven kinds? Answer: Because it arises at eleven different times, there are eleven kinds.

Again, some say that the cessation attainment that arises from a bound person is different from that which arises from an unshakeable dharma (akuppa-dharma).

Question: If that is so, what is the difference between that which arises from a bound person and that which arises from an unshakeable person? Answer: A bound person...

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所起。后斷一種結所起者。於前具縛者所起。得不在身中成就。不現前行。斷一種結所起者。得在身中成就。現在前行。乃至不動法所起。於時解脫所起。得不在身中成就。不現前行。不動法所起。得在身中成就現在前行。

問曰。此定為有上中下不耶。若有上中下者。施設經說云何通。如說。滅法無有差別若無上中下者。佛所有定。即是聲聞辟支佛定也。答曰。應作是說。此定無上中下。問曰。若然者。施設經說善通。滅法無差別故。佛所有定。即是辟支佛聲聞定也。答曰。如佛心斷入此定。辟支佛聲聞心斷入此定。等無差別。而方便有差別。佛不以方便起此定現在前。辟支佛以下方便。聲聞或以中。或以上方便。評曰。應作是說。此定有上中下。問曰。若然者。佛定異。辟支佛聲聞定異。此說善通。施設經說云何通。如說。滅法無有差別。答曰。以住心故。施設經說滅法。無有差別。定是有為故。應有上中下。所以者何。一切有為法。有上中下相。

問曰。此定體為有幾耶。答曰。或有說者。體有一。若滅現在前則無心。問曰。若滅剎那現在前。即彼剎那。名無心耶。答曰。如是。若滅剎那現在前。即彼剎那名無心。如一受剎那。即彼剎那。名為有受。一想剎那。即彼剎那。名為有想。一識剎那。即

【現代漢語翻譯】 現代漢語譯本： 由什麼而生起？之後斷除一種煩惱結所生起的（定），是由先前具有束縛的人所生起的。這種（定）可能不在自身中成就，也不會立即顯現。斷除一種煩惱結所生起的（定），可能在自身中成就，並且立即顯現。乃至由不動法所生起的（定），由暫時解脫所生起的（定），可能不在自身中成就，也不會立即顯現。由不動法所生起的（定），可能在自身中成就，並且立即顯現。

問：這種禪定有上、中、下之分嗎？如果存在上、中、下之分，那麼《施設經》（Śāsanā-sūtra）中的說法該如何解釋呢？經中說：『滅盡的法沒有差別。』如果不存在上、中、下之分，那麼佛陀（Buddha）所證得的禪定，就與聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）的禪定相同了嗎？答：應該這樣說，這種禪定沒有上、中、下之分。問：如果這樣，那麼《施設經》的說法就能很好地解釋了，因為滅盡的法沒有差別。所以佛陀所證得的禪定，就與辟支佛、聲聞的禪定相同了嗎？答：如同佛陀以斷滅之心進入這種禪定，辟支佛、聲聞也以斷滅之心進入這種禪定，在這一點上沒有差別。但是，方便方法卻有差別。佛陀不以方便法生起這種禪定並使其顯現，辟支佛以下等的方便法，聲聞或者以中等的，或者以上等的方便法。

評議：應該這樣說，這種禪定有上、中、下之分。問：如果這樣，那麼佛陀的禪定與辟支佛、聲聞的禪定就不同了，這種說法就能很好地解釋了。《施設經》的說法該如何解釋呢？經中說：『滅盡的法沒有差別。』答：因為安住于滅盡之心，所以《施設經》說滅盡的法沒有差別。禪定是有為法，所以應該有上、中、下之分。為什麼這樣說呢？因為一切有為法，都具有上、中、下之相。

問：這種禪定的本體有幾種？答：或者有人說，本體只有一種。如果滅盡（Nirodha）的當下顯現，那麼就沒有心（Citta）。問：如果滅盡的剎那（Kṣaṇa）顯現，那麼那個剎那就叫做無心嗎？答：是的。如果滅盡的剎那顯現，那麼那個剎那就叫做無心。如同一個感受（Vedanā）的剎那，那個剎那就叫做有感受；一個想法（Saṃjñā）的剎那，那個剎那就叫做有想法；一個識（Vijñāna）的剎那，即

【English Translation】 English version: From what does it arise? That which arises from the subsequent cessation of one kind of fetter (saṃyojana) is that which arises from one previously bound. It may not be accomplished in the body, nor manifest itself immediately. That which arises from the cessation of one kind of fetter may be accomplished in the body and manifest itself immediately. Even that which arises from the immovable dharma (acaladharma), that which arises from temporary liberation (sāmayikī mukti), may not be accomplished in the body, nor manifest itself immediately. That which arises from the immovable dharma may be accomplished in the body and manifest itself immediately.

Question: Does this samadhi (samādhi) have superior, middling, and inferior distinctions? If it has superior, middling, and inferior distinctions, how can the Śāsanā-sūtra be reconciled, which says, 'There is no difference in the cessation of dharmas'? If there are no superior, middling, and inferior distinctions, then the samadhi of the Buddha (Buddha) is the same as the samadhi of the Śrāvaka (Śrāvaka) and Pratyekabuddha (Pratyekabuddha)? Answer: It should be said that this samadhi has no superior, middling, and inferior distinctions. Question: If that is so, then the Śāsanā-sūtra can be well reconciled, because there is no difference in the cessation of dharmas. So the samadhi of the Buddha is the same as the samadhi of the Pratyekabuddha and Śrāvaka? Answer: Just as the Buddha enters this samadhi with a mind of cessation, so do the Pratyekabuddha and Śrāvaka enter this samadhi with a mind of cessation, and in this respect, there is no difference. However, the expedient means (upāya) are different. The Buddha does not bring this samadhi into manifestation by means of expedient means; the Pratyekabuddha uses inferior expedient means, and the Śrāvaka uses either middling or superior expedient means.

Commentary: It should be said that this samadhi has superior, middling, and inferior distinctions. Question: If that is so, then the samadhi of the Buddha is different from the samadhi of the Pratyekabuddha and Śrāvaka, and this statement can be well reconciled. How can the Śāsanā-sūtra be reconciled, which says, 'There is no difference in the cessation of dharmas'? Answer: Because of abiding in the mind of cessation, the Śāsanā-sūtra says that there is no difference in the cessation of dharmas. Samadhi is a conditioned dharma (saṃskṛta dharma), so it should have superior, middling, and inferior distinctions. Why is this so? Because all conditioned dharmas have the characteristics of superior, middling, and inferior.

Question: How many entities (dravya) does this samadhi have? Answer: Some say that it has only one entity. If the moment of cessation (nirodha) manifests, then there is no mind (citta). Question: If the moment (kṣaṇa) of cessation manifests, is that moment called 'no-mind'? Answer: Yes. If the moment of cessation manifests, then that moment is called 'no-mind'. Just as a moment of feeling (vedanā), that moment is called 'having feeling'; a moment of perception (saṃjñā), that moment is called 'having perception'; a moment of consciousness (vijñāna), that

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彼剎那。名為有識。彼亦如是。若一剎那滅。即彼剎那名無心。復有說者。此定體有十一。所以者何。彼滅十大地及心故。復有說者。體有二十一種。所以者何。彼滅十大地十善大地及心。評曰。應作是說。隨滅幾種心數法。彼定體亦有爾許種。此是定體。定相云何。答曰。體即是相。相即是體。諸法不可離體別說相。尊者和須蜜說曰。心法解脫是其相。

問曰。此定不能斷結。何故說名心法解脫。答曰。此說須臾斷。有緣法令不行名解脫。而此定不能斷結。復有說者。若法想微細。為其作因。微微作次第。不與此法俱。而成就是解脫。

問曰。此為說何義。答曰。或有說者。此中說定。若作是說。此中說定者想微細。為其作一因。謂相似因。與微微作一因。謂相似因微細。亦作次第緣。若作是說。此中說定若法想微細。為其作因微微為其作次第者。不應說不俱。所以者何。彼人起定現在前故。應說成就。所以者何。彼人成就定故。復有說者。此中說出定心。若作是說。此中說出定心者。想微細。為其作一因。謂相似因。微細亦作次第緣。若作是說。此中說出定心者。若法想微細。為其作因。微微作次第。應說不俱。所以者何。入定時。不起出定心現在前故。應說成就。所以者何。彼人成就出定心故。以

【現代漢語翻譯】 現代漢語譯本： 彼剎那（kshana，極短的時間單位）。名為有識。彼亦如是。若一剎那滅。即彼剎那名無心。復有說者。此定體有十一。所以者何。彼滅十大地（maha-bhumika，一切善心生起時，必然伴隨生起的十種心所）及心故。復有說者。體有二十一種。所以者何。彼滅十大地十善大地（kusala-maha-bhumika，與一切善心相應的十種心所）及心。評曰。應作是說。隨滅幾種心數法。彼定體亦有爾許種。此是定體。定相云何。答曰。體即是相。相即是體。諸法不可離體別說相。尊者和須蜜（Vasumitra，一位論師的名字）說曰。心法解脫是其相。 問曰。此定不能斷結（klesha，煩惱）。何故說名心法解脫。答曰。此說須臾斷。有緣法令不行名解脫。而此定不能斷結。復有說者。若法想微細。為其作因。微微作次第。不與此法俱。而成就是解脫。 問曰。此為說何義。答曰。或有說者。此中說定。若作是說。此中說定者想微細。為其作一因。謂相似因。與微微作一因。謂相似因微細。亦作次第緣。若作是說。此中說定若法想微細。為其作因微微為其作次第者。不應說不俱。所以者何。彼人起定現在前故。應說成就。所以者何。彼人成就定故。復有說者。此中說出定心。若作是說。此中說出定心者。想微細。為其作一因。謂相似因。微細亦作次第緣。若作是說。此中說出定心者。若法想微細。為其作因。微微作次第。應說不俱。所以者何。入定時。不起出定心現在前故。應說成就。所以者何。彼人成就出定心故。以

【English Translation】 English version: That moment (kshana, unit of extremely short time) is called 'having consciousness'. It is also like that. If one moment ceases, that moment is called 'without mind'. Furthermore, some say that the substance of this concentration has eleven aspects. Why is that? Because it extinguishes the ten 'great grounds' (maha-bhumika, the ten mental factors that invariably arise with all wholesome minds) and the mind. Furthermore, some say that the substance has twenty-one aspects. Why is that? Because it extinguishes the ten 'great grounds', the ten 'wholesome great grounds' (kusala-maha-bhumika, the ten mental factors associated with all wholesome minds), and the mind. The commentary says: It should be said that according to the number of mental phenomena that are extinguished, the substance of that concentration also has that many aspects. This is the substance of concentration. What is the characteristic of concentration? The answer is: The substance is the characteristic, and the characteristic is the substance. The characteristics of phenomena cannot be described separately from their substance. Venerable Vasumitra (Vasumitra, the name of a scholar) said: The liberation of the mind is its characteristic. Question: This concentration cannot sever the fetters (klesha, afflictions). Why is it called the 'liberation of the mind'? Answer: This refers to momentary severance. 'Liberation' means that conditions prevent the law from operating. However, this concentration cannot sever the fetters. Furthermore, some say that if the thought of a phenomenon is subtle, it serves as a cause for it. Subtly and gradually, it creates a sequence. It does not occur simultaneously with this phenomenon, and its accomplishment is liberation. Question: What meaning is being explained here? Answer: Some say that concentration is being discussed here. If it is said that the thought of concentration is subtle, it serves as one cause for it, namely a similar cause. And subtly, it creates one cause, namely a subtle similar cause. It also creates a sequential condition. If it is said that if the thought of a phenomenon is subtle, it serves as a cause for concentration, and subtly it creates a sequence, it should not be said that they are not simultaneous. Why is that? Because that person's arising concentration is present. It should be said that it is accomplished. Why is that? Because that person has accomplished concentration. Furthermore, some say that the mind emerging from concentration is being discussed here. If it is said that the thought of the mind emerging from concentration is subtle, it serves as one cause for it, namely a similar cause. And subtly, it also creates a sequential condition. If it is said that if the thought of a phenomenon is subtle, it serves as a cause for the mind emerging from concentration, and subtly it creates a sequence, it should be said that they are not simultaneous. Why is that? Because when entering concentration, the mind emerging from concentration does not arise and is not present. It should be said that it is accomplished. Why is that? Because that person has accomplished the mind emerging from concentration. Because

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是事故。知彼人本得出定心。復有說者。此中說入定心。若作是說。此中說入定心者。想與定作一因。謂相似因。微細與定作一因。謂相似因。亦作次第緣。若作是說。此中說入定心者。應作是說。想微細與定作因。定與微細作次第。應說不俱。所以者何。在定時不起入定心現在前。應說成就。所以者何。在定時成就入定心故。問曰。此中何者是想。何者是微細。何者是微微。答曰。或有說者。空處識處是想。無所有處是微細。非想非非想處是微微。復有說者。空處識處無所有處是想。非想非非想處是微細。若心心數次第入定者是微微。復有說者。非想非非想處。亦是想。亦是微細。亦是微微。所以者何。非想非非想處。有上中下。上者是想。中者是微細。下者是微微。問曰。想微細微微。有何差別。答曰。或有說者。名即差別。是名為想。是名微細。是名微微。複次上者是想。中者是微細。下者是微微。複次想微細。能令未來無漏道修。微微不修。複次想微細現在前時。三念處。若一念處現在前。未來四念處。修微微現在前時。法念處現在前。未來修三念處。除身念處。複次想微細。或曾得或不曾得。微微是曾得。問曰。此中因論生論。何故入定心。或曾得或不曾得。出定心唯曾得。答曰。入定心難得。多有所作多

【現代漢語翻譯】 現代漢語譯本： 是事故。知道那個人本來可以得到禪定之心。又有人說，這裡說的是進入禪定之心。如果這樣說，這裡說的是進入禪定之心，那麼想和定就構成一個因，稱為相似因；微細和定也構成一個因，稱為相似因，也構成次第緣。如果這樣說，這裡說的是進入禪定之心，就應該這樣說：想的微細狀態與定構成因，定與微細狀態構成次第。應該說它們不是同時存在的。為什麼呢？因為在禪定時，進入禪定之心不會生起並呈現。應該說成就了，為什麼呢？因為在禪定時，成就了進入禪定之心。 問：這裡什麼是想？什麼是微細？什麼是微微？ 答：有人說，空無邊處和識無邊處是想，無所有處是微細，非想非非想處是微微。又有人說，空無邊處、識無邊處、無所有處是想，非想非非想處是微細，如果心和心所依次進入禪定，那就是微微。 又有人說，非想非非想處既是想，也是微細，也是微微。為什麼呢？因為非想非非想處有上、中、下三種狀態。上者是想，中者是微細，下者是微微。 問：想、微細、微微有什麼差別？ 答：有人說，名稱就是差別。稱為想，稱為微細，稱為微微。其次，上者是想，中者是微細，下者是微微。再次，想和微細能夠使未來無漏道得以修習，而微微不能修習。再次，想和微細呈現時，三個念處，或者一個念處呈現時，未來四念處得以修習；微微呈現時，法念處呈現，未來修習三個念處，除了身念處。再次，想和微細，或者曾經得到過，或者不曾得到過，而微微是曾經得到過的。 問：這裡因論和生論，為什麼進入禪定之心，或者曾經得到過，或者不曾得到過，而從禪定出來的心只有曾經得到過？ 答：進入禪定之心難以得到，因為有很多事情要做。

【English Translation】 English version: It is an accident. Knowing that person could originally attain a concentrated mind (Dhyana-citta). Furthermore, some say that this refers to entering a concentrated mind. If it is said that this refers to entering a concentrated mind, then perception (Samjna) and concentration (Samadhi) form one cause, called a similar cause; subtlety (Suksma) and concentration also form one cause, called a similar cause, and also form a sequential condition (krama-pratyaya). If it is said that this refers to entering a concentrated mind, then it should be said that the subtlety of perception forms a cause with concentration, and concentration forms a sequence with subtlety. It should be said that they are not simultaneous. Why? Because when in concentration, the mind entering concentration does not arise and manifest. It should be said that it is accomplished. Why? Because when in concentration, the mind entering concentration is accomplished. Question: Here, what is perception (Samjna)? What is subtlety (Suksma)? What is very subtle (Ati-suksma)? Answer: Some say that the sphere of infinite space (Akasanantyayatana) and the sphere of infinite consciousness (Vijnananantyayatana) are perception; the sphere of nothingness (Akincanyayatana) is subtlety; the sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana) is very subtle. Others say that the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness are perception; the sphere of neither perception nor non-perception is subtlety; if the mind (citta) and mental factors (cetasika) enter concentration sequentially, that is very subtle. Still others say that the sphere of neither perception nor non-perception is both perception, subtlety, and very subtle. Why? Because the sphere of neither perception nor non-perception has upper, middle, and lower states. The upper state is perception, the middle state is subtlety, and the lower state is very subtle. Question: What is the difference between perception, subtlety, and very subtle? Answer: Some say that the name itself is the difference. It is called perception, it is called subtlety, it is called very subtle. Furthermore, the upper state is perception, the middle state is subtlety, and the lower state is very subtle. Furthermore, perception and subtlety can enable the future unconditioned path (Anasrava-marga) to be cultivated, while very subtle cannot be cultivated. Furthermore, when perception and subtlety manifest, the three foundations of mindfulness (Tri-smrtyupasthana), or one foundation of mindfulness, manifest, the future four foundations of mindfulness are cultivated; when very subtle manifests, the foundation of mindfulness of phenomena (Dharma-smrtyupasthana) manifests, and the future three foundations of mindfulness are cultivated, except for the foundation of mindfulness of the body (Kaya-smrtyupasthana). Furthermore, perception and subtlety, either have been attained or have not been attained, while very subtle has been attained. Question: Here, in terms of cause and origination, why is it that the mind entering concentration, either has been attained or has not been attained, while the mind emerging from concentration has only been attained? Answer: The mind entering concentration is difficult to attain because there are many things to do.

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用功乃得。出定心易得。不多有所作不多用功而得。是故唯是曾得。複次入定心。能增益定。令定相續。出定心。不增益定。令定衰退不相續。複次入定心。是有漏。或是曾得。或未曾得。出定心。是有漏無漏故。唯是曾得。此中因論生論。何故入定心有漏。出定心有漏無漏耶。答曰。隨順斷心故。入定心。不堅牢羸劣。如腐種子不能生相續法。隨順斷心。出定心。堅牢不羸劣。不如腐種子能生相續法。不隨順斷心。複次入定心。以定為寂滅。無漏心不計有法是寂滅。複次此是次第定。非想非非想處心。次第起此定。最後無漏。在無所有處。

問曰。入定心。為何所緣。出定心。為何所緣。答曰。入定心緣定。出定心亦緣定。問曰。若入定心緣定出心亦緣定者。何不入定時出定。出定時入定耶。答曰。入定時期心欲入。出定時期心欲出。複次入定心緣未來定。出定心緣過去定。問曰。入定心緣未來定時。為何所緣。答曰。或有說者。緣初剎那。復有說者。緣隨起幾所定現在前。評曰。應作是說。入定心緣未來定。則不可知。為緣何法。為不緣何法。所以者何。未來法是亂法。多剎那無次第。以總緣故。言緣未來定。問曰。出定心緣過去法時。為何所緣。答曰。或有說者。緣最後剎那。復有說者。緣隨所起。幾所

【現代漢語翻譯】 現代漢語譯本： 努力修行才能獲得（禪）定。出定之心容易獲得，不需要太多作為，不需要太多努力就能獲得。因此，只有曾經獲得過（禪定）的人才能有出定之心。此外，入定之心能夠增益禪定，使禪定持續相續；出定之心不能增益禪定，使禪定衰退，不能相續。此外，入定之心是有漏的，或者是曾經獲得過的，或者從未獲得過的；出定之心，因為有有漏和無漏的緣故，所以只有曾經獲得過的。這裡因為討論而產生討論：為什麼入定之心是有漏的，而出定之心有有漏和無漏呢？回答說：因為（入定之心）隨順於斷滅之心，所以入定之心不堅固，虛弱，如同腐爛的種子不能產生相續的法。而出定之心堅固不虛弱，不像腐爛的種子一樣不能產生相續的法，不隨順於斷滅之心。此外，入定之心以禪定為寂滅，而無漏之心不認為有法是寂滅的。此外，這是次第定，非想非非想處心（既非有想也非無想的禪定境界）次第生起這種禪定，最後是無漏，在無所有處（沒有任何所有的禪定境界）。

問：入定之心，以什麼為所緣（所觀的對象）？出定之心，以什麼為所緣？答：入定之心緣于禪定，出定之心也緣于禪定。問：如果入定之心緣于禪定，出定之心也緣于禪定，為什麼不是入定的時候出定，出定的時候入定呢？答：入定的時候，心想要入定；出定的時候，心想要出定。此外，入定之心緣于未來的禪定，出定之心緣於過去的禪定。問：入定之心緣于未來禪定的時候，緣于什麼呢？答：或者有人說，緣于最初的剎那（極短的時間單位）。又有人說，緣于隨之生起的若干禪定現在顯現。評論說：應該這樣說，入定之心緣于未來的禪定，是不可知的，不知道是緣于什麼法，還是不緣于什麼法。為什麼呢？因為未來的法是散亂的法，多個剎那沒有次第，因為是總的緣故，所以說是緣于未來的禪定。問：出定之心緣於過去法的時候，緣于什麼呢？答：或者有人說，緣于最後的剎那。又有人說，緣于隨之生起的若干。

【English Translation】 English version: Effort is required to attain (Samadhi) concentration. The mind emerging from Samadhi is easily attained; it doesn't require much action or effort. Therefore, only those who have previously attained (Samadhi) can have a mind emerging from it. Furthermore, the mind entering Samadhi enhances concentration, allowing it to continue uninterrupted. The mind emerging from Samadhi does not enhance concentration, causing it to decline and not continue. Moreover, the mind entering Samadhi is with outflows (of defilements), either previously attained or never attained before. The mind emerging from Samadhi, because it can be with or without outflows, is only previously attained. Here, a discussion arises from the discussion: Why is the mind entering Samadhi with outflows, while the mind emerging from Samadhi can be with or without outflows? The answer is: Because (the mind entering Samadhi) accords with the mind of cessation, the mind entering Samadhi is not firm and is weak, like a rotten seed that cannot produce continuous phenomena. The mind emerging from Samadhi is firm and not weak, unlike a rotten seed that cannot produce continuous phenomena, and does not accord with the mind of cessation. Furthermore, the mind entering Samadhi takes Samadhi as quiescence, while the mind without outflows does not consider any dharma as quiescence. Moreover, this is sequential Samadhi, the mind of Neither Perception nor Non-Perception (neither with nor without perception) arises sequentially in this Samadhi, and finally, it is without outflows, in the realm of Nothingness (no-thing-ness).

Question: What does the mind entering Samadhi take as its object (what it contemplates)? What does the mind emerging from Samadhi take as its object? Answer: The mind entering Samadhi focuses on Samadhi, and the mind emerging from Samadhi also focuses on Samadhi. Question: If the mind entering Samadhi focuses on Samadhi, and the mind emerging from Samadhi also focuses on Samadhi, why doesn't one emerge from Samadhi while entering it, or enter Samadhi while emerging from it? Answer: When entering Samadhi, the mind desires to enter; when emerging from Samadhi, the mind desires to emerge. Furthermore, the mind entering Samadhi focuses on future Samadhi, while the mind emerging from Samadhi focuses on past Samadhi. Question: When the mind entering Samadhi focuses on future Samadhi, what does it focus on? Answer: Some say it focuses on the initial kshana (an extremely short unit of time). Others say it focuses on the several Samadhis that arise and manifest. Commentary: It should be said that the mind entering Samadhi focuses on future Samadhi, which is unknowable, and it is not known what dharma it focuses on or does not focus on. Why? Because future dharmas are scattered dharmas, multiple kshanas without sequence, and because it is a general focus, it is said to focus on future Samadhi. Question: When the mind emerging from Samadhi focuses on past dharmas, what does it focus on? Answer: Some say it focuses on the final kshana. Others say it focuses on the several that arise.

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定現在前。評曰。應作是說。出定心緣過去定。則不可知為緣何法為不緣何法。所以者何。過去法有多剎那故。

問曰。入滅定時滅何等心。過去耶。未來耶。現在耶。若滅過去者。過去已自滅。若滅未來者。未來未生。若滅現在者。現在不住。若定不滅。彼亦自滅。答曰。應作是說。滅未來者。問曰。未來法未生。云何可滅耶。答曰。行者住現在世。遮住未來心。令不生故言滅。譬如城邑。若斷道閉門。豎于高幢。不令人出入。則名為救。彼亦如是。復有說者。滅未來現在心。問曰。行者住現在世。遮住未來心。使不生言滅可爾。現在法不住。若定不滅。彼亦自滅。云何言滅。答曰。先現在滅心心數法。令有緣法相續而滅。今現在滅心心數法。令有緣法不相續而滅。皆是定力。

問曰。出定時何心心數法現在前。答曰。或有說者。先所遮住未來心心數法。復有說者。起未來心心數法現在前。先所遮住者。在不生法中。評曰。應作是說。起未來心心數法。但不可知為起何心為不起何心。所以者何。未來法是亂。是多剎那。是無次第。

問曰。此定為有過去本得未來修不耶。答曰。或有說者。無過去本得。亦無未來修。如天眼天耳。若作是說。此定無本得無未來修者。定初剎那。成就現在定。第二剎

【現代漢語翻譯】 現代漢語譯本： 關於『定現在前』，評註說：應該這樣說，出定之心緣於過去的禪定。那麼，就無法知道是以什麼法為緣，又以什麼法為不緣了。為什麼呢？因為過去的法有很多剎那的緣故。 問：入滅盡定時，滅的是什麼心？是過去心嗎？是未來心嗎？是現在心嗎？如果滅的是過去心，過去心已經自己滅了；如果滅的是未來心，未來心還沒有生起；如果滅的是現在心，現在心不住留。如果禪定不滅，它也會自己滅。答：應該這樣說，滅的是未來心。問：未來的法還沒有生起，怎麼能夠滅呢？答：修行者安住于現在世，遮止未來的心，使它不生起，所以說是滅。譬如城邑，如果斷絕道路，關閉城門，豎起高高的旗幟，不讓人出入，就叫做救護。這裡也是這樣。還有一種說法，滅的是未來和現在的心。問：修行者安住于現在世，遮止未來的心，使它不生起，說是滅，這可以理解。但現在的法不住留，如果禪定不滅，它也會自己滅，怎麼說是滅呢？答：先是現在的滅心和心數法，使有緣之法相續而滅；現在是現在的滅心和心數法，使有緣之法不相續而滅。這些都是禪定的力量。 問：出定時，是什麼心和心數法現在前？答：有人說，是先前所遮止的未來心和心數法。也有人說，是生起的未來心和心數法現在前。先前所遮止的，是在不生之法中。評註說：應該這樣說，是生起的未來心和心數法。但是無法知道是生起什麼心，又是不生起什麼心。為什麼呢？因為未來的法是雜亂的，有很多剎那，是沒有次第的。 問：這個禪定是有過去本得（pūrvaprāpti，先前獲得的）和未來修習的嗎？答：有人說，沒有過去本得，也沒有未來修習，就像天眼（divyacakṣus，超人的視覺）和天耳（divyaśrotra，超人的聽覺）一樣。如果這樣說，這個禪定沒有本得，也沒有未來修習，那麼禪定的最初剎那，就成就了現在的禪定，第二個剎那...

【English Translation】 English version: Regarding 『cessation now before,』 the commentary says: It should be said this way, the mind arising from cessation is conditioned by past samādhi (meditative absorption). Then, it is impossible to know by what dharma (teachings, principles) it is conditioned and by what dharma it is not conditioned. Why? Because past dharmas have many kṣaṇas (moments). Question: When entering nirodha-samāpatti (cessation attainment), what kind of mind is ceased? Is it the past mind? Is it the future mind? Is it the present mind? If the past mind is ceased, the past mind has already ceased by itself. If the future mind is ceased, the future mind has not yet arisen. If the present mind is ceased, the present mind does not abide. If the samādhi does not cease, it will also cease by itself. Answer: It should be said this way, the future mind is ceased. Question: The future dharma has not yet arisen, how can it be ceased? Answer: The practitioner abides in the present world, preventing the future mind, causing it not to arise, therefore it is said to be ceased. For example, a city, if the roads are cut off, the gates are closed, and a high banner is erected, preventing people from entering and exiting, it is called protection. It is the same here. There is also another saying that the future and present minds are ceased. Question: The practitioner abides in the present world, preventing the future mind, causing it not to arise, saying it is ceased, this can be understood. But the present dharma does not abide, if the samādhi does not cease, it will also cease by itself, how can it be said to be ceased? Answer: First, the present mind and mental factors cease, causing the conditioned dharmas to cease in succession; now, the present mind and mental factors cease, causing the conditioned dharmas not to cease in succession. All of these are the power of samādhi. Question: When emerging from samādhi, what mind and mental factors are now before? Answer: Some say that it is the future mind and mental factors that were previously prevented. Others say that it is the arising future mind and mental factors that are now before. The previously prevented ones are in the unarisen dharmas. Commentary says: It should be said this way, it is the arising future mind and mental factors. But it is impossible to know what mind is arising and what mind is not arising. Why? Because future dharmas are chaotic, have many kṣaṇas, and have no order. Question: Is this samādhi with past pūrvaprāpti (previous attainment) and future cultivation? Answer: Some say that there is no past pūrvaprāpti, nor is there future cultivation, like divyacakṣus (divine eye) and divyaśrotra (divine ear). If it is said this way, this samādhi has no pūrvaprāpti and no future cultivation, then the first kṣaṇa of samādhi achieves the present samādhi, the second kṣaṇa...

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那。等成就過去現在出定。成就過去定。復有說者。此定有過去本得。有未來修。如念前世智他心智。若作是說。此定有過去本得未來修者。定初剎那成就未來現在定。第二剎那。等成就三世出定。成就過去未來定。評曰。應作是說。此定無過去本得。亦無未來修。若此定有過去本得未來修者。若退此定。還起此定。應得本定而不爾。若退此定。還得此定。名得未曾得定。如不破戒而還家者。還復出家。名得未曾得戒。彼亦如是。

問曰。於何處起此定。答曰。欲色界。非無色界。初在欲界。若於欲界起滅定。於此定退命終。生色界中。能起此定。餘者不能。何以知之。經說。尊者舍利弗。語諸比丘。諸長老當知。若比丘戒具足定具足慧具足者。能數數入出滅受想定。若於現法及死時。不得阿羅漢果。身壞命終。過摶食諸天。生摩㝹摩身天中。復于彼處。數數出入滅受想定。此是實知見。有如此事。爾時長老優陀夷。住彼會中。語尊者舍利弗言。尊者舍利弗。彼比丘生摩㝹摩身天中。數數入出滅受想定。無有是處。第二第三說亦如是。問曰。何故長老優陀夷。三違尊者舍利弗所說耶。答曰。長老優陀夷所疑。非無處所。彼作是念。若得此定者。必離無所有處欲。命終應生非想非非想處。彼處不能起滅定。亦不解

【現代漢語翻譯】 現代漢語譯本： 那麼，當成就過去和現在的出定狀態時，是成就了過去的禪定。還有人說，這種禪定有過去世本來就獲得的，也有未來通過修行而成就的，比如回憶前世的智慧和他心智。如果這樣說，這種禪定有過去世本來就獲得的，也有未來通過修行而成就的，那麼在禪定開始的剎那，就成就了未來和現在的禪定。在第二個剎那，就同時成就了過去、現在、未來三世的出定狀態，成就了過去和未來的禪定。評論說，應該這樣說，這種禪定沒有過去世本來就獲得的，也沒有未來通過修行而成就的。如果這種禪定有過去世本來就獲得的，也有未來通過修行而成就的，那麼如果從這種禪定中退出來，再重新進入這種禪定，應該能夠獲得原本的禪定，但事實並非如此。如果從這種禪定中退出來，還能再次進入這種禪定，這叫做獲得未曾獲得的禪定，就像沒有破戒而還俗的人，還俗后又再次出家，這叫做獲得未曾獲得的戒律。這裡的情況也是如此。

問：在什麼地方可以進入這種禪定？ 答：在欲界（Kāmadhātu，指眾生有情慾和物質欲的世界），而不是無色界（Arūpadhātu，指沒有物質欲的世界）。最初在欲界。如果在欲界進入和退出滅盡定（Nirodha-samāpatti，指斷滅一切心識活動的禪定），從這種禪定中退出來后死亡，轉生到色界（Rūpadhātu，指有物質但沒有情慾的世界）中，就能進入這種禪定，其他情況則不能。為什麼知道是這樣呢？經中說，尊者舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）對比丘們說，各位長老應當知道，如果比丘戒律具足、禪定具足、智慧具足，就能多次進入和退出滅受想定（Saññā-vedayita-nirodha，滅盡受想的禪定）。如果在現世或臨終時，沒有證得阿羅漢果（Arhat，指斷盡煩惱，達到涅槃的聖者），身壞命終后，超越食用摶食（kavalaṅkāra，指粗糙的食物）的諸天，轉生到摩㝹摩身天（Manomayakāya，指意生身天）中，又在那裡多次進入和退出滅受想定。這是真實的知見，確實有這樣的事。當時，長老優陀夷（Udāyi，佛陀的弟子）在那個集會中，對尊者舍利弗說，尊者舍利弗，比丘轉生到摩㝹摩身天中，多次進入和退出滅受想定，這是不可能的。第二次、第三次也這樣說。 問：為什麼長老優陀夷三次違背尊者舍利弗所說的話呢？ 答：長老優陀夷的懷疑並非沒有道理。他這樣想，如果證得這種禪定的人，必定已經離開了無所有處（Ākiñcaññāyatana，指超越了有和無的禪定境界）的慾望，命終后應該轉生到非想非非想處（N'eva saṃjñānāsaṃjñāyatana，指既非有想也非無想的禪定境界）。在那個地方不能進入滅盡定，也不理解。

【English Translation】 English version: Then, when one accomplishes emerging from the past and present states of cessation, it is the accomplishment of the past samādhi. Some say that this samādhi has a past attainment and a future cultivation, such as the wisdom of recalling past lives and the wisdom of knowing others' minds. If it is said that this samādhi has a past attainment and a future cultivation, then in the first moment of samādhi, one accomplishes the future and present samādhi. In the second moment, one simultaneously accomplishes emerging from the three times (past, present, and future) and accomplishes the past and future samādhi. The commentary says that it should be said that this samādhi has neither a past attainment nor a future cultivation. If this samādhi had a past attainment and a future cultivation, then if one were to regress from this samādhi and then re-enter it, one should be able to attain the original samādhi, but this is not the case. If one regresses from this samādhi and can still re-enter it, this is called attaining a samādhi that has not been previously attained, just as someone who returns home without breaking the precepts, and then renounces the world again, is said to have attained precepts that have not been previously attained. The situation here is similar.

Question: Where does one arise this samādhi? Answer: In the desire realm (Kāmadhātu, the realm of beings with sensual and material desires), not in the formless realm (Arūpadhātu, the realm without material desires). Initially, in the desire realm. If one enters and emerges from the cessation attainment (Nirodha-samāpatti, the samādhi of cessation of all mental activities) in the desire realm, and after regressing from this samādhi, dies and is reborn in the form realm (Rūpadhātu, the realm with material form but without sensual desires), one can enter this samādhi; otherwise, one cannot. How do we know this? The sutra says that Venerable Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) said to the monks, 'Venerable elders should know that if a monk is complete in precepts, complete in samādhi, and complete in wisdom, he can frequently enter and emerge from the cessation of perception and feeling (Saññā-vedayita-nirodha, the cessation of perception and feeling). If, in the present life or at the time of death, he does not attain the fruit of Arhat (Arhat, one who has extinguished all defilements and attained Nirvana), after the destruction of the body and the end of life, he transcends the gods who consume coarse food (kavalaṅkāra, coarse food) and is reborn in the Manomayakāya (Manomayakāya, mind-made body) heaven, and there again frequently enters and emerges from the cessation of perception and feeling. This is true knowledge and vision; such a thing exists.' At that time, Elder Udāyi (Udāyi, a disciple of the Buddha) was present in that assembly and said to Venerable Śāriputra, 'Venerable Śāriputra, it is impossible for a monk to be reborn in the Manomayakāya heaven and frequently enter and emerge from the cessation of perception and feeling.' He said the same thing a second and third time. Question: Why did Elder Udāyi contradict Venerable Śāriputra's words three times? Answer: Elder Udāyi's doubt was not without reason. He thought that if someone attains this samādhi, he must have already abandoned the desire for the realm of nothingness (Ākiñcaññāyatana, the realm of neither perception nor non-perception), and after death, he should be reborn in the realm of neither perception nor non-perception (N'eva saṃjñānāsaṃjñāyatana, the realm of neither perception nor non-perception). In that place, one cannot enter the cessation attainment, nor does one understand it.

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尊者舍利弗意。問曰。彼尊者舍利弗有何意耶。答曰。尊者舍利弗。說生色界阿那含。長老優陀夷。說生無色界者。是以違之。尊者舍利弗。說退阿那含。長老優陀夷。說不退阿那含。是以違之。問曰。尊者舍利弗。何故不為長老優陀夷解此義耶。答曰。尊者舍利弗。作是念。我不能除此愚人深著之心。複次尊者舍利弗。有如是心。欲為解說。以優陀夷三違此言故。此心便息。如箭喻經說。爾時有眾多增上慢比丘。皆于佛前。自說聖利。我生已盡。乃至廣說。佛作是念。我今當爲說斷慢法。以諸比丘數數自說聖利故。此心便息。佛世尊有遍大悲。欲說法心。猶尚有息。何況尊者舍利弗耶。複次尊者舍利弗。作是念。此所論事。必聞于佛。佛以此事。當呵責優陀夷及長老阿難。當使此辱經歷千載。令無智者不違智者之言。爾時舍利弗。作是念。此比丘三違我所說。諸梵行比丘。亦無讚歎我所說者。我今應往詣世尊所。爾時尊者舍利弗。往詣佛所。到已頭面禮足。卻坐一面。語諸比丘。諸長老當知。若比丘戒具足。乃至廣說。爾時長老優陀夷。在彼會中。語尊者舍利弗言。乃至無有是處。爾時尊者舍利弗。作是念。今此比丘。於世尊前。違我所說。諸梵行比丘。亦無稱讚我所說者。我今應當默然。爾時舍利弗。即便默然。

【現代漢語翻譯】 現代漢語譯本： 舍利弗尊者想知道，優陀夷長老為何與他意見相左。回答是：舍利弗尊者認為會證得阿那含（Anāgāmi，不還果）的人會再次投生，而優陀夷長老認為不會再次投生，因此他們意見相左。舍利弗尊者認為會從阿那含果位退轉，而優陀夷長老認為不會退轉，因此他們意見相左。 有人問：『舍利弗尊者為什麼不向優陀夷長老解釋這個道理呢？』回答是：舍利弗尊者心想：『我無法消除這個愚人根深蒂固的執著。』而且，舍利弗尊者本想為他解釋，但因為優陀夷三次反駁他的話，所以這個念頭就停止了。正如《箭喻經》所說，當時有很多增上慢的比丘，都在佛陀面前自稱證得了聖果，說『我生已盡』等等。佛陀心想：『我現在應當為他們說斷除驕慢的方法。』但因為這些比丘多次自稱證得聖果，所以這個念頭就停止了。佛世尊具有廣大的慈悲，想要說法的心，尚且會有停止的時候，更何況是舍利弗尊者呢？ 再者，舍利弗尊者心想：『這件事一定會傳到佛陀那裡，佛陀會因此事呵責優陀夷和阿難長老，使這個恥辱經歷千年，讓無智慧的人不敢違背有智慧的人的話。』當時，舍利弗心想：『這個比丘三次反駁我所說的話，其他的梵行比丘也沒有讚歎我所說的話，我現在應該去世尊那裡。』當時，舍利弗尊者前往佛陀那裡，到達后，頭面禮足，退坐在一旁，對比丘們說：『諸位長老應當知道，如果比丘戒律具足』等等。當時，優陀夷長老也在那個集會中，對舍利弗尊者說：『根本沒有這種事。』當時，舍利弗尊者心想：『現在這個比丘在世尊面前反駁我所說的話，其他的梵行比丘也沒有稱讚我所說的話，我現在應當保持沉默。』當時，舍利弗就保持了沉默。

【English Translation】 English version: Venerable Śāriputra (舍利弗, one of the chief disciples of the Buddha) wondered, 'What is Venerable Udāyi's (優陀夷, an elder monk) intention?' The answer is: 'Venerable Śāriputra says that those who will be reborn as Anāgāmi (阿那含, 'non-returner', one who will not be reborn in the desire realm) will be reborn, while Elder Udāyi says they will not be reborn, and that is why they disagree. Venerable Śāriputra says that Anāgāmi can regress, while Elder Udāyi says they cannot regress, and that is why they disagree.' Someone asked: 'Why didn't Venerable Śāriputra explain this meaning to Elder Udāyi?' The answer is: 'Venerable Śāriputra thought: 'I cannot remove the deep-seated attachment in this foolish person's mind.' Furthermore, Venerable Śāriputra intended to explain, but because Udāyi contradicted his words three times, this thought ceased. As it is said in the Arrow Simile Sutta, at that time there were many monks with conceit, all claiming to have attained the holy fruit before the Buddha, saying 'My birth is exhausted,' and so on. The Buddha thought: 'Now I should teach them the method to cut off pride.' But because these monks repeatedly claimed to have attained the holy fruit, this thought ceased. The World Honored Buddha has great compassion, and even the mind to teach the Dharma can cease, let alone Venerable Śāriputra?' Moreover, Venerable Śāriputra thought: 'This matter will surely be heard by the Buddha, and the Buddha will rebuke Udāyi and Elder Ānanda (阿難, one of the principal disciples of the Buddha) for this matter, causing this shame to last for a thousand years, so that the unwise will not dare to contradict the words of the wise.' At that time, Śāriputra thought: 'This monk has contradicted what I said three times, and the other Brahmacārī (梵行, those practicing the holy life) monks have not praised what I said either, I should go to the World Honored One now.' At that time, Venerable Śāriputra went to the Buddha, and upon arriving, bowed his head to his feet, sat to one side, and said to the monks: 'Elders, you should know that if a monk is complete in precepts,' and so on. At that time, Elder Udāyi was also in that assembly, and said to Venerable Śāriputra: 'There is no such thing.' At that time, Venerable Śāriputra thought: 'Now this monk is contradicting what I said in front of the World Honored One, and the other Brahmacārī monks are not praising what I said either, I should remain silent now.' At that time, Śāriputra remained silent.

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爾時佛告優陀夷言。汝意以何是摩㝹摩身天耶。以非想非非想天是耶。答言。如是。佛告言。汝愚人無眼。何故與上座比丘。論甚深阿毗曇。爾時世尊。現前呵責優陀夷已。便告長老阿難言。汝見上座比丘為他所惱。無有悲心。于彼愚人。而不呵責。爾時世尊。呵優陀夷已。便還精舍。入于禪定。問曰。長老優陀夷。有過故世尊呵之。長老阿難。復有何過。而被呵耶。答曰。優陀夷是阿難弟子。是故世尊告于阿難。汝應教敕。複次優陀夷是長老阿難攝眷屬人。是故世尊告言。汝應教敕。複次長老阿難是維那。佛告阿難。汝為維那。云何不知如法說者非法說者。複次此論說甚深阿毗曇事。非多人所知。唯佛尊者舍利弗能知。長老阿難。以多聞力故能知。以阿難知此法故。不稱讚上座比丘所說。不隨如法眾。有如是過故。世尊責之。以是事知初起滅定必在欲界。若於欲界起滅定。退此定已。生色界中。還起此定。余則不能。問曰。何故生色界中。能初起禪無色定不初起滅定耶。答曰。禪以三事故能起。一以因力。二以業力。三以法應爾力。以因力者。過去近生曾起滅此禪。以業力者。作決定業。必生彼處。法應爾力者。世界壞時。下地眾生。必生上地。無色定以二事故能起。一以因力。二以業力。無法應爾力。以因力者。

【現代漢語翻譯】 現代漢語譯本： 這時，佛陀告訴優陀夷（Udayi，人名）說：『你認為什麼是摩㝹摩身天（Manomayakaya Deva，意生身天）呢？是非想非非想天（Nevasaññānāsaññāyatana，既非想也非非想處天）嗎？』優陀夷回答說：『是的。』佛陀告訴他說：『你這愚笨的人，沒有智慧之眼。為什麼與上座比丘（Thera Bhikkhu，年長有德比丘）討論如此深奧的阿毗曇（Abhidhamma，論藏）呢？』 這時，世尊當面呵斥了優陀夷之後，便告訴長老阿難（Ananda，佛陀的侍者）說：『你看到上座比丘被他人困擾，卻沒有悲憫之心，也不呵斥那個愚笨的人。』這時，世尊呵斥了優陀夷之後，便回到精舍，進入禪定。 有人問：『長老優陀夷因為有過錯所以世尊呵斥他，長老阿難又有什麼過錯，而被呵斥呢？』回答說：『優陀夷是阿難的弟子，所以世尊告誡阿難，你應該教導管束他。其次，優陀夷是長老阿難所攝受的眷屬之人，所以世尊告誡說，你應該教導管束他。再次，長老阿難是維那（Vinaya，僧團中的糾察），佛陀告訴阿難：你作為維那，怎麼能不知道誰說的是如法的，誰說的是不如法的呢？』 『再者，這場討論是關於深奧的阿毗曇，不是很多人能理解的，只有佛陀和尊者舍利弗（Sariputta，智慧第一的佛陀弟子）才能理解。長老阿難因為多聞的緣故能夠理解。因為阿難知道這個法，卻不稱讚上座比丘所說的，也不隨順如法的僧眾，有這樣的過錯，所以世尊責備他。』 通過這件事可以知道，初次生起滅盡定（Nirodha-samāpatti，滅受想定）必定在欲界（Kāmadhātu，眾生有情慾的世界）。如果在欲界生起滅盡定，從這個定中退出來之後，生到中，還能生起這個定，其他地方則不能。 有人問：『為什麼生到中，能初次生起禪定（Jhāna，禪那）和無色定（Arupa-samāpatti，無色界定），卻不能初次生起滅盡定呢？』回答說：『禪定通過三種原因能夠生起：一是因的力量，二是業的力量，三是法應如此的力量。因的力量是指，過去臨終時曾經生起過這個禪定。業的力量是指，造作了決定性的業，必定會生到那個地方。法應如此的力量是指，世界壞滅時，下地的眾生，必定會生到上地。』 『無色定通過兩種原因能夠生起：一是因的力量，二是業的力量，沒有法應如此的力量。因的力量是指……』

【English Translation】 English version: At that time, the Buddha said to Udayi: 'What do you consider to be the Manomayakaya Deva (deva with mind-made body)? Is it the Nevasaññānāsaññāyatana (the sphere of neither perception nor non-perception)?' Udayi replied: 'Yes.' The Buddha said to him: 'You foolish man, without the eye of wisdom. Why do you discuss such profound Abhidhamma (the higher teachings) with a Thera Bhikkhu (senior monk)?' Then, the World Honored One, having rebuked Udayi in person, said to the elder Ananda (the Buddha's attendant): 'You see the Thera Bhikkhu being troubled by others, yet you have no compassion, nor do you rebuke that foolish man.' Then, the World Honored One, having rebuked Udayi, returned to the monastery and entered into meditation. Someone asked: 'Elder Udayi was rebuked by the World Honored One because of his faults. What faults did Elder Ananda have that he was also rebuked?' The answer is: 'Udayi is Ananda's disciple, so the World Honored One admonished Ananda, saying that you should teach and discipline him. Secondly, Udayi is a member of the retinue under Elder Ananda's care, so the World Honored One admonished him, saying that you should teach and discipline him. Furthermore, Elder Ananda is the Vinaya (the monastic disciplinarian). The Buddha said to Ananda: As the Vinaya, how can you not know who speaks according to the Dharma and who speaks against the Dharma?' 'Moreover, this discussion is about the profound Abhidhamma, which is not understood by many, only the Buddha and the venerable Sariputta (the Buddha's foremost disciple in wisdom) can understand it. Elder Ananda is able to understand it because of his vast learning. Because Ananda knows this Dharma, yet he does not praise what the Thera Bhikkhu said, nor does he follow the Dharma-abiding Sangha (community), he has such faults, so the World Honored One rebuked him.' Through this matter, it can be known that the initial arising of Nirodha-samāpatti (the cessation of perception and feeling) must be in the Kamadhatu (the realm of desire). If Nirodha-samāpatti arises in the Kamadhatu, and after retreating from this samadhi, one is born in the , one can still arise this samadhi, but not in other places. Someone asked: 'Why is it that when one is born in the , one can initially arise Jhana (meditative absorption) and Arupa-samāpatti (formless attainments), but one cannot initially arise Nirodha-samāpatti?' The answer is: 'Jhana can arise through three causes: first, the power of cause; second, the power of karma; and third, the power of the Dharma being so. The power of cause refers to having arisen this Jhana near the time of death in the past. The power of karma refers to having created decisive karma, one will surely be born in that place. The power of the Dharma being so refers to when the world is destroyed, beings in the lower realms will surely be born in the higher realms.' 'Arupa-samāpatti can arise through two causes: first, the power of cause; second, the power of karma; there is no power of the Dharma being so. The power of cause refers to...'

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過去近生曾起無色定。以業力者。作決定業。必生彼處。無法應爾力者。無色界中。無世界成壞。滅定以一事故能起。謂解說者。彼解說者。為何處最勝。謂在欲界中。不以因力。所以者何。未曾起此定故。非以業力。所以者何。彼定性非業故。非法應爾力。所以者何。無色界無世界成壞故。問曰。何故欲色界起此定現在前。非無色界耶。答曰。命根依二事存。謂依色依心。此定無心心斷故。起現在前。欲色界中。起此定時。心雖斷命根。依色而存。無色界無色依心故命存。若無色界起此定者。心斷命則斷。是名為死。不名為定。

問曰。若起此定已。於此定退。命終為生空處識處無所有處不。答曰。不生。所以者何。其所應生。若能起此定處。若能受報處。色界中。雖不受此定報。能起此定。非想非非想處。雖不能起此定。而受此定報處。空處識處無所有處。不能起此定。亦不能受此定報。復有說者。生彼處。但不名身證。不名俱解脫。評曰。應作是說。不生。

問曰。住彼定。為經幾時。答曰。欲界中。以摶食持諸根四大。欲界雖入定時不令身有患。出定時則有患。是故欲界少時入定。不得久住過於七日。何以知之。曾聞有一僧伽藍。有一比丘得滅定。食時著衣。詣食堂中。其日彼打揵椎。晚彼比丘

【現代漢語翻譯】 現代漢語譯本 過去，如果有人曾經修習過無色定（arupa-samapatti，指四種無色界的禪定），並且憑藉業力（karma，指行為所產生的力量），以此作為決定性的業，那麼他必定會往生到相應的無色界。如果不是憑藉這種力量，那麼在無色界中，沒有世界的成住壞空（formation, duration, destruction and emptiness of the world）。滅盡定（nirodha-samapatti，指一種斷滅意識和感受的禪定）只能因為一個原因而生起，那就是解說者（teacher）。那麼，這位解說者在何處最為殊勝呢？在欲界（kama-dhatu，指眾生有情慾和物質慾望的界別）中最為殊勝。這不是因為因的力量，為什麼呢？因為他從未修習過這種禪定。也不是因為業力，為什麼呢？因為這種禪定的性質不是業。也不是因為『法應如是』的力量，為什麼呢？因為在無色界中，沒有世界的成住壞空。有人問：為什麼欲界眾生能夠生起這種禪定，而不是無色界眾生呢？回答說：命根（jivitendriya，指維持生命的力量）依靠兩件事而存在，即依靠色（rupa，指物質）和依靠心（citta，指精神）。這種禪定斷滅了心和心所（caitasika，指心的作用），因此能夠生起。在欲界中，生起這種禪定時，心雖然斷滅，但命根依靠色而存在。在無色界中，色依靠心而存在，所以生命才能存在。如果無色界眾生生起這種禪定，心斷滅，生命也就斷滅，這被稱為死亡，不被稱為禪定。 有人問：如果修習這種禪定之後，從此禪定中退失，命終之後會往生到空無邊處（akasanantyayatana，指無色界的第一禪定）、識無邊處（vijnananantyayatana，指無色界的第二禪定）還是無所有處（akincanyayatana，指無色界的第三禪定）呢？回答說：不會往生到這些地方。為什麼呢？因為他所應該往生的地方，要麼是能夠生起這種禪定的地方，要麼是能夠承受這種禪定果報的地方。在欲界中，雖然不能承受這種禪定的果報，但能夠生起這種禪定。在非想非非想處（nevasannanasannayatana，指無色界的第四禪定），雖然不能生起這種禪定，但能夠承受這種禪定的果報。而空無邊處、識無邊處、無所有處，既不能生起這種禪定，也不能承受這種禪定的果報。還有一種說法是，會往生到那些地方，但不稱為身證（kayasaksi，指通過親身體驗而證得解脫），不稱為俱解脫（ubhatobhaga，指既通過禪定也通過智慧而證得解脫）。評論說：應該這樣說，不會往生到那些地方。 有人問：安住在這種禪定中，會經過多長時間呢？回答說：在欲界中，依靠摶食（kabalikahara，指段食，即以一口一口的食物來維持生命）來維持諸根（indriya，指感覺器官）和四大（mahabhuta，指地、水、火、風四大元素）。欲界眾生即使進入禪定，也不會讓身體出現問題。但從禪定中出來時，就會出現問題。因此，欲界眾生只能在短時間內進入禪定，不能長時間安住，不能超過七天。怎麼知道的呢？曾經聽說有一個僧伽藍（sangharama，指僧院），有一位比丘（bhikkhu，指佛教出家男子）證得了滅盡定。在吃飯的時候，他穿上衣服，前往食堂。那天，有人敲擊揵椎（ghanta，指寺院中用於報時的鐘或磬）。晚上，那位比丘...

【English Translation】 English version In the past, if someone had cultivated the Arupa-samapatti (formless attainments, referring to the four formless realms of meditation) and, through the power of karma (action and its consequences), made it a decisive act, they would certainly be reborn in that realm. If not through that power, then in the Arupa realms, there is no formation, duration, destruction, and emptiness of the world. Nirodha-samapatti (cessation attainment, a state of suspended consciousness) can only arise due to one reason: a teacher. Where is this teacher most excellent? In the Kama-dhatu (desire realm, the realm of beings with sensual desires). This is not due to the power of cause, why? Because they have never cultivated this attainment. It is also not due to the power of karma, why? Because the nature of this attainment is not karma. It is also not due to the power of 'the Dharma should be so,' why? Because in the Arupa realms, there is no formation, duration, destruction, and emptiness of the world. Question: Why can beings in the Kama-dhatu arise this attainment, but not beings in the Arupa realms? Answer: The life-force (jivitendriya, the vital faculty) depends on two things: form (rupa, matter) and mind (citta, consciousness). This attainment ceases mind and mental factors (caitasika, mental events), therefore it can arise. In the Kama-dhatu, when this attainment arises, although the mind ceases, the life-force depends on form to exist. In the Arupa realms, form depends on mind for life to exist. If a being in the Arupa realms were to arise this attainment, the mind would cease, and life would cease, which is called death, not attainment. Question: If one has cultivated this attainment and then falls away from it, upon death, will they be reborn in the Akasanantyayatana (sphere of infinite space, the first formless realm), Vijnananantyayatana (sphere of infinite consciousness, the second formless realm), or Akincanyayatana (sphere of nothingness, the third formless realm)? Answer: They will not be reborn in those places. Why? Because the place where they should be reborn is either a place where they can arise this attainment or a place where they can receive the reward of this attainment. In the Kama-dhatu, although they cannot receive the reward of this attainment, they can arise this attainment. In the Nevasannanasannayatana (sphere of neither perception nor non-perception, the fourth formless realm), although they cannot arise this attainment, they can receive the reward of this attainment. But the Akasanantyayatana, Vijnananantyayatana, and Akincanyayatana can neither arise this attainment nor receive the reward of this attainment. Another view is that they will be reborn in those places, but it is not called Kayasaksi (body witness, one who attains liberation through direct experience) or Ubhatobhaga (liberated in both ways, liberated through both meditation and wisdom). Comment: It should be said that they will not be reborn in those places. Question: How long does one abide in this attainment? Answer: In the Kama-dhatu, the senses (indriya, faculties) and the four elements (mahabhuta, earth, water, fire, and wind) are sustained by Kabalikahara (physical food, morsel food). Beings in the Kama-dhatu, even when entering attainment, do not cause problems for the body. But when coming out of attainment, problems arise. Therefore, beings in the Kama-dhatu can only enter attainment for a short time, and cannot abide for a long time, not exceeding seven days. How do we know this? It was once heard that in a Sangharama (monastery), there was a Bhikkhu (monk) who had attained Nirodha-samapatti. At mealtime, he put on his robes and went to the dining hall. That day, someone struck the Ghanta (gong, a bell used in monasteries). In the evening, that Bhikkhu...

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。精勤而作是念。我何故空過此時。不觀未來。何時當打揵椎。即立誓願。入于滅定。乃至打揵椎當起。時彼僧伽藍。有事難起。時諸比丘。皆舍僧伽藍去。經於三月。難事乃解。時諸比丘。還集會而打揵椎。時彼比丘。起定即死。後有一乞食比丘。獲得滅定。以日初分。著衣持缽。欲詣村乞食。時天大雨。彼作是念。若入村者。壞我衣色。若不往者。何故空過此時。不觀未來。即立愿入定。乃至雨止當起。或有說者。雨經半月。或有說者。雨經一月乃止。天雨既止。彼比丘起即死。以是事故。知欲界入滅定無患出時有患。是故少時入定。不過七日。色界不以摶食持諸根四大。入此定者。或經半劫一劫。或有過者。問曰。若不立愿入滅定者。云何而起。答曰。如入有心定。法自應起。複次若欲食。若欲大小便。入定雖不作患。出則作患。以是事故。必應自起。

問曰。凡夫人。為入滅定不。尊者和須蜜說曰。凡夫人不入此定。所以者何。此是聖人定。非凡夫定。若凡夫人入此定者。亦是凡夫定。複次凡夫人。觀上離下地欲。如阇樓蟲。非想非非想處。更無上地可緣。離下地欲。是故凡夫人。不入此定。複次凡夫人。數數入定。則數數身猗心猗。以身心猗故。方便則緩。方便緩故。不能起彼定。尊者佛陀提婆說曰

【現代漢語翻譯】 現代漢語譯本：他精進地這樣想著：『我為何要白白浪費這段時間？不考慮未來，何時才能敲擊犍椎（ghanta，寺廟中用於報時或集眾的法器）？』於是他立下誓願，進入滅盡定（nirodha-samāpatti，一種高級禪定狀態，達到意識和感受的止息），直到犍椎敲響時才出定。當時，那座僧伽藍（saṃghārāma，僧院）發生了一件難以解決的事情，眾比丘都離開了僧伽藍。經過三個月，難事才解決。當時，眾比丘返回並敲擊犍椎。那位比丘出定后立即去世。後來，有一位乞食的比丘，獲得了滅盡定。在黎明時分，他穿好衣服，拿著缽，想要去村裡乞食。當時天降大雨。他這樣想著：『如果進入村子，會損壞我的衣服。如果不去，又為何要白白浪費這段時間？不考慮未來。』於是他立愿入定，直到雨停才出定。有人說，雨下了半個月，也有人說，雨下了一個月才停。天雨停了，那位比丘出定后立即去世。因為這個緣故，知道在欲界（kāmadhātu，佛教宇宙觀中的欲界）進入滅盡定，出定的時候會有危險。因此，短暫入定，不超過七天。不以摶食（kavaḍīkāra-āhāra，段食，即一口一口吃的食物）來維持諸根和四大（catvāri mahābhūtāni，地、水、火、風四大元素）的情況下，進入此定的人，或者經過半劫（kalpa，極長的時間單位）一劫，或者更久。有人問：『如果不立愿進入滅盡定，如何才能出定？』回答說：『如同進入有心定（saṃjñā-vedayita-nirodha，有想受滅盡定），法爾自然就會出定。』再次，如果想要吃飯，或者想要大小便，入定雖然不會造成問題，出定后就會造成問題。因為這個緣故，必須自己出定。 有人問：『凡夫（pṛthagjana，未證悟的普通人）能進入滅盡定嗎？』尊者和須蜜（Vasumitra，一位論師）說：『凡夫不能進入此定。』為什麼呢？因為這是聖人（ārya，已證悟的人）的定，不是凡夫的定。如果凡夫進入此定，那也是凡夫的定。再次，凡夫觀察上界，遠離下地之慾，如同阇樓蟲（jalūka，水蛭）。在非想非非想處（naivasaṃjñānāsaṃjñāyatana，無所有處之上的禪定境界）之上，沒有更高的境界可以攀緣，來遠離下地之慾。因此，凡夫不能進入此定。再次，凡夫如果頻繁入定，就會頻繁地產生身猗（kāya-pāśrabdhi，身體的輕安）和心猗（citta-pāśrabdhi，心的輕安）。因為身心輕安的緣故，方便（upāya，方法）就會遲緩。因為方便遲緩的緣故，就不能出彼定。尊者佛陀提婆（Buddha-deva，一位論師）說：

【English Translation】 English version: He diligently thought thus: 'Why should I waste this time in vain? Not considering the future, when will I strike the ghanta (ghanta, a bell in a monastery used to announce the time or gather the assembly)?' Then he made a vow to enter nirodha-samāpatti (nirodha-samāpatti, a high state of meditation where consciousness and feelings cease), and would only arise when the ghanta was struck. At that time, the saṃghārāma (saṃghārāma, monastery) had a difficult matter to resolve, and all the bhikshus left the saṃghārāma. After three months, the difficult matter was resolved. At that time, the bhikshus returned and struck the ghanta. That bhikshu arose from his samadhi and immediately died. Later, there was a bhikshu who lived by begging, and he attained nirodha-samāpatti. At dawn, he put on his robes, held his bowl, and wanted to go to the village to beg for food. At that time, there was heavy rain. He thought thus: 'If I enter the village, it will damage my robes. If I don't go, why should I waste this time in vain? Not considering the future.' Then he vowed to enter samadhi, and would only arise when the rain stopped. Some say that the rain lasted for half a month, and others say that the rain lasted for a month before stopping. When the rain stopped, that bhikshu arose and immediately died. Because of this reason, it is known that entering nirodha-samāpatti in the kāmadhātu (kāmadhātu, the desire realm in Buddhist cosmology) has danger upon arising from it. Therefore, entering samadhi for a short time, not exceeding seven days. Without sustaining the faculties and the catvāri mahābhūtāni (catvāri mahābhūtāni, the four great elements of earth, water, fire, and wind) with kavaḍīkāra-āhāra (kavaḍīkāra-āhāra, morsel food, food eaten mouthful by mouthful), those who enter this samadhi, either pass half a kalpa (kalpa, an extremely long unit of time), a kalpa, or even longer. Someone asked: 'If one does not make a vow to enter nirodha-samāpatti, how can one arise from it?' The answer is: 'Just like entering a samadhi with mind (saṃjñā-vedayita-nirodha, cessation of perception and feeling), one will naturally arise from it.' Furthermore, if one wants to eat, or wants to urinate or defecate, entering samadhi will not cause problems, but arising from samadhi will cause problems. Because of this reason, one must arise on one's own. Someone asked: 'Can ordinary people (pṛthagjana, unenlightened beings) enter nirodha-samāpatti?' Venerable Vasumitra (Vasumitra, a commentator) said: 'Ordinary people cannot enter this samadhi.' Why is that? Because this is the samadhi of the noble ones (ārya, enlightened beings), not the samadhi of ordinary people. If ordinary people enter this samadhi, then it is also the samadhi of ordinary people. Furthermore, ordinary people observe the upper realms, and are detached from the desires of the lower realms, like the jalūka (jalūka, leech). Above the naivasaṃjñānāsaṃjñāyatana (naivasaṃjñānāsaṃjñāyatana, the realm of neither perception nor non-perception), there is no higher realm to cling to, in order to be detached from the desires of the lower realms. Therefore, ordinary people cannot enter this samadhi. Furthermore, if ordinary people frequently enter samadhi, they will frequently generate kāya-pāśrabdhi (kāya-pāśrabdhi, physical pliancy) and citta-pāśrabdhi (citta-pāśrabdhi, mental pliancy). Because of physical and mental pliancy, the upāya (upāya, method) will be slow. Because the upāya is slow, one cannot arise from that samadhi. Venerable Buddha-deva (Buddha-deva, a commentator) said:

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。凡夫人不入彼定。所以者何。凡夫人數數入定。我見牢固。畏後邊滅法。如畏深坑。是故不能入彼定也。問曰。菩薩為入滅定不。尊者和須蜜說曰。菩薩不入。所以者何。此定是聖人定。若菩薩入此定者。亦應是凡夫定。複次菩薩觀上離下地欲。如阇樓蟲。非想非非想處。便無上地可緣。離下地欲。是故菩薩不入此定。複次菩薩入滅定。所以者何。菩薩欲求一切智時。作如是念。我應推求一切處相。若菩薩不入滅定者。則於此處不名推求。尊者佛陀提婆說曰。菩薩不入滅定。菩薩雖復摧滅我見。不畏最後滅處。如畏深坑。不欲令慧有留難及斷絕故。不欲入滅定非不能入。問曰。菩薩前身時。不曾起滅定。于最後身。而起滅定。為先起滅定后得阿耨多羅三藐三菩提。為先得阿耨多羅三藐三菩提后得滅定。若先起滅定后得阿耨多羅三藐三菩提者。云何不違期心起不相似心。云何名三十四心得一切智。若先得阿耨多羅三藐三菩提後起滅定者。云何名滿足學法。得盡智時。云何名所作已竟。外國法師。作如是說。先起滅定。后得阿耨多羅三藐三菩提。問曰。若然者。云何不違期心。

答曰。彼作是說。菩薩先離無所有處欲。依第四禪。入正決定。不起此處。乃至得阿那含果。起于滅定。得阿耨多羅三藐三菩提。問曰。

【現代漢語翻譯】 現代漢語譯本： 凡夫俗子不能進入這種禪定（滅盡定）。為什麼呢？因為凡夫俗子即使偶爾進入禪定，『我』的觀念仍然根深蒂固，他們害怕死後的寂滅，就像害怕掉入深坑一樣。因此，他們不能進入這種禪定。 有人問：菩薩會進入滅盡定嗎？ 尊者和須蜜（Vasumitra）回答說：菩薩不會進入滅盡定。為什麼呢？因為這種禪定是聖人的禪定。如果菩薩進入這種禪定，那也應該算是凡夫的禪定了。而且，菩薩觀察高層境界遠離低層境界的慾望，就像阇樓蟲（Jaluka）一樣。如果到達非想非非想處（Naivasamjnanasamjnayatana），就沒有更高的境界可以攀緣，從而遠離低層境界的慾望。因此，菩薩不會進入這種禪定。 又有人問：菩薩為什麼不進入滅盡定呢？ 因為菩薩想要追求一切智（Sarvajnatva）時，會這樣想：我應該推求一切事物的真相。如果菩薩不進入滅盡定，那麼就不能說他推求了一切事物的真相。 尊者佛陀提婆（Buddhatadeva）說：菩薩不會進入滅盡定。菩薩即使摧毀了『我見』，也不會像害怕掉入深坑一樣，害怕最後的寂滅之處。菩薩不希望智慧受到阻礙或斷絕，所以不是不能進入滅盡定，而是不希望進入。 有人問：菩薩在前世沒有生起過滅盡定，在最後一生才生起滅盡定，那麼是先進入滅盡定然後獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），還是先獲得阿耨多羅三藐三菩提然後進入滅盡定？如果是先進入滅盡定然後獲得阿耨多羅三藐三菩提，為什麼不會違背之前的發願，生起不相似的心？又怎麼能說是以三十四心獲得一切智？如果是先獲得阿耨多羅三藐三菩提然後進入滅盡定，又怎麼能說是圓滿了所學之法？在獲得盡智（Ksaya-jnana）時，又怎麼能說是所作已辦？ 外國的法師是這樣說的：先進入滅盡定，然後獲得阿耨多羅三藐三菩提。 有人問：如果這樣，為什麼不會違背之前的發願？ 回答說：他們是這樣說的，菩薩先遠離無所有處（Akincanyayatana）的慾望，依靠第四禪（Caturtha-dhyana），進入正確的決定，不離開這個境界，直到獲得阿那含果（Anagami-phala），然後生起滅盡定，獲得阿耨多羅三藐三菩提。 有人問：

【English Translation】 English version: Ordinary people do not enter that Samadhi (Nirodha-samapatti, Cessation Attainment). Why? Because even if ordinary people occasionally enter Samadhi, the 'I' concept is deeply rooted. They fear the cessation of existence after death, like fearing a deep pit. Therefore, they cannot enter that Samadhi. Question: Do Bodhisattvas enter the Cessation Attainment? Venerable Vasumitra said: Bodhisattvas do not enter it. Why? Because this Samadhi is for the noble ones. If Bodhisattvas were to enter this Samadhi, it should also be considered a Samadhi for ordinary people. Furthermore, Bodhisattvas observe the desire to be apart from the lower realms, like the Jaluka worm. If they reach the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana), there is no higher realm to cling to, thus being apart from the desire for lower realms. Therefore, Bodhisattvas do not enter this Samadhi. Question: Why don't Bodhisattvas enter the Cessation Attainment? Because when Bodhisattvas want to seek Omniscience (Sarvajnatva), they think like this: 'I should investigate the true nature of all things.' If Bodhisattvas do not enter the Cessation Attainment, then it cannot be said that they have investigated the true nature of all things. Venerable Buddhatadeva said: Bodhisattvas do not enter the Cessation Attainment. Even though Bodhisattvas have destroyed the 'self-view,' they do not fear the final cessation like fearing a deep pit. Bodhisattvas do not want wisdom to be hindered or cut off, so it's not that they cannot enter the Cessation Attainment, but that they do not wish to enter it. Question: In previous lives, Bodhisattvas did not arise in the Cessation Attainment. In the final life, they arise in the Cessation Attainment. Is it that they first enter the Cessation Attainment and then attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), or do they first attain Anuttara-samyak-sambodhi and then enter the Cessation Attainment? If they first enter the Cessation Attainment and then attain Anuttara-samyak-sambodhi, how can they not violate their previous vows and give rise to dissimilar thoughts? How can it be said that they attain Omniscience with thirty-four thoughts? If they first attain Anuttara-samyak-sambodhi and then enter the Cessation Attainment, how can it be said that they have fulfilled the learned Dharma? When attaining the Exhaustion of Knowledge (Ksaya-jnana), how can it be said that what needed to be done has been done? Foreign Dharma masters say this: First enter the Cessation Attainment, then attain Anuttara-samyak-sambodhi. Question: If that is the case, how can they not violate their previous vows? Answer: They say this: Bodhisattvas first abandon the desire for the Realm of Nothingness (Akincanyayatana), rely on the Fourth Dhyana (Caturtha-dhyana), enter the correct determination, and do not leave this state until they attain the Anagami-phala (Fruit of Non-Returning), then they arise in the Cessation Attainment and attain Anuttara-samyak-sambodhi. Question:

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云何不名起不相似心耶。答曰。彼作是說。誰言菩薩無不相似心。菩薩有不相似心。問曰。云何名三十四心得一切智。答曰。彼作是說。言三十四心者。說無漏心。不說入定出定心。罽賓沙門。作如是說。先得阿耨多羅三藐三菩提。後起滅定。問曰。若然者。云何名滿足學法答曰。言滿足者。滿足於根。滿足於果。不滿足於定。問曰。云何得盡智時名所作已竟。答曰。或有說。解脫障是下無知。或有說。是于諸定不自在。或有說。是不得定者。若作是說。解脫障是下無知者。世尊得盡智時。斷一切無知。得一切彼對治智。若作是說。解脫障。是于諸定不自在者。世尊得盡智時。于諸禪定解脫三昧。出入皆得自在。若作是說。解脫障是不得定者。世尊得盡智時。得一切定。是故得盡智時。所作已竟。問曰。云何名三十四無漏心。答曰。菩薩先滅無所有處欲。依第四禪。入正決定。見道中有十五心道比智第十六心道比智。即是離非想非非想處欲。方便道無礙道有九。解脫道有九。是名三十四心。◎

◎如經說。毗舍佉優婆夷。詣曇摩提那比丘尼所。作如是問。阿夷云何入滅定。彼作是說。毗舍佉優婆夷比丘入滅定。不作是念。我今入滅定。當入滅定。已於先時。調柔其心。欲入此定。問曰。行者入房洗足。敷床結跏

趺座時。無如是念。我今入滅定。當入滅定耶。答曰。雖有是事。皆是遠時。如欲界善心次第起。初禪乃至入滅定。無如是念。我今入滅定。當入滅定。復作是問。阿夷云何起滅定。彼作是說。毗舍佉優婆夷比丘。起滅定時。不作是念。我今起滅定。我當起滅定。然緣此身六入命根故。而起彼定。若為飢渴所逼。若欲大小便。雖在定時不作患。出則作患。以是事故。從彼定起。復問。比丘入滅定時。為先滅何行。身行耶。口行耶。意行耶。彼作是說。毗舍佉優婆夷比丘。入滅定時。先滅口行。次滅身行。次滅意行。問曰。說滅意行。此事可爾。說滅口行身行。云何可爾。所以者何。從初禪起。入第二禪時。滅于口行。從第三禪起。入第四禪時。滅于身行。何故說言。入滅定時滅身口行。答曰。入滅定時。有二種。有近有遠。遠時則滅身口行。近時則滅意行。複次若入初禪。乃至入非想非非想處。盡名入滅定時。所以者何。為入滅定故。起此諸地現在前。復作是問。阿夷比丘。起滅定時。先起何行現在前。身行耶。口行耶。意行耶。彼作是說。毗舍佉優婆夷比丘。起滅定時。先起意行。次起身行。次起口行。問曰。若作是說。從滅定先起意行。此事可爾。若作是說。起滅定時。起身行口行。云何可爾。所以者何。從第四

【現代漢語翻譯】 現代漢語譯本： 結跏趺坐時，不要有這樣的念頭：『我現在要進入滅盡定，我將要進入滅盡定。』回答說：『即使有這樣的事，也都是很久以後的事。』例如欲界的善心次第生起，從初禪乃至進入滅盡定，都不會有這樣的念頭：『我現在要進入滅盡定，我將要進入滅盡定。』

又問：『阿夷（Ajita，人名）如何進入和出滅盡定？』他這樣說：『毗舍佉·優婆夷（Visakha Upasika，女居士名）比丘進入滅盡定時，不會有這樣的念頭：『我現在要進入滅盡定，我將要進入滅盡定。』而是因為緣于這個身體、六入（sadayatana，眼、耳、鼻、舌、身、意六種感覺器官）、命根（jivitindriya，維持生命的能力），而進入那個禪定。如果被飢渴所逼迫，或者想要大小便，即使在禪定中也不會感到困擾，出來后才會感到困擾。因為這個緣故，才從那個禪定中出來。』

又問：『比丘進入滅盡定時，先滅除哪種行（sankhara，有為法）？是身行（kayasankhara，呼吸）嗎？是口行（vacisankhara，尋伺）嗎？是意行（cittasankhara，受想）嗎？』他這樣說：『毗舍佉·優婆夷比丘進入滅盡定時，先滅除口行，其次滅除身行，其次滅除意行。』

問：『說滅除意行，這件事還可以理解。說滅除口行和身行，怎麼可能呢？』為什麼這樣說呢？從初禪出來，進入第二禪時，就滅除了口行；從第三禪出來，進入第四禪時，就滅除了身行。為什麼說進入滅盡定時滅除身口行呢？』

回答說：『進入滅盡定時，有兩種情況：有近時的，有遠時的。遠時的情況，就滅除身口行；近時的情況，就滅除意行。』

又說：『如果進入初禪，乃至進入非想非非想處（nevasannanasannayatana，禪定最高境界），都可稱為進入滅盡定時。』為什麼這樣說呢？『爲了進入滅盡定，才使這些禪定境界依次顯現。』

又問：『阿夷比丘，從滅盡定出來時，先起哪種行顯現？是身行嗎？是口行嗎？是意行嗎？』他這樣說：『毗舍佉·優婆夷比丘，從滅盡定出來時，先起意行，其次起身行，其次起口行。』

問：『如果說從滅盡定出來時先起意行，這件事還可以理解。如果說從滅盡定出來時起身行和口行，怎麼可能呢？』為什麼這樣說呢？從第四

【English Translation】 English version: When sitting in the lotus position, one should not have thoughts like: 'I am now entering cessation, I will enter cessation.' The answer is: 'Even if such things happen, they are all in the distant future.' For example, when wholesome thoughts of the desire realm arise sequentially, from the first dhyana (jhana, meditation state) up to entering cessation, there are no thoughts like: 'I am now entering cessation, I will enter cessation.'

Again, the question is asked: 'How does Ajita (a person's name) enter and emerge from cessation?' He says: 'Visakha Upasika (a female lay disciple's name), when a bhikkhu (monk) enters cessation, does not have thoughts like: 'I am now entering cessation, I will enter cessation.' Rather, it is because of the connection to this body, the six sense bases (sadayatana, the six sense organs: eye, ear, nose, tongue, body, and mind), and the life faculty (jivitindriya, the faculty of maintaining life), that they enter that state. If they are compelled by hunger or thirst, or if they need to urinate or defecate, they are not bothered while in that state; they are only bothered when they emerge. It is for this reason that they emerge from that state.'

Again, the question is asked: 'When a bhikkhu enters cessation, which activity (sankhara, conditioned phenomena) is extinguished first? Is it bodily activity (kayasankhara, breathing)? Is it verbal activity (vacisankhara, initial and sustained thought)? Is it mental activity (cittasankhara, perception and feeling)?' He says: 'When Visakha Upasika enters cessation, verbal activity is extinguished first, then bodily activity, then mental activity.'

The question is asked: 'Saying that mental activity is extinguished, that is understandable. But saying that verbal and bodily activity are extinguished, how is that possible?' Why is this said? 'When emerging from the first dhyana and entering the second dhyana, verbal activity is extinguished; when emerging from the third dhyana and entering the fourth dhyana, bodily activity is extinguished. Why then is it said that verbal and bodily activity are extinguished when entering cessation?'

The answer is: 'There are two kinds of entering cessation: near and far. In the far case, verbal and bodily activity are extinguished; in the near case, mental activity is extinguished.'

Furthermore, 'If one enters the first dhyana, up to entering the realm of neither perception nor non-perception (nevasannanasannayatana, the highest state of meditation), all of these can be called entering cessation.' Why is this said? 'It is in order to enter cessation that these states of meditation arise sequentially.'

Again, the question is asked: 'Ajita Bhikkhu, when emerging from cessation, which activity arises first? Is it bodily activity? Is it verbal activity? Is it mental activity?' He says: 'When Visakha Upasika emerges from cessation, mental activity arises first, then bodily activity, then verbal activity.'

The question is asked: 'If it is said that mental activity arises first when emerging from cessation, that is understandable. But if it is said that bodily and verbal activity arise when emerging from cessation, how is that possible?' Why is this said? From the fourth

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禪起入第三禪身行。乃至從第二禪起。入初禪口行。乃至生。何故說起滅定時起身口行。答曰。起滅定。有近有遠。近者起意行。遠者起身口行。複次起于滅定乃至初禪。盡名起滅定時。所以者何。以滅定故。從彼諸地起。復作是問。阿夷比丘。起滅定時。心何所隨順。心何所轉近。心何所垂入。彼作是說。毗舍佉優婆夷比丘。從滅定起。心隨順離。心轉近離。心垂入離。問曰。此中何者是離。答曰。或有說者。是滅定。若作是說。是滅定者。出定世俗心。有二事隨順離轉近離垂入離。一以期心。二以緣。出定無漏心。與苦智集智相應者。有一事隨順離。以緣不以期心。與滅智道智相應者。亦不以緣。亦不以期心。復有說者。離是滅盡涅槃。若作是說。離是滅盡涅槃者。出定世俗心。亦無期心。亦無緣。亦無隨順離轉近離垂入離若無漏與苦智集智道智相應者。于離有期心無緣。與滅智相應者。于離有期心亦緣。復有說者。離是滅定。亦是滅盡涅槃。若作是說。離是滅定。亦是滅盡涅槃者。出定世俗心無漏心。與苦集滅智相應者。總而言之。有二事隨順離轉近離垂入離。一以期心。二以緣。與道相應者。有一事隨順離轉近離垂入離。有期心無緣。復問。阿夷比丘。從滅定起。為觸幾觸。彼作是說。毗舍佉優婆夷。觸三觸

【現代漢語翻譯】 現代漢語譯本 從第三禪定（Dhyana）起身時，身體的行為開始運作。乃至從第二禪定起身時，進入初禪定，口語的行為開始運作，乃至生命（生）的顯現。為什麼說從滅盡定（Nirodha-samapatti）起身時，身體和口語的行為才開始運作呢？回答是：從滅盡定起身，有近和遠的區別。近的是起身時意念的行為開始運作，遠的是起身時身體和口語的行為開始運作。此外，從滅盡定起身，乃至從第二禪定起身進入初禪定，都可稱為從滅盡定起身。為什麼這樣說呢？因為進入了滅盡定，所以是從那些禪定境界起身。又有人這樣問：阿夷（Aji）比丘，從滅盡定起身時，心會隨順什麼？心會轉向靠近什麼？心會傾向於什麼？他這樣回答：毗舍佉（Visakha）優婆夷（Upasika），比丘從滅盡定起身時，心會隨順遠離（離），心會轉向靠近遠離，心會傾向於遠離。 有人問：這裡所說的『離』是什麼？回答是：或者有人說，『離』是滅盡定。如果這樣說，『離』是滅盡定，那麼出定后的世俗心，有兩件事隨順遠離，轉向靠近遠離，傾向於遠離：一是期心（期望的心），二是緣（所緣）。出定后的無漏心（Anasrava-citta），如果與苦智（Dukkha-jnana）和集智（Samudaya-jnana）相應，那麼有一件事隨順遠離，即以緣，而不是以期心。如果與滅智（Nirodha-jnana）和道智（Magga-jnana）相應，那麼既不以緣，也不以期心。 又有人說，『離』是滅盡涅槃（Nirodha-nirvana）。如果這樣說，『離』是滅盡涅槃，那麼出定后的世俗心，既沒有期心，也沒有緣，也沒有隨順遠離，轉向靠近遠離，傾向於遠離。如果無漏心與苦智、集智、道智相應，那麼對於『離』有期心，沒有緣。如果與滅智相應，那麼對於『離』既有期心，也有緣。 又有人說，『離』是滅盡定，也是滅盡涅槃。如果這樣說，『離』是滅盡定，也是滅盡涅槃，那麼出定后的世俗心和無漏心，如果與苦智、集智、滅智相應，總而言之，有兩件事隨順遠離，轉向靠近遠離，傾向於遠離：一是期心，二是緣。如果與道智相應，那麼有一件事隨順遠離，轉向靠近遠離，傾向於遠離：有期心，沒有緣。 又有人問：阿夷比丘，從滅盡定起身時，會觸及幾種觸（Sparsha）？他這樣回答：毗舍佉優婆夷，會觸及三種觸。

【English Translation】 English version When arising from the third Dhyana (meditative absorption), bodily actions begin. And when arising from the second Dhyana, entering the first Dhyana, verbal actions begin, and even the manifestation of life (birth). Why is it said that bodily and verbal actions arise when emerging from Nirodha-samapatti (cessation attainment)? The answer is: arising from Nirodha-samapatti has near and far distinctions. The near is the arising of mental actions, the far is the arising of bodily and verbal actions. Furthermore, arising from Nirodha-samapatti, even from the second Dhyana entering the first Dhyana, is all called arising from Nirodha-samapatti. Why is this so? Because of entering Nirodha-samapatti, one arises from those meditative states. Again, someone asks: Aji (name of a Bhikkhu), when arising from Nirodha-samapatti, what does the mind accord with? What does the mind turn towards? What does the mind incline to? He answers: Visakha (name of a female lay disciple), when a Bhikkhu arises from Nirodha-samapatti, the mind accords with detachment (離, 'li'), the mind turns towards detachment, the mind inclines to detachment. Someone asks: What is 'detachment' (離, 'li') here? The answer is: Some say that 'detachment' is Nirodha-samapatti. If it is said that 'detachment' is Nirodha-samapatti, then the mundane mind after emerging from the attainment has two things that accord with detachment, turn towards detachment, and incline to detachment: one is aspiration (期心, 'qi xin'), and the other is object (緣, 'yuan'). The undefiled mind (Anasrava-citta) after emerging from the attainment, if it is associated with the knowledge of suffering (Dukkha-jnana) and the knowledge of the origin (Samudaya-jnana), then there is one thing that accords with detachment, which is the object, but not aspiration. If it is associated with the knowledge of cessation (Nirodha-jnana) and the knowledge of the path (Magga-jnana), then it is neither with object nor with aspiration. Others say that 'detachment' is Nirodha-nirvana (cessation of existence). If it is said that 'detachment' is Nirodha-nirvana, then the mundane mind after emerging from the attainment has neither aspiration nor object, nor does it accord with detachment, turn towards detachment, or incline to detachment. If the undefiled mind is associated with the knowledge of suffering, the knowledge of origin, and the knowledge of the path, then there is aspiration for 'detachment' but no object. If it is associated with the knowledge of cessation, then there is both aspiration and object for 'detachment'. Others say that 'detachment' is both Nirodha-samapatti and Nirodha-nirvana. If it is said that 'detachment' is both Nirodha-samapatti and Nirodha-nirvana, then the mundane mind and the undefiled mind after emerging from the attainment, if they are associated with the knowledge of suffering, the knowledge of origin, and the knowledge of cessation, in general, there are two things that accord with detachment, turn towards detachment, and incline to detachment: one is aspiration, and the other is object. If it is associated with the knowledge of the path, then there is one thing that accords with detachment, turns towards detachment, and inclines to detachment: there is aspiration, but no object. Again, someone asks: Aji Bhikkhu, when arising from Nirodha-samapatti, how many kinds of contact (Sparsha) are experienced? He answers: Visakha Upasika, three kinds of contact are experienced.

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。一不動觸。二無所有觸。三無相觸。問曰。何者是不動觸。無所有觸。無相觸耶。尊者和須蜜說曰。空處識處是不動觸。無所有處是無所有觸。非想非非想處是無相觸。複次空是不動觸。無愿是無所有觸。無相是無相觸。複次無所有處是不動觸。是無所有觸。是無相觸。無漏者是不動觸。無所有處攝故。是無所有觸。緣涅槃故。是無相觸。尊者佛陀提婆說曰。比丘從滅定起。若是非想非非想處心。不起余不相似心。當言觸無相觸。若是無所有處不相似心。當言觸無所有觸。若是識處不相似心。當言觸不動觸。餘五有想定說亦如是。問曰。如次第入滅定出滅定時。亦次第出不耶。答曰。如次第入。不如次第出。如次第出。不如次第入。如次第睡。不如次第覺。如次第覺。不如次第睡。彼亦如是。◎

阿毗曇毗婆沙論卷第四十四 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十五

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度十門品之九

◎如說。若得此定。依此定立此定。更不受未來生老病死受苦起集。問曰。此定不能斷結。何故作是說。若得此定。乃至廣說。答曰。應觀是事為以何故。若學人入滅定者起定。作如是念。

【現代漢語翻譯】 現代漢語譯本：一、不動觸。二、無所有觸。三、無相觸。問：什麼是不動觸、無所有觸、無相觸呢？尊者和須蜜說：空無邊處（ākāśānantyāyatana，四禪定之一，專注于無限的虛空）和識無邊處（vijñānānantyāyatana，四禪定之一，專注于無限的意識）是不動觸。無所有處（ākiñcanyāyatana，四禪定之一，專注於一無所有的狀態）是無所有觸。非想非非想處（naivasaṃjñānāsaṃjñāyatana，四禪定之一，既非有想也非無想的狀態）是無相觸。又，空是不動觸，無愿是無所有觸，無相是無相觸。又，無所有處是不動觸，是無所有觸，是無相觸。無漏（anāsrava，沒有煩惱）是不動觸，因為包含在無所有處中，是無所有觸，因為緣于涅槃（nirvāṇa，解脫），是無相觸。尊者佛陀提婆說：比丘從滅盡定（nirodha-samāpatti，一種高級禪定，停止一切心識活動）起身，如果是非想非非想處的心，不起其他不相似的心，就可以說是觸無相觸。如果是無所有處不相似的心，就可以說是觸無所有觸。如果是識處不相似的心，就可以說是觸不動觸。其餘五種有想定（pañca vijñānāni，五種感官意識）的說法也是如此。問：如次第進入滅盡定，出滅盡定時，也是次第而出嗎？答：如次第進入，不如次第而出；如次第而出，不如次第進入。如次第睡著，不如次第醒來；如次第醒來，不如次第睡著。他們也是這樣。 阿毗曇毗婆沙論卷第四十四 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論 阿毗曇毗婆沙論卷第四十五 迦旃延子造 五百羅漢釋 北涼天竺沙門浮陀跋摩共道泰等譯使犍度十門品之九 如說，如果得到此定，依靠此定，安住於此定，就不再承受未來生老病死受苦和煩惱的生起。問：此定不能斷除煩惱結縛（kleśa-bandhana，煩惱的束縛），為什麼這樣說，如果得到此定，乃至廣說？答：應該觀察這件事是爲了什麼緣故。如果學人進入滅盡定後起身，產生這樣的念頭。

【English Translation】 English version: One, immovable contact. Two, nothingness contact. Three, signless contact. Question: What is immovable contact, nothingness contact, and signless contact? Venerable Vasumitra said: The sphere of infinite space (ākāśānantyāyatana, one of the four formless attainments, focusing on infinite space) and the sphere of infinite consciousness (vijñānānantyāyatana, one of the four formless attainments, focusing on infinite consciousness) are immovable contact. The sphere of nothingness (ākiñcanyāyatana, one of the four formless attainments, focusing on the state of having nothing) is nothingness contact. The sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana, one of the four formless attainments, the state of neither perception nor non-perception) is signless contact. Furthermore, emptiness is immovable contact, desirelessness is nothingness contact, and signlessness is signless contact. Furthermore, the sphere of nothingness is immovable contact, is nothingness contact, and is signless contact. The unconditioned (anāsrava, without defilements) is immovable contact, because it is included in the sphere of nothingness, is nothingness contact, because it is conditioned by nirvāṇa (nirvāṇa, liberation), is signless contact. Venerable Buddhatadeva said: When a bhikkhu arises from the cessation attainment (nirodha-samāpatti, an advanced meditative state where all mental activity ceases), if it is the mind of neither perception nor non-perception, and no other dissimilar mind arises, then it can be said to be touching signless contact. If it is a dissimilar mind of the sphere of nothingness, then it can be said to be touching nothingness contact. If it is a dissimilar mind of the sphere of consciousness, then it can be said to be touching immovable contact. The same is said for the other five aggregates of perception (pañca vijñānāni, the five sense consciousnesses). Question: When entering the cessation attainment in sequence, does one also arise from the cessation attainment in sequence? Answer: One enters in sequence, but does not arise in sequence; one arises in sequence, but does not enter in sequence. Just as one falls asleep in sequence, but does not awaken in sequence; one awakens in sequence, but does not fall asleep in sequence. It is the same for them. Abhidhamma-vibhāṣā-śāstra, Volume 44 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhāṣā-śāstra Abhidhamma-vibhāṣā-śāstra, Volume 45 Composed by Kātyāyanīputra, Explained by Five Hundred Arhats Translated by the Tripiṭaka Master Buddhavarman from India of the Northern Liang Dynasty, together with Dao Tai, etc., Chapter Nine of the Ten Doors of the Skandhas As it is said, if one attains this samādhi, relies on this samādhi, and abides in this samādhi, one will no longer experience future birth, old age, sickness, death, suffering, and the arising of afflictions. Question: This samādhi cannot sever the bonds of defilements (kleśa-bandhana, the bonds of afflictions), why is it said in this way, if one attains this samādhi, and so on? Answer: One should observe this matter for what reason. If a learner enters the cessation attainment and then arises from it, and has such a thought.

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此是須臾滅。須臾心心數法不行。靜妙乃爾。何況畢竟滅。畢竟心心數法不行者。以是事故。即斷煩惱。入無餘涅槃。若無學人。入滅定者起定。作如是念。乃至以是事故。舍諸陰入無餘涅槃。以是事故。作如是說。若得此定。乃至廣說。更不受苦起集。

施設經說。有作愿入定不作愿出定。有不作愿入定作愿出定。有作愿入定作愿出定。有不作愿入定不作愿出定。作愿入定不作愿出定者。猶如有一作如是念。使我入滅定。不作是念。使我出滅定。起四種有想定。若一現在前。得彼定出。四種有想定。若一現在前。是名作愿入定不作愿出定。不作愿入定作愿出定者。猶如有一不作是念。使我入滅定而作是念。使我出滅定。起四種有想定。若一現在前。彼入滅定出滅定。起四種有想定。若一現在前。是名不作愿入定作愿出定。作愿入定作愿出定者。猶如有一作如是念。使我入滅定。使我出滅定。起四種有想定。若一現在前。彼入滅定出滅定。起四種有想定。若一現在前。是名作愿入定作愿出定。有不作愿入定不作愿出定者。猶如有一不作是念。使我入滅定出滅定。起四種有想定。若一現在前。彼入滅定出滅定。起四種有想定。若一現在前。是名不作愿入定不作愿出定。問曰。作愿入定作愿出定可爾。何者是不欲入

【現代漢語翻譯】 現代漢語譯本 此（指）是須臾（kshana，極短的時間）滅。須臾（kshana）心心數法（citta-caitta-dharma，心和與心相關的法）不行。靜妙乃爾。何況畢竟滅（parinirvana，完全的涅槃）？畢竟（parinirvana）心心數法（citta-caitta-dharma）不行者。以是事故，即斷煩惱，入無餘涅槃（anupadhisesa-nirvana，沒有剩餘的涅槃）。若無學人（asaiksha，已證阿羅漢果位的人），入滅盡定（nirodha-samapatti，滅盡的禪定）者起定，作如是念，乃至以是事故，舍諸陰（skandha，五蘊），入無餘涅槃（anupadhisesa-nirvana）。以是事故，作如是說。若得此定，乃至廣說，更不受苦起集。

《施設經》說，有作愿入定不作愿出定，有不作愿入定作愿出定，有作愿入定作愿出定，有不作愿入定不作愿出定。作愿入定不作愿出定者，猶如有一作如是念：『使我入滅定（nirodha-samapatti），不作是念：使我出滅定（nirodha-samapatti）。』起四種有想定（bhava-samjna，對存在的四種概念）。若一現在前，得彼定出。四種有想定（bhava-samjna），若一現在前，是名作愿入定不作愿出定。不作愿入定作愿出定者，猶如有一不作是念：『使我入滅定（nirodha-samapatti）』，而作是念：『使我出滅定（nirodha-samapatti）。』起四種有想定（bhava-samjna）。若一現在前，彼入滅定（nirodha-samapatti）出滅定（nirodha-samapatti）。起四種有想定（bhava-samjna）。若一現在前，是名不作愿入定作愿出定。作愿入定作愿出定者，猶如有一作如是念：『使我入滅定（nirodha-samapatti），使我出滅定（nirodha-samapatti）。』起四種有想定（bhava-samjna）。若一現在前，彼入滅定（nirodha-samapatti）出滅定（nirodha-samapatti）。起四種有想定（bhava-samjna）。若一現在前，是名作愿入定作愿出定。有不作愿入定不作愿出定者，猶如有一不作是念：『使我入滅定（nirodha-samapatti）出滅定（nirodha-samapatti）。』起四種有想定（bhava-samjna）。若一現在前，彼入滅定（nirodha-samapatti）出滅定（nirodha-samapatti）。起四種有想定（bhava-samjna）。若一現在前，是名不作愿入定不作愿出定。問曰：作愿入定作愿出定可爾，何者是不欲入？

【English Translation】 English version This is momentary cessation. In a moment, the mind and mental phenomena do not function. Such is the subtlety of stillness. What then of complete cessation (parinirvana)? In complete cessation (parinirvana), mind and mental phenomena do not function. Therefore, one cuts off afflictions and enters nirvana without remainder (anupadhisesa-nirvana). If a non-learner (asaiksha), having entered cessation, arises from that state, he thinks thus, and therefore, abandons the aggregates (skandha) and enters nirvana without remainder (anupadhisesa-nirvana). Therefore, it is said that if one attains this state, and so on, one will no longer experience the arising and accumulation of suffering.

The Establishment Scripture says that there are those who make a vow to enter cessation but not to emerge from it, those who do not make a vow to enter cessation but do make a vow to emerge from it, those who make a vow to enter cessation and make a vow to emerge from it, and those who do not make a vow to enter cessation and do not make a vow to emerge from it. Those who make a vow to enter cessation but not to emerge from it are like someone who thinks, 'May I enter cessation (nirodha-samapatti),' but does not think, 'May I emerge from cessation (nirodha-samapatti).' The four perceptions of existence (bhava-samjna) arise. If one of them appears, one emerges from that state. If one of the four perceptions of existence (bhava-samjna) appears, this is called making a vow to enter cessation but not to emerge from it. Those who do not make a vow to enter cessation but do make a vow to emerge from it are like someone who does not think, 'May I enter cessation (nirodha-samapatti),' but does think, 'May I emerge from cessation (nirodha-samapatti).' The four perceptions of existence (bhava-samjna) arise. If one of them appears, they enter cessation (nirodha-samapatti) and emerge from cessation (nirodha-samapatti). If one of the four perceptions of existence (bhava-samjna) appears, this is called not making a vow to enter cessation but making a vow to emerge from it. Those who make a vow to enter cessation and make a vow to emerge from it are like someone who thinks, 'May I enter cessation (nirodha-samapatti), may I emerge from cessation (nirodha-samapatti).' The four perceptions of existence (bhava-samjna) arise. If one of them appears, they enter cessation (nirodha-samapatti) and emerge from cessation (nirodha-samapatti). If one of the four perceptions of existence (bhava-samjna) appears, this is called making a vow to enter cessation and making a vow to emerge from it. Those who do not make a vow to enter cessation and do not make a vow to emerge from it are like someone who does not think, 'May I enter cessation (nirodha-samapatti), may I emerge from cessation (nirodha-samapatti).' The four perceptions of existence (bhava-samjna) arise. If one of them appears, they enter cessation (nirodha-samapatti) and emerge from cessation (nirodha-samapatti). If one of the four perceptions of existence (bhava-samjna) appears, this is called not making a vow to enter cessation and not making a vow to emerge from it. Question: Making a vow to enter cessation and making a vow to emerge from it is understandable, but what about not wanting to enter?

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定出定。而入定出定。答曰。此盡欲入定。盡欲出定。然入定出定。有自在者。有不自在者。是故施設經。作如是說。或有入定心得自在出定心不得自在。或有出定心得自在。入定心不得自在。或有入定出定心得自在。或有入定出定心不得自在。入定心得自在出定心不得自在者。不作愿入定作愿出定。出定心得自在入定心不得自在者。不作愿出定作愿入定。入定心得自在出定心得自在者。不作愿入定不作愿出定。入定心不得自在出定心不得自在者。作愿入定作愿出定。以是事故。作如是說。入定者。盡欲入定。出定者盡欲出定。問曰。此中說。何者四有想定。答曰。是四無色。問曰。何故說四無色是四有想定。答曰。四無色定。于滅定得作逆次定逆超定。若出彼定。起非想非非想處心。次起無所有處心。是逆次定。若起識處心。是逆超定。若出彼定。起無所有處心。次起識處心。是逆次定。若起空處心。是逆超定。以是事故。說四無色是四有想定。經說。入滅定者。火不能燒。水不能漂。刀不能傷。毒不能害。不為他所殺。問曰。何故入滅定者。火不能燒水不能漂。刀不能傷。毒不能害。不為他所殺耶。尊者和須蜜說曰。此定是不害法。若入此定。害不能害。複次此定有大威勢故。威德諸天。常守護定。複次禪禪境界

【現代漢語翻譯】 現代漢語譯本 問：什麼是入定和出定？答：這是指想要入定和想要出定。然而，入定和出定，有自在的，也有不自在的。所以《施設經》這樣說：『有的人入定的時候心能自在，出定的時候心不能自在；有的人出定的時候心能自在，入定的時候心不能自在；有的人入定和出定的時候心都能自在；有的人入定和出定的時候心都不能自在。』入定的時候心能自在，出定的時候心不能自在的人，是不作愿入定，而作愿出定。出定的時候心能自在，入定的時候心不能自在的人，是不作愿出定，而作愿入定。入定和出定的時候心都能自在的人，是不作愿入定，也不作愿出定。入定和出定的時候心都不能自在的人，是作愿入定，也作愿出定。因為這個緣故，才這樣說：入定的人，是想要入定；出定的人，是想要出定。 問：這裡所說的，什麼是四有想定？答：是四無色定（指空無邊處定、識無邊處定、無所有處定、非想非非想處定）。問：為什麼說四無色定是四有想定？答：因為四無色定，對於滅盡定（Nirodha-samāpatti）能夠作逆次定（Anuloma-paṭipatti）和逆超定（Anuloma-vitikkama-paṭipatti）。如果從彼定出來，先生起非想非非想處心，然後才生起無所有處心，這是逆次定。如果生起識無邊處心，這是逆超定。如果從彼定出來，先生起無所有處心，然後才生起識無邊處心，這是逆次定。如果生起空無邊處心，這是逆超定。因為這個緣故，才說四無色定是四有想定。經上說：『入滅盡定的人，火不能燒，水不能漂，刀不能傷，毒不能害，不會被他人所殺。』問：為什麼入滅盡定的人，火不能燒，水不能漂，刀不能傷，毒不能害，不會被他人所殺呢？尊者和須蜜（Vasumitra）說：『此定是不害之法。如果進入此定，傷害就不能加害。』其次，此定有大威勢的緣故，威德諸天，常常守護此定。再次，禪定和禪定境界。

【English Translation】 English version Question: What is entering into Samadhi (concentration) and emerging from Samadhi? Answer: This refers to the desire to enter into Samadhi and the desire to emerge from Samadhi. However, regarding entering into Samadhi and emerging from Samadhi, some are free to do so, while others are not. Therefore, the 'Establishment Scripture' states: 'Some have freedom of mind when entering Samadhi but do not have freedom of mind when emerging from Samadhi; some have freedom of mind when emerging from Samadhi but do not have freedom of mind when entering Samadhi; some have freedom of mind when entering and emerging from Samadhi; some do not have freedom of mind when entering and emerging from Samadhi.' Those who have freedom of mind when entering Samadhi but do not have freedom of mind when emerging from Samadhi do not make a wish to enter Samadhi but make a wish to emerge from Samadhi. Those who have freedom of mind when emerging from Samadhi but do not have freedom of mind when entering Samadhi do not make a wish to emerge from Samadhi but make a wish to enter Samadhi. Those who have freedom of mind when entering and emerging from Samadhi do not make a wish to enter Samadhi nor do they make a wish to emerge from Samadhi. Those who do not have freedom of mind when entering and emerging from Samadhi make a wish to enter Samadhi and make a wish to emerge from Samadhi. For this reason, it is said: Those who enter Samadhi desire to enter Samadhi; those who emerge from Samadhi desire to emerge from Samadhi. Question: What is meant here by the 'four formless attainments' (catu-arūpa-samāpatti)? Answer: These are the four formless realms (arūpadhātu): the sphere of infinite space (ākāsānañcāyatana), the sphere of infinite consciousness (viññāṇañcāyatana), the sphere of nothingness (ākiñcaññāyatana), and the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana). Question: Why are the four formless realms said to be the 'four formless attainments'? Answer: Because the four formless attainments can be used to attain Nirodha-samāpatti (cessation attainment) in both forward and reverse order (Anuloma-paṭipatti) and in reverse skipping order (Anuloma-vitikkama-paṭipatti). If one emerges from that attainment and first arises the mind of neither perception nor non-perception, and then arises the mind of nothingness, this is reverse order. If one arises the mind of infinite consciousness, this is reverse skipping order. If one emerges from that attainment and first arises the mind of nothingness, and then arises the mind of infinite consciousness, this is reverse order. If one arises the mind of infinite space, this is reverse skipping order. For this reason, it is said that the four formless realms are the 'four formless attainments'. The scripture says: 'For those who enter Nirodha-samāpatti, fire cannot burn, water cannot drown, knives cannot harm, poison cannot hurt, and they will not be killed by others.' Question: Why is it that for those who enter Nirodha-samāpatti, fire cannot burn, water cannot drown, knives cannot harm, poison cannot hurt, and they will not be killed by others? Venerable Vasumitra (Vasumitra) said: 'This Samadhi is a non-harming state. If one enters this Samadhi, harm cannot harm.' Furthermore, this Samadhi has great power, so the powerful Devas (gods) constantly protect this Samadhi. Moreover, meditation and the realm of meditation.

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神足神足境界。是不可思議。複次此定無心。無心者不死不生。散耆婆經。是此論因緣。曾聞。過去有迦拘孫陀佛。有二大賢弟子。一名毗頭羅。二名散耆婆。爾時尊者散耆婆。於一城中。多所教化。于彼城邊。多人行處。入于滅定。時牧牛羊者。擔薪草者。行道者。見皆作是念。此大德平坐而死。我等應取牛糞乾薪燒之而去。如其念。即取乾薪牛糞燒已捨去。爾時尊者散耆婆。晨朝從滅定起。速抖擻僧伽梨。以日初分。著衣持缽。入城乞食。時諸牧牛羊擔薪草行道人見者。皆作是言。此尊者昨日平坐而死。我等以乾薪牛糞燒已舍來。今復還活。時人皆號之為還活。所以不燒身者。以定力護故。所以不燒衣者。以神足力持故。復有說者。所以不燒身不燒衣者。皆以定力故。是故散耆婆經是此論因緣。

如因緣中說。施起滅定人。得現世報。問曰。何故施起滅定人。得現世報耶。答曰。此不必須通。所以者何。此說非修多羅毗尼阿毗曇此是因緣。或然不然。若必欲通者。有何意耶。答曰。不得現世報。而受多報。問曰。何故施起滅定者。若得現報。若得多報。答曰。若施滅定者食。便為施起諸禪解脫三昧者食。所以者何。若欲入此定者。先起欲界善心。次第入初禪乃至非想非非想處。次第入滅定。欲起此定。從此

【現代漢語翻譯】 現代漢語譯本 神足神足境界（神通和滿足的境界），是不可思議的。 再者，此定（滅盡定）是無心的。無心者，不生不滅。《散耆婆經》是此論的因緣。曾聽聞，過去有迦拘孫陀佛（過去七佛之一），有兩位大賢弟子，一名毗頭羅（Vidura），二名散耆婆（Sanjiva）。 當時，尊者散耆婆在一個城中，廣為教化。在那個城邊，人來人往的地方，他進入了滅盡定。當時，放牛羊的人、挑柴草的人、趕路的人，看見他都這樣想：『這位大德打坐而死。我們應該拿牛糞乾柴燒了他，然後離開。』 他們按照所想的，就拿來乾柴牛糞燒了他，然後離開了。當時，尊者散耆婆早晨從滅盡定中醒來，迅速抖擻僧伽梨（僧衣），在日出時分，穿好衣服，拿著缽，進城乞食。當時，那些放牛羊的人、挑柴草的人、趕路的人看見他，都說：『這位尊者昨天打坐而死，我們用乾柴牛糞燒了他然後離開，現在又活了。』 當時人們都稱他為『還活』。之所以沒有燒到他的身體，是因為有定力保護的緣故。之所以沒有燒到他的衣服，是因為有神足力（神通力）護持的緣故。也有人說，之所以沒有燒到身體和衣服，都是因為定力的緣故。所以，《散耆婆經》是此論的因緣。 如因緣中說，佈施給從滅盡定中出來的人，能得到現世報。問：為什麼佈施給從滅盡定中出來的人，能得到現世報呢？答：這不一定需要通達（所有道理）。為什麼呢？因為這說的是因緣故事，不是修多羅（經）、毗尼（律）、阿毗曇（論），這只是因緣故事，或許是這樣，或許不是這樣。如果一定要通達的話，有什麼意義呢？答：不是得現世報，而是得到更多的回報。 問：為什麼佈施給從滅盡定中的人，如果得到現世報，或者得到更多回報呢？答：如果佈施給從滅盡定中出來的人食物，就等於佈施給從諸禪（禪定）、解脫（解脫）、三昧（三昧）中出來的人食物。為什麼呢？如果想要進入此定（滅盡定），先要生起欲界善心，次第進入初禪乃至非想非非想處，次第進入滅盡定。想要從此定中出來...

【English Translation】 English version The realm of magical powers and fulfillment is inconceivable. Furthermore, this Samadhi (Cessation Samadhi) is without mind. One without mind neither dies nor is born. The Sanjiva Sutra is the cause and condition for this treatise. It has been heard that in the past there was Krakucchanda Buddha (one of the past seven Buddhas), who had two great and virtuous disciples, one named Vidura, and the second named Sanjiva. At that time, Venerable Sanjiva, in a certain city, widely taught and transformed beings. At the edge of that city, in a place where many people passed by, he entered into Cessation Samadhi. At that time, those herding cattle and sheep, those carrying firewood and grass, and those traveling on the road, all saw him and thought, 'This great virtuous one has died in meditation. We should take dried cow dung and firewood to burn him and then leave.' According to their thoughts, they took dried firewood and cow dung, burned him, and then left. At that time, Venerable Sanjiva arose from Cessation Samadhi in the morning, quickly shook his Sanghati (monk's robe), and at the first light of day, put on his clothes, held his bowl, and entered the city to beg for food. At that time, those herding cattle and sheep, those carrying firewood and grass, and those traveling on the road saw him and said, 'This venerable one died in meditation yesterday, and we burned him with dried firewood and cow dung and left, but now he is alive again.' At that time, people all called him 'Resurrected'. The reason why his body was not burned was because it was protected by the power of Samadhi. The reason why his clothes were not burned was because they were supported by the power of magical abilities (Siddhi). Some also say that the reason why neither his body nor his clothes were burned was all because of the power of Samadhi. Therefore, the Sanjiva Sutra is the cause and condition for this treatise. As it is said in the cause and condition, giving alms to one arising from Cessation Samadhi brings present-life rewards. Question: Why does giving alms to one arising from Cessation Samadhi bring present-life rewards? Answer: It is not necessarily required to understand (all the reasons). Why? Because this speaks of a causal story, not a Sutra (scripture), Vinaya (discipline), or Abhidhamma (commentary); this is just a causal story, perhaps it is so, perhaps it is not so. If one must understand it, what is the meaning? Answer: It is not receiving present-life rewards, but receiving more rewards. Question: Why is it that giving alms to one in Cessation Samadhi, if one receives present-life rewards, or receives more rewards? Answer: If one gives food to one arising from Cessation Samadhi, it is equivalent to giving food to one arising from all the Dhyanas (meditative states), Liberations (deliverances), and Samadhis (concentrations). Why? If one wishes to enter this Samadhi (Cessation Samadhi), one must first generate wholesome thoughts in the desire realm, and then enter the first Dhyana up to the realm of neither perception nor non-perception, and then enter Cessation Samadhi in sequence. If one wishes to arise from this Samadhi...

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定次第起非想非非想處心。乃至初禪。次第起欲界善心。以行者身中修如是等功德故。施食得現世報。若得多報。複次從此定起。出入言說著衣受取飲食。如是等威儀寂靜故。信心婆羅門居士。生敬重心。以衣食等施。得現世報。若得多報。複次此定。生人希有想。若人聞彼比丘得於滅定。極生希有想。信心婆羅門居士。以清凈心。施其衣食等。得現世報。若得多報。複次若施起滅定者。食便名施。不食人食入有想定者。雖不食摶食。而食有漏觸食意思食識食。入無漏定。雖不食四種有漏食。而以無漏觸意思識持身。入滅定者。無四種食。亦不以無漏觸意思識持身。是故施起滅定者。則施不食人食。得現世報。若得多報。複次若施起滅定者。食便是施。到涅槃還者食。所以者何。此定與涅槃相似故。如入無餘涅槃時。一切心心數法不生。滅一切有緣法。此定亦爾。是故施其食者。得現世報。若得多報。不但施滅定人食得現世報。施五種人食。亦得現世報。一從滅定起。二從慈心起。三從無諍起。四從見道起。五從得盡智起。又施五種人食得多報。一施父。二施母。三施病人。四施說法人。五施近佛菩薩。

問曰。此定為是受生處造業為是滿業耶。答曰。此是滿業。非是造業。所以者何。造業必是業性。彼非業性

【現代漢語翻譯】 現代漢語譯本： 從次第禪定中生起非想非非想處的心，乃至初禪。次第生起欲界的善心。因為修行者身中修習如此等等的功德，所以佈施食物能得到現世的果報，如果得到更多果報的話。再者，從這些禪定中起身，出入行走、言語談論、穿著衣服、接受飲食等等，因為這些威儀寂靜的緣故，有信心的婆羅門（Brahman，印度教僧侶）和居士（lay Buddhist）生起恭敬心，用衣服和食物等來佈施，能得到現世的果報，如果得到更多果報的話。再者，對於這種禪定，人們會生起稀有之想。如果有人聽說那位比丘（bhikkhu，佛教僧侶）證得了滅盡定（nirodha-samāpatti，一種高級禪定），會極其生起稀有之想。有信心的婆羅門和居士，以清凈的心，佈施給他衣服和食物等，能得到現世的果報，如果得到更多果報的話。再者，如果佈施給從滅盡定起身的人，食物才可稱之為佈施。不佈施給不吃人間食物，而進入有想定（saññā，想蘊）的人，雖然不吃段食（kabaḷīkāra，粗糙的食物），卻吃有漏的觸食（phassa，感官印象）、意思食（manosañcetanā，意志）和識食（viññāṇa，意識）。進入無漏定（anāsava-samādhi，沒有煩惱的禪定）的人，雖然不吃四種有漏的食物，卻以無漏的觸、意思、識來維持身體。進入滅盡定的人，沒有四種食物，也不以無漏的觸、意思、識來維持身體。所以佈施給從滅盡定起身的人，就是佈施給不吃人間食物的人，能得到現世的果報，如果得到更多果報的話。再者，如果佈施給從滅盡定起身的人，食物才可稱之為佈施，如同佈施給到達涅槃（Nirvana，佛教術語，指解脫）又回來的人的食物。為什麼呢？因為這種禪定與涅槃相似的緣故。如同進入無餘涅槃（anupadhisesa-nirvana，完全的涅槃）時，一切心和心所法（citta-cetasika，心理活動）都不生起，滅盡一切有緣之法。這種禪定也是如此。所以佈施給進入這種禪定的人食物，能得到現世的果報，如果得到更多果報的話。不僅僅是佈施給入滅盡定的人食物能得到現世的果報，佈施給五種人食物，也能得到現世的果報：一是從滅盡定起身的人，二是從慈心（mettā，愛）起身的人，三是從無諍（arana，沒有衝突）起身的人，四是從見道（dassana-magga，證悟的道路）起身的人，五是從得到盡智（khaye-ñāṇa，斷盡煩惱的智慧）起身的人。還有佈施給五種人食物能得到更多果報：一是佈施給父親，二是佈施給母親，三是佈施給病人，四是佈施給說法的人，五是佈施給接近佛（Buddha，覺悟者）和菩薩（Bodhisattva，追求覺悟的聖者）的人。

問：這種禪定是受生之處造業，還是圓滿業呢？ 答：這是圓滿業，不是造業。為什麼呢？因為造業必定是業的性質，而這種禪定不是業的性質。

【English Translation】 English version: Arising in order from the mind of the Realm of Neither Perception Nor Non-Perception, down to the first dhyana (jhāna, a state of meditative absorption). Arising in order from wholesome mind of the desire realm. Because the practitioner cultivates such merits in his body, offering food brings a reward in this life, and if he receives more rewards. Furthermore, arising from these samādhi (state of meditative concentration), his deportment in going out and coming in, speaking, wearing clothes, receiving food, and so on, is peaceful. Because of this, faithful Brahmans (Brahman, a member of the highest Hindu caste) and lay Buddhists (upasaka, a lay follower of Buddhism) generate respectful minds and offer clothes, food, and so on, receiving a reward in this life, and if they receive more rewards. Furthermore, people develop a rare thought about this samādhi. If someone hears that a certain bhikkhu (bhikkhu, a Buddhist monk) has attained cessation samāpatti (nirodha-samāpatti, the attainment of cessation), they generate an extremely rare thought. Faithful Brahmans and lay Buddhists, with pure minds, offer him clothes, food, and so on, receiving a reward in this life, and if they receive more rewards. Furthermore, if one offers food to someone arising from cessation samāpatti, that food is called an offering. If one does not offer food to someone who does not eat human food and enters a realm of perception (saññā, perception aggregate), although he does not eat coarse food (kabaḷīkāra, physical food), he eats defiled sense-impression food (phassa, contact), volitional food (manosañcetanā, volition), and consciousness food (viññāṇa, consciousness). One who enters undefiled samādhi (anāsava-samādhi, uncontaminated concentration), although he does not eat the four kinds of defiled food, maintains his body with undefiled contact, volition, and consciousness. One who enters cessation samāpatti has no four kinds of food, nor does he maintain his body with undefiled contact, volition, and consciousness. Therefore, offering food to someone arising from cessation samāpatti is offering food to someone who does not eat human food, receiving a reward in this life, and if he receives more rewards. Furthermore, if one offers food to someone arising from cessation samāpatti, that food is called an offering, like offering food to someone who has reached Nirvana (Nirvana, the ultimate goal of Buddhism) and returned. Why? Because this samādhi is similar to Nirvana. Just as when entering complete Nirvana (anupadhisesa-nirvana, Nirvana without remainder), all mental states (citta-cetasika, mental factors) do not arise, and all conditioned phenomena cease, so it is with this samādhi. Therefore, offering food to someone who has entered this samādhi receives a reward in this life, and if he receives more rewards. Not only does offering food to someone who has entered cessation samādhi receive a reward in this life, but offering food to five kinds of people also receives a reward in this life: one, someone arising from cessation samādhi; two, someone arising from loving-kindness (mettā, loving-kindness); three, someone arising from non-contention (arana, harmlessness); four, someone arising from the path of seeing (dassana-magga, the path of insight); five, someone arising from having attained the knowledge of extinction (khaye-ñāṇa, knowledge of the destruction of defilements). Furthermore, offering food to five kinds of people receives more rewards: one, offering to one's father; two, offering to one's mother; three, offering to the sick; four, offering to those who teach the Dharma; five, offering to those who are close to Buddhas (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, an enlightened being).

Question: Is this samādhi karma (karma, action driven by intention) that creates a place for rebirth, or is it complete karma? Answer: This is complete karma, not karma that creates. Why? Because karma that creates must be of the nature of karma, but this samādhi is not of the nature of karma.

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。問曰。此定為得現報。為得生報。為得后報耶。答曰。此定得生報。不得現報。所以者何。非想非非想處。不能起此定。問曰。何處受此定報。答曰。于非想非非想處報四陰。若成就滅定。亦成就滅定報耶。答曰。或成就滅定。不成就滅定報。乃至廣作四句。成就滅定不成就滅定報者。生欲色界得滅定。若得滅定不退。生非非想處。未受滅定報。成就滅定報不成就滅定者於此得滅定退。生非想非非想處。受滅定報。成就滅定亦成就滅定報者。於此得滅定不退。生非想非非想處。受滅定報。不成就滅定亦不成就滅定報者。生欲色界中。不得滅定。生空處識處無所有處。若得滅定退。若不得滅定。生非想非非想處。不受滅定報。

若退滅定。亦退阿羅漢果耶。答曰。或退滅定。不退阿羅漢果。乃至廣作四句。退滅定不退阿羅漢果者。學人退滅定。阿羅漢得滅定退。不得自在。非起結現在前。退阿羅漢果不退滅定者。慧解脫阿羅漢退。學時得滅定。無學時起非想非非想處結。退滅定亦退阿羅漢果者。學時得滅定。無學時起下地結。退無學時得滅定。三界結若起一界結退。不退滅定亦不退阿羅漢果者。除上爾所事。

阿羅漢果者六種。謂退法。憶法。護法。等住。能進。不動。諸退法阿羅漢。儘是俱解脫耶。若

【現代漢語翻譯】 現代漢語譯本：問：此定（指滅盡定）是獲得現世的果報，還是來世的果報，還是更後世的果報呢？答：此定獲得來世的果報，不能獲得現世的果報。為什麼呢？因為在非想非非想處（佛教三界中的最高境界），不能起始此定。 問：在何處承受此定的果報呢？答：在非想非非想處承受四陰（色、受、想、行四種精神要素）的果報。如果成就了滅定，也就成就了滅定的果報嗎？答：或者成就了滅定，沒有成就滅定的果報，乃至廣泛地作出四句（四種情況）。成就滅定沒有成就滅定果報的人，在欲界（佛教三界中的最低一層）獲得滅定。如果獲得滅定沒有退失，就生到非非想處，還沒有承受滅定的果報。成就滅定果報沒有成就滅定的人，在此地獲得滅定後退失，就生到非想非非想處，承受滅定的果報。成就滅定也成就滅定果報的人，在此地獲得滅定沒有退失，就生到非想非非想處，承受滅定的果報。沒有成就滅定也沒有成就滅定果報的人，生在欲界中，沒有獲得滅定，生到空無邊處、識無邊處、無所有處（均為色界天的境界），如果獲得滅定後退失，或者沒有獲得滅定，生到非想非非想處，不承受滅定的果報。 如果退失了滅定，也就退失了阿羅漢果（佛教修行最高果位）嗎？答：或者退失了滅定，沒有退失阿羅漢果，乃至廣泛地作出四句。退失滅定沒有退失阿羅漢果的人，是還在學習的人退失了滅定。阿羅漢獲得滅定後退失，不能自在，沒有生起煩惱，現在沒有顯現，退失阿羅漢果沒有退失滅定的人，是慧解脫阿羅漢退失。學習時獲得滅定，無學時生起非想非非想處的煩惱。退失滅定也退失阿羅漢果的人，是學習時獲得滅定，無學時生起下地（較低層次）的煩惱。退失無學時獲得滅定，三界的煩惱如果生起一界的煩惱就退失。沒有退失滅定也沒有退失阿羅漢果的人，除了以上所說的情況。 阿羅漢果有六種，分別是退法、憶法、護法、等住、能進、不動。所有的退法阿羅漢，都是俱解脫（同時解脫煩惱障和所知障）嗎？如果...

【English Translation】 English version: Question: Is this Samadhi (referring to Nirodha-samapatti, the attainment of cessation) rewarded in the present life, the next life, or a later life? Answer: This Samadhi is rewarded in the next life, not in the present life. Why? Because in Neither Perception nor Non-Perception (the highest realm in Buddhist cosmology), one cannot initiate this Samadhi. Question: Where is the reward of this Samadhi received? Answer: In Neither Perception nor Non-Perception, the reward of the four skandhas (form, feeling, perception, mental formations) is received. If one has attained Nirodha-samapatti, has one also attained the reward of Nirodha-samapatti? Answer: One may attain Nirodha-samapatti without attaining the reward of Nirodha-samapatti, and so on, elaborating on the four possibilities. One who attains Nirodha-samapatti but does not attain the reward of Nirodha-samapatti obtains Nirodha-samapatti in the desire realm (the lowest of the three realms in Buddhism). If one obtains Nirodha-samapatti and does not regress, one is born in Neither Perception nor Non-Perception, and has not yet received the reward of Nirodha-samapatti. One who attains the reward of Nirodha-samapatti but does not attain Nirodha-samapatti obtains Nirodha-samapatti here and then regresses, and is born in Neither Perception nor Non-Perception, receiving the reward of Nirodha-samapatti. One who attains both Nirodha-samapatti and the reward of Nirodha-samapatti obtains Nirodha-samapatti here and does not regress, and is born in Neither Perception nor Non-Perception, receiving the reward of Nirodha-samapatti. One who attains neither Nirodha-samapatti nor the reward of Nirodha-samapatti is born in the desire realm, does not obtain Nirodha-samapatti, and is born in the Realm of Infinite Space, the Realm of Infinite Consciousness, or the Realm of Nothingness (all realms in the Form Realm). If one obtains Nirodha-samapatti and then regresses, or if one does not obtain Nirodha-samapatti, one is born in Neither Perception nor Non-Perception, and does not receive the reward of Nirodha-samapatti. If one regresses from Nirodha-samapatti, does one also regress from the Arhat fruit (the highest attainment in Buddhism)? Answer: One may regress from Nirodha-samapatti without regressing from the Arhat fruit, and so on, elaborating on the four possibilities. One who regresses from Nirodha-samapatti without regressing from the Arhat fruit is a learner who regresses from Nirodha-samapatti. An Arhat obtains Nirodha-samapatti and then regresses, not being free, and without the arising of defilements, does not manifest now. One who regresses from the Arhat fruit without regressing from Nirodha-samapatti is a Wisdom-Liberated Arhat who regresses. One obtained Nirodha-samapatti during the learning stage, and in the stage of no-more-learning, arises defilements in Neither Perception nor Non-Perception. One who regresses from both Nirodha-samapatti and the Arhat fruit obtained Nirodha-samapatti during the learning stage, and in the stage of no-more-learning, arises defilements in the lower realms. One who regresses from the stage of no-more-learning obtained Nirodha-samapatti. If defilements arise in one of the three realms, one regresses. One who does not regress from Nirodha-samapatti and does not regress from the Arhat fruit is apart from the aforementioned situations. There are six types of Arhats: the Declining, the Remembering, the Protecting, the Abiding, the Progressive, and the Unwavering. Are all Declining Arhats doubly liberated (liberated from both afflictive and cognitive obscurations)? If...

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是俱解脫阿羅漢。儘是退法耶。乃至不動阿羅漢。儘是俱解脫耶。若是俱解脫阿羅漢。儘是不動耶。答曰。或是退法阿羅漢非是俱解脫。乃至廣作四句。是退法阿羅漢非俱解脫者。諸退法阿羅漢不得滅定。是俱解脫阿羅漢非是退法者。憶法乃至不動得滅定。是退法阿羅漢亦是俱解脫者。退法阿羅漢得滅定。非退法阿羅漢亦非俱解脫者。憶法乃至不動不得滅定。如退法阿羅漢作四句。餘五種阿羅漢。作五四句亦如是。

如無學道有六種阿羅漢。學地亦有六種性。學諸退法學。儘是身證耶。若是身證。儘是退法學耶。乃至不動性學。是身證耶。若是身證。儘是不動性學耶。答曰。或是退法性學非身證。乃至廣作四句。是退法性學非身證者。退法性學不得滅定。是身證非退法性學者。憶法乃至不動性學得滅定。是退法性學亦是身證者。退法學得滅定。非退性學亦非得身證者。憶法乃至不動性學不得滅定。如退法性學作四句。餘五性學作五四句亦如是。若法與心作次第。亦是無間耶。答曰。或法與心作次第。非是心無間。乃至廣作四句。與心作次第非心無間者。除定初剎那及有心時。余定剎那及出定心是也。是心無間非心次第者。定初剎那及有心時生住無常是也。是心次第亦心無間者。定初剎那及有心時是也。非心次第

【現代漢語翻譯】 現代漢語譯本： 是俱解脫阿羅漢（同時通過智慧和禪定獲得解脫的阿羅漢）。他們都是退法（可能退失所得功德的）嗎？乃至不動阿羅漢（不會退失功德的阿羅漢），他們都是俱解脫嗎？如果是俱解脫阿羅漢，他們都是不動的嗎？回答是：有的是退法阿羅漢，但不是俱解脫。乃至廣泛地進行四句分析。是退法阿羅漢但不是俱解脫的，這些退法阿羅漢無法獲得滅盡定（一種高級禪定狀態）。是俱解脫阿羅漢但不是退法的，憶法（通過回憶佛法而保持功德的阿羅漢）乃至不動阿羅漢可以獲得滅盡定。是退法阿羅漢也是俱解脫的，退法阿羅漢可以獲得滅盡定。不是退法阿羅漢也不是俱解脫的，憶法乃至不動阿羅漢無法獲得滅盡定。如同對退法阿羅漢進行四句分析一樣，對其餘五種阿羅漢進行五種四句分析也是如此。

如同無學道（阿羅漢的修行道路）有六種阿羅漢，在學地（尚未證得阿羅漢果位的修行階段）也有六種根性。學習退法的人，都是身證（通過親身體驗而證悟的）嗎？如果是身證，都是學習退法的人嗎？乃至學習不動根性的人，是身證嗎？如果是身證，都是學習不動根性的人嗎？回答是：有的是退法根性的人在學習，但不是身證。乃至廣泛地進行四句分析。是退法根性的人在學習但不是身證的，退法根性的人在學習無法獲得滅盡定。是身證但不是退法根性的人在學習的，憶法乃至不動根性的人在學習可以獲得滅盡定。是退法根性的人在學習也是身證的，退法根性的人在學習可以獲得滅盡定。不是退法根性的人在學習也不是身證的，憶法乃至不動根性的人在學習無法獲得滅盡定。如同對退法根性的人在學習進行四句分析一樣，對其餘五種根性的人在學習進行五種四句分析也是如此。

如果一個法（事物）與心（意識）相續生起，就是無間（沒有間隔）的嗎？回答是：有的法與心相續生起，但不是心無間。乃至廣泛地進行四句分析。與心相續生起但不是心無間的，除了禪定的最初剎那和有心識的時候，其餘的禪定剎那和出定之心就是這種情況。是心無間但不是心相續生起的，禪定的最初剎那和有心識的時候的生、住、無常就是這種情況。是心相續生起也是心無間的，禪定的最初剎那和有心識的時候就是這種情況。不是心相續生起...

【English Translation】 English version: Are 'Kubei-jietuo' Arhats (Arhats liberated through both wisdom and meditation) all 'Tuifa' (liable to regress)? And are even 'Budong' Arhats (Arhats who do not regress) all 'Kubei-jietuo'? If they are 'Kubei-jietuo' Arhats, are they all 'Budong'? The answer is: Some are 'Tuifa' Arhats but not 'Kubei-jietuo'. And so on, elaborating the fourfold analysis. Those who are 'Tuifa' Arhats but not 'Kubei-jietuo' do not attain 'Miejin-ding' (cessation attainment). Those who are 'Kubei-jietuo' Arhats but not 'Tuifa', 'Yifa' (maintaining merit through recollection of the Dharma) and even 'Budong' attain 'Miejin-ding'. Those who are 'Tuifa' Arhats and also 'Kubei-jietuo', 'Tuifa' Arhats attain 'Miejin-ding'. Those who are neither 'Tuifa' Arhats nor 'Kubei-jietuo', 'Yifa' and even 'Budong' do not attain 'Miejin-ding'. Just as the fourfold analysis is made for 'Tuifa' Arhats, the five fourfold analyses are made for the remaining five types of Arhats in the same way.

Just as there are six types of Arhats in the 'Wuxue-dao' (path of the Arhat, the stage of no more learning), there are also six types of natures in the 'Xue-di' (stage of learning). Are all those learning 'Tuifa' 'Shenzheng' (attained through personal experience)? If they are 'Shenzheng', are they all learning 'Tuifa'? And are even those learning the 'Budong' nature 'Shenzheng'? If they are 'Shenzheng', are they all learning the 'Budong' nature? The answer is: Some are learning the 'Tuifa' nature but are not 'Shenzheng'. And so on, elaborating the fourfold analysis. Those who are learning the 'Tuifa' nature but are not 'Shenzheng' do not attain 'Miejin-ding'. Those who are 'Shenzheng' but not learning the 'Tuifa' nature, 'Yifa' and even the 'Budong' nature attain 'Miejin-ding'. Those who are learning the 'Tuifa' nature and are also 'Shenzheng', those learning 'Tuifa' attain 'Miejin-ding'. Those who are neither learning the 'Tuifa' nature nor 'Shenzheng', 'Yifa' and even the 'Budong' nature do not attain 'Miejin-ding'. Just as the fourfold analysis is made for those learning the 'Tuifa' nature, the five fourfold analyses are made for the remaining five natures in the same way.

If a 'fa' (phenomenon) arises in sequence with the 'xin' (mind, consciousness), is it 'wujian' (without interval)? The answer is: Some 'fa' arise in sequence with the 'xin', but are not 'xin wujian' (without interval of mind). And so on, elaborating the fourfold analysis. Those that arise in sequence with the 'xin' but are not 'xin wujian' are, except for the initial moment of 'ding' (meditative concentration) and when there is consciousness, the remaining moments of 'ding' and the mind emerging from 'ding'. Those that are 'xin wujian' but not arising in sequence with the 'xin' are the arising, abiding, and impermanence at the initial moment of 'ding' and when there is consciousness. Those that are both arising in sequence with the 'xin' and 'xin wujian' are the initial moment of 'ding' and when there is consciousness. Those that are not arising in sequence with the 'xin'...

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非心無間者。除定初剎那及有心時生住無常。余定剎那及出定心生住無常是也。若法是心次第亦是定無間耶。答曰。或法是心次第非定無間。乃至廣作四句。是心次第非定無問者。定初剎那及有心時是也。是定無間非心次第者。除定初剎那及有心時生住無常。余定剎那及出定心生住無常是也。是心次第亦定無間者。除定初剎那及有心時定。余剎那及出定心是也。非心次第非定無間者。定初剎那及余有心生住無常是也。八勝處乃至廣說。問曰。勝處體性是何。答曰。是不貪善根。對治于貪。若取相應迴轉。欲界是四陰。色界是五陰。

已說體性。所以今當說。何故名勝處。勝處是何義。答曰。勝於境界。勝於煩惱。故名勝處。雖諸行者不能盡勝境界。然于境界不生煩惱故名勝處。如世尊說。勝此處故名勝處。

界者是色界。地者初四勝處。未至中間初禪第二禪地。后四勝處。在第四禪地。所依身者。是欲界身。緣者緣于欲界。為何所緣。答曰。緣色入。盡緣一切欲界色入耶。答曰。盡緣。問曰。若然者經云何通。如說。尊者阿泥盧頭。在舍衛國。住一精舍。有四快意天女。來詣尊者阿泥盧頭所。作如是言。尊者阿泥盧頭。我等是快意天女。於四處得自在意欲。作何等色。隨意能作。以自娛樂。若欲須衣服瓔

【現代漢語翻譯】 現代漢語譯本 非心無間（anantara citta，指一個心識之後緊接著的另一個心識，沒有其他心識插入其中）者，指的是除了入定最初的剎那（ksana，極短的時間單位）以及有心識時的生、住、無常（utpada-sthiti-vyaya，產生、持續、消滅）之外的情況。其餘入定的剎那以及出定心識的生、住、無常都屬於非心無間。如果一個法（dharma，事物、現象）是心次第（citta-paticca，心識的連續），它也一定是定的無間嗎？回答說：或者一個法是心次第，但不是定的無間。乃至廣泛地作出四句分析。是心次第而非定無間的情況，指的是入定最初的剎那以及有心識的時候。是定無間而非心次第的情況，指的是除了入定最初的剎那以及有心識時的生、住、無常之外，其餘入定的剎那以及出定心識的生、住、無常。既是心次第也是定無間的情況，指的是除了入定最初的剎那以及有心識時的定之外，其餘的剎那以及出定心識。既非心次第也非定無間的情況，指的是入定最初的剎那以及其餘有心識時的生、住、無常。 八勝處（asta abhibhayatanani，八種克服感官慾望的禪定方法）乃至廣泛地解說。問：勝處的體性（svabhava，本質）是什麼？答：是不貪善根（alobha-kusalamula，不貪婪的善良根源），用來對治貪慾。如果與相應的迴轉相關聯，欲界（kamadhatu，慾望界）是四陰（catvari skandhani，色、受、想、行），是五陰（panca skandhani，色、受、想、行、識）。 已經說了體性，所以現在應當說，為什麼叫做勝處？勝處是什麼意思？答：勝過境界，勝過煩惱，所以叫做勝處。雖然修行者不能完全勝過境界，但是對於境界不生起煩惱，所以叫做勝處。正如世尊（bhagavan，佛陀的尊稱）所說：勝過此處，所以叫做勝處。 界（dhatu，界）指的是**。地（bhumi，地）指的是初四勝處，未至定（anagamya-samadhi，一種接近禪定的狀態）、中間定（dhyanantara，禪定之間的狀態）、初禪（prathama dhyana，初禪）、第二禪（dvitiya dhyana，二禪）的地。后四勝處，在第四禪（caturtha dhyana，四禪）的地。所依身（asraya-kaya，所依賴的身體）是欲界身。緣（alambana，所緣）緣于欲界。緣什麼呢？答：緣色入（rupa-ayatana，色所進入的領域）。是完全緣一切欲界的色入嗎？答：完全緣。問：如果是這樣，那麼經文怎麼解釋呢？比如經文說：尊者阿泥盧頭（venerable Anuruddha，佛陀的弟子），在舍衛國（Sravasti，古印度城市），住在一個精舍（vihara，寺廟）。有四位快意天女（manonukuladevatā，隨心所欲的天女）來到尊者阿泥盧頭處，這樣說：尊者阿泥盧頭，我們是快意天女，在四個地方得到自在，想要做什麼樣的顏色，隨意就能做出來，用來自娛自樂。如果需要衣服瓔

【English Translation】 English version That which is 'non-intervening mind' (anantara citta), refers to all moments of samadhi (meditative state) and the arising, abiding, and ceasing (utpada-sthiti-vyaya) of the mind after emerging from samadhi, except for the initial moment of entering samadhi and the arising, abiding, and ceasing when there is a mind present. Is it the case that if a dharma (phenomenon) is a 'mind sequence' (citta-paticca), it is also necessarily 'uninterrupted samadhi'? The answer is: perhaps a dharma is a 'mind sequence' but not 'uninterrupted samadhi.' This can be elaborated with a fourfold analysis. That which is a 'mind sequence' but not 'uninterrupted samadhi' refers to the initial moment of entering samadhi and when there is a mind present. That which is 'uninterrupted samadhi' but not a 'mind sequence' refers to all moments of samadhi and the arising, abiding, and ceasing of the mind after emerging from samadhi, except for the initial moment of entering samadhi and the arising, abiding, and ceasing when there is a mind present. That which is both a 'mind sequence' and 'uninterrupted samadhi' refers to all moments of samadhi and the mind after emerging from samadhi, except for the initial moment of entering samadhi and the samadhi when there is a mind present. That which is neither a 'mind sequence' nor 'uninterrupted samadhi' refers to the initial moment of entering samadhi and the arising, abiding, and ceasing when there is a mind present. The eight abhibhayatanani (eight spheres of mastery, eight stages of meditation to overcome sensory desires) are explained extensively. Question: What is the nature (svabhava) of the spheres of mastery? Answer: It is the wholesome root of non-greed (alobha-kusalamula), which counteracts greed. If it is associated with corresponding transformations, the desire realm (kamadhatu) consists of the four skandhas (aggregates, catvari skandhani: form, feeling, perception, mental formations), and the five skandhas (panca skandhani: form, feeling, perception, mental formations, consciousness). Having explained the nature, now we should explain why it is called 'spheres of mastery.' What is the meaning of 'spheres of mastery'? Answer: It masters the objects of sense, it masters afflictions, therefore it is called 'spheres of mastery.' Although practitioners cannot completely master the objects of sense, they do not generate afflictions towards the objects of sense, therefore it is called 'spheres of mastery.' As the Blessed One (bhagavan, epithet for the Buddha) said: 'Mastering this place, therefore it is called spheres of mastery.' The realm (dhatu) refers to **. The ground (bhumi) refers to the first four spheres of mastery, the anagamya-samadhi (access concentration), dhyanantara (intermediate state), the ground of the first dhyana (prathama dhyana, first meditative absorption), and the second dhyana (dvitiya dhyana, second meditative absorption). The latter four spheres of mastery are in the ground of the fourth dhyana (caturtha dhyana, fourth meditative absorption). The supporting body (asraya-kaya) is the body of the desire realm. The object (alambana) is related to the desire realm. What is the object? Answer: It is related to the rupa-ayatana (sphere of form). Does it completely relate to all the rupa-ayatana of the desire realm? Answer: It completely relates. Question: If that is the case, how is the sutra explained? For example, the sutra says: Venerable Anuruddha (venerable Anuruddha, a disciple of the Buddha), in Sravasti (Sravasti, an ancient Indian city), lived in a vihara (monastery). Four manonukuladevatā (deities who act according to one's mind, pleasure-giving goddesses) came to Venerable Anuruddha and said: Venerable Anuruddha, we are pleasure-giving goddesses, we have freedom in four places, we can create any color we want at will, and use it for our own enjoyment. If we need clothes and orna-

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珞。隨意能作。而自娛樂。爾時尊者阿泥盧頭作如是念。我今應觀此女作不凈想即起初禪不凈想。不能勝之。乃至起第四禪不凈觀。亦不能勝。復作是念。此色雜故。不能勝之。若純一色。我則能勝。作是念已。而語之言。姊妹汝等。於四處中。得自在者。盡作青色來。即皆青色。亦不能勝。復作是念。若轉此色。或能勝之。復語之言。作黃色來。即皆黃色。赤色亦爾。不能勝之。爾時阿泥盧頭。復作是念。白色隨順不凈想。若作白色。我或能勝。復語之言。作白色來。即皆白色。亦不能勝。爾時尊者阿泥盧頭。知此色雜妙不可勝故。閉目而坐。是時天女。作如是念。今此尊者。不能憶念我等。知此事已。忽然不現。尊者阿泥盧頭。不勝境界。境界不勝尊者阿泥盧頭。譬如二力士。相撲不能相勝。彼亦如是。此說云何通。答曰。尊者阿泥盧頭。雖不能勝餘利根者。如佛舍利弗目揵連等則勝。問曰。能于佛身作不凈觀不。答曰。能作唯佛。能非餘聲聞辟支佛能。所以者何。佛身清凈無垢。一切不凈觀者。不能于佛身作不凈想。唯佛世尊。能于自身。作不凈觀。複次不凈觀有二種。一觀色過患。二觀緣起。觀色過患不凈觀。不能于佛身作觀色過患。不凈觀能作緣起觀。余廣說如雜揵度不凈觀處。念處者盡與身念處。俱智者

【現代漢語翻譯】 現代漢語譯本 珞（一種寶石）。她們隨意變化，自娛自樂。當時，尊者阿泥盧頭（Aniruddha，佛陀的弟子）心想：『我現在應該對此女人生起不凈想。』於是生起初禪不凈想，卻不能戰勝。乃至生起第四禪不凈觀，也不能戰勝。他又想：『這顏色太雜了，不能戰勝。如果顏色純一，我就能戰勝。』 想到這裡，他對她們說：『姐妹們，你們這些在四處（指地、水、火、風四界）中能自在變化的，都變成青色來。』她們立刻都變成青色，阿泥盧頭仍然不能戰勝。他又想：『如果轉變這顏色，或許能戰勝。』於是對她們說：『變成黃色來。』她們立刻都變成黃色。變成紅色也是一樣，都不能戰勝。 當時，阿泥盧頭又想：『白色隨順不凈想，如果變成白色，我或許能戰勝。』於是對她們說：『變成白色來。』她們立刻都變成白色，阿泥盧頭仍然不能戰勝。當時，尊者阿泥盧頭知道這顏色雜妙，不可戰勝，於是閉上眼睛坐著。這時，天女們心想：『現在這位尊者不能憶念我們了。』知道這件事後，忽然消失不見。 尊者阿泥盧頭不能戰勝境界，境界也不能戰勝尊者阿泥盧頭。譬如兩個力士，互相摔跤，不能互相戰勝，她們的情況也是如此。這該如何解釋呢？回答說：尊者阿泥盧頭雖然不能戰勝像佛陀的舍利弗（Sariputta，佛陀的弟子）和目犍連（Moggallana，佛陀的弟子）這樣利根的人，但能戰勝其他人。 有人問：『能在佛陀的身上作不凈觀嗎？』回答說：『能作，只有佛陀能，其他聲聞（arahant，阿羅漢）和辟支佛（Paccekabuddha，獨覺佛）不能。』為什麼呢？因為佛陀的身體清凈無垢，一切不凈觀者，不能在佛陀的身上作不凈想。只有佛陀世尊，能在自身上作不凈觀。 再次，不凈觀有兩種：一是觀察色身的過患，二是觀察緣起。觀察色身過患的不凈觀，不能在佛陀的身上作觀色身過患。不凈觀能作緣起觀。其餘更廣的解釋，如《雜阿含經》（Samyutta Nikaya）的《揵度》（Khandha，蘊）中的不凈觀處所說。念處（satipatthana，四念處）全部與身念處（kayagatasati，身至念）相關。智者應如是知。

【English Translation】 English version Lapis lazuli. They could transform at will and amuse themselves. At that time, the Venerable Aniruddha (Aniruddha, a disciple of the Buddha) thought to himself: 'I should now contemplate this woman with impure thoughts.' So he arose to the first jhana (jhāna, meditative state) of impure contemplation, but could not overcome her. Even arising to the fourth jhana of impure contemplation, he still could not overcome her. He further thought: 'Because this color is mixed, I cannot overcome her. If it were a pure color, I would be able to overcome her.' Having thought this, he said to them: 'Sisters, all of you who are able to freely transform in the four elements (referring to earth, water, fire, and wind), turn yourselves into the color blue.' Immediately, they all turned blue, but he still could not overcome them. He further thought: 'If I change this color, perhaps I can overcome them.' So he said to them: 'Turn yourselves into the color yellow.' Immediately, they all turned yellow. The same with the color red, he could not overcome them. At that time, Aniruddha again thought: 'The color white is conducive to impure contemplation. If they turn white, perhaps I can overcome them.' So he said to them: 'Turn yourselves into the color white.' Immediately, they all turned white, but he still could not overcome them. At that time, the Venerable Aniruddha knew that this color was mixed and wonderful, and could not be overcome, so he closed his eyes and sat down. At this time, the goddesses thought: 'Now this Venerable one cannot remember us.' Knowing this, they suddenly disappeared. The Venerable Aniruddha could not overcome the realm of sense objects, nor could the realm of sense objects overcome the Venerable Aniruddha. It was like two strong men wrestling, unable to overcome each other. Their situation was like that. How can this be explained? The answer is: Although the Venerable Aniruddha could not overcome those with sharp faculties, such as the Buddha's Sariputta (Sariputta, a disciple of the Buddha) and Moggallana (Moggallana, a disciple of the Buddha), he could overcome others. Someone asked: 'Can one contemplate impurity on the body of the Buddha?' The answer is: 'One can, but only the Buddha can, not other arahants (arahant, enlightened being) or Paccekabuddhas (Paccekabuddha, a silent buddha).' Why is that? Because the body of the Buddha is pure and without defilement, all those who contemplate impurity cannot generate impure thoughts about the body of the Buddha. Only the World Honored One, the Buddha, can contemplate impurity on his own body. Furthermore, there are two types of impure contemplation: one is to contemplate the faults of the body, and the other is to contemplate dependent origination. The impure contemplation of observing the faults of the body cannot be done on the body of the Buddha. Impure contemplation can be done by observing dependent origination. The rest is explained in greater detail in the section on impure contemplation in the Khandha (Khandha, aggregates) of the Samyutta Nikaya (Samyutta Nikaya, the Connected Discourses). All the foundations of mindfulness (satipatthana, the four foundations of mindfulness) are related to mindfulness of the body (kayagatasati, mindfulness directed to the body). The wise should know this.

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盡與等智俱。三昧者不與三昧俱。根者總而言之。與二根相應。謂喜根舍根。過去未來現在者。是三世。緣三世者。過去緣過去。未來必生者緣未來。不生者緣三世。現在者緣現在。善不善無記者。是善緣善。不善無記者盡緣三種。三界系者是色界系。緣三界系及不繫者。是緣欲界系。是學無學非學非無學者。是非學非無學。緣學無學非學非無學者。緣非學非無學。是見道斷修道斷無斷者。是修道斷。緣見道斷修道斷無斷者。緣修道斷。名緣義緣者。是緣義。緣自身他身非身者。初二緣自身他身。余緣他身。是離欲得方便得者。是離欲得。亦是方便得。初禪者。離欲界欲。得二禪者。離初禪欲。得第四禪者。離第三禪欲。得以方便起現在前。是方便得。佛不以方便起現在前。辟支佛以下方便。聲聞或以中。或以上方便。是曾得未曾得者。聖人最後身凡夫起曾得。未曾得者。余凡夫起曾得者。

八勝處。內有色想觀外色。內有色想者。觀自身色。修色想。不離色想。觀外色者。觀少外色。若好若惡。少有二種。一境界少。二自在少。好色者。不弊壞青黃赤白色。惡色者。弊壞青黃赤白。色於此色。生勝知見者。斷于欲愛。過於欲愛。緣取前色。皆得自在。是名為勝。猶如大家大家子驅使奴僕皆得自在。彼亦如是。

【現代漢語翻譯】 現代漢語譯本 盡與等智（Samānacitta，平等心）相應。三昧（Samādhi，禪定）不與三昧相應。根（Indriya，根）總而言之，與二根相應，即喜根（Somanassindriya，喜受）和舍根（Upekkhindriya，舍受）。過去、未來、現在，是三世（三時）。緣三世者，過去緣過去，未來必生者緣未來，不生者緣三世，現在者緣現在。善、不善、無記（Avyākata，中性），是善緣善，不善、無記盡緣三種。三界系（界系，Dhatusamyojana，與三界相關的束縛）者，是系。緣三界系及不繫者，是緣欲界系（Kāmadhātu，欲界）。是學（Saiksha，有學）、無學（Arhat，無學）、非學非無學者，是非學非無學。緣學、無學、非學非無學者，緣非學非無學。是見道斷（見道所斷）、修道斷（修道所斷）、無斷者，是修道斷。緣見道斷、修道斷、無斷者，緣修道斷。名緣（Nāmahetu，名緣）、義緣（Arthahetu，義緣）者，是緣義。緣自身、他身、非身者，初二緣自身他身，余緣他身。是離欲得（Vītarāga-lābhin，離欲獲得者）、方便得（Upāyalābhin，方便獲得者）者，是離欲得，亦是方便得。初禪（初禪，Prathama Dhyana）者，離欲界欲（Kāmadhātu，欲界），得二禪（二禪，Dutiya Dhyana）者，離初禪欲，得第四禪（第四禪，Catuttha Dhyana）者，離第三禪欲，得以方便起現在前，是方便得。佛（Buddha，佛陀）不以方便起現在前，辟支佛（Pratyekabuddha，辟支佛）以下方便，聲聞（Śrāvaka，聲聞）或以中，或以上方便。是曾得（Adhigata，已獲得）、未曾得（Anadhigata，未獲得）者，聖人（Ārya，聖者）最後身凡夫起曾得，未曾得者，余凡夫起曾得者。 八勝處（Aṭṭha abhibhāyatanāni，八勝處）。內有色想觀外色。內有色想者，觀自身色，修色想，不離色想。觀外色者，觀少外色，若好若惡。少有二種，一境界少，二自在少。好色者，不弊壞青黃赤白色。惡色者，弊壞青黃赤白。色於此色，生勝知見者，斷于欲愛，過於欲愛，緣取前色，皆得自在。是名為勝。猶如大家大家子驅使奴僕皆得自在。彼亦如是。

【English Translation】 English version It is always associated with equanimity-wisdom (Samānacitta). Absorption (Samādhi) is not associated with absorption. Roots (Indriya), generally speaking, are associated with two roots, namely the root of joy (Somanassindriya) and the root of equanimity (Upekkhindriya). Past, future, and present are the three times. Regarding those that condition the three times, the past conditions the past, what will certainly arise in the future conditions the future, what will not arise conditions the three times, and the present conditions the present. Wholesome, unwholesome, and indeterminate (Avyākata) are such that the wholesome conditions the wholesome, while the unwholesome and indeterminate condition all three. Those bound by the three realms (Dhatusamyojana) are bound. What conditions the bound by the three realms and the unbound conditions the bound by the desire realm (Kāmadhātu). Those who are learners (Saiksha), non-learners (Arhat), and neither learners nor non-learners are neither learners nor non-learners. What conditions learners, non-learners, and neither learners nor non-learners conditions neither learners nor non-learners. What is abandoned by the path of seeing (見道所斷), abandoned by the path of cultivation (修道所斷), and not abandoned is abandoned by the path of cultivation. What conditions what is abandoned by the path of seeing, abandoned by the path of cultivation, and not abandoned conditions what is abandoned by the path of cultivation. What conditions name (Nāmahetu) and what conditions meaning (Arthahetu) conditions meaning. What conditions oneself, another, and neither, the first two condition oneself and another, the rest condition another. Those who have attained detachment (Vītarāga-lābhin) and those who have attained through skillful means (Upāyalābhin) have attained detachment and also have attained through skillful means. The first dhyana (Prathama Dhyana) is detachment from desire in the desire realm (Kāmadhātu), the second dhyana (Dutiya Dhyana) is detachment from desire in the first dhyana, the fourth dhyana (Catuttha Dhyana) is detachment from desire in the third dhyana, and arising presently through skillful means is attainment through skillful means. The Buddha (Buddha) does not arise presently through skillful means, the Pratyekabuddha (Pratyekabuddha) uses lower skillful means, and the Śrāvaka (Śrāvaka) uses either middle or higher skillful means. Those who have attained (Adhigata) and those who have not attained (Anadhigata), the ordinary person in the last life of a noble one (Ārya) arises with what has been attained, those who have not attained, the remaining ordinary people arise with what has been attained. The eight fields of mastery (Aṭṭha abhibhāyatanāni). Having internal perception of form, one contemplates external forms. Having internal perception of form means contemplating the form of oneself, cultivating the perception of form, and not being separated from the perception of form. Contemplating external forms means contemplating a small amount of external forms, whether good or bad. 'Small' has two meanings: one, the object is small; two, the freedom is small. Good form is uncorrupted blue, yellow, red, or white. Bad form is corrupted blue, yellow, red, or white. For one who generates superior knowledge and vision regarding this form, one abandons desire-attachment, surpasses desire-attachment, and, by conditioning the preceding form, attains complete freedom. This is called mastery. It is like a wealthy householder or the son of a wealthy householder who has complete freedom to command servants. It is the same in this case.

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是名初勝處。初者次第數在初故名初。複次次第入彼定時初入故名初。勝處者。若入此定。善色受想行識是名勝處。如初勝處。第二勝處亦爾。異者。先觀少今觀多。多有二種。一境界多。二自在多。余如上說。內無色想觀外色。內無色想者。內不修色想。離色想觀外色少。余廣說如上。是名第三勝處。如第三勝處。第四勝處亦爾。異者。第三觀少好惡色。第四觀多內無色想。觀外色。如上所說。觀青色者。作如是觀解。諸所有色。若略若廣。盡觀是青。如眼識所觀眼識所行。次生意識。觀青色青光青影。如是內無色想。觀外青色青光青影。生勝知勝見者。斷于欲愛。過於欲愛。是名勝於色。緣取前色。皆得自在。猶如大家大家子驅使奴僕皆得自在。彼亦如是。有如是想者。起如是想現在前。是名第五勝處。第五義廣說如上。如青色。黃色赤色白色說亦如是。一一異者。黃勝處。應說迦那迦華喻。赤色者。應說槃頭耆婆迦華喻。白色者應說優師迦星喻。問曰。此四種色。何者最妙。尊者和須蜜說曰。白色最妙。世人亦說是吉色。猶如四方之中東方最勝世人亦稱為吉。彼亦如是。尊者佛陀提婆說曰。觀白色者。心則清凈。不隨順睡眠法。

十一切處。乃至廣說。問曰。十一切處體性是何。答曰。八是無貪善根。對

【現代漢語翻譯】 現代漢語譯本 這被稱為初勝處（first mastery）。之所以稱為『初』，是因為在次第計數中它排在第一位。此外，當按次第進入此禪定時，最初進入，所以稱為『初』。所謂『勝處』，是指如果進入這種禪定，對善色（pleasant form）、受（feeling）、想（perception）、行（mental formations）、識（consciousness）的觀照，就稱為勝處。如同初勝處，第二勝處也是如此。不同之處在於，前者觀照少，後者觀照多。多有兩種：一是境界多，二是自在多。其餘的如上所述。 『內無色想觀外色』，意思是內心不修習色想，舍離色想而觀照外在的少分色。其餘的詳細解釋如上所述。這被稱為第三勝處。如同第三勝處，第四勝處也是如此。不同之處在於，第三勝處觀照少許好壞之色，第四勝處觀照眾多。『內無色想，觀外色』，如上所說。 『觀青色』，是指這樣理解和觀照：所有一切色，無論是略還是廣，都觀為青色，如同眼識所觀、眼識所行。然後生起意識，觀照青色、青光、青影。像這樣，內心沒有色想，觀照外在的青色、青光、青影，生起殊勝的知見，斷除對欲愛的貪戀，超越對欲愛的執著，這稱為勝於色。緣取之前的色，都能獲得自在，就像大家族或大家族的子弟驅使奴僕一樣自在。他們也是如此。有這種想法的人，生起這種想法並使其現在前，這稱為第五勝處。第五勝處的意義如上所述。 如同青色，黃色、赤色、白色也應如此解說。每一勝處不同之處在於：觀黃色勝處，應以迦那迦花（kanak flower）為比喻；觀赤色勝處，應以槃頭耆婆迦花（bandhujivaka flower）為比喻；觀白色勝處，應以優師迦星（ushika star）為比喻。有人問：這四種顏色，哪一種最妙？尊者和須蜜（Vasumitra）說：白色最妙。世人也認為這是吉祥的顏色，猶如四方之中東方最勝，世人也稱之為吉祥。也是如此。尊者佛陀提婆（Buddha Deva）說：觀白色，心則清凈，不隨順睡眠。 十一切處（ten kasina spheres），乃至廣說。有人問：十一切處的體性是什麼？答：八種是無貪善根，對...

【English Translation】 English version This is called the first mastery. It is called 'first' because it is the first in the order of enumeration. Furthermore, when entering this samadhi in sequence, it is the first to enter, hence it is called 'first'. 'Mastery' refers to the contemplation of pleasant form (sh善色e), feeling (受, vedana), perception (想, samjna), mental formations (行, samskara), and consciousness (識, vijnana) when entering this samadhi. This is called mastery. Just like the first mastery, so is the second mastery. The difference is that the former contemplates the few, while the latter contemplates the many. There are two kinds of 'many': one is the many of objects, and the other is the many of freedom. The rest is as described above. 'Contemplating external form without internal form-thought' means not cultivating form-thought internally, abandoning form-thought and contemplating the external limited form. The rest of the detailed explanation is as described above. This is called the third mastery. Just like the third mastery, so is the fourth mastery. The difference is that the third mastery contemplates a few good and bad forms, while the fourth mastery contemplates many. 'Contemplating external form without internal form-thought' is as described above. 'Contemplating the color blue' means understanding and contemplating in this way: all forms, whether brief or extensive, are contemplated as blue, just as what is seen and experienced by eye-consciousness. Then, consciousness arises, contemplating the blue color, blue light, and blue shadow. In this way, without internal form-thought, contemplating the external blue color, blue light, and blue shadow, giving rise to superior knowledge and vision, cutting off attachment to desire-love, and transcending attachment to desire-love, this is called being superior to form. Being able to take the previous form and obtain freedom, just like a great family or the son of a great family freely commands servants. They are also like this. Those who have this thought, give rise to this thought and bring it into the present, this is called the fifth mastery. The meaning of the fifth mastery is as described above. Just like blue, yellow, red, and white should also be explained in this way. The difference in each mastery is: for the yellow mastery, the kanak flower (迦那迦華) should be used as a metaphor; for the red mastery, the bandhujivaka flower (槃頭耆婆迦華) should be used as a metaphor; for the white mastery, the ushika star (優師迦星) should be used as a metaphor. Someone asked: Which of these four colors is the most wonderful? Venerable Vasumitra (和須蜜) said: White is the most wonderful. People also consider it an auspicious color, just as the east is the most superior among the four directions, and people also call it auspicious. It is also like this. Venerable Buddha Deva (佛陀提婆) said: Contemplating white purifies the mind and does not accord with sleepiness. The ten kasina spheres (十一切處), and so on, are explained extensively. Someone asked: What is the nature of the ten kasina spheres? The answer is: Eight are the root of good without greed, in relation to...

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治于貪。若取相應迴轉。是四陰五陰性。若是欲界四陰。若是色界五陰。空處識處一切處體性是四陰。此是一切處體性。乃至廣說。

已說體性。所以今當說。何故名一切處。一切處是何義。答曰。以二事故。名一切處。一以不缺。二以廣大。不缺者。無有處所緣地。復緣於水如緣地。若緣水緣火風青黃赤白空處識處不缺亦如是。廣大者。普遍緣地。乃至普遍緣識。尊者佛陀提婆說曰。遍緣一切。無有空缺。名一切處。

界者。八在色界。二在無色界。地者。八在第四禪地空處一切處在空處地識處一切處在識處地。所以者何。凈解脫在第四禪地。能入后四勝處。后四勝處。能入八一切處。凈解脫。緣凈境界。不能分別若好若惡。青黃赤白勝處。能分別不能令無邊一切處。能令青黃赤白無邊。此色為何所依。如依四大。是故次觀無邊地無邊水無邊火無邊風。此廣大誰所生。以覺故知色等依空。是故次觀無邊空處。彼覺何所依。依于識。是故次觀無邊識。識更無所依故。更不立一切處。所依身者。八依欲界身。后二依三界身。行者不行行。緣者。八緣欲界。緣欲界何法。答曰。緣於色入。二緣無色界。念處者八與身念處俱。后二與法念處俱。智者盡與等智俱。三昧者不與三昧俱。根者與一舍根相應。過去未來

【現代漢語翻譯】 現代漢語譯本 對治貪慾。如果取相應的迴轉，這是四陰（色、受、想、行）五陰（色、受、想、行、識）的體性。如果是欲界的四陰，如果是五陰，空無邊處（ākāśānantyāyatana），識無邊處（vijñānānantyāyatana），一切處（sarva-kāyatana）的體性是四陰。這是一切處的體性，乃至廣說。

已經說了體性，現在應當說。為什麼叫做一切處？一切處是什麼意思？回答說：因為兩個原因，叫做一切處。一是沒有缺漏，二是廣大。沒有缺漏是指，沒有哪個處所緣地，又去緣水，就像緣地一樣。如果緣水、緣火、緣風、青（nīla）黃（pīta）赤（lohita）白（avadāta）、空無邊處、識無邊處，沒有缺漏也是這樣。廣大是指，普遍地緣地，乃至普遍地緣識。尊者佛陀提婆（Buddha-deva）說：『普遍地緣一切，沒有空缺，叫做一切處。』

界（dhātu）是指，八個在色界（rūpadhātu），兩個在無色界（arūpadhātu）。地（bhūmi）是指，八個在第四禪地（caturthadhyāna-bhūmi），空無邊處、一切處在空無邊處地，識無邊處、一切處在識無邊處地。為什麼這樣說呢？因為凈解脫（śubha-vimokṣa）在第四禪地，能夠進入后四個勝處（adhimokṣa-sthāna）。后四個勝處，能夠進入八一切處。凈解脫，緣清凈的境界，不能分別好壞。青黃赤白勝處，能夠分別，不能令無邊。一切處，能夠令青黃赤白無邊。這色（rūpa）是依什麼而存在的呢？就像依四大（mahābhūta）一樣。因此接著觀無邊地、無邊水、無邊火、無邊風。這廣大是誰所生的呢？因為覺（bodhi）的緣故，知道色等依空（ākāśa）。因此接著觀無邊空處。這覺依什麼呢？依于識（vijñāna）。因此接著觀無邊識。識更沒有所依，所以不再立一切處。所依的身（kāya）是指，八個依欲界身（kāmadhātu-kāya），后兩個依三界身（traidhātuka-kāya）。行者不行行。緣（ālambana）是指，八個緣欲界。緣欲界什麼法呢？回答說：緣於色入（rūpāyatana）。兩個緣無色界。念處（smṛtyupasthāna）是指，八個與身念處（kāya-smṛtyupasthāna）俱。后兩個與法念處（dharma-smṛtyupasthāna）俱。智（jñāna）是指，全部與等智（samatā-jñāna）俱。三昧（samādhi）是指，不與三昧俱。根（indriya）是指，與一舍根（upekṣendriya）相應。過去未來

【English Translation】 English version Curing greed. If one takes corresponding reversion, this is the nature of the four skandhas (form, feeling, perception, mental formations) and five skandhas (form, feeling, perception, mental formations, consciousness). If it is the four skandhas of the desire realm, if it is the five skandhas, the nature of the formless realms of the sphere of infinite space (ākāśānantyāyatana), the sphere of infinite consciousness (vijñānānantyāyatana), and the sphere of all (sarva-kāyatana) is the four skandhas. This is the nature of the sphere of all, and so on, extensively explained.

The nature has already been explained, so now it should be explained. Why is it called the sphere of all? What is the meaning of the sphere of all? The answer is: because of two reasons, it is called the sphere of all. First, it is without deficiency; second, it is vast and extensive. 'Without deficiency' means that there is no place where one dwells on earth and then dwells on water, just as one dwells on earth. If one dwells on water, dwells on fire, dwells on wind, blue (nīla), yellow (pīta), red (lohita), white (avadāta), the sphere of infinite space, the sphere of infinite consciousness, being without deficiency is also like this. 'Vast and extensive' means that one universally dwells on earth, and even universally dwells on consciousness. Venerable Buddha-deva (Buddha-deva) said: 'Universally dwelling on everything, without any emptiness or deficiency, is called the sphere of all.'

The realm (dhātu) refers to eight in the form realm (rūpadhātu) and two in the formless realm (arūpadhātu). The ground (bhūmi) refers to eight in the fourth dhyana ground (caturthadhyāna-bhūmi), the sphere of infinite space and the sphere of all in the sphere of infinite space ground, and the sphere of infinite consciousness and the sphere of all in the sphere of infinite consciousness ground. Why is this so? Because pure liberation (śubha-vimokṣa) is in the fourth dhyana ground, and one can enter the latter four superior spheres (adhimokṣa-sthāna). The latter four superior spheres allow one to enter the eight spheres of all. Pure liberation dwells on pure realms and cannot distinguish between good and bad. The blue, yellow, red, and white superior spheres can distinguish but cannot make it limitless. The sphere of all can make the blue, yellow, red, and white limitless. What does this form (rūpa) rely on? It is like relying on the four great elements (mahābhūta). Therefore, one then contemplates limitless earth, limitless water, limitless fire, and limitless wind. Who generates this vastness? Because of awakening (bodhi), one knows that form and so on rely on space (ākāśa). Therefore, one then contemplates the sphere of infinite space. What does this awakening rely on? It relies on consciousness (vijñāna). Therefore, one then contemplates the sphere of infinite consciousness. Since consciousness relies on nothing further, one does not establish any further sphere of all. The body (kāya) that is relied upon refers to eight relying on the body of the desire realm (kāmadhātu-kāya), and the latter two relying on the body of the three realms (traidhātuka-kāya). The practitioner does not practice practice. The object (ālambana) refers to eight dwelling on the desire realm. What dharma does one dwell on in the desire realm? The answer is: one dwells on the sense-sphere of form (rūpāyatana). Two dwell on the formless realm. Mindfulness (smṛtyupasthāna) refers to eight being together with mindfulness of the body (kāya-smṛtyupasthāna). The latter two are together with mindfulness of dharma (dharma-smṛtyupasthāna). Wisdom (jñāna) refers to all being together with equanimity wisdom (samatā-jñāna). Samadhi (samādhi) refers to not being together with samadhi. Faculty (indriya) refers to being in accordance with the faculty of equanimity (upekṣendriya). Past and future

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現在者。是三世。緣三世者八。過去者緣過去。未來必生者緣未來。必不生者緣三世。現在者緣現在。后二者緣三世。善不善無記者。是善緣善。不善無記者。八緣三種。二緣善無記。是三界系不繫者。八是色界系。二是無色界系。緣三界系不繫者。八緣欲界系。二緣無色界系。是學無學非學非無學者。是非學非無學。緣學無學非學非無學者。緣非學非無學。是見道斷修道斷不斷者。是修道斷。緣見道斷修道斷不斷者。八緣修道斷。二緣見道修道斷。緣名緣義者是緣義。緣自身他身非身法者。八緣他身。二緣自身他身。是離欲得方便得者。是離欲得是方便得。離欲得者。離欲時得。方便得者。作方便得。佛不以方便起現在前。辟支佛以下方便。聲聞或以中。或以上。是本得。未曾得者。是本得亦是未曾得。聖人內道凡夫。亦是本得。亦是未曾得。余凡夫是本得。問曰。一切處方便云何。答曰。四以眼識為方便滿足時。緣青黃赤白色入。四以身識為方便滿足時。緣地水火風觸入。復有說者。七以眼識為方便。除風一切處。復有說者。八以眼識為方便。問曰。風一切處。云何以眼識為方便。答曰。眼識亦取風色入如是相。謂有塵無塵。滿一切處。毗嵐風等。空一切處。以空為方便。識處一切處。以識為方便。

十一

【現代漢語翻譯】 現代漢語譯本 現在（指當下這一念）。是緣三世（過去、現在、未來三世）。緣三世者有八種心識。過去的心識緣過去，未來必定會生的心識緣未來，必定不會生的心識緣三世。現在的心識緣現在，后兩種心識緣三世。善、不善、無記的心識中，善心識緣善，不善和無記的心識，八種心識緣三種（善、不善、無記），兩種心識緣善和無記。這三界繫縛和不繫縛的心識中，八種心識是被三界繫縛的，兩種心識是不被三界繫縛的。緣三界繫縛和不繫縛的心識中，八種心識緣欲界繫縛，兩種心識緣無繫縛。是學、無學、非學非無學的心識中，是非學非無學。緣學、無學、非學非無學的心識中，緣非學非無學。是見道斷、修道斷、不斷的心識中，是修道斷。緣見道斷、修道斷、不斷的心識中，八種心識緣修道斷，兩種心識緣見道斷和修道斷。緣名（nama）緣義（artha）的心識是緣義。緣自身、他身、非身法的心識中，八種心識緣他身，兩種心識緣自身和他身。是離欲得（viraga-prapti）、方便得（prayogaja-prapti）的心識中，是離欲得，也是方便得。離欲得，是在離欲時獲得的。方便得，是通過修行方便獲得的。佛（Buddha）不以方便生起現在前，辟支佛（Pratyekabuddha）以下通過方便，聲聞（Sravaka）或者以中等方便，或者以上等方便。是本得（prakrti-labdha），未曾得（aprakrti-labdha）的心識，是本得也是未曾得。聖人（arya）內道凡夫，也是本得，也是未曾得。其餘凡夫是本得。問：一切處方便（sarvatraga-prayoga）是怎樣的？答：四種心識以眼識為方便滿足時，緣青、黃、赤、白色入。四種心識以身識為方便滿足時，緣地、水、火、風觸入。還有一種說法，七種心識以眼識為方便，除了風一切處。還有一種說法，八種心識以眼識為方便。問：風一切處，如何以眼識為方便？答：眼識也取風色入，如是相，謂有塵無塵，滿一切處，毗嵐風（vilamba-vata）等。空一切處，以空為方便。識處一切處，以識為方便。 十一

【English Translation】 English version The present (referring to the current moment of thought). It is related to the three times (past, present, and future). Those related to the three times are eight types of consciousness. The past consciousness is related to the past, the consciousness that will definitely arise in the future is related to the future, and the consciousness that will definitely not arise is related to the three times. The present consciousness is related to the present, and the latter two types of consciousness are related to the three times. Among the wholesome, unwholesome, and neutral consciousnesses, the wholesome consciousness is related to the wholesome, and the unwholesome and neutral consciousnesses, eight types of consciousness are related to the three types (wholesome, unwholesome, and neutral), and two types of consciousness are related to the wholesome and neutral. Among these consciousnesses bound by the three realms and unbound, eight types of consciousness are bound by the three realms, and two types of consciousness are not bound by the three realms. Among the consciousnesses related to the bound and unbound of the three realms, eight types of consciousness are related to the desire realm bound, and two types of consciousness are related to the unbound. Among the consciousnesses that are learners, non-learners, and neither learners nor non-learners, it is neither learners nor non-learners. Among the consciousnesses related to learners, non-learners, and neither learners nor non-learners, it is related to neither learners nor non-learners. Among the consciousnesses that are abandoned by the path of seeing, abandoned by the path of cultivation, and not abandoned, it is abandoned by the path of cultivation. Among the consciousnesses related to abandoned by the path of seeing, abandoned by the path of cultivation, and not abandoned, eight types of consciousness are related to abandoned by the path of cultivation, and two types of consciousness are related to abandoned by the path of seeing and abandoned by the path of cultivation. The consciousness related to name (nama) and meaning (artha) is related to meaning. Among the consciousnesses related to oneself, others, and non-body dharmas, eight types of consciousness are related to others, and two types of consciousness are related to oneself and others. Among the consciousnesses that are attainment through detachment (viraga-prapti) and attainment through effort (prayogaja-prapti), it is attainment through detachment and also attainment through effort. Attainment through detachment is obtained at the time of detachment. Attainment through effort is obtained through the practice of effort. Buddhas (Buddha) do not arise in the present through effort, Pratyekabuddhas (Pratyekabuddha) and below attain through effort, Sravakas (Sravaka) either through medium effort or above. The consciousness that is naturally obtained (prakrti-labdha) and not naturally obtained (aprakrti-labdha) is both naturally obtained and not naturally obtained. Noble ones (arya) and ordinary people within the path are also naturally obtained and not naturally obtained. Other ordinary people are naturally obtained. Question: What is the effort that is everywhere (sarvatraga-prayoga)? Answer: When four types of consciousness are satisfied with eye-consciousness as the means, they are related to the entry of blue, yellow, red, and white colors. When four types of consciousness are satisfied with body-consciousness as the means, they are related to the entry of earth, water, fire, and wind touch. There is also a saying that seven types of consciousness use eye-consciousness as the means, except for wind everywhere. There is also a saying that eight types of consciousness use eye-consciousness as the means. Question: How is wind everywhere facilitated by eye-consciousness? Answer: Eye-consciousness also takes the entry of wind color, such as the appearance of dust and no dust, filling everywhere, such as violent winds (vilamba-vata). Empty everywhere, with emptiness as the means. Consciousness everywhere, with consciousness as the means. Eleven

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切處。云何為十觀。上下諸邊地無有缺無有量。上者是上方。下者是下方。諸邊者是四方四維。無缺者不雜。無量者無有邊際。是名初一切處。初者次第數在初故名初。複次順次入此定時初入故名初。一切處者。入此定時。善色受想行識。此是一切處。乃至識處一切處說亦如是。異者空處一切處。識處一切處。不說色陰。問曰。八一切處。緣上下諸邊可爾。所以者何。彼所緣有方所故。空處一切處。識處一切處。所緣無方所。云何有上下諸邊。答曰。八一切處。應說有上下諸邊。二一切處。無上下諸邊。若如是說者。有何意耶。答曰。行此定者。在上下諸邊故。如人中修空處一切處。是下四天王天中修。識處一切處是上余方。說亦如是。

問曰。何故第三禪。無解脫無勝處無一切處耶。答曰。非其田器。乃至廣說。複次對治欲界色愛故。初禪立解脫。對治初禪色愛故。第二禪立解脫。第二禪無色愛故。第三禪不立解脫。以第三禪無解脫故。亦無勝處。亦無一切處。所以者何。以解脫入勝處。以勝處入一切處故。複次以遠故不妙故。第三禪于欲界遠。於四禪不妙。複次以如第三無色定故。空處識處。有無邊行。非想非非想處。有滅定。無所有處。無無邊行。亦無滅定。如第三無色定善根減少。第三禪亦如是。複次

【現代漢語翻譯】 現代漢語譯本： 『一切處』（Kṛtsnāyatana）。什麼是十種觀想一切處？上下四方四維沒有缺陷沒有限量。『上』指的是上方，『下』指的是下方，『諸邊』指的是四方和四維。『無缺』指的是不雜染，『無量』指的是沒有邊際。這稱為最初的一切處。『初』是因為在次第計數中排在最前，所以稱為『初』。另外，順著次第進入這種禪定時，最初進入，所以稱為『初』。『一切處』指的是，進入這種禪定時，善的色、受、想、行、識，這都是一切處。乃至識處的一切處，說法也是這樣。不同的是，空處的一切處和識處的一切處，不說色陰。有人問：八種一切處，緣于上下四方可以理解，為什麼呢？因為它們所緣的對象有方位。空處的一切處和識處的一切處，所緣的對象沒有方位，怎麼會有上下四方呢？回答說：八種一切處，應該說有上下四方；兩種一切處，沒有上下四方。如果這樣說，有什麼意義呢？回答說：修行這種禪定的人，處在上下四方。比如在人中修空處的一切處，是在下方的四天王天中修；修識處的一切處，是在上方的其他地方。其他的說法也是這樣。

有人問：為什麼第三禪沒有解脫、沒有勝處、沒有一切處呢？回答說：不是它的田地和器皿，乃至廣說。另外，爲了對治欲界的色愛，所以初禪設立解脫；爲了對治初禪的色愛，所以第二禪設立解脫；第二禪沒有色愛，所以第三禪不設立解脫。因為第三禪沒有解脫，所以也沒有勝處，也沒有一切處。為什麼呢？因為通過解脫進入勝處，通過勝處進入一切處。另外，因為遙遠和不殊妙。第三禪對於欲界遙遠，對於四禪不殊妙。另外，因為像第三無色定一樣。空處和識處，有無邊行；非想非非想處，有滅盡定；無所有處，沒有無邊行，也沒有滅盡定。像第三無色定善根減少一樣，第三禪也是這樣。另外，……

【English Translation】 English version: 'Kṛtsnāyatana' (all-encompassing sphere). What are the ten contemplations of all-encompassing spheres? Above, below, all directions, without deficiency, without limit. 'Above' refers to the upper direction, 'below' refers to the lower direction, 'all directions' refers to the four cardinal directions and four intermediate directions. 'Without deficiency' means without impurity, 'without limit' means without boundary. This is called the initial all-encompassing sphere. 'Initial' is so-called because it is the first in the sequential count. Furthermore, entering this samādhi (state of meditative consciousness) in sequence, it is the initial entry, hence called 'initial'. 'All-encompassing sphere' refers to, upon entering this samādhi, wholesome rūpa (form), vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness); these are all all-encompassing spheres. Even the description of the vijñāna-sphere all-encompassing sphere is similar. The difference is that the ākāśa (space)-sphere all-encompassing sphere and the vijñāna-sphere all-encompassing sphere do not mention rūpa-skandha (the aggregate of form). Someone asks: The eight all-encompassing spheres, being based on above, below, and all directions, are understandable. Why is that? Because their objects of focus have location. The ākāśa-sphere all-encompassing sphere and the vijñāna-sphere all-encompassing sphere, their objects of focus have no location, how can there be above, below, and all directions? The answer is: The eight all-encompassing spheres should be said to have above, below, and all directions; the two all-encompassing spheres do not have above, below, and all directions. If it is said this way, what is the meaning? The answer is: Those who practice this samādhi are situated in above, below, and all directions. For example, practicing the ākāśa-sphere all-encompassing sphere in the human realm is practiced in the lower Cāturmahārājika (Four Heavenly Kings) heaven; practicing the vijñāna-sphere all-encompassing sphere is in the upper other directions. Other descriptions are also like this.

Someone asks: Why does the third dhyāna (meditative absorption) not have vimokṣa (liberation), abhibhāyatana (sphere of mastery), or kṛtsnāyatana (all-encompassing sphere)? The answer is: It is not its field and vessel, and so on, extensively explained. Furthermore, to counteract the kāma-dhātu (desire realm)'s attachment to form, therefore the first dhyāna establishes vimokṣa; to counteract the first dhyāna's attachment to form, therefore the second dhyāna establishes vimokṣa; the second dhyāna has no attachment to form, therefore the third dhyāna does not establish vimokṣa. Because the third dhyāna has no vimokṣa, therefore it also has no abhibhāyatana, and also no kṛtsnāyatana. Why is that? Because one enters abhibhāyatana through vimokṣa, and one enters kṛtsnāyatana through abhibhāyatana. Furthermore, because of remoteness and unexcelled nature. The third dhyāna is remote from the kāma-dhātu, and unexcelled compared to the fourth dhyāna. Furthermore, because it is like the third arūpa-samāpatti (formless attainment). The ākāśa-sphere and vijñāna-sphere have infinite practice; the Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception) has nirodha-samāpatti (cessation attainment); the Ākiṃcanyāyatana (sphere of nothingness) has no infinite practice, and also no nirodha-samāpatti. Just as the third arūpa-samāpatti has diminished roots of virtue, the third dhyāna is also like that. Furthermore, ...

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第三禪。有一切生死最勝受樂。行者多於中著樂故。不能起解脫勝處一切處。問曰。若然者。何故有無量神通等功德。答曰。一切起不必有一切功德。若當彼地。無無量無神通者。彼地便是空無功德地。

佛經說入地一切定者。作如是念。地即是我。我即是地。我定與地。無二無別。餘一切處亦如是。問曰。若得一切處。必離第三禪欲。若計地是我。必是第四禪地身見。計第四禪地是我。一切處緣欲界。此云何可爾。答曰。此中說不定名定。如非沙門說名沙門非婆羅門說名婆羅門。彼亦如是。複次此說前所得事。譬如國王雖覆亡國。富貴之事。猶名為王。此亦如是。先得此定。而退失之。以曾得故。作如是說。複次彼是速入定者。于彼定退。起欲界身見。計欲界地是我。速還離欲。起一切處。復緣欲界。如提婆達多。能速入定。以神足力。自化作小兒。五花剃髮。著金瓔珞。于太子阿阇世抱上。宛轉游戲。復現此相。使太子阿阇世知是大聖提婆達多。時太子阿阇世。抱弄嗚之。以唾著其口中。以貪利養故。而咽其唾是故世尊語提婆達多。汝如死屍食唾之人。彼食唾時。退失神足。速入定故。尋得離欲。自化其身。還在太子阿阇世抱上。宛轉游戲。複次身見計第四禪地是我。一切處亦觀第四禪地。問曰。一切處緣

【現代漢語翻譯】 現代漢語譯本 第三禪（Third Dhyana）。在第三禪中，存在著超越一切生死的、最殊勝的快樂。修行者常常執著于這種快樂，因此無法生起解脫的殊勝之處——一切處（Sarvatraga）。 有人問：『如果這樣，為什麼第三禪會有無量的神通等功德呢？』 回答說：『生起（第三禪）不一定具備一切功德。如果那個地方沒有無量神通的人，那個地方就是空無功德之地。』 佛經上說，進入地一切定（Earth Kasina Samapatti）的人，會這樣想：『地就是我，我就是地。我的定與地，沒有兩樣，沒有分別。』其餘的一切處也是這樣。 有人問：『如果證得一切處，必定已經脫離了第三禪的慾望。如果認為地是我，必定是第四禪（Fourth Dhyana）的地身見（Earth Identity View）。認為第四禪的地是我，一切處卻緣于欲界（Kama-dhatu），這怎麼可能呢？』 回答說：『這裡所說的不定，是指名義上的定。就像不是沙門（Sramana）卻被稱為沙門，不是婆羅門（Brahmana）卻被稱為婆羅門一樣。這裡也是如此。』 『再者，這是指先前所獲得的事。譬如國王即使亡國，他過去富貴的事蹟，仍然被稱為國王。這裡也是這樣，先前得到這種禪定，後來退失了。因為曾經得到過，所以這樣說。』 『再者，他們是能夠快速入定的人。在那個禪定中退失后，生起欲界的身見，認為欲界的地是我。但他們能迅速脫離慾望，生起一切處，又緣于欲界。就像提婆達多（Devadatta）一樣，能夠快速入定，用神通力，自己變化成小孩子，五花剃髮，戴著金瓔珞，在太子阿阇世（Ajatasatru）的懷裡，嬉戲玩耍。又顯現出原來的相貌，讓太子阿阇世知道他是大聖提婆達多。當時太子阿阇世抱著他親吻，把唾沫吐在他的口中。因為貪圖利養的緣故，提婆達多竟然嚥下了他的唾沫。所以世尊（Buddha）對提婆達多說：『你就像死屍一樣，吃唾沫的人。』他吃唾沫的時候，退失了神通力。因為能快速入定，很快又脫離了慾望，自己變化身體，又回到太子阿阇世的懷裡，嬉戲玩耍。』 『再者，身見認為第四禪的地是我，一切處也觀想第四禪的地。』 有人問：『一切處緣……』

【English Translation】 English version Third Dhyana. In the Third Dhyana, there exists the most supreme enjoyment surpassing all birth and death. Practitioners often become attached to this joy, thus failing to generate the liberating supreme state—Sarvatraga (All-pervading state). Someone asks: 'If that's the case, why does the Third Dhyana possess limitless supernatural powers and other merits?' The answer is: 'Generating (the Third Dhyana) does not necessarily entail possessing all merits. If that place lacks individuals with limitless supernatural powers, then that place is a land devoid of merit.' The sutras say that one who enters the Earth Kasina Samapatti (Earth Element Meditation Attainment) thinks thus: 'Earth is me, and I am earth. My samadhi and earth are not two, not different.' All other Sarvatraga are also like this. Someone asks: 'If one attains Sarvatraga, one must have already detached from the desire of the Third Dhyana. If one considers earth to be me, it must be the Earth Identity View of the Fourth Dhyana. Considering the earth of the Fourth Dhyana to be me, yet Sarvatraga is related to the Kama-dhatu (Desire Realm), how is this possible?' The answer is: 'The '不定' (indefinite) mentioned here refers to samadhi in name only. Just as someone who is not a Sramana (ascetic) is called a Sramana, and someone who is not a Brahmana (priest) is called a Brahmana. It is the same here.' 'Furthermore, this refers to something previously attained. For example, even if a king loses his kingdom, his past wealth and glory are still referred to as the king. It is the same here; one previously attained this samadhi and then lost it. Because one had attained it before, it is spoken of in this way.' 'Moreover, they are those who can quickly enter samadhi. After falling from that samadhi, they generate the body view of the Desire Realm, thinking that the earth of the Desire Realm is me. But they can quickly detach from desire, generate Sarvatraga, and again relate to the Desire Realm. Just like Devadatta, who could quickly enter samadhi, using his supernatural powers, he transformed himself into a small child, with a five-flower haircut, wearing golden necklaces, in the arms of Prince Ajatasatru, playing and frolicking. He then revealed his original appearance, letting Prince Ajatasatru know that he was the great sage Devadatta. At that time, Prince Ajatasatru hugged and kissed him, spitting saliva into his mouth. Because of greed for gain and offerings, Devadatta actually swallowed his saliva. Therefore, the Buddha said to Devadatta: 'You are like a corpse, a person who eats saliva.' When he ate the saliva, he lost his supernatural powers. Because he could quickly enter samadhi, he quickly detached from desire, transformed his body, and returned to Prince Ajatasatru's arms, playing and frolicking.' 'Furthermore, the body view considers the earth of the Fourth Dhyana to be me, and Sarvatraga also contemplates the earth of the Fourth Dhyana.' Someone asks: 'Sarvatraga relates to...'

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于欲界。答曰。亦有緣第四禪者。若作是說者。一切處亦緣第四禪。問曰。若然者。色界諸天純是白色。云何觀青黃赤色耶。答曰。彼作是說。色界諸天身。純一白色。諸非眾生數物。有青黃赤色。不應作是說。若身見與一切處相應者。有如是過。云何相應共有法。或緣欲界。或緣第四禪身見。不與一切處相應。然一人亦名計我。亦名得定。以起身見故。名為計我。以起一切處故。名為得定。身見計第四禪地是我。一切處緣欲界。非一時故。此經善通。

有地定。有地一切處定。乃至有白定。有白一切處定。問曰。地定地一切處定。有何差別。答曰。地定在欲界四禪地。一切處定在第四禪。複次方便是定。滿足是一切處。複次因是定。果是一切處。複次少分。是定遍是一切處地定地一切處定。是謂差別。

問曰解脫勝處。一切處。有何差別。答曰。名即差別。是名解脫。是名勝處。是名一切處。複次下善根是解脫。中善根是勝處。上善根是一切處。複次少善根是解脫多。中善根是勝處無量。上善根是一切處。複次因是解脫。果是一切處。因果是勝處。複次背舍義是解脫。勝緣義是勝處。遍緣義是一切處。複次心解脫是解脫。勝煩惱義是勝處。無缺遍義是一切處。複次若得解脫。不必得勝處一切處。若得解

【現代漢語翻譯】 現代漢語譯本 關於欲界的問題。回答說：也有以第四禪為所緣的。如果這樣說，那麼一切處也都是以第四禪為所緣。問：如果這樣，諸天都是純白色的，如何觀想青黃赤色呢？答：他們這樣說，諸天的身體，純粹是白色。那些非眾生之物，才有青黃赤色。不應該這樣說，如果身見與一切處相應，就會有這樣的過失。如何相應共有法呢？或者以欲界為所緣，或者以第四禪為所緣，身見不與一切處相應。然而，一個人既可以被稱為『計我』，也可以被稱為『得定』。因為生起身見的緣故，稱為『計我』；因為生起一切處的緣故，稱為『得定』。身見認為第四禪地是『我』，一切處緣于欲界，不是同時發生的，因此這部經文解釋得很好。

有地定，有地一切處定，乃至有白定，有白一切處定。問：地定和地一切處定有什麼差別？答：地定存在於欲界和四禪地。一切處定存在於第四禪。進一步說，方便是定，圓滿是一切處。進一步說，因是定，果是一切處。進一步說，少分是定，普遍是一切處。地定和地一切處定，這就是它們的差別。

問：解脫、勝處、一切處有什麼差別？答：名稱就是差別。這個叫做解脫，這個叫做勝處，這個叫做一切處。進一步說，下等善根是解脫，中等善根是勝處，上等善根是一切處。進一步說，少許善根是解脫，中等善根是勝處，無量善根是一切處。進一步說，因是解脫，果是一切處，因果是勝處。進一步說，背舍的意義是解脫，勝緣的意義是勝處，普遍緣的意義是一切處。進一步說，心解脫是解脫，戰勝煩惱的意義是勝處，沒有缺漏和普遍的意義是一切處。進一步說，如果得到解脫，不一定得到勝處和一切處。如果得到勝

【English Translation】 English version Regarding the Realm of Desire (Kāmadhātu). The answer is: There are also those who focus on the Fourth Dhyana (catuttha jhāna). If one says this, then all 'all-places' (sabbaṭṭha) also focus on the Fourth Dhyana. Question: If that is so, since the gods (devas) are purely white, how do they perceive blue, yellow, and red colors? Answer: They say that the bodies of the gods are purely white. Only non-sentient objects have blue, yellow, and red colors. It should not be said that if the view of self (sakkayaditthi) corresponds to all 'all-places', there would be such a fault. How can corresponding common dharmas exist? Either focusing on the Realm of Desire or focusing on the Fourth Dhyana, the view of self does not correspond to all 'all-places'. However, a person can be called both 'conceiving of self' (計我, jì wǒ) and 'attaining concentration' (得定, dé dìng). Because of arising the view of self, they are called 'conceiving of self'; because of arising all 'all-places', they are called 'attaining concentration'. The view of self considers the Fourth Dhyana ground as 'I', while all 'all-places' focus on the Realm of Desire, not simultaneously. Therefore, this sutra is well explained.

There is earth concentration (地定, dì dìng), there is earth all-places concentration (地一切處定, dì yīqièchù dìng), and even white concentration (白定, bái dìng), and white all-places concentration (白一切處定, bái yīqièchù dìng). Question: What is the difference between earth concentration and earth all-places concentration? Answer: Earth concentration exists in the Realm of Desire and the four Dhyana grounds. All-places concentration exists in the Fourth Dhyana. Furthermore, skillful means (upāya) is concentration, fulfillment is all-places. Furthermore, the cause is concentration, the result is all-places. Furthermore, a small part is concentration, pervasive is all-places. Earth concentration and earth all-places concentration, this is the difference.

Question: What is the difference between liberation (解脫, jiětuō), surpassing places (勝處, shèngchù), and all-places? Answer: The names themselves are the difference. This is called liberation, this is called surpassing places, this is called all-places. Furthermore, inferior good roots (善根, shàngēn) are liberation, intermediate good roots are surpassing places, superior good roots are all-places. Furthermore, few good roots are liberation, medium good roots are surpassing places, immeasurable good roots are all-places. Furthermore, the cause is liberation, the result is all-places, cause and result are surpassing places. Furthermore, the meaning of turning away (背舍, bèishě) is liberation, the meaning of surpassing conditions is surpassing places, the meaning of pervasive conditions is all-places. Furthermore, mind liberation is liberation, the meaning of overcoming afflictions is surpassing places, the meaning of without lack and pervasive is all-places. Furthermore, if one attains liberation, one does not necessarily attain surpassing places and all-places. If one attains surpass

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脫勝處。不必得一切處。若得一切處。必得解脫勝處。所以者何。解脫能入勝處。勝處能入一切處。解脫勝處。一切處。是謂差別。◎

◎八智法智比智他心智等智苦智集智滅智道智。云何法智。乃至道智。廣說如經本。問曰。彼尊者何故於此論中。以八智而作論。答曰。彼尊者有如是欲如是可如是意欲。以八智而作論。隨其欲意。亦不違法相。立八智而作論。余處亦立八智而作論。如定智揵度中說。或欲以二智而作論。即立二智。如智揵度中說他心智念前世智。根揵度中立法智比智。定揵度中立盡智無生智。或欲以四智而作論。即立四智。如根揵度中說。若苦智。是苦無漏智耶。乃至若道智。是道無漏智耶。或欲以十智而作論。即立十智。隨其所知。譬如陶師以知泥團安置輪上。隨其所欲。出種種物。不損所能。彼尊者亦如是。以聞思修慧。除所知過。隨其所欲而作論。不違法相亦如是。複次不應求彼尊者何故立八智耶。所以者何。此是佛經。佛經說八智。法智乃至道智。彼尊者以佛經是此論根本因緣故。依八智而作論。彼尊者無力。於八智中。減一智說七智。增一智說九智。所以者何。佛經無有增減。無增者無增可減。無減者無減可增。如無增無減。無益無損。無量無邊。無量者。是無量義。無邊者。是無

【現代漢語翻譯】 現代漢語譯本 脫離殊勝之處，不一定能獲得一切處（Sarva-pradesa，指所有境界）。如果能獲得一切處，必定能獲得解脫殊勝之處。為什麼呢？因為解脫能進入殊勝之處，殊勝之處能進入一切處。解脫殊勝之處和一切處，這就是它們的差別所在。

八智：法智（Dharma-jnana，知曉佛法的智慧）、比智（Anvaya-jnana，類比推理的智慧）、他心智（Para-citta-jnana，知曉他人心思的智慧）、等智（Samata-jnana，平等看待一切的智慧）、苦智（Dukkha-jnana，知曉苦諦的智慧）、集智（Samudaya-jnana，知曉集諦的智慧）、滅智（Nirodha-jnana，知曉滅諦的智慧）、道智（Marga-jnana，知曉道諦的智慧）。什麼是法智，乃至道智？詳細的解釋如同經文原本所說。 問：那位尊者為什麼在這部論中，用八智來做論述呢？ 答：那位尊者有這樣的願望、這樣的意願、這樣的想法，用八智來做論述。順應他的願望和想法，也不違反佛法的實相。建立八智來做論述，其他地方也建立八智來做論述，如在定智犍度（Dhyana-jnana-skandha，禪定智慧之蘊）中所說。或者想要用二智來做論述，就建立二智，如在智犍度（Jnana-skandha，智慧之蘊）中所說，即他心智和念前世智（Purva-nivasanusmrti-jnana，憶念前世的智慧）。根犍度（Indriya-skandha，根之蘊）中立法智和比智，定犍度中立盡智（Ksaya-jnana，知曉煩惱已盡的智慧）和無生智（Anutpada-jnana，知曉不再輪迴的智慧）。或者想要用四智來做論述，就建立四智，如在根犍度中所說：『如果是苦智，是苦無漏智嗎？』乃至『如果是道智，是道無漏智嗎？』或者想要用十智來做論述，就建立十智，隨他所知。 譬如陶師知道泥團放在輪上，隨他的意願，做出種種器物，不損害他的能力。那位尊者也像這樣，用聞、思、修的智慧，去除所知的過失，隨他的意願而做論述，不違反佛法的實相也是這樣。 再次，不應該追問那位尊者為什麼要建立八智。為什麼呢？因為這是佛經，佛經說了八智，法智乃至道智。那位尊者因為佛經是這部論的根本因緣，所以依據八智來做論述。那位尊者沒有能力在八智中減少一智說七智，增加一智說九智。為什麼呢？因為佛經沒有增減，沒有增加的就沒有可以減少的，沒有減少的就沒有可以增加的。如無增無減，無益無損，無量無邊。無量，是無量義；無邊，是無邊

【English Translation】 English version Liberation from an excellent place does not necessarily lead to obtaining all places (Sarva-pradesa, referring to all realms). If one obtains all places, one will certainly obtain liberation from an excellent place. Why? Because liberation can enter an excellent place, and an excellent place can enter all places. Liberation from an excellent place and all places, this is the difference between them.

The Eight Wisdoms: Dharma-jnana (wisdom of knowing the Buddha's teachings), Anvaya-jnana (wisdom of analogical reasoning), Para-citta-jnana (wisdom of knowing the minds of others), Samata-jnana (wisdom of equanimity), Dukkha-jnana (wisdom of knowing the truth of suffering), Samudaya-jnana (wisdom of knowing the truth of the origin of suffering), Nirodha-jnana (wisdom of knowing the truth of the cessation of suffering), Marga-jnana (wisdom of knowing the truth of the path to the cessation of suffering). What is Dharma-jnana, and so on, up to Marga-jnana? The detailed explanation is as in the original sutra. Question: Why did that venerable one use the eight wisdoms to make his argument in this treatise? Answer: That venerable one had such a desire, such an intention, such a thought, to use the eight wisdoms to make his argument. In accordance with his desire and intention, he did not violate the true nature of the Dharma. Establishing the eight wisdoms to make his argument, other places also establish the eight wisdoms to make their arguments, as stated in the Dhyana-jnana-skandha (aggregate of wisdom of meditation). Or if he wanted to use two wisdoms to make his argument, he would establish two wisdoms, as stated in the Jnana-skandha (aggregate of wisdom), namely Para-citta-jnana and Purva-nivasanusmrti-jnana (wisdom of remembering past lives). In the Indriya-skandha (aggregate of faculties), he established Dharma-jnana and Anvaya-jnana; in the Dhyana-skandha, he established Ksaya-jnana (wisdom of the exhaustion of defilements) and Anutpada-jnana (wisdom of non-arising). Or if he wanted to use four wisdoms to make his argument, he would establish four wisdoms, as stated in the Indriya-skandha: 'If it is Dukkha-jnana, is it undefiled wisdom of suffering?' and so on, up to 'If it is Marga-jnana, is it undefiled wisdom of the path?' Or if he wanted to use ten wisdoms to make his argument, he would establish ten wisdoms, according to what he knew. For example, a potter knows that a lump of clay is placed on the wheel, and according to his wishes, he produces various objects, without impairing his ability. That venerable one is also like this, using the wisdom of hearing, thinking, and cultivating, removing the faults of what is known, and making his argument according to his wishes, without violating the true nature of the Dharma. Furthermore, one should not ask why that venerable one established the eight wisdoms. Why? Because this is a Buddhist scripture, and the Buddhist scripture speaks of the eight wisdoms, Dharma-jnana and so on, up to Marga-jnana. That venerable one, because the Buddhist scripture is the fundamental cause and condition of this treatise, therefore based his argument on the eight wisdoms. That venerable one did not have the power to reduce one wisdom from the eight wisdoms and say seven wisdoms, or to add one wisdom and say nine wisdoms. Why? Because the Buddhist scripture has no increase or decrease; what has no increase has nothing that can be decreased, and what has no decrease has nothing that can be increased. Like no increase and no decrease, no benefit and no harm, immeasurable and boundless. Immeasurable is immeasurable meaning; boundless is boundless

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邊文。猶如大海水無量無邊。無量者深無量。無邊者廣無邊。一切佛經。亦無量無邊。無量者。義無量。無邊者。文無邊。如尊者舍利弗等。百千論師。欲解佛經二句義故。造百千那由他論。盡其覺性退還而不能知佛經二句義邊際到于彼岸。問曰。若佛經是此論根本因緣者。佛經中多種說智。或說二智。如二法中。或說四智。如四法中。或說八智。如八法中。或說十智。如十法中。何故彼尊者于多種智中。此使揵度依八智而作論。答曰。八智是中說攝一切智。二智雖攝一切智。而是略說。十智雖攝一切智。而是廣說。複次若智數數修數數現在前者。依此智而作論。複次此八智。亦是智性。亦是見性。盡智無生智。雖是智性。而非見性。複次若智是有欲無慾人身中可得者。依此智而作論。盡智無生智。是無慾人身中可得。複次若智是學無學人身中可得者。依此智而作論。盡智無生智。是無學人身中可得。如學無學。所作已所作。未棄重擔已棄重擔。未逮己利已逮己利。有求無求。當知亦爾。彼尊者或依剎那頃一智而作論。如雜揵度說。頗有一智知一切法耶。答曰。不知。若依十智而作論者。此論不成。若依九八七六五四三二智而作論者。此論不成。乃至一智二剎那頃而作論者。此論亦不成。所以者何。初智剎那頃。不知

自體相應共有法。第二剎那頃。知前智相應共有法。彼中依剎那頃一智而作論故。答曰。不知。或說一智攝一切智。謂法智非如法智。以體是法故。或說二智攝一切智。如有漏智無漏智縛智解智系智不繫智。或說三智攝一切智。如法智比智等智。或說四智攝一切智。前三智更增他心智。或說五智攝一切智。如等智苦集滅道智。或說六智攝一切智。前五智更增他心智。或說七智攝一切智。除他心智。或說八智攝一切智。增他心智。問曰。若八智攝一切智者。復有八智。謂法住智。涅槃智。生死智。漏盡智。念前世智。愿智。盡智。無生智。云何攝耶。答曰。雖更有八智。亦是八智所攝。所以者何。此八智盡在前八智中故。問曰。此八智云何在前八智中。答曰。住名諸法因三界上中下果在因中住。若知此智。名為因智。因智是四智性。等智法智比智集智涅槃智。是滅智。亦是四智性。等智法智比智滅智生死智者。舊阿毗曇者。罽賓沙門。作如是說。是一智。謂等智。尊者婆摩勒。已作如是說。生死智是四智性。謂法智比智等智苦智。評曰。應作是說。是一等智漏盡智。或有說者。是漏盡。人身中可得故。名漏盡智。若作是說。是十智性。或有說者。漏盡智是緣漏盡處智。若作是說。漏盡智是四智性。謂法智比智等智滅智念

【現代漢語翻譯】 現代漢語譯本 自體相應共有法（與自身相應的共同法則）。在第二個剎那，是否能知曉與前一智慧相應的共有法？因為在此處，是依據一個剎那的一個智慧來進行討論的。回答是：不能知曉。或者說，一個智慧可以包含一切智慧，例如法智（知曉法的智慧）不同於如法智（如實知曉法的智慧），因為其本體是法。或者說，兩種智慧可以包含一切智慧，例如有漏智（有煩惱的智慧）和無漏智（沒有煩惱的智慧），縛智（束縛的智慧）和解智（解脫的智慧），系智（繫縛的智慧）和不繫智（不繫縛的智慧）。或者說，三種智慧可以包含一切智慧，例如法智、比智（類比的智慧）和等智（平等的智慧）。或者說，四種智慧可以包含一切智慧，在前三種智慧的基礎上增加他心智（知曉他人心思的智慧）。或者說，五種智慧可以包含一切智慧，例如等智、苦智（知曉苦的智慧）、集智（知曉苦的根源的智慧）、滅智（知曉苦的止息的智慧）和道智（知曉通往苦的止息的道路的智慧）。或者說，六種智慧可以包含一切智慧，在前五種智慧的基礎上增加他心智。或者說，七種智慧可以包含一切智慧，除去他心智。或者說，八種智慧可以包含一切智慧，增加他心智。問：如果八智包含一切智慧，那麼還有八智，即法住智（知曉法住立的智慧）、涅槃智（知曉涅槃的智慧）、生死智（知曉生死的智慧）、漏盡智（知曉煩惱斷盡的智慧）、念前世智（憶念前世的智慧）、愿智（願力的智慧）、盡智（知曉煩惱已盡的智慧）和無生智（知曉不再出生的智慧），如何包含呢？答：雖然還有這八種智慧，但也包含在這八智之中。為什麼呢？因為這八種智慧都包含在前面的八智之中。問：這八種智慧如何包含在前面的八智之中呢？答：住，指的是諸法之因，三界（欲界、色界、無色界）的上、中、下果，都住在因中。如果知曉這種智慧，就稱為因智（知曉原因的智慧）。因智是四智的性質，即等智、法智、比智和集智。涅槃智是滅智（知曉寂滅的智慧），也是四智的性質，即等智、法智、比智和滅智。生死智，舊的阿毗曇（Abhidhamma，論藏）學者，罽賓（Kashmir）的沙門（Shramana，出家人），是這樣說的，是一種智慧，即等智。尊者婆摩勒（Vamala）已經這樣說了，生死智是四智的性質，即法智、比智、等智和苦智。評論說，應該這樣說，是一種等智。漏盡智，或者有人說，是煩惱斷盡，在人身中可以得到，所以稱為漏盡智。如果這樣說，是十智的性質。或者有人說，漏盡智是緣于煩惱斷盡之處的智慧。如果這樣說，漏盡智是四智的性質，即法智、比智、等智和滅智。念

【English Translation】 English version The common dharmas (dharmas: laws, phenomena) corresponding to the self. In the second kshana (moment), is it possible to know the common dharmas corresponding to the previous wisdom? Because here, the discussion is based on one wisdom in one kshana. The answer is: it is not possible to know. Or it is said that one wisdom can encompass all wisdoms, for example, dharma-jnana (dharma: law, truth; jnana: wisdom, knowledge) is different from as-dharma-jnana, because its essence is dharma. Or it is said that two wisdoms can encompass all wisdoms, such as sāsrava-jnana (sāsrava: with outflows, defilements) and anāsrava-jnana (anāsrava: without outflows, undefiled), bandhana-jnana (bandhana: bondage, fetter) and moksha-jnana (moksha: liberation), samsakta-jnana (samsakta: attached, bound) and asamsakta-jnana (asamsakta: unattached, unbound). Or it is said that three wisdoms can encompass all wisdoms, such as dharma-jnana, anvaya-jnana (anvaya: inference, analogy) and sameness-jnana. Or it is said that four wisdoms can encompass all wisdoms, adding para-citta-jnana (para-citta: other's mind) to the previous three wisdoms. Or it is said that five wisdoms can encompass all wisdoms, such as sameness-jnana, duhkha-jnana (duhkha: suffering), samudaya-jnana (samudaya: arising, origin), nirodha-jnana (nirodha: cessation), and marga-jnana (marga: path). Or it is said that six wisdoms can encompass all wisdoms, adding para-citta-jnana to the previous five wisdoms. Or it is said that seven wisdoms can encompass all wisdoms, excluding para-citta-jnana. Or it is said that eight wisdoms can encompass all wisdoms, adding para-citta-jnana. Question: If eight wisdoms encompass all wisdoms, then there are also eight wisdoms, namely dharma-sthiti-jnana (dharma-sthiti: abiding of dharma), nirvana-jnana (nirvana: liberation), samsara-jnana (samsara: cycle of rebirth), ksaya-jnana (ksaya: destruction, exhaustion), purva-nivasanusmrti-jnana (purva-nivasanusmrti: recollection of past lives), pranidhi-jnana (pranidhi: vow, aspiration), ksaya-jnana (ksaya: destruction, exhaustion), and anutpada-jnana (anutpada: non-arising), how are they encompassed? Answer: Although there are these eight wisdoms, they are also encompassed by the eight wisdoms. Why? Because these eight wisdoms are all contained in the previous eight wisdoms. Question: How are these eight wisdoms contained in the previous eight wisdoms? Answer: 'Sthiti' (abiding) refers to the cause of all dharmas, the upper, middle, and lower fruits of the three realms (kama-dhatu, rupa-dhatu, arupa-dhatu) abide in the cause. If one knows this wisdom, it is called hetu-jnana (hetu: cause). Hetu-jnana is of the nature of four wisdoms, namely sameness-jnana, dharma-jnana, anvaya-jnana, and samudaya-jnana. Nirvana-jnana is nirodha-jnana, and is also of the nature of four wisdoms, namely sameness-jnana, dharma-jnana, anvaya-jnana, and nirodha-jnana. Samsara-jnana, the old Abhidhamma scholars, the Shramanas of Kashmir, say that it is one wisdom, namely sameness-jnana. Venerable Vamala has already said that samsara-jnana is of the nature of four wisdoms, namely dharma-jnana, anvaya-jnana, sameness-jnana, and duhkha-jnana. Comment: It should be said that it is one sameness-jnana. Ksaya-jnana, or some say that it is the exhaustion of defilements, which can be attained in the human body, so it is called ksaya-jnana. If it is said like this, it is of the nature of ten wisdoms. Or some say that ksaya-jnana is the wisdom that is conditioned by the place where defilements are exhausted. If it is said like this, ksaya-jnana is of the nature of four wisdoms, namely dharma-jnana, anvaya-jnana, sameness-jnana, and nirodha-jnana. Remembrance

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前世智。舊阿毗曇者罽賓沙門。作如是說。是一等智。尊者瞿沙。作如是說。是六智。除滅智他心智非他心智。所以者何。他心智緣現在法非滅智。所以者何。滅智緣無為法。評曰。應作是說。是一等智愿智。是一等智。或有說是八智性者。除盡智無生智。所以者何。愿智是見性。彼二智非見性。評曰。應作是說。愿智是一等智。盡智無生智是六智。謂法智比智苦集滅道智。以如是等事故。八智攝一切智。尊者僧伽婆修說曰。應說一智。謂決定智。所以者何。決定義是智義。彼決定有有漏有無漏有縛有解有繫有不繫。有漏者是等智。是縛是系。無漏智。是解是無系。或是欲界對治。或是色無色界對治。或是欲界對治者。是法智。若色無色界對治者。是比智此三智。若知他心心數法。是知他心智無漏決定智。或行苦四行。乃至行道四行。若行苦四行者。是苦智。乃至若行道四行者。是道智。問曰。若然者唯有三智。法智比智等智。答曰。如是唯有三智。謂法智比智等智。問曰。若然者。云何立八智。答曰。以五事故。一以對治。二以方便。三以自體。四以行。五以緣行。對治者。是法智比智。方便者。是他心智。自體者。是等智。行者是苦智集智。所以者何。此智行不同緣。同緣行者。是滅智道智。所以者何。此智緣不

【現代漢語翻譯】 現代漢語譯本 前世智（Purvajñāna）。舊《阿毗曇》（Abhidharma）的作者，罽賓（Kashmir）的沙門（Śrāmaṇa）這樣說：『這是一種智。』尊者瞿沙（Ghosha）這樣說：『這是六種智，除去滅智（nirodha-jñāna）、他心智（paracitta-jñāna）和非他心智。』為什麼呢？因為他心智緣于現在的法，而非滅智。為什麼呢？因為滅智緣于無為法（asaṃskṛta dharma）。 評議說：『應該這樣說，是一種智，即愿智（praṇidhijñāna）。』或者有人說是八智的自性，除去盡智（kṣaya-jñāna）和無生智（anutpāda-jñāna）。為什麼呢？因為愿智是見性（darśana-svabhāva），而這兩種智不是見性。 評議說：『應該這樣說，愿智是一種智，盡智和無生智是六智，即法智（dharma-jñāna）、比智（anvaya-jñāna）、苦智（duḥkha-jñāna）、集智（samudaya-jñāna）、滅智（nirodha-jñāna）、道智（mārga-jñāna）。』因為這些原因，八智包含了一切智。 尊者僧伽婆修（Saṃghavasu）說：『應該說一種智，即決定智（niścaya-jñāna）。』為什麼呢？因為決定義就是智的意義。這決定有有漏（sāsrava）、有無漏（anāsrava）、有縛（bandha）、有解（mokṣa）、有系（saṃyoga）、有不繫（visaṃyoga）。有漏智就是等智（samatā-jñāna），是縛是系。無漏智是解是不繫。或者是有欲界（kāmadhātu）的對治，或者是色無色界（rūpārūpadhātu）的對治。如果是欲界的對治，就是法智。如果是色無色界的對治，就是比智。這三種智，如果知道他人心中的心數法（citta-caitta dharmas），就是知他心智（paracittajñāna）。無漏決定智，或者行苦四行（duḥkhe catvāri ākārāḥ），乃至行道四行（mārge catvāri ākārāḥ）。如果行苦四行，就是苦智。乃至如果行道四行，就是道智。 問：『如果這樣，就只有三種智，法智、比智、等智。』 答：『是的，只有三種智，即法智、比智、等智。』 問：『如果這樣，為什麼建立八智呢？』 答：『因為五個原因：一是以對治，二是以方便，三是以自體，四是以行，五是以緣行。對治的是法智和比智。方便的是他心智。自體的是等智。行的是苦智和集智。』為什麼呢？因為這種智的行不同，緣相同。緣相同行的是滅智和道智。為什麼呢？因為這種智的緣不相同。

【English Translation】 English version Purvajñāna (Knowledge of previous existences). The author of the old Abhidharma, the Śrāmaṇa (ascetic) of Kashmir, said: 'This is one kind of knowledge.' The venerable Ghosha said: 'These are six kinds of knowledge, excluding nirodha-jñāna (knowledge of cessation), paracitta-jñāna (knowledge of the minds of others), and non-paracitta-jñāna.' Why? Because paracitta-jñāna is related to present dharmas, not nirodha-jñāna. Why? Because nirodha-jñāna is related to asaṃskṛta dharma (unconditioned dharma). The commentary says: 'It should be said that it is one kind of knowledge, namely praṇidhijñāna (knowledge of vows).' Or some say it is the nature of eight kinds of knowledge, excluding kṣaya-jñāna (knowledge of exhaustion) and anutpāda-jñāna (knowledge of non-arising). Why? Because praṇidhijñāna is darśana-svabhāva (the nature of seeing), while these two kinds of knowledge are not the nature of seeing. The commentary says: 'It should be said that praṇidhijñāna is one kind of knowledge, and kṣaya-jñāna and anutpāda-jñāna are six kinds of knowledge, namely dharma-jñāna (knowledge of dharma), anvaya-jñāna (inferential knowledge), duḥkha-jñāna (knowledge of suffering), samudaya-jñāna (knowledge of the origin), nirodha-jñāna (knowledge of cessation), and mārga-jñāna (knowledge of the path).' Because of these reasons, the eight kinds of knowledge encompass all knowledge. The venerable Saṃghavasu said: 'It should be said that there is one kind of knowledge, namely niścaya-jñāna (knowledge of certainty).' Why? Because certainty is the meaning of knowledge. This certainty has sāsrava (with outflows), anāsrava (without outflows), bandha (bondage), mokṣa (liberation), saṃyoga (connection), and visaṃyoga (disconnection). Sāsrava knowledge is samatā-jñāna (knowledge of equanimity), which is bondage and connection. Anāsrava knowledge is liberation and disconnection. Or it is the antidote to the kāmadhātu (desire realm), or it is the antidote to the rūpārūpadhātu (form and formless realms). If it is the antidote to the desire realm, it is dharma-jñāna. If it is the antidote to the form and formless realms, it is anvaya-jñāna. These three kinds of knowledge, if they know the citta-caitta dharmas (mental factors) in the minds of others, it is paracittajñāna (knowledge of the minds of others). Anāsrava niścaya-jñāna, or the four aspects of suffering (duḥkhe catvāri ākārāḥ), up to the four aspects of the path (mārge catvāri ākārāḥ). If it is the four aspects of suffering, it is duḥkha-jñāna. Up to if it is the four aspects of the path, it is mārga-jñāna. Question: 'If that is the case, then there are only three kinds of knowledge: dharma-jñāna, anvaya-jñāna, and samatā-jñāna.' Answer: 'Yes, there are only three kinds of knowledge, namely dharma-jñāna, anvaya-jñāna, and samatā-jñāna.' Question: 'If that is the case, why establish eight kinds of knowledge?' Answer: 'Because of five reasons: first, by antidote; second, by means; third, by self-nature; fourth, by practice; and fifth, by object of practice. The antidotes are dharma-jñāna and anvaya-jñāna. The means is paracitta-jñāna. The self-nature is samatā-jñāna. The practice is duḥkha-jñāna and samudaya-jñāna.' Why? Because the practice of this knowledge is different, but the object is the same. The object is the same, and the practice is nirodha-jñāna and mārga-jñāna. Why? Because the object of this knowledge is not the same.

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同行不同故。以此五事故。立八智。尊者婆摩勒說曰。對治四種愚故立八智。四種愚者。界愚心愚法愚諦愚。對治界愚故說法智比智。對治心愚故說他心智。對治法愚故說等智。對治諦愚故說苦集滅道智。此是智體性。乃至廣說。已說體性。所以今當說。何故名智。智是何義。答曰。決定義是智義。問曰。若決定義是智義者。疑相應智則非智。所以者何。不決定故。答曰。疑相應慧亦是智。但疑于聚中有勢用故。言是疑聚。如多愛人名為愛行。非無恚癡以愛有勢用故名為愛行。彼亦如是。恚行癡行。說亦如是。譬喻者。作如是說。若心有智。則無不智。若心決定。則無猶豫。若心有粗。則無有細。亦為阿毗曇者說過。汝說法相。猶如若干草木雜生一處而無別相。一心中有智無智。非智非不智。猶豫決定。非猶豫非決定。粗細非粗非細。阿毗曇者。復作是說。我法生時。聚生一心中。有智無智。非智非無智。決定猶豫。非決定非猶豫。粗細非粗非細。智者是智。非智者是無明。非智非無智者。是余心心數法。猶豫者是疑。決定者是慧。非決定非猶豫者。是余心心數法。粗是覺細是觀。非粗非細是余法。復有說者。以二事故名智。一以決定。二以適可。知苦乃至知道名決定。自適適他意故名適可。

已總說諸智。所

【現代漢語翻譯】 現代漢語譯本 同行不同，原因各異。因此，基於五種原因，設立八種智。尊者婆摩勒說：『爲了對治四種愚昧，所以設立八種智。四種愚昧是：界愚（Dhatu-moha，對構成要素的愚昧），心愚（Citta-moha，對心的愚昧），法愚（Dhamma-moha，對法的愚昧），諦愚（Sacca-moha，對真諦的愚昧）。』爲了對治界愚，所以說說法智（Dhamma-ñana，知法的智慧）和比智（Anvaya-ñana，類比的智慧）。爲了對治心愚，所以說他心智（Paracitta-ñana，知他人心的智慧）。爲了對治法愚，所以說等智（Samadhi-ñana，等持的智慧）。爲了對治諦愚，所以說苦智（Dukkha-ñana，知苦的智慧）、集智（Samudaya-ñana，知集（苦之因）的智慧）、滅智（Nirodha-ñana，知滅（苦之滅）的智慧）和道智（Magga-ñana，知道（滅苦之道）的智慧）。這是智的體性，乃至廣說。已經說了體性，所以現在應當說，為什麼叫做智？智是什麼意思？回答說：『決定義是智的意義。』問：『如果決定義是智的意義，那麼與疑相應的智就不是智了。為什麼呢？因為它不決定。』回答說：『與疑相應的慧也是智，但疑在聚集中有勢力作用，所以說是疑聚。』如同多愛之人名為愛行（Raga-carita，愛行者），並非沒有嗔恚和愚癡，因為愛有勢力作用，所以名為愛行。他們也是這樣。嗔恚行（Dosa-carita，嗔行者）、愚癡行（Moha-carita，癡行者），也可以這樣說。譬喻者作這樣的說法：『如果心中有智，就沒有不智；如果心決定，就沒有猶豫；如果心中有粗，就沒有細。』也為阿毗曇（Abhidhamma，論藏）學者所駁斥：『你所說的法相，猶如若干草木雜生一處而無差別。一個心中有智、無智、非智非不智，猶豫、決定、非猶豫非決定，粗、細、非粗非細。』阿毗曇學者又作這樣的說法：『我的法生起時，聚生於一個心中，有智、無智、非智非無智，決定、猶豫、非決定非猶豫，粗、細、非粗非細。智者是智，非智者是無明（Avidya，無明），非智非無智者，是其餘心心數法（Citta-cetasika-dhamma，心所法）。猶豫者是疑（Vicikiccha，疑），決定者是慧（Prajna，慧），非決定非猶豫者，是其餘心心數法。粗是覺（Vitakka，尋），細是觀（Vicara，伺），非粗非細是其餘法。』又有說法：『以兩種原因名為智，一是以決定，二是以適可。知苦乃至知道名為決定，自己適應和使他人適應名為適可。』 已經總說了諸智。

【English Translation】 English version Their paths differ for different reasons. Therefore, based on these five reasons, eight types of wisdom are established. Venerable Vamale said: 'To counteract the four types of ignorance, eight types of wisdom are established. The four types of ignorance are: Dhatu-moha (ignorance of elements), Citta-moha (ignorance of mind), Dhamma-moha (ignorance of phenomena), and Sacca-moha (ignorance of truths).' To counteract Dhatu-moha, Dhamma-ñana (wisdom of phenomena) and Anvaya-ñana (wisdom of inference) are taught. To counteract Citta-moha, Paracitta-ñana (wisdom of knowing others' minds) is taught. To counteract Dhamma-moha, Samadhi-ñana (wisdom of concentration) is taught. To counteract Sacca-moha, Dukkha-ñana (wisdom of suffering), Samudaya-ñana (wisdom of the cause of suffering), Nirodha-ñana (wisdom of the cessation of suffering), and Magga-ñana (wisdom of the path to the cessation of suffering) are taught. This is the nature of wisdom, and so on, extensively explained. Having explained the nature, now it should be explained why it is called wisdom. What is the meaning of wisdom? The answer is: 'Definite determination is the meaning of wisdom.' The question is: 'If definite determination is the meaning of wisdom, then wisdom associated with doubt is not wisdom. Why? Because it is not definite.' The answer is: 'The understanding associated with doubt is also wisdom, but doubt has a powerful function in the aggregate, so it is called the aggregate of doubt.' Just as a person with much love is called Raga-carita (one who practices love), it is not that they have no hatred or delusion, but because love has a powerful function, it is called Raga-carita. It is the same for them. Dosa-carita (one who practices hatred) and Moha-carita (one who practices delusion) can also be explained in this way. Those who use analogies say this: 'If there is wisdom in the mind, there is no non-wisdom; if the mind is definite, there is no hesitation; if there is coarseness in the mind, there is no subtlety.' It is also refuted by Abhidhamma (Higher Doctrine) scholars: 'The characteristics of phenomena you describe are like various grasses and trees growing together in one place without distinction. In one mind, there are wisdom, non-wisdom, neither wisdom nor non-wisdom, hesitation, determination, neither hesitation nor determination, coarseness, subtlety, neither coarseness nor subtlety.' Abhidhamma scholars also say this: 'When my phenomena arise, they arise together in one mind, there are wisdom, non-wisdom, neither wisdom nor non-wisdom, determination, hesitation, neither determination nor hesitation, coarseness, subtlety, neither coarseness nor subtlety. The wise one is wisdom, the non-wise one is Avidya (ignorance), and neither wise nor non-wise are the remaining Citta-cetasika-dhamma (mental factors). The hesitant one is Vicikiccha (doubt), the determined one is Prajna (wisdom), and neither determined nor hesitant are the remaining mental factors. Coarseness is Vitakka (initial application), subtlety is Vicara (sustained application), and neither coarse nor subtle are the remaining phenomena.' There is also a saying: 'Wisdom is named for two reasons, one is because of determination, and the other is because of suitability. Knowing suffering and even knowing the path is called determination, adapting oneself and making others adapt is called suitability.' The various wisdoms have been generally explained.

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以今當一一分別說。所以者何。何故名法智。答曰。體是法故名法智。問曰。余智體亦是法。何故不名法智耶。答曰。余智雖體是法。而法智是法。如十八界雖體是法。十二入體亦是法。七覺支體亦是法。四念處體亦是法。四不壞凈體亦是法。四無礙體亦是法。三歸三寶體亦是法。而法界法入擇法覺支念法法念處法不壞凈法無礙法歸法寶法。而名為法。如是十智體。雖是法而法智名法。複次法智有一名。余智有二名。法智是共名。余智是共不共名。以不共名說。複次以初知法故名法智。後知法故名比智。複次彼智相應。初得信法名法智。后得信法名比智。複次於法中現見故名法智。次現後生故名比智。複次欲界多諸非法煩惱。如忿恨諂誑放逸害等非法。誰是彼近對治。謂法智是也。色無色界。無如是非法煩惱故名比智。複次若智是六地所攝。緣於一地是法智。若智九地所攝緣於八地是比智。複次若智六地所攝緣六地者是法智。若智九地所攝緣九地者是比智。複次若智對治十八界十二入五陰者是法智。若智對治十四界十二入五陰者是比智。複次若智對治善不善無記五陰者是法智。若智對治善無記五陰者是比智。若智對治福非福不動行者是法智。若智對治福不動行者是比智。複次若智對治摶食愛淫慾愛是法智。若智對治定

愛是比智。何故名知他心智。答曰。知他心故名知他心智。問曰。亦知他心數法。何故但名知他心智耶。答曰。以期心故。行者期心。作如是念。使我知他心。若知他心。亦知數法。猶如有人作如是念。使我見王。若見王時。亦見王侍者。彼亦如是。複次此法以種種事故得名。或以自體。或以對治。或以方便。或以相應。或以所依。或以行。或以緣。或以行緣。以自體者。如陰如諦如等智。以對治者。如法智比智。若對治欲界名法智。若對治色無色界名比智。以方便者。如空處識處五現三昧他心智。以相應者。如婆伽羅經說。云何樂受法。答曰。若法與樂受相應。云何苦受法。答曰。若法與苦受相應。云何不苦不樂受法。答曰。若法與不苦不樂受相應。以所依者。眼識乃至意識。若依眼生名眼識。乃至依意生名意識以行者是苦智集智。所以者何。此智行不同緣同。或以緣者。念處無相三昧。以行緣者。是滅道智。所以者何。彼行不同。緣亦不同。複次以名義勝故。此聚中。誰為最勝。心為最勝。譬如王來眷屬亦來。但言王來。彼亦如是余廣說。如雜揵度說心處。何故名等智。答曰。世人等行此智故名等智。如男女來去世人現所行法等。問曰。亦緣第一義法。何故名世智。答曰。從多分故多緣世法。少緣第一義法。複次

【現代漢語翻譯】 現代漢語譯本 愛是比智（Anvaya-jnana，推比之智）。何故名知他心智（Para-citta-jnana，知他人心之智）？答曰：知他人心故名知他心智。問曰：亦知他心數法（與心相關的法），何故但名知他心智耶？答曰：以期心故。行者期心，作如是念：『使我知他心。』若知他心，亦知數法。猶如有人作如是念：『使我見王。』若見王時，亦見王侍者。彼亦如是。複次，此法以種種事故得名，或以自體，或以對治，或以方便，或以相應，或以所依，或以行，或以緣，或以行緣。以自體者，如陰（Skandha，蘊），如諦（Satya，真諦），如等智（Sama-jnana，平等之智）。以對治者，如法智（Dharma-jnana，知法之智）比智。若對治欲界名法智，若對治色無**名比智。以方便者，如空處（Akasa-anantyayana，空無邊處）識處（Vijnana-anantyayana，識無邊處）五現三昧（Panca-pratyaveksana-samadhi，五種現觀三昧）他心智。以相應者，如婆伽羅經（Bhagala Sutra）說：『云何樂受法？』答曰：『若法與樂受相應。』『云何苦受法？』答曰：『若法與苦受相應。』『云何不苦不樂受法？』答曰：『若法與不苦不樂受相應。』以所依者，眼識乃至意識。若依眼生名眼識，乃至依意生名意識。以行者是苦智（Dukkha-jnana，知苦之智）集智（Samudaya-jnana，知集之智）。所以者何？此智行不同緣同。或以緣者，念處（Smrtyupasthana，四念處）無相三昧（Animitta-samadhi，無相三昧）。以行緣者，是滅智（Nirodha-jnana，知滅之智）道智（Marga-jnana，知道之智）。所以者何？彼行不同，緣亦不同。複次，以名義勝故，此聚中，誰為最勝？心為最勝。譬如王來眷屬亦來，但言王來。彼亦如是余廣說，如雜揵度（Samyukta-khandhaka）說心處。何故名等智？答曰：世人等行此智故名等智。如男女來去世人現所行法等。問曰：亦緣第一義法（Paramartha-dharma，勝義諦），何故名世智？答曰：從多分故多緣世法，少緣第一義法。複次

【English Translation】 English version Anvaya-jnana (inference-knowledge) is called Paracitta-jnana (knowledge of the minds of others). Why is it called Paracitta-jnana? The answer is: Because it knows the minds of others, it is called Paracitta-jnana. Question: It also knows the mental phenomena associated with the minds of others, so why is it only called Paracitta-jnana? Answer: Because of the aspiration of the practitioner. The practitioner aspires and thinks, 'May I know the minds of others.' If one knows the minds of others, one also knows the associated phenomena. It is like someone thinking, 'May I see the king.' When one sees the king, one also sees the king's attendants. It is the same in this case. Furthermore, this dharma (teaching) is named for various reasons: by its own nature, by its antidote, by its means, by its association, by its support, by its practice, by its object, or by its practice and object. By its own nature, it is like Skandha (aggregates), Satya (truths), or Sama-jnana (equal knowledge). By its antidote, it is like Dharma-jnana (knowledge of dharma) and inference-knowledge. If it counteracts the desire realm, it is called Dharma-jnana; if it counteracts the form and formless realms, it is called inference-knowledge. By its means, it is like Akasa-anantyayana (sphere of infinite space), Vijnana-anantyayana (sphere of infinite consciousness), Panca-pratyaveksana-samadhi (five aspects of reviewing samadhi), and knowledge of the minds of others. By its association, as the Bhagala Sutra says: 'What is the dharma of pleasant feeling?' The answer is: 'If a dharma is associated with pleasant feeling.' 'What is the dharma of painful feeling?' The answer is: 'If a dharma is associated with painful feeling.' 'What is the dharma of neither-pleasant-nor-painful feeling?' The answer is: 'If a dharma is associated with neither-pleasant-nor-painful feeling.' By its support, it is like eye consciousness up to mind consciousness. If it arises dependent on the eye, it is called eye consciousness; up to if it arises dependent on the mind, it is called mind consciousness. By its practice, it is Dukkha-jnana (knowledge of suffering) and Samudaya-jnana (knowledge of the origin of suffering). Why? Because the practice of these knowledges is different, but their object is the same. By its object, it is like Smrtyupasthana (four foundations of mindfulness) and Animitta-samadhi (signless samadhi). By its practice and object, it is Nirodha-jnana (knowledge of cessation) and Marga-jnana (knowledge of the path). Why? Because their practice is different, and their object is also different. Furthermore, because of the superiority of name and meaning, who is the most superior in this gathering? The mind is the most superior. Just as when the king comes, his retinue also comes, but it is said that the king comes. It is the same in this case. The rest is explained in detail in the Samyukta-khandhaka ( সংযুক্ত খন্ধক ) where the place of the mind is discussed. Why is it called Sama-jnana (equal knowledge)? The answer is: Because worldly people equally practice this knowledge, it is called equal knowledge, like the laws practiced by men and women who come and go in the world. Question: It also takes Paramartha-dharma (ultimate truth) as its object, so why is it called worldly knowledge? Answer: Because it mostly takes worldly dharmas as its object and rarely takes ultimate truth as its object. Furthermore,

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此智無第一義相。以多人所稱故名世智。猶如多人所立之王。雖非王種。以多人所立故。亦名為王。彼亦如是。複次此智是假名。所以者何。一切人一切眾生一切處。盡有此智故。複次此智是愚所依處愚立足處。複次此智是所差故。猶如人差上座差維那聲。論者說曰。此智為無智所覆故名等智。猶器中物名為覆物。何故名苦智乃至道智。答曰。以對治決定故。所緣決定故。乃至道智亦如是。複次處所決定故。對治決定故。名苦智乃至道智。複次行苦四行故名苦智。乃至行道四行故名道智。問曰。若有漏慧。行苦四行。乃至行道四行。是苦智耶。答曰。若行苦四行。行道四行。于諦有決定者。名苦智道智。善有漏慧。雖行苦四行乃至行道四行。于諦不決定故。不名苦智乃至道智。複次若行苦四行。乃至行道四行。煩惱更生。複次若行苦集滅道四行。見不復名不見。知不復名不知。已得決定處。不為無知猶豫邪見所覆。善有漏慧。雖行苦等四行。見還不見。知還不知。還為無明猶豫邪見所覆。複次若行苦等四行。能減損破壞。于有是苦智乃至道智。善有漏慧。雖行苦四行乃至行道四行。增益長養。于有餘。答如雜揵度說。複次若行苦等四行。不行集滅道等四行是苦智。若行集等四行。不行苦滅道等四行是集智。若行滅等四

{ "translations": [ "現代漢語譯本", "此智沒有第一義的真實相狀（第一義相： परमार्थ लक्षण, paramārtha lakṣaṇa）。因為被很多人稱道，所以叫做世智（世智： लौकिक प्रज्ञा, laukika prajñā）。就像很多人擁立的國王，即使不是王族血統，因為被眾人擁立，也被稱為國王。這種智慧也是如此。其次，這種智慧是假名（假名： प्रज्ञप्ति, prajñapti）。為什麼這麼說呢？因為所有的人、所有的眾生、所有的地方，都具有這種智慧。再次，這種智慧是愚癡的依靠處，是愚癡的立足之處。再次，這種智慧是被差遣的，就像人們差遣上座（上座： स्थविर, sthavira）、差遣維那（維那： कर्मदान, karmadāna）發聲一樣。論者說：這種智慧被無智（無智： अज्ञान, ajñāna）所覆蓋，所以叫做等智（等智： सम प्रज्ञा, sama prajñā）。就像器皿中的東西被稱為覆蓋物一樣。為什麼叫做苦智（苦智： दुःख ज्ञान, duḥkha jñāna）乃至道智（道智： मार्ग ज्ञान, mārga jñāna）呢？回答說：因為對治是決定的，所緣是決定的，乃至道智也是這樣。再次，因為處所是決定的，對治是決定的，所以叫做苦智乃至道智。再次，因為對苦諦（苦諦： दु:ख सत्य, duḥkha satya）有四種行相（四行相： चतुर आकार, catura ākāra），所以叫做苦智，乃至對道諦（道諦： मार्ग सत्य, mārga satya）有四種行相，所以叫做道智。問：如果是有漏慧（有漏慧： सस्रव प्रज्ञा, sasrava prajñā），對苦諦有四種行相，乃至對道諦有四種行相，這就是苦智嗎？回答說：如果對苦諦有四種行相，對道諦有四種行相，並且對於諦理有決定的，就叫做苦智、道智。善良的有漏慧，雖然對苦諦有四種行相，乃至對道諦有四種行相，但對於諦理沒有決定，所以不叫做苦智乃至道智。再次，如果對苦諦有四種行相，乃至對道諦有四種行相，煩惱會再次產生。再次，如果對苦集滅道四諦（苦集滅道四諦： दु:ख समुदय निरोध मार्ग आर्य सत्य, duḥkha samudaya nirodha mārga ārya satya）有四種行相，見解不會再被稱為不見，知不會再被稱為不知，已經得到了決定的處所，不會被無知、猶豫、邪見所覆蓋。善良的有漏慧，雖然對苦等四諦有四種行相，見解還會不見，知還會不知，還會被無明、猶豫、邪見所覆蓋。再次，如果對苦等四諦有四種行相，能夠減損和破壞，對於有（有： भव, bhava）來說就是苦智乃至道智。善良的有漏慧，雖然對苦諦有四種行相，乃至對道諦有四種行相，卻會增長和滋養，對於有來說是多餘的。回答就像《雜犍度》（雜犍度： क्षुद्रक वस्तु, kṣudraka vastu）所說的那樣。再次，如果對苦等四諦有四種行相，而不對集滅道等四諦有四種行相，這就是苦智。如果對集等四諦有四種行相，而不對苦滅道等四諦有四種行相，這就是集智（集智： समुदय ज्ञान, samudaya jñāna）。如果對滅等四", "諦有四種行相" ], "english_translations": [ "English version", "This wisdom does not possess the characteristic of the ultimate meaning (第一義相: paramārtha lakṣaṇa). Because it is praised by many, it is called worldly wisdom (世智: laukika prajñā). It is like a king who is established by many people; even if he is not of royal lineage, he is still called a king because he is established by many. This wisdom is also like that. Furthermore, this wisdom is a provisional name (假名: prajñapti). Why is that? Because all people, all sentient beings, and all places possess this wisdom. Again, this wisdom is the place of reliance for foolishness, the place of establishment for foolishness. Again, this wisdom is something that is dispatched, just like people dispatch a sthavira (上座) or a karmadāna (維那) to speak. The debater says: This wisdom is called equal wisdom (等智: sama prajñā) because it is covered by non-wisdom (無智: ajñāna). It is like something in a container is called a covering. Why is it called knowledge of suffering (苦智: duḥkha jñāna) and even knowledge of the path (道智: mārga jñāna)? The answer is: Because the antidote is definite, the object of focus is definite, and so on, even up to the knowledge of the path. Again, because the location is definite, the antidote is definite, it is called knowledge of suffering and even knowledge of the path. Again, because there are four aspects (四行相: catura ākāra) of suffering (苦諦: duḥkha satya), it is called knowledge of suffering, and so on, up to the four aspects of the path (道諦: mārga satya), it is called knowledge of the path. Question: If there is defiled wisdom (有漏慧: sasrava prajñā), and it has the four aspects of suffering, and so on, up to the four aspects of the path, is this the knowledge of suffering? Answer: If it has the four aspects of suffering and the four aspects of the path, and there is certainty about the truth, then it is called knowledge of suffering and knowledge of the path. Good defiled wisdom, although it has the four aspects of suffering and so on, up to the four aspects of the path, does not have certainty about the truth, so it is not called knowledge of suffering or knowledge of the path. Again, if one practices the four aspects of suffering, and so on, up to the four aspects of the path, afflictions will arise again. Again, if one practices the four aspects of the Four Noble Truths (苦集滅道四諦: duḥkha samudaya nirodha mārga ārya satya), seeing is no longer called not seeing, knowing is no longer called not knowing, and one has already obtained a definite place, and is not covered by ignorance, doubt, or wrong views. Good defiled wisdom, although it practices the four aspects of suffering and so on, seeing still does not see, knowing still does not know, and is still covered by ignorance, doubt, and wrong views. Again, if one practices the four aspects of suffering and so on, and is able to diminish and destroy, then for existence (有: bhava) it is knowledge of suffering and even knowledge of the path. Good defiled wisdom, although it practices the four aspects of suffering and so on, up to the four aspects of the path, it increases and nourishes, and for existence it is superfluous. The answer is as stated in the Kṣudraka vastu (雜犍度). Again, if one practices the four aspects of suffering and so on, and does not practice the four aspects of arising, cessation, and the path, this is knowledge of suffering. If one practices the four aspects of arising and so on, and does not practice the four aspects of suffering, cessation, and the path, this is knowledge of arising (集智: samudaya jñāna). If one practices the four aspects of cessation and so on," "and has the four aspects" ] }

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行。不行苦集道等四行是滅智。若行道四行。不行苦集滅等四行是道智。善有漏慧。若行苦等四行。亦行集滅道等四行。或行苦行亦行集行。或行苦行亦行滅行。或行苦行亦行道行。或行集行亦行滅行。或行集行亦行道行。或行滅行。亦行道行。或行苦行亦行集行滅行。或行苦行亦行集行道行。或行苦行亦行滅行道行。或行集行亦行滅行道行。或行苦行亦行集行滅行道行。行如是行時。當言是苦智。乃至當言是道智。複次若行苦集滅道四行。不同苦集一系。善有漏慧。雖行苦集滅道四行。同苦集一系。問曰。滅道不同一系。何故不立滅道智耶。答曰。以始不中立故。終亦不中立。界者他心智。有漏者是色界系。無漏者是不繫。等智是三界系。余是不繫。地者。法智在六地。謂未至中間根本四禪。比智在九地。上說六地。三無色地。除非想非非想地。他心智在根本四禪地。等智在十一地。欲界未至中間根本四禪四無色地。余若是法智。分在六地。若是比智分在九地。所依身者。法智依欲界身。他心智依欲色界身。比智等智依三界身。余若是法智分依欲界身。若是比智分依三界身。行者。法智比智。行十六行。他心智。若無漏者行道四行。有漏者。不行行等智行十六行。亦有不行行者。苦智行苦等四行。集智行集等四行。

【現代漢語翻譯】 現代漢語譯本 行。不行苦、集、道等四行是滅智（Nirodha-jnana，滅盡之智）。若行道四行，不行苦、集、滅等四行是道智（Marga-jnana，道之智）。善的有漏慧（Sasrava-prajna，與煩惱相關的智慧），若行苦等四行，也行集、滅、道等四行；或行苦行也行集行；或行苦行也行滅行；或行苦行也行道行；或行集行也行滅行；或行集行也行道行；或行滅行也行道行；或行苦行也行集行、滅行；或行苦行也行集行、道行；或行苦行也行滅行、道行；或行集行也行滅行、道行；或行苦行也行集行、滅行、道行。行如是行時，應當說是苦智（Dukkha-jnana，苦之智），乃至應當說是道智。 再次，若行苦、集、滅、道四行，不同於苦、集一系（同一範疇），是善的有漏慧。雖行苦、集、滅、道四行，卻同於苦、集一系。問：滅、道不同一系，為何不立滅道智呢？答：因為開始不中立，所以最終也不中立。界（Dhatu，界限）是指他心智（Paracitta-jnana，知他人心之智）。有漏是指繫縛（Samyojana，煩惱的束縛），無漏是指不繫縛。等智（Samata-jnana，平等之智）是三界繫縛，其餘是不繫縛。地（Bhumi，層次）是指，法智（Dharma-jnana，知法之智）在六地，即未至定（Aviruddha-samadhi）、中間定（Anantara-samadhi）、根本四禪（Rupa-dhyana）。比智（Anvaya-jnana，類比之智）在九地，即上述六地，加上三無色定（Arupa-dhyana），除非想非非想處地（Naivasamjnanasamjnayatana）。他心智在根本四禪地。等智在十一地，即欲界（Kama-dhatu）、未至定、中間定、根本四禪、四無色定。其餘若是法智，則分在六地；若是比智，則分在九地。所依身是指，法智依欲界身，他心智依欲界身，比智、等智依三界身。其餘若是法智，則分依欲界身；若是比智，則分依三界身。行是指，法智、比智行十六行相（十六種觀行）。他心智，若是無漏者，行道四行；有漏者，不行行。等智行十六行相，也有不行行者。苦智行苦等四行，集智行集等四行。

【English Translation】 English version To practice or not practice the four aspects of suffering, origination, the path, etc., is the wisdom of cessation (Nirodha-jnana). If one practices the four aspects of the path and does not practice the four aspects of suffering, origination, cessation, etc., it is the wisdom of the path (Marga-jnana). Wholesome defiled wisdom (Sasrava-prajna): if one practices the four aspects of suffering, etc., one also practices the four aspects of origination, cessation, and the path; or if one practices the aspect of suffering, one also practices the aspect of origination; or if one practices the aspect of suffering, one also practices the aspect of cessation; or if one practices the aspect of suffering, one also practices the aspect of the path; or if one practices the aspect of origination, one also practices the aspect of cessation; or if one practices the aspect of origination, one also practices the aspect of the path; or if one practices the aspect of cessation, one also practices the aspect of the path; or if one practices the aspect of suffering, one also practices the aspects of origination and cessation; or if one practices the aspect of suffering, one also practices the aspects of origination and the path; or if one practices the aspect of suffering, one also practices the aspects of cessation and the path; or if one practices the aspect of origination, one also practices the aspects of cessation and the path; or if one practices the aspect of suffering, one also practices the aspects of origination, cessation, and the path. When practicing in this way, it should be said to be the wisdom of suffering (Dukkha-jnana), and so on, up to it should be said to be the wisdom of the path. Furthermore, if one practices the four aspects of suffering, origination, cessation, and the path, and they are not within the same category as suffering and origination, it is wholesome defiled wisdom. Although one practices the four aspects of suffering, origination, cessation, and the path, they are within the same category as suffering and origination. Question: Cessation and the path are not within the same category, why is there no wisdom of cessation and the path established? Answer: Because the beginning is not neutral, the end is also not neutral. Realm (Dhatu) refers to the wisdom of knowing the minds of others (Paracitta-jnana). Defiled refers to bondage (Samyojana), undefiled refers to non-bondage. Equal wisdom (Samata-jnana) is bound to the three realms, the rest are not bound. Ground (Bhumi) refers to: Dharma-wisdom (Dharma-jnana) is in six grounds, namely the Uninterrupted Concentration (Aviruddha-samadhi), the Immediate Concentration (Anantara-samadhi), and the four Form Dhyanas (Rupa-dhyana). Inferential wisdom (Anvaya-jnana) is in nine grounds, namely the six grounds mentioned above, plus the three Formless Concentrations (Arupa-dhyana), except for the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana). The wisdom of knowing the minds of others is in the four Form Dhyana grounds. Equal wisdom is in eleven grounds, namely the Desire Realm (Kama-dhatu), the Uninterrupted Concentration, the Immediate Concentration, the four Form Dhyanas, and the four Formless Concentrations. The rest, if it is Dharma-wisdom, is divided into six grounds; if it is inferential wisdom, it is divided into nine grounds. The body relied upon refers to: Dharma-wisdom relies on the body of the Desire Realm, the wisdom of knowing the minds of others relies on the body of the Desire Realm, inferential wisdom and equal wisdom rely on the bodies of the three realms. The rest, if it is Dharma-wisdom, relies on the body of the Desire Realm; if it is inferential wisdom, it relies on the bodies of the three realms. Practice refers to: Dharma-wisdom and inferential wisdom practice the sixteen aspects (sixteen aspects of contemplation). The wisdom of knowing the minds of others, if it is undefiled, practices the four aspects of the path; if it is defiled, it does not practice. Equal wisdom practices the sixteen aspects, and there are also those who do not practice. The wisdom of suffering practices the four aspects of suffering, etc., the wisdom of origination practices the four aspects of origination, etc.

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滅智行滅等四行。道智行道等四行緣者。法智比智緣四諦。他心智緣心心數法。等智緣一切法。苦智緣苦諦。集智緣集諦。滅智緣滅諦。道智緣道諦。念處者。他心智是三念處。除身念處。滅智是法念處。余智是四念處。智者即智。三昧者。法智比智。與三三昧俱。他心智。若無漏者。與道無愿三昧俱。有漏者。不與三昧俱。等智不與三昧俱。苦智與二三昧俱。集智與集無愿三昧俱。滅智與無相三昧俱。道智與道無愿三昧俱。根者。等智與五根相應。余智總而言之。與三根相應。過去未來現在者。是三世。緣三世及非世者。法智比智等智。緣三世亦緣非世法。他心智。過去者緣過去。現在者緣現在。未來必不生者緣三世。必生者緣未來。滅智緣非世法。余智緣三世。善不善無記者。等智是三種。余智是善。緣善不善無記者。比智緣善無記。滅智道智緣善。余智緣三種。是三界系及不繫者。他心智。有漏者是色界系。無漏者是不繫。等智是三界系。余智是不繫。緣三界系不繫者。法智緣欲界系及不繫。比智緣色無色界系及不繫。他心智緣欲色界系及不繫。等智緣三界系及不繫。苦智集智緣三界系。滅智道智緣不繫。是學無學非學非無學者。他心智是三種。等智是非學非無學。余智是學無學。緣學無學非學非無學者。法智

【現代漢語翻譯】 現代漢語譯本 『滅智行』（Nirodhajnana-ksanti，滅盡智之行）滅等四行，『道智行』（Margajnana-ksanti，道智之行）道等四行，所緣為何？『法智』（Dharmajñana，對法的智慧）和『比智』（Anvaya-jñana，類比的智慧）緣四聖諦（catu-satya）。『他心智』（Paracitta-jñana，知他人心的智慧）緣心和心所法（citta-caitta dharma）。『等智』（Samana-jñana，平等的智慧）緣一切法（sarva dharma）。『苦智』（Duhkha-jñana，對苦的智慧）緣苦諦（Duhkha-satya）。『集智』（Samudaya-jñana，對集（苦之根源）的智慧）緣集諦（Samudaya-satya）。『滅智』（Nirodha-jñana，對滅的智慧）緣滅諦（Nirodha-satya）。『道智』（Marga-jñana，對道的智慧）緣道諦（Marga-satya）。 『念處』（Smrtyupasthana，四念住）方面，『他心智』是三個念處，除了身念處（kaya-smrtyupasthana）。『滅智』是法念處（dharma-smrtyupasthana）。其餘的智是四個念處。 『智』（jnana，智慧）即是智。『三昧』（Samadhi，禪定）方面，『法智』和『比智』與三個三昧俱生。『他心智』，如果是無漏（anasrava）的，則與道、無愿三昧俱生；如果是有漏（sasrava）的，則不與三昧俱生。『等智』不與三昧俱生。『苦智』與兩個三昧俱生。『集智』與集、無愿三昧俱生。『滅智』與無相三昧俱生。『道智』與道、無愿三昧俱生。 『根』（indriya，根，此處指五根）方面，『等智』與五根相應。其餘的智總而言之，與三根相應。過去、未來、現在，是三世（tri-kala）。緣三世及非世者，『法智』、『比智』、『等智』緣三世，也緣非世法。『他心智』，過去的緣過去，現在的緣現在，未來必不生者緣三世，必生者緣未來。『滅智』緣非世法。其餘的智緣三世。 善、不善、無記（kusala-akusala-avyakrta）方面，『等智』是三種。其餘的智是善。緣善、不善、無記者，『比智』緣善、無記。『滅智』、『道智』緣善。其餘的智緣三種。是三界系（tri-dhatu-baddha）及不繫（abaddha）者，『他心智』，有漏的是三界系，無漏的是不繫。『等智』是三界系。其餘的智是不繫。緣三界系、不繫者，『法智』緣欲界系（kama-dhatu-baddha）及不繫。『比智』緣色界（rupa-dhatu）、無色界系（arupa-dhatu-baddha）及不繫。『他心智』緣欲界系及不繫。『等智』緣三界系及不繫。『苦智』、『集智』緣三界系。『滅智』、『道智』緣不繫。 是學（saiksa）、無學（asiksa）、非學非無學（naiva-saiksa-nasiksa）者，『他心智』是三種。『等智』是非學非無學。其餘的智是學、無學。緣學、無學、非學非無學者，『法智』...

【English Translation】 English version What are the objects of the four aspects of 『Nirodhajnana-ksanti』 (滅智行, the forbearance of knowledge of cessation) such as cessation, and the four aspects of 『Margajnana-ksanti』 (道智行, the forbearance of knowledge of the path) such as the path? 『Dharmajñana』 (法智, knowledge of the Dharma) and 『Anvaya-jñana』 (比智, inferential knowledge) cognize the Four Noble Truths (catu-satya). 『Paracitta-jñana』 (他心智, knowledge of others' minds) cognizes mind and mental factors (citta-caitta dharma). 『Samana-jñana』 (等智, knowledge of equality) cognizes all dharmas (sarva dharma). 『Duhkha-jñana』 (苦智, knowledge of suffering) cognizes the Truth of Suffering (Duhkha-satya). 『Samudaya-jñana』 (集智, knowledge of the origin) cognizes the Truth of the Origin (Samudaya-satya). 『Nirodha-jñana』 (滅智, knowledge of cessation) cognizes the Truth of Cessation (Nirodha-satya). 『Marga-jñana』 (道智, knowledge of the path) cognizes the Truth of the Path (Marga-satya). Regarding the 『Smrtyupasthana』 (念處, the four foundations of mindfulness), 『Paracitta-jñana』 is three foundations of mindfulness, except for the mindfulness of the body (kaya-smrtyupasthana). 『Nirodha-jñana』 is the mindfulness of Dharma (dharma-smrtyupasthana). The remaining knowledges are the four foundations of mindfulness. 『Jnana』 (智, knowledge) is knowledge. Regarding 『Samadhi』 (三昧, concentration), 『Dharmajñana』 and 『Anvaya-jñana』 arise together with the three Samadhis. 『Paracitta-jñana』, if it is unconditioned (anasrava), arises together with the path and wishless Samadhis; if it is conditioned (sasrava), it does not arise together with the Samadhis. 『Samana-jñana』 does not arise together with the Samadhis. 『Duhkha-jñana』 arises together with two Samadhis. 『Samudaya-jñana』 arises together with the origin and wishless Samadhis. 『Nirodha-jñana』 arises together with the signless Samadhi. 『Marga-jñana』 arises together with the path and wishless Samadhis. Regarding the 『indriya』 (根, faculties, here referring to the five faculties), 『Samana-jñana』 is associated with the five faculties. The remaining knowledges, generally speaking, are associated with three faculties. Past, future, and present are the three times (tri-kala). Regarding those that cognize the three times and the non-temporal, 『Dharmajñana』, 『Anvaya-jñana』, and 『Samana-jñana』 cognize the three times and also cognize non-temporal dharmas. 『Paracitta-jñana』, that which is past cognizes the past, that which is present cognizes the present, that which will certainly not arise in the future cognizes the three times, that which will certainly arise cognizes the future. 『Nirodha-jñana』 cognizes non-temporal dharmas. The remaining knowledges cognize the three times. Regarding wholesome, unwholesome, and neutral (kusala-akusala-avyakrta), 『Samana-jñana』 is all three. The remaining knowledges are wholesome. Regarding those that cognize wholesome, unwholesome, and neutral, 『Anvaya-jñana』 cognizes wholesome and neutral. 『Nirodha-jñana』 and 『Marga-jñana』 cognize wholesome. The remaining knowledges cognize all three. Regarding those that are bound by the three realms (tri-dhatu-baddha) and unbound (abaddha), 『Paracitta-jñana』, if conditioned, is bound by the three realms, if unconditioned, is unbound. 『Samana-jñana』 is bound by the three realms. The remaining knowledges are unbound. Regarding those that cognize what is bound by the three realms and unbound, 『Dharmajñana』 cognizes what is bound by the desire realm (kama-dhatu-baddha) and unbound. 『Anvaya-jñana』 cognizes what is bound by the form realm (rupa-dhatu) and formless realm (arupa-dhatu-baddha) and unbound. 『Paracitta-jñana』 cognizes what is bound by the desire realm and unbound. 『Samana-jñana』 cognizes what is bound by the three realms and unbound. 『Duhkha-jñana』 and 『Samudaya-jñana』 cognize what is bound by the three realms. 『Nirodha-jñana』 and 『Marga-jñana』 cognize what is unbound. Regarding those who are learners (saiksa), non-learners (asiksa), and neither learners nor non-learners (naiva-saiksa-nasiksa), 『Paracitta-jñana』 is all three. 『Samana-jñana』 is neither learner nor non-learner. The remaining knowledges are learners and non-learners. Regarding those that cognize learners, non-learners, and neither learners nor non-learners, 『Dharmajñana』...

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比智等智他心智緣三種。苦集滅智緣非學非無學。道智緣學無學。是見道斷修道斷不斷者。他心智。有漏者修道斷。無漏者是不斷。等智是見道修道斷。余智是不斷。緣見道斷修道斷不斷者。法智比智他心智等智緣三種。苦智集智緣。見道斷修道斷。滅智道智緣不斷。緣名緣義者。法智比智等智苦智集智緣名緣義。余智緣義。緣自身他身非身者。法智比智等智緣自身他身及非身。他心智緣他身。苦智集智道智緣自身他身。滅智緣非身。若苦智行苦行耶。若行苦行是苦智耶。答曰。或是苦智非行苦行。乃至廣作四句。是苦智非行苦行者。苦智行無常行空行無我行行。苦行非苦智者。行苦行苦智相應法。是苦智亦行苦行者。苦智行苦行。非苦智非行苦行者。若即取此種性者。行無常行空行無我行苦智相應法。若不即取此種性者。除上爾所事。已行苦行。當行苦行。說亦如是。如苦行有三四句。無常行空行無我行。亦有三四句。如苦智有十二四句。集智滅智道智。各十二四句。合四十八四句。

有四事故名法智。一以初知法。二以現見法。三是實智。四是舍智。有四事名比智。一以因比相知果。二以果比相知因。三以身口行比相知心。四以所說比相知。佛有四事。名他心智。謂因次第緣威勢。如此智有四事。智所緣亦

【現代漢語翻譯】 現代漢語譯本 比智（比類推知的智慧）、等智（與其它智慧相等同的智慧）、他心智（瞭解他人內心的智慧）緣於三種事物。苦智（瞭解苦諦的智慧）、集智（瞭解集諦的智慧）、滅智（瞭解滅諦的智慧）所緣並非是學（有待學習的階段）或無學（無需再學習的階段）。道智（瞭解道諦的智慧）所緣是學和無學。這些智慧是見道所斷、修道所斷還是不斷的呢？他心智，有漏（仍有煩惱）的他心智是修道所斷，無漏（沒有煩惱）的他心智是不斷的。等智是見道和修道所斷。其餘的智慧是不斷的。緣于見道所斷、修道所斷、不斷的事物是什麼呢？法智（瞭解佛法的智慧）、比智、他心智、等智緣於三種事物。苦智、集智緣于見道所斷和修道所斷。滅智、道智緣于不斷的事物。緣于名（名稱）緣于義（意義）的是什麼呢？法智、比智、等智、苦智、集智緣于名和義。其餘的智慧緣于義。緣于自身、他人身、非身（既非自身也非他人身）的是什麼呢？法智、比智、等智緣于自身、他人身以及非身。他心智緣於他人身。苦智、集智、道智緣于自身和他人身。滅智緣于非身。如果一個人以苦智修行，他是否也在行苦行呢？如果一個人在行苦行，他是否具有苦智呢？回答是：或許有苦智但沒有行苦行。乃至廣泛地作出四句的分析。有苦智但沒有行苦行的人，是以苦智修行無常、空、無我。行苦行但沒有苦智的人，是行苦行且與苦智相應的法。既有苦智也在行苦行的人，是以苦智行苦行。既沒有苦智也沒有行苦行的人，如果立即取此種性，則行無常、空、無我以及與苦智相應的法。如果不立即取此種性，則除了上述所說的事物之外，已經行苦行，將要行苦行，所說的也是如此。如同苦行有三種四句的分析，無常行、空行、無我行也有三種四句的分析。如同苦智有十二種四句的分析，集智、滅智、道智各有十二種四句的分析，合起來共有四十八種四句的分析。 有四種原因被稱為法智：第一，最初瞭解佛法；第二，親眼見到佛法；第三，是真實的智慧；第四，是捨棄的智慧。有四種原因被稱為比智：第一，通過原因比類推知結果；第二，通過結果比類推知原因；第三，通過身口行為比類推知內心；第四，通過所說的話比類推知。佛陀有四種原因被稱為他心智：即因、次第、緣、威勢。如此智慧有四種原因，智慧所緣也是如此。

【English Translation】 English version 'Paricitta-jnana' (wisdom of discerning others' thoughts), 'samanantara-jnana' (wisdom immediately following another), and 'paricchedaka-jnana' (wisdom of defining) are conditioned by three things. 'Dukkha-jnana' (wisdom of suffering), 'samudaya-jnana' (wisdom of origin), and 'nirodha-jnana' (wisdom of cessation) are not conditioned by 'saiksha' (stage of learning) or 'asaiksha' (stage of no more learning). 'Marga-jnana' (wisdom of the path) is conditioned by 'saiksha' and 'asaiksha'. Are these wisdoms abandoned by 'darshana-marga' (path of seeing), 'bhavana-marga' (path of cultivation), or not abandoned? 'Paricitta-jnana', if 'sasrava' (with outflows), is abandoned by 'bhavana-marga'; if 'anasrava' (without outflows), it is not abandoned. 'Samanantara-jnana' is abandoned by 'darshana-marga' and 'bhavana-marga'. The remaining wisdoms are not abandoned. What is conditioned by what is abandoned by 'darshana-marga', 'bhavana-marga', or not abandoned? 'Dharma-jnana' (wisdom of dharma), 'anvaya-jnana' (wisdom of inference), 'paricitta-jnana', and 'samanantara-jnana' are conditioned by three things. 'Dukkha-jnana' and 'samudaya-jnana' are conditioned by what is abandoned by 'darshana-marga' and 'bhavana-marga'. 'Nirodha-jnana' and 'marga-jnana' are conditioned by what is not abandoned. What is conditioned by name and meaning? 'Dharma-jnana', 'anvaya-jnana', 'samanantara-jnana', 'dukkha-jnana', and 'samudaya-jnana' are conditioned by name and meaning. The remaining wisdoms are conditioned by meaning. What is conditioned by oneself, others, or neither? 'Dharma-jnana', 'anvaya-jnana', and 'samanantara-jnana' are conditioned by oneself, others, and neither. 'Paricitta-jnana' is conditioned by others. 'Dukkha-jnana', 'samudaya-jnana', and 'marga-jnana' are conditioned by oneself and others. 'Nirodha-jnana' is conditioned by neither. If one practices with 'dukkha-jnana', does one also practice the practice of suffering? If one practices the practice of suffering, does one have 'dukkha-jnana'? The answer is: perhaps one has 'dukkha-jnana' but does not practice the practice of suffering. And so on, making a fourfold analysis extensively. One who has 'dukkha-jnana' but does not practice the practice of suffering practices impermanence, emptiness, and no-self with 'dukkha-jnana'. One who practices the practice of suffering but does not have 'dukkha-jnana' practices the practice of suffering and the dharmas associated with 'dukkha-jnana'. One who has both 'dukkha-jnana' and practices the practice of suffering practices the practice of suffering with 'dukkha-jnana'. One who has neither 'dukkha-jnana' nor practices the practice of suffering, if immediately taking this nature, practices impermanence, emptiness, no-self, and the dharmas associated with 'dukkha-jnana'. If not immediately taking this nature, then apart from the things mentioned above, one has already practiced the practice of suffering, and will practice the practice of suffering, and so on. Just as there are three fourfold analyses for the practice of suffering, there are also three fourfold analyses for the practice of impermanence, emptiness, and no-self. Just as there are twelve fourfold analyses for 'dukkha-jnana', there are twelve fourfold analyses each for 'samudaya-jnana', 'nirodha-jnana', and 'marga-jnana', totaling forty-eight fourfold analyses. There are four reasons why it is called 'dharma-jnana': first, because one initially understands the Dharma; second, because one directly sees the Dharma; third, because it is true wisdom; fourth, because it is the wisdom of abandonment. There are four reasons why it is called 'anvaya-jnana': first, because one infers the result from the cause; second, because one infers the cause from the result; third, because one infers the mind from the actions of body and speech; fourth, because one infers from what is said. The Buddha has four reasons why it is called 'paricitta-jnana': namely, cause, sequence, condition, and power. This wisdom has four reasons, and so does what the wisdom is conditioned by.

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有四事。謂因次第緣威勢。有四事名等智。一以名等。二以縛等。三以假等。四以著等。有四事名苦。一以熱惱。二以生。三以身受。四以死。若智行此四事。是名苦智。有四事名集。一以業。二以煩惱。三以愛。四以無明。若智行此四事名集智。有四事名滅。初沙門果斷三結。第二果斷三結薄愛恚癡。第三果斷五下分結。第四果斷一切結。若智行此四行。是滅智。有四事名道。一從第八乃至一切學諸有所作。二降伏怨敵。三觀本所作。四近漏盡。若智行此四行。是名道智。有四事名盡智。一不攝見。二不行空。三除他心智。四方便遲緩。有四事名無生智。一知因。二知果。三知自身。四以人。

十智應言一智。謂法智。非如法智以體是法故。十智應言一智。謂決定智。所以者何。決定義是智。十智應言一智。謂智所知。亦是一智。謂于所知審實生著。九智應言一智。謂道智。以道諦攝故。十智應言一智。謂愿智。以滿所愿故。十智應言一智。謂盡智。盡諸煩惱。身中可得故。十智應言一智。謂無生智。更不回還故。

三三昧。空無愿無相。應說一三昧。如心數法中定。如定根定力定覺枝正定。應說二三昧。謂有漏無漏縛解。應說四三昧。謂欲界系色界系無色界系不繫。應說五三昧。謂欲界系色界系無色

【現代漢語翻譯】 現代漢語譯本： 有四件事被稱為『因』：次第、緣、威勢。（因：事物生起的原因） 有四件事被稱為『等智』：一、以名相等；二、以縛相等；三、以假相等；四、以著相等。（等智：平等無差別的智慧） 有四件事被稱為『苦』：一、以熱惱為苦；二、以生為苦；三、以身受為苦；四、以死為苦。（苦：痛苦，煩惱）如果智慧能照見這四件事，就稱為『苦智』。（苦智：對苦諦的智慧） 有四件事被稱為『集』：一、以業為集；二、以煩惱為集；三、以愛為集；四、以無明為集。（集：苦的根源，煩惱的集合）如果智慧能照見這四件事，就稱為『集智』。（集智：對集諦的智慧） 有四件事被稱為『滅』：初果沙門斷除三種結縛；二果沙門斷除三種結縛，並使愛、恚、癡變得微薄；三果沙門斷除五下分結；四果沙門斷除一切結縛。（滅：煩惱止息，解脫）如果智慧能照見這四件事，就稱為『滅智』。（滅智：對滅諦的智慧） 有四件事被稱為『道』：一、從第八位開始，乃至一切有學之人所應做的事；二、降伏怨敵；三、觀察根本所作；四、接近漏盡。（道：通往解脫的道路）如果智慧能照見這四件事，就稱為『道智』。（道智：對道諦的智慧） 有四件事被稱為『盡智』：一、不執取見解；二、不執著空性；三、去除他心智；四、方便遲緩。（盡智：知煩惱已盡的智慧） 有四件事被稱為『無生智』：一、知曉原因；二、知曉結果；三、知曉自身；四、以人為本。（無生智：知煩惱不再生的智慧） 十種智慧應該說是一種智慧，即法智。（法智：對法的智慧）不是如法智，因為其體性就是法。 十種智慧應該說是一種智慧，即決定智。（決定智：決斷的智慧）為什麼這麼說呢？因為決定義就是智慧。 十種智慧應該說是一種智慧，即智慧所知。也可以說是一種智慧，即對於所知的事物審慎真實地產生執著。 九種智慧應該說是一種智慧，即道智。（道智：對道諦的智慧）因為被道諦所包含。 十種智慧應該說是一種智慧，即愿智。（愿智：願力成就的智慧）因為能滿足所愿。 十種智慧應該說是一種智慧，即盡智。（盡智：知煩惱已盡的智慧）因為能使身中可得的煩惱全部斷盡。 十種智慧應該說是一種智慧，即無生智。（無生智：知煩惱不再生的智慧）因為不再輪迴。 三種三昧，即空三昧、無愿三昧、無相三昧，應該說是一種三昧，就像心數法中的定一樣。（三昧：禪定，專注的狀態）就像定根、定力、定覺支、正定一樣。 應該說有兩種三昧，即有漏三昧和無漏三昧，縛三昧和解三昧。（有漏：有煩惱；無漏：無煩惱） 應該說有四種三昧，即欲界系三昧、色界系三昧、無色界系三昧、不繫三昧。（欲界：有情眾生居住的世界，充滿慾望；色界：脫離慾望但仍有形體的世界；無色界：脫離形體和慾望的世界） 應該說有五種三昧，即欲界系、色界系、無色界

【English Translation】 English version: There are four things called 'Hetu' (cause): sequential order, condition, and power. There are four things called 'Samatā-jñāna' (equal wisdom): firstly, equality in name; secondly, equality in bondage; thirdly, equality in illusion; fourthly, equality in attachment. There are four things called 'Dukkha' (suffering): firstly, suffering due to heat and vexation; secondly, suffering due to birth; thirdly, suffering due to bodily sensation; fourthly, suffering due to death. If wisdom acts upon these four things, it is called 'Dukkha-jñāna' (wisdom of suffering). There are four things called 'Samudaya' (arising): firstly, arising from karma; secondly, arising from afflictions; thirdly, arising from craving; fourthly, arising from ignorance. If wisdom acts upon these four things, it is called 'Samudaya-jñāna' (wisdom of arising). There are four things called 'Nirodha' (cessation): the first stage of Śrāmaṇa (ascetic) fruit is the cutting off of three bonds; the second stage of fruit is the cutting off of three bonds and the thinning of love, hatred, and delusion; the third stage of fruit is the cutting off of the five lower fetters; the fourth stage of fruit is the cutting off of all fetters. If wisdom acts upon these four things, it is 'Nirodha-jñāna' (wisdom of cessation). There are four things called 'Mārga' (path): firstly, from the eighth stage onwards, everything that a learner should do; secondly, subduing enemies; thirdly, observing the fundamental actions; fourthly, approaching the exhaustion of outflows. If wisdom acts upon these four things, it is called 'Mārga-jñāna' (wisdom of the path). There are four things called 'Kṣaya-jñāna' (wisdom of exhaustion): firstly, not adhering to views; secondly, not practicing emptiness; thirdly, removing the wisdom of others' minds; fourthly, skillful means are slow. There are four things called 'Anutpāda-jñāna' (wisdom of non-arising): firstly, knowing the cause; secondly, knowing the result; thirdly, knowing oneself; fourthly, with people. Ten wisdoms should be spoken of as one wisdom, namely Dharma-jñāna (wisdom of Dharma). It is not like Dharma-like wisdom because its essence is Dharma. Ten wisdoms should be spoken of as one wisdom, namely, decisive wisdom. Why is that? Because definition is wisdom. Ten wisdoms should be spoken of as one wisdom, namely, what is known by wisdom. It can also be said to be one wisdom, namely, generating attachment to what is known with careful consideration and truthfulness. Nine wisdoms should be spoken of as one wisdom, namely, Mārga-jñāna (wisdom of the path). Because it is included in the Truth of the Path. Ten wisdoms should be spoken of as one wisdom, namely, Praṇidhāna-jñāna (wisdom of aspiration). Because it fulfills aspirations. Ten wisdoms should be spoken of as one wisdom, namely, Kṣaya-jñāna (wisdom of exhaustion). Because it exhausts all afflictions that can be obtained in the body. Ten wisdoms should be spoken of as one wisdom, namely, Anutpāda-jñāna (wisdom of non-arising). Because there is no more returning. The three Samādhis (concentration), namely, emptiness, wishlessness, and signlessness, should be spoken of as one Samādhi, just like concentration in mental phenomena. Just like the roots of concentration, the powers of concentration, the branches of awakening of concentration, and right concentration. There should be said to be two Samādhis, namely, contaminated and uncontaminated, bound and unbound. There should be said to be four Samādhis, namely, the Samādhi associated with the desire realm, the Samādhi associated with the form realm, the Samādhi associated with the formless realm, and the unassociated Samādhi. There should be said to be five Samādhis, namely, associated with the desire realm, associated with the form realm, associated with the formless realm

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界系學無學。若以在身。若以剎那。則有無量三昧。云何世尊。於一三昧於無量三昧。立三三昧。答曰。以三事故。一以對治。二以期心。三以所緣。對治者是空三昧。空三昧是身見近對治。身見行我行我所行。空三昧行空無我行。為以何行對治何行。答曰。以無我行。對治我行。以空行。對治我所行。複次無我行。對治五我見行。空行對治十五我所見行。複次無我行。對治己見。空行對治己所見。複次無我行。對治我見愛。空行對治我所見愛。複次陰非我是無我行。陰中無我是空行。複次眼非我。是無我行。眼中無我。是空行。乃至意亦如是。複次性空是無我行。無所行空是空行。期心者。是無愿期心不願于有。故名無愿。問曰。亦期心不願于道耶。答曰。不應作是問。亦不期心。不願于道。然不願于道。自有所以。聖道雖非有。而依于有。行者期心。不願于陰。而聖道依陰。不願於世。而聖道依世。不願于苦。而聖道與苦相續。問曰。若然者。聖人何故修道。答曰。欲到涅槃故。行者作如是念。除于聖道。更有方便到涅槃。不知更無有是故。欲到涅槃故修道。所緣者是無相緣。無十相法故是無相十相者。謂色聲香味觸男女相。及三有為相。複次陰是相。彼緣陰滅故是無相。世是相。前後是相。下中上是相。彼不緣

【現代漢語翻譯】 現代漢語譯本 界內有學和無學兩種情況。如果以身體為單位，或者以剎那為單位來計算，那麼就會有無量的三昧（Samadhi，指禪定）。為什麼世尊（釋迦牟尼佛）要在一個三昧和無量三昧的基礎上，建立三種三昧呢？回答是：因為有三種原因。第一是對治，第二是期心，第三是所緣。對治指的是空三昧（Sunyata-samadhi，證悟空性的禪定）。空三昧是針對身見（Satkayadrishti，認為五蘊之身是我的邪見）最直接的對治方法。身見會引發我行和我所行（認為『我』和『我的』存在的行為）。空三昧則引導修行者進入空無我行（證悟空性，認識到沒有『我』的行為）。用什麼行來對治什麼行呢？回答是：用無我行對治我行，用空行對治我所行。進一步說，無我行對治五種我見行，空行對治十五種我所見行。再進一步說，無我行對治己見（認為自身存在的見解），空行對治己所見（認為自身擁有的見解）。再進一步說，無我行對治我見愛（對『我』的執著和愛），空行對治我所見愛（對『我的』的執著和愛）。再進一步說，五陰（Skandha，色、受、想、行、識）不是『我』，這是無我行。五陰之中沒有『我』，這是空行。再進一步說，眼（眼睛）不是『我』，這是無我行。眼中沒有『我』，這是空行。乃至意（意識）也是如此。再進一步說，自性本空是無我行，無所行之空是空行。期心指的是無愿，期心是不願執著于有（存在），所以叫做無愿（Apranihita，不願）。問：也是期心不願執著于道（通往解脫的道路）嗎？答：不應該這樣問。也不是期心不願執著于道。然而不願執著于道，自有其原因。聖道（Aryamarga，八正道）雖然不是『有』，但是依存於『有』。修行者期心不願執著於五陰，而聖道依存於五陰。不願執著於世間，而聖道依存於世間。不願執著于苦（痛苦），而聖道與苦相續。問：如果這樣，聖人（證悟者）為什麼還要修道？答：爲了到達涅槃（Nirvana，寂滅）的境界。修行者這樣想：除了聖道，還有其他方便到達涅槃嗎？不知道，再沒有其他方法了。所以，爲了到達涅槃才修道。所緣指的是無相緣（Animitta，無相）。因為沒有十相法，所以是無相。十相指的是：色（顏色）、聲（聲音）、香（氣味）、味（味道）、觸（觸感）、男女相（男性和女性的特徵），以及三種有為相（生、住、滅）。再進一步說，五陰是相，緣五陰的滅是無相。世間是相，前後是相，下中上是相，他們不緣這些。

【English Translation】 English version The realm has both learners and non-learners. If measured by the body or by the moment, there would be immeasurable Samadhis (Samadhi, meditative states). Why did the World Honored One (Sakyamuni Buddha) establish three Samadhis based on one Samadhi and immeasurable Samadhis? The answer is: because of three reasons. First, to counteract; second, to focus the mind; third, the object of focus. Counteracting refers to the Emptiness Samadhi (Sunyata-samadhi, meditation on emptiness). Emptiness Samadhi is the closest counteraction to the view of self (Satkayadrishti, the false view of considering the five aggregates as self). The view of self leads to actions of 'I' and 'mine' (actions based on the belief in the existence of 'I' and 'mine'). Emptiness Samadhi guides practitioners to the practice of emptiness and non-self (realizing emptiness and recognizing the absence of 'self'). What practice is used to counteract what practice? The answer is: the practice of non-self counteracts the practice of self, and the practice of emptiness counteracts the practice of 'mine'. Furthermore, the practice of non-self counteracts the five views of self, and the practice of emptiness counteracts the fifteen views of 'mine'. Furthermore, the practice of non-self counteracts the view of self, and the practice of emptiness counteracts the view of what belongs to self. Furthermore, the practice of non-self counteracts the love of the view of self, and the practice of emptiness counteracts the love of the view of what belongs to self. Furthermore, the aggregates (Skandha, form, feeling, perception, mental formations, consciousness) are not 'I', this is the practice of non-self. There is no 'I' in the aggregates, this is the practice of emptiness. Furthermore, the eye (eyes) is not 'I', this is the practice of non-self. There is no 'I' in the eye, this is the practice of emptiness. And so on, up to the mind (consciousness). Furthermore, emptiness by nature is the practice of non-self, and emptiness without action is the practice of emptiness. Focusing the mind refers to the absence of aspiration, focusing the mind is not aspiring to existence, therefore it is called absence of aspiration (Apranihita, non-aspiration). Question: Is it also focusing the mind not to aspire to the path (the path to liberation)? Answer: This question should not be asked. It is not focusing the mind not to aspire to the path. However, not aspiring to the path has its own reason. Although the Noble Path (Aryamarga, the Eightfold Path) is not 'existence', it relies on 'existence'. Practitioners focus their minds not to aspire to the aggregates, but the Noble Path relies on the aggregates. Not aspiring to the world, but the Noble Path relies on the world. Not aspiring to suffering (pain), but the Noble Path continues with suffering. Question: If so, why do the Noble Ones (enlightened beings) still cultivate the path? Answer: To reach Nirvana (Nirvana, cessation). Practitioners think like this: Besides the Noble Path, is there any other convenient way to reach Nirvana? I don't know, there is no other way. Therefore, they cultivate the path to reach Nirvana. The object of focus refers to the signless (Animitta, without sign). Because there are no ten signs, it is signless. The ten signs refer to: form (color), sound (sound), smell (odor), taste (flavor), touch (tactile sensation), male and female characteristics, and the three conditioned signs (birth, duration, decay). Furthermore, the aggregates are signs, and the cessation of the aggregates is signless. The world is a sign, before and after are signs, lower, middle, and upper are signs, they do not focus on these.

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世不緣前後。不緣下中上。故是無相。復有說者。三三昧亦行行。空三昧行二行。謂空無我行。無愿三昧行十行。謂集道八行無常苦行。無相三昧行四行。謂滅四行。復有說者。三三昧是對治。空三昧是身見近對治。無愿三昧是戒取近對治。無相三昧是疑近對治。施設經說。空三昧是空非無愿。無相無愿三昧是無愿非空。無相無相三昧是無相非空無愿。所以者何。空三昧所行非無愿無相。無愿無相亦如是。複次說空三昧是無愿。無愿是空三昧。無相即無相非空非無愿。問曰。何故二三昧同一體。一三昧異體耶。答曰。以此二三昧一時得對治一種法。一時得者。若依空三昧。得正決定。見苦四心頃。未來無愿三昧修。若依無愿三昧。得正決定。見苦四心頃。未來空三昧。修對治一種法者。此二三昧俱對治見苦所斷法。複次說空三昧是空無愿無相。云何是空。此中無有常不變易空無我無我所。云何是無愿。此三昧。不願于愛。不願于恚。不願于癡。不願未來有。云何是無相。答曰。此三昧無色聲香味觸故。是無相無愿。是無愿亦是空。亦是無相。云何是無愿。此三昧。不願愛恚癡。不願未來有。云何是空。此三昧空無有常。乃至無我無我所。云何是無相。此三昧。無有色相乃至觸相。無相三昧。是無相是空是無愿。云何是

【現代漢語翻譯】 現代漢語譯本 世間不依賴於前和后，也不依賴於下、中、上。因此，它是無相的（Anitya-laksana，無常相）。還有一種說法，三種三昧（Samadhi，禪定）也是修行的行為。空三昧（Sunyata-samadhi，空性禪定）修行兩種行為，即空和無我（Anatta，非我）的修行。無愿三昧（Apranihita-samadhi，無愿禪定）修行十種行為，即集諦（Samudaya，苦之集起）和道諦（Marga，通往解脫之道）的八種行，以及無常和苦的修行。無相三昧（Animitta-samadhi，無相禪定）修行四種行為，即滅諦（Nirodha，苦之止息）的四種行。 還有一種說法，三種三昧是對治法門。空三昧是對身見（Sakkaya-ditthi，認為五蘊為我）的直接對治。無愿三昧是對戒禁取見（Silabbataparamasa，執著于不正確的戒律和儀式）的直接對治。無相三昧是對疑（Vicikiccha，懷疑）的直接對治。《施設經》中說，空三昧是空，但不是無愿。無相三昧和無愿三昧是無愿，但不是空。無相三昧是無相，但不是空和無愿。為什麼這樣說呢？因為空三昧所修行的不是無愿和無相，無愿和無相也是如此。 再次，有人說空三昧是無愿，無愿是空三昧，無相即是無相，既非空也非無愿。問：為什麼這兩種三昧是同一體性，而另一種三昧是不同的體性呢？答：因為這兩種三昧可以在同一時間對治同一種法。在同一時間獲得對治是指，如果依靠空三昧，獲得正確的決定，在見到苦諦（Dukkha，苦）的四種心念的瞬間，未來可以修習無愿三昧。如果依靠無愿三昧，獲得正確的決定，在見到苦諦的四種心念的瞬間，未來可以修習空三昧。對治同一種法是指，這兩種三昧共同對治見苦所斷的法。 再次，有人說空三昧是空、無愿、無相。什麼是空呢？這裡沒有常、不變易，是空、無我、無我所（認為任何事物屬於我）。什麼是無愿呢？這種三昧不願于愛（Tanha，渴愛），不願于嗔（Dosa，嗔恨），不願于癡（Moha，愚癡），不願未來有。什麼是無相呢？答：這種三昧沒有色（Rupa，形色）、聲（Sadda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Photthabba，觸感），所以是無相的。無愿是無愿，也是空，也是無相。什麼是無愿呢？這種三昧不願愛、嗔、癡，不願未來有。什麼是空呢？這種三昧空無有常，乃至無我、無我所。什麼是無相呢？這種三昧沒有色相，乃至觸相。無相三昧是無相，是空，是無愿。什麼是...

【English Translation】 English version The world does not depend on before and after, nor does it depend on below, middle, and above. Therefore, it is without characteristics (Anitya-laksana, impermanence). Some say that the three Samadhis (Samadhi, meditative states) are also practices. The Empty Samadhi (Sunyata-samadhi, emptiness meditation) practices two aspects: emptiness and non-self (Anatta, not-self). The Signless Samadhi (Apranihita-samadhi, wishless meditation) practices ten aspects: the eight aspects of the origin (Samudaya, the arising of suffering) and the path (Marga, the path to liberation), as well as the practice of impermanence and suffering. The Wishless Samadhi (Animitta-samadhi, signless meditation) practices four aspects: the four aspects of cessation (Nirodha, the cessation of suffering). Some also say that the three Samadhis are antidotes. The Empty Samadhi is a direct antidote to the view of self (Sakkaya-ditthi, the belief in the five aggregates as self). The Wishless Samadhi is a direct antidote to attachment to rites and rituals (Silabbataparamasa, clinging to incorrect precepts and ceremonies). The Signless Samadhi is a direct antidote to doubt (Vicikiccha, doubt). The Establishment Sutra says that the Empty Samadhi is empty but not wishless. The Signless and Wishless Samadhis are wishless but not empty. The Signless Samadhi is signless but not empty or wishless. Why is this so? Because what is practiced in the Empty Samadhi is not wishless or signless, and the same is true for wishless and signless. Furthermore, some say that the Empty Samadhi is empty, wishless, and signless. What is empty? Here, there is no permanence, no unchanging nature, it is empty, without self, without what belongs to self (believing anything belongs to me). What is wishless? This Samadhi does not wish for craving (Tanha, thirst), does not wish for hatred (Dosa, aversion), does not wish for delusion (Moha, delusion), does not wish for future existence. What is signless? The answer is: this Samadhi has no form (Rupa, shape), sound (Sadda, sound), smell (Gandha, odor), taste (Rasa, taste), or touch (Photthabba, tactile sensation), therefore it is signless. Wishless is wishless, and it is also empty, and it is also signless. What is wishless? This Samadhi does not wish for craving, hatred, or delusion, does not wish for future existence. What is empty? This Samadhi is empty of permanence, and so on, without self, without what belongs to self. What is signless? This Samadhi has no form, and so on, no touch. The Signless Samadhi is signless, is empty, is wishless. What is...

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無相。此三昧。無色相乃至無觸相。云何是空。此三昧。無有常乃至無我無我所。云何是無愿。此三昧。不願于愛。乃至廣說。此是三昧體性。乃至廣說。

已說體性。所以今當說。何故名三昧。三昧是何義。答曰。以三事故名三昧。一以正。二以攝。三以相續。正者無始以來。煩惱惡行。邪見顛倒。令心心數法嬈觸。所以令其正直者。皆是三昧力。攝者無始以來。心心數法散亂。於色聲香味觸法中。所以攝令不散。住一緣中。皆是三昧力。相續者心心數法。生無色定。次第善心。次第生染污無記心。染污心次第生善心無記心。無記心次第生善心染污心。所以能捨二種心。但令善心相續者。皆是三昧力。◎

阿毗曇毗婆沙論卷第四十五 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十六

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯使犍度十門品之十

◎復有三事故名三昧。一住一緣。二繫在一緣。三正思惟。復有三事故名三昧。一自正心。二生種善根。三令心正。直相續。復有三事故名三昧。一于緣中不從。二持種種善法。三能令種種善心住一緣中尊者和須蜜說曰。何故名三昧。答曰。能令種種善心住一緣中。余說如上

【現代漢語翻譯】 現代漢語譯本： 『無相』（Animitto，沒有特徵）。此三昧（Samadhi，禪定）。沒有色相乃至沒有觸相。什麼是空？此三昧。沒有常乃至沒有我，沒有我所。什麼是無愿？此三昧。不願于愛，乃至廣說。這是三昧的體性，乃至廣說。

已經說了體性。所以現在應當說。為什麼叫做三昧？三昧是什麼意思？回答說：因為三個原因叫做三昧。第一是因為正直。第二是因為攝持。第三是因為相續。正直是指從無始以來，煩惱惡行，邪見顛倒，令心和心所法受到侵擾。所以使其正直的原因，都是三昧的力量。攝持是指從無始以來，心和心所法散亂，在色聲香味觸法中。所以攝持使其不散亂，安住於一個所緣中，都是三昧的力量。相續是指心和心所法，生起無色定，次第生起善心，次第生起染污無記心，染污心次第生起善心無記心，無記心次第生起善心染污心。所以能夠捨棄兩種心，只令善心相續的原因，都是三昧的力量。

《阿毗曇毗婆沙論》卷第四十五 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第四十六

迦旃延子（Katyayaniputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯使犍度十門品之十

又有三個原因叫做三昧。第一是安住於一個所緣。第二是繫縛於一個所緣。第三是正思惟。又有三個原因叫做三昧。第一是自己正直其心。第二是生起種種善根。第三是令心正直相續。又有三個原因叫做三昧。第一是在所緣中不隨逐。第二是持有種種善法。第三是能夠令種種善心安住於一個所緣中。尊者和須蜜（Vasumitra）說：為什麼叫做三昧？回答說：能夠令種種善心安住於一個所緣中。其他的說法如上所述。

【English Translation】 English version: 'Animitto' (without characteristics). This Samadhi (concentration). Without form, and even without touch. What is emptiness? This Samadhi. Without permanence, and even without self, without what belongs to self. What is wishlessness? This Samadhi. Not wishing for love, and so on, extensively explained. This is the nature of Samadhi, and so on, extensively explained.

The nature has been explained. Therefore, now it should be said. Why is it called Samadhi? What is the meaning of Samadhi? The answer is: it is called Samadhi for three reasons. First, because of uprightness. Second, because of holding together. Third, because of continuity. Uprightness refers to, from beginningless time, afflictions, evil deeds, wrong views, and inversions, causing the mind and mental functions to be disturbed. Therefore, the reason for making them upright is all the power of Samadhi. Holding together refers to, from beginningless time, the mind and mental functions being scattered, in forms, sounds, smells, tastes, and tactile objects. Therefore, the reason for holding them together so that they are not scattered, abiding in one object, is all the power of Samadhi. Continuity refers to the mind and mental functions, arising in formless concentration, successively arising wholesome thoughts, successively arising defiled and neutral thoughts, defiled thoughts successively arising wholesome and neutral thoughts, neutral thoughts successively arising wholesome and defiled thoughts. Therefore, the reason for being able to abandon the two kinds of thoughts, only causing wholesome thoughts to continue, is all the power of Samadhi.

《Abhidharma-vibhāṣā-śāstra》 Volume 45 Taisho Tripitaka Volume 28 No. 1546 《Abhidharma-vibhāṣā-śāstra》

《Abhidharma-vibhāṣā-śāstra》 Volume 46

Composed by Katyayaniputra (Kātyāyanīputra), Explained by Five Hundred Arhats

Translated by Buddhavarman (Buddhavarman), a Shramana from India during the Northern Liang Dynasty, together with Dao Tai and others, Chapter 10 of the Ten Chapters on Skandha

Again, there are three reasons why it is called Samadhi. First, abiding in one object. Second, being bound to one object. Third, right thinking. Again, there are three reasons why it is called Samadhi. First, one's own mind is upright. Second, generating various wholesome roots. Third, causing the mind to be upright and continuous. Again, there are three reasons why it is called Samadhi. First, not following after the object. Second, holding various wholesome dharmas. Third, being able to cause various wholesome thoughts to abide in one object. Venerable Vasumitra (Vasumitra) said: Why is it called Samadhi? The answer is: being able to cause various wholesome thoughts to abide in one object. Other explanations are as mentioned above.

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。尊者佛陀提婆說曰。三昧有多名。有善法三昧。有不善法三昧。有無記法三昧。有九次第三昧。此中說心正三昧名三昧。◎

◎界者。有漏者。三界系。無漏者不繫。地者。有漏者在十一地。無漏者在九地。所依身者。依三界身行者。空有二行。無愿有十行。無相有四行。緣者空三昧。有漏者緣一切。無漏者緣苦諦。無愿緣三諦。無相緣滅諦。念處者空無愿三昧是四念處。無相三昧是法念處。智者空三昧與四智俱。謂法智比智等智苦智。無愿三昧與七智俱。除滅智。無相三昧與四智俱。謂法智比智等智滅智。三昧者即三昧根者總而言之。與三根相應。過去未來現在者。是三世。緣三世法者。空三昧緣三世及非世法。無愿緣三世。無相緣非世。善不善無記者。是善緣善。不善無記者。空無愿緣三種。無相緣善。是三界系不繫者。或三界系或不繫。緣三界系及不繫者。空三昧。有漏者緣三界系及不繫。無漏者緣三界系。無愿緣三界系及不繫。無相緣不繫。是學無學非學非無學者。是三種。緣學無學非學非無學者。空三昧。有漏者。緣三種。無漏者緣非學非無學。無愿緣三種。無相緣非學非無學。是見道斷修道斷不斷者。有漏者是修道斷。無漏者不斷。緣見道斷修道斷不斷者。空三昧。有漏者緣三種。無漏者緣見道

【現代漢語翻譯】 現代漢語譯本： 尊者佛陀提婆（Buddha Deva，一位尊者）說：『三昧（Samadhi，禪定）有很多名稱。有善法三昧，有不善法三昧，有無記法三昧，有九次第定。這裡所說的心正三昧，就叫做三昧。』 『界』是指什麼呢？有漏（帶煩惱）的三界所繫縛，無漏（無煩惱）的則不被繫縛。『地』是指什麼呢？有漏的在十一地中，無漏的在九地中。『所依身』是指什麼呢？是依據三界之身而行的人。空三昧有二行，無愿三昧有十行，無相三昧有四行。『緣』是指什麼呢？空三昧，有漏的緣一切，無漏的緣苦諦（Dukkha Satya，四聖諦之一）。無愿緣三諦，無相緣滅諦（Nirodha Satya，四聖諦之一）。念處（Smrtyupasthana，四念住）方面，空、無愿三昧是四念處，無相三昧是法念處。智慧方面，空三昧與四智相應，即法智、比智、等智、苦智。無愿三昧與七智相應，除了滅智。無相三昧與四智相應，即法智、比智、等智、滅智。三昧就是指三昧。根是指總而言之，與三根相應。過去、未來、現在，是指三世。緣三世法方面，空三昧緣三世及非世法，無愿緣三世，無相緣非世。善、不善、無記方面，是善緣善，不善、無記，空、無愿緣三種，無相緣善。是三界繫縛或不繫縛方面，或是三界繫縛，或是不繫縛。緣三界繫縛及不繫縛方面，空三昧，有漏的緣三界繫縛及不繫縛，無漏的緣三界繫縛。無愿緣三界繫縛及不繫縛，無相緣不繫縛。是學、無學、非學非無學方面，是三種。緣學、無學、非學非無學方面，空三昧，有漏的緣三種，無漏的緣非學非無學。無愿緣三種，無相緣非學非無學。是見道斷、修道斷、不斷方面，有漏的是修道斷，無漏的不斷。緣見道斷、修道斷、不斷方面，空三昧，有漏的緣三種，無漏的緣見道。

【English Translation】 English version: Reverend Buddhatideva (Buddha Deva, a venerable one) said: 'Samadhi (Samadhi, concentration) has many names. There is wholesome Samadhi, unwholesome Samadhi, and neutral Samadhi. There is also the Samadhi of the nine successive stages. Here, the Samadhi that is called right mindfulness is named Samadhi.' 'Realm' refers to what? The afflicted (with defilements) are bound by the three realms, while the unafflicted (without defilements) are not bound. 'Ground' refers to what? The afflicted are in the eleven grounds, while the unafflicted are in the nine grounds. 'The body relied upon' refers to what? It refers to those who practice based on the body of the three realms. The Emptiness Samadhi has two practices, the Wishlessness Samadhi has ten practices, and the Signlessness Samadhi has four practices. 'Object' refers to what? The Emptiness Samadhi, the afflicted one, conditions everything; the unafflicted one conditions the Truth of Suffering (Dukkha Satya, one of the Four Noble Truths). The Wishlessness conditions three Truths, and the Signlessness conditions the Truth of Cessation (Nirodha Satya, one of the Four Noble Truths). Regarding the mindfulness foundations (Smrtyupasthana, the Four Foundations of Mindfulness), the Emptiness and Wishlessness Samadhis are the four mindfulness foundations, and the Signlessness Samadhi is the Dharma mindfulness foundation. Regarding wisdom, the Emptiness Samadhi is associated with four wisdoms, namely Dharma wisdom, inferential wisdom, comprehensive wisdom, and suffering wisdom. The Wishlessness Samadhi is associated with seven wisdoms, except for cessation wisdom. The Signlessness Samadhi is associated with four wisdoms, namely Dharma wisdom, inferential wisdom, comprehensive wisdom, and cessation wisdom. Samadhi refers to Samadhi. Root refers to, in general, being associated with the three roots. Past, future, and present refer to the three times. Regarding conditioning the dharmas of the three times, the Emptiness Samadhi conditions the three times and non-temporal dharmas, the Wishlessness conditions the three times, and the Signlessness conditions the non-temporal. Regarding wholesome, unwholesome, and neutral, it is wholesome conditioning wholesome, unwholesome and neutral. The Emptiness and Wishlessness condition all three, and the Signlessness conditions wholesome. Regarding being bound or unbound by the three realms, it is either bound by the three realms or unbound. Regarding conditioning being bound and unbound by the three realms, the Emptiness Samadhi, the afflicted one, conditions being bound and unbound by the three realms; the unafflicted one conditions being bound by the three realms. The Wishlessness conditions being bound and unbound by the three realms, and the Signlessness conditions being unbound. Regarding being a learner, a non-learner, or neither a learner nor a non-learner, there are three types. Regarding conditioning a learner, a non-learner, or neither a learner nor a non-learner, the Emptiness Samadhi, the afflicted one, conditions all three; the unafflicted one conditions neither a learner nor a non-learner. The Wishlessness conditions all three, and the Signlessness conditions neither a learner nor a non-learner. Regarding what is abandoned by the path of seeing, abandoned by the path of cultivation, or not abandoned, the afflicted is abandoned by the path of cultivation, and the unafflicted is not abandoned. Regarding conditioning what is abandoned by the path of seeing, abandoned by the path of cultivation, or not abandoned, the Emptiness Samadhi, the afflicted one, conditions all three; the unafflicted one conditions what is abandoned by the path of seeing.

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斷修道斷。無愿緣三種。無相緣不斷。緣名緣義者。空無愿緣義緣名。無相緣義。緣自身他身非身者。空三昧。有漏者緣三種。無漏者及無愿緣自身他身。無相緣非身。若空三昧。盡行空行耶。答曰。或空三昧不行空行。乃至廣作四句。空三昧不行空行者。空三昧行無我行。行空行非空三昧者。行空行空三昧相應法。空三昧行空行者。行空行空三昧。非空三昧非行空行者。若即取此種性行無我行空三昧相應法。若不即取此種性。除上爾所事。已行當行亦如是。如空三昧空行作四句。空三昧行無我行亦如是。無愿作三十四句。無相作十二四句。合四十八四句。問曰。三昧解脫門。有何差別。答曰。三昧是有漏無漏。解脫門唯無漏。問曰。何故三昧是有漏無漏。解脫門唯無漏耶。答曰。解脫門不應是有漏。不應是繫縛。問曰。為以得正決定。為以盡漏立解脫門耶。若以得正決定者。苦法忍相應定。應是解脫門。若以盡漏者。金剛喻定。應是解脫門。答曰。應作是說。以得正決定亦以盡漏故。名解脫門。所以者何。得一切聖道。盡名決定。一切斷盡名盡漏。如世第一法次第得苦法忍。苦次第得集。集次第得滅。滅次第得道。盡漏者。或依空三昧。盡三界漏。或依無愿三昧。盡三界漏。或依無相三昧。盡三界漏。問曰。何故名

【現代漢語翻譯】 現代漢語譯本 斷修道斷（斷除修道所斷的煩惱）。無愿緣三種（無愿三昧所緣的三種對像）。無相緣不斷（無相三昧所緣的對象不會斷除）。緣名緣義者（以名稱為所緣，以意義為所緣）。空無愿緣義緣名（空三昧和無愿三昧緣意義和名稱）。無相緣義（無相三昧緣意義）。緣自身他身非身者（以自身、他人身、非身為所緣）。空三昧（空三昧）。有漏者緣三種（有漏的空三昧緣三種對像）。無漏者及無愿緣自身他身（無漏的空三昧和無愿三昧緣自身和他人身）。無相緣非身（無相三昧緣非身）。若空三昧，盡行空行耶（如果修習空三昧，是否就完全是修習空行呢）？答曰（回答說）：或空三昧不行空行（或者修習空三昧並不修習空行）。乃至廣作四句（乃至廣泛地作出四種情況）。空三昧不行空行者（空三昧不行空行的情況是）：空三昧行無我行（空三昧修習無我行）。行空行非空三昧者（修習空行但不是空三昧的情況是）：行空行空三昧相應法（修習空行和空三昧相應的法）。空三昧行空行者（空三昧修習空行的情況是）：行空行空三昧（修習空行和空三昧）。非空三昧非行空行者（既不是空三昧也不是修習空行的情況是）：若即取此種性行無我行空三昧相應法（如果立即取這種性，修習無我行和空三昧相應的法）。若不即取此種性（如果不立即取這種性）。除上爾所事（除了以上所說的事情）。已行當行亦如是（已經修習和將要修習也是這樣）。如空三昧空行作四句（如同空三昧和空行作出四種情況）。空三昧行無我行亦如是（空三昧修習無我行也是這樣）。無愿作三十四句（無愿三昧作出三十四種情況）。無相作十二四句（無相三昧作出十二種情況）。合四十八四句（總共四十八種情況）。問曰（提問說）：三昧解脫門（三昧和解脫門）。有何差別（有什麼差別）？答曰（回答說）：三昧是有漏無漏（三昧可以是有漏的也可以是無漏的）。解脫門唯無漏（解脫門只有無漏的）。問曰（提問說）：何故三昧是有漏無漏（為什麼三昧可以是有漏的也可以是無漏的）。解脫門唯無漏耶（解脫門只有無漏的呢）？答曰（回答說）：解脫門不應是有漏（解脫門不應該是是有漏的）。不應是繫縛（不應該是繫縛）。問曰（提問說）：為以得正決定（是以獲得正確的決定）。為以盡漏立解脫門耶（還是以斷盡煩惱來建立解脫門呢）？若以得正決定者（如果以獲得正確的決定）。苦法忍相應定（與苦法忍相應的禪定）。應是解脫門（應該是解脫門）。若以盡漏者（如果以斷盡煩惱）。金剛喻定（金剛喻定）。應是解脫門（應該是解脫門）。答曰（回答說）：應作是說（應該這樣說）。以得正決定亦以盡漏故（因為既獲得正確的決定也斷盡煩惱）。名解脫門（所以稱為解脫門）。所以者何（為什麼這樣說呢）？得一切聖道（獲得一切聖道）。盡名決定（斷盡煩惱稱為決定）。一切斷盡名盡漏（一切煩惱斷盡稱為斷盡煩惱）。如世第一法次第得苦法忍（比如從世第一法次第獲得苦法忍）。苦次第得集（從苦次第獲得集）。集次第得滅（從集次第獲得滅）。滅次第得道（從滅次第獲得道）。盡漏者（斷盡煩惱的人）。或依空三昧（或者依靠空三昧）。盡三界漏（斷盡三界煩惱）。或依無愿三昧（或者依靠無愿三昧）。盡三界漏（斷盡三界煩惱）。或依無相三昧（或者依靠無相三昧）。盡三界漏（斷盡三界煩惱）。問曰（提問說）：何故名（為什麼稱為）

【English Translation】 English version Severing what is severed by cultivation. The three types of object conditions for the desireless (Wu Yuan) [Aspirationless] Samadhi. The object condition for the signless (Wu Xiang) [Signless] Samadhi is not severed. Those who condition on name and condition on meaning. The empty (Kong) [Emptiness] and desireless condition on meaning and name. The signless conditions on meaning. Those who condition on self-body, other-body, and non-body. The empty Samadhi. Those with outflows condition on the three types. Those without outflows and the desireless condition on self-body and other-body. The signless conditions on non-body. If it is the empty Samadhi, does it entirely practice emptiness? The answer is: Or the empty Samadhi does not practice emptiness. And so on, making four broad statements. The empty Samadhi does not practice emptiness, meaning the empty Samadhi practices no-self. Practicing emptiness but not the empty Samadhi means practicing emptiness and the corresponding dharmas of the empty Samadhi. The empty Samadhi practices emptiness, meaning practicing emptiness and the empty Samadhi. Neither the empty Samadhi nor practicing emptiness means if one immediately takes this nature and practices no-self and the corresponding dharmas of the empty Samadhi, or if one does not immediately take this nature, excluding the aforementioned matters. What has been practiced and what will be practiced are also like this. Just as the empty Samadhi and practicing emptiness make four statements, the empty Samadhi and practicing no-self are also like this. The desireless makes thirty-four statements. The signless makes twelve statements. Together, there are forty-eight statements. Question: What are the differences between Samadhi and the gate of liberation (Jie Tuo Men)? Answer: Samadhi can be with outflows or without outflows. The gate of liberation is only without outflows. Question: Why is Samadhi with outflows and without outflows, while the gate of liberation is only without outflows? Answer: The gate of liberation should not be with outflows, and should not be a bondage. Question: Is the gate of liberation established by obtaining right determination or by exhausting outflows? If it is by obtaining right determination, then the concentration corresponding to the forbearance of suffering (Ku Fa Ren) should be the gate of liberation. If it is by exhausting outflows, then the diamond-like concentration (Jin Gang Yu Ding) should be the gate of liberation. Answer: It should be said that the gate of liberation is named because it both obtains right determination and exhausts outflows. Why is this? Obtaining all the noble paths is called determination. Exhausting all severances is called exhausting outflows. For example, one obtains the forbearance of suffering in sequence from the highest mundane dharma. From suffering, one obtains accumulation in sequence. From accumulation, one obtains cessation in sequence. From cessation, one obtains the path in sequence. Those who exhaust outflows either rely on the empty Samadhi to exhaust the outflows of the three realms, or rely on the desireless Samadhi to exhaust the outflows of the three realms, or rely on the signless Samadhi to exhaust the outflows of the three realms. Question: Why is it called

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解脫門。答曰。如楯法故。譬如斗人執楯在前斷怨敵頭。行者爾時持如楯解脫門在前。斷煩惱怨家成就頭墮著不成就地。如說。定是正道。不定是邪道。定心得解脫非不定心。有定者能知陰生滅。

施設經廣說空。謂內空。外空。內外空。有為空。無為空。無始空。性空。無所有空。第一義空。空空。問曰。施設經何故廣說空耶。答曰。以空是二十身見近對治。

佛經說。若聖弟子。具足三三昧鬘者。能斷不善法。修行善法。問曰。何故說三三昧名鬘。答曰。以其妙好世人生欣上心故。如少年時首系花鬘。若男若女。生愛敬心。行者亦爾。若系三昧鬘。諸天世人。則生愛敬。複次如人首系華鬘風則不亂其發。諸功德首。若系三昧華鬘者。掉風不能亂。譬如花若系以為鬘。則所用處多。諸功德亦爾。若系以為鬘則多有所用能得正決定。得果離欲盡漏。複次世人于所繫華作鬘想。賢聖亦爾。以三三昧。系諸功德。亦作鬘想。亦如世人次第系華而生鬘想。賢聖亦爾。次第繫心於一緣中。亦作鬘想。

佛經說。空三昧是上座住處。問曰。何故說空三昧是上座住處。答曰。以諸上座多住是處故。三界中佛是有德上座。次辟支佛。彼尊者舍利弗。常住此處故。言上座住處。複次空是內道中不共法。內道一切皆是

上座。外道一切皆是年少。內道中年八歲者。皆是上座。所以者何。成就上座法故。外道年八十者。皆是年少。所以者何。成就年少法故。問曰。諸外道有無愿無相耶。答曰。雖無根本者。有相似者。粗行似無愿止行似無相空乃至無相似者。況根本。複次以能生上座法故。空名上座住處。上座法者。是道道果。誰能生者。謂空能生。複次安住審諦法故。空名上座住處。眾生若不得空三昧。則情性輕躁躁動。若得空三昧。情性則不動如山。是故尊者瞿沙。作如是說。若知解脫法。則情性審諦。情性審諦。名上座。是故說空是上座住處。複次行者住空法時。適意不適意好不好。有利益事。無利益事。資生樂事。資生苦事。於此事中。心不移動。曾聞。尊者舍利弗。其母命終共住弟子還俗長齒比丘。常于尊者舍利弗。有怨嫌心。作如是念。我今應往告其不吉之事。爾時長齒比丘。便詣尊者舍利弗所。作如是語。長老當知。汝母命過。共住弟子還俗。尊者舍利弗。作如是答。我母命過。此是有身之法。我弟子還俗。此是凡夫之法時長齒比丘。作是念。長老舍利弗。雖作是言。心必有異。爾時尊者舍利弗。以是事故。明朝著衣持缽。入舍衛城。次第乞食飲食訖。還詣住處。舉衣缽洗足已。以尼師檀著肩上。從祇桓林。詣安樂林。

【現代漢語翻譯】 現代漢語譯本 上座（Sthavira，指僧團中資歷較深的長老）。外道（佛教以外的其他宗教）一切都以年齡小者為上座。內道（佛教）中年僅八歲的人，都可以是上座。為什麼呢？因為他們成就了上座之法。外道中年齡八十歲的人，仍然是年少者。為什麼呢？因為他們成就的是年少之法。 問：那些外道有沒有類似無愿（apraṇihita，不希求任何果報的禪定）、無相（animitta，不執著于任何表象的禪定）的修行呢？ 答：雖然他們沒有根本的無愿、無相，但有相似的。粗略的修行類似於無愿，止息的修行類似於無相，空（śūnyatā，佛教的核心概念，指諸法無自性）乃至沒有相似之處，更何況是根本的無愿、無相。 進一步說，因為空能生出上座之法，所以空被稱為上座的住處。上座之法是什麼呢？就是道（mārga，通往解脫的道路）和道果（mārga-phala，修道所證得的果位）。誰能生出這些呢？就是空能生出。 進一步說，因為安住于審諦之法（真實不虛的法），所以空被稱為上座的住處。眾生如果不能得到空三昧（śūnyatā-samādhi，以空為所緣境的禪定），那麼情性就會輕浮躁動。如果得到空三昧，情性就會像山一樣不動搖。因此，尊者瞿沙（Ghoṣa）這樣說：『如果知解脫之法，那麼情性就會審諦。情性審諦，就名為上座。』所以說空是上座的住處。 進一步說，修行者安住于空法時，無論是適意還是不適意，好還是不好，有利益的事還是沒有利益的事，資養生命的樂事還是資養生命的苦事，對於這些事，內心都不會動搖。 曾經聽聞，尊者舍利弗（Śāriputra）的母親去世，和他一起居住的弟子還俗，一位長齒比丘（年長的比丘），常常對尊者舍利弗懷有怨恨之心，心想：『我現在應該去告訴他這些不吉利的事情。』 當時，這位長齒比丘就去到尊者舍利弗那裡，這樣說：『長老應當知道，你的母親去世了，和你一起居住的弟子還俗了。』 尊者舍利弗這樣回答：『我的母親去世，這是有身之法的必然。我的弟子還俗，這是凡夫之法的必然。』 當時，這位長齒比丘心想：『長老舍利弗雖然這樣說，心裡肯定有所不同。』 當時，尊者舍利弗因為這件事，第二天早上穿好衣服，拿著缽，進入舍衛城（Śrāvastī）次第乞食，飲食完畢后，回到住處，收好衣缽，洗完腳，把尼師壇（niṣīdana，坐具）搭在肩上，從祇桓林（Jetavana，祇樹給孤獨園），前往安樂林。

【English Translation】 English version Sthavira (elder in the Sangha). All those of other religions (outside of Buddhism) consider the young as Sthavira. In the inner path (Buddhism), even an eight-year-old can be a Sthavira. Why? Because they have accomplished the Dharma of Sthavira. In other religions, even an eighty-year-old is considered young. Why? Because they have accomplished the Dharma of the young. Question: Do those of other religions have practices similar to apraṇihita (wishlessness, a samadhi without seeking any reward) and animitta (signlessness, a samadhi without clinging to any appearance)? Answer: Although they do not have the fundamental apraṇihita and animitta, they have something similar. Rough practices are similar to apraṇihita, and cessation practices are similar to animitta. Śūnyatā (emptiness, a core concept in Buddhism referring to the lack of inherent existence of all phenomena) does not even have a resemblance, let alone the fundamental apraṇihita and animitta. Furthermore, because emptiness can give rise to the Dharma of Sthavira, emptiness is called the dwelling place of Sthavira. What is the Dharma of Sthavira? It is the mārga (path, the path to liberation) and mārga-phala (the fruit of the path, the attainment achieved through cultivation). Who can give rise to these? Emptiness can give rise to them. Furthermore, because of abiding in the Dharma of truth (the true and unfailing Dharma), emptiness is called the dwelling place of Sthavira. If sentient beings cannot attain śūnyatā-samādhi (samadhi with emptiness as its object), their nature will be frivolous and agitated. If they attain śūnyatā-samādhi, their nature will be as immovable as a mountain. Therefore, Venerable Ghoṣa said: 'If one knows the Dharma of liberation, then one's nature will be truthful. A truthful nature is called Sthavira.' Therefore, it is said that emptiness is the dwelling place of Sthavira. Furthermore, when a practitioner abides in the Dharma of emptiness, whether it is pleasant or unpleasant, good or bad, beneficial or unbeneficial, pleasurable or painful for sustaining life, in these matters, the mind does not waver. It was once heard that Venerable Śāriputra's mother passed away, and a disciple who lived with him disrobed. An elder bhikkhu (older monk) often harbored resentment towards Venerable Śāriputra, thinking: 'I should go and tell him these inauspicious things.' At that time, the elder bhikkhu went to Venerable Śāriputra and said: 'Elder, you should know that your mother has passed away, and a disciple who lived with you has disrobed.' Venerable Śāriputra replied: 'My mother's passing is the nature of having a body. My disciple's disrobing is the nature of ordinary beings.' At that time, the elder bhikkhu thought: 'Although Elder Śāriputra says this, his heart must be different.' At that time, Venerable Śāriputra, because of this matter, the next morning put on his robes, took his bowl, entered Śrāvastī to beg for food in order, and after eating, returned to his dwelling place, put away his robes and bowl, washed his feet, and placed his niṣīdana (sitting cloth) on his shoulder, and from Jetavana, went to Anāthapindika's Park.

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于晝日露處坐一樹下。心生是念。世間頗有可愛妙色。變易散滅之時。令我生憂悲苦惱者。不遍觀見無有者。爾時尊者舍利弗。以日暮時。從安陀林。還祇桓林。爾時長老阿難。于所住精舍門邊經行。見尊者舍利弗來。問言。尊者舍利弗。從何處來。舍利弗答言。我從安陀林來複問。尊者舍利弗。汝于安陀林。多住何三昧。舍利弗答言。住覺觀三昧。阿難復問。住何覺何觀耶。舍利弗言。我晝日于安陀林。有如是覺。世間頗有可愛妙色。乃至廣說。阿難問言。尊者舍利弗。于意云何。為有如是色不。舍利弗答言。無也。阿難復語尊者舍利弗言。汝常作是說。若佛不出世。我等便為無目而死。佛是可愛妙色。若當變易散滅。汝不生憂悲苦惱耶。尊者舍利弗答言。若令世尊變易散滅。我亦不生憂悲苦惱。但有是念。世尊速般涅槃。世間眼速滅。爾時長老阿難嘆言。善哉善哉。尊者舍利弗。善除我見我所見及與我慢。斷其根本。如斷多羅樹頭更不復生。如來雖是可愛色。若當變易散滅者。當有何憂悲苦惱耶。是故行者住彼法時。于適意不適意好不好有利益無利益資生樂事資生苦事。心不移動。是故名空是上座住處。復說。尊者舍利弗。于俱薩羅國。住一林中。爾時有一阿耆婆梵志。亦住彼林。去尊者舍利弗不遠。值彼人民。

【現代漢語翻譯】 現代漢語譯本： 在白天，我坐在露天的一棵樹下。心中生起這樣的念頭：世間有很多可愛美妙的色相，當它們變化、消散、滅亡的時候，會讓我產生憂愁、悲傷、痛苦和煩惱。但沒有哪一種色相是我沒有普遍觀察和見過的。當時，尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）在傍晚時分，從安陀林（Andhavana，地名，意為『盲人林』）返回祇桓林（Jetavana，又稱祇園精舍，是佛陀時期重要的佛教寺院）。當時，長老阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）在他所居住的精舍門口經行。看見尊者舍利弗走來，便問道：『尊者舍利弗，你從哪裡來？』舍利弗回答說：『我從安陀林來。』阿難又問：『尊者舍利弗，你在安陀林多住於何種三昧（Samadhi，禪定）？』舍利弗回答說：『我住在覺觀三昧（Vitakka-vicara Samadhi，有覺有觀的禪定）。』阿難又問：『住於何種覺，何種觀呢？』舍利弗說：『我白天在安陀林，有這樣的覺悟：世間有很多可愛美妙的色相，乃至（如前文）廣說。』阿難問：『尊者舍利弗，你認為，是否有這樣的色相存在呢？』舍利弗回答說：『沒有。』阿難又對尊者舍利弗說：『你常常這樣說，如果佛陀（Buddha，覺悟者）沒有出世，我們就會無眼而死。佛陀是可愛美妙的色相，如果他變化、消散、滅亡，你不會產生憂愁、悲傷、痛苦和煩惱嗎？』尊者舍利弗回答說：『如果世尊（Bhagavan，佛陀的尊稱）變化、消散、滅亡，我也不會產生憂愁、悲傷、痛苦和煩惱。但我會有這樣的念頭：世尊這麼快就般涅槃（Parinirvana，完全的涅槃），世間的眼睛這麼快就熄滅了。』當時，長老阿難讚歎說：『善哉！善哉！尊者舍利弗，你善於去除我見、我所見以及我慢，斷除它們的根本，就像砍斷多羅樹（Tala tree，棕櫚樹的一種）的樹頭，不再復生。如來（Tathagata，佛陀的稱號之一）雖然是可愛色相，如果他變化、消散、滅亡，又有什麼憂愁、悲傷、痛苦和煩惱呢？』因此，修行者住在彼法的時候，對於適意和不適意、好和不好、有利益和無利益、資生樂事和資生苦事，內心不為所動。所以這被稱為空，是上座（Thera，長老）的住處。』又說，尊者舍利弗在俱薩羅國（Kosala，古印度十六雄國之一）住在一片林中。當時，有一位阿耆婆梵志（Ajivaka Brahmin，古印度外道沙門，以宿命論著稱）也住在彼林，離尊者舍利弗不遠。他遇到了當地的人民。

【English Translation】 English version: I was sitting under a tree in an open place during the day. The thought arose in my mind: 'There are many lovely and beautiful forms in the world, and when they change, dissipate, and perish, they cause me sorrow, grief, pain, and distress. But there is no form that I have not universally observed and seen.' At that time, Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) was returning from Andhavana (Andhavana, a place name meaning 'Blind Men's Grove') to Jetavana (Jetavana, also known as Jetavana Monastery, an important Buddhist monastery during the Buddha's time) in the evening. At that time, Elder Ananda (Ananda, one of the ten great disciples of the Buddha, known as the foremost in hearing) was walking near the gate of the monastery where he resided. Seeing Venerable Sariputra coming, he asked, 'Venerable Sariputra, where are you coming from?' Sariputra replied, 'I am coming from Andhavana.' Ananda further asked, 'Venerable Sariputra, in Andhavana, in which Samadhi (Samadhi, meditative concentration) do you mostly abide?' Sariputra replied, 'I abide in Vitakka-vicara Samadhi (Vitakka-vicara Samadhi, Samadhi with initial and sustained thought).' Ananda further asked, 'In which initial thought and which sustained thought do you abide?' Sariputra said, 'During the day in Andhavana, I had this realization: There are many lovely and beautiful forms in the world, and so on (as previously stated) at length.' Ananda asked, 'Venerable Sariputra, what do you think, do such forms exist?' Sariputra replied, 'No.' Ananda then said to Venerable Sariputra, 'You often say that if the Buddha (Buddha, the awakened one) had not appeared in the world, we would have died without eyes. The Buddha is a lovely and beautiful form, and if he changes, dissipates, and perishes, will you not feel sorrow, grief, pain, and distress?' Venerable Sariputra replied, 'If the Blessed One (Bhagavan, an epithet for the Buddha) changes, dissipates, and perishes, I will not feel sorrow, grief, pain, and distress. But I will have this thought: The Blessed One has entered Parinirvana (Parinirvana, complete Nirvana) so quickly, and the eye of the world has been extinguished so quickly.' At that time, Elder Ananda exclaimed, 'Excellent! Excellent! Venerable Sariputra, you are skilled at removing the view of self, the view of what belongs to self, and conceit, cutting off their roots, like cutting off the top of a Tala tree (Tala tree, a type of palm tree) so that it does not grow again. Although the Tathagata (Tathagata, one of the titles of the Buddha) is a lovely form, if he changes, dissipates, and perishes, what sorrow, grief, pain, and distress would there be?' Therefore, when a practitioner abides in that Dharma, their mind is not moved by what is agreeable and disagreeable, good and bad, beneficial and unbeneficial, pleasant and painful experiences. Therefore, this is called emptiness, the dwelling place of the Thera (Thera, elder).' It was also said that Venerable Sariputra was dwelling in a forest in the Kosala country (Kosala, one of the sixteen ancient Indian Mahajanapadas). At that time, there was an Ajivaka Brahmin (Ajivaka Brahmin, an ancient Indian ascetic known for fatalism) also living in that forest, not far from Venerable Sariputra. He encountered the local people.

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設四月節會時。彼梵志。詣村落中。多飲好酒。飽食豬肉。復持余肉及酒一瓶。還所住林。見尊者舍利弗坐一樹下。生輕賤心。彼之與我。俱是出家。我今極樂。而彼比丘極苦。即說偈言。

我飲粳糧酒　　竊持一瓶來 　地上山草木　　視之猶金聚

爾時尊者舍利弗。作如是念。此如死梵志。向我說如是偈。我今亦應說偈。時尊者舍利弗。便說此偈。

我飲無相酒　　復竊持空瓶 　地上山草木　　視之猶唾聚

此偈中尊者舍利弗。以三解脫門。作師子吼。如說。我飲無相酒。是無相解脫門。復竊持空瓶者。是空解脫門。地上山草木視之猶唾聚。是無愿解脫門。

說無相有多名。或說空是無相。或說見道是無相。或說不動心解脫是無相。或說非想非非想處是無相。或說無相是無相。說空是無相者。如經說。有一比丘。得無相心定。彼比丘根鈍不知是定有何功德有何果報。作是思惟。誰知此定功德果報。復作此念。長老阿難。佛所稱譽。諸梵行者之所信敬。必知此定所有功德果報。我今應往問如是事。復作是念。長老阿難。善知物相。若我往問。當還問我。汝得是定耶。若答言得。彼比丘是少欲覆藏。言法者不欲顯己功德。若答言不得。是現前妄語。若作余言。不正答者。則是惱亂上座比

【現代漢語翻譯】 現代漢語譯本 在四月節日的集會時，有一位婆羅門（梵志，指修行婆羅門教的人）。他到村落中，喝了很多好酒，飽食豬肉，又帶著剩下的肉和一瓶酒，回到他居住的樹林。他看見尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）坐在一棵樹下，心中生起輕視之心。他想：『他和我都同樣是出家人，我現在如此快樂，而那位比丘（bhikṣu，佛教出家男子）卻如此困苦。』於是他說了這樣一首偈： 『我飲用精米釀造的美酒，偷偷地拿來一瓶；地上山間的草木，在我看來都像是金子堆積。』 當時，尊者舍利弗心想：『這個如同將死之人的婆羅門，竟然對我說了這樣的偈。我現在也應該說一首偈。』於是尊者舍利弗便說了這首偈： 『我飲用無相之酒，又偷偷地拿著空瓶；地上山間的草木，在我看來都像是唾沫堆積。』 這首偈中，尊者舍利弗以三解脫門（trini vimoksha-mukha，空、無相、無愿）作獅子吼（simhanāda，比喻佛陀或大菩薩宣講佛法時的威猛氣勢）。就像所說的：『我飲用無相之酒』，這是無相解脫門；『又偷偷地拿著空瓶』，這是空解脫門；『地上山間的草木，在我看來都像是唾沫堆積』，這是無愿解脫門。 說到『無相』，有很多不同的名稱。或者說『空』就是『無相』，或者說『見道』（darśana-mārga，佛教修行中證悟真理的階段）就是『無相』，或者說『不動心解脫』就是『無相』，或者說『非想非非想處』（naivasaṃjñānāsaṃjñāyatana，色界頂天的第四禪定）就是『無相』，或者說『無相』本身就是『無相』。說到『空』就是『無相』，就像經中所說：有一位比丘，得到了無相心定（animitta-ceto-samādhi，不執著于任何表象的禪定）。這位比丘根器遲鈍，不知道這種禪定有什麼功德，有什麼果報。他心想：『誰能知道這種禪定的功德和果報呢？』他又想：『長老阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱），是佛陀所稱讚的，是所有梵行者（brahmacārin，指修行梵行的人）所信賴和尊敬的，一定知道這種禪定所有的功德和果報。我現在應該去問他這些事情。』他又想：『長老阿難，很善於辨別事物的表相。如果我去問他，他一定會反過來問我：『你得到這種禪定了嗎？』如果我回答說『得到了』，那麼這位比丘是少欲知足，並且隱藏自己的功德，不想要顯揚自己的功德。如果我回答說『沒有得到』，那就是當面說謊。如果我說了其他的話，不正面的回答，那就是擾亂上座（長老）。』

【English Translation】 English version Once, during a festival gathering in April, a Brahmin (梵志, referring to a practitioner of Brahmanism) went to a village, drank plenty of good wine, and ate his fill of pork. He then took the remaining meat and a bottle of wine back to the forest where he lived. He saw the Venerable Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) sitting under a tree and developed a contemptuous attitude. He thought, 'He and I are both renunciants. I am extremely happy now, while that bhikṣu (比丘, a Buddhist monk) is extremely miserable.' So he spoke this verse: 'I drink fine wine made from rice, secretly bringing a bottle; the grass and trees on the ground and mountains, I see them as piles of gold.' At that time, the Venerable Śāriputra thought, 'This Brahmin, like a dying man, has spoken such a verse to me. Now I should also speak a verse.' Then the Venerable Śāriputra spoke this verse: 'I drink the wine of no-sign, and secretly hold an empty bottle; the grass and trees on the ground and mountains, I see them as piles of spit.' In this verse, the Venerable Śāriputra roars like a lion (simhanāda, a metaphor for the Buddha or a great Bodhisattva proclaiming the Dharma with power and authority) with the three doors of liberation (trini vimoksha-mukha, emptiness, signlessness, and wishlessness). As it is said, 'I drink the wine of no-sign' is the door of signlessness. 'And secretly hold an empty bottle' is the door of emptiness. 'The grass and trees on the ground and mountains, I see them as piles of spit' is the door of wishlessness. Speaking of 'no-sign,' there are many different names. Some say that 'emptiness' is 'no-sign,' some say that 'the path of seeing' (darśana-mārga, the stage of realizing the truth in Buddhist practice) is 'no-sign,' some say that 'unmoving mind liberation' is 'no-sign,' some say that 'the realm of neither perception nor non-perception' (naivasaṃjñānāsaṃjñāyatana, the fourth dhyana of the Form Realm's highest heaven) is 'no-sign,' and some say that 'no-sign' itself is 'no-sign.' Speaking of 'emptiness' being 'no-sign,' as the sutra says: There was a bhikṣu who attained the signless concentration of mind (animitta-ceto-samādhi, a samadhi that does not cling to any appearances). This bhikṣu was dull-witted and did not know what merit or reward this concentration had. He thought, 'Who knows the merit and reward of this concentration?' He also thought, 'The Elder Ānanda (阿難, one of the Buddha's ten great disciples, known for his strong memory), praised by the Buddha and trusted and respected by all brahmacārin (brahmacārin, referring to those who practice brahmacharya), must know all the merit and reward of this concentration. I should go and ask him about these things now.' He also thought, 'The Elder Ānanda is very good at discerning the characteristics of things. If I go and ask him, he will surely ask me in return, 'Have you attained this concentration?' If I answer 'I have,' then this bhikṣu is content with little and conceals his merits, not wanting to show off his virtues. If I answer 'I have not,' then that is lying to his face. If I say something else, not answering directly, then that is disturbing the senior monk (elder).'

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丘。我由來不曾惱亂上座比丘。我今但應隨逐其後。若為他人說是法者。我當得聞。時彼比丘。於六年中。隨阿難后。而猶不聞為他解說。爾時比丘。問長老阿難言。若人得無相心定。心無增減。住難得行。猶水停住。已住故解脫。已解脫故住。世尊說是空有何功德有何果報耶。爾時長老阿難。問彼比丘。汝得此定耶。時彼比丘。作如是念。如我所畏。今果問之。即便默然。爾時阿難。作如是說。若比丘于無相心定。無增無減。乃至廣說。佛說此定。所有果報。得一切知見。能生智慧。修道盡漏。汝亦不久當得此法。不增者。是斷我見。不減者。斷我所見。五我見十五我所見亦如是。不增者。是生死。不減者。是涅槃。住難得行者。此行難得多用功多有所作。如水停住者。譬如水從其源出。停住一處。更不餘流。如是彼定。住於一緣。更不餘緣。住故解脫者。是自體解脫。解脫故住者。是身中解脫。是中說空是無相。余處亦說無相是空。如法印經說。若斷色相觀色。乃至廣說。眾生相是境界相。若彼比丘。見於空法則除眾生相。于境界不見有男相女相。是故尊者瞿沙。作如是說。眾生相是境界相。若有是空行。于境界不見有男相女相。說見道是無相者。如說。目揵連提舍梵志。不說第六人行無相耶。云何第六人行無相

【現代漢語翻譯】 現代漢語譯本： 丘（Bhikkhu，比丘）。我從來不曾惱亂上座比丘（長老比丘）。我現在只應當跟隨在他身後。如果他為他人說法，我應當能夠聽聞。當時那位比丘，在六年之中，跟隨在阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）身後，卻始終沒有聽到他為他人解說佛法。當時比丘問長老阿難說：『如果有人得到無相心定（animitta-cetosamādhi，不執著于任何表象的禪定），心無增減，安住于難以獲得的修行，猶如水靜止不動，因為已經安住所以得到解脫，因為已經解脫所以安住，世尊（釋迦牟尼佛）說這種空（śūnyatā，空性）有什麼功德？有什麼果報呢？』 當時長老阿難問那位比丘：『你得到這種禪定了嗎？』當時那位比丘，心中這樣想：『我所畏懼的事情，現在果然問到了。』於是就沉默不語。當時阿難這樣說：『如果比丘處於無相心定，無增無減，乃至（如經典中）廣泛所說，佛說這種禪定，所有的果報是，得到一切知見，能夠生出智慧，修道以至於斷盡煩惱。你也不久將會得到這種法。』 『不增』，是斷除我見（ātma-dṛṣṭi，認為存在永恒不變的『我』的錯誤觀念）。『不減』，是斷除我所見（ātmīya-dṛṣṭi，認為屬於『我』的，或與『我』相關的錯誤觀念）。五種我見（五蘊，即色、受、想、行、識）和十五種我所見也是這樣。『不增』，是指生死（saṃsāra，輪迴）。『不減』，是指涅槃（nirvāṇa，解脫）。安住于難以獲得的修行，是指這種修行難以獲得，需要付出很多努力，需要做很多事情。 『如水停住』，譬如水從源頭流出，停留在某個地方，不再流向其他地方。如此，這種禪定，安住於一個所緣（ālambana，禪修的對像），不再緣于其他所緣。『安住故解脫』，是指自體解脫。『解脫故住』，是指身中解脫。這裡所說的空是無相，其他地方也說無相是空。如《法印經》所說，如果斷除色相而觀察色，乃至（如經典中）廣泛所說，眾生相是境界相。如果那位比丘，見到空的法則，就能夠去除眾生相，在境界中看不到有男相女相。所以尊者瞿沙（Ghoṣa）這樣說：『眾生相是境界相。如果有空行，在境界中看不到有男相女相。』 說見道（darśana-mārga，證悟真理的道路）是無相，如（經典中）所說，目犍連提舍（Maudgalyāyana-tiṣya）梵志（Brahmin，婆羅門），不說第六人行無相嗎？什麼是第六人行無相呢？

【English Translation】 English version: Bhikkhu (monk). I have never disturbed senior bhikkhus (elder monks). Now I should only follow behind him. If he preaches the Dharma to others, I should be able to hear it. At that time, that bhikkhu, for six years, followed Ānanda (one of the Buddha's ten great disciples, known for his strong memory), but never heard him explain the Dharma to others. At that time, the bhikkhu asked the elder Ānanda: 'If someone attains animitta-cetosamādhi (signless concentration, a samadhi without attachment to any appearances), with a mind that neither increases nor decreases, abiding in a difficult-to-obtain practice, like water standing still, because they have abided they are liberated, because they are liberated they abide, what merit does the World Honored One (Śākyamuni Buddha) say this emptiness (śūnyatā) have? What is its karmic reward?' At that time, the elder Ānanda asked that bhikkhu: 'Have you attained this samadhi?' At that time, that bhikkhu thought to himself: 'What I feared has now indeed been asked.' Then he remained silent. At that time, Ānanda said: 'If a bhikkhu is in signless concentration, without increase or decrease, and so on (as extensively described in the scriptures), the Buddha said that all the karmic rewards of this samadhi are that one obtains all knowledge and vision, can generate wisdom, and cultivates the path to the exhaustion of defilements. You will also soon attain this Dharma.' 'No increase' means cutting off the view of self (ātma-dṛṣṭi, the mistaken notion that there is a permanent and unchanging 'self'). 'No decrease' means cutting off the view of what belongs to self (ātmīya-dṛṣṭi, the mistaken notion that something belongs to or is related to 'self'). The five views of self (the five skandhas, namely form, feeling, perception, mental formations, and consciousness) and the fifteen views of what belongs to self are also like this. 'No increase' refers to saṃsāra (the cycle of rebirth). 'No decrease' refers to nirvāṇa (liberation). Abiding in a difficult-to-obtain practice means that this practice is difficult to obtain, requires a lot of effort, and requires doing many things. 'Like water standing still' is like water flowing from its source, staying in one place, and no longer flowing elsewhere. Thus, this samadhi abides in one object of focus (ālambana, the object of meditation), and no longer focuses on other objects. 'Liberation because of abiding' refers to self-liberation. 'Abiding because of liberation' refers to liberation within the body. The emptiness spoken of here is signlessness, and elsewhere it is also said that signlessness is emptiness. As the Dharma Seal Sutra says, if one observes form by cutting off the appearance of form, and so on (as extensively described in the scriptures), the appearance of beings is the appearance of the realm. If that bhikkhu sees the Dharma of emptiness, he can remove the appearance of beings, and in the realm he does not see the appearance of male or female. Therefore, Venerable Ghoṣa said: 'The appearance of beings is the appearance of the realm. If there is a practice of emptiness, in the realm one does not see the appearance of male or female.' Saying that the path of seeing (darśana-mārga, the path to realizing the truth) is signless, as (in the scriptures) it is said, doesn't Maudgalyāyana-tiṣya, the Brahmin (Brahmin), speak of the sixth person practicing signlessness? What is the sixth person practicing signlessness?

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。答曰。第六人行無相者。是堅信堅法。所以者何。彼是無相。不可數不可易知。在此在彼。若苦法忍若苦法智。乃至道比忍比智。問曰。何故見道名無相。答曰。此道是速疾道。不起期心道故。不動心解脫是無相者。如說。長老伽婆多貪慾是相恚癡是相不動心解脫。是最勝無相。問曰。何故不動心解脫名無相耶。答曰。煩惱是相。彼心不為煩惱所覆。不為所壞。不以上著下。非不凈自在。是故說不動心解脫名無相。非想非非想處。名無相者。如說。我多用功德無相心定。問曰。何故說非想非非想處名無相定。答曰。以非想非非想處愚癡不猛利不決定。猶如疑亦無了了有想相。亦無了了無想相。說無相名無相者。如此中說。經說。

佛在舍衛國。住東方精舍彌伽羅母堂。爾時長老阿難。往詣佛所。頭面禮足白佛言。世尊。昔於一時。世尊住于釋種彌周吒村。我從世尊。聞如是義。我今多住空三昧。我為善受持憶念如是說不。佛告阿難。如汝所言。善受持憶念如我所說。而無有異。問曰。若善受持。不應生疑。若生疑者。不名善受持。答曰。以是事故。名善受持。所以者何。不生邪見。不轉教餘人。不都忘失故。問曰。如長老阿難。多聞總持一切智所說八萬法聚。以正念器盛之。何故於一句中。而生疑心。答曰。

【現代漢語翻譯】 現代漢語譯本：答：第六人行無相者，是堅信堅法。為什麼呢？因為彼是無相，不可計數，不可輕易得知，無論在此處或彼處，無論是苦法忍（Kshanti，忍）還是苦法智（Jnana，智慧），乃至道比忍比智。問：為什麼見道（Darshana-marga，見道）被稱為無相？答：此道是快速之道，不起期心之道，所以不動心解脫（Acala-vimoksha，不動心解脫）是無相的。如經所說：長老伽婆多（Gavampati，伽婆多）說，貪慾是相，嗔恚是相，愚癡是相，不動心解脫是最殊勝的無相。問：為什麼不動心解脫被稱為無相呢？答：煩惱是相，此心不為煩惱所覆蓋，不為煩惱所破壞，不以上著下，並非不凈自在，所以說不動心解脫名為無相。非想非非想處（Naivasamjnanasamjnayatana，既非有想也非無想處）被稱為無相，如經所說：我多用功德無相心定。問：為什麼說非想非非想處名為無相定？答：因為在非想非非想處，愚癡不猛烈，不決定，猶如疑惑，既沒有清晰的有想之相，也沒有清晰的無想之相，所以說無相名為無相。如此中說，經中說： 佛陀在舍衛國（Shravasti，舍衛城），住在東方精舍彌伽羅母堂（Mrgaramatrprasada，鹿母講堂）。當時，長老阿難（Ananda，阿難陀）前往佛陀處，頂禮佛足，稟告佛陀說：『世尊，過去有一次，世尊住在釋迦族（Shakya，釋迦）的彌周吒村（Medalumpa，彌樓村）。我從世尊那裡聽聞這樣的教義，我現在多住在空三昧（Shunyata-samadhi，空三昧）。我是否善於受持、憶念並如此宣說呢？』佛陀告訴阿難：『如你所說，你善於受持、憶念，與我所說沒有差異。』問：如果善於受持，不應該產生懷疑；如果產生懷疑，就不能稱為善於受持。答：正因為如此，才稱為善於受持。為什麼呢？因為不生邪見，不轉教他人，不完全忘失。問：像長老阿難這樣，多聞總持，對於一切智者所說的八萬法聚（Dharmaskandha，法蘊），以正念作為容器盛裝，為什麼在一句話中還會產生疑心呢？答：

【English Translation】 English version: Answer: The sixth person who practices without characteristics is one who firmly believes in the steadfast Dharma. Why is that? Because that is without characteristics, uncountable, and not easily known, whether here or there, whether it is the Kshanti (patience) of suffering-dharma or the Jnana (wisdom) of suffering-dharma, up to the patience and wisdom of the path. Question: Why is the path of seeing (Darshana-marga) called without characteristics? Answer: This path is a swift path, a path without expecting a result, therefore Acala-vimoksha (immovable liberation of mind) is without characteristics. As it is said: The elder Gavampati said that greed is a characteristic, hatred is a characteristic, delusion is a characteristic, and Acala-vimoksha is the most supreme without characteristics. Question: Why is Acala-vimoksha called without characteristics? Answer: Afflictions are characteristics, but this mind is not covered by afflictions, not destroyed by them, not attaching to the higher or the lower, and not impurely free. Therefore, it is said that Acala-vimoksha is called without characteristics. Naivasamjnanasamjnayatana (neither perception nor non-perception) is called without characteristics, as it is said: I have often used the merit of the Samadhi of mind without characteristics. Question: Why is Naivasamjnanasamjnayatana called the Samadhi without characteristics? Answer: Because in Naivasamjnanasamjnayatana, ignorance is not fierce, not decisive, like doubt, there is neither a clear characteristic of perception nor a clear characteristic of non-perception, so it is said that without characteristics is called without characteristics. As it is said here, the Sutra says: The Buddha was in Shravasti, residing in the Mrgaramatrprasada in the eastern monastery. At that time, the elder Ananda went to the Buddha, prostrated at his feet, and reported to the Buddha: 'World Honored One, once upon a time, the World Honored One was residing in the village of Medalumpa of the Shakya clan. I heard such teachings from the World Honored One, and now I mostly abide in the Shunyata-samadhi. Am I good at upholding, remembering, and proclaiming it as such?' The Buddha told Ananda: 'As you said, you are good at upholding and remembering, and there is no difference from what I said.' Question: If one is good at upholding, one should not have doubts; if one has doubts, one cannot be called good at upholding. Answer: Precisely because of this, it is called good at upholding. Why is that? Because one does not generate wrong views, does not teach others incorrectly, and does not completely forget. Question: Like the elder Ananda, who is learned and upholds the Dharmaskandha (collection of teachings) of eighty-four thousand teachings spoken by the all-knowing one, using right mindfulness as a container to hold them, why would he still have doubts about a single sentence? Answer:

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聞此法時。心有愁惱。害諸釋時。是此論因緣。如愚癡琉璃王殺害諸釋。爾時阿難。將一比丘入迦毗羅城。此城本時如諸天城。當是之時。其猶丘冢。所有樓觀。卻敵睥睨。種種窗牖。皆悉毀壞。清泉諸池。悉皆嬈濁。鴻雁鴛鴦孔雀鸚鵡鸜翅羅鳥。為煙火逼。皆飛翔虛空。諸小男女。皆啼哭逐阿難后。作如是言。大德阿難。我母命過。我父命過。我父母命過。爾時長老阿難。復至修迦羅。處梵志精舍。愚癡琉璃王。于其處。埋迦毗羅諸釋。半身在於地中。以鐵末末之。殺七萬七千賢聖。爾時阿難。見是事已。極生愁惱。次復世尊諸根無異。其心安住。不動如山。善御其心。如持油缽制伏五根。如馬正視入迦毗羅城。爾時長老阿難觀世尊面顏色和悅。見已作是念。如我親族離別。生處毀壞。世尊不爾。我今苦惱。而世尊心不動如山。爾時世尊知阿難所念。而告之言。我多住空三昧故。汝心住村落想。我住阿蘭若想。汝住親族想處。我住凡人想。汝作眾生想處。我作滿足法想。爾時世尊知阿難及諸比丘不堪行道。便將諸比丘。漸次遊行到舍衛國東方精舍彌迦羅母堂。爾時長老阿難愁惱轉滅。往詣佛所頭面禮足。而白佛言。廣說如上。以是事故。阿難問此事時。心有愁惱。聞佛所說。我常住空三昧。所以生疑。問曰。佛說我

【現代漢語翻譯】 現代漢語譯本：當聽到這個法的時候，心中感到憂愁煩惱，是因為琉璃王（Virudhaka，意為增長）殺害釋迦族（釋迦，Sakya，佛陀的種族）這件事。就像愚癡的琉璃王殺害釋迦族一樣。當時阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）帶領一位比丘進入迦毗羅城（Kapilavastu，釋迦族的主要城市）。這座城市原本像天上的城市一樣，但當時卻像墳墓一樣荒涼。所有的樓閣、防禦工事、各種窗戶都完全被摧毀。清澈的泉水和池塘都被污染攪渾。鴻雁、鴛鴦、孔雀、鸚鵡、鸜鵒等鳥類被煙火逼迫，都在天空中飛翔。許多小孩啼哭著追趕在阿難身後，這樣說道：『大德阿難，我的母親死了，我的父親死了，我的父母都死了。』當時長老阿難又來到修迦羅（Sukara）地方的梵志（Brahmin，婆羅門）精舍。愚癡的琉璃王在那裡將迦毗羅城的釋迦族人埋在土裡，只露出半截身子，然後用鐵錘錘擊他們，殺害了七萬七千賢聖之人。當時阿難看到這件事後，極度憂愁煩惱。再看世尊（Bhagavan，佛陀的尊稱），諸根沒有絲毫變化，內心安住，像山一樣不動搖，善於駕馭自己的心，就像拿著盛滿油的缽一樣小心謹慎，制伏自己的五根（眼、耳、鼻、舌、身），像馬一樣正直地進入迦毗羅城。當時長老阿難觀察世尊的面容顏色平和喜悅，看到后這樣想：『我的親族離散，出生地被摧毀，但世尊卻不是這樣。我現在苦惱，但世尊的內心卻不動如山。』當時世尊知道阿難心中所想，就告訴他說：『我經常安住在空三昧（Sunya-samadhi，通過冥想達到的一種空無的狀態）中，所以你心中想著村落，我心中想著寂靜的森林。你心中想著親族，我心中想著凡人。你心中想著眾生，我心中想著圓滿的法。』當時世尊知道阿難和各位比丘（Bhiksu，佛教出家修行的男性）不適合繼續修行，就帶領各位比丘逐漸到達舍衛國（Sravasti）東方的精舍彌迦羅母堂。當時長老阿難的憂愁煩惱逐漸消滅，前往佛陀處，頂禮佛足，然後對佛陀說，內容和上面所說的一樣。因為這個緣故，阿難問這件事的時候，心中感到憂愁煩惱。聽到佛陀所說『我常住在空三昧』，所以產生疑問，問道：『佛陀說我……』

【English Translation】 English version: When hearing this Dharma, my heart was filled with sorrow and distress, because of the event of Virudhaka (meaning 'increase') harming the Sakya clan (Sakya, the Buddha's clan). It was like the foolish King Virudhaka slaughtering the Sakyas. At that time, Ananda (one of the Buddha's ten principal disciples, known for his memory) led a Bhiksu into the city of Kapilavastu (the main city of the Sakya clan). This city was originally like a city of the heavens, but at that time it was desolate like a graveyard. All the pavilions, fortifications, and various windows were completely destroyed. The clear springs and ponds were all polluted and muddied. Geese, mandarin ducks, peacocks, parrots, myna birds, and other birds were forced by the smoke and fire, and were all flying in the sky. Many small children were crying and chasing after Ananda, saying: 'Venerable Ananda, my mother is dead, my father is dead, my parents are both dead.' At that time, the elder Ananda again came to the Brahmin (Brahmin) hermitage in the place of Sukara. The foolish King Virudhaka there buried the Sakyas of Kapilavastu in the ground, leaving only half of their bodies exposed, and then hammered them with iron hammers, killing seventy-seven thousand virtuous and holy people. At that time, Ananda, seeing this event, was extremely sorrowful and distressed. Looking again at the Bhagavan (the Blessed One, a title for the Buddha), his faculties were without any change, his mind abiding, unmoving like a mountain, skillful in controlling his mind, as careful as holding a bowl filled with oil, subduing his five senses (eyes, ears, nose, tongue, body), entering the city of Kapilavastu as straight as a horse. At that time, the elder Ananda observed the Bhagavan's face, its color peaceful and joyful, and seeing it, thought thus: 'My relatives are scattered, my birthplace is destroyed, but the Bhagavan is not like this. I am now distressed, but the Bhagavan's mind is unmoving like a mountain.' At that time, the Bhagavan, knowing what Ananda was thinking in his heart, told him: 'I often abide in the Sunya-samadhi (a state of emptiness achieved through meditation), therefore you think of villages in your heart, I think of quiet forests in my heart. You think of relatives in your heart, I think of ordinary people in my heart. You think of sentient beings in your heart, I think of the complete Dharma in my heart.' At that time, the Bhagavan, knowing that Ananda and the Bhiksus (Buddhist monks) were not suitable to continue practicing, led the Bhiksus gradually to the Eastern hermitage of Sravasti, the Migara-mata hall. At that time, the elder Ananda's sorrow and distress gradually disappeared, and he went to the Buddha, prostrated at his feet, and then said to the Buddha, the content being the same as what was said above. Because of this reason, when Ananda asked about this matter, his heart was filled with sorrow and distress. Hearing the Buddha say 'I often abide in the Sunya-samadhi', he therefore had doubts, and asked: 'The Buddha said I...'

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多住空。為住何空。答曰。或有說者。住無所行空。所以者何。無所行空隨順四威儀法行時餘三威儀空餘威儀時亦爾。評曰。應作是說。住性空。所以者何。但觀法性故。是故阿難比丘若欲多住空者。當觀聚落及眾生住阿練若想。時諸比丘皆有是念。此住空法。是佛不共法佛為除。比丘心所疑。而告阿難。若比丘欲多住空三昧者。除聚落及眾生想住阿練若想。問曰。何故佛告比丘。除此二想。答曰。以諸比丘於此二想生苦惱故。阿難若比丘除聚落想及眾生想。住阿練若想當作地想。乃至作非想非非想處想。問曰。何故世尊一切時除下想說上想。不說其根本耶。答曰。此說是舊法。過去恒沙諸佛說法皆爾。複次欲令所說不亂故。若世尊說不除下想便說上想者。則所說法亂。諸佛說法而無有亂。複次欲離重說法過故。若世尊不除下想。說于上想。則是重說法。佛世尊不重說法。複次定是略要法。若世尊一切時說根本者。則經文多。複次欲現論議道故。論議之道。若有所說。必定其言。若重定前言。則壞論議道。佛是無對論師。善知論議道故。問曰。說村落想。為現何事。乃至說非想非非想處。為現何事。答曰。村落想為現迦毗羅想。眾生想者現諸釋想。阿練若想者。現尼拘陀精舍想。亦現諸比丘行道處想。地想者現觀色是

散壞想。所以者何。有色故有截手足耳鼻。苦空想者。現觀空想。乃至非想非非想處現觀非想非非想處想。複次村落想者。是十五我所見。眾生想者。是五我見。阿練若處想者。是空三昧。地想者是所緣。彼諸對治。是無色定。複次村落想者。是欲界器世界。眾生想。是欲界眾生世界。阿練若想。是初禪二禪地想。是第三第四禪。彼諸對治。是無色定。複次村落想是欲界。所以者何。欲界說名村落。如偈說。

若伏村落刺　　亦無罵系害 　苦樂心不動　　是名為比丘

眾生想是初禪。所以者何。彼中有尊卑眷屬故。阿練若想。是第二禪。所以者何。第二禪是賢聖默然法故。地想。是第四禪。所以者何。彼中有勝處一切處故。彼諸對治。是無色定。阿難。是名入無上空。所謂盡漏不多用功心得解脫。問曰。云何多用功心得解脫。不多用功心得解脫。答曰。時解脫多用功。非時解脫不多用功。複次五種阿羅漢。名多用功。不動阿羅漢。不多用功。若依未至中間三無色定。所得解脫。名多用功。若依根本禪所得解脫。名不多用功。

復有三三昧。謂空空三昧。無愿無愿三昧。無相無相三昧。云何空空三昧。答曰。如施設經說。若比丘觀有漏取行是空。此有漏取行空中。無有常不變易法空無我無我所。作如

【現代漢語翻譯】 現代漢語譯本：散壞想（認為事物會分散和損壞）。為什麼呢？因為有色（rupa，物質）的緣故，就會有截斷手足耳鼻的事情發生。苦空想（認為事物是痛苦和空虛的），是現觀空想（直接觀察空性的想法），乃至非想非非想處（neither perception nor non-perception）現觀非想非非想處想（直接觀察既非有想也非無想之處的想法）。 其次，村落想（對村莊的想像），是十五種我所見（對『我所』的15種見解）。眾生想（對眾生的想像），是五種我見（對『我』的5種見解）。阿練若處想（對寂靜處的想像），是空三昧（emptiness samadhi，空定）。地想（對地的想像）是所緣（object of meditation，禪修的目標）。這些的對治方法，是無色定（formless attainments，四空定）。 其次，村落想，是欲界器世界（the desire realm's container world，欲界的器皿世界）。眾生想，是欲界眾生世界（the desire realm's sentient being world，欲界眾生的世界）。阿練若想，是初禪（first dhyana）和二禪（second dhyana）。地想，是第三禪（third dhyana）和第四禪（fourth dhyana）。這些的對治方法，是無色定。 其次，村落想是欲界（desire realm）。為什麼呢？因為欲界被稱為村落。如偈頌所說： 『若伏村落刺，亦無罵系害，苦樂心不動，是名為比丘。』（如果能克服村落中的煩惱，就不會有辱罵、束縛和傷害，苦樂不能動其心，這樣的人才叫做比丘。） 眾生想是初禪。為什麼呢？因為初禪中有尊卑眷屬的分別。阿練若想，是第二禪。為什麼呢？因為第二禪是賢聖默然法（the noble silence，聖者的沉默）的緣故。地想，是第四禪。為什麼呢？因為第四禪中有勝處（superior abodes）和一切處（all-encompassing abodes）的緣故。這些的對治方法，是無色定。 阿難（Ananda），這叫做進入無上空（unsurpassed emptiness），也就是通過斷盡煩惱，不需太多努力就能獲得解脫。問：怎樣是多用功心得解脫？怎樣是不多用功心得解脫？答：時解脫（liberation in season）是多用功，非時解脫（liberation out of season）是不多用功。其次，五種阿羅漢（five kinds of Arhats）叫做多用功，不動阿羅漢（immovable Arhat）叫做不多用功。如果依靠未至定（access concentration）、中間定（intermediate concentration）和三種無色定所得的解脫，叫做多用功。如果依靠根本禪（fundamental dhyanas）所得的解脫，叫做不多用功。 又有三種三昧（three samadhis），即空空三昧（emptiness samadhi of emptiness）、無愿無愿三昧（wishlessness samadhi of wishlessness）、無相無相三昧（signlessness samadhi of signlessness）。什麼是空空三昧？答：如《施設經》（Prajnaparamita Sutra）所說，如果比丘觀察有漏取行（defiled aggregates subject to grasping）是空，這有漏取行空中，沒有常、不變易法，空、無我、無我所，這樣觀想。

【English Translation】 English version: The thought of scattering and destruction (thinking that things will scatter and be destroyed). Why is that? Because of form (rupa, matter), there will be things like cutting off hands, feet, ears, and noses. The thought of suffering and emptiness (thinking that things are suffering and empty) is the direct observation of emptiness. Even in the realm of neither perception nor non-perception (neither perception nor non-perception), one directly observes the thought of neither perception nor non-perception. Next, the thought of a village is the fifteen views of 'mine' (15 kinds of views about 'mine'). The thought of sentient beings is the five views of 'self' (5 kinds of views about 'self'). The thought of a secluded place (aranya) is the emptiness samadhi (emptiness concentration). The thought of earth is the object of meditation (the object of focus in meditation). The counteragents to these are the formless attainments (the four formless concentrations). Next, the thought of a village is the desire realm's container world (the physical world of the desire realm). The thought of sentient beings is the desire realm's sentient being world (the world of sentient beings in the desire realm). The thought of a secluded place is the first dhyana (first meditative absorption) and the second dhyana (second meditative absorption). The thought of earth is the third dhyana (third meditative absorption) and the fourth dhyana (fourth meditative absorption). The counteragents to these are the formless attainments. Next, the thought of a village is the desire realm (desire realm). Why is that? Because the desire realm is called a village. As the verse says: 'If one subdues the thorns of the village, there will be no insults, bonds, or harm. If the mind is unmoved by suffering and joy, that is called a Bhikkhu (monk).' The thought of sentient beings is the first dhyana. Why is that? Because there are distinctions of high and low, relatives and dependents in the first dhyana. The thought of a secluded place is the second dhyana. Why is that? Because the second dhyana is the noble silence (the silence of the noble ones). The thought of earth is the fourth dhyana. Why is that? Because there are superior abodes (superior abodes) and all-encompassing abodes (all-encompassing abodes) in the fourth dhyana. The counteragents to these are the formless attainments. Ananda, this is called entering unsurpassed emptiness, which means attaining liberation by exhausting defilements without much effort. Question: How is liberation attained with much effort? How is liberation attained without much effort? Answer: Liberation in season (liberation at the right time) is with much effort, and liberation out of season (liberation at the wrong time) is without much effort. Furthermore, the five kinds of Arhats (five types of Arhats) are said to attain liberation with much effort, while the immovable Arhat (immovable Arhat) attains liberation without much effort. If liberation is attained by relying on access concentration (access concentration), intermediate concentration (intermediate concentration), and the three formless concentrations, it is called liberation with much effort. If liberation is attained by relying on the fundamental dhyanas (fundamental dhyanas), it is called liberation without much effort. Furthermore, there are three samadhis (three types of samadhi): the emptiness samadhi of emptiness (emptiness samadhi of emptiness), the wishlessness samadhi of wishlessness (wishlessness samadhi of wishlessness), and the signlessness samadhi of signlessness (signlessness samadhi of signlessness). What is the emptiness samadhi of emptiness? Answer: As the Prajnaparamita Sutra (Prajnaparamita Sutra) says, if a Bhikkhu observes that the defiled aggregates subject to grasping (defiled aggregates subject to grasping) are empty, and in this emptiness of defiled aggregates subject to grasping, there is no permanent, unchanging dharma, no self, and nothing belonging to self, this is how one contemplates.

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是思惟時。復更生心心數法。觀前思惟心是空。中無有常不變易法空無我無我所。譬如有人慾燒十木百木千木聚以為積然火燒之。復捉長竿在邊其中。若有墮落不燒者。以長竿聚之知木已燒。所捉長竿亦投火中。行者亦爾。先觀有漏取行是空。廣說如上。云何無愿無愿三昧。答曰。若比丘觀有漏取行是無常是變易法。如是思惟時。復更生心心數法。觀前思惟心。亦是無常變易法。如人燒木。廣說如上。比丘亦爾觀有漏取行是無常。乃至廣說。是名無愿無愿。云何無相無相三昧。答曰。若比丘觀寂滅法此是妙離。所謂盡愛離欲滅盡涅槃。作是思惟時。復更生心心數法。觀前思惟心亦是寂滅。乃至廣說如上。是名取陰是空。次生空空三昧。即觀空是空。汝空亦空。無愿三昧觀五取陰是無常。後生無愿無愿三昧。觀前無愿。汝無愿亦是無常。無相三昧。觀寂滅涅槃。後生無相無相三昧。觀前無相三昧非數寂滅。汝無相三昧非數滅。無三相故。亦是寂滅。譬如旃陀羅燒死屍時。手執長竿繞其邊行。若其中有墮落者。當以此竿聚之。知其燒盡。亦以長竿投之火中。空三昧亦爾。觀五取陰是空。後生空空三昧。觀空三昧。汝亦是空。無愿無相說亦如是。問曰。云何得此三昧。答曰。或有說者。是見道邊得。如見道邊等智。或有說者

。離欲界欲時。如變化心。評曰。應作是說。若應得三昧者。離非想非非想欲時。得作方便現在前。

問曰。幾智後起此三昧現在前。答曰。四法智比智苦智滅智。總而言之四智后。欲界者三智后法智苦智滅智。色無色界。亦三智后。比智苦智滅智。若是欲界。空空等三昧依未至禪所攝無漏道。後起現在前。非想非非想處者。無所有處所攝無漏道後起現在前。餘者即自地無漏道。後起現前。

界者在三界。地者在十一地。所依身者依欲界身。行者空有二行空空有一行唯空行。問曰。何故空二行空空唯一行耶。答曰。以在行空。行空三昧後生故。複次此行與有相違。能捨生死。此善根能觀無漏是過患。何況生死。問曰。何故不行無我行。答曰。若見諸法無我。不見空者。雖厭離生死。其心不勝。若見諸法空。則厭離生死心勝。如人在道。獨行之時。不大愁惘。若共伴行離別之時。則大愁惘。彼亦如是。無願行十行。無愿無愿唯行無常行。問曰。何故無願行十行。無愿無愿唯行無常行。答曰。以在行無常行無愿後生故。複次此行與有相違。能捨生死。此善根能觀無漏道是過患。何況生死。何故不行苦行。答曰。不觀道。作如此行。何故不行習等行。答曰。若行習等行。則觀聖道。是有相續法故。何故不行道等

【現代漢語翻譯】 現代漢語譯本：當舍離欲界之慾時，如同變化心一般。（評：應該這樣說，如果應該獲得三昧的人，在舍離非想非非想處之慾時，能夠使作方便現在前。）

問：在幾種智慧之後，此三昧能夠現在前？答：四法智（Dharma-jnana，對法的智慧）、比智（Anvaya-jnana，類比的智慧）、苦智（Dukkha-jnana，對苦的智慧）、滅智（Nirodha-jnana，對滅的智慧）。總而言之，在四智之後。對於欲界來說，是三智之後，即法智、苦智、滅智。對於色無色界，也是三智之後，即比智、苦智、滅智。如果是欲界，空、空空等三昧依賴於未至禪所攝的無漏道之後生起現在前。對於非想非非想處來說，是無所有處所攝的無漏道之後生起現在前。其餘的則是在各自地上的無漏道之後生起現在前。

界是指在三界（Trailokya，欲界、色界、無色界）之中，地是指在十一地（Ekadasa-bhumi）之中。所依之身是依欲界之身。行有空和有二種行，空空只有一種行，唯有空行。問：為什麼空有兩種行，而空空只有一種行呢？答：因為在行空、行空三昧之後才生起。再者，此行與有相違背，能夠捨棄生死。此善根能夠觀無漏是過患，更何況是生死。問：為什麼不行無我行（Anatta，非我）呢？答：如果見到諸法無我，卻不見空，即使厭離生死，其心也不夠強大。如果見到諸法空，則厭離生死之心更為強大。如同人在道路上，獨自行走時，不會太愁苦，如果與同伴行走，離別之時，則會非常愁苦。彼亦如此。無願行有十行，無愿無愿只有無常行。問：為什麼無願行有十行，無愿無愿只有無常行呢？答：因為在行無常行、無愿之後才生起。再者，此行與有相違背，能夠捨棄生死。此善根能夠觀無漏道是過患，更何況是生死。為什麼不行苦行（Dukkha，苦）呢？答：不觀察道，而作如此行。為什麼不行習等行呢？答：如果行習等行，則會觀察聖道，是有相續法之故。為什麼不行道等

【English Translation】 English version: When abandoning the desire of the Desire Realm (Kama-dhatu), it is like a transformation mind. (Commentary: It should be said that if one is to attain Samadhi, when abandoning the desire of the Neither-perception-nor-non-perception Realm (Naivasamjnanasamjnayatanam), the effort to facilitate it can manifest.)

Question: After how many wisdoms does this Samadhi manifest? Answer: After the four Dharma-jnana (wisdom of Dharma), Anvaya-jnana (wisdom of inference), Dukkha-jnana (wisdom of suffering), and Nirodha-jnana (wisdom of cessation). In general, after the four wisdoms. For the Desire Realm, it is after three wisdoms: Dharma-jnana, Dukkha-jnana, and Nirodha-jnana. For the Form and Formless Realms, it is also after three wisdoms: Anvaya-jnana, Dukkha-jnana, and Nirodha-jnana. If it is the Desire Realm, the Emptiness (Sunyata), Emptiness of Emptiness (Sunyata-sunyata), and other Samadhis arise after the unconditioned path associated with the Unreached Concentration (Anagamita-dhyana). For the Neither-perception-nor-non-perception Realm, it arises after the unconditioned path associated with the Realm of No-thingness (Akincanyayatana). The rest arise after the unconditioned path of their respective realms.

The 'Realm' refers to the three realms (Trailokya): Desire Realm (Kama-dhatu), Form Realm (Rupa-dhatu), and Formless Realm (Arupa-dhatu). The 'Ground' refers to the eleven grounds (Ekadasa-bhumi). The body relied upon is the body of the Desire Realm. The practices are Emptiness and Existence, two practices; Emptiness of Emptiness is only one practice, only the practice of Emptiness. Question: Why are there two practices for Emptiness, but only one practice for Emptiness of Emptiness? Answer: Because it arises after practicing Emptiness and the Samadhi of Emptiness. Furthermore, this practice is contrary to Existence and can abandon birth and death. This root of goodness can contemplate the unconditioned as a fault, let alone birth and death. Question: Why not practice the practice of No-self (Anatta)? Answer: If one sees that all dharmas are without self but does not see Emptiness, even if one is disgusted with birth and death, their mind is not strong enough. If one sees that all dharmas are empty, then the mind that is disgusted with birth and death is stronger. It is like a person on the road, not being too sad when walking alone, but being very sad when parting with companions. It is the same. The practice of No-wish has ten practices; No-wish of No-wish only has the practice of Impermanence (Anitya). Question: Why does the practice of No-wish have ten practices, but No-wish of No-wish only have the practice of Impermanence? Answer: Because it arises after practicing Impermanence and No-wish. Furthermore, this practice is contrary to Existence and can abandon birth and death. This root of goodness can contemplate the unconditioned path as a fault, let alone birth and death. Why not practice the practice of Suffering (Dukkha)? Answer: One does not observe the path and does such a practice. Why not practice the practice of Habit and so on? Answer: If one practices the practice of Habit and so on, then one will observe the Noble Path, which is a continuous dharma. Why not practice the Path and so on?

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四行。答曰。若行道等行。則適可聖道。不名過患。無相行四行。無相無相行止行。問曰。何故無相行四行無相無相行止行。答曰。以在行止行無相後生故。問曰。何故不行滅行。答曰。滅有二種。有非數滅。有無常滅。不知為緣何滅。何故不行妙行。答曰。波伽羅那說。云何妙法。無漏無為法。彼是中法。是故不行妙行。問曰。何故不行離行。答曰。波伽羅那說云何離法。答曰。欲界系善戒。色無色界出要善定。學法無學法及數滅。彼無有是一相緣者。空空無愿無愿。或有說者。緣最後聖道剎那。或有說者。緣最後聖道剎那俱五陰。或有說者。緣一生中聖道。或有說者。緣一生中聖道俱五陰。無相無相緣非數滅。念處者是法念處。智者與等智俱。定者即是定。根者總而言之與三根相應。世者在三世。緣世者空空無愿無愿。若作是說。緣最後聖道剎那者。過去現在緣過去未來。最初當生者緣現在。余未來剎那緣三世。若作是說。緣一生中聖道者。空空無愿無愿二俱緣三世。無相無相緣。非世善不善無記者。是善緣善不善無記者。空空無愿無愿緣善。無相無相緣無記。系者是三界系。緣三界系不繫者。緣不繫。是學無學非學非無學者。是非學非無學。緣學無學非學非無學者。空空無愿無愿。緣無學無相無相緣非學非無學

【現代漢語翻譯】 現代漢語譯本 四行。答：如果修習道等行，就適合於聖道，不稱為過患。無相行有四種：無相行、無相行止行。 問：為什麼無相行四行是無相無相行止行？答：因為在行止行中，無相是在之後產生的。 問：為什麼不修習滅行？答：滅有兩種，有非數滅（Nirasaṁkhāta-nirodha，通過智慧斷滅煩惱），有無常滅（Anitya-nirodha，生滅變化）。不知道是以什麼為緣而滅。 問：為什麼不修習妙行？答：波伽羅那（Puggala-paññatti，人施設論）說，什麼是妙法？是無漏無為法（Anāsrava-asaṁskṛta-dharma，超越煩惱和造作的法）。那是中法，所以不修習妙行。 問：為什麼不修習離行？答：波伽羅那（Puggala-paññatti，人施設論）說，什麼是離法？答：欲界系善戒（Kāmadhātu-saṁyojana-śīla，屬於欲界的善戒）、色無色界出要善定（Rūpārūpadhātu-niḥsaraṇa-kuśala-samādhi，色界和無色界的出離之善定）、學法無學法（Śaikṣa-aśaikṣa-dharma，有學之法和無學之法）以及數滅（Saṁkhyāta-nirodha，通過修行力而達到的滅盡）。其中沒有一個是一相緣者。空空（Śūnya-śūnya，空性）、無愿無愿（Apraṇihita-apraṇihita，無愿）。 或者有人說，緣最後聖道剎那（Antima-ārya-mārga-kṣaṇa，最後聖道的瞬間）。或者有人說，緣最後聖道剎那俱五陰（Antima-ārya-mārga-kṣaṇa-sahita-pañca-skandha，最後聖道瞬間所伴隨的五蘊）。或者有人說，緣一生中聖道（Eka-janma-ārya-mārga，一生中的聖道）。或者有人說，緣一生中聖道俱五陰（Eka-janma-ārya-mārga-sahita-pañca-skandha，一生中的聖道所伴隨的五蘊）。無相無相（Animitta-animitta，無相）緣非數滅（Nirasaṁkhāta-nirodha，非數滅）。念處（Smṛtyupasthāna，四念處）者是法念處（Dharma-smṛtyupasthāna，法念處）。智者與等智俱（Jñānin samāna-jñāna-sahita，有智慧者與同等的智慧相應）。定者即是定（Samādhi eva samādhi，禪定即是禪定）。根者總而言之與三根相應（Indriya trīṇi indriya-saṁyuktāni，根總的來說與三種根相應）。世者在三世（Loka triṣu adhvasu，世存在於三世中）。緣世者空空無愿無愿（Loka-ālambana śūnya-śūnya-apraṇihita-apraṇihita，以世為所緣，空空無愿無愿）。 如果這樣說，緣最後聖道剎那者，過去現在緣過去未來（Atīta-vartamāna atīta-anāgata，過去和現在緣過去和未來），最初當生者緣現在（Prathama-utpāda vartamāna-ālambana，最初生起者緣現在），其餘未來剎那緣三世（Avara-anāgata-kṣaṇa triṣu adhvasu，其餘未來剎那緣三世）。如果這樣說，緣一生中聖道者，空空無愿無愿二俱緣三世（Eka-janma-ārya-mārga śūnya-śūnya-apraṇihita-apraṇihita ubhaya triṣu adhvasu，一生中的聖道，空空無愿無愿二者都緣三世）。無相無相緣非世善不善無記者（Animitta-animitta aloka kuśala-akuśala-avyākṛta，無相無相緣非世間的善、不善、無記）。是善緣善不善無記者（Kuśala kuśala-akuśala-avyākṛta-ālambana，善緣善、不善、無記）。空空無愿無愿緣善（Śūnya-śūnya-apraṇihita-apraṇihita kuśala-ālambana，空空無愿無愿緣善）。無相無相緣無記（Animitta-animitta avyākṛta-ālambana，無相無相緣無記）。 系者是三界系（Saṁyojana tri-dhātu-saṁyojana，繫縛是三界繫縛）。緣三界系不繫者（Tri-dhātu-saṁyojana-asaṁyojana-ālambana，緣三界繫縛和不繫縛）。緣不繫（Asaṁyojana-ālambana，緣不繫縛）。是學無學非學非無學者（Śaikṣa-aśaikṣa-naivaśaikṣa-nāśaikṣa，有學、無學、非學非無學）。是非學非無學（Naivaśaikṣa-nāśaikṣa，非學非無學）。緣學無學非學非無學者（Śaikṣa-aśaikṣa-naivaśaikṣa-nāśaikṣa-ālambana，緣有學、無學、非學非無學）。空空無愿無愿（Śūnya-śūnya-apraṇihita-apraṇihita，空空無愿無愿）。緣無學無相無相緣非學非無學（Aśaikṣa animitta-animitta naivaśaikṣa-nāśaikṣa-ālambana，緣無學，無相無相緣非學非無學）。

【English Translation】 English version Four practices. Answer: If one practices the path and so on, then it is suitable for the noble path and is not called a fault. There are four kinds of signless practice: signless practice, signless practice of cessation. Question: Why are the four signless practices the signless practice of cessation? Answer: Because in the practice of cessation, signlessness arises later. Question: Why not practice the practice of cessation? Answer: There are two kinds of cessation: non-arising cessation (Nirasaṁkhāta-nirodha, cessation through wisdom) and impermanent cessation (Anitya-nirodha, cessation due to change). It is not known by what condition it ceases. Question: Why not practice the sublime practice? Answer: The Puggala-paññatti (Person Designation) says, what is the sublime dharma? It is the unconditioned and uncreated dharma (Anāsrava-asaṁskṛta-dharma, dharma beyond defilements and fabrication). That is the middle dharma, therefore the sublime practice is not practiced. Question: Why not practice the practice of detachment? Answer: The Puggala-paññatti (Person Designation) says, what is the dharma of detachment? Answer: The good precepts related to the desire realm (Kāmadhātu-saṁyojana-śīla, good precepts related to the desire realm), the good samādhi of liberation from the form and formless realms (Rūpārūpadhātu-niḥsaraṇa-kuśala-samādhi, good samādhi of liberation from the form and formless realms), the dharma of learners and non-learners (Śaikṣa-aśaikṣa-dharma, the dharma of learners and non-learners), and cessation through wisdom (Saṁkhyāta-nirodha, cessation attained through the power of practice). Among them, there is not one that is a single-characteristic condition. Emptiness-emptiness (Śūnya-śūnya, emptiness), wishlessness-wishlessness (Apraṇihita-apraṇihita, wishlessness). Or some say, it conditions the moment of the final noble path (Antima-ārya-mārga-kṣaṇa, the moment of the final noble path). Or some say, it conditions the five aggregates together with the moment of the final noble path (Antima-ārya-mārga-kṣaṇa-sahita-pañca-skandha, the five aggregates together with the moment of the final noble path). Or some say, it conditions the noble path in one lifetime (Eka-janma-ārya-mārga, the noble path in one lifetime). Or some say, it conditions the five aggregates together with the noble path in one lifetime (Eka-janma-ārya-mārga-sahita-pañca-skandha, the five aggregates together with the noble path in one lifetime). Signlessness-signlessness (Animitta-animitta, signlessness) conditions non-arising cessation (Nirasaṁkhāta-nirodha, non-arising cessation). Mindfulness (Smṛtyupasthāna, the four foundations of mindfulness) is mindfulness of dharma (Dharma-smṛtyupasthāna, mindfulness of dharma). The wise are together with equal wisdom (Jñānin samāna-jñāna-sahita, the wise are together with equal wisdom). Samādhi is samādhi (Samādhi eva samādhi, samādhi is samādhi). The faculties, in general, are associated with the three faculties (Indriya trīṇi indriya-saṁyuktāni, the faculties are generally associated with the three faculties). The world exists in the three times (Loka triṣu adhvasu, the world exists in the three times). Conditioning the world is emptiness-emptiness, wishlessness-wishlessness (Loka-ālambana śūnya-śūnya-apraṇihita-apraṇihita, conditioning the world is emptiness-emptiness, wishlessness-wishlessness). If it is said that it conditions the moment of the final noble path, then the past and present condition the past and future (Atīta-vartamāna atīta-anāgata, then the past and present condition the past and future), the first arising conditions the present (Prathama-utpāda vartamāna-ālambana, the first arising conditions the present), the remaining future moments condition the three times (Avara-anāgata-kṣaṇa triṣu adhvasu, the remaining future moments condition the three times). If it is said that it conditions the noble path in one lifetime, then emptiness-emptiness, wishlessness-wishlessness, both condition the three times (Eka-janma-ārya-mārga śūnya-śūnya-apraṇihita-apraṇihita ubhaya triṣu adhvasu, if it is said that it conditions the noble path in one lifetime, then emptiness-emptiness, wishlessness-wishlessness, both condition the three times). Signlessness-signlessness conditions the non-worldly, wholesome, unwholesome, and neutral (Animitta-animitta aloka kuśala-akuśala-avyākṛta, signlessness-signlessness conditions the non-worldly, wholesome, unwholesome, and neutral). The wholesome conditions the wholesome, unwholesome, and neutral (Kuśala kuśala-akuśala-avyākṛta-ālambana, the wholesome conditions the wholesome, unwholesome, and neutral). Emptiness-emptiness, wishlessness-wishlessness condition the wholesome (Śūnya-śūnya-apraṇihita-apraṇihita kuśala-ālambana, emptiness-emptiness, wishlessness-wishlessness condition the wholesome). Signlessness-signlessness conditions the neutral (Animitta-animitta avyākṛta-ālambana, signlessness-signlessness conditions the neutral). Bondage is the bondage of the three realms (Saṁyojana tri-dhātu-saṁyojana, bondage is the bondage of the three realms). Conditioning the bondage and non-bondage of the three realms (Tri-dhātu-saṁyojana-asaṁyojana-ālambana, conditioning the bondage and non-bondage of the three realms). Conditioning non-bondage (Asaṁyojana-ālambana, conditioning non-bondage). The learner, non-learner, neither-learner-nor-non-learner (Śaikṣa-aśaikṣa-naivaśaikṣa-nāśaikṣa, the learner, non-learner, neither-learner-nor-non-learner). Neither-learner-nor-non-learner (Naivaśaikṣa-nāśaikṣa, neither-learner-nor-non-learner). Conditioning the learner, non-learner, neither-learner-nor-non-learner (Śaikṣa-aśaikṣa-naivaśaikṣa-nāśaikṣa-ālambana, conditioning the learner, non-learner, neither-learner-nor-non-learner). Emptiness-emptiness, wishlessness-wishlessness (Śūnya-śūnya-apraṇihita-apraṇihita, emptiness-emptiness, wishlessness-wishlessness). Conditioning the non-learner, signlessness-signlessness conditions the neither-learner-nor-non-learner (Aśaikṣa animitta-animitta naivaśaikṣa-nāśaikṣa-ālambana, conditioning the non-learner, signlessness-signlessness conditions the neither-learner-nor-non-learner).

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。是見道斷修道斷不斷者。是修道斷。緣見道斷修道斷不斷者。緣不斷。緣名緣義者。是緣義。緣自身他身非身者。空空無愿無愿。緣自身。無相無相緣非身。問曰。何處起是三昧。答曰。欲界中非色無色界起者。是人趣中非余趣。人中三天下非郁單越。依男身女身者俱能。瞿沙跋摩作如是說。唯閻浮提非余方。依男身非女身。所以者何。此善根依牢強身。女人身劣弱。評曰。如前說者好。所以者何。男子心得自在。定得自在。女人亦心得自在。定得自在。為是學人為是無學人者。是無學人。時解脫非時解脫者。是非時解脫。所以者何。何等人能起此定。謂于定自在。身中無煩惱信解脫人。不于定得自在。亦不身中無煩惱。見到雖于定得自在。不身中無煩惱。時解脫雖身中無煩惱。于定不得自在。非時解脫身中無煩惱。于定得自在。問曰。何者是三昧。為初剎那是后相續者是。若初者是。余何所為。若后相續者是。識身所說云何通。如說頗法是世俗有漏。是取陰所攝。從內起。因慧生。是善是欲界系。次聖道生緣無漏。是不共法。唯聖人不共凡夫耶。答曰。有欲界系空空無愿無愿無相無相也。答曰。應作是說。初剎那是。問曰。若然者。余剎那為是何耶。答曰。是似彼善根。復有說者。相續者儘是。問曰。若然者。識

【現代漢語翻譯】 現代漢語譯本： 是見道所斷，還是修道所斷，還是不斷？是修道所斷。因為見道所斷，修道斷不斷？因為不斷。緣名還是緣義？是緣義。緣自身、他身還是非身？空空（Śūnyatā，空性）無愿（apraṇihita，無愿）無愿。緣自身。無相（animitta，無相）無相緣非身。問：這三昧（samādhi，三摩地）在何處生起？答：在欲界（Kāmadhātu，欲界）中，不是色界（Rūpadhātu，色界）和無色界（Ārūpyadhātu，無色界）生起。在人趣（manuṣyaloka，人道）中，不是其餘趣。人中，在三大天下（trayas trailokyāḥ，三千大千世界），不是郁單越（Uttarakuru，北俱盧洲）。依男身還是女身？兩者都能。瞿沙跋摩（Ghosabhadra，論師名）這樣說：唯閻浮提（Jambudvīpa，南贍部洲），不是其餘地方。依男身，不是女身。為什麼呢？因為這善根（kuśalamūla，善根）依牢強身。女人身劣弱。評：如前說的好。為什麼呢？男子心得自在，定得自在。女人亦心得自在，定得自在。為是學人（śaikṣa，有學）還是無學人（aśaikṣa，無學）？是無學人。時解脫（sāmayikī mukti，時解脫）還是非時解脫（asāmayikī mukti，非時解脫）？是非時解脫。為什麼呢？什麼樣的人能起此定？謂于定自在，身中無煩惱信解脫人。不于定得自在，亦不身中無煩惱。見到雖于定得自在，不身中無煩惱。時解脫雖身中無煩惱，于定不得自在。非時解脫身中無煩惱，于定得自在。問：何者是三昧？是初剎那（kṣaṇa，剎那）是，還是后相續是？若是初者是，其餘何所為？若是后相續是，識身所說云何通？如說頗法是世俗有漏（sāsrava，有漏），是取陰（upādānaskandha，取蘊）所攝。從內起，因慧生。是善是欲界系。次聖道生緣無漏（anāsrava，無漏）。是不共法（āveṇikadharma，不共法）。唯聖人不共凡夫耶？答：有欲界系空空無愿無愿無相無相也。答：應作是說，初剎那是。問：若然者，余剎那為是何耶？答：是似彼善根。復有說者，相續者儘是。問：若然者，識

【English Translation】 English version: Is it severed by the Path of Seeing, severed by the Path of Cultivation, or not severed? It is severed by the Path of Cultivation. Because what is severed by the Path of Seeing, is it severed or not severed by the Path of Cultivation? Because it is not severed. Does it focus on name or meaning? It focuses on meaning. Does it focus on self-body, other-body, or non-body? Emptiness (Śūnyatā), wishlessness (apraṇihita), wishlessness. It focuses on self-body. Signlessness (animitta), signlessness focuses on non-body. Question: Where does this samādhi (三摩地) arise? Answer: In the Desire Realm (Kāmadhātu), not in the Form Realm (Rūpadhātu) or the Formless Realm (Ārūpyadhātu). In the human realm (manuṣyaloka), not in other realms. Among humans, in the three great chiliocosms (trayas trailokyāḥ), not in Uttarakuru (北俱盧洲). Does it depend on a male body or a female body? Both can. Ghosabhadra (瞿沙跋摩) says this: Only in Jambudvīpa (南贍部洲), not in other places. It depends on a male body, not a female body. Why? Because this root of goodness (kuśalamūla) depends on a strong body. A woman's body is inferior and weak. Comment: It is better as said before. Why? A man's mind is free, and his samādhi is free. A woman's mind is also free, and her samādhi is free. Is it for a learner (śaikṣa) or a non-learner (aśaikṣa)? It is for a non-learner. Is it liberation in season (sāmayikī mukti) or liberation out of season (asāmayikī mukti)? It is liberation out of season. Why? What kind of person can arise this samādhi? It is said to be a person who is free in samādhi, whose body is without afflictions, and who is liberated by faith. One is not free in samādhi, nor is one's body without afflictions. Although one who has seen the truth is free in samādhi, one's body is not without afflictions. Although one who is liberated in season has no afflictions in the body, one is not free in samādhi. One who is liberated out of season has no afflictions in the body and is free in samādhi. Question: Which is the samādhi? Is it the first moment (kṣaṇa), or is it the subsequent continuity? If it is the first, what is the rest for? If it is the subsequent continuity, how does it accord with what is said in the Treatise on Consciousness? For example, it is said that phenomena are worldly, defiled (sāsrava), and included in the aggregates of grasping (upādānaskandha). They arise from within, are born from wisdom. They are good and belong to the Desire Realm. Next, the Noble Path arises from the unconditioned (anāsrava). It is an unshared dharma (āveṇikadharma). Is it only that the sages do not share it with ordinary people? Answer: There is emptiness, wishlessness, and signlessness belonging to the Desire Realm. Answer: It should be said that it is the first moment. Question: If so, what are the remaining moments? Answer: They are similar to that root of goodness. Others say that the entire continuity is it. Question: If so, consciousness

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身所說云何通。答曰。初者是聖道次第緣無漏。餘者雖非聖道。次第亦緣無漏。

問曰。何時起此三昧現在前。答曰。般涅槃時。阿羅漢。欲般涅槃時。從聖道起已。起此三昧現在前。從此三昧起已。便般涅槃。更不復起。更不復起聖道。評曰。應作是說。得此三昧已。欲用便起現在前。問曰。聖道後起此三昧現在前。此三昧后。復起聖道現在前不耶。答曰。或有說者不起。所以者何。此三昧憎惡聖道故。復有說者能起。問曰。若能起者。云何名憎惡聖道。答曰。此三昧雖復憎惡聖道。不如聖道憎惡。于有聖道后。猶起有漏心。何況此定后不起無漏心耶。然聖道次第起此定。此定次第不起無漏心。此定唯是有漏。問曰。此定何以唯是有漏。答曰。以不斷結故。

問曰。聖人何故修此定耶。答曰。以四事故修。一欲住現法樂故。二欲遊戲故。三欲觀本所作故。四受用聖法故。複次此定是勝法聖人慾游此定故。◎

◎阿毗曇毗婆沙論智犍度八道品第一

佛說學人成就八種學道跡。漏盡阿羅漢。梵行已立。成就十種無學道。學人八種學道跡。幾成就過去。幾成就未來現在。漏盡阿羅漢。梵行已立。十種無學道。幾成就過去。幾成就未來現在。如此章及解章義。此中應廣說優波提舍。問曰。何故作此

【現代漢語翻譯】 現代漢語譯本 問：身所說（kaya-vakkamma）如何通達？答：最初的（身所說）是聖道（ariya-magga）的次第，緣于無漏（anasava）。其餘的（身所說）雖然不是聖道，但次第也緣于無漏。

問：此三昧（samadhi）何時生起，現前？答：般涅槃（parinibbana）時。阿羅漢（arahant）欲般涅槃時，從聖道生起后，生起此三昧，現前。從此三昧生起后，便般涅槃，更不再生起，更不再生起聖道。評：應作是說，得此三昧后，欲用便生起，現前。問：聖道後生起此三昧，現前，此三昧后，又生起聖道，現前嗎？答：或有人說不生起。為什麼呢？因為此三昧憎惡聖道。又有人說能生起。問：若能生起，為何名叫憎惡聖道？答：此三昧雖然憎惡聖道，不如聖道憎惡（有漏心）。于有聖道后，猶生起有漏心（savacitta），何況此定后不生起無漏心（anasavacitta）呢？然而聖道次第生起此定，此定次第不生起無漏心。此定唯是有漏。問：此定為何唯是有漏？答：因為不斷結（kilesa）的緣故。

問：聖人為何修此定呢？答：以四種事故修。一、欲住現法樂故；二、欲遊戲故；三、欲觀本所作故；四、受用聖法故。複次，此定是勝法，聖人慾游此定故。

◎阿毗曇毗婆沙論智犍度八道品第一

佛說學人成就八種學道跡（sekha-magga）。漏盡阿羅漢，梵行已立，成就十種無學道（asekha-magga）。學人八種學道跡，幾成就過去，幾成就未來現在？漏盡阿羅漢，梵行已立，十種無學道，幾成就過去，幾成就未來現在？如此章及解章義。此中應廣說優波提舍（upadesa）。問：何故作此（章）？

【English Translation】 English version Question: How is bodily and verbal action (kaya-vakkamma) understood? Answer: The initial (bodily and verbal action) is the path of the noble ones (ariya-magga), which is associated with the unconditioned (anasava). While the remaining (bodily and verbal action) is not the path of the noble ones, it is also associated with the unconditioned in sequence.

Question: When does this samadhi (concentration) arise and become present? Answer: At the time of parinibbana (final liberation). When an arahant (one who has attained enlightenment) wishes to attain parinibbana, after arising from the noble path, this samadhi arises and becomes present. After arising from this samadhi, they attain parinibbana and no longer arise again, nor do they arise again from the noble path. Commentary: It should be said that after attaining this samadhi, they can arise and become present whenever they wish to use it. Question: After the noble path, this samadhi arises and becomes present. After this samadhi, does the noble path arise and become present again? Answer: Some say that it does not arise. Why? Because this samadhi dislikes the noble path. Others say that it can arise. Question: If it can arise, why is it called disliking the noble path? Answer: Although this samadhi dislikes the noble path, it is not as much as the noble path dislikes (conditioned mind). Even after having the noble path, a conditioned mind (savacitta) can still arise, so how much more so would an unconditioned mind (anasavacitta) not arise after this samadhi? However, the noble path arises in sequence to this samadhi, but this samadhi does not arise in sequence to the unconditioned mind. This samadhi is only conditioned. Question: Why is this samadhi only conditioned? Answer: Because it does not sever the fetters (kilesa).

Question: Why do noble ones cultivate this samadhi? Answer: They cultivate it for four reasons: 1. To abide in the pleasure of the present moment; 2. To enjoy themselves; 3. To contemplate their past actions; 4. To partake of the noble Dharma. Furthermore, this samadhi is a superior Dharma, and noble ones wish to roam in this samadhi.

◎ Abhidhamma Vibhasa Sastra, Wisdom Section, Eighth Path Chapter, First

The Buddha said that a learner (sekha) achieves eight aspects of the path of learning (sekha-magga). An arahant, having exhausted all defilements and established the holy life, achieves ten aspects of the path of no-more-learning (asekha-magga). Of the eight aspects of the path of learning, how many are achieved in the past, and how many are achieved in the future and present? An arahant, having exhausted all defilements and established the holy life, achieves ten aspects of the path of no-more-learning. Of these, how many are achieved in the past, and how many are achieved in the future and present? This chapter and its explanation address this. Here, the Upadesa (teaching) should be explained in detail. Question: Why was this (chapter) created?

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論。答曰。為止於世中愚言無過去未來世成就說現在世是無為法者意故。亦明過去未來行成就是實有法。若過去未來行。非實有者。則無成就不成就。過去未來行者。如第二頭第三手第六陰第十三入。無有成就不成就者。以有成就過去未來行故。知過去未來行是實有法。復有說所以作論者。或有說成就非實有法。如譬喻者。尊者佛陀提婆說。成就無體。非實有法。所以者何。若眾生不離彼法。名為成就。然不離是分別相待和合法。無有實體。如五指聚。名之為拳。散則非拳。若眾生不離彼法名為成就。若離彼法不名成就。問曰。彼何故作如是說。答曰。彼依佛經。佛經說轉輪王成就七寶。彼為成就他身法及非眾生數法耶。若轉輪王成就輪寶神珠寶者。則壞法體。所以者何。亦是眾生數。亦非眾生數故。若成就像馬寶者則壞趣。所以者何。亦是人趣。亦是畜生趣故。若成就玉女寶者則壞身。所以者何。亦是男身。亦是女身故。若成就主藏主兵臣者則壞業。所以者何。亦是尊貴。亦是卑賤故。欲令無如是過故。說成就無有實體。欲止如是說者意。亦明成就有實體。若成就無實體者。則違此經。如說學人成就八種學道跡。漏盡阿羅漢。梵行已立。成就十種無學道。聖人有漏心現在前時。成就過去未來現在。無無漏道故。則不

【現代漢語翻譯】 現代漢語譯本 論：回答說，立論是爲了阻止世俗中愚昧的言論，即沒有過去和未來的世，只成就現在世，並認為現在世是無為法。這也闡明了過去和未來的行為成就確實是存在的法。如果過去和未來的行為不是真實存在的，那麼就不會有成就和不成就之說。過去和未來的行為，就像第二顆頭、第三隻手、第六個陰（識陰）、第十三個入（意入），沒有成就和不成就之分。因為有成就的過去和未來的行為，所以知道過去和未來的行為是真實存在的法。還有人說，之所以要作此論，是因為有人說成就不是真實存在的法，比如譬喻者。尊者佛陀提婆（Buddhadeva）說，成就沒有實體，不是真實存在的法。為什麼呢？如果眾生不離開那個法，就叫做成就。然而，不離開是分別相待的和合法，沒有實體。就像五個手指聚在一起，叫做拳頭，散開就不是拳頭。如果眾生不離開那個法就叫做成就，離開那個法就不叫做成就。問：他為什麼要這樣說呢？答：他依據佛經。佛經說轉輪王（cakravarti）成就七寶。他是成就他身法以及非眾生數法嗎？如果轉輪王成就輪寶（cakra-ratna）、神珠寶（mani-ratna），那麼就破壞了法的體性。為什麼呢？因為它既是眾生數，又是非眾生數。如果成就像寶（hasti-ratna）、馬寶（asva-ratna），那麼就破壞了趣。為什麼呢？因為它既是人趣，又是畜生趣。如果成就玉女寶（stri-ratna），那麼就破壞了身。為什麼呢？因為它既是男身，又是女身。如果成就主藏臣（parnayaka-ratna）、主兵臣（senapati-ratna），那麼就破壞了業。為什麼呢？因為它既是尊貴，又是卑賤。爲了避免出現這樣的過失，所以說成就沒有實體。想要阻止這種說法，也闡明了成就是有實體的。如果成就沒有實體，那麼就違背了這部經。經中說，學人成就八種學道跡，漏盡阿羅漢（arhat），梵行已經建立，成就十種無學道。聖人有漏心現在前時，成就過去、未來、現在，沒有無漏道，那麼就不能

【English Translation】 English version Treatise: The answer is, the treatise is made to stop the foolish words in the world, that is, there is no past and future world, only the present world is achieved, and the present world is considered an unconditioned dharma. It also clarifies that the achievements of past and future actions are indeed existing dharmas. If past and future actions are not real, then there would be no talk of achievement or non-achievement. Past and future actions are like a second head, a third hand, the sixth skandha (consciousness skandha), the thirteenth entrance (mind-entrance), which have no achievement or non-achievement. Because there are achieved past and future actions, it is known that past and future actions are real dharmas. Some also say that the reason for writing this treatise is that some say that achievement is not a real dharma, such as the parable-makers. The Venerable Buddhadeva (Buddhadeva) said that achievement has no substance and is not a real dharma. Why? If sentient beings do not leave that dharma, it is called achievement. However, not leaving is a relational and conditional dharma, without substance. Just like five fingers gathered together are called a fist, but scattered they are not a fist. If sentient beings do not leave that dharma, it is called achievement; if they leave that dharma, it is not called achievement. Question: Why did he say this? Answer: He relied on the Buddhist scriptures. The Buddhist scriptures say that a cakravarti (wheel-turning king) achieves the seven treasures. Does he achieve the dharmas of other bodies and the dharmas that are not sentient beings? If a cakravarti achieves the wheel-treasure (cakra-ratna) and the divine jewel (mani-ratna), then he destroys the nature of the dharma. Why? Because it is both a sentient being and a non-sentient being. If he achieves the elephant-treasure (hasti-ratna) and the horse-treasure (asva-ratna), then he destroys the realm. Why? Because it is both the human realm and the animal realm. If he achieves the woman-treasure (stri-ratna), then he destroys the body. Why? Because it is both a male body and a female body. If he achieves the treasurer-minister (parnayaka-ratna) and the general-minister (senapati-ratna), then he destroys the karma. Why? Because it is both noble and lowly. In order to avoid such faults, it is said that achievement has no substance. Wanting to stop such a statement, it also clarifies that achievement has substance. If achievement has no substance, then it violates this sutra. As it says in the sutra, a learner achieves the eight kinds of learning paths, the Arhat (arhat) who has exhausted the outflows, the pure conduct has been established, and he achieves the ten kinds of non-learning paths. When the defiled mind of a sage is present, he achieves the past, future, and present, without undefiled paths, then he cannot

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成就。復違余經。如說此人成就善法。亦成就不善無記法。若善法現在前時。則離不善。無記法。不應成就。不善法現在前時。則離善法。無記法。不應成就。無記法現在前時。則離善不善法。不應成就。復違余經。如說比丘成就七法。于現法中。多住喜樂。若修方便。必能盡漏。無有比丘成就七法者。於七法中。若起一一法現在前。則成就一法。若起余法現在前。於七法中。則不成就。復違余經。如說如來成就十力。無有如來成就十力者。若成就一力。若不成就如來。於十力中。若起一一力現在前。則成就一力。所以者何。於一剎那中。無兩慧並現在前何況多。若起余法現在前。則不成就力。復有餘過。凡夫人可言離三界結。離三界結人可言凡夫人。凡夫人可言離三界結者。凡夫人善不隱沒無記心現在前時。則不成就過去未來現在三界結。應是離三界欲人。離三界欲人是凡夫者。阿羅漢起善有漏及不隱沒無記心現在前時。則不成就過去未來現在無漏法。以不成就無漏法故。應是凡夫。欲令無如是過故。說成就是實有法。問曰。若成就是實有法者。譬喻者所引經云何通耶。答曰。轉輪王於七寶中。得隨意自在用故。世尊說名成就。復有說所以作論者。或說成就是實有法不成就非實有法。為止如是說者意。亦明不成就是

【現代漢語翻譯】 現代漢語譯本 成就。又違背其他經典。例如說這個人成就善法，也成就了不善和無記法（既非善也非惡的心理狀態）。如果善法現在生起，那麼就離開了不善和無記法，不應該說成就了不善和無記法。如果不善法現在生起，那麼就離開了善法和無記法，不應該說成就了善法和無記法。如果無記法現在生起，那麼就離開了善法和不善法，不應該說成就了善法和不善法。又違背其他經典。例如說比丘成就七法，在現世中，多安住于喜樂。如果修習方便，必定能夠斷盡煩惱。沒有比丘成就七法，在這七法中，如果生起一一法現在生起，那麼就成就一法。如果生起其他法現在生起，在這七法中，就不成就。又違背其他經典。例如說如來成就十力（佛的十種力量），沒有如來成就十力，如果成就一力，如果不成就如來。在十力中，如果生起一一力現在生起，那麼就成就一力。為什麼呢？因為在一個剎那（極短的時間）中，沒有兩種智慧同時生起，何況更多。如果生起其他法現在生起，就不成就力。還有其他過失。凡夫可以說離開了三界結（對欲界、色界、無色界的執著），離開了三界結的人可以說凡夫。凡夫可以說離開了三界結，凡夫的善、不隱沒無記心現在生起時，就不成就過去、未來、現在三界結，應該是離開了三界欲的人。離開了三界欲的人是凡夫，阿羅漢（已證得涅槃的人）生起善的有漏（有煩惱）以及不隱沒無記心現在生起時，就不成就過去、未來、現在無漏法（沒有煩惱的法）。因為不成就無漏法，應該是凡夫。爲了避免出現這樣的過失，所以說成就是實有的法。問：如果成就是實有的法，那麼譬喻者所引用的經典怎麼解釋呢？答：轉輪王（擁有統治世界的理想君王）對於七寶（轉輪王擁有的七種寶物）中，得到隨意自在的使用，世尊（佛）才說名為成就。還有人說，之所以作論，或者說成就是實有的法，不成就不是實有的法，是爲了阻止這樣說的人的意圖，也闡明不成就也是。

【English Translation】 English version Accomplishment. It also contradicts other sutras. For example, it is said that this person accomplishes good dharmas, and also accomplishes unwholesome and neutral dharmas (mental states that are neither good nor bad). If a good dharma arises in the present moment, then it is separate from unwholesome and neutral dharmas, and it should not be said that unwholesome and neutral dharmas are accomplished. If an unwholesome dharma arises in the present moment, then it is separate from good and neutral dharmas, and it should not be said that good and neutral dharmas are accomplished. If a neutral dharma arises in the present moment, then it is separate from good and unwholesome dharmas, and it should not be said that good and unwholesome dharmas are accomplished. It also contradicts other sutras. For example, it is said that a Bhikshu (monk) who accomplishes seven dharmas dwells mostly in joy and happiness in the present life. If he practices diligently, he will surely be able to exhaust all defilements. There is no Bhikshu who accomplishes seven dharmas, in these seven dharmas, if each dharma arises in the present moment, then one dharma is accomplished. If other dharmas arise in the present moment, then in these seven dharmas, they are not accomplished. It also contradicts other sutras. For example, it is said that a Tathagata (Buddha) accomplishes the ten powers (ten powers of a Buddha), there is no Tathagata who accomplishes the ten powers, if one power is accomplished, if the Tathagata is not accomplished. In the ten powers, if each power arises in the present moment, then one power is accomplished. Why? Because in one kshana (extremely short period of time), there are no two wisdoms arising simultaneously, let alone more. If other dharmas arise in the present moment, then the power is not accomplished. There are other faults as well. An ordinary person can be said to be free from the bonds of the three realms (desire realm, form realm, formless realm), and a person who is free from the bonds of the three realms can be said to be an ordinary person. An ordinary person can be said to be free from the bonds of the three realms, when the good, non-obscured neutral mind of an ordinary person arises in the present moment, then the bonds of the past, future, and present three realms are not accomplished, and he should be a person who is free from the desires of the three realms. If a person who is free from the desires of the three realms is an ordinary person, when an Arhat (one who has attained Nirvana) arises with good, defiled (with afflictions), and non-obscured neutral mind in the present moment, then the past, future, and present undefiled dharmas (dharmas without afflictions) are not accomplished. Because undefiled dharmas are not accomplished, he should be an ordinary person. In order to avoid such faults, it is said that accomplishment is a real dharma. Question: If accomplishment is a real dharma, then how should the sutras cited by the parable-makers be explained? Answer: Because a Chakravartin (ideal universal ruler) obtains free and unrestricted use of the seven treasures (seven treasures possessed by a Chakravartin), the World Honored One (Buddha) calls it 'accomplishment'. Some also say that the reason for writing the treatise, or saying that accomplishment is a real dharma and non-accomplishment is not a real dharma, is to stop the intention of those who say so, and also to clarify that non-accomplishment is also.

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實有法。若不成就非實有者。成就亦非實有。所以者何。因不成就故。施設成就。如因明有闇因夜有晝因寒有熱。因不成就有成就亦爾。複次不成就與成就。是兩兩近相對法。如貪與不貪恚與不恚癡與不癡。是兩兩近相對法。彼亦如是。複次若不成就無實體者。則無施設有斷煩惱法。所以者何。聖道生時。斷于煩惱。非如以石磨香。聖道生時。斷煩惱得證解脫得故。名斷煩惱。復有說所以作論者。或有說聖道是無為法。如毗婆阇婆提說。聖道是無為法。彼作是說。阿耨多羅三藐三菩提道。是一常住法。諸佛出世。盡覺悟此道。譬如莊嚴象馬之乘。多人更乘人人雖異而乘常一。如是阿耨多羅三藐三菩提道。是一常住。諸佛出世皆悟此道。諸佛雖異。其道常一。問曰。彼何故作如是說。答曰。依于佛經。佛經說。我得過去諸仙所得舊道。以佛說道是舊法故。言是無為。為止如是說者意故亦明道在世中。若道在世。必是有為非是無為。所以者何。無有無為法在於世者。若道是無為法者。則違此經。如說毗舍佉優婆夷。往詣檀摩提那比丘尼所。作如是問。道為是有為為是無為耶。彼作是答。毗舍佉優婆夷道是有為非是無為。問曰。若道是有為非無為者。毗婆阇婆提所說經云何通。答曰。以五事同故。說名舊道。一以方便同。二

{ "translations": [ "現代漢語譯本：如果一個『實有法』（sat-dravya，真實存在的法）不成就，那麼即使成就了也不是『實有』。為什麼呢？因為不成就的緣故，才施設為成就。比如因為有黑暗，所以說明有光明；因為有夜晚，所以說明有白天；因為有寒冷，所以說明有炎熱。因為不成就才有成就也是這樣。再者，不成就與成就，是兩者互相接近相對的法，如同貪與不貪、嗔與不嗔、癡與不癡，是兩者互相接近相對的法，不成就與成就也是如此。再者，如果不成就的法沒有實體，那麼就沒有施設斷除煩惱的方法。為什麼呢？因為聖道產生時，能斷除煩惱，不是像用石頭磨香一樣。聖道產生時，斷除煩惱而得到證悟解脫，因此稱為斷除煩惱。還有人說，造論的原因是，有人說聖道是『無為法』（asaṃskṛta-dharma，不依賴因緣和合而生的法），就像『毗婆阇婆提』（Vibhajyavādin，分別說部）所說，聖道是無為法。他們這樣說，『阿耨多羅三藐三菩提道』（anuttarā-samyak-saṃbodhi-mārga，無上正等正覺之道）是一種常住不變的法。諸佛出世，都覺悟此道。譬如莊嚴的象車馬車，很多人輪流乘坐，人雖然不同，但乘坐的車卻始終是一樣的。如同『阿耨多羅三藐三菩提道』是一種常住不變的法，諸佛出世都覺悟此道，諸佛雖然不同，但他們所悟之道卻始終是一樣的。問：他們為什麼這樣說呢？答：依據佛經。佛經說，我得到了過去諸仙所得的舊道。因為佛說此道是舊法，所以說是無為法。爲了阻止這種說法，也說明道存在於世間。如果道存在於世間，必定是『有為法』（saṃskṛta-dharma，依賴因緣和合而生的法），而不是無為法。為什麼呢？因為沒有無為法存在於世間。如果道是無為法，就違背了這部經。比如經中說，『毗舍佉優婆夷』（Viśākhā Upāsikā，一位女居士）前往『檀摩提那比丘尼』（Dhammadinnā Bhikṣuṇī，一位比丘尼）那裡，這樣問道：道是有為法還是無為法呢？她回答說，『毗舍佉優婆夷』，道是有為法，不是無為法。問：如果道是有為法，不是無為法，那麼『毗婆阇婆提』所說的經該如何解釋呢？答：因為有五件事相同，所以說它是舊道。一是因為方便相同，二", "因為..." ], "english_translations": [ "English version: If a 'real existent dharma' (sat-dravya, a truly existing dharma) is not accomplished, then even if it is accomplished, it is not 'real existent'. Why? Because of non-accomplishment, accomplishment is established. For example, because there is darkness, it is said that there is light; because there is night, it is said that there is day; because there is cold, it is said that there is heat. It is the same with accomplishment arising from non-accomplishment. Furthermore, non-accomplishment and accomplishment are two closely related relative dharmas, like greed and non-greed, hatred and non-hatred, delusion and non-delusion, which are two closely related relative dharmas. It is the same with non-accomplishment and accomplishment. Furthermore, if non-accomplishment has no substance, then there is no establishment of a method to cut off afflictions. Why? Because when the noble path arises, it cuts off afflictions, not like grinding incense with a stone. When the noble path arises, one cuts off afflictions and attains enlightenment and liberation, hence it is called cutting off afflictions. Some also say that the reason for writing treatises is that some say the noble path is an 'unconditioned dharma' (asaṃskṛta-dharma, a dharma not arising from conditioned causes), as the 'Vibhajyavādin' (Vibhajyavādin, the distinctionalist school) says, the noble path is an unconditioned dharma. They say that the 'Anuttarā-samyak-saṃbodhi-mārga' (anuttarā-samyak-saṃbodhi-mārga, the path to unsurpassed perfect enlightenment) is a permanent and unchanging dharma. When Buddhas appear in the world, they all awaken to this path. For example, a decorated elephant carriage or horse carriage, many people take turns riding it, although the people are different, the carriage they ride is always the same. Similarly, the 'Anuttarā-samyak-saṃbodhi-mārga' is a permanent and unchanging dharma, when Buddhas appear in the world, they all awaken to this path, although the Buddhas are different, the path they awaken to is always the same. Question: Why do they say this? Answer: Based on the Buddhist scriptures. The Buddhist scriptures say, 'I have obtained the old path obtained by the past immortals.' Because the Buddha said this path is an old dharma, it is said to be unconditioned. To stop such statements, it is also clarified that the path exists in the world. If the path exists in the world, it must be a 'conditioned dharma' (saṃskṛta-dharma, a dharma arising from conditioned causes), not an unconditioned dharma. Why? Because there is no unconditioned dharma existing in the world. If the path is an unconditioned dharma, it contradicts this sutra. For example, it is said in the sutra that 'Viśākhā Upāsikā' (Viśākhā Upāsikā, a female lay disciple) went to 'Dhammadinnā Bhikṣuṇī' (Dhammadinnā Bhikṣuṇī, a female monastic) and asked, 'Is the path conditioned or unconditioned?' She replied, 'Viśākhā Upāsikā, the path is conditioned, not unconditioned.' Question: If the path is conditioned, not unconditioned, how should the sutra spoken by the 'Vibhajyavādin' be explained? Answer: Because five things are the same, it is called the old path. First, because the means are the same, second," "because..." ] }

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以地同。三以行同。四以境界同。五以所作同。方便同者。如一佛於三阿僧祇劫滿足六波羅蜜。諸佛亦爾。地同者。其道盡在第四禪地。行同者盡行十六行。境界同者盡緣四諦。所作同者。如一佛以道滅煩惱。一切佛亦爾。以此義通彼經。若如經所說。不依義者。即此經中說。我曾過舊城舊村城村。可是無為法耶。雖說城村是舊。而非無為。道亦如是。雖說舊道。而非無為。如偈說。

若斷欲無餘　　如蓮華在水 　比丘離彼此　　如蛇脫舊皮

蛇皮可是無為法耶。如是蛇皮雖說是舊。而非無為。道亦如是。是故為止他義欲顯己義。亦欲說法相相應義故。而作此論。

八種者。正見乃至正定。成就者。問曰。誰成就。為法成就。為人成就耶。若法成就。一切法無所欲。云何成就。若人成就。于實義中。人不可得。若無有人。云何成就。答曰。應作是說。成就非法非人。實義中有成就不成就。而無成就不成就者。實義中有縛有解。而無縛者解者。有煩惱有出要。而無煩惱者出要者。有生有死。而無生者死者。有業有業報。而無作業受業報者。有道有道果。而無修道證道果者。于實義中。有成就不成就。而無成就不成就者。或有說者法成就。問曰。若然者。眼入成就十一入。十一入亦成就眼入耶。答曰。

【現代漢語翻譯】 現代漢語譯本： 以地相同。三以行相同。四以境界相同。五以所作相同。方便相同是指，例如一尊佛在三個阿僧祇劫（asamkhya kalpa，極長的時間單位）中圓滿了六波羅蜜（six paramitas，六種達到彼岸的方法）。諸佛也是如此。地相同是指，他們所證之道都在第四禪定之地。行相同是指，他們都修習十六行觀。境界相同是指，他們都以四諦為所緣境。所作相同是指，例如一尊佛以道來滅除煩惱，一切佛也是如此。以此義理可以貫通彼經。如果像經文所說那樣，不依據義理，那麼此經中說，『我曾經過舊城舊村』，難道城村是無為法嗎？雖然說城村是舊的，但並非無為法。道也是如此，雖然說是舊道，但並非無為法。如偈頌所說： 『若斷欲無餘，如蓮華在水，比丘離彼此，如蛇脫舊皮。』 蛇皮難道是無為法嗎？像這樣，蛇皮雖然說是舊的，但並非無為法。道也是如此。因此，爲了止息他人的異議，彰顯自己的義理，也爲了說法相與義理相應，才作此論。 八種是指正見乃至正定。成就，問道：誰成就？是法成就，還是人成就呢？如果是法成就，一切法都沒有慾望，如何成就？如果是人成就，在實義中，人是不可得的。如果沒有人，如何成就？回答說：應該這樣說，成就非（實）法非（實）人。在實義中，有成就不成就，但沒有成就者和不成就者。在實義中，有束縛有解脫，但沒有被束縛者和解脫者。有煩惱有出離，但沒有煩惱者和出離者。有生有死，但沒有生者和死者。有業有業報，但沒有造業者和受業報者。有道有道果，但沒有修道者和證道果者。在實義中，有成就不成就，但沒有成就者和不成就者。或者有人說法成就。問道：如果這樣，眼入（eye-sphere）成就十一入（eleven spheres），那麼十一入也成就眼入嗎？回答說：

【English Translation】 English version: They are the same in terms of ground. Third, they are the same in terms of practice. Fourth, they are the same in terms of realm. Fifth, they are the same in terms of action. Being the same in means refers to, for example, one Buddha fulfilling the six paramitas (six perfections, ways to cross over) in three asamkhya kalpas (incalculable eons). All Buddhas are like this. Being the same in ground refers to their path being entirely in the fourth dhyana (meditative state). Being the same in practice refers to all practicing the sixteen aspects of contemplation. Being the same in realm refers to all taking the four noble truths as their object. Being the same in action refers to, for example, one Buddha extinguishing afflictions with the path; all Buddhas are also like this. With this meaning, one can understand that sutra. If, as the sutra says, one does not rely on meaning, then this sutra says, 'I once passed through an old city and an old village.' Are the city and village unconditioned dharmas? Although it is said that the city and village are old, they are not unconditioned. The path is also like this; although it is said to be an old path, it is not unconditioned. As the verse says: 'If desire is completely cut off, like a lotus flower in water, a Bhikshu (monk) leaves behind both this and that, like a snake shedding its old skin.' Is the snake's skin an unconditioned dharma? Like this, although the snake's skin is said to be old, it is not unconditioned. The path is also like this. Therefore, this treatise is made to stop others' views, to reveal one's own meaning, and also to explain the meaning of the correspondence between dharma characteristics and meaning. The eight refer to right view up to right concentration. Accomplishment: Question: Who accomplishes? Does the dharma accomplish, or does a person accomplish? If the dharma accomplishes, all dharmas have no desire; how can they accomplish? If a person accomplishes, in ultimate reality, a person is unattainable. If there is no person, how can there be accomplishment? Answer: It should be said that accomplishment is neither of (substantial) dharma nor of (substantial) person. In ultimate reality, there is accomplishment and non-accomplishment, but there is no accomplisher or non-accomplisher. In ultimate reality, there is bondage and liberation, but there is no one bound or liberated. There are afflictions and escape from them, but there is no one afflicted or escaping. There is birth and death, but there is no one born or dying. There is karma and karmic retribution, but there is no one who creates karma or receives karmic retribution. There is the path and the fruit of the path, but there is no one who cultivates the path or realizes the fruit of the path. In ultimate reality, there is accomplishment and non-accomplishment, but there is no accomplisher or non-accomplisher. Or some say that the dharma accomplishes. Question: If that is so, does the eye-sphere (eye-sphere) accomplish the eleven spheres (eleven spheres), and do the eleven spheres also accomplish the eye-sphere? Answer:

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若作是說。眼入成就十一入。十一入成就眼入而無過。評曰。應作是說。成就非法非人。然四陰五陰生時。有如是相似得。名成就不成就。尊者和須蜜說曰。一切法無所欲。于無所欲法中。有何成就不成就者。問曰。若然者佛經云何通。如說此人成就善不善法。答曰。此是如來隨俗言說而無有實。問曰。云何是成就義。尊者和須蜜答曰。不斷義是成就義。問曰。若然者。具縛凡夫於一切法。不斷盡成就耶。答曰。不也。不得彼法故。複次不棄義是成就義。問曰。若然者。學人不棄無學法。成就彼法耶。答曰。不也。不得彼法故。尊者佛陀提婆說曰。得而不失義。是成就義。若得彼法不失。是名成就。問曰。何故名學為學。學法故名學耶。為得學法故名學耶。若學學法是學者。定犍度所說云何通。如說學住自性。若得學法是學者。佛經云何通。如說佛告尸婆迦。學學法故名學。答曰。應作是說。學學法故名學。問曰。若然者。佛經善通。定犍度所說云何通。答曰。彼中說得學法故名學人。復有說者。得學法故名學。問曰。若然者。定犍度所說善通。佛經云何通。答曰。佛經中說。不捨期心。不捨方便。學人若住善不善無記心。而不捨趣涅槃心故名學。如人在道路中止息。他人問言。欲何所趣。彼人答言。欲趣某方。其人

【現代漢語翻譯】 現代漢語譯本： 若有人這樣說：『眼入（cakkhāyatana, 眼界）成就了十一入（ekādasa āyatanāni, 十一個界），十一入成就了眼入，這沒有過失。』 評論說：應該這樣說，成就了非法非人。然而，當四陰（catasso khandhā, 四蘊）和五陰（pañcakkhandhā, 五蘊）生起時，有如此相似的『得』，名為成就，不成就。尊者和須蜜（Vasumitra）說：『一切法都沒有所欲，在沒有所欲的法中，有什麼成就或不成就呢？』 問：『如果這樣，佛經怎麼解釋呢？例如說，此人成就了善法或不善法。』 答：『這是如來（Tathāgata, 如來）隨順世俗的言說，而沒有真實的意義。』 問：『什麼是成就的意義呢？』 尊者和須蜜回答說：『不斷的意義就是成就的意義。』 問：『如果這樣，具縛的凡夫對於一切法，不是不斷盡而成就了嗎？』 答：『不是的，因為沒有得到那些法。』 再次，不捨棄的意義就是成就的意義。 問：『如果這樣，有學之人不捨棄無學之法，就成就了那些法嗎？』 答：『不是的，因為沒有得到那些法。』 尊者佛陀提婆（Buddha-deva）說：『得到而不失去的意義，就是成就的意義。如果得到那些法而不失去，就名為成就。』 問：『為什麼名為學（sekha, 有學）？是因為學習法而名為學嗎？還是因為得到學法而名為學呢？如果學習學法是學者，那麼定犍度（定蘊）所說怎麼解釋呢？例如說，有學之人安住于自性。如果得到學法是學者，佛經怎麼解釋呢？例如說，佛告訴尸婆迦（Sīvaka）：學習學法，所以名為學。』 答：『應該這樣說，學習學法，所以名為學。』 問：『如果這樣，佛經就解釋得通了，那麼定犍度所說怎麼解釋呢？』 答：『那裡說的是，因為得到學法，所以名為學人。』 還有人說：『因為得到學法，所以名為學。』 問：『如果這樣，定犍度所說就解釋得通了，佛經怎麼解釋呢？』 答：『佛經中說，不捨棄期限之心，不捨棄方便。有學之人即使安住于善、不善、無記之心，而不捨棄趣向涅槃（Nirvana, 涅槃）之心，所以名為學。就像人在道路上中止休息，他人問他說：想要去哪裡？那人回答說：想要去某個方向。』

【English Translation】 English version: If it is said thus: 『The eye-element (cakkhāyatana) accomplishes the eleven elements (ekādasa āyatanāni), and the eleven elements accomplish the eye-element without fault.』 The comment says: It should be said thus: it accomplishes what is neither dharma nor person. However, when the four aggregates (catasso khandhā) and five aggregates (pañcakkhandhā) arise, there is such a similar 『attainment,』 which is called accomplishment and non-accomplishment. Venerable Vasumitra said: 『All dharmas have no desires. Among dharmas without desires, what accomplishment or non-accomplishment is there?』 Question: 『If that is so, how can the Buddha's teachings be explained? For example, it is said that this person accomplishes good or bad dharmas.』 Answer: 『This is the Tathāgata's (如來) speech following worldly conventions, and it has no real meaning.』 Question: 『What is the meaning of accomplishment?』 Venerable Vasumitra answered: 『The meaning of non-cessation is the meaning of accomplishment.』 Question: 『If that is so, does the bound ordinary person not accomplish all dharmas by not ceasing them completely?』 Answer: 『No, because he has not attained those dharmas.』 Furthermore, the meaning of non-abandonment is the meaning of accomplishment. Question: 『If that is so, does a learner, by not abandoning the dharmas of a non-learner, accomplish those dharmas?』 Answer: 『No, because he has not attained those dharmas.』 Venerable Buddha-deva said: 『The meaning of attaining and not losing is the meaning of accomplishment. If one attains those dharmas and does not lose them, it is called accomplishment.』 Question: 『Why is one called a learner (sekha)? Is it because one learns the dharma that one is called a learner? Or is it because one attains the dharma of a learner that one is called a learner? If learning the dharma of a learner makes one a learner, how can what is said in the section on concentration (定蘊) be explained? For example, it is said that a learner abides in self-nature. If attaining the dharma of a learner makes one a learner, how can the Buddha's teachings be explained? For example, the Buddha told Sīvaka: Because one learns the dharma of a learner, one is called a learner.』 Answer: 『It should be said thus: Because one learns the dharma of a learner, one is called a learner.』 Question: 『If that is so, the Buddha's teachings are well explained, but how can what is said in the section on concentration be explained?』 Answer: 『There it is said that because one attains the dharma of a learner, one is called a learner.』 Others say: 『Because one attains the dharma of a learner, one is called a learner.』 Question: 『If that is so, what is said in the section on concentration is well explained, but how can the Buddha's teachings be explained?』 Answer: 『In the Buddha's teachings, it is said that one does not abandon the mind of a deadline, and one does not abandon the means. Even if a learner abides in good, bad, or neutral minds, but does not abandon the mind of going towards Nirvana (涅槃), he is called a learner. It is like a person stopping to rest on the road, and someone else asks him: Where do you want to go? That person answers: I want to go in a certain direction.』

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以不捨去心故。雖住言去。彼亦如是學跡者。問曰。無學跡于學跡。明凈勝妙。何故但說學跡。不說無學跡耶。答曰。應說而不說者。當知此說有餘。複次此說始起初入法者已說學。當知亦說無學。複次以所作各各不同故。學人以道跡所作勝。無學人以解脫所作勝。如王與臣所作各各不同。王以尊貴降伏所作為勝。臣以執仗鬥戰所作為勝。彼亦如是。複次學道跡。能斷煩惱。猶如器仗。能破怨敵。無學不爾。複次學道跡。能作斷煩惱方便及斷煩惱。無學不爾。複次數數行義是道跡義。無學不數數行故。不名為跡。

學人成就八種道跡。幾成就過去。幾成就未來。幾成就現在。答曰。若依有覺有觀三昧。有覺有觀三昧者。是未至及初禪。問曰。此中何者是依。答曰。或有說者。俱生故是依。復有說者。次第緣是依。評曰。應作是說。依彼二地起此法故名依。初者有四種。一得正決定初。二得果初。三轉根初。四離欲初。得正決定初者。依彼二地得正決定。得果初者。依彼二地初得學果。轉根初者。依彼二地信解脫轉根作見到。離欲初者。以世俗道離欲依彼二地。初起無漏道現在前。此中依四種初而作論。隨相而說學見現在前。問曰。學人或起非學非無學見。何故但說學人學見現在前耶。答曰。應作是說。或學見現

【現代漢語翻譯】 現代漢語譯本：因為不捨棄求道之心。即使口頭上說要離開，他們的學習足跡也是如此。有人問：『無學跡（Arhat Path，阿羅漢道）比學跡（Path of Learning，有學道）更加明凈殊勝，為何只說學跡，而不說無學跡呢？』回答說：『應該說而沒有說的，應當知道這種說法另有含義。』再者，這種說法是針對剛剛開始進入佛法的人，說了學跡，應當知道也包含了無學跡。再者，因為所作所為各有不同。學人以道跡所作的功德殊勝，無學人以解脫所作的功德殊勝。如同國王與臣子所作所為各有不同，國王以尊貴和降伏作為殊勝，臣子以執持兵器戰鬥作為殊勝。他們的情況也是如此。再者，學道跡能夠斷除煩惱，猶如器仗能夠摧毀怨敵，無學則不然。再者，學道跡能夠作為斷除煩惱的方便，並且能夠斷除煩惱，無學則不然。再者，數數修行的意義是道跡的意義，無學不數數修行，所以不稱為跡。 學人成就八種道跡。其中幾種成就過去，幾種成就未來，幾種成就現在？回答說：如果依據有覺有觀三昧（Samadhi with initial and sustained application of thought，有尋有伺三昧），有覺有觀三昧指的是未至定（Upacarasamadhi，近分定）和初禪（First Dhyana，初禪）。有人問：『這裡面哪個是所依據的？』回答說：『或者有人說，因為是同時產生的，所以是所依據的。』又有人說：『因為是次第緣起的，所以是所依據的。』評論說：『應該這樣說，因為依彼二地而生起此法，所以稱為所依據的。』初有四種：一是得正決定初，二是得果初，三是轉根初，四是離欲初。得正決定初，是依據彼二地而得正決定。得果初，是依據彼二地初得學果（果位）。轉根初，是依據彼二地，信解脫（Faith-deliverance，信解脫）轉根成為見到（Vision-attainment，見至）。離欲初，是以世俗道離欲，依據彼二地，最初生起無漏道（Anasrava-marga，無漏道）現在前。這裡是依據四種初而作論。隨著相狀而說學見現在前。有人問：『學人有時會生起非學非無學的見解，為何只說學人學見現在前呢？』回答說：『應該這樣說，或者學見現前……』

【English Translation】 English version: Because of not abandoning the mind of seeking the path. Even if they verbally say they are leaving, their learning traces are like this. Someone asks: 'The Arhat Path (Wu Xue Ji) is more clear and superior than the Path of Learning (Xue Ji), why only talk about the Path of Learning and not the Arhat Path?' The answer is: 'What should be said but is not said, one should know that this statement has other meanings.' Furthermore, this statement is for those who are just beginning to enter the Dharma, saying the Path of Learning, one should know that it also includes the Arhat Path. Furthermore, because what is done is different. The learner's merit from the Path of Learning is superior, the non-learner's merit from liberation is superior. Just like the king and the minister do different things, the king's superiority lies in dignity and subjugation, the minister's superiority lies in holding weapons and fighting. Their situation is also like this. Furthermore, the Path of Learning can cut off afflictions, like weapons can destroy enemies, but the non-learner is not like this. Furthermore, the Path of Learning can be a means to cut off afflictions, and can cut off afflictions, but the non-learner is not like this. Furthermore, the meaning of practicing repeatedly is the meaning of the Path of Learning, the non-learner does not practice repeatedly, so it is not called a trace. A learner achieves eight kinds of path traces. How many achieve the past, how many achieve the future, and how many achieve the present? The answer is: If based on Samadhi with initial and sustained application of thought (You Jue You Guan Sanmei), Samadhi with initial and sustained application of thought refers to the Access Concentration (Wei Zhi Ding) and the First Dhyana (Chu Chan). Someone asks: 'Which one is the basis here?' The answer is: 'Or some say, because they arise simultaneously, they are the basis.' Others say: 'Because they arise in sequential dependence, they are the basis.' The commentary says: 'It should be said like this, because this Dharma arises based on those two grounds, it is called the basis.' There are four kinds of beginning: first is the beginning of obtaining right determination, second is the beginning of obtaining the fruit, third is the beginning of root transformation, and fourth is the beginning of detachment. The beginning of obtaining right determination is based on those two grounds to obtain right determination. The beginning of obtaining the fruit is based on those two grounds to initially obtain the fruit of learning. The beginning of root transformation is based on those two grounds, the Faith-deliverance (Xin Jie Tuo) transforms the root into Vision-attainment (Jian Zhi). The beginning of detachment is to detach from desire with the mundane path, based on those two grounds, the first arising of the unconditioned path (Wu Lou Dao) is present. Here, the discussion is based on the four kinds of beginning. According to the characteristics, it is said that the learner's view is present. Someone asks: 'A learner sometimes gives rise to views that are neither learning nor non-learning, why only say that the learner's view is present?' The answer is: 'It should be said like this, or the learner's view is present...'

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在前。而不說者。當知學人必起學見。不起非學非無學見。如所說諸初剎那現在前無過去。所以者何。未有一剎那經生滅者。設有生滅。以得果轉根故。而舍八未來成就。修八現在成就。若滅已不捨。滅者是無常。滅不捨者。舍聖道有三種。一得果。二退。三轉根。若不得果。不退不轉根。即依彼地滅已復起現在前。問曰。何故依彼地滅已復起現在前耶。答曰。學人依彼地。共煩惱戰得勝。破結怨敵。念其恩故。復起現在前。如人著鎧執仗。與怨共鬥。既得勝已。其人後時。以念恩故。數數修治器仗。而覆藏之。不令毀壞。彼亦如是。複次以四事故。重起現在前。一欲受現法樂故。二欲遊戲故。三欲觀先所作故。四欲受用聖法故。學第二剎那頃。八成就過去。是前剎那生滅者。八成就未來。是未來修者。八成就現在。是現在前者。彼滅已不捨。若依無覺無觀三昧。學見現在前。八成就過去。是依有覺有觀地生滅者。八成就未來是未來修者。七成就現在。是現在前者。除正覺。所以者何。地無正覺故。彼滅已不捨。依無色定。學見現在前。八成就過去。是有覺有觀地生滅者。八成就未來。是未來修者。四成就現在。除正覺正語正業正命。彼地無故。彼滅已不捨。若入滅定。若起世俗心現在前。八成就過去。是有覺有觀地

【現代漢語翻譯】 現代漢語譯本： 在前。而不說的原因是，應當知道學人必定生起學見（Siksha-drishti，修學之見），不會生起非學非無學見。正如所說，最初的剎那現在前，沒有過去。為什麼呢？因為沒有一個剎那經歷生滅。如果存在生滅，因為獲得果位而轉變根器，所以捨棄八種未來成就，修習八種現在成就。如果滅后不捨棄，滅就是無常。滅而不捨棄，捨棄聖道有三種情況：一是獲得果位，二是退轉，三是轉變根器。如果不得果位，不退轉也不轉變根器，那麼就依據那個地（Bhumi，層次）滅后又重新生起現在前。問：為什麼依據那個地滅后又重新生起現在前呢？答：學人依據那個地，與煩惱戰鬥並獲得勝利，摧毀結縛怨敵，因爲念及它的恩德，所以又重新生起現在前。就像人穿著鎧甲，拿著武器，與怨敵戰鬥，已經獲得勝利后，這個人之後因爲念及恩德，常常修繕器仗，並且覆蓋隱藏它，不讓它毀壞。學人也是這樣。再次，因為四種原因，重新生起現在前：一是想要享受現法的快樂，二是想要遊戲，三是想要觀察先前所作，四是想要受用聖法。學習的第二個剎那，八種成就成為過去，是前一個剎那生滅的；八種成就成為未來，是未來修習的；八種成就成為現在，是現在生起的。它們滅后不捨棄。如果依據無覺無觀三昧（nirvitarka-nirvicara-samadhi，無尋無伺三昧），學見現在前，八種成就成為過去，是依據有覺有觀地（savitarka-savicara-bhumi，有尋有伺地）生滅的；八種成就成為未來，是未來修習的；七種成就成為現在，是現在生起的，除了正覺（samyak-sambodhi，正確的覺悟）。為什麼呢？因為這個地沒有正覺。它們滅后不捨棄。依據無色定（arupa-dhyana，無色禪定），學見現在前，八種成就成為過去，是有覺有觀地生滅的；八種成就成為未來，是未來修習的；四種成就成為現在，除了正覺、正語（samyag-vac，正確的言語）、正業（samyak-karmanta，正確的行為）、正命（samyag-ajiva，正確的謀生），因為這個地沒有這些。它們滅后不捨棄。如果進入滅盡定（nirodha-samapatti，滅盡定），如果生起世俗心現在前，八種成就成為過去，是有覺有觀地生滅的。

【English Translation】 English version: Before. And the reason for not speaking is that one should know that the learner will definitely generate the view of learning (Siksha-drishti), and will not generate the view of neither learning nor non-learning. Just as it is said, the initial moment is present, without a past. Why? Because there is not a single moment that has experienced arising and ceasing. If there is arising and ceasing, because of obtaining the fruit and transforming the roots, therefore abandoning the eight future attainments and cultivating the eight present attainments. If after ceasing, they are not abandoned, ceasing is impermanent. Ceasing without abandoning, there are three situations for abandoning the holy path: one is obtaining the fruit, two is regression, and three is transforming the roots. If one does not obtain the fruit, does not regress, and does not transform the roots, then based on that ground (Bhumi), after ceasing, it arises again in the present. Question: Why does it arise again in the present based on that ground? Answer: The learner, based on that ground, fights with afflictions and gains victory, destroying the enemy of fetters, because of remembering its kindness, therefore it arises again in the present. Just like a person wearing armor, holding weapons, fighting with enemies, and after gaining victory, this person later, because of remembering kindness, often repairs the weapons, and covers and hides them, not letting them be destroyed. The learner is also like this. Again, because of four reasons, it arises again in the present: one is wanting to enjoy the happiness of the present Dharma, two is wanting to play, three is wanting to observe what was done before, and four is wanting to enjoy the holy Dharma. In the second moment of learning, the eight attainments become the past, which is the arising and ceasing of the previous moment; the eight attainments become the future, which is the future cultivation; the eight attainments become the present, which is the present arising. They are not abandoned after ceasing. If based on the non-discursive and non-reflective samadhi (nirvitarka-nirvicara-samadhi), the view of learning is present, the eight attainments become the past, which is the arising and ceasing based on the discursive and reflective ground (savitarka-savicara-bhumi); the eight attainments become the future, which is the future cultivation; the seven attainments become the present, which is the present arising, except for perfect enlightenment (samyak-sambodhi). Why? Because this ground does not have perfect enlightenment. They are not abandoned after ceasing. Based on the formless samadhi (arupa-dhyana), the view of learning is present, the eight attainments become the past, which is the arising and ceasing of the discursive and reflective ground; the eight attainments become the future, which is the future cultivation; the four attainments become the present, except for perfect enlightenment, right speech (samyag-vac), right action (samyak-karmanta), and right livelihood (samyag-ajiva), because this ground does not have these. They are not abandoned after ceasing. If entering the cessation attainment (nirodha-samapatti), if a worldly mind arises in the present, the eight attainments become the past, which is the arising and ceasing of the discursive and reflective ground.

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生滅者。八成就未來是未來修者。現在無。若入滅定。是時無心。有心者能修道。若起世俗心現在前。彼心是有漏。此中但說無漏道種。若依無覺無觀三昧。無覺無觀三昧。是第二第三第四禪。問曰。此中何故不說中間禪耶。答曰。應說而不說者。當知此說有餘。複次已在後所說中故。所以者何。更無異種。與第二第三第四禪種同故。依義如先說。初者有四種。如先說。學見現在前如說。初剎那不成就過去。如先說。八成就未來七現在。如先說。彼滅已不捨。如先說。復依無覺無觀三昧。學見現在前。第二剎那頃。七成就過去。是依無覺無觀地。生滅者。八成就未來。七現在。如先說。彼滅已不捨。依無色定。學見現在前。七成就過去。是無覺無觀地生滅者。八未來四現在成就。如先說。彼滅已不捨。入滅定。若起世俗心。如先說。彼滅已不捨。依有覺有觀三昧。學見現在前。七成就過去。是無覺無觀地。生滅者。八未來八現在成就。如先說。若依無色定。無色定名空處識處無所有處。依者如先說。初者四種初。如先說。此中依離欲初而作論。非得正決定初。所以者何。無有依無色定得正決定者。非得果初。所以者何。無有依無色定得學果者。非轉根初。所以者何。無有依無色定轉學根者。以世俗道。離下地欲。后依

【現代漢語翻譯】 現代漢語譯本： 關於生滅的問題：八成就指的是未來，是未來修行者的情況。現在沒有。如果進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態），那時就沒有心。有心的人才能修道。如果生起世俗的心，出現在面前，那個心是有漏的。這裡只說無漏的道種。如果依據無覺無觀三昧（Vitarka-vicāra-virahita-samādhi，沒有粗細尋伺的禪定），無覺無觀三昧是第二禪、第三禪和第四禪。有人問：為什麼這裡不說中間禪呢？回答是：應該說而沒有說，應當知道這是有所省略。而且，已經在後面所說之中了。為什麼呢？因為沒有其他的種類，與第二禪、第三禪和第四禪的種類相同。依據其意義，如同先前所說。初學者有四種，如同先前所說。見道者（Srota-āpanna，入流者）的見解現在前，如同所說。最初的剎那不成就過去，如同先前所說。八成就未來，七成就現在，如同先前所說。那個（心）滅去後不會捨棄，如同先前所說。再次，依據無覺無觀三昧，見道者的見解現在前，在第二個剎那，七成就過去。這是依據無覺無觀地（Vitarka-vicāra-virahita-bhūmi，沒有粗細尋伺的禪定境界）。生滅的情況是：八成就未來，七成就現在，如同先前所說。那個（心）滅去後不會捨棄。依據無色定（Ārūpya-samāpatti，沒有色相的禪定），見道者的見解現在前，七成就過去。這是無覺無觀地的生滅情況：八成就未來，四成就現在。如同先前所說。那個（心）滅去後不會捨棄。進入滅盡定，如果生起世俗的心，如同先前所說。那個（心）滅去後不會捨棄。依據有覺有觀三昧（Savitarka-savicāra-samādhi，具有粗細尋伺的禪定），見道者的見解現在前，七成就過去。這是無覺無觀地的生滅情況：八成就未來，八成就現在。如同先前所說。如果依據無色定，無色定的名稱是空無邊處（Ākāśānantyāyatana，認為虛空無邊無際的禪定）、識無邊處（Vijñānānantyāyatana，認為意識無邊無際的禪定）和無所有處（Ākiñcanyāyatana，認為一無所有的禪定）。依據的情況如同先前所說。最初的四種初學者，如同先前所說。這裡依據離欲的初學者而作論述，不是獲得正決定的初學者。為什麼呢？因為沒有依據無色定而獲得正決定的情況。不是獲得果位的初學者。為什麼呢？因為沒有依據無色定而獲得學果的情況。不是轉根的初學者。為什麼呢？因為沒有依據無色定而轉變學根的情況。通過世俗道，離開下地的慾望，之後依據。

【English Translation】 English version: Regarding arising and ceasing: 'Eight attainments' refers to the future, the case of future practitioners. There is no 'present' in this context. If one enters Nirodha-samāpatti (cessation attainment, a very deep state of meditation), at that time there is no mind. Only those with mind can cultivate the path. If a mundane mind arises and is present, that mind is defiled. Here, we only speak of undefiled seeds of the path. If based on Vitarka-vicāra-virahita-samādhi (tranquility without coarse and subtle thought), Vitarka-vicāra-virahita-samādhi is the second, third, and fourth Dhyanas (meditative states). Someone asks: Why is the intermediate Dhyana not mentioned here? The answer is: What should be said but is not said, should be understood as an omission. Moreover, it is already included in what is said later. Why? Because there is no other kind; it is the same kind as the second, third, and fourth Dhyanas. According to the meaning, it is as previously stated. The 'beginner' has four types, as previously stated. The vision of a Srota-āpanna (stream-enterer) being present, as stated. The first moment does not attain the past, as previously stated. 'Eight attainments' refers to the future, 'seven attainments' refers to the present, as previously stated. That (mind), after ceasing, is not abandoned, as previously stated. Again, based on Vitarka-vicāra-virahita-samādhi, the vision of a Srota-āpanna is present; in the second moment, seven attain the past. This is based on Vitarka-vicāra-virahita-bhūmi (the realm without coarse and subtle thought). The arising and ceasing is: 'Eight attainments' refers to the future, 'seven attainments' refers to the present, as previously stated. That (mind), after ceasing, is not abandoned. Based on Ārūpya-samāpatti (formless attainments, meditations without form), the vision of a Srota-āpanna is present; seven attain the past. The arising and ceasing of this Vitarka-vicāra-virahita-bhūmi is: 'Eight attainments' refers to the future, 'four attainments' refers to the present. As previously stated. That (mind), after ceasing, is not abandoned. Entering Nirodha-samāpatti, if a mundane mind arises, as previously stated. That (mind), after ceasing, is not abandoned. Based on Savitarka-savicāra-samādhi (tranquility with coarse and subtle thought), the vision of a Srota-āpanna is present; seven attain the past. The arising and ceasing of this Vitarka-vicāra-virahita-bhūmi is: 'Eight attainments' refers to the future, 'eight attainments' refers to the present. As previously stated. If based on Ārūpya-samāpatti, the names of Ārūpya-samāpatti are Ākāśānantyāyatana (sphere of infinite space, meditation contemplating infinite space), Vijñānānantyāyatana (sphere of infinite consciousness, meditation contemplating infinite consciousness), and Ākiñcanyāyatana (sphere of nothingness, meditation contemplating nothingness). The basis is as previously stated. The first of the four types of beginners, as previously stated. Here, the discussion is based on the beginner who is detached from desire, not the beginner who has attained right determination. Why? Because there is no case of attaining right determination based on Ārūpya-samāpatti. Not the beginner who attains the fruit. Why? Because there is no case of attaining the fruit of learning based on Ārūpya-samāpatti. Not the beginner who transforms the root. Why? Because there is no case of transforming the root of learning based on Ārūpya-samāpatti. Through the mundane path, one leaves the desire of the lower realm, and then based on.

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彼地初起無漏道現在前。最初剎那無過去。八未來四現在成就。如先說。問曰。如世俗無色定非不因世俗禪。無漏無色定非不因無漏禪。世俗禪。是世俗無色定方便所依門。無漏禪是無漏無色定方便所依門。何故說無過去耶。答曰。道種或有在禪地者。或有在無色地者。彼雖起在禪地者。未起在無色地者。是故無過去滅者。是無常滅不捨者舍聖道有三種。如先說。依彼地生滅聖道復起現在前。問曰。何故依彼地生滅聖道復起現在前耶。答曰。以念恩故。廣說如上。第二剎那頃。四成就過去。是依無色定生滅者。八成就未來。是未來修者。四成就現在。是起現在前者。除正覺正語正業正命。彼地無故。彼滅已不捨。若入滅定。若起世俗心現在前。四成就過去。八成就未來。現在無。如先說。彼滅已不捨。依有覺有觀三昧。學見現在前。四成就過去。是依無色定生滅者。八成就未來。是未來修者。八成就現在。是起現在前者。問曰。無色定次第能起有覺有觀三昧耶。答曰。不能。此說說次第。不說定次第。此說說隨順。不說定隨順。彼滅已不捨。依無覺無觀三昧。學見現在前。四成就過去。是依無色定生滅者。問曰。過去有八。是依有覺有觀三昧生滅者。何故說四耶。答曰。此中一切處唯說最初生滅者。八成就未來。是未

來修者。七成就現在。是起現在前者。除正覺。彼地無故。問曰。此中說何等學人。答曰。此中說習學次第入一切定。猶如登石上梯者。先入有覺有觀三昧。次入無覺無觀三昧。次入無色定。次入滅定。次起世俗心。說如是學人。若先入有覺有觀三昧。次入無覺無觀三昧。次入無色定。次入滅定。不起世俗心。不說如是學人。余如雜揵度。人品中說十二枝緣端正女人喻。

有四種道。一苦遲慧道。二苦速慧道。三樂遲慧道。四樂速慧道。問曰。應說一道。謂盡苦道。盡生死有道。盡老死道。應說二道。一盡色道。二盡名道。應說三道。一盡欲界道。二盡色界道。三盡無色界道。應說五道。謂盡色道。乃至盡識道。應說十一道。謂盡老死道。乃至盡行道。若以在身若在剎那。則有無量無邊道。何故世尊於一道廣說四道。于無量無邊道。略說四道。云何施設立四道耶。答曰。以三事故。一以地。二以根。三以人。總而言之。以三事應以二事。或以地以根。或以地以人。以地以根者。依未至中間三無色定。鈍根人所行道。是名苦遲慧。即依此地利根人所行道。是名苦速慧道。依根本禪。鈍根人所行道。是名樂遲慧道。即依此禪。利根人所行道。是名樂速慧道。是名以地以根。以地以人者。依未至中間禪三無色定。堅信

【現代漢語翻譯】 現代漢語譯本： 來修者，如果七成就現在，那麼是哪個『起現在』先於正覺？因為那個地方沒有正覺。問：這裡說的是哪種學人？答：這裡說的是學習次第進入一切禪定的人，就像登上石梯的人一樣。先進入有覺有觀三昧（Sānmei，禪定的一種），然後進入無覺無觀三昧，然後進入無色定（Wúsè dìng，無色界的禪定），然後進入滅盡定（Miè jìndìng，一種高級禪定）。之後再起世俗心。說的是這樣的學人。如果先進入有覺有觀三昧，然後進入無覺無觀三昧，然後進入無色定，然後進入滅盡定，但是不起世俗心，那麼就不是這裡說的學人。其餘的就像《雜犍度》中，人品里說的十二枝緣端正女人的比喻。

有四種道：一是苦遲慧道，二是苦速慧道，三是樂遲慧道，四是樂速慧道。問：應該只說一道，就是盡苦之道，盡生死有之道，盡老死之道。應該說二道：一是盡色道，二是盡名道。應該說三道：一是盡欲界道，二是盡色界道，三是盡無色界道。應該說五道：就是盡色道，乃至盡識道。應該說十一道：就是盡老死道，乃至盡行道。如果以在身或在剎那來算，那麼就有無量無邊的道。為什麼世尊（Shìzūn，佛的尊稱）在一道上廣說了四道，而在無量無邊的道上略說了四道？如何施設這四道呢？答：因為三件事：一是地，二是根，三是人。總而言之，以三事，應以二事，或者以地以根，或者以地以人。以地以根來說，依據未至定（Wèizhì dìng，一種禪定）、中間定（Zhōngjiān dìng，一種禪定）和三無色定（Sānwúsè dìng，三種無色界的禪定），鈍根人所行之道，這叫做苦遲慧。同樣依據這些禪定，利根人所行之道，這叫做苦速慧道。依據根本禪（Gēnběn chán，根本的禪定），鈍根人所行之道，這叫做樂遲慧道。同樣依據這個禪定，利根人所行之道，這叫做樂速慧道。這就是以地以根。以地以人來說，依據未至定、中間禪和三無色定，堅信

【English Translation】 English version: The one who comes to cultivate, if the seven accomplishments are present, which 'arising now' precedes perfect enlightenment (Zhengjue)? Because that place has no perfect enlightenment. Question: What kind of learner is being discussed here? Answer: Here, it refers to the learner who enters all samadhis (Sānmei, a state of meditative consciousness) in sequence, like someone climbing a stone staircase. First, they enter samadhi with initial and sustained thought, then they enter samadhi without initial and sustained thought, then they enter the formless realm samadhi (Wúsè dìng, samadhi of the formless realm), and then they enter cessation samadhi (Miè jìndìng, an advanced state of samadhi). After that, they arise with mundane thoughts. This is the kind of learner being referred to. If they first enter samadhi with initial and sustained thought, then they enter samadhi without initial and sustained thought, then they enter the formless realm samadhi, and then they enter cessation samadhi, but do not arise with mundane thoughts, then they are not the kind of learner being referred to here. The rest is like the analogy of the woman with twelve well-proportioned limbs in the chapter on people in the Miscellaneous Section.

There are four paths: first, the painful slow path; second, the painful quick path; third, the pleasant slow path; and fourth, the pleasant quick path. Question: Should only one path be spoken of, which is the path to the end of suffering, the path to the end of birth and death, the path to the end of old age and death? Should two paths be spoken of: first, the path to the end of form; second, the path to the end of name. Should three paths be spoken of: first, the path to the end of the desire realm; second, the path to the end of the form realm; third, the path to the end of the formless realm. Should five paths be spoken of: that is, the path to the end of form, and so on, to the path to the end of consciousness. Should eleven paths be spoken of: that is, the path to the end of old age and death, and so on, to the path to the end of action. If calculated by being in the body or in an instant, then there are countless paths. Why did the World Honored One (Shìzūn, a respectful title for the Buddha) extensively speak of four paths in one path, and briefly speak of four paths in countless paths? How are these four paths established? Answer: Because of three things: first, the ground; second, the faculty; and third, the person. In general, with three things, it should be with two things, either with the ground and the faculty, or with the ground and the person. In terms of ground and faculty, based on the Unattained Concentration (Wèizhì dìng, a type of samadhi), the Intermediate Concentration (Zhōngjiān dìng, a type of samadhi), and the three Formless Concentrations (Sānwúsè dìng, three types of samadhi in the formless realm), the path practiced by a person with dull faculties is called the painful slow path. Based on these same concentrations, the path practiced by a person with sharp faculties is called the painful quick path. Based on the Fundamental Dhyana (Gēnběn chán, fundamental dhyana), the path practiced by a person with dull faculties is called the pleasant slow path. Based on this same dhyana, the path practiced by a person with sharp faculties is called the pleasant quick path. This is with ground and faculty. In terms of ground and person, based on the Unattained Concentration, the Intermediate Dhyana, and the three Formless Concentrations, firm belief

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信解脫時解脫人所行道。是名苦遲慧道。即依此地堅法見到。非時解脫人所行道。是名苦速慧道。依根本禪。堅信信解脫時解脫人所行道。是名樂遲慧道。即依此禪。堅法見到。非時解脫人所行道。是名樂速慧道。是名以地以人。◎

阿毗曇毗婆沙論卷第四十六 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十七

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智犍度八道品上

◎問曰。四道體性是何。答曰。是五陰四陰性。若在禪地是五陰。在無色定是四陰。此是四道體性我相物分。

已說體性。所以今當說。何故名道。道是何義。趣向正義是道義。趣向涅槃城義是道義。苦遲慧道者。問曰。無漏道非苦受不與苦受相應。何故名苦耶。答曰。諸邊無色道難生故名苦。根本禪道易生故名樂。云何諸邊無色道難生耶。答曰。欲界煩惱及業繫縛故。多用功。乃生未至禪。如人被縛。多用功力。乃能自解。彼亦如是。或有修不凈觀生彼地者。或有修安那波那念生彼地者。修不凈觀者。或於十年或十二年中。常觀白骨。或有能生彼地者。或不能生者。修安那波那念者。若於十年若十二年中。常數息。或有能生彼地者或不能生者。已離

【現代漢語翻譯】 現代漢語譯本 信解脫（Saddha-vimutta）時解脫人所行之道，名為苦遲慧道。即是依據此地堅固的法而見到真理。非時解脫人所行之道，名為苦速慧道。依據根本禪（Jhāna），堅信信解脫時解脫人所行之道，名為樂遲慧道。即是依據此禪，堅固的法而見到真理。非時解脫人所行之道，名為樂速慧道。這是以地和人來區分的。

《阿毗曇毗婆沙論》卷第四十六 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第四十七

迦旃延子造 五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯 智犍度八道品上

問：四道的體性是什麼？ 答：是五陰（Panca-khandha）或四陰（Catu-khandha）的性質。如果在禪定之地，則是五陰；在無色定（Arupa-samapatti）中，則是四陰。這是四道的體性、我相和事物區分。

已經說了體性，現在應當說，為什麼叫做道？道的含義是什麼？趣向正義是道的含義，趣向涅槃（Nirvana）城義是道的含義。苦遲慧道，問：無漏道（Anāsava-magga）並非苦受，也不與苦受相應，為什麼叫做苦呢？答：諸邊無色道難以產生，所以叫做苦。根本禪道容易產生，所以叫做樂。怎麼樣是諸邊無色道難以產生呢？答：因為欲界（Kāmadhātu）的煩惱和業的束縛。需要多用功力，才能產生未至禪（Anāgamana-jhāna）。如同人被束縛，需要多用功力，才能自己解脫。他們也是這樣。或者有人修不凈觀（Asubha-bhavana）而生於彼地，或者有人修安那般那念（Ānāpānasati）而生於彼地。修不凈觀的人，或者在十年或十二年中，常常觀察白骨，或者有人能夠生於彼地，或者不能生於彼地。修安那般那唸的人，如果在十年或十二年中，常常數息，或者有人能夠生於彼地，或者不能生於彼地。已經離開了...

【English Translation】 English version The path practiced by a person who attains liberation through faith-deliverance (Saddha-vimutta) at the time of deliverance is called the 'slow path of suffering and wisdom'. This means seeing the truth based on the firm Dharma in this realm. The path practiced by a person who attains liberation not at the time of deliverance is called the 'fast path of suffering and wisdom'. The path practiced by a person who firmly believes in faith-deliverance and attains liberation at the time of deliverance, based on fundamental Jhāna, is called the 'slow path of joy and wisdom'. This means seeing the truth based on the firm Dharma in this Jhāna. The path practiced by a person who attains liberation not at the time of deliverance is called the 'fast path of joy and wisdom'. This is a distinction based on realm and person.

Abhidhamma-vibhasa-sastra, Volume 46 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra, Volume 47

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by the Tripitaka Master Buddhavarman from India of Northern Liang, together with Dao Tai, etc. Chapter on the Eight Paths of Wisdom (Jnana-kanda), Part 1

Question: What is the nature of the four paths? Answer: It is the nature of the five aggregates (Panca-khandha) or the four aggregates (Catu-khandha). If it is in the realm of Jhāna, it is the five aggregates; in the formless attainments (Arupa-samapatti), it is the four aggregates. This is the nature, self-aspect, and object-division of the four paths.

Having spoken of the nature, now we should speak of why it is called a path. What is the meaning of 'path'? The meaning of 'approaching the right' is the meaning of 'path'. The meaning of 'approaching the city of Nirvana (Nirvana)' is the meaning of 'path'. 'The slow path of suffering and wisdom': Question: The undefiled path (Anāsava-magga) is not painful feeling, nor is it associated with painful feeling, so why is it called 'suffering'? Answer: Because the formless paths on the periphery are difficult to generate, it is called 'suffering'. The fundamental Jhāna path is easy to generate, so it is called 'joy'. How are the formless paths on the periphery difficult to generate? Answer: Because of the defilements and karmic bonds of the desire realm (Kāmadhātu). It requires much effort to generate the preliminary Jhāna (Anāgamana-jhāna). It is like a person who is bound, requiring much effort to free themselves. It is the same for them. Or some cultivate the contemplation of impurity (Asubha-bhavana) and are born in that realm, or some cultivate mindfulness of breathing (Ānāpānasati) and are born in that realm. Those who cultivate the contemplation of impurity, perhaps for ten or twelve years, constantly contemplate white bones, and some are able to be born in that realm, and some are not able to be born. Those who cultivate mindfulness of breathing, if for ten or twelve years, constantly count breaths, some are able to be born in that realm, and some are not able to be born. Having left...

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欲愛。不多用功。能起初禪現在前。初禪異心心數法滅。異心心數法生。滅粗心生細心。覺俱心滅。觀俱心生。如人以木折木多用功然後乃折。初禪亦爾。異心心數法滅。異心心數法生。粗心滅細心生。覺俱心滅。觀俱心生。已離初禪欲。不多用功。起第二禪現在前。第三第四禪亦如是。問曰。離第四禪欲。亦不多用功起無色定現在前。何故名苦道耶。答曰。無色定是微細法。或有言無無色定者。如多毗婆居士。往詣尊者阿難所。作如是問。尊者阿難。我是在家之人。長夜樂著色聲香味觸。聞說無色眾生。心生怖畏。如臨大坑。云何名眾生而無有色根本禪是樂道。如二人俱至一方。一從水道。一從陸道。雖俱至一方。從水道者樂。非陸道者。諸眾生離欲亦如是。或依諸邊無色定。或依根本禪。雖俱得離欲。依禪者樂。非諸邊無色定。複次有二種樂故名樂。謂受樂猗樂。三禪中有猗樂受樂。第四禪雖無受樂。而猗樂多勝。餘地二種樂。複次有二種樂故名樂。謂舊樂客樂。舊樂者。住禪起禪現在前。客樂者。住禪起無色定現在前。余說禪樂相。如上四禪中廣說。問曰。何故名遲。答曰。以得此道不能速至涅槃城故名遲。問曰。何故名速。答曰。以得此道能速至涅槃城故名速。問曰。若不速至名遲疾至名速者。有信解脫人速

【現代漢語翻譯】 現代漢語譯本 對於『欲愛』（Kāma-rāga, 對感官享樂的貪愛），如果不多加努力，也能進入並體驗初禪（Prathama Dhyana, 色界的第一禪定）。此時，與先前不同的心和心所法（Citta-caitta-dhamma, 心理活動和心理因素）會滅去，而新的心和心所法會生起。粗糙的心念滅去，更細微的心念生起。伴隨覺知的心念滅去，伴隨觀照的心念生起。就像人用木頭折斷木頭，需要多次努力才能折斷一樣，進入初禪也是如此。不同的心和心所法滅去，新的心和心所法生起，粗糙的心念滅去，細微的心念生起，伴隨覺知的心念滅去，伴隨觀照的心念生起。如果已經脫離了初禪的慾望，即使不多加努力，也能進入並體驗第二禪（Dvitīya Dhyāna, 色界的第二禪定）。第三禪（Tritīya Dhyāna, 色界的第三禪定）和第四禪（Chaturtha Dhyāna, 色界的第四禪定）也是如此。 有人問：如果脫離了第四禪的慾望，即使不多加努力，也能進入並體驗無色定（Arūpa-samāpatti, 無色界的禪定），為什麼還說這是苦道（Dukkha-magga, 苦的道路）呢？ 回答說：無色定是非常微細的法。有些人甚至說沒有無色定這種東西。比如多毗婆居士（Bahuvida, 一位居士）曾經去拜訪尊者阿難（Ānanda, 佛陀的十大弟子之一），並這樣問道：『尊者阿難，我是在家之人，長久以來都喜歡色、聲、香、味、觸這些感官享受。聽說有無色眾生，心中感到恐懼，就像面臨一個大坑一樣。』怎麼能說眾生沒有色身呢？根本禪（Mūla-jhāna, 根本禪定）是樂道（Sukha-magga, 快樂的道路）。就像兩個人一起去同一個地方，一個走水路，一個走陸路，雖然都到達了同一個地方，但是走水路的人感到快樂，而走陸路的人則不然。眾生脫離慾望也是如此，有些人依靠各種邊緣的無色定，有些人依靠根本禪，雖然都能夠脫離慾望，但是依靠禪定的人感到快樂，而不是依靠各種邊緣的無色定。 再者，因為有兩種快樂，所以稱為樂。即受樂（Vedanā-sukha, 感受上的快樂）和猗樂（Upadhi-sukha, 依止帶來的快樂）。在第三禪中，既有猗樂也有受樂。在第四禪中，雖然沒有受樂，但是猗樂更加殊勝，勝過其他境界的兩種快樂。 再者，因為有兩種快樂，所以稱為樂。即舊樂（Purāna-sukha, 過去的快樂）和客樂（Āgantuka-sukha, 新的快樂）。舊樂是指安住于禪定和從禪定中生起。客樂是指安住于禪定和從禪定中生起無色定。關於禪定的快樂的描述，就像上面在四禪中廣泛描述的那樣。 有人問：為什麼稱為遲（Tardha, 緩慢）？ 回答說：因為通過這條道路不能快速到達涅槃城（Nirvana-nagara, 涅槃的境界），所以稱為遲。 有人問：為什麼稱為速（Khippa, 快速）？ 回答說：因為通過這條道路能夠快速到達涅槃城，所以稱為速。 有人問：如果不快速到達就稱為遲，快速到達就稱為速，那麼有信解脫人（Saddhā-vimutta, 信仰解脫者）是快速的嗎？

【English Translation】 English version Regarding 『Kāma-rāga』 (sensual desire), even without much effort, one can attain and experience the first 『Jhāna』 (Prathama Dhyana, the first meditative absorption in the Form Realm). At this time, different 『citta-caitta-dhamma』 (mind and mental factors) cease, and new 『citta-caitta-dhamma』 arise. Coarse thoughts cease, and subtle thoughts arise. The mind associated with awareness ceases, and the mind associated with contemplation arises. Just as a person breaks wood with wood, requiring much effort to break it, so too is it with attaining the first Jhāna. Different 『citta-caitta-dhamma』 cease, and new 『citta-caitta-dhamma』 arise, coarse thoughts cease, and subtle thoughts arise, the mind associated with awareness ceases, and the mind associated with contemplation arises. If one has already abandoned the desire for the first Jhāna, even without much effort, one can attain and experience the second Jhāna (Dvitīya Dhyāna, the second meditative absorption in the Form Realm). The third Jhāna (Tritīya Dhyāna, the third meditative absorption in the Form Realm) and the fourth Jhāna (Chaturtha Dhyāna, the fourth meditative absorption in the Form Realm) are also the same. Someone asks: If one has abandoned the desire for the fourth Jhāna, even without much effort, one can attain and experience the 『Arūpa-samāpatti』 (formless attainments, the meditative absorptions in the Formless Realm), why is this still called the 『Dukkha-magga』 (path of suffering)? The answer is: The 『Arūpa-samāpatti』 are very subtle phenomena. Some even say that there is no such thing as 『Arūpa-samāpatti』. For example, the lay devotee 『Bahuvida』 (a lay devotee) once went to visit the Venerable 『Ānanda』 (one of the Buddha's ten chief disciples) and asked: 『Venerable Ānanda, I am a householder, and for a long time, I have enjoyed the pleasures of form, sound, smell, taste, and touch. Hearing about formless beings, I feel fear in my heart, as if facing a great pit.』 How can it be said that beings have no form? The 『Mūla-jhāna』 (root jhana) is the 『Sukha-magga』 (path of happiness). Just as two people go to the same place, one by water and one by land, although they both reach the same place, the one who goes by water feels happy, while the one who goes by land does not. Beings abandoning desire are also like this, some rely on various peripheral 『Arūpa-samāpatti』, and some rely on the root jhana, although they can both abandon desire, those who rely on jhana feel happy, not those who rely on various peripheral 『Arūpa-samāpatti』. Furthermore, it is called happiness because there are two kinds of happiness, namely 『Vedanā-sukha』 (happiness of feeling) and 『Upadhi-sukha』 (happiness of dependence). In the third Jhāna, there is both 『Upadhi-sukha』 and 『Vedanā-sukha』. In the fourth Jhāna, although there is no 『Vedanā-sukha』, 『Upadhi-sukha』 is even more excellent, surpassing the two kinds of happiness in other realms. Furthermore, it is called happiness because there are two kinds of happiness, namely 『Purāna-sukha』 (past happiness) and 『Āgantuka-sukha』 (new happiness). 『Purāna-sukha』 refers to abiding in jhāna and arising from jhāna. 『Āgantuka-sukha』 refers to abiding in jhāna and arising from 『Arūpa-samāpatti』. The description of the happiness of jhāna is as described extensively above in the four jhanas. Someone asks: Why is it called slow (『Tardha』)? The answer is: Because one cannot quickly reach 『Nirvana-nagara』 (the city of Nirvana) through this path, it is called slow. Someone asks: Why is it called fast (『Khippa』)? The answer is: Because one can quickly reach 『Nirvana-nagara』 through this path, it is called fast. Someone asks: If not reaching quickly is called slow, and reaching quickly is called fast, then are those who are 『Saddhā-vimutta』 (liberated by faith) fast?

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至勝見到者。若信解脫人精勤。見到人不精勤。則信解脫人速有所至。非見到者。如偈說。

不放逸放逸　　睡眠覺寤者 　猶如利鈍馬　　前發者先至

猶如二人俱至一方。一乘疾馬。一乘鈍馬。雖乘鈍馬。以前發故。先有所至。如是信解脫人。勤行精進。先至涅槃。見到人不勤精進故。后至涅槃。答曰。此中說等行精進者。若等行精進。見到者則先至。問曰。此四道是四陰五陰性。何故說名慧耶。答曰。此道雖是四陰五陰性。以慧偏多故名慧道。如見道是五陰性以見偏多故名為見道。邊等智。是五陰四陰性。以智偏多故名智。金剛喻定是五陰四陰性。以定偏多故名定。四道亦爾。是五陰四陰性。以慧偏多故名慧道。云何苦遲慧道。如經說。比丘厭惡五取陰。是名苦遲慧道。問曰。此道緣四諦。何故世尊唯說緣苦諦耶。答曰。應說緣四諦。而不說者。當知此說有餘。複次此說始初入法。為說緣苦諦。當知亦說緣余諦。複次佛經說四道方便。不說四道體。四道方便道中。作如是厭惡觀集法。經中復說。云何苦遲慧道。答曰。非根本禪所攝鈍五根是也。云何苦速慧道。答曰。非根本禪所攝利五根是也。云何樂遲慧道。答曰。根本禪所攝鈍五根是也。云何樂速慧道。答曰。根本禪所攝利五根是也。問曰。此道是

【現代漢語翻譯】 現代漢語譯本：至勝見到者（具有殊勝見解的人）。如果信解脫人（通過信仰獲得解脫的人）精勤修行，而見到者（通過親證獲得解脫的人）不精勤修行，那麼信解脫人會更快地達到目標，而不是見到者。正如偈頌所說：

『不放逸與放逸，睡眠與覺寤者，猶如利馬與鈍馬，先出發者先到達。』

就像兩個人一起前往同一個地方，一個騎著快馬，一個騎著慢馬。即使騎著慢馬，因為先出發的緣故，也會先到達目的地。同樣，信解脫人勤奮修行，會先到達涅槃（Nirvana，解脫的境界）。見到者因為不勤奮精進，所以會稍後到達涅槃。』

回答說：『這裡說的是等同行精進的情況。如果等同行精進，那麼見到者會先到達。』

問：『這四道（Four Paths，四種修行道路）是四陰（Four Skandhas，構成個體經驗的四個要素）或五陰（Five Skandhas，構成個體經驗的五個要素）的性質，為什麼稱之為慧（Prajna，智慧）呢？』

答：『這道雖然是四陰或五陰的性質，但因為慧的成分特別多，所以稱為慧道。例如見道（Path of Seeing，證悟真理的道路）是五陰的性質，因為見的成分特別多，所以稱為見道。邊等智（Knowledge of the Borderline，對事物邊緣的認知）是五陰或四陰的性質，因為智的成分特別多，所以稱為智。金剛喻定（Vajra-like Samadhi，如金剛般堅固的禪定）是五陰或四陰的性質，因為定的成分特別多，所以稱為定。四道也是如此，是五陰或四陰的性質，因為慧的成分特別多，所以稱為慧道。』

什麼是苦遲慧道（Slow Path of Wisdom with Suffering，緩慢而痛苦的智慧之路）？正如經文所說：『比丘厭惡五取陰（Five Aggregates of Clinging，導致執著的五個要素），這稱為苦遲慧道。』

問：『此道緣於四諦（Four Noble Truths，佛教的四個基本真理），為什麼世尊（The World-Honored One，佛陀的尊稱）只說緣于苦諦（Truth of Suffering，關於痛苦的真理）呢？』

答：『應該說緣於四諦，而不說全，應當知道這是有所省略。其次，這是說最初入門，所以只說緣于苦諦，應當知道也說了緣于其餘的諦。再次，佛經說四道方便（Expedient Means of the Four Paths，四種道路的方便法門），而不說四道體（Substance of the Four Paths，四種道路的本質）。在四道方便道中，作這樣的厭惡觀。集法（Law of Accumulation，事物積聚的規律）經中又說。』

『什麼是苦遲慧道？』

答：『非根本禪（Non-Fundamental Dhyana，非根本禪定）所攝的遲鈍五根（Five Dull Roots，遲鈍的五種感官能力）就是。』

『什麼是苦速慧道（Quick Path of Wisdom with Suffering，快速而痛苦的智慧之路）？』

答：『非根本禪所攝的敏銳五根（Five Sharp Roots，敏銳的五種感官能力）就是。』

『什麼是樂遲慧道（Slow Path of Wisdom with Joy，緩慢而快樂的智慧之路）？』

答：『根本禪（Fundamental Dhyana，根本禪定）所攝的遲鈍五根就是。』

『什麼是樂速慧道（Quick Path of Wisdom with Joy，快速而快樂的智慧之路）？』

答：『根本禪所攝的敏銳五根就是。』

問：『此道是』

【English Translation】 English version: 'The superior one is the one who sees. If a person liberated by faith (one who attains liberation through faith) is diligent, and the one who sees (one who attains liberation through direct realization) is not diligent, then the person liberated by faith will reach the goal sooner, not the one who sees. As the verse says:'

'Non-negligence and negligence, sleep and wakefulness, are like sharp and dull horses; the one who starts first arrives first.'

'It is like two people going to the same place, one riding a fast horse and the other riding a slow horse. Even if riding a slow horse, because of starting first, one will arrive at the destination first. Similarly, a person liberated by faith, diligently practicing, will reach Nirvana (the state of liberation) first. The one who sees, because of not being diligent, will reach Nirvana later.'

The answer is: 'Here, it refers to those who are equally diligent in practice. If they are equally diligent, then the one who sees will arrive first.'

Question: 'These Four Paths (the four stages of enlightenment) are of the nature of the Four Skandhas (the four aggregates of existence) or the Five Skandhas (the five aggregates of existence), why are they called Wisdom (Prajna)?'

Answer: 'Although this path is of the nature of the Four or Five Skandhas, because the element of wisdom is particularly abundant, it is called the Path of Wisdom. For example, the Path of Seeing (the path of initial insight) is of the nature of the Five Skandhas, because the element of seeing is particularly abundant, it is called the Path of Seeing. Knowledge of the Borderline is of the nature of the Five or Four Skandhas, because the element of knowledge is particularly abundant, it is called Knowledge. Vajra-like Samadhi (diamond-like concentration) is of the nature of the Five or Four Skandhas, because the element of concentration is particularly abundant, it is called Concentration. The Four Paths are also like this, of the nature of the Five or Four Skandhas, because the element of wisdom is particularly abundant, it is called the Path of Wisdom.'

What is the Slow Path of Wisdom with Suffering? As the sutra says: 'A Bhikshu (Buddhist monk) who is disgusted with the Five Aggregates of Clinging (the five aggregates that cause attachment) is said to be on the Slow Path of Wisdom with Suffering.'

Question: 'This path is conditioned by the Four Noble Truths (the fundamental truths of Buddhism), why did the World-Honored One (the Buddha) only speak of being conditioned by the Truth of Suffering?'

Answer: 'It should be said that it is conditioned by the Four Noble Truths, but not all were mentioned; it should be understood that this saying is incomplete. Furthermore, this is speaking of the initial entry into the Dharma (Buddhist teachings), so only the Truth of Suffering is mentioned; it should be understood that the other Truths are also implied. Furthermore, the Buddhist scriptures speak of the expedient means of the Four Paths, but not the substance of the Four Paths. In the expedient means of the Four Paths, one makes such an observation of disgust. The Sutra also speaks of the Law of Accumulation.'

'What is the Slow Path of Wisdom with Suffering?'

Answer: 'It is the dull Five Roots (the five sensory faculties) that are not included in Fundamental Dhyana (basic meditative absorption).'

'What is the Quick Path of Wisdom with Suffering?'

Answer: 'It is the sharp Five Roots that are not included in Fundamental Dhyana.'

'What is the Slow Path of Wisdom with Joy?'

Answer: 'It is the dull Five Roots that are included in Fundamental Dhyana.'

'What is the Quick Path of Wisdom with Joy?'

Answer: 'It is the sharp Five Roots that are included in Fundamental Dhyana.'

Question: 'This path is'

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五陰四陰性。何故但說是根耶。答曰。此中說最勝者五根性。是巧便能成大事故。問曰。為有中根不。若有者此中何故不說耶。若無者佛經云何通。如說諸眾生隨世而生。隨世而長。有下根者。有中根者。有上根者。其上根者。煩惱微薄易可教化。若不聞法則退失善根。答曰。應作是說。無有中根。所以者何。見道有二種。一堅通道。二堅法道。修道中亦有二種。一信解脫道。二見到道。無學道中亦有二種。一時解脫道。二不時解脫道。以無第三道故。無有中根。問曰。若然者。佛經云何通。答曰。受化見聖諦者。或有在初。或有在中。或有在後。在初者名利根。在中者名中根在後者名下根。複次受化見聖諦者。有近有遠。或有不近不遠者。近者是利根。如憍陳如等。遠者是鈍根。如須跋陀羅等。不近不遠是中根。如舍利弗目揵連等。復有說者。有中根。問曰。此中何故不說耶。答曰。已說在先所說中。若說下根時。中根則在上根中。若說上根時中根則在下根中。是故尊者瞿沙作如是說。中根為在何處。答曰。在下中。所以者何。上中下者名中。複次在上中。所以者何。下中上者名中。複次俱在二中。評曰。如是說者好。所以者何。佛亦是堅法人。辟支佛亦是堅法人。聲聞得波羅蜜者。亦是堅法人。彼根盡等耶。以于

【現代漢語翻譯】 現代漢語譯本 五陰（色、受、想、行、識五種構成要素）和四陰（除去色陰的后四種）的體性是什麼？為什麼只說是根呢？回答說：這裡所說的最殊勝的是五根的體性，因為它們具有巧妙的方法，能夠成就大的事業。問：是否存在中等根器的人？如果存在，為什麼這裡沒有提到呢？如果不存在，又該如何解釋佛經中的說法呢？比如經中說，眾生隨著世間而生，隨著世間而成長，有下等根器的人，有中等根器的人，有上等根器的人。其中上等根器的人，煩惱輕微，容易教化，如果不聽聞法則，就會退失善根。回答說：應該這樣說，沒有中等根器的人。為什麼呢？因為見道有兩種：一是堅通道，二是堅法道。修道中也有兩種：一是信解脫道，二是見到道。無學道中也有兩種：一是時解脫道，二是不時解脫道。因為沒有第三種道，所以沒有中等根器。問：如果這樣，又該如何解釋佛經呢？回答說：接受教化而見到聖諦的人，或者在最初，或者在中間，或者在最後。在最初的稱為利根（聰慧的根器），在中間的稱為中根，在最後的稱為下根。進一步說，接受教化而見到聖諦的人，有近有遠，或者有不近不遠的。近的是利根，如憍陳如（Ajnatakaundinya）等。遠的是鈍根，如須跋陀羅（Subhadra）等。不近不遠的是中根，如舍利弗（Sariputra）、目犍連（Maudgalyayana）等。又有人說，存在中根。問：為什麼這裡沒有提到呢？回答說：已經在先前所說的內容中包含了。如果說下根時，中根就包含在上根中；如果說上根時，中根就包含在下根中。所以尊者瞿沙（Ghosha）這樣說：中根在哪裡呢？回答說：在下等之中。為什麼呢？因為上、中、下這三者，中就在其中。進一步說，在中等之上。為什麼呢？因為下、中、上這三者，中就在其中。進一步說，中根同時存在於兩者之中。評論說：這樣的說法很好。為什麼呢？因為佛也是堅法的人，辟支佛（Pratyekabuddha）也是堅法的人，聲聞（Sravaka）得到波羅蜜（Paramita，到彼岸）的，也是堅法的人。他們的根器是完全一樣的嗎？因為對於……

【English Translation】 English version What is the nature of the five skandhas (form, feeling, perception, mental formations, and consciousness) and the four skandhas (the latter four excluding form)? Why is it only said to be roots? The answer is: What is spoken of here as most excellent is the nature of the five roots, because they possess skillful means to accomplish great deeds. Question: Are there beings of middling faculties? If so, why is it not mentioned here? If not, how can the sutras be reconciled, such as when it is said that beings are born according to the world, grow according to the world, some have inferior faculties, some have middling faculties, and some have superior faculties. Those with superior faculties have thin afflictions and are easily taught; if they do not hear the Dharma, they will lose their good roots. Answer: It should be said that there are no beings of middling faculties. Why? Because there are two kinds of paths to seeing the truth: one is the path of firm faith, and the other is the path of firm Dharma. In the path of cultivation, there are also two kinds: one is the path of faith-liberation, and the other is the path of seeing the truth. In the path of no-more-learning, there are also two kinds: one is the liberation in due time, and the other is the liberation not in due time. Because there is no third path, there are no beings of middling faculties. Question: If that is so, how can the sutras be reconciled? Answer: Those who receive teachings and see the noble truths, some are at the beginning, some are in the middle, and some are at the end. Those at the beginning are called sharp faculties (利根), those in the middle are called middling faculties, and those at the end are called dull faculties. Furthermore, those who receive teachings and see the noble truths are near or far, or neither near nor far. Those who are near are sharp faculties, such as Ajnatakaundinya (憍陳如) and others. Those who are far are dull faculties, such as Subhadra (須跋陀羅) and others. Those who are neither near nor far are middling faculties, such as Sariputra (舍利弗), Maudgalyayana (目揵連) and others. Some also say that there are middling faculties. Question: Why is it not mentioned here? Answer: It has already been included in what was said earlier. If inferior faculties are mentioned, then middling faculties are included in superior faculties; if superior faculties are mentioned, then middling faculties are included in inferior faculties. Therefore, Venerable Ghosha (瞿沙) said this: Where are middling faculties? The answer is: Among the inferior. Why? Because among superior, middling, and inferior, the middle is in between. Furthermore, above the middle. Why? Because among inferior, middling, and superior, the middle is in between. Furthermore, they exist in both. Comment: Such a statement is good. Why? Because the Buddha is also a person of firm Dharma, a Pratyekabuddha (辟支佛) is also a person of firm Dharma, and a Sravaka (聲聞) who attains Paramita (波羅蜜, perfection) is also a person of firm Dharma. Are their faculties completely the same? Because regarding...

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一道有三種根故。經作是說。以無第三道故。阿毗曇者。則說無中根。是故二說善通。集法經復說。修行廣佈苦遲慧道。能滿足苦速慧道。修行廣佈樂遲慧道。能滿足樂速慧道。問曰。此說何者滿足。為說滿足根。為說滿足離欲耶。若滿足根者。苦遲慧道則滿足二速慧道。樂遲慧道亦滿足二速慧道。若滿足離欲者。則遲道滿足遲道。速道滿足速道。答曰。應作是說。滿足根。所以者何。彼經說相似法滿足。不說不相似法滿足。苦道與苦道相似。樂道與樂道相似。問曰。誰成就幾道。答曰。或一或二。誰一耶。答曰。未離欲界欲鈍根者。成就苦遲道。已離欲界欲成就二。謂樂遲道。未離欲界欲利根者。成就一苦速道。已離欲界欲成就二。謂樂速道。尊者僧伽婆修說曰。有盡成就四道者。如依根本禪。轉根住無礙道時。不捨二鈍道。已得二利道。不應作是說。所以者何。若作是說。則壞根壞人。壞根者。亦是鈍根。亦是利根。壞人者。亦是信解脫。亦是見到。◎

◎問曰。誰以此幾道能有所作。答曰。或有以一二三四道者。而不於一時。鈍根者。離欲界欲時。以苦遲慧道。而有所作。即此人依根本禪。離禪欲時。以樂遲道。而有所作。信解脫人。依根本禪。轉根作見到。復依根本禪。離禪欲以樂速慧道。而有所作。

【現代漢語翻譯】 現代漢語譯本 一道有三種根的緣故。《經》中是這樣說的，因為沒有第三種道。阿毗曇論師則說沒有中根，所以這兩種說法可以很好地互相解釋。集法經又說，修行廣佈的苦遲慧道，能夠滿足苦速慧道；修行廣佈的樂遲慧道，能夠滿足樂速慧道。 問：這裡說的是什麼滿足什麼？是說滿足根，還是說滿足離欲呢？如果說是滿足根，那麼苦遲慧道就能滿足兩種速慧道，樂遲慧道也能滿足兩種速慧道。如果說是滿足離欲，那麼遲道滿足遲道，速道滿足速道。 答：應該這樣說，是滿足根。為什麼呢？因為那部經說的是相似的法滿足，而不是說不相似的法滿足。苦道與苦道相似，樂道與樂道相似。 問：誰成就幾種道？ 答：或者一種或者兩種。誰是一種呢？答：未離欲界欲的鈍根者，成就苦遲道。已離欲界欲的，成就兩種，即樂遲道。未離欲界欲的利根者，成就一種苦速道。已離欲界欲的，成就兩種，即樂速道。 尊者僧伽婆修（Sanghavasu）說：有盡成就四種道的人，比如依靠根本禪，轉根住在無礙道時，不捨棄兩種鈍道，已經得到兩種利道。不應該這樣說。為什麼呢？如果這樣說，就破壞了根，破壞了人。破壞根，就是既是鈍根又是利根。破壞人，就是既是信解脫又是見到。 問：誰用這幾種道能有所作為？ 答：或者有人用一、二、三、四種道，但不是在同一時間。鈍根者，在離欲界欲時，用苦遲慧道而有所作為。這個人依靠根本禪，離禪欲時，用樂遲道而有所作為。信解脫人，依靠根本禪，轉根成為見到，又依靠根本禪，離禪欲時，用樂速慧道而有所作為。

【English Translation】 English version It is because there are three kinds of roots for one path. The Sutra says this because there is no third path. The Abhidhamma masters say there is no medium root, so these two statements can be well reconciled. The Samyukta Agama Sutra also says that the practice of extensively cultivating the slow-witted path of suffering can fulfill the quick-witted path of suffering; the practice of extensively cultivating the slow-witted path of joy can fulfill the quick-witted path of joy. Question: What does this say fulfills what? Does it say it fulfills the root, or does it say it fulfills detachment from desire? If it says it fulfills the root, then the slow-witted path of suffering can fulfill the two quick-witted paths, and the slow-witted path of joy can also fulfill the two quick-witted paths. If it says it fulfills detachment from desire, then the slow path fulfills the slow path, and the quick path fulfills the quick path. Answer: It should be said that it fulfills the root. Why? Because that sutra says that similar dharmas fulfill each other, not that dissimilar dharmas fulfill each other. The path of suffering is similar to the path of suffering, and the path of joy is similar to the path of joy. Question: Who achieves how many paths? Answer: Either one or two. Who is one? Answer: Those with dull roots who have not detached from desire in the desire realm achieve the slow-witted path of suffering. Those who have detached from desire in the desire realm achieve two, namely the slow-witted path of joy. Those with sharp roots who have not detached from desire in the desire realm achieve one, the quick-witted path of suffering. Those who have detached from desire in the desire realm achieve two, namely the quick-witted path of joy. Venerable Sanghavasu said: There are those who completely achieve four paths, such as relying on the fundamental dhyana (meditative state), when transforming the root and dwelling in the unobstructed path, not abandoning the two dull paths, and already obtaining the two sharp paths. It should not be said this way. Why? If it is said this way, then it destroys the root and destroys the person. Destroying the root means being both dull-rooted and sharp-rooted. Destroying the person means being both a faith-liberated one and a vision-attained one. Question: Who can accomplish something with these several paths? Answer: Or someone uses one, two, three, or four paths, but not at the same time. A dull-rooted person, when detaching from desire in the desire realm, accomplishes something with the slow-witted path of suffering. This person, relying on the fundamental dhyana, when detaching from desire in dhyana, accomplishes something with the slow path of joy. A faith-liberated person, relying on the fundamental dhyana, transforms the root into a vision-attained one, and again relying on the fundamental dhyana, when detaching from desire in dhyana, accomplishes something with the quick-witted path of joy.

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復依無色定。離無色定欲。以苦速道。而有所作。復有以四道而有所作者。鈍根人。離欲界欲。乃至離非想非非想處欲時。以苦遲道樂遲道。而有所作。于彼離欲退從信解脫。轉根作見到。復離欲界欲時。乃至離非想非非想處欲時。以二速道。而有所作。

問曰。誰當得此幾道。誰當舍此幾道。答曰。或有不當得不當舍者。如一切凡夫人。問曰。此中不應問答凡夫人。答曰。聖人亦有不當得不當舍者。如住本性聖人。若聖人勝進時。乃有當得當舍者。未離欲界欲。得正決定時。苦法忍乃至道法智無所舍。當得一道比忍。當舍一得一。已離欲界欲。依未至禪。得正決定時。苦法忍乃至道法智無所舍。當得一道比忍。當舍一。當得二。若依上地。得正決定時。苦法忍乃至道法智無所舍。當得二道比忍。當舍二。當得二。須陀洹向斯陀含果時。方便道。五無礙道。五解脫道。無所舍。當得一。第六無礙道。當舍一。當得一。斯陀含向阿那含果時。方便道二無礙二解脫道無所舍。當得一第九無礙道。當舍一得二。離初禪欲。乃至離無所有處欲。方便道無礙道解脫道無所舍。當得二。離非想非非想處欲時。方便道八無礙道八解脫道無所舍。當得二第九無礙道。當舍二得二。是說離欲法。轉根時未離欲界欲。信解脫轉根作見

【現代漢語翻譯】 現代漢語譯本 再次依靠無色定（Ārūpya-samāpatti，指四種無色界的禪定），斷離無色定之慾。以苦速道（Dukkha-khippā-paṭipadā，指修行艱難但證悟迅速的道路）而有所作為。也有以四道（指苦遲道、苦速道、樂遲道、樂速道）而有所作為的。鈍根之人，斷離欲界欲（Kāmadhātu-rāga，指對欲界的貪慾），乃至斷離非想非非想處欲（Nevasaññānāsaññāyatana-rāga，指對非想非非想處的貪慾）時，以苦遲道（Dukkha-sandhā-paṭipadā，指修行艱難且證悟緩慢的道路）和樂遲道（Sukhā-sandhā-paṭipadā，指修行舒適但證悟緩慢的道路）而有所作為。於此斷離貪慾後退轉，從信解脫（Saddhāvimutta，指通過信仰獲得解脫）轉根成為見到（Diṭṭhipatta，指通過智慧獲得解脫）。再次斷離欲界欲時，乃至斷離非想非非想處欲時，以兩種速道（指苦速道和樂速道）而有所作為。

問：誰應當獲得這些道，誰應當捨棄這些道？ 答：或者有人不應當獲得也不應當捨棄，如一切凡夫人。 問：這裡不應該問答凡夫人。 答：聖人也有不應當獲得也不應當捨棄的，如安住于本性的聖人。如果聖人勝進時，才有應當獲得和應當捨棄的。未斷離欲界欲，得到正決定（Samyak-niyama，指正確的決定）時，苦法忍（Dharma-kṣānti-duḥkha，指對苦諦的忍）、乃至道法智（Dharma-jñāna-mārga，指對道諦的智慧）無所捨棄。應當獲得一道比忍（Anvaya-kṣānti，指類比忍），應當捨棄一，應當獲得一。已經斷離欲界欲，依靠未至禪（Anāgamya-dhyāna，指未到地定），得到正決定時，苦法忍乃至道法智無所捨棄。應當獲得一道比忍，應當捨棄一，應當獲得二。如果依靠上地，得到正決定時，苦法忍乃至道法智無所捨棄。應當獲得二道比忍，應當捨棄二，應當獲得二。須陀洹（Srotaāpanna，指入流果）趨向斯陀含果（Sakṛdāgāmin，指一來果）時，方便道（Prayoga-mārga，指加行道），五無礙道（Pañca-anantarya-mārga，指五種無間道），五解脫道（Pañca-vimukti-mārga，指五種解脫道）無所捨棄。應當獲得一，第六無礙道，應當捨棄一，應當獲得一。斯陀含趨向阿那含果（Anāgāmin，指不還果）時，方便道，二無礙道，二解脫道無所捨棄。應當獲得一，第九無礙道，應當捨棄一，應當獲得二。斷離初禪欲（Prathama-dhyāna-rāga，指對初禪的貪慾），乃至斷離無所有處欲（Ākiñcanyāyatana-rāga，指對無所有處的貪慾），方便道，無礙道，解脫道無所捨棄。應當獲得二。斷離非想非非想處欲時，方便道，八無礙道，八解脫道無所捨棄。應當獲得二，第九無礙道，應當捨棄二，應當獲得二。這是說斷離貪慾之法。轉根時，未斷離欲界欲，信解脫轉根成為見到

【English Translation】 English version Again, relying on the Ārūpya-samāpatti (formless attainments), abandoning desire for the Ārūpya-samāpatti. Acting with the Dukkha-khippā-paṭipadā (the painful but quick path). There are also those who act with the four paths. A person of dull faculties, when abandoning desire for the Kāmadhātu-rāga (desire for the desire realm), up to abandoning desire for the Nevasaññānāsaññāyatana-rāga (desire for the realm of neither perception nor non-perception), acts with the Dukkha-sandhā-paṭipadā (the painful and slow path) and the Sukhā-sandhā-paṭipadā (the pleasant and slow path). Having abandoned desire in this way, they regress, transforming from Saddhāvimutta (liberated by faith) to Diṭṭhipatta (attained to view). When again abandoning desire for the Kāmadhātu-rāga, up to abandoning desire for the Nevasaññānāsaññāyatana-rāga, they act with the two quick paths.

Question: Who should attain these paths, and who should abandon these paths? Answer: There are those who should neither attain nor abandon, such as all ordinary people. Question: It is not appropriate to question ordinary people here. Answer: There are also saints who should neither attain nor abandon, such as saints abiding in their original nature. Only when a saint progresses do they have something to attain and something to abandon. When one has not abandoned desire for the Kāmadhātu-rāga and attains Samyak-niyama (right determination), nothing is abandoned from Dharma-kṣānti-duḥkha (patience with the truth of suffering) up to Dharma-jñāna-mārga (knowledge of the path). One should attain one Anvaya-kṣānti (inferential knowledge), should abandon one, and should attain one. Having abandoned desire for the Kāmadhātu-rāga and relying on Anāgamya-dhyāna (the preliminary stage of meditation), when attaining Samyak-niyama, nothing is abandoned from Dharma-kṣānti-duḥkha up to Dharma-jñāna-mārga. One should attain one Anvaya-kṣānti, should abandon one, and should attain two. If relying on a higher realm, when attaining Samyak-niyama, nothing is abandoned from Dharma-kṣānti-duḥkha up to Dharma-jñāna-mārga. One should attain two Anvaya-kṣānti, should abandon two, and should attain two. When a Srotaāpanna (stream-enterer) is progressing towards Sakṛdāgāmin (once-returner), nothing is abandoned from Prayoga-mārga (path of application), the Pañca-anantarya-mārga (five immediate paths), and the Pañca-vimukti-mārga (five paths of liberation). One should attain one, the sixth immediate path, should abandon one, and should attain one. When a Sakṛdāgāmin is progressing towards Anāgāmin (non-returner), nothing is abandoned from Prayoga-mārga, two immediate paths, and two paths of liberation. One should attain one, the ninth immediate path, should abandon one, and should attain two. When abandoning desire for the Prathama-dhyāna-rāga (desire for the first dhyana), up to abandoning desire for the Ākiñcanyāyatana-rāga (desire for the realm of nothingness), nothing is abandoned from Prayoga-mārga, immediate paths, and paths of liberation. One should attain two. When abandoning desire for the Nevasaññānāsaññāyatana-rāga, nothing is abandoned from Prayoga-mārga, eight immediate paths, and eight paths of liberation. One should attain two, the ninth immediate path, should abandon two, and should attain two. This is the teaching on abandoning desire. When transforming roots, not having abandoned desire for the Kāmadhātu-rāga, the Saddhāvimutta transforms roots to Diṭṭhipatta.

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到。方便道無所舍。當得一無礙道。當舍一得一。已離欲界欲。信解脫轉根作見到時。方便道無所舍。當得二無礙道。當舍二得二。時解脫阿羅漢。轉根作不動時。方便道八無礙道八解脫道無所舍。當得二第九無礙道。當舍二得二。未離欲界欲聖人。起無量初一解脫初四勝處不凈安那波那唸唸處時無所舍。當得一。已離欲界欲聖人。起無量解脫勝處。一切處不凈安那波那唸唸處修熏禪起通時。五無礙道三解脫道。起無礙無諍愿智般多俱置空無愿無相空無愿無相三昧滅定微細想時無所舍。當得二是說勝進時。退時者阿羅漢起色無色界結退當舍二得二起欲界結退時。當舍二得一。離色界結阿那含。起色界結退時。當舍二無所得。即此阿那含。起欲界結退時。當舍二得一。退斯陀含果時。舍一得一。

如說有四種人。一現法遲身壞速。二現法速身壞遲。三現法遲身壞遲。四現法速身壞速。問曰。如說。有現法遲身壞亦遲有現法速身壞亦速。此事可爾。若說現法遲身壞速者。此則不然。所以者何。聖人易世尚不退不轉根不生色無色界。何況有現法速身壞遲耶。答曰。此中不說退。亦不說轉根者。但說精勤不精勤者。若現身精勤身壞不精勤。是說現身速身壞遲。若現身不精勤身壞精勤。是說現身遲身壞速。若現身不精勤身

【現代漢語翻譯】 現代漢語譯本 到。方便道沒有捨棄。當得到一個無礙道。當捨棄一個得到一個。已經脫離欲界慾望，信解脫轉根作見到時。方便道沒有捨棄。當得到兩個無礙道。當捨棄兩個得到兩個。當時解脫阿羅漢，轉根作不動時。方便道八無礙道八解脫道沒有捨棄。當得到兩個第九無礙道。當捨棄兩個得到兩個。未脫離欲界慾望的聖人。起無量初一解脫初四勝處不凈安那波那唸唸處時沒有捨棄。當得到一個。已脫離欲界慾望的聖人。起無量解脫勝處。一切處不凈安那波那唸唸處修熏禪起神通時。五無礙道三解脫道。起無礙無諍愿智般多俱置空無愿無相空無愿無相三昧滅定微細想時沒有捨棄。當得到兩個，這是說勝進時。退時是阿羅漢起色無色結退時，當捨棄兩個得到兩個，起欲界結退時。當捨棄兩個得到一個。離色無色結的阿那含（Anagamin，不還果）。起色無色結退時。當捨棄兩個沒有所得。即此阿那含（Anagamin，不還果）。起欲界結退時。當捨棄兩個得到一個。退斯陀含（Sakadagamin，一來果）果時。捨棄一個得到一個。

如說有四種人。一現法遲身壞速。二現法速身壞遲。三現法遲身壞遲。四現法速身壞速。問曰。如說。有現法遲身壞亦遲有現法速身壞亦速。此事可爾。若說現法遲身壞速者。此則不然。所以者何。聖人易世尚不退不轉根不生色無色界。何況有現法速身壞遲耶。答曰。此中不說退。亦不說轉根者。但說精勤不精勤者。若現身精勤身壞不精勤。是說現身速身壞遲。若現身不精勤身壞精勤。是說現身遲身壞速。若現身不精勤身

【English Translation】 English version To. There is no abandonment of the path of expedience. One will attain one unobstructed path. When one abandons one, one gains one. Having already detached from the desires of the desire realm, when the faithful liberated one transforms their roots to become a 'seer', there is no abandonment of the path of expedience. One will attain two unobstructed paths. When one abandons two, one gains two. When the liberated Arhat transforms their roots to become 'immovable', there is no abandonment of the eight unobstructed paths and eight paths of liberation of the path of expedience. One will attain two ninth unobstructed paths. When one abandons two, one gains two. A noble one who has not detached from the desires of the desire realm, when initiating immeasurable first liberation, first four abodes of victory, impurity, Anapanasati (mindfulness of breathing), and mindfulness of the moment, there is no abandonment. One will attain one. A noble one who has already detached from the desires of the desire realm, when initiating immeasurable liberation, abodes of victory, all places, impurity, Anapanasati (mindfulness of breathing), and mindfulness of the moment, cultivating meditation and arising supernatural powers, there are five unobstructed paths and three paths of liberation. When initiating unobstructed non-contention, wish-wisdom, Panytakucita (skillful means), emptiness, wishlessness, signlessness, emptiness, wishlessness, signlessness, Samadhi (state of meditative consciousness), cessation of subtle thought, there is no abandonment. One will attain two, this is said when progressing. When regressing, if an Arhat regresses from the formless realm fetters, one will abandon two and gain two; when regressing from the desire realm fetters, one will abandon two and gain one. An Anagamin (non-returner) who has detached from the formless realm fetters, when regressing from the formless realm fetters, one will abandon two and gain nothing. That same Anagamin (non-returner), when regressing from the desire realm fetters, one will abandon two and gain one. When regressing from the Sakadagamin (once-returner) fruit, one will abandon one and gain one.

As it is said, there are four types of people: first, quick in the present life, quick in the destruction of the body; second, quick in the present life, slow in the destruction of the body; third, slow in the present life, slow in the destruction of the body; fourth, quick in the present life, quick in the destruction of the body. Question: As it is said, there are those who are slow in the present life and slow in the destruction of the body, and those who are quick in the present life and quick in the destruction of the body. This is acceptable. But if it is said that one is slow in the present life and quick in the destruction of the body, this is not so. Why? Even a sage who passes away does not regress, does not transform their roots, and is not born in the formless realm. How much less likely is it that one who is quick in the present life is slow in the destruction of the body? Answer: Here, we do not speak of regression, nor do we speak of transforming roots, but only of diligence and non-diligence. If one is diligent in the present life but not diligent in the destruction of the body, it is said that one is quick in the present life but slow in the destruction of the body. If one is not diligent in the present life but diligent in the destruction of the body, it is said that one is slow in the present life but quick in the destruction of the body. If one is not diligent in the present life...

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壞亦不精勤。是說現身遲身壞亦遲。若現身精勤身壞亦精勤。是說現身速身壞速。

經說有四種道。一不堪忍道。二堪忍道。三調伏道。四寂靜道。不堪忍道者不堪忍寒熱飢渴蚊虻虱蚤諸蟲等他人惡語非理之言。身生種種苦痛。不能堪忍如是等事。是名不堪忍道。堪忍道者。能堪忍寒熱等苦。是名堪忍道。調伏道者。是能守護諸根。是名調伏道。寂靜道者。無漏聖道。名寂靜道。問曰。為前四道攝后四道。后四道攝前四道耶。答曰。后則攝前。非前攝后。

問曰。不攝何等。

答曰。不攝后三道。謂不堪忍道堪忍道調伏道。

經說有四種斷。有苦遲慧斷苦速慧斷樂遲慧斷樂速慧斷。若斷是苦是遲是斷以苦以遲故是下。若斷是苦是速是斷以苦故是下。若斷是遲是樂是斷以遲故是下。若斷是樂是速是斷不能利益多人亦不廣及人天故是下。世尊所有斷。能利益多人。廣及人天故。是斷最上。問曰。為四道攝四斷四斷攝四道耶。答曰。展轉隨相相攝。若斷是苦是遲。是苦遲慧道。若斷是苦是速。是苦速慧道。若斷是樂是遲。是樂遲慧道。若斷是樂是速。是樂速慧道。或有說者。四斷是無學。四道是學無學。若作是說。四斷是無學。四道是學無學者。四道則攝四斷。非四斷攝四道。不攝何等。不攝學四

【現代漢語翻譯】 現代漢語譯本 懈怠之人作惡也不精勤，這意味著今生遲緩，身壞也遲緩。如果今生精勤，身壞也精勤，這意味著今生迅速，身壞也迅速。

經中說有四種道（marga，道路、途徑）：一、不堪忍道，二、堪忍道，三、調伏道，四、寂靜道。不堪忍道是指不能忍受寒冷、炎熱、飢餓、乾渴、蚊、虻、虱、蚤等諸蟲，以及他人惡語和不合道理的言論。身體產生種種苦痛，不能忍受這些事情，這叫做不堪忍道。堪忍道是指能夠忍受寒冷、炎熱等痛苦，這叫做堪忍道。調伏道是指能夠守護諸根（indriya，眼、耳、鼻、舌、身、意），這叫做調伏道。寂靜道是指無漏的聖道（arya marga，八正道），叫做寂靜道。問：是前四道包含后四道，還是后四道包含前四道呢？答：是後者包含前者，不是前者包含後者。

問：不包含哪些呢？

答：不包含后三種道，即不堪忍道、堪忍道、調伏道。

經中說有四種斷（prahana，斷除、捨棄）：有苦遲慧斷、苦速慧斷、樂遲慧斷、樂速慧斷。如果斷除是苦的，是遲緩的，因為是苦的、是遲緩的，所以是下等的。如果斷除是苦的，是迅速的，因為是苦的，所以是下等的。如果斷除是遲緩的，是安樂的，因為是遲緩的，所以是下等的。如果斷除是安樂的，是迅速的，這種斷除不能利益很多人，也不能廣泛地利益人天（deva-manusya，天人和人類），所以是下等的。世尊（Buddha，佛陀）所有的斷除，能夠利益很多人，廣泛地利益人天，所以這種斷除是最上等的。問：是四道包含四斷，還是四斷包含四道呢？答：是互相隨順相應地包含。如果斷除是苦的、是遲緩的，就是苦遲慧道。如果斷除是苦的、是迅速的，就是苦速慧道。如果斷除是安樂的、是遲緩的，就是樂遲慧道。如果斷除是安樂的、是迅速的，就是樂速慧道。或者有人說，四斷是無學（arhat，阿羅漢），四道是學（saiksa，有學）和無學。如果這樣說，四斷是無學，四道是學和無學，那麼四道就包含四斷，不是四斷包含四道。不包含哪些呢？不包含學的四...

【English Translation】 English version A lazy person is also not diligent in doing evil, which means that the present life is slow, and the destruction of the body is also slow. If one is diligent in the present life, and diligent in the destruction of the body, it means that the present life is fast, and the destruction of the body is also fast.

The sutra says that there are four kinds of paths (marga, road, way): first, the path of non-endurance; second, the path of endurance; third, the path of taming; and fourth, the path of tranquility. The path of non-endurance refers to not being able to endure cold, heat, hunger, thirst, mosquitoes, gadflies, lice, fleas, and other insects, as well as others' evil words and unreasonable speech. The body produces all kinds of pain, and one cannot endure these things, which is called the path of non-endurance. The path of endurance refers to being able to endure suffering such as cold and heat, which is called the path of endurance. The path of taming refers to being able to guard the senses (indriya, eyes, ears, nose, tongue, body, mind), which is called the path of taming. The path of tranquility refers to the undefiled noble path (arya marga, the Eightfold Path), which is called the path of tranquility. Question: Do the first four paths include the latter four paths, or do the latter four paths include the former four paths? Answer: The latter includes the former, not the former includes the latter.

Question: What is not included?

Answer: The latter three paths are not included, namely the path of non-endurance, the path of endurance, and the path of taming.

The sutra says that there are four kinds of abandonment (prahana, abandonment, renunciation): there are abandonment with slow wisdom of suffering, abandonment with fast wisdom of suffering, abandonment with slow wisdom of pleasure, and abandonment with fast wisdom of pleasure. If the abandonment is of suffering and is slow, it is inferior because it is of suffering and is slow. If the abandonment is of suffering and is fast, it is inferior because it is of suffering. If the abandonment is slow and is of pleasure, it is inferior because it is slow. If the abandonment is of pleasure and is fast, this kind of abandonment cannot benefit many people, nor can it widely benefit humans and gods (deva-manusya, gods and humans), so it is inferior. The abandonment of the World Honored One (Buddha, the Buddha) can benefit many people and widely benefit humans and gods, so this kind of abandonment is the most superior. Question: Do the four paths include the four abandonments, or do the four abandonments include the four paths? Answer: They include each other in accordance with their respective characteristics. If the abandonment is of suffering and is slow, it is the path of slow wisdom of suffering. If the abandonment is of suffering and is fast, it is the path of fast wisdom of suffering. If the abandonment is of pleasure and is slow, it is the path of slow wisdom of pleasure. If the abandonment is of pleasure and is fast, it is the path of fast wisdom of pleasure. Or some say that the four abandonments are those of the non-learner (arhat, Arhat), and the four paths are those of the learner (saiksa, one under training) and the non-learner. If it is said that the four abandonments are those of the non-learner, and the four paths are those of the learner and the non-learner, then the four paths include the four abandonments, not the four abandonments include the four paths. What is not included? The four of the learner are not included...

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道。問曰。聖道非下。如波伽羅那說。云何下法。不善隱沒無記法。何故說斷名下耶。答曰。下有二種。一染污下。二減損下。斷雖非染污下。是減損下。是故名下。若斷是苦是遲。是說未至禪禪中間三無色定。是說時解脫道。若斷是苦是速。是說聲聞人。非時解脫道。若斷是樂是遲。是說根本禪。時解脫道。若斷是樂是速。不利益多人。不廣及人天。是說根本禪聲聞人。非時解脫道。若斷是樂是速。能利益多人。廣及人天。是說佛道。是中餘者是辟支佛道。為在何分。或有說者。是聲聞分。評曰。應作是說。是佛分。所以者何。如佛獨覺無師。辟支佛亦爾。復有說者。三斷如先。若斷是樂是速。不能利益多人廣及人天者。說是辟支佛道。若斷是樂是速。能利益多人。廣及人天。是說佛道。是中餘者是根本禪聲聞人。非時解脫道。為在何分。或有說者。是辟支佛分。評曰。應作是說。是佛分。所以者何。此根從佛邊生故。復有說者。三道是外道法。若斷是樂是速。不能利益多人廣及人天。是說辟支佛道。若斷是樂是速。能利益多人。廣及人天。是說佛道。是中餘者是聲聞道。為在何分耶。答曰。或有說者。在辟支佛分。評曰。應作是說。在佛分。所以者何。此根從佛邊生故。復有說者。前三道是外道法。若斷是樂是速

【現代漢語翻譯】 現代漢語譯本 問：聖道並非低劣，如《波伽羅那》（P伽羅那）所說，為何說斷除下法？不善、隱沒、無記法，為何說斷除它們名為『下』呢？ 答：『下』有兩種，一是染污的『下』，二是減損的『下』。斷除雖然不是染污的『下』，但屬於減損的『下』，所以名為『下』。 若斷除是苦且遲緩，這是指未至禪、禪中間以及三無色定（指空無邊處定、識無邊處定、無所有處定），這是指時解脫道。 若斷除是苦且迅速，這是指聲聞人（Sravaka），非時解脫道。 若斷除是樂且遲緩，這是指根本禪（Dhyana），時解脫道。 若斷除是樂且迅速，不能利益多數人，不能廣泛利益人天，這是指根本禪的聲聞人，非時解脫道。 若斷除是樂且迅速，能利益多數人，廣泛利益人天，這是指佛道（Buddha-marga）。其中剩餘的，是辟支佛道（Pratyekabuddha-marga）。 （問：）這些屬於哪一部分？或有人說，屬於聲聞分。 評：應該這樣說，屬於佛分。為什麼呢？因為如佛陀（Buddha）和獨覺（Pratyekabuddha）一樣，沒有老師，辟支佛也是如此。 又有人說，三種斷除如前所述。若斷除是樂且迅速，不能利益多數人，不能廣泛利益人天，這是說辟支佛道。 若斷除是樂且迅速，能利益多數人，廣泛利益人天，這是說佛道。其中剩餘的，是根本禪的聲聞人，非時解脫道。 （問：）這些屬於哪一部分？或有人說，屬於辟支佛分。 評：應該這樣說，屬於佛分。為什麼呢？因為此根從佛邊產生。 又有人說，三種道是外道法。若斷除是樂且迅速，不能利益多數人，不能廣泛利益人天，這是說辟支佛道。 若斷除是樂且迅速，能利益多數人，廣泛利益人天，這是說佛道。其中剩餘的，是聲聞道。 （問：）這些屬於哪一部分呢？答：或有人說，在辟支佛分。 評：應該這樣說，在佛分。為什麼呢？因為此根從佛邊產生。 又有人說，前三種道是外道法。若斷除是樂且迅速

【English Translation】 English version Question: The holy path is not inferior, as stated in the Pugalavada (波伽羅那 - a Buddhist school that affirmed the existence of a 'person' or 'pudgala'). Why is it said that abandoning lower dharmas? Why is it said that abandoning unwholesome, obscured, and neutral dharmas is called 'lower'? Answer: 'Lower' is of two kinds: one is defiled 'lower,' and the other is diminished 'lower.' Although abandonment is not defiled 'lower,' it belongs to diminished 'lower,' therefore it is called 'lower.' If abandonment is painful and slow, this refers to the Unattained Concentration, the Intermediate Concentration, and the Three Formless Attainments (指空無邊處定、識無邊處定、無所有處定 - the Sphere of Infinite Space, the Sphere of Infinite Consciousness, and the Sphere of No-Thingness). This refers to the path of liberation in due time (時解脫道). If abandonment is painful and quick, this refers to the Sravaka (聲聞人 - a disciple who attains enlightenment by hearing the teachings) and the path of liberation out of due time (非時解脫道). If abandonment is pleasant and slow, this refers to the Fundamental Dhyana (根本禪 - basic meditative absorption) and the path of liberation in due time. If abandonment is pleasant and quick, and does not benefit many people, nor widely benefit humans and gods, this refers to the Sravaka of the Fundamental Dhyana and the path of liberation out of due time. If abandonment is pleasant and quick, and benefits many people, and widely benefits humans and gods, this refers to the path of the Buddha (佛道 - Buddha-marga). The remainder refers to the path of the Pratyekabuddha (辟支佛道 - Pratyekabuddha-marga). (Question:) To which category do these belong? Some say they belong to the Sravaka category. Commentary: It should be said that they belong to the Buddha category. Why? Because like the Buddha (佛陀 - Buddha) and the Solitary Realizer (獨覺 - Pratyekabuddha), who have no teacher, so too is the Pratyekabuddha. Others say that the three abandonments are as previously stated. If abandonment is pleasant and quick, and does not benefit many people, nor widely benefit humans and gods, this refers to the path of the Pratyekabuddha. If abandonment is pleasant and quick, and benefits many people, and widely benefits humans and gods, this refers to the path of the Buddha. The remainder refers to the Sravaka of the Fundamental Dhyana and the path of liberation out of due time. (Question:) To which category do these belong? Some say they belong to the Pratyekabuddha category. Commentary: It should be said that they belong to the Buddha category. Why? Because this root arises from the side of the Buddha. Others say that the three paths are non-Buddhist (外道) practices. If abandonment is pleasant and quick, and does not benefit many people, nor widely benefit humans and gods, this refers to the path of the Pratyekabuddha. If abandonment is pleasant and quick, and benefits many people, and widely benefits humans and gods, this refers to the path of the Buddha. The remainder refers to the path of the Sravaka. (Question:) To which category do these belong? Answer: Some say they belong to the Pratyekabuddha category. Commentary: It should be said that they belong to the Buddha category. Why? Because this root arises from the side of the Buddha. Others say that the first three paths are non-Buddhist practices. If abandonment is pleasant and quick

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。不能利益多人廣及人天。是說聲聞道。若斷是樂是速。能利益多人廣及人天。是說佛道。是中餘者辟支佛道。為在何分。答曰。或有說者。在聲聞分。評曰。應作是說。在佛分。所以者何。如佛無師。辟支佛亦爾。

問曰。此四道中。世尊為依何道入正決定得果離欲盡漏。辟支佛。為依何道得波羅蜜。聲聞人。為依何道耶。答曰。佛世尊依樂速道入正決定得果離欲盡漏。何以知之。經說摩勒迦子。往詣佛所。作如是問。世尊於此四道。為以何道得阿耨多羅三藐三菩提耶。佛答摩勒迦子言。如來依樂速慧道。得阿耨多羅三藐三菩提。時摩勒迦子便作二難言。是樂道。

云何行種種苦行。言是速道。云何經六年。佛告摩勒迦子。愚人我不以如是威儀所行得阿耨多羅三藐三菩提。以是事故。知如來以樂速慧道得阿耨多羅三藐三菩提。如渴伽獸角獨出辟支佛當知。如佛世尊。為眾多出世者。此則不定。尊者舍利弗依苦速慧道。入正決定。依樂速慧道得盡漏。所以者何。依未至禪。入正決定。依第四禪盡漏故。尊者目犍連。依苦速慧道。入正決定。乃至盡漏。所以者何。依未至禪。入正決定。依無色定盡漏故。問曰。何故尊者舍利弗。依第四禪。尊者目犍連。依無色定。得阿羅漢果耶。答曰。尊者舍利弗多行慧故

【現代漢語翻譯】 現代漢語譯本：不能利益多數人，廣泛地及於人天（人和天神），這是說的聲聞道（Śrāvakayāna，小乘道）。如果斷除煩惱是快樂且迅速的，能夠利益多數人，廣泛地及於人天，這是說的佛道（Buddhayāna，佛乘）。這其中剩下的辟支佛道（Pratyekabuddhayāna，緣覺乘），屬於哪一部分呢？回答說：有些人認為，屬於聲聞乘的一部分。我的評論是：應該這樣說，屬於佛乘的一部分。為什麼呢？因為佛沒有老師，辟支佛也是這樣。

問道：這四種道中，世尊（Bhagavān，佛的尊稱）是依據哪種道進入正決定（samyaktva-niyata，正確的決定），獲得果位，脫離慾望，漏盡煩惱的呢？辟支佛，是依據哪種道獲得波羅蜜（pāramitā，到彼岸）的呢？聲聞人，是依據哪種道呢？回答說：佛世尊依據快樂且迅速的道進入正決定，獲得果位，脫離慾望，漏盡煩惱。憑什麼知道呢？經中說摩勒迦子（Mālunkyāputra）前往佛的住所，這樣問道：世尊對於這四種道，是以哪種道獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的呢？佛回答摩勒迦子說：如來（Tathāgata，佛的稱號之一）依據快樂且迅速的智慧之道，獲得阿耨多羅三藐三菩提。當時摩勒迦子就提出了兩個疑問：如果是快樂之道，

為什麼還要修行種種苦行呢？如果是迅速之道，為什麼經歷了六年？佛告訴摩勒迦子：愚人啊，我不是通過這些威儀所行的苦行獲得阿耨多羅三藐三菩提的。因為這個緣故，知道如來以快樂且迅速的智慧之道獲得阿耨多羅三藐三菩提。如同犀牛角一樣獨自出現的辟支佛，應當知道，如同佛世尊一樣。為多數出世者，這個則不一定。尊者舍利弗（Śāriputra）依據痛苦且迅速的智慧之道，進入正決定，依據快樂且迅速的智慧之道獲得漏盡。為什麼呢？因為依據未至禪（anāgāmya-dhyāna，未到地定），進入正決定，依據第四禪（caturtha-dhyāna，第四禪定）漏盡的緣故。尊者目犍連（Mahāmaudgalyāyana），依據痛苦且迅速的智慧之道，進入正決定，乃至漏盡。為什麼呢？因為依據未至禪，進入正決定，依據無色定（ārūpya-samāpatti，無色定）漏盡的緣故。問道：為什麼尊者舍利弗，依據第四禪，尊者目犍連，依據無色定，獲得阿羅漢果（arhat-phala，阿羅漢果位）呢？回答說：尊者舍利弗多行智慧的緣故。

【English Translation】 English version: If it cannot benefit many people and extensively reach humans and gods, it is said to be the Śrāvakayāna (the way of the Hearers). If severing afflictions is joyful and swift, and it can benefit many people and extensively reach humans and gods, it is said to be the Buddhayāna (the way of the Buddha). Among these, where does the Pratyekabuddhayāna (the way of the Solitary Buddhas) belong? The answer is: Some say it belongs to the Śrāvakayāna. My comment is: It should be said that it belongs to the Buddhayāna. Why? Because the Buddha has no teacher, and neither does the Pratyekabuddha.

Question: Among these four paths, which path did the Bhagavan (the Blessed One) rely on to enter samyaktva-niyata (right determination), attain the fruit, be free from desire, and exhaust the outflows? Which path did the Pratyekabuddha rely on to attain pāramitā (perfection)? Which path did the Śrāvaka rely on? The answer is: The Bhagavan Buddha relied on the joyful and swift path to enter right determination, attain the fruit, be free from desire, and exhaust the outflows. How do we know this? The sutra says that Mālunkyāputra went to the Buddha's place and asked: 'Bhagavan, among these four paths, which path did you rely on to attain anuttarā-samyak-saṃbodhi (unexcelled complete and perfect enlightenment)?' The Buddha answered Mālunkyāputra: 'The Tathāgata (the Thus Come One) relied on the joyful and swift path of wisdom to attain anuttarā-samyak-saṃbodhi.' At that time, Mālunkyāputra raised two doubts: If it is a joyful path,

why practice various ascetic practices? If it is a swift path, why did it take six years? The Buddha told Mālunkyāputra: 'Foolish man, I did not attain anuttarā-samyak-saṃbodhi through these ascetic practices performed with such demeanor.' For this reason, know that the Tathāgata attained anuttarā-samyak-saṃbodhi through the joyful and swift path of wisdom. The Pratyekabuddha, appearing alone like a rhinoceros horn, should be known to be like the Bhagavan Buddha. This is not certain for the many who appear in the world. The Venerable Śāriputra entered right determination through the painful and swift path of wisdom, and attained the exhaustion of outflows through the joyful and swift path of wisdom. Why? Because he entered right determination based on the anāgāmya-dhyāna (meditation of the unarrived), and exhausted the outflows based on the caturtha-dhyāna (fourth dhyana). The Venerable Mahāmaudgalyāyana entered right determination through the painful and swift path of wisdom, and even exhausted the outflows. Why? Because he entered right determination based on the anāgāmya-dhyāna, and exhausted the outflows based on the ārūpya-samāpatti (formless attainments). Question: Why did the Venerable Śāriputra attain the arhat-phala (fruit of Arhatship) based on the fourth dhyana, and the Venerable Mahāmaudgalyāyana based on the formless attainments? Answer: Because the Venerable Śāriputra practiced wisdom more.

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。依第四禪。尊者目犍連多行定故。依無色定。問曰。得波羅蜜聲聞人。為盡次第得四沙門果不耶。答曰。盡次第得。所以者何。彼尊者善能解說出入住沙門道果故。問曰。善能解說出入住沙門果道。無有與如來等者。何故不次第得四沙門果耶。答曰。不應于如來作如是問。所以者何。如來本為菩薩時。自在解說四沙門果。勝於尊者舍利弗得盡智時。復有說者。得波羅蜜聲聞人。不次第得四沙門果。所以者何。若有先離欲者要退然後得須陀洹果耶。問曰。若然者。云何能善解說四沙門果耶。答曰。此亦無過。如尊者阿難。是鈍根人。住于學地。善能解說四沙門果。何況利根住無學地者。評曰。應作是說。得波羅蜜聲聞人。盡次第得四沙門果。不以善能解說四沙門果。如恒河沙數得波羅蜜聲聞人。盡順次入正決定。次第得四沙門果法。應如是。

漏盡阿羅漢梵行已立。十種無學道。幾成就過去。幾成就未來。幾成就現在。答曰。若依有覺有觀三昧。有覺有觀三昧者。是未至禪初禪。依者如先說。初者有二種。一得阿羅漢果初。二時解脫轉根作不動初。是中因此二初而作論。應隨相而說無學初智現在前。如所說。二時初剎那無過去。所以者何。未有剎那生滅故。已有者。以得果轉根故舍。十成就未來。是未來修者。

【現代漢語翻譯】 現代漢語譯本： 依據第四禪（Dhyana，禪那）。由於尊者（尊稱，此處指佛教修行者）目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）經常入定，以及依據無色定（Arūpa-samāpatti，超越色界之禪定）。 問：獲得波羅蜜（Pāramitā，到彼岸）的聲聞人（Śrāvaka，聽聞佛陀教誨而證悟者），是否會按順序證得四沙門果（Śrāmaṇaphala，指出家修行者所證得的四種果位，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）？ 答：會按順序證得。為什麼呢？因為這位尊者善於解說出入沙門道果的修行方法。 問：沒有人能像如來（Tathāgata，佛陀的稱號之一）那樣善於解說出入沙門果道，為什麼如來不按順序證得四沙門果呢？ 答：不應該這樣問如來。為什麼呢？因為如來在過去作為菩薩（Bodhisattva，發願成佛的修行者）時，就能自在地解說四沙門果，這比尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）獲得盡智（Kṣayajñāna，斷盡煩惱的智慧）時還要殊勝。 另有一種說法是，獲得波羅蜜的聲聞人，不會按順序證得四沙門果。為什麼呢？如果有人先斷除了欲界煩惱，難道還要退回到初果（Srotaāpanna，須陀洹果）嗎？ 問：如果這樣，又怎麼能善於解說四沙門果呢？ 答：這也沒有過失。比如尊者阿難（Ānanda，佛陀十大弟子之一，以多聞著稱），他是鈍根之人，還處於學習階段，都能善於解說四沙門果，更何況是利根且已證得無學果位（Aśaikṣa，阿羅漢果）的人呢？ 評：應該這樣說，獲得波羅蜜的聲聞人，會按順序證得四沙門果。不因為善於解說四沙門果，就像恒河沙數般多的獲得波羅蜜的聲聞人，都會順次進入正決定（Samyaktva-niyata，確定能證悟的階段），按順序證得四沙門果的修行方法，應該是這樣的。

漏盡阿羅漢（Ārhat，斷盡煩惱，證得解脫的聖者）梵行（Brahmacarya，清凈的修行生活）已立，十種無學道（Aśaikṣa-mārga，阿羅漢所證得的十種無漏功德），哪些是過去成就的？哪些是未來成就的？哪些是現在成就的？ 答：如果依據有覺有觀三昧（Savitarka-savicāra-samādhi，有尋有伺三昧），有覺有觀三昧指的是未至禪（Anāgamya-dhyāna，未到地定）和初禪（Prathama-dhyāna）。依據的含義如前所述。初有兩種，一是證得阿羅漢果的最初，二是時解脫（Sāmayika-vimokṣa，非時解脫）轉根（Indriya-parivarta，根性的轉變）作不動（Āniñjya，不動法）的最初。這裡根據這兩種最初進行討論，應該隨順其相而說，無學初智（Aśaikṣa-prathama-jñāna，阿羅漢最初的智慧）現在前。如所說，二時初剎那沒有過去。為什麼呢？因為沒有剎那生滅的緣故。已經有的，因為證得果位和轉根的緣故而捨棄。十種都是未來成就的。這是未來修習的。

【English Translation】 English version: Based on the Fourth Dhyana (meditative absorption). Because Venerable (a term of respect for Buddhist practitioners) Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) frequently enters into Samadhi (meditative state), and based on the Arūpa-samāpatti (formless attainments, meditative states beyond the realm of form). Question: Do Śrāvakas (hearers, those who attain enlightenment by listening to the Buddha's teachings) who have attained Pāramitā (perfection, going to the other shore) attain the four Śrāmaṇaphalas (the four fruits of asceticism, the four stages of enlightenment: Srotaāpanna, Sakṛdāgāmin, Anāgāmin, and Arhat) in sequence? Answer: They attain them in sequence. Why? Because that Venerable is skilled in explaining the practice of entering and exiting the path and fruits of the Śrāmaṇa. Question: No one is as skilled as the Tathāgata (one of the Buddha's titles) in explaining the path of entering and exiting the fruits of the Śrāmaṇa. Why doesn't the Tathāgata attain the four Śrāmaṇaphalas in sequence? Answer: One should not ask the Tathāgata such a question. Why? Because when the Tathāgata was a Bodhisattva (one who aspires to Buddhahood) in the past, he was able to freely explain the four Śrāmaṇaphalas, which is superior to when Venerable Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) attained the Exhaustion of Knowledge (Kṣayajñāna, the wisdom of completely eradicating afflictions). Another explanation is that Śrāvakas who have attained Pāramitā do not attain the four Śrāmaṇaphalas in sequence. Why? If someone has already abandoned desire, must they regress and then attain the first fruit (Srotaāpanna, stream-enterer)? Question: If that is the case, how can they be skilled in explaining the four Śrāmaṇaphalas? Answer: This is also not a fault. For example, Venerable Ānanda (one of the Buddha's ten great disciples, known for his excellent memory), who is of dull faculties and still in the stage of learning, is skilled in explaining the four Śrāmaṇaphalas, let alone those with sharp faculties who have attained the state of no-more-learning (Aśaikṣa, Arhatship). Commentary: It should be said that Śrāvakas who have attained Pāramitā attain the four Śrāmaṇaphalas in sequence. Not because they are skilled in explaining the four Śrāmaṇaphalas, but like the Śrāvakas who have attained Pāramitā as numerous as the sands of the Ganges River, they all sequentially enter into the Right Determination (Samyaktva-niyata, the stage of being certain to attain enlightenment), and the practice of attaining the four Śrāmaṇaphalas in sequence should be like this.

An Arhat (a perfected being who has eradicated all defilements and attained liberation) whose outflows are exhausted and whose Brahmacarya (pure spiritual life) is established, of the ten aspects of the Path of No More Learning (Aśaikṣa-mārga, the ten non-outflow qualities attained by an Arhat), how many are accomplished in the past? How many are accomplished in the future? How many are accomplished in the present? Answer: If based on Samadhi with initial and sustained application (Savitarka-savicāra-samādhi), Samadhi with initial and sustained application refers to the Unreached Dhyana (Anāgamya-dhyāna, the preliminary stage before the first Dhyana) and the First Dhyana (Prathama-dhyāna). 'Based on' means as explained before. 'First' has two meanings: first in attaining Arhatship, and first in the liberation-by-opportunity (Sāmayika-vimokṣa, liberation not fixed by time) of transforming the faculties (Indriya-parivarta, transformation of the faculties) into the Immovable (Āniñjya, the state of non-wavering). Here, the discussion is based on these two 'firsts'. It should be explained according to the characteristics, with the initial non-outflow wisdom (Aśaikṣa-prathama-jñāna, the initial wisdom of an Arhat) manifesting in the present. As said, in the initial moment of the two 'firsts', there is no past. Why? Because there is no arising and ceasing of moments. What already exists is abandoned because of attaining the fruit and transforming the faculties. All ten are accomplished in the future. This is what is practiced in the future.

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九成就現在。是現在前者。除正見。所以者何。彼剎那中無故。若滅已不捨滅者是無常滅。不捨者舍聖道有三種。如先說。彼不得果不退不轉根。依彼地復起聖道現在前。所以復起聖道現在前者。如先說。第二剎那頃。九成就過去。是前剎那生滅者。十成就未來。是未來修者。九成就現在。是現在前者。彼滅已不捨。依無覺無觀三昧。無學智現在前。九成就過去。是有覺有觀地生滅者。十成就未來。是未來修者。八成就現在是現在前者。除正覺。彼地中無故。除正見。彼剎那中無故。彼滅已不捨。依無色定。無學智現在前。九成就過去。是有覺有觀地生滅者。十成就未來。是未來修者。五成就現在。是現在前者。除正見。彼剎那中無故。除正覺正語正業正命。彼地中無故。彼滅已不捨。若入滅定。若起世俗心。九成就過去。是有覺有觀地生滅者。十成就未來。是未來修者。現在無入滅定者。無心有心者。能修道世俗心。是有漏無學法。是無漏。彼滅已不捨。依有覺有觀三昧無學初見現在前。九成就過去。是與智俱生滅者。十成就未來。是未來修者。九成就現在。是現在前者。除正智。彼剎那中無故。彼滅已不捨。依有覺有觀三昧。無學若智若見現在前。十成就過去。是與智與見俱生滅者。十成就未來。是未來修者。九

【現代漢語翻譯】 現代漢語譯本 九成就現在，是現在前者，除了正見（Samyag-dṛṣṭi，正確的見解）。為什麼呢？因為在那一剎那中沒有正見。如果滅了之後不捨棄滅，那就是無常滅。不捨棄的話，捨棄聖道有三種，如先前所說。他們不得果，不退轉，不轉根。依靠那個地，再次生起聖道現在前。為什麼再次生起聖道現在前呢？如先前所說。第二個剎那頃，九成就過去，是前一剎那生滅的。十成就未來，是未來修習的。九成就現在，是現在前者。他們滅了之後不捨棄。依靠無覺無觀三昧（asamjñā-samāpatti，無想三昧），無學智現在前。九成就過去，是有覺有觀地生滅的。十成就未來，是未來修習的。八成就現在，是現在前者，除了正覺（Samyak-saṃbuddha，正等覺）。因為那個地中沒有正覺。除了正見，因為在那一剎那中沒有正見。他們滅了之後不捨棄。依靠無色定（ārūpya-samāpatti，無色定），無學智現在前。九成就過去，是有覺有觀地生滅的。十成就未來，是未來修習的。五成就現在，是現在前者，除了正見，因為在那一剎那中沒有正見。除了正覺、正語（Samyag-vāc，正確的言語）、正業（Samyak-karmānta，正確的行為）、正命（Samyag-ājīva，正確的謀生），因為那個地中沒有這些。他們滅了之後不捨棄。如果進入滅盡定（nirodha-samāpatti，滅盡定），如果生起世俗心，九成就過去，是有覺有觀地生滅的。十成就未來，是未來修習的。現在沒有入滅盡定者。無心有心者，能修道世俗心，是有漏無學法，是無漏。他們滅了之後不捨棄。依靠有覺有觀三昧，無學初見現在前。九成就過去，是與智俱生滅的。十成就未來，是未來修習的。九成就現在，是現在前者，除了正智（Samyag-jñāna，正確的智慧）。因為在那一剎那中沒有正智。他們滅了之後不捨棄。依靠有覺有觀三昧，無學若智若見現在前。十成就過去，是與智與見俱生滅的。十成就未來，是未來修習的。九

【English Translation】 English version Nine attainments are present now; these are the 'present ones', except for Right View (Samyag-dṛṣṭi). Why? Because it is absent in that moment. If, having ceased, they do not abandon cessation, that is impermanent cessation. If they do not abandon, abandoning the Noble Path is threefold, as previously stated. They do not attain the fruit, do not regress, and do not transform their roots. Relying on that ground, the Noble Path arises again in the present. Why does the Noble Path arise again in the present? As previously stated. In the second moment, nine attainments are past; these are those that arose and ceased in the previous moment. Ten attainments are future; these are those to be cultivated in the future. Nine attainments are present; these are the 'present ones'. Having ceased, they do not abandon. Relying on the Unconscious Samadhi (asamjñā-samāpatti), the wisdom of the non-learner arises in the present. Nine attainments are past; these are those that arose and ceased in the ground of initial application and sustained application. Ten attainments are future; these are those to be cultivated in the future. Eight attainments are present; these are the 'present ones', except for Right Enlightenment (Samyak-saṃbuddha). Because Right Enlightenment is absent in that ground. Except for Right View, because it is absent in that moment. Having ceased, they do not abandon. Relying on the Formless Attainments (ārūpya-samāpatti), the wisdom of the non-learner arises in the present. Nine attainments are past; these are those that arose and ceased in the ground of initial application and sustained application. Ten attainments are future; these are those to be cultivated in the future. Five attainments are present; these are the 'present ones', except for Right View, because it is absent in that moment. Except for Right Enlightenment, Right Speech (Samyag-vāc), Right Action (Samyak-karmānta), and Right Livelihood (Samyag-ājīva), because these are absent in that ground. Having ceased, they do not abandon. If entering the Cessation Attainment (nirodha-samāpatti), or if a mundane mind arises, nine attainments are past; these are those that arose and ceased in the ground of initial application and sustained application. Ten attainments are future; these are those to be cultivated in the future. There is no one entering Cessation Attainment in the present. Those with no mind and those with mind, capable of cultivating the path with a mundane mind, are defiled non-learning dharmas, and are undefiled. Having ceased, they do not abandon. Relying on the Samadhi of initial application and sustained application, the initial vision of the non-learner arises in the present. Nine attainments are past; these are those that arose and ceased together with wisdom. Ten attainments are future; these are those to be cultivated in the future. Nine attainments are present; these are the 'present ones', except for Right Knowledge (Samyag-jñāna). Because Right Knowledge is absent in that moment. Having ceased, they do not abandon. Relying on the Samadhi of initial application and sustained application, the wisdom or vision of the non-learner arises in the present. Ten attainments are past; these are those that arose and ceased together with wisdom and vision. Ten attainments are future; these are those to be cultivated in the future. Nine

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成就現在。是現在前者。若智現在前。彼剎那中無見。若見現在前。彼剎那中無智。滅已不捨。依無覺無觀三昧。無學若智若見現在前。十成就過去。是有覺有觀地生滅者。十成就未來。是未來修者。八成就現在。是現在前者。若智現在前。彼剎那中無見。若見現在前。彼剎那中無智除正覺。彼地中無故。彼滅已不捨。依無色定。無學若智若見現在前。十成就過去。是有覺有觀地生滅者。十成就未來。是未來修者。五成就現在。見現在前者。若智現在前。彼剎那中無見。若見現在前。彼剎那中無智。除正覺正語正業正命。彼地中無故。彼滅已不捨。若入滅定。若起世俗心現在前。十成就過去。十成就未來。現在無。如先說。若依無覺無觀三昧無學初智現在前。無覺無觀三昧者。是第二第三第四禪。問曰。何故不說中間禪耶。答曰。如先說。依者如先說。初者如先說。無學初正智現在前。過去無。如先說。十成就未來。如先說。八成就現在。除正見。彼剎那中無故。除正覺。彼地無故。彼滅已不捨。如先說。復依無覺無觀三昧。無學正智現在前。八成就過去。是前剎那俱生滅者。十成就未來。如先說。八成就現在。如先說。彼滅已不捨。依無色定。無學正智現在前。八成就過去。十成就未來。五成就現在。如先說。彼滅

【現代漢語翻譯】 現代漢語譯本 成就現在。是現在前者。若智現在前，彼剎那中無見。若見現在前，彼剎那中無智。滅已不捨。依無覺無觀三昧（沒有感覺和觀察的禪定狀態）。無學（已證阿羅漢果位，不再需要學習的人）若智若見現在前。十成就過去，是有覺有觀地生滅者。十成就未來，是未來修者。八成就現在，是現在前者。若智現在前，彼剎那中無見。若見現在前，彼剎那中無智除正覺（正確的覺悟）。彼地中無故，彼滅已不捨。依無色定（超越物質世界的禪定）。無學若智若見現在前。十成就過去，是有覺有觀地生滅者。十成就未來，是未來修者。五成就現在，見現在前者。若智現在前，彼剎那中無見。若見現在前，彼剎那中無智。除正覺正語（正確的言語）正業（正確的行為）正命（正確的謀生方式）。彼地中無故，彼滅已不捨。若入滅定（止息一切心識活動的禪定）。若起世俗心現在前。十成就過去，十成就未來，現在無，如先說。若依無覺無觀三昧無學初智現在前。無覺無觀三昧者，是第二第三第四禪。問曰：何故不說中間禪耶？答曰：如先說。依者如先說。初者如先說。無學初正智現在前。過去無，如先說。十成就未來，如先說。八成就現在，除正見（正確的見解）。彼剎那中無故，除正覺。彼地無故，彼滅已不捨，如先說。復依無覺無觀三昧，無學正智現在前。八成就過去，是前剎那俱生滅者。十成就未來，如先說。八成就現在，如先說。彼滅已不捨。依無色定，無學正智現在前。八成就過去，十成就未來，五成就現在，如先說。彼滅

【English Translation】 English version Accomplishment in the present. It is the former of the present. If wisdom is present, there is no seeing in that moment. If seeing is present, there is no wisdom in that moment. Having ceased, it is not abandoned. Relying on the Samadhi (state of meditative absorption) without perception and observation. If the non-learner (one who has attained Arhatship, no longer needing to learn) has wisdom or seeing present. Ten are accomplished in the past, those who arise and cease in the realm of perception and observation. Ten are accomplished in the future, those who will cultivate in the future. Eight are accomplished in the present, those who are the former of the present. If wisdom is present, there is no seeing in that moment. If seeing is present, there is no wisdom in that moment, except for Right Enlightenment (perfect awakening). Because it is not in that realm, having ceased, it is not abandoned. Relying on the Formless Realm Samadhi (meditative absorption transcending the material world). If the non-learner has wisdom or seeing present. Ten are accomplished in the past, those who arise and cease in the realm of perception and observation. Ten are accomplished in the future, those who will cultivate in the future. Five are accomplished in the present, those who see the former of the present. If wisdom is present, there is no seeing in that moment. If seeing is present, there is no wisdom in that moment, except for Right Enlightenment, Right Speech (correct speech), Right Action (correct action), Right Livelihood (correct way of earning a living). Because it is not in that realm, having ceased, it is not abandoned. If entering Cessation Samadhi (meditative absorption ceasing all mental activity). If worldly mind arises in the present. Ten are accomplished in the past, ten are accomplished in the future, none in the present, as previously stated. If relying on the Samadhi without perception and observation, the non-learner's initial wisdom is present. The Samadhi without perception and observation is the second, third, and fourth Dhyanas (meditative states). Question: Why is the intermediate Dhyana not mentioned? Answer: As previously stated. 'Relying' as previously stated. 'Initial' as previously stated. The non-learner's initial Right Wisdom is present. None in the past, as previously stated. Ten are accomplished in the future, as previously stated. Eight are accomplished in the present, except for Right View (correct understanding). Because it is not in that moment, except for Right Enlightenment. Because it is not in that realm, having ceased, it is not abandoned, as previously stated. Again, relying on the Samadhi without perception and observation, the non-learner's Right Wisdom is present. Eight are accomplished in the past, those who arise and cease together in the previous moment. Ten are accomplished in the future, as previously stated. Eight are accomplished in the present, as previously stated. Having ceased, it is not abandoned. Relying on the Formless Realm Samadhi, the non-learner's Right Wisdom is present. Eight are accomplished in the past, ten are accomplished in the future, five are accomplished in the present, as previously stated. It ceases.

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已不捨。若入滅定。若起世俗心現在前。八成就過去。十成就未來。現在無。如先說。彼滅已不捨。依有覺有觀三昧。無學正智現在前。八成就過去。十成就未來。如先說。九成就現在除正見。彼剎那中無故。彼滅已不捨。依無覺無觀三昧。無學初見現在前。八成就過去。與智俱生滅者。十成就未來。如先說。八成就現在除正智。彼剎那中無故。除正覺。如先說。彼滅已不捨。復依無覺無觀三昧。無學若智若見現在前。九成就過去。與智與見俱生滅者。十成就未來。八成就現在。如先說。彼滅已不捨。依無色定。無學若智若見現在前。九成就過去。十成就未來。五成就現在。如先說。彼滅已不捨。若入滅定。若起世俗心現在前。九成就過去。十成就未來。現在無。如先說。彼滅已不捨。依有覺有觀三昧。無學若智若見現在前。九成就過去。十成就未來。九成就現在。如先說。若依無色定。無學初智現在前。無色定是空處識處無所有處。依者。如先說。初者如先說。無學初智現在前。過去無。十成就未來。五成就現在。如先說。彼滅已不捨。復依無色定。無學正智現在前。五成就過去。是前剎那俱生滅者。十成就未來。五成就現在。如先說。彼滅已不捨。若入滅定。若起世俗心現在前。五成就過去。十成就未來。現在前

【現代漢語翻譯】 現代漢語譯本 已經不捨棄了。如果進入滅盡定，或者生起世俗心現在前，八種成就過去，十種成就未來，現在沒有，如先前所說。那（世俗心）滅去後不捨棄。依靠有覺有觀三昧，無學正智現在前，八種成就過去，十種成就未來，如先前所說，九種成就現在，除了正見，因為在那一剎那中沒有。那（正智）滅去後不捨棄。依靠無覺無觀三昧，無學初見現在前，八種成就過去，與智慧一同生滅的，十種成就未來，如先前所說，八種成就現在，除了正智，因為在那一剎那中沒有，除了正覺，如先前所說。那（初見）滅去後不捨棄。再次依靠無覺無觀三昧，無學若智若見現在前，九種成就過去，與智慧與見一同生滅的，十種成就未來，八種成就現在，如先前所說。那（智或見）滅去後不捨棄。依靠無色定，無學若智若見現在前，九種成就過去，十種成就未來，五種成就現在，如先前所說。那（智或見）滅去後不捨棄。如果進入滅盡定，或者生起世俗心現在前，九種成就過去，十種成就未來，現在沒有，如先前所說。那（世俗心）滅去後不捨棄。依靠有覺有觀三昧，無學若智若見現在前，九種成就過去，十種成就未來，九種成就現在，如先前所說。如果依靠無色定，無學初智現在前，無色定是空無邊處定、識無邊處定、無所有處定。依靠，如先前所說。初，如先前所說。無學初智現在前，過去沒有，十種成就未來，五種成就現在，如先前所說。那（初智）滅去後不捨棄。再次依靠無色定，無學正智現在前，五種成就過去，是前一剎那一同生滅的，十種成就未來，五種成就現在，如先前所說。那（正智）滅去後不捨棄。如果進入滅盡定，或者生起世俗心現在前，五種成就過去，十種成就未來，現在前

【English Translation】 English version Already not abandoned. If entering Nirodha-samāpatti (滅盡定, cessation attainment), or if a mundane mind arises in the present, eight are accomplished in the past, ten are accomplished in the future, none in the present, as previously stated. That (mundane mind), having ceased, is not abandoned. Relying on samādhi (三昧, concentration) with initial and sustained application of thought, the non-learning Right Knowledge arises in the present, eight are accomplished in the past, ten are accomplished in the future, as previously stated, nine are accomplished in the present, except for Right View, because it is not present in that moment. That (Right Knowledge), having ceased, is not abandoned. Relying on samādhi without initial and sustained application of thought, the non-learning initial View arises in the present, eight are accomplished in the past, those arising and ceasing together with wisdom, ten are accomplished in the future, as previously stated, eight are accomplished in the present, except for Right Knowledge, because it is not present in that moment, except for Right Enlightenment, as previously stated. That (initial View), having ceased, is not abandoned. Again, relying on samādhi without initial and sustained application of thought, non-learning either Knowledge or View arises in the present, nine are accomplished in the past, those arising and ceasing together with wisdom and view, ten are accomplished in the future, eight are accomplished in the present, as previously stated. That (Knowledge or View), having ceased, is not abandoned. Relying on the Formless Attainments, non-learning either Knowledge or View arises in the present, nine are accomplished in the past, ten are accomplished in the future, five are accomplished in the present, as previously stated. That (Knowledge or View), having ceased, is not abandoned. If entering Nirodha-samāpatti, or if a mundane mind arises in the present, nine are accomplished in the past, ten are accomplished in the future, none in the present, as previously stated. That (mundane mind), having ceased, is not abandoned. Relying on samādhi with initial and sustained application of thought, non-learning either Knowledge or View arises in the present, nine are accomplished in the past, ten are accomplished in the future, nine are accomplished in the present, as previously stated. If relying on the Formless Attainments, non-learning initial Knowledge arises in the present, the Formless Attainments are the Ākāśānantyāyatana (空無邊處定, sphere of infinite space), Vijñānānantyāyatana (識無邊處定, sphere of infinite consciousness), and Ākiñcanyāyatana (無所有處定, sphere of nothingness). Relying, as previously stated. Initial, as previously stated. Non-learning initial Knowledge arises in the present, none in the past, ten are accomplished in the future, five are accomplished in the present, as previously stated. That (initial Knowledge), having ceased, is not abandoned. Again, relying on the Formless Attainments, non-learning Right Knowledge arises in the present, five are accomplished in the past, those arising and ceasing together in the previous moment, ten are accomplished in the future, five are accomplished in the present, as previously stated. That (Right Knowledge), having ceased, is not abandoned. If entering Nirodha-samāpatti, or if a mundane mind arises in the present, five are accomplished in the past, ten are accomplished in the future, arises in the present

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無。如先說。彼滅已不捨。依有覺有觀三昧。無學正智現在前。五成就過去。十成就未來。九成就現在。如先說。彼滅已不捨。依無覺無觀三昧。無學正智現在前。五成就過去。十成就未來。八成就現在。如先說。彼滅已不捨。依無色定。無學初見現在前。五成就過去。是與智俱生滅者。十成就未來。如先說。五成就現在。除正智。彼剎那中無故。除正覺正語正業正命。彼地中無故彼滅已不捨。復依無色定。無學若智若見現在前。六成就過去。與智與見俱生滅者。十成就未來。五成就現在。如先說。彼滅已不捨。若入滅定。若起世俗心現在前。六成就過去。十成就未來。現在無。如先說。彼滅已不捨。依有覺有觀三昧。無學若智若見現在前。六成就過去。十成就未來。九成就現在如先說。彼滅已不捨。依無覺無觀三昧。無學若智若見現在前。六成就過去。十成就未來。八成就現在。如先說。問曰。何故余沙門果見是無礙道見是解脫道。阿羅漢果見是無礙道智是解脫道耶。答曰。得阿羅漢果時。息一切所作。更不施設方便故。

問曰。學人為有正智正解脫不耶。若有者此中何故不說。若無者佛經云何通。如說。居士莫怖。凡夫愚小。成就邪智邪解脫故。畏墮地獄畜生餓鬼趣。汝已斷邪智邪解脫。成就正智正解脫。

【現代漢語翻譯】 現代漢語譯本 如先前所說，那些滅盡之後不捨棄（煩惱）的人，依靠有覺有觀的三昧（samadhi，禪定），無學（arhat，阿羅漢）的正智（samyak-jnana，正確的智慧）現在顯現。五種成就過去，十種成就未來，九種成就現在。如先前所說，那些滅盡之後不捨棄（煩惱）的人，依靠無覺無觀的三昧，無學的正智現在顯現。五種成就過去，十種成就未來，八種成就現在。如先前所說，那些滅盡之後不捨棄（煩惱）的人，依靠無色定（arupa-dhyana，沒有物質的禪定），無學的初見（first insight）現在顯現。五種成就過去，這是與智慧一同生滅的。十種成就未來，如先前所說，五種成就現在，除了正智，因為在那一剎那中沒有。除了正覺（samyak-sambuddha，正確的覺悟）、正語（samyak-vak，正確的言語）、正業（samyak-karmanta，正確的行為）、正命（samyak-ajiva，正確的生計），因為在那一地中沒有，那些滅盡之後不捨棄（煩惱）的人。再次依靠無色定，無學的無論是智還是見現在顯現。六種成就過去，與智慧與見一同生滅的。十種成就未來，五種成就現在。如先前所說，那些滅盡之後不捨棄（煩惱）的人。如果進入滅盡定（nirodha-samapatti，止息一切感受和想法的禪定），或者生起世俗心現在顯現。六種成就過去，十種成就未來，現在沒有。如先前所說，那些滅盡之後不捨棄（煩惱）的人。依靠有覺有觀的三昧，無學的無論是智還是見現在顯現。六種成就過去，十種成就未來，九種成就現在。如先前所說，那些滅盡之後不捨棄（煩惱）的人。依靠無覺無觀的三昧，無學的無論是智還是見現在顯現。六種成就過去，十種成就未來，八種成就現在。如先前所說。 問：為什麼其餘沙門果（sramana-phala，修道者的果位）的見是無礙道（anantarya-marga，無間道），見是解脫道（vimukti-marga，解脫道），而阿羅漢果的見是無礙道，智是解脫道呢？答：因為在獲得阿羅漢果時，止息一切所作，不再施設方便。 問：學人（saiksa，還在學習的人）有正智（samyak-jnana，正確的智慧）和正解脫（samyak-vimukti，正確的解脫）嗎？如果有，為什麼這裡沒有說？如果沒有，佛經怎麼解釋？如經中所說：『居士（upasaka，在家修行者）不要害怕。凡夫（prthagjana，普通人）愚昧弱小，成就邪智（mithya-jnana，錯誤的智慧）和邪解脫（mithya-vimukti，錯誤的解脫），所以害怕墮入地獄（naraka，地獄道）、畜生（tiryagyoni，畜生道）、餓鬼（preta，餓鬼道）趣。你已經斷除邪智和邪解脫，成就正智和正解脫。』

【English Translation】 English version As previously stated, those who, having extinguished, do not abandon (afflictions), relying on samadhi (concentration) with initial and sustained application of thought, the non-learning (arhat) Right Knowledge (samyak-jnana) manifests in the present. Five are accomplished in the past, ten are accomplished in the future, nine are accomplished in the present. As previously stated, those who, having extinguished, do not abandon (afflictions), relying on samadhi without initial and sustained application of thought, the non-learning Right Knowledge manifests in the present. Five are accomplished in the past, ten are accomplished in the future, eight are accomplished in the present. As previously stated, those who, having extinguished, do not abandon (afflictions), relying on the Formless Attainments (arupa-dhyana), the non-learning first insight manifests in the present. Five are accomplished in the past, this is what arises and ceases together with wisdom. Ten are accomplished in the future, as previously stated, five are accomplished in the present, except for Right Knowledge, because it is not present in that instant. Except for Right Awakening (samyak-sambuddha), Right Speech (samyak-vak), Right Action (samyak-karmanta), Right Livelihood (samyak-ajiva), because they are not present in that realm, those who, having extinguished, do not abandon (afflictions). Again, relying on the Formless Attainments, whether it be knowledge or insight of the non-learner manifests in the present. Six are accomplished in the past, what arises and ceases together with knowledge and insight. Ten are accomplished in the future, five are accomplished in the present. As previously stated, those who, having extinguished, do not abandon (afflictions). If one enters cessation attainment (nirodha-samapatti), or if a mundane mind arises in the present. Six are accomplished in the past, ten are accomplished in the future, none are in the present. As previously stated, those who, having extinguished, do not abandon (afflictions). Relying on samadhi with initial and sustained application of thought, whether it be knowledge or insight of the non-learner manifests in the present. Six are accomplished in the past, ten are accomplished in the future, nine are accomplished in the present. As previously stated, those who, having extinguished, do not abandon (afflictions). Relying on samadhi without initial and sustained application of thought, whether it be knowledge or insight of the non-learner manifests in the present. Six are accomplished in the past, ten are accomplished in the future, eight are accomplished in the present. As previously stated. Question: Why is it that for the other fruits of a renunciant (sramana-phala), insight is the path of immediate consequence (anantarya-marga), insight is the path of liberation (vimukti-marga), while for the fruit of an Arhat, insight is the path of immediate consequence, and knowledge is the path of liberation? Answer: Because upon attaining the fruit of an Arhat, all actions cease, and no further means are employed. Question: Do learners (saiksa) possess Right Knowledge (samyak-jnana) and Right Liberation (samyak-vimukti)? If they do, why is it not mentioned here? If they do not, how is the Buddha's teaching to be reconciled? As it is said in the sutra: 'Lay follower (upasaka), do not be afraid. Ordinary people (prthagjana) are foolish and weak, accomplishing wrong knowledge (mithya-jnana) and wrong liberation (mithya-vimukti), therefore they fear falling into the hell (naraka), animal (tiryagyoni), and hungry ghost (preta) realms. You have already abandoned wrong knowledge and wrong liberation, and accomplished right knowledge and right liberation.'

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答曰。應作是說有。問曰。此中何故不說。答曰。法或有唯是法體者。或有是法體亦是支體者。學人唯有法體而無支體。問曰。何故無學正智正解脫立支學人不立耶。答曰。以名義勝故。若以法而言。無學法勝學法。若以人而言。無學人勝學人。複次以無學正智正解脫名勝。無過患故。複次以無學斷一切有根本故。複次無學得二種心解脫。一自性解脫。二在身解脫。是故得作四句。有心自性解脫非在身解脫。有在身解脫非自性解脫。有自性解脫亦在身解脫。有非自性解脫非在身解脫。自性解脫非在身解脫者。學心是也。在身解脫非自性解脫者。無學有漏心是也。自性解脫亦在身解脫者。無學心是也。非自性解脫非在身解脫者。學有漏心一切凡夫人心是也。複次無學正智正解脫無障礙故。學人邪智障礙正智邪解脫障礙正解脫。問曰。邪見能障礙正見。何故學正見立支耶。答曰。學人正見。斷于煩惱時。猶如鎧仗。故立支。複次無學正智正解脫。無相對法故。學人正智。與邪智相對。正解脫與邪解脫相對。複次無學心一切解脫學心。少分解脫。少分不解脫。少分解脫者。是見道所斷煩惱。少分不解脫者。是修道所斷煩惱。複次若心一切障礙解脫一切障礙處解脫者立支一切障礙者。是五種斷煩惱。一切障礙處者。是五種斷煩

【現代漢語翻譯】 現代漢語譯本： 答：應當這樣說『有』。問：為什麼這裡不說呢？答：法，或者只有法體，或者既是法體又是支體。學人只有法體而沒有支體。問：為什麼無學的正智、正解脫可以立為支，而學人卻不能立呢？答：因為名義殊勝的緣故。如果從法來說，無學法勝於學法；如果從人來說，無學人勝於學人。再者，無學的正智、正解脫，名稱殊勝，沒有過患的緣故。再者，因為無學斷除了一切『有』的根本的緣故。再者，無學得到兩種心解脫：一是自性解脫，二是在身解脫。因此可以作出四句：有心是自性解脫但不是在身解脫，有心是在身解脫但不是自性解脫，有心既是自性解脫又是在身解脫，有心既不是自性解脫又不是在身解脫。自性解脫但不是在身解脫的，是學人的心。在身解脫但不是自性解脫的，是無學的有漏心。既是自性解脫又是在身解脫的，是無學的心。既不是自性解脫又不是在身解脫的，是學人的有漏心和一切凡夫的心。再者，無學的正智、正解脫沒有障礙的緣故。學人的邪智障礙正智，邪解脫障礙正解脫。問：邪見能夠障礙正見，為什麼學人的正見可以立為支呢？答：學人的正見，在斷除煩惱時，猶如鎧甲和兵器，所以可以立為支。再者，無學的正智、正解脫沒有相對的法，學人的正智與邪智相對，正解脫與邪解脫相對。再者，無學的心是一切解脫，學人的心是少分解脫，少分不解脫。少分解脫的，是見道所斷的煩惱；少分不解脫的，是修道所斷的煩惱。再者，如果心是一切障礙解脫，一切障礙處解脫，就可以立為支。一切障礙，是五種斷煩惱；一切障礙處，是五種斷煩惱。

【English Translation】 English version: Answer: It should be said that it 'exists'. Question: Why is it not mentioned here? Answer: A Dharma (law, teaching) may only be a Dharma-essence, or it may be both a Dharma-essence and a limb. A learner (Śaikṣa) only has the Dharma-essence but not the limb. Question: Why are the Right Knowledge (samyag-jñāna) and Right Liberation (samyag-vimukti) of the non-learner (Aśaikṣa) established as limbs, but not those of the learner? Answer: Because of the superiority of the name and meaning. If speaking in terms of Dharma, the Dharma of the non-learner is superior to the Dharma of the learner. If speaking in terms of person, the non-learner is superior to the learner. Furthermore, the names of the Right Knowledge and Right Liberation of the non-learner are superior because they are without fault. Furthermore, because the non-learner has cut off the root of all 'existence' (bhava). Furthermore, the non-learner attains two kinds of mind-liberation: one is self-nature liberation (prakṛti-vimukti), and the other is liberation in the body (kāya-vimukti). Therefore, four statements can be made: There is a mind that is self-nature liberated but not liberated in the body; there is liberation in the body but not self-nature liberation; there is both self-nature liberation and liberation in the body; there is neither self-nature liberation nor liberation in the body. Self-nature liberation but not liberation in the body refers to the mind of the learner. Liberation in the body but not self-nature liberation refers to the defiled (sāsrava) mind of the non-learner. Both self-nature liberation and liberation in the body refer to the mind of the non-learner. Neither self-nature liberation nor liberation in the body refers to the defiled mind of the learner and the minds of all ordinary people. Furthermore, the Right Knowledge and Right Liberation of the non-learner are without obstruction. The wrong knowledge (mithyā-jñāna) of the learner obstructs Right Knowledge, and wrong liberation (mithyā-vimukti) obstructs Right Liberation. Question: Wrong View (mithyā-dṛṣṭi) can obstruct Right View (samyag-dṛṣṭi), so why is the Right View of the learner established as a limb? Answer: The Right View of the learner, when cutting off afflictions (kleśa), is like armor and weapons, so it is established as a limb. Furthermore, the Right Knowledge and Right Liberation of the non-learner have no relative Dharmas. The Right Knowledge of the learner is relative to wrong knowledge, and Right Liberation is relative to wrong liberation. Furthermore, the mind of the non-learner is completely liberated, while the mind of the learner is partially liberated and partially not liberated. Partially liberated refers to the afflictions cut off by the Path of Seeing (darśana-mārga); partially not liberated refers to the afflictions cut off by the Path of Cultivation (bhāvanā-mārga). Furthermore, if the mind is liberated from all obstructions and liberated from all places of obstruction, it can be established as a limb. All obstructions refer to the five types of afflictions to be abandoned (pañca klesha); all places of obstruction refer to the five types of afflictions to be abandoned.

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惱。境界學人不爾。余無學功德。廣說如雜犍度。問曰。若如所說學人。則有邪智邪解脫。佛經云何通。如說。居士莫怖。凡夫愚小。成就邪智邪解脫故。畏墮地獄畜生餓鬼趣。汝邪智邪解脫。已斷成就正智正解脫。答曰。經說無墮惡趣。邪智邪解脫。學人猶有餘邪智邪解脫。

佛經說。阿難當知。舍利弗。是聰明比丘。須陀洹所有四支。為須達長者。分別有十種。問曰。云何尊者舍利弗。分別須陀洹四支為十種耶。尊者波奢說曰。一支說有十種。親近善知識有十種。乃至如法修行有十種。尊者富那耶奢說曰。信是親近善知識多聞法。正見是正思惟。余是如法修行。尊者瞿沙說曰。信戒是親近善知識。多聞是聞法。正見是正思惟。余是如法修行。尊者和須蜜說曰。信戒是親近善知識多聞智慧是聞法。正見是正思惟。餘者是如法修行。阿毗曇者。作如是說。信戒施是親近善知識多聞智慧是聞法。正見是正思惟。余是如法修行。尊者佛陀提婆說曰。須陀洹支者。即是須陀洹支尊者舍利弗為須達長者。分別不壞信有十種。以三事故。一以自體。二以起處。三以所依。以自體者。是信是戒。何者是信戒根本。謂無漏智。無漏善根。以起處者。是正覺依正覺故。長養戒聞施慧所依者是解脫。

問曰。何故名阿羅漢。

【現代漢語翻譯】 現代漢語譯本： 惱怒。境界上的學習者不是這樣。我沒有無學（Arhat，阿羅漢）的功德。詳細的說明如同《雜犍度》。

問：如果像你所說的學習者那樣，就會有邪智邪解脫，佛經該如何解釋呢？比如佛經上說：『居士不要害怕。凡夫愚昧弱小，成就邪智邪解脫，所以害怕墮入地獄、畜生、餓鬼道。你的邪智邪解脫已經斷除，成就了正智正解脫。』

答：經上說不會墮入惡趣。邪智邪解脫，學習者仍然有殘餘的邪智邪解脫。

佛經上說：『阿難（Ananda），你應該知道，舍利弗（Sariputra）是聰明的比丘（bhiksu）。須陀洹（Srotapanna，入流果）具有四支，舍利弗為須達長者（Sudatta）分別成十種。』

問：尊者舍利弗是如何將須陀洹的四支分別成十種的呢？

尊者波奢（Parsva）說：一支可以分為十種，親近善知識有十種，乃至如法修行有十種。

尊者富那耶奢（Punyayashas）說：信是親近善知識，多聞法。正見是正思惟，其餘是如法修行。

尊者瞿沙（Ghosha）說：信戒是親近善知識，多聞是聞法，正見是正思惟，其餘是如法修行。

尊者和須蜜（Vasumitra）說：信戒是親近善知識，多聞智慧是聞法，正見是正思惟，其餘是如法修行。

阿毗曇（Abhidharma，論藏）學者這樣說：信戒施是親近善知識，多聞智慧是聞法，正見是正思惟，其餘是如法修行。

尊者佛陀提婆（Buddha-deva）說：須陀洹支就是須陀洹支，尊者舍利弗為須達長者分別不壞信有十種，因為有三件事：一是以自體，二是以起處，三是以所依。以自體來說，是信是戒。什麼是信戒的根本？是無漏智，無漏善根。以起處來說，是正覺，依靠正覺。長養戒聞施慧所依靠的是解脫。

問：為什麼叫做阿羅漢（Arhat）？

【English Translation】 English version: Annoyance. The learners in the realm are not like that. I do not have the merits of an Arhat (Arhat). The detailed explanation is like the Miscellaneous Khandhaka.

Question: If it is like the learners you described, then there will be wrong knowledge and wrong liberation. How should the Buddha's teachings be explained? For example, the Buddha said: 'Layman, do not be afraid. Ordinary people are ignorant and weak, achieving wrong knowledge and wrong liberation, so they are afraid of falling into hell, the animal realm, and the realm of hungry ghosts. Your wrong knowledge and wrong liberation have been cut off, and you have achieved right knowledge and right liberation.'

Answer: The sutra says that one will not fall into the evil realms. Wrong knowledge and wrong liberation, learners still have residual wrong knowledge and wrong liberation.

The Buddha said: 'Ananda, you should know that Sariputra (Sariputra) is a wise bhiksu (bhiksu). A Srotapanna (Srotapanna, Stream-enterer) has four limbs, which Sariputra distinguished into ten kinds for Sudatta (Sudatta).'

Question: How did the Venerable Sariputra distinguish the four limbs of a Srotapanna into ten kinds?

Venerable Parsva (Parsva) said: One limb can be divided into ten kinds, associating with good teachers has ten kinds, and even practicing according to the Dharma has ten kinds.

Venerable Punyayashas (Punyayashas) said: Faith is associating with good teachers, and hearing the Dharma. Right view is right thought, and the rest is practicing according to the Dharma.

Venerable Ghosha (Ghosha) said: Faith and precepts are associating with good teachers, hearing is hearing the Dharma, right view is right thought, and the rest is practicing according to the Dharma.

Venerable Vasumitra (Vasumitra) said: Faith and precepts are associating with good teachers, hearing and wisdom are hearing the Dharma, right view is right thought, and the rest is practicing according to the Dharma.

The Abhidharma (Abhidharma) scholars say: Faith, precepts, and giving are associating with good teachers, hearing and wisdom are hearing the Dharma, right view is right thought, and the rest is practicing according to the Dharma.

Venerable Buddha-deva (Buddha-deva) said: The limbs of a Srotapanna are the limbs of a Srotapanna. Venerable Sariputra distinguished the indestructible faith into ten kinds for Sudatta, because there are three things: one is by its own nature, two is by its origin, and three is by its support. In terms of its own nature, it is faith and precepts. What is the root of faith and precepts? It is unconditioned wisdom, unconditioned good roots. In terms of its origin, it is right enlightenment, relying on right enlightenment. What supports the growth of precepts, hearing, giving, and wisdom is liberation.

Question: Why is it called an Arhat (Arhat)?

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答曰。阿羅名煩惱漢名殺。以智慧刀殺煩惱故。名阿羅漢。複次更不生諸界諸趣諸生死中。名阿羅漢。複次遠離惡不善法故。名阿羅漢。如偈說。

遠離惡不善　　安住善住中 　應受世上供　　故名阿羅漢

複次應受最勝供養故。名阿羅漢。一切沙門。所應用物。無有不應受者。漏盡者。問曰。如漏處亦盡。何故但說漏盡。答曰。世尊先說漏盡。當知亦說漏處。複次若法是自性斷。斷已不成就。此法與聖道相妨。聖道不與有漏善不隱沒無記法相妨。唯與漏法相妨。若漏斷善有漏法。不隱沒無記法亦斷同一對治故。如燈不與炷油器相妨而與闇相妨。為破闇故。然燈亦燋炷盡油熱器。複次以漏難斷難除難過。複次以漏是重過患故。複次漏是漏是漏處。流枙縛取使結亦爾。善有漏不隱沒無記法不爾。

云何為智。云何為見。云何為慧。問曰。何故作此論。答曰。或有說。忍是智。如譬喻者。佛陀提婆作如是說。慧眼初緣境界是忍。后增長是智。是故下智是忍。如人在道行。先生念欲住。然後乃住。慧眼初緣境界時是忍。增長是智是故下智是忍。為止如是說者意。亦明忍非智故而作此論。複次所以作論者。或有說盡智無生智是見性。為止如是說者意。亦明盡智無生智非見性故。而作此論。複次此揵度是智。

【現代漢語翻譯】 現代漢語譯本： 答：阿羅漢（Arhat），阿羅是煩惱的另一種說法，漢譯為『殺』。因為用智慧之刀斬殺煩惱，所以稱為阿羅漢。其次，不再於諸界、諸趣、諸生死中產生，稱為阿羅漢。再次，因為遠離邪惡不善之法，所以稱為阿羅漢。正如偈頌所說： 『遠離惡不善，安住善住中，應受世上供，故名阿羅漢。』 再次，因為應當接受最殊勝的供養，所以稱為阿羅漢。一切沙門（Shramana，出家修行者）所應用的物品，沒有不應該接受的。漏盡者，問：如果漏處也已斷盡，為何只說漏盡？答：世尊（世尊，佛的尊稱）先說漏盡，應當知道也包含了漏處。其次，如果某個法是自性斷滅，斷滅后不再成就，那麼此法就與聖道相妨礙。聖道不與有漏善、不隱沒無記法相妨礙，只與漏法相妨礙。如果斷滅了漏，那麼善的有漏法、不隱沒無記法也會一同斷滅，因為是對治同一對象。如同燈不與燈炷、油、燈器相妨礙，而是與黑暗相妨礙。爲了破除黑暗，點燈也會燒焦燈炷、耗盡油、加熱燈器。再次，因為漏難以斷除、難以去除、難以超越。再次，因為漏是嚴重的過患。再次，漏是漏，是漏處，是流、杻、縛、取、使、結也是如此。善的有漏法、不隱沒無記法不是這樣。 什麼是智？什麼是見？什麼是慧？問：為何要作此論述？答：或許有人說，忍是智，比如譬喻者。佛陀提婆（Buddha-deva）這樣說：慧眼最初緣取境界是忍，之後增長才是智。因此，下智是忍。如同人在道路上行走，先產生想要停留的念頭，然後才真正停留。慧眼最初緣取境界時是忍，增長后才是智，因此下智是忍。爲了阻止這種說法，也是爲了闡明忍不是智，所以才作此論述。再次，之所以作此論述，是因為或許有人說盡智、無生智是見的性質。爲了阻止這種說法，也是爲了闡明盡智、無生智不是見的性質，所以才作此論述。再次，此蘊是智。

【English Translation】 English version: Answer: Arhat (Arhat), 'Aro' is another term for afflictions (Kleshas), translated as 'killing' in Chinese. Because one slays afflictions with the sword of wisdom, one is called an Arhat. Furthermore, one is called an Arhat because one is no longer born in the realms, destinies, and cycles of birth and death. Furthermore, one is called an Arhat because one is far from evil and unwholesome dharmas. As the verse says: 'Far from evil and unwholesome, abiding in the abode of goodness, worthy of receiving offerings from the world, therefore called an Arhat.' Furthermore, one is called an Arhat because one is worthy of receiving the most supreme offerings. There is nothing among the requisites used by all Shramanas (Shramana, wandering ascetics) that they should not receive. One who has exhausted the outflows (Asrava), Question: If the locations of outflows are also exhausted, why only speak of the exhaustion of outflows? Answer: The World-Honored One (Bhagavan, an epithet of the Buddha) first speaks of the exhaustion of outflows; one should know that this also includes the locations of outflows. Furthermore, if a certain dharma is extinguished by its very nature, and does not come to be after being extinguished, then this dharma obstructs the Noble Path. The Noble Path does not obstruct wholesome dharmas with outflows, nor dharmas that are unmanifested and neutral, but only obstructs dharmas with outflows. If outflows are extinguished, then wholesome dharmas with outflows and unmanifested neutral dharmas are also extinguished together, because they are the objects of the same antidote. It is like a lamp that does not obstruct the wick, oil, or container, but obstructs darkness. In order to dispel darkness, lighting the lamp also burns the wick, exhausts the oil, and heats the container. Furthermore, because outflows are difficult to cut off, difficult to remove, and difficult to overcome. Furthermore, because outflows are a grave fault. Furthermore, outflows are outflows, are locations of outflows, are streams, fetters, bonds, attachments, messengers, and knots. Wholesome dharmas with outflows and unmanifested neutral dharmas are not like this. What is wisdom (Jnana)? What is seeing (Darshana)? What is understanding (Prajna)? Question: Why is this treatise composed? Answer: Perhaps someone says that forbearance (Kshanti) is wisdom, like the exemplifiers. Buddha-deva (Buddha-deva) says thus: The first connection of the eye of wisdom with an object is forbearance, and its subsequent growth is wisdom. Therefore, lower wisdom is forbearance. It is like a person walking on a road, first having the thought of wanting to stop, and then actually stopping. The first connection of the eye of wisdom with an object is forbearance, and its growth is wisdom, therefore lower wisdom is forbearance. In order to stop such a statement, and also to clarify that forbearance is not wisdom, this treatise is composed. Furthermore, the reason for composing this treatise is that perhaps someone says that the wisdom of exhaustion (Ksaya-jnana) and the wisdom of non-arising (Anutpada-jnana) are the nature of seeing. In order to stop such a statement, and also to clarify that the wisdom of exhaustion and the wisdom of non-arising are not the nature of seeing, this treatise is composed. Furthermore, this aggregate (Skandha) is wisdom.

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此中應分別。何者是智性見性慧性法。◎

◎云何為見。答曰。眼根五見世俗正見學見無學見是也。問曰。眼根何故名見耶。答曰。以四事故名見。一以賢聖人說故。二以世俗人說故。三以經說故。四以世間現見故。賢聖世俗人說者。如說我見是人行住坐臥。若見人顛蹶迷錯者。作如是說。如有見邪經說者。佛說。若眼見色。不應分別。是男是女。生於染愛。復說。若眼見色。好不生愛。惡不生恚。復說。若見適意。色不適意。色非適意。色非不適意。色應當觀察。復說。若眼見色。不應生愛恚。應生舍心。復說。若見色應當正觀是不凈法世間現見者。尊者和須蜜說曰。此是世人言說。我現見是事凈。現見是事不凈。尊者佛陀提婆說曰。經亦說。世人亦說。眼所及識所更。是名為見。五見名見者。以四事故。廣說如見揵度見處中所說。世俗正見名見者。以是見性故。學見無學見。所以名見者。以是見性故。如夜有云時見色。染污慧見法亦爾。如夜無雲時見色。善有漏慧見亦爾。如晝有云時見色。學慧見法亦爾。如晝無雲時見色。無學慧見法亦爾。云何為智。答曰。除見道中忍。余意識相應慧是也。彼有三種。善染污不隱沒無記。善有二種。有漏無漏。有漏者。是世俗正見。無漏者。是學無學八智。染污者。是五

【現代漢語翻譯】 現代漢語譯本： 這裡應該進行區分。什麼是智性、見性、慧性法？ ◎ 什麼是『見』？答：眼根（眼睛作為感覺器官）的五見（五種不同的見解），世俗正見（符合世俗規範的正確見解），學見（通過學習獲得的見解），無學見（超越學習的見解），這些都屬於『見』。問：為什麼眼根被稱為『見』呢？答：因為四個原因被稱為『見』。一是因為賢聖人這樣說，二是因為世俗人這樣說，三是因為經典這樣說，四是因為世間現見（親眼所見）如此。賢聖和世俗人所說，例如說『我見這個人行走、站立、坐臥』。如果見到人跌倒、迷失、犯錯，會這樣說。如果有人見到邪經邪說，佛說，如果眼睛見到顏色，不應該分別這是男是女，從而產生染愛。又說，如果眼睛見到顏色，好的不生愛，壞的不生恨。又說，如果見到適意的顏色、不適意的顏色、非適意的顏色、非不適意的顏色，應當觀察。又說，如果眼睛見到顏色，不應該生愛和恨，應該生舍心（放下）。又說，如果見到顏色，應當正確地觀察它是不凈法。世間現見，尊者和須蜜（Vasumitra）說：『這是世人的言說，我親眼見到這件事是清凈的，親眼見到這件事是不清凈的。』尊者佛陀提婆（Buddha-deva）說：『經典也這樣說，世人也這樣說，眼睛所及、意識所接觸的，這被稱為見。』五見被稱為見，因為四個原因，詳細的解釋如同《見蘊》（見揵度）和《見處》（見處所）中所說。世俗正見被稱為見，因為這是見的性質。學見和無學見之所以被稱為見，也是因為這是見的性質。如同夜晚有云的時候見到顏色，染污的智慧見到法也是這樣。如同夜晚沒有云的時候見到顏色，善的有漏智慧見到法也是這樣。如同白天有云的時候見到顏色，學慧見到法也是這樣。如同白天沒有云的時候見到顏色，無學慧見到法也是這樣。 什麼是『智』？答：除了見道（證悟之道）中的忍（Kshanti，安忍），其餘與意識相應的智慧就是智。它有三種：善、染污、不隱沒無記（既不善也不惡，不影響善惡）。善的有兩種：有漏（與煩惱相連）和無漏（沒有煩惱）。有漏的是世俗正見，無漏的是學見和無學見的八智。染污的是五...

【English Translation】 English version: Here, distinctions should be made. What are the characteristics of intellect (智性, Zhi xing), seeing (見性, Jian xing), and wisdom (慧性, Hui xing) in relation to the Dharma (法, Fa)? ◎ What is 'seeing' (見, Jian)? The answer is: the five kinds of seeing associated with the eye faculty (眼根, Yan gen) [the physical eye as a sense organ], mundane right view (世俗正見, Shi su zheng jian), the seeing of a learner (學見, Xue jian), and the seeing of one beyond learning (無學見, Wu xue jian). Question: Why is the eye faculty called 'seeing'? Answer: It is called 'seeing' for four reasons. First, because the wise and noble people say so. Second, because ordinary people say so. Third, because the scriptures say so. Fourth, because it is seen in the world as it is. What the wise and noble and ordinary people say, for example, 'I see this person walking, standing, sitting, or lying down.' If one sees a person stumble, become lost, or make a mistake, one says so. If someone sees wrong scriptures or wrong views, the Buddha said, 'If the eye sees a form, one should not discriminate whether it is male or female, thereby giving rise to defiled love.' It is also said, 'If the eye sees a form, one should not generate love for what is good, nor hatred for what is bad.' It is also said, 'If one sees a pleasing form, an unpleasing form, a neither pleasing nor unpleasing form, one should contemplate it.' It is also said, 'If the eye sees a form, one should not generate love or hatred, but should generate equanimity (舍心, She xin).' It is also said, 'If one sees a form, one should rightly contemplate it as an impure phenomenon.' What is seen in the world as it is: Venerable Vasumitra (和須蜜, He Xu mi) said, 'This is what people say: I see this thing as pure, I see this thing as impure.' Venerable Buddha-deva (佛陀提婆, Fo Tuo Ti Po) said, 'The scriptures also say so, and people also say so: what the eye reaches and what the consciousness contacts is called seeing.' The five kinds of seeing are called seeing for four reasons, as explained in detail in the sections on the aggregate of seeing (見揵度, Jian qian du) and the places of seeing (見處所, Jian chu suo). Mundane right view is called seeing because it is the nature of seeing. The seeing of a learner and the seeing of one beyond learning are called seeing because they are the nature of seeing. Just as one sees a color when there are clouds at night, so too does defiled wisdom see the Dharma. Just as one sees a color when there are no clouds at night, so too does wholesome contaminated wisdom see the Dharma. Just as one sees a color when there are clouds during the day, so too does the wisdom of a learner see the Dharma. Just as one sees a color when there are no clouds during the day, so too does the wisdom of one beyond learning see the Dharma. What is 'intellect' (智, Zhi)? The answer is: except for forbearance (忍, Kshanti) in the path of seeing (見道, Jian dao) [the path of insight or enlightenment], the wisdom associated with the remaining consciousness is intellect. It has three kinds: wholesome, defiled, and non-obscured neutral (不隱沒無記, Bu yin mo wu ji) [neither good nor bad, not affecting good or evil]. Wholesome has two kinds: contaminated (有漏, You lou) [associated with afflictions] and uncontaminated (無漏, Wu lou) [without afflictions]. Contaminated is mundane right view, and uncontaminated is the eight wisdoms of the learner and one beyond learning. Defiled is the five...

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見及愛恚慢疑無明相應者。不隱沒無記者。威儀工巧報生變化心俱者是也。及五識身相應慧。彼亦有三種。善穢污不隱沒無記善者是生得善。穢污者。與愛恚俱。不隱沒無記者。與報心俱。云何為慧。答曰。意識相應慧是也。彼亦有三種。善穢污不隱沒無記善者。有二種。有漏無漏。有漏者。是世俗正見。無漏者。是見道中八忍學無學八智。余如先說。五識相應慧。如先說。已說自體。今當說同異相。若見是智耶。乃至廣作四句。是見非智者。眼根見見道中諸忍是也。問曰。何故眼根非智耶。答曰。眼根是色智非是色。複次眼根是非相應非依非行非緣。智是相應是依是行是緣。見道中諸忍。何故非智耶。答曰。是忍非已忍。是觀非知是觀非已觀。是求覓非已足。是施設止息方便。複次忍是疑對治。彼疑得與此忍俱生故。決定義是智義。複次無礙。道解脫道。雖同作一事。不得同在一剎那中生。尊者和須蜜說曰。堪忍故名忍。不可以堪忍是智。尊者佛陀提婆說曰。己見名智忍非己見。是名見非智。智非見者。除五見及世俗正見。諸餘意識相應有漏慧。彼有二種。染污不隱沒無記。染污者。與愛恚慢疑無明相應者是也。問曰。何故與愛等相應染污慧非見耶。答曰。見所行猛利。彼慧所行不猛利。複次見於緣深入。慧于緣不

【現代漢語翻譯】 現代漢語譯本： 『見』以及與貪愛（愛，指貪戀和執著）、嗔恚（恚，指憤怒和憎恨）、我慢（慢，指傲慢自大）、懷疑（疑，指猶豫不決）和無明（無明，指對真理的迷惑）相應的意識活動，以及不被業力遮蔽的無記性（不隱沒無記，指非善非惡，不產生明顯果報的狀態）意識活動。這些包括威儀（威儀，指行為舉止）、工巧（工巧，指工藝技巧）、報生（報生，指由業力果報產生的）和變化心（變化心，指可以變化的心）所伴隨的意識活動。還有與五識身（五識身，指眼識、耳識、鼻識、舌識、身識）相應的智慧（慧，指辨別和理解能力）。 這種智慧也有三種：善、染污和不隱沒無記。善的智慧是與生俱來的善性（生得善）。染污的智慧與貪愛和嗔恚相伴隨。不隱沒無記的智慧與果報心（報心，指感受果報的心）相伴隨。 什麼是智慧呢？回答是：與意識相應的智慧就是智慧。這種智慧也有三種：善、染污和不隱沒無記。善的智慧有兩種：有漏（有漏，指受煩惱影響的）和無漏（無漏，指不受煩惱影響的）。有漏的智慧是世俗的正見（世俗正見，指符合世俗道德規範的正確見解）。無漏的智慧是在見道（見道，指證悟真理的最初階段）中的八忍（八忍，指八種忍辱）以及學無學（學無學，指有待學習和無需再學習的聖者）的八智（八智，指八種智慧）。其餘的解釋如前所述。與五識相應的智慧，也如前所述。 已經解釋了自性（自體，指事物的本質），現在將要解釋同異相（同異相，指相同和不同的特徵）。如果『見』是智慧嗎？』乃至廣泛地作出四句判斷。是『見』但不是智慧的是：眼根（眼根，指眼睛）以及見道中的各種忍辱。 提問：為什麼眼根不是智慧呢？回答：眼根是色（色，指物質）的『見』，但不是色的智慧。而且，眼根是非相應的（非相應，指不與心識同時生起），非所依（非依，指不是心識所依賴的），非所行（非行，指不是心識的活動），非所緣（非緣，指不是心識的對象）。而智慧是相應的，是所依的，是所行的，是所緣的。見道中的各種忍辱，為什麼不是智慧呢？回答：是忍辱但不是已經忍辱，是觀（觀，指觀察）但不是已知，是觀但不是已經觀，是尋求但不是已經滿足，是施設止息（施設止息，指設立停止煩惱的方法）的方便（方便，指方法）。而且，忍辱是對治懷疑的。懷疑和忍辱可以同時生起。決定義是智慧的含義。 而且，無礙道（無礙道，指斷除煩惱的道路）和解脫道（解脫道，指獲得解脫的道路），雖然做的是同一件事，但不能在同一剎那中生起。尊者和須蜜（尊者和須蜜，一位佛教論師）說：因為能夠堪忍所以稱為忍辱。不能因為能夠堪忍就說是智慧。尊者佛陀提婆（尊者佛陀提婆，一位佛教論師）說：已經見到的稱為智慧，沒有見到的稱為『見』而不是智慧。 不是『見』而是智慧的是：除了五見（五見，指身見、邊見、邪見、見取見、戒禁取見）和世俗正見之外，其餘的與意識相應的有漏智慧。這些智慧有兩種：染污和不隱沒無記。染污的智慧是與貪愛、嗔恚、我慢、懷疑和無明相應的智慧。 提問：為什麼與貪愛等相應的染污智慧不是『見』呢？回答：『見』所作用的非常猛利，而這些智慧所作用的不猛利。而且，『見』對於所緣深入，而智慧對於所緣不深入。

【English Translation】 English version: Those who see and are associated with love (愛, referring to attachment and clinging), hatred (恚, referring to anger and resentment), pride (慢, referring to arrogance), doubt (疑, referring to indecision), and ignorance (無明, referring to delusion about the truth), as well as those unhidden and unspecified (不隱沒無記, referring to a state that is neither good nor bad, producing no obvious consequences). These include activities of consciousness accompanied by demeanor (威儀, referring to behavior and deportment), craftsmanship (工巧, referring to skills and techniques), resultant birth (報生, referring to arising from karmic retribution), and transformation mind (變化心, referring to a mind that can change). Also, there is wisdom (慧, referring to the ability to discern and understand) associated with the five aggregates of consciousness (五識身, referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness). This wisdom also has three types: wholesome, defiled, and unhidden unspecified. Wholesome wisdom is innate goodness (生得善). Defiled wisdom is accompanied by love and hatred. Unhidden unspecified wisdom is accompanied by the resultant mind (報心, referring to the mind that experiences karmic results). What is wisdom? The answer is: wisdom associated with consciousness is wisdom. This wisdom also has three types: wholesome, defiled, and unhidden unspecified. Wholesome wisdom has two types: with outflows (有漏, referring to being influenced by afflictions) and without outflows (無漏, referring to being unaffected by afflictions). Wisdom with outflows is conventional right view (世俗正見, referring to correct views that conform to worldly moral standards). Wisdom without outflows is the eight acceptances (八忍, referring to eight types of forbearance) in the path of seeing (見道, referring to the initial stage of realizing the truth) and the eight knowledges (八智, referring to eight types of wisdom) of those who are still learning and those who have nothing more to learn (學無學, referring to saints who are still learning and those who no longer need to learn). The rest of the explanation is as previously stated. Wisdom associated with the five consciousnesses is also as previously stated. The self-nature (自體, referring to the essence of things) has already been explained, and now the similarities and differences (同異相, referring to similar and different characteristics) will be explained. If 'seeing' is wisdom? ' and so on, making four judgments extensively. What is 'seeing' but not wisdom is: the eye faculty (眼根, referring to the eye) and the various acceptances in the path of seeing. Question: Why is the eye faculty not wisdom? Answer: The eye faculty is 'seeing' of form (色, referring to matter), but it is not wisdom of form. Moreover, the eye faculty is non-associated (非相應, referring to not arising simultaneously with consciousness), non-dependent (非依, referring to not being relied upon by consciousness), non-acting (非行, referring to not being an activity of consciousness), and non-objective (非緣, referring to not being an object of consciousness). But wisdom is associated, dependent, acting, and objective. Why are the various acceptances in the path of seeing not wisdom? Answer: They are acceptances but not already accepted, they are observation (觀, referring to observation) but not already known, they are observation but not already observed, they are seeking but not already satisfied, they are means (方便, referring to methods) for establishing cessation (施設止息, referring to establishing methods for stopping afflictions). Moreover, acceptance is the antidote to doubt. Doubt and acceptance can arise simultaneously. Definitive meaning is the meaning of wisdom. Moreover, the path of unobstructedness (無礙道, referring to the path of cutting off afflictions) and the path of liberation (解脫道, referring to the path of attaining liberation), although doing the same thing, cannot arise in the same instant. Venerable Vasumitra (尊者和須蜜, a Buddhist scholar) said: Because of being able to endure, it is called acceptance. It cannot be said to be wisdom because of being able to endure. Venerable Buddhatadeva (尊者佛陀提婆, a Buddhist scholar) said: What has already been seen is called wisdom, what has not been seen is called 'seeing' but not wisdom. What is not 'seeing' but is wisdom is: apart from the five views (五見, referring to the view of self, extreme views, wrong views, holding to views, and holding to precepts and rituals) and conventional right view, the remaining wisdom with outflows associated with consciousness. These wisdoms have two types: defiled and unhidden unspecified. Defiled wisdom is wisdom associated with love, hatred, pride, doubt, and ignorance. Question: Why is defiled wisdom associated with love, etc., not 'seeing'? Answer: 'Seeing' acts very intensely, while these wisdoms do not act intensely. Moreover, 'seeing' penetrates deeply into the object, while wisdom does not penetrate deeply into the object.

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深入。複次愛相應慧。為二結所覆蔽遍故。二結者。謂愛及相應無明。余亦如是。問曰。不共無明相應慧。不為二結所覆。何以故。不名見耶。答曰。不共無明覆慧重於三結。不隱沒無記者。是威儀工巧報生變化心俱者是也。問曰。何故不隱沒無記慧非見耶。答曰。見所行猛利。彼慧所行不猛利。複次見於緣深入。彼慧于緣不深入。複次見有勢力。彼慧微劣。問曰。如報慧微劣可爾。威儀工巧者。亦有勢用。如世尊威儀。毗首羯磨天工巧。乃似愿智所作。答曰。雖極工巧。為邪命所覆。複次雖是極巧。猶為他人所譏言。是處不好五識相應慧。何故非見耶。答曰。見所行猛利。于緣深入。彼慧所行不猛利。于緣不深入。複次見能分別。彼慧不能分別。複次見緣三世及無為。彼慧唯緣現在。複次見緣總相別相。彼慧唯緣別相。複次見於緣數數行。彼慧不爾。複次見於緣籌量觀察。彼慧不爾。問曰。盡智無生智。何故非見耶。答曰。見所行猛利。彼智所行不猛利。複次見生時。于施設有所作。彼智生止息方便無所作。如鳥住安隱處。複次見現在前有所求。彼智現前無所求。是故尊者瞿沙作。如是說。于勝法更無所求故。盡智無生智非見。複次一切無漏慧有二種。或對治邪見。或對治無智。復有說者。無漏法三種。或對治邪見

【現代漢語翻譯】 現代漢語譯本 深入。進一步說，與愛相應的智慧，被兩種結縛所覆蓋和遍佈。這兩種結縛是：愛以及與愛相應的無明（不知道真理的迷惑）。其餘情況也類似。有人問：不與無明共同存在的智慧，不被兩種結縛所覆蓋，為什麼不被稱為『見』呢？回答是：不共無明覆蓋的智慧，其力量弱於能斷除三種結縛（薩迦耶見（身見）、戒禁取見、疑見）的智慧。不隱沒無記性的智慧，是指威儀（行為舉止）、工巧（工藝技巧）、報生（果報所生）、變化心（神通變化之心）相應的智慧。有人問：為什麼不隱沒的無記慧不是『見』呢？回答是：『見』的作用猛利，而這種智慧的作用不猛利。進一步說，『見』對於所緣境深入，而這種智慧對於所緣境不深入。進一步說，『見』有勢力，而這種智慧微弱。有人問：果報所生的智慧微弱還可以理解，但威儀和工巧方面的智慧，也有其作用。例如世尊（釋迦牟尼佛）的威儀，毗首羯磨天（ देवताओं के वास्तुकार，天界的工匠）的工巧，簡直像是愿智（隨心所欲的智慧）所創造的。回答是：即使是極精巧的工巧，也被邪命（不正當的謀生手段）所覆蓋。進一步說，即使是極精巧，仍然會被他人譏諷說：『這個地方不好』。與五識（眼識、耳識、鼻識、舌識、身識）相應的智慧，為什麼不是『見』呢？回答是：『見』的作用猛利，對於所緣境深入，而這種智慧的作用不猛利，對於所緣境不深入。進一步說，『見』能夠分別，而這種智慧不能分別。進一步說，『見』能夠緣於過去、現在、未來三世以及無為法（涅槃），而這種智慧只能緣于現在。進一步說，『見』能夠緣于總相和別相，而這種智慧只能緣于別相。進一步說，『見』對於所緣境能夠數數（多次）地行，而這種智慧不能這樣。進一步說，『見』對於所緣境能夠籌量觀察，而這種智慧不能這樣。有人問：盡智（斷盡煩惱的智慧）和無生智（不再產生煩惱的智慧），為什麼不是『見』呢？回答是：『見』的作用猛利，而這種智慧的作用不猛利。進一步說，『見』產生時，對於施設（建立、安立）有所作為，而這種智慧在生起、止息和方便上都沒有所作為，就像鳥兒住在安穩的地方一樣。進一步說，『見』在現在面前有所求，而這種智慧在現在面前沒有所求。所以尊者瞿沙（Ghosha）這樣說：『對於殊勝的佛法不再有所求，所以盡智和無生智不是『見』。』進一步說，一切無漏慧（沒有煩惱的智慧）有兩種：或者對治邪見，或者對治無智（沒有智慧）。也有人說：無漏法有三種：或者對治邪見。

【English Translation】 English version Furthermore, wisdom associated with attachment is covered and pervaded by two fetters. These two fetters are: attachment and the corresponding ignorance (delusion of not knowing the truth). The rest is similar. Someone asks: Wisdom not co-existing with ignorance is not covered by two fetters, why is it not called 'view'? The answer is: The wisdom covered by non-common ignorance is weaker than the wisdom that can cut off the three fetters (Sakkāya-diṭṭhi (belief in self), Sīlabbata-parāmāsa (clinging to rites and rituals), Vicikicchā (doubt)). Wisdom that does not obscure the indeterminate is that which is associated with deportment (behavior), craftsmanship (artistic skills), resultant birth (born from karma), and transformation mind (mind of supernatural transformation). Someone asks: Why is the indeterminate wisdom that does not obscure not a 'view'? The answer is: The function of 'view' is vigorous, while the function of this wisdom is not vigorous. Furthermore, 'view' is profound in its object, while this wisdom is not profound in its object. Furthermore, 'view' has power, while this wisdom is weak. Someone asks: It is understandable that the wisdom born from retribution is weak, but the wisdom in deportment and craftsmanship also has its function. For example, the deportment of the World Honored One (Shakyamuni Buddha), the craftsmanship of Vishvakarman (देவத ाओ ं के व ास ्तुक ा र, the architect of the gods), is simply created by wish-fulfilling wisdom (wisdom at will). The answer is: Even the most exquisite craftsmanship is covered by wrong livelihood (improper means of making a living). Furthermore, even if it is extremely exquisite, it will still be ridiculed by others saying: 'This place is not good.' Why is the wisdom associated with the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) not a 'view'? The answer is: The function of 'view' is vigorous, and it is profound in its object, while the function of this wisdom is not vigorous, and it is not profound in its object. Furthermore, 'view' can distinguish, while this wisdom cannot distinguish. Furthermore, 'view' can be related to the past, present, and future three times and the unconditioned dharma (Nirvana), while this wisdom can only be related to the present. Furthermore, 'view' can be related to the general and specific characteristics, while this wisdom can only be related to the specific characteristics. Furthermore, 'view' can be practiced repeatedly on the object, while this wisdom cannot. Furthermore, 'view' can deliberate and observe the object, while this wisdom cannot. Someone asks: Why are Exhaustion Knowledge (wisdom of exhausting afflictions) and Non-arising Knowledge (wisdom of no longer arising afflictions) not 'view'? The answer is: The function of 'view' is vigorous, while the function of this wisdom is not vigorous. Furthermore, when 'view' arises, it acts on the establishment (establishment, establishment), while this wisdom does nothing in terms of arising, cessation, and means, just like a bird living in a safe place. Furthermore, 'view' seeks something in the present, while this wisdom does not seek anything in the present. Therefore, Venerable Ghosha (Ghosha) said: 'Because there is no longer any seeking for the supreme Dharma, Exhaustion Knowledge and Non-arising Knowledge are not 'view'.' Furthermore, all undefiled wisdom (wisdom without afflictions) is of two kinds: either counteracting wrong views or counteracting non-wisdom (lack of wisdom). Some say that there are three kinds of undefiled dharmas: either counteracting wrong views.

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非無智。或對治無智非邪見。或對治邪見亦對治無智。若對治邪見非無智者。是見非智。如見道中諸忍。若對治無智非邪見者。是智非見。如盡智無生智。對治邪見亦對治無智者。諸餘無漏慧。尊者和須蜜。說曰。盡智無生智。何故非見耶。答曰。若盡智無生智。是見性者。阿羅漢則成就九種道。然佛世尊說阿羅漢成就十種道。問曰。如世俗正見是見性智性。學見是見性智性。無學見是見性智性。若盡智無生智。亦是見性智性者。有何過耶。答曰。若如方便初入法時。世俗正見是見是智。立是正見支。非正智支。學見是見是智。立正見支非正智支。無學見是見是智。立正見支。不立正智支如是盡智無生智體。亦是見是智者。亦應立正見支不立正智支。則阿羅漢成就九種道無十。世尊說阿羅漢成就十種道。尊者佛陀提婆說曰。決定無疑。此智是見所以者何。以猛利故。若作是問。阿羅漢成就九種道。然佛說有十種道。應如是答。十道二在無學地。八在學無學地。亦見亦智者。除見道中諸忍盡智無生智。諸餘無漏慧。彼是何耶。謂學八智無學正見五見世俗正見。亦是見相。亦是智相。非智非見者。除上爾所事。若法第一第二第三句已立名已稱說。除之諸餘法。未立名未稱說者。作第四句。彼是何耶。色陰中除眼根。諸餘色

【現代漢語翻譯】 非無智（awidya，無明）。或者，對治無智的不是邪見（mithyā-dṛṣṭi，錯誤的見解）。或者，對治邪見的也對治無智。如果對治邪見的不是無智，那是見（dṛṣṭi，見解）而非智（jñāna，智慧）。例如見道（darśana-mārga，見道）中的諸忍（kṣānti，忍）。如果對治無智的不是邪見，那是智而非見。例如盡智（kṣayajñāna，知盡智）和無生智（anutpādajñāna，無生智）。對治邪見的也對治無智的是其餘的無漏慧（anāsrava-prajñā，無漏智慧）。 尊者和須蜜（Vasumitra）說：『為什麼盡智和無生智不是見呢？』回答說：『如果盡智和無生智是見的性質，那麼阿羅漢（arhat，阿羅漢）就成就九種道（mārga，道），然而佛世尊（Buddha-bhagavat，佛世尊）說阿羅漢成就十種道。』 問：『如果像世俗正見（laukika-samyagdṛṣṭi，世俗正見）是見的性質也是智的性質，學見（śaikṣa-dṛṣṭi，有學正見）是見的性質也是智的性質，無學見（aśaikṣa-dṛṣṭi，無學正見）是見的性質也是智的性質，如果盡智和無生智也是見的性質也是智的性質，會有什麼過失呢？』 答：『如果像方便初入法時，世俗正見是見是智，立為正見支（samyagdṛṣṭi-aṅga，正見支），而非正智支（samyakjñāna-aṅga，正智支）；學見是見是智，立為正見支而非正智支；無學見是見是智，立為正見支，不立為正智支。如果盡智和無生智的體性也是見也是智，也應該立為正見支而不立為正智支，那麼阿羅漢就成就九種道而不是十種道，而世尊說阿羅漢成就十種道。』 尊者佛陀提婆（Buddha-deva）說：『決定無疑，此智是見，這是為什麼呢？因為它猛利。』如果有人問：『阿羅漢成就九種道，然而佛說有十種道。』應該這樣回答：『十道中有兩種在無學地（aśaikṣa-bhūmi，無學地），八種在學地（śaikṣa-bhūmi，有學地）和無學地。』 亦見亦智的是什麼呢？除了見道中的諸忍、盡智和無生智，其餘的無漏慧。那些是什麼呢？是學地的八智（aṣṭa-jñāna，八智）和無學地的正見（samyagdṛṣṭi，正見）、五見（pañca-dṛṣṭi，五見）和世俗正見。 非智非見的是什麼呢？除了上面所說的那些，如果法的第一句、第二句、第三句已經立名已經稱說，將它們排除，其餘的法，未立名未稱說的，作為第四句。那些是什麼呢？色陰（rūpa-skandha，色蘊）中除了眼根（cakṣur-indriya，眼根）以外的其餘的色。

【English Translation】 Not non-wisdom (awidya). Or, what counteracts non-wisdom is not wrong view (mithyā-dṛṣṭi). Or, what counteracts wrong view also counteracts non-wisdom. If what counteracts wrong view is not non-wisdom, that is view (dṛṣṭi) and not wisdom (jñāna). For example, the kṣānti (forbearance) in the darśana-mārga (path of seeing). If what counteracts non-wisdom is not wrong view, that is wisdom and not view. For example, kṣayajñāna (knowledge of exhaustion) and anutpādajñāna (knowledge of non-arising). What counteracts wrong view and also counteracts non-wisdom is the remaining anāsrava-prajñā (undefiled wisdom). Venerable Vasumitra said: 'Why are kṣayajñāna and anutpādajñāna not view?' The answer is: 'If kṣayajñāna and anutpādajñāna are of the nature of view, then an arhat (worthy one) would attain nine mārga (paths), but the Buddha-bhagavat (Blessed Buddha) said that an arhat attains ten paths.' Question: 'If, like laukika-samyagdṛṣṭi (worldly right view) is of the nature of both view and wisdom, śaikṣa-dṛṣṭi (view of a learner) is of the nature of both view and wisdom, aśaikṣa-dṛṣṭi (view of one beyond learning) is of the nature of both view and wisdom, what fault would there be if kṣayajñāna and anutpādajñāna are also of the nature of both view and wisdom?' Answer: 'If, like when one initially enters the Dharma through skillful means, laukika-samyagdṛṣṭi is both view and wisdom, it is established as a samyagdṛṣṭi-aṅga (limb of right view) and not as a samyakjñāna-aṅga (limb of right wisdom); śaikṣa-dṛṣṭi is both view and wisdom, it is established as a limb of right view and not as a limb of right wisdom; aśaikṣa-dṛṣṭi is both view and wisdom, it is established as a limb of right view and not established as a limb of right wisdom. If the essence of kṣayajñāna and anutpādajñāna is also both view and wisdom, it should also be established as a limb of right view and not established as a limb of right wisdom, then an arhat would attain nine paths instead of ten, while the Blessed One said that an arhat attains ten paths.' Venerable Buddha-deva said: 'Definitely without doubt, this wisdom is view. Why is that? Because it is intense.' If someone asks: 'An arhat attains nine paths, but the Buddha said there are ten paths,' one should answer like this: 'Two of the ten paths are in the aśaikṣa-bhūmi (ground of no more learning), and eight are in the śaikṣa-bhūmi (ground of learning) and the ground of no more learning.' What is both view and wisdom? Except for the kṣānti in the path of seeing, kṣayajñāna, and anutpādajñāna, the remaining undefiled wisdom. What are those? They are the aṣṭa-jñāna (eight wisdoms) of the learner and the samyagdṛṣṭi (right view), pañca-dṛṣṭi (five views), and worldly right view of one beyond learning. What is neither wisdom nor view? Except for the things mentioned above, if the first, second, and third phrases of a dharma have already been named and spoken of, exclude them; the remaining dharmas that have not been named and spoken of are the fourth phrase. What are those? In the rūpa-skandha (form aggregate), except for the cakṣur-indriya (eye faculty), the remaining forms.

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陰是也。行陰中除一切慧。謂善染污不隱沒無記。亦在意地。亦五識地。亦有漏無漏。諸餘相應不相應行陰是也。三陰及無為法。如是等作第四句。是名除上爾所事。若見是慧耶。乃至廣作四句。見非慧者眼根是也。慧非見者。除五見世俗正見。諸餘意識相應有漏慧。五識相應慧。及盡智無生智。余廣說如前四句。亦見亦慧者。除盡智無生智。諸餘無漏慧彼是何耶。謂見道中諸忍。學八智無學正見五見世俗正見。是諸法有見相慧相。非見非慧者。除上爾所事。如先說。若智是慧耶。答曰。諸智是慧。頗有是慧非智耶。答曰。有見道中諸忍是也。廣說攝亦如是。◎

阿毗曇毗婆沙論卷第四十七 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十八

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智犍度八道品中

◎若成就見亦成就智耶。答曰如是。若成就智亦成就見耶。答曰如是。若成就見亦成就慧耶。答曰如是。若成就慧亦成就見耶。答曰如是。若成就智亦成就慧耶。答曰如是。若成就慧亦成就智耶。答曰如是。誰成就見智慧耶。答曰。一切眾生。總而言之。一切眾生。然有多少斷善根者。成就三界見道所斷見智慧。三界修道所斷染

【現代漢語翻譯】 現代漢語譯本： 『陰』就是這樣。在行陰中去除一切『慧』（Prajna，智慧）。也就是指善、染污、不隱沒無記，也在意地（Manovijnana-bhumi，意識的層面），也在五識地（Panca-vijnana-bhumi，眼、耳、鼻、舌、身五種感官意識的層面），也包括有漏（Sasrava，受煩惱影響的）和無漏（Anasrava，不受煩惱影響的）。其餘相應的和不相應的行陰就是這樣。三陰（色、受、想）以及無為法（Asamskrta，不生不滅的真如），像這樣構成第四句。這叫做去除以上所說的事情。如果『見』（Darsana，見解）是『慧』嗎？』乃至廣泛地構成四句。『見』不是『慧』的，比如眼根（Caksurindriya，視覺器官）就是。『慧』不是『見』的，去除五見（五種錯誤的見解）和世俗正見（Samvrti-satya，世俗諦），其餘意識相應的有漏『慧』，五識相應的『慧』，以及盡智（Ksaya-jnana，斷盡煩惱的智慧）和無生智（Anutpada-jnana，不再產生煩惱的智慧）。其餘廣泛的解說如同前面的四句。既是『見』又是『慧』的，去除盡智和無生智，其餘的無漏『慧』，那是什麼呢？是指見道（Darsana-marga，證悟真理的道路）中的諸忍（Ksanti，對真理的確認），學位的八智（八種智慧），無學位的正見（Samyag-drsti，正確的見解），五見和世俗正見。這些法既有『見』的相，也有『慧』的相。不是『見』也不是『慧』的，去除以上所說的事情，如同先前所說。如果『智』（Jnana，知識）是『慧』嗎？』回答說：『所有的『智』都是『慧』。』『有沒有是『慧』但不是『智』的呢？』回答說：『有，見道中的諸忍就是。』廣泛的包含也像這樣。 《阿毗曇毗婆沙論》卷第四十七 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第四十八 迦旃延子造 五百羅漢釋 北涼天竺沙門浮陀跋摩共道泰等譯智犍度八道品中 『如果成就『見』也成就『智』嗎？』回答說：『是的。』『如果成就『智』也成就『見』嗎？』回答說：『是的。』『如果成就『見』也成就『慧』嗎？』回答說：『是的。』『如果成就『慧』也成就『見』嗎？』回答說：『是的。』『如果成就『智』也成就『慧』嗎？』回答說：『是的。』『如果成就『慧』也成就『智』嗎？』回答說：『是的。』『誰成就『見』和『智慧』呢？』回答說：『一切眾生。』總而言之，一切眾生。然而有多少斷善根者，成就三界（欲界、色界、無色界）見道所斷的『見』和『智慧』，三界修道所斷的染污。

【English Translation】 English version: 'Is 'consciousness' thus. Within the Aggregate of Volition, eliminate all 'Prajna' (wisdom). That is to say, it refers to wholesome, defiled, non-obscured and indeterminate, also in the Manovijnana-bhumi (the realm of mind consciousness), also in the Panca-vijnana-bhumi (the realm of the five sense consciousnesses), also including Sasrava (with outflows, influenced by afflictions) and Anasrava (without outflows, not influenced by afflictions). The remaining corresponding and non-corresponding Aggregate of Volition is thus. The three aggregates (form, sensation, perception) and Asamskrta (unconditioned dharma), like this, form the fourth statement. This is called eliminating the aforementioned matters. 'If 'Darsana' (vision, insight) is 'Prajna'?' and so on, broadly forming four statements. 'Vision' that is not 'Prajna', such as the Caksurindriya (eye faculty). 'Prajna' that is not 'vision', eliminating the five wrong views and Samvrti-satya (conventional truth), the remaining defiled 'Prajna' corresponding to consciousness, 'Prajna' corresponding to the five consciousnesses, and Ksaya-jnana (wisdom of exhaustion) and Anutpada-jnana (wisdom of non-arising). The remaining broad explanations are like the previous four statements. That which is both 'vision' and 'Prajna', eliminating Ksaya-jnana and Anutpada-jnana, the remaining Anasrava 'Prajna', what is that? It refers to the Ksanti (acceptance) in the Darsana-marga (path of seeing), the eight wisdoms of the learning stage, the Samyag-drsti (right view) of the no-learning stage, the five wrong views and conventional right view. These dharmas have both the aspect of 'vision' and the aspect of 'Prajna'. That which is neither 'vision' nor 'Prajna', eliminating the aforementioned matters, as previously stated. 'If 'Jnana' (knowledge) is 'Prajna'?' The answer is: 'All 'Jnana' is 'Prajna'.' 'Is there 'Prajna' that is not 'Jnana'?' The answer is: 'Yes, the Ksanti in the path of seeing is.' Broadly including is also like this. Abhidhamma-vibhasa-sastra, Volume 47 Taisho Tripitaka Volume 28, No. 1546, Abhidhamma-vibhasa-sastra Abhidhamma-vibhasa-sastra, Volume 48 Composed by Katyayaniputra, Explained by Five Hundred Arhats Translated by Tripitaka Master Buddhavarman of the Northern Liang Dynasty, together with Dao Tai, etc., in the Wisdom Section, Eightfold Path Chapter 'If one attains 'vision', does one also attain 'knowledge'?' The answer is: 'Yes.' 'If one attains 'knowledge', does one also attain 'vision'?' The answer is: 'Yes.' 'If one attains 'vision', does one also attain 'wisdom'?' The answer is: 'Yes.' 'If one attains 'wisdom', does one also attain 'vision'?' The answer is: 'Yes.' 'If one attains 'knowledge', does one also attain 'wisdom'?' The answer is: 'Yes.' 'If one attains 'wisdom', does one also attain 'knowledge'?' The answer is: 'Yes.' 'Who attains 'vision' and 'wisdom'?' The answer is: 'All sentient beings.' In general, all sentient beings. However, how many who have severed roots of goodness attain the 'vision' and 'wisdom' severed by the path of seeing in the three realms (Desire Realm, Form Realm, Formless Realm), the defilements severed by the path of cultivation in the three realms.

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污智慧。欲界系不隱沒無記智慧。不斷善根者。若不得色界善心。成就三界見道所斷見智慧。三界修道所斷染污智慧。欲界系善見智慧。欲界系不隱沒無記智慧。若得色界善心。未離欲界欲。成就三界見道所斷見智慧。三界修道所斷染污智慧。欲色界善見智慧。欲界系不隱沒無記智慧已離欲界欲。若不得無色界善心。成就色無色界見道所斷見智慧。修道所斷染污智慧。欲色界善見智慧。欲色界不隱沒。無記智慧。若得無色界善心。未離色界欲。成就色無色界見道。所斷見智慧修道所斷染污智慧。三界善見智慧。欲色界不隱沒無記智慧。若離色界欲。成就無色界見道所斷見智慧修道所斷染污智慧三界善見智慧。欲色界不隱沒無記智慧。生色界凡夫。不得無色界善心。成就色無色界見道所斷見智慧修道所斷染污智慧。成就色界系善見智慧。欲色界不隱沒無記智慧。若得無色界善心。未離色界欲。成就色無色界見道所斷見智慧修道所斷染污智慧。色無色界善見智慧。欲色界不隱沒無記智慧。已離色界欲。成就無色界見道所斷見智慧。修道所斷染污智慧。色無色界善見智慧。欲色界不隱沒無記智慧。生無色界凡夫。報心不現在前。成就無色界系見道所斷見智慧。修道所斷染污智慧。無色界善見智慧。若報心現在前。成就無色界

【現代漢語翻譯】 現代漢語譯本： 『污智慧』（Dusta-prajna）：指欲界所繫，非隱沒無記的智慧。 『不斷善根者』：如果未獲得善心，則成就三界見道所斷的見智慧、三界修道所斷的染污智慧、欲界所繫的善見智慧、以及欲界所繫非隱沒無記的智慧。如果已獲得善心，但尚未脫離欲界之慾，則成就三界見道所斷的見智慧、三界修道所斷的染污智慧、欲界所繫的善見智慧、以及欲界所繫非隱沒無記的智慧。已經脫離欲界之慾者，如果未獲得無色界善心，則成就色界和無色界見道所斷的見智慧、修道所斷的染污智慧、欲界所繫的善見智慧、以及欲界所繫非隱沒無記的智慧。如果已獲得無色界善心，但尚未脫離無色界之慾，則成就色界和無色界見道所斷的見智慧、修道所斷的染污智慧、三界所繫的善見智慧、以及欲界所繫非隱沒無記的智慧。如果已脫離無色界之慾，則成就無色界見道所斷的見智慧、修道所斷的染污智慧、三界所繫的善見智慧、以及欲界所繫非隱沒無記的智慧。 生於色界的凡夫，如果未獲得無色界善心，則成就色界和無色界見道所斷的見智慧、修道所斷的染污智慧、成就色界所繫的善見智慧、以及欲界所繫非隱沒無記的智慧。如果已獲得無色界善心，但尚未脫離無色界之慾，則成就色界和無色界見道所斷的見智慧、修道所斷的染污智慧、色界和無色界所繫的善見智慧、以及欲界所繫非隱沒無記的智慧。如果已脫離無色界之慾，則成就無色界見道所斷的見智慧、修道所斷的染污智慧、色界和無色界所繫的善見智慧、以及欲界所繫非隱沒無記的智慧。 生於無色界的凡夫，如果報心（果報之心）未現在前，則成就無色界所繫的見道所斷的見智慧、修道所斷的染污智慧、無色界所繫的善見智慧。如果報心現在前，則成就無色界所繫的...

【English Translation】 English version: 'Defiled Wisdom' (Dusta-prajna): Refers to the wisdom associated with the Desire Realm (Kama-dhatu), which is neither obscured nor indeterminate. 'One who has not severed the roots of goodness': If one has not attained wholesome mind (Kusala-citta), then one possesses the wisdom of views severed by the Path of Seeing (Darshana-marga) in the Three Realms, the defiled wisdom severed by the Path of Cultivation (Bhavana-marga) in the Three Realms, the wholesome wisdom of views associated with the Desire Realm, and the wisdom of the Desire Realm that is neither obscured nor indeterminate. If one has attained wholesome mind, but has not yet detached from the desire of the Desire Realm, then one possesses the wisdom of views severed by the Path of Seeing in the Three Realms, the defiled wisdom severed by the Path of Cultivation in the Three Realms, the wholesome wisdom of views associated with the Desire Realm, and the wisdom of the Desire Realm that is neither obscured nor indeterminate. One who has already detached from the desire of the Desire Realm, if one has not attained wholesome mind of the Formless Realm (Arupa-dhatu), then one possesses the wisdom of views severed by the Path of Seeing in the Form and Formless Realms, the defiled wisdom severed by the Path of Cultivation, the wholesome wisdom of views associated with the Desire Realm, and the wisdom of the Desire Realm that is neither obscured nor indeterminate. If one has attained wholesome mind of the Formless Realm, but has not yet detached from the desire of the Formless Realm, then one possesses the wisdom of views severed by the Path of Seeing in the Form and Formless Realms, the defiled wisdom severed by the Path of Cultivation, the wholesome wisdom of views of the Three Realms, and the wisdom of the Desire Realm that is neither obscured nor indeterminate. If one has detached from the desire of the Formless Realm, then one possesses the wisdom of views severed by the Path of Seeing in the Formless Realm, the defiled wisdom severed by the Path of Cultivation, the wholesome wisdom of views of the Three Realms, and the wisdom of the Desire Realm that is neither obscured nor indeterminate. An ordinary being (Puthujjana) born in the Form Realm (Rupa-dhatu), if one has not attained wholesome mind of the Formless Realm, then one possesses the wisdom of views severed by the Path of Seeing in the Form and Formless Realms, the defiled wisdom severed by the Path of Cultivation, the wholesome wisdom of views associated with the Form Realm, and the wisdom of the Desire Realm that is neither obscured nor indeterminate. If one has attained wholesome mind of the Formless Realm, but has not yet detached from the desire of the Formless Realm, then one possesses the wisdom of views severed by the Path of Seeing in the Form and Formless Realms, the defiled wisdom severed by the Path of Cultivation, the wholesome wisdom of views associated with the Form and Formless Realms, and the wisdom of the Desire Realm that is neither obscured nor indeterminate. If one has detached from the desire of the Formless Realm, then one possesses the wisdom of views severed by the Path of Seeing in the Formless Realm, the defiled wisdom severed by the Path of Cultivation, the wholesome wisdom of views associated with the Form and Formless Realms, and the wisdom of the Desire Realm that is neither obscured nor indeterminate. An ordinary being born in the Formless Realm, if the resultant mind (Vipaka-citta) is not present, then one possesses the wisdom of views severed by the Path of Seeing associated with the Formless Realm, the defiled wisdom severed by the Path of Cultivation, the wholesome wisdom of views associated with the Formless Realm. If the resultant mind is present, then one possesses the wisdom of views severed by the Path of Seeing associated with the Formless Realm...

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見道所斷見智慧。修道所斷染污智慧。無色界善見智慧。不隱沒無記智慧。是則說凡夫人。堅信堅法人者。苦智未生。成就三界見道所斷見智慧。修道所斷染污智慧。欲色界善見智慧。欲界不隱沒無記智慧。無漏見慧苦智已生集智未生。成就三界集滅道所斷見智慧。修道所斷染污智慧。欲色界善見智慧。欲界不隱沒無記智慧。無漏見智慧。乃至滅智已生道智未生。成就三界見道所斷見智慧。修道所斷染污智慧。欲色界善見智慧。欲界不隱沒無記智慧。無漏見智慧。須陀洹斯陀含。成就三界修道所斷染污智慧。欲色界善見智慧。欲色界不隱沒無記智慧。無漏見智慧。生欲界阿那含。若不得無色界善心。成就色無色界修道所斷染污智慧。欲色界善見智慧。欲色界不隱沒無記智慧。無漏見智慧。若得無色界善心未離色界欲。成就色無色界修道所斷染污智慧。三界善見智慧。欲色界不隱沒無記智慧。無漏見智慧。已離色界欲。成就無色界修道所斷染污智慧。三界善見智慧。欲色界不隱沒無記智慧。無漏見智慧。生色界阿那含。若不得無色界善心。成就色無色界修道所斷染污智慧。色界善見智慧。欲色界不隱沒無記智慧。無漏見智慧。若得無色界善心未離色界欲。成就色無色界修道所斷染污智慧。色無色界善見智慧。欲色界不隱

【現代漢語翻譯】 現代漢語譯本 見道所斷的是見道的智慧。修道所斷的是染污的智慧。沒有善見智慧。不隱沒無記的智慧。這是說凡夫，以及堅信堅固法的人，苦智尚未生起。成就三界見道所斷的見智慧，修道所斷的染污智慧，想要善見智慧，以及欲界不隱沒無記的智慧。無漏的見慧，苦智已經生起，集智尚未生起。成就三界集滅道所斷的見智慧，修道所斷的染污智慧，想要善見智慧，以及欲界不隱沒無記的智慧。無漏的見智慧。乃至滅智已經生起，道智尚未生起。成就三界見道所斷的見智慧，修道所斷的染污智慧，想要善見智慧，以及欲界不隱沒無記的智慧。無漏的見智慧。須陀洹（Sotapanna，入流者）和斯陀含（Sakadagami，一來者），成就三界修道所斷的染污智慧，想要善見智慧，想要不隱沒無記的智慧，以及無漏的見智慧。生於欲界的阿那含（Anagami，不還者），如果未獲得無色界的善心，成就色界和無色界修道所斷的染污智慧，想要善見智慧，想要不隱沒無記的智慧，以及無漏的見智慧。如果獲得無色界的善心但未離欲界之慾，成就色界和無色界修道所斷的染污智慧，三界的善見智慧，想要不隱沒無記的智慧，以及無漏的見智慧。已經離欲界之慾，成就無色界修道所斷的染污智慧，三界的善見智慧，想要不隱沒無記的智慧，以及無漏的見智慧。生於色界的阿那含，如果未獲得無色界的善心，成就色界和無色界修道所斷的染污智慧，色界善見智慧，想要不隱沒無記的智慧，以及無漏的見智慧。如果獲得無色界的善心但未離色界之慾，成就色界和無色界修道所斷的染污智慧，色界和無色界善見智慧，想要不隱

【English Translation】 English version The wisdom of seeing the path is what is severed by the path of seeing. The defiled wisdom is what is severed by the path of cultivation. There is no wholesome wisdom of seeing. There is non-obscured, indeterminate wisdom. This refers to ordinary people and those who firmly believe in fixed doctrines, for whom the wisdom of suffering has not yet arisen. They possess the wisdom of seeing that is severed by the path of seeing in the three realms, the defiled wisdom that is severed by the path of cultivation, the desire for wholesome wisdom of seeing, and the non-obscured, indeterminate wisdom of the desire realm. For those with undefiled wisdom of seeing, the wisdom of suffering has arisen, but the wisdom of origination has not yet arisen. They possess the wisdom of seeing that is severed by the path of origination, cessation, and the path in the three realms, the defiled wisdom that is severed by the path of cultivation, the desire for wholesome wisdom of seeing, and the non-obscured, indeterminate wisdom of the desire realm. They possess undefiled wisdom of seeing. Even when the wisdom of cessation has arisen, but the wisdom of the path has not yet arisen, they possess the wisdom of seeing that is severed by the path of seeing in the three realms, the defiled wisdom that is severed by the path of cultivation, the desire for wholesome wisdom of seeing, and the non-obscured, indeterminate wisdom of the desire realm. They possess undefiled wisdom of seeing. Sotapannas (stream-enterers) and Sakadagamis (once-returners) possess the defiled wisdom that is severed by the path of cultivation in the three realms, the desire for wholesome wisdom of seeing, the desire for non-obscured, indeterminate wisdom, and undefiled wisdom of seeing. Anagamis (non-returners) born in the desire realm, if they have not attained wholesome mind in the formless realm, possess the defiled wisdom that is severed by the path of cultivation in the form and formless realms, the desire for wholesome wisdom of seeing, the desire for non-obscured, indeterminate wisdom, and undefiled wisdom of seeing. If they have attained wholesome mind in the formless realm but have not detached from desire in the desire realm, they possess the defiled wisdom that is severed by the path of cultivation in the form and formless realms, the wholesome wisdom of seeing in the three realms, the desire for non-obscured, indeterminate wisdom, and undefiled wisdom of seeing. Having detached from desire in the desire realm, they possess the defiled wisdom that is severed by the path of cultivation in the formless realm, the wholesome wisdom of seeing in the three realms, the desire for non-obscured, indeterminate wisdom, and undefiled wisdom of seeing. Anagamis born in the form realm, if they have not attained wholesome mind in the formless realm, possess the defiled wisdom that is severed by the path of cultivation in the form and formless realms, the wholesome wisdom of seeing in the form realm, the desire for non-obscured, indeterminate wisdom, and undefiled wisdom of seeing. If they have attained wholesome mind in the formless realm but have not detached from desire in the form realm, they possess the defiled wisdom that is severed by the path of cultivation in the form and formless realms, the wholesome wisdom of seeing in the form and formless realms, the desire for non-obsc

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沒無記智慧。無漏見智慧。已離色界欲。成就無色界修道所斷染污智慧。色無色界善見智慧。欲色界不隱沒無記智慧。無漏見智慧。生色界阿羅漢。成就色無色界善見智慧。欲色界不隱沒無記智慧。無漏見智慧。生無色界阿那含。報心不現在前。成就無色界修道所斷染污智慧。善見智慧無漏見智慧。若報心現在前。成就不隱沒無記智慧。余如先說。生無色界阿羅漢。報心不現在前成就無色界善見智慧。無漏見智慧。若報心現在前。成就不隱沒無記智慧。余如先說。若見斷彼智斷耶。答曰如是。若智斷彼見斷耶。答曰如是。若見斷彼慧斷耶。答曰。如是。若慧斷彼見斷耶。答曰。如是。若智斷彼慧斷耶。答曰如是。若慧斷彼智斷耶。答曰如是。誰斷見智慧耶。答曰。是阿羅漢。余斷有多有少者。已離無所有處欲阿那含。斷三界見道所斷八地修道所斷見智慧。乃至未離初禪欲阿那含。斷三界見道所斷欲界修所道斷見智慧須陀洹斯陀含。斷三界見道所斷見智慧。堅信堅法人。苦智已生集智未生。斷三界見苦所斷見智慧。乃至滅智已生道智未至。斷三界見苦集滅所斷見智慧離無所有處欲凡夫人。離八地見道修道所斷見智慧。乃至離欲界欲凡夫人。斷一地見道修道所斷見智慧。諸正見是擇法覺支耶。問曰。何故作此論。答曰。前

【現代漢語翻譯】 現代漢語譯本 沒有無記智慧。沒有無漏見智慧。已經斷除欲界貪慾（欲）。成就了非修道所斷的染污智慧。色界（色）沒有善見智慧。欲界（欲）不隱沒的無記智慧。沒有無漏見智慧。已經證得阿羅漢果位（阿羅漢）。成就了色界（色）沒有善見智慧。欲界（欲）不隱沒的無記智慧。沒有無漏見智慧。已經證得阿那含果位（阿那含）。果報心沒有現前。成就了非修道所斷的染污智慧。善見智慧，沒有無漏見智慧。如果果報心現前。成就了不隱沒的無記智慧。其餘情況如先前所說。已經證得阿羅漢果位（阿羅漢）。果報心沒有現前，成就了沒有善見智慧。沒有無漏見智慧。如果果報心現前。成就了不隱沒的無記智慧。其餘情況如先前所說。如果見斷，那麼智慧也斷了嗎？回答說：是的。如果智慧斷，那麼見也斷了嗎？回答說：是的。如果見斷，那麼慧也斷了嗎？回答說：是的。如果慧斷，那麼見也斷了嗎？回答說：是的。如果智慧斷，那麼慧也斷了嗎？回答說：是的。如果慧斷，那麼智慧也斷了嗎？回答說：是的。誰斷除了見智慧呢？回答說：是阿羅漢。其餘斷除有多的有少的，已經斷除了無所有處貪慾的阿那含，斷除了三界見道所斷和八地修道所斷的見智慧。乃至沒有斷除初禪貪慾的阿那含，斷除了三界見道所斷和欲界修道所斷的見智慧。須陀洹和斯陀含，斷除了三界見道所斷的見智慧。堅信者和堅法者，苦智已經生起而集智還沒有生起，斷除了三界見苦所斷的見智慧。乃至滅智已經生起而道智還沒有生起，斷除了三界見苦集滅所斷的見智慧。斷除了無所有處貪慾的凡夫，斷除了八地見道和修道所斷的見智慧。乃至斷除了欲界貪慾的凡夫，斷除了一個地界的見道和修道所斷的見智慧。正見是擇法覺支嗎？提問：為什麼要提出這個論點？回答說：前面...

【English Translation】 English version There is no indeterminate wisdom. There is no undefiled wisdom of vision. One has already abandoned desire (欲). One has achieved the defiled wisdom severed by non-cultivation paths. The Form Realm (色) has no wholesome wisdom of vision. The indeterminate wisdom that is not obscured by desire (欲). There is no undefiled wisdom of vision. One has attained Arhatship (阿羅漢). One has achieved the Form Realm (色) having no wholesome wisdom of vision. The indeterminate wisdom that is not obscured by desire (欲). There is no undefiled wisdom of vision. One has attained Anagami (阿那含). The resultant consciousness is not present. One has achieved the defiled wisdom severed by non-cultivation paths. Wholesome wisdom of vision, no undefiled wisdom of vision. If the resultant consciousness is present. One has achieved the indeterminate wisdom that is not obscured. The remaining cases are as previously stated. One has attained Arhatship (阿羅漢). The resultant consciousness is not present, achieving no wholesome wisdom of vision. No undefiled wisdom of vision. If the resultant consciousness is present. One has achieved the indeterminate wisdom that is not obscured. The remaining cases are as previously stated. If view is severed, is wisdom also severed? The answer is: yes. If wisdom is severed, is view also severed? The answer is: yes. If view is severed, is understanding also severed? The answer is: yes. If understanding is severed, is view also severed? The answer is: yes. If wisdom is severed, is understanding also severed? The answer is: yes. If understanding is severed, is wisdom also severed? The answer is: yes. Who severs the wisdom of view? The answer is: the Arhat. Others who sever more or less, the Anagami who has abandoned desire for the Realm of Nothingness, severs the wisdom of view severed by the paths of seeing of the three realms and the paths of cultivation of the eight grounds. Up to the Anagami who has not abandoned desire for the first dhyana, severs the wisdom of view severed by the paths of seeing of the three realms and the paths of cultivation of the desire realm. Sotapanna and Sakadagami, sever the wisdom of view severed by the paths of seeing of the three realms. The steadfast believer and the steadfast follower of the Dharma, for whom the wisdom of suffering has arisen but the wisdom of origination has not yet arisen, severs the wisdom of view severed by the suffering of the three realms. Up to the point where the wisdom of cessation has arisen but the wisdom of the path has not yet arisen, severs the wisdom of view severed by suffering, origination, and cessation of the three realms. An ordinary person who has abandoned desire for the Realm of Nothingness, severs the wisdom of view severed by the paths of seeing and cultivation of the eight grounds. Up to the ordinary person who has abandoned desire for the desire realm, severs the wisdom of view severed by the paths of seeing and cultivation of one ground. Is right view a factor of enlightenment of discrimination of dharmas? Question: Why is this point being made? Answer: Previously...

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論是此論所為根本。前作是說。云何為見。云何為智。云何為慧。而不作是說。諸正見是擇法覺支耶。以前所說。是此論所為根本。今欲廣說故而作此論。

此阿毗曇中。有是決定相。若覺支后說道支者。當知道支一向無漏。若道支后說覺支者。當知道支是有漏無漏。此中道支。后說覺支故。當知道支是有漏無漏。或有正見非擇法覺支。乃至廣作四句。是正見非擇法覺支者。世俗正見是也。所以者何。覺支一向是無漏故。是擇法覺支非正見者。盡智無生智是也。所以者何。彼無見相故。是正見亦是擇法覺支者。除盡智無生智。諸餘無漏慧是也。彼是何耶。謂見道中諸忍。學八智無學正見是也。所以者何。彼有見相覺相故。非正見非擇法覺支者。除上爾所事。若法已立名已稱說者。作第一第二第三句。未立名未稱說者。作第四句。彼是何耶。行陰作此四句。意識地善慧有漏無漏者。作前三句。余有相應不相應行陰。作第四句。余有四陰及無為法。亦作第四句。是名除上爾所事。諸正智是擇法覺支耶。答曰。或正智非擇法覺支。乃至廣作四句。是正智非擇法覺支者。世俗正智是也。所以者何。彼無覺支相故。是擇法覺支非正智者。見道中八忍是也。所以者何。彼無智相故。是正智亦是擇法覺支者。除見道中諸忍。諸

【現代漢語翻譯】 現代漢語譯本：此論以之前所說的內容為根本。之前已經說過：什麼是見？什麼是智？什麼是慧？但沒有說：所有的正見都是擇法覺支嗎？因為之前所說的，是此論的根本，現在想要廣泛地說明，所以才作此論。

在這個阿毗曇中，有一個決定的規律：如果在覺支之後說道支，那麼應當知道道支一定是沒有煩惱的（無漏）。如果在道支之後說覺支，那麼應當知道道支是有煩惱和沒有煩惱的（有漏和無漏）。這裡是道支之後說覺支，所以應當知道道支是有漏和無漏的。或者有正見不是擇法覺支，乃至廣泛地作出四種情況的討論。什麼是正見但不是擇法覺支呢？是世俗的正見。為什麼呢？因為覺支一定是無漏的。什麼是擇法覺支但不是正見呢？是盡智（khaye-ñāṇa，證盡智）和無生智（anutpāda-ñāṇa，無生智）。為什麼呢？因為它們沒有見的相狀。什麼是既是正見又是擇法覺支呢？是除了盡智和無生智之外，其餘的無漏智慧。這些是什麼呢？是指見道（sotāpatti-magga，入流道）中的各種忍（khanti，忍），有學的八智（aṭṭha ñāṇāni，八種智慧），以及無學的正見。為什麼呢？因為它們既有見的相狀，也有覺的相狀。什麼既不是正見也不是擇法覺支呢？是除了以上所說的情況之外，如果某種法已經建立名稱、已經被稱說，就歸入第一、第二、第三種情況；如果尚未建立名稱、尚未被稱說，就歸入第四種情況。這些是什麼呢？行陰（saṅkhāra-kkhandha，行蘊）可以這樣分成四種情況。意識地（mano-viññāṇa-bhūmi，意識界）的善慧（kusala paññā，善慧）有漏和無漏的，歸入前三種情況。其餘與行陰相應或不相應的，歸入第四種情況。其餘的四陰（rūpa-, vedanā-, saññā-, viññāṇa-kkhandha，色、受、想、識蘊）以及無為法（asaṅkhata-dhamma，無為法），也歸入第四種情況。這叫做除了以上所說的情況之外。

所有的正智（sammā-ñāṇa，正智）都是擇法覺支嗎？回答說：或者有正智不是擇法覺支，乃至廣泛地作出四種情況的討論。什麼是正智但不是擇法覺支呢？是世俗的正智。為什麼呢？因為它沒有覺支的相狀。什麼是擇法覺支但不是正智呢？是見道中的八忍。為什麼呢？因為它沒有智的相狀。什麼是既是正智又是擇法覺支呢？是除了見道中的各種忍之外，其餘的...

【English Translation】 English version: This treatise takes what was previously said as its foundation. Previously, it was said: What is 'seeing'? What is 'wisdom'? What is 'understanding'? But it was not said: Are all Right Views the investigation-of-dhamma enlightenment factor (dhamma-vicaya-sambojjhaṅga)? Because what was previously said is the foundation of this treatise, now, desiring to explain it extensively, this treatise is composed.

In this Abhidhamma, there is a definite principle: if a factor of the path (maggaṅga) is spoken of after an enlightenment factor (bojjhaṅga), then it should be known that the path factor is invariably unconditioned (anāsava, without outflows). If an enlightenment factor is spoken of after a path factor, then it should be known that the path factor is conditioned and unconditioned (sāsava and anāsava, with and without outflows). Here, an enlightenment factor is spoken of after a path factor, so it should be known that the path factor is conditioned and unconditioned. Or, there is Right View that is not the investigation-of-dhamma enlightenment factor, and so on, elaborating on the four possibilities. What is Right View but not the investigation-of-dhamma enlightenment factor? It is mundane Right View. Why? Because an enlightenment factor is invariably unconditioned. What is the investigation-of-dhamma enlightenment factor but not Right View? It is the knowledge of the exhaustion (khaye-ñāṇa) and the knowledge of non-arising (anutpāda-ñāṇa). Why? Because they do not have the characteristic of 'seeing'. What is both Right View and the investigation-of-dhamma enlightenment factor? It is all unconditioned wisdom except for the knowledge of the exhaustion and the knowledge of non-arising. What are these? They are the various acceptances (khanti) in the Path of Seeing (sotāpatti-magga), the eight knowledges of the learner (aṭṭha ñāṇāni), and the Right View of the non-learner. Why? Because they have both the characteristic of 'seeing' and the characteristic of 'awakening'. What is neither Right View nor the investigation-of-dhamma enlightenment factor? It is, apart from the aforementioned things, if a dhamma has already been established by name and has already been spoken of, it is assigned to the first, second, or third category; if it has not yet been established by name and has not yet been spoken of, it is assigned to the fourth category. What are these? The aggregate of mental formations (saṅkhāra-kkhandha) can be divided into these four possibilities. The wholesome wisdom (kusala paññā) in the mind-consciousness element (mano-viññāṇa-bhūmi), whether conditioned or unconditioned, is assigned to the first three categories. The remaining mental formations that are associated or unassociated with the aggregate of mental formations are assigned to the fourth category. The remaining four aggregates (rūpa-, vedanā-, saññā-, viññāṇa-kkhandha) and the unconditioned element (asaṅkhata-dhamma) are also assigned to the fourth category. This is called 'apart from the aforementioned things'.

Are all Right Knowledges (sammā-ñāṇa) the investigation-of-dhamma enlightenment factor? The answer is: Or, there is Right Knowledge that is not the investigation-of-dhamma enlightenment factor, and so on, elaborating on the four possibilities. What is Right Knowledge but not the investigation-of-dhamma enlightenment factor? It is mundane Right Knowledge. Why? Because it does not have the characteristic of an enlightenment factor. What is the investigation-of-dhamma enlightenment factor but not Right Knowledge? It is the eight acceptances in the Path of Seeing. Why? Because it does not have the characteristic of knowledge. What is both Right Knowledge and the investigation-of-dhamma enlightenment factor? It is, apart from the various acceptances in the Path of Seeing, the remaining...

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余無漏慧是也。彼是何耶。學無學八智。所以者何。彼有智相覺支相故。非正智非擇法覺支者。除上爾所事。如先說。此中異者。盡說一切善慧意地及五識地有漏無漏者。問曰。何故不問余覺支耶。答曰。亦應作是問。若正方便是精進覺支耶。答曰。若是精進覺支。亦是正方便。頗有正方便非精進覺支耶。答曰有。世俗正方便是也。余覺支道支亦應如是問而不問者有何意耶。答曰。應知此彼所說有餘。複次此中說始終者始者是正見。終者是正智。如始入時。出時方便畢竟亦如是。複次若滿足作四句義者則說。若唯有順后句者。此中不說。複次此是智揵度。若法是見智慧性者。此中廣分別。

念覺支現在前時。幾覺支道支現在前耶。問曰。何故作此論。答曰。有說。法生時次第非一時。如譬喻者。佛陀提婆作如是說。法生時次第不一時生。猶如多伴狹道中行。一出一入。不得一時二人並行何況多耶。如是有為法。各各從生相而生。有何勢力。能一時生耶。問曰。彼何故作是說耶。答曰。彼依佛經。佛經說若心微劣。修三覺支者。便為非時。謂猗定舍覺支。是時應修三覺支。謂擇法精進喜覺支。若心掉動修三覺支者。便為非時。謂擇法精進喜覺支。是時應修三覺支。謂猗定舍覺支。若佛經說三覺支。是時三覺支非時

【現代漢語翻譯】 現代漢語譯本：這是指無漏的智慧。那是什麼呢？是學無學八智（指有學位和無學位之人的八種智慧）。為什麼這麼說呢？因為它們具有智慧的特徵和覺支（七覺支，菩提的七個因素）的特徵。不是正智（正確的智慧）和擇法覺支（辨別法的智慧）的原因是，它們排除了上述所說的情況，就像先前所說的那樣。這裡不同的是，完全闡述了一切善慧（善良的智慧）的意地（意識的領域）以及五識地（眼、耳、鼻、舌、身五種感官的領域）的有漏和無漏。有人問：為什麼不問其他的覺支呢？回答說：也應該這樣問。如果正方便（正確的方便）是精進覺支（精進的因素）嗎？回答說：如果是精進覺支，也就是正方便。有沒有正方便不是精進覺支呢？回答說：有。世俗的正方便就是。其餘的覺支和道支（八正道）也應該這樣問，但不問有什麼用意呢？回答說：應該知道這裡所說的有剩餘。此外，這裡說的是始終，開始是正見（正確的見解），終結是正智（正確的智慧）。就像開始進入時一樣，出來時的方便最終也是如此。此外，如果能完整地構成四句的意義，那就說；如果只有順著後面的句子，這裡就不說。此外，這是智慧的分類。如果法是見解和智慧的性質，這裡就廣泛地分別說明。 念覺支（正念的因素）現在前的時候，有幾個覺支和道支現在前呢？有人問：為什麼要作這樣的論述呢？回答說：有人說，法的生起有次第，不是同時的。比如譬喻者（持譬喻經者）。佛陀提婆（人名）這樣說，法的生起有次第，不是同時生起，就像在狹窄的道路上行走，一個出去，一個進來，不能同時兩個人並行，何況是更多人呢？就像有為法（因緣和合而生的法），各自從生相而生，有什麼力量能同時生起呢？有人問：他們為什麼要這樣說呢？回答說：他們依據佛經。佛經說，如果心微弱，修習三個覺支就是非時，指的是依定（依靠禪定）和舍覺支（捨棄的因素）。這時應該修習三個覺支，指的是擇法（辨別法）、精進（努力）和喜覺支（喜悅的因素）。如果心掉動，修習三個覺支就是非時，指的是擇法（辨別法）、精進（努力）和喜覺支（喜悅的因素）。這時應該修習三個覺支，指的是依定（依靠禪定）和舍覺支（捨棄的因素）。佛經說三個覺支是時，三個覺支是非時。

【English Translation】 English version: This refers to the wisdom free from outflows (余無漏慧). What is that? It is the eight wisdoms of those with learning and those without learning (學無學八智). Why is that? Because they possess the characteristics of wisdom and the characteristics of the enlightenment factors (覺支, bodhyanga, the seven factors of enlightenment). The reason they are not right knowledge (正智) and the discriminating wisdom enlightenment factor (擇法覺支) is that they exclude the aforementioned cases, just as previously stated. What is different here is that it fully explains all wholesome wisdom (善慧) in the mental sphere (意地) and the defiled and undefiled in the five sense consciousness spheres (五識地). Someone asks: Why not ask about the other enlightenment factors? The answer is: One should also ask in this way. If right effort (正方便) is the effort enlightenment factor (精進覺支), the answer is: If it is the effort enlightenment factor, it is also right effort. Is there any right effort that is not the effort enlightenment factor? The answer is: Yes. Worldly right effort is. The remaining enlightenment factors and path factors (道支, the eightfold path) should also be asked in this way, but what is the intention of not asking? The answer is: One should know that what is said here has a remainder. Furthermore, what is said here is the beginning and the end. The beginning is right view (正見), and the end is right knowledge (正智). Just like when entering at the beginning, the means of exiting is ultimately the same. Furthermore, if it can completely form the meaning of four sentences, then it is said; if it only follows the later sentence, it is not said here. Furthermore, this is a category of wisdom. If the dharma is of the nature of view and wisdom, it is extensively explained here. When the mindfulness enlightenment factor (念覺支, smrti-bodhyanga) is present, how many enlightenment factors and path factors are present? Someone asks: Why make such a discussion? The answer is: Some say that the arising of dharmas has an order, not simultaneously. For example, the Exemplifiers (持譬喻經者). Bhaddaadeva (佛陀提婆) says that the arising of dharmas has an order, not arising simultaneously, just like walking on a narrow road, one goes out and one comes in, two people cannot walk side by side at the same time, let alone more people? Just like conditioned dharmas (有為法), each arises from its own characteristic of arising, what power can arise simultaneously? Someone asks: Why do they say this? The answer is: They rely on the Buddhist scriptures. The Buddhist scriptures say that if the mind is weak, practicing the three enlightenment factors is untimely, referring to relying on tranquility (依定) and the equanimity enlightenment factor (舍覺支, upeksa-bodhyanga). At this time, one should practice the three enlightenment factors, referring to discrimination of dharmas (擇法), effort (精進), and the joy enlightenment factor (喜覺支, priti-bodhyanga). If the mind is agitated, practicing the three enlightenment factors is untimely, referring to discrimination of dharmas (擇法), effort (精進), and the joy enlightenment factor (喜覺支). At this time, one should practice the three enlightenment factors, referring to relying on tranquility (依定) and the equanimity enlightenment factor (舍覺支). The Buddhist scriptures say that three enlightenment factors are timely, and three enlightenment factors are untimely.

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者。當知法生時。次第而生。非一時生。亦更引余經如尊者舍利弗。作如是說。諸長老當知我得七覺支。隨意自在。我于日初分。欲住如是覺支隨意得住。以日中分後分。欲住如是覺支隨意得住。以此二經所說。知法生時次第而生非一時生。欲止如是說者意。亦明法一時而生。問曰。若法一時而生。非次第生者。佛經云何通。如說修三覺支。是時三是非時。答曰。此經說。法生時一時而生。非不一時。所以者何。若心中有二有三覺支者。已明法一時而生非次第。問曰。此助道法。隨其地無減少修者。何故言修三覺支。是時三覺支非時耶。答曰。覺支有二分。一是定分。二是慧分。若定分覺支現在前時。修慧分三覺支便為非時。所以者何。以定分勢用偏多故。是時應修三覺支與上相違。說慧分亦如是。複次或有為定入聖道者。或有為慧入聖道者。若為定入聖道者。修定分三覺支。是時修慧分三覺支是非時。若為慧入聖道者。修慧分三覺支。是時修定分三覺支是非時。尊者舍利弗所說經。復云何通。答曰。尊者舍利弗善知出定入定身心相。若欲以日初分入如是覺支。便得隨意自在。日中分後分亦如是。故作是說。複次此經說三地覺支。謂有覺有觀地。無覺有觀地。無覺無觀地。若欲以日初分入有覺有觀地覺支。以日中分。

【現代漢語翻譯】 現代漢語譯本：要知道法生起的時候，是次第生起的，不是一時生起的。還可以引用其他經典，如尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）這樣說：『諸位長老應當知道，我得到七覺支（sapta bojjhaṅgāḥ，又稱七菩提分，是通往覺悟的七種要素），能夠隨意自在。我在一天的初分，想要安住于某個覺支，就能隨意安住；在日中分和後分，想要安住于某個覺支，也能隨意安住。』根據這兩部經典所說，知道法生起的時候是次第生起的，不是一時生起的。想要阻止這種說法的人，也說明法是一時生起的。有人問：『如果法是一時生起的，不是次第生起的，那麼佛經怎麼解釋呢？比如經中說修習三種覺支，有時是適宜的，有時是不適宜的。』回答說：『這部經說，法生起的時候是一時生起的，並非不是一時生起。為什麼這樣說呢？如果心中有二種或三種覺支，就已經說明法是一時生起的，不是次第生起的。』有人問：『這些助道之法，隨著所處的層次沒有減少修習的，為什麼說修習三種覺支，有時是適宜的，有時是不適宜的呢？』回答說：『覺支有兩部分，一是定分（samādhi-aṅga，與禪定相關的部分），二是慧分（prajñā-aṅga，與智慧相關的部分）。如果定分的覺支現在顯現，修習慧分的三種覺支就不適宜。為什麼這樣說呢？因為定分的力量和作用偏重。這時應該修習與上述相反的三種覺支。』說慧分的情況也是如此。再次，有的人爲了禪定而進入聖道，有的人爲了智慧而進入聖道。如果爲了禪定而進入聖道，修習定分的三種覺支是適宜的，修習慧分的三種覺支是不適宜的。如果爲了智慧而進入聖道，修習慧分的三種覺支是適宜的，修習定分的三種覺支是不適宜的。尊者舍利弗（Śāriputra）所說的經典，又該如何解釋呢？回答說：『尊者舍利弗（Śāriputra）善於瞭解出定和入定的身心狀態。如果想要在一天中的初分進入某種覺支，就能隨意自在地進入；日中分和後分也是如此。』所以這樣說。再次，這部經說了三種地的覺支，即有覺有觀地（savitarka-savicāra-bhūmi，有粗細尋伺的地）、無覺有觀地（avitarka-vicāra-matra-bhūmi，只有細尋伺的地）和無覺無觀地（avitarka-avicāra-bhūmi，沒有粗細尋伺的地）。如果想要在一天中的初分進入有覺有觀地的覺支，在日中分 English version: Know that when dharmas arise, they arise sequentially, not simultaneously. Furthermore, other sutras can be cited, such as when the Venerable Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said: 'Venerable elders, know that I have attained the seven factors of enlightenment (sapta bojjhaṅgāḥ, also known as the seven limbs of awakening, the seven elements leading to enlightenment), and I am free and at ease. In the early part of the day, if I wish to abide in such and such a factor of enlightenment, I can abide in it at will. In the middle and later parts of the day, if I wish to abide in such and such a factor of enlightenment, I can abide in it at will.' According to what is said in these two sutras, know that when dharmas arise, they arise sequentially, not simultaneously. Those who wish to stop such a statement also clarify that dharmas arise simultaneously. Someone asks: 'If dharmas arise simultaneously and not sequentially, how can the Buddha's teachings be reconciled? For example, the sutra says that cultivating the three factors of enlightenment is sometimes appropriate and sometimes inappropriate.' The answer is: 'This sutra says that when dharmas arise, they arise simultaneously, not not simultaneously. Why is this so? If there are two or three factors of enlightenment in the mind, it has already been clarified that dharmas arise simultaneously, not sequentially.' Someone asks: 'These aids to the path, as they are practiced without diminishing according to their level, why is it said that cultivating the three factors of enlightenment is sometimes appropriate and sometimes inappropriate?' The answer is: 'The factors of enlightenment have two parts: one is the concentration aspect (samādhi-aṅga, the part related to meditation), and the other is the wisdom aspect (prajñā-aṅga, the part related to wisdom). If the concentration aspect of the factor of enlightenment is present, then cultivating the three factors of enlightenment of the wisdom aspect is inappropriate. Why is this so? Because the power and function of the concentration aspect are predominantly strong. At this time, one should cultivate the three factors of enlightenment that are contrary to the above.' The same is said of the wisdom aspect. Furthermore, some enter the holy path for the sake of concentration, and some enter the holy path for the sake of wisdom. If one enters the holy path for the sake of concentration, cultivating the three factors of enlightenment of the concentration aspect is appropriate, and cultivating the three factors of enlightenment of the wisdom aspect is inappropriate. If one enters the holy path for the sake of wisdom, cultivating the three factors of enlightenment of the wisdom aspect is appropriate, and cultivating the three factors of enlightenment of the concentration aspect is inappropriate. How can the sutra spoken by the Venerable Śāriputra (Śāriputra) be reconciled? The answer is: 'The Venerable Śāriputra (Śāriputra) is skilled in understanding the state of body and mind when entering and leaving concentration. If one wishes to enter such and such a factor of enlightenment in the early part of the day, one can enter it freely and at ease. The same is true for the middle and later parts of the day.' That is why it is said. Furthermore, this sutra speaks of the factors of enlightenment of the three grounds, namely the ground with initial and sustained application of thought (savitarka-savicāra-bhūmi, the ground with coarse and subtle investigation), the ground without initial application of thought but with sustained application of thought (avitarka-vicāra-matra-bhūmi, the ground with only subtle investigation), and the ground without initial and sustained application of thought (avitarka-avicāra-bhūmi, the ground without coarse and subtle investigation). If one wishes to enter the factor of enlightenment of the ground with initial and sustained application of thought in the early part of the day, in the middle part of the day

【English Translation】 English version: Know that when dharmas arise, they arise sequentially, not simultaneously. Furthermore, other sutras can be cited, such as when the Venerable Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said: 'Venerable elders, know that I have attained the seven factors of enlightenment (sapta bojjhaṅgāḥ, also known as the seven limbs of awakening, the seven elements leading to enlightenment), and I am free and at ease. In the early part of the day, if I wish to abide in such and such a factor of enlightenment, I can abide in it at will. In the middle and later parts of the day, if I wish to abide in such and such a factor of enlightenment, I can abide in it at will.' According to what is said in these two sutras, know that when dharmas arise, they arise sequentially, not simultaneously. Those who wish to stop such a statement also clarify that dharmas arise simultaneously. Someone asks: 'If dharmas arise simultaneously and not sequentially, how can the Buddha's teachings be reconciled? For example, the sutra says that cultivating the three factors of enlightenment is sometimes appropriate and sometimes inappropriate.' The answer is: 'This sutra says that when dharmas arise, they arise simultaneously, not not simultaneously. Why is this so? If there are two or three factors of enlightenment in the mind, it has already been clarified that dharmas arise simultaneously, not sequentially.' Someone asks: 'These aids to the path, as they are practiced without diminishing according to their level, why is it said that cultivating the three factors of enlightenment is sometimes appropriate and sometimes inappropriate?' The answer is: 'The factors of enlightenment have two parts: one is the concentration aspect (samādhi-aṅga, the part related to meditation), and the other is the wisdom aspect (prajñā-aṅga, the part related to wisdom). If the concentration aspect of the factor of enlightenment is present, then cultivating the three factors of enlightenment of the wisdom aspect is inappropriate. Why is this so? Because the power and function of the concentration aspect are predominantly strong. At this time, one should cultivate the three factors of enlightenment that are contrary to the above.' The same is said of the wisdom aspect. Furthermore, some enter the holy path for the sake of concentration, and some enter the holy path for the sake of wisdom. If one enters the holy path for the sake of concentration, cultivating the three factors of enlightenment of the concentration aspect is appropriate, and cultivating the three factors of enlightenment of the wisdom aspect is inappropriate. If one enters the holy path for the sake of wisdom, cultivating the three factors of enlightenment of the wisdom aspect is appropriate, and cultivating the three factors of enlightenment of the concentration aspect is inappropriate. How can the sutra spoken by the Venerable Śāriputra (Śāriputra) be reconciled? The answer is: 'The Venerable Śāriputra (Śāriputra) is skilled in understanding the state of body and mind when entering and leaving concentration. If one wishes to enter such and such a factor of enlightenment in the early part of the day, one can enter it freely and at ease. The same is true for the middle and later parts of the day.' That is why it is said. Furthermore, this sutra speaks of the factors of enlightenment of the three grounds, namely the ground with initial and sustained application of thought (savitarka-savicāra-bhūmi, the ground with coarse and subtle investigation), the ground without initial application of thought but with sustained application of thought (avitarka-vicāra-matra-bhūmi, the ground with only subtle investigation), and the ground without initial and sustained application of thought (avitarka-avicāra-bhūmi, the ground without coarse and subtle investigation). If one wishes to enter the factor of enlightenment of the ground with initial and sustained application of thought in the early part of the day, in the middle part of the day

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入無覺有觀地覺支。以日後分。入無覺無觀地覺支。皆得隨意故作是說。複次此中說三根俱覺支。謂樂根喜根舍根俱覺支。若欲以日初分入樂根俱覺支。以日中分入喜根俱覺支。以日後分。入舍根俱覺支。皆得隨意。故作是說。空無相無愿俱盡智無生智無學正見俱覺支說亦如是。譬喻者作如是說。此中說七地覺支。謂根本四禪三無色定覺支。在此七地中。若欲以日初分入初禪地覺支。乃至入無所有處地覺支。以日中分。以日後分。入初禪地覺支。乃至入無所有處地覺支。皆得隨意。故作是說。復有說者。所以作論者。或有說諸邊禪中有喜無戒。或說上地有正覺。或說無色地中有戒。為止如是等說者意故。而作此論。

念覺支現在前時。幾覺支道支現在前。答曰。若依有覺有觀未至禪。學念覺支現在前時。六覺支八道支現在前。無學六。覺支九道支現在前。以是說用止諸邊禪中有喜無戒者意。問曰。如未至禪定無有覺有觀。何故作是說。依有覺有觀未至禪耶。答曰。應作是說。若依未至禪定。應說有覺有觀而作是說。有何意耶。答曰。欲令疑者得決定故。如四大揵度說。上地諸邊。亦言未至。或有聞說未至。謂是上地未至。若說有覺有觀。當知必是初禪未至。若依初禪。學念覺支現在前。七覺支八道支現在前。無

【現代漢語翻譯】 現代漢語譯本：進入無覺有觀的初禪等禪定之覺支時，可以在一天中的任何時段進行。進入無覺無觀的二禪等禪定之覺支時，也可以隨意選擇時間，所以這樣說。此外，這裡還說到與三種感受相應的覺支，即與樂受、喜受、舍受相應的覺支。如果想在上午進入與樂受相應的覺支，中午進入與喜受相應的覺支，下午進入與舍受相應的覺支，都可以隨意選擇，所以這樣說。與空、無相、無愿相應的盡智、無生智、無學正見相應的覺支，也可以這樣理解。譬喻者這樣說：這裡說到七地覺支，即根本四禪和三無色定相應的覺支。在這七地中，如果想在上午進入初禪地覺支，乃至進入無所有處地覺支，中午或下午進入初禪地覺支，乃至進入無所有處地覺支，都可以隨意選擇，所以這樣說。還有人說，之所以要作這樣的論述，是因為有人說邊禪中有喜樂而沒有戒律，或者說上地有正覺，或者說無色地中有戒律，爲了阻止這些錯誤的觀點，所以才作此論。 當念覺支（Sati-sambojjhanga，正念）現在生起時，有幾個覺支和道支同時生起？回答是：如果依據有覺有觀的未至定（Upacāra-samādhi，近行定），當有學的念覺支現在生起時，有六個覺支和八個道支同時生起；當無學的念覺支現在生起時，有六個覺支和九個道支同時生起。這樣說是爲了阻止那些認為邊禪中有喜樂而沒有戒律的觀點。有人問：如果未至禪定中沒有覺和觀，為什麼說依據有覺有觀的未至禪呢？回答是：應該這樣說，如果依據未至禪定，就應該說有覺有觀。這樣說的目的是什麼呢？回答是：爲了讓疑惑的人得到確定。就像四大揵度（Mahābhūta-khandha，四大蘊）所說，上地的各種情況，也說是未至。或者有人聽到說未至，就認為是上地的未至。如果說有覺有觀，就應當知道一定是初禪的未至。如果依據初禪，當有學的念覺支現在生起時，有七個覺支和八個道支同時生起；當無

【English Translation】 English version: When entering the mindfulness enlightenment factor (Sati-sambojjhanga) in the realm of initial concentration (Jhāna) with initial and sustained thought (Vitakka-vicāra), it can be done at any time of the day. When entering the mindfulness enlightenment factor in the realm of the second concentration without initial and sustained thought, the time can also be chosen at will, hence this statement. Furthermore, it also mentions the enlightenment factors associated with the three feelings, namely the enlightenment factors associated with pleasant feeling (Sukha), joyful feeling (Pīti), and neutral feeling (Upekkhā). If one wishes to enter the enlightenment factor associated with pleasant feeling in the morning, the enlightenment factor associated with joyful feeling at noon, and the enlightenment factor associated with neutral feeling in the afternoon, all can be chosen at will, hence this statement. The enlightenment factors associated with emptiness (Śūnyatā), signlessness (Animitta), wishlessness (Apraṇihita), as well as the knowledge of exhaustion (Kṣaya-jñāna), the knowledge of non-arising (Anutpāda-jñāna), and the right view of the non-learner (Aśaikṣa-samyagdṛṣṭi) can also be understood in this way. Those who use analogies say: Here, the seven grounds of enlightenment factors are mentioned, namely the enlightenment factors associated with the four fundamental concentrations (Caturbrahmavihāra) and the three formless attainments (Ārūpya-samāpatti). Within these seven grounds, if one wishes to enter the enlightenment factor of the first concentration ground in the morning, up to the enlightenment factor of the realm of nothingness (Ākiñcanyāyatana), or to enter the enlightenment factor of the first concentration ground in the afternoon, up to the enlightenment factor of the realm of nothingness, all can be chosen at will, hence this statement. There are also those who say that the reason for making such a treatise is that some say that there is joy (Pīti) without discipline (Śīla) in the border concentrations (Prāntasena), or that there is right awakening (Samyak-saṃbodhi) in the higher grounds, or that there is discipline in the formless realms (Ārūpyadhātu). In order to stop such erroneous views, this treatise is made. When the mindfulness enlightenment factor (Sati-sambojjhanga) is present, how many enlightenment factors and path factors are present? The answer is: If based on the preliminary concentration (Upacāra-samādhi) with initial and sustained thought (Vitakka-vicāra), when the mindfulness enlightenment factor of a learner (Śaikṣa) is present, six enlightenment factors and eight path factors are present; when the mindfulness enlightenment factor of a non-learner (Aśaikṣa) is present, six enlightenment factors and nine path factors are present. This is said to stop those who think that there is joy without discipline in the border concentrations. Someone asks: If there is no initial and sustained thought in the preliminary concentration, why is it said to be based on the preliminary concentration with initial and sustained thought? The answer is: It should be said that if based on the preliminary concentration, it should be said that there is initial and sustained thought. What is the purpose of saying this? The answer is: To make those who doubt certain. Just as the Great Elements Section (Mahābhūta-khandha) says, the various situations of the higher grounds are also said to be preliminary. Or someone hears that it is preliminary and thinks that it is the preliminary of the higher grounds. If it is said that there is initial and sustained thought, it should be known that it must be the preliminary of the first concentration. If based on the first concentration, when the mindfulness enlightenment factor of a learner is present, seven enlightenment factors and eight path factors are present; when the

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學七覺支九道支現在前。若依禪中間。學念覺支現在前時。六覺支七道支現在前。無學六覺支八道支現在前。若作是說。則止說上地有正覺者意。如禪中間第三第四禪亦如是。若依第二禪。學念覺支現在前。七覺支七道支現在前。無學七覺支八道支現在前。若依無色界定。學念覺支現在前時。六覺支四道支現在前。無學六覺支五道支現在前。若作是說。則止說無色界有戒者意。諸覺支道支。一切地一切無漏心中所得者。說亦如念覺支。何者是耶謂擇法精進猗定舍覺支正見正方便正念正定喜覺支現在前時。幾覺支道支現在前。答曰。若依初禪。學喜覺支現在前時。七覺支八道支現在前。無學七覺支九道支現在前。若依第二禪。學喜覺支現在前時。七覺支七道支現在前。無學七覺支八道支現在前。正覺支現在前時。幾覺支道支現在前耶。答曰。若依未至禪。學正覺現在前時。六覺支八道支現在前。無學六覺支九道支現在前。若依初禪。學正覺現在前時。七覺支八道支現在前。無學七覺支九道支現在前。

問曰。何故諸邊中無喜耶答曰。諸邊離欲未離欲。能起現在前故。不能生喜。如人多處被縛。有解不解處。不能生喜。彼亦如是。問曰。何故上地無正覺耶答曰。非其田器故。乃至廣說。複次為除正覺故求上地。若上

【現代漢語翻譯】 現代漢語譯本 學習七覺支（sapta bojjhaṅgāḥ，七種覺悟的要素）和九道支（nava ārya-mārgaṅgāni，九種聖道的組成部分）同時出現。如果依據禪定中間階段，當學習念覺支（smṛti-saṃbojjhaṅga，正念的覺悟要素）出現時，六種覺支和七種道支同時出現。無學（aśaikṣa，已證阿羅漢果位者）的六種覺支和八種道支同時出現。如果這樣說，就等於停止說上地（ūrdhvabhūmi，更高的禪定境界）有正覺（samyak-saṃbodhi，完全的覺悟）的意義。如同禪定中間階段，第三禪和第四禪也是如此。如果依據第二禪，當學習念覺支出現時，七種覺支和七種道支同時出現。無學的七種覺支和八種道支同時出現。如果依據無色定（ārūpya-samāpatti，沒有物質形態的禪定），當學習念覺支出現時，六種覺支和四種道支同時出現。無學的六種覺支和五種道支同時出現。如果這樣說，就等於停止說無色界（ārūpyadhātu，沒有物質形態的境界）有戒律（śīla，道德規範）的意義。各種覺支和道支，在一切地（sarva bhūmi，一切境界）和一切無漏心（anāsrava-citta，沒有煩惱的心）中所獲得的，也像念覺支一樣說。什麼是呢？就是說擇法覺支（dharma-vicaya-saṃbojjhaṅga，選擇法的覺悟要素）、精進覺支（vīrya-saṃbojjhaṅga，精進的覺悟要素）、猗覺支（praśrabdhi-saṃbojjhaṅga，輕安的覺悟要素）、定覺支（samādhi-saṃbojjhaṅga，禪定的覺悟要素）、舍覺支（upekṣā-saṃbojjhaṅga，捨棄的覺悟要素）、正見（samyag-dṛṣṭi，正確的見解）、正方便（samyak-upāya，正確的方便）、正念（samyak-smṛti，正確的正念）、正定（samyak-samādhi，正確的禪定）。當喜覺支（prīti-saṃbojjhaṅga，喜悅的覺悟要素）出現時，有幾種覺支和道支同時出現？回答是：如果依據初禪，當學習喜覺支出現時，七種覺支和八種道支同時出現。無學的七種覺支和九種道支同時出現。如果依據第二禪，當學習喜覺支出現時，七種覺支和七種道支同時出現。無學的七種覺支和八種道支同時出現。當正覺支（samyak-saṃbodhi-aṅga，正確的覺悟要素）出現時，有幾種覺支和道支同時出現呢？回答是：如果依據未至禪（anāgamya-dhyāna，未到地定），當學習正覺出現時，六種覺支和八種道支同時出現。無學的六種覺支和九種道支同時出現。如果依據初禪，當學習正覺出現時，七種覺支和八種道支同時出現。無學的七種覺支和九種道支同時出現。 提問：為什麼在各種邊地（antagrāma，邊遠地區）中沒有喜悅（prīti，喜悅）呢？回答：因為各種邊地，或者離欲（vītarāga，脫離慾望）還沒有完全脫離慾望，能夠生起現在前的狀態，所以不能產生喜悅。就像一個人在很多地方被束縛，有解開和沒有解開的地方，不能產生喜悅。他們的情況也是這樣。提問：為什麼上地（ūrdhvabhūmi，更高的禪定境界）沒有正覺（samyak-saṃbodhi，完全的覺悟）呢？回答：因為不是適合的田地和器皿，乃至廣說。再次，爲了去除正覺的緣故而尋求上地，如果上地...

【English Translation】 English version Learning the seven factors of enlightenment (sapta bojjhaṅgāḥ) and the nine limbs of the path (nava ārya-mārgaṅgāni) occurs simultaneously. If based on the intermediate stage of dhyana (jhāna, meditation), when learning the mindfulness enlightenment factor (smṛti-saṃbojjhaṅga) is present, six enlightenment factors and seven path factors are present simultaneously. Six enlightenment factors and eight path factors are present simultaneously for the non-learner (aśaikṣa, one who has attained Arhatship). If it is said in this way, it is equivalent to stopping the meaning of saying that the higher realms (ūrdhvabhūmi) have perfect enlightenment (samyak-saṃbodhi). Just like the intermediate stage of dhyana, the third and fourth dhyanas are also like this. If based on the second dhyana, when learning the mindfulness enlightenment factor is present, seven enlightenment factors and seven path factors are present simultaneously. Seven enlightenment factors and eight path factors are present simultaneously for the non-learner. If based on the formless attainments (ārūpya-samāpatti), when learning the mindfulness enlightenment factor is present, six enlightenment factors and four path factors are present simultaneously. Six enlightenment factors and five path factors are present simultaneously for the non-learner. If it is said in this way, it is equivalent to stopping the meaning of saying that the formless realm (ārūpyadhātu) has precepts (śīla, moral discipline). The various enlightenment factors and path factors, which are obtained in all realms (sarva bhūmi) and all undefiled minds (anāsrava-citta), are also spoken of like the mindfulness enlightenment factor. What are they? That is to say, the discrimination of dharma enlightenment factor (dharma-vicaya-saṃbojjhaṅga), the vigor enlightenment factor (vīrya-saṃbojjhaṅga), the tranquility enlightenment factor (praśrabdhi-saṃbojjhaṅga), the concentration enlightenment factor (samādhi-saṃbojjhaṅga), the equanimity enlightenment factor (upekṣā-saṃbojjhaṅga), right view (samyag-dṛṣṭi), right means (samyak-upāya), right mindfulness (samyak-smṛti), and right concentration (samyak-samādhi). When the joy enlightenment factor (prīti-saṃbojjhaṅga) is present, how many enlightenment factors and path factors are present simultaneously? The answer is: If based on the first dhyana, when learning the joy enlightenment factor is present, seven enlightenment factors and eight path factors are present simultaneously. Seven enlightenment factors and nine path factors are present simultaneously for the non-learner. If based on the second dhyana, when learning the joy enlightenment factor is present, seven enlightenment factors and seven path factors are present simultaneously. Seven enlightenment factors and eight path factors are present simultaneously for the non-learner. When the right enlightenment factor (samyak-saṃbodhi-aṅga) is present, how many enlightenment factors and path factors are present simultaneously? The answer is: If based on the access concentration (anāgamya-dhyāna), when learning right enlightenment is present, six enlightenment factors and eight path factors are present simultaneously. Six enlightenment factors and nine path factors are present simultaneously for the non-learner. If based on the first dhyana, when learning right enlightenment is present, seven enlightenment factors and eight path factors are present simultaneously. Seven enlightenment factors and nine path factors are present simultaneously for the non-learner. Question: Why is there no joy (prīti) in the various border regions (antagrāma)? Answer: Because the various border regions, either having departed from desire (vītarāga) or not yet completely departed from desire, are able to give rise to the present state, therefore they cannot produce joy. Just like a person who is bound in many places, with places that are untied and not untied, cannot produce joy. Their situation is also like this. Question: Why is there no perfect enlightenment (samyak-saṃbodhi) in the higher realms (ūrdhvabhūmi)? Answer: Because it is not the suitable field and vessel, and so on extensively. Furthermore, in order to remove the cause of perfect enlightenment, one seeks the higher realms, if the higher realms...

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地有覺者則下地不作方便。求于上地。若法下地有上地亦有者。則無次第滅。若無次第滅。則無究竟滅。所以者何。以次第滅。能到究竟滅。若無究竟滅。則無解脫。複次若有身業口業處。有正覺上地。無身業口業故無正覺。問曰。何故無色界無戒耶答曰。無田器故。乃至廣說。複次為除戒故。求無色界。若無色界有戒者。則下地眾生。不作方便。求無色界。若法下地有上地。亦有者。則無次第滅。若無次第滅。則無究竟滅。所以者何。次第滅能到究竟滅。若無究竟滅。則無解脫。複次戒是色少分。無色中無色戒。是四大造。無色界無四大。問曰。無無漏四大。何故有無漏戒耶。答曰。無漏戒不以四大力故是無漏。以心力故是無漏。複次戒對治惡戒。無色界無惡戒故無戒。所以者何。惡戒在欲界。欲界于無色界。有四事遠。一以所依遠二以所行遠。三以所緣遠。四以對治遠。

三十七助道法。四念處。四正斷。四如意足。五根。五力。七覺支。八道支。佛說助道法。無三十七覺支是助道法。何以知之經說有一比丘往詣佛所。到已頭面禮足。卻住一面。而白佛言。世尊。所言覺支者。何故名覺支耶。佛告比丘。是七助道法故名覺支。謂念覺支。擇法覺支。精進覺支。喜覺支。猗覺支。定覺支。舍覺支。以是事故。

【現代漢語翻譯】 現代漢語譯本 若下地有覺悟者，則下地眾生不會再尋求更上層的境界。如果某種法在下地有，在上地也有，那麼就不會有次第的滅盡。如果沒有次第的滅盡，就不會有究竟的滅盡。為什麼呢？因為通過次第的滅盡，才能達到究竟的滅盡。如果沒有究竟的滅盡，就不會有解脫。再者，如果存在身業和口業的地方，才有正覺的上地，那麼因為上地沒有身業和口業，所以就沒有正覺。有人問：為什麼無色界沒有戒律呢？回答說：因為沒有田地和器具（來行持戒律），乃至更廣的解釋。再者，爲了去除對戒律的執著，才尋求無色界。如果無色界有戒律，那麼下地的眾生就不會努力尋求無色界。如果某種法在下地有，在上地也有，那麼就不會有次第的滅盡。如果沒有次第的滅盡，就不會有究竟的滅盡。為什麼呢？因為次第的滅盡才能達到究竟的滅盡。如果沒有究竟的滅盡，就不會有解脫。再者，戒律是色法的一小部分，而在無色界中沒有色法，戒律是由四大（地、水、火、風）所造，而在無色界沒有四大。有人問：難道無色界沒有無漏的四大嗎？回答說：無漏的戒律不是依靠四大之力而成為無漏的，而是依靠心力而成為無漏的。再者，戒律是對治惡戒的，而在無色界沒有惡戒，所以就沒有戒律。為什麼呢？因為惡戒存在於欲界，而欲界與無色界有四方面的距離：一是所依的遠，二是所行的遠，三是所緣的遠，四是對治的遠。

三十七助道品（Saptatriṃśad-bodhipākṣika-dharmāḥ）：四念處（catvāri smṛtyupasthānāni），四正斷（catvāri prahāṇāni），四如意足（catvāra ṛddhipādāḥ），五根（pañcendriyāṇi），五力（pañca balāni），七覺支（sapta bodhyaṅgāni），八道支（aṣṭāṅga-mārga）。佛陀宣說助道之法，如果沒有三十七覺支，就不能算是助道之法。如何得知呢？經中記載有一位比丘前往佛陀處，到達后頂禮佛足，退到一旁，對佛陀說：『世尊，您所說的覺支，為什麼稱為覺支呢？』佛陀告訴比丘：『因為這七種是輔助證悟的法，所以稱為覺支。它們是念覺支（smṛti-sambodhyanga），擇法覺支（dharma-vicaya-sambodhyanga），精進覺支（vīrya-sambodhyanga），喜覺支（prīti-sambodhyanga），猗覺支（praśrabdhi-sambodhyanga），定覺支（samādhi-sambodhyanga），舍覺支（upekṣā-sambodhyanga）。』因為這個緣故。

【English Translation】 English version If a lower realm has an enlightened being, then beings in the lower realm will not strive for a higher realm. If a certain dharma exists in both the lower and upper realms, then there will be no gradual cessation. If there is no gradual cessation, there will be no ultimate cessation. Why? Because through gradual cessation, one can reach ultimate cessation. If there is no ultimate cessation, there will be no liberation. Furthermore, if the upper realm of perfect enlightenment exists where there are physical and verbal actions, then because the upper realm has no physical and verbal actions, there is no perfect enlightenment. Someone asks: Why are there no precepts (śīla) in the Formless Realm (Ārūpyadhātu)? The answer is: Because there is no field or instrument (to practice the precepts), and so on, with further explanations. Furthermore, in order to eliminate attachment to precepts, one seeks the Formless Realm. If there were precepts in the Formless Realm, then beings in the lower realms would not strive for the Formless Realm. If a certain dharma exists in both the lower and upper realms, then there would be no gradual cessation. If there is no gradual cessation, there would be no ultimate cessation. Why? Because gradual cessation leads to ultimate cessation. If there is no ultimate cessation, there is no liberation. Furthermore, precepts are a small part of form (rūpa), and there is no form in the Formless Realm. Precepts are created by the four great elements (mahābhūta), and there are no four great elements in the Formless Realm. Someone asks: Are there no undefiled (anāsrava) four great elements in the Formless Realm? The answer is: Undefiled precepts are not undefiled because of the power of the four great elements, but are undefiled because of the power of the mind. Furthermore, precepts are the antidote to evil precepts. There are no evil precepts in the Formless Realm, so there are no precepts. Why? Because evil precepts exist in the Desire Realm (Kāmadhātu), and the Desire Realm is far from the Formless Realm in four ways: first, in terms of the basis of dependence; second, in terms of the actions performed; third, in terms of the object of focus; and fourth, in terms of the antidote.

The thirty-seven factors conducive to enlightenment (Saptatriṃśad-bodhipākṣika-dharmāḥ): the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri prahāṇāni), the four bases of psychic power (catvāra ṛddhipādāḥ), the five roots (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold path (aṣṭāṅga-mārga). The Buddha taught the factors conducive to enlightenment. Without the thirty-seven factors of enlightenment, it cannot be considered a factor conducive to enlightenment. How do we know this? The sutra says that a certain bhikkhu went to the Buddha, and upon arriving, bowed at his feet, stepped back, and said to the Buddha: 'Venerable Sir, why are the factors of enlightenment called factors of enlightenment?' The Buddha told the bhikkhu: 'Because these seven are factors that aid in enlightenment, they are called factors of enlightenment. They are the mindfulness factor of enlightenment (smṛti-sambodhyanga), the investigation of dharma factor of enlightenment (dharma-vicaya-sambodhyanga), the effort factor of enlightenment (vīrya-sambodhyanga), the joy factor of enlightenment (prīti-sambodhyanga), the tranquility factor of enlightenment (praśrabdhi-sambodhyanga), the concentration factor of enlightenment (samādhi-sambodhyanga), and the equanimity factor of enlightenment (upekṣā-sambodhyanga).' For this reason.

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知覺支是助道法。問曰。助道法有三十七。世尊。何故說七覺支是助道法耶。答曰。隨彼比丘所問佛說七覺支是助道法。若彼比丘問四念處者。佛亦說四念處是助道法。複次彼經一向說無漏助道法。余則不定如念處有二種。謂有漏無漏。乃至道支有漏無漏。復有說者。佛說三十七助道法。以經久時故。而亡失之。如陀羅達多所說助道法。應言一支。乃至三十七支。如三十七助道法。如斧柯喻經中亦說。無漏三十七助道法。若取決定修道。則是七覺支。若取不決定。則有六支種。所以者何。念處有二種。或有漏無漏。乃至道支亦如是。問曰。助道法。名有三十七。體有幾耶。答曰。助道法。名有三十七。體有十一或十二。若說盡在覺支中。覺支名有七體亦七。四念處慧根慧力正見。盡在擇法覺支中。四正斷精進根精進力正方便。盡在精進覺支中。四如意足定根定力正定。盡在定覺支中。念根念力正念。盡在念覺支中。餘者有信根道支中。有正語正業正命。若盡說在道支中者。若說正語正業外。更無正命者。八道支。名有八體有七。若說正語正業外。別有正命者。道支名有八體有八。四念處慧根慧力擇法覺支。盡在正見中。四正斷精進根精進力精進覺支。盡在正方便中。四如意足定根定力定覺支。盡在正定中。念根念力念

【現代漢語翻譯】 現代漢語譯本 知覺支是助道法。問：助道法有三十七種，世尊，為何只說七覺支是助道法呢？答：佛陀根據那位比丘所問而說七覺支是助道法。如果那位比丘問四念處，佛陀也會說四念處是助道法。而且，那部經一向說的是無漏的助道法，其他的則不一定，比如念處就有兩種，即有漏和無漏，乃至道支也有有漏和無漏。還有一種說法是，佛陀說了三十七種助道法，但因為時間久遠，所以遺失了，就像陀羅達多所說的助道法，應該說一支，乃至三十七支，就像三十七助道法，在斧柯喻經中也有說到。無漏的三十七助道法，如果採取決定性的修道，那就是七覺支。如果採取不決定性的，則有六種。為什麼呢？因爲念處有兩種，或者是有漏的，或者是無漏的，乃至道支也是這樣。問：助道法，名稱有三十七種，本體有幾種呢？答：助道法，名稱有三十七種，本體有十一種或十二種。如果說全部都在覺支中，覺支名稱有七種，本體也有七種。四念處、慧根（智慧之根）、慧力（智慧之力）、正見（正確的見解），全部都在擇法覺支（選擇法的覺悟支）中。四正斷（四種正確的斷除）、精進根（精進之根）、精進力（精進之力）、正方便（正確的方便），全部都在精進覺支（精進的覺悟支）中。四如意足（四種如意神通的基礎）、定根（禪定之根）、定力（禪定之力）、正定（正確的禪定），全部都在定覺支（禪定的覺悟支）中。念根（憶念之根）、念力（憶念之力）、正念（正確的憶念），全部都在念覺支（憶念的覺悟支）中。其餘的，有信根（信仰之根）在道支中，有正語（正確的言語）、正業（正確的行為）、正命（正確的謀生）。如果全部都說在道支中，如果說正語、正業之外，沒有其他的正命，那麼八道支，名稱有八種，本體有七種。如果說正語、正業之外，另有正命，那麼道支名稱有八種，本體也有八種。四念處、慧根、慧力、擇法覺支，全部都在正見中。四正斷、精進根、精進力、精進覺支，全部都在正方便中。四如意足、定根、定力、定覺支，全部都在正定中。念根、念力、念

【English Translation】 English version The perception branch is an aid to enlightenment. Question: There are thirty-seven aids to enlightenment. World Honored One (Sezun), why do you only say that the seven factors of enlightenment (Sapta Bojjhanga) are aids to enlightenment? Answer: The Buddha spoke of the seven factors of enlightenment as aids to enlightenment according to what that Bhikkhu (Buddhist monk) asked. If that Bhikkhu asked about the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā), the Buddha would also say that the Four Foundations of Mindfulness are aids to enlightenment. Moreover, that sutra (scripture) always speaks of the un-leaked (Anāsava) aids to enlightenment, while others are not certain, such as the Foundations of Mindfulness, which are of two kinds: leaked (Sāsava) and un-leaked, and even the Path Factors (Maggaṅga) are leaked and un-leaked. Some say that the Buddha spoke of thirty-seven aids to enlightenment, but because of the long time, they were lost, like the aids to enlightenment spoken of by Tāradatta, which should be said to be one branch, up to thirty-seven branches, like the thirty-seven aids to enlightenment, as also mentioned in the Axe Handle Simile Sutra. The un-leaked thirty-seven aids to enlightenment, if one takes a decisive path of cultivation, then it is the seven factors of enlightenment. If one takes an uncertain path, then there are six kinds. Why? Because the Foundations of Mindfulness are of two kinds, either leaked or un-leaked, and so are the Path Factors. Question: The aids to enlightenment, the name has thirty-seven kinds, how many entities are there? Answer: The aids to enlightenment, the name has thirty-seven kinds, the entity has eleven or twelve kinds. If it is said that all are in the enlightenment branches, the enlightenment branch name has seven kinds, and the entity also has seven kinds. The Four Foundations of Mindfulness, the Wisdom Root (Paññindriya), the Wisdom Power (Paññābala), and Right View (Sammā-diṭṭhi), are all in the Discrimination of Dharma Enlightenment Branch (Dhamma Vicaya Sambojjhanga). The Four Right Exertions (Sammāppadhāna), the Effort Root (Vīriyindriya), the Effort Power (Vīriyabala), and Right Effort (Sammā-vāyāma), are all in the Effort Enlightenment Branch (Viriya Sambojjhanga). The Four Roads to Accomplishment (Iddhipāda), the Concentration Root (Samādhindriya), the Concentration Power (Samādhibala), and Right Concentration (Sammā-samādhi), are all in the Concentration Enlightenment Branch (Samādhi Sambojjhanga). The Mindfulness Root (Satindriya), the Mindfulness Power (Satibala), and Right Mindfulness (Sammā-sati), are all in the Mindfulness Enlightenment Branch (Sati Sambojjhanga). The rest, there is the Faith Root (Saddhindriya) in the Path Factors, there is Right Speech (Sammā-vācā), Right Action (Sammā-kammanta), and Right Livelihood (Sammā-ājīva). If all are said to be in the Path Factors, if it is said that besides Right Speech and Right Action, there is no other Right Livelihood, then the Eightfold Path (Aṭṭhaṅgika-magga), the name has eight kinds, the entity has seven kinds. If it is said that besides Right Speech and Right Action, there is another Right Livelihood, then the Path Factors name has eight kinds, the entity has eight kinds. The Four Foundations of Mindfulness, the Wisdom Root, the Wisdom Power, the Discrimination of Dharma Enlightenment Branch, are all in Right View. The Four Right Exertions, the Effort Root, the Effort Power, the Effort Enlightenment Branch, are all in Right Effort. The Four Roads to Accomplishment, the Concentration Root, the Concentration Power, the Concentration Enlightenment Branch, are all in Right Concentration. The Mindfulness Root, the Mindfulness Power, Mindfulness

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覺支。盡在正念中。余有信根覺支中。有喜猗舍。以是事故。助道法。名有三十七。體有十一或十二。如名體。名數體數。名異體異。名異相體異相。知名知體亦如是。此是助道法體法性。乃至廣說。

何故名助道法。助道是何義。答曰。盡智無生智是菩提。此諸法隨順彼法。助彼法是彼法分勢用勝故。名助道法。已總說助道法所以。今當各各別說所以。何故名念處耶。答曰。分別聚義是念處義。聚名五取陰。若欲分別。應以念處。而燒然義是正斷義。積聚義法義是如意足義。增上勝義是根義。不可壞義是力義。覺知義是覺支義。求覓義是道支義。

已別說助道法所以。今當別說覺支道支所以。何故名覺支。為以覺故名覺支。為以是覺支故名覺支耶。若以覺故名覺支者。一是六非。若以是覺支故名覺支者。六是一非。答曰。應作是說。以覺故名覺支。問曰。若然者。一是六非。答曰。此諸法儘是彼法分。盡隨順彼法勢用勝故名覺支。復有說者。以是覺支故名覺支。問曰。若然者。六是一非。答曰。擇法覺支。是覺是覺支。余唯是覺支。何故名道支耶。為以求覓故是道支。為以是求覓支故是道支。若以求覓是道支者。一是七非。若以是求覓支故是道支者。七是一非。答曰。應作是說。以求覓故是道支。問曰

【現代漢語翻譯】 現代漢語譯本： 覺支（Bodhyanga，又譯為菩提分）。完全在於正念之中。其餘的則在於信根覺支中，包含喜、猗（輕安）、舍。因為這個緣故，這些輔助修道的法，總稱為三十七道品，其體性有十一種或十二種。就像名稱和體性一樣，名稱不同，體性也不同；名稱不同，相也不同；知（智慧）和體性也是如此。這些是輔助修道的法的體性和法性，乃至更廣的解釋。

為什麼稱為助道法？助道是什麼意思？回答說：盡智（Ksayajnana，知煩惱已盡的智慧）和無生智（Anutpadajnana，知未來煩惱不生的智慧）是菩提（Bodhi，覺悟）。這些法隨順於菩提，輔助菩提，是菩提的一部分，其作用殊勝，所以稱為助道法。以上是總的解釋助道法的原因，現在將分別解釋各個助道法的原因。為什麼稱爲念處（Smrtyupasthana，四念住）呢？回答說：分別積聚之義就是念處的意義。積聚指的是五取陰（Pancopadanakkhandha，色、受、想、行、識五種構成生命的要素）。如果想要分別五取陰，應該依靠念處。燒燃之義是正斷（Samyakprahana，四正勤）的意義。積聚義和法義是如意足（Rddhipada，四神足）的意義。增上勝義是根（Indriya，五根）的意義。不可破壞之義是力（Bala，五力）的意義。覺知之義是覺支（Bodhyanga，七覺支）的意義。求覓之義是道支（Marganga，八正道）的意義。

以上分別解釋了助道法的原因，現在將分別解釋覺支和道支的原因。為什麼稱為覺支？是因為覺悟的緣故稱為覺支，還是因為是覺支的緣故稱為覺支？如果是因覺悟的緣故稱為覺支，那麼就是一（擇法覺支）是，六（其餘六覺支）非。如果是因是覺支的緣故稱為覺支，那麼就是六是，一非。回答說：應該這樣說，因為覺悟的緣故稱為覺支。問：如果這樣，那麼就是一是六非。答：這些法都是菩提的一部分，都隨順於菩提，其作用殊勝，所以稱為覺支。還有一種說法，因為是覺支的緣故稱為覺支。問：如果這樣，那麼就是六是一非。答：擇法覺支（Dharmavicaya-sambodhyanga）既是覺悟，又是覺支，其餘的只是覺支。為什麼稱為道支？是因為求覓的緣故是道支，還是因為是求覓支的緣故是道支？如果是因求覓的緣故是道支，那麼就是一是七非。如果是因是求覓支的緣故是道支，那麼就是七是一非。回答說：應該這樣說，因為求覓的緣故是道支。問：

【English Translation】 English version: Bodhyanga (Factors of Enlightenment). It is entirely within Right Mindfulness. The rest are within the Faculty of Faith Bodhyanga, containing Joy, Tranquility, and Equanimity. Because of this reason, these practices that aid the path are collectively called the Thirty-Seven Limbs of Enlightenment, whose nature is eleven or twelve. Just like names and natures, different names have different natures; different names have different characteristics; knowledge (wisdom) and nature are also like this. These are the nature and Dharma-nature of the practices that aid the path, and so on in greater detail.

Why are they called practices that aid the path? What does 'aiding the path' mean? The answer is: Ksayajnana (Exhaustion Knowledge, the wisdom of knowing that defilements are exhausted) and Anutpadajnana (Non-arising Knowledge, the wisdom of knowing that future defilements will not arise) are Bodhi (Enlightenment). These Dharmas are in accordance with Bodhi, aiding Bodhi, being a part of Bodhi, and their function is superior, therefore they are called practices that aid the path. The above is a general explanation of why they are called practices that aid the path. Now, I will explain the reasons for each practice individually. Why are they called Smrtyupasthana (Four Foundations of Mindfulness)? The answer is: the meaning of distinguishing and gathering is the meaning of Smrtyupasthana. Gathering refers to the Pancopadanakkhandha (Five Aggregates of Clinging: form, feeling, perception, mental formations, and consciousness). If one wants to distinguish the Five Aggregates, one should rely on Smrtyupasthana. The meaning of burning is the meaning of Samyakprahana (Right Efforts, Four Right Exertions). The meaning of accumulation and the meaning of Dharma are the meaning of Rddhipada (Bases of Spiritual Power, Four Constituents of Success). The meaning of increasing superiority is the meaning of Indriya (Faculties, Five Faculties). The meaning of indestructibility is the meaning of Bala (Powers, Five Powers). The meaning of awareness is the meaning of Bodhyanga (Factors of Enlightenment, Seven Factors of Enlightenment). The meaning of seeking is the meaning of Marganga (Limbs of the Path, Eightfold Path).

Above, I have separately explained the reasons for the practices that aid the path. Now, I will separately explain the reasons for the Bodhyangas and Margangas. Why are they called Bodhyangas? Is it because of enlightenment that they are called Bodhyangas, or is it because they are Bodhyangas that they are called Bodhyangas? If it is because of enlightenment that they are called Bodhyangas, then one (Dharmavicaya-sambodhyanga) is 'is', and six (the other six Bodhyangas) are 'not'. If it is because they are Bodhyangas that they are called Bodhyangas, then six are 'is', and one is 'not'. The answer is: it should be said that it is because of enlightenment that they are called Bodhyangas. Question: If that is the case, then one is 'is', and six are 'not'. Answer: These Dharmas are all part of Bodhi, all in accordance with Bodhi, and their function is superior, therefore they are called Bodhyangas. There is another saying that it is because they are Bodhyangas that they are called Bodhyangas. Question: If that is the case, then six are 'is', and one is 'not'. Answer: Dharmavicaya-sambodhyanga (Investigation of Dharma Enlightenment Factor) is both enlightenment and a Bodhyanga, the rest are only Bodhyangas. Why are they called Margangas? Is it because of seeking that they are Margangas, or is it because they are Margangas of seeking that they are called Margangas? If it is because of seeking that they are Margangas, then one is 'is', and seven are 'not'. If it is because they are Margangas of seeking that they are called Margangas, then seven are 'is', and one is 'not'. The answer is: it should be said that it is because of seeking that they are Margangas. Question:

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。若然者。一是七非。答曰。此諸法儘是彼法分。隨順彼法勢用勝故名道支。復有說者。求覓支故是道支。問曰。若然者。七是一非。答曰。正見是求覓是求覓支。余是求覓支。如擇法覺支是覺是覺支。如正定是禪。是禪支不非時食是齋是齋支正見亦如是。是求覓是求覓支。◎

◎已各各別說助道法所以。今當求其次第。何故先說四念處。乃至后說八道支耶。答曰。隨順言說次第法故。複次佛說則隨順。問者則易受。複次四念處如眼見。余助道法如盲。不令墮不如法處。如眾多盲人。有目將導。不令墮非道中。彼亦如是。復以念處能了了分別總相別相法。壞物體愚。壞緣中愚。取法實相。不令增減。複次念處從初覺地。乃至盡智無生智。勢用常勝正斷。從暖法以上。勢用常勝如意足。從頂法以上。勢用常勝五根。從忍法以上。勢用常勝五力。從世第一法以上。勢用常勝。道支于見道中勝。覺支于修道中勝。問曰。何故見道中道支勝修道中覺支勝耶。答曰。去義是道義。見道中去極速疾故。覺是覺支義。修道中有九種覺數數覺故。問曰。若見道中是道支修道中是覺支者。世尊何故先說覺支。后說道支耶。答曰。隨順言說次第法故。複次佛說則隨順。問者則易受。複次欲漸次增一支故。先說四法次說五七八法。複次

【現代漢語翻譯】 現代漢語譯本： 。如果這樣，那麼一是七非嗎？回答說：『這些法都屬於彼法的一部分，因為它們順應彼法的勢力和作用而顯得殊勝，所以被稱為道支。』還有一種說法是：『因為求覓（真理）的緣故，所以是道支。』問：『如果這樣，那麼七是一非嗎？』答：『正見是求覓，是求覓支；其餘的是求覓支。』例如，擇法覺支是覺，是覺支。例如，正定是禪，是禪支；不非時食是齋，是齋支；正見也是這樣，是求覓，是求覓支。

已經各自別說了助道法的原因，現在應當探求它們的次第。為什麼先說四念處，然後才說八道支呢？回答說：『因為隨順言說的次第法。』其次，佛所說的，就隨順；提問的人就容易接受。再次，四念處就像眼睛看見一樣，其餘的助道法就像盲人一樣，不讓（修行者）墮入不如法的地方。就像眾多盲人，有眼睛的人引導，不讓他們墮入非道中。他們也是這樣。又因爲念處能夠明瞭地分別總相和別相的法，破除對物體的愚癡，破除對因緣的愚癡，取法的實相，不讓它增加或減少。再次，念處從初覺地，乃至盡智（Ksayajnana）無生智（Anutpadajnana），勢力和作用常常殊勝。正斷（Samyak Prahana）從暖法（Usma-gata）以上，勢力和作用常常殊勝。如意足（Rddhipada）從頂法（Murdhan）以上，勢力和作用常常殊勝。五根（Panca Indriyani）從忍法（Ksanti）以上，勢力和作用常常殊勝。五力（Panca Balani）從世第一法（Laukikagradharma）以上，勢力和作用常常殊勝。道支（Marganga）在見道（Darsanamarga）中殊勝，覺支（Bodhyanga）在修道（Bhavanamarga）中殊勝。問：『為什麼見道中道支殊勝，修道中覺支殊勝呢？』回答說：『去（往）的意義是道的意義，見道中去（往）的速度極快。』覺是覺支的意義，修道中有九種覺，數數覺的緣故。問：『如果見道中是道支，修道中是覺支，那麼，世尊為什麼先說覺支，后說道支呢？』回答說：『隨順言說的次第法。』其次，佛所說的，就隨順；提問的人就容易接受。再次，想要逐漸增加一支的緣故，先說四法，其次說五、七、八法。再次，

【English Translation】 English version: If that is the case, is one the seven non-existent? The answer is: 'These dharmas are all part of that dharma, because they conform to the power and function of that dharma and appear superior, therefore they are called the limb of the path (Marganga).' Another explanation is: 'Because of seeking (truth), it is the limb of the path.' Question: 'If that is the case, is seven the one non-existent?' Answer: 'Right View (Samyag-drsti) is seeking, it is the seeking limb; the rest are seeking limbs.' For example, the Discrimination of Dharma Enlightenment Factor (Dharma-vicaya-sambodhyanga) is enlightenment, it is the enlightenment factor. For example, Right Concentration (Samyak-samadhi) is dhyana, it is the dhyana limb; not eating at the wrong time is fasting, it is the fasting limb; Right View is also like this, it is seeking, it is the seeking limb.

Having already separately explained the reasons for the auxiliary dharmas of the path, now we should seek their order. Why are the Four Foundations of Mindfulness (Cattaro Satipatthanas) mentioned first, and then the Eight Limbs of the Path (Astangika-marga) mentioned later? The answer is: 'Because it follows the order of the spoken dharma.' Secondly, what the Buddha says is followed, and the questioner easily accepts it. Furthermore, the Four Foundations of Mindfulness are like seeing with the eyes, while the remaining auxiliary dharmas of the path are like the blind, not allowing (the practitioner) to fall into an improper place. Just like many blind people, guided by someone with eyes, are not allowed to fall into the wrong path. They are also like this. Moreover, because mindfulness is able to clearly distinguish the general and specific characteristics of dharmas, destroying the ignorance of objects, destroying the ignorance of conditions, taking the real aspect of dharmas, not allowing it to increase or decrease. Furthermore, mindfulness, from the initial stage of awakening, up to the Exhaustion Knowledge (Ksayajnana) and Non-arising Knowledge (Anutpadajnana), its power and function are always superior. Right Effort (Samyak Prahana) from the Warmth Dharma (Usma-gata) upwards, its power and function are always superior. The Foundations of Miraculous Power (Rddhipada) from the Summit Dharma (Murdhan) upwards, its power and function are always superior. The Five Roots (Panca Indriyani) from the Forbearance Dharma (Ksanti) upwards, its power and function are always superior. The Five Powers (Panca Balani) from the World's Supreme Dharma (Laukikagradharma) upwards, its power and function are always superior. The Limb of the Path (Marganga) is superior in the Path of Seeing (Darsanamarga), and the Enlightenment Factor (Bodhyanga) is superior in the Path of Cultivation (Bhavanamarga). Question: 'Why is the Limb of the Path superior in the Path of Seeing, and the Enlightenment Factor superior in the Path of Cultivation?' The answer is: 'The meaning of going is the meaning of the path, and the speed of going is extremely fast in the Path of Seeing.' Enlightenment is the meaning of the Enlightenment Factor, and there are nine kinds of enlightenment in the Path of Cultivation, because of frequent enlightenment. Question: 'If the Limb of the Path is in the Path of Seeing, and the Enlightenment Factor is in the Path of Cultivation, then why did the World Honored One mention the Enlightenment Factor first, and then the Limb of the Path?' The answer is: 'It follows the order of the spoken dharma.' Secondly, what the Buddha says is followed, and the questioner easily accepts it. Furthermore, because one wants to gradually increase one limb, the four dharmas are mentioned first, and then the five, seven, and eight dharmas are mentioned next. Furthermore,

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欲漸出要法漸次增益故。

已總說助道法次第。今當一一別說覺支道支次第。何故先說念覺支。后乃至舍覺支耶。答曰。隨順言說次第法故。複次佛說則隨順問者則易受。尊者瞿沙說曰。已見諦人。以憶念先所得法力。能滿足修覺支。是故佛先說念覺支。如經說。行人正觀此法念現在前。不生愚惑。能滿足修念覺支。以念力故。於法能分別選擇籌量。能滿足修擇法覺支。以於法能選擇分別籌量故。便行精進。能滿足修精進覺支。已行精進故。便生不雜味喜。能滿足修喜覺支。以喜故身心猗樂。能滿足修猗覺支。以定猗樂故心定。能滿足修定覺支。以心定故。離貪憂住舍故。能滿足修舍覺支。問曰。何故世尊道支中。先說正見。后乃至正定耶。答曰。隨順言說次第法故。複次佛說則隨順問者則易受。尊者瞿沙說曰。已見諦者以正見故。能修道支如說。以正見故。能修道支。如說。以正見故。能生正覺正語正業正命正方便正念正定。

已說覺支道支次第。今當說地。何等地有幾助道法。答曰。未至禪有三十六除喜。初禪有三十七。中間禪有三十五除喜正覺。第二禪有三十六除正覺。第三第四禪有三十五除喜正覺。無色中有三十二。除喜正覺正語正業正命。

已說地。今當說現在前時。何地幾助道法一時

【現代漢語翻譯】 現代漢語譯本：爲了逐漸脫離（煩惱），需要逐步增益重要的方法。

前面已經總括地說明了助道法的次第。現在應當一一分別說明七覺支（Satta Bojjhaṅgā）和八正道支（Aṭṭhaṅgika-magga）的次第。為什麼先說念覺支（Sati-sambojjhaṅga），然後依次是舍覺支（Upekkhā-sambojjhaṅga）呢？回答是：因為要隨順言說的次第法。再者，佛陀的說法是爲了隨順提問者，這樣更容易被接受。尊者瞿沙（Ghosaka）說：『已經證悟真理的人，憑藉憶念先前所獲得的法力，能夠圓滿地修習覺支。』因此，佛陀先說念覺支。如經中所說：『修行人正確地觀察此法，憶念現在生起，不產生愚癡迷惑，能夠圓滿地修習念覺支。』因為有憶念的力量，對於法能夠分別選擇和籌量，能夠圓滿地修習擇法覺支（Dhamma-vicaya-sambojjhaṅga）。因為對於法能夠選擇、分別和籌量，便會精進行進，能夠圓滿地修習精進覺支（Viriya-sambojjhaṅga）。已經精進行進，便會產生不雜染的喜悅，能夠圓滿地修習喜覺支（Pīti-sambojjhaṅga）。因為喜悅的緣故，身心輕安，能夠圓滿地修習猗覺支（Passaddhi-sambojjhaṅga）。因為輕安和禪定的緣故，心能安定，能夠圓滿地修習定覺支（Samādhi-sambojjhaṅga）。因為心安定，遠離貪慾和憂愁，安住于舍，能夠圓滿地修習舍覺支。

問：為什麼世尊在八正道支中，先說正見（Sammā-diṭṭhi），然後依次是正定（Sammā-samādhi）呢？回答是：因為要隨順言說的次第法。再者，佛陀的說法是爲了隨順提問者，這樣更容易被接受。尊者瞿沙說：『已經證悟真理的人，憑藉正見的緣故，能夠修習道支。』如經中所說：『憑藉正見的緣故，能夠修習道支。』如經中所說：『憑藉正見的緣故，能夠生起正覺、正語（Sammā-vācā）、正業（Sammā-kammanto）、正命（Sammā-ājīvo）、正方便（Sammā-vāyāmo）、正念（Sammā-sati）、正定。』

前面已經說了覺支和道支的次第。現在應當說地（Bhūmi）。在什麼地有多少助道法？回答是：未至禪（Upacāra-samādhi）有三十六種，除去喜（Pīti）。初禪（Paṭhama jhāna）有三十七種。中間禪（Majjhima jhāna）有三十五種，除去喜和正覺。第二禪（Dutiya jhāna）有三十六種，除去正覺。第三禪（Tatiya jhāna）和第四禪（Catuttha jhāna）有三十五種，除去喜和正覺。無色界（Arūpa-dhātu）中有三十二種，除去喜、正覺、正語、正業、正命。

前面已經說了地。現在應當說現在前時。在什麼地有多少助道法同時生起？

【English Translation】 English version: In order to gradually emerge (from afflictions), it is necessary to gradually increase important methods.

The order of the auxiliary practices has been generally explained above. Now, the order of the seven factors of enlightenment (Satta Bojjhaṅgā) and the eightfold path factors (Aṭṭhaṅgika-magga) should be explained individually. Why is the mindfulness enlightenment factor (Sati-sambojjhaṅga) mentioned first, and then the equanimity enlightenment factor (Upekkhā-sambojjhaṅga) in sequence? The answer is: because it follows the order of speech and Dharma. Furthermore, the Buddha's teachings are in accordance with the questioner, so it is easier to be accepted. Venerable Ghosaka said: 'A person who has already realized the truth can fulfill the cultivation of the enlightenment factors by relying on the power of remembering the Dharma previously attained.' Therefore, the Buddha first spoke of the mindfulness enlightenment factor. As the sutra says: 'When a practitioner correctly observes this Dharma, mindfulness arises in the present moment, and no ignorance or delusion arises, and the cultivation of the mindfulness enlightenment factor can be fulfilled.' Because of the power of mindfulness, one can discern, select, and contemplate the Dharma, and can fulfill the cultivation of the investigation of Dharma enlightenment factor (Dhamma-vicaya-sambojjhaṅga). Because one can select, discern, and contemplate the Dharma, one will make diligent progress, and can fulfill the cultivation of the effort enlightenment factor (Viriya-sambojjhaṅga). Having made diligent progress, pure joy will arise, and one can fulfill the cultivation of the joy enlightenment factor (Pīti-sambojjhaṅga). Because of joy, the body and mind become tranquil, and one can fulfill the cultivation of the tranquility enlightenment factor (Passaddhi-sambojjhaṅga). Because of tranquility and concentration, the mind can be stabilized, and one can fulfill the cultivation of the concentration enlightenment factor (Samādhi-sambojjhaṅga). Because the mind is stable, one is free from greed and sorrow, and dwells in equanimity, and can fulfill the cultivation of the equanimity enlightenment factor.

Question: Why did the World Honored One first speak of right view (Sammā-diṭṭhi) and then right concentration (Sammā-samādhi) in the eightfold path factors? The answer is: because it follows the order of speech and Dharma. Furthermore, the Buddha's teachings are in accordance with the questioner, so it is easier to be accepted. Venerable Ghosaka said: 'A person who has already realized the truth can cultivate the path factors because of right view.' As the sutra says: 'Because of right view, one can cultivate the path factors.' As the sutra says: 'Because of right view, right awareness, right speech (Sammā-vācā), right action (Sammā-kammanto), right livelihood (Sammā-ājīvo), right effort (Sammā-vāyāmo), right mindfulness (Sammā-sati), and right concentration can arise.'

Having spoken of the order of the enlightenment factors and the path factors, now we should speak of the planes (Bhūmi). How many auxiliary practices are there in which plane? The answer is: There are thirty-six in the access concentration (Upacāra-samādhi), excluding joy (Pīti). There are thirty-seven in the first dhyana (Paṭhama jhāna). There are thirty-five in the intermediate dhyana (Majjhima jhāna), excluding joy and right awareness. There are thirty-six in the second dhyana (Dutiya jhāna), excluding right awareness. There are thirty-five in the third dhyana (Tatiya jhāna) and the fourth dhyana (Catuttha jhāna), excluding joy and right awareness. There are thirty-two in the formless realm (Arūpa-dhātu), excluding joy, right awareness, right speech, right action, and right livelihood.

Having spoken of the planes, now we should speak of the present moment. How many auxiliary practices arise simultaneously in which plane?

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現在前耶。答曰。依未至禪。有三十六一時現在前。則有三十三。除三念處。所以者何。以所緣各異故。尚不能起二何況多。初禪有三十七。則有三十四一時現在前。亦除三念處。禪中間有三十五。則有三十二。一時現在前。亦除三念處。如中間禪第三第四禪亦如是。第二禪有三十六。則有三十三一時現在前。亦除三念處。無色中三十二。則有二十九現在前。亦除三念處。

已說現在前。今當說同異相。若是覺支。亦是道支耶。答曰。或是覺支非道支。乃至廣作四句。是覺支非道支者。喜猗舍覺支是也。是道支非覺支者。正覺正語正業正命是也。是覺支亦是道支者。除信諸餘助道法是也。非覺支道支者信是也。問曰。何故喜立覺支耶。答曰。覺義是覺支義。喜隨順覺支。問曰。云何喜隨順覺支耶。答曰。若如實數數覺境界則生喜。若數數生喜。則如實覺境界。如人掘地得寶。得寶故更掘。更掘故復得。彼亦如是。問曰。何故喜不立道支耶。答曰。去義是道支義。喜不隨順去。問曰。何故喜不隨順去耶。答曰。若數數喜。則住不去。如人在道行。若數數止息。便欲住不去。彼亦如是。問曰。何故猗舍立覺支耶。答曰。覺義是覺支義。猗舍隨順覺支。問曰。云何猗舍隨順覺支耶。答曰。若於一切事得猗舍。則能如實

【現代漢語翻譯】 現代漢語譯本： 現在前耶？答曰：依未至禪（指還未到達色界根本禪定的禪定狀態），有三十六法一時現在前，則有三十三法。除去三念處（身念處、受念處、心念處）。所以這樣說，是因為所緣境各不相同。尚且不能同時生起兩種念處，何況更多？初禪有三十七法，則有三十四法一時現在前。也除去三念處。禪中間有三十五法，則有三十二法一時現在前。也除去三念處。如同中間禪一樣，第三禪和第四禪也是如此。第二禪有三十六法，則有三十三法一時現在前。也除去三念處。無色界禪定中有三十二法，則有二十九法現在前。也除去三念處。

已說現在前，現在應當說同異相。如果是覺支（七覺支，又稱七菩提分），也是道支（八正道）嗎？答曰：或者（是）覺支（但）非道支，乃至廣泛地作出四句判斷。是覺支而非道支的是：喜覺支、猗覺支（輕安覺支）、舍覺支。是道支而非覺支的是：正覺（正見）、正語、正業、正命。是覺支也是道支的是：除了信以外的其餘助道法。非覺支也非道支的是：信。 問曰：為什麼喜要立為覺支呢？答曰：覺的意義是覺支的意義，喜隨順覺支。問曰：喜如何隨順覺支呢？答曰：如果如實地、反覆地覺察境界，就會生起喜。如果反覆地生起喜，就能如實地覺察境界。就像人挖地得到寶藏，因為得到寶藏所以更加努力地挖掘，因為更加努力地挖掘所以又得到寶藏。他也是這樣。問曰：為什麼喜不立為道支呢？答曰：去的意義是道支的意義，喜不隨順去。問曰：為什麼喜不隨順去呢？答曰：如果反覆地生起喜，就會停住而不前進。就像人在道路上行走，如果反覆地停下來休息，就想要停住而不前進。他也是這樣。問曰：為什麼猗（輕安）、舍要立為覺支呢？答曰：覺的意義是覺支的意義，猗、舍隨順覺支。問曰：猗、舍如何隨順覺支呢？答曰：如果對於一切事物得到猗、舍，就能如實地（覺察）

【English Translation】 English version: Are they presently manifest? The answer is: Depending on the preliminary concentration (referring to the state of concentration before reaching the fundamental dhyana of the form realm), thirty-six dharmas are presently manifest at one time, then there are thirty-three dharmas. Except for the three foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind). The reason for this is that the objects of focus are different. It is not possible to arise two at the same time, let alone more. In the first dhyana, there are thirty-seven dharmas, then there are thirty-four dharmas presently manifest at one time. Also excluding the three foundations of mindfulness. In the intermediate dhyana, there are thirty-five dharmas, then there are thirty-two dharmas presently manifest at one time. Also excluding the three foundations of mindfulness. Like the intermediate dhyana, the third and fourth dhyanas are also like this. In the second dhyana, there are thirty-six dharmas, then there are thirty-three dharmas presently manifest at one time. Also excluding the three foundations of mindfulness. In the formless realm dhyanas, there are thirty-two dharmas, then there are twenty-nine dharmas presently manifest. Also excluding the three foundations of mindfulness.

Having spoken of what is presently manifest, now we should speak of the similarities and differences. If it is a limb of enlightenment (the seven factors of enlightenment, also known as the seven bodhyangas), is it also a limb of the path (the Eightfold Path)? The answer is: It may be a limb of enlightenment but not a limb of the path, and so on, making a fourfold judgment extensively. Those that are limbs of enlightenment but not limbs of the path are: joy enlightenment factor (喜覺支), tranquility enlightenment factor (猗覺支, also translated as ease or serenity), equanimity enlightenment factor (舍覺支). Those that are limbs of the path but not limbs of enlightenment are: right awareness (正覺, also translated as right view), right speech, right action, right livelihood. Those that are both limbs of enlightenment and limbs of the path are: all other dharmas that aid the path except for faith. That which is neither a limb of enlightenment nor a limb of the path is: faith. Question: Why is joy established as a limb of enlightenment? Answer: The meaning of 'awakening' is the meaning of the enlightenment factor, and joy accords with the enlightenment factor. Question: How does joy accord with the enlightenment factor? Answer: If one truly and repeatedly observes the realm of experience, joy will arise. If joy repeatedly arises, one can truly observe the realm of experience. It is like a person digging in the ground and finding treasure. Because they found treasure, they dig even harder. Because they dig even harder, they find treasure again. It is the same for him. Question: Why is joy not established as a limb of the path? Answer: The meaning of 'going' is the meaning of the path factor, and joy does not accord with 'going'. Question: Why does joy not accord with 'going'? Answer: If joy repeatedly arises, one will stop and not go forward. It is like a person walking on a road. If they repeatedly stop to rest, they will want to stop and not go forward. It is the same for him. Question: Why are tranquility (ease) and equanimity established as limbs of enlightenment? Answer: The meaning of 'awakening' is the meaning of the enlightenment factor, and tranquility and equanimity accord with the enlightenment factor. Question: How do tranquility and equanimity accord with the enlightenment factor? Answer: If one attains tranquility and equanimity regarding all things, one can truly (observe)

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覺境界。問曰。何故猗舍不立道支耶。答曰。去義是道支義。猗舍不隨順去。問曰。何故猗舍不隨順去耶。答曰。猗舍與去相違。如行住眠寤一向相違。彼亦如是。問曰。何故正覺立道支耶。答曰。去義是道支義。以正覺能發動正見出離生死故。如人以杖捶牛能有所至。彼亦如是。問曰。正覺何故不立覺支耶。答曰。正覺性發動覺支性寂靜故。問曰。何故正語正業正命立道支耶。答曰。去義是道支義。正語業命。于道車為轂故。問曰。何故正語業命不立覺支耶。答曰。正語業命。是道支非道。複次正語業命是不相應無依無行無緣。覺支與此相違。問曰。信何故非覺支道支耶。答曰。始入法時。信勢用勝故。已入法修覺支道支。複次出要法。有滿足不滿足。滿足出要法者。有根力覺道相者是也。與此相違名不滿足。若不滿足出要法。有覺支相無道支相者立覺支。如喜猗舍。若無覺支相有道支相者立道支。如正覺正語業命。若滿足出要法。有覺支道支相者。立覺支道支。如余覺支道支是也。若不滿足出要法。無覺支道支相者。不立覺支道支。如信是也。

問曰。何故不立心為助道法耶。答曰。無助道分故。複次心於煩惱出要法中。俱有勢用。助道法于出要法中。偏有勢用。複次心緣總相別相。助道法唯緣總相。複次

{ "translations": [ "現代漢語譯本", "覺境界。問：為什麼『猗舍』（平靜的捨棄）不立為道支呢？答：『去』（前進）的意義是道支的意義，而『猗舍』不隨順於前進。問：為什麼『猗舍』不隨順於前進呢？答：『猗舍』與『去』相互違背，就像行走、站立、睡眠、清醒一樣，是截然相反的。『猗舍』與『去』也是如此。問：為什麼『正覺』（正確的覺悟）立為道支呢？答：『去』的意義是道支的意義，因為『正覺』能夠發動正見，使人出離生死。就像人用棍子驅趕牛，能夠到達目的地一樣。『正覺』也是如此。問：為什麼『正覺』不立為覺支呢？答：因為『正覺』的性質是發動，而覺支的性質是寂靜。問：為什麼『正語』（正確的言語）、『正業』（正確的行為）、『正命』（正確的生活）立為道支呢？答：『去』的意義是道支的意義。『正語』、『正業』、『正命』，對於道之車來說，是車轂的作用。問：為什麼『正語』、『正業』、『正命』不立為覺支呢？答：『正語』、『正業』、『正命』是道支而不是道本身。再者，『正語』、『正業』、『正命』是不相應的，無所依，無所行，無所緣。覺支與此相反。問：『信』為什麼不是覺支也不是道支呢？答：因為在剛開始進入佛法時，『信』的力量和作用很強。一旦進入佛法並開始修行，就要修覺支和道支。再者，出離輪迴的法，有滿足和不滿足之分。滿足的出離輪迴的法，具有根、力、覺、道等要素。與此相反的，就稱為不滿足。如果不滿足出離輪迴的法，具有覺支的特性而沒有道支的特性，就立為覺支，比如『喜』和『猗舍』。如果沒有覺支的特性而有道支的特性，就立為道支，比如『正覺』、『正語』、『正業』、『正命』。如果滿足出離輪迴的法，具有覺支和道支的特性，就立為覺支和道支，比如其餘的覺支和道支。如果不滿足出離輪迴的法，既沒有覺支的特性，也沒有道支的特性，就不立為覺支和道支，比如『信』。 ", "問：為什麼不立『心』為助道法呢？答：因為『心』沒有助道的部分。再者，『心』對於煩惱和出離輪迴的法，都具有力量和作用。而助道法對於出離輪迴的法，偏重於具有力量和作用。再者，『心』緣于總相和別相，而助道法只緣于總相。再者" ], "english_translations": [ "English version", "The realm of enlightenment. Question: Why is 'Upeksha' (equanimity, detachment) not established as a limb of the path? Answer: The meaning of 'going forth' is the meaning of a limb of the path. 'Upeksha' does not accord with going forth. Question: Why does 'Upeksha' not accord with going forth? Answer: 'Upeksha' is contrary to 'going forth,' just as walking, standing, sleeping, and waking are entirely contrary. It is the same with 'Upeksha.' Question: Why is 'Samyak-bodhi' (right enlightenment) established as a limb of the path? Answer: The meaning of 'going forth' is the meaning of a limb of the path, because 'Samyak-bodhi' can initiate right view and liberation from birth and death. It is like a person using a stick to drive an ox, enabling it to reach its destination. It is the same with 'Samyak-bodhi.' Question: Why is 'Samyak-bodhi' not established as a limb of enlightenment? Answer: Because the nature of 'Samyak-bodhi' is to initiate, while the nature of a limb of enlightenment is tranquility. Question: Why are 'Samyak-vak' (right speech), 'Samyak-karmanta' (right action), and 'Samyak-ajiva' (right livelihood) established as limbs of the path? Answer: The meaning of 'going forth' is the meaning of a limb of the path. 'Samyak-vak,' 'Samyak-karmanta,' and 'Samyak-ajiva' serve as the hub for the chariot of the path. Question: Why are 'Samyak-vak,' 'Samyak-karmanta,' and 'Samyak-ajiva' not established as limbs of enlightenment? Answer: 'Samyak-vak,' 'Samyak-karmanta,' and 'Samyak-ajiva' are limbs of the path but not the path itself. Furthermore, 'Samyak-vak,' 'Samyak-karmanta,' and 'Samyak-ajiva' are non-associated, without support, without activity, and without conditions. Limbs of enlightenment are contrary to this. Question: Why is 'Shraddha' (faith) neither a limb of enlightenment nor a limb of the path? Answer: Because when initially entering the Dharma, the power and function of 'Shraddha' are dominant. Once one has entered the Dharma and begun practicing, one cultivates the limbs of enlightenment and the limbs of the path. Furthermore, the Dharma of liberation has fulfillment and non-fulfillment. The Dharma of liberation that is fulfilled possesses the elements of roots, powers, enlightenment, and the path. That which is contrary to this is called non-fulfillment. If the Dharma of liberation is not fulfilled and possesses the characteristics of limbs of enlightenment but not the characteristics of limbs of the path, it is established as a limb of enlightenment, such as 'joy' and 'Upeksha.' If it does not possess the characteristics of limbs of enlightenment but possesses the characteristics of limbs of the path, it is established as a limb of the path, such as 'Samyak-bodhi,' 'Samyak-vak,' 'Samyak-karmanta,' and 'Samyak-ajiva.' If the Dharma of liberation is fulfilled and possesses the characteristics of both limbs of enlightenment and limbs of the path, it is established as both a limb of enlightenment and a limb of the path, such as the remaining limbs of enlightenment and limbs of the path. If the Dharma of liberation is not fulfilled and possesses neither the characteristics of limbs of enlightenment nor the characteristics of limbs of the path, it is not established as either a limb of enlightenment or a limb of the path, such as 'Shraddha.'" "Question: Why is 'citta' (mind) not established as an auxiliary to the path? Answer: Because 'citta' does not have a part that aids the path. Furthermore, 'citta' has power and function in both afflictions and the Dharma of liberation. Auxiliaries to the path primarily have power and function in the Dharma of liberation. Furthermore, 'citta' conditions on both general and specific characteristics, while auxiliaries to the path only condition on general characteristics. Furthermore," ] }

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如煩惱。是數法非心。彼對治法亦爾。是數法非心。若作是說。心定故名定者。即是助道法中定也。

問曰。何故三根中。喜根立助道法。樂根舍根不立助道法耶。答曰。無助道相故不立助道分。複次助道法所行猛利。彼二根遲鈍。所行不猛利。複次樂根為猗樂所覆蔽。舍根為行舍所覆蔽。是故不立助道法。

問曰。聖種何故不立助道法耶。答曰。亦有立者。如毗婆阇婆提說。有三十一助道法。問曰。我不問如是說者。答曰。助道法于在家出家人中。有二事勝。一期心勝。二受行勝。聖種于出家人中二事勝。一期心勝。二受行勝。于在家人中。有一事勝。謂期心勝非受行勝。如帝釋坐眾華座上。十二那由他婇女。而自圍繞有六萬作音樂者。名住聖種。但有期心而不受行。如頻婆娑羅王等。須達長者等。亦復如是。若作是說。樂斷是精進者。即是精進覺支。波伽羅那經說。云何念覺支。答曰。聖弟子觀苦是苦。乃至觀道是道。與不壞智相應。為菩提念數數念次第念常不忘不失。是說未知欲知根。複次若聖弟子。見生死是過患。見涅槃是勝妙。為菩提念。乃至廣說。是說知根。阿羅漢觀解脫心念。是說知已根。乃至舍覺支。說亦如是。云何正見。答曰。若聖弟子。觀苦是苦。乃至觀道是道。是觀察分別。能取

【現代漢語翻譯】 現代漢語譯本： 如煩惱，是數法（dharma counted, 可被計數的法）而非心法。那些對治煩惱的方法也是如此，是數法而非心法。如果有人說，因為心專注所以稱為『定』，那麼這裡的『定』指的是輔助修道的『定』。

問：為什麼在三種根（喜根、樂根、舍根）中，只有喜根被列為輔助修道之法，而樂根和舍根沒有被列為輔助修道之法呢？答：因為樂根和舍根沒有輔助修道的特性，所以不被列為輔助修道的部分。此外，輔助修道之法所行的力量猛烈，而樂根和舍根則遲鈍，所行的力量不猛烈。再者，樂根容易被對快樂的執著所遮蔽，舍根容易被對舍的執著所遮蔽，因此不被列為輔助修道之法。

問：為什麼聖種（āryavaṃśa, 聖者的種姓）不被列為輔助修道之法呢？答：也有將其列入的，例如《毗婆阇婆提》（Vibhajyavādī, 分別說部）中說，有三十一種輔助修道之法。問：我不是問那些這樣說的人。答：輔助修道之法對於在家居士和出家僧侶來說，有兩件事更為重要：一是專注的心，二是受持奉行的行為。聖種對於出家僧侶來說，這兩件事更為重要：一是專注的心，二是受持奉行的行為。對於在家居士來說，只有一件事更為重要，即專注的心，而不是受持奉行的行為。例如帝釋天（Indra, 眾神之王）坐在眾華座上，被十二那由他（nayuta, 古印度數字單位）的婇女圍繞，還有六萬名樂師演奏音樂，這被稱為安住于聖種。他們只有專注的心，而不受持奉行。頻婆娑羅王（Bimbisāra, 古印度國王）和須達長者（Sudatta, 給孤獨長者）等人也是如此。如果有人說，斷除快樂就是精進，那麼這裡的精進就是精進覺支（vīrya-saṃbodhyaṅga, 精進覺悟的支分）。《波伽羅那經》（Pāṭaligāmiya Sutta, 波吒厘村經）中說，什麼是念覺支？答：聖弟子觀察苦是苦，乃至觀察道是道，與不壞的智慧相應，爲了菩提（bodhi, 覺悟）而憶念、反覆憶念、依次憶念、常常不忘記不失去。這是在說未知欲知根（anājñāsyāmīndriya, 未知當知根）。此外，如果聖弟子看到生死是過患，看到涅槃（nirvāṇa, 寂滅）是殊勝美妙的，爲了菩提而憶念，乃至廣說。這是在說知根（ājñendriya, 已知根）。阿羅漢（arhat, 證悟者）觀察解脫的心念，這是在說知已根（ājñātāvīndriya, 已知根）。乃至舍覺支，也是這樣說的。什麼是正見（samyag-dṛṣṭi, 正確的見解）？答：如果聖弟子觀察苦是苦，乃至觀察道是道，這是觀察分別，能夠理解。

【English Translation】 English version: Like afflictions, these are counted dharmas (dharma counted) and not mind. The methods to counteract these afflictions are also counted dharmas and not mind. If it is said that 'concentration' is so-called because the mind is focused, then this 'concentration' refers to the 'concentration' that aids the path.

Question: Why, among the three roots (root of joy, root of pleasure, root of equanimity), is only the root of joy established as a factor aiding the path, while the root of pleasure and the root of equanimity are not? Answer: Because the root of pleasure and the root of equanimity do not have the characteristics of aiding the path, they are not established as parts aiding the path. Furthermore, the practice of factors aiding the path is vigorous, while the root of pleasure and the root of equanimity are slow and their practice is not vigorous. Moreover, the root of pleasure is easily obscured by attachment to pleasure, and the root of equanimity is easily obscured by attachment to equanimity. Therefore, they are not established as factors aiding the path.

Question: Why is the āryavaṃśa (holy lineage) not established as a factor aiding the path? Answer: There are also those who establish it as such. For example, the Vibhajyavādī (the school of Discrimination) says that there are thirty-one factors aiding the path. Question: I am not asking about those who say so. Answer: Factors aiding the path are superior in two ways for both laypeople and renunciants: first, in the focused mind; second, in the practice of conduct. The āryavaṃśa is superior in two ways for renunciants: first, in the focused mind; second, in the practice of conduct. For laypeople, it is superior in one way, namely, in the focused mind, but not in the practice of conduct. For example, Indra (the king of gods) sits on a lotus throne, surrounded by twelve nayutas (an ancient Indian numerical unit) of celestial women, and there are sixty thousand musicians playing music. This is called abiding in the āryavaṃśa. They only have a focused mind but do not practice conduct. King Bimbisāra and the elder Sudatta (Anāthapiṇḍika) are also like this. If it is said that abandoning pleasure is diligence, then this diligence is the vīrya-saṃbodhyaṅga (energy enlightenment factor). The Pāṭaligāmiya Sutta (Pāṭaligāmiya Sutta) says, 'What is the mindfulness enlightenment factor?' Answer: 'A noble disciple observes suffering as suffering, and so on, observes the path as the path, in accordance with indestructible wisdom, for bodhi (enlightenment), mindful, repeatedly mindful, sequentially mindful, constantly unforgetting, not losing.' This is speaking of the anājñāsyāmīndriya (the faculty of 'I shall know'). Furthermore, if a noble disciple sees saṃsāra (cyclic existence) as a fault and sees nirvāṇa (liberation) as sublime and wonderful, mindful for bodhi, and so on, extensively speaking. This is speaking of the ājñendriya (the faculty of knowing). An arhat (liberated being) observes the mind of liberation, this is speaking of the ājñātāvīndriya (the faculty of having known). And so on, the same is said for the equanimity enlightenment factor. What is samyag-dṛṣṭi (right view)? Answer: If a noble disciple observes suffering as suffering, and so on, observes the path as the path, this is observation and discrimination, capable of understanding.

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其相。覺明見慧。是說未知欲知根。若聖弟子。見生死是過患。見涅槃是勝妙。是觀察分別。乃至廣說。是說知根。阿羅漢觀自心解脫。是觀察分別。乃至廣說。是說知已根。乃至正定說亦如是。

問曰。何故覺支中說為菩提念。道支中不說耶。答曰。應說而不說者。當知此說有餘。複次欲現異文異說故。若以種種說莊嚴于文義則易解。複次欲現二門二略二初入法二影二俱通故。如覺支中說為菩提念。道支中說為菩提正見亦爾。如道支中不說為菩提正見。覺支中亦爾。複次先作是說。盡智無生智是菩提。修道中覺支勢用勝。修道近盡智無生智。是故覺支中說為菩提非道支。經說為寂滅為離欲為涅槃故修不凈觀俱念覺支。乃至舍覺支。問曰。不凈觀是有漏。覺支是無漏。云何有漏無漏俱耶。尊者和須蜜說曰。先以不凈觀。令心隨從調柔質直堪忍自在。次起覺支現在前。覺支后復起不凈觀。以覺支動不凈觀故。作如是說。而無有漏無漏俱者。佛經說。聖弟子一心攝耳聽法。能斷五蓋。具足修七覺支。問曰。如定心能斷結。非不定心。是意地非五識身。何故作如是說。一心攝耳聽法。乃至廣說。答曰。此說轉轉相生法。耳識次生善意識。善意識次生從聞生意。從聞生意次生從思生意。從思生意次生從修生意。以從修生

意。而斷煩惱。複次此說相續法。善意識與善耳識相續故。能斷煩惱。而作是說。問曰。若無礙道。能斷煩惱。不能滿足修覺支。若解脫道。能滿足修覺支。不能斷煩惱。答曰。佛說相近法故。而作是說。諸法與念覺支相應。亦與擇法覺支相應耶。答曰。或與念覺支相應。不與擇法覺支相應。乃至廣作四句。與念覺支相應非擇法覺支者。是擇法覺支。所以者何。以三事故。自體不與自體相應。一以二慧不得並生。二以前後不俱。三以一切諸法除其自體與余法作緣。與擇法覺支相應非念覺支者。是念覺支。所以者何。以求故自體不與自體相應。如先說。與念覺支擇法覺支相應者。諸法與念覺支擇法覺支相應者。彼是何耶。答曰。與念覺支擇法覺支俱聚中。俱除自體。諸餘與念覺支擇法覺支相應者。彼是何耶。謂八大地十善大地。若在有覺有觀地。則有覺觀及心非念覺支擇法覺支相應者。諸餘心心數法色無為心不相應行。此中多說無漏心。更無餘者。余有有漏心心數法色無為心不相應行。作第四句。如念覺支。擇法覺支念覺支念精進猗定舍覺支正方便正定。說亦如是。諸法與念覺支相應。亦與喜覺支相應耶。乃至廣作四句。念覺支在一切地一切無漏心中。喜覺支在一切無漏心中。非在一切地。是故得作一中四句。與念覺支

【現代漢語翻譯】 現代漢語譯本： 意，從而斷除煩惱。此外，這裡所說的相續法，是指善意識與善耳識相續不斷，因此能夠斷除煩惱，所以這樣說。有人問：如果無礙道能夠斷除煩惱，就不能圓滿地修習覺支；如果解脫道能夠圓滿地修習覺支，就不能斷除煩惱。回答說：佛陀是就相近的法而言，所以這樣說。各種法與念覺支相應，也與擇法覺支相應嗎？回答說：或者與念覺支相應，而不與擇法覺支相應，乃至廣泛地作出四句的分析。與念覺支相應而不與擇法覺支相應的是什麼呢？是擇法覺支。為什麼呢？因為有三個原因：自體不與自體相應。第一，兩種智慧不能同時生起。第二，前後不能同時存在。第三，一切諸法，除了它自身之外，都與其他法作為因緣。與擇法覺支相應而不與念覺支相應的是什麼呢？是念覺支。為什麼呢？因為尋求的緣故，自體不與自體相應，如先前所說。與念覺支和擇法覺支都相應的法是什麼呢？回答說：在與念覺支和擇法覺支共同聚集之中，共同除去自體，其餘與念覺支和擇法覺支相應的法是什麼呢？是指八大地（Ashta Mahabhumi）和十善大地（Dasa Kusala Mahabhumi）。如果在有覺有觀地（Savitakka Savicara Bhumi），則有覺（Vitakka）、觀（Vicara）及心。非念覺支和擇法覺支相應的法是什麼呢？是其餘的心心數法（Citta-cetasika dhamma）、色（Rupa）、無為（Asankhata）、心不相應行（Citta Viprayukta Samskara）。這裡多說的是無漏心（Anasava Citta），沒有其餘的了。其餘的還有有漏心（Sasava Citta）、心心數法、色、無為、心不相應行。作為第四句。如同念覺支一樣，擇法覺支、念覺支、精進（Viriya）覺支、猗（Passaddhi）覺支、定（Samadhi）覺支、舍（Upekkha）覺支、正方便（Samma Vayama）、正定（Samma Samadhi），也應如此說。各種法與念覺支相應，也與喜（Piti）覺支相應嗎？乃至廣泛地作出四句的分析。念覺支在一切地（Bhumi）、一切無漏心中。喜覺支在一切無漏心中，但不在一切地中。因此可以作一個中的四句。與念覺支

【English Translation】 English version: meaning, thereby cutting off afflictions (Kleshas). Furthermore, the 'succession of dharmas' mentioned here refers to the continuous succession of wholesome consciousness (Kusala Citta) and wholesome ear-consciousness (Kusala Sota-vinnana), which is why it can sever afflictions. Hence, it is said in this way. Someone asks: If the unobstructed path (Anantariya-magga) can sever afflictions, it cannot fully cultivate the enlightenment factors (Bojjhangas); if the liberation path (Vimutti-magga) can fully cultivate the enlightenment factors, it cannot sever afflictions. The answer is: The Buddha speaks in terms of closely related dharmas, hence this is said. Do various dharmas correspond with the mindfulness enlightenment factor (Sati-bojjhanga), and also with the investigation of dharma enlightenment factor (Dhamma-vicaya-bojjhanga)? The answer is: Either they correspond with the mindfulness enlightenment factor, but not with the investigation of dharma enlightenment factor, and so on, extensively making a fourfold analysis. What corresponds with the mindfulness enlightenment factor but not with the investigation of dharma enlightenment factor? It is the investigation of dharma enlightenment factor. Why? Because of three reasons: the self-nature does not correspond with itself. First, two kinds of wisdom (Prajna) cannot arise simultaneously. Second, before and after cannot coexist. Third, all dharmas, except for themselves, act as conditions for other dharmas. What corresponds with the investigation of dharma enlightenment factor but not with the mindfulness enlightenment factor? It is the mindfulness enlightenment factor. Why? Because of seeking, the self-nature does not correspond with itself, as previously stated. What are the dharmas that correspond with both the mindfulness enlightenment factor and the investigation of dharma enlightenment factor? The answer is: Within the common gathering of the mindfulness enlightenment factor and the investigation of dharma enlightenment factor, commonly excluding the self-nature, what are the remaining dharmas that correspond with the mindfulness enlightenment factor and the investigation of dharma enlightenment factor? It refers to the Eight Great Grounds (Ashta Mahabhumi) and the Ten Wholesome Great Grounds (Dasa Kusala Mahabhumi). If in the plane of initial and sustained thought (Savitakka Savicara Bhumi), then there are initial thought (Vitakka), sustained thought (Vicara), and mind. What are the dharmas that do not correspond with the mindfulness enlightenment factor and the investigation of dharma enlightenment factor? They are the remaining mental factors (Citta-cetasika dhamma), form (Rupa), the unconditioned (Asankhata), and formations not associated with mind (Citta Viprayukta Samskara). Here, it is mostly referring to the unconditioned mind (Anasava Citta); there is nothing else. The remaining ones are the conditioned mind (Sasava Citta), mental factors, form, the unconditioned, and formations not associated with mind, forming the fourth category. Just like the mindfulness enlightenment factor, the investigation of dharma enlightenment factor, the mindfulness enlightenment factor, the energy (Viriya) enlightenment factor, the tranquility (Passaddhi) enlightenment factor, the concentration (Samadhi) enlightenment factor, the equanimity (Upekkha) enlightenment factor, right effort (Samma Vayama), and right concentration (Samma Samadhi) should also be spoken of in the same way. Do various dharmas correspond with the mindfulness enlightenment factor, and also with the joy (Piti) enlightenment factor? And so on, extensively making a fourfold analysis. The mindfulness enlightenment factor is in all planes (Bhumi) and all unconditioned minds. The joy enlightenment factor is in all unconditioned minds, but not in all planes. Therefore, a fourfold analysis within one can be made. With the mindfulness enlightenment factor

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相應非喜覺支者。是喜覺支與念覺支相應聚中。喜覺支體。與念覺支相應。不與喜覺支相應。所以者何。以三事故。自體不與自體相應。如先說。余不與喜覺支相應。與念覺支相應法。彼是何耶。答曰。未至禪中間禪第三第四禪三無色中。與念覺支相應法。彼法不與喜覺支相應。所以者何。彼諸地中無喜故。與喜覺支相應。非念覺支相應者。◎

阿毗曇毗婆沙論卷第四十八 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第四十九

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智犍度八道品下

◎念覺支與喜覺支相應。喜覺支俱聚中。念覺支體。與喜覺支相應。不與念覺支相應。所以者何。以三事故。自體不與自體相應。如先說。與念覺支亦與喜覺支相應者。除念覺支相應者。所以者何。以其多故除之。及念覺支喜覺支俱聚中念覺支喜覺支自體。諸餘心數。盡與二相應。彼是何耶。謂八大地。十善大地。有覺觀地。則有覺觀。及心不與念覺支喜覺支相應者。不與喜覺支相應念覺支。彼是何耶。謂未至中間第三第四禪三無色中念覺支體不與念覺支相應。所以者何。以三事故。自體不與自體相應。如先說。亦不與喜覺支相應。所以者何。彼

【現代漢語翻譯】 現代漢語譯本 與喜覺支（Pīti-sambojjhaṅga，喜的覺悟支）不相應，是喜覺支與念覺支（Sati-sambojjhaṅga，唸的覺悟支）相應聚合之中，喜覺支的自性。與念覺支相應，不與喜覺支相應。為什麼呢？因為三個原因：自體不與自體相應，如先前所說。其餘不與喜覺支相應，而與念覺支相應的法，那是什麼呢？回答說：未至定（Upacāra-samādhi） 、中間禪（Madhyama-dhyāna）、第三禪、第四禪、三個無色定（Arūpa-samāpatti）中，與念覺支相應的法，那些法不與喜覺支相應。為什麼呢？因為那些地界中沒有喜的緣故。與喜覺支相應，而非念覺支相應者。

《阿毗曇毗婆沙論》卷第四十八

《阿毗曇毗婆沙論》卷第四十九

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智犍度八道品下

念覺支與喜覺支相應，喜覺支共同聚合之中，念覺支的自性，與喜覺支相應，不與念覺支相應。為什麼呢？因為三個原因：自體不與自體相應，如先前所說。與念覺支也與喜覺支相應者，除去念覺支相應者。為什麼呢？因為它們數量眾多所以除去它們。以及念覺支、喜覺支共同聚合中念覺支、喜覺支的自體，所有其餘的心所，都與二者相應。那是什麼呢？ 也就是八大地法（Aṣṭa mahā-bhūmi-dharmāḥ），十善大地法（Daśa kuśala mahā-bhūmi-dharmāḥ），有覺有觀地（Savitarka-savicāra-bhūmi）則有覺有觀。以及心不與念覺支、喜覺支相應者，不與喜覺支相應的念覺支。那是什麼呢？ 也就是未至定、中間禪、第三禪、第四禪、三個無色定中念覺支的自性不與念覺支相應。為什麼呢？因為三個原因：自體不與自體相應，如先前所說。也不與喜覺支相應。為什麼呢？因為那些...

【English Translation】 English version Those not corresponding to the Pīti-sambojjhaṅga (factor of enlightenment of joy) are the nature of the Pīti-sambojjhaṅga in the aggregation of Pīti-sambojjhaṅga and Sati-sambojjhaṅga (factor of enlightenment of mindfulness). It corresponds to Sati-sambojjhaṅga but does not correspond to Pīti-sambojjhaṅga. Why? Because of three reasons: the self-nature does not correspond to itself, as previously stated. What are the other dharmas that do not correspond to Pīti-sambojjhaṅga but correspond to Sati-sambojjhaṅga? The answer is: in the Upacāra-samādhi (access concentration), Madhyama-dhyāna (intermediate dhyana), the third dhyana, the fourth dhyana, and the three Arūpa-samāpatti (formless attainments), the dharmas corresponding to Sati-sambojjhaṅga do not correspond to Pīti-sambojjhaṅga. Why? Because there is no joy in those realms. Those corresponding to Pīti-sambojjhaṅga but not corresponding to Sati-sambojjhaṅga...

Abhidharma-vibhāṣā-śāstra, Volume 48

Abhidharma-vibhāṣā-śāstra, Volume 49

Composed by Kātyāyanīputra, Explained by Five Hundred Arhats

Translated by the Tripiṭaka Master Buddhavarman from India of the Northern Liang Dynasty, together with Dao Tai, etc. Chapter on Wisdom: The Lower Section of the Eightfold Path

Sati-sambojjhaṅga corresponds to Pīti-sambojjhaṅga. In the joint aggregation of Pīti-sambojjhaṅga, the nature of Sati-sambojjhaṅga corresponds to Pīti-sambojjhaṅga but does not correspond to Sati-sambojjhaṅga. Why? Because of three reasons: the self-nature does not correspond to itself, as previously stated. Those corresponding to both Sati-sambojjhaṅga and Pīti-sambojjhaṅga, except for those corresponding to Sati-sambojjhaṅga. Why? Because they are numerous, so they are excluded. And in the joint aggregation of Sati-sambojjhaṅga and Pīti-sambojjhaṅga, the self-natures of Sati-sambojjhaṅga and Pīti-sambojjhaṅga, all the other mental factors correspond to both. What are they? Namely, the eight Aṣṭa mahā-bhūmi-dharmāḥ (great earth dharmas), the ten Daśa kuśala mahā-bhūmi-dharmāḥ (wholesome great earth dharmas), and in the Savitarka-savicāra-bhūmi (ground with initial and sustained thought), there are initial and sustained thought. And those minds not corresponding to Sati-sambojjhaṅga and Pīti-sambojjhaṅga, the Sati-sambojjhaṅga not corresponding to Pīti-sambojjhaṅga. What are they? Namely, in the Upacāra-samādhi (access concentration), Madhyama-dhyāna (intermediate dhyana), the third dhyana, the fourth dhyana, and the three Arūpa-samāpatti (formless attainments), the nature of Sati-sambojjhaṅga does not correspond to Sati-sambojjhaṅga. Why? Because of three reasons: the self-nature does not correspond to itself, as previously stated. It also does not correspond to Pīti-sambojjhaṅga. Why? Because those...

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諸地中無喜故。諸餘心心數法者。此中盡說一切無漏心。更無餘有餘。有漏心心數法。色無為心不相應行。作第四句。如念覺支。喜覺支念覺支正見正覺亦如是。諸法與念覺支相應。亦與正念相應耶。答曰。如是。設與正念相應。亦與念覺支相應耶。答曰。如是。如念覺支擇法精進猗定舍覺支正方便正念正定。說亦如是。諸法擇法覺支相應。亦與正見相應耶。答曰。若法與正見相應。亦與擇法覺支相應。頗法與擇法覺支相應。非正見耶。答曰有。正見所不攝擇法覺支相應法。彼是何耶。謂盡智無生智相應法。諸法精進覺支相應。亦與正方便相應耶。答曰。如是。若與正方便相應。亦與精進覺支相應耶。

答曰。如是。諸法與定覺支相應。亦與正定相應耶。答曰。如是。若與正定相應。亦與定覺支相應耶。答曰。如是諸法與喜覺支相應。亦與猗覺支相應耶。答曰。或與喜覺支相應。不與猗覺支相應。乃至應作四句。喜在一切無漏心中。不在。一切地中。猗在一切無漏心中。亦在一切地中。與喜覺支相應。非猗覺支相應者。猗覺支與喜覺支相應。喜覺支俱聚中。猗覺支體。與喜覺支相應。不與猗覺支相應。所以者何。以三事故。自體不應自體。如先說。與猗覺支相應。非喜覺支相應者。是喜覺支猗覺支俱聚中喜覺支

【現代漢語翻譯】 現代漢語譯本 在諸地（指禪定中的不同層次）中沒有喜悅的緣故。其餘的心和心所法（心理活動及其屬性）中，這裡完全講述了一切無漏心（沒有煩惱的心），不再有剩餘的有漏心（有煩惱的心）和心所法，以及色法（物質現象）、無為法（不生不滅的真理）和心不相應行法（既非心法也非色法的存在形式），作為第四種情況。如同念覺支（正念的組成部分）一樣，喜覺支（喜悅的組成部分）、念覺支、正見（正確的見解）、正覺（正確的覺悟）也是如此。 諸法（一切事物）與念覺支相應，也與正念相應嗎？回答說：是的。假設與正念相應，也與念覺支相應嗎？回答說：是的。如同念覺支、擇法覺支（選擇正確教法的組成部分）、精進覺支（努力的組成部分）、猗覺支（輕安的組成部分）、定覺支（禪定的組成部分）、舍覺支（捨棄的組成部分）、正方便（正確的修行方法）、正念、正定（正確的禪定），說法也是如此。 諸法與擇法覺支相應，也與正見相應嗎？回答說：如果法與正見相應，也與擇法覺支相應。有沒有法與擇法覺支相應，但不與正見相應呢？回答說：有。正見所不包含的與擇法覺支相應的法。那是什麼呢？是指與盡智（斷盡煩惱的智慧）和無生智（證悟不生不滅的智慧）相應的法。 諸法與精進覺支相應，也與正方便相應嗎？回答說：是的。如果與正方便相應，也與精進覺支相應嗎？ 回答說：是的。諸法與定覺支相應，也與正定相應嗎？回答說：是的。如果與正定相應，也與定覺支相應嗎？回答說：是的。諸法與喜覺支相應，也與猗覺支相應嗎？回答說：或者與喜覺支相應，不與猗覺支相應，乃至應該作出四種情況的區分。喜存在於一切無漏心中，但不在一切地中（禪定層次）。猗存在於一切無漏心中，也在一切地中。與喜覺支相應，不與猗覺支相應的情況是，猗覺支與喜覺支相應，在喜覺支和猗覺支的聚合中，猗覺支的體性，與喜覺支相應，但不與猗覺支相應。為什麼呢？因為三個原因：自體不應與自體相應，如先前所說。與猗覺支相應，不與喜覺支相應的情況是，在喜覺支和猗覺支的聚合中，喜覺支。

【English Translation】 English version Because there is no joy in the various grounds (referring to different levels in meditation). Among the remaining mental activities and mental properties, here is fully discussed all unconditioned minds (minds without afflictions), and there are no remaining conditioned minds (minds with afflictions) and mental properties, as well as form (material phenomena), unconditioned dharmas (truths that are neither born nor die), and citta-viprayukta-samskaras (formations not associated with mind), as the fourth case. Just like the Mindfulness Enlightenment Factor (part of right mindfulness), so are the Joy Enlightenment Factor, Mindfulness Enlightenment Factor, Right View, and Right Enlightenment. Are all dharmas (all things) associated with the Mindfulness Enlightenment Factor also associated with Right Mindfulness? The answer is: Yes. Supposing they are associated with Right Mindfulness, are they also associated with the Mindfulness Enlightenment Factor? The answer is: Yes. Just like the Mindfulness Enlightenment Factor, the Discrimination Enlightenment Factor, the Effort Enlightenment Factor, the Tranquility Enlightenment Factor, the Concentration Enlightenment Factor, the Equanimity Enlightenment Factor, Right Effort, Right Mindfulness, and Right Concentration, the explanation is also the same. Are all dharmas associated with the Discrimination Enlightenment Factor also associated with Right View? The answer is: If a dharma is associated with Right View, it is also associated with the Discrimination Enlightenment Factor. Is there any dharma associated with the Discrimination Enlightenment Factor but not with Right View? The answer is: Yes. Dharmas associated with the Discrimination Enlightenment Factor that are not included in Right View. What are they? They refer to dharmas associated with the Exhaustion Knowledge (wisdom of exhausting afflictions) and the Non-arising Knowledge (wisdom of realizing non-arising and non-dying). Are all dharmas associated with the Effort Enlightenment Factor also associated with Right Effort? The answer is: Yes. If they are associated with Right Effort, are they also associated with the Effort Enlightenment Factor? The answer is: Yes. Are all dharmas associated with the Concentration Enlightenment Factor also associated with Right Concentration? The answer is: Yes. If they are associated with Right Concentration, are they also associated with the Concentration Enlightenment Factor? The answer is: Yes. Are all dharmas associated with the Joy Enlightenment Factor also associated with the Tranquility Enlightenment Factor? The answer is: Either they are associated with the Joy Enlightenment Factor but not with the Tranquility Enlightenment Factor, and so on, four cases should be distinguished. Joy exists in all unconditioned minds, but not in all grounds (meditative levels). Tranquility exists in all unconditioned minds, and also in all grounds. The case of being associated with the Joy Enlightenment Factor but not with the Tranquility Enlightenment Factor is that the Tranquility Enlightenment Factor is associated with the Joy Enlightenment Factor, and in the aggregation of the Joy Enlightenment Factor and the Tranquility Enlightenment Factor, the nature of the Tranquility Enlightenment Factor is associated with the Joy Enlightenment Factor but not with the Tranquility Enlightenment Factor. Why? Because of three reasons: the self should not be associated with the self, as previously stated. The case of being associated with the Tranquility Enlightenment Factor but not with the Joy Enlightenment Factor is the Joy Enlightenment Factor in the aggregation of the Joy Enlightenment Factor and the Tranquility Enlightenment Factor.

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體。與猗覺支相應。所以者何。以三事故。自體不應自體。如先說。余喜覺支不相應。猗覺支相應法彼是何耶。謂未至禪禪中間第三第四禪三無色中。猗覺支相應法。與猗覺支相應。非喜覺支。所以者何。彼地中無喜故。與喜覺支相應。亦與猗覺支相應者。除猗覺支及與猗覺支相應者。所以者何。以多故除之。與喜覺支猗覺支俱聚中者。除自體。諸餘心心數法。俱與二相應。彼是何耶。謂九大地。九善大地。在有覺有觀地。則有覺觀。及心非喜覺支。亦非猗覺支相應者。喜覺支不相應猗覺支。彼是何耶。謂未至禪禪中間第三第四禪三無色中。猗覺支體。不與喜覺支相應。所以者何。彼地中無喜故。亦不與猗覺支相應。所以者何。以三事故。自體不應自體。如先說。諸餘心心數法者。此中盡說一切無漏心。更無餘有餘有漏心心數法。亦色無為心不相應行。如是等諸法。不與喜覺支相應。亦不與猗覺支相應。如喜覺支猗覺支。喜覺支舍覺支正方便正念正定。說亦如是。諸法與喜覺支相應。亦與正見相應耶。喜在一切無漏心中。不在一切地。正見在一切地不在一切無漏心中。是故得作大四句。與喜覺支相應非正見者。正見與喜覺支相應。喜覺支俱聚中正見體。與喜覺支相應。不與正見相應。所以者何。以三事故。自體不應自

體。如先說。余正見不相應喜覺支相應法。彼是何耶。初禪第二禪中。盡智無生智。俱聚中喜覺支相應法。不與正見相應。所以者何。是他聚故。與正見相應非喜覺支者。喜覺支與正見相應。正見俱聚中喜覺支體。與正見相應。不與喜覺支相應。所以者何。以三事故。自體不應自體。如先說。余喜覺支不相應。正見相應法。彼是何耶。謂未至禪禪中間第三第四禪三無色中正見相應法。不與喜覺支相應。彼地中無喜故。與喜覺支亦與正見相應者。除正見與喜覺支相應。除喜覺支與正見相應。諸餘心心數法。彼是何耶。謂八大地。十善大地。在有覺有觀地。則有覺觀。及心不與喜覺支。亦不與正見相應者。正見不與喜覺支相應。彼是何耶。未至禪禪中間第三第四禪三無色中正見體。不與喜覺支相應。所以者何。彼地中無喜故。不與正見相應。所以者何。以三事故。自體不應自體。如先說。喜覺支不與正見相應。彼是何耶。初禪第二禪盡智無生智俱中喜覺支體。不與正見相應。所以者何。是他聚集故不與喜覺支相應。所以者何。以三事故。自體不應自體。如先說。余心心數法。彼是何耶。未至禪禪中間第三第四禪三無色中。盡智無生智。俱聚有漏心心數法。色無為心不相應行。如喜覺支。正見喜覺支正覺正覺于正見。說亦如

【現代漢語翻譯】 現代漢語譯本： 體。例如先前所說，還有與正見不相應，但與喜覺支相應的法。那是什麼呢？在初禪和第二禪中，以及盡智（一切煩惱斷盡的智慧）和無生智（不再產生煩惱的智慧）共同聚集之處，有與喜覺支相應的法，但不與正見相應。為什麼呢？因為它們是不同的聚集。與正見相應，但不與喜覺支相應的法是什麼呢？喜覺支與正見相應，正見共同聚集之處的喜覺支的體，與正見相應，但不與喜覺支相應。為什麼呢？因為有三個原因：自體不應是自體。如同先前所說。還有與喜覺支不相應，但與正見相應的法。那是什麼呢？指未至禪、禪中間、第三禪、第四禪以及三無色界中與正見相應的法，但不與喜覺支相應。因為那些地方沒有喜。與喜覺支也與正見相應的法是什麼呢？除了與正見相應的喜覺支，以及與喜覺支相應的正見之外，其餘的心和心所法。那是什麼呢？指八大地法、十善大地法。在有覺有觀的地方，則有覺和觀。以及心不與喜覺支，也不與正見相應的法是什麼呢？正見不與喜覺支相應，那是什麼呢？未至禪、禪中間、第三禪、第四禪以及三無色界中的正見之體，不與喜覺支相應。為什麼呢？因為那些地方沒有喜。不與正見相應，為什麼呢？因為有三個原因：自體不應是自體。如同先前所說。喜覺支不與正見相應，那是什麼呢？初禪、第二禪以及盡智和無生智共同聚集之處的喜覺支之體，不與正見相應。為什麼呢？因為是不同的聚集。不與喜覺支相應，為什麼呢？因為有三個原因：自體不應是自體。如同先前所說。其餘的心和心所法是什麼呢？未至禪、禪中間、第三禪、第四禪以及三無色界中，盡智和無生智共同聚集之處的有漏心和心所法，色法、無為法以及心不相應行法。如同喜覺支一樣，正見、喜覺支、正覺、正覺對於正見，也應當這樣說。

【English Translation】 English version: The body. For example, as previously stated, there are also phenomena that do not correspond to Right View but do correspond to the Joy Enlightenment Factor (喜覺支, Xǐ jué zhī). What are they? In the First Dhyana (初禪, Chū chán) and Second Dhyana, and in the gathering of Exhaustion Knowledge (盡智, Jìn zhì) and Non-Arising Knowledge (無生智, Wú shēng zhì), there are phenomena corresponding to the Joy Enlightenment Factor, but they do not correspond to Right View. Why? Because they are different aggregates. What corresponds to Right View but not to the Joy Enlightenment Factor? The body of the Joy Enlightenment Factor in the gathering of Right View and the Joy Enlightenment Factor corresponds to Right View but not to the Joy Enlightenment Factor. Why? Because of three reasons: the self should not be the self. As previously stated. There are also phenomena that do not correspond to the Joy Enlightenment Factor but do correspond to Right View. What are they? They refer to the phenomena corresponding to Right View in the Unreached Dhyana (未至禪, Wèi zhì chán), the Intermediate Dhyana (禪中間, Chán zhōngjiān), the Third Dhyana, the Fourth Dhyana, and the Three Formless Realms (三無色界, Sān wú sè jiè), but they do not correspond to the Joy Enlightenment Factor. Because there is no joy in those places. What phenomena correspond to both the Joy Enlightenment Factor and Right View? Apart from the Joy Enlightenment Factor corresponding to Right View and Right View corresponding to the Joy Enlightenment Factor, the remaining mental and mental properties. What are they? They refer to the Eight Great Mental Factors (八大地, Bā dà dì) and the Ten Wholesome Great Mental Factors (十善大地, Shí shàn dà dì). In places with initial and sustained application of thought (有覺有觀, Yǒu jué yǒu guān), there are initial and sustained application of thought. And what phenomena do not correspond to the Joy Enlightenment Factor or Right View? Right View does not correspond to the Joy Enlightenment Factor. What is it? The body of Right View in the Unreached Dhyana, the Intermediate Dhyana, the Third Dhyana, the Fourth Dhyana, and the Three Formless Realms does not correspond to the Joy Enlightenment Factor. Why? Because there is no joy in those places. It does not correspond to Right View. Why? Because of three reasons: the self should not be the self. As previously stated. The Joy Enlightenment Factor does not correspond to Right View. What is it? The body of the Joy Enlightenment Factor in the First Dhyana, the Second Dhyana, and the gathering of Exhaustion Knowledge and Non-Arising Knowledge does not correspond to Right View. Why? Because it is a different aggregate. It does not correspond to the Joy Enlightenment Factor. Why? Because of three reasons: the self should not be the self. As previously stated. What are the remaining mental and mental properties? In the Unreached Dhyana, the Intermediate Dhyana, the Third Dhyana, the Fourth Dhyana, and the Three Formless Realms, the defiled (有漏, Yǒu lòu) mental and mental properties in the gathering of Exhaustion Knowledge and Non-Arising Knowledge, form, the unconditioned (無為, Wú wéi), and the mental properties not associated with consciousness. Just like the Joy Enlightenment Factor, Right View, the Joy Enlightenment Factor, Right Awakening (正覺, Zhèng jué), and Right Awakening towards Right View should also be spoken of in this way.

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是。

云何世俗正見。云何世俗正智。問何故作此論。答曰。前論是此論所為根本。前論作如是說。云何為見。云何為智。云何為慧。而不作是論。云何世俗正見。云何世俗正智。以前論是此論所為根本。今欲廣分別故。而作此論。復有說所以作論者。或有說意識相應善慧不盡是見性。如譬喻者說。彼是何耶。謂次五識生者。能起身口業者死時心。問曰。彼何故說次五識生者非見性耶。如五識不能分別彼次生。意識亦不能分別。何故能起身口業者非見性耶。答曰。見行內。彼行於外。何故死時心非見耶。答曰。見有勢力。彼慧微劣。問曰。彼作是說。云何通佛經如是說。人慾死時。善心心數法。與正見俱。答曰。彼作是說。佛說死時前相續心非死時心。為止如是說者意亦明一切意識相應有漏善慧儘是見性故。而作此論。

云何世俗正見。答曰。意識相應有漏善慧。彼是何耶。謂不凈覺相應者。安那般那唸唸處與暖頂忍世第一法相應者。與禪無量解脫勝處一切處相應者。世俗正見。多於四大海水。此中略說粗者。云何世俗正智。答曰。意識相應有漏善慧。彼是何耶。答曰不凈覺相應。乃至世俗正智。多於四大海水。及五識相應善慧。彼是何耶。善眼識相應。乃至善身識相應者。善眼識相應慧。何者是耶。答

【現代漢語翻譯】 現代漢語譯本 什麼是世俗正見？什麼是世俗正智？問：為什麼要做這個論述？答：因為之前的論述是這個論述的根本。之前的論述這樣說：什麼是見？什麼是智？什麼是慧？但是沒有論述：什麼是世俗正見？什麼是世俗正智？因為之前的論述是這個論述的根本，現在想要廣泛地分別說明，所以做這個論述。還有一種說法是做這個論述的原因：或許有人說與意識相應的善慧不完全是見的性質，比如譬喻者所說。那是什麼呢？就是緊接著前五識生起的，能夠引發身口業的臨終心。問：他們為什麼說緊接著前五識生起的不是見的性質呢？因為前五識不能分別，緊接著生起的意識也不能分別。為什麼說能夠引發身口業的不是見的性質呢？答：因為見是向內的，而身口業是向外的。為什麼說臨終心不是見呢？答：因為見有力量，而臨終心的智慧微弱。問：他們這樣說，如何解釋佛經中這樣說的：人在臨終時，善心和心數法，與正見同時生起？答：他們這樣說，佛說的是臨終前相續的心，不是臨終的心。爲了阻止這樣的說法，也爲了明確一切與意識相應的有漏善慧都是見的性質，所以做這個論述。

什麼是世俗正見？答：與意識相應的有漏善慧。那是什麼呢？就是與不凈觀相應的，與安那般那（Anapana，入出息念）念住，與暖、頂、忍、世第一法相應的，與禪定、無量心、解脫、勝處、一切處相應的。世俗正見，比四大海水還要多。這裡簡略地說說粗略的。什麼是世俗正智？答：與意識相應的有漏善慧。那是什麼呢？答：與不凈觀相應，乃至世俗正智，比四大海水還要多。以及與五識相應的善慧。那是什麼呢？與善眼識相應的，乃至與善身識相應的。與善眼識相應的慧，是什麼呢？答：

【English Translation】 English version What is mundane right view? What is mundane right knowledge? Question: Why is this treatise being made? Answer: Because the previous treatise is the foundation for this one. The previous treatise said this: What is view? What is knowledge? What is wisdom? But it did not discuss: What is mundane right view? What is mundane right knowledge? Because the previous treatise is the foundation for this one, and now we want to explain it extensively, that is why this treatise is being made. There is another reason for making this treatise: perhaps some say that the wholesome wisdom associated with consciousness is not entirely of the nature of view, as the Sautrantikas say. What is that? It is the mind at the time of death that arises immediately after the five consciousnesses and can initiate actions of body and speech. Question: Why do they say that what arises immediately after the five consciousnesses is not of the nature of view? Because the five consciousnesses cannot distinguish, and the consciousness that arises immediately after cannot distinguish either. Why is it said that what can initiate actions of body and speech is not of the nature of view? Answer: Because view goes inward, while actions of body and speech go outward. Why is the mind at the time of death not view? Answer: Because view has power, while the wisdom of the mind at the time of death is weak. Question: If they say this, how do they explain the sutras that say: When a person is about to die, wholesome mind and mental factors arise together with right view? Answer: They say that the Buddha spoke of the mind that continues before death, not the mind at the time of death. To prevent such statements, and also to clarify that all wholesome wisdom associated with consciousness is of the nature of view, this treatise is made.

What is mundane right view? Answer: Wholesome wisdom associated with consciousness that is defiled. What is that? It is that which is associated with contemplation of impurity, with mindfulness of Anapana (Anapana, mindfulness of breathing), with the stages of warmth, peak, forbearance, and the highest mundane dharma, with the dhyanas, immeasurables, liberations, superior attainments, and all-encompassing spheres. Mundane right view is more numerous than the four great oceans. Here, we will briefly discuss the gross aspects. What is mundane right knowledge? Answer: Wholesome wisdom associated with consciousness that is defiled. What is that? Answer: That which is associated with contemplation of impurity, and so on, up to mundane right knowledge, which is more numerous than the four great oceans. And the wholesome wisdom associated with the five consciousnesses. What is that? That which is associated with wholesome eye-consciousness, and so on, up to that which is associated with wholesome body-consciousness. What is the wisdom associated with wholesome eye-consciousness? Answer:

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曰。如見父母佛辟支佛聲聞及諸尊重處。生善眼識善耳識相應慧。何者是耶。答曰。如聞佛語及父母諸尊重處語。生善耳識。余善三識。非常人能起。唯除觀摶食修行者。能起三善識。已說體性。今當說同異相。若是世俗正見。亦是世俗正智耶。答曰。若是世俗正見。亦是世俗正智。頗是世俗正智。非世俗正見耶。答曰有。五識相應善慧是也。世俗正見攝世俗正智世俗正智攝世俗正見耶。答曰。世俗正智攝世俗正見。非世俗正見攝世俗正智。不攝何等。謂五識相應善慧。

若成就世俗正見。亦成就世俗正智耶。答曰。如是。若成就世俗正智。亦成就世俗正見耶。答曰。如是。誰成就世俗正見世俗正智耶。答曰。不斷善根者。總而言之。是不斷善根者。然有多少。或有但成就欲界善見智者。但成就色界者。或有但成就無色界者。或有成就欲色界者。或成就色無色界者。或有成就欲色無色界見智者。以是事故。總而言之。是不斷善根者。然有多少。

若斷世俗正見。亦斷世俗正智耶。答曰。如是。若斷世俗正智。亦斷世俗正見耶。答曰。如是。誰斷世俗正見正智耶。答曰。阿羅漢。總而言之。是阿羅漢。餘人則有多少。若離無所有處欲。斷八地正見正智。乃至離欲界欲。未離初禪欲。斷一地正見正智。是故總

【現代漢語翻譯】 現代漢語譯本： 問：如果見到父母、佛（Buddha，覺悟者）、辟支佛（Pratyekabuddha，緣覺佛）聲聞（Śrāvaka，聲聞弟子）以及其他值得尊敬的人，產生善的眼識、善的耳識以及相應的智慧，這是指什麼呢？ 答：如果聽到佛的教誨以及父母、其他值得尊敬的人的言語，產生善的耳識。其餘三種善識，不是一般人能夠生起的，只有觀察摶食（kabaḍa-āhāra，段食，即普通食物）的修行者，才能夠生起這三種善識。已經說完了它們的體性，現在應當說它們的同異之相。如果是世俗正見（lokika-samyag-dṛṣṭi，世間正見），也就是世俗正智（lokika-samyak-jñāna，世間正智）嗎？ 答：如果是世俗正見，也就是世俗正智。那麼，有沒有是世俗正智，但不是世俗正見的呢？ 答：有。與五識相應的善慧就是。 世俗正見包含世俗正智，世俗正智包含世俗正見嗎？ 答：世俗正智包含世俗正見，但不是世俗正見包含世俗正智。不包含哪些呢？就是與五識相應的善慧。

如果成就了世俗正見，也就成就了世俗正智嗎？ 答：是的。 如果成就了世俗正智，也就成就了世俗正見嗎？ 答：是的。 誰成就了世俗正見和世俗正智呢？ 答：沒有斷絕善根的人。總的來說，就是沒有斷絕善根的人。然而，這其中有多少差別呢？或許有人只成就了欲界（kāmadhātu， desire realm）的善見智，只成就了，或者有人只成就了無，或者有人成就了欲，或者成就了色無，或者有人成就了欲色無**見智。因為這個緣故，總的來說，就是沒有斷絕善根的人。然而，這其中有多少差別。

如果斷絕了世俗正見，也就斷絕了世俗正智嗎？ 答：是的。 如果斷絕了世俗正智，也就斷絕了世俗正見嗎？ 答：是的。 誰斷絕了世俗正見和正智呢？ 答：阿羅漢（Arhat，已證得涅槃的聖者）。總的來說，就是阿羅漢。其餘的人則有多少差別。如果離開了無所有處（Ākiṃcanyāyatana，無所有處定）的慾望，就斷絕了八地（bhūmi，地）的正見和正智。乃至離開了欲界（kāmadhātu， desire realm）的慾望，但還沒有離開初禪（prathama dhyāna， first dhyana）的慾望，就斷絕了一地的正見和正智。所以總...

【English Translation】 English version: Question: If, upon seeing parents, Buddhas (Buddha, the awakened one), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), Śrāvakas (Śrāvaka, disciples who hear the teachings), and other venerable beings, wholesome eye-consciousness, wholesome ear-consciousness, and wisdom associated with them arise, what does this refer to? Answer: If, upon hearing the words of the Buddha and the words of parents and other venerable beings, wholesome ear-consciousness arises. The remaining three wholesome consciousnesses are not able to be generated by ordinary people, except for practitioners who contemplate kabaḍa-āhāra (kabaḍa-āhāra, morsel food, ordinary food). Only they are able to generate these three wholesome consciousnesses. Having spoken of their nature, now I shall speak of their similarities and differences. If it is mundane right view (lokika-samyag-dṛṣṭi, worldly right view), is it also mundane right knowledge (lokika-samyak-jñāna, worldly right knowledge)? Answer: If it is mundane right view, it is also mundane right knowledge. Is there that which is mundane right knowledge but not mundane right view? Answer: Yes. The wholesome wisdom associated with the five consciousnesses is. Does mundane right view encompass mundane right knowledge, and does mundane right knowledge encompass mundane right view? Answer: Mundane right knowledge encompasses mundane right view, but mundane right view does not encompass mundane right knowledge. What does it not encompass? It does not encompass the wholesome wisdom associated with the five consciousnesses.

If one has attained mundane right view, has one also attained mundane right knowledge? Answer: Yes. If one has attained mundane right knowledge, has one also attained mundane right view? Answer: Yes. Who has attained mundane right view and mundane right knowledge? Answer: Those who have not severed their roots of goodness. In general, it is those who have not severed their roots of goodness. However, how much difference is there among them? Perhaps some have only attained the wholesome view-wisdom of the desire realm (kāmadhātu, desire realm), only attained , or some have only attained non-, or some have attained desire , or have attained form and formless , or some have attained view-wisdom of desire, form, and formless **. For this reason, in general, it is those who have not severed their roots of goodness. However, how much difference is there among them?

If one has severed mundane right view, has one also severed mundane right knowledge? Answer: Yes. If one has severed mundane right knowledge, has one also severed mundane right view? Answer: Yes. Who has severed mundane right view and right knowledge? Answer: An Arhat (Arhat, a perfected being who has attained Nirvana). In general, it is an Arhat. For others, there are many differences. If one has detached from desire for the realm of nothingness (Ākiṃcanyāyatana, the sphere of nothingness), one has severed the right view and right knowledge of the eight grounds (bhūmi, levels). Even if one has detached from desire for the desire realm (kāmadhātu, desire realm), but has not yet detached from desire for the first dhyana (prathama dhyāna, first dhyana), one has severed the right view and right knowledge of one ground. Therefore, in general...

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而言之。是阿羅漢。餘人則有多少。

問曰。何故名世俗耶。為以毀壞故言世俗耶。為以是貪立足處言世俗耶。若以毀壞言世俗者。無漏道亦毀壞。應是世俗。若以是貪立足處言世俗者。亦恚癡立足處。答曰。應作是說。以毀壞言世俗。問曰。若然者。無漏道亦毀壞。應是世俗。答曰。若毀壞增長於有無漏道雖毀壞不增長。于有令有損減。複次毀壞能令有相續生老病死相續。無漏道雖毀壞能斷有不令生老病死相續。複次若毀壞是苦集道跡生老病死道跡。無漏道雖毀壞是滅苦集道跡滅生老病死道跡。複次若毀壞是身見。愛使所緣處是貪恚癡立足處。雜垢雜毒雜過雜滓堅在苦集性中者。是世俗。聖道與此相違。不名世俗。複次有說者。是貪立足處言世俗。問曰。若然者亦是恚癡立足處。答曰。若說是貪立足處亦是恚癡立足處。問曰。若世俗是毀壞耶。答曰。或是世俗非毀壞。乃至廣作四句。是世俗非毀壞者。過去未來二漏。是毀壞非世俗者。現在道諦。是毀壞亦是世俗者。現在二漏。非毀壞亦非世俗者。過去未來道諦。一切無為法。經說長老式蜜提往詣佛所而白佛言。世尊。所言世俗者是何耶。佛告式蜜提。以毀壞故言世俗。復問。何等是毀壞。佛告式蜜提。眼入是毀壞。乃至意入是毀壞。問曰。世尊。何故說入是

【現代漢語翻譯】 現代漢語譯本： 而言之，是阿羅漢（Arhat，已證得涅槃的聖人）。其餘的人有多少呢？ 問：為什麼稱為世俗呢？是因為會毀壞所以稱為世俗嗎？還是因為是貪慾的立足之處所以稱為世俗呢？如果因為會毀壞而稱為世俗，那麼無漏道（Anasrava-marga，超越煩惱的道路）也會毀壞，應該也是世俗。如果因為是貪慾的立足之處而稱為世俗，那麼也是嗔恚和愚癡的立足之處。 答：應該這樣說，因為會毀壞所以稱為世俗。問：如果這樣，那麼無漏道也會毀壞，應該也是世俗。答：如果毀壞會增長有（bhava，存在），無漏道雖然毀壞，但不會增長有，反而會令有損減。再者，毀壞能令有相續，生老病死相續。無漏道雖然毀壞，能斷有，不令生老病死相續。再者，如果毀壞是苦集道跡（duhkha-samudaya-marga，導致痛苦和集聚的道路），生老病死道跡，無漏道雖然毀壞，是滅苦集道跡（duhkha-nirodha-marga，滅除痛苦和集聚的道路），滅生老病死道跡。再者，如果毀壞是身見（satkayadristi，認為五蘊為我的邪見），愛使（trsna，渴愛）所緣之處，是貪嗔癡的立足之處，雜有垢染、雜有毒害、雜有過失、雜有污濁，堅固地存在於苦集的性質中，這就是世俗。聖道與此相反，不稱為世俗。再者，有人說，因為是貪慾的立足之處所以稱為世俗。問：如果這樣，那麼也是嗔恚和愚癡的立足之處。答：如果說是貪慾的立足之處，也就是嗔恚和愚癡的立足之處。問：如果世俗是毀壞，那麼……？答：或者有是世俗而非毀壞的，乃至廣作四句。是世俗而非毀壞的，是過去和未來的二漏（dve asrava，兩種煩惱）。是毀壞而非世俗的，是現在的道諦（marga-satya，八正道）。是毀壞也是世俗的，是現在的二漏。非毀壞也非世俗的，是過去和未來的道諦，一切無為法（asamskrta-dharma，非因緣和合的法）。 經中說，長老式蜜提（Sikhamitti）前往佛陀處，對佛陀說：世尊，所說的世俗是什麼呢？佛陀告訴式蜜提：因為會毀壞所以稱為世俗。又問：什麼是毀壞呢？佛陀告訴式蜜提：眼入（caksu-ayatana，眼根）是毀壞，乃至意入（mana-ayatana，意根）是毀壞。問：世尊，為什麼說入是……？

【English Translation】 English version: Speaking of which, it is an Arhat (a perfected being who has attained Nirvana). How many others are there? Question: Why is it called 'worldly'? Is it called 'worldly' because it is subject to destruction? Or is it called 'worldly' because it is the foothold of greed? If it is called 'worldly' because it is subject to destruction, then the unconditioned path (Anasrava-marga, the path beyond defilements) is also subject to destruction, and should also be considered 'worldly'. If it is called 'worldly' because it is the foothold of greed, then it is also the foothold of hatred and delusion. Answer: It should be said that it is called 'worldly' because it is subject to destruction. Question: If that is the case, then the unconditioned path is also subject to destruction, and should also be considered 'worldly'. Answer: If destruction increases existence (bhava), although the unconditioned path is subject to destruction, it does not increase existence; rather, it diminishes existence. Furthermore, destruction causes the continuation of existence, the continuation of birth, aging, sickness, and death. Although the unconditioned path is subject to destruction, it can cut off existence and prevent the continuation of birth, aging, sickness, and death. Furthermore, if destruction is the path of the accumulation of suffering (duhkha-samudaya-marga), the path of birth, aging, sickness, and death, although the unconditioned path is subject to destruction, it is the path of the cessation of the accumulation of suffering (duhkha-nirodha-marga), the path of the cessation of birth, aging, sickness, and death. Furthermore, if destruction is the basis of self-view (satkayadristi, the false view of considering the five aggregates as self), the object of craving (trsna, thirst), the foothold of greed, hatred, and delusion, mixed with impurities, mixed with poisons, mixed with faults, mixed with dregs, firmly established in the nature of the accumulation of suffering, that is 'worldly'. The noble path is the opposite of this and is not called 'worldly'. Furthermore, some say that it is called 'worldly' because it is the foothold of greed. Question: If that is the case, then it is also the foothold of hatred and delusion. Answer: If it is said to be the foothold of greed, then it is also the foothold of hatred and delusion. Question: If the 'worldly' is destruction, then...? Answer: Or there is that which is 'worldly' but not destruction, and so on, making four statements. That which is 'worldly' but not destruction is the two outflows (dve asrava, two kinds of defilements) of the past and future. That which is destruction but not 'worldly' is the present Truth of the Path (marga-satya, the Eightfold Path). That which is both destruction and 'worldly' is the two outflows of the present. That which is neither destruction nor 'worldly' is the Truth of the Path of the past and future, and all unconditioned dharmas (asamskrta-dharma, dharmas not compounded by conditions). The sutra says that the elder Sikhamitti (Sikhamitti) went to the Buddha and said to the Buddha: 'Venerable Sir, what is meant by 'worldly'?' The Buddha told Sikhamitti: 'It is called 'worldly' because it is subject to destruction.' He asked again: 'What is destruction?' The Buddha told Sikhamitti: 'The eye-base (caksu-ayatana, the eye sense) is destruction, and so on, up to the mind-base (mana-ayatana, the mind sense) is destruction.' Question: 'Venerable Sir, why is it said that the bases are...?'

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世俗耶。答曰。為受化者故。受化者應聞入是世俗乃得悟解故。佛說入是世俗。問曰。毀壞有何差別耶。答曰。毀者是剎那頃無常。壞是身壞時無常。複次毀是細無常。壞是粗無常。複次毀是內法無常。壞是外法無常。複次毀是眾生數法。壞是非眾生數法。

云何無漏見。云何無漏智。問曰。何故作此論。答曰。前論是此論所為根本。前論作如是說。云何為見。云何為智。云何為慧。而不作是說。云何無漏見。云何無漏智。以前論是此論根本。今欲廣分別故。而作此論。複次欲說近對治法故。先說云何世俗正見云何世俗正智。何法是其近對治。謂無漏見智。故作此論。云何無漏見。答曰。盡智無生智所不攝余無漏慧。彼是何耶。見道中八忍學八智無學正見。云何無漏智。答曰。除見道中諸忍。余無漏慧。彼是何耶。學無學八智是也。

已說體性。今當說同異相。諸無漏見。是無漏智耶。答曰。或是無漏見非無漏智。乃至廣作四句。是無漏見非無漏智者。見道中諸忍是也。所以者何。彼有見相無有智相。是無漏智非無漏見者。盡智無生智是也。所以者何。彼是智相無有見相。是無漏見亦是無漏智者。除見道中諸忍盡智。無生智余無漏慧是也。彼是何耶。學八智無學正見是也。所以者何。彼是見相亦是智相。

【現代漢語翻譯】 現代漢語譯本： 問：這是世俗諦嗎？答：爲了引導受教化的人。受教化的人應該聽聞進入這世俗諦才能領悟理解，所以佛說進入這世俗諦。問：『毀』和『壞』有什麼差別呢？答：『毀』是指剎那間的無常，『壞』是指身體壞滅時的無常。其次，『毀』是細微的無常，『壞』是粗大的無常。再次，『毀』是內在法的無常，『壞』是外在法的無常。再次，『毀』是眾生數法（指與眾生相關的法）的無常，『壞』是非眾生數法（指與眾生無關的法）的無常。

什麼是無漏見（Anāsrava-darśana，無煩惱的見）？什麼是無漏智（Anāsrava-jñāna，無煩惱的智慧）？問：為什麼要作這樣的論述？答：前面的論述是這個論述的根本。前面的論述這樣說：什麼是見？什麼是智？什麼是慧？但沒有說什麼是無漏見？什麼是無漏智？因為前面的論述是這個論述的根本，現在想要廣泛地分別解釋，所以作這個論述。其次，想要說接近的對治法，所以先說什麼是世俗正見（Sāmvyavahārika-samyag-dṛṣṭi，世俗的正見），什麼是世俗正智（Sāmvyavahārika-samyag-jñāna，世俗的正智）。什麼法是它們接近的對治法呢？就是無漏見和無漏智，所以作這個論述。什麼是無漏見？答：盡智（Kṣaya-jñāna，知已盡之智）和無生智（Anutpāda-jñāna，知不生之智）所不包含的其餘無漏慧（Anāsrava-prajñā，無煩惱的智慧）。那是什麼呢？見道（Darśana-mārga，見道的階段）中的八忍（Aṣṭa-kṣānti，八忍）和學位的八智（Aṣṭa-jñāna-śaikṣa，有學的八智）以及無學位的正見（Samyag-dṛṣṭi-aśaikṣa，無學的正見）。什麼是無漏智？答：除去見道中的各種忍，其餘的無漏慧。那是什麼呢？學和無學位的八智就是。

已經說了體性，現在應當說同異相。所有的無漏見，都是無漏智嗎？答：或許是無漏見但不是無漏智，乃至廣泛地作出四句判斷。什麼是無漏見但不是無漏智呢？見道中的各種忍就是。為什麼呢？因為它們有見的相狀而沒有智的相狀。什麼是無漏智但不是無漏見呢？盡智和無生智就是。為什麼呢？因為它們是智的相狀而沒有見的相狀。什麼是既是無漏見又是無漏智呢？除去見道中的各種忍以及盡智、無生智之外的其餘無漏慧就是。那是什麼呢？學位的八智和無學位的正見就是。為什麼呢？因為它們既是見的相狀又是智的相狀。

【English Translation】 English version: Q: Is this conventional truth (Sāmvyavahārika-satya)? A: It is for the sake of those who are to be taught. Those who are to be taught should hear and enter this conventional truth in order to attain enlightenment and understanding, therefore the Buddha speaks of entering this conventional truth. Q: What is the difference between 'destruction' (毀) and 'decay' (壞)? A: 'Destruction' refers to momentary impermanence, while 'decay' refers to the impermanence when the body decays. Furthermore, 'destruction' is subtle impermanence, while 'decay' is coarse impermanence. Furthermore, 'destruction' is the impermanence of internal dharmas, while 'decay' is the impermanence of external dharmas. Furthermore, 'destruction' is the impermanence of dharmas associated with sentient beings, while 'decay' is the impermanence of dharmas not associated with sentient beings.

What is undefiled seeing (Anāsrava-darśana)? What is undefiled wisdom (Anāsrava-jñāna)? Q: Why is this treatise composed? A: The previous treatise is the foundation for this treatise. The previous treatise said this: What is seeing? What is wisdom? What is knowledge? But it did not say: What is undefiled seeing? What is undefiled wisdom? Because the previous treatise is the foundation for this treatise, and now we want to explain it extensively, therefore this treatise is composed. Furthermore, wanting to speak of the near antidote, we first speak of what is conventional right seeing (Sāmvyavahārika-samyag-dṛṣṭi) and what is conventional right knowledge (Sāmvyavahārika-samyag-jñāna). What dharma is their near antidote? It is undefiled seeing and wisdom, therefore this treatise is composed. What is undefiled seeing? A: The remaining undefiled wisdom (Anāsrava-prajñā) not included in the knowledge of exhaustion (Kṣaya-jñāna) and the knowledge of non-arising (Anutpāda-jñāna). What is that? The eight acceptances (Aṣṭa-kṣānti) in the path of seeing (Darśana-mārga), the eight knowledges of the learner (Aṣṭa-jñāna-śaikṣa), and the right view of the no-longer-learner (Samyag-dṛṣṭi-aśaikṣa). What is undefiled wisdom? A: Except for the various acceptances in the path of seeing, the remaining undefiled wisdom. What is that? The eight knowledges of the learner and the no-longer-learner are.

Having spoken of the nature, now we should speak of the similarities and differences. Are all undefiled seeings undefiled wisdoms? A: Perhaps it is undefiled seeing but not undefiled wisdom, and so on, making four judgments extensively. What is undefiled seeing but not undefiled wisdom? The various acceptances in the path of seeing are. Why? Because they have the aspect of seeing but do not have the aspect of wisdom. What is undefiled wisdom but not undefiled seeing? The knowledge of exhaustion and the knowledge of non-arising are. Why? Because they are the aspect of wisdom but do not have the aspect of seeing. What is both undefiled seeing and undefiled wisdom? The remaining undefiled wisdom apart from the various acceptances in the path of seeing, as well as the knowledge of exhaustion and the knowledge of non-arising, is. What is that? The eight knowledges of the learner and the right view of the no-longer-learner are. Why? Because they are both the aspect of seeing and the aspect of wisdom.

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非無漏見非無漏智者。除上爾所事。若法已立名已稱已說者除之。余未立名未稱未說者。作第四句。彼是何耶。行陰作此四句。一切無漏慧。作三句。有見相智相者。余有相應不相應行陰四陰及無為法。作第四句。是名除上爾所事。攝亦如是。若成就無漏見。亦成就無漏智耶。答曰。若成就無漏智。亦成就無漏見。頗成就無漏見。非無漏智耶。答曰。有住苦法忍時。

問定理攝成就不說斷。問曰。何故不說斷耶。答曰。若說于文不煩。彼尊者迦旃延子。乃至不捨一剎那。而作文分別。若所說于文煩者。如四大海水。文義盡略說之。複次以垢故斷。無漏法無垢故不斷。問曰。若無漏法不斷者。佛經云何通。如說。比丘汝若解筏喻法者。法尚應斷。何況非法。答曰。斷二種。一除愛斷。二舍斷。此中說舍斷。無漏法雖無除愛斷。而有舍斷。以舍斷故。而作是說。諸比丘。舍聖道盡漏。以念恩故。複數數起聖道現在前。而受種種身苦。謂頭痛等苦。是故佛作是說。比丘當知。聖道所應作者。皆已作之。應舍此道入于涅槃。如人依筏渡河。以念恩故。猶頂戴肩負。他人語言。汝男子筏所應作皆已作之。汝今應舍隨意而去。彼亦如是。

云何是法雲何非法耶。答曰。內道言說是法。外道言說是非法。內道法隨順空。

【現代漢語翻譯】 現代漢語譯本 非無漏見、非無漏智的人，除了上面所說的事情之外，如果某種法已經建立名稱、已經被稱說、已經被講述，就排除它。剩下的那些未建立名稱、未被稱說、未被講述的法，作為第四句。那是什麼呢？行陰可以這樣作四句。一切無漏慧，可以作三句。有見相、智相的，其餘與（見、智）相應的、不相應的行陰、四陰以及無為法，作為第四句。這叫做排除上面所說的事情。攝取也是這樣。如果成就了無漏見，也就成就了無漏智嗎？回答說：如果成就了無漏智，也就成就了無漏見。那麼，有沒有成就了無漏見，卻沒有成就無漏智的情況呢？回答說：有，住在苦法忍的時候。

問：關於定理的攝取、成就，為什麼不說斷呢？回答說：如果說斷，文字就會顯得繁瑣。那位尊者迦旃延子，乃至不捨棄一剎那，而作文字分別。如果所說的文字繁瑣，就像四大海水一樣，文字和意義都儘量簡略地說。再者，因為有垢染才需要斷，無漏法沒有垢染所以不需要斷。問：如果無漏法不需要斷，佛經怎麼解釋呢？比如佛經上說：『比丘，如果你理解了筏的譬喻，法尚且應該斷除，何況不是法？』回答說：斷有兩種，一是除愛斷，二是舍斷。這裡說的是舍斷。無漏法雖然沒有除愛斷，但是有舍斷。因為有舍斷，所以這樣說：諸位比丘，捨棄聖道就能斷盡煩惱。因為憶念聖道的恩德，又多次生起聖道，現在又承受種種身體的痛苦，比如頭痛等痛苦。所以佛這樣說：比丘應當知道，聖道所應該做的事情都已經做完了，應該捨棄此道進入涅槃。就像人依靠木筏渡河，因為憶念木筏的恩德，仍然頂戴肩負著木筏。別人會說：『你這男子，木筏所應該做的事情都已經做完了，你現在應該捨棄木筏，隨意離去。』（捨棄聖道）也是這樣。

什麼是法，什麼是非法呢？回答說：內道的言說是法，外道的言說是非法。內道的法隨順空性。

【English Translation】 English version Those who are neither with undefiled seeing nor undefiled wisdom, besides the aforementioned matters, if a dharma has already been established with a name, has been called, has been spoken of, then exclude it. The remaining ones that have not been established with a name, have not been called, have not been spoken of, make the fourth statement. What is that? The Skandha of Formation (行陰) can be made into these four statements. All undefiled wisdom can be made into three statements. Those with the characteristic of seeing and the characteristic of wisdom, the remaining Skandha of Formation, the four Skandhas, and the unconditioned dharma that are corresponding or non-corresponding (to seeing and wisdom), make the fourth statement. This is called excluding the aforementioned matters. Comprehension is also like this. If one has accomplished undefiled seeing, has one also accomplished undefiled wisdom? The answer is: If one has accomplished undefiled wisdom, one has also accomplished undefiled seeing. Is there anyone who has accomplished undefiled seeing but not undefiled wisdom? The answer is: Yes, there is, when abiding in the moment of the forbearance of the Dharma of Suffering (苦法忍).

Question: Regarding the comprehension and accomplishment of fixed principles, why is 'severance' not mentioned? The answer is: If severance were mentioned, the text would be cumbersome. That venerable Katyayaniputra (迦旃延子), even without abandoning a single instant, makes verbal distinctions. If what is said is verbose, like the four great oceans, the text and meaning are briefly stated. Furthermore, severance is due to defilements; undefiled dharmas have no defilements, so they do not need to be severed. Question: If undefiled dharmas do not need to be severed, how can the Buddha's sutras be explained? As it is said: 'Monks, if you understand the parable of the raft, even dharmas should be abandoned, let alone non-dharmas.' The answer is: There are two kinds of severance: one is severance by eliminating attachment (除愛斷), and the other is severance by abandoning (舍斷). Here, it refers to severance by abandoning. Although undefiled dharmas do not have severance by eliminating attachment, they have severance by abandoning. Because of severance by abandoning, it is said: Monks, by abandoning the Noble Path, one can exhaust the outflows (漏). Because of remembering the kindness of the Noble Path, one repeatedly arises the Noble Path, and now endures various physical sufferings, such as headaches and other sufferings. Therefore, the Buddha said: Monks, know that what the Noble Path should do has all been done; one should abandon this path and enter Nirvana. Just like a person who crosses a river relying on a raft, because of remembering the kindness of the raft, still carries it on their head and shoulders. Others would say: 'You man, what the raft should do has all been done; you should now abandon the raft and leave as you please.' (Abandoning the Noble Path) is also like that.

What is dharma, and what is non-dharma? The answer is: The speech of the inner path (內道) is dharma, and the speech of the outer path (外道) is non-dharma. The dharma of the inner path accords with emptiness (空).

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隨順無我。隨順涅槃。法尚應舍。何況外道言說。令有相續令生老病死相續者耶。複次善受持名句味身者是法。不善受持者是非法。善受持名句味身者尚舍。何況不善受持名句味身者。尊者瞿沙說曰。善受持阿含經者名法。不善受持者名非法。以增長生死故應舍。何況非法。尊者波奢說曰。正觀是法。不正觀是非法。正觀法尚應舍。何況不正觀法耶。複次慚愧是法。無慚愧是非法。三善根是法。三不善根是非法。四念處是法。四顛倒是非法。五根是法。五蓋是非法。六念是法。六愛身是非法。七覺支是法。七使是非法。八道支是法。八邪支是非法。九次第定是法。九結是非法。十善業道是法。十不善業道是非法。如是等法尚應斷。何況非法。◎

◎阿毗曇毗婆沙論智犍度他心智品第二

云何他人心智。云何念前世智。如是章及解章義。此中應廣說優波提舍。問曰。彼尊者迦旃延子。何故依二智而作論。答曰。彼尊者有如是欲如是意。隨其欲意而作論。亦不違法相。彼意欲因二智而作論。即論二智。謂他心智。念前世智。意欲論二智故。余處亦因二智而作論。如根揵度中論法智比智。余處亦因二智而作論。如定揵度論盡智無生智。余處意欲論四智。即因四智而作論。如根犍度論苦集滅道智。如說。若苦智是

【現代漢語翻譯】 現代漢語譯本：隨順於無我（anatman，沒有永恒不變的自我），隨順於涅槃（nirvana，解脫）。正法尚且應當捨棄，何況是外道的言論，那些使生命相續、使生老病死相續的言論呢？再者，善於受持名、句、味、身（nama-rupa-rasa-kaya，構成經驗世界的要素）的是正法，不善於受持的就不是正法。善於受持名、句、味、身的尚且應當捨棄，何況是不善於受持名、句、味、身的呢？尊者瞿沙（Ghosha）說：『善於受持阿含經（Agama Sutra）的名為正法，不善於受持的名為非法。』因為增長生死輪迴，所以應當捨棄，何況是非法呢？尊者波奢（Parsva）說：『正確的觀照是正法，不正確的觀照是非法。』正確的觀照之法尚且應當捨棄，何況是不正確的觀照之法呢？再者，慚愧是正法，無慚愧是非法。三種善根（無貪、無嗔、無癡）是正法，三種不善根（貪、嗔、癡）是非法。四念處（身念處、受念處、心念處、法念處）是正法，四顛倒（常、樂、我、凈的顛倒）是非法。五根（信根、精進根、念根、定根、慧根）是正法，五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）是非法。六念（唸佛、念法、念僧、念戒、念施、念天）是正法，六愛身（眼觸所生愛、耳觸所生愛、鼻觸所生愛、舌觸所生愛、身觸所生愛、意觸所生愛）是非法。七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）是正法，七使（欲使、嗔使、有愛使、慢使、無明使、見使、疑使）是非法。八道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）是正法，八邪支（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）是非法。九次第定（從初禪到滅盡定）是正法，九結（愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結）是非法。十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）是正法，十不善業道（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）是非法。像這些正法尚且應當斷除，何況是非法呢？ 阿毗曇毗婆沙論（Abhidhamma-vibhasa，論書名）智犍度（Jnana-skandha，智慧之蘊）他心智品（Paracitta-jnana，知他人心智之品）第二 什麼是他人心智（paracitta-jnana，知他人心智）？什麼是念前世智（purva-nivasanusmrti-jnana，回憶前世的智慧）？像這樣的章節以及解釋章節的意義，這裡應當廣泛地說明優波提舍（Upadesha，教導）。問：那位尊者迦旃延子（Katyayaniputra），為什麼依據這兩種智慧而作論呢？答：那位尊者有這樣的意願，這樣的想法，隨順他的意願和想法而作論，也不違反法的實相。他的意願是因這兩種智慧而作論，即論述他心智和念前世智。因為意欲論述這兩種智慧，所以在其他地方也因兩種智慧而作論，如在根犍度（Indriya-skandha，根之蘊）中論述法智（dharma-jnana，知法的智慧）和比智（anvaya-jnana，類比的智慧）。在其他地方也因兩種智慧而作論，如在定犍度（Samadhi-skandha，禪定之蘊）中論述盡智（ksaya-jnana，知煩惱已盡的智慧）和無生智（anutpada-jnana，知未來不再生的智慧）。在其他地方，意欲論述四智，就因四智而作論，如在根犍度中論述苦智（duhkha-jnana，知苦的智慧）、集智（samudaya-jnana，知苦之因的智慧）、滅智（nirodha-jnana，知苦滅的智慧）和道智（marga-jnana，知滅苦之道的智慧）。如說：『如果苦智是……』

【English Translation】 English version: One should accord with no-self (anatman, absence of a permanent self). One should accord with nirvana (liberation). Even the Dharma should be abandoned, let alone the speech of non-Buddhists, those that cause the continuation of life, causing the continuation of birth, old age, sickness, and death? Furthermore, those who are good at upholding name, form, taste, and body (nama-rupa-rasa-kaya, the elements constituting the world of experience) are Dharma; those who are not good at upholding them are not Dharma. Even those who are good at upholding name, form, taste, and body should be abandoned, let alone those who are not good at upholding name, form, taste, and body? Venerable Ghosha said: 'Those who are good at upholding the Agama Sutras are called Dharma; those who are not good at upholding them are called non-Dharma.' Because it increases the cycle of birth and death, it should be abandoned, let alone non-Dharma? Venerable Parsva said: 'Correct contemplation is Dharma; incorrect contemplation is non-Dharma.' Even the Dharma of correct contemplation should be abandoned, let alone the Dharma of incorrect contemplation? Furthermore, shame and remorse are Dharma; shamelessness and lack of remorse are non-Dharma. The three wholesome roots (non-greed, non-hatred, non-delusion) are Dharma; the three unwholesome roots (greed, hatred, delusion) are non-Dharma. The four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) are Dharma; the four inversions (the inversions of permanence, pleasure, self, and purity) are non-Dharma. The five roots (root of faith, root of vigor, root of mindfulness, root of concentration, root of wisdom) are Dharma; the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and remorse, doubt) are non-Dharma. The six recollections (recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of the devas) are Dharma; the six bodies of love (love born of eye contact, love born of ear contact, love born of nose contact, love born of tongue contact, love born of body contact, love born of mind contact) are non-Dharma. The seven factors of enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, equanimity) are Dharma; the seven latent tendencies (tendency to sensual desire, tendency to hatred, tendency to attachment to existence, tendency to pride, tendency to ignorance, tendency to views, tendency to doubt) are non-Dharma. The eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) is Dharma; the eight wrong paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration) are non-Dharma. The nine successive absorptions (from the first dhyana to the cessation of perception and feeling) are Dharma; the nine fetters (attachment, aversion, pride, ignorance, views, grasping at views, doubt, jealousy, stinginess) are non-Dharma. The ten wholesome courses of action (not killing, not stealing, not committing sexual misconduct, not lying, not slandering, not using harsh speech, not engaging in idle chatter, not being greedy, not being hateful, not holding wrong views) are Dharma; the ten unwholesome courses of action (killing, stealing, sexual misconduct, lying, slandering, harsh speech, idle chatter, greed, hatred, wrong views) are non-Dharma. Such Dharmas should be abandoned, let alone non-Dharma? Abhidhamma-vibhasa (name of a treatise), Jnana-skandha (aggregate of wisdom), Paracitta-jnana-prakarana (chapter on the knowledge of the minds of others), second. What is the knowledge of the minds of others (paracitta-jnana, knowledge of the minds of others)? What is the knowledge of remembering past lives (purva-nivasanusmrti-jnana, wisdom of remembering past lives)? Such are the chapter and the explanation of the meaning of the chapter. Here, Upadesha (teaching) should be explained extensively. Question: Why did that Venerable Katyayaniputra compose the treatise based on these two kinds of wisdom? Answer: That Venerable had such a desire, such an intention, and composed the treatise according to his desire and intention, without violating the true nature of the Dharma. His intention was to compose the treatise based on these two kinds of wisdom, namely, the knowledge of the minds of others and the knowledge of remembering past lives. Because he intended to discuss these two kinds of wisdom, he also composed treatises based on two kinds of wisdom in other places, such as in the Indriya-skandha (aggregate of faculties), where he discussed dharma-jnana (knowledge of the Dharma) and anvaya-jnana (knowledge by inference). In other places, he also composed treatises based on two kinds of wisdom, such as in the Samadhi-skandha (aggregate of concentration), where he discussed ksaya-jnana (knowledge of the exhaustion of defilements) and anutpada-jnana (knowledge of non-arising). In other places, he intended to discuss four kinds of wisdom, so he composed treatises based on four kinds of wisdom, such as in the Indriya-skandha, where he discussed duhkha-jnana (knowledge of suffering), samudaya-jnana (knowledge of the origin of suffering), nirodha-jnana (knowledge of the cessation of suffering), and marga-jnana (knowledge of the path to the cessation of suffering). As it is said: 'If the knowledge of suffering is...'

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苦無漏智耶。乃至若道智是道無漏智耶。余處意欲論八智。即因八智而作論。如使犍度定犍度智犍度所說。余處意欲論十智。即因十智而作論。如說。眼根以幾智知。猶如善巧陶師。先調柔泥團。安置輪上。隨其欲意。作種種器。彼尊者亦爾。以聞思慧。觀察法相。斷緣中愚故。隨其欲意造論。亦不違法相。複次此二智。以離欲得方便得體是修慧亦是通體是四支五支禪果故。複次此二智體。是智性見性。複次以此二智各緣一世。他心智緣現在世。念前世智緣過去世。若作是說。念前世智是有漏無漏者。應作是說。以此二智是有漏無漏故。

云何他心智。答曰。若智是修是修果從修生得不失。是修者。體是修。是修果者。是四支五支禪果。從修生者。修習故。得不失者。得不捨。問曰。何故不說已得當得者。但說今得耶。答曰。應說而不說者。當知此說有餘。複次若得此智。名得道者。名知他心者。是中說之。非已得當得者。以失故。以此智知他心所覺所觀所行。所覺者是欲界初禪。所觀者。是中間禪。所行者。是上三禪。復有說者。所覺是欲界初禪。所觀者從欲界乃至中間禪。所行者從欲界乃至第四禪。問曰。他人心覺觀緣色時他心智。亦知他心所緣色耶。答曰。外國法師經文作如是說。若智知欲色界現前他人

【現代漢語翻譯】 現代漢語譯本 是苦類智和無漏智嗎？乃至道智是屬於道的無漏智嗎？其他地方想要討論八智，就根據這八智來作論述，例如像犍度確定犍度智和犍度所說。其他地方想要討論十智，就根據這十智來作論述，例如說：『眼根以幾種智慧來認知？』 就像一位技藝精湛的陶藝師，先調和柔軟泥團，安置在轉輪上，隨著自己的意願，製作各種器皿。那位尊者也是如此，以聽聞和思維修的智慧，觀察法的體相，斷除對於因緣的愚昧，隨著自己的意願造論，也不違反法的體相。此外，這兩種智慧，以離欲而獲得，方便而獲得，本體是修慧，也是通的本體，是四禪支和五禪支的禪定之果。此外，這兩種智慧的本體，是智的性質和見的性質。此外，這兩種智慧各自緣於一個世，他心智緣于現在世，念前世智緣於過去世。如果這樣說，念前世智是有漏還是無漏，應該這樣說，因為這兩種智慧是有漏還是無漏。

什麼是他心智？回答說：如果某種智慧是修習所得，是修習的果報，從修習而生，獲得后不會失去，那麼這種智慧就是修習所得。『是修習者』，指本體是修習。『是修習果者』，指是四禪支和五禪支的禪定之果。『從修習生者』，指通過修習而獲得。『得不失者』，指獲得后不會捨棄。問：為什麼不說『已得』和『當得』，而只說『今得』呢？答：應該說而沒有說，應當知道這種說法有所保留。此外，如果獲得這種智慧，就被稱為『得道者』，被稱為『知他人心者』，這裡說的是現在獲得的，而不是已經獲得或將要獲得的，因為（已得的）會失去。憑藉這種智慧，可以知道他人心中所覺、所觀、所行。『所覺者』，指欲界和初禪。『所觀者』，指中間禪。『所行者』，指上三禪。也有人說，『所覺』是欲界和初禪，『所觀』是從欲界到中間禪，『所行』是從欲界到第四禪。問：當他人心中覺察、觀察並緣於色法時，他心智也能知道他人心中所緣的色法嗎？答：外國的法師在經文中是這樣說的：如果某種智慧能夠知道欲界和色界眾生目前的他人...

【English Translation】 English version Are duhkha-anuloma-jnana (knowledge conforming to suffering) and anasrava-jnana (undefiled knowledge) the same? Furthermore, is marga-jnana (knowledge of the path) the undefiled knowledge belonging to the path? In other places, if one intends to discuss the eight knowledges (asta-jnana), the discussion is based on these eight knowledges, such as determining khandha-jnana (knowledge of aggregates), khandha-jnana, and what is said about khandha. In other places, if one intends to discuss the ten knowledges (dasa-jnana), the discussion is based on these ten knowledges, as it is said: 'With how many knowledges does the eye-faculty know?' Just like a skilled potter, first preparing a soft clay ball and placing it on the wheel, making various vessels according to his desire. That venerable one is also like this, observing the characteristics of the Dharma with the wisdom of hearing and thinking, cutting off ignorance in conditions, creating treatises according to his desire, without violating the characteristics of the Dharma. Furthermore, these two knowledges are obtained through detachment and skillful means; their essence is cultivation-wisdom (bhavana-prajna), and they are also the essence of abhijna (higher knowledge), being the result of the four-limbed and five-limbed dhyana (meditation). Furthermore, the essence of these two knowledges is the nature of knowledge and the nature of seeing. Furthermore, these two knowledges each cognize one world; paracitta-jnana (knowledge of others' minds) cognizes the present world, and purva-nivasanusmrti-jnana (knowledge of previous existences) cognizes the past world. If it is said that purva-nivasanusmrti-jnana is defiled or undefiled, it should be said that these two knowledges are defiled or undefiled.

What is paracitta-jnana (knowledge of others' minds)? The answer is: If a knowledge is cultivated, is the result of cultivation, arises from cultivation, and is obtained without loss, then that knowledge is cultivated. 'Is cultivated' means its essence is cultivation. 'Is the result of cultivation' means it is the result of the four-limbed and five-limbed dhyana. 'Arises from cultivation' means it is obtained through cultivation. 'Obtained without loss' means it is obtained without being abandoned. Question: Why are 'already obtained' and 'to be obtained' not mentioned, but only 'now obtained'? Answer: What should be said but is not said, one should know that this saying has something remaining. Furthermore, if one obtains this knowledge, one is called 'one who has attained the path', and is called 'one who knows the minds of others'. It is said here that it is now obtained, not already obtained or to be obtained, because (what is already obtained) will be lost. With this knowledge, one can know what others are aware of, contemplate, and practice in their minds. 'What is aware of' refers to the desire realm and the first dhyana. 'What is contemplated' refers to the intermediate dhyana. 'What is practiced' refers to the upper three dhyanas. Some say that 'what is aware of' is the desire realm and the first dhyana, 'what is contemplated' is from the desire realm to the intermediate dhyana, and 'what is practiced' is from the desire realm to the fourth dhyana. Question: When others are aware of, contemplate, and are conditioned by form, does paracitta-jnana also know the form that others are conditioned by in their minds? Answer: Foreign Dharma masters say in the scriptures: If a knowledge knows the present others of the desire realm and the form realm...

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心心數法及無漏心。是名他心智。問曰。罽賓沙門。何故不作如是說耶。答曰。亦應作如是說。而不說者。有何意耶。答曰。言所覺所觀所行者。說其體。不說所緣處心心數法。如實知之。心者是心數。法者是數法。如實知之者。是說知境界。應說一。知他心智。謂知他心智通。應說二。謂知有漏無漏及縛解系不繫。應說三。謂上中下。應說四。謂四禪果。應說六。謂有漏上中下無漏上中下。應說八。謂四禪有漏無漏。應說九。謂下下乃至上上。應說十二。謂四禪中各有三種。謂上中下。應說十八。謂有漏有九無漏有九。應說二十四。初禪有漏有三無漏有三。乃至第四禪亦爾。應說三十六。謂初禪有九種。乃至第四禪有九種。應說七十二。初禪有漏有九種。無漏有九種。乃至第四禪亦爾。若以在身。若在剎那。則有無量無邊他心智。此中總說一種他心智而作論。

問曰。他心智體是何耶。答曰。體是慧已說體性。所以今當說。何故名知他心智。答曰。知他心故名知他心智。問曰。亦知數法。何故但名知他心耶。答曰。以期心故。行者期心。勤修方便。欲知他心。不期數法。亦知數法故名知他心智。如人求見於王。不求見眷屬。若見王時。亦見眷屬。彼亦如是。複次諸法立名。各有所以。或以自體。或以對治。或

【現代漢語翻譯】 現代漢語譯本：心心數法（citta-caitasika，心和與心相關的心理活動）及無漏心（anāsrava-citta，沒有煩惱的心），這被稱為他心智（para-citta-jñāna，知他人心的智慧）。

問：為什麼罽賓（Kashmir）的沙門（śramaṇa，出家人）不這樣說呢？

答：也應該這樣說。但不這樣說，有什麼用意呢？

答：『所覺』、『所觀』、『所行』，是說它的體性，沒有說所緣之處的心心數法。如實地知道它，『心』是指心數，『法』是指數法。『如實地知道它』，是說知道境界。應該說一種，即知他心智，也就是知道他心智通（para-citta-jñānābhiññā，神通之一）。應該說兩種，即知道有漏（sāsrava，有煩惱）和無漏，以及被束縛（bandhana）和解脫（vimoksha），被繫縛（samyojana）和不被繫縛（asamyojana）。應該說三種，即上、中、下。應該說四種，即四禪（dhyāna）的果報。應該說六種，即有漏的上、中、下，無漏的上、中、下。應該說八種，即四禪的有漏和無漏。應該說九種，即下下乃至上上。應該說十二種，即四禪中各有三種，即上、中、下。應該說十八種，即有漏有九種，無漏有九種。應該說二十四種，即初禪（prathama-dhyāna）有漏有三種，無漏有三種，乃至第四禪（caturtha-dhyāna）也是這樣。應該說三十六種，即初禪有九種，乃至第四禪有九種。應該說七十二種，即初禪有漏有九種，無漏有九種，乃至第四禪也是這樣。如果以在身（身體的持續存在）或剎那（kshaṇa，極短的時間）來計算，那麼就有無量無邊的他心智。這裡總說一種他心智來作論。

問：他心智的體性是什麼呢？

答：體性是慧（prajñā，智慧）。已經說了體性，所以現在應當說，為什麼稱為知他心智？

答：因為知道他人的心，所以稱為知他心智。

問：也知道數法（與心相關的心理活動），為什麼只稱為知他心呢？

答：因為專注於心。修行者專注於心，勤奮地修習方便，想要知道他人的心，而不是專注于數法。雖然也知道數法，所以稱為知他心智。就像人想要見國王，而不是想要見眷屬。如果見到國王時，也見到了眷屬。他心智也是這樣。再者，諸法（dharma，事物或現象）的立名，各有其原因，或者以自體（svabhāva，自身性質），或者以對治（pratipaksha，對治之法），或者...

【English Translation】 English version: These are the citta-caitasikas (mind and mental factors) and the anāsrava-citta (undefiled mind). This is called para-citta-jñāna (knowledge of others' minds).

Question: Why do the śramaṇas (ascetics) of Kashmir not say it this way?

Answer: They should also say it this way. But what is the intention of not saying it this way?

Answer: 'What is perceived', 'what is observed', 'what is practiced' refers to its essence, not the citta-caitasikas of the object of focus. Knowing it as it truly is, 'citta' refers to the mental factors, 'dharma' refers to the mental properties. 'Knowing it as it truly is' refers to knowing the realm. One should speak of one, which is knowing the para-citta-jñāna, that is, knowing the para-citta-jñānābhiññā (supernormal knowledge of others' minds). One should speak of two, which is knowing the sāsrava (defiled) and anāsrava (undefiled), as well as being bound (bandhana) and liberated (vimoksha), being tied (samyojana) and not being tied (asamyojana). One should speak of three, which is superior, middling, and inferior. One should speak of four, which is the fruits of the four dhyānas (meditative absorptions). One should speak of six, which is the sāsrava superior, middling, and inferior, and the anāsrava superior, middling, and inferior. One should speak of eight, which is the sāsrava and anāsrava of the four dhyānas. One should speak of nine, which is the lowest of the low up to the highest of the high. One should speak of twelve, which is each of the four dhyānas having three types, which are superior, middling, and inferior. One should speak of eighteen, which is the sāsrava having nine types and the anāsrava having nine types. One should speak of twenty-four, which is the first dhyāna (prathama-dhyāna) having three types of sāsrava and three types of anāsrava, and so on up to the fourth dhyāna (caturtha-dhyāna). One should speak of thirty-six, which is the first dhyāna having nine types, and so on up to the fourth dhyāna having nine types. One should speak of seventy-two, which is the first dhyāna having nine types of sāsrava and nine types of anāsrava, and so on up to the fourth dhyāna. If calculated by being in the body or in a kshaṇa (instant), then there are immeasurable and boundless para-citta-jñānas. Here, one type of para-citta-jñāna is generally discussed.

Question: What is the essence of para-citta-jñāna?

Answer: The essence is prajñā (wisdom). The essence has already been spoken of, so now it should be said, why is it called knowing others' minds?

Answer: Because it knows the minds of others, it is called knowing others' minds.

Question: It also knows the mental properties, why is it only called knowing others' minds?

Answer: Because it focuses on the mind. Practitioners focus on the mind, diligently cultivate skillful means, wanting to know the minds of others, not focusing on the mental properties. Although it also knows the mental properties, it is called knowing others' minds. It is like a person seeking to see the king, not seeking to see the retinue. If one sees the king, one also sees the retinue. It is the same with para-citta-jñāna. Furthermore, the naming of dharmas (phenomena) each has its reason, either by its svabhāva (own nature), or by its pratipaksha (antidote), or...

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以方便。或以相應。或以所依。或以所行。或以所緣。或以行以緣。以自體者。如五陰四諦等智是也。余解廣說如上。

界者。有漏是色界系。無漏是不繫。問曰。何故無色界無他心智耶。答曰。非其田故。乃至廣說。複次他心智因色故生。無色界無色。地者。是四根本禪地。不在諸邊無色地。問曰。諸邊中何故無知他心智耶。答曰。此是通若有三昧。能生通果。則有此智。諸邊中無此定故。問曰。中間禪心。以何知他心智知耶。答曰。或有說者。以初禪地者知。復有說者。以二禪地者知。評曰。應作是說。以初禪地者知。所以者何。是一地法故。所依者依欲色界。身行者無漏者行道等四行。有漏者不行行緣者。初禪地者。緣欲界初禪二禪地者。緣欲界乃至第二禪第三禪地者。緣欲界乃至第三禪第四禪地者。緣欲界乃至第四禪。他心智不知無色界。問曰。何故他心智不知無色界。答曰。他心智不知上地法。初禪他心智。不知第二禪心。乃至第三禪他心智。不知第四禪心。問曰。生欲色界。起無色定現在前。他心智慧知彼心心數法不耶。答曰。不知。所以者何。如果時不知。因時亦爾。念處者是三念處。除身念處。智者是四智。謂法智比智道智等智。三昧者無漏者與道無愿相應。有漏者不與相應。根者總與三根相

【現代漢語翻譯】 現代漢語譯本 爲了方便，或者通過相應的（事物），或者通過所依賴的（事物），或者通過所行持的（行為），或者通過所緣慮的（對像），或者通過行持和緣慮，或者通過自體（自性）。例如，五陰（蘊）、四諦（苦、集、滅、道）等（的）智慧就是這樣。其餘的解釋如上文廣泛敘述。

『界』（界地）指的是：有漏（煩惱）是繫縛，無漏（煩惱）是不繫縛。問：為什麼無色界沒有他心智（能夠知曉他人心思的智慧）呢？答：因為不是它的田地（領域）。乃至廣說。再次，他心智因為色界（的禪定）而生，無色界沒有色（物質）。『地』（地界）指的是四根本禪的地界，不在諸邊（邊緣）的無色地。問：為什麼在諸邊（邊緣）中沒有知他心智呢？答：這是通（神通），如果存在三昧（禪定），能夠產生通（神通）的果報，那麼就有這種智慧。在諸邊（邊緣）中沒有這種禪定。問：中間禪的心，用什麼（地）的他心智來知曉呢？答：或者有人說，用初禪地（的智慧）來知曉。又有人說，用二禪地（的智慧）來知曉。評判說：應該這樣說，用初禪地（的智慧）來知曉。為什麼呢？因為是一地（同一地界）的法（法則）。所依賴的（事物）是依賴欲界（的身體）。身行（身業）指的是無漏（的智慧）行道等四行（四種行相）。有漏（的智慧）不行（這些）行。緣（所緣）指的是：初禪地（的智慧），緣慮欲界；初禪、二禪地（的智慧），緣慮欲界乃至第二禪；第三禪地（的智慧），緣慮欲界乃至第三禪；第四禪地（的智慧），緣慮欲界乃至第四禪。他心智不知曉無色界。問：為什麼他心智不知曉無色界呢？答：他心智不知曉上地（更高層次）的法。初禪的他心智，不知曉第二禪的心；乃至第三禪的他心智，不知曉第四禪的心。問：生在欲界，生起無色定現在前，他心智慧知曉那個心和心數法（心理活動）嗎？答：不知曉。為什麼呢？如果果（果報）的時候不知曉，那麼因（因地）的時候也一樣。念處（四念處）指的是三念處，除去身念處。智（智慧）指的是四智，即法智、比智、道智等智。三昧（禪定）指的是無漏（的禪定）與道（真理）、無愿（無所求）相應，有漏（的禪定）不與（它們）相應。根（根基）指的是總共與三根相應。

【English Translation】 English version For convenience, or through corresponding (things), or through what is relied upon, or through what is practiced, or through what is contemplated, or through practice and contemplation, or through self-nature. For example, the wisdom of the five skandhas (aggregates), the Four Noble Truths (suffering, accumulation, cessation, path), etc., is like this. The remaining explanations are extensively described above.

'Dhatu' (element/realm) refers to: defiled (with outflows) is bound, undefiled (without outflows) is unbound. Question: Why doesn't the Formless Realm have telepathy (the wisdom to know the minds of others)? Answer: Because it is not its field (domain). And so on, extensively explained. Furthermore, telepathy arises because of the Form Realm (dhyana), the Formless Realm has no form (matter). 'Bhumi' (ground/level) refers to the ground of the Four Fundamental Dhyanas, not in the marginal Formless Realms. Question: Why is there no telepathy in the marginal (Formless Realms)? Answer: This is a siddhi (supernormal power). If there is samadhi (meditative absorption) that can produce the fruit of siddhi, then there is this wisdom. There is no such samadhi in the marginal (Formless Realms). Question: With what (level) of telepathy does the mind in the intermediate dhyana know (the minds of others)? Answer: Some say that it is known with the wisdom of the First Dhyana. Others say that it is known with the wisdom of the Second Dhyana. Commentary: It should be said that it is known with the wisdom of the First Dhyana. Why? Because it is a dharma (principle) of the same level. What is relied upon is relying on the Desire Realm (body). Body conduct refers to the undefiled (wisdom) practicing the path, etc., the four conducts. The defiled (wisdom) does not practice (these) conducts. What is contemplated refers to: the wisdom of the First Dhyana contemplating the Desire Realm; the wisdom of the First and Second Dhyanas contemplating the Desire Realm up to the Second Dhyana; the wisdom of the Third Dhyana contemplating the Desire Realm up to the Third Dhyana; the wisdom of the Fourth Dhyana contemplating the Desire Realm up to the Fourth Dhyana. Telepathy does not know the Formless Realm. Question: Why doesn't telepathy know the Formless Realm? Answer: Telepathy does not know the dharma of higher levels. The telepathy of the First Dhyana does not know the mind of the Second Dhyana; and so on, the telepathy of the Third Dhyana does not know the mind of the Fourth Dhyana. Question: If one is born in the Desire Realm and arises in the present moment with Formless Realm samadhi, can telepathy know that mind and mental activities? Answer: It cannot know. Why? If it cannot know at the time of the result (fruition), then it is the same at the time of the cause (condition). Mindfulness (Four Foundations of Mindfulness) refers to the three mindfulnesses, excluding mindfulness of the body. Wisdom refers to the four wisdoms, namely dharma wisdom, comparative wisdom, path wisdom, etc. Samadhi refers to the undefiled (samadhi) being in accordance with the path (truth) and desirelessness, while the defiled (samadhi) is not in accordance with (them). Root refers to generally being in accordance with the three roots.

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應。謂樂喜舍根。世者在三世。緣三世者。過去者緣過去。現在者緣現在。未來不生者緣三世。必生者緣未來。善不善無記者。是善緣。善不善無記者緣三種。三界系及不繫者。有漏是色界系。無漏是不繫。緣三界系及不繫者。緣欲色界及不繫。是學無學非學非無學者。是三種。緣學無學非學非無學者。盡緣三種。見道斷修道斷不斷者。有漏者是修道斷。無漏者是不斷。緣見道修道不斷者。盡緣三種。緣名緣義者是緣義。緣自身他身及非。身者緣他身。是方便得。離欲得者。是方便亦是離欲。初禪者離欲界欲得。乃至第四禪離三禪欲得。方便者以方便現在前。佛不以方便現在前。辟支佛以下方便。聲聞或以中。或以上方便。問曰。他心智方便云何。答曰。如施設經說。初行者先取自身相。若身有如是色。則有如是心。若有如是心。則身有如是色。取自身相已。亦取他人身相。若他身有如是色。則有如是心。若有如是心。則身有如是色。取如是相已。作是思惟。今此眾生。為何所觀何所分別。作是思惟時。如實知之。此眾生如是思惟如是分別。是名他心智。滿足集法經亦說。他心智方便云何。答曰。觀五取陰。是苦空無常無我。作如是觀無漏智。問曰。如他心智緣四諦智。何故但說緣苦智者耶。答曰。應說盡緣。而不說

【現代漢語翻譯】 現代漢語譯本 應。謂樂喜舍根（快樂、喜悅、捨棄的根本）。世者在三世（過去、現在、未來）。緣三世者。過去者緣過去。現在者緣現在。未來不生者緣三世。必生者緣未來。善不善無記者。是善緣。善不善無記者緣三種。三界系及不繫者。有漏是系。無漏是不繫。緣三界系及不繫者。緣欲界及不繫。是學無學非學非無學者。是三種。緣學無學非學非無學者。盡緣三種。見道斷修道斷不斷者。有漏者是修道斷。無漏者是不斷。緣見道修道不斷者。盡緣三種。緣名緣義者是緣義。緣自身他身及非身者緣他身。是方便得。離欲得者。是方便亦是離欲。初禪者離欲界欲得。乃至第四禪離三禪欲得。方便者以方便現在前。佛不以方便現在前。辟支佛（獨覺佛）以下方便。聲聞（阿羅漢）或以中。或以上方便。問曰。他心智方便云何。答曰。如施設經說。初行者先取自身相。若身有如是色。則有如是心。若有如是心。則身有如是色。取自身相已。亦取他人身相。若他身有如是色。則有如是心。若有如是心。則身有如是色。取如是相已。作是思惟。今此眾生。為何所觀何所分別。作是思惟時。如實知之。此眾生如是思惟如是分別。是名他心智。滿足集法經亦說。他心智方便云何。答曰。觀五取陰（色、受、想、行、識）。是苦空無常無我。作如是觀無漏智。問曰。如他心智緣四諦智（苦、集、滅、道）。何故但說緣苦智者耶。答曰。應說盡緣。而不說

【English Translation】 English version It corresponds to the roots of joy, gladness, and equanimity. 'World' refers to the three times (past, present, and future). Regarding those that are conditioned by the three times: the past is conditioned by the past, the present is conditioned by the present. Those that will not arise in the future are conditioned by the three times. Those that will certainly arise are conditioned by the future. Good, unwholesome, and neutral are conditioned by the good. Good, unwholesome, and neutral are conditioned by three types. Those bound by the three realms and those unbound: that which has outflows is bound; that which has no outflows is unbound. Regarding those bound by the three realms and those unbound: they are conditioned by the desire realm and the unbound. Those who are learners, non-learners, and neither learners nor non-learners: these are three types. Regarding those who are learners, non-learners, and neither learners nor non-learners: all are conditioned by three types. Those that are severed by the path of seeing, severed by the path of cultivation, and unsevered: that which has outflows is severed by the path of cultivation; that which has no outflows is unsevered. Regarding those that are severed by the path of seeing, severed by the path of cultivation, and unsevered: all are conditioned by three types. That which is conditioned by name and that which is conditioned by meaning: it is conditioned by meaning. That which is conditioned by oneself, others, and neither oneself nor others: it is conditioned by others. It is attained through skillful means. That which is attained through detachment from desire: it is both skillful means and detachment from desire. The first dhyana (禪定) is attained through detachment from desire in the desire realm. Even the fourth dhyana is attained through detachment from desire in the third dhyana. Skillful means are when skillful means are present. The Buddha is not present with skillful means. Pratyekabuddhas (辟支佛) [Solitary Buddhas] use lower skillful means. Sravakas (聲聞) [Arhats] use either middle or higher skillful means. Question: What are the skillful means for the knowledge of others' minds? Answer: As stated in the 'Establishment Sutra', the initial practitioner first takes the characteristic of their own body. If the body has such a color, then it has such a mind. If it has such a mind, then the body has such a color. Having taken the characteristic of their own body, they also take the characteristic of others' bodies. If the other's body has such a color, then it has such a mind. If it has such a mind, then the body has such a color. Having taken such a characteristic, they contemplate, 'What is this being observing and discriminating?' While contemplating, they truly know it. This being is thinking and discriminating in this way. This is called the knowledge of others' minds. The 'Satisfying Collection of Dharmas Sutra' also states: What are the skillful means for the knowledge of others' minds? Answer: Observe the five aggregates of clinging (五取陰) [form, feeling, perception, mental formations, and consciousness]. They are suffering, empty, impermanent, and without self. By contemplating in this way, one attains wisdom without outflows. Question: Since the knowledge of others' minds is conditioned by the wisdom of the Four Noble Truths (四諦智) [suffering, origin, cessation, and path], why is it only said to be conditioned by the wisdom of suffering? Answer: It should be said that it is conditioned by all, but it is not said.

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者。當知此說有餘。複次此說初起入法方便。若說緣苦智。當知亦說緣余智。問曰。前方便此後方便。有何差別耶。答曰。前所說方便。至有漏無漏。此所說方便。一向是無漏。複次後方便。勝妙明凈勝前方便。問曰。若眼不見色。為能知他心不耶。答曰。能知。以耳聞其聲故。若眼不見色。耳不聞聲。為能知他心不。答曰。知。以鼻嗅其香故。若眼耳鼻不見色聞聲嗅香。為能知他心不耶。答曰。知。以舌知味故。若不見色聞聲嗅香知味。為能知他心不耶。答曰。知。以身觸故。若不見色。乃至身不覺觸。為能知他心不耶。答曰。或有說者。不知。所以者何。以他心智因色故。評曰。應作是說。方便時不知。滿足時能知。問曰。何故他心智方便時因色生耶。答曰。因粗得入細故。他心智方便時緣自己。滿足時不緣自己。問曰。何故他心智方便時緣自己。滿足時不緣自己耶。答曰。他心智不緣他心所緣所行。若他心智。緣他心所緣所行者。亦可名自心智。本曾所得有漏心心數法十五種。欲界有三種。謂上中下。乃至第四禪亦有三種。初禪地下有漏他心智。知欲界三種心心數法。及知初禪下有漏心心數法。中者。知欲界三種。知初禪下中二種。上者知欲界三種初禪三種。如初禪乃至第四禪。上者知十五種。如本曾起有漏心

【現代漢語翻譯】 現代漢語譯本 這些人應當知道這種說法並不完整。此外，這種說法只是最初進入佛法的方便法門。如果說能了知緣苦之智（Dukkha-ñāṇa），就應當知道也能了知其他的智慧。有人問：『之前的方便法門和之後的方便法門，有什麼差別呢？』回答說：『之前所說的方便法門，可以達到有漏和無漏的境界；而這裡所說的方便法門，則完全是無漏的。』此外，後面的方便法門，比前面的方便法門更殊勝、更精妙、更明凈。 有人問：『如果眼睛看不見顏色（Rūpa），能知道他人的心念嗎？』回答說：『能知道，因為能用耳朵聽到聲音（Śabda）。』如果眼睛看不見顏色，耳朵聽不見聲音，能知道他人的心念嗎？回答說：『能知道，因為能用鼻子嗅到氣味（Gandha）。』如果眼睛、耳朵、鼻子看不見顏色、聽不見聲音、嗅不到氣味，能知道他人的心念嗎？回答說：『能知道，因為能用舌頭知道味道（Rasa）。』如果看不見顏色、聽不見聲音、嗅不到氣味、嘗不到味道，能知道他人的心念嗎？回答說：『能知道，因為能用身體感覺到觸覺（Sparśa）。』如果看不見顏色，乃至身體感覺不到觸覺，能知道他人的心念嗎？』回答說：『有些人認為，不能知道。為什麼呢？因為他心智（Para-citta-jñāna）是依靠顏色而產生的。』評論說：『應該這樣說，在方便的時候不能知道，在圓滿的時候才能知道。』 有人問：『為什麼他心智在方便的時候，是依靠顏色而產生的呢？』回答說：『因為要通過粗顯的才能進入到細微的境界。』他心智在方便的時候緣于自己，在圓滿的時候不緣于自己。有人問：『為什麼他心智在方便的時候緣于自己，在圓滿的時候不緣于自己呢？』回答說：『他心智不緣於他人心念所緣的對象和行為。如果他心智緣於他人心念所緣的對象和行為，那也可以叫做自心智了。』 原本曾經獲得的有漏心和心所法（Citta-caitasika）有十五種。欲界（Kāmadhātu）有三種，即上、中、下。乃至第四禪（Caturtha-dhyāna）也有三種。初禪（Prathama-dhyāna）地下的有漏他心智，能知道欲界的三種心和心所法，以及知道初禪地下的有漏心和心所法。中等的他心智，能知道欲界的三種，知道初禪的下、中兩種。上等的他心智，能知道欲界的三種，初禪的三種。如同初禪乃至第四禪，上等的他心智慧知道十五種。如同原本曾經生起的有漏心。

【English Translation】 English version These should know that this saying is incomplete. Furthermore, this saying is merely an initial expedient for entering the Dharma. If one speaks of knowing the wisdom of suffering (Dukkha-ñāṇa), one should know that one also speaks of knowing other wisdoms. The question is asked: 'What is the difference between the previous expedient and the subsequent expedient?' The answer is: 'The previously mentioned expedient can reach both the defiled (with outflows) and undefiled (without outflows) states; while the expedient mentioned here is entirely undefiled.' Moreover, the subsequent expedient is more excellent, subtle, and pure than the previous expedient. The question is asked: 'If the eye does not see color (Rūpa), can one know the mind of another?' The answer is: 'One can know, because one can hear the sound (Śabda) with the ear.' If the eye does not see color, and the ear does not hear sound, can one know the mind of another? The answer is: 'One can know, because one can smell the scent (Gandha) with the nose.' If the eye, ear, and nose do not see color, hear sound, or smell scent, can one know the mind of another? The answer is: 'One can know, because one can know the taste (Rasa) with the tongue.' If one does not see color, hear sound, smell scent, or know taste, can one know the mind of another? The answer is: 'One can know, because of bodily touch (Sparśa).' If one does not see color, and even the body does not feel touch, can one know the mind of another?' The answer is: 'Some say that one cannot know. Why? Because the wisdom of knowing the minds of others (Para-citta-jñāna) arises because of color.' The commentary says: 'It should be said that one cannot know at the time of the expedient, but one can know at the time of fulfillment.' The question is asked: 'Why does the wisdom of knowing the minds of others arise because of color at the time of the expedient?' The answer is: 'Because one must enter the subtle through the coarse.' The wisdom of knowing the minds of others focuses on oneself at the time of the expedient, and does not focus on oneself at the time of fulfillment. The question is asked: 'Why does the wisdom of knowing the minds of others focus on oneself at the time of the expedient, and not focus on oneself at the time of fulfillment?' The answer is: 'The wisdom of knowing the minds of others does not focus on the objects and actions focused on and performed by the minds of others. If the wisdom of knowing the minds of others focused on the objects and actions focused on and performed by the minds of others, it could also be called the wisdom of one's own mind.' The defiled mind and mental factors (Citta-caitasika) that were originally obtained are of fifteen kinds. The desire realm (Kāmadhātu) has three kinds, namely upper, middle, and lower. Even the fourth dhyana (Caturtha-dhyāna) has three kinds. The defiled wisdom of knowing the minds of others below the first dhyana (Prathama-dhyāna) can know the three kinds of mind and mental factors of the desire realm, and can know the defiled mind and mental factors below the first dhyana. The middling wisdom of knowing the minds of others can know the three kinds of the desire realm, and can know the lower and middle two kinds of the first dhyana. The upper wisdom of knowing the minds of others can know the three kinds of the desire realm, and the three kinds of the first dhyana. Like the first dhyana up to the fourth dhyana, the upper wisdom of knowing the minds of others can know fifteen kinds. Like the defiled mind that was originally arisen.

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。有十五種。未曾得有漏心。亦有十五種。無漏心有十二種。初禪地有三種。謂上中下。乃至第四禪亦爾。第二禪地下無漏心。知初禪地下無漏心。亦知二禪下者第二禪。中者知初禪第二禪下中二種。上者知初禪第二禪下中上三種。知第二禪乃至第四禪。上者知十二種無漏心心數法。問曰。何故下有漏他心智。知下地三種及自地下者。無漏下他心智。知下地下心心數法及自地下者。非中上耶。答曰。有漏心心數法異。無漏心心數法異。一身中可有三種有漏心心數法無漏心心數法。以根故別。若是下根則無中上根。乃至若是上根。則無中下根。

他心智不知勝地勝根勝人心。勝地者。初禪地他心智。不知第二禪地心心數法。乃至第三禪地。不知第四禪地心心數法。勝根者。下根他心智。不知中上根心心數法。勝人者。學人他心智。不知無學人心心數法。問曰。一切無學人他心智。盡知學人心心數法耶。答曰。不知。時解脫不知見到心。見到不知時解脫心。所以者何。見到於時解脫根勝故。時解脫于見到人勝故。問曰。學人起第二禪心現在前。無學人起初禪心現在前。為展轉相知不。答曰。不知。所以者何。無學人于學人人勝。學人于無學人地勝。聲聞起第二禪心心數法現在前佛起初禪心心數法現在前。為展轉相知

【現代漢語翻譯】 現代漢語譯本：有十五種（指某種分類）。未曾得有漏心（指未曾獲得受煩惱影響的心），亦有十五種。無漏心（指不受煩惱影響的心）有十二種。初禪地（指初禪境界）有三種，謂上中下。乃至第四禪亦爾（第四禪也是如此）。第二禪地下無漏心，知初禪地下無漏心。亦知二禪下者第二禪，中者知初禪第二禪下中二種，上者知初禪第二禪下中上三種。知第二禪乃至第四禪，上者知十二種無漏心心數法（與心相關的精神現象）。問曰：何故下有漏他心智（指較低層次的、受煩惱影響的知他人心智），知下地三種及自地下者，無漏下他心智（指較低層次的、不受煩惱影響的知他人心智），知下地下心心數法及自地下者，非中上耶？答曰：有漏心心數法異，無漏心心數法異。一身中可有三種有漏心心數法無漏心心數法，以根故別（因為根器的不同而有所區別）。若是下根則無中上根，乃至若是上根，則無中下根。 他心智不知勝地勝根勝人心。勝地者，初禪地他心智，不知第二禪地心心數法，乃至第三禪地，不知第四禪地心心數法。勝根者，下根他心智，不知中上根心心數法。勝人者，學人（指還在學習的人）他心智，不知無學人（指已經完成學習的人）心心數法。問曰：一切無學人他心智，盡知學人心心數法耶？答曰：不知。時解脫（指通過特定時間修行獲得解脫的人）不知見到（指通過頓悟獲得解脫的人）心，見到不知時解脫心。所以者何？見到於時解脫根勝故，時解脫于見到人勝故。問曰：學人起第二禪心現在前，無學人起初禪心現在前，為展轉相知不？答曰：不知。所以者何？無學人于學人人勝，學人于無學人地勝。聲聞（指聽聞佛法而證悟的人）起第二禪心心數法現在前，佛起初禪心心數法現在前，為展轉相知？

【English Translation】 English version: There are fifteen kinds (referring to a certain classification). There are also fifteen kinds of minds that have never attained defiled consciousness (meaning minds that have not been influenced by afflictions). There are twelve kinds of undefiled consciousness (meaning minds not influenced by afflictions). The first Dhyana realm (referring to the realm of the first Dhyana) has three kinds, namely superior, intermediate, and inferior. It is the same even up to the fourth Dhyana. The undefiled mind in the second Dhyana realm knows the undefiled mind in the inferior level of the first Dhyana realm. It also knows that the inferior level of the second Dhyana is the second Dhyana; the intermediate level knows the inferior and intermediate two kinds of the first and second Dhyanas; the superior level knows the inferior, intermediate, and superior three kinds of the first and second Dhyanas. Knowing the second Dhyana up to the fourth Dhyana, the superior level knows the twelve kinds of undefiled mental functions (mental phenomena related to the mind). Question: Why does the inferior defiled mind-reading ability (referring to a lower-level mind-reading ability influenced by afflictions) know the three kinds of lower realms and its own lower realm, while the inferior undefiled mind-reading ability (referring to a lower-level mind-reading ability not influenced by afflictions) knows the mental functions of the lower realms and its own lower realm, but not the intermediate and superior levels? Answer: Defiled mental functions are different from undefiled mental functions. In one body, there can be three kinds of defiled mental functions and undefiled mental functions, differentiated by the root (because of the difference in faculties). If it is an inferior faculty, then there is no intermediate or superior faculty; even if it is a superior faculty, then there is no intermediate or inferior faculty. Mind-reading ability does not know superior realms, superior faculties, or superior people's minds. Superior realms refer to the mind-reading ability in the first Dhyana realm not knowing the mental functions in the second Dhyana realm, and even in the third Dhyana realm, not knowing the mental functions in the fourth Dhyana realm. Superior faculties refer to the inferior mind-reading ability not knowing the mental functions of intermediate and superior faculties. Superior people refer to the mind-reading ability of a learner (referring to someone still learning) not knowing the mental functions of a non-learner (referring to someone who has completed learning). Question: Does the mind-reading ability of all non-learners completely know the mental functions of learners? Answer: No. A 'time-liberated' (referring to someone who attains liberation through specific time-bound practices) does not know the mind of a 'view-attained' (referring to someone who attains liberation through sudden insight), and a 'view-attained' does not know the mind of a 'time-liberated'. Why? Because the 'view-attained' is superior in faculty to the 'time-liberated', and the 'time-liberated' is superior in person to the 'view-attained'. Question: If a learner's mind of the second Dhyana arises, and a non-learner's mind of the first Dhyana arises, do they know each other reciprocally? Answer: No. Why? Because the non-learner is superior to the learner in person, and the learner is superior to the non-learner in realm. If a Shravaka (referring to someone who attains enlightenment by hearing the Buddha's teachings) has the mental functions of the second Dhyana arising, and the Buddha has the mental functions of the first Dhyana arising, do they know each other reciprocally?

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不。答曰。不知。所以者何。佛于聲聞根勝。聲聞于佛地勝。欲界有四種變化心。謂初禪果。乃至第四禪果。初禪地他心智。為知此四種心不。答曰。或有說者知。所以者何。儘是欲界心故。復有說者。唯知初禪果。余則不知所以者何。如不知因。果亦不知。

是佛所有無漏心。及未曾得有漏心。無有他心智慧知者。已曾得有漏心。佛欲令他知則知。若佛欲令鈍根者知。利根者不知。鈍根者則知。利根者不知。佛欲令薩波達知舍利弗不知。薩波達則知。舍利弗不知。欲令畜生得知人不知者。畜生則知人不知。何以知之。有經說。佛住那提迦夜城矜迦精舍時。眾多比丘。置缽在露地。及世尊缽。亦在露地。爾時有一獼猴。從娑羅樹下。往詣眾多缽所。時諸比丘。恐破缽故。皆共遮之。爾時世尊告諸比丘。汝等莫遮此獼猴。不破汝等缽也。爾時獼猴取世尊缽。徐還上樹。盛滿流蜜。以奉世尊。世尊不受。以雜蟲故。爾時世尊。起世俗心。欲令去蟲。是時獼猴即知佛意卻在一面。除蜜中蟲。覆上世尊。世尊不受。以未作凈故。世尊復起世俗心。若此獼猴。以水作凈者。我則受之。是時獼猴即知佛心。以水作凈。佛便受之。以其凈故。爾時獼猴以世尊受其蜜故。心生歡喜。踴躍無量。起舞卻行。墮坑而死。得生人中。于

【現代漢語翻譯】 現代漢語譯本： 不。回答說：『不知道。』為什麼呢？佛在聲聞的根器上勝過聲聞，聲聞在佛的境界上勝過佛。欲界有四種變化的心，即初禪果，乃至第四禪果。初禪地的他心智，能知道這四種心嗎？回答說：『或者有人說能知道。』為什麼呢？因為這些都是欲界的心。又有人說：『只能知道初禪果，其餘的就不知道了。』為什麼呢？因為如果不知道原因，結果也就不知道。 佛所有無漏的心，以及未曾得到的有漏心，沒有他心智慧夠知道。已經得到的有漏心，佛如果想讓他人知道就能知道。如果佛想讓遲鈍的人知道，聰慧的人不知道，遲鈍的人就能知道，聰慧的人就不知道。佛想讓薩波達（Sārvatragāmin，一切行）知道，舍利弗（Śāriputra，智慧第一）不知道，薩波達就能知道，舍利弗就不知道。想讓畜生能知道，人不知道，畜生就能知道，人就不知道。憑什麼知道呢？有經典記載，佛住在那提迦夜城（Nādikā，地名）的矜迦精舍（Kiṃkila，地名）時，眾多比丘（bhikṣu，出家男眾）把缽（patra，食器）放在露天的地方，世尊（Bhagavān，佛的尊稱）的缽也在露天的地方。當時有一隻獼猴，從娑羅樹（śāla，樹名）下，走到眾多缽的地方。當時各位比丘，害怕獼猴打破缽，都一起阻止它。當時世尊告訴各位比丘：『你們不要阻止這隻獼猴，它不會打破你們的缽的。』當時獼猴拿起世尊的缽，慢慢地回到樹上，盛滿蜂蜜，獻給世尊。世尊沒有接受，因為蜂蜜里有雜蟲。當時世尊，生起世俗的心，想讓獼猴去掉蟲子。當時獼猴立刻知道佛的心意，退到一邊，除去蜂蜜中的蟲子，又獻給世尊。世尊沒有接受，因為獼猴沒有把蜂蜜弄乾凈。世尊又生起世俗的心，如果這隻獼猴用水把蜂蜜洗乾淨，我就接受它。當時獼猴立刻知道佛的心意，用水把蜂蜜洗乾淨，佛就接受了。因為蜂蜜乾淨的緣故。當時獼猴因為世尊接受它的蜂蜜，心裡生起歡喜，踴躍無量，起舞后退，掉進坑裡死了，轉生到人間。

【English Translation】 English version: 『No,』 he replied. 『I do not know.』 Why is that? The Buddha surpasses the Śrāvakas (hearers) in the faculty of roots, and the Śrāvakas surpass the Buddha in the realm of attainment. In the Desire Realm, there are four kinds of transformed minds, namely, the fruit of the First Dhyāna (meditative absorption), up to the fruit of the Fourth Dhyāna. Can the mind-reading faculty of the First Dhyāna realm know these four kinds of minds?』 He replied, 『Some say they can know.』 Why is that? Because all these are minds of the Desire Realm. Others say, 『They can only know the fruit of the First Dhyāna; they do not know the rest.』 Why is that? Because if one does not know the cause, one also does not know the result. The Buddha's unconditioned mind and the conditioned mind that has not yet been attained cannot be known by any mind-reading faculty. The conditioned mind that has already been attained can be known if the Buddha wishes it to be known. If the Buddha wishes a dull person to know it, and a sharp person not to know it, then the dull person will know it, and the sharp person will not know it. If the Buddha wishes Sārvatragāmin (one who goes everywhere) to know it, and Śāriputra (the foremost in wisdom) not to know it, then Sārvatragāmin will know it, and Śāriputra will not know it. If one wishes an animal to know it, and a human not to know it, then the animal will know it, and the human will not know it. How do we know this? There is a sutra (scripture) that says: When the Buddha was staying in the Kiṃkila (place name) monastery in the city of Nādikā (place name), many bhikṣus (monks) placed their patras (bowls) in the open, and the Bhagavan's (Buddha's honorific title) patra was also in the open. At that time, a monkey came from under a śāla (tree name) tree to the place of the many patras. Then the bhikṣus, fearing that the monkey would break the patras, all tried to stop it. At that time, the Bhagavan told the bhikṣus, 『Do not stop this monkey; it will not break your patras.』 At that time, the monkey took the Bhagavan's patra, slowly returned to the tree, filled it with honey, and offered it to the Bhagavan. The Bhagavan did not accept it because there were insects in the honey. At that time, the Bhagavan arose a worldly thought, wanting the monkey to remove the insects. At that time, the monkey immediately knew the Buddha's intention, stepped aside, removed the insects from the honey, and offered it to the Bhagavan again. The Bhagavan did not accept it because the monkey had not cleaned the honey. The Bhagavan again arose a worldly thought: 『If this monkey cleans the honey with water, I will accept it.』 At that time, the monkey immediately knew the Buddha's intention, cleaned the honey with water, and the Buddha accepted it because it was clean. At that time, because the Bhagavan accepted its honey, the monkey felt joy in its heart, danced with immeasurable delight, and, while dancing backwards, fell into a pit and died, and was reborn among humans.

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佛法出家。得阿羅漢道。名摩頭婆肆吒。以是事故。尊者波毗奢。作偈贊佛。

欲令人天知佛心　　隨其所念皆能知 　若入諸禪深妙定　　無有能知佛心者

問曰。佛為得知佛心他心智不耶。答曰。或有說者。不得。所以者何。世無二佛故。復有說者得。以能緣故。不以起現在前。辟支佛如渴伽獸角獨出世者。與佛無異。若作是說。眾多出世者。有緣辟支佛心他心智亦能緣亦能起現在前。聲聞有知聲聞心他心智亦能緣亦能起現在前。佛所有無漏心。及未曾得有漏心。無色界心。無有他心智。能知此心者。

眾生或有生有滅。生者。生欲界色界眾生。及生無色界凡夫人。為當得他心智不耶。答曰。以二事故當得。一以能緣。二以現前行。滅者。生無色界聖人。若涅槃者。為當得他心智不。答曰。不當得。復有說者。當得。以能緣故。不以現前行。評曰。不應作是說。當得不現前行。寧當說不得。不當說得。不現在前行。

有境界。是佛他心智所知。非辟支佛聲聞所知有境界。是佛辟支佛他心智所知。非聲聞所知有境界。是佛辟支佛聲聞他心智所知。如經說。比丘當知。雪山中有如是處。獼猴所不能行。人亦不能行。有處所獼猴能行人不能行。有處所獼猴能行。人亦能行。雪山猶如境界。獼猴如

【現代漢語翻譯】 現代漢語譯本： 佛法出家，證得阿羅漢道（A luo han dao，佛教修行果位），名叫摩頭婆肆吒（Mo tou po si zha）。因為這個緣故，尊者波毗奢（Bo pi she）作偈讚歎佛陀：

『想要使人天眾生了解佛陀的心意，佛陀能夠隨順他們的念頭而知曉。 如果進入各種禪定深奧微妙的境界，就沒有人能夠了解佛陀的心意。』

問：佛陀是否能夠得知佛陀的心和他心智（ta xin zhi，瞭解他人內心的智慧）呢？ 答：有些人說，不能。為什麼呢？因為世上沒有兩位佛陀的緣故。 又有些人說，能。因為能夠緣取（yuan qu，作為認識的對象），但不是以現前行（xian qian xing，實際發生作用）的方式。 辟支佛（Pi zhi fo，又稱緣覺佛，靠自身領悟佛法真諦而得道者）如同渴伽獸角（ke qie shou jiao）一般獨自出世，與佛陀沒有區別。 如果這樣說，眾多出世的辟支佛，有緣取辟支佛心和他心智，既能緣取也能實際發生作用。 聲聞（Sheng wen，聽聞佛陀教誨而得道者）有知聲聞心和他心智，既能緣取也能實際發生作用。 佛陀所有無漏心（wu lou xin，沒有煩惱的心），以及未曾得到的有漏心（you lou xin，有煩惱的心），無**心（wu ** xin，此處原文缺失，根據語境推測可能指沒有執著的心），沒有他心智慧夠知曉這些心。

眾生或者有生有滅。生，指的是生於欲界（yu jie，佛教三界之一，眾生有情慾和物質慾望的生存空間）、（，此處原文缺失，根據語境推測可能指色界）眾生，以及生於無（wu ，此處原文缺失，根據語境推測可能指無色界）的凡夫俗子。 他們能夠得到他心智嗎？ 答：因為兩種原因能夠得到，一是能夠緣取，二是能夠現前行。 滅，指的是生於無（wu ，此處原文缺失，根據語境推測可能指無色界）的聖人，如果涅槃（Nie pan，佛教指脫離輪迴的狀態）了，他們能夠得到他心智嗎？ 答：不能得到。又有些人說，能夠得到，因為能夠緣取，但不是以現前行的方式。 評判說，不應該這樣說，能夠得到但不現前行。寧可說不能得到，不應該說得到但不現在發生作用。

有境界，是佛陀的他心智所能知曉的，但不是辟支佛和聲聞所能知曉的。 有境界，是佛陀和辟支佛的他心智所能知曉的，但不是聲聞所能知曉的。 有境界，是佛陀、辟支佛和聲聞的他心智所能知曉的。 如同經中所說：『比丘（Bi qiu，佛教出家男子）應當知道，雪山（Xue shan，喜馬拉雅山）中有這樣的地方，獼猴不能行走，人也不能行走；有的地方獼猴能行走，人不能行走；有的地方獼猴能行走，人也能行走。』 雪山就像是境界，獼猴就像是……

【English Translation】 English version: Having renounced the world in the Buddha's Dharma and attained the state of Arhat (A luo han dao, a state of enlightenment in Buddhism), he was named Matrubhastata (Mo tou po si zha). For this reason, the Venerable Bhaaviveka (Bo pi she) composed a verse praising the Buddha:

'Wishing to make gods and humans understand the Buddha's mind, the Buddha can know whatever they think. If one enters various deep and subtle states of meditation, no one can know the Buddha's mind.'

Question: Does the Buddha know the Buddha's mind and the mind-reading wisdom (ta xin zhi, the wisdom to understand others' minds)? Answer: Some say, no. Why? Because there are no two Buddhas in the world. Others say, yes. Because it can be an object of cognition (yuan qu, as an object of knowledge), but not in a manifest way (xian qian xing, actually functioning). A Pratyekabuddha (Pi zhi fo, also known as a self-enlightened Buddha, who attains enlightenment through their own understanding of the Dharma), like the horn of a rhinoceros appearing alone in the world, is no different from a Buddha. If it is said this way, many Pratyekabuddhas who appear in the world, have the ability to cognize the minds of Pratyekabuddhas and mind-reading wisdom, both able to cognize and actually function. Sravakas (Sheng wen, those who attain enlightenment by hearing the Buddha's teachings) have the ability to know the minds of Sravakas and mind-reading wisdom, both able to cognize and actually function. All the Buddha's undefiled minds (wu lou xin, minds without defilements), and the defiled minds (you lou xin, minds with defilements) that have not yet been attained, desireless minds (wu ** xin, the original text is missing here, and it is speculated that it may refer to minds without attachment based on the context), no mind-reading wisdom can know these minds.

Sentient beings either have birth and death. Birth refers to beings born in the desire realm (yu jie, one of the three realms in Buddhism, the living space where sentient beings have desires and material desires), ** (, the original text is missing here, and it is speculated that it may refer to the form realm) beings, and ordinary people born in the formless realm (wu , the original text is missing here, and it is speculated that it may refer to the formless realm). Can they attain mind-reading wisdom? Answer: They can attain it for two reasons: first, they can cognize; second, they can manifest. Death refers to sages born in the formless realm (wu **, the original text is missing here, and it is speculated that it may refer to the formless realm). If they attain Nirvana (Nie pan, in Buddhism, the state of liberation from reincarnation), can they attain mind-reading wisdom? Answer: They cannot attain it. Others say that they can attain it because they can cognize, but not in a manifest way. The commentary says that it should not be said that they can attain it but not manifest it. It is better to say that they cannot attain it, rather than saying that they can attain it but it does not manifest.

There are realms that the Buddha's mind-reading wisdom can know, but Pratyekabuddhas and Sravakas cannot know. There are realms that the Buddha's and Pratyekabuddhas' mind-reading wisdom can know, but Sravakas cannot know. There are realms that the Buddha's, Pratyekabuddhas', and Sravakas' mind-reading wisdom can know. As the sutra says: 'Monks (Bi qiu, Buddhist monks) should know that in the Himalayas (Xue shan, the Himalayan Mountains) there are places where monkeys cannot go and people cannot go; there are places where monkeys can go but people cannot go; there are places where monkeys can go and people can also go.' The Himalayas are like realms, and monkeys are like...

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辟支佛。人如聲聞。如是之義。今當顯現。見道有十五心。他心智知相似法。有漏者知有漏。無漏者知無漏。已曾得者。知已曾得。未曾得者。知未曾得。法智分者知法智分。比智分者知比智分。聲聞人他心智。見道中知二心。辟支佛知四心。佛一一次第知。所以者何。辟支佛聲聞。以方便現在前。佛不以方便現在前。行者入見道作方便。聲聞入為法智分他心智作方便。行者已入見道。聲聞起法智分他心智現在前。能知行者二心。謂苦法忍苦法智。行者入比智分。聲聞人為比智分他心智作方便。行者已入比智分。聲聞人起比智分他心智現在前。欲知苦比忍乃知道比智。行者為見道作方便。辟支佛為法智分他心智作方便。行者已入見道。辟支佛起法智分他心智現在前。知行者二心。謂苦法忍苦法智。行者入比智分。辟支佛為比智分他心智作方便。行者已入比智分。辟支佛起比智分他心智現在前。欲知苦比忍乃知滅比忍滅比智。佛不以方便一切功德現在前。如行者一一次第起見道現在前。世尊以他心智。一一次第而知。

佛於三種道。以總相知。亦以別相知。辟支佛亦知三種道。于聲聞辟支佛道。以總相別相知。于佛道以總相知。不以別相。聲聞亦知三種道。于聲聞道。以總相別相知。于辟支佛道。以總相知。不以

【現代漢語翻譯】 現代漢語譯本 關於辟支佛（Pratyekabuddha，獨覺佛）和聲聞（Śrāvaka，聽聞佛法而悟道的修行者）的相似之處，現在我將闡明。在見道（Darśanamārga，證悟的第一階段）中有十五個心念生起。他心智（Paracitta-jñāna，知他人心智的能力）能夠知曉相似的法。有漏者（Sāsrava，仍有煩惱者）能知有漏法，無漏者（Anāsrava，無煩惱者）能知無漏法。已證得者，能知已證得之法；未證得者，能知未證得之法。於法智（Dharmajñāna，對欲界四諦的智慧）相應者，能知法智相應之法；于比智（Anvayajñāna，對色界、無色界四諦的智慧）相應者，能知比智相應之法。聲聞的他心智，在見道中能知二心。辟支佛能知四心。佛（Buddha，覺悟者）能一次一次地次第了知。這是為什麼呢？因為辟支佛和聲聞需要通過方便（Upāya，善巧方法）才能使智慧現前，而佛不需要通過方便。修行者進入見道時，需要作方便。聲聞爲了獲得與法智相應的他心智而作方便。當修行者已進入見道，聲聞生起與法智相應的他心智，能夠知曉修行者的二心，即苦法忍（duḥkha-dharmajñāna-kṣānti，對苦諦的忍）和苦法智（duḥkha-dharmajñāna，對苦諦的智）。修行者進入比智時，聲聞爲了獲得與比智相應的他心智而作方便。當修行者已進入比智，聲聞生起與比智相應的他心智，想要知曉苦比忍（duhkha-anvayajñāna-ksanti，對上界苦諦的忍）乃至道比智（marga-anvayajñāna，對上界道諦的智）。修行者為進入見道而作方便，辟支佛為獲得與法智相應的他心智而作方便。當修行者已進入見道，辟支佛生起與法智相應的他心智，知曉修行者的二心，即苦法忍和苦法智。修行者進入比智時，辟支佛為獲得與比智相應的他心智而作方便。當修行者已進入比智，辟支佛生起與比智相應的他心智，想要知曉苦比忍，乃至滅比忍（nirodha-anvayajñāna-ksanti，對上界滅諦的忍）和滅比智（nirodha-anvayajñāna，對上界滅諦的智）。佛不需要通過方便，一切功德自然現前。如同修行者一次一次次第生起見道，世尊（Bhagavān，佛的尊稱）以他心智一次一次次第了知。 佛對於三種道（Mārga，道路），以總相（Sāmānya-lakṣaṇa，共相）知，也以別相（Viśeṣa-lakṣaṇa，自相）知。辟支佛也知三種道，對於聲聞道和辟支佛道，以總相和別相知；對於佛道，以總相知，不以別相知。聲聞也知三種道，對於聲聞道，以總相和別相知；對於辟支佛道，以總相知，不以別相知。

【English Translation】 English version Regarding the similarity between Pratyekabuddhas (獨覺佛, Solitary Buddhas) and Śrāvakas (聲聞, Hearers), I will now elucidate. In the Darśanamārga (見道, Path of Seeing), fifteen thoughts arise. Paracitta-jñāna (他心智, the knowledge of others' minds) can know similar dharmas. Those with outflows (Sāsrava, 有漏者) know the dharmas with outflows, and those without outflows (Anāsrava, 無漏者) know the dharmas without outflows. Those who have attained know what they have attained; those who have not attained know what they have not attained. Those who are associated with Dharmajñāna (法智, Knowledge of Dharma) know the dharmas associated with Dharmajñāna; those who are associated with Anvayajñāna (比智, Inferential Knowledge) know the dharmas associated with Anvayajñāna. The Śrāvaka's knowledge of others' minds knows two thoughts in the Path of Seeing. The Pratyekabuddha knows four thoughts. The Buddha (佛, Awakened One) knows them one by one in order. Why is this? Because Pratyekabuddhas and Śrāvakas need to use Upāya (方便, skillful means) to bring forth wisdom, while the Buddha does not need to use skillful means. When a practitioner enters the Path of Seeing, they need to make effort. The Śrāvaka makes effort to obtain the knowledge of others' minds associated with Dharmajñāna. When the practitioner has entered the Path of Seeing, the Śrāvaka arises with the knowledge of others' minds associated with Dharmajñāna, and can know the practitioner's two thoughts, namely duḥkha-dharmajñāna-kṣānti (苦法忍, forbearance regarding the Dharma-knowledge of suffering) and duḥkha-dharmajñāna (苦法智, knowledge of the Dharma of suffering). When the practitioner enters Anvayajñāna, the Śrāvaka makes effort to obtain the knowledge of others' minds associated with Anvayajñāna. When the practitioner has entered Anvayajñāna, the Śrāvaka arises with the knowledge of others' minds associated with Anvayajñāna, wanting to know duhkha-anvayajñāna-ksanti (苦比忍, forbearance regarding the inferential knowledge of suffering) and even marga-anvayajñāna (道比智, inferential knowledge of the path). The practitioner makes effort to enter the Path of Seeing, and the Pratyekabuddha makes effort to obtain the knowledge of others' minds associated with Dharmajñāna. When the practitioner has entered the Path of Seeing, the Pratyekabuddha arises with the knowledge of others' minds associated with Dharmajñāna, knowing the practitioner's two thoughts, namely duḥkha-dharmajñāna-kṣānti and duḥkha-dharmajñāna. When the practitioner enters Anvayajñāna, the Pratyekabuddha makes effort to obtain the knowledge of others' minds associated with Anvayajñāna. When the practitioner has entered Anvayajñāna, the Pratyekabuddha arises with the knowledge of others' minds associated with Anvayajñāna, wanting to know duhkha-anvayajñāna-ksanti, and even nirodha-anvayajñāna-ksanti (滅比忍, forbearance regarding the inferential knowledge of cessation) and nirodha-anvayajñāna (滅比智, inferential knowledge of cessation). The Buddha does not need to use skillful means; all merits naturally appear. Just as the practitioner arises with the Path of Seeing one by one in order, the Bhagavan (世尊, the Blessed One) knows with the knowledge of others' minds one by one in order. The Buddha knows the three paths (Mārga, 道) with both Sāmānya-lakṣaṇa (總相, general characteristics) and Viśeṣa-lakṣaṇa (別相, specific characteristics). The Pratyekabuddha also knows the three paths, knowing the Śrāvaka path and the Pratyekabuddha path with both general and specific characteristics; regarding the Buddha path, they know it with general characteristics but not with specific characteristics. The Śrāvaka also knows the three paths, knowing the Śrāvaka path with both general and specific characteristics; regarding the Pratyekabuddha path, they know it with general characteristics but not with specific characteristics.

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別相。問曰。聲聞見道諦時。為見辟支佛佛道不。若見者。他心智何故不知。若不見者。云何得緣彼不壞信耶。答曰。應作是說見。問曰。若然者。他心智何故不知耶。答曰。以總相智見。他心智是別相知故。一眾生所有他心智。知一切眾生心心數法。知時為知受體。為知受諸剎那耶。若但知受體者。諸餘受不被知者。云何知耶。若知受諸剎那者。云何自身非眾多耶。自身眾多者。我他心智。體有二十一種。知一眾生一剎那受。如一剎那受。餘一切剎那受亦爾。如受剎那。余心心數法剎那亦爾。如一眾生心心數法。餘眾生心心數法亦爾。我他心智俱心心數法則多。一切眾生。如我心心數法多。所依身亦應多。答曰。應作是說。知受體。問曰。若然者。余所不知受。云何知耶。答曰。若知余受。無有是處。知時唯知所知者。復有說者。知受諸剎那。問曰。若然者。云何自身非眾多耶。答曰。多有何過。所以者何。如我他心智體。有二十一種。知一切眾生心心數法。一切眾生他心智體。亦有二十一種。知我心心數法。是故無過。問曰。他心智。為緣過去緣未來緣現在耶。答曰。緣現在。問曰。若然者經本所說云何通。如說。過去未來法九智知。答曰。經本應作是說。過去未來法八智知。除滅智他心智。而不說者。有何意耶

【現代漢語翻譯】 現代漢語譯本 別相。問：聲聞（Sravaka，聽聞佛法而修行的弟子）在證悟道諦（Satya，佛教四聖諦之一，指解脫痛苦的真理）時，是否能見到辟支佛（Pratyekabuddha，不依師教，自行悟道的修行者）和佛的境界？如果能見到，為什麼他心智（Paracitta-jnana，一種能知他人心念的神通）不能知曉？如果不能見到，又如何能對他們生起不壞的信心呢？ 答：應該說能見到。 問：如果這樣，為什麼他心智不能知曉呢？ 答：因為是用總相智（Samanya-lakshana-jnana，認識事物普遍性質的智慧）見到的，而他心智是別相知（Visesa-lakshana-jnana，認識事物個別性質的智慧）。一個眾生所擁有的他心智，是知一切眾生的心和心所法（Citta-caitta-dharma，與心識相關的心理現象），知的時候是知受的本體，還是知受的各個剎那（Ksana，極短的時間單位）？如果只是知受的本體，那麼其餘的受沒有被知曉，又如何能說知呢？如果知受的各個剎那，那麼自身怎麼不是眾多的呢？自身眾多的話，我的他心智，本體有二十一種，知一個眾生一個剎那的受。如一個剎那的受，其餘一切剎那的受也是這樣。如受的剎那，其餘心和心所法的剎那也是這樣。如一個眾生的心和心所法，其餘眾生的心和心所法也是這樣。我的他心智和心、心所法就多了，一切眾生，如我的心和心所法多，所依之身也應該多。 答：應該這樣說，知受的本體。 問：如果這樣，其餘所不知的受，又如何能說知呢？ 答：如果說知其餘的受，沒有這樣的道理。知的時候只是知所知者。還有一種說法，知受的各個剎那。 問：如果這樣，為什麼自身不是眾多的呢？ 答：眾多有什麼過失呢？因為我的他心智本體有二十一種，知一切眾生的心和心所法。一切眾生的他心智本體也有二十一種，知我的心和心所法。所以沒有過失。 問：他心智是緣過去、緣未來還是緣現在呢？ 答：緣現在。 問：如果這樣，經本上所說的又如何解釋呢？經上說，過去未來法用九智知。 答：經本應該這樣說，過去未來法用八智知。除去滅智（Nirodha-jnana，證悟涅槃的智慧）和他心智，而不說，有什麼用意呢？

【English Translation】 English version Distinguishing Characteristics. Question: When a Sravaka (one who listens to and practices the Dharma) sees the Truth of Suffering (Satya, one of the Four Noble Truths, referring to the truth of liberation from suffering), does he see the realm of a Pratyekabuddha (one who attains enlightenment independently, without a teacher) and a Buddha? If he sees them, why does his Paracitta-jnana (mind-reading ability) not know it? If he does not see them, how can he develop unwavering faith in them? Answer: It should be said that he sees them. Question: If that is the case, why does his Paracitta-jnana not know it? Answer: Because he sees with general characteristic wisdom (Samanya-lakshana-jnana, wisdom that recognizes the universal characteristics of things), while Paracitta-jnana knows specific characteristics (Visesa-lakshana-jnana, wisdom that recognizes the individual characteristics of things). The Paracitta-jnana that one being possesses knows the mind and mental phenomena (Citta-caitta-dharma, mental phenomena related to consciousness) of all beings. When it knows, does it know the essence of sensation, or does it know the individual moments (Ksana, extremely short unit of time) of sensation? If it only knows the essence of sensation, then how can it be said to know when the other sensations are not known? If it knows the individual moments of sensation, then how is the self not multiple? If the self is multiple, then my Paracitta-jnana, which has twenty-one aspects, knows the sensation of one moment of one being. Just like the sensation of one moment, all other moments of sensation are the same. Just like the moment of sensation, the moments of other mental phenomena are the same. Just like the mind and mental phenomena of one being, the mind and mental phenomena of other beings are the same. My Paracitta-jnana and mind and mental phenomena are then many. If all beings are like my mind and mental phenomena are many, then the body on which they depend should also be many. Answer: It should be said that it knows the essence of sensation. Question: If that is the case, how can it be said to know the other sensations that are not known? Answer: If it is said to know the other sensations, there is no such principle. When it knows, it only knows what is knowable. There is another explanation, that it knows the individual moments of sensation. Question: If that is the case, why is the self not multiple? Answer: What fault is there in being multiple? Because my Paracitta-jnana has twenty-one aspects, it knows the mind and mental phenomena of all beings. The Paracitta-jnana of all beings also has twenty-one aspects, it knows my mind and mental phenomena. Therefore, there is no fault. Question: Does Paracitta-jnana perceive the past, the future, or the present? Answer: It perceives the present. Question: If that is the case, how can the statements in the scriptures be explained? As it is said, the past and future are known by nine wisdoms. Answer: The scriptures should say that the past and future are known by eight wisdoms. What is the intention of excluding Nirodha-jnana (wisdom of cessation, wisdom of realizing Nirvana) and Paracitta-jnana without mentioning them?

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。隨緣故說。過去者緣過去。未來者緣未來。若如所說。他心智知三剎那。謂知現在剎那。次前滅者。次當生者。經本應作是說。

問曰。他心智為緣一法。為緣多法耶。若緣一法。經所說云何通。如說。有欲心如實知有欲心。若一時知欲亦知心者。豈非知多法耶。余經所說復云何通。如說。當世尊憶念時。遍知眾僧心之所念。若緣多法者。云何體是三念處耶。答曰。應作是說。緣於一法。問曰。若然者。佛經云何通。如說。如實知有欲心。答曰。心與欲相應故。名有欲心。若知欲不知心。若知心不知欲。如觀垢衣。若觀垢則不觀衣。若觀衣則不觀垢。彼亦如是。余經復云何通。如說。世尊當憶念時遍知眾僧心之所念。答曰。以比相知。非以他心智。世尊以他心智。觀一比丘心住寂靜道。次以比相智知諸比丘心亦爾。復有說者。世尊不以他心智知。亦不以比相智知。乃以愿智知。復有說者。世尊不以他心智比相智愿智知。世尊得盡智時。得未曾得欲界不隱沒無記心心數法。亦不入禪。亦不起通現在前。當憶念時遍知諸比丘僧心。復有說者。知多法。問曰。若然者。云何體是三念處耶。答曰。初方便時是三念處通。若滿足是總緣法念處。評曰。應作是說。一切他心智緣一法。是別相觀。緣現在緣他緣心心數法。見

【現代漢語翻譯】 現代漢語譯本：因為隨順因緣而說。過去的事情是因緣於過去，未來的事情是因緣于未來。如果像你所說的那樣，他心智可以知道三個剎那（kṣaṇa，極短的時間單位），也就是知道現在的剎那，以及先前滅去的剎那，和將要生起的剎那，那麼經書的原本應該這樣說才對。

問：他心智是緣於一個法（dharma，事物、現象）呢，還是緣于多個法呢？如果緣於一個法，那麼經書上所說的內容如何解釋呢？比如經書上說：『如實地知道有慾望的心是有慾望的心。』如果一時之間既知道慾望也知道心，那豈不是知道多個法嗎？其他的經書上所說的內容又該如何解釋呢？比如經書上說：『當世尊（Bhagavān，佛）憶念的時候，普遍地知道眾僧心中所想的。』如果緣于多個法，那麼他心智怎麼會是三個念處（smṛtyupasthāna，四念處中的三個）的本體呢？答：應該這樣說，他心智是緣於一個法的。問：如果這樣，佛經上的說法又該如何解釋呢？比如經書上說：『如實地知道有慾望的心。』答：因為心與慾望相應，所以稱為有慾望的心。如果只知道慾望而不知道心，或者只知道心而不知道慾望，就像觀察有污垢的衣服一樣，如果只觀察污垢，那就不會觀察衣服；如果只觀察衣服，那就不會觀察污垢。他心智也是這樣。其他的經書又該如何解釋呢？比如經書上說：『世尊當憶念的時候，普遍地知道眾僧心中所念。』答：這是用比相智（anumāṇa-jñāna，通過比較和推理得到的智慧）知道的，不是用他心智知道的。世尊用他心智觀察一位比丘（bhikṣu，出家男眾）的心住在寂靜之道上，然後用比相智知道其他比丘的心也是這樣。還有一種說法是，世尊不是用他心智知道的，也不是用比相智知道的，而是用愿智（praṇidhijñāna，由願力產生的智慧）知道的。還有一種說法是，世尊不是用他心智、比相智、愿智知道的。世尊得到盡智（kṣayajñāna，斷盡煩惱的智慧）的時候，得到了未曾得到的欲界（kāmadhātu，眾生有情慾的世界）不隱沒的無記心（avyākṛta-citta，非善非惡的心）和心數法（caitta，心的附屬作用），也沒有入禪定（dhyāna，禪那），也沒有使神通（abhijñā，超自然能力）現在前，當憶念的時候，普遍地知道諸比丘僧的心。還有一種說法是，他心智知道多個法。問：如果這樣，怎麼會是三個念處的本體呢？答：最初方便的時候是三個念處共通的，如果滿足了，那就是總緣法念處（dharma-smṛtyupasthāna，四念處之一）。評論說：應該這樣說，一切他心智緣於一個法，這是別相觀（分別觀察），緣于現在，緣於他人，緣於心和心數法，見（dṛṣṭi，見解）。

【English Translation】 English version: It is said according to conditions. The past is conditioned by the past, and the future is conditioned by the future. If it is as you say, that the mind-reading knowledge knows the three kṣaṇas (moments), that is, it knows the present kṣaṇa, the previous extinguished one, and the one about to arise, then the original text of the scripture should have said it this way.

Question: Does mind-reading knowledge cognize one dharma (phenomenon) or multiple dharmas? If it cognizes one dharma, how can the scripture's statements be reconciled? For example, it says, 'Knowing a mind with desire as it is, knowing a mind with desire.' If one knows both desire and mind at the same time, isn't that knowing multiple dharmas? How can the statements in other scriptures be reconciled? For example, it says, 'When the Bhagavan (Buddha) recollects, he knows the thoughts in the minds of the entire sangha (community).' If it cognizes multiple dharmas, how can its essence be the three smṛtyupasthānas (foundations of mindfulness)? Answer: It should be said that it cognizes one dharma. Question: If that's the case, how can the Buddha's words in the scriptures be reconciled? For example, it says, 'Knowing a mind with desire as it is.' Answer: Because the mind is associated with desire, it is called a mind with desire. If one knows desire but not mind, or knows mind but not desire, it's like observing a soiled garment. If one observes the soil, one doesn't observe the garment; if one observes the garment, one doesn't observe the soil. It's the same with mind-reading knowledge. How can other scriptures be reconciled? For example, it says, 'When the Bhagavan recollects, he knows the thoughts in the minds of the entire sangha.' Answer: This is known through anumāṇa-jñāna (inferential knowledge), not through mind-reading knowledge. The Bhagavan uses mind-reading knowledge to observe a bhikṣu's (monk's) mind abiding in the path of tranquility, and then uses anumāṇa-jñāna to know that the minds of other bhikṣus are also like that. There is also a saying that the Bhagavan doesn't know through mind-reading knowledge, nor through anumāṇa-jñāna, but through praṇidhijñāna (knowledge from aspiration). There is also a saying that the Bhagavan doesn't know through mind-reading knowledge, anumāṇa-jñāna, or praṇidhijñāna. When the Bhagavan attains kṣayajñāna (knowledge of the exhaustion of defilements), he attains the previously unattained unhidden avyākṛta-citta (neutral mind) and caitta (mental factors) of the kāmadhātu (realm of desire), and he doesn't enter dhyāna (meditative absorption), nor does he bring forth abhijñā (supernormal powers). When he recollects, he knows the minds of the entire sangha of bhikṣus. There is also a saying that mind-reading knowledge knows multiple dharmas. Question: If that's the case, how can its essence be the three smṛtyupasthānas? Answer: In the initial stages of practice, it is common to the three smṛtyupasthānas; if it is fulfilled, it is the general dharma-smṛtyupasthāna (foundation of mindfulness on dharmas). Commentary: It should be said that all mind-reading knowledge cognizes one dharma, which is a separate observation, cognizing the present, cognizing others, cognizing mind and mental factors, seeing (dṛṣṭi, view).

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道中無。在修道中。不與空無相三昧相應。不攝盡智無生智。無礙道中無他心智。法應如是。云何念前世智。答曰。若智是修是修果。從修生得不失。以此智憶念過去無數生。如是相貌。是名念前世智。是中問答。廣說如他心智。云何如是相如是貌。答曰。如是相者是前時有。如是貌者是中有。復有說者。如是相是中有。如是貌是前時有。所以者何。前時有可示此是剎利婆羅門毗舍首陀差別貌。如經說。

佛告阿難。若有如是相如是貌施設者。名色身。若無如是相如是貌可施設。有對觸不。答言。不也。彼經說。內入是相外入是貌。復有說者。彼經說。內入是貌外入是相。所以者何。以內入故。說諸識相差別。如說除上爾所事。是中無如是相貌。是以除之。如說。若以如是相如是貌入初禪。如是相者是方便。如是貌者是所緣。如偈說。

若成就八智　　十六行相貌 　如閻浮檀金　　無能說其過

是中說慧名相貌。過去無數生者。是說念前世智境界。應說一。念前世智。得念前世智通念前世明念前世力。應說二。謂已曾得未曾得。應說三。謂上中下。應說四。謂初禪果乃至第四禪果。應說六。已曾得有三種。未曾得有三種。謂上中下。應說八。初禪地有二種。謂已曾得未曾得。乃至第四禪地亦如是。

【現代漢語翻譯】 現代漢語譯本： 『道中無』，指的是在修道的過程中，不與空無相三昧（Samadhi of emptiness and signlessness）相應，不能完全攝儘儘智（knowledge of exhaustion）和無生智（knowledge of non-arising）。在無礙道（path of unobstructedness）中，沒有他心智（knowledge of the minds of others）。法應當是這樣的。 『云何念前世智』？（如何憶念前世的智慧？）答：如果這種智慧是修習所得，是修習的果報，從修習中產生並且不會失去，那麼憑藉這種智慧可以憶念過去無數生的事情，以及那些生的相貌。這被稱為憶念前世的智慧。這裡面的問答，可以像解釋他心智那樣廣泛地說明。 『云何如是相如是貌』？（什麼是『如是相』，什麼是『如是貌』？）答：『如是相』指的是前世存在的狀態，『如是貌』指的是中有（intermediate state）。也有人說，『如是相』指的是中有，『如是貌』指的是前世存在的狀態。為什麼這麼說呢？因為前世存在的狀態可以顯示這是剎帝利（Kshatriya，武士階層）、婆羅門（Brahmin，祭司階層）、毗舍（Vaishya，商人階層）、首陀（Shudra，奴隸階層）的差別相貌，正如經文所說： 佛告訴阿難（Ananda）：如果存在『如是相』、『如是貌』可以施設，那麼就有名色身（nama-rupa, mind and body）。如果沒有『如是相』、『如是貌』可以施設，那麼是否還有有對觸（sense impression arising from contact）呢？回答是：『沒有』。那部經中說，內入（internal sense bases）是『相』，外入（external sense bases）是『貌』。也有人說，那部經中說，內入是『貌』，外入是『相』。為什麼這麼說呢？因為通過內入，可以說明諸識（various consciousnesses）的相狀差別，比如去除上面所說的那些事情。這裡面沒有『如是相貌』，所以要去除它們。比如經文說：如果以『如是相』、『如是貌』進入初禪（first dhyana），那麼『如是相』指的是方便（means），『如是貌』指的是所緣（object of focus）。如偈頌所說： 若成就八智，十六行相貌，如閻浮檀金，無能說其過。 這裡說慧（wisdom）被稱為『相貌』。『過去無數生』，是說憶念前世智的境界。應該說一，憶念前世智，得到憶念前世智通（supernormal knowledge of past lives），憶念前世明（clarity of past lives），憶念前世力（power of past lives）。應該說二，指的是已經獲得和未曾獲得。應該說三，指的是上、中、下。應該說四，指的是初禪果（fruit of the first dhyana）乃至第四禪果（fruit of the fourth dhyana）。應該說六，已經獲得的有三種，未曾獲得的有三種，指的是上、中、下。應該說八，初禪地（plane of the first dhyana）有兩種，指的是已經獲得和未曾獲得，乃至第四禪地也是這樣。

English version: 'No 'in the path'. This refers to, in the process of cultivation, not being in accordance with the Samadhi of emptiness and signlessness, and not being able to completely encompass the knowledge of exhaustion and the knowledge of non-arising. In the path of unobstructedness, there is no knowledge of the minds of others. The Dharma should be like this. 'How to contemplate the knowledge of past lives?' (How to recall the wisdom of past lives?) Answer: If this wisdom is obtained through cultivation, is the result of cultivation, arises from cultivation and is not lost, then with this wisdom one can recall countless past lives and the appearances of those lives. This is called the knowledge of contemplating past lives. The questions and answers here can be explained extensively, just like explaining the knowledge of the minds of others. 'What is 'such appearance' and 'such form'?' (What is 'such appearance' and what is 'such form'?) Answer: 'Such appearance' refers to the state of existence in the past, and 'such form' refers to the intermediate state. Some say that 'such appearance' refers to the intermediate state, and 'such form' refers to the state of existence in the past. Why is this so? Because the state of existence in the past can show the different appearances of Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), and Shudras (laborer class), as the sutra says: The Buddha told Ananda: If there is 'such appearance' and 'such form' that can be designated, then there is nama-rupa (mind and body). If there is no 'such appearance' and 'such form' that can be designated, then is there sense impression arising from contact? The answer is: 'No'. That sutra says that the internal sense bases are 'appearance' and the external sense bases are 'form'. Some say that that sutra says that the internal sense bases are 'form' and the external sense bases are 'appearance'. Why is this so? Because through the internal sense bases, one can explain the differences in the appearances of the various consciousnesses, such as removing the things mentioned above. There is no 'such appearance and form' here, so they must be removed. For example, the sutra says: If one enters the first dhyana with 'such appearance' and 'such form', then 'such appearance' refers to the means and 'such form' refers to the object of focus. As the verse says: If one achieves the eight wisdoms, sixteen aspects and forms, like Jambudvipa gold, no one can speak of its faults. Here, wisdom is called 'appearance and form'. 'Countless past lives' refers to the realm of the knowledge of contemplating past lives. One should say one, contemplating the knowledge of past lives, obtaining the supernormal knowledge of past lives, clarity of past lives, and power of past lives. One should say two, referring to what has been obtained and what has not been obtained. One should say three, referring to superior, middle, and inferior. One should say four, referring to the fruit of the first dhyana up to the fruit of the fourth dhyana. One should say six, there are three types of what has been obtained, and three types of what has not been obtained, referring to superior, middle, and inferior. One should say eight, there are two types in the plane of the first dhyana, referring to what has been obtained and what has not been obtained, and so on up to the plane of the fourth dhyana.

【English Translation】 "No 'in the path'." This refers to, in the process of cultivation, not being in accordance with the Samadhi of emptiness and signlessness (空無相三昧), and not being able to completely encompass the knowledge of exhaustion (盡智) and the knowledge of non-arising (無生智). In the path of unobstructedness (無礙道), there is no knowledge of the minds of others (他心智). The Dharma should be like this. "How to contemplate the knowledge of past lives?" (云何念前世智) Answer: If this wisdom is obtained through cultivation, is the result of cultivation, arises from cultivation and is not lost, then with this wisdom one can recall countless past lives and the appearances of those lives. This is called the knowledge of contemplating past lives. The questions and answers here can be explained extensively, just like explaining the knowledge of the minds of others. "What is 'such appearance' and 'such form'?" (云何如是相如是貌) Answer: 'Such appearance' refers to the state of existence in the past, and 'such form' refers to the intermediate state (中有). Some say that 'such appearance' refers to the intermediate state, and 'such form' refers to the state of existence in the past. Why is this so? Because the state of existence in the past can show the different appearances of Kshatriyas (剎利, warrior class), Brahmins (婆羅門, priest class), Vaishyas (毗舍, merchant class), and Shudras (首陀, laborer class), as the sutra says: The Buddha told Ananda (阿難): If there is 'such appearance' and 'such form' that can be designated, then there is nama-rupa (名色身, mind and body). If there is no 'such appearance' and 'such form' that can be designated, then is there sense impression arising from contact? The answer is: 'No'. That sutra says that the internal sense bases (內入) are 'appearance' and the external sense bases (外入) are 'form'. Some say that that sutra says that the internal sense bases are 'form' and the external sense bases are 'appearance'. Why is this so? Because through the internal sense bases, one can explain the differences in the appearances of the various consciousnesses (諸識), such as removing the things mentioned above. There is no 'such appearance and form' here, so they must be removed. For example, the sutra says: If one enters the first dhyana (初禪) with 'such appearance' and 'such form', then 'such appearance' refers to the means (方便) and 'such form' refers to the object of focus (所緣). As the verse says: If one achieves the eight wisdoms, sixteen aspects and forms, like Jambudvipa gold, no one can speak of its faults. Here, wisdom (慧) is called 'appearance and form'. 'Countless past lives' refers to the realm of the knowledge of contemplating past lives. One should say one, contemplating the knowledge of past lives, obtaining the supernormal knowledge of past lives (念前世智通), clarity of past lives (念前世明), and power of past lives (念前世力). One should say two, referring to what has been obtained and what has not been obtained. One should say three, referring to superior, middle, and inferior. One should say four, referring to the fruit of the first dhyana (初禪果) up to the fruit of the fourth dhyana (第四禪果). One should say six, there are three types of what has been obtained, and three types of what has not been obtained, referring to superior, middle, and inferior. One should say eight, there are two types in the plane of the first dhyana (初禪地), referring to what has been obtained and what has not been obtained, and so on up to the plane of the fourth dhyana.

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應說九。謂下下乃至上上。應說十二。初禪有三種。謂上中下。乃至第四禪亦如是。應說十八。謂已曾得有九種。未曾得有九種。應說二十四。初禪有六種。謂已曾得有三種。未曾得有三種。乃至第四禪亦如是。應說三十六。初禪有九種。乃至第四禪亦如是。應說七十二。初禪已曾得有九種。未曾得有九種。乃至第四禪亦如是。若以在身若在剎那。則有無量無邊念前世智。此中因總說一念前世智而作論。問曰。念前世智體性是何。答曰。體性是慧。以念力多故名念前世智。如念處體性是慧。以念力多故名念處。如阿那波那念體性是慧。以念力多故名阿那波那念。憶前生念體性是慧。以念力多故名憶前生念。除色想體性是慧。以想力多故。名除色想。如是念前世智體性是慧。以念力多故名念。前世智。此是念前世智體性。乃至廣說。◎

阿毗曇毗婆沙論卷第四十九 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智犍度他心智品第二之二

◎已說體性。所以今當說。何故名念前世智。答曰。念前世陰故名念前世智。

界者是色界。問曰。何故無色界中。無念前世智。答曰。非其

因故。乃至廣說。複次念前世智因色生。無色界無色故。無地者。在根本四禪地。非諸邊無色中。所以者何。若有通所依定處。是處有念前世智。諸邊無色中無通所依定故。無念前世智。問曰。以何地念前世智念中間禪耶。答曰。或有說。以初禪者。復有說。以第二禪者。評曰。應作是說。以初禪者。所以者何。同一地故。所依身者。依欲色界身。行者無所行緣者。初禪念前世智。知初禪及欲界前生五陰。乃至第四禪者知欲界。乃至第四禪前生五陰。不知無色界。問曰。何故念前世智。不知無色界耶。答曰。念前世智不知上地法。初禪者不知第二禪前世五陰乃至第三禪。不知第四禪前世五陰。無色界中則無念前世智。問曰。生欲色界中。起無色定現在前。念前世智為能知不。答曰。不知。所以者何。如不知果。因亦如是。問曰。若念前世智。不知無色界者。佛經云何通。如說世尊於過去處處無數生。若生有色無色有想無想。過去無數生。有如是相貌。盡能憶念。問曰。說何者是色何者非色。答曰。色者是前時有。無色者是中有。問曰。若然者聲聞亦能知。與佛有何異。復有說者。色者是欲色界。無色者是無色界。問曰。若然者。世尊云何知無色界耶。答曰。以比相知。問曰。若然者。聲聞以比相亦能知。與佛有何異耶

【現代漢語翻譯】 現代漢語譯本 因緣的緣故，乃至廣為解說。再者，憶念前世的智慧因色界而生，因為無色界沒有色蘊的緣故。所謂『無地』，是指在根本四禪的境界中，而不是在各種邊際的無色界中。為什麼這樣說呢？如果存在神通所依止的禪定之處，那麼這個地方就有憶念前世的智慧。而各種邊際的無色界中沒有神通所依止的禪定，所以沒有憶念前世的智慧。有人問：以哪個禪定境界憶念前世的智慧，憶念中間禪呢？回答說：或者有人說，以初禪的境界。也有人說，以第二禪的境界。評論說：應該這樣說，以初禪的境界。為什麼這樣說呢？因為在同一個禪定境界的緣故。所依止的身，是依止欲界的身。修行者沒有所行之處，所緣的境界：初禪的修行者以憶念前世的智慧，能知曉初禪以及欲界前生的五陰；乃至第四禪的修行者能知曉欲界乃至第四禪前生的五陰，卻不能知曉無色界。有人問：為什麼憶念前世的智慧，不能知曉無色界呢？回答說：憶念前世的智慧不能知曉上地的法。初禪的修行者不能知曉第二禪前世的五陰，乃至第三禪的修行者不能知曉第四禪前世的五陰。無色界中則沒有憶念前世的智慧。有人問：如果生在欲界中，生起無色定的現在，憶念前世的智慧能夠知曉嗎？回答說：不能知曉。為什麼這樣說呢？如同不能知曉果，因也是這樣。有人問：如果憶念前世的智慧，不能知曉無色界，那麼佛經怎麼解釋呢？如經中所說，世尊在過去處處無數的生命中，如果生在有色界、無色界、有想界、無想界，過去無數的生命中，有這樣的相貌，都能憶念。有人問：請問什麼是色，什麼是非色？回答說：色是指前世存在的。非色是指中陰身。有人問：如果這樣，那麼聲聞也能知曉，與佛有什麼不同呢？又有人說：色是指欲界，無色是指無色界。有人問：如果這樣，世尊怎麼知曉無色界呢？回答說：以比量推知。有人問：如果這樣，聲聞以比量推知也能知曉，與佛有什麼不同呢？

【English Translation】 English version Due to causes and conditions, and so on, extensively explained. Furthermore, the wisdom of recollecting past lives arises from the realm of form (Rupa-dhatu), because the formless realm (Arupa-dhatu) lacks form. 'No ground' refers to the fundamental four Dhyanas (meditative states) and not to the various marginal formless realms. Why is this so? If there is a fixed place where supernatural powers (Abhijnas) are based, then that place has the wisdom of recollecting past lives. In the various marginal formless realms, there is no fixed place where supernatural powers are based, so there is no wisdom of recollecting past lives. Question: With which Dhyana does one recollect past lives, recollecting the intermediate Dhyana? Answer: Some say, with the first Dhyana. Others say, with the second Dhyana. Comment: It should be said, with the first Dhyana. Why is this so? Because it is the same ground. The body that is relied upon is the body that relies on the desire realm (Kama-dhatu). The practitioner has no place to go, the object of focus: the practitioner of the first Dhyana, with the wisdom of recollecting past lives, can know the five aggregates (Skandhas) of the first Dhyana and the previous lives in the desire realm; even the practitioner of the fourth Dhyana can know the five aggregates of the previous lives from the desire realm up to the fourth Dhyana, but cannot know the formless realm. Question: Why does the wisdom of recollecting past lives not know the formless realm? Answer: The wisdom of recollecting past lives does not know the Dharma of the higher realms. The practitioner of the first Dhyana does not know the five aggregates of the previous lives of the second Dhyana, and even the practitioner of the third Dhyana does not know the five aggregates of the previous lives of the fourth Dhyana. In the formless realm, there is no wisdom of recollecting past lives. Question: If one is born in the desire realm and the present of the formless Samadhi (meditative concentration) arises, can the wisdom of recollecting past lives know it? Answer: It cannot know. Why is this so? Just as one cannot know the result, the cause is also the same. Question: If the wisdom of recollecting past lives does not know the formless realm, how can the Buddhist scriptures be explained? As it is said in the scriptures, the World Honored One (世尊, Shìzūn) in the past, in countless lives everywhere, if born in the realm of form, the formless realm, the realm of perception, the realm of non-perception, in countless past lives, with such appearances, can remember them all. Question: Please tell me, what is form and what is non-form? Answer: Form refers to what existed in the past. Non-form refers to the intermediate existence (Antarabhava). Question: If that is the case, then the Sravakas (聲聞, Shēngwén, disciples) can also know, what is the difference between them and the Buddha? Some say: Form refers to the desire realm, and non-form refers to the formless realm. Question: If that is the case, how does the World Honored One know the formless realm? Answer: He knows by inference. Question: If that is the case, the Sravakas can also know by inference, what is the difference between them and the Buddha?

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。答曰。如外道觀前世事。若於欲界色界不見則言斷滅。聲聞觀前世事。若於欲界色界中。過二萬劫不見者。言是眾生生於空處。而彼眾生。或於上地。未盡其壽。若過四萬劫不見者。言是眾生生於識處。而彼眾生。或再生空處。或於上地。未盡其壽。若過六萬劫不見者。言是眾生生無所有處。而彼眾生。或三生空處。或一生半生識處。或於非想非非想處。未盡其壽。若過八萬劫不見者。言是眾生生非想非非想處。而彼眾生。或四生空處。二生識處。一生半生無所有處。世尊若欲觀無色界時。眾生於欲色界中命終者。觀其死時。心知是眾生生於空處。是眾生生於識處。是眾生生無所有處。是眾生生非想非非想處。是眾生盡壽。是眾生不盡壽。若於無色界命終生欲色界者。觀生時心知是眾生從空處死。乃至從非想非非想處死。是眾生盡彼壽。是眾生不盡彼壽。外道比相智見於斷滅。聲聞比相智所知。或如其事。或不如其事。佛世尊比相智。明凈妙好。悉如其事。無有虛者。念處者是總緣法念處。尊者瞿沙說。是四念處。如所說念前世苦樂事。若念苦樂。豈非是受念處耶。答曰。前世時。或曾得樂所須具苦所須具。念是事故。作如是說。而實是總緣法念處。智者是等智。尊者瞿沙說是六智。除他心智滅智。所以除他心智者

。以緣現在故。所以除滅智者。以緣無為故。評曰。應作是說。是一等智。三昧者不與三昧相應。根者總與三根相應。世者在三世。緣三世者。過去現在者緣過去。未來者緣三世。善不善無記者。是善緣善。不善無記者緣三種。三界系者。是色界系。緣三界系者。緣欲色界是學無學非學非無學者。是非學非無學。緣學無學非學非無學者。緣非學非無學。是見道斷修道斷不斷者。是修道斷。緣見道斷修道斷不斷者緣見道修道斷。緣名緣義者。緣名緣義。緣自身他身非身者。是緣自身他身。是離欲得方便得者。是離欲得。亦以方便離欲時。得方便起現在前。初禪者離欲界欲得。乃至第四禪者。離三禪欲得。聖人佛法凡夫得本曾得未曾得。念前世智。外道凡夫得本曾得。念前世智離欲時。得方便起現在前。佛不以方便起現在前。辟支佛以下方便。聲聞或以中。或以上方便。問曰。念前世智方便云何。答曰。如施設經說。初行始入法者。取次前滅意識相。念已知之。復取久滅意識相。問曰。取久滅意識相。為以時為以剎那耶。答曰。以時。若以剎那者。則不能念半便死。可是方便。無滿足者。取此生老時相。念已知之。次取中年時相。次取少年時相。次取童子時相。次取嬰孩時相。次取波奢佉時。次取健那時。次取卑尸時。次

【現代漢語翻譯】 現代漢語譯本 因為緣于現在，所以能去除和消滅智者。因為緣于無為法，所以評論說，應該這樣說：這是一種同等的智慧。三昧（Samadhi，禪定）與三昧不相應。根（Indriya，根）總是與三種根相應。世（Adhvan，時間）存在於三世中。緣於三世，過去和現在緣於過去，未來緣於三世。善、不善、無記（Avyakrta，中性）中，善緣于善，不善和無記緣於三種。三界系（Dhatusamyojana，三界所繫縛）中，是系。緣於三界系，緣于欲。是學、無學、非學非無學（Asaiksa-asaiksa-naivasiksa-nasiksah，有學、無學、非有學非無學）中，是非學非無學。緣于學、無學、非學非無學，緣于非學非無學。是見道斷、修道斷、不斷（Darśanamārga-prahātavyāh-bhāvanāmārga-prahātavyāh-aprahātavyāh，見道所斷、修道所斷、非所斷）中，是修道斷。緣于見道斷、修道斷、不斷，緣于見道修道斷。緣名緣義（Nāma-artha，名與義）中，緣名緣義。緣自身、他身、非身（Atma-para-anatma，自身、他身、非身）中，是緣自身他身。是離欲得、方便得（Vītarāga-prāpti-upāya-prāpti，離欲得、方便得）中，是離欲得。也因為方便離欲時，得到方便生起現在前。初禪（Prathama-dhyana，初禪）是離欲界欲得，乃至第四禪（Caturtha-dhyana，第四禪）是離三禪欲得。聖人、佛法、凡夫得本曾得未曾得。念前世智，外道凡夫得本曾得。念前世智離欲時，得到方便生起現在前。佛不以方便生起現在前，辟支佛（Pratyekabuddha，緣覺）以下方便，聲聞（Śrāvaka，聲聞）或者以中，或者以上方便。問：念前世智方便如何？答：如《施設經》所說，初行始入法者，依次取前滅意識相，念已知之。復取久滅意識相。問：取久滅意識相，是以時還是以剎那（Ksana，瞬間）？答：以時。若以剎那，則不能念半便死。可是方便，無滿足者。取此生老時相，念已知之。次取中年時相，次取少年時相，次取童子時相，次取嬰孩時相，次取波奢佉時，次取健那時，次取卑尸時，次

【English Translation】 English version Because it is conditioned by the present, it eliminates and destroys the wise. Because it is conditioned by the unconditioned, it is commented that it should be said: This is an equal wisdom. Samadhi (Samadhi) is not associated with Samadhi. Indriya (root) is always associated with the three roots. Adhvan (time) exists in the three times. Conditioned by the three times, the past and present are conditioned by the past, and the future is conditioned by the three times. Among good, unwholesome, and neutral (Avyakrta), good is conditioned by good, and unwholesome and neutral are conditioned by the three. Among the three realms bound (Dhatusamyojana), it is bound. Conditioned by the three realms bound, it is conditioned by desire. Among the learners, non-learners, neither learners nor non-learners (Asaiksa-asaiksa-naivasiksa-nasiksah), it is neither learner nor non-learner. Conditioned by learners, non-learners, neither learners nor non-learners, it is conditioned by neither learner nor non-learner. Among what is abandoned by the path of seeing, abandoned by the path of cultivation, and not abandoned (Darśanamārga-prahātavyāh-bhāvanāmārga-prahātavyāh-aprahātavyāh), it is abandoned by the path of cultivation. Conditioned by what is abandoned by the path of seeing, abandoned by the path of cultivation, and not abandoned, it is conditioned by what is abandoned by the path of seeing and the path of cultivation. Among name and meaning (Nāma-artha), it is conditioned by name and meaning. Among self, other, and non-self (Atma-para-anatma), it is conditioned by self and other. Among attainment through detachment and attainment through means (Vītarāga-prāpti-upāya-prāpti), it is attainment through detachment. Also, when detaching from desire through means, the means arise in the present. The first dhyana (Prathama-dhyana) is the attainment of detachment from the desire realm, and the fourth dhyana (Caturtha-dhyana) is the attainment of detachment from the desire of the third dhyana. Sages, the Buddha's teachings, and ordinary people attain the root, having attained it before or never attained it. Recalling the wisdom of past lives, non-Buddhist ordinary people attain the root, having attained it before. When recalling the wisdom of past lives and detaching from desire, the means arise in the present. The Buddha does not cause the means to arise in the present. Pratyekabuddhas (Pratyekabuddha) use lower means, and Śrāvakas (Śrāvakah) use either middle or higher means. Question: How are the means for recalling the wisdom of past lives? Answer: As stated in the 'Treatise on Establishments,' those who initially practice and enter the Dharma sequentially take the appearance of the preceding extinguished consciousness and recall and know it. Again, they take the appearance of the long-extinguished consciousness. Question: Is taking the appearance of the long-extinguished consciousness done by time or by an instant (Ksana)? Answer: By time. If it were by an instant, one would not be able to recall halfway and would die. These are means, and there is no satisfaction. Take the appearance of old age in this life, recall and know it. Next, take the appearance of middle age, then the appearance of youth, then the appearance of childhood, then the appearance of infancy, then the appearance of paśyakha, then the appearance of ghanā, then the appearance of peśī, then

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取阿浮陀時。次取迦羅羅時相。念已知之。次取欲入母胎時心相。念已知之。是名念前世智滿足。不應作是說。所以者何。中有中死。次入母胎中有。即屬此生。評曰。應作是說。若能念知前世死時最後一剎那者。是名念前世智滿足。問曰。欲修念前世智時。為緣自身為緣他身。答曰。或有說者。緣自身。問曰。若然者。無色界命終者。則不可爾。復有說者。緣他身。評曰。應作是說。緣自身。亦緣他身緣自身作方便。若自見從無色界命終者。則緣他身。令得滿足。若緣他身作方便。見他從無色界命終者。則緣自身。令得滿足。是故緣自身他身。修念前世智。令得滿足。◎

◎問曰。念前世智。爲念曾所更事。爲念未曾所更事耶。答曰。念曾所更事。問曰。若然者則無念生凈居天者。所以者何。無有曾生凈居天者。答曰。曾更有二種。謂若見若聞。凈居天處。雖不曾見。而得曾聞。

問曰。為因欲界生此智耶。為因色界生此智耶。答曰。亦因欲界。亦因色界。或有因欲界作方便。於色界得滿足。或有因色界作方便。于欲界得滿足。或有因欲界作方便。于欲界得滿足。或有因色界作方便。於色界得滿足。因欲界作方便。於色界得滿足者。與惡性難共住。眾生同在一處。作是思惟。如此惡性難共住。眾生必是

【現代漢語翻譯】 現代漢語譯本 取阿浮陀（胎兒在母胎中的第一週）時，接著取迦羅羅（胎兒在母胎中的第二週）時的狀態，心念已知曉這些。接著取將要進入母胎時的心念狀態，心念已知曉這些。這被稱爲念前世智滿足。不應該這樣說。為什麼呢？因為中有（中陰身）在中陰階段死亡，接著進入母胎的中有，就屬於這一生了。評論說，應該這樣說，如果能夠憶念知曉前世死亡時最後一剎那的狀態，這才能被稱爲念前世智滿足。問：當修習念前世智時，是緣自身還是緣他身？答：有人說是緣自身。問：如果這樣，那麼沒有無色界命終者，就不可以了。又有人說是緣他身。評論說，應該這樣說，緣自身，也緣他身，緣自身作為方便。如果自己見到從無色界命終者，那麼就緣他身，令其得到滿足。如果緣他身作為方便，見到他人從無色界命終者，那麼就緣自身，令其得到滿足。所以緣自身他身，修習念前世智，令其得到滿足。 問：念前世智，是憶念曾經經歷過的事情，還是憶念未曾經歷過的事情呢？答：憶念曾經經歷過的事情。問：如果這樣，那麼就沒有憶念生於凈居天（色界最高的五重天）的事情了。為什麼呢？因為沒有人曾經生於凈居天。答：曾經經歷過有兩種，即若見若聞。凈居天之處，雖然不曾見過，卻曾經聽聞過。 問：是因為欲界（六道輪迴中的最低一層）而生起這種智慧呢？還是因為色界（高於欲界的天界）而生起這種智慧呢？答：既因為欲界，也因為色界。或者因為欲界作為方便，在色界得到滿足。或者因為色界作為方便，在欲界得到滿足。或者因為欲界作為方便，在欲界得到滿足。或者因為色界作為方便，在色界得到滿足。因為欲界作為方便，在色界得到滿足，是與惡性難以相處的眾生同在一處，這樣思惟：如此惡性難以相處的眾生必定是...

【English Translation】 English version When taking the state of Arbuda (the first week of a fetus in the womb), then taking the state of Kalala (the second week of a fetus in the womb), contemplate and know them. Then taking the mental state when about to enter the womb, contemplate and know it. This is called the fulfillment of the wisdom of remembering past lives. It should not be said like this. Why? Because the Antarabhava (intermediate state) dies in the intermediate state, and then the Antarabhava entering the womb belongs to this life. The commentary says, it should be said like this: if one can remember and know the last moment of death in a previous life, this can be called the fulfillment of the wisdom of remembering past lives. Question: When practicing the wisdom of remembering past lives, should one focus on oneself or on others? Answer: Some say to focus on oneself. Question: If so, then those who die from the Arupadhatu (the formless realm) cannot be included. Others say to focus on others. Commentary: It should be said like this: focus on oneself and also focus on others, using oneself as a means. If one sees someone dying from the Arupadhatu, then focus on others to achieve fulfillment. If using others as a means, seeing someone else dying from the Arupadhatu, then focus on oneself to achieve fulfillment. Therefore, by focusing on oneself and others, cultivate the wisdom of remembering past lives to achieve fulfillment. Question: Does the wisdom of remembering past lives recall things that have been experienced, or things that have not been experienced? Answer: It recalls things that have been experienced. Question: If so, then there is no recollection of being born in the Suddhavasa heavens (the Pure Abodes, the highest five heavens of the Form Realm). Why? Because no one has ever been born in the Suddhavasa heavens. Answer: There are two kinds of 'experienced': seeing and hearing. Although one has never seen the Suddhavasa heavens, one has heard of them. Question: Is this wisdom born from the Kamadhatu (the desire realm, the lowest of the six realms of existence), or from the Rupadhatu (the form realm, higher than the desire realm)? Answer: It is born from both the Kamadhatu and the Rupadhatu. Sometimes, using the Kamadhatu as a means, one achieves fulfillment in the Rupadhatu. Sometimes, using the Rupadhatu as a means, one achieves fulfillment in the Kamadhatu. Sometimes, using the Kamadhatu as a means, one achieves fulfillment in the Kamadhatu. Sometimes, using the Rupadhatu as a means, one achieves fulfillment in the Rupadhatu. Using the Kamadhatu as a means to achieve fulfillment in the Rupadhatu means being in the same place with beings who are difficult to get along with, thinking like this: such beings who are difficult to get along with must be...

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于欲界命終者。觀察是時。乃是色界命終者。因色界作方便。于欲界得滿足者。與善性易可共住。眾生同在一處。作是思惟。如此善性。易可共住。眾生必是色界命終者。觀察是時。乃是欲界命終者。因欲界作方便。于欲界得滿足者。與惡性難共住。眾生同在一處。作是思惟。如此惡性難共住。眾生必于欲界命終。觀察是時。是欲界命終者。因色界作方便。於色界得滿足者。與善性易共住。眾生同在一處。作是思惟。如此善性。易可共住。眾生必是色界命終者。觀察是時。是色界命終者。

問曰。為觀一一世。為觀多世耶。答曰。初學時觀一一世。滿足時觀百千萬世。世尊初學時。則能觀百千萬世。問曰。為能捨過百千萬世。乃觀久遠百千萬世不耶。答曰。初學則不能。后滿足時則能。世尊初學則能捨過百千萬世。乃觀久遠百千萬世。問曰。次第觀前世乃至久遠。若欲止時。各還次第止耶。為一時止耶。答曰。或有說者還次第止。評曰。應作是說。隨意而觀。亦隨意而止。問曰。次第觀前世。經久遠時。舍已即能觀未來世耶。答曰。佛世尊能非餘人。所以者何。佛世尊觀前世智。次第能生觀未來智。觀未來智次第能生觀前世智。不以方便一切功德悉現前故。

問曰。於一剎那中。能觀幾世耶。答曰。一世

【現代漢語翻譯】 現代漢語譯本 在欲界死亡的眾生，觀察其死亡之時，是由於命終者（Mìngzhōng zhě，指死亡的人）因為某種原因，在欲界（Yùjiè，指慾望界）得到了滿足。他們與善良的本性容易相處，眾生共同處在一個地方。他們會這樣思惟：『如此善良的本性，容易與人相處，這些眾生必定是命終者。』觀察其死亡之時，是欲界命終者，因為在欲界的原因，在欲界得到了滿足。他們與邪惡的本性難以相處，眾生共同處在一個地方。他們會這樣思惟：『如此邪惡的本性，難以與人相處，這些眾生必定是在欲界死亡。』觀察其死亡之時，是欲界命終者，因為某種原因，在某個地方得到了滿足。他們與善良的本性容易相處，眾生共同處在一個地方。他們會這樣思惟：『如此善良的本性，容易與人相處，這些眾生必定是在某個地方死亡。』觀察其死亡之時，是在某個地方死亡的人。

問：是觀察一個一個的世代，還是觀察多個世代呢？答：初學的時候觀察一個一個的世代，滿足的時候觀察成百上千的世代。世尊（Shìzūn，指釋迦牟尼佛）初學的時候，就能觀察成百上千的世代。問：是能夠捨棄過去成百上千的世代，才能夠觀察久遠的成百上千的世代嗎？答：初學的時候不能，後來滿足的時候就能。世尊初學的時候就能捨棄過去成百上千的世代，才能夠觀察久遠的成百上千的世代。問：次第地觀察前世乃至久遠，如果想要停止的時候，是各自還次第地停止呢？還是一時停止呢？答：或者有人說還次第地停止。評：應該這樣說，隨意地觀看，也隨意地停止。問：次第地觀察前世，經過久遠的時間，捨棄之後就能觀察未來世嗎？答：佛世尊（Fó Shìzūn，指佛陀）能夠，其他人不能。為什麼呢？佛世尊觀察前世的智慧，次第能夠生出觀察未來世的智慧，觀察未來世的智慧，次第能夠生出觀察前世的智慧，不依靠任何方便，一切功德都顯現於眼前。

問：在一個剎那（chànà，指極短的時間）中，能夠觀察幾個世代呢？答：一個世代。

【English Translation】 English version Those who die in the Desire Realm (Yùjiè, realm of desires), observing the time of their death, it is because the dying person (Mìngzhōng zhě, the deceased) due to some cause, has attained fulfillment in the Desire Realm. They easily dwell with good nature, and beings are together in one place. They contemplate thus: 'Such good nature is easy to dwell with, these beings must be dying persons.' Observing the time of their death, it is a dying person in the Desire Realm, because of causes in the Desire Realm, they have attained fulfillment in the Desire Realm. They find it difficult to dwell with evil nature, and beings are together in one place. They contemplate thus: 'Such evil nature is difficult to dwell with, these beings must be dying in the Desire Realm.' Observing the time of their death, it is a dying person in the Desire Realm, because of some cause, they have attained fulfillment in some place. They easily dwell with good nature, and beings are together in one place. They contemplate thus: 'Such good nature is easy to dwell with, these beings must be dying in some place.' Observing the time of their death, it is a person dying in some place.

Question: Do you observe each individual lifetime, or do you observe multiple lifetimes? Answer: In the beginning, one observes each individual lifetime; when one is proficient, one observes hundreds of thousands of lifetimes. When the World Honored One (Shìzūn, the Buddha) was a beginner, he could observe hundreds of thousands of lifetimes. Question: Is it that one can abandon the past hundreds of thousands of lifetimes, and then observe the distant hundreds of thousands of lifetimes? Answer: In the beginning, one cannot; later, when one is proficient, one can. When the World Honored One was a beginner, he could abandon the past hundreds of thousands of lifetimes, and then observe the distant hundreds of thousands of lifetimes. Question: When observing past lives in sequence, up to the distant past, when one wants to stop, does one stop in sequence, or does one stop all at once? Answer: Some say that one stops in sequence. Comment: It should be said that one observes at will, and one stops at will. Question: After observing past lives in sequence, over a long period of time, having abandoned them, can one then observe future lives? Answer: The Buddha, the World Honored One (Fó Shìzūn, the Buddha), can, but others cannot. Why? The Buddha, the World Honored One's wisdom of observing past lives can sequentially generate the wisdom of observing future lives; the wisdom of observing future lives can sequentially generate the wisdom of observing past lives. Without relying on any expedient means, all merits manifest before him.

Question: In one instant (chànà, a very short period of time), how many lifetimes can one observe? Answer: One lifetime.

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。何以知之。如毗尼中說。尊者輸毗多。作如是說。我一發意頃。能憶念五百世生事。諸比丘皆言。應驅逐之。所以者何。自稱得無有是事。過人法故。佛告諸比丘。不應驅逐是比丘。所以者何。是比丘從無想天來生此間。無想天壽。經五百劫。憶念一生事故。言五百世。

問曰。於一時頃。能觀幾趣耶。答曰。或有說者。能觀一趣。復有說者。能觀二趣。謂地獄趣畜生趣。或畜生餓鬼趣。或畜生天趣。或畜生人趣。若觀轉輪王時。則憶念三趣。謂人畜生餓鬼趣。人趣者。王及臣屬畜生趣者是象馬。餓鬼趣者。是受祭祀鬼神及轉輪等諸神。若觀頂生王時。則憶念四趣。畜生趣是象馬。餓鬼趣是受祭祀神。天趣是帝釋及眷屬。人趣是頂生及眷屬。無有是處。以分別故說。若令五趣共在一處者。亦於一時能憶念五趣。

佛經說。常見有三種。有憶念二萬劫者。有憶念四萬劫者。有憶念六萬劫者。問曰。何等常見憶念二萬劫事。何等四萬劫。何等六萬劫耶。答曰。常見者。根有上中下。下者憶念二萬劫。中者四萬劫。上者六萬劫。複次或有憶念火水風劫者。憶念火者二萬劫。水者四萬劫。風者六萬劫。複次或有憶念喜樂舍根壞時。憶念喜根壞者二萬劫。樂根四萬劫。舍根六萬劫。複次或是聲聞性。或是辟支佛性

【現代漢語翻譯】 現代漢語譯本： 為什麼會知道呢？正如《毗尼》（Vinaya，戒律）中所說，尊者輸毗多（尊者的名字）這樣說：『我一發念之間，能憶念五百世的往事。』眾比丘都說：『應該驅逐他。』為什麼呢？因為他自稱得到了沒有的事情，超過了常人的能力。佛告訴眾比丘：『不應該驅逐這位比丘。』為什麼呢？因為這位比丘是從無想天（佛教中的一種天界）來生到這裡的。無想天的壽命，經過五百劫（佛教時間單位）。他憶念一生中的事故，所以說五百世。

問：在同一瞬間，能觀察到幾個道（趣，指生命輪迴的去處）呢？答：有人說，能觀察到一個道。又有人說，能觀察到兩個道，比如地獄道和畜生道，或者畜生道和餓鬼道，或者畜生道和天道，或者畜生道和人道。如果觀察轉輪王（擁有統治世界的理想君主）的時候，就能憶念三個道，即人道、畜生道和餓鬼道。人道指的是轉輪王及其臣屬，畜生道指的是象和馬，餓鬼道指的是接受祭祀的鬼神以及轉輪王等諸神。如果觀察頂生王（神話中的國王）的時候，就能憶念四個道。畜生道是象和馬，餓鬼道是接受祭祀的神，天道是帝釋（佛教中的天神）及其眷屬，人道是頂生王及其眷屬。沒有在同一處分別觀察的說法。如果讓五道共同在一處，也能在同一瞬間憶念五道。

佛經上說，常見有三種。有憶念二萬劫的，有憶念四萬劫的，有憶念六萬劫的。問：什麼樣的常見憶念二萬劫的事？什麼樣的憶念四萬劫？什麼樣的憶念六萬劫呢？答：常見的人，根器有上、中、下。下等根器的人憶念二萬劫，中等根器的人憶念四萬劫，上等根器的人憶念六萬劫。其次，或者有人憶念火劫、水劫、風劫。憶念火劫的是二萬劫，水劫的是四萬劫，風劫的是六萬劫。其次，或者有人憶念喜根、樂根、舍根壞滅的時候。憶念喜根壞滅的是二萬劫，樂根的是四萬劫，舍根的是六萬劫。其次，或者是聲聞（聽聞佛法而悟道的修行者）的根性，或者是辟支佛（無師自悟的修行者）的根性。

【English Translation】 English version: How is this known? As it is said in the Vinaya (discipline), Venerable Suvitta (name of a venerable one) said thus: 'In a moment of thought, I can recall the events of five hundred lifetimes.' All the monks said: 'He should be expelled.' Why? Because he claims to have attained something that is not, exceeding the abilities of ordinary people. The Buddha told the monks: 'This monk should not be expelled.' Why? Because this monk came from the Heaven of Non-Perception (a realm in Buddhism) to be born here. The lifespan of the Heaven of Non-Perception lasts for five hundred kalpas (Buddhist unit of time). He recalls the events of one lifetime, therefore he speaks of five hundred lifetimes.

Question: In a single moment, how many realms (gati, destinations of rebirth) can one observe? Answer: Some say that one can observe one realm. Others say that one can observe two realms, such as the hell realm and the animal realm, or the animal realm and the hungry ghost realm, or the animal realm and the heaven realm, or the animal realm and the human realm. If one observes a Chakravartin (ideal universal ruler), then one can recall three realms, namely the human realm, the animal realm, and the hungry ghost realm. The human realm refers to the Chakravartin and his ministers, the animal realm refers to elephants and horses, and the hungry ghost realm refers to the spirits who receive sacrifices and the various gods such as the Chakravartin. If one observes King Mandhata (mythical king), then one can recall four realms. The animal realm is elephants and horses, the hungry ghost realm is the spirits who receive sacrifices, the heaven realm is Indra (Buddhist deity) and his retinue, and the human realm is King Mandhata and his retinue. There is no saying of observing separately in one place. If the five realms are together in one place, one can also recall the five realms in a single moment.

The Buddhist scriptures say that there are three kinds of permanent views. Some recall twenty thousand kalpas, some recall forty thousand kalpas, and some recall sixty thousand kalpas. Question: What kind of permanent view recalls the events of twenty thousand kalpas? What kind recalls forty thousand kalpas? What kind recalls sixty thousand kalpas? Answer: Those with permanent views have superior, middling, and inferior faculties. Those with inferior faculties recall twenty thousand kalpas, those with middling faculties recall forty thousand kalpas, and those with superior faculties recall sixty thousand kalpas. Furthermore, some recall the kalpas of fire, water, and wind. Recalling the fire kalpa is twenty thousand kalpas, the water kalpa is forty thousand kalpas, and the wind kalpa is sixty thousand kalpas. Furthermore, some recall the destruction of the roots of joy, pleasure, and equanimity. Recalling the destruction of the root of joy is twenty thousand kalpas, the root of pleasure is forty thousand kalpas, and the root of equanimity is sixty thousand kalpas. Furthermore, it may be the nature of a Sravaka (a disciple who attains enlightenment by hearing the teachings), or the nature of a Pratyekabuddha (a solitary enlightened one).

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。或是佛性。聲聞性者憶念二萬劫。辟支佛性者憶念四萬劫。佛性者憶念六萬劫。

若是他心智。盡知他心心數法耶。答曰。或是他心智不知他心心數法。乃至廣作四句。是知他心智不知他心心數法者。他心智在過去未來。有如是相。不知他心心數法。所以者何。過去者所作已竟。未來者未有所作。是知他心心數法非他心智者。猶如有一。若以相知。若聞其說。若生處得。如是智故能知。問曰。誰能以相知耶。答曰。人能。曾聞。跋難陀釋子。至一優婆塞家。其家門邊。系一駁犢。時跋難陀釋子。語優婆塞言。汝家門邊所繫犢子。其色斑駁。若以其皮。作敷具者好。時優婆塞。作是思惟。是比丘。欲得是犢子皮。以為敷具。即便殺犢。以皮與之。時跋難陀釋子。持其犢皮。往詣祇洹。犢母嗚呼而隨逐之。如是等名以相知。誰聞說能知耶。曾聞。有一居士。著新衣服。詣祇洹精舍。跋難陀釋子。見已而語之言。善哉居士。汝所著衣中。作僧伽梨郁多羅僧安陀會若敷具。是時居士。作是思惟。是比丘欲得我衣。即便與之。復有說者。聞說能知。即是以相知。經文應如是說。若以相知。若卜筮知他心心數法。以相知者。如先說。卜筮知者。如諸外道。或以指卦。或觸衣物。若以算術。若逆取相。便能知他心心數法。誰

【現代漢語翻譯】 現代漢語譯本：或者是佛性（Buddha-nature）。聲聞（Śrāvaka）的自效能夠憶念兩萬劫（kalpas），辟支佛（Pratyekabuddha）的自效能夠憶念四萬劫，佛（Buddha）的自效能夠憶念六萬劫。

若是他心智（telepathy），是否完全知曉他人心中的心數法（mental states）呢？回答說：或者他心智不能知曉他人心中的心數法。乃至廣泛地作出四句的推論。可知他心智不能知曉他人心中的心數法的情況是，他心智在過去和未來，有這樣的狀態，不能知曉他人心中的心數法。為什麼呢？因為過去的事情已經完成，未來的事情還沒有發生。可知心數法並非他心智所能完全掌握的，就像有的人，或者通過觀察外貌來了解，或者通過聽取言語來了解，或者通過出生地來推斷。像這樣的智慧才能瞭解。問：誰能夠通過觀察外貌來了解呢？答：人能夠。曾經聽說，跋難陀釋子（Bhadanta，釋迦牟尼佛弟子）去一位優婆塞（Upasaka，在家男居士）家，他家門邊拴著一頭雜色的小牛。當時跋難陀釋子對優婆塞說：『你家門邊拴著的小牛，它的顏色是雜色的，如果用它的皮來做坐具會很好。』當時優婆塞這樣想：『這位比丘想要得到這頭小牛的皮，用來做坐具。』於是就殺了小牛，把皮給了他。當時跋難陀釋子拿著小牛皮，前往祇洹（Jetavana），小牛的母親嗚咽著跟隨著他。像這些情況就是通過觀察外貌來了解。誰通過聽取言語能夠了解呢？曾經聽說，有一位居士穿著新衣服，前往祇洹精舍（Jetavana Monastery）。跋難陀釋子看見后對他說：『很好啊，居士，你所穿的衣服可以做僧伽梨（saṃghāṭī，大衣）、郁多羅僧（uttarāsaṅga，上衣）、安陀會（antarvāsa，內衣）或者坐具。』當時居士這樣想：『這位比丘想要得到我的衣服。』於是就把衣服給了他。還有一種說法，聽了別人的話就能瞭解，也就是通過觀察外貌來了解。經文應該這樣說：或者通過觀察外貌來了解，或者通過占卜來了解他人的心數法。通過觀察外貌來了解的，就像先前所說的。通過占卜來了解的，就像那些外道，或者用手指占卦，或者觸控衣物，或者用算術，或者反向推測，就能瞭解他人的心數法。誰……

【English Translation】 English version: Or it is Buddha-nature. The nature of a Śrāvaka (Hearer) can recall twenty thousand kalpas (aeons), the nature of a Pratyekabuddha (Solitary Buddha) can recall forty thousand kalpas, and the nature of a Buddha can recall sixty thousand kalpas.

If it is telepathy, does it fully know the mental states in others' minds? The answer is: perhaps telepathy does not know the mental states in others' minds. And so on, making four sentences extensively. It can be known that telepathy does not know the mental states in others' minds because telepathy, in the past and future, has such a state that it does not know the mental states in others' minds. Why? Because the past is already done, and the future has not yet happened. It can be known that mental states are not fully grasped by telepathy, just like some people, either understand by observing appearances, or understand by listening to speech, or infer from the place of birth. Such wisdom can understand. Question: Who can understand by observing appearances? Answer: People can. It was once heard that Bhadanta (Venerable, a disciple of Śākyamuni Buddha) went to the house of an Upasaka (layman), and a piebald calf was tied at the door of his house. At that time, Bhadanta said to the Upasaka: 'The calf tied at the door of your house is piebald in color. If its skin is used to make a seat, it would be good.' At that time, the Upasaka thought: 'This Bhikkhu (monk) wants to get the skin of this calf to make a seat.' So he killed the calf and gave him the skin. At that time, Bhadanta took the calfskin and went to Jetavana (monastery), and the calf's mother followed him, wailing. Such situations are understanding by observing appearances. Who can understand by listening to speech? It was once heard that a householder, wearing new clothes, went to Jetavana Monastery. Bhadanta, seeing him, said: 'Good, householder, the clothes you are wearing can be made into a saṃghāṭī (outer robe), an uttarāsaṅga (upper robe), an antarvāsa (inner robe), or a seat.' At that time, the householder thought: 'This Bhikkhu wants to get my clothes.' So he gave him the clothes. There is also a saying that one can understand by listening to others, which is understanding by observing appearances. The scripture should say: either understand by observing appearances, or understand by divination to know the mental states of others. Understanding by observing appearances is as previously stated. Understanding by divination is like those heretics, either using finger divination, or touching objects, or using arithmetic, or reverse inference, to know the mental states of others. Who...

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有生處得智耶。答曰。地獄眾生。然無定名者。問曰。生處得智。為生時能知中時能知后時能知耶。答曰。初生未受苦知后受苦時。猶不能知自心。何況他心。為住善心時能知。為住穢污無記心時知耶。答曰。住三種心盡能知。為住意識。為住五識身能知耶。答曰。住意識知非五識。為住威儀。為住工巧。為住報心耶。答曰。住威儀心非工巧報心。所以者何。彼眾生無工巧故非報心。報心在五識故。畜生中亦有能知他心心數法者。曾聞。有一女人。以兒置一處。有緣余行。時有一狼。取其兒去。時人語言。何故取他兒耶。狼作是言。此兒母常食我子。我今還食其子。若彼能捨怨心。我亦舍之。時人語是女人可舍怨心。女人答言。我今已舍。時狼觀女人心。不捨其怨。而口言舍。即殺其兒。舍之而去。問曰。畜生為生時知為中時知為后時知耶。答曰。三時盡知。為住善心染污心不隱沒無記心知耶。答曰。三種盡知。為住意識為住五識身知耶。答曰。住意識知非五識身。為住威儀工巧報心知耶。答曰。三種盡知。余鬼亦知他心心數法。曾聞。有鬼入一女人身中。咒師問之。何故觸惱他女人耶。彼鬼答言。此女人五百世中。與我作怨。常斷我命。我亦斷其命。彼若能捨怨心。我亦舍之。時人語是女人。可舍怨心。女人答言。

【現代漢語翻譯】 現代漢語譯本 問：眾生在出生時就能獲得智慧嗎？答：地獄的眾生可以，但沒有固定的名稱。 問：出生時獲得智慧，是指剛出生時就能知道，還是在生命中期知道，還是在生命後期知道？答：剛出生時，還未承受痛苦時就能知道，之後承受痛苦時，就不能知道自己的心了，更何況知道他人的心。 問：是在處於善心狀態時能知道，還是處於污穢無記心狀態時能知道？答：處於這三種心境時都能知道。 問：是處於意識狀態時能知道，還是處於五識身狀態時能知道？答：處於意識狀態時能知道，而不是五識身狀態。 問：是處於威儀狀態，還是處於工巧狀態，還是處於報心狀態？答：處於威儀狀態，而不是工巧或報心狀態。為什麼呢？因為那些眾生沒有工巧，也不是報心，報心存在於五識中。 畜生中也有能知道他人心和心所法的。曾經聽說，有一個女人把孩子放在一個地方，自己有事走開了。這時有一隻狼，把她的孩子叼走了。當時有人問狼：『你為什麼要叼走別人的孩子呢？』狼回答說：『這個孩子的母親經常吃我的孩子，我現在也要吃她的孩子。如果她能放下怨恨心，我也放下。』當時有人告訴那個女人，可以放下怨恨心。女人回答說：『我現在已經放下了。』當時狼觀察女人的心，發現她並沒有放下怨恨，只是口頭上說放下，於是就殺死了她的孩子，然後離開了。 問：畜生是在出生時知道，還是在中期知道，還是在後期知道？答：三個時期都知道。 問：是在處於善心、染污心或不隱沒無記心時知道？答：三種情況都知道。 問：是處於意識狀態，還是處於五識身狀態知道？答：處於意識狀態知道，而不是五識身狀態。 問：是處於威儀、工巧、報心狀態知道？答：三種狀態都知道。 其餘的鬼也能知道他人的心和心所法。曾經聽說，有一個鬼進入一個女人的身體里。咒師問它：『你為什麼要侵擾這個女人呢？』那個鬼回答說：『這個女人五百世以來，一直與我結怨，經常斷我的命，我也要斷她的命。如果她能放下怨恨心，我也放下。』當時有人告訴那個女人，可以放下怨恨心。女人回答說：

【English Translation】 English version Question: Do beings gain wisdom at the time of birth? Answer: Beings in hell do, but there is no fixed name for it. Question: Does gaining wisdom at birth mean knowing at the moment of birth, knowing in the middle of life, or knowing later in life? Answer: At the moment of birth, before experiencing suffering, they can know. After experiencing suffering, they cannot even know their own minds, let alone the minds of others. Question: Is it when dwelling in a wholesome mind that they can know, or when dwelling in a defiled, neutral mind? Answer: They can know when dwelling in all three types of minds. Question: Is it when dwelling in consciousness that they can know, or when dwelling in the five aggregates of consciousness? Answer: They know when dwelling in consciousness, not in the five aggregates of consciousness. Question: Is it when dwelling in dignified conduct, or in skillful activity, or in retributive mind? Answer: They dwell in dignified conduct, not in skillful activity or retributive mind. Why? Because those beings have no skillfulness, and it is not a retributive mind, as the retributive mind is in the five consciousnesses. Among animals, there are also those who can know the minds and mental states of others. It was once heard that a woman left her child in a place and went away for some other business. At that time, a wolf took her child away. Then people said, 'Why did you take someone else's child?' The wolf said, 'This child's mother often eats my children. Now I will eat her child in return. If she can relinquish her resentment, I will also relinquish it.' Then people told the woman that she could relinquish her resentment. The woman replied, 'I have already relinquished it.' At that time, the wolf observed the woman's mind and saw that she had not relinquished her resentment, but only said so with her mouth. So it killed her child, left it, and went away. Question: Do animals know at the time of birth, in the middle of life, or later in life? Answer: They know at all three times. Question: Do they know when dwelling in a wholesome mind, a defiled mind, or a non-obscured neutral mind? Answer: They know in all three states. Question: Do they know when dwelling in consciousness or in the five aggregates of consciousness? Answer: They know when dwelling in consciousness, not in the five aggregates of consciousness. Question: Do they know when dwelling in dignified conduct, skillful activity, or retributive mind? Answer: They know in all three states. Other ghosts also know the minds and mental states of others. It was once heard that a ghost entered a woman's body. The exorcist asked it, 'Why are you disturbing this woman?' The ghost replied, 'This woman has been my enemy for five hundred lifetimes, constantly taking my life, and I will also take her life. If she can relinquish her resentment, I will also relinquish it.' Then people told the woman that she could relinquish her resentment. The woman replied,

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我今已舍。鬼觀女心。雖口言舍怨心不除。即斷其命。舍之而去。問曰。為生時知為中時知為后時知耶。答曰。三時盡知。為住善心染污心不隱沒無記心知耶。答曰。三種盡知。為住意識知為住五識知。答曰。住意識知。為住威儀工巧報心知耶。答曰。三種盡知。天中亦有生處得知。能知他心心數法。然無定名。初中後知者。廣說如畜生餓鬼趣。余廣說。如雜揵度。是知他心智。亦知他心心數法者。若智是修是修果從修生得不失。此智現在前。知欲色界眾生心心數法及無漏心心數法。非知他心智非知他心心數法者。除上爾所事。除上爾所事者。廣如先說。行陰作此四句。此中盡說過去未來現在他心智及現相智。聞他說智生得智。作前三句。余相應不相應行陰四陰。及無為法。作第四句。是名除上爾所事。

若是念前世智。盡知前世無數生耶。乃至廣作四句。是念前世智不知前世無數生者。念前世智。在過去未來。有念前世智相而不知前世無數生事。所以者何。過去所作已竟。未來未有所作。知前世無數生非念前世智者。猶如有一。有自性念生智者。有生處得智者。誰有念生智耶。答曰人有。誰有生處得智耶。答曰。地獄眾生。如經說。地獄眾生。作如是言。沙門婆羅門。見貪慾未來過患故。為我等說法。應當斷

【現代漢語翻譯】 現代漢語譯本： 『我今已舍。』鬼觀察女人的心，雖然口頭上說捨棄，但怨恨之心並未消除，於是斷絕她的性命，捨棄她離開了。問：是在出生時知道，還是在中間時知道，還是在之後時知道呢？答：三種時間都知道。是住在善心、染污心、不隱沒無記心時知道嗎？答：三種情況都知道。是住在意識時知道，還是住在五識時知道？答：住在意識時知道。是住在威儀、工巧、報心時知道嗎？答：三種情況都知道。天界中也有出生時就能得知，能夠知道他人心及其心所法（Citta-cetasika-dhamma，心和與心相關的事物）的地方，但沒有固定的名稱。初、中、后時知道，詳細的解說如同畜生、餓鬼道。其餘詳細的解說，如同《雜犍度》（雜犍度，可能是指《雜阿含經》中的某一犍度）。 這是知他心智（Para-citta-ñana，瞭解他人思想的智慧），也知道他人心所法的人。如果智慧是修習所得，是修習的果報，從修習而生，不會失去，這種智慧現在顯現，知道欲界眾生的心及其心所法，以及無漏心及其心所法。不是知他心智，也不是知他心心所法的人，排除以上所說的情況。排除以上所說的情況，詳細的解說如同先前所說。行陰（Sankhara-khandha，行蘊）作這四句。這裡全部說了過去、未來、現在的他心智以及現相智。聽聞他人說而得到的智慧，生來就有的智慧，作前三句。其餘相應的、不相應的行陰、四陰（色、受、想、識蘊），以及無為法（Asankhata-dhamma，不生不滅的法），作第四句。這叫做排除以上所說的情況。 如果是憶念前世的智慧，能完全知道前世無數生的事情嗎？乃至廣泛地作出四句。是憶念前世的智慧，但不知道前世無數生的事情的人，憶念前世的智慧，在過去、未來，有憶念前世智慧的現象，但不知道前世無數生的事情。為什麼呢？因為過去所作的事情已經結束，未來還沒有開始做。知道前世無數生，但不是憶念前世智慧的人，猶如有一種，有自性念而生智慧的人，有出生時就得到智慧的人。誰有念而生智慧呢？答：人有。誰有出生時就得到智慧呢？答：地獄眾生。如經中所說，地獄眾生這樣說：『沙門（Samana，出家修行者）、婆羅門（Brahmana，古印度教祭司），因為看到貪慾未來會帶來的過患，所以為我們說法，應當斷除貪慾。』

【English Translation】 English version: 'I have now relinquished.' The ghost observes the woman's mind. Although she verbally says she relinquishes, her resentment is not eliminated. Therefore, he ends her life, abandons her, and departs. Question: Does he know at the time of birth, in the middle, or afterward? Answer: He knows at all three times. Does he know while dwelling in a wholesome mind, a defiled mind, or a non-obscured neutral mind? Answer: He knows in all three states. Does he know while dwelling in consciousness or while dwelling in the five senses? Answer: He knows while dwelling in consciousness. Does he know while dwelling in deportment, craftsmanship, or resultant mind? Answer: He knows in all three states. In the heavens, there are also beings who can know at birth, who can know the minds and mental factors (Citta-cetasika-dhamma) of others, but there is no fixed name for this. Knowing at the beginning, middle, and end is explained in detail as with animals and hungry ghosts. The remaining detailed explanations are as in the Miscellaneous Section (雜犍度, possibly referring to a section in the Samyutta Nikaya). This is the wisdom of knowing the minds of others (Para-citta-ñana), and also knowing the mental factors of others. If this wisdom is cultivated, it is the result of cultivation, arising from cultivation, and cannot be lost. When this wisdom is present, it knows the minds and mental factors of beings in the desire realm, as well as the minds and mental factors of those with undefiled minds. Those who do not have the wisdom of knowing the minds of others, nor the wisdom of knowing the mental factors of others, are excluded from the aforementioned cases. Excluding the aforementioned cases is explained in detail as previously stated. The formation aggregate (Sankhara-khandha) makes these four statements. Here, all past, future, and present wisdom of knowing the minds of others, as well as the wisdom of phenomena, are discussed. Wisdom gained from hearing others speak, and wisdom gained at birth, make the first three statements. The remaining corresponding and non-corresponding formation aggregate, the four aggregates (form, feeling, perception, consciousness), and the unconditioned (Asankhata-dhamma), make the fourth statement. This is called excluding the aforementioned cases. If it is the wisdom of recollecting past lives, does it fully know countless past lives? And so on, making four statements extensively. Those who have the wisdom of recollecting past lives but do not know countless past lives, the wisdom of recollecting past lives, in the past and future, there is the phenomenon of recollecting past lives, but they do not know countless past lives. Why? Because what was done in the past is finished, and what will be done in the future has not yet begun. Those who know countless past lives but do not have the wisdom of recollecting past lives are like those who have wisdom born from inherent mindfulness, or those who gain wisdom at birth. Who has wisdom born from mindfulness? Answer: Humans do. Who gains wisdom at birth? Answer: Beings in hell. As the sutra says, beings in hell say, 'Ascetics (Samana) and Brahmins (Brahmana), seeing the future dangers of greed, teach us the Dharma, and we should abandon greed.'

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欲。我等不用其言。以貪慾因緣故。今受苦痛果報。問曰。地獄眾生。為初時知為中後知耶。答曰。初時知非中后。若未受苦時則知。已受苦時。次前滅法。猶尚不知。何況久遠滅者。余廣說如他心智處。畜生亦有生處得智。如經說。汝若是我父都提耶者。可升此座。廣說如雜揵度。問曰。為初時知為中後知耶。答曰。初時知中后亦知。廣說如他心智處。餓鬼亦有生處得智。如偈說。

我自聚財物　　以法及非法 　他今受快樂　　而我受苦惱

問曰。為初時知為中後知耶。答曰。初中后盡知。廣說如他心智處。天亦有生處得智。如偈說。

今此祇陀林　　賢聖僧所居 　法王亦在中　　我心大歡喜

問曰。為初時知為中後知耶。答曰。初中后盡知。廣說如他心智處。問曰。人中何故無生處得智耶。答曰。非其因故。廣說如上。複次爲念生智所覆蔽故。複次人中雖無生處得智。而有勝妙念前世智愿智。是念前世智亦知前世無數生者。若智是修是修果從修生得不失。以此智念前世無數生。有如是相貌。非念前世智亦非念前世無數生者。除上爾所事。除上爾所事。廣說如上。此中行陰作四句。三世念前世智及現在念生智生處得智作前三句。余相應不相應行陰四陰及無為法。作第四句。是名除上爾所事

【現代漢語翻譯】 現代漢語譯本 欲（貪慾）。我們不聽從他的話，因為貪慾的因緣，現在承受痛苦的果報。問：地獄眾生，是最初時知道，還是中間或之後知道？答：最初時知道，不是中間或之後。如果還沒受苦時就知道。已經受苦時，緊接著之前的滅法，尚且不知道，何況是久遠滅去的（事情）？其餘的詳細解說如同他心智之處所說。畜生也有生處得智（與生俱來的智慧）。如經文所說：『你如果是我父親兜提耶（Dotiya）的話，可以升到這個座位上來。』詳細的解說如同《雜犍度》（雜事犍度）。問：是最初時知道，還是中間或之後知道？答：最初時知道，中間和之後也知道。詳細的解說如同他心智之處所說。餓鬼也有生處得智。如偈頌所說： 『我親自積聚財物，用合法和非法（的手段）。他現在享受快樂，而我卻承受苦惱。』 問：是最初時知道，還是中間或之後知道？答：最初、中間和之後都知道。詳細的解說如同他心智之處所說。天人也有生處得智。如偈頌所說： 『現在這個祇陀林（Jetavana），是賢聖僧眾所居住的地方，法王（佛陀）也在這裡面，我心裡非常歡喜。』 問：是最初時知道，還是中間或之後知道？答：最初、中間和之後都知道。詳細的解說如同他心智之處所說。問：為什麼人中沒有生處得智呢？答：因為不是（具備）那種因緣的緣故。詳細的解說如同上面所說。再者，因爲念生智所覆蓋遮蔽的緣故。再者，人中雖然沒有生處得智，但是有殊勝微妙的念前世智（回憶前世的智慧）和愿智（發願而得的智慧）。這個念前世智，也能知道前世無數生的事情。如果這個智慧是修習而來的，是修習的果報，從修習而生而得到的，不會失去。用這個智慧回憶前世無數生，有這樣的相貌。不是念前世智，也不是念前世無數生的人（所能知道的）。除去上面所說的事情。除去上面所說的事情。詳細的解說如同上面所說。這裡面，行陰（saṅkhāra-khandha）作四句。三世的念前世智以及現在的念生智、生處得智，作為前三句。其餘的相應不相應行陰、四陰以及無為法，作為第四句。這叫做除去上面所說的事情。

【English Translation】 English version Desire. We did not heed his words. Because of the causes and conditions of greed, we now receive the painful consequences. Question: Do beings in hell know initially, or in the middle and afterwards? Answer: They know initially, not in the middle or afterwards. If they have not yet suffered, they know. When they are already suffering, the immediately preceding cessation of phenomena is not known, let alone what ceased long ago. The rest is explained in detail as in the section on knowledge of others' minds. Animals also have innate intelligence at birth, as the scripture says: 'If you are my father Dotiya, you can ascend this seat.' The details are explained in the Saṃyukta-vastu. Question: Do they know initially, or in the middle and afterwards? Answer: They know initially, and also in the middle and afterwards. The details are explained as in the section on knowledge of others' minds. Hungry ghosts also have innate intelligence at birth, as the verse says: 'I myself accumulated wealth, through lawful and unlawful means. Now another enjoys happiness, while I suffer affliction.' Question: Do they know initially, or in the middle and afterwards? Answer: They know initially, in the middle, and afterwards. The details are explained as in the section on knowledge of others' minds. Devas also have innate intelligence at birth, as the verse says: 'Now this Jetavana, is inhabited by the noble Sangha. The Dharma King (Buddha) is also within, my heart is greatly delighted.' Question: Do they know initially, or in the middle and afterwards? Answer: They know initially, in the middle, and afterwards. The details are explained as in the section on knowledge of others' minds. Question: Why do humans not have innate intelligence at birth? Answer: Because it is not the cause. The details are explained as above. Furthermore, it is because it is obscured by the intelligence arising from thought. Furthermore, although humans do not have innate intelligence at birth, they have the superior and wonderful knowledge of past lives and the knowledge of vows. This knowledge of past lives can also know countless past lives. If this knowledge is cultivated, it is the result of cultivation, arising from cultivation and obtained without loss. With this knowledge, one remembers countless past lives, having such appearances. It is not the knowledge of past lives, nor is it one who remembers countless past lives (who can know this). Except for the matters mentioned above. Except for the matters mentioned above. The details are explained as above. Here, the saṅkhāra-khandha (aggregate of mental formations) makes four categories. The knowledge of past lives in the three times, as well as the present knowledge arising from thought and innate intelligence at birth, make the first three categories. The remaining associated and unassociated saṅkhāra-khandha, the four khandhas (aggregates), and the unconditioned Dharma, make the fourth category. This is called excluding the matters mentioned above.

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。若是念前世智。亦知過去他人陰界入及心耶。乃至廣作四句。初句者。是自緣念前世智。第二句者。是愿智方便緣他者。第三句者。是緣他念前世智。第四句者。是愿智方便自緣者。此四句是略毗婆沙。是念前世智。不知過去他人陰界入及心者。若智是修是修果從修生得不失。以此智念前世。生自陰界入及心。是說自緣念前世智。知過去他人陰界入及心。非念前世智者。若智是修。乃至廣說。以此智知他此生過去陰界入及心。是說愿智方便緣他身者。言念前世智亦知過去他人陰界入及心者。若智是修。乃至廣說。以此智知前生過去他人陰界入及心。是說念前世智緣他者。非念前世智。亦不知過去他人陰界入及心者。若智是修。乃至廣說。以此智知此生過去自身陰界入及心。是說愿智方便緣自身者。◎

阿毗曇毗婆沙論卷第五十 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十一

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智揵度他心智品第二之三

◎有自性念生智。問曰。自性念生智體性是何。答曰。體性是慧。彼心聚中。以念力多故。名念生智。如念處安那般那念。除去色想亦如是。此是自性念生智體性。乃至廣說。

【現代漢語翻譯】 現代漢語譯本：如果憑藉憶念前世的智慧，也能知曉過去他人蘊、界、處以及心識嗎？乃至廣泛地作出四句分析。第一句是：通過自身因緣憶念前世的智慧。第二句是：憑藉愿智方便來觀察他人。第三句是：通過憶念前世的智慧來觀察他人。第四句是：憑藉愿智方便來觀察自身。這四句是《略毗婆沙》的觀點。如果憑藉憶念前世的智慧，卻不能知曉過去他人蘊、界、處以及心識，那麼，如果這種智慧是修習所得，是修習的果報，是從修習中生起而不會失去的，憑藉這種智慧憶念前世，能夠了解自身的蘊、界、處以及心識，這就是所說的通過自身因緣憶念前世的智慧。如果知曉過去他人蘊、界、處以及心識，但並非憑藉憶念前世的智慧，那麼，如果這種智慧是修習所得，乃至廣泛地說，憑藉這種智慧瞭解他人此生過去的蘊、界、處以及心識，這就是所說的憑藉愿智方便來觀察他人。如果說憑藉憶念前世的智慧也能知曉過去他人蘊、界、處以及心識，那麼，如果這種智慧是修習所得，乃至廣泛地說，憑藉這種智慧瞭解前生過去他人蘊、界、處以及心識，這就是所說的通過憶念前世的智慧來觀察他人。如果並非憑藉憶念前世的智慧，也不能知曉過去他人蘊、界、處以及心識，那麼，如果這種智慧是修習所得，乃至廣泛地說，憑藉這種智慧瞭解此生過去自身蘊、界、處以及心識，這就是所說的憑藉愿智方便來觀察自身。

《阿毗曇毗婆沙論》卷第五十 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第五十一

迦旃延子（Kātyāyanīputra，佛教論師名）造 五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman，譯者名）共道泰等譯 智揵度（Jñānaskandha，智慧之蘊）他心智品第二之三

如果存在自性念生智（sahajāta-smṛti-jñāna，與生俱來的憶念智慧）。問：自性念生智的體性是什麼？答：體性是智慧（慧，prajñā）。在這種心聚中，因為憶念的力量強大，所以稱爲念生智。如同念處（smṛtyupasthāna，四念處）中的安那般那念（ānāpānasmṛti，入出息念），除去色想（rūpa-saṃjñā，對色法的想像）也是如此。這就是自性念生智的體性，乃至廣泛地說。

【English Translation】 English version: If, by recollecting past lives' wisdom, one can also know the past aggregates (skandha), realms (dhātu), entrances (āyatana), and minds of others? And so on, making a broad analysis of four possibilities. The first possibility is: through one's own conditions, recollecting past lives' wisdom. The second possibility is: relying on the expedient of wish-wisdom (praṇidhijñāna) to observe others. The third possibility is: through recollecting past lives' wisdom to observe others. The fourth possibility is: relying on the expedient of wish-wisdom to observe oneself. These four possibilities are the views of the 'Brief Vibhāṣā'. If, by recollecting past lives' wisdom, one cannot know the past aggregates, realms, entrances, and minds of others, then, if this wisdom is obtained through cultivation, is the result of cultivation, arises from cultivation and is not lost, relying on this wisdom to recollect past lives, one can understand one's own aggregates, realms, entrances, and minds, this is what is meant by recollecting past lives' wisdom through one's own conditions. If one knows the past aggregates, realms, entrances, and minds of others, but not by recollecting past lives' wisdom, then, if this wisdom is obtained through cultivation, and so on, broadly speaking, relying on this wisdom to understand others' past aggregates, realms, entrances, and minds in this life, this is what is meant by relying on the expedient of wish-wisdom to observe others.

Abhidharma-vibhāṣā-śāstra, Volume 50 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidharma-vibhāṣā-śāstra

Abhidharma-vibhāṣā-śāstra, Volume 51

Composed by Kātyāyanīputra (Buddhist philosopher) and explained by Five Hundred Arhats

Translated by Buddhavarman (translator's name), an Indian Śramaṇa from Northern Liang, together with Dao Tai and others. Chapter Two, Section Three: Jñānaskandha (Aggregate of Wisdom), Other Minds Wisdom

If there is innate wisdom born of mindfulness (sahajāta-smṛti-jñāna). Question: What is the nature of innate wisdom born of mindfulness? Answer: Its nature is wisdom (prajñā). Within that mental aggregate, because the power of mindfulness is strong, it is called wisdom born of mindfulness. Like mindfulness of ānāpānasmṛti (mindfulness of breathing) in the smṛtyupasthāna (four foundations of mindfulness), removing rūpa-saṃjñā (perception of form) is also like that. This is the nature of innate wisdom born of mindfulness, and so on, broadly speaking.

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已說體性。所以今當說。何故名自性念生智。答曰。生而得此智故。名自性念生智。複次住善心性不善心性無記心效能知故。名自性念生智。複次過去法更不變故名自性。能知此法故名自性念生智。

問曰。為作何業得是智耶。答曰。或有說者。常為眾生。說歡喜樂聞語。彼業能生如是報。復有說者。若修治狹小處令使寬博。以此業故。在母胎中。而不迫迮。以是業故。能生此報。復有說者。若人以甘美飲食施他。彼業得如此報。評曰。應作是說。此是不惱害他業報。若眾生不作惱害他業。在母胎中。則得寬博。不為風熱冷病脂血所困苦。若出胎時。亦不為產門所逼切。以是事故。不忘所念一切眾生。若於產門不逼切者。皆有念前世智。以為產門所逼切故。皆失所念。問曰。念生智為初時勝為中后時勝耶。答曰。或有初中后盡勝者。或有初勝者。如尸婆羅等。初生之時。作如是說。此家中頗有種種財物及諸穀米。可以施於貧窮者不。或有中時勝者。如賴吒波羅等。或有後時勝者。如庵摩羅吒等。

問曰。念生智爲念幾生耶。答曰。或有說者。念一生。復有說。念二生。乃至七生。曾聞。王舍城中。有屠兒名伽吒。是阿阇貰王少時親友。而語阿阇貰言。太子。汝若登王位時。與我作何善事耶。阿阇貰答

【現代漢語翻譯】 現代漢語譯本 前面已經講述了體性。現在應當繼續講述。為什麼叫做『自性念生智』（innate wisdom of mindfulness of self-nature）呢？回答是：因為生來就具有這種智慧，所以叫做『自性念生智』。進一步說，因為能夠知曉安住于善的心性、不善的心性以及無記的心性，所以叫做『自性念生智』。更進一步說，過去的法不再改變，這叫做『自性』（self-nature）。能夠知曉這種法，所以叫做『自性念生智』。

問：做了什麼業才能獲得這種智慧呢？回答是：有些人說，經常為眾生宣說歡喜和樂於聽聞的話語，這種業能夠產生這樣的果報。還有人說，如果修繕狹小的地方，使之寬敞，因為這種業的緣故，在母親的胎中就不會感到擁擠。因為這種業的緣故，能夠產生這種果報。還有人說，如果有人用甘美的飲食佈施給他人，這種業會得到這樣的果報。評論說：應該這樣說，這是不惱害他人之業的果報。如果眾生不作惱害他人的業，在母親的胎中，就能得到寬敞，不會被風、熱、冷病、脂肪和血液所困擾。如果出胎的時候，也不會被產門所逼迫。因為這個緣故，不會忘記所念的一切眾生。如果產門沒有逼迫，都具有憶念前世的智慧。因為產門逼迫的緣故，都失去了所念。問：念生智是最初的時候殊勝，還是中間或後來的時候殊勝呢？回答是：有的是最初、中間、後來都殊勝，有的是最初殊勝，比如尸婆羅（Śīvalā）等，初生的時候，就說：『這個家中頗有種種財物以及各種穀米，可以用來佈施給貧窮的人嗎？』有的是中間的時候殊勝，比如賴吒波羅（Raṭhapāla）等。有的是後來的時候殊勝，比如庵摩羅吒（Amara）等。

問：念生智慧夠憶念幾生呢？回答是：有的人說，憶念一生。還有人說，憶念二生，乃至七生。曾經聽說，王舍城中，有個屠夫名叫伽吒（Ghaṭa），是阿阇世王（Ajātaśatru）年少時的親友，他對阿阇世說：『太子，你如果登上王位的時候，給我做什麼善事呢？』阿阇世回答

【English Translation】 English version The nature of the essence has already been discussed. Now I shall continue to speak about it. Why is it called 'innate wisdom of mindfulness of self-nature' (自性念生智)? The answer is: Because one is born with this wisdom, it is called 'innate wisdom of mindfulness of self-nature'. Furthermore, because one is able to know the nature of a mind abiding in goodness, the nature of an unwholesome mind, and the nature of an indifferent mind, it is called 'innate wisdom of mindfulness of self-nature'. Moreover, because past dharmas do not change, this is called 'self-nature' (自性). Being able to know this dharma is called 'innate wisdom of mindfulness of self-nature'.

Question: What karma does one perform to obtain this wisdom? The answer is: Some say that constantly speaking words of joy and delight to hear for sentient beings, that karma can produce such a reward. Others say that if one repairs a narrow place, making it spacious, because of this karma, one will not feel cramped in the mother's womb. Because of this karma, one can produce this reward. Others say that if one gives delicious food to others, that karma will receive such a reward. Commentary: It should be said that this is the karmic reward of not harming others. If sentient beings do not commit the karma of harming others, they will obtain spaciousness in the mother's womb and will not be troubled by wind, heat, cold diseases, fat, and blood. If one is not constricted by the birth canal when leaving the womb, one will not forget all the sentient beings one has been mindful of. If one is not constricted by the birth canal, one will have the wisdom of remembering past lives. Because one is constricted by the birth canal, one loses what one has been mindful of. Question: Is the innate wisdom of mindfulness more excellent at the beginning, or in the middle or later stages? The answer is: Some are excellent at the beginning, middle, and end. Some are excellent at the beginning, such as Śīvalā (尸婆羅), who said at the time of his birth: 'Are there various kinds of wealth and grains in this house that can be given to the poor?' Some are excellent in the middle, such as Raṭhapāla (賴吒波羅). Some are excellent later, such as Amara (庵摩羅吒).

Question: How many lives can the innate wisdom of mindfulness remember? The answer is: Some say that it remembers one life. Others say that it remembers two lives, or even seven lives. It was once heard that in Rājagṛha (王舍城), there was a butcher named Ghaṭa (伽吒), who was a close friend of Prince Ajātaśatru (阿阇世王) in his youth. He said to Ajātaśatru: 'Prince, if you ascend to the throne, what good deeds will you do for me?' Ajātaśatru replied

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言。與汝從心所愿。阿阇貰害其父命。而登王位時。屠兒伽吒。往詣王所。而白王言。大王往日許我所愿。今正是時。王答之言。隨意求索。時伽吒屠兒。便說心願使我于王舍城內。獨得屠殺。不聽餘人。時王語言。汝今何用是弊惡。愿為更求余愿。是時屠兒。復語王言。善惡諸業。悉無果報。王語之言。何以知之。作是說耶。屠兒答言。大王當知。我自憶念。於七世中。在王舍城。常屠羊自活。命終之後。生三十三天。至聞是語。極生疑怪。即以是事。而往白佛。佛告王言。如其所說。而無有異。此人施辟支佛食。發於邪愿。使我于王舍城中。常獨殺羊賣肉。以此業故。七生人中。七生天上。今於此身。業報已盡。卻後七日。身壞命終。當生盧臘地獄。以是事故知。念生智憶念七世。復有說者。能念五百世事。曾聞。有一比丘。自念五百世。次第常生餓鬼中。若憶念過去飢渴苦時。則于諸有。而生苦想。斷一切緣。獨勤行精進。得須陀洹果。作是思惟。我恒得諸比丘所須之物。使我行道。我今應當還求所須施諸比丘。即行勸化。時諸比丘。而語之言。汝先懶惰。今以何故。勤行教化。時彼比丘。即向諸比丘。廣說上事。以是事故知。念生智憶念五百世事。復有一比丘。自憶念次第五百世。生地獄中。若憶念受地獄苦

【現代漢語翻譯】 言。我將滿足你的願望。阿阇世（Ajatasattu，未生怨，印度摩揭陀國國王）篡弒父位時，屠夫伽吒（Ghataka）前去見國王，對國王說：『大王，您過去答應滿足我的願望，現在正是時候。』國王回答說：『隨你要求。』當時伽吒屠夫便說出心願：『讓我獨自在王舍城（Rajagrha）內宰殺牲畜，不許其他人染指。』當時國王說：『你為何要這個卑劣的願望，不如換一個。』當時屠夫又對國王說：『善惡諸業，都沒有果報。』國王問他說：『你憑什麼這麼說？』屠夫回答說：『大王您要知道，我自己記得，在過去七世中，我都在王舍城宰羊為生。死後卻能生到三十三天（Trayastrimsa heaven）。』國王聽了這話，非常懷疑，便將此事稟告佛陀。佛陀告訴國王說：『他說的是事實，沒有差異。』此人曾以食物供養一位辟支佛（Pratyekabuddha），併發了邪惡的願望，使他能在王舍城中，永遠獨自宰羊賣肉。因為這個業力，七世生於人中，七世生於天上。如今這一世，業報已經結束。七天之後，身壞命終，將墮入盧臘地獄（Raurava hell）。因此可知，憶念能生智慧，可以憶念七世。還有人說，能憶念五百世的事情。曾經聽說，有一位比丘（bhiksu，佛教出家男眾），自己憶念五百世，次第都生在餓鬼（preta）中。如果憶念過去飢渴的痛苦，便對諸有（bhava，存在）產生厭惡，斷絕一切因緣，獨自勤奮精進，證得須陀洹果（Srotapanna，入流果）。他這樣思惟：『我一直得到各位比丘所需的物品，使我能修行。我現在應當去求取所需之物，佈施給各位比丘。』於是他便去勸募。當時各位比丘對他說：『你先前懶惰，現在為何如此勤奮勸募？』當時那位比丘，便向各位比丘，詳細講述了上述的事情。因此可知，憶念能生智慧，可以憶念五百世的事情。又有一位比丘，自己憶念次第的五百世，都生在地獄中。如果憶念在地獄所受的痛苦， English version: He said, 'I will fulfill your wish.' When Ajatasattu (King of Magadha in India) usurped the throne by killing his father, the butcher Ghataka went to see the king and said, 'Your Majesty, you promised to fulfill my wish in the past, and now is the time.' The king replied, 'Ask whatever you want.' Then the butcher Ghataka expressed his wish: 'Let me be the only one to slaughter livestock in Rajagrha (Royal City), and no one else is allowed to interfere.' At that time, the king said, 'Why do you want this vile wish? Why not change it?' Then the butcher said to the king again, 'Good and evil deeds have no consequences.' The king asked him, 'How do you know this?' The butcher replied, 'Your Majesty, you should know that I myself remember that in the past seven lives, I have been slaughtering sheep for a living in Rajagrha. After death, I was born in the Trayastrimsa heaven (Heaven of Thirty-Three).' The king was very suspicious when he heard this, so he reported the matter to the Buddha. The Buddha told the king, 'What he said is true, there is no difference.' This person once offered food to a Pratyekabuddha (Solitary Buddha) and made an evil vow, so that he could always slaughter sheep and sell meat alone in Rajagrha. Because of this karma, he was born among humans for seven lives and in the heavens for seven lives. Now in this life, the karmic retribution has ended. After seven days, his body will be destroyed and he will fall into the Raurava hell (Hell of Screaming). Therefore, it can be known that mindfulness generates wisdom and can remember seven lives. Some people also say that they can remember five hundred lives. It was once heard that there was a bhiksu (Buddhist monk) who remembered five hundred lives, all of which were born in the realm of pretas (hungry ghosts). If he remembers the suffering of hunger and thirst in the past, he will develop aversion to all bhava (existence), cut off all causes and conditions, and diligently practice diligently alone, and attain the Srotapanna fruit (Stream-enterer). He thought: 'I have always received the necessities of the bhiksus, so that I can practice. Now I should seek what is needed and give it to the bhiksus.' So he went to alms. At that time, the bhiksus said to him, 'You were lazy before, why are you so diligent in alms now?' At that time, the bhiksu told the bhiksus in detail about the above matters. Therefore, it can be known that mindfulness generates wisdom and can remember five hundred lives. There was also a bhiksu who remembered five hundred lives in sequence, all of which were born in hell. If he remembers the suffering in hell,

【English Translation】 Said. I will fulfill your wish from the bottom of my heart. When Ajatasattu (Ajatasattu, unresentful, king of the Magadha Kingdom of India) usurped the throne by killing his father, the butcher Ghata (Ghata) went to see the king and said to the king, 'Your Majesty, you promised me what I wanted in the past. Now is the time.' The king replied, 'Ask for whatever you want.' At that time, the butcher Ghata said that he wanted me to be the only one to slaughter in the city of Wangshe. Do not listen to others. At that time, the king said, 'Why do you want this bad thing? I would like to ask for another wish.' At that time, the butcher said to the king again, 'All good and evil deeds have no consequences.' The king said to him, 'How do you know?' The butcher replied, 'Your Majesty should know that I remember myself. In the past seven lives, I have always slaughtered sheep for a living in Wangshe City. After I die, I will be born in the Thirty-Three Heavens.' When I heard these words, I was very suspicious. I went to the Buddha with this matter. The Buddha told the king, 'As he said, there is no difference.' This person gave food to a Buddha and made an evil wish. Let me always kill sheep and sell meat alone in Wangshe City. Because of this karma, he was born among people for seven lives and in heaven for seven lives. Now in this life, the karma has ended. After seven days, his body will be destroyed and he will die. He should be born in the Lura Hell. It is known from this that Nian Shengzhi remembers seven generations. Some people also say that they can remember five hundred generations. I once heard that there was a Bhikkhu who remembered five hundred generations. He often lived in the hungry ghost. If he remembers the past hunger and thirst, he will have bitter thoughts about everything. Cut off all ties and work hard and diligently. Get the Suda Huan fruit. I thought to myself, 'I always get what the bhikkhus need. Let me practice Taoism. I should now ask for what I need and give it to the bhikkhus.' Then he went to persuade him. At that time, the bhikkhus said to him, 'You were lazy before. Why are you working hard to teach now?' At that time, the bhikkhu told the bhikkhus in detail about the above matters. It is known from this that Nian Shengzhi remembers five hundred generations. There was also a bhikkhu who remembered the five hundred generations in order. He was born in hell. If you remember the suffering in hell

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時。舉身毛孔。血流而出。污身及衣。日日詣水澡浴浣衣。勤行精進。得阿羅漢果。更不澡浴浣衣。時諸比丘。而語之言。汝常澡浴浣衣。以水為凈。今何以不。此比丘向諸比丘。廣說上事。如此憶念五百世事。復有或憶念世界成時者。曾聞。有旃陀羅王。名多羅蠰佉。善通咒術及諸論。有子名奢頭羅。顏貌端正。當於爾時。尊者舍利弗。作婆羅門。名弗伽羅娑羅。善通皮陀及皮陀分經。有女名波翅多。時旃陀羅王。往詣弗伽羅娑羅所而語之言。可以汝女用妻我子。時弗伽羅娑羅婆羅門。便生瞋恚。而語之言。汝於四姓卑下。我於四姓尊貴。何緣以女用妻汝子。時旃陀羅王。語婆羅門言。夫種族姓尊卑。無有常定。汝頗曾聞。誰造梵書耶。婆羅門答言。我聞是瞿頻陀羅婆羅門所造。復問。誰造佉盧吒書耶。婆羅門答言。我聞是佉盧吒仙人所造。復問。誰造此皮陀及皮陀分經。而答之言。皆是往昔大婆羅門等之所造作。時旃陀羅言。如是等往昔諸人。皆是我身。時婆羅門。聞是語已。心生歡喜。便以己女。而妻其子。如此憶念世界成時事。

經說。佛告村主。我自憶念九十一劫以來。不曾為飲食故。起身口意惡業。問曰。佛為以念前世智。為以自性念生智憶念此事。若以念前世智知者。何以念九十一劫。而不多耶

【現代漢語翻譯】 現代漢語譯本：當時，他全身的毛孔都流出血來，玷汙了身體和衣服。他每天都去河裡洗澡、洗衣服，勤奮精進修行，最終證得阿羅漢果。此後，他不再洗澡、洗衣服。當時，眾比丘問他說：『你過去經常洗澡、洗衣服，認為用水可以使身體潔凈，現在為什麼不這樣做了呢？』這位比丘便向眾比丘詳細講述了上述事情。他能夠如此憶念起五百世的事情。還有人能夠憶念起世界形成時的事情。曾經聽說，有一位旃陀羅（Candala，賤民）王，名叫多羅蠰佉（Tararankha），精通咒術和各種論典。他有一個兒子，名叫奢頭羅（Satula），容貌端正。當時，尊者舍利弗（Sariputra）是一位婆羅門，名叫弗伽羅娑羅（Pugalasara），精通吠陀（Veda）和吠陀分支經典。他有一個女兒，名叫波翅多（Pacita）。當時，旃陀羅王前往弗伽羅娑羅處，對他說：『可以將你的女兒嫁給我的兒子為妻。』當時，弗伽羅娑羅婆羅門便生起嗔恚，對他說：『你們四姓是卑賤的，我們四姓是尊貴的，怎麼能把女兒嫁給你的兒子呢？』當時，旃陀羅王對婆羅門說：『種族姓氏的尊卑，並沒有永恒不變的。你可曾聽說過，是誰創造了梵書？』婆羅門回答說：『我聽說是由瞿頻陀羅（Gopindara）婆羅門所創造的。』又問：『是誰創造了佉盧吒書（Kharosthi script）？』婆羅門回答說：『我聽說是由佉盧吒仙人（Kharosthi sage）所創造的。』又問：『是誰創造了這些吠陀和吠陀分支經典？』婆羅門回答說：『都是往昔的大婆羅門等人所創造的。』當時，旃陀羅王說：『像他們這樣往昔的諸人，都是我的前身。』當時，婆羅門聽了這些話后，心中歡喜，便將自己的女兒嫁給了他的兒子。他能夠如此憶念起世界形成時的事情。 經中說，佛陀告訴村長，我能回憶起過去九十一劫以來，不曾因為飲食的緣故，而起身口意惡業。有人問：『佛陀是通過憶念前世的智慧，還是通過自性生起的智慧來憶念這件事的？如果是通過憶念前世的智慧來知曉的，為什麼只能憶念九十一劫，而不能憶念更多呢？』

【English Translation】 English version: At that time, blood flowed from all the pores of his body, staining his body and clothes. He went to the river every day to bathe and wash his clothes, diligently practicing and advancing, and finally attained the state of Arhat. After that, he no longer bathed or washed his clothes. At that time, the Bhikkhus asked him, 'You used to bathe and wash your clothes often, considering water to be purifying. Why don't you do that now?' This Bhikkhu then explained the above matter in detail to the Bhikkhus. He was able to recall events from five hundred lifetimes in this way. There were also those who could recall events from the time of the world's formation. It was once heard that there was a Candala (Candala, outcast) king named Tararankha, who was well-versed in mantras and various treatises. He had a son named Satula, who was handsome in appearance. At that time, Venerable Sariputra (Sariputra) was a Brahmin named Pugalasara, who was well-versed in the Vedas (Veda) and the Vedic branch scriptures. He had a daughter named Pacita. At that time, the Candala king went to Pugalasara and said to him, 'You may give your daughter to my son as his wife.' At that time, Pugalasara the Brahmin became angry and said to him, 'Your four castes are lowly, and our four castes are noble. How can I give my daughter to your son as his wife?' At that time, the Candala king said to the Brahmin, 'The nobility and inferiority of race and lineage are not constant. Have you ever heard who created the Brahmi script?' The Brahmin replied, 'I have heard that it was created by the Brahmin Gopindara.' He further asked, 'Who created the Kharosthi script (Kharosthi script)?' The Brahmin replied, 'I have heard that it was created by the sage Kharosthi (Kharosthi sage).' He further asked, 'Who created these Vedas and Vedic branch scriptures?' He replied, 'They were all created by the great Brahmins of the past.' At that time, the Candala king said, 'Those people of the past, like them, were all my former lives.' At that time, the Brahmin, upon hearing these words, rejoiced in his heart and gave his daughter to his son as his wife. He was able to recall events from the time of the world's formation in this way. The Sutra says that the Buddha told the village chief, 'I can recall that for the past ninety-one kalpas, I have never committed evil deeds of body, speech, or mind for the sake of food.' Someone asked, 'Does the Buddha recall this through the wisdom of remembering past lives, or through the wisdom arising from his own nature? If it is known through the wisdom of remembering past lives, why can he only remember ninety-one kalpas and not more?'

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。若以自性念生智知者。何故但說憶念七世或五百世。乃至憶念世界成時。而不說憶念九十一劫者耶。答曰。應作是說。佛以念前世智知。問曰。若然者。何故但說九十一劫。而不多耶。尊者波奢說曰。若說百劫。亦生此疑。但說此不違法相。複次九十一劫中。有七佛出世故。複次從此已來。種相好業故。復有說者。以自性念生智知。問曰。若然者。何故說自性念生智憶念七世。若五百世。乃至劫成時。而不說九十一劫耶。答曰。餘人如此。佛則多知。問曰。自性念生智。為憶念中有時不。答曰。或有說者。不知。所以者何。中有微細。非自性念生智境界故。評曰。應作是說。憶念中有。所以者何。若不憶念者。於前生則憶念少多。不憶念少分。

問曰。菩薩前身時。有自性念生智。最後身時。為有不耶。若有者。云何緣力勝因力耶。若無者。菩薩云何轉衰退耶。答曰。應作是說。最後身有。問曰。若然者。云何現在外緣力。勝過去內因力耶。答曰。不以無外緣力故。名為內因力。乃以利根故。名內因力。菩薩於一切眾生。根利最勝。誰作是說。菩薩最後身。無外緣力耶。凈居諸天。為現老病死苦。亦因彌伽釋王女。為說贊涅槃。偈如說。

安樂以為母　　無憂以為父 　寂靜以為妻　　不久汝當得

【現代漢語翻譯】 現代漢語譯本：如果憑藉自性念產生的智慧來知曉過去，為什麼只說憶念七世或五百世，乃至憶念世界形成之時，而不說憶念九十一劫呢？回答說：應當這樣說，佛憑藉憶念前世的智慧來知曉。問：如果這樣，為什麼只說九十一劫，而不說更多呢？尊者波奢說：如果說一百劫，也會產生這樣的疑問。只說這些不違反法相。再者，九十一劫中，有七佛出世的緣故。再者，從那時以來，種下了相好之業的緣故。也有人說，憑藉自性念產生的智慧來知曉。問：如果這樣，為什麼說自性念產生的智慧憶念七世，或者五百世，乃至劫成之時，而不說九十一劫呢？回答說：其他人是這樣，佛則知道更多。問：自性念產生的智慧，在憶念中有（中陰身）的時候，有時會中斷嗎？回答說：或者有人說，不能知曉。為什麼呢？因為中有非常微細，不是自性念產生的智慧所能達到的境界。評議說：應當這樣說，憶念中有。為什麼呢？如果不憶念中有，那麼對於前生的憶念就會有或多或少，不會完全憶念。 問：菩薩在前身的時候，有自性念產生的智慧，最後身的時候，還有嗎？如果有，為什麼外緣的力量勝過內在的原因的力量呢？如果沒有，菩薩怎麼會轉為衰退呢？回答說：應當這樣說，最後身還有。問：如果這樣，為什麼現在外在的因緣力量，勝過過去內在的因的力量呢？回答說：不是因為沒有外在的因緣力量，才叫做內在的因的力量，而是因為根器銳利，才叫做內在的因的力量。菩薩對於一切眾生，根器銳利是最殊勝的。誰說菩薩最後身，沒有外在的因緣力量呢？凈居諸天，爲了示現老病死苦，也因為彌伽釋王女，為他說讚歎涅槃的偈子，如所說： 『安樂以為母，無憂以為父，寂靜以為妻，不久汝當得。』

【English Translation】 English version: If one knows through wisdom born of self-nature mindfulness, why only speak of remembering seven lives or five hundred lives, even remembering the time of the world's formation, and not speak of remembering ninety-one kalpas (aeons)? The answer is: It should be said that the Buddha knows through the wisdom of remembering past lives. Question: If that is so, why only speak of ninety-one kalpas, and not more? Venerable Posha said: If one speaks of a hundred kalpas, this doubt would also arise. Speaking only of this does not violate the Dharma characteristics. Furthermore, within ninety-one kalpas, there is the reason for the appearance of seven Buddhas. Furthermore, from that time onwards, the cause of planting the marks and characteristics of excellence. Some say that one knows through wisdom born of self-nature mindfulness. Question: If that is so, why does it say that wisdom born of self-nature mindfulness remembers seven lives, or five hundred lives, even the time of the formation of a kalpa, and not speak of ninety-one kalpas? The answer is: Others are like this, but the Buddha knows more. Question: Does wisdom born of self-nature mindfulness sometimes cease to remember the 'antarabhava' (intermediate state between death and rebirth)? The answer is: Some say that it cannot be known. Why? Because the 'antarabhava' is very subtle and not within the realm of wisdom born of self-nature mindfulness. Commentary: It should be said that one remembers the 'antarabhava'. Why? If one does not remember the 'antarabhava', then the remembrance of previous lives will be more or less, and not completely remembered. Question: When a Bodhisattva is in a previous life, does he have wisdom born of self-nature mindfulness? Does he have it in his last life? If he does, how can the power of external conditions surpass the power of internal causes? If he does not, how can the Bodhisattva turn to decline? The answer is: It should be said that he has it in his last life. Question: If that is so, why does the power of present external conditions surpass the power of past internal causes? The answer is: It is not because there is no power of external conditions that it is called the power of internal causes, but because of sharp faculties that it is called the power of internal causes. The Bodhisattva's sharp faculties are the most excellent among all beings. Who says that the Bodhisattva's last life has no power of external conditions? The Pure Abode Heavens manifest the suffering of old age, sickness, and death, and also because the daughter of King Migasika spoke verses praising Nirvana, as it is said: 'Joy is considered the mother, freedom from sorrow is considered the father, tranquility is considered the wife, before long you shall attain it.'

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見聞是事。心生厭患。然後出家。過去諸佛。亦為菩薩。說道具諸法。如是等。豈非外緣力耶。復有說者。最後身無。問曰。若然者。云何菩薩轉衰退耶。答曰。菩薩雖無此智。而有勝妙念前世智愿智。

云何時心解脫。云何不動心解脫。問曰。何故作此論。答曰。此是佛經。佛經說。佛告阿難。比丘不應樂著聚集種種談議。所以者何。若樂著聚集種種談議。欲求身證時心解脫不動心解脫者。無有是處。若比丘不樂著聚集種種談議。欲求身證時心解脫不動心解脫者。斯有是處。佛經雖作是說。而不廣分別。云何是解脫體性。云何得此解脫。根楗度雖說得是二解脫。而不說此二解脫體性。今欲說此二解脫體性故。而作此論。復有說。所以作論者。或說時心解脫是有漏非時心解脫是無漏。欲止如是說者意。亦明此二解脫是無漏。復有說。所以作此論者。或有說時心解脫是有為。非時心解脫是無為。為止如是說者意。亦明此二解脫是有為故。復有說。所以作論者。或有說時心解脫是學。非時心解脫是無學。所以者何。時心解脫有所作故。非時心解脫無所作故。為止如是說者意。亦明此二解脫俱是無學故。而作此論。

一切有為無為法中。二法是解脫體性。有為法中是大地中解脫。無為法中是數滅。大地中解脫

【現代漢語翻譯】 現代漢語譯本 『見聞是事』，心中產生厭惡和厭倦，然後出家。過去的諸佛，也曾作為菩薩，宣說具備諸法等等，難道不是外在因緣的力量嗎？又有人說，菩薩在最後一生中不會退轉。問：如果這樣，菩薩怎麼會轉為衰退呢？答：菩薩雖然沒有這種（不退轉的）智慧，但有殊勝微妙的憶念前世的智慧和願力智慧。

什麼時候是『時心解脫』？什麼時候是『不動心解脫』？問：為什麼要作此論述？答：這是佛經的內容。佛經上說，佛告訴阿難（Ānanda）：比丘（bhiksu）不應該喜歡聚集在一起談論各種話題。為什麼呢？如果喜歡聚集在一起談論各種話題，想要親身證得『時心解脫』和『不動心解脫』，是不可能的。如果比丘不喜歡聚集在一起談論各種話題，想要親身證得『時心解脫』和『不動心解脫』，這是有可能的。佛經雖然這樣說，但沒有詳細分別說明，什麼是解脫的體性，怎樣才能得到這種解脫。《根楗度》（Gengen du）雖然說了可以得到這兩種解脫，但沒有說這兩種解脫的體性。現在想要說明這兩種解脫的體性，所以才作此論述。還有一種說法，作此論述的原因是，有人說『時心解脫』是有漏的，『非時心解脫』是無漏的，想要阻止這種說法。也說明這兩種解脫都是無漏的。還有一種說法，作此論述的原因是，有人說『時心解脫』是有為的，『非時心解脫』是無為的，爲了阻止這種說法，也說明這兩種解脫都是有為的。還有一種說法，作此論述的原因是，有人說『時心解脫』是學，『非時心解脫』是無學。為什麼呢？因為『時心解脫』有所作為，『非時解脫』無所作為。爲了阻止這種說法，也說明這兩種解脫都是無學的，所以才作此論述。

一切有為法和無為法中，有兩種法是解脫的體性。有為法中是『大地中解脫』，無為法中是『數滅』。『大地中解脫』...

【English Translation】 English version 『Seeing and hearing are matters.』 The mind generates aversion and weariness, and then one renounces the world. The Buddhas of the past, also as Bodhisattvas, spoke of possessing all dharmas, and so on. Is this not the power of external conditions? Furthermore, some say that there is no turning back in the last life. Question: If that is so, how does a Bodhisattva decline and regress? Answer: Although the Bodhisattva does not have this wisdom (of non-regression), they have the superior and wonderful mindfulness of past lives and the wisdom of vows.

When is 『liberation of the mind in time』? When is 『liberation of the unmoving mind』? Question: Why is this treatise made? Answer: This is the content of the Buddhist scriptures. The Buddhist scriptures say that the Buddha told Ānanda: Bhiksus should not delight in gathering together to discuss various topics. Why? If one delights in gathering together to discuss various topics, wanting to personally realize 『liberation of the mind in time』 and 『liberation of the unmoving mind,』 it is impossible. If a bhiksu does not delight in gathering together to discuss various topics, wanting to personally realize 『liberation of the mind in time』 and 『liberation of the unmoving mind,』 this is possible. Although the Buddhist scriptures say this, they do not explain in detail what the nature of liberation is, and how to attain this liberation. Although the Gengen du says that these two liberations can be attained, it does not say what the nature of these two liberations is. Now, wanting to explain the nature of these two liberations, this treatise is made. Another explanation is that the reason for making this treatise is that some say 『liberation of the mind in time』 is with outflows, and 『liberation of the mind out of time』 is without outflows, wanting to stop this kind of saying. It also clarifies that both of these liberations are without outflows. Another explanation is that the reason for making this treatise is that some say 『liberation of the mind in time』 is conditioned, and 『liberation of the mind out of time』 is unconditioned, wanting to stop this kind of saying. It also clarifies that both of these liberations are conditioned. Another explanation is that the reason for making this treatise is that some say 『liberation of the mind in time』 is learning, and 『liberation of the mind out of time』 is non-learning. Why? Because 『liberation of the mind in time』 has something to do, and 『liberation out of time』 has nothing to do. Wanting to stop this kind of saying, it also clarifies that both of these liberations are non-learning, so this treatise is made.

Among all conditioned and unconditioned dharmas, there are two dharmas that are the nature of liberation. Among conditioned dharmas, it is 『liberation in the great earth,』 and among unconditioned dharmas, it is 『cessation through calculation.』 『Liberation in the great earth』...

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有二種。謂染污不染污。染污者邪解脫。不染污者是正解脫。正解脫有二種。有漏無漏。有漏者與不凈無量等相應者是也。無漏者學無學。學者。與苦法忍乃至金剛喻定相應者是也。無學者是阿羅漢。阿羅漢有二種。謂時心解脫。非時心解脫。時心解脫者。五種阿羅漢。非時心解脫者。是一種阿羅漢。此二種阿羅漢。離欲得無慾。是心解脫。離無明是慧解脫。問曰。若離欲得無慾是心解脫。離無明是慧解脫者。集法經說云何通。如說云何時心解脫。答曰。是不貪善根。對治于貪。云何非時心解脫。答言。是不癡善根。對治于癡。如是解勝是善根性耶。答曰。集法經文應如是說。云何時心解脫。答曰。言與不貪善根相應解脫是也。云何非時心解脫。答言。與不癡善根相應解脫是也。此文應如是說。而不說者。有何意耶。答曰。或有為不貪故而斷貪心。或有為不癡故斷于癡心。是故作如是說。問曰。何故名時解脫。答曰。待時得故名時。待時者。待於六時。六時者謂衣食臥具說法方人。待衣者得好細軟衣。則能得解脫。不得則不得解脫。待食者若得蘇蜜肉等美食。能得解脫。不得則不得解脫。待臥具者。若得厚軟臥具。能得解脫。不得則不得解脫。待說法者。若聞善方便說法人所說。則能得解脫。不聞則不得解脫。待方者

【現代漢語翻譯】 現代漢語譯本： 有兩種解脫。即染污的解脫和不染污的解脫。染污的解脫是邪解脫，不染污的解脫是正解脫。正解脫有兩種：有漏和無漏。有漏的解脫是與不凈和無量等相應的解脫。無漏的解脫分為有學和無學。有學是指與苦法忍乃至金剛喻定相應的解脫。無學是指阿羅漢。阿羅漢有兩種：時心解脫和非時心解脫。時心解脫有五種阿羅漢，非時心解脫有一種阿羅漢。這兩種阿羅漢，都是因為離欲而得到無慾，這是心解脫；因為離開無明，這是慧解脫。 問：如果離欲而得無慾是心解脫，離無明是慧解脫，那麼《集法經》的說法應該如何理解？《集法經》說，什麼時候是心解脫？ 答：是不貪的善根，對治貪慾。什麼時候是非時心解脫？ 答：是不癡的善根，對治愚癡。這樣理解是否勝過善根的自性呢？ 答：《集法經》的經文應該這樣說：什麼時候是心解脫？答：是與不貪的善根相應的解脫。什麼時候是非時心解脫？答：是與不癡的善根相應的解脫。經文應該這樣說，但實際沒有這樣說，有什麼用意呢？ 答：或許有人爲了不貪而斷除貪心，或許有人爲了不癡而斷除癡心，所以才那樣說。 問：為什麼叫做時解脫？ 答：因為等待時機才能得到，所以叫做時。等待時機是指等待六種時機，即衣、食、臥具、說法、方、人。等待衣是指得到好的、細軟的衣服，才能得到解脫，得不到就不能得到解脫。等待食是指如果得到酥油、蜂蜜、肉等美食，才能得到解脫，得不到就不能得到解脫。等待臥具是指如果得到厚而柔軟的臥具，才能得到解脫，得不到就不能得到解脫。等待說法是指如果聽到善於方便說法的說法者所說，才能得到解脫，聽不到就不能得到解脫。等待方是指……

【English Translation】 English version: There are two kinds [of liberation]. Namely, defiled and undefiled. Defiled [liberation] is a wrong liberation. Undefiled [liberation] is a right liberation. Right liberation has two kinds: with outflows (有漏) and without outflows (無漏). 'With outflows' refers to that which is associated with impurity and immeasurable things. 'Without outflows' refers to the learner (學) and the non-learner (無學). 'Learner' refers to that which is associated with the forbearance of suffering-dharma (苦法忍) up to the diamond-like samadhi (金剛喻定). 'Non-learner' refers to the Arhat (阿羅漢). There are two kinds of Arhats: namely, liberation of mind in season (時心解脫) and liberation of mind out of season (非時心解脫). 'Liberation of mind in season' refers to the five kinds of Arhats. 'Liberation of mind out of season' refers to one kind of Arhat. These two kinds of Arhats, having departed from desire, attain no-desire; this is liberation of mind. Having departed from ignorance (無明), this is liberation of wisdom. Question: If departing from desire and attaining no-desire is liberation of mind, and departing from ignorance is liberation of wisdom, how should the saying in the Ekottara Agama Sutra (集法經) be understood? As it says, when is liberation of mind in season? Answer: It is the root of good of non-greed, which counteracts greed. When is liberation of mind out of season? Answer: It is the root of good of non-delusion, which counteracts delusion. Is this understanding superior to the nature of the root of good? Answer: The text of the Ekottara Agama Sutra should say it this way: When is liberation of mind in season? Answer: It is said that liberation is associated with the root of good of non-greed. When is liberation of mind out of season? Answer: It is said that liberation is associated with the root of good of non-delusion. The text should say it this way, but it does not. What is the intention? Answer: Perhaps someone cuts off greed for the sake of non-greed, or someone cuts off delusion for the sake of non-delusion. Therefore, it is said in that way. Question: Why is it called 'liberation in season'? Answer: Because it is attained by waiting for the season, it is called 'in season'. 'Waiting for the season' refers to waiting for six seasons: namely, clothing, food, bedding, Dharma-teaching, place, and person. 'Waiting for clothing' means that if one obtains good, fine, and soft clothing, one can attain liberation; if one does not obtain it, one cannot attain liberation. 'Waiting for food' means that if one obtains delicious food such as ghee, honey, and meat, one can attain liberation; if one does not obtain it, one cannot attain liberation. 'Waiting for bedding' means that if one obtains thick and soft bedding, one can attain liberation; if one does not obtain it, one cannot attain liberation. 'Waiting for Dharma-teaching' means that if one hears what is said by a Dharma-teacher who is skilled in expedient means, one can attain liberation; if one does not hear it, one cannot attain liberation. 'Waiting for place' means...

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若其方寂靜無諸亂鬧。則能得解脫。若不寂靜。則不得解脫。待人者若得善性易共住人同處者。則能得解脫。不得則不得解脫。何故名非時解脫耶。答曰。不待時而得解脫故。名非時解脫。不待時者。不待六時。謂衣食臥具說法方人等。不待衣時者。著糞掃衣。能修善法。勝時解脫著價直百千兩衣。不待食時者。雖食下賤粗食。而能修道。勝時解脫食百味食。不待臥具時者。坐于石上。而能修道。勝時解脫。坐厚軟座上。不待說法時者。若聞無方便說法人所說。則速入禪定。不待方時者。若其方多聲亂鬧。則速入定。不待人時者。若得惡性。難共住人。而共同處。則速入定。複次狹小道。得此法故。名時解脫。問曰。何者是狹小道。答曰。或有於一身中種善根第二身成熟第三身得解脫。若不以狹小道得者。名非時解脫。何者非狹小道。或有於六十劫而修方便。如尊者舍利弗。或有于百劫而修方便。如辟支佛。或有於三阿僧祇劫而修方便。如佛世尊。複次以劣弱道得故。名時解脫。何者是劣弱道。于彼善法。不數數修。不常修一切時修。若於日初分修。中分後分則不修。若於初夜修。中夜后夜則不修。與上相違。名非時解脫。複次以多定道得故。名時解脫。以多慧道得故。名非時解脫。複次行者若為適意不適意利益不利

益苦樂所須具作障礙者。名時解脫。與上相違。名非時解脫。

時解脫是五種阿羅漢。非時解脫是一種不動法阿羅漢。問曰。何故五種阿羅漢。是時解脫。答曰。各有勝故五種阿羅漢是時解脫。以人多故。一種不動法阿羅漢。是非時解脫。合三乘道故。亦有等義。俱在無過。清凈身中生故。複次以下人多故。五種阿羅漢。名時解脫。以上人少故。一種不動法阿羅漢。名非時解脫。如今世間王者。大臣長者居士甚少。卑下人甚多。如是辟支佛。得波羅蜜。聲聞甚少。時解脫阿羅漢甚多。複次易得易起故。五種阿羅漢。是時解脫。難得難起故。一種不動法阿羅漢。是非時解脫。如今世人往師子王國及真丹國。還者甚少。若從此村。至彼村。還者甚多。彼亦如是。複次時解脫法。不多用功。不有所作而得故。五種阿羅漢。是時解脫非時解脫法。多用功多有所作而得故。一種不動法阿羅漢。名非時解脫。複次時解脫法。有增有減故。五種阿羅漢。是時解脫。增者是勝進。減者是退。非時解脫。無增減故。一種不動法阿羅漢。是非時解脫。無增者無勝進。無減者無退。◎

◎如說時解脫是愛法。問曰。何故時解脫是愛法耶。答曰。如經本說。時解脫阿羅漢。守護愛重此法。使我於此法莫退。如人唯有一目。其家眷屬

【現代漢語翻譯】 現代漢語譯本： 對於那些因苦樂的需要而產生障礙的人，稱為時解脫（Samaya-vimutta，依時解脫）。與此相反的，稱為非時解脫（Asamaya-vimutta，不依時解脫）。

時解脫是指五種阿羅漢（Arhat，已斷煩惱，證得涅槃的聖者）。非時解脫是指一種不動法阿羅漢。有人問：為什麼五種阿羅漢是時解脫？回答說：因為他們各有殊勝之處，所以五種阿羅漢是時解脫。因為人數眾多，所以一種不動法阿羅漢是非時解脫。因為他們融合了三乘（聲聞乘、緣覺乘、菩薩乘）的道，所以也有平等的意義，因為他們都出生在無過失、清凈的身體中。再者，因為下等人多，所以五種阿羅漢被稱為時解脫。因為上等人少，所以一種不動法阿羅漢被稱為非時解脫。就像現在世間的國王、大臣、長者、居士非常少，而卑賤的人非常多一樣。同樣，證得波羅蜜（Paramita，到彼岸）的辟支佛（Pratyekabuddha，緣覺）和聲聞（Sravaka，聽聞佛法而修行的弟子）非常少，而時解脫阿羅漢非常多。再者，因為容易獲得、容易生起，所以五種阿羅漢是時解脫。因為難以獲得、難以生起，所以一種不動法阿羅漢是非時解脫。就像現在世人前往師子王國（Simhala，斯里蘭卡）和真丹國（Cina-sthana，中國）后，返回的人非常少，如果從這個村莊到那個村莊，返回的人就非常多一樣。這裡也是如此。再者，時解脫法不需要太多功用，不需要特別造作就能獲得，所以五種阿羅漢是時解脫。非時解脫法需要很多功用，需要很多造作才能獲得，所以一種不動法阿羅漢被稱為非時解脫。再者，時解脫法有增有減，所以五種阿羅漢是時解脫。增是指勝進（Visesa-gama，殊勝的進步），減是指退（Parihana，退步）。非時解脫沒有增減，所以一種不動法阿羅漢是非時解脫。沒有增是指沒有勝進，沒有減是指沒有退步。

如經中所說，時解脫是愛法。有人問：為什麼時解脫是愛法呢？回答說：如經本所說，時解脫阿羅漢守護、愛重此法，使我於此法不退。就像人只有一隻眼睛，他的家眷屬...

【English Translation】 English version: Those who experience obstacles due to the needs of pleasure and pain are called Samaya-vimutta (liberated by time). The opposite of this is called Asamaya-vimutta (liberated not by time).

Samaya-vimutta refers to the five types of Arhats (Arhat, a perfected being who has extinguished all defilements and attained Nirvana). Asamaya-vimutta refers to one type of Akopyadharma Arhat (Arhat of unwavering Dharma). Someone asks: Why are the five types of Arhats Samaya-vimutta? The answer is: Because each of them has its own superiority, the five types of Arhats are Samaya-vimutta. Because there are many people, one type of Akopyadharma Arhat is Asamaya-vimutta. Because they integrate the paths of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), there is also a sense of equality, because they are all born in faultless and pure bodies. Furthermore, because there are many inferior people, the five types of Arhats are called Samaya-vimutta. Because there are few superior people, one type of Akopyadharma Arhat is called Asamaya-vimutta. Just as there are very few kings, ministers, elders, and householders in the world today, and there are very many lowly people. Similarly, there are very few Pratyekabuddhas (Pratyekabuddha, a solitary enlightened one) and Sravakas (Sravaka, a disciple who practices by hearing the Buddha's teachings) who have attained Paramita (Paramita, perfection, reaching the other shore), and there are very many Samaya-vimutta Arhats. Furthermore, because they are easy to obtain and easy to arise, the five types of Arhats are Samaya-vimutta. Because they are difficult to obtain and difficult to arise, one type of Akopyadharma Arhat is Asamaya-vimutta. Just as very few people who go to Simhala (Simhala, Sri Lanka) and Cina-sthana (Cina-sthana, China) return, but if they go from this village to that village, many people return. It is the same here. Furthermore, Samaya-vimutta Dharma does not require much effort and can be obtained without special effort, so the five types of Arhats are Samaya-vimutta. Asamaya-vimutta Dharma requires much effort and must be obtained with much effort, so one type of Akopyadharma Arhat is called Asamaya-vimutta. Furthermore, Samaya-vimutta Dharma has increase and decrease, so the five types of Arhats are Samaya-vimutta. Increase refers to Visesa-gama (Visesa-gama, superior progress), and decrease refers to Parihana (Parihana, decline). Asamaya-vimutta has no increase or decrease, so one type of Akopyadharma Arhat is Asamaya-vimutta. No increase means no Visesa-gama, and no decrease means no Parihana.

As it is said in the sutras, Samaya-vimutta is a Dharma of love. Someone asks: Why is Samaya-vimutta a Dharma of love? The answer is: As it is said in the sutra, Samaya-vimutta Arhats protect and cherish this Dharma, so that I will not regress from this Dharma. Just like a person has only one eye, his family members...

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。皆共護之。不令冷熱風坌而毀壞之。彼亦如是。複次時解脫阿羅漢。于解脫不得自在。多用功乃現在前。起現在故。心生歡喜故。名愛法。非時解脫。于解脫得自在。不多用功。而現在前。起現在故。心不生喜。不名愛法。複次時解脫阿羅漢有退。以畏退故。數數起解脫現在前。非時解脫阿羅漢無退。以不畏退故。不數數起解脫現在前。複次時解脫阿羅漢。多人所愛用故名愛法。與此相違名不愛法。複次時解脫阿羅漢。以多信得道故名愛法。非時解脫阿羅漢。以慧多得道故。名不愛法。複次非時解脫阿羅漢。有憎惡聖道善根。如空空無愿無愿無相無相三昧。以此善根。憎惡聖道故。不愛此法。時解脫阿羅漢。無此善根故。愛護此法。經本雖不說。義應如是。問曰。何故非時解脫阿羅漢。名不動法耶。答曰。以勝妙故。如今世間所有勝妙飲食衣服瓔珞所在之處。不動人瞋心彼亦如是。複次煩惱能令人心動。能令人心生。而不熟濕而相著以穢污故。在善心上。無其勢力故。不得自在。故名不動。複次已斷煩惱。更不復退。故名不動。如善射人正射于的。稱言不動。彼亦如是。如經說。佛告舍利弗。若比丘比丘尼。有不動解脫法寶瓔珞者。能斷不善法。修于善法。問曰。何故不動解脫。名法寶瓔珞耶。答曰。以堅牢故。勝

【現代漢語翻譯】 現代漢語譯本 他們都共同守護他，不讓他被冷熱的風吹襲而毀壞。他們也是如此（守護解脫）。 再者，有時解脫的阿羅漢（Arhat，已證得阿羅漢果位的修行者），對於解脫不能完全自在，需要多次努力才能使解脫的狀態顯現。因為解脫顯現的緣故，心中生起歡喜，所以稱為『愛法』。而非時解脫的阿羅漢，對於解脫能夠自在，不需要多次努力，解脫就能顯現。因為解脫顯現的緣故，心中不生歡喜，所以不稱為『愛法』。 再者，有時解脫的阿羅漢有退轉的可能，因為害怕退轉的緣故，常常使解脫的狀態顯現。而非時解脫的阿羅漢沒有退轉的可能，因為不害怕退轉的緣故，不常常使解脫的狀態顯現。 再者，有時解脫的阿羅漢，因為被很多人所喜愛和使用，所以稱為『愛法』。與此相反的情況，就稱為『不愛法』。 再者，有時解脫的阿羅漢，因為以信心為主而證得道果，所以稱為『愛法』。而非時解脫的阿羅漢，因為以智慧為主而證得道果，所以稱為『不愛法』。 再者，非時解脫的阿羅漢，對於聖道善根有所憎惡，例如空（Śūnyatā，空性）、空無愿（Apranihita，無愿）、無愿無相（Animitta，無相）三昧（Samādhi，禪定）。因為這些善根，憎惡聖道，所以不喜愛這種法。而時解脫的阿羅漢，沒有這些善根，所以愛護這種法。經文原本雖然沒有這樣說，但義理上應該是這樣。 問：為什麼非時解脫的阿羅漢，被稱為『不動法』呢？ 答：因為殊勝美妙的緣故。就像現在世間所有殊勝美妙的飲食、衣服、瓔珞（Yingluo，裝飾品），所在之處，不會令人產生嗔恨心，他們也是如此。 再者，煩惱能夠使人心動，能夠使人心生，而且不成熟、濕潤而相互粘著，因為污穢的緣故，在善心上沒有勢力，所以不得自在，因此稱為『不動』。 再者，已經斷除煩惱，更不會再退轉，所以稱為『不動』。就像善於射箭的人，準確地射中目標，稱讚說『不動』，他們也是如此。如同經文所說，佛（Buddha，覺悟者）告訴舍利弗（Śāriputra，佛陀的十大弟子之一）：如果比丘（Bhiksu，男性出家人）、比丘尼（Bhiksuni，女性出家人），擁有不動解脫的法寶瓔珞，就能夠斷除不善法，修習善法。 問：為什麼不動解脫，被稱為法寶瓔珞呢？ 答：因為堅固牢靠，殊勝的緣故。

【English Translation】 English version They all protect it together, not allowing it to be destroyed by cold or hot winds. They are also like that (protecting liberation). Furthermore, the time-liberated Arhat (Arhat, a practitioner who has attained the Arhat fruit) is not completely free with regard to liberation, and needs to make multiple efforts to make the state of liberation manifest. Because liberation manifests, joy arises in the heart, so it is called 'loving the Dharma'. The non-time-liberated Arhat is free with regard to liberation, and does not need to make multiple efforts for liberation to manifest. Because liberation manifests, joy does not arise in the heart, so it is not called 'loving the Dharma'. Furthermore, the time-liberated Arhat has the possibility of regression. Because of the fear of regression, they often make the state of liberation manifest. The non-time-liberated Arhat has no possibility of regression, and because they are not afraid of regression, they do not often make the state of liberation manifest. Furthermore, the time-liberated Arhat is called 'loving the Dharma' because they are loved and used by many people. The opposite situation is called 'not loving the Dharma'. Furthermore, the time-liberated Arhat is called 'loving the Dharma' because they attain the fruit of the path mainly through faith. The non-time-liberated Arhat attains the fruit of the path mainly through wisdom, so they are called 'not loving the Dharma'. Furthermore, the non-time-liberated Arhat has some aversion to the roots of good in the holy path, such as emptiness (Śūnyatā), desirelessness (Apranihita), and the signless (Animitta) Samādhi. Because of these good roots, they dislike the holy path, so they do not love this Dharma. The time-liberated Arhat does not have these good roots, so they cherish this Dharma. Although the sutra does not originally say this, the meaning should be like this. Question: Why is the non-time-liberated Arhat called 'immovable Dharma'? Answer: Because of its supreme and wonderful nature. Just like all the supreme and wonderful foods, clothes, and ornaments (Yingluo, decorative item) in the world today, the places where they are located do not cause people to generate hatred, they are also like that. Furthermore, afflictions can move people's hearts, can make people's hearts arise, and are immature, moist, and stick to each other. Because of their defilement, they have no power over good thoughts, so they are not free, therefore they are called 'immovable'. Furthermore, having already cut off afflictions, they will never regress again, so they are called 'immovable'. Just like a skilled archer who accurately hits the target, they are praised as 'immovable', they are also like that. As the sutra says, the Buddha (Buddha, the awakened one) told Śāriputra (Śāriputra, one of the Buddha's ten great disciples): If a Bhiksu (Bhiksu, male monastic) or Bhiksuni (Bhiksuni, female monastic) possesses the Dharma-jewel ornament of immovable liberation, they will be able to cut off unwholesome Dharmas and cultivate wholesome Dharmas. Question: Why is immovable liberation called a Dharma-jewel ornament? Answer: Because it is firm and secure, and supreme.

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妙故。無過故。輕舉故。無垢故。清凈故。難得故。名寶瓔珞。複次譬如泉池之中。若以寶珠投之。則不雜垢穢。若人身中。有不動解脫寶瓔珞者。則不雜煩惱垢穢。亦復如是。複次如人屋中有摩尼寶珠者。則無黑闇。若人身中有不動法寶珠者。則無無明黑闇。亦復如是。複次如方寶珠所置之處。即安不動。若人身中有不動解脫方寶珠者。其心不動。亦復如是。複次如人家中。有無價寶珠者。其家畢竟無貧窮之苦。若人身中有不動寶珠者。其人永斷聖道貧窮之苦。亦復如是。複次譬如如意寶珠安置幢上。隨人意念。雨種種寶。能令百千眾生離貧窮苦。佛世尊亦爾。以不動寶珠。安置四無量幢上。隨眾生所念。雨種種法寶。除去眾生貧窮法寶之苦。亦復如是。問曰。若不動心解脫。是勝妙法者。何故經說是不增不減法耶。答曰。行者等得此法故。若滿東方有剎利子。若滿南方有婆羅門子。若滿西方有居士子。若滿北方有首陀子。剃除鬚髮。身著法服。信家非家。于正法出家。皆身證不動心解脫。而此法無有增減。複次欲說佛法饒財多寶故。佛法除不動心解脫。更有無量余善法功德。不動心解脫。唯是一法故。複次欲現如來身中有無量功德故。除不動心解脫。更有無量余善功德。不動心解脫。唯是一法故。複次欲令疑者得

【現代漢語翻譯】 現代漢語譯本 妙故（奇妙的緣故）。無過故（沒有過失的緣故）。輕舉故（輕盈舉動的緣故）。無垢故（沒有污垢的緣故）。清凈故（清凈的緣故）。難得故（難以獲得的緣故）。名為寶瓔珞（珍貴的瓔珞）。 複次譬如泉池之中。若以寶珠投之。則不雜垢穢。若人身中。有不動解脫寶瓔珞者。則不雜煩惱垢穢。亦復如是。（又好比泉水池中，如果投入寶珠，就不會混雜污垢。如果人的身體里，有不動解脫的寶瓔珞，就不會混雜煩惱污垢，也是這樣。） 複次如人屋中有摩尼寶珠（如意寶珠）者。則無黑闇。若人身中有不動法寶珠者。則無無明黑闇。亦復如是。（又好比人的屋子裡有摩尼寶珠，就沒有黑暗。如果人的身體里有不動的法寶珠，就沒有無明的黑暗，也是這樣。） 複次如方寶珠所置之處。即安不動。若人身中有不動解脫方寶珠者。其心不動。亦復如是。（又好比方形的寶珠放置的地方，就安定不動。如果人的身體里有不動解脫的方形寶珠，他的心就不動搖，也是這樣。） 複次如人家中。有無價寶珠者。其家畢竟無貧窮之苦。若人身中有不動寶珠者。其人永斷聖道貧窮之苦。亦復如是。（又好比人家裡，有無價的寶珠，這家最終沒有貧窮的痛苦。如果人的身體里有不動的寶珠，這個人永遠斷絕聖道的貧窮之苦，也是這樣。） 複次譬如如意寶珠安置幢上。隨人意念。雨種種寶。能令百千眾生離貧窮苦。佛世尊亦爾。以不動寶珠。安置四無量幢上。隨眾生所念。雨種種法寶。除去眾生貧窮法寶之苦。亦復如是。（又好比如意寶珠安置在寶幢上，隨著人的意念，降下種種寶物，能使成百上千的眾生脫離貧窮的痛苦。佛世尊也是這樣，用不動的寶珠，安置在四無量心的寶幢上，隨著眾生的念頭，降下種種法寶，除去眾生貧窮法寶的痛苦，也是這樣。） 問曰。若不動心解脫。是勝妙法者。何故經說是不增不減法耶。（問道：如果不動心解脫，是殊勝微妙的法，為什麼經典上說是沒有增減的法呢？） 答曰。行者等得此法故。若滿東方有剎利子（剎帝利之子），若滿南方有婆羅門子（婆羅門之子），若滿西方有居士子（居士之子），若滿北方有首陀子（首陀羅之子）。剃除鬚髮。身著法服。信家非家。于正法出家。皆身證不動心解脫。而此法無有增減。（回答說：修行者平等地獲得此法，如果東方到處都是剎帝利之子，南方到處都是婆羅門之子，西方到處都是居士之子，北方到處都是首陀羅之子，他們剃除鬚髮，身穿法服，相信出家不是爲了家庭，而是爲了正法而出家，都能親身證得不動心解脫，而這個法沒有增減。） 複次欲說佛法饒財多寶故。佛法除不動心解脫。更有無量余善法功德。不動心解脫。唯是一法故。（再次，想要說明佛法富有財富和珍寶，佛法除了不動心解脫之外，還有無量其餘的善法功德，而不動心解脫，只是一種法。） 複次欲現如來身中有無量功德故。除不動心解脫。更有無量余善功德。不動心解脫。唯是一法故。（再次，想要顯現如來身中有無量功德，除了不動心解脫之外，還有無量其餘的善功德，而不動心解脫，只是一種法。） 複次欲令疑者得（再次，爲了讓疑惑的人得到）

【English Translation】 English version Wonderful cause. Faultless cause. Light movement cause. Immaculate cause. Pure cause. Rare cause. Named precious necklace. Furthermore, it is like a spring pool. If a precious pearl is thrown into it, it will not be mixed with dirt and filth. If there is an immovable liberation precious necklace in a person's body, it will not be mixed with the filth of afflictions. It is also like this. Furthermore, if a person has a Mani pearl (wish-fulfilling pearl) in their house, there will be no darkness. If a person has an immovable Dharma pearl in their body, there will be no darkness of ignorance. It is also like this. Furthermore, the place where a square precious pearl is placed is stable and immovable. If a person has an immovable liberation square precious pearl in their body, their mind will not move. It is also like this. Furthermore, if a family has a priceless precious pearl, that family will ultimately have no suffering of poverty. If a person has an immovable precious pearl in their body, that person will forever cut off the suffering of poverty on the path to enlightenment. It is also like this. Furthermore, it is like a wish-fulfilling pearl placed on a banner. According to people's thoughts, it rains down all kinds of treasures, enabling hundreds of thousands of beings to be free from the suffering of poverty. The Buddha World Honored One is also like this. With the immovable precious pearl, placed on the banner of the Four Immeasurables, according to what beings think, it rains down all kinds of Dharma treasures, removing the suffering of beings' poverty of Dharma treasures. It is also like this. Question: If immovable mind liberation is a supreme and wonderful Dharma, why do the scriptures say it is a Dharma that neither increases nor decreases? Answer: Because practitioners equally attain this Dharma. If the eastern direction is full of Kshatriya sons (sons of warriors), if the southern direction is full of Brahmin sons (sons of priests), if the western direction is full of householder sons (sons of laypeople), if the northern direction is full of Shudra sons (sons of laborers), they shave their heads and beards, wear Dharma robes, believe that leaving home is not for the sake of family, but to leave home for the sake of the true Dharma, they can all personally realize immovable mind liberation, and this Dharma has no increase or decrease. Furthermore, wanting to say that the Buddha Dharma is rich in wealth and treasures, the Buddha Dharma, besides immovable mind liberation, has countless other virtuous Dharma merits. Immovable mind liberation is only one Dharma. Furthermore, wanting to show that the Tathagata's body has countless merits, besides immovable mind liberation, there are countless other virtuous merits. Immovable mind liberation is only one Dharma. Furthermore, to enable those who doubt to obtain

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決定故。經說。尊者目揵連。于僧中擯出瞻婆比丘。諸比丘。咸有是念。今僧減少。佛作是說。若我弟子。得深遠勝妙。不動心解脫。于僧中出者。不能令僧有增有減。何況彼犯戒眾威儀。遠離白凈法者。豈能令僧有增減耶。複次此法是無增無減法故。無增者無勝進。無減者不退失。一切時心解脫。盡與盡智相應耶。問曰。何故作此論。答曰。欲令疑者得決定故。時解脫阿羅漢。修二種慧。謂盡智無學正見。非時解脫阿羅漢。修三種慧。謂盡智無生智。無學正見。或謂如時解脫阿羅漢。修二種慧。非時解脫者亦爾。如非時解脫阿羅漢修三種慧。時解脫亦爾。欲決定說時解脫修二種慧。非時解脫修三種慧故而作此論。

諸時解脫。儘儘智相應耶。廣作四句。如經本說。盡智者。時解脫阿羅漢。金剛喻定一剎那頃現在前。盡智次第相續起現在前。從盡智起。或起無學正見。或起世俗心。非時解脫阿羅漢金剛喻定。盡智俱一剎那頃現在前。次第相續起無生智現在前。從無生智起。或起無學正見。或起世俗心。一切阿羅漢。盡修無學正見。不必盡起現在前。問曰。盡智無生智。有何差別耶。答曰。或有說者。名即差別。是名盡智。是名無生智。複次所作已竟名盡智。從無學因生名無生智。複次或未曾得而得。或曾得而得

【現代漢語翻譯】 現代漢語譯本： 決定的緣故。經中說：『尊者目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）。在僧團中驅逐了瞻婆比丘（campābhikkhu）。』眾比丘都這樣想：『現在僧團減少了。』佛陀這樣說：『如果我的弟子，得到深遠殊勝微妙、不動心的解脫，從僧團中出去，也不能使僧團有所增減。何況那些違犯戒律、遠離清凈法的眾生，怎麼能使僧團有所增減呢？』再次，此法是無增無減的緣故。無增，就是沒有勝進；無減，就是不退失。一切時心解脫，都與盡智（kṣaya-jñāna，斷盡煩惱的智慧）和盡智相應嗎？ 問：為什麼要做這個論述？ 答：爲了讓疑惑的人得到決定的緣故。時解脫阿羅漢（sāmayika-vimukta arhat，在特定條件下獲得解脫的阿羅漢），修兩種智慧，即盡智和無學正見（aśaikṣa-samyagdṛṣṭi，不再需要學習的正見）。非時解脫阿羅漢（asamayika-vimukta arhat，不依賴特定條件獲得解脫的阿羅漢），修三種智慧，即盡智、無生智（anutpāda-jñāna，不再產生煩惱的智慧）和無學正見。或者有人認為，如同時解脫阿羅漢修兩種智慧，非時解脫阿羅漢也一樣。如同非時解脫阿羅漢修三種智慧，時解脫阿羅漢也一樣。爲了決定地說時解脫修兩種智慧，非時解脫修三種智慧，所以才作此論。

諸時解脫，都與盡智相應嗎？廣泛地作出四句的分析，如經本所說。盡智，時解脫阿羅漢，金剛喻定（vajropamasamādhi，如金剛般堅固的禪定）在一剎那間現在前，盡智次第相續地起現在前，從盡智起，或者起無學正見，或者起世俗心。非時解脫阿羅漢，金剛喻定，盡智同時在一剎那間現在前，次第相續地起無生智現在前，從無生智起，或者起無學正見，或者起世俗心。一切阿羅漢，都修無學正見，不必都起現在前。 問：盡智和無生智，有什麼差別呢？ 答：或者有人說，名稱就是差別。這個名為盡智，這個名為無生智。再次，所作已竟名為盡智，從無學因生名為無生智。再次，或者未曾得到而得到，或者曾經得到而得到。

【English Translation】 English version: The reason for the decision. The sutra says: 'The Venerable Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) expelled the Campābhikkhu (Campā bhikkhu) from the Sangha.' All the monks thought: 'Now the Sangha is decreasing.' The Buddha said: 'If my disciple, having attained profound, excellent, and subtle, unmoved liberation of mind, departs from the Sangha, he cannot cause the Sangha to increase or decrease. How much less can those who violate the precepts and are far from pure Dharma cause the Sangha to increase or decrease?' Furthermore, this Dharma is without increase or decrease. Without increase means without progress; without decrease means without regression. Is liberation of mind at all times always in accordance with the knowledge of extinction (kṣaya-jñāna) and the knowledge of extinction? Question: Why is this treatise made? Answer: To enable those who doubt to reach a decision. The sāmayika-vimukta arhat (arhat liberated under specific conditions) cultivates two kinds of wisdom, namely, the knowledge of extinction and aśaikṣa-samyagdṛṣṭi (non-learning right view, right view that no longer requires learning). The asamayika-vimukta arhat (arhat liberated without relying on specific conditions) cultivates three kinds of wisdom, namely, the knowledge of extinction, anutpāda-jñāna (knowledge of non-arising, the wisdom of no longer generating afflictions), and non-learning right view. Or some say that just as the sāmayika-vimukta arhat cultivates two kinds of wisdom, so does the asamayika-vimukta arhat. Just as the asamayika-vimukta arhat cultivates three kinds of wisdom, so does the sāmayika-vimukta arhat. In order to definitively say that the sāmayika-vimukta cultivates two kinds of wisdom and the asamayika-vimukta cultivates three kinds of wisdom, this treatise is made.

Are all sāmayika-vimukta in accordance with the knowledge of extinction? A broad analysis of the four sentences is made, as the sutra says. The knowledge of extinction, the sāmayika-vimukta arhat, vajropamasamādhi (diamond-like samadhi, a samadhi as firm as a diamond) arises in one instant, and the knowledge of extinction arises successively and continuously. From the knowledge of extinction, either non-learning right view arises, or worldly mind arises. The asamayika-vimukta arhat, vajropamasamādhi, and the knowledge of extinction arise simultaneously in one instant, and successively and continuously the knowledge of non-arising arises. From the knowledge of non-arising, either non-learning right view arises, or worldly mind arises. All arhats cultivate non-learning right view, but not all necessarily arise in the present moment. Question: What is the difference between the knowledge of extinction and the knowledge of non-arising? Answer: Or some say that the name is the difference. This is called the knowledge of extinction, and this is called the knowledge of non-arising. Again, what has been done is called the knowledge of extinction, and what arises from the non-learning cause is called the knowledge of non-arising. Again, either what has never been obtained is obtained, or what has been obtained is obtained.

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。名盡智。未曾得而得。名無生智。複次解脫道勝進道所攝名盡智。唯勝進道所攝。名無生智。複次盡智有五種阿羅漢。無生智有一種阿羅漢。謂不動心解脫。盡智無生智。是謂差別。問曰。初盡智為是何智耶。答曰。或有說者。是苦比智。所以者何。行者初入聖道時觀果。出亦觀果。如以毒箭射獸。毒遍身中。后若死時。毒氣還在瘡孔彼亦如是。復有說者。是集比智。所以者何。行者入聖道時觀果。出聖道時觀因故。如是生死法。或是因是果。若知因知果。則生死道斷。名為苦邊。評曰。應作是說。是苦比智集比智。若是苦比智非集比智。若是集比智非苦比智。◎

阿毗曇毗婆沙論卷第五十一 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十二

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智揵度他心智品第二之四

◎我生已盡者。為盡過去生。為盡未來生。為盡現在生。言我生盡耶。若盡過去生。過去生已滅。若盡未來生。未來生未至。若盡現在生。現在生不住。答曰。應作是說。盡三世生。所以者何。此中言生者。是非想非非想處四陰。行者於三世中。盡明見故能離非想非非想處欲。尊者佛陀提婆說曰。佛經說。牟尼見生

【現代漢語翻譯】 現代漢語譯本：名為盡智（Ksaya-jnana，知曉煩惱已盡的智慧）。未曾得而得，名為無生智（Anutpada-jnana，知曉未來不再生的智慧）。進一步說，解脫道（Vimoksha-marga，通往解脫的道路）和勝進道（Visheshagamana-marga，超越的道路）所包含的稱為盡智，唯有勝進道所包含的稱為無生智。進一步說，盡智有五種阿羅漢（Arhat，已證得涅槃的聖者），無生智有一種阿羅漢，即不動心解脫（Acalacitta-vimukti，內心堅定不動的解脫）。盡智和無生智，這就是它們的差別。問：最初的盡智是什麼智？答：或者有人說，是苦比智（Dukkha-anvaya-jnana，對苦諦進行比較分析的智慧）。為什麼這麼說呢？修行者初入聖道時觀察果，出聖道時也觀察果。就像用毒箭射中野獸，毒遍佈全身，之後如果死亡，毒氣仍然留在瘡孔。他們的情況也是如此。又有人說，是集比智（Samudaya-anvaya-jnana，對集諦進行比較分析的智慧）。為什麼這麼說呢？修行者入聖道時觀察果，出聖道時觀察因。像這樣，生死法，或者是因，或者是果。如果知曉因，知曉果，那麼生死之道就斷絕，稱為苦邊。評判說：應該這樣說，是苦比智也是集比智。如果是苦比智，就不是集比智；如果是集比智，就不是苦比智。 阿毗曇毗婆沙論卷第五十一 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論 阿毗曇毗婆沙論卷第五十二 迦旃延子造　五百羅漢釋 北涼天竺沙門浮陀跋摩共道泰等譯智揵度他心智品第二之四 我生已盡者，是盡過去生，還是盡未來生，還是盡現在生？說『我生已盡』是什麼意思呢？如果盡過去生，過去生已經滅盡；如果盡未來生，未來生尚未到來；如果盡現在生，現在生無法停留。答：應該這樣說，是盡三世之生。為什麼這麼說呢？這裡所說的『生』，是指非想非非想處（Naivasamjna-nasamjna-ayatana，既非有想也非無想的境界）的四陰（Catur-skandha，構成個體的四種要素：受、想、行、識）。修行者在三世之中，完全明見，所以能夠脫離非想非非想處的慾望。尊者佛陀提婆（Buddhadeva）說：佛經說，牟尼（Muni，聖人）見生。

【English Translation】 English version: It is called Ksaya-jnana (knowledge of the exhaustion of defilements). 'Having attained what was not previously attained' is called Anutpada-jnana (knowledge of non-arising). Furthermore, what is included in the path of liberation (Vimoksha-marga) and the path of superior progress (Visheshagamana-marga) is called Ksaya-jnana; what is included only in the path of superior progress is called Anutpada-jnana. Furthermore, there are five types of Arhats (one who has attained Nirvana) with Ksaya-jnana, and one type of Arhat with Anutpada-jnana, namely, the liberation of the unmoving mind (Acalacitta-vimukti). Ksaya-jnana and Anutpada-jnana, this is the difference between them. Question: What kind of knowledge is the initial Ksaya-jnana? Answer: Some say that it is Dukkha-anvaya-jnana (knowledge of comprehension of suffering). Why is that? When a practitioner first enters the holy path, they observe the result; when they exit the holy path, they also observe the result. It is like shooting a beast with a poisoned arrow; the poison spreads throughout the body, and later, if it dies, the poisonous air remains in the wound. Their situation is also like this. Others say that it is Samudaya-anvaya-jnana (knowledge of comprehension of the cause of suffering). Why is that? When a practitioner enters the holy path, they observe the result; when they exit the holy path, they observe the cause. Like this, the law of birth and death is either a cause or a result. If one knows the cause and knows the result, then the path of birth and death is cut off, and it is called the end of suffering. Commentary: It should be said that it is both Dukkha-anvaya-jnana and Samudaya-anvaya-jnana. If it is Dukkha-anvaya-jnana, it is not Samudaya-anvaya-jnana; if it is Samudaya-anvaya-jnana, it is not Dukkha-anvaya-jnana. Abhidhamma-vibhasa-sastra, Volume 51 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhasa-sastra Abhidhamma-vibhasa-sastra, Volume 52 Composed by Katyayaniputra, Explained by Five Hundred Arhats Translated by the Tripitaka Master from North Liang, Buddhavarman, together with Dao Tai, etc. The Fourth Chapter of the Section on the Knowledge of Others' Minds in the Jnanakanda When it is said, 'My birth is exhausted,' does it mean that past births are exhausted, or future births are exhausted, or present births are exhausted? What does it mean to say, 'My birth is exhausted'? If past births are exhausted, past births have already ceased. If future births are exhausted, future births have not yet arrived. If present births are exhausted, present births cannot be sustained. Answer: It should be said that it means the exhaustion of births in the three times (past, present and future). Why is that? The 'birth' spoken of here refers to the four skandhas (Catur-skandha, aggregates) of the realm of neither perception nor non-perception (Naivasamjna-nasamjna-ayatana). Because the practitioner fully sees clearly in the three times, they are able to detach from the desire for the realm of neither perception nor non-perception. Venerable Buddadeva said: The Buddha's sutra says that a Muni (sage) sees birth.

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盡。亦作是問。為見過去生未來生現在生盡言生盡耶。答曰。應作是說。見未來生盡。所以者何。行者修一切梵行苦行。盡為止未來生故。如人有三厄難。一者已受。二者今受。三者當受。已受者受竟。今受者忍受。當受者若以財物。若因親族力。作諸方便。斷當生者。行者亦爾。過去不用功已滅。現在生當忍受竟。未來生以正方便滅。永令不生。生有多種。或說。入母胎時名生。或說。出母胎時名生。或說。時五陰名生。或說。不相應行陰少分名生。或說。非想非非想處四陰名生。何處說入母胎時名生者。如經說。諸家生彼彼處生出現。出母胎時名生者。如說。菩薩已生。行於七步。說時五陰名生者。如說。有緣生。說不相應行陰名生者。如說。一剎那頃。誰起耶。謂生也。說非想非非想處四陰名生者。如此中說。我生已盡。梵行已立者。為立學道。名梵行已立。為立無學道。名梵行已立。答曰。已立學道。名梵行。已立無學道。名今立。所作已辦者。已斷一切煩惱所作事已竟。複次畢竟盡一切界。畢竟盡一切生。畢竟斷一切增長生死法。名所作已辦。不受後有者。是明無生智。尊者和須蜜說曰。若不斷煩惱。不名生盡。若斷煩惱。名為生盡。若不斷煩惱。不名梵行已立。若斷煩惱。名梵行已立。若不斷煩惱。不名

所作已辦。若斷煩惱。名所作已辦。若不斷煩惱。名受後有。若斷煩惱。名不受後有。問曰。一切阿羅漢。不盡得無生智。何以故。一切經中。盡說不受後有耶。答曰。佛說利根。與經相應者。然集經法者。一切經中皆說。復有說者。集法諸尊者。皆有愿智無礙智。以觀察之。若利根與經相應者說之。後有不善誦持經者。一切經中。皆作是說。評曰。應作是說。一切阿羅漢。盡不受後有。

問曰。何等阿羅漢。修二種慧。何等阿羅漢。修三種慧。答曰。或有阿羅漢。心善解脫。慧善解脫。或有心善解脫慧不善解脫。若心善解脫慧善解脫者。修三種慧。若心善解脫慧不善解脫者。修二種慧。複次或有以苦智集智盡三界結者。或有滅智道智盡三界結者。若以苦智集智盡三界結者。修三種慧。若以滅智道智盡三界結者。修二種慧。複次或以空苦集無愿三昧。盡三界結者。或以無相道無愿三昧。盡三界結者。若以空苦集無愿三昧。盡三界結者。修三種慧。若以無相道無愿三昧。盡三界結者。修二種慧。複次或有為定入聖道。或有為慧入聖道。若為定入聖道者。修三種慧。如定道慧道。定多道。慧多道。欲可定道。欲可慧道。鈍根利根。緣力因力。說亦如是。複次或有以定修心以慧得解脫者。修二種慧。或有以慧修心以定

【現代漢語翻譯】 現代漢語譯本： 『所作已辦』是指斷除了煩惱。如果斷除了煩惱，就稱為『所作已辦』。如果不斷除煩惱，就稱為『受後有』（指還會再次輪迴）。如果斷除了煩惱，就稱為『不受後有』（指不會再次輪迴）。 有人問：『一切阿羅漢（Arahan，已證得最高果位的人）不都能完全獲得無生智（Anuppāda-ñāṇa，對事物不再生起的智慧）嗎？為什麼一切經書中都說他們不受後有呢？』 回答說：『佛陀所說的是利根（tikkhindriya，根器敏銳）且與經典教義相符的人。然而，結集經典的人認為，一切經書中都這樣說。還有人說，結集佛法的諸位尊者，都具有愿智（paṇidhāna-ñāṇa，隨愿成就的智慧）和無礙智（paṭisambhidā-ñāṇa，四無礙解智），以此來觀察。如果是利根且與經典教義相符的人，就這麼說。後世那些不善於誦讀和理解經典的人，在一切經書中都這樣說。』 評論說：『應該這樣說，一切阿羅漢，都不會再受後有。』

有人問：『什麼樣的阿羅漢修習兩種智慧？什麼樣的阿羅漢修習三種智慧？』 回答說：『有的阿羅漢，心善解脫（citta-vimutti，從貪慾等煩惱中解脫），慧善解脫（paññā-vimutti，從無明中解脫）；有的阿羅漢，心善解脫而慧不善解脫。如果心善解脫且慧善解脫的人，修習三種智慧。如果心善解脫而慧不善解脫的人，修習兩種智慧。』 進一步說，有的人以苦智（dukkha-ñāṇa，對苦的智慧）和集智（samudaya-ñāṇa，對苦的起因的智慧）斷盡三界（kāma-dhātu，欲界；rūpa-dhātu，色界；arūpa-dhātu，無色界）的結（saṃyojana，煩惱的束縛）；有的人以滅智（nirodha-ñāṇa，對苦的止息的智慧）和道智（magga-ñāṇa，對導致苦的止息的道路的智慧）斷盡三界的結。如果以苦智和集智斷盡三界的結，修習三種智慧。如果以滅智和道智斷盡三界的結，修習兩種智慧。 進一步說，有的人以空（suññata，無自性）、苦（dukkha，苦的）、集（samudaya，苦的起因）、無愿三昧（appaṇihita-samādhi，不希求任何果報的禪定）斷盡三界的結；有的人以無相（animitta，無相的）、道（magga，道路）、無愿三昧斷盡三界的結。如果以空、苦、集、無愿三昧斷盡三界的結，修習三種智慧。如果以無相、道、無愿三昧斷盡三界的結，修習兩種智慧。 進一步說，有的人爲了入定（samādhi，禪定）而進入聖道（ariya-magga，八正道），有的人爲了智慧（paññā，智慧）而進入聖道。如果爲了入定而進入聖道，修習三種智慧。如定道、慧道、定多道、慧多道。對於可以入定道、可以入慧道、鈍根（manda-indriya，根器遲鈍）、利根（tikkhindriya，根器敏銳）、緣力（paccaya-bala，因緣的力量）、因力（hetu-bala，根本原因的力量），也可以這樣說。 進一步說，有的人以禪定修心，以智慧獲得解脫，修習兩種智慧；有的人以智慧修心，以禪定……

【English Translation】 English version: 'What has been done is done' refers to the cessation of defilements. If defilements are ceased, it is called 'what has been done is done.' If defilements are not ceased, it is called 'subject to future existence' (meaning will be reborn again). If defilements are ceased, it is called 'not subject to future existence' (meaning will not be reborn again). Someone asks: 'Do all Arahats (Arahan, those who have attained the highest state) not fully attain the Knowledge of Non-arising (Anuppāda-ñāṇa, knowledge that things no longer arise)? Why do all the scriptures say that they are not subject to future existence?' The answer is: 'What the Buddha said refers to those who are of sharp faculties (tikkhindriya, keenness of faculties) and in accordance with the teachings of the scriptures. However, those who compiled the scriptures believe that all the scriptures say so. There are also those who say that the venerable ones who compiled the Dharma all possess the Knowledge of Aspiration (paṇidhāna-ñāṇa, knowledge of fulfilling wishes) and the Unimpeded Knowledge (paṭisambhidā-ñāṇa, the four kinds of analytical knowledge), with which they observe. If it is someone of sharp faculties and in accordance with the teachings of the scriptures, it is said so. Later generations who are not good at reciting and understanding the scriptures say so in all the scriptures.' The commentary says: 'It should be said that all Arahats are not subject to future existence.'

Someone asks: 'What kind of Arahats cultivate two kinds of wisdom? What kind of Arahats cultivate three kinds of wisdom?' The answer is: 'Some Arahats are liberated by mind (citta-vimutti, liberated from defilements such as greed), and liberated by wisdom (paññā-vimutti, liberated from ignorance); some are liberated by mind but not liberated by wisdom. If one is liberated by mind and liberated by wisdom, they cultivate three kinds of wisdom. If one is liberated by mind but not liberated by wisdom, they cultivate two kinds of wisdom.' Furthermore, some exhaust the fetters (saṃyojana, bonds of defilements) of the three realms (kāma-dhātu, realm of desire; rūpa-dhātu, realm of form; arūpa-dhātu, formless realm) with the Knowledge of Suffering (dukkha-ñāṇa, knowledge of suffering) and the Knowledge of Arising (samudaya-ñāṇa, knowledge of the cause of suffering); some exhaust the fetters of the three realms with the Knowledge of Cessation (nirodha-ñāṇa, knowledge of the cessation of suffering) and the Knowledge of the Path (magga-ñāṇa, knowledge of the path leading to the cessation of suffering). If one exhausts the fetters of the three realms with the Knowledge of Suffering and the Knowledge of Arising, they cultivate three kinds of wisdom. If one exhausts the fetters of the three realms with the Knowledge of Cessation and the Knowledge of the Path, they cultivate two kinds of wisdom. Furthermore, some exhaust the fetters of the three realms with the Emptiness (suññata, devoid of inherent existence), Suffering (dukkha, suffering), Arising (samudaya, cause of suffering), and Desireless Samadhi (appaṇihita-samādhi, concentration without seeking any reward); some exhaust the fetters of the three realms with the Signless (animitta, without signs), Path (magga, the path), and Desireless Samadhi. If one exhausts the fetters of the three realms with the Emptiness, Suffering, Arising, and Desireless Samadhi, they cultivate three kinds of wisdom. If one exhausts the fetters of the three realms with the Signless, Path, and Desireless Samadhi, they cultivate two kinds of wisdom. Furthermore, some enter the Noble Path (ariya-magga, the Eightfold Path) for the sake of entering Samadhi (samādhi, concentration), and some enter the Noble Path for the sake of Wisdom (paññā, wisdom). If one enters the Noble Path for the sake of entering Samadhi, they cultivate three kinds of wisdom. Such as Samadhi-Path, Wisdom-Path, Samadhi-dominant Path, Wisdom-dominant Path. It can also be said in this way for those who can enter the Samadhi-Path, those who can enter the Wisdom-Path, those of dull faculties (manda-indriya, dullness of faculties), those of sharp faculties (tikkhindriya, keenness of faculties), the power of conditions (paccaya-bala, the power of conditions), and the power of causes (hetu-bala, the power of fundamental causes). Furthermore, some cultivate the mind with concentration and attain liberation with wisdom, cultivating two kinds of wisdom; some cultivate the mind with wisdom and with concentration...

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得解脫者。修三種慧。複次得內心寂靜不得觀慧法。或有得內心寂靜亦得觀慧法。前者。修二種慧。後者。修三種慧。複次若人成就四法。甚為希有。一親近善知識。二從其聞法。三內正思惟。四如法修行。若成就初二種法者。修二種慧。若成就后二種法者。修三種慧。複次或有從他聞法多。或有內正思惟多。若從他聞法多者。修二種慧。若內正思惟多者。修三種慧。或有無貪善根多。或有無癡善根多。若無貪善根多者。修二種慧。若無癡善根多者。修三種慧。

我生已盡。是說盡智。梵行已立。所作已辦。不受後有。是說無生智。復有說者。我生已盡。梵行已立。是說盡智。所作已辦不受後有。是說無生智。複次我生已盡。梵行已立。所作已辦。是說盡智。不受後有。是說無生智。問曰。無有阿羅漢二盡智剎那後起無生智者。何況多。何故作是說。言我生已盡梵行已立所作已辦是盡智耶。答曰。雖是一剎那。而有三種義。故作是說。尊者波奢說曰。如是說者。不說盡智。不說無生智。亦不說無學正見。此是讚歎阿羅漢辭言。阿羅漢生已盡。梵行已立。所作已辦。不受後有。複次我生已盡。是說盡智。梵行已立。是說道智。所作已辦。是說滅智。不受後有。是說無生智。複次我生已盡。是說知集。梵行已立。是

【現代漢語翻譯】 現代漢語譯本 對於獲得解脫的人來說，需要修習三種智慧。進一步說，有些人能夠獲得內心的寂靜，但無法獲得觀慧之法；有些人既能獲得內心的寂靜，也能獲得觀慧之法。對於前者，修習兩種智慧；對於後者，修習三種智慧。進一步說，如果有人成就四種法，那是極為稀有的：一是親近善知識（kalyana-mitta，指良師益友），二是聽聞善知識講法，三是內心如理思惟，四是如法修行。如果成就前兩種法，修習兩種智慧；如果成就后兩種法，修習三種智慧。進一步說，有些人從他人那裡聽聞佛法較多，有些人內心如理思惟較多。如果從他人那裡聽聞佛法較多，修習兩種智慧；如果內心如理思惟較多，修習三種智慧。有些人無貪的善根較多，有些人無癡的善根較多。如果無貪的善根較多，修習兩種智慧；如果無癡的善根較多，修習三種智慧。 『我生已盡』，這是說盡智（khaya-ñana，指斷盡煩惱的智慧）。『梵行已立』，『所作已辦』，『不受後有』，這是說無生智（anutpada-ñana，指不再受輪迴之苦的智慧）。也有人說，『我生已盡』，『梵行已立』，這是說盡智；『所作已辦』，『不受後有』，這是說無生智。進一步說，『我生已盡』，『梵行已立』，『所作已辦』，這是說盡智；『不受後有』，這是說無生智。問：沒有阿羅漢（arhat，指斷盡煩惱，證得解脫的聖者）在盡智的剎那之後立即生起無生智的，更何況是多個剎那？為什麼這樣說，說『我生已盡，梵行已立，所作已辦』是盡智呢？答：雖然只是一剎那，但其中包含三種含義，所以這樣說。尊者波奢（Pakkha）說：這樣說，既不是說盡智，也不是說無生智，也不是說無學正見（asekha-sammaditthi，指阿羅漢的正見）。這只是讚歎阿羅漢的辭句，說阿羅漢『生已盡，梵行已立，所作已辦，不受後有』。進一步說，『我生已盡』，這是說知集（samudaya，指了解苦的根源）。『梵行已立』，這是說道智（magga-ñana，指通往解脫的智慧）。『所作已辦』，這是說滅智（nirodha-ñana，指證得涅槃的智慧）。『不受後有』，這是說無生智。進一步說，『我生已盡』，這是說知集。

【English Translation】 English version For those who attain liberation, they cultivate three kinds of wisdom. Furthermore, some attain inner tranquility but do not attain the Dharma of insight; others attain both inner tranquility and the Dharma of insight. The former cultivate two kinds of wisdom; the latter cultivate three kinds of wisdom. Furthermore, if a person accomplishes four qualities, it is extremely rare: first, associating with good spiritual friends (kalyana-mitta, referring to virtuous teachers and companions); second, hearing the Dharma from them; third, reflecting rightly within; and fourth, practicing according to the Dharma. If one accomplishes the first two qualities, they cultivate two kinds of wisdom; if one accomplishes the latter two qualities, they cultivate three kinds of wisdom. Furthermore, some hear the Dharma from others more, while others reflect rightly within more. If one hears the Dharma from others more, they cultivate two kinds of wisdom; if one reflects rightly within more, they cultivate three kinds of wisdom. Some have more roots of goodness of non-greed, while others have more roots of goodness of non-delusion. If one has more roots of goodness of non-greed, they cultivate two kinds of wisdom; if one has more roots of goodness of non-delusion, they cultivate three kinds of wisdom. 'Birth is exhausted,' this refers to the knowledge of exhaustion (khaya-ñana, referring to the wisdom of eradicating defilements). 'The holy life has been lived,' 'what needed to be done has been done,' 'there is no more coming into being,' this refers to the knowledge of non-arising (anutpada-ñana, referring to the wisdom of no longer being subject to the suffering of rebirth). Some also say, 'Birth is exhausted,' 'the holy life has been lived,' this refers to the knowledge of exhaustion; 'what needed to be done has been done,' 'there is no more coming into being,' this refers to the knowledge of non-arising. Furthermore, 'Birth is exhausted,' 'the holy life has been lived,' 'what needed to be done has been done,' this refers to the knowledge of exhaustion; 'there is no more coming into being,' this refers to the knowledge of non-arising. Question: There is no Arhat (arhat, referring to a perfected being who has eradicated defilements and attained liberation) who has the knowledge of non-arising arising immediately after the moment of the knowledge of exhaustion, let alone multiple moments. Why is it said that 'Birth is exhausted, the holy life has been lived, what needed to be done has been done' is the knowledge of exhaustion? Answer: Although it is only a moment, it contains three meanings, so it is said in this way. Venerable Pakkha said: Saying it in this way is not referring to the knowledge of exhaustion, nor is it referring to the knowledge of non-arising, nor is it referring to the right view of one beyond training (asekha-sammaditthi, referring to the right view of an Arhat). This is merely a phrase praising the Arhat, saying that the Arhat 'birth is exhausted, the holy life has been lived, what needed to be done has been done, there is no more coming into being.' Furthermore, 'Birth is exhausted,' this refers to the knowledge of arising (samudaya, referring to understanding the origin of suffering). 'The holy life has been lived,' this refers to the knowledge of the path (magga-ñana, referring to the wisdom leading to liberation). 'What needed to be done has been done,' this refers to the knowledge of cessation (nirodha-ñana, referring to the wisdom of attaining Nirvana). 'There is no more coming into being,' this refers to the knowledge of non-arising. Furthermore, 'Birth is exhausted,' this refers to the knowledge of arising.

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說知道。所作已辦。是說知滅。不受後有。是說知苦。說盡作證亦如是。複次我生已盡。是說斷集。梵行已立。是說修道。所作已辦。是說證滅。不受後有。是說知苦。複次我生已盡。是說斷因。梵行已立。是說修道。所作已辦。是說得果。不受後有。是說知體。複次我生已盡。是說集智。梵行已立。是說道智。所作已辦。是說滅智。不受後有。是說苦智。複次我生已盡。是說集無愿。梵行已立。是說道無愿。所作已辦。是說無相。不受後有是說空及苦無愿。

問曰。何故名盡智。為以緣盡故名盡智。為以煩惱盡身中生故名盡智耶。若以緣盡故名盡智者。滅智應是盡智。若以煩惱盡身中生名盡智者。無生智無學正見。亦應是盡智。答曰。應作是說。煩惱盡身中生故名盡智。問曰。若然者無生智無學正見。應是盡智。答曰。若智在初。一切皆有者。名盡智。無學正見。雖一切皆有。而不在初。無生智不在初。亦非一切皆有。盡智在初。一切皆有故。問曰。十六聖行外。更有無漏慧。不此中問答。廣說如雜揵度。云何學明。云何學智。云何無學明。云何無學智。問曰。何故作此論。答曰。世間以種種世俗諸論。以為明想。不識真明。欲止如是說者意。亦明真明義故。而作此論。復有說。所以作此論者。此是佛經。經

【現代漢語翻譯】 現代漢語譯本 『說知道。所作已辦。』這是說知滅（Nirvana，涅槃）。『不受後有。』這是說知苦（Dukkha，苦）。說盡作證也是這樣。再說，『我生已盡。』這是說斷集（Samudaya，苦的根源）。『梵行已立。』這是說修道（Magga，達到解脫的道路）。『所作已辦。』這是說證滅（Nirvana，涅槃）。『不受後有。』這是說知苦（Dukkha，苦）。再說，『我生已盡。』這是說斷因（Hetu，原因）。『梵行已立。』這是說修道（Magga，達到解脫的道路）。『所作已辦。』這是說得果（Phala，結果）。『不受後有。』這是說知體（Svabhava，自性）。再說，『我生已盡。』這是說集智（Samudaya-jnana，對苦的根源的智慧）。『梵行已立。』這是說道智（Magga-jnana，對道路的智慧）。『所作已辦。』這是說滅智（Nirodha-jnana，對涅槃的智慧）。『不受後有。』這是說苦智（Dukkha-jnana，對苦的智慧）。再說，『我生已盡。』這是說集無愿（Samudaya-apranihita，對苦的根源的無愿）。『梵行已立。』這是說道無愿（Magga-apranihita，對道路的無愿）。『所作已辦。』這是說無相（Animitta，無相）。『不受後有』這是說空及苦無愿（Sunyata and Dukkha-apranihita，空性以及對苦的無愿）。

問：為什麼叫做盡智（Ksaya-jnana，滅盡之智）？是因為緣盡的緣故叫做盡智，還是因為煩惱滅盡身體中不再產生叫做盡智呢？如果因為緣盡的緣故叫做盡智，那麼滅智（Nirodha-jnana，對涅槃的智慧）應該就是盡智。如果因為煩惱滅盡身體中不再產生叫做盡智，那麼無生智（Anutpada-jnana，無生之智）、無學正見（Asekha-samyag-drsti，無學位的正見）也應該是盡智。 答：應該這樣說，因為煩惱滅盡身體中不再產生，所以叫做盡智。 問：如果這樣，那麼無生智（Anutpada-jnana，無生之智）、無學正見（Asekha-samyag-drsti，無學位的正見）也應該是盡智。 答：如果智慧在最初，一切（聖者）都具有，就叫做盡智。無學正見（Asekha-samyag-drsti，無學位的正見）雖然一切（聖者）都具有，但不在最初。無生智（Anutpada-jnana，無生之智）不在最初，也不是一切（聖者）都具有。盡智（Ksaya-jnana，滅盡之智）在最初，一切（聖者）都具有，所以是盡智。 問：十六聖行之外，還有沒有無漏慧（Anasrava-prajna，無漏的智慧）？這裡面的問答，詳細的在雜犍度（Misraka-skandha，混合蘊）中說明。什麼是學明（Saiksa-vidya，有學之明）？什麼是學智（Saiksa-jnana，有學之智）？什麼是無學明（Asaiksa-vidya，無學之明）？什麼是無學智（Asaiksa-jnana，無學之智）？ 問：為什麼要作這個論？ 答：世間用種種世俗的理論，作為明（Vidya，明）的想像，不認識真正的明（Vidya，明）。想要阻止這樣說法的人的意圖，也爲了闡明真明的意義，所以作這個論。還有一種說法，之所以作這個論，是因為這是佛經（Buddha-vacana，佛語），是經典（Sutra，經）。

【English Translation】 English version 'Saying 'knowing, the deed is done,' this refers to knowing cessation (Nirvana). 'Not receiving future existence,' this refers to knowing suffering (Dukkha). Saying 'exhaustion, witnessing' is also like this. Furthermore, 'My birth is exhausted,' this refers to abandoning the origin (Samudaya). 'The Brahma-faring is established,' this refers to cultivating the path (Magga). 'The deed is done,' this refers to witnessing cessation (Nirvana). 'Not receiving future existence,' this refers to knowing suffering (Dukkha). Furthermore, 'My birth is exhausted,' this refers to abandoning the cause (Hetu). 'The Brahma-faring is established,' this refers to cultivating the path (Magga). 'The deed is done,' this refers to attaining the fruit (Phala). 'Not receiving future existence,' this refers to knowing the essence (Svabhava). Furthermore, 'My birth is exhausted,' this refers to the wisdom of origin (Samudaya-jnana). 'The Brahma-faring is established,' this refers to the wisdom of the path (Magga-jnana). 'The deed is done,' this refers to the wisdom of cessation (Nirodha-jnana). 'Not receiving future existence,' this refers to the wisdom of suffering (Dukkha-jnana). Furthermore, 'My birth is exhausted,' this refers to the absence of aspiration for origin (Samudaya-apranihita). 'The Brahma-faring is established,' this refers to the absence of aspiration for the path (Magga-apranihita). 'The deed is done,' this refers to the signless (Animitta). 'Not receiving future existence' this refers to emptiness and the absence of aspiration for suffering (Sunyata and Dukkha-apranihita).

Question: Why is it called the wisdom of exhaustion (Ksaya-jnana)? Is it called the wisdom of exhaustion because of the exhaustion of conditions, or is it called the wisdom of exhaustion because afflictions are exhausted and no longer arise in the body? If it is called the wisdom of exhaustion because of the exhaustion of conditions, then the wisdom of cessation (Nirodha-jnana) should be the wisdom of exhaustion. If it is called the wisdom of exhaustion because afflictions are exhausted and no longer arise in the body, then the wisdom of non-arising (Anutpada-jnana) and the right view of the no-more-learning (Asekha-samyag-drsti) should also be the wisdom of exhaustion. Answer: It should be said that it is called the wisdom of exhaustion because afflictions are exhausted and no longer arise in the body. Question: If that is the case, then the wisdom of non-arising (Anutpada-jnana) and the right view of the no-more-learning (Asekha-samyag-drsti) should also be the wisdom of exhaustion. Answer: If wisdom is present at the beginning and possessed by all (saints), it is called the wisdom of exhaustion. Although the right view of the no-more-learning (Asekha-samyag-drsti) is possessed by all (saints), it is not present at the beginning. The wisdom of non-arising (Anutpada-jnana) is not present at the beginning, nor is it possessed by all (saints). The wisdom of exhaustion (Ksaya-jnana) is present at the beginning and possessed by all (saints), therefore it is the wisdom of exhaustion. Question: Are there any undefiled wisdoms (Anasrava-prajna) beyond the sixteen noble practices? The questions and answers within this are explained in detail in the Mixed Aggregate (Misraka-skandha). What is the learning of knowledge (Saiksa-vidya)? What is the learning of wisdom (Saiksa-jnana)? What is the no-more-learning of knowledge (Asaiksa-vidya)? What is the no-more-learning of wisdom (Asaiksa-jnana)? Question: Why is this treatise composed? Answer: The world uses various worldly theories as the imagination of knowledge (Vidya), not recognizing true knowledge (Vidya). Wanting to stop the intention of those who say this, and also to clarify the meaning of true knowledge, this treatise is composed. There is another saying that the reason for composing this treatise is because this is the Buddha's teaching (Buddha-vacana), it is a Sutra.

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說。佛告居士。如汝以學智學見學明見四聖諦。今此耶奢童子。亦以無學智無學見無學明。見四聖諦。不復更住居士家受五欲樂。佛經雖作是說。而不廣分別。佛經是此論所為根本今欲廣分別故。而作此論。

云何學明。答曰。學慧是也。云何學智。答曰。學八智是也。云何無學明。答曰。無學慧是也。云何無學智。答曰。無學八智是也。謂四法智四比智。此是明體性。乃至廣說。

所以今當說。何故名明。明是何義。答曰。覺識了了義是明義。問曰。若覺識了了義是明義者。善有漏慧。亦覺識了了。是明義耶。答曰。若於四真諦。覺識了了。畢竟了了。更不生顛倒。廣說如雜揵度。問曰。若善有漏慧。不名明者。佛經云何通。如說。無學有三種明。無學念前世智證明。無學生死智證明。無學漏盡智證明。答曰。有少分明勢故名明。何者是少分明。與煩惱相違。亦不雜煩惱故。名少分明。複次此二明。能生能隨順實義無漏明故名明。是故尊者和須蜜。作如是說。第一實義。無漏明者。是漏盡明。餘二明。能生此明故名明。複次念前世智證明。知前際增長法。生死智證明。知后際增長法。漏盡智證明。知涅槃寂靜法。尊者佛陀提婆。亦作是說。念前世智證明。知此眾生從彼處沒來生此間過去世因果相續法。

【現代漢語翻譯】 現代漢語譯本：佛陀對居士說：『正如你以有學智、有學見、有學明見四聖諦（duḥkha, samudaya, nirodha, marga，苦、集、滅、道），現在這位耶奢（Yasa）童子，也以無學智、無學見、無學明見四聖諦，不再留戀居士之家，享受五欲之樂。』佛經雖然這樣說，但沒有詳細分別。佛經是此論的根本，現在爲了詳細分別，所以撰寫此論。

什麼是學明？回答：是有學慧。 什麼是學智？回答：是有學八智。 什麼是無學明？回答：是無學慧。 什麼是無學智？回答：是無學八智，即四法智和四比智。這是明的體性，乃至廣說。

現在應當說，為什麼稱為『明』？『明』是什麼意思？回答：覺識了了的意義就是『明』的意義。問：如果覺識了了的意義就是『明』的意義，那麼善的有漏慧，也覺識了了，是『明』的意義嗎？回答：如果對於四真諦（四聖諦的別稱），覺識了了，畢竟了了，不再產生顛倒，詳細的解釋如同《雜犍度》。問：如果善的有漏慧，不稱為『明』，那麼佛經怎麼解釋？例如說：無學有三種明，無學念前世智證明，無學生死智證明，無學漏盡智證明。回答：因為有少分的明勢，所以稱為『明』。什麼是少分明？與煩惱相違，也不雜染煩惱，所以稱為少分明。其次，這兩種明，能夠生起、能夠隨順真實義的無漏明，所以稱為『明』。因此，尊者和須蜜（Vasumitra）這樣說：第一真實義，無漏明，是漏盡明。其餘兩種明，能夠生起此明，所以稱為『明』。其次，念前世智證明，知道前際增長的法。生死智證明，知道后際增長的法。漏盡智證明，知道涅槃寂靜的法。尊者佛陀提婆（Buddha-deva）也這樣說：念前世智證明，知道此眾生從彼處死亡，來生此間過去世因果相續的法。

【English Translation】 English version: The Buddha said to the householder: 'Just as you, with the learning wisdom, learning view, and learning clarity, see the Four Noble Truths (duḥkha, samudaya, nirodha, marga, suffering, origin, cessation, path), so now this young Yasa also, with the no-learning wisdom, no-learning view, and no-learning clarity, sees the Four Noble Truths, and no longer dwells in the householder's home, enjoying the pleasures of the five desires.' Although the sutras say this, they do not explain it in detail. The sutras are the foundation of this treatise, and now, in order to explain it in detail, this treatise is written.

What is learning clarity? The answer is: learning wisdom. What is learning wisdom? The answer is: the eight learning wisdoms. What is no-learning clarity? The answer is: no-learning wisdom. What is no-learning wisdom? The answer is: the eight no-learning wisdoms, namely the four Dharma wisdoms and the four comparative wisdoms. This is the nature of clarity, and so on, extensively explained.

Now it should be said, why is it called 'clarity'? What is the meaning of 'clarity'? The answer is: the meaning of clear awareness is the meaning of 'clarity'. Question: If the meaning of clear awareness is the meaning of 'clarity', then is wholesome defiled wisdom, which also has clear awareness, the meaning of 'clarity'? Answer: If one has clear awareness of the Four Noble Truths (another name for the Four Noble Truths), completely clear awareness, and no longer generates delusion, the detailed explanation is as in the Saṃyukta-khandhaka. Question: If wholesome defiled wisdom is not called 'clarity', then how does one explain the sutras? For example, it is said: the no-learning has three kinds of clarity, the no-learning knowledge of past lives is clarity, the no-learning knowledge of the death and rebirth is clarity, and the no-learning knowledge of the exhaustion of outflows is clarity. Answer: Because it has a small portion of the power of clarity, it is called 'clarity'. What is a small portion of clarity? It is contrary to afflictions and is not mixed with afflictions, so it is called a small portion of clarity. Furthermore, these two clarities are able to generate and accord with the undefiled clarity of true meaning, so they are called 'clarity'. Therefore, the venerable Vasumitra said: The first true meaning, undefiled clarity, is the clarity of the exhaustion of outflows. The other two clarities are able to generate this clarity, so they are called 'clarity'. Furthermore, the knowledge of past lives is clarity, knowing the Dharma that increases in the past. The knowledge of death and rebirth is clarity, knowing the Dharma that increases in the future. The knowledge of the exhaustion of outflows is clarity, knowing the Dharma of the quiescence of Nirvana. The venerable Buddha-deva also said: The knowledge of past lives is clarity, knowing that this being, having died from that place, was born here, the continuous Dharma of cause and effect in the past.

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生死智證明。知此眾生作如是業當生彼處未來因果相續法。漏盡智證明。知此眾生以如是道能盡漏因果畢竟法。是名第一實義明。複次念前世智證明。覺識了了過去世事。生死智證明。覺識了了未來世事。漏盡智證明。覺識了了無為涅槃。複次念前世智證明。除過去無知黑闇。生死智證明。除未來無知黑闇。漏盡智證明。除于涅槃無知黑闇。問曰。何故六通中。三立明三不立明耶。答曰。身通是工巧法。天耳通。聞聲而已。他心智通。緣別相法。此三明。能隨順厭離法。能棄生死。隨順善法。能到涅槃。問曰。此三明。云何能隨順厭離法能棄生死。隨順善法能到涅槃耶。答曰。念前世智證明。見過去世事。生大厭離。生死智證明。見未來世事。生大厭離。以厭離故。漏盡智證明。能作正觀。斷于煩惱。複次念前世智證明。知過去相續種種諸因。生死智證明。見諸眾生未來陰。如散微塵。生大厭離故。漏盡智證明。能作正觀。斷于煩惱。複次念前世智證明。知過去自身衰惱事。生大厭離。生死智證明。見未來他身衰惱事。生大厭離。以厭離故。漏盡智證明。能作正觀斷于煩惱。複次念前世智證明。除于有愚。生死智證明。除眾生愚。漏盡智證明。除於法愚。複次念前世智證明。對治常見。生死智證明。對治斷見。漏盡智

【現代漢語翻譯】 現代漢語譯本 生死智（能證明眾生死後生於何處的智慧）證明。知曉此眾生造作如此之業，當生於彼處，知曉未來因果相續之法。 漏盡智（斷絕所有煩惱的智慧）證明。知曉此眾生以如此之道，能斷盡煩惱，因果終結之法。這稱為第一實義明。 複次，宿命智（知曉前世的智慧）證明。覺知明瞭過去世事。 生死智證明。覺知明瞭未來世事。 漏盡智證明。覺知明瞭無為涅槃（不生不滅的境界）。 複次，宿命智證明。去除過去無知的黑暗。 生死智證明。去除未來無知的黑暗。 漏盡智證明。去除對於涅槃無知的黑暗。 問：為何六通（六種神通）中，三種稱為『明』，三種不稱為『明』呢？ 答：神足通（能隨意到達任何地方的神通）是工巧之法。天耳通（能聽到任何聲音的神通），只是聽聞聲音而已。他心智通（能知他人心意的神通），緣于分別之法。這三種『明』，能夠隨順厭離之法，能夠捨棄生死，隨順善法，能夠到達涅槃。 問：這三種『明』，如何能夠隨順厭離之法，能夠捨棄生死，隨順善法，能夠到達涅槃呢？ 答：宿命智證明。見到過去世事，生起大厭離。生死智證明。見到未來世事，生起大厭離。因為厭離的緣故，漏盡智證明。能夠作正觀（正確的觀察），斷除煩惱。 複次，宿命智證明。知曉過去相續種種諸因。 生死智證明。見到諸眾生未來五陰（構成個體的五種要素），如散落的微塵，生起大厭離的緣故，漏盡智證明。能夠作正觀，斷除煩惱。 複次，宿命智證明。知曉過去自身衰老之事，生起大厭離。 生死智證明。見到未來他身衰老之事，生起大厭離。因為厭離的緣故，漏盡智證明。能夠作正觀，斷除煩惱。 複次，宿命智證明。去除對於有的愚癡。 生死智證明。去除眾生的愚癡。 漏盡智證明。去除對於法的愚癡。 複次，宿命智證明。對治常見（認為事物永恒不變的錯誤見解）。 生死智證明。對治斷見（認為事物死後一切皆無的錯誤見解）。 漏盡智

【English Translation】 English version The wisdom of knowing birth and death (the wisdom to prove where beings will be reborn after death) proves. Knowing that this being, having committed such deeds, will be born in that place, knowing the law of the continuous succession of future causes and effects. The wisdom of the exhaustion of outflows (the wisdom to cut off all afflictions) proves. Knowing that this being, by such a path, can exhaust all outflows, the law of the ultimate end of causes and effects. This is called the first real meaning of enlightenment. Furthermore, the wisdom of remembering past lives (the wisdom to know past lives) proves. Clearly perceiving past events. The wisdom of knowing birth and death proves. Clearly perceiving future events. The wisdom of the exhaustion of outflows proves. Clearly perceiving unconditioned Nirvana (the state of non-birth and non-death). Furthermore, the wisdom of remembering past lives proves. Removing the darkness of ignorance of the past. The wisdom of knowing birth and death proves. Removing the darkness of ignorance of the future. The wisdom of the exhaustion of outflows proves. Removing the darkness of ignorance about Nirvana. Question: Why among the six supernormal powers (six kinds of supernatural abilities), are three called 'enlightenment' and three not called 'enlightenment'? Answer: The supernormal power of spiritual travel (the ability to go anywhere at will) is a skillful means. The supernormal power of divine hearing (the ability to hear any sound), is merely hearing sounds. The supernormal power of knowing others' minds (the ability to know the minds of others), is based on the law of discrimination. These three 'enlightenments' can accord with the law of detachment, can abandon birth and death, accord with good laws, and can reach Nirvana. Question: How can these three 'enlightenments' accord with the law of detachment, abandon birth and death, accord with good laws, and reach Nirvana? Answer: The wisdom of remembering past lives proves. Seeing past events, great detachment arises. The wisdom of knowing birth and death proves. Seeing future events, great detachment arises. Because of detachment, the wisdom of the exhaustion of outflows proves. One can practice right contemplation (correct observation) and cut off afflictions. Furthermore, the wisdom of remembering past lives proves. Knowing the various causes of past continuity. The wisdom of knowing birth and death proves. Seeing the future five aggregates (the five elements that constitute an individual) of beings, like scattered dust, because great detachment arises, the wisdom of the exhaustion of outflows proves. One can practice right contemplation and cut off afflictions. Furthermore, the wisdom of remembering past lives proves. Knowing the past events of one's own decline and suffering, great detachment arises. The wisdom of knowing birth and death proves. Seeing the future events of others' decline and suffering, great detachment arises. Because of detachment, the wisdom of the exhaustion of outflows proves. One can practice right contemplation and cut off afflictions. Furthermore, the wisdom of remembering past lives proves. Removing ignorance about existence. The wisdom of knowing birth and death proves. Removing the ignorance of beings. The wisdom of the exhaustion of outflows proves. Removing ignorance about the Dharma. Furthermore, the wisdom of remembering past lives proves. Counteracting the view of permanence (the mistaken view that things are eternal and unchanging). The wisdom of knowing birth and death proves. Counteracting the view of annihilation (the mistaken view that after death, everything ceases to exist). The wisdom of the exhaustion of outflows

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證明。對治二邊。住于中道。複次念前世智證明。能生空。生死智證明。能生無愿。漏盡智證明。能生無相。以如是等義故。此三明隨順厭離之法。能棄生死隨順善法。到于涅槃。集法經說。有三種無學明。謂念前世智證明。生死智證明。漏盡智證明。云何無學念前世智證明。答言。知諸眾生生死為相續法無學智。云何無學生死智證明。答言。知諸眾生自所作業無學智。云何無學漏盡智證明。答言。盡漏無學智。問曰。漏盡智證明。言是無學可爾。餘二明是非學非無學。何故說是無學明耶。答曰。集法經。應作是說。無學人有三明。而不說者。有何意耶。答曰。二明雖是非學非無學。以是無學人身中可得故。亦名無學。如施設經說。三昧有二種。一是聖。二非是聖。聖三昧有三種。一善有漏。二無漏。三不隱沒無記。善有漏三昧。以善故名聖。不以無漏。無漏三昧。以善故以無漏故名聖。不隱沒無記三昧。亦非善亦非無漏。而名聖者。以是聖人身中可得故名聖。彼亦如是。問曰。何故無學人身中立明。學人身中不立明耶。答曰。以明義勝故。若以法而言。無學法勝於學法。若以人而言。無學人勝於學人。複次不雜無明故名明。學人身中慧。雜無明故不名明。

如來身中所有漏盡智有四事。一名通。二名明。三名

【現代漢語翻譯】 現代漢語譯本： 證明對治二邊，安住于中道。進一步說，憶念前世的智慧是證明，能生出空性；生死智是證明，能生出無愿；漏盡智是證明，能生出無相。因為這些意義，這三種明都隨順厭離之法，能夠捨棄生死，隨順善法，到達涅槃（Nirvana）。 《集法經》（Samgiti Sutra）說，有三種無學明，即憶念前世智證明、生死智證明、漏盡智證明。什麼是無學憶念前世智證明？回答是：了知一切眾生的生死是相續之法的無學智。什麼是無學生死智證明？回答是：了知一切眾生各自所作業的無學智。什麼是無學漏盡智證明？回答是：斷盡煩惱的無學智。 有人問：漏盡智證明說是無學可以理解，其餘兩種明是非學非無學，為什麼也說是無學明呢？回答說：《集法經》應該這樣說：無學人有三種明。如果不這樣說，有什麼用意呢？回答說：這兩種明雖然是非學非無學，但因為是在無學人身上可以得到的，所以也稱為無學。如同《施設經》（Prajnaparamita Sutra）所說，三昧（Samadhi）有兩種，一是聖，二是非聖。聖三昧有三種：一是善有漏，二是無漏，三是不隱沒無記。善有漏三昧，因為是善的緣故稱為聖，不是因為無漏。無漏三昧，因為是善的緣故，又因為是無漏的緣故稱為聖。不隱沒無記三昧，既不是善也不是無漏，而稱為聖，是因為在聖人身上可以得到的緣故稱為聖。這裡也是如此。 有人問：為什麼在無學人身上安立明，在學人身上不安立明呢？回答說：因為明的意義殊勝。如果從法來說，無學法勝於學法；如果從人來說，無學人勝於學人。進一步說，不雜染無明所以稱為明，學人身上的智慧，雜染無明所以不稱為明。 如來（Tathagata）身上所有的漏盡智有四種作用：一名為通，二名為明，三名為...

【English Translation】 English version: Proof. Counteracting the two extremes. Abiding in the Middle Way. Furthermore, the wisdom of recollecting past lives is proof, capable of generating emptiness (Sunyata); the wisdom of the cessation of birth and death is proof, capable of generating non-desire; the wisdom of the exhaustion of outflows is proof, capable of generating signlessness. Because of these meanings, these three kinds of clear knowing (明) are in accordance with the Dharma of detachment, capable of abandoning birth and death, conforming to wholesome Dharma, and reaching Nirvana. The Samgiti Sutra states that there are three kinds of wisdom of the non-learner, namely, the wisdom of recollecting past lives as proof, the wisdom of the cessation of birth and death as proof, and the wisdom of the exhaustion of outflows as proof. What is the wisdom of recollecting past lives as proof for a non-learner? The answer is: the non-learning wisdom that knows the birth and death of all beings as a continuous process. What is the wisdom of the cessation of birth and death as proof for a non-learner? The answer is: the non-learning wisdom that knows the actions performed by all beings themselves. What is the wisdom of the exhaustion of outflows as proof for a non-learner? The answer is: the non-learning wisdom that has exhausted all outflows (漏). Someone asks: It is understandable that the wisdom of the exhaustion of outflows is said to be non-learning, but the other two kinds of wisdom are neither learning nor non-learning, so why are they also said to be non-learning wisdom? The answer is: The Samgiti Sutra should say: the non-learner has three kinds of wisdom. If it does not say this, what is the intention? The answer is: Although these two kinds of wisdom are neither learning nor non-learning, they are called non-learning because they can be obtained in the body of a non-learner. Just as the Prajnaparamita Sutra says, there are two kinds of Samadhi: one is noble, and the other is not noble. There are three kinds of noble Samadhi: one is wholesome with outflows, the second is without outflows, and the third is un-obscured and neutral. Wholesome Samadhi with outflows is called noble because it is wholesome, not because it is without outflows. Samadhi without outflows is called noble because it is wholesome and because it is without outflows. Un-obscured and neutral Samadhi is neither wholesome nor without outflows, but it is called noble because it can be obtained in the body of a noble person. It is the same here. Someone asks: Why is wisdom established in the body of a non-learner, but not established in the body of a learner? The answer is: Because the meaning of wisdom is superior. If we speak from the perspective of Dharma, the Dharma of the non-learner is superior to the Dharma of the learner; if we speak from the perspective of people, the non-learner is superior to the learner. Furthermore, it is called wisdom because it is not mixed with ignorance; the wisdom in the body of a learner is not called wisdom because it is mixed with ignorance. The wisdom of the exhaustion of outflows in the body of the Tathagata has four functions: one is called penetration, the second is called clarity, the third is...

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力。四名示現。通者是漏盡通。明者是漏盡明。力者是漏盡力。示現者是說法示現。辟支佛無學聲聞所有漏盡智有三事。一是漏盡通。二是漏盡明。三是示現非力。如來身中所有念前世智生死智有三事。一是通。二是明。三是力非示現。辟支佛無學聲聞所有念前世智生死智有二事。是通。是明。非力非示現。學人身中所有念前世智生死智有一事。謂是通。非明。非力。非示現。問曰。如來身中所有智立力。非辟支佛聲聞身中智耶。答曰。無障礙義是力義。聲聞辟支佛智為無智所障礙故非力。曾聞佛世尊。尊者舍利弗。共一處經行。有一眾生。來詣其所。佛告舍利弗。汝可觀是眾生。過去世中。何處與是眾生而共同止。時尊者舍利弗。即以初禪念前世智觀不知。乃至以第四禪念前世智觀亦不知。即從定起。而白佛言。我觀是眾生。都不能見所從來處。佛告舍利弗。辟支佛所有智見。過於汝等。復過辟支佛所有智見。此眾生從某世界來生此間。后時世尊與舍利弗。覆在一處經行。時有一人命終。世尊見已。告舍利弗言。汝可觀是人。為生何處。時尊者舍利弗。即以初禪天眼觀之。而不能見。乃至起第四禪天眼觀之。亦不能見。即從定起。而白佛言。我以天眼觀察是人。不知為生何處。佛告舍利弗。過辟支佛所知境界。有某

【現代漢語翻譯】 現代漢語譯本 力。四名示現：通指的是漏盡通（斷絕所有煩惱的智慧神通），明指的是漏盡明（斷絕所有煩惱的智慧光明），力指的是漏盡力（斷絕所有煩惱的力量），示現指的是說法示現（通過說法來展示真理）。 辟支佛（無需依賴他人教導而獨自證悟的佛陀）和阿羅漢（已證得無學果位的聲聞弟子）所擁有的漏盡智有三方面：一是漏盡通，二是漏盡明，三是示現，但沒有力。 如來（佛陀）身中所有關於憶念前世的智慧和關於生死輪迴的智慧有三方面：一是通，二是明，三是力，但沒有示現。 辟支佛和阿羅漢所擁有的關於憶念前世的智慧和關於生死輪迴的智慧有兩方面：是通，是明，但沒有力，也沒有示現。 還在修學的修行人身中所有關於憶念前世的智慧和關於生死輪迴的智慧只有一方面：是通，但沒有明，沒有力，也沒有示現。 問：如來身中所有的智慧為什麼被稱為力，而不是辟支佛和聲聞身中的智慧呢？ 答：無障礙的意義就是力的意義。聲聞和辟支佛的智慧因為被無智所障礙，所以不是力。 曾經聽聞佛世尊和尊者舍利弗（佛陀的十大弟子之一，以智慧著稱）一起在一處經行。有一個眾生來到他們那裡。佛告訴舍利弗：『你可以觀察這個眾生，在過去世中，在何處與這個眾生共同生活。』 當時尊者舍利弗立即用初禪的念前世智觀察，但不知道。乃至用第四禪的念前世智觀察，也不知道。於是從禪定中起身，對佛說：『我觀察這個眾生，都不能見到他從哪裡來。』 佛告訴舍利弗：『辟支佛所擁有的智慧見解，超過你們。』又超過辟支佛所擁有的智慧見解，『這個眾生從某個世界來生到這裡。』 後來世尊和舍利弗又在一處經行。當時有一個人去世。世尊見到后，告訴舍利弗說：『你可以觀察這個人，將要生到何處。』 當時尊者舍利弗立即用初禪的天眼觀察，但不能見到。乃至用第四禪的天眼觀察，也不能見到。於是從禪定中起身，對佛說：『我用天眼觀察這個人，不知道他將要生到何處。』 佛告訴舍利弗：『超過辟支佛所知的境界，在某個地方……』

【English Translation】 English version Power. The four are manifestation: 'Tong' refers to the Abhijna (supernatural knowledge) of the Exhaustion of outflows (the wisdom that cuts off all defilements), 'Ming' refers to the Clarity of the Exhaustion of outflows (the light of wisdom that cuts off all defilements), 'Li' refers to the Power of the Exhaustion of outflows (the power that cuts off all defilements), and 'Shixian' refers to the Manifestation through teaching (demonstrating the truth through teaching). The Arhats (those who have attained the state of no-more-learning) and Pratyekabuddhas (Buddhas who attain enlightenment independently without relying on teachings) possess three aspects of the wisdom of the Exhaustion of outflows: first, the Abhijna of the Exhaustion of outflows; second, the Clarity of the Exhaustion of outflows; and third, manifestation, but not power. The Tathagata (Buddha) possesses three aspects of the wisdom of recollecting past lives and the wisdom of birth and death: first, Abhijna; second, Clarity; and third, power, but not manifestation. The Arhats and Pratyekabuddhas possess two aspects of the wisdom of recollecting past lives and the wisdom of birth and death: Abhijna and Clarity, but not power or manifestation. Those who are still learning possess only one aspect of the wisdom of recollecting past lives and the wisdom of birth and death: Abhijna, but not Clarity, power, or manifestation. Question: Why is the wisdom possessed by the Tathagata called power, and not the wisdom possessed by the Pratyekabuddhas and Arhats? Answer: The meaning of unobstructedness is the meaning of power. The wisdom of the Sravakas (listeners) and Pratyekabuddhas is obstructed by non-wisdom, therefore it is not power. It was once heard that the World Honored One (Buddha) and the Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) were walking together in a certain place. A being came to them. The Buddha said to Sariputra, 'You can observe this being, where in the past life did this being live together with others?' At that time, the Venerable Sariputra immediately used the power of recollecting past lives through the first Dhyana (meditative state) to observe, but did not know. Even using the power of recollecting past lives through the fourth Dhyana, he still did not know. Then he arose from Samadhi (meditative absorption) and said to the Buddha, 'I have observed this being, but I cannot see where he came from.' The Buddha told Sariputra, 'The wisdom and insight possessed by the Pratyekabuddhas surpasses yours.' And it surpasses the wisdom and insight possessed by the Pratyekabuddhas. 'This being came from a certain world to be born here.' Later, the World Honored One and Sariputra were again walking together in a certain place. At that time, a person died. The World Honored One saw this and said to Sariputra, 'You can observe this person, where will he be born?' At that time, the Venerable Sariputra immediately used the divine eye through the first Dhyana to observe, but could not see. Even using the divine eye through the fourth Dhyana, he still could not see. Then he arose from Samadhi and said to the Buddha, 'I have observed this person with the divine eye, but I do not know where he will be born.' The Buddha told Sariputra, 'Beyond the realm known by the Pratyekabuddhas, in a certain place...'

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國土。此人生於彼中。問曰。如來所有念前世智生死智勝妙可爾。如佛漏盡智聲聞辟支佛亦爾。何故佛漏盡智立力。非聲聞辟支佛耶。答曰。佛漏盡智亦勝妙。如來身中所有漏盡智。其性猛利。若緣煩惱。煩惱即斷。聲聞辟支佛漏盡智。不猛利故。數數緣煩惱。煩惱乃斷。譬如二人斫樹。一人勇健加用利斧。一人性劣又用鈍斧。雖俱斫樹。而勇健以利斧者疾。非性劣以鈍斧斫者。彼亦如是。非以自身所有漏盡智名為力。令彼眾生得漏盡故名力。世尊知此眾生以苦遲通能盡漏。此眾生以樂速通能盡漏。是故名力。◎

阿毗曇毗婆沙論卷第五十二 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十三

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智揵度他心智品第二之五

◎問曰。此六通。幾是明非示現。幾是示現非明。幾是明亦是示現。幾非是明亦非示現耶。答曰。二是明非示現者。謂念前世智生死智。二是示現非明者。謂身通他心智通是。明亦示現者。謂漏盡通。非明非示現者。謂天耳通。問曰。此六通何故。三是示現。三非示現。答曰。令他信樂生希有想。入於法者。名為示現。三通不爾。若作是說。我天耳聞聲。天眼見色。能

【現代漢語翻譯】 現代漢語譯本： 國土。此人出生在那個地方。問：『如來所有的宿命智（能回憶前世的智慧），生死智（瞭解眾生死生輪迴的智慧）是殊勝而美妙的，可以這樣說嗎？如同佛陀的漏盡智（斷絕一切煩惱的智慧），聲聞（聽聞佛陀教誨而證悟的弟子）和辟支佛（無師自悟的修行者）也是如此嗎？』 答：『佛陀的漏盡智也是殊勝而美妙的。如來身中所有的漏盡智，其性質猛烈銳利，如果接觸到煩惱，煩惱立刻斷除。聲聞和辟支佛的漏盡智，因為不夠猛烈銳利，需要多次接觸煩惱，煩惱才能斷除。』 譬如兩個人砍樹，一個人勇猛強健，並且使用鋒利的斧頭，另一個人體質虛弱，又使用遲鈍的斧頭。雖然都在砍樹，但是勇猛強健並使用鋒利斧頭的人速度快，不像體質虛弱並使用遲鈍斧頭的人。他們的情況也是如此。不是因為自身所有的漏盡智被稱為力（十力之一），而是因為令那些眾生得到漏盡才被稱為力。世尊知道這些眾生通過苦行才能緩慢通達並斷盡煩惱，而另一些眾生通過安樂才能迅速通達並斷盡煩惱，所以這被稱為力。

《阿毗曇毗婆沙論》卷第五十二 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第五十三

迦旃延子造 五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯 智揵度他心智品第二之五

問：『這六通（六種神通），哪些是明（智慧）而非示現（顯現），哪些是示現而非明，哪些既是明又是示現，哪些既非明也非示現呢？』 答：『有兩種是明而非示現，即宿命智和生死智。有兩種是示現而非明，即身通（身體的神通）和他心智通（瞭解他人心思的神通）。既是明又是示現的是漏盡通。既非明也非示現的是天耳通（聽見遠處聲音的神通）。』 問：『這六通為什麼有三種是示現，三種不是示現呢？』 答：『爲了讓他人信服喜悅，產生稀有之想，從而進入佛法，這叫做示現。』 三種神通不是這樣。如果這樣說：『我用天耳聽見聲音，用天眼看見事物，能……』

【English Translation】 English version: Land. This person is born in that place. Question: 'Are the Tathagata's (如來) (One of the titles of a Buddha) powers of knowing past lives (宿命智), and the wisdom of knowing birth and death (生死智) excellent and wonderful, can it be said so? Are the Arhats (聲聞) (Disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (辟支佛) (Those who attain enlightenment on their own without a teacher) also like the Buddha's wisdom of the extinction of outflows (漏盡智) (wisdom of ending all defilements)?' Answer: 'The Buddha's wisdom of the extinction of outflows is also excellent and wonderful. The wisdom of the extinction of outflows in the Tathagata's body is fierce and sharp in nature. If it encounters afflictions, the afflictions are immediately cut off. The wisdom of the extinction of outflows of the Arhats and Pratyekabuddhas is not fierce, so they need to encounter afflictions many times before the afflictions can be cut off.' For example, two people are chopping down a tree. One person is brave and strong and uses a sharp axe, while the other person is weak and uses a dull axe. Although both are chopping down the tree, the brave and strong person with the sharp axe is faster, unlike the weak person with the dull axe. Their situation is also like this. It is not because one's own wisdom of the extinction of outflows is called power (力) (One of the ten powers), but because it enables those beings to attain the extinction of outflows that it is called power. The World-Honored One (世尊) knows that some beings can slowly attain and exhaust afflictions through suffering, while others can quickly attain and exhaust afflictions through happiness, so this is called power.

Abhidharma-vibhasa-sastra (阿毗曇毗婆沙論) Volume 52 Taisho Tripitaka Volume 28 No. 1546 Abhidharma-vibhasa-sastra

Abhidharma-vibhasa-sastra Volume 53

Composed by Katyayaniputra (迦旃延子), Explained by Five Hundred Arhats (五百羅漢)

Translated by the Tripitaka Master Buddhavarman (浮陀跋摩) of the Northern Liang Dynasty, together with Dao Tai (道泰) et al. Chapter 2.5 on the Wisdom of Knowing Others' Minds (他心智品)

Question: 'Among these six supernormal powers (六通) (six types of supernatural abilities), which are wisdom (明) and not manifestation (示現), which are manifestation and not wisdom, which are both wisdom and manifestation, and which are neither wisdom nor manifestation?' Answer: 'Two are wisdom and not manifestation, namely the knowledge of past lives and the knowledge of birth and death. Two are manifestation and not wisdom, namely the power of the body (身通) and the power of knowing others' minds (他心智通). The power of the extinction of outflows is both wisdom and manifestation. The power of the divine ear (天耳通) (ability to hear distant sounds) is neither wisdom nor manifestation.' Question: 'Why are three of these six supernormal powers manifestation and three not manifestation?' Answer: 'To make others believe and rejoice, and generate rare thoughts, thereby entering the Dharma, this is called manifestation.' The three supernormal powers are not like this. If one says: 'I hear sounds with my divine ear, I see things with my divine eye, I can...'

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知過去無數生事。人皆生疑。此事或虛或實。曾聞有一居士。請尼揵陀若提子及弟子眾。于其家食。時尼揵陀若提子既入其家。而便微笑。居士問言。大師已離種種調戲。今何故笑。師答之言。今我法中所有妙法。汝可悉得聞耶。是時居士慇勤重問。而便答言。南拔提河側。有二獼猴。共鬥不已。忽然墮河。為水所漂。是以我笑。是時居士。而作是言。大師天眼。甚為希有。明凈乃爾。時諸尼揵。各坐其床。次第下食。以飯覆羹。而上其師。余諸尼揵。以羹在上。諸餘尼揵。應時皆食。其師而獨不食。居士問言。大師。今者何故不食。師答之言。此飯無羹。是以不食。是時居士。便語師言。天眼明凈。希有乃爾。見南拔提河側獼猴墮河。而不見飯底羹耶。以是事故。三通非示現。不能令他信樂生希有想。入于佛法。若以身通。令一身為多。多還為一。種種變化。上至梵世。令多眾生生希有想。若有知他心所念法者。語他人言。汝有如是念。作如是思惟。悉如其心。而不相違。令多眾生。于佛法中。生希有想。若為他說法。使遠塵離垢。得法眼凈者。亦令多眾生。于佛法中。生希有想。以是事故。三通令他信樂生希有想。入于佛法。

問曰。何等人應為現神變。何等人不應為現神變耶。答曰。若一向信。若一向不

【現代漢語翻譯】 現代漢語譯本 知道過去無數生的事情。人們都產生懷疑，這件事或許是虛假的，或許是真實的。曾經聽說有一位居士（在家修行的佛教徒），邀請尼揵陀若提子（Nigantha Nataputta，耆那教的創始人）和他的弟子們到家中吃飯。當時，尼揵陀若提子進入居士家后，便微笑起來。居士問道：『大師已經遠離各種戲謔，現在為何發笑？』大師回答說：『我教法中的所有妙法，你都可以聽聞嗎？』當時，居士慇勤地再次詢問。大師便回答說：『在南拔提河（Nambatti River）邊，有兩隻獼猴互相爭鬥不休，忽然掉入河中，被水漂走。因此我發笑。』當時，居士說道：『大師的天眼（divine eye，超自然視覺能力）真是稀有，如此明亮清晰。』當時，各位尼揵（Nigantha，耆那教的修行者）各自坐在自己的座位上，依次開始用餐，用飯蓋住羹，然後呈給他們的老師。其餘的尼揵用羹蓋住飯。其他的尼揵當時都吃了，只有他們的老師沒有吃。居士問道：『大師，現在您為何不吃？』大師回答說：『這飯沒有羹，所以不吃。』當時，居士便對大師說：『天眼如此明亮清晰，真是稀有，能看見南拔提河邊的獼猴掉入河中，卻看不見飯底下的羹嗎？』因為這個緣故，三次通過非示現（non-miraculous displays），不能使他人信服併產生稀有之想，從而進入佛法。如果以身通（iddhi-vidha，神通的一種，能變化身體）使一個身體變為多個，多個身體還變為一個，進行種種變化，上至梵世（Brahma-loka，色界天的最高層），使眾多眾生產生稀有之想。如果有人知道他人心中所想的法，告訴他人說：『你心中有這樣的念頭，作這樣的思考』，完全符合他們的心意，沒有絲毫違背，使眾多眾生對佛法產生稀有之想。如果為他人說法，使他們遠離塵垢，獲得法眼凈（dharma-caksu，證悟的眼睛），也能使眾多眾生對佛法產生稀有之想。因為這個緣故，三種神通能使他人信服併產生稀有之想，從而進入佛法。

問道：什麼樣的人應該為他們示現神通變化，什麼樣的人不應該為他們示現神通變化呢？回答說：如果是一向相信的人，如果是一向不相信的人

【English Translation】 English version Knowing countless past lives. People all doubt, 'Is this matter true or false?' It was once heard that a householder (lay Buddhist practitioner) invited Nigantha Nataputta (founder of Jainism) and his disciples to his home for a meal. At that time, Nigantha Nataputta, upon entering the householder's home, smiled. The householder asked, 'Master, you have already abandoned all kinds of jesting, why do you smile now?' The master replied, 'Can you hear all the wonderful teachings in my Dharma?' At that time, the householder earnestly asked again. The master then replied, 'On the bank of the Nambatti River, there were two monkeys fighting incessantly, suddenly falling into the river and being carried away by the water. That is why I am smiling.' At that time, the householder said, 'Master's divine eye (supernatural vision) is truly rare, so bright and clear.' At that time, all the Nigantas (Jain ascetics) each sat on their seats and began to eat in order, covering the soup with rice and presenting it to their teacher. The other Nigantas covered the rice with soup. The other Nigantas all ate at that time, but only their teacher did not eat. The householder asked, 'Master, why are you not eating now?' The master replied, 'This rice has no soup, so I am not eating.' At that time, the householder then said to the master, 'Your divine eye is so bright and clear, truly rare, able to see the monkeys on the bank of the Nambatti River falling into the river, but unable to see the soup under the rice?' Because of this reason, three times through non-miraculous displays cannot cause others to believe and generate a sense of wonder, thereby entering the Buddha Dharma. If, with the power of psychic abilities (iddhi-vidha, a type of supernatural power, the ability to transform the body), one body is made into many, and many bodies are returned to one, performing various transformations, ascending to the Brahma-loka (the highest realm of the Form Realm), causing many beings to generate a sense of wonder. If someone knows the thoughts in another's mind and tells them, 'You have such thoughts, you are thinking in this way,' completely according with their mind, without any contradiction, causing many beings to generate a sense of wonder towards the Buddha Dharma. If one speaks the Dharma for others, causing them to be far from defilements and attain the purity of the Dharma eye (dharma-caksu, the eye of enlightenment), it can also cause many beings to generate a sense of wonder towards the Buddha Dharma. Because of this reason, the three psychic powers can cause others to believe and generate a sense of wonder, thereby entering the Buddha Dharma.

Question: What kind of people should one display miraculous transformations for, and what kind of people should one not display miraculous transformations for? Answer: If they are consistently believing, if they are consistently not believing

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信者。不應為現神變。若在中不定信不定不信者。應為現神變。令入佛法。何以知之。經說。佛住那迦揵陀城波婆利迦庵羅林。時有居士子。名翅跋多。往詣佛所。頭面禮足。卻坐一面。而白佛言。世尊。此那迦乾陀城。豐樂熾盛。人民眾多。加信敬佛法僧。唯愿世尊。可聽一沙門於此國土諸人眾前。現上人法種種神變。使那迦揵陀人于佛法僧倍生信敬。佛告居士子。我不為諸弟子作如是說。汝等來往之處。于諸人前。現上人法種種神變。我為諸弟子。而作是說。汝等應覆藏善法發露惡法。爾時居士子。復白佛言。世尊。見何過患。不令諸弟子現神變。而作是說。覆藏善法發露惡法耶。佛告居士子。示現有三種。一神足示現。二知他心示現。三說法示現。云何名神足示現。居士子。若沙門婆羅門。示現種種神變。一身為多身。多身為一身。乃至梵世身得自在。有信者見向不信者說。而作是言。我見沙門婆羅門示現種種神變。一身為多身。多身為一身。乃至梵世身得自在。時不信者。語信者言。汝見此事。有何奇異。有咒名揵陀羅。有人受持讀誦。亦能示現種種神變。居士子。于意云何。如是不信者。豈非嫌責諸信者耶。居士子白佛言。世尊。實生嫌責。複次居士子。若沙門婆羅門。說他人心所念。汝有如是念如是思惟

【現代漢語翻譯】 現代漢語譯本： 關於信仰者，不應該為他們展現神通變化。如果對象是那些信心不堅定、半信半疑的人，就應該為他們展現神通變化，使他們進入佛法。為什麼這樣說呢？經典中記載：佛陀住在那迦揵陀城（Naga-Khanda，城市名）的波婆利迦庵羅林（Pavarika-Amra-vana，芒果園林名）。當時，有一位居士之子，名叫翅跋多（Chibadda，人名），前往佛陀住所，以頭面禮拜佛足，然後退坐在一旁，對佛陀說：『世尊，這那迦揵陀城，物產豐饒，非常繁榮，人民眾多，而且多數人對佛法僧三寶具有信心和敬意。我希望世尊能夠允許一位沙門（Sramana，出家修行者）在這片國土的眾人面前，展現超凡的法力，各種神通變化，使那迦揵陀的人民對佛法僧三寶更加生起信心和敬意。』 佛陀告訴居士之子：『我不會這樣告訴我的弟子們：你們在來往之處，在眾人面前，展現超凡的法力，各種神通變化。我這樣教導我的弟子們：你們應該隱藏善行，顯露惡行。』 當時，居士之子又對佛陀說：『世尊，您看到什麼過失，而不允許弟子們展現神通變化，反而教導他們隱藏善行，顯露惡行呢？』 佛陀告訴居士之子：『示現（Pratibhava，展現）有三種：一是神足示現（Iddhi-vidha-pratibhava，神通變化示現），二是知他心示現（Ceto-pariya-pratibhava，知他人心念示現），三是說法示現（Anusasani-pratibhava，教導佛法示現）。什麼叫做神足示現呢？居士之子，如果沙門或婆羅門（Brahmana，印度教修行者）展現各種神通變化，能將自身化為多個身體，又能將多個身體化為一個身體，乃至能在梵天世界（Brahma-loka，色界天）中自由自在。有信仰的人看見了，就告訴那些不信的人，說：『我看見沙門或婆羅門展現各種神通變化，能將自身化為多個身體，又能將多個身體化為一個身體，乃至能在梵天世界中自由自在。』這時，不信的人就會對信的人說：『你看見這件事，有什麼稀奇的？有一種咒語叫做揵陀羅（Gandhara，咒語名），有人受持讀誦，也能展現各種神通變化。』居士之子，你認為如何？這樣一來，不信的人豈不是會嫌棄責備那些相信的人嗎？』 居士之子回答佛陀說：『世尊，確實會產生嫌棄責備。』 『再者，居士之子，如果沙門或婆羅門說出他人心中所想的念頭，說：『你心中有這樣的念頭，有這樣的思惟……』

【English Translation】 English version: Regarding believers, one should not display miraculous transformations for them. If the object is those whose faith is uncertain, those who are half-believing and half-doubting, then one should display miraculous transformations for them, so that they may enter the Buddha's Dharma. Why is this so? The scriptures say: The Buddha was residing in the Pavarika-Amra-vana (Pavarika's Mango Grove) in the city of Naga-Khanda (name of a city). At that time, there was a householder's son named Chibadda (name of a person), who went to the Buddha's place, bowed at his feet with his head, and then sat to one side. He said to the Buddha: 'Venerable One, this city of Naga-Khanda is prosperous and flourishing, with many people, and most people have faith and reverence for the Buddha, Dharma, and Sangha. I wish that the Venerable One would allow a Sramana (ascetic, wandering monk) to display extraordinary powers and various miraculous transformations before the people of this land, so that the people of Naga-Khanda may have even greater faith and reverence for the Buddha, Dharma, and Sangha.' The Buddha said to the householder's son: 'I do not tell my disciples to go around displaying extraordinary powers and various miraculous transformations before people. I teach my disciples to conceal good deeds and reveal bad deeds.' At that time, the householder's son again said to the Buddha: 'Venerable One, what fault do you see that you do not allow your disciples to display miraculous transformations, but instead teach them to conceal good deeds and reveal bad deeds?' The Buddha said to the householder's son: 'There are three kinds of display (Pratibhava): the display of miraculous powers (Iddhi-vidha-pratibhava), the display of knowing others' minds (Ceto-pariya-pratibhava), and the display of teaching the Dharma (Anusasani-pratibhava). What is called the display of miraculous powers? Householder's son, if a Sramana or Brahmana (Hindu priest) displays various miraculous transformations, able to transform one body into many bodies, and many bodies into one body, and even be free and at ease in the Brahma-loka (heaven of form). If believers see this, they will tell those who do not believe, saying: 'I saw a Sramana or Brahmana displaying various miraculous transformations, able to transform one body into many bodies, and many bodies into one body, and even be free and at ease in the Brahma-loka.' Then, those who do not believe will say to those who believe: 'What is so strange about what you saw? There is a mantra called Gandhara (name of a mantra), and someone who recites and upholds it can also display various miraculous transformations.' Householder's son, what do you think? In this way, wouldn't those who do not believe despise and blame those who believe?' The householder's son replied to the Buddha: 'Venerable One, indeed, they would despise and blame.' 'Furthermore, householder's son, if a Sramana or Brahmana speaks of the thoughts in another's mind, saying: 'You have such and such a thought, such and such a consideration...'

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。悉如其言。而無虛者。有信者聞向不信者說。而作是言。我見沙門婆羅門知他心所念法。乃至廣說。時不信者言。汝見此事。有何奇異。有咒名剎尼迦若有受持讀誦之者能知他人心所念法。乃至廣說。居士子。當知我以如是過患故。不聽諸弟子示現種種神變。而作是說。汝等當覆藏善法發露惡法。以是事故。一向信一向不信。不應為示現種種神變。若在中不定信不定不信者。應為現神變令入佛法。問曰。何故名示現。答曰。如守門者法。故名為示現。如守門人。示現內法。令外人知。示現外法。令內人知。示現內法令外人知者。如說王今在內。澡浴飲食。觀種種珍寶。示現外法。令內人知者。如說今某國某村。持如是信物。今在門外。以是事故。如守門者法。故名為示現。◎

◎佛經說菩薩于夜初分。起通起明。于夜中分。起通起明。于夜後分。起通起明。問曰。菩薩何故初中后夜起通明耶。答曰。是恒河沙等諸菩薩。次第行法。複次初中后夜起通明者。欲令此身成法器故。複次欲令所作了了分明故。複次欲安足故起通。欲遠照故起明。複次喻如無礙解脫道故起通明。通如無礙道。明如解脫道。複次喻如見道修道故。通如見道。明如修道。複次喻如善有漏法無漏法有漏無漏無記法故。二通是善有漏。謂身通念

【現代漢語翻譯】 現代漢語譯本：完全如他們所說，沒有虛假。有信仰的人聽到后，會告訴那些不信的人，說：『我見到沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司）能夠知道他人心中所想的法』，等等。這時，不信的人會說：『你見到這件事，有什麼奇異的？有一種咒語名叫剎尼迦（Kṣaṇika），如果有人受持讀誦，就能知道他人心中所想的法』，等等。居士子，你應該知道，因為這樣的過失，我不允許弟子們示現種種神通變化，而是這樣說：『你們應當隱藏善法，顯露惡法。』因為這個緣故，對於完全相信或完全不相信的人，不應該為他們示現種種神通變化。如果是在中間，既不完全相信也不完全不相信的人，應該為他們示現神通變化，使他們進入佛法。問：為什麼叫做『示現』？答：就像守門人的做法，所以叫做『示現』。就像守門人，示現內部的法，讓外面的人知道；示現外部的法，讓裡面的人知道。示現內部的法讓外面的人知道，比如：說國王現在在裡面，洗澡飲食，觀看種種珍寶。示現外部的法讓裡面的人知道，比如：說現在某國某村，拿著這樣的信物，現在在門外。因為這個緣故，就像守門人的做法，所以叫做『示現』。 佛經說菩薩在夜晚的初分，生起神通，生起光明；在夜晚的中分，生起神通，生起光明；在夜晚的後分，生起神通，生起光明。問：菩薩為什麼在初夜、中夜、后夜生起神通光明呢？答：這是恒河沙數（Gaṅgā sandhi，數量極多）的諸菩薩，次第修行的法則。再次，在初夜、中夜、后夜生起神通光明，是爲了讓這個身體成為法的器皿。再次，是爲了讓所做的事情清楚明白。再次，爲了安住雙足而生起神通，爲了遠照而生起光明。再次，比喻如同無礙解脫道，所以生起神通光明。神通如同無礙道，光明如同解脫道。再次，比喻如同見道修道，神通如同見道，光明如同修道。再次，比喻如同善的有漏法、無漏法、有漏無漏無記法，兩種神通是善的有漏法，指的是身通和念。

【English Translation】 English version: Exactly as they say, and there is no falsehood in it. Those who have faith, upon hearing this, will tell those who do not believe, saying, 'I have seen Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests) who can know the thoughts in others' minds,' and so on. At that time, those who do not believe will say, 'What is so strange about you seeing this? There is a mantra called Kṣaṇika, and if someone upholds, recites, and chants it, they can know the thoughts in others' minds,' and so on. Layman, you should know that because of such faults, I do not allow my disciples to display various miraculous transformations, but instead say, 'You should conceal good deeds and reveal evil deeds.' For this reason, one should not display various miraculous transformations to those who completely believe or completely disbelieve. If they are in between, neither completely believing nor completely disbelieving, one should display miraculous transformations to them, so that they may enter the Buddha's Dharma. Question: Why is it called 'displaying'? Answer: It is like the practice of a gatekeeper, therefore it is called 'displaying'. Just like a gatekeeper, displaying the inner Dharma, so that those outside may know; displaying the outer Dharma, so that those inside may know. Displaying the inner Dharma so that those outside may know, for example: saying that the king is now inside, bathing, eating, and viewing various treasures. Displaying the outer Dharma so that those inside may know, for example: saying that in a certain country or village, someone is holding such and such a token, and is now outside the gate. For this reason, it is like the practice of a gatekeeper, therefore it is called 'displaying'. The Sutra says that Bodhisattvas, in the early part of the night, arise with supernormal powers and arise with brightness; in the middle part of the night, arise with supernormal powers and arise with brightness; in the latter part of the night, arise with supernormal powers and arise with brightness. Question: Why do Bodhisattvas arise with supernormal powers and brightness in the early, middle, and latter parts of the night? Answer: This is the rule of practice for the Bodhisattvas, as numerous as the sands of the Gaṅgā (the Ganges River, used to denote a very large number), who practice in sequence. Furthermore, arising with supernormal powers and brightness in the early, middle, and latter parts of the night is to make this body a vessel for the Dharma. Furthermore, it is to make what is done clear and distinct. Furthermore, arising with supernormal powers is to secure the feet, and arising with brightness is to illuminate afar. Furthermore, it is like the unobstructed path to liberation, therefore supernormal powers and brightness arise. Supernormal powers are like the unobstructed path, and brightness is like the path to liberation. Furthermore, it is like the path of seeing and the path of cultivation, supernormal powers are like the path of seeing, and brightness is like the path of cultivation. Furthermore, it is like wholesome conditioned Dharma, unconditioned Dharma, conditioned unconditioned and unspecified Dharma, the two supernormal powers are wholesome conditioned, referring to the psychic power of the body and mindfulness.

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前世智通。一通是無漏。謂漏盡智通。一通是有漏無漏。謂他心智通。二通是不隱沒無記。謂天眼天耳通。複次次第降魔眾故。曾聞菩薩修苦行。知此非道。便從彼起。受難陀難陀婆羅門。姊妹十六種乳糜。令身有力。從吉人邊受草。詣菩提樹下。躬自敷草。猶如娑修迦龍王結身。交趺而坐。作是誓言。我於此坐不盡漏終不起。是時天地六種震動。如大海中船。亦動自在天宮。如佉陀梨葉。爾時魔王。便作是念。今此宮殿。何故震動。如此觀察。乃知是菩薩在菩提樹結交趺坐立堅固誓。即從自宮詣菩薩所作是言。可起剎利。今時濁惡眾生剛強。汝不能得阿耨多羅三藐三菩提。正應居在轉輪王位。我當獻汝七寶。爾時菩薩。語惡魔言。汝今所說。猶如小兒。日月星宿。可令墮落。山林大地。住在虛空。欲令我於此坐不盡漏而起者。無有是處。爾時惡魔復語菩薩。今我軟美之言。而汝不用。當現大怖畏事。令汝見之。是時惡魔作是語已。便雨眾華。還詣自宮。遍告六慾諸天。汝等皆應執持種種器仗鬥戰之具。我今有怨在菩提樹下。惡魔去後。未久之間。爾時菩薩。即作是念。若與常人。有所諍競。尚不可輕。何況欲界中尊。

爾時菩薩。審諦觀察離欲之道。速離欲界欲。起初禪神足。化作種種相對之類。魔眾作鳥形

【現代漢語翻譯】 現代漢語譯本 前世的智通（Jnana-siddhi）。一種智通是無漏的，指的是漏盡智通（Asrava-ksaya-jnana-siddhi）。一種智通是有漏和無漏的，指的是他心智通（Para-citta-jnana-siddhi）。兩種智通是不隱沒無記的，指的是天眼通（Divya-cakshus-jnana-siddhi）和天耳通（Divya-shrotra-jnana-siddhi）。 再者，爲了次第降伏魔眾，（菩薩）曾經聽說菩薩修苦行，知道這不是正道，便從那裡起身，接受難陀（Nanda）和難陀婆羅門（Nandabala）姊妹的十六種乳糜，使身體有力。從吉祥的人那裡接受草，前往菩提樹下，親自鋪草，猶如娑修迦龍王（Sashuka-naga-raja）結身，交趺而坐，發誓說：『我於此坐，不盡煩惱，終不起身。』 這時，天地六種震動，如大海中的船。也震動了自在天宮（Paranirmita-vasavartin），如佉陀梨葉（Khadira）。那時，魔王（Mara）便這樣想：『現在這宮殿，為何震動？』如此觀察，才知道是菩薩在菩提樹下結跏趺坐，立下堅固的誓言。隨即從自己的宮殿前往菩薩處，說道：『可以起身了，剎帝利（Kshatriya）。現在是濁惡的時代，眾生剛強，你不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。正應該居於轉輪王位（Chakravartin），我當獻給你七寶。』 那時，菩薩對惡魔說：『你現在所說，猶如小兒。日月星宿，可以令其墜落，山林大地，可以令其住在虛空，想要讓我於此坐不盡煩惱而起身，沒有這樣的道理。』那時，惡魔又對菩薩說：『現在我用柔和美好的言語，而你不聽從，我當顯現大恐怖的事情，讓你看見。』 這時，惡魔說完這些話后，便降下眾多的花，返回自己的宮殿，遍告六慾諸天（Kama-avacara）：『你們都應當執持種種器仗鬥戰的器具，我現在有怨敵在菩提樹下。』惡魔離開后，沒過多久，那時菩薩，便這樣想：『如果與平常人，有所爭競，尚且不可輕視，何況是欲界（Kama-dhatu）中的尊者。 那時菩薩，審諦觀察脫離慾望的道路，迅速脫離欲界的慾望，生起初禪（Prathama-dhyana）的神足，化作種種相對之類，魔眾化作鳥形。

【English Translation】 English version In a previous life, Jnana-siddhi (智通, wisdom attainment). One Jnana-siddhi is without outflows, referring to Asrava-ksaya-jnana-siddhi (漏盡智通, the wisdom attainment of the extinction of outflows). One Jnana-siddhi is with and without outflows, referring to Para-citta-jnana-siddhi (他心智通, the wisdom attainment of knowing others' minds). Two Jnana-siddhis are non-obscured and neutral, referring to Divya-cakshus-jnana-siddhi (天眼通, the wisdom attainment of the divine eye) and Divya-shrotra-jnana-siddhi (天耳通, the wisdom attainment of the divine ear). Furthermore, in order to subdue the hordes of Mara (魔, demon) in sequence, (the Bodhisattva) once heard that Bodhisattvas practice asceticism, and knowing that this was not the right path, he arose from there and accepted sixteen kinds of milk gruel from the sisters Nanda (難陀) and Nandabala (難陀婆羅門), making his body strong. He received grass from an auspicious person and went to the Bodhi tree, personally spreading the grass, like Sashuka-naga-raja (娑修迦龍王, Sashuka Dragon King) coiling his body, sitting in the lotus position, and making this vow: 'I will not rise from this seat until I have exhausted all outflows.' At that time, the earth and heavens shook in six ways, like a ship in the great ocean. The Paranirmita-vasavartin (自在天宮, Heaven of Free Enjoyment of Transformations) also shook, like a Khadira (佉陀梨, catechu) leaf. At that time, Mara (魔王, demon king) thought: 'Why is this palace shaking now?' Observing thus, he realized that it was the Bodhisattva sitting in the lotus position under the Bodhi tree, making a firm vow. Immediately, he went from his palace to the Bodhisattva and said: 'You can rise, Kshatriya (剎利, warrior). Now is a turbid and evil time, beings are stubborn, you cannot attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). You should reside in the position of Chakravartin (轉輪王, wheel-turning king), I will offer you the seven treasures.' At that time, the Bodhisattva said to the evil Mara: 'What you say now is like a child. The sun, moon, and stars can be made to fall, the mountains and earth can be made to reside in the void, but to make me rise from this seat without exhausting all outflows, there is no such reason.' At that time, the evil Mara again said to the Bodhisattva: 'Now I use gentle and beautiful words, but you do not listen, I will manifest great terrifying things, so that you may see them.' At that time, after the evil Mara spoke these words, he rained down many flowers and returned to his palace, proclaiming to all the Kama-avacara (六慾諸天, desire realm heavens): 'You should all hold various weapons and tools of battle, I now have an enemy under the Bodhi tree.' Not long after the evil Mara left, the Bodhisattva thought: 'If there is a dispute with ordinary people, it should not be taken lightly, how much more so with the honored one in the Kama-dhatu (欲界, desire realm).' At that time, the Bodhisattva carefully observed the path of detachment from desire, quickly detaching from the desires of the desire realm, and generating the supernatural power of the Prathama-dhyana (初禪, first dhyana), transforming into various kinds of opposing forms, the hordes of Mara transformed into bird forms.

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來者。化作貍貓像。貍貓形來者。化作狗犬像。狗犬形來者。化作豹像。豹形來者。化作虎像虎形來者。化作師子像。師子形來者。化作刀劍。火焰者作雨。雨者作蓋。自化其身。在琉璃宮內以用障身。不障其眼。亦化此大地。可令出聲。化作如是相對法已。復作是念。我不曾為行道之人作留難耶。便起念前世智。見過去百千萬世。不曾為行道之人而作留難。乃以種種行道之具。而饒益之。復作是念我作何善業。惡魔作何善業。見於惡魔作一大無限施會如魔所作會。我復倍是百千萬數。惡魔佈施福業。尚不如我。何況持戒修定福業。

爾時菩薩。以福德力故。端正而坐。是時惡魔。將三十六億魔軍。皆作種種惡貌形色。詣菩提樹下。爾時菩薩語惡魔言。汝作一無限施會。如汝所作無限施會。我復倍汝百千萬數。魔語菩薩。我之施會。以汝為證。誰證汝耶。爾時菩薩。即以相好莊嚴之手。按地出大音聲。魔軍聞聲。尋即破壞。是時菩薩。以業報天眼。見一由旬色。不聞其聲。便起天耳通。一由旬外。雖聞其聲。不見其色。次起天眼通。雖見色聞聲。不知其心為何所念。次起他心智通。知帝釋眷屬心生歡喜。魔王眷屬。心生愁惱。爾時菩薩。復作是念。惡魔為以何事。發是噁心。皆因五欲具。貪著五欲。皆由煩惱。

【現代漢語翻譯】 現代漢語譯本：來者，變化成貍貓的形象。貍貓形象來者，變化成狗犬的形象。狗犬形象來者，變化成豹的形象。豹的形象來者，變化成老虎的形象。老虎形象來者，變化成獅子的形象。獅子形象來者，變化成刀劍。火焰來時變成雨，雨來時變成傘蓋。自己變化身體，在琉璃宮內用來遮蔽身體，但不遮蔽眼睛。也能變化這大地，可以令其發出聲音。變化成如此相對的法之後，又這樣想：『我不曾為修行之人設定障礙吧？』便生起憶念前世的智慧，見到過去百千萬世，不曾為修行之人設定障礙，反而用種種修行的資具，來饒益他們。又這樣想：『我做了什麼善業，惡魔做了什麼善業？』見到惡魔做了一大無限的佈施大會，像惡魔所做的佈施大會，我做的佈施是他的百千萬倍。惡魔佈施的福業，尚且不如我，更何況我持戒修定的福業。 爾時菩薩，因為福德的力量，端正地坐著。這時惡魔，帶領三十六億魔軍，都化作種種醜惡的相貌和形色，來到菩提樹下。爾時菩薩對惡魔說：『你做了一無限的佈施大會，像你所做的一無限的佈施大會，我做的佈施是你的百千萬倍。』惡魔對菩薩說：『我的佈施大會，以你為證。誰來證明你呢？』爾時菩薩，即以相好莊嚴的手，按著大地，發出巨大的聲音。魔軍聽到聲音，隨即崩潰瓦解。這時菩薩，以業報天眼，見到一由旬（Yojana）的範圍內的顏色，聽不到聲音。便生起天耳通，一由旬外，雖然聽到聲音，卻看不到顏色。接著生起天眼通，雖然見到顏色聽到聲音，卻不知道他們的心在想什麼。接著生起他心智通，知道帝釋（Śakra）的眷屬心中生起歡喜，魔王（Māra）的眷屬，心中生起愁惱。爾時菩薩，又這樣想：『惡魔因為什麼事情，發起這樣的噁心？』都是因為五欲（pañca kāmaguṇa）的緣故，貪著五欲，都是由於煩惱。

【English Translation】 English version: Those who come transform into the likeness of a civet cat. Those who come in the form of a civet cat transform into the likeness of dogs. Those who come in the form of dogs transform into the likeness of leopards. Those who come in the form of leopards transform into the likeness of tigers. Those who come in the form of tigers transform into the likeness of lions. Those who come in the form of lions transform into swords and flames, flames transform into rain, and rain transforms into canopies. They transform their own bodies within a palace of lapis lazuli to shield themselves, but not their eyes. They can also transform this great earth, causing it to emit sounds. Having transformed into such relative phenomena, they then think, 'Have I ever created obstacles for those who practice the Way?' They then recall the wisdom of their past lives and see that in hundreds of thousands of millions of past lives, they have never created obstacles for those who practice the Way, but instead have enriched them with various implements for practice. They further think, 'What good deeds have I done, and what good deeds has the demon done?' They see that the demon has performed a great, limitless giving assembly. The giving that I have done is hundreds of thousands of millions of times greater than the giving assembly performed by the demon. The merit of the demon's giving is not even comparable to mine, let alone the merit of my upholding precepts and cultivating concentration. At that time, the Bodhisattva, by the power of his merit, sat upright. Then the demon (Māra), leading thirty-six billion demon soldiers, all transformed into various ugly appearances and forms, approached the Bodhi tree. At that time, the Bodhisattva said to the demon, 'You have performed a limitless giving assembly. The giving that I have done is hundreds of thousands of millions of times greater than your limitless giving assembly.' The demon said to the Bodhisattva, 'My giving assembly has you as its witness. Who will be your witness?' At that time, the Bodhisattva, with his hand adorned with auspicious marks, pressed the earth and emitted a great sound. The demon soldiers, hearing the sound, immediately collapsed and disintegrated. At that time, the Bodhisattva, with his karmic heavenly eye, saw color within a Yojana (unit of distance) but did not hear sound. He then developed the heavenly ear, and although he heard sound beyond one Yojana, he did not see color. Next, he developed the heavenly eye, and although he saw color and heard sound, he did not know what they were thinking. Then, he developed the knowledge of others' minds, knowing that the retinue of Śakra (the ruler of the devas) were filled with joy, while the retinue of Māra (the demon king) were filled with sorrow. At that time, the Bodhisattva further thought, 'What is the reason that the demon has aroused such evil thoughts?' It is all because of the five desires (pañca kāmaguṇa), clinging to the five desires, all due to afflictions.

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以是事故。便起漏盡通。故作是說。欲次第降魔故。初中后夜。起通明現在前。

若見苦時先得何等不壞凈。見集滅道時。先得何等不壞凈。問曰。何故作此論。答曰。或有說。一時見諦。無次第見諦。如毗婆阇婆提。問曰。彼何故作如是說耶。答曰。彼依佛經。佛經說若於苦無疑。亦于集滅道無疑。若說于苦無疑亦于集滅道無疑者。豈非一時見諦非次第耶。為止如是說者意亦明次第見諦。若一時見諦非次第者。則違佛經。如說須達多居士。往詣佛所。作如是問。世尊為一時見諦。為次第見諦耶。佛告居士。次第見諦。非一時見諦。譬如登四桄梯法。問曰。若次第見諦非一時者。毗婆阇婆提所引經云何通耶。答曰。彼經文應如是說。若於道無疑。亦于苦集滅無疑應作是說。而不說者。有何意耶。答曰。佛說得果人。若一人得果。於四諦無疑。複次此經說不行疑人。若人見苦。畢竟不行於疑。故作是說。尊者佛陀提婆。作如是說。行者始入見道。義名於一切處信。問曰。彼尊者說次第見諦。不說一時見諦。何故作是說耶。答曰。應解彼所說。以彼作是說。行者在苦法忍時。更無住時。必得一切信。如持泥器於三重屋上投之於地。未至之頃。義已名破。彼亦如是。是故欲止他義。欲顯己義。亦欲說法相。相應義故。

【現代漢語翻譯】 現代漢語譯本： 這是因為這個緣故。因此生起了漏盡通（一種神通，指斷盡一切煩惱，證得阿羅漢果的神通）。所以才這樣說，想要次第降伏魔軍的緣故。在初夜、中夜、后夜，生起神通光明，使其顯現在眼前。

如果見到苦諦（佛教四聖諦之一，指人生的本質是苦），最初得到的是什麼不壞凈（指對佛法的堅定信念）？見到集諦（苦的根源）、滅諦（涅槃，苦的止息）、道諦（達到涅槃的途徑）時，最初得到的是什麼不壞凈？ 問：為什麼要作這部論？ 答：因為有人說，是一時見諦（頓悟），而不是次第見諦（漸悟），例如毗婆阇婆提（一位論師）。 問：他為什麼這樣說呢？ 答：他依據佛經。佛經上說，如果對於苦諦沒有疑惑，那麼對於集諦、滅諦、道諦也沒有疑惑。如果說對於苦諦沒有疑惑，對於集諦、滅諦、道諦也沒有疑惑，那麼豈不是一時見諦，而不是次第見諦嗎？爲了阻止這種說法，也爲了闡明次第見諦的道理。 如果是一時見諦，而不是次第見諦，那麼就違背了佛經。例如說須達多居士（一位著名的佛教護法），前往佛陀的住所，這樣問道：『世尊，是同時證悟四聖諦，還是次第證悟四聖諦呢？』佛陀告訴居士：『是次第證悟四聖諦，而不是同時證悟四聖諦。』譬如攀登四級梯子一樣。 問：如果是次第見諦，而不是一時見諦，那麼毗婆阇婆提所引用的經文該如何解釋呢？ 答：那部經的經文應該這樣說：如果對於道諦沒有疑惑，那麼對於苦諦、集諦、滅諦也沒有疑惑，應該這樣說。而不這樣說，有什麼用意呢？ 答：佛陀說，證得果位的人，如果一個人證得果位，對於四聖諦就沒有疑惑。此外，這部經是說不行於疑的人。如果有人見到苦諦，最終不會再懷疑，所以才這樣說。尊者佛陀提婆（一位佛教尊者）這樣說：修行者剛開始進入見道位（證悟的最初階段），從意義上來說，就名為在一切處都具有信心。 問：那位尊者說的是次第見諦，而不是一時見諦，為什麼要這樣說呢？ 答：應該理解他所說的話。因為他這樣說，修行者在苦法忍（對苦諦的忍可）的時候，沒有其他的停留時間，必定會得到一切的信心。如同拿著泥器，從三重樓上扔到地上，在未到達地面之前，從意義上來說，就已經名為破碎了。他所說的也是這樣。所以，爲了阻止其他的觀點，爲了顯明自己的觀點，也爲了說法相（事物的本質），以及相應的道理的緣故。

【English Translation】 English version: This is the reason for this. Therefore, he arose the Exhaustion of outflows superknowledge (漏盡通, a type of superknowledge referring to the eradication of all afflictions and the attainment of Arhatship). That's why he said this, wanting to gradually subdue the demonic forces. In the first, middle, and last watches of the night, he arose the light of superknowledge, making it appear before him.

If one sees the Truth of Suffering (苦諦, one of the Four Noble Truths in Buddhism, referring to the essence of life as suffering), what kind of indestructible purity (不壞凈, referring to unwavering faith in the Dharma) does one initially attain? When seeing the Truth of the Origin of Suffering (集諦, the cause of suffering), the Truth of the Cessation of Suffering (滅諦, Nirvana, the cessation of suffering), and the Truth of the Path to the Cessation of Suffering (道諦, the path to Nirvana), what kind of indestructible purity does one initially attain? Question: Why is this treatise composed? Answer: Because some say that enlightenment is attained all at once (頓悟), not gradually (漸悟), like Vibhajjavadi (毗婆阇婆提, a Buddhist teacher). Question: Why does he say that? Answer: He relies on the Buddhist scriptures. The Buddhist scriptures say that if there is no doubt about the Truth of Suffering, then there is no doubt about the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering. If it is said that there is no doubt about the Truth of Suffering, and there is no doubt about the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering, then isn't it enlightenment all at once, not gradually? To prevent this kind of statement, and also to clarify the principle of gradual enlightenment. If enlightenment is all at once, not gradually, then it contradicts the Buddhist scriptures. For example, the layman Sudatta (須達多, a famous Buddhist benefactor) went to the Buddha's residence and asked: 'Venerable One, is it simultaneous enlightenment of the Four Noble Truths, or gradual enlightenment of the Four Noble Truths?' The Buddha told the layman: 'It is gradual enlightenment of the Four Noble Truths, not simultaneous enlightenment of the Four Noble Truths.' It is like climbing a four-rung ladder. Question: If it is gradual enlightenment, not all at once, then how should the scripture quoted by Vibhajjavadi be explained? Answer: That scripture should say: If there is no doubt about the Truth of the Path, then there is no doubt about the Truth of Suffering, the Truth of the Origin of Suffering, and the Truth of the Cessation of Suffering, it should be said like this. But not saying it like this, what is the intention? Answer: The Buddha said that those who attain the fruit, if one person attains the fruit, there is no doubt about the Four Noble Truths. Furthermore, this scripture speaks of those who do not doubt. If someone sees the Truth of Suffering, they will ultimately not doubt, that's why it is said like this. The Venerable Buddhatadeva (佛陀提婆, a Buddhist venerable) said: A practitioner who has just entered the path of seeing (見道位, the initial stage of enlightenment), in terms of meaning, is called having faith in all places. Question: That venerable one speaks of gradual enlightenment, not enlightenment all at once, why does he say that? Answer: One should understand what he said. Because he said that when a practitioner is in the forbearance of the Dharma of Suffering (苦法忍, acceptance of the Truth of Suffering), there is no other time to stay, and they will definitely obtain all faith. It is like holding a mud pot and throwing it from a triple-storied building to the ground, before it reaches the ground, in terms of meaning, it is already called broken. What he said is also like this. Therefore, in order to prevent other views, in order to clarify one's own views, and also in order to speak of the characteristics of phenomena (法相, the essence of things), and the corresponding principles.

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而作此論。

佛身中無學法。是名佛緣彼無漏信。名于佛不壞信。辟支佛身中所有三根。菩薩身中所有二根三諦名法。若緣彼無漏信。名於法不壞信。聲聞身中所有學法無學法。若緣彼無漏信。是名于僧不壞信。無漏戒是聖所愛戒。若見苦時。先得何等信。答曰。得法即于苦法。尊者瞿沙說曰。信過患法于苦諦。信功德法于滅諦。若見集時。先得何等信。答曰。得法即于集法。尊者瞿沙說曰。見過患法于集諦。見功德法于滅諦。若見滅時。先得何等信。答曰。得法即于滅法。問曰。行者見三諦時。得二種不壞凈。謂信及戒。何故但說信不說戒耶。答曰。應說而不說者。當知此說有餘。複次此中不問有得幾不壞凈。但問有得緣何不壞凈戒。是無緣法故。是以不說。若見道時。先得何等信。答曰。得於佛法僧不壞信。外國法師。作如是說。見道諦三剎那頃。信根現在前時。取其相應迴轉法。有四不壞凈。彼信若緣佛身中無學法。是名于佛不壞信。若緣辟支佛身中三根菩薩二根。名於法不壞信。若緣聲聞身中學無學法。是名于僧不壞信。取其迴轉戒。名聖所愛戒。不應如外國法師所說。罽賓沙門。作如是說。彼信總緣於法。無所分別。名於法不壞信。但信現在前時。未來則有無量信修未來修信。或有緣佛無學法者。是

【現代漢語翻譯】 因此作此論述。

佛陀身中沒有需要學習的法，這被稱為對佛陀的信心，因為這種信心是無漏的。對比丘佛（辟支佛）身中所有的三種根，菩薩身中所有的兩種根和三種真諦，這些都被稱為法。如果緣于這些無漏的信心，就被稱為對法的不壞信心。聲聞弟子身中所有需要學習的法和不需要學習的法，如果緣于這些無漏的信心，就被稱為對僧團的不壞信心。無漏的戒律是聖者所珍愛的戒律。如果觀察苦諦時，首先獲得哪種信心？回答說：獲得對法的信心，即對苦法的信心。尊者瞿沙（Ghosha）說：相信苦諦的過患，相信滅諦的功德。如果觀察集諦時，首先獲得哪種信心？回答說：獲得對法的信心，即對集法的信心。尊者瞿沙說：看到集諦的過患，看到滅諦的功德。如果觀察滅諦時，首先獲得哪種信心？回答說：獲得對滅法的信心。有人問：修行者在觀察三諦時，獲得兩種不壞凈，即信心和戒律。為什麼只說信心而不說戒律呢？回答說：應該說而沒有說，應當知道這種說法有所保留。再者，這裡不是問獲得了幾種不壞凈，而是問獲得了緣于哪種不壞凈的戒律。戒律是無緣之法，所以沒有說。如果觀察道諦時，首先獲得哪種信心？回答說：獲得對佛、法、僧的不壞信心。外國的法師是這樣說的：在觀察道諦的三個剎那間，當信根顯現時，取其相應的迴轉法，有四種不壞凈。這種信心如果緣于佛陀身中不需要學習的法，就被稱為對佛陀的不壞信心。如果緣于比丘佛身中的三種根和菩薩身中的兩種根，就被稱為對法的不壞信心。如果緣于聲聞弟子身中需要學習和不需要學習的法，就被稱為對僧團的不壞信心。取其迴轉的戒律，被稱為聖者所珍愛的戒律。不應該像外國法師所說的那樣。罽賓（Kashmir）的沙門（Shramana）是這樣說的：這種信心總體上緣於法，沒有分別，被稱為對法的不壞信心。但是當信心顯現時，未來則有無量的信心，修習未來的信心。或者有緣于佛陀不需要學習的法的人，這是

【English Translation】 Therefore, this treatise is made.

There is no learning dharma in the Buddha's body. This is called faith in the Buddha, because this faith is without outflows (anāsrava). The three roots in the Pratyekabuddha's (Paccekabuddha) body, the two roots and three truths in the Bodhisattva's body, are all called dharma. If relying on these outflow-free faiths, it is called indestructible faith in the Dharma. All the learning dharma and non-learning dharma in the Śrāvaka's body, if relying on these outflow-free faiths, it is called indestructible faith in the Sangha. Outflow-free precepts are the precepts cherished by the saints. If observing the Truth of Suffering (duḥkha), what kind of faith is obtained first? The answer is: obtaining faith in the Dharma, that is, faith in the Dharma of Suffering. Venerable Ghosha said: Believing in the faults of the Truth of Suffering, believing in the merits of the Truth of Cessation (nirodha). If observing the Truth of Origin (samudaya), what kind of faith is obtained first? The answer is: obtaining faith in the Dharma, that is, faith in the Dharma of Origin. Venerable Ghosha said: Seeing the faults of the Truth of Origin, seeing the merits of the Truth of Cessation. If observing the Truth of Cessation, what kind of faith is obtained first? The answer is: obtaining faith in the Dharma of Cessation. Someone asked: When practitioners observe the three truths, they obtain two kinds of indestructible purity, namely faith and precepts. Why only talk about faith and not precepts? The answer is: What should be said but is not said, it should be known that this statement is reserved. Furthermore, this is not asking how many kinds of indestructible purity are obtained, but asking what kind of precepts are obtained that rely on indestructible purity. Precepts are unconditioned dharmas, so they are not mentioned. If observing the Truth of the Path (mārga), what kind of faith is obtained first? The answer is: obtaining indestructible faith in the Buddha, Dharma, and Sangha. Foreign Dharma masters say this: In the three kṣaṇas (moments) of observing the Truth of the Path, when the root of faith manifests, taking its corresponding revolving dharma, there are four kinds of indestructible purity. If this faith relies on the non-learning dharma in the Buddha's body, it is called indestructible faith in the Buddha. If relying on the three roots in the Pratyekabuddha's body and the two roots in the Bodhisattva's body, it is called indestructible faith in the Dharma. If relying on the learning and non-learning dharma in the Śrāvaka's body, it is called indestructible faith in the Sangha. Taking its revolving precepts is called the precepts cherished by the saints. It should not be as the foreign Dharma masters say. The Shramanas (Śrāmaṇa) of Kashmir (Kāśmīra) say this: This faith generally relies on the Dharma, without distinction, and is called indestructible faith in the Dharma. But when faith manifests, there will be countless faith in the future, cultivating faith in the future. Or there are those who rely on the non-learning dharma of the Buddha, this is

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名不共。緣于佛不壞信。或有緣辟支佛三根菩薩二根者。是名不共。緣於法不壞信。或有緣聲聞身中學無學法者。是名不共。緣于僧不壞信。或有緣佛身中無學法辟支佛身中三根菩薩身中二根。或有緣佛身中無學法聲聞身中學無學法。或有緣辟支佛身中三根菩薩身中二根聲聞身中學無學法。或有緣佛身中無學法辟支佛身中三根菩薩身中二根聲聞身中學無學法。如是等儘是共緣於法不壞信。亦得迴轉聖所愛戒。如見道諦時三剎那頃。道比智亦如是。異者行人爾時見道諦三心頃。不得修緣前三諦信。是時頃修。問曰。如滅道體是凈處是凈處。見時得不壞凈可爾。苦集諦體非是凈。非是凈處。所以者何。是煩惱惡行邪見顛倒法。云何見時得不壞凈耶。答曰。以二事故。得不壞凈。一是可信。二是可求。于滅道諦。得不壞凈。有二事。以是可信。亦是可求。于苦集諦。得不壞凈。唯有一事。是可信非是可求。尊者瞿沙說曰。若為苦集所逼。則見滅道是勝。如人為風暴所逼。則見室宅為勝妙。彼亦如是。堅信人于堅通道。以二事故。得不壞凈。一是可信。二是可求。于堅法道。亦有二事。堅法人于堅法道。亦以二事。一是可信。二是可求。于堅通道。唯是可信。非是可求。信解脫道。見到道。時解脫道。非時解脫道。聲聞道。辟

支佛道。佛道。隨相而說。問曰。若信舍利弗身中無學法。為是於法不壞信。為是于僧不壞信。若是法者。彼緣聲聞身中無學法。若是僧者。舍利弗一人非僧。答曰。應說是僧。問曰。若然者一人云何是僧。答曰。若以法而言是僧。若以人而言非僧。

若依未至禪。得未曾得。于佛不壞凈現在前時。現在二謂于佛及戒。未來四若起曾得者現在前。現在二未來無。乃至依第四禪說亦如是。若依無色定。得未曾得。于佛不壞凈現在前時。現在一謂信佛。未來四若起曾得者現在前。現在一未來無。

問曰。云何立不壞凈。為以自體。為以所緣。若以自體者。應有二種。謂信及戒。若以所緣者。應有三種。謂佛法僧。所以者何。戒無所緣故。答曰。應作是說。以自體亦以所緣。自體者是戒。所緣者是信。如自體所緣。自體三寶。自體三歸。說亦如是。此是不壞凈體性。乃至廣說。已說體性。所以今當說。何故名不壞。不壞凈是何義。答曰。種種觀解種種籌量得故名不壞凈。複次不可破故名不壞凈。若沙門婆羅門。若天若魔若梵。及余世間。無有能如法破者。故名不壞凈。複次此信不可斷。故名不壞凈。無有沙門婆羅門能如法斷者。廣說如上。尊者瞿沙說曰。若於佛法。不種種觀解。不種種籌量。猶如水上不繫之船

【現代漢語翻譯】 現代漢語譯本 關於辟支佛（Pratyekabuddha）之道和佛（Buddha）之道，都是隨順表相而說的。有人問：如果相信舍利弗（Sariputra）身中具有無學法（asekha-dharma），這屬於對法（dharma）的不壞信（avaivartyika-sraddha），還是對僧（sangha）的不壞信？如果是對法的不壞信，那麼他所緣的是聲聞（sravaka）身中的無學法；如果是對僧的不壞信，那麼舍利弗一人不能稱為僧。回答說：應該說是對僧的不壞信。有人問：如果這樣，一個人怎麼能稱為僧呢？回答說：如果從法的角度來說，可以稱為僧；如果從人的角度來說，就不能稱為僧。

如果依據未至禪（anagamyadhyana），獲得未曾獲得的功德，當對佛（Buddha）的不壞凈（avaivartyika-prasada）現在前時，現在（vartamana）有兩種，即對佛和對戒（sila）。未來（anagata）有四種，如果生起曾經獲得的功德現在前，現在有兩種，未來沒有。乃至依據第四禪（caturthadhyana）的說法也是如此。如果依據無色定（arupyasamapatti），獲得未曾獲得的功德，當對佛的不壞凈現在前時，現在有一種，即信佛。未來有四種，如果生起曾經獲得的功德現在前，現在有一種，未來沒有。

有人問：如何建立不壞凈？是以自體（svabhava）建立，還是以所緣（alambana）建立？如果以自體建立，應該有兩種，即信和戒。如果以所緣建立，應該有三種，即佛、法、僧。為什麼呢？因為戒沒有所緣的緣故。回答說：應該這樣說，既以自體建立，也以所緣建立。自體指的是戒，所緣指的是信。如同自體和所緣一樣，自體三寶（triratna），自體三歸（trisarana）的說法也是如此。這是不壞凈的體性。乃至廣說。已經說了體性，所以現在應當說，為什麼稱為不壞？不壞凈是什麼意思？回答說：通過種種觀察理解，種種籌量而得到的，所以稱為不壞凈。再次，因為不可破，所以稱為不壞凈。無論是沙門（sramana）婆羅門（brahmana），無論是天（deva）魔（mara）梵（brahma），以及其他世間，沒有能夠如法破除它的，所以稱為不壞凈。再次，這種信心不可斷絕，所以稱為不壞凈。沒有沙門婆羅門能夠如法斷絕它。廣說如上。尊者瞿沙（Ghosha）說：如果對於佛法（Buddha-dharma），不進行種種觀察理解，不進行種種籌量，就好像水上不繫纜繩的船一樣。

【English Translation】 English version Regarding the path of the Pratyekabuddha (Solitary Buddha) and the path of the Buddha, they are spoken of according to appearances. Someone asks: If one believes that Sariputra (one of the Buddha's chief disciples) possesses asekhadharma (the Dharma of no more learning) in his body, does this belong to avaivartyika-sraddha (unwavering faith) in the Dharma, or unwavering faith in the Sangha (community)? If it is unwavering faith in the Dharma, then what he contemplates is the asekha-dharma in the body of a sravaka (hearer). If it is unwavering faith in the Sangha, then Sariputra alone is not the Sangha. The answer is: It should be said that it is unwavering faith in the Sangha. Someone asks: If that is so, how can one person be called the Sangha? The answer is: If speaking from the perspective of the Dharma, it can be called the Sangha; if speaking from the perspective of the person, it cannot be called the Sangha.

If, relying on anagamyadhyana (meditation before reaching desire realm), one obtains what has not been obtained, when avaivartyika-prasada (unwavering purity) towards the Buddha is present, there are two things present (vartamana): towards the Buddha and towards sila (morality). There are four things in the future (anagata): if the merit that has been obtained arises and is present, there are two things present, and nothing in the future. Even the explanation based on caturthadhyana (the fourth dhyana) is the same. If, relying on arupyasamapatti (formless attainments), one obtains what has not been obtained, when unwavering purity towards the Buddha is present, there is one thing present: faith in the Buddha. There are four things in the future: if the merit that has been obtained arises and is present, there is one thing present, and nothing in the future.

Someone asks: How is unwavering purity established? Is it established by svabhava (own-nature), or by alambana (object of focus)? If it is established by own-nature, there should be two things: faith and morality. If it is established by object of focus, there should be three things: the Buddha, the Dharma, and the Sangha. Why? Because morality has no object of focus. The answer is: It should be said that it is established by both own-nature and object of focus. Own-nature refers to morality, and object of focus refers to faith. Just like own-nature and object of focus, the explanation of triratna (Three Jewels) and trisarana (Three Refuges) is the same. This is the nature of unwavering purity. And so on, extensively explained. Having explained the nature, now we should explain why it is called unwavering. What is the meaning of unwavering purity? The answer is: It is called unwavering purity because it is obtained through various observations and understandings, and various deliberations. Furthermore, it is called unwavering purity because it cannot be broken. Whether it is a sramana (ascetic), a brahmana (priest), a deva (god), a mara (demon), a brahma (divine being), or anyone else in the world, no one can break it lawfully, therefore it is called unwavering purity. Furthermore, this faith cannot be severed, therefore it is called unwavering purity. No sramana or brahmana can sever it lawfully. Extensively explained as above. Venerable Ghosha (a Buddhist scholar) said: If one does not engage in various observations and understandings, and various deliberations regarding the Buddha-dharma (Buddha's teachings), it is like a boat on the water without a mooring rope.

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。輕躁易壞。與上相違。則不輕躁易壞。故名不壞凈。問曰。世尊何故先說于佛不壞凈。乃至后說戒不壞凈耶。答曰。若作是說。則文義隨順。說者則易。受者易解。複次佛喻如醫。法喻無病。僧喻瞻病人。戒喻良藥。複次佛能說法故在初。佛為說何法。所以次信。法為誰說。法為僧說。所以次信僧。為以何事故名僧。以戒故名僧。所以次戒。複次能示眾生道故先信佛。能到涅槃城故次信法。猶如善伴故次信僧。如資糧故次戒。複次信佛如船師。信法如彼岸。信僧如同載者。信戒如船。

佛經說此聖所愛戒。不破不穿。不雜穢惡。智者所稱譽。問曰。聖所愛戒。何故名不破不穿不雜穢惡。廣說如雜揵度。◎

阿毗曇毗婆沙論卷第五十三 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十四

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智揵度他心智品第二之六

◎佛經說佛告比丘。若有眾生。能信樂汝所說者。汝等應以慈愍心為說。四不壞凈。令得安住修行此法。廣如契經說。問曰。世尊何故說此經耶。答曰。欲為說法者顯示應聽法緣故。說法者不知應為誰說。誰不應為說。心生怯弱。佛作是說。汝等不應輕有所說。若有眾

【現代漢語翻譯】 現代漢語譯本：輕率浮躁容易毀壞，與此相反，則不輕率浮躁容易毀壞，所以稱為『不壞凈』。有人問：『世尊為什麼先說對佛的『不壞凈』，然後才說戒的『不壞凈』呢？』回答說：『如果這樣說，那麼文義就順暢，說法的人容易，接受的人容易理解。』再者，佛可以比喻為醫生，法可以比喻為沒有疾病，僧可以比喻為照顧病人的人，戒可以比喻為良藥。再者，佛能說法，所以在最先；佛為我們說了什麼法，所以接著要信法；法是為誰說的，法是為僧說的，所以接著要信僧；因為什麼緣故稱為僧？因為戒的緣故稱為僧，所以接著要信戒。再者，因為能指示眾生道路，所以先信佛；因為能到達涅槃（Nirvana）城，所以接著信法；如同好的同伴，所以接著信僧；如同資糧，所以接著信戒。 佛經說這種聖者所喜愛的戒律，是『不破』的，『不雜穢惡』的，被智者所稱讚的。有人問：『聖者所喜愛的戒律，為什麼稱為『不破』、『不雜穢惡』呢？』詳細的解釋如同《雜犍度》。 《阿毗曇毗婆沙論》卷第五十三 《大正藏》第 28 冊 No. 1546 《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第五十四 迦旃延子（Katyayaniputra）造 五百羅漢釋 北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯 智犍度 他心智品第二之六 佛經說，佛告訴比丘（Bhikkhu）：『如果有眾生，能夠信樂你們所說的法，你們應當以慈悲憐憫的心為他們宣說四不壞凈，使他們能夠安住修行此法。』詳細的解釋如同契經所說。有人問：『世尊為什麼說這部經呢？』回答說：『想要為說法的人顯示應該聽法的因緣。說法的人不知道應該為誰說法，不應該為誰說法，心中產生怯弱。佛這樣說，你們不應該輕視所說的法，如果有人眾』

【English Translation】 English version: 'Frivolous and easily broken' is the opposite of 'not frivolous and easily broken,' hence the name 'unbreakable purity (不壞凈)'. Someone asks: 'Why did the World Honored One (世尊) first speak of the 'unbreakable purity' regarding the Buddha (佛), and then speak of the 'unbreakable purity' regarding the precepts (戒)?' The answer is: 'If it is said this way, then the meaning of the text is smooth, the speaker is easy, and the receiver is easy to understand.' Furthermore, the Buddha can be compared to a doctor, the Dharma (法) can be compared to being without illness, the Sangha (僧) can be compared to those who care for the sick, and the precepts can be compared to good medicine. Furthermore, the Buddha can speak the Dharma, so he is first; what Dharma did the Buddha speak for us, so we should believe in the Dharma next; for whom is the Dharma spoken, the Dharma is spoken for the Sangha, so we should believe in the Sangha next; for what reason is it called Sangha? Because of the precepts it is called Sangha, so we should believe in the precepts next. Furthermore, because he can show sentient beings the path, so first believe in the Buddha; because he can reach the city of Nirvana (涅槃), so next believe in the Dharma; like a good companion, so next believe in the Sangha; like provisions, so next believe in the precepts. The Sutra says that this precept loved by the saints is 'unbroken (不破)', 'not mixed with filth (不雜穢惡)', and praised by the wise. Someone asks: 'Why is the precept loved by the saints called 'unbroken' and 'not mixed with filth'?' A detailed explanation is like the Miscellaneous Khandhaka. Abhidhamma-vibhāṣā-śāstra Volume 53 Taishō Tripiṭaka Volume 28, No. 1546 Abhidhamma-vibhāṣā-śāstra Abhidhamma-vibhāṣā-śāstra Volume 54 Composed by Katyayaniputra (迦旃延子), Explained by Five Hundred Arhats Translated by Buddhavarman (浮陀跋摩), an Indian Śrāmaṇa (沙門) from Northern Liang, together with Dao Tai, etc. Chapter Two, Section Six: Knowledge of Others' Minds from the Wisdom Section The Sutra says that the Buddha told the Bhikkhus (比丘): 'If there are sentient beings who can believe and rejoice in the Dharma you speak, you should speak the Four Unbreakable Purities to them with a compassionate and merciful heart, so that they can abide and practice this Dharma.' A detailed explanation is as the Sutra says. Someone asks: 'Why did the World Honored One (世尊) speak this Sutra?' The answer is: 'Wanting to show the conditions for listening to the Dharma to those who speak the Dharma. Those who speak the Dharma do not know who they should speak the Dharma to, and who they should not speak the Dharma to, and weakness arises in their hearts. The Buddha said this, you should not despise the Dharma that is spoken, if there are sentient beings.'

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生。能信樂汝所說者。乃可為說。複次欲說報恩法故。佛說此經。經說佛告比丘。若人于百年中。一肩負父。一肩負母。處處遊行。猶不名為報父母恩。佛告比丘。若父母不信教令立信。無戒為說善戒。慳吝教令佈施無慧教令修慧。爾乃名為報父母恩。問曰。諸佛法中所有善法。盡應教人。何故獨說教四不壞凈耶。尊者波奢說曰。此中世尊說聖道名不壞凈。一切聖道。或是相應法。或是共有法。若說信則說相應法聖道。若說戒則說共有法聖道。複次此說現初門略要始入法一切佛法所有善法。或是色或非色。若說戒。當知已說色性善法。若說信。當知已說非色性善法。如色法非色法。相應不相應。有依無依。有行無行。有勢用無勢用。有緣無緣。當知亦如是。複次所有善法。或是根性。或非根性。若說信。當知已說根性善法。若說戒。當知已說非根性善法。複次依四不壞凈故。施設四沙門果。複次此四不壞凈。有二種相。一不壞相。二是凈相。不壞相者。無漏信不為非信所壞。無漏戒不為非戒所壞。信於心數法中是凈相。戒於四大法中是凈相。複次為示止惡道貧窮怖畏方便故。戒能止惡道怖畏。信能止貧窮怖畏。無漏信戒。雖無障非不因有漏信戒。複次欲引道依外道受化者令入佛法故。諸比丘。或有親屬。依外道受化。

【現代漢語翻譯】 現代漢語譯本： 眾生。如果有人能夠相信並樂於接受你所說的，才可以為他們宣說。再次，爲了宣說報恩之法，佛陀宣說了此經。經中佛陀告訴比丘們，如果有人在百年之中，一肩揹負父親，一肩揹負母親，到處大小便，仍然不能算是報答了父母的恩情。佛陀告訴比丘們，如果父母不信，就教導他們建立信仰；沒有戒律，就為他們宣說善戒；慳吝，就教導他們佈施；沒有智慧，就教導他們修習智慧，這樣才算是報答了父母的恩情。 有人問：『諸佛的教法中所有的善法，都應該教導人們，為什麼唯獨宣說教導四不壞凈呢？』尊者波奢回答說：『這裡世尊所說的聖道，名為不壞凈。一切聖道，或是相應法，或是共有法。如果說信，就是說相應法的聖道；如果說戒，就是說共有法的聖道。』 再次，這是宣說最初入門的簡要方法，是開始進入佛法的一切佛法中所有的善法。或是色法，或不是色法。如果說戒，應當知道已經說了色性的善法。如果說信，應當知道已經說了非色性的善法。如同色法和非色法，相應和不相應，有依和無依，有行和無行，有勢用和無勢用，有緣和無緣，應當知道也是這樣。 再次，所有的善法，或是根性，或不是根性。如果說信，應當知道已經說了根性的善法。如果說戒，應當知道已經說了非根性的善法。再次，依靠四不壞凈的緣故，施設四沙門果。 再次，這四不壞凈，有兩種相：一是不壞相，二是凈相。不壞相是指，無漏的信不會被非信所破壞，無漏的戒不會被非戒所破壞。信在心數法中是凈相，戒在四大法中是凈相。 再次，爲了顯示止息惡道、貧窮、怖畏的方便，戒能夠止息惡道的怖畏，信能夠止息貧窮的怖畏。無漏的信和戒，雖然沒有障礙，但不能說不依賴有漏的信和戒。 再次，爲了引導那些依附外道、接受外道教化的人進入佛法，諸位比丘，或許有親屬，依附外道、接受外道教化。

【English Translation】 English version: Sentient beings. Only those who can believe and rejoice in what you say should be spoken to. Furthermore, the Buddha spoke this sutra to explain the method of repaying kindness. In this sutra, the Buddha told the Bhikkhus (monks), 'If a person carries his father on one shoulder and his mother on the other for a hundred years, defecating and urinating everywhere, it still cannot be called repaying the kindness of parents.' The Buddha told the Bhikkhus, 'If the parents do not have faith, teach them to establish faith; if they have no precepts, explain the good precepts to them; if they are stingy, teach them to give alms; if they have no wisdom, teach them to cultivate wisdom. Only then can it be called repaying the kindness of parents.' Someone asked, 'Among all the good dharmas (teachings) in the Buddhas' teachings, all should be taught to people. Why only teach the four indestructible purities?' Venerable Poshuo (name of a monk) replied, 'Here, the World Honored One (Buddha) calls the Noble Path (the path to enlightenment) the indestructible purity. All Noble Paths are either corresponding dharmas or shared dharmas. If we speak of faith, we speak of the corresponding dharma of the Noble Path; if we speak of precepts, we speak of the shared dharma of the Noble Path.' Furthermore, this is a brief method of explaining the initial entry, the beginning of entering the Dharma (teachings), all the good dharmas in all the Buddha's teachings. They are either form (rupa) or non-form (arupa). If we speak of precepts, we should know that we have already spoken of the good dharmas of the nature of form. If we speak of faith, we should know that we have already spoken of the good dharmas of the nature of non-form. Just like form and non-form, corresponding and non-corresponding, dependent and independent, active and inactive, influential and non-influential, conditioned and unconditioned, it should be known that it is also like this. Furthermore, all good dharmas are either root nature or non-root nature. If we speak of faith, we should know that we have already spoken of the good dharmas of root nature. If we speak of precepts, we should know that we have already spoken of the good dharmas of non-root nature. Furthermore, based on the four indestructible purities, the four fruits of the Sramana (ascetic) are established. Furthermore, these four indestructible purities have two aspects: one is the indestructible aspect, and the other is the pure aspect. The indestructible aspect means that the un-outflow (anāsrava) faith is not destroyed by non-faith, and the un-outflow precepts are not destroyed by non-precepts. Faith is the pure aspect in mental dharmas, and precepts are the pure aspect in the four great elements. Furthermore, in order to show the means of stopping the evil paths, poverty, and fear, precepts can stop the fear of the evil paths, and faith can stop the fear of poverty. Although un-outflow faith and precepts have no obstacles, it cannot be said that they do not depend on outflow faith and precepts. Furthermore, in order to guide those who rely on external paths and accept the teachings of external paths to enter the Buddha's teachings, Bhikkhus, perhaps there are relatives who rely on external paths and accept the teachings of external paths.

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以親受故。讚歎佛法。毀訾外道法。令他瞋恚。轉遠佛法。佛於是說。汝等無力無畏。不知眾生諸根心行。汝于彼人。若有憐愍心者。當爲說四不壞凈。若得四不壞凈。心不移動。所以者何。比丘當知。四大可令變異。若人得四不壞凈。無有變異。問曰。一切諸法。盡不變異。何以獨說四大不變異耶。答曰。以四法明四法故。複次行者先觀四大不變異相。然後於一切法。見不變異相。複次外道計四大是常。佛說四大非是常法。假令四大如外道所說是常者。是常法可令變異。若我弟子。成就四不壞凈有變異者。無有是處。複次四大能持展轉增長生死法。

佛經說。信是大象手。問曰。何故佛說信是大象手。答曰。能有所取故。如像有手。能取眾生數非眾生數物。如是聖弟子。有信手者。能取善法。

佛經說若聖弟子。成就於佛不壞凈。多住此法時。是時先成就於佛不壞凈。諸天心大歡喜。作如是言。如我等成就多住于佛不壞凈故。來生此間。諸聖弟子。亦成就於佛不壞凈。身壞命終。亦當生此間。與我等同處。成就於法不壞凈。于僧不壞凈。于戒不壞凈。亦如是。問曰。彼諸天先於此間。盡成就四不壞凈。何故諸天。或有讚歎于佛不壞凈者。或有乃至讚歎于戒不壞凈者耶。答曰。眾生或有為于佛不壞凈。勤

【現代漢語翻譯】 現代漢語譯本 因為親身經歷的緣故，讚歎佛法，譭謗外道法，導致他人嗔恨，反而遠離佛法。佛陀於是說：『你們沒有力量也沒有無畏，不瞭解眾生的各種根器和心行。你們對於那些人，如果心懷憐憫，應當為他們宣說四不壞凈（Sotapattiyangani，預流支）。如果得到四不壞凈，內心就不會動搖。』為什麼呢？比丘們應當知道，四大（Mahabhuta，地、水、火、風）尚且可以變異，如果有人得到四不壞凈，就不會有變異。有人問：『一切諸法，最終都會變異，為什麼唯獨說四大不會變異呢？』回答說：『因為用四法來闡明四法。』進一步說，修行者首先觀察四大不變異的相狀，然後對於一切法，都能見到不變異的相狀。再進一步說，外道認為四大是常，佛說四大不是常法。假使四大像外道所說是常的話，這種常法也是可以變異的。如果我的弟子，成就四不壞凈還有變異，那是不可能的。再進一步說，四大能夠支援、擴充套件、增長生死之法。 佛經上說，『信是大象的手。』有人問：『為什麼佛說信是大象的手呢？』回答說：『因為能夠有所獲取。』就像大象有手，能夠獲取眾生數和非眾生數的物品。同樣，聖弟子有信的手，能夠獲取善法。 佛經上說，『如果聖弟子，成就對佛陀的不壞凈（Buddhe avecca pasade，于佛不壞信），經常安住於此法時，這時先成就對佛陀的不壞凈，諸天（Deva）內心會非常歡喜，這樣說：『就像我們成就並經常安住于對佛陀的不壞凈的緣故，才來到這裡。諸聖弟子，也成就對佛陀的不壞凈，身壞命終后，也應當生到這裡，與我們同處。』成就對法（Dharma）的不壞凈，對僧（Sangha）的不壞凈，對戒（Sila）的不壞凈，也是如此。有人問：『那些諸天先前已經完全成就四不壞凈，為什麼諸天，有的讚歎對佛陀的不壞凈，有的乃至讚歎對戒的不壞凈呢？』回答說：『眾生有的因為對佛陀的不壞凈而勤奮。

【English Translation】 English version Because of personal experience, they praise the Buddha's Dharma and denigrate the Dharma of other paths, causing others to become angry and turn away from the Buddha's Dharma. The Buddha then said, 'You are without strength and without fear, not understanding the various faculties and mental activities of beings. If you have compassion for those people, you should explain to them the four factors of stream-entry (Sotapattiyangani). If they attain the four factors of stream-entry, their minds will not waver.' Why is that? Monks should know that the four great elements (Mahabhuta, earth, water, fire, and wind) are subject to change, but if someone attains the four factors of stream-entry, there will be no change. Someone asks, 'All dharmas are ultimately subject to change, why do you only say that the four great elements are not subject to change?' The answer is, 'Because four dharmas are used to clarify four dharmas.' Furthermore, the practitioner first observes the unchanging aspect of the four great elements, and then sees the unchanging aspect in all dharmas. Furthermore, other paths consider the four great elements to be permanent, but the Buddha says that the four great elements are not permanent dharmas. If the four great elements were permanent as the other paths claim, then this permanent dharma would still be subject to change. If my disciples, having attained the four factors of stream-entry, were still subject to change, that would be impossible. Furthermore, the four great elements can support, expand, and increase the dharmas of birth and death. The sutra says, 'Faith is like the hand of an elephant.' Someone asks, 'Why does the Buddha say that faith is like the hand of an elephant?' The answer is, 'Because it can acquire things.' Just as an elephant has a hand that can acquire both sentient and non-sentient things, so too, a noble disciple with the hand of faith can acquire wholesome dharmas. The sutra says, 'If a noble disciple, having attained unwavering faith in the Buddha (Buddhe avecca pasade), dwells frequently in this dharma, then, having first attained unwavering faith in the Buddha, the devas (Deva) will be greatly delighted, saying, 'Just as we have attained and frequently dwell in unwavering faith in the Buddha, that is why we have come here. Noble disciples also attain unwavering faith in the Buddha, and after the destruction of their bodies and the end of their lives, they should also be born here, dwelling in the same place as us.' The same is true for attaining unwavering faith in the Dharma (Dharma), unwavering faith in the Sangha (Sangha), and unwavering morality (Sila).' Someone asks, 'Those devas had previously fully attained the four factors of stream-entry, why do some devas praise unwavering faith in the Buddha, and some even praise unwavering morality?' The answer is, 'Some beings are diligent because of unwavering faith in the Buddha.'

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修方便入于佛法。或有乃至為于戒不壞凈。勤修方便入于佛法。若為于佛不壞凈。諸天勤修方便入于佛法者。則讚歎于佛不壞凈。乃至為于戒不壞凈。諸天勤修方便入于佛法者。則讚歎于戒不壞凈。複次諸天或有樂觀于佛者。或有樂觀于戒者。若樂觀于佛者。讚歎于佛不壞凈。乃至若樂觀于戒者。讚歎于戒不壞凈。

佛經說阿阇世王。成就無根信。問曰。一切有為法皆有根。何故說阿阇世王信無根耶。答曰。此信以無見道根故。如說不壞智相應信。以見道為根。彼無見道根故言無根。而有與見道相似信為根。複次無無漏智善根故言無根。無漏信以無漏智無漏善根為根。彼不得無漏智。亦不得無漏善根。而得與無漏相似信。複次阿阇世王。不久供養佛。亦不親近諸有德比丘。而得如是信。若於樓觀象馬之上。見佛世尊。即前向佛。以身投地。身無苦痛。是無根信力。亦是佛之威神。是故名無根信。複次此信無相似因。無有法與彼信作相似因者。如干樹無根。彼信亦爾。故名無根。複次雖有此信。不免惡道。故名無根信。

此四顛倒須陀洹。幾斷幾不斷。問曰。何故作此論。答曰。如毗婆阇婆提說。有十二顛倒。謂無常有常想顛倒心顛倒見顛倒。苦有樂想顛倒心顛倒見顛倒。無我我想顛倒心顛倒見顛倒。不凈

【現代漢語翻譯】 現代漢語譯本 修習方便法門可以進入佛法。或者有人爲了守護戒律的清凈而不毀壞，勤奮修習方便法門而進入佛法。如果爲了守護佛的清凈而不毀壞，諸天勤奮修習方便法門而進入佛法，那麼就讚歎佛的清凈而不毀壞。乃至爲了守護戒律的清凈而不毀壞，諸天勤奮修習方便法門而進入佛法，那麼就讚歎戒律的清凈而不毀壞。再次，諸天或者有人樂意見到佛，或者有人樂意見到戒律。如果樂意見到佛，就讚歎佛的清凈而不毀壞。乃至如果樂意見到戒律，就讚歎戒律的清凈而不毀壞。

佛經說阿阇世王（Ajatasattu，未生怨）。成就了無根信。問：一切有為法都有根，為什麼說阿阇世王（Ajatasattu）的信是無根的呢？答：這種信因為沒有見道的根。如經中所說，與不壞智相應的信，以見道為根。阿阇世王（Ajatasattu）沒有見道的根，所以說是無根。但是有與見道相似的信作為根。再次，因為沒有無漏智的善根，所以說是無根。無漏信以無漏智和無漏善根為根。阿阇世王（Ajatasattu）沒有得到無漏智，也沒有得到無漏善根，但是得到了與無漏相似的信。再次，阿阇世王（Ajatasattu）不久前才開始供養佛，也不親近有德行的比丘，卻得到了這樣的信心。如果在樓觀象馬之上，見到佛世尊，就立刻走向佛，以身體投向地面，身體沒有苦痛。這是無根信的力量，也是佛的威神力。所以稱為無根信。再次，這種信沒有相似的因，沒有一種法可以作為這種信的相似因。就像乾枯的樹沒有根一樣，這種信也是如此，所以稱為無根。再次，即使有這種信，也不能免除墮入惡道，所以稱為無根信。

這四種顛倒，須陀洹（Sotapanna，入流果）斷了多少，沒有斷多少？問：為什麼要作這樣的論述？答：如毗婆阇婆提所說，有十二種顛倒。即無常有常想的顛倒、心的顛倒、見的顛倒；苦有樂想的顛倒、心的顛倒、見的顛倒；無我有我想的顛倒、心的顛倒、見的顛倒；不凈

【English Translation】 English version Practicing skillful means allows one to enter the Buddhadharma. Or, some diligently cultivate skillful means to enter the Buddhadharma in order to protect the purity of the precepts without destroying them. If the devas diligently cultivate skillful means to enter the Buddhadharma in order to protect the purity of the Buddha without destroying it, then they praise the purity of the Buddha without destroying it. Even if the devas diligently cultivate skillful means to enter the Buddhadharma in order to protect the purity of the precepts without destroying them, then they praise the purity of the precepts without destroying it. Furthermore, some devas are happy to see the Buddha, or some are happy to see the precepts. If they are happy to see the Buddha, they praise the purity of the Buddha without destroying it. Even if they are happy to see the precepts, they praise the purity of the precepts without destroying it.

The Sutra says that King Ajatasattu (Ajatasattu, Unborn Enemy) achieved rootless faith. Question: All conditioned dharmas have roots, so why is it said that King Ajatasattu's (Ajatasattu) faith is rootless? Answer: This faith is rootless because it lacks the root of the path of seeing. As it is said in the Sutra, faith associated with indestructible wisdom has the path of seeing as its root. King Ajatasattu (Ajatasattu) does not have the root of the path of seeing, so it is said to be rootless. However, he has faith similar to the path of seeing as its root. Furthermore, it is said to be rootless because it lacks the root of unconditioned wisdom. Unconditioned faith has unconditioned wisdom and unconditioned good roots as its roots. King Ajatasattu (Ajatasattu) did not attain unconditioned wisdom, nor did he attain unconditioned good roots, but he attained faith similar to the unconditioned. Furthermore, King Ajatasattu (Ajatasattu) had only recently begun to make offerings to the Buddha and did not associate closely with virtuous Bhikkhus, yet he attained such faith. If, from atop a pavilion with elephants and horses, he saw the World Honored One, the Buddha, he would immediately walk towards the Buddha and throw his body to the ground, without experiencing any pain. This is the power of rootless faith, and it is also the majestic power of the Buddha. Therefore, it is called rootless faith. Furthermore, this faith has no similar cause; there is no dharma that can serve as a similar cause for this faith. Just as a dry tree has no roots, so too is this faith, therefore it is called rootless. Furthermore, even with this faith, one cannot avoid falling into the evil realms, so it is called rootless faith.

Of these four inversions, how many has a Sotapanna (Sotapanna, Stream-enterer) severed, and how many has he not severed? Question: Why is this discussion being made? Answer: As the Vibhasa-vadins say, there are twelve inversions. That is, the inversions of perceiving permanence in impermanence, the inversions of mind, and the inversions of views; the inversions of perceiving pleasure in suffering, the inversions of mind, and the inversions of views; the inversions of perceiving self in non-self, the inversions of mind, and the inversions of views; impurity

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凈想顛倒心顛倒見顛倒。八是見道斷。四是修道斷。八見道斷者。無常常想顛倒見顛倒。苦有樂想顛倒見顛倒。無我我想顛倒見顛倒不凈凈想顛倒見顛倒。四是修道斷者。無常計常心顛倒。苦計樂心顛倒。無我計我心顛倒。不凈計凈心顛倒。諸見道斷者。苦比忍現在前時畢竟斷。諸修道斷者。金剛喻定現在前時畢竟斷。問曰。彼何故作如是說。答曰。彼依佛經。佛經說佛告比丘。此四顛倒想顛倒心顛倒見顛倒。乃至廣說。依此經故。說十二顛倒。以二事止如是說者意。而作問答。若作是問。此四顛倒須陀洹。幾斷幾不斷。則止彼說十二者意。若作是答。須陀洹盡斷則止彼說是修道斷者意。所以者何。修道中無如是法。是須陀洹所斷。若顛倒有十二種。亦是修道斷者。則違佛經。如說佛告比丘。若有四顛倒。所顛倒者。當知皆是愚小凡夫。所以者何。凡夫觀生死法。不見端緒。如觀狗腸。佛經若說四。當知則無十二。若說皆是愚小凡夫。當知則非修道所斷。問曰。若顛倒但有四者。毗婆阇婆提所引經云何通耶。答曰。想心親近顛倒故。亦名顛倒。問曰。受等諸數法。亦親近顛倒法。何故不名顛倒耶。答曰此二是世俗言說法故。世俗皆作是說。此人心顛倒想顛倒。而不說受顛倒思顛倒。問曰。顛倒體性是何。答曰。體性是

【現代漢語翻譯】 現代漢語譯本：凈想顛倒、心顛倒、見顛倒。八種是見道所斷的，四種是修道所斷的。八種見道所斷的是：在無常的事物上產生常想，這是想顛倒、見顛倒；在痛苦的事物上產生快樂的想法，這是想顛倒、見顛倒；在無我的事物上產生我的想法，這是想顛倒、見顛倒；在不凈的事物上產生清凈的想法，這是想顛倒、見顛倒。四種修道所斷的是：在無常的事物上執著于常，這是心顛倒；在痛苦的事物上執著於樂，這是心顛倒；在無我的事物上執著於我，這是心顛倒；在不凈的事物上執著于凈，這是心顛倒。各種見道所斷的顛倒，在苦法智忍（Kshanti，一種智慧）現在前時，就徹底斷除。各種修道所斷的顛倒，在金剛喻定（Vajropama Samadhi，一種堅固的禪定）現在前時，就徹底斷除。 問：他們為什麼這樣說呢？答：他們依據佛經。佛經上說，佛告訴比丘（Bhikkhu，佛教僧侶）：這四種顛倒，即想顛倒、心顛倒、見顛倒，乃至廣說。依據這部經，所以說有十二種顛倒。用兩種方式來阻止這種說法的意圖，而進行問答。如果這樣問：這四種顛倒，須陀洹（Srotapanna，佛教修行第一果位）斷除了幾種，還有幾種沒有斷除？那麼就阻止了他們說有十二種顛倒的意圖。如果這樣回答：須陀洹全部斷除了，那麼就阻止了他們說是修道所斷的意圖。為什麼呢？因為修道中沒有這樣的法，是須陀洹所斷的。如果顛倒有十二種，也是修道所斷的，那就違背了佛經。如佛所說，佛告訴比丘：如果有四種顛倒所顛倒的，應當知道都是愚昧無知的小凡夫。為什麼呢？因為凡夫觀察生死之法，看不清頭緒，就像觀察狗的腸子一樣。佛經如果說只有四種顛倒，應當知道就沒有十二種顛倒。如果說都是愚昧無知的小凡夫，應當知道就不是修道所斷的。 問：如果顛倒只有四種，那麼毗婆阇婆提（Vibhasha-vadins，分別說部）所引用的經典該如何解釋呢？答：想和心親近顛倒的緣故，也可以稱為顛倒。問：受（Vedana，感受）等各種心法，也親近顛倒法，為什麼不稱為顛倒呢？答：這兩種是世俗的言語表達方式的緣故。世俗都這樣說，這個人是心顛倒、想顛倒，而不說受顛倒、思顛倒。問：顛倒的體性是什麼？答：體性是...

【English Translation】 English version: Pure thought-inversion, mind-inversion, view-inversion. Eight are severed by the Path of Seeing, four are severed by the Path of Cultivation. The eight severed by the Path of Seeing are: perceiving permanence in impermanence, which is thought-inversion and view-inversion; perceiving pleasure in suffering, which is thought-inversion and view-inversion; perceiving self in non-self, which is thought-inversion and view-inversion; perceiving purity in impurity, which is thought-inversion and view-inversion. The four severed by the Path of Cultivation are: clinging to permanence in impermanence, which is mind-inversion; clinging to pleasure in suffering, which is mind-inversion; clinging to self in non-self, which is mind-inversion; clinging to purity in impurity, which is mind-inversion. All inversions severed by the Path of Seeing are completely severed when the Kshanti (Kshanti, a type of wisdom) of suffering arises. All inversions severed by the Path of Cultivation are completely severed when the Vajropama Samadhi (Vajropama Samadhi, a firm state of meditation) arises. Question: Why do they say it like this? Answer: They rely on the Buddhist scriptures. The Buddhist scriptures say that the Buddha told the Bhikkhus (Bhikkhu, Buddhist monks): These four inversions, namely thought-inversion, mind-inversion, view-inversion, and so on. Based on this scripture, it is said that there are twelve inversions. The intention of stopping this statement is done through questions and answers. If you ask: Of these four inversions, how many have been severed by the Srotapanna (Srotapanna, the first fruit of Buddhist practice), and how many have not been severed? Then it stops their intention of saying that there are twelve inversions. If you answer: The Srotapanna has severed all of them, then it stops their intention of saying that they are severed by the Path of Cultivation. Why? Because there is no such Dharma (Dharma, Buddhist teachings) in the Path of Cultivation that is severed by the Srotapanna. If there are twelve types of inversions, and they are also severed by the Path of Cultivation, then it contradicts the Buddhist scriptures. As the Buddha said, the Buddha told the Bhikkhus: If there are four inversions that are inverted, you should know that they are all ignorant and small ordinary people. Why? Because ordinary people observe the laws of birth and death and cannot see the clues, just like observing the intestines of a dog. If the Buddhist scriptures say that there are only four inversions, you should know that there are no twelve inversions. If it is said that they are all ignorant and small ordinary people, you should know that they are not severed by the Path of Cultivation. Question: If there are only four inversions, how should the scriptures cited by the Vibhasha-vadins (Vibhasha-vadins, a Buddhist school) be explained? Answer: Because thought and mind are close to inversion, they can also be called inversion. Question: Why are Vedana (Vedana, feelings) and other mental Dharmas (Dharma, Buddhist teachings) that are close to inversion not called inversion? Answer: These two are because of the way of speaking in the mundane world. The mundane world all says that this person is mind-inverted and thought-inverted, but does not say feeling-inverted or thought-inverted. Question: What is the nature of inversion? Answer: The nature is...

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慧。問曰。若顛倒體性是慧者。此五見幾是顛倒。幾非顛倒。答曰。二見半是顛倒。二見半非顛倒二見半是顛倒者。謂身見見取邊見中常見。二見半非顛倒者。謂邪見戒取邊見中斷見。問曰。何故二見半是顛倒。二見半非顛倒耶。答曰。以三事故是顛倒。一以猛利。二以妄取。三以一向性顛倒。邪見邊見所攝斷見。雖是猛利一向性顛倒。而非妄取。所以者何。一向壞物體故。戒取雖是猛利亦是妄取。而非一向性顛倒。所以者何。有少相似故。有色界道。能離欲界。有無色界道。能離色界。此是顛倒體性。乃至廣說。已說體性。所以今當說。何故名顛倒。顛倒是何義。答曰。所取顛倒故名顛倒。

此顛倒。一向見苦斷。問曰。何故顛倒一向見苦斷耶。答曰。因苦生故。還見苦斷。複次此顛倒。依果生故。還見果斷。複次身見是見苦斷性。是顛倒以身見。是見苦斷故。顛倒亦見苦斷。複次苦諦是粗現法。若於粗現法中謬誤者。則為賢聖之所呵責。如人晝日謬誤人所呵責。彼亦如是。餘三諦微細。若於微細法中。有謬誤者。賢聖不必呵責。如人于夜有謬誤者。不必為人之所呵責。複次行者見苦已。更無顛倒心。無有是處。以分別故。而作是說。假令行者見苦諦已。不見餘三諦。他人問言。此陰是常是斷。答言是斷。無

【現代漢語翻譯】 現代漢語譯本： 慧。問：如果顛倒體性是慧，那麼這五見中，哪些是顛倒，哪些不是顛倒？答：二見半是顛倒，二見半不是顛倒。二見半是顛倒的，指的是身見（認為五蘊和合的身體是真實的我）、見取（認為自己持有的某種錯誤的見解或戒律是正確的）、邊見中的常見（執著于永恒不變的常見）。二見半不是顛倒的，指的是邪見（否定因果、業報等真理的錯誤見解）、戒取（錯誤地認為某種戒律或修行方法可以達到解脫）、邊見中的斷見（認為人死後一切都消失的斷滅見）。

問：為什麼二見半是顛倒，二見半不是顛倒呢？答：因為有三種原因導致是顛倒：一是猛利，二是妄取，三是一向性顛倒。邪見和邊見所包含的斷見，雖然是猛利和一向性顛倒，但不是妄取。為什麼呢？因為它完全否定了事物的存在。戒取雖然是猛利，也是妄取，但不是一向性顛倒。為什麼呢？因為它有少許相似之處。有些道可以脫離欲界，有些道可以脫離色界。這就是顛倒的體性，乃至廣泛地說。已經說了體性，所以現在應當說，為什麼叫做顛倒？顛倒是什麼意思？答：因為所取是顛倒的，所以叫做顛倒。

這種顛倒，總是見到苦而斷除。問：為什麼顛倒總是見到苦而斷除呢？答：因為因苦而生，所以還見到苦而斷除。其次，這種顛倒，因為依果而生，所以還見到果而斷除。再次，身見是見到苦而斷除的性質。這種顛倒以身見為基礎，因為身見是見到苦而斷除的，所以顛倒也見到苦而斷除。再次，苦諦是粗顯的現象。如果在粗顯的現象中出現錯誤，就會被賢聖所呵責，就像人在白天犯錯會被人呵責一樣。其他三諦（集諦、滅諦、道諦）是微細的。如果在微細的法中出現錯誤，賢聖不一定呵責，就像人在夜晚犯錯，不一定被人呵責。再次，修行者見到苦之後，不可能再有顛倒心，沒有這樣的道理。因為有分別，所以這樣說。假設修行者見到苦諦之後，沒有見到其餘三諦，別人問他說，這個陰（五蘊）是常還是斷？回答說是斷，沒有…… English version: Wisdom. Question: If the nature of inversion is wisdom, then among these five views, which are inverted and which are not? Answer: Two and a half views are inverted, and two and a half views are not inverted. The two and a half views that are inverted refer to Sakkayaditthi (belief in a permanent self in the five aggregates), Silabbataparamasa (clinging to rites and rituals), and the Sassataditthi (eternalism) within the extreme views. The two and a half views that are not inverted refer to Micchaditthi (wrong view), Silabbataparamasa (clinging to rites and rituals), and the Ucchedaditthi (annihilationism) within the extreme views.

Question: Why are two and a half views inverted, and two and a half views not inverted? Answer: Because there are three reasons why they are inverted: first, they are intense; second, they are based on false grasping; and third, they are invariably inverted. Wrong view and the annihilationist view included in the extreme views, although intense and invariably inverted, are not based on false grasping. Why? Because they completely deny the existence of things. Clinging to rites and rituals, although intense and based on false grasping, is not invariably inverted. Why? Because it has some resemblance to the truth. Some paths can lead away from the desire realm, and some paths can lead away from the form realm. This is the nature of inversion, and so on extensively. Having spoken of the nature, now we should speak of why it is called inversion. What is the meaning of inversion? Answer: Because what is grasped is inverted, it is called inversion.

This inversion always sees suffering and is abandoned. Question: Why is inversion always seen as suffering and abandoned? Answer: Because it arises from suffering, it is seen as suffering and abandoned. Furthermore, this inversion, because it arises based on the result, is seen as the result and abandoned. Furthermore, Sakkayaditthi (belief in a permanent self in the five aggregates) is the nature of seeing suffering and abandoning it. This inversion is based on Sakkayaditthi (belief in a permanent self in the five aggregates), because Sakkayaditthi (belief in a permanent self in the five aggregates) sees suffering and abandons it, so inversion also sees suffering and abandons it. Furthermore, the Truth of Suffering is a coarse and manifest phenomenon. If there is an error in a coarse and manifest phenomenon, it will be criticized by the wise and noble ones, just as a person who makes a mistake in broad daylight will be criticized. The other three Truths (the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering) are subtle. If there is an error in a subtle phenomenon, the wise and noble ones may not necessarily criticize it, just as a person who makes a mistake at night may not necessarily be criticized. Furthermore, after a practitioner sees suffering, it is impossible for them to have inverted thoughts again; there is no such reason. Because of discrimination, it is said in this way. Suppose a practitioner sees the Truth of Suffering but does not see the other three Truths, and someone asks them, 'Is this aggregate (the five aggregates) permanent or impermanent?' They answer that it is impermanent, without...

【English Translation】 Wisdom. Question: If the nature of inversion is wisdom, then among these five views, which are inverted and which are not? Answer: Two and a half views are inverted, and two and a half views are not inverted. The two and a half views that are inverted refer to 'Sakkayaditthi' (belief in a permanent self in the five aggregates), 'Silabbataparamasa' (clinging to rites and rituals), and the 'Sassataditthi' (eternalism) within the extreme views. The two and a half views that are not inverted refer to 'Micchaditthi' (wrong view), 'Silabbataparamasa' (clinging to rites and rituals), and the 'Ucchedaditthi' (annihilationism) within the extreme views. Question: Why are two and a half views inverted, and two and a half views not inverted? Answer: Because there are three reasons why they are inverted: first, they are intense; second, they are based on false grasping; and third, they are invariably inverted. Wrong view and the annihilationist view included in the extreme views, although intense and invariably inverted, are not based on false grasping. Why? Because they completely deny the existence of things. Clinging to rites and rituals, although intense and based on false grasping, is not invariably inverted. Why? Because it has some resemblance to the truth. Some paths can lead away from the desire realm, and some paths can lead away from the form realm. This is the nature of inversion, and so on extensively. Having spoken of the nature, now we should speak of why it is called inversion. What is the meaning of inversion? Answer: Because what is grasped is inverted, it is called inversion. This inversion always sees suffering and is abandoned. Question: Why is inversion always seen as suffering and abandoned? Answer: Because it arises from suffering, it is seen as suffering and abandoned. Furthermore, this inversion, because it arises based on the result, is seen as the result and abandoned. Furthermore, 'Sakkayaditthi' (belief in a permanent self in the five aggregates) is the nature of seeing suffering and abandoning it. This inversion is based on 'Sakkayaditthi' (belief in a permanent self in the five aggregates), because 'Sakkayaditthi' (belief in a permanent self in the five aggregates) sees suffering and abandons it, so inversion also sees suffering and abandons it. Furthermore, the Truth of Suffering is a coarse and manifest phenomenon. If there is an error in a coarse and manifest phenomenon, it will be criticized by the wise and noble ones, just as a person who makes a mistake in broad daylight will be criticized. The other three Truths (the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering) are subtle. If there is an error in a subtle phenomenon, the wise and noble ones may not necessarily criticize it, just as a person who makes a mistake at night may not necessarily be criticized. Furthermore, after a practitioner sees suffering, it is impossible for them to have inverted thoughts again; there is no such reason. Because of discrimination, it is said in this way. Suppose a practitioner sees the Truth of Suffering but does not see the other three Truths, and someone asks them, 'Is this aggregate (the five aggregates) permanent or impermanent?' They answer that it is impermanent, without...

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有一剎那住者。為是苦是樂耶。答言是苦。如熱鐵丸。是凈不凈耶。答言是不凈。糞穢聚。有我無我耶。答言無我。無作無作者。

問曰。堅信堅法人。亦斷顛倒。何故但說須陀洹耶。答曰。應說而不說者。當知此說有餘。複次堅信堅法人。是分別相。於此顛倒。或有斷者有不斷者。此中一向說不分別相者。複次欲令疑者得決定故。須陀洹行凡夫所行法。與妻子同一處宿。手捫摸骨人。著憍奢耶衣。栴檀涂身。亦著種種瓔珞華鬘。亦驅使奴婢僕從。亦以手打搏眾生時。人見此事故。謂不斷顛倒。欲令此疑得決定故。而作是說。堅信堅法人。尚無有漏善心不隱沒無記心現在前。何況染污心耶。

問曰須陀洹斯陀含。起染愛時。為是樂想凈想。為是苦想不凈想。若起樂想凈想者。云何不是顛倒耶。若是苦想不凈想者。云何起染愛耶。答曰。應作是說。起樂想凈想。問曰。若然者云何不是顛倒耶。答曰。先作是說。以三事故是顛倒。一以猛利。二以妄取。三以一向性倒須陀洹染愛。雖是猛利及以妄取。而非一向性倒。複次或有于諦計樂計凈。或有于境界計樂計凈。于諦計樂計凈者。須陀洹永斷于境界。計樂計凈者。須陀洹未斷。復有說。須陀洹起染愛時。計苦計不凈。問曰。若然者云何起染愛耶。答曰。從無始

【現代漢語翻譯】 現代漢語譯本：

問：一個剎那的住留，是苦還是樂呢？答：是苦，就像熾熱的鐵丸一樣。是清凈還是不清凈呢？答：是不清凈，就像糞便堆積在一起。是有我還是無我呢？答：是無我，沒有作者，也沒有造作者。 問：具有堅定信仰和堅定佛法的人，也能斷除顛倒，為什麼只說須陀洹（Sotapanna，入流果）呢？答：應該說卻沒有說的，應當知道這種說法另有含義。再者，具有堅定信仰和堅定佛法的人，是分別事物的表相。對於這種顛倒，有的人斷除了，有的人沒有斷除。這裡只說不分別事物的表相的人。再者，爲了讓疑惑的人得到確定。須陀洹的行為，有時也和凡夫一樣，和妻子同住一處，用手觸控骨骸，穿著精美的絲綢衣服，用旃檀（Candana，一種香木）塗抹身體，也佩戴各種瓔珞（Yingluo，裝飾項鍊）和花鬘（Huaman，花環），也役使奴婢僕從，也用手打眾生。人們看到這些事情，認為他沒有斷除顛倒。爲了讓這種疑惑得到確定，所以這樣說。具有堅定信仰和堅定佛法的人，尚且沒有有漏的善心，不隱沒無記心（Upekkhā，舍受）現在前，更何況染污心呢？ 問：須陀洹（Sotapanna，入流果）和斯陀含（Sakadagami，一來果），生起染愛的時候，是樂想和凈想，還是苦想和不凈想呢？如果生起樂想和凈想，怎麼能說不是顛倒呢？如果是苦想和不凈想，又怎麼會生起染愛呢？答：應該這樣說，生起的是樂想和凈想。問：如果這樣，怎麼能說不是顛倒呢？答：先前已經說過，因為三個原因才是顛倒：一是猛利，二是妄取，三是一向性倒。須陀洹的染愛，雖然是猛利和妄取，但不是一向性倒。再者，有的是對於真諦執著為樂和凈，有的是對於境界執著為樂和凈。對於真諦執著為樂和凈的，須陀洹已經永遠斷除了；對於境界執著為樂和凈的，須陀洹還沒有斷除。還有一種說法，須陀洹生起染愛的時候，認為是苦和不凈。問：如果是這樣，又怎麼會生起染愛呢？答：從無始以來……

【English Translation】 English version:

Question: A moment's dwelling, is it suffering or pleasure? Answer: It is suffering, like a hot iron ball. Is it pure or impure? Answer: It is impure, like a pile of feces. Is there self or no self? Answer: There is no self, no maker, and no creator. Question: Those with firm faith and firm Dharma also cut off perversions. Why only mention Sotapanna (stream-enterer)? Answer: What should be said but is not said, know that this saying has other meanings. Furthermore, those with firm faith and firm Dharma are distinguishing characteristics. Regarding this perversion, some have cut it off, and some have not. Here, it only speaks of those who do not distinguish characteristics. Furthermore, it is to allow those who doubt to gain certainty. The actions of a Sotapanna sometimes resemble those of ordinary people, living with their wives in the same place, touching bones with their hands, wearing fine silk clothes, smearing their bodies with Candana (sandalwood), also wearing various Yingluo (ornamental necklaces) and Huaman (garlands), also employing servants and slaves, also striking living beings with their hands. When people see these things, they think that they have not cut off perversions. To allow this doubt to be resolved, it is said in this way. Those with firm faith and firm Dharma do not even have wholesome minds with outflows, and unwholesome neutral minds (Upekkhā, equanimity) do not arise, let alone defiled minds? Question: When a Sotapanna (stream-enterer) and a Sakadagami (once-returner) arise with defiled love, is it with thoughts of pleasure and purity, or with thoughts of suffering and impurity? If they arise with thoughts of pleasure and purity, how can it not be a perversion? If it is with thoughts of suffering and impurity, how can defiled love arise? Answer: It should be said that they arise with thoughts of pleasure and purity. Question: If so, how can it not be a perversion? Answer: It was previously said that it is a perversion for three reasons: first, it is intense; second, it is falsely grasped; third, it is a one-sided perversion. The defiled love of a Sotapanna, although intense and falsely grasped, is not a one-sided perversion. Furthermore, some cling to pleasure and purity in truth, and some cling to pleasure and purity in the realm of objects. Those who cling to pleasure and purity in truth, the Sotapanna has permanently cut off; those who cling to pleasure and purity in the realm of objects, the Sotapanna has not yet cut off. There is also a saying that when a Sotapanna arises with defiled love, they think of it as suffering and impurity. Question: If so, how can defiled love arise? Answer: From beginningless time...

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已來。學習此法。身心生熱。為制伏此心故。起此染愛。猶如自喜婆羅門。指觸糞穢。詣鍜師所。求以火凈之。時鍜師語言。可以灰土浣草而以凈之。婆羅門言。如是等物。不能凈於我指。必當以火凈之。是時鍜師。燒鉗作火色。以鉗其指。時婆羅門。為熱所苦逼。便振其手。以指著口中。婆羅門審知指不凈。但為苦痛所逼。而著口中。彼亦如是。複次為無始已來。久習煩惱所逼切故。為治此法起于染愛。如人身體鮮白軟細。而生癰瘡極用苦痛。求欲治之醫語之言。汝可以濕狗糞而用涂之。其人即涂。審知狗糞不凈。為除病故。而以涂之。彼亦如是。

此三三昧須陀洹。幾過去成就。幾未來成就。幾現在成就。問曰。何故作此論。答曰。為止言無過去未來行於世中愚故。廣說如上。◎

◎此三三昧須陀洹。幾過去成就。幾未來成就。幾現在成就。答曰。未來悉成就。過去滅已不捨則成就。現在若現在前則成就。道比智最初剎那無過去。所以者何。未有一剎那生已滅者。生已滅者。得果故舍。三未來成就。一現在。謂無愿三昧。彼滅已不捨。若起空三昧現在前。一過去成就。謂無愿三昧。三未來。一現在謂空。彼滅已不捨。若起無相三昧現在前。二過去謂空無愿三昧。三未來。一現在謂無相。若滅已不捨。

【現代漢語翻譯】 現代漢語譯本：

已經來了。學習這種方法，身心產生熱惱。爲了制伏這顆心，反而生起染污的愛慾，就像自喜的婆羅門，用手指觸碰糞穢，然後去鐵匠那裡，尋求用火來 очистить 它。當時鐵匠說：『可以用灰土或浣草來 очистить 它。』婆羅門說：『這些東西不能 очистить 我的手指，必須用火 очистить 。』於是鐵匠把鉗子燒紅，用鉗子夾他的手指。當時婆羅門被熱痛所逼迫，便甩動他的手，把手指放入口中。婆羅門明明知道手指是不乾淨的，但因為被痛苦逼迫，才放入口中。他們也是這樣。

再者，因為無始以來，長期被煩惱逼迫，爲了治療這種狀況而生起染污的愛慾，就像一個人的身體鮮白柔軟細膩，卻生了癰瘡，非常痛苦，求醫治療，醫生說：『你可以用濕狗糞塗抹它。』那人就塗抹了。明明知道狗糞是不乾淨的，爲了去除疾病，才用它塗抹。他們也是這樣。

這三種三昧（Samadhi，專注），須陀洹（Srotapanna，入流果）在過去成就幾種？在未來成就幾種？在現在成就幾種？問：為什麼要作這樣的討論？答：爲了阻止有人愚昧地說，沒有過去和未來的行為在世間存在。詳細的解釋如前所述。

這三種三昧，須陀洹在過去成就幾種？在未來成就幾種？在現在成就幾種？答：未來全部成就。過去已經滅盡但不捨棄，就成就。現在如果現在前，就成就。道比智（Dharmakayajnana，法身智）最初的剎那沒有過去，為什麼呢？因為沒有一個剎那生起后就滅盡的。生起后滅盡的，因為得到果位而捨棄。三種未來成就，一種現在成就，指的是無愿三昧（Anihita Samadhi，無愿三昧）。它滅盡后不捨棄。如果生起空三昧（Sunyata Samadhi，空三昧）現在前，一種過去成就，指的是無愿三昧。三種未來，一種現在，指的是空。它滅盡后不捨棄。如果生起無相三昧（Animitta Samadhi，無相三昧）現在前，兩種過去成就，指的是空三昧和無愿三昧。三種未來，一種現在，指的是無相。如果滅盡后不捨棄。

【English Translation】 English version:

Having arrived. Studying this method, the body and mind generate heat and agitation. In order to subdue this mind, one instead generates defiled desire, just like a self-satisfied Brahmin who touches filth with his finger and then goes to a blacksmith, seeking to purify it with fire. At that time, the blacksmith says, 'It can be purified with ash or washing grass.' The Brahmin says, 'These things cannot purify my finger; it must be purified with fire.' Then the blacksmith heats the tongs until they are fiery red and uses them to clamp his finger. At that time, the Brahmin, tormented by the heat, shakes his hand and puts his finger in his mouth. The Brahmin clearly knows that the finger is unclean, but he puts it in his mouth because he is forced by the pain. They are also like this.

Furthermore, because from beginningless time, one has been oppressed by long-accumulated afflictions, one generates defiled desire in order to cure this condition, just like a person whose body is fair, soft, and delicate, but who develops a painful boil. Seeking treatment, the doctor says, 'You can apply wet dog feces to it.' The person then applies it. He clearly knows that dog feces are unclean, but he applies it in order to remove the disease. They are also like this.

Of these three Samadhis (Samadhi, concentration), how many does a Srotapanna (Srotapanna, stream-enterer) achieve in the past? How many in the future? How many in the present? Question: Why is this discussion made? Answer: To stop those who foolishly say that there are no past or future actions in the world. The detailed explanation is as described above.

Of these three Samadhis, how many does a Srotapanna achieve in the past? How many in the future? How many in the present? Answer: All are achieved in the future. What has been extinguished in the past but not abandoned is achieved. What is present now is achieved. The initial moment of Dharmakayajnana (Dharmakayajnana, wisdom of the Dharma body) has no past, why? Because there is not a single moment that arises and then ceases. What arises and then ceases is abandoned because the fruit is obtained. Three are achieved in the future, one in the present, referring to Anihita Samadhi (Anihita Samadhi, wishless concentration). It is extinguished but not abandoned. If Sunyata Samadhi (Sunyata Samadhi, emptiness concentration) arises in the present, one is achieved in the past, referring to Anihita Samadhi. Three in the future, one in the present, referring to Sunyata. It is extinguished but not abandoned. If Animitta Samadhi (Animitta Samadhi, signless concentration) arises in the present, two are achieved in the past, referring to Sunyata Samadhi and Anihita Samadhi. Three in the future, one in the present, referring to Animitta. If it is extinguished but not abandoned.

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於此三三昧。若起一現在前。過去未來三。現在一起現在前者。三三昧廣如使揵度大章說。信解脫轉根作見到。廣說如人品中。若道過去。彼道已修已猗耶。乃至廣說。修有四種。一得修。二行修。三對治修。四除去修。有為善法。是得修行修。有漏法是對治修除去修。外國法師說。修有六種。四如先說。更有二修。謂戒修分別修。戒修者是修根。如說若此六根。善調伏。善覆藏。善守護。善修者。謂能生樂。分別修者。分別于身。如說此身謂發毛爪齒等。乃至廣說。罽賓沙門。作如是說。此二修當知在前二修中。謂對治修除去修。是故修有四種。此中依二種修而作論。謂得修行修。如說若修法智。亦修比智耶。此亦依二修而作論。如說修身修心修戒修慧。此亦依二修而作論。謂對治修除去修。如說云何修眼根。亦依此二修而作論。如說若修世俗初禪。亦修無漏耶。此亦依二修而作論。謂得修行修。如說若修空三昧。亦修無愿耶。亦依此二修而作論。如說若修身念處。亦修受念處耶。亦依此二修而作論。如說若修無常想。亦觀無常想耶。此中或有說。是得修者。或有說。是行修者。如說云何可修法。一切善有為法。此中雖有四種修義。亦依得修行修而作論。是故得作四句。有法是得修行修非對治修除去修。有法是對治

【現代漢語翻譯】 現代漢語譯本 關於這三種三昧（Samadhi，指專注或冥想的狀態），如果其中一種在現在生起，那麼過去和未來的三種三昧也會隨之生起。如果現在生起一種三昧，過去、未來和現在的三種三昧都會生起。關於這三種三昧的詳細解釋，可以參考《使揵度大章》的說法。信解脫（Adhimoksha，通過信仰和理解獲得解脫）的人轉變根器成為見到真理的人，詳細的解釋如同《人品》中所說。如果問道過去之道，他們是否已經修習和依止了它？乃至更廣的解釋。修習有四種：一是得修，二是行修，三是對治修，四是除去修。有為的善法是得修行修，有漏法是對治修和除去修。外國的法師說，修習有六種，前四種如先前所說，另外還有兩種修習，即戒修和分別修。戒修是指修習根，如經文所說，如果這六根（眼、耳、鼻、舌、身、意）能夠被很好地調伏、覆蓋、守護和修習，那麼就能產生快樂。分別修是指對身體進行分析，如經文所說，這個身體包括頭髮、毛髮、指甲、牙齒等等，乃至更廣的解釋。罽賓（Kashmir）的沙門（Shramana，指修行者）這樣說，這兩種修習應當被理解為包含在前面的兩種修習中，即對治修和除去修。因此，修習有四種。這裡依據兩種修習進行討論，即得修行修。如經文所說，如果修習法智（Dharma-jnana，對法的智慧），是否也修習比智（Anvaya-jnana，類比的智慧）？這也依據兩種修習進行討論。如經文所說，修身、修心、修戒、修慧，這也依據兩種修習進行討論，即對治修和除去修。如經文所說，如何修習眼根？也依據這兩種修習進行討論。如經文所說，如果修習世俗的初禪（Dhyana，禪定），是否也修習無漏禪？這也依據兩種修習進行討論，即得修行修。如經文所說，如果修習空三昧（Sunyata-samadhi，空性的禪定），是否也修習無愿三昧（Apranihita-samadhi，無愿的禪定）？也依據這兩種修習進行討論。如經文所說，如果修習身念處（Kaya-smrtyupasthana，對身體的覺察），是否也修習受念處（Vedana-smrtyupasthana，對感受的覺察）？也依據這兩種修習進行討論。如經文所說，如果修習無常想（Anitya-samjna，對無常的思考），是否也觀察無常想？這裡或者有人說，這是得修，或者有人說，這是行修。如經文所說，什麼是可以修習的法？一切善的有為法。這裡雖然有四種修習的含義，但也依據得修行修進行討論。因此，可以得出四句：有些法是得修行修，但不是對治修和除去修；有些法是對治修

【English Translation】 English version Regarding these three Samadhis (Samadhi, referring to a state of concentration or meditation), if one arises in the present, then the three Samadhis of the past and future also arise. If one Samadhi arises in the present, the three Samadhis of the past, future, and present all arise. A detailed explanation of these three Samadhis can be found in the 'Maha-skandha Chapter'. One who is liberated through faith and understanding (Adhimoksha, liberation through faith and understanding) transforms their faculties to become one who sees the truth, as explained in detail in the 'Chapter on People'. If asked about the path of the past, have they already practiced and relied upon it? And so on, with further explanations. There are four types of practice: first, attainment practice; second, conduct practice; third, counteractive practice; and fourth, eliminative practice. Conditioned wholesome dharmas are attainment practice, while defiled dharmas are counteractive and eliminative practices. Foreign Dharma masters say that there are six types of practice. The first four are as previously mentioned, and there are two more practices: namely, discipline practice and analytical practice. Discipline practice refers to the practice of the faculties, as it is said, if these six faculties (eye, ear, nose, tongue, body, and mind) can be well tamed, covered, guarded, and practiced, then happiness can be generated. Analytical practice refers to analyzing the body, as it is said, this body includes hair, body hair, nails, teeth, and so on, with further explanations. Shramanas (Shramana, referring to practitioners) of Kashmir say that these two practices should be understood as being included in the previous two practices, namely, counteractive and eliminative practices. Therefore, there are four types of practice. Here, we discuss based on two types of practice, namely, attainment practice. As it is said, if one practices Dharma-jnana (Dharma-jnana, wisdom of the Dharma), does one also practice Anvaya-jnana (Anvaya-jnana, wisdom of analogy)? This is also discussed based on two types of practice. As it is said, practice of body, practice of mind, practice of discipline, practice of wisdom, this is also discussed based on two types of practice, namely, counteractive and eliminative practices. As it is said, how does one practice the eye faculty? It is also discussed based on these two types of practice. As it is said, if one practices mundane first Dhyana (Dhyana, meditation), does one also practice undefiled Dhyana? This is also discussed based on two types of practice, namely, attainment practice. As it is said, if one practices Sunyata-samadhi (Sunyata-samadhi, Samadhi of emptiness), does one also practice Apranihita-samadhi (Apranihita-samadhi, Samadhi of wishlessness)? It is also discussed based on these two types of practice. As it is said, if one practices Kaya-smrtyupasthana (Kaya-smrtyupasthana, mindfulness of the body), does one also practice Vedana-smrtyupasthana (Vedana-smrtyupasthana, mindfulness of feelings)? It is also discussed based on these two types of practice. As it is said, if one practices the thought of impermanence (Anitya-samjna, thought of impermanence), does one also contemplate the thought of impermanence? Here, some say that it is attainment practice, while others say that it is conduct practice. As it is said, what is a Dharma that can be practiced? All wholesome conditioned dharmas. Although there are four meanings of practice here, it is also discussed based on attainment practice. Therefore, four statements can be made: Some dharmas are attainment practice but not counteractive and eliminative practices; some dharmas are counteractive

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修除去修非得修行修。有法是得修行修亦是對治修除去修。有法非得修行修亦非對治修除去修。是得修行修非對治修除去修者。無漏有為法是也。是對治修除去修非得修行修者。染污法不隱沒無記有為法是也。是得修行修亦是對治修除去修者。善有漏法是也。非得修行修亦非對治修除去修者。無為法是也。問曰修是何義。答曰勛義是修義。學習義是修義。明凈義是修義。現前修以行名說。未來修以得名說。現在以現在前故名修。未來以當生故名修。複次現在有所作故名修。未來與欲故名修。複次現在在身中故名修。未來以得故名修。

若道過去。彼道已修已猗耶。答曰。若道過去已修已猗修者。謂二種修。得修行修。已猗者已過去故。頗道已修已猗。彼道不過去耶。答曰。有未來道。已修已猗。起不凈觀現在前。未來有無量剎那修。從第二剎那以後。盡名已修已猗道。謂得修以在未來故。不名過去。乃至起初盡智現在前。未來有無量盡智剎那修。從第二剎那修已后。盡名已修已猗道。謂得修。若道未來。彼道非已修非已猗耶。答曰。或道在未來。彼道非不已修。非不已猗。乃至廣作四句。云何道在未來。彼道非不已修。非不已猗。答曰。諸未來道。已修已猗。如上所說。云何道非已修非已猗。彼道非未來耶。答

【現代漢語翻譯】 現代漢語譯本： 修所要去除的是通過修行才能去除的修，以及並非通過修行就能去除的修。有些法是通過修行才能去除的修，也就是作為對治而去除的修；有些法並非通過修行就能去除的修，也就是並非作為對治而去除的修。哪些是通過修行才能去除的修，但並非作為對治而去除的修呢？是無漏的有為法。哪些是作為對治而去除的修，但並非通過修行才能去除的修呢？是染污法以及不隱沒的無記有為法。哪些既是通過修行才能去除的修，也是作為對治而去除的修呢？是善的有漏法。哪些既非通過修行才能去除的修，也非作為對治而去除的修呢？是無為法。 有人問：『修』是什麼意思？回答說：『熏習』是修的意思，『學習』是修的意思，『明凈』是修的意思。現在的修，以『行』來命名；未來的修，以『得』來命名。現在因為現在前而稱為修，未來因為將要產生而稱為修。再者，現在因為有所作為而稱為修，未來因為給予願望而稱為修。再者，現在因為在身中而稱為修，未來因為獲得而稱為修。 如果說道是過去的，那麼這個道是已經修習並且已經依靠了嗎？回答說：如果說道是過去的，已經修習並且已經依靠修，指的是兩種修：通過修行而獲得的修。已經依靠，是因為已經過去。有沒有道是已經修習並且已經依靠，但這個道不是過去的呢？回答說：有未來的道，已經修習並且已經依靠。當生起不凈觀（Aśubha-bhāvanā）現在前時，未來有無數剎那的修。從第二個剎那以後，都稱為已經修習並且已經依靠的道。這是指通過修行而獲得的修，因為它在未來，所以不稱為過去。乃至生起最初的盡智（Kṣaya-jñāna）現在前時，未來有無數盡智的剎那修。從第二個剎那修以後，都稱為已經修習並且已經依靠的道。這是指通過修行而獲得的修。如果說道是未來的，那麼這個道不是尚未修習並且尚未依靠嗎？回答說：或者道在未來，這個道並非不是已經修習，並非不是已經依靠。乃至廣泛地作出四句。怎樣說道在未來，這個道並非不是已經修習，並非不是已經依靠呢？回答說：所有未來的道，已經修習並且已經依靠，如上面所說。怎樣說道不是已經修習並且尚未依靠，這個道不是未來呢？回答說：

【English Translation】 English version: That which is removed by cultivation is the cultivation that must be removed through practice, and the cultivation that cannot be removed through practice. Some dharmas are the cultivation that must be removed through practice, which is the cultivation removed as an antidote; some dharmas are the cultivation that cannot be removed through practice, which is the cultivation not removed as an antidote. What is the cultivation that must be removed through practice but is not removed as an antidote? It is unconditioned conditioned dharmas. What is the cultivation removed as an antidote but is not removed through practice? It is defiled dharmas and un-concealed, indeterminate conditioned dharmas. What is both the cultivation that must be removed through practice and the cultivation removed as an antidote? It is wholesome conditioned dharmas. What is neither the cultivation that must be removed through practice nor the cultivation removed as an antidote? It is unconditioned dharmas (Asaṃskṛta dharma). Someone asks: 'What is the meaning of 'cultivation' (Bhāvanā)?' The answer is: 'Perfuming' is the meaning of cultivation, 'learning' is the meaning of cultivation, 'clarity' is the meaning of cultivation. Present cultivation is named by 'action'; future cultivation is named by 'attainment'. The present is called cultivation because it is present; the future is called cultivation because it will arise. Furthermore, the present is called cultivation because there is something to be done; the future is called cultivation because it gives desire. Furthermore, the present is called cultivation because it is in the body; the future is called cultivation because it is attained. If the path is past, then is that path already cultivated and already relied upon? The answer is: If the path is past, already cultivated and already relied upon, it refers to two kinds of cultivation: the cultivation attained through practice. Already relied upon, because it is already past. Is there a path that is already cultivated and already relied upon, but that path is not past? The answer is: There is a future path that is already cultivated and already relied upon. When the arising of the contemplation of impurity (Aśubha-bhāvanā) is present, there are countless moments of future cultivation. From the second moment onwards, it is all called the path that is already cultivated and already relied upon. This refers to the cultivation attained through practice, because it is in the future, so it is not called past. Until the arising of the initial knowledge of extinction (Kṣaya-jñāna) is present, there are countless moments of future knowledge of extinction cultivation. From the second moment of cultivation onwards, it is all called the path that is already cultivated and already relied upon. This refers to the cultivation attained through practice. If the path is future, then is that path not yet cultivated and not yet relied upon? The answer is: Or the path is in the future, that path is not not already cultivated, not not already relied upon. And so on, making four sentences extensively. How is it that the path is in the future, that path is not not already cultivated, not not already relied upon? The answer is: All future paths, already cultivated and already relied upon, as described above. How is it that the path is not already cultivated and not yet relied upon, that path is not future? The answer is:

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曰。起未曾得道現在前。起不凈觀。乃至盡智現在前。此道非已修非已猗。此道非未來非已修者。是行修故。非未來者。是現在故。云何道在未來。彼道非已修非已猗。答曰。諸未來道。非已修非已猗者。起不凈觀乃至盡智現在前。未來無量剎那修。諸未來修。與最初剎那俱者。彼道非已修已猗。所以者何。是今修今猗。謂得修而彼道在未來。云何道不在未來。彼道非不已修。非不已猗。答曰。過去道亦起曾得道現在前。曾得道者。曾得不凈觀。乃至盡智起現在前。問曰。此道是今修今猗。是行修何故說非不已修非已猗耶。答曰。此文應如是說。過去道是也。不應說起曾得道現在前。若作是說。有何意耶。答曰。此道雖是行修。今修今猗。亦是得修已修已猗。若道現在。彼道今修今猗耶。答曰。若道現在。彼道今修今猗。或具二修。謂得修行修。或有唯行修者。頗道今修今猗。彼道非現在耶。答曰。有起未曾得道現在前未來相似者。修相似有四種。一修相似。二戒相似。三界相似。四性相似。修相似者此中說起未曾得道現在前。未來相似者修此中或有說。有漏道有漏道相似修。無漏道無漏相似修。評曰。應作是說。有漏道有漏道無漏道相似修。無漏道有無漏道有漏道相似。所以者何。以彼力故。起世俗道現在前。有漏

無漏道修起無漏道現在前無漏有漏道修。戒相似者。如業揵度說。若成就過去戒。亦成就未來現在相似戒耶。相似戒者。如逮解脫戒。有相似逮解脫戒。禪戒有相似禪戒。無漏戒有相似無漏戒。有作戒有相似有作戒。無作戒有相似無作戒。界相似者。如根揵度說。若成就此相似眼根。亦成就此相似身根耶。若法同在一界可得者名界相似。欲界法與欲界法相似。色界法與色界法相似。無色界法與無色界法相似。性相似者。如毗尼中說。尊者陀婆摩羅子。左手放光。為諸相似比丘分房舍臥具。相似誦修多羅者。同在一處。相似誦毗尼者。同在一處。相似誦阿毗曇者。同在一處。相似行阿練若法者。同在一處。欲令諸比丘同住談論靜默者。各相隨順故。余經亦說。眾生種類相似相隨。行惡者與行惡者相隨。行善者與行善者相隨。此中於此四種相似中依修相似而作論。起不凈觀現在前。未來有無量不凈觀剎那修。諸未來修。與最初剎那俱者。此是今修。謂得修。彼道非現在在未來故。阿那般那念處。暖頂忍世第一法。見道修道。盡智現在前時。說亦如是。問曰。退阿羅漢果。住須陀洹果時。須陀洹果。但是得亦是修耶。答曰。但是得不修。若還得阿羅漢果時。但是得亦是修耶。答曰。過去者是得非修。未來者是得亦修。問曰。

【現代漢語翻譯】 現代漢語譯本 修習無漏道，當無漏道顯現時，修習的是無漏和有漏之道。戒的相似性，如《業揵度》所說：如果成就了過去的戒，是否也成就了未來和現在的相似戒呢？相似戒，例如獲得解脫戒，有相似的獲得解脫戒；禪戒有相似的禪戒；無漏戒有相似的無漏戒；有作戒有相似的有作戒；無作戒有相似的無作戒。界的相似性，如《根揵度》所說：如果成就了這種相似的眼根，是否也成就了這種相似的身根呢？如果法存在於同一界中，可以獲得，就稱為界的相似。欲界法與欲界法相似，法與法相似，無法與無法相似。性的相似性，如《毗尼》中所說：尊者陀婆摩羅子，左手放光，為相似的比丘分配房舍臥具。相似誦讀修多羅（Sutra，經）的比丘，同在一處；相似誦讀毗尼（Vinaya，律）的比丘，同在一處；相似誦讀阿毗曇（Abhidhamma，論）的比丘，同在一處；相似修行阿練若法（Araṇya，森林修行）的比丘，同在一處。爲了讓比丘們共同居住，談論和靜默，所以各自相互隨順。其他經典也說，眾生的種類相似的會相互跟隨，行惡的人與行惡的人相互跟隨，行善的人與行善的人相互跟隨。這裡，在這四種相似性中，依據修習的相似性而作論。當不凈觀顯現時，未來有無量不凈觀的剎那修習。這些未來的修習，與最初的剎那同時具備，這就是現在的修習，稱為『得修』。因為彼道不在現在，而在未來。阿那般那念處（Ānāpānasmṛti，安般念），暖位、頂位、忍位、世第一法，見道、修道，當盡智（Kṣayajñāna，知盡智）顯現時，說法也是如此。問：如果退失阿羅漢果（Arhat，阿羅漢），停留在須陀洹果（Srotaāpanna，入流果）時，須陀洹果只是『得』，還是也『修』呢？答：只是『得』，不『修』。如果還證得阿羅漢果時，只是『得』，還是也『修』呢？答：過去的只是『得』，不是『修』；未來的既是『得』，也是『修』。問：

【English Translation】 English version Cultivating the unconditioned path, when the unconditioned path manifests, one cultivates both the unconditioned and conditioned paths. Similarity in precepts, as stated in the Karma-skandha: If one has accomplished past precepts, does one also accomplish similar future and present precepts? Similar precepts, such as the precepts of attained liberation, there are similar precepts of attained liberation; dhyāna (meditation) precepts have similar dhyāna precepts; unconditioned precepts have similar unconditioned precepts; active precepts have similar active precepts; inactive precepts have similar inactive precepts. Similarity in realms, as stated in the Indriya-skandha: If one has accomplished this similar eye-faculty, does one also accomplish this similar body-faculty? If a dharma (teaching, element) exists within the same realm and can be attained, it is called similarity in realm. The dharma of the desire realm is similar to the dharma of the desire realm, dharma is similar to dharma, undharma is similar to undharma. Similarity in nature, as stated in the Vinaya: The Venerable Dhava-malla-putra, with light emanating from his left hand, distributed dwellings and bedding to similar bhikṣus (monks). Bhikṣus who similarly recite the Sutras (discourses) are in the same place; bhikṣus who similarly recite the Vinaya (monastic rules) are in the same place; bhikṣus who similarly recite the Abhidhamma (higher teachings) are in the same place; bhikṣus who similarly practice āraṇya (forest) practices are in the same place. In order to allow the bhikṣus to live together, discuss, and remain silent, they follow each other accordingly. Other sutras also state that beings of similar kinds follow each other; those who act evilly follow those who act evilly; those who act virtuously follow those who act virtuously. Here, among these four kinds of similarity, the discussion is based on the similarity of cultivation. When the contemplation of impurity manifests, there are countless moments of cultivating the contemplation of impurity in the future. These future cultivations, together with the initial moment, constitute the present cultivation, which is called 'attainment-cultivation'. Because that path is not in the present, but in the future. Ānāpānasmṛti (mindfulness of breathing), the stages of warmth, peak, forbearance, and the highest mundane dharma, the paths of seeing and cultivation, when kṣayajñāna (knowledge of exhaustion) manifests, the explanation is the same. Question: If one regresses from the fruit of an Arhat (one who has attained nirvana) and remains in the fruit of a Srotaāpanna (stream-enterer), is the fruit of a Srotaāpanna only 'attainment' or also 'cultivation'? Answer: It is only 'attainment', not 'cultivation'. If one re-attains the fruit of an Arhat, is it only 'attainment' or also 'cultivation'? Answer: The past is only 'attainment', not 'cultivation'; the future is both 'attainment' and 'cultivation'. Question:

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何故過去者是得非修。未來者是得亦修耶。答曰。若有現在因者。有得亦修。若無現在因者。但得非修。問曰。須陀洹果。亦有現在因。何故但得非修耶。答曰。若有現在因。能勝進者。是得亦修。住須陀洹果。雖有現在因。而是退道故。但得非修。◎

阿毗曇毗婆沙論卷第五十四 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十五

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

◎智揵度修智品第三之一

八智。法智比智他心智等智苦智集智滅智道智。云何法智。乃至道智。如此章及解章義。此中應廣說優波提舍。問曰。彼尊者迦旃延子。何故依八智而作論。答曰。此中應廣如使揵度大章中說。法智攝幾智。乃至道智攝幾智。問曰。何故作此論。答曰。為止並義者意故。如毗婆阇婆提說攝他性法不攝自性法。為止如是說者意。而作此論。攝如使揵度一行品中廣說。

法智攝法智。亦攝五智少分。謂他心智苦集滅道智。總而言之。法智攝法智。然法智在六地。謂未至中間根本四禪。未至禪中者。攝未至禪中者。乃至第四禪中者。攝第四禪中者。又法智是四智。謂是苦智。乃至道智。苦智攝苦法智。乃至道智。攝道法

【現代漢語翻譯】 現代漢語譯本： 問：為什麼過去的果位是證得而非修習，而未來的果位是證得也是修習呢？ 答：如果存在現在的因，那麼就是證得也是修習。如果不存在現在的因，那麼就只是證得而非修習。 問：須陀洹果（Sotapanna-phala，預流果）也有現在的因，為什麼只是證得而非修習呢？ 答：如果存在現在的因，並且能夠勝進，那就是證得也是修習。安住于須陀洹果，雖然有現在的因，但是因為是退道，所以只是證得而非修習。

《阿毗曇毗婆沙論》卷第五十四 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第五十五

迦旃延子（Katyayaniputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

智揵度修智品第三之一

八智：法智（dharma-jnana）、比智（anvaya-jnana）、他心智（citta-jnana）、等智（samata-jnana）、苦智（duhkha-jnana）、集智（samudaya-jnana）、滅智（nirodha-jnana）、道智（marga-jnana）。什麼是法智，乃至道智？如此章節以及解釋章節的意義。其中應該廣泛地說明優波提舍（upadesha，教導）。 問：那位尊者迦旃延子，為什麼依據八智而作論？ 答：其中應該廣泛地如使揵度大章中說。法智攝幾智，乃至道智攝幾智？ 問：為什麼作此論？ 答：爲了阻止並義者的意圖。如毗婆阇婆提（Vibhajyavadin）說攝取他性法不攝取自性法。爲了阻止如此說者的意圖，而作此論。攝取如使揵度一行品中廣泛地說。

法智攝取法智，也攝取五智的少分，即他心智、苦智、集智、滅智、道智。總而言之，法智攝取法智。然而法智在六地，即未至定（anagamin）、中間定（dhyana-antara）、根本四禪（rupa-dhyana）。在未至禪中的人，攝取未至禪中的法智；乃至第四禪中的人，攝取第四禪中的法智。又法智是四智，即是苦智，乃至道智。苦智攝取苦法智，乃至道智，攝取道法智。

【English Translation】 English version: Question: Why is the past attainment gained but not cultivated, while the future attainment is both gained and cultivated? Answer: If there is a present cause, then it is both gained and cultivated. If there is no present cause, then it is only gained but not cultivated. Question: The Sotapanna-phala (stream-enterer fruit) also has a present cause, why is it only gained but not cultivated? Answer: If there is a present cause and it can lead to further progress, then it is both gained and cultivated. Remaining in the Sotapanna-phala, although there is a present cause, it is a path of regression, so it is only gained but not cultivated.

Abhidhamma-vibhasa-sastra, Volume 54 Taisho Tripitaka, Volume 28, No. 1546, Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra, Volume 55

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by the Tripitaka Master Buddhavarman from India during the Northern Liang Dynasty, together with Dao Tai and others

Chapter 3.1: Wisdom Skandha - Cultivating Wisdom

The eight wisdoms are: dharma-jnana (wisdom of dharma), anvaya-jnana (wisdom of inference), citta-jnana (wisdom of others' minds), samata-jnana (wisdom of equality), duhkha-jnana (wisdom of suffering), samudaya-jnana (wisdom of origination), nirodha-jnana (wisdom of cessation), and marga-jnana (wisdom of the path). What is dharma-jnana, and so on, up to marga-jnana? This chapter and the explanation of the chapter's meaning. Here, the upadesha (teaching) should be extensively explained. Question: Why did the venerable Katyayaniputra compose this treatise based on the eight wisdoms? Answer: It should be extensively explained here as in the great chapter on the Skandha of Causes. How many wisdoms does dharma-jnana encompass, and so on, up to how many wisdoms does marga-jnana encompass? Question: Why was this treatise composed? Answer: To stop the intention of those who combine meanings. For example, the Vibhajyavadin (distinctionists) say that they include the nature of other dharmas but do not include the nature of self dharmas. To stop the intention of those who say this, this treatise was composed. Inclusion is extensively discussed in the chapter on the Line of Causes.

Dharma-jnana encompasses dharma-jnana, and also encompasses a small part of the five wisdoms, namely citta-jnana, duhkha-jnana, samudaya-jnana, nirodha-jnana, and marga-jnana. In general, dharma-jnana encompasses dharma-jnana. However, dharma-jnana is in six grounds, namely anagamin (non-returner), dhyana-antara (intermediate dhyana), and the four rupa-dhyana (form dhyanas). Those in the anagamin dhyana encompass the dharma-jnana in the anagamin dhyana; and so on, those in the fourth dhyana encompass the dharma-jnana in the fourth dhyana. Furthermore, dharma-jnana is the four wisdoms, namely the wisdom of suffering, and so on, up to the wisdom of the path. The wisdom of suffering encompasses the dharma-jnana of suffering, and so on, the wisdom of the path encompasses the dharma-jnana of the path.

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智。又法智在過去未來現在。過去者攝過去者。未來現在者。攝未來現在者。又過去法智。有無量剎那。彼剎那即攝彼剎那。未來現在說亦如是。云何攝他心智少分邪。答曰。他心智是有漏無漏。攝無漏者。不攝有漏者。彼無漏復有二種。謂法智分比智分。攝法智分。不攝比智分。是名少分。云何攝苦智少分邪。答曰。苦智是法智分比智分。攝法智分。不攝比智分。是名少分。乃至道智說亦如是。比智攝比智。亦攝五智少分。廣說如法智他心智攝他心智。亦攝四智少分。謂法智比智等智道智。總而言之。他心智攝他心智。然他心智在根本四禪中初禪者。攝初禪者。乃至第四禪者。攝第四禪者。又他心智。是有漏無漏。有漏者攝有漏者。無漏者攝無漏者。又他心智。是法智分比智分。法智分攝法智分者。比智分攝比智分者。在過去未來現在。如先所說。云何攝法智少分邪。法智是四智攝道智不攝余智。是名少分。又道智是總相別相。攝別相者。不攝總相者。道智有緣三世者。有緣現在者。有緣自身。有緣他身者。有緣心心數法者。有緣五陰者。攝緣現在他身心心數法者。不攝緣過去未來自身及五陰者。是名少分。比智亦如是。隨相而說。云何攝等智少分邪。答曰。等智在十一地。從欲界乃至非想非非想處。攝在根本四禪

【現代漢語翻譯】 現代漢語譯本 智（jnana，智慧）。又法智（dharma-jnana，對法的智慧）在過去、未來、現在。過去者攝過去者，未來現在者，攝未來現在者。又過去法智，有無量剎那（ksana，瞬間）。彼剎那即攝彼剎那。未來現在說亦如是。 云何攝他心智（para-citta-jnana，知他人心智）少分邪？答曰：他心智是有漏無漏。攝無漏者，不攝有漏者。彼無漏復有二種，謂法智分、比智分。攝法智分，不攝比智分，是名少分。 云何攝苦智（duhkha-jnana，對苦的智慧）少分邪？答曰：苦智是法智分、比智分。攝法智分，不攝比智分，是名少分。乃至道智（marga-jnana，對道的智慧）說亦如是。 比智（anvaya-jnana，類比的智慧）攝比智，亦攝五智少分。廣說如法智。他心智攝他心智，亦攝四智少分，謂法智、比智、等智（samana-jnana，平等的智慧）、道智。總而言之，他心智攝他心智。然他心智在根本四禪（dhyana，禪定）中，初禪者，攝初禪者，乃至第四禪者，攝第四禪者。 又他心智，是有漏無漏。有漏者攝有漏者，無漏者攝無漏者。又他心智，是法智分、比智分。法智分攝法智分者，比智分攝比智分者。在過去未來現在，如先所說。 云何攝法智少分邪？法智是四智攝，道智不攝余智，是名少分。又道智是總相別相。攝別相者，不攝總相者。道智有緣三世者，有緣現在者。有緣自身，有緣他身者。有緣心心數法者，有緣五陰（skandha，五蘊）者。攝緣現在他身心心數法者，不攝緣過去未來自身及五陰者，是名少分。比智亦如是，隨相而說。 云何攝等智少分邪？答曰：等智在十一地，從欲界乃至非想非非想處。攝在根本四禪。

【English Translation】 English version Wisdom (jnana). Furthermore, dharma-jnana (wisdom regarding the Dharma) exists in the past, future, and present. That which is past encompasses the past; that which is future and present encompasses the future and present. Moreover, past dharma-jnana has countless kshanas (moments). Each kshana encompasses that kshana. The same is said for the future and present. How does para-citta-jnana (wisdom of knowing others' minds) encompass a small portion? The answer is: para-citta-jnana is with outflows (asrava) and without outflows. That which is without outflows encompasses that which is without outflows, and does not encompass that which is with outflows. That which is without outflows is further of two kinds: namely, the dharma-jnana aspect and the anvaya-jnana aspect. It encompasses the dharma-jnana aspect, but does not encompass the anvaya-jnana aspect. This is called a small portion. How does duhkha-jnana (wisdom regarding suffering) encompass a small portion? The answer is: duhkha-jnana is of the dharma-jnana aspect and the anvaya-jnana aspect. It encompasses the dharma-jnana aspect, but does not encompass the anvaya-jnana aspect. This is called a small portion. The same is said even up to marga-jnana (wisdom regarding the path). Anvaya-jnana (wisdom of inference) encompasses anvaya-jnana, and also encompasses a small portion of the five wisdoms. Speaking broadly, like dharma-jnana. Para-citta-jnana encompasses para-citta-jnana, and also encompasses a small portion of the four wisdoms, namely, dharma-jnana, anvaya-jnana, samana-jnana (wisdom of equality), and marga-jnana. In summary, para-citta-jnana encompasses para-citta-jnana. However, para-citta-jnana in the four fundamental dhyanas (meditative states): that in the first dhyana encompasses that in the first dhyana, and so on, that in the fourth dhyana encompasses that in the fourth dhyana. Furthermore, para-citta-jnana is with outflows and without outflows. That which is with outflows encompasses that which is with outflows, and that which is without outflows encompasses that which is without outflows. Furthermore, para-citta-jnana is of the dharma-jnana aspect and the anvaya-jnana aspect. The dharma-jnana aspect encompasses the dharma-jnana aspect, and the anvaya-jnana aspect encompasses the anvaya-jnana aspect. In the past, future, and present, as previously stated. How does dharma-jnana encompass a small portion? Dharma-jnana is encompassed by the four wisdoms, but marga-jnana does not encompass the remaining wisdoms. This is called a small portion. Furthermore, marga-jnana is of the general characteristic and the specific characteristic. That which encompasses the specific characteristic does not encompass the general characteristic. Marga-jnana has that which conditions the three times, and that which conditions the present. It has that which conditions oneself, and that which conditions others. It has that which conditions the mind and mental phenomena, and that which conditions the five skandhas (aggregates). That which encompasses conditioning the mind and mental phenomena of others in the present does not encompass conditioning oneself and the five skandhas in the past and future. This is called a small portion. The same is said for anvaya-jnana, speaking according to the characteristics. How does samana-jnana encompass a small portion? The answer is: samana-jnana is in the eleven realms, from the desire realm up to the realm of neither perception nor non-perception. It is encompassed in the four fundamental dhyanas.

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地者。不攝餘地者。又等智緣總相別相。攝別相者。不攝總相。余廣說如上。云何攝道智少分。答曰。道智在九地。謂未至中間根本四禪三無色定。攝根本禪地。不攝餘地者。是名少分。又道智緣總相別相。乃至廣說。是名少分。等智攝等智。亦攝一智少分。謂他心智。總而言之。等智攝等智。然等智在十一地。謂欲界未至中間根本四禪四無色定。欲界攝欲界者。乃至非想非非想處攝非想非非想處者。又欲界者。有善穢污不隱沒無記。善攝善者。穢污攝穢污者。不隱沒無記攝不隱沒無記者。此三在過去未來現在。過去未來現在。即攝過去未來現在者。又過去。有無量剎那。彼剎那即攝彼剎那者。未來亦如是。如是欲界乃至非想非非想地說亦如是。云何攝他心智少分。答曰。他心智是有漏無漏。攝有漏者。不攝無漏者。是名少分。苦智攝苦智。亦攝二智少分。謂法智比智。總而言之。苦智攝苦智。然苦智在九地。謂未至中間根本四禪三無色定。未至禪攝未至禪者。乃至無所有處攝無所有處者。余廣說如上。云何攝法智少分。答曰。法智是四智。謂苦集滅道智。攝苦智分。不攝余智分。是名少分。如法智比智亦如是。如苦智。集滅智亦如是。道智攝道智。亦攝三智少分。謂法智比智他心智。總而言之。道智攝道智。廣說如

【現代漢語翻譯】 現代漢語譯本 地界（Dhi，指地界）如何不完全包含其他地界？答：又如等智（Samacitta-ñana，指平等智）所緣的總相和別相，只包含別相，而不包含總相。其餘的詳細解釋如前所述。 如何包含道智（Magga-ñana，指道智）的小部分？答：道智存在於九地（Bhumi，指禪定境界），即未至定（Avihata-samadhi，指未至定）、中間禪（Antara-dhyana，指中間禪）、根本四禪（Catutthajhana，指四根本禪）和三無色定（Arupa-samapatti，指三無色定）。只包含根本禪地，而不包含其餘的地界，這稱為小部分。又如道智所緣的總相和別相，乃至詳細解釋，這稱為小部分。 等智包含等智，也包含一種智的小部分，即他心智（Paracitta-ñana，指他心智）。總而言之，等智包含等智。然而，等智存在於十一地，即欲界（Kama-dhatu，指欲界）、未至定、中間禪、根本四禪和四無色定。欲界包含欲界，乃至非想非非想處（Nevasaññanasaññayatana，指非想非非想處）包含非想非非想處。又如欲界，有善、穢污、不隱沒無記（Avyakrta，指無記）。善包含善，穢污包含穢污，不隱沒無記包含不隱沒無記。這三種存在於過去、未來、現在。過去、未來、現在，即包含過去、未來、現在。又如過去，有無量剎那（Ksana，指剎那），彼剎那即包含彼剎那。未來也是如此。如是欲界乃至非想非非想處，說法也是如此。 如何包含他心智的小部分？答：他心智是有漏（Sasrava，指有煩惱）和無漏（Anasrava，指無煩惱）的。只包含有漏的，而不包含無漏的，這稱為小部分。 苦智（Dukkha-ñana，指苦智）包含苦智，也包含兩種智的小部分，即法智（Dharma-ñana，指法智）和比智（Anvaya-ñana，指比智）。總而言之，苦智包含苦智。然而，苦智存在於九地，即未至定、中間禪、根本四禪和三無色定。未至禪包含未至禪，乃至無所有處（Akincaññayatana，指無所有處）包含無所有處。其餘的詳細解釋如前所述。 如何包含法智的小部分？答：法智是四智，即苦智、集智（Samudaya-ñana，指集智）、滅智（Nirodha-ñana，指滅智）和道智。只包含苦智的部分，而不包含其餘智的部分，這稱為小部分。如法智，比智也是如此。如苦智，集智、滅智也是如此。 道智包含道智，也包含三種智的小部分，即法智、比智和他心智。總而言之，道智包含道智，詳細解釋如...

【English Translation】 English version How does the earth element (Dhi) not fully encompass other earth elements? Answer: Furthermore, like the general and specific characteristics cognized by Equal Knowledge (Samacitta-ñana), it encompasses only the specific characteristics, not the general ones. The remaining detailed explanations are as previously stated. How does it encompass a small portion of the Knowledge of the Path (Magga-ñana)? Answer: The Knowledge of the Path exists in nine realms (Bhumi), namely the Preliminary Concentration (Avihata-samadhi), the Intermediate Meditation (Antara-dhyana), the Four Fundamental Absorptions (Catutthajhana), and the Three Formless Absorptions (Arupa-samapatti). It encompasses only the realm of the Fundamental Absorptions, not the remaining realms; this is called a small portion. Furthermore, like the general and specific characteristics cognized by the Knowledge of the Path, and so on in detail, this is called a small portion. Equal Knowledge encompasses Equal Knowledge, and also encompasses a small portion of one knowledge, namely the Knowledge of Others' Minds (Paracitta-ñana). In summary, Equal Knowledge encompasses Equal Knowledge. However, Equal Knowledge exists in eleven realms, namely the Desire Realm (Kama-dhatu), the Preliminary Concentration, the Intermediate Meditation, the Four Fundamental Absorptions, and the Four Formless Absorptions. The Desire Realm encompasses the Desire Realm, and so on, up to the Realm of Neither Perception Nor Non-Perception (Nevasaññanasaññayatana) encompassing the Realm of Neither Perception Nor Non-Perception. Furthermore, like the Desire Realm, there are wholesome, defiled, non-obscured, and neutral (Avyakrta). The wholesome encompasses the wholesome, the defiled encompasses the defiled, and the non-obscured neutral encompasses the non-obscured neutral. These three exist in the past, future, and present. The past, future, and present, that is, encompassing the past, future, and present. Furthermore, like the past, there are countless moments (Ksana); that moment encompasses that moment. The future is also the same. Thus, the explanation is the same for the Desire Realm up to the Realm of Neither Perception Nor Non-Perception. How does it encompass a small portion of the Knowledge of Others' Minds? Answer: The Knowledge of Others' Minds is with outflows (Sasrava) and without outflows (Anasrava). It encompasses only that with outflows, not that without outflows; this is called a small portion. The Knowledge of Suffering (Dukkha-ñana) encompasses the Knowledge of Suffering, and also encompasses a small portion of two knowledges, namely the Knowledge of Dharma (Dharma-ñana) and the Knowledge of Inference (Anvaya-ñana). In summary, the Knowledge of Suffering encompasses the Knowledge of Suffering. However, the Knowledge of Suffering exists in nine realms, namely the Preliminary Concentration, the Intermediate Meditation, the Four Fundamental Absorptions, and the Three Formless Absorptions. The Preliminary Concentration encompasses the Preliminary Concentration, and so on, up to the Realm of Nothingness (Akincaññayatana) encompassing the Realm of Nothingness. The remaining detailed explanations are as previously stated. How does it encompass a small portion of the Knowledge of Dharma? Answer: The Knowledge of Dharma is the four knowledges, namely the Knowledge of Suffering, the Knowledge of Origin (Samudaya-ñana), the Knowledge of Cessation (Nirodha-ñana), and the Knowledge of the Path. It encompasses only the portion of the Knowledge of Suffering, not the portion of the remaining knowledges; this is called a small portion. Like the Knowledge of Dharma, so too is the Knowledge of Inference. Like the Knowledge of Suffering, so too are the Knowledge of Origin and the Knowledge of Cessation. The Knowledge of the Path encompasses the Knowledge of the Path, and also encompasses a small portion of three knowledges, namely the Knowledge of Dharma, the Knowledge of Inference, and the Knowledge of Others' Minds. In summary, the Knowledge of the Path encompasses the Knowledge of the Path, and the detailed explanation is as...

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上。苦智異者。攝他心智少分。云何攝他心智少分。答曰。他心智是有漏無漏。攝無漏者。不攝有漏者。是名少分。若成就法智。於此八智。為成就幾不成就幾。問曰。何故作此論。答曰。為止說無成就者意故。而作此論。

若成就法智。於此八智。為成就幾。不成就幾。答曰。或成就三四五六七八。苦法智時。無他心智三。謂法智苦智等智。有他心智四。苦比忍時。無他心智三。有他心智四。此中增見增慧增道。不增智不增名。苦比智時。無他心智四。謂法智比智等智苦智。有他心智五。此中增見增慧增道增智增名。集法忍時。無他心智四。有他心智五。此中增見增慧增道。不增智不增名。集法智時。無他心智五。謂法智比智等智苦智集智。有他心智六。此中增見增慧增道增智增名。集法忍時。無他心智五。有他心智六。此中增見增慧增道。不增智不增名。集比智時。無他心智五。有他心智六。此中增見增慧增道。不增智不增名。所以者何。苦比智時。已立比智名。集法智時。已立集智名。滅法忍時。無他心智五。有他心智六。此中增見增慧增道。不增智不增名。滅法智時。無他心智六。謂法智比智等智集智滅智。有他心智七。此中增見增慧增道增智增名。滅比忍時。無他心智六。有他心智七。此中增見增慧

【現代漢語翻譯】 現代漢語譯本： 問：苦智（Dukkha-ñāṇa，對苦諦的智慧）的差異是什麼？答：攝取他心智（paracitta-ñāṇa，瞭解他人心念的智慧）的小部分。問：如何攝取他心智的小部分？答：他心智有有漏（sāsava，與煩惱相關的）和無漏（anāsava，與煩惱無關的）兩種。攝取無漏的他心智，不攝取有漏的他心智，這稱為小部分。如果成就了法智（dhamma-ñāṇa，對法的智慧），對於這八種智，成就了幾種，不成就了幾種？問：為什麼要做這個論述？答：爲了阻止有人說沒有成就任何智，所以做這個論述。 如果成就了法智，對於這八種智，成就了幾種，不成就了幾種？答：或者成就三、四、五、六、七、八種。在苦法智（Dukkha-dhamma-ñāṇa，對苦諦之法的智慧）時，沒有他心智，成就三種，即法智、苦智（Dukkha-ñāṇa，對苦諦的智慧）、等智（sāmañña-ñāṇa，共相智）。有他心智，成就四種。在苦比忍（Dukkha-anvaya-khanti，對苦諦相應的忍）時，沒有他心智，成就三種。有他心智，成就四種。這裡增加了見（diṭṭhi，見道）、增慧（paññā，智慧增長）、增道（magga，道）。不增智（ñāṇa，智慧）、不增名（nāma，名）。在苦比智（Dukkha-anvaya-ñāṇa，對苦諦相應的智）時，沒有他心智，成就四種，即法智、比智（anvaya-ñāṇa，類比智）、等智、苦智。有他心智，成就五種。這裡增加了見、增慧、增道、增智、增名。在集法忍（Samudaya-dhamma-khanti，對集諦之法的忍）時，沒有他心智，成就四種。有他心智，成就五種。這裡增加了見、增慧、增道。不增智、不增名。在集法智（Samudaya-dhamma-ñāṇa，對集諦之法的智慧）時，沒有他心智，成就五種，即法智、比智、等智、苦智、集智（Samudaya-ñāṇa，對集諦的智慧）。有他心智，成就六種。這裡增加了見、增慧、增道、增智、增名。在集比忍（Samudaya-anvaya-khanti，對集諦相應的忍）時，沒有他心智，成就五種。有他心智，成就六種。這裡增加了見、增慧、增道。不增智、不增名。在集比智（Samudaya-anvaya-ñāṇa，對集諦相應的智）時，沒有他心智，成就五種。有他心智，成就六種。這裡增加了見、增慧、增道。不增智、不增名。為什麼呢？因為在苦比智時，已經建立了比智的名。在集法智時，已經建立了集智的名。在滅法忍（Nirodha-dhamma-khanti，對滅諦之法的忍）時，沒有他心智，成就五種。有他心智，成就六種。這裡增加了見、增慧、增道。不增智、不增名。在滅法智（Nirodha-dhamma-ñāṇa，對滅諦之法的智慧）時，沒有他心智，成就六種，即法智、比智、等智、集智、滅智（Nirodha-ñāṇa，對滅諦的智慧）。有他心智，成就七種。這裡增加了見、增慧、增道、增智、增名。在滅比忍（Nirodha-anvaya-khanti，對滅諦相應的忍）時，沒有他心智，成就六種。有他心智，成就七種。這裡增加了見、增慧

【English Translation】 English version: Question: What is the difference in the knowledge of suffering (Dukkha-ñāṇa, knowledge of the truth of suffering)? Answer: It is a small portion of the knowledge of others' minds (paracitta-ñāṇa, knowledge of the minds of others). Question: How is it a small portion of the knowledge of others' minds? Answer: The knowledge of others' minds is both with defilements (sāsava, associated with afflictions) and without defilements (anāsava, not associated with afflictions). Taking the knowledge of others' minds without defilements, not taking the knowledge of others' minds with defilements, this is called a small portion. If one has attained the knowledge of the Dhamma (dhamma-ñāṇa, knowledge of the law), how many of these eight knowledges are attained, and how many are not attained? Question: Why is this discussion made? Answer: This discussion is made to prevent the idea that no knowledge is attained. If one has attained the knowledge of the Dhamma, how many of these eight knowledges are attained, and how many are not attained? Answer: One may attain three, four, five, six, seven, or eight. At the time of the knowledge of the Dhamma of suffering (Dukkha-dhamma-ñāṇa, knowledge of the Dhamma of the truth of suffering), without the knowledge of others' minds, three are attained, namely the knowledge of the Dhamma, the knowledge of suffering (Dukkha-ñāṇa, knowledge of the truth of suffering), and the knowledge of equality (sāmañña-ñāṇa, knowledge of common characteristics). With the knowledge of others' minds, four are attained. At the time of the forbearance of inference of suffering (Dukkha-anvaya-khanti, forbearance of inference corresponding to the truth of suffering), without the knowledge of others' minds, three are attained. With the knowledge of others' minds, four are attained. Here, there is an increase in view (diṭṭhi, right view), an increase in wisdom (paññā, increase in wisdom), and an increase in the path (magga, the path). There is no increase in knowledge (ñāṇa, wisdom) and no increase in name (nāma, name). At the time of the knowledge of inference of suffering (Dukkha-anvaya-ñāṇa, knowledge of inference corresponding to the truth of suffering), without the knowledge of others' minds, four are attained, namely the knowledge of the Dhamma, the knowledge of inference (anvaya-ñāṇa, inferential knowledge), the knowledge of equality, and the knowledge of suffering. With the knowledge of others' minds, five are attained. Here, there is an increase in view, an increase in wisdom, an increase in the path, an increase in knowledge, and an increase in name. At the time of the forbearance of the Dhamma of origin (Samudaya-dhamma-khanti, forbearance of the Dhamma of the truth of origin), without the knowledge of others' minds, four are attained. With the knowledge of others' minds, five are attained. Here, there is an increase in view, an increase in wisdom, and an increase in the path. There is no increase in knowledge and no increase in name. At the time of the knowledge of the Dhamma of origin (Samudaya-dhamma-ñāṇa, knowledge of the Dhamma of the truth of origin), without the knowledge of others' minds, five are attained, namely the knowledge of the Dhamma, the knowledge of inference, the knowledge of equality, the knowledge of suffering, and the knowledge of origin (Samudaya-ñāṇa, knowledge of the truth of origin). With the knowledge of others' minds, six are attained. Here, there is an increase in view, an increase in wisdom, an increase in the path, an increase in knowledge, and an increase in name. At the time of the forbearance of inference of origin (Samudaya-anvaya-khanti, forbearance of inference corresponding to the truth of origin), without the knowledge of others' minds, five are attained. With the knowledge of others' minds, six are attained. Here, there is an increase in view, an increase in wisdom, and an increase in the path. There is no increase in knowledge and no increase in name. At the time of the knowledge of inference of origin (Samudaya-anvaya-ñāṇa, knowledge of inference corresponding to the truth of origin), without the knowledge of others' minds, five are attained. With the knowledge of others' minds, six are attained. Here, there is an increase in view, an increase in wisdom, and an increase in the path. There is no increase in knowledge and no increase in name. Why? Because at the time of the knowledge of inference of suffering, the name 'knowledge of inference' has already been established. At the time of the knowledge of the Dhamma of origin, the name 'knowledge of origin' has already been established. At the time of the forbearance of the Dhamma of cessation (Nirodha-dhamma-khanti, forbearance of the Dhamma of the truth of cessation), without the knowledge of others' minds, five are attained. With the knowledge of others' minds, six are attained. Here, there is an increase in view, an increase in wisdom, and an increase in the path. There is no increase in knowledge and no increase in name. At the time of the knowledge of the Dhamma of cessation (Nirodha-dhamma-ñāṇa, knowledge of the Dhamma of the truth of cessation), without the knowledge of others' minds, six are attained, namely the knowledge of the Dhamma, the knowledge of inference, the knowledge of equality, the knowledge of origin, and the knowledge of cessation (Nirodha-ñāṇa, knowledge of the truth of cessation). With the knowledge of others' minds, seven are attained. Here, there is an increase in view, an increase in wisdom, an increase in the path, an increase in knowledge, and an increase in name. At the time of the forbearance of inference of cessation (Nirodha-anvaya-khanti, forbearance of inference corresponding to the truth of cessation), without the knowledge of others' minds, six are attained. With the knowledge of others' minds, seven are attained. Here, there is an increase in view, an increase in wisdom

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增道。不增智不增名。滅比智時。無他心智六。有他心智七。此中增見增慧增道。不增智不增名。所以者何。滅法智時。已立滅智名。苦比智時。已立比智名。道法忍時。無他心智六。有他心智七。此中增見增慧增道。不增智不增名。道法智時。無他心智七。謂法智比智等智苦智集智滅智道智。有他心智八。此中增見增慧增道增智增名。道比忍時。無他心智七。有他心智八。此中增見增慧增道。不增智不增名。所以者何。道法智時。已立道智名。苦比智時。已立比智名。乃至成就道智。隨相而說。

若修法智時。亦修比智邪。修有四種。廣說如上。此中因二修而作論。謂得修行修。凡夫人離欲界欲時。方便道。九無礙道。八解脫道中現在修等智。未來亦修等智。第九解脫道中。現在修等智。未來修等智。他心智。離初禪欲時。若即依初禪作方便者。方便道中。現在修等智。未來修等智。他心智。若依第二禪邊作方便者。方便道。九無礙道。八解脫道。現在修等智。未來亦修等智。第九解脫道。現在修等智。未來修等智。他心智。乃至離第三禪欲亦如是。離第四禪欲時。若即依第四禪作方便者。方便道。現在修等智。未來修等智。他心智。若依空處邊作方便者。方便道。九無礙道。九解脫道。現在修等智。未來亦

【現代漢語翻譯】 現代漢語譯本： 增長道，但不增長智慧和名聲。當滅盡類智（比智，Kshanti-jnana）時，沒有他心智六（Paracitta-jnana，指六種他心智），有他心智七（指七種他心智）。這裡增長見解、增長智慧、增長道，但不增長智慧和名聲。為什麼呢？因為在滅盡法智（Dharma-jnana）時，已經建立了滅盡智的名號；在苦類智時，已經建立了類智的名號。在道法忍（Dharma-ksanti）時，沒有他心智六，有他心智七。這裡增長見解、增長智慧、增長道，但不增長智慧和名聲。在道法智（Dharma-jnana）時，沒有他心智七，即法智、類智、等智（Samata-jnana）、苦智、集智、滅智、道智，有他心智八。這裡增長見解、增長智慧、增長道、增長智慧、增長名聲。在道類忍（Kshanti-jnana）時，沒有他心智七，有他心智八。這裡增長見解、增長智慧、增長道，但不增長智慧和名聲。為什麼呢？因為在道法智時，已經建立了道智的名號；在苦類智時，已經建立了類智的名號。乃至成就道智，隨順其相而說。

如果修習法智時，是否也修習類智呢？修習有四種，詳細的說明如前所述。這裡因為兩種修習而作論述，即獲得修行修。凡夫離開欲界慾望時，在方便道（Upaya-marga）、九無礙道（Anantarya-marga）、八解脫道（Vimukti-marga）中，現在修習等智，未來也修習等智。在第九解脫道中，現在修習等智，未來修習等智、他心智。離開初禪慾望時，如果立即依靠初禪作為方便，在方便道中，現在修習等智，未來修習等智、他心智。如果依靠第二禪旁邊作為方便，在方便道、九無礙道、八解脫道中，現在修習等智，未來也修習等智。在第九解脫道中，現在修習等智，未來修習等智、他心智。乃至離開第三禪慾望也是這樣。離開第四禪慾望時，如果立即依靠第四禪作為方便，在方便道中，現在修習等智，未來修習等智、他心智。如果依靠空無邊處旁邊作為方便，在方便道、九無礙道、九解脫道中，現在修習等智，未來也

【English Translation】 English version: Increasing the Path, but not increasing wisdom or fame. When the extinction of Inferential Wisdom (Kshanti-jnana) occurs, there are not six Other-minds Knowledges (Paracitta-jnana, referring to six types of Other-minds Knowledges), but there are seven Other-minds Knowledges (referring to seven types of Other-minds Knowledges). Here, there is an increase in view, an increase in wisdom, and an increase in the Path, but not an increase in wisdom or fame. Why is that? Because when the extinction of Dharma Wisdom (Dharma-jnana) occurs, the name of Extinction Wisdom has already been established; when the Suffering Inferential Wisdom occurs, the name of Inferential Wisdom has already been established. When the Path Dharma-ksanti occurs, there are not six Other-minds Knowledges, but there are seven Other-minds Knowledges. Here, there is an increase in view, an increase in wisdom, and an increase in the Path, but not an increase in wisdom or fame. When the Path Dharma-jnana occurs, there are not seven Other-minds Knowledges, namely Dharma Wisdom, Inferential Wisdom, Equanimity Wisdom (Samata-jnana), Suffering Wisdom, Accumulation Wisdom, Extinction Wisdom, and Path Wisdom, but there are eight Other-minds Knowledges. Here, there is an increase in view, an increase in wisdom, an increase in the Path, an increase in wisdom, and an increase in fame. When the Path Inferential-ksanti occurs, there are not seven Other-minds Knowledges, but there are eight Other-minds Knowledges. Here, there is an increase in view, an increase in wisdom, and an increase in the Path, but not an increase in wisdom or fame. Why is that? Because when the Path Dharma-jnana occurs, the name of Path Wisdom has already been established; when the Suffering Inferential Wisdom occurs, the name of Inferential Wisdom has already been established. And so on, until the attainment of Path Wisdom, speaking according to its characteristics.

If one cultivates Dharma Wisdom, does one also cultivate Inferential Wisdom? There are four types of cultivation, as explained in detail above. Here, the discussion is based on two types of cultivation, namely the cultivation of attainment and the cultivation of practice. When ordinary people leave the desire realm, in the Expedient Path (Upaya-marga), the Nine Unobstructed Paths (Anantarya-marga), and the Eight Liberation Paths (Vimukti-marga), they currently cultivate Equanimity Wisdom, and in the future, they will also cultivate Equanimity Wisdom. In the Ninth Liberation Path, they currently cultivate Equanimity Wisdom, and in the future, they will cultivate Equanimity Wisdom and Other-minds Knowledge. When leaving the desire for the First Dhyana, if one immediately relies on the First Dhyana as a means, in the Expedient Path, one currently cultivates Equanimity Wisdom, and in the future, one will cultivate Equanimity Wisdom and Other-minds Knowledge. If one relies on the vicinity of the Second Dhyana as a means, in the Expedient Path, the Nine Unobstructed Paths, and the Eight Liberation Paths, one currently cultivates Equanimity Wisdom, and in the future, one will also cultivate Equanimity Wisdom. In the Ninth Liberation Path, one currently cultivates Equanimity Wisdom, and in the future, one will cultivate Equanimity Wisdom and Other-minds Knowledge. And so on, the same applies to leaving the desire for the Third Dhyana. When leaving the desire for the Fourth Dhyana, if one immediately relies on the Fourth Dhyana as a means, in the Expedient Path, one currently cultivates Equanimity Wisdom, and in the future, one will cultivate Equanimity Wisdom and Other-minds Knowledge. If one relies on the vicinity of the Realm of Infinite Space as a means, in the Expedient Path, the Nine Unobstructed Paths, and the Nine Liberation Paths, one currently cultivates Equanimity Wisdom, and in the future, one will also

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修等智。離空處欲時。方便道。九無礙道。九解脫道。現在修等智。未來亦修等智。乃至離無所有處欲。說亦如是。未離欲界欲凡夫。起四無量初二解脫初四勝處不凈安那般那唸唸處暖頂忍世第一法時。現在修等智。未來亦修等智。離欲界欲凡夫。起四無量初三解脫八勝處八一切處不凈安那般那唸唸處時。現在修等智。未來修等智。他心智。離欲界欲凡夫。起達分善根時。現在修等智。未來亦修等智。離欲界欲凡夫。起通時。方便道二解脫道中。現在修等智。未來修等智。他心智一解脫道中。現在修他心智。未來修等智。他心智五無礙道中。現在修等智。未來亦修等智。即彼凡夫。起無色界解脫空處一切處識處一切處依無色界念處時。現在修等智。未來亦修等智。此則說凡夫人聖人見道中起如是功德現在前。即是功德未來修。如起忍現在前。即未來修忍。起智現在前。即未來修智。唯除三心頃。未來修世俗道。謂苦比智。集比智。滅比智。修見道邊等智。問曰。何故見道中。唯修相似法。修道中修相似不相似法邪。答曰。見道中所緣定對治定故。唯修相似法。不修不相似者。修道中所緣不定對治亦不定故。修相似不相似法余答廣說。如雜揵度。若無他心智入見道道比智現在前時。現在修二智。謂道智比智。未來修六智

【現代漢語翻譯】 現代漢語譯本 修習等智（Samādhi-prajñā）。當舍離空無邊處（Ākāsānañcāyatana）的慾望時，修習方便道（upāya-mārga）、九無礙道（nava nirvedha-bhāgīya-mārga）、九解脫道（nava vimukti-mārga）。現在修習等智，未來也修習等智。乃至舍離無所有處（Ākiñcaññāyatana）的慾望，所說也像這樣。 尚未舍離欲界（Kāmadhātu）慾望的凡夫，生起四無量心（catasso appamaññā）、初二解脫（paṭhamadutiyavimokkha）、初四勝處（paṭhamacatutthābhibāyatana）、不凈觀（asubha）、安那般那念（ānāpānasati）、唸唸處（sati-paṭṭhāna）、暖位（ūsmagata）、頂位（mūrdhan）、忍位（kṣānti）、世第一法（laukikāgradharma）時，現在修習等智，未來也修習等智。 舍離欲界慾望的凡夫，生起四無量心、初三解脫（paṭhamatatiyavimokkha）、八勝處（attha abhibāyatanāni）、八一切處（attha kasināyatanāni）、不凈觀、安那般那念、唸唸處時，現在修習等智，未來修習等智。他心智（paracitta-jñāna），舍離欲界慾望的凡夫，生起達分善根（nirvedha-bhāgīya-kuśala-mūla）時，現在修習等智，未來也修習等智。 舍離欲界慾望的凡夫，生起神通（abhijñā）時，在方便道和二解脫道中，現在修習等智，未來修習等智。他心智在一解脫道中，現在修習他心智，未來修習等智。他心智在五無礙道中，現在修習等智，未來也修習等智。即是那些凡夫，生起無想解脫（āsaññika-vimokkha）、空無邊處一切處（ākāsānañcāyatana-kasināyatana）、識無邊處一切處（viññāṇañcāyatana-kasināyatana）、依無想念處（āsaññika-sati-paṭṭhāna）時，現在修習等智，未來也修習等智。 這說明凡夫和聖人在見道（darśana-mārga）中生起這樣的功德現在前，即是功德未來修習。例如生起忍現在前，即未來修習忍。生起智現在前，即未來修習智。唯除三心頃，未來修習世俗道（laukika-mārga），即苦比智（duḥkhe 'nvaya-jñāna）、集比智（samudaye 'nvaya-jñāna）、滅比智（nirodhe 'nvaya-jñāna），修習見道邊等智。 問：為什麼在見道中，只修習相似法，而在修道（bhāvanā-mārga）中修習相似和不相似法呢？答：因為見道中所緣（ālambana）是定的，對治（pratipakṣa）是定的，所以只修習相似法，不修習不相似法。修道中所緣不定，對治也不定，所以修習相似和不相似法。其餘的回答在《雜阿含經》（Saṃyukta-āgama）中廣說。如果沒有他心智，入見道時，道比智（mārge 'nvaya-jñāna）現在前時，現在修習二智，即道智（mārga-jñāna）和比智（anvaya-jñāna），未來修習六智。

【English Translation】 English version One cultivates equipoise-wisdom (Samādhi-prajñā). When detaching from the desire for the sphere of infinite space (Ākāsānañcāyatana), one cultivates the path of expedient means (upāya-mārga), the nine paths of unobstructedness (nava nirvedha-bhāgīya-mārga), and the nine paths of liberation (nava vimukti-mārga). One cultivates equipoise-wisdom now, and one will cultivate equipoise-wisdom in the future. And so it is said, even up to detaching from the desire for the sphere of nothingness (Ākiñcaññāyatana). An ordinary person who has not detached from the desire for the desire realm (Kāmadhātu), when arising the four immeasurables (catasso appamaññā), the first two liberations (paṭhamadutiyavimokkha), the first four mastery spheres (paṭhamacatutthābhibāyatana), contemplation of the impure (asubha), mindfulness of breathing (ānāpānasati), the stations of mindfulness (sati-paṭṭhāna), the stage of warmth (ūsmagata), the stage of peak (mūrdhan), the stage of forbearance (kṣānti), and the supreme mundane dharma (laukikāgradharma), one cultivates equipoise-wisdom now, and one will cultivate equipoise-wisdom in the future. An ordinary person who has detached from the desire for the desire realm, when arising the four immeasurables, the first three liberations (paṭhamatatiyavimokkha), the eight mastery spheres (attha abhibāyatanāni), the eight all-encompassing spheres (attha kasināyatanāni), contemplation of the impure, mindfulness of breathing, and the stations of mindfulness, one cultivates equipoise-wisdom now, and one will cultivate equipoise-wisdom in the future. With regard to knowledge of others' minds (paracitta-jñāna), an ordinary person who has detached from the desire for the desire realm, when arising roots of goodness that lead to penetration (nirvedha-bhāgīya-kuśala-mūla), one cultivates equipoise-wisdom now, and one will cultivate equipoise-wisdom in the future. An ordinary person who has detached from the desire for the desire realm, when arising supernormal knowledges (abhijñā), in the path of expedient means and the two paths of liberation, one cultivates equipoise-wisdom now, and one will cultivate equipoise-wisdom in the future. In one path of liberation with regard to knowledge of others' minds, one cultivates knowledge of others' minds now, and one will cultivate equipoise-wisdom in the future. In the five paths of unobstructedness with regard to knowledge of others' minds, one cultivates equipoise-wisdom now, and one will cultivate equipoise-wisdom in the future. That is, those ordinary people, when arising the liberation of non-perception (āsaññika-vimokkha), the all-encompassing sphere of infinite space (ākāsānañcāyatana-kasināyatana), the all-encompassing sphere of infinite consciousness (viññāṇañcāyatana-kasināyatana), and the station of mindfulness based on non-perception (āsaññika-sati-paṭṭhāna), one cultivates equipoise-wisdom now, and one will cultivate equipoise-wisdom in the future. This explains that when such merits arise in the present for ordinary people and noble ones in the path of seeing (darśana-mārga), these merits will be cultivated in the future. For example, when forbearance arises in the present, forbearance will be cultivated in the future. When wisdom arises in the present, wisdom will be cultivated in the future. Except for a moment of three thoughts, one will cultivate the mundane path (laukika-mārga) in the future, namely, knowledge of inference regarding suffering (duḥkhe 'nvaya-jñāna), knowledge of inference regarding origin (samudaye 'nvaya-jñāna), and knowledge of inference regarding cessation (nirodhe 'nvaya-jñāna), cultivating equipoise-wisdom alongside the path of seeing. Question: Why is it that in the path of seeing, one only cultivates similar dharmas, while in the path of cultivation (bhāvanā-mārga), one cultivates both similar and dissimilar dharmas? Answer: Because in the path of seeing, the object (ālambana) is fixed, and the antidote (pratipakṣa) is fixed, therefore one only cultivates similar dharmas and does not cultivate dissimilar dharmas. In the path of cultivation, the object is not fixed, and the antidote is also not fixed, therefore one cultivates both similar and dissimilar dharmas. The remaining answers are explained in detail in the Saṃyukta-āgama (Saṃyukta-āgama). If there is no knowledge of others' minds, when entering the path of seeing, when knowledge of inference regarding the path (mārge 'nvaya-jñāna) arises in the present, one cultivates two knowledges in the present, namely, knowledge of the path (mārga-jñāna) and knowledge of inference (anvaya-jñāna), and one will cultivate six knowledges in the future.

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。除等智他心智。若有他心智現在。亦修二智。未來修七智。除等智。聖人以世俗道。離欲界欲時。若以無漏作方便。方便道。於八智中。若一一智現在前。未來修七智。若以世俗道作方便。方便道。九無礙道。八解脫道中。現在修等智。未來修七智。第九解脫道。現在修等智。未來修八智。離初禪欲時。若以無漏作方便。於八智中。若一一智現在前。修未來修八智。若以世俗道作方便。方便道九解脫道中。現在修等智。未來修八智。九無礙道中。現在修等智。未來修七智。乃至離無所有處欲。說亦如是。聖人以無漏道。離欲界欲時。若以世俗作方便。現在修等智。未來修七智。若以無漏作方便。於八智中。若起一一智現在前。修未來修七智。九無礙道。八解脫道。於四智中。若起一一智現在前。修未來修。七智。第九解脫道。於四智中。若一一智現在前。修未來修八智。離初禪欲時。若以世俗道作方便現在修等智。未來修八智。若以無漏作方便。於八智中。若一一智現在前修未來修八智。九無礙道於六智中。若一一智現在前修未來修七智。九解脫道。於六智中。若一一智現在前修未來修八智。乃至離無所有處。欲說亦如是。離非想非非想處欲時。若以世俗作方便。現在修等智。未來修八智。若以無漏作方便。於八智

【現代漢語翻譯】 現代漢語譯本： 除了等智（samānajñāna，平等智）和他心智（paracitta-jñāna，知他人心智）。如果他心智現在生起，也修習兩種智慧。未來修習七種智慧，除了等智。聖人以世俗道，離開欲界（kāmadhātu）的慾望時，如果以無漏（anāsrava，無煩惱）作為方便，方便道（upāyamārga），在八智中，如果一一智現在生起，未來修習七種智慧。如果以世俗道作為方便，方便道，在九無礙道（navānāsavāḥ，九種無礙解脫之道），八解脫道（aṣṭavimokṣaḥ，八種解脫之道）中，現在修習等智，未來修習七種智慧。第九解脫道，現在修習等智，未來修習八種智慧。離開初禪（prathamadhyāna）的慾望時，如果以無漏作為方便，在八智中，如果一一智現在生起，未來修習八種智慧。如果以世俗道作為方便，方便道，在九解脫道中，現在修習等智，未來修習八種智慧。在九無礙道中，現在修習等智，未來修習七種智慧。乃至離開無所有處（ākiṃcanyāyatana）的慾望，說法也如此。 聖人以無漏道，離開欲界的慾望時，如果以世俗作為方便，現在修習等智，未來修習七種智慧。如果以無漏作為方便，在八智中，如果一一智現在生起，未來修習七種智慧。在九無礙道，八解脫道中，在四智中，如果一一智現在生起，未來修習七智。第九解脫道，在四智中，如果一一智現在生起，未來修習八智。離開初禪的慾望時，如果以世俗道作為方便，現在修習等智，未來修習八智。如果以無漏作為方便，在八智中，如果一一智現在生起，未來修習八智。在九無礙道中，在六智中，如果一一智現在生起，未來修習七智。在九解脫道中，在六智中，如果一一智現在生起，未來修習八智。乃至離開無所有處，說法也如此。離開非想非非想處（nevasañjñānāsañjñāyatana）的慾望時，如果以世俗作為方便，現在修習等智，未來修習八智。如果以無漏作為方便，在八智中

【English Translation】 English version: Apart from samānajñāna (equality knowledge) and paracitta-jñāna (knowledge of others' minds). If knowledge of others' minds is present, one also cultivates two types of knowledge. In the future, one cultivates seven types of knowledge, excluding equality knowledge. When a noble person, using the mundane path, departs from the desire realm (kāmadhātu), if using the unconditioned (anāsrava) as a means, the expedient path (upāyamārga), among the eight knowledges, if each individual knowledge arises, in the future, one cultivates seven types of knowledge. If using the mundane path as a means, the expedient path, among the nine unobstructed paths (navānāsavāḥ), and the eight liberation paths (aṣṭavimokṣaḥ), one currently cultivates equality knowledge, and in the future, one cultivates seven types of knowledge. The ninth liberation path, one currently cultivates equality knowledge, and in the future, one cultivates eight types of knowledge. When departing from the desire of the first dhyana (prathamadhyāna), if using the unconditioned as a means, among the eight knowledges, if each individual knowledge arises, in the future, one cultivates eight types of knowledge. If using the mundane path as a means, the expedient path, among the nine liberation paths, one currently cultivates equality knowledge, and in the future, one cultivates eight types of knowledge. Among the nine unobstructed paths, one currently cultivates equality knowledge, and in the future, one cultivates seven types of knowledge. Even up to departing from the desire of the realm of nothingness (ākiṃcanyāyatana), the teaching is also like this. When a noble person, using the unconditioned path, departs from the desire of the desire realm, if using the mundane as a means, one currently cultivates equality knowledge, and in the future, one cultivates seven types of knowledge. If using the unconditioned as a means, among the eight knowledges, if each individual knowledge arises, in the future, one cultivates seven types of knowledge. Among the nine unobstructed paths, and the eight liberation paths, among the four knowledges, if each individual knowledge arises, in the future, one cultivates seven types of knowledge. The ninth liberation path, among the four knowledges, if each individual knowledge arises, in the future, one cultivates eight types of knowledge. When departing from the desire of the first dhyana, if using the mundane path as a means, one currently cultivates equality knowledge, and in the future, one cultivates eight types of knowledge. If using the unconditioned as a means, among the eight knowledges, if each individual knowledge arises, in the future, one cultivates eight types of knowledge. Among the nine unobstructed paths, among the six knowledges, if each individual knowledge arises, in the future, one cultivates seven types of knowledge. Among the nine liberation paths, among the six knowledges, if each individual knowledge arises, in the future, one cultivates eight types of knowledge. Even up to departing from the realm of nothingness, the teaching is also like this. When departing from the desire of the realm of neither perception nor non-perception (nevasañjñānāsañjñāyatana), if using the mundane as a means, one currently cultivates equality knowledge, and in the future, one cultivates eight types of knowledge. If using the unconditioned as a means, among the eight knowledges

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中。若一一智現在前修未來修八智。九無礙道。於六智中。若一一智現在前修未來修六智。八解脫道。於六智中。若一一智現在前修未來修七智。第九解脫道。於二智中。若一智現在前修未來修八智。及三界善根。是則說聖人離欲。未離欲界欲。信解脫轉根作見到。若以世俗。作方便道。方便道中。現在修等智。未來修七智。若以無漏作方便。方便道。於八智中。若一一智現在前修未來修七智。無礙道。於八智中。若一一智現在前修未來修六智。解脫道。於八智中。若一一智現在前修未來。或有說者修六智。或有說者修七智。離欲界欲信解脫轉根作見到時。若以世俗作方便道中。現在修等智。未來修八智。若以無漏作方便。方便道。於八智中。若一一智現在前修未來修八智。無礙道。於八智中。若一一智現在前修未來修六智。解脫道。於八智中。若一一智現在前修未來。或有說修七智。或有說修八智。時解脫阿羅漢。轉根作不動時。若以世俗作方便。方便道中。現在修等智。未來修八智。若以無漏作方便。於八智中。若一一智現在前修未來修八智。九無礙道。於六智中。若一一智現在前修未來修六智。八解脫道。於六智中。若一一智現在前修未來修七智。第九解脫道。於二智中。若一智現在前修未來修八智及三界善根

【現代漢語翻譯】 現代漢語譯本 於六智中，如果其中一個智慧現在生起，修習未來，修習八種智慧。九無礙道（Nirantaraya-marga）。於六智中，如果其中一個智慧現在生起，修習未來，修習六種智慧。八解脫道（Vimukti-marga）。於六智中，如果其中一個智慧現在生起，修習未來，修習七種智慧。第九解脫道。於二智中，如果一個智慧現在生起，修習未來，修習八種智慧以及三界（Trailokya）的善根。這就是說聖人離欲，但尚未脫離欲界（Kama-dhatu）的慾望。信解脫（Sraddhadhimukti）轉根，成為見到（Drishti-prapta）。 如果以世俗（Lokiya）作為方便道（Upaya-marga），在方便道中，現在修習等智（Samata-jnana），未來修習七種智慧。如果以無漏（Anasrava）作為方便道，在方便道中，於八智中，如果其中一個智慧現在生起，修習未來，修習七種智慧。無礙道。於八智中，如果其中一個智慧現在生起，修習未來，修習六種智慧。解脫道。於八智中，如果其中一個智慧現在生起，修習未來，或者有人說修習六種智慧，或者有人說修習七種智慧。脫離欲界慾望，信解脫轉根，成為見到時。 如果以世俗作為方便道中，現在修習等智，未來修習八種智慧。如果以無漏作為方便，方便道。於八智中，如果其中一個智慧現在生起，修習未來，修習八種智慧。無礙道。於八智中，如果其中一個智慧現在生起，修習未來，修習六種智慧。解脫道。於八智中，如果其中一個智慧現在生起，修習未來，或者有人說修習七種智慧，或者有人說修習八種智慧。時解脫阿羅漢（Samaya-vimukta Arhat），轉根成為不動（Acala）時。 如果以世俗作為方便，方便道中，現在修習等智，未來修習八種智慧。如果以無漏作為方便，於八智中，如果其中一個智慧現在生起，修習未來，修習八種智慧。九無礙道。於六智中，如果其中一個智慧現在生起，修習未來，修習六種智慧。八解脫道。於六智中，如果其中一個智慧現在生起，修習未來，修習七種智慧。第九解脫道。於二智中，如果一個智慧現在生起，修習未來，修習八種智慧以及三界的善根。

【English Translation】 English version Among the six wisdoms (jnana), if one wisdom arises in the present, cultivate the future, cultivate eight wisdoms. The ninth unobstructed path (Nirantaraya-marga). Among the six wisdoms, if one wisdom arises in the present, cultivate the future, cultivate six wisdoms. The eight paths of liberation (Vimukti-marga). Among the six wisdoms, if one wisdom arises in the present, cultivate the future, cultivate seven wisdoms. The ninth path of liberation. Among the two wisdoms, if one wisdom arises in the present, cultivate the future, cultivate eight wisdoms and the roots of goodness in the three realms (Trailokya). This is said of a sage who has detached from desire, but has not yet detached from the desire of the desire realm (Kama-dhatu). The faith-liberated (Sraddhadhimukti) transforms their roots and becomes a 'one who has attained sight' (Drishti-prapta). If one uses the mundane (Lokiya) as the expedient path (Upaya-marga), in the expedient path, one cultivates equanimity-wisdom (Samata-jnana) in the present, and cultivates seven wisdoms in the future. If one uses the unconditioned (Anasrava) as the expedient path, in the expedient path, among the eight wisdoms, if one wisdom arises in the present, cultivate the future, cultivate seven wisdoms. The unobstructed path. Among the eight wisdoms, if one wisdom arises in the present, cultivate the future, cultivate six wisdoms. The path of liberation. Among the eight wisdoms, if one wisdom arises in the present, cultivate the future, some say cultivate six wisdoms, others say cultivate seven wisdoms. When detaching from the desire of the desire realm, the faith-liberated transforms their roots and becomes a 'one who has attained sight'. If one uses the mundane as the expedient path, one cultivates equanimity-wisdom in the present, and cultivates eight wisdoms in the future. If one uses the unconditioned as the expedient path, among the eight wisdoms, if one wisdom arises in the present, cultivate the future, cultivate eight wisdoms. The unobstructed path. Among the eight wisdoms, if one wisdom arises in the present, cultivate the future, cultivate six wisdoms. The path of liberation. Among the eight wisdoms, if one wisdom arises in the present, cultivate the future, some say cultivate seven wisdoms, others say cultivate eight wisdoms. When a time-liberated Arhat (Samaya-vimukta Arhat) transforms their roots and becomes unshakeable (Acala). If one uses the mundane as the expedient, in the expedient path, one cultivates equanimity-wisdom in the present, and cultivates eight wisdoms in the future. If one uses the unconditioned as the expedient, among the eight wisdoms, if one wisdom arises in the present, cultivate the future, cultivate eight wisdoms. The ninth unobstructed path. Among the six wisdoms, if one wisdom arises in the present, cultivate the future, cultivate six wisdoms. The eight paths of liberation. Among the six wisdoms, if one wisdom arises in the present, cultivate the future, cultivate seven wisdoms. The ninth path of liberation. Among the two wisdoms, if one wisdom arises in the present, cultivate the future, cultivate eight wisdoms and the roots of goodness in the three realms.

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。修勛禪時。初剎那頃。於八智中。若一一智現在前修未來修七智。第二剎那頃現在前修等智。未來修七智。第三剎那頃。於八智中。若一一智現在前修未來修八智。起通時五無礙道中。現在修等智。未來修七智。二解脫道中。現在修等智。未來修八智。起他心智解脫時。現在修他心智。未來修八智。起四無量初三解脫八勝處八一切處不凈安那般那念禪中世俗念處世俗無礙無諍愿智半多俱置迦空空三昧無愿無愿三昧無相無相三昧世俗無色解脫空處識處一切處無色界世俗念處入滅定微細想時。現在修等智。未來修八智。起無漏智時。現在修他心智。未來修八智。起禪中無漏念處無漏無礙。於八智中現在。若一一智現在前修未來修八智。起無色界無漏解脫無漏無礙無漏念處。於四智中。若一一智現在前修未來修八智。起出滅定微微心。現在修等智。未來亦修等智。如是等說是略毗婆沙。若修法智時。亦修比智邪。乃至廣說。作四句。修法智不修比智者。見道中苦法智集法智滅法智道法智時。不修比智。所以者何。見道中若修此功德。即此功德未來修法智現在前。即修法智比智現在前。即修比智學見跡。若阿羅漢起本得法智現在前。學者是須陀洹斯陀含阿那含跡是聖諦。若有見者。名為見跡。阿羅漢者。若慧解脫。若俱解脫

【現代漢語翻譯】 現代漢語譯本： 修習禪定時，在最初的剎那頃，於八智（八種智慧）中，如果任一智慧現在前，則修習未來將生起的七種智慧。在第二個剎那頃，現在前修習等智（平等智），未來修習七種智慧。在第三個剎那頃，於八智中，如果任一智慧現在前，則修習未來將生起的八種智慧。 在生起神通時，於五無礙道（五種無礙解脫之道）中，現在修習等智，未來修習七種智慧。在二解脫道（兩種解脫之道）中，現在修習等智，未來修習八種智慧。在生起他心智解脫時，現在修習他心智（瞭解他人心念的智慧），未來修習八種智慧。 在生起四無量心（慈、悲、喜、舍）、初三解脫（空解脫、無愿解脫、無相解脫）、八勝處（八種勝妙境界）、八一切處（八種一切處定）、不凈觀、安那般那念（數息觀）禪中，以及世俗念處（世俗的四念處）、世俗無礙解、無諍愿智（無諍的愿智）、半多俱置迦（一種禪定）、空空三昧（空性的空三昧）、無愿無愿三昧（無愿的無愿三昧）、無相無相三昧（無相的無相三昧）、世俗無色解脫（世俗的無色界解脫）、空處（空無邊處）、識處（識無邊處）、一切處（一切處定），以及無世俗念處（此處原文有缺失）入滅盡定（進入滅盡定）的微細想時，現在修習等智，未來修習八種智慧。在生起無漏智（沒有煩惱的智慧）時，現在修習他心智，未來修習八種智慧。 在生起禪定中的無漏念處（無漏的四念處）、無漏無礙解時，於八智中，現在如果任一智慧現在前，則修習未來將生起的八種智慧。在生起無無漏解脫（此處原文有缺失）、無漏無礙解、無漏念處時，於四智中，如果任一智慧現在前，則修習未來將生起的八種智慧。在從滅盡定中生起微微心時，現在修習等智，未來也修習等智。 像這樣等等的說法是略毗婆沙（簡略的毗婆沙）。如果修習法智（了解法的智慧）時，也修習比智（類比的智慧）嗎？乃至廣說。可以作四句來分析：修習法智但不修習比智的情況，例如在見道（證悟的第一階段）中，修習苦法智（瞭解苦諦的智慧）、集法智（瞭解集諦的智慧）、滅法智（瞭解滅諦的智慧）、道法智（瞭解道諦的智慧）時，不修習比智。為什麼呢？因為在見道中，如果修習此功德，那麼此功德未來生起時，即修習法智。法智現在前時，即修習法智，比智現在前時，即修習比智。學習見跡（見道的痕跡）。如果阿羅漢（證悟的最高階段）生起本得法智（原本就具有的法智），學習者是須陀洹（初果）、斯陀含（二果）、阿那含（三果），跡是聖諦（聖諦的痕跡）。如果有見者，名為見跡。阿羅漢，如果是慧解脫（以智慧解脫），或是俱解脫（以智慧和禪定解脫）。

【English Translation】 English version: When cultivating meditation, in the first moment, among the eight wisdoms (eight types of wisdom), if any one wisdom arises in the present, then one cultivates the seven wisdoms that will arise in the future. In the second moment, one cultivates equanimity wisdom (equal wisdom) in the present, and cultivates seven wisdoms in the future. In the third moment, among the eight wisdoms, if any one wisdom arises in the present, then one cultivates the eight wisdoms that will arise in the future. When arising supernormal powers, in the five unobstructed paths (five unobstructed paths to liberation), one cultivates equanimity wisdom in the present, and cultivates seven wisdoms in the future. In the two paths of liberation (two paths to liberation), one cultivates equanimity wisdom in the present, and cultivates eight wisdoms in the future. When arising the liberation of knowing others' minds, one cultivates the wisdom of knowing others' minds (wisdom of understanding others' thoughts) in the present, and cultivates eight wisdoms in the future. When arising the four immeasurable minds (loving-kindness, compassion, joy, equanimity), the first three liberations (emptiness liberation, desirelessness liberation, signlessness liberation), the eight abodes of victory (eight states of mastery), the eight all-encompassing spheres (eight kasina spheres), contemplation of impurity, mindfulness of breathing (mindfulness of breath) in meditation, as well as mundane mindfulness (mundane four foundations of mindfulness), mundane unobstructed knowledge, wish-fulfilling wisdom without contention (wisdom of wishing without contention), Pāṇḍukambala (a type of meditation), emptiness emptiness samadhi (emptiness of emptiness samadhi), desirelessness desirelessness samadhi (desirelessness of desirelessness samadhi), signlessness signlessness samadhi (signlessness of signlessness samadhi), mundane formless liberation (mundane formless liberation), sphere of emptiness (sphere of infinite space), sphere of consciousness (sphere of infinite consciousness), all-encompassing sphere (all-encompassing sphere), and nonmundane mindfulness (text missing here) when entering cessation samadhi (entering cessation samadhi) with subtle thoughts, one cultivates equanimity wisdom in the present, and cultivates eight wisdoms in the future. When arising non-outflow wisdom (wisdom without defilements), one cultivates the wisdom of knowing others' minds in the present, and cultivates eight wisdoms in the future. When arising non-outflow mindfulness in meditation (non-outflow four foundations of mindfulness), non-outflow unobstructed knowledge, among the eight wisdoms, if any one wisdom arises in the present, then one cultivates the eight wisdoms that will arise in the future. When arising nonnon-outflow liberation (text missing here), non-outflow unobstructed knowledge, non-outflow mindfulness, among the four wisdoms, if any one wisdom arises in the present, then one cultivates the eight wisdoms that will arise in the future. When arising subtle mind from cessation samadhi, one cultivates equanimity wisdom in the present, and also cultivates equanimity wisdom in the future. Such and similar statements are brief Vibhāṣā (brief Vibhāṣā). If one cultivates Dharma wisdom (wisdom of understanding Dharma), does one also cultivate inferential wisdom (analogical wisdom)? And so on, extensively. One can analyze it with four possibilities: cultivating Dharma wisdom but not cultivating inferential wisdom, for example, in the path of seeing (first stage of enlightenment), when cultivating suffering Dharma wisdom (wisdom of understanding the truth of suffering), arising Dharma wisdom (wisdom of understanding the truth of origin), cessation Dharma wisdom (wisdom of understanding the truth of cessation), path Dharma wisdom (wisdom of understanding the truth of the path), one does not cultivate inferential wisdom. Why? Because in the path of seeing, if one cultivates this merit, then when this merit arises in the future, one cultivates Dharma wisdom. When Dharma wisdom arises in the present, one cultivates Dharma wisdom, when inferential wisdom arises in the present, one cultivates inferential wisdom. Learning the trace of seeing (trace of the path of seeing). If an Arhat (highest stage of enlightenment) arises with inherently obtained Dharma wisdom, the learner is a Stream-enterer (first fruit), Once-returner (second fruit), Non-returner (third fruit), the trace is the noble truth (trace of the noble truth). If there is a seer, it is called the trace of seeing. An Arhat, if it is wisdom liberation (liberation through wisdom), or both liberation (liberation through wisdom and meditation).

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。是時不修比智。所以者何。起本得功德現在前。尚不能令次後剎那修。何況未來遠者。修比智不修法智者。見道中苦比智集比智滅比智時。不修法智。如先所說。學見跡。若阿羅漢起本得比智現在前。如上所說。修法智亦修比智者。入見道道比智時。修法智亦修比智。所以者何。是時舍曾得道。得未曾得道。斷煩惱同一味證解脫。得具得八智。修十六行學見跡。若阿羅漢。起未曾得無漏智現在前。學人以無漏道。離欲界欲時。若以無漏作方便。方便道。九無礙道。九解脫道。乃至離無所有處欲。得俱修離非想非非想處欲時。若以無漏作方便。方便道。九無礙道。八解脫道。信解脫轉根作見到時。若以無漏作方便。方便道。無礙道。解脫道。修勛禪時。前後心剎那。學人起無漏他心智。起無漏念處。起無色無漏解脫。如是等時起未曾得無漏智現在前。得修法智比智。離非想非非想處欲。阿羅漢住最後解脫道時。解脫阿羅漢。轉根作不動。若以無漏作方便。方便道。九無礙道。九解脫道。修勛禪時。前後心剎那。起無漏他心智。起無漏念處。起無漏無礙起無漏解脫。如是等時。起未曾得無漏智現在前。得修法智比智。起未曾得世俗智現在前。是時得修法智比智。學人以世俗道。離欲界欲。若以世俗作方便。方便道。九無

【現代漢語翻譯】 現代漢語譯本： 此時不修習比智（anvaya-jnana，隨順智）。為什麼呢？因為最初生起的本得功德現在前，尚且不能令其在下一個剎那修習，更何況是未來遙遠的時候。修習比智而不修習法智（dharma-jnana，如實智）的情況是：在見道中，當修習苦比智、集比智、滅比智時，不修習法智，如先前所說。這是在學習見道跡。如果是阿羅漢，最初生起的本得比智現在前，情況如上所述。 修習法智也修習比智的情況是：進入見道時，在道比智的時刻，修習法智也修習比智。為什麼呢？因為此時捨棄了曾經獲得的道，獲得了未曾獲得的道，斷除煩惱，證得同一解脫味，獲得具足八智，修習十六行相，這是在學習見道跡。如果是阿羅漢，生起未曾獲得的無漏智現在前。學人在以無漏道離欲界欲時，如果以無漏作為方便，在方便道、九無礙道、九解脫道中，乃至離無所有處欲，獲得俱修離非想非非想處欲時，如果以無漏作為方便，在方便道、九無礙道、八解脫道中，信解脫轉根作見到時，如果以無漏作為方便，在方便道、無礙道、解脫道中，修習熏禪時，前後心剎那，學人生起無漏他心智，生起無漏念處，生起無色無漏解脫，像這樣的時候，生起未曾獲得的無漏智現在前，能夠修習法智和比智。離非想非非想處欲的阿羅漢，住在最後解脫道時，解脫阿羅漢，轉根作不動。如果以無漏作為方便，在方便道、九無礙道、九解脫道中，修習熏禪時，前後心剎那，生起無漏他心智，生起無漏念處，生起無漏無礙，生起無漏解脫，像這樣的時候，生起未曾獲得的無漏智現在前，能夠修習法智和比智。 生起未曾獲得的世俗智現在前的情況是：此時能夠修習法智和比智。學人以世俗道離欲界欲，如果以世俗作為方便，在方便道、九無

【English Translation】 English version: At this time, one does not cultivate anvaya-jnana (比智, subsequent knowledge). Why? Because the initially arising original attainment of merit is present, and one is not even able to cultivate it in the next moment, let alone in the distant future. The situation of cultivating anvaya-jnana without cultivating dharma-jnana (法智, knowledge of the law) is: in the path of seeing, when cultivating suffering anvaya-jnana, origination anvaya-jnana, cessation anvaya-jnana, one does not cultivate dharma-jnana, as previously stated. This is learning the trace of the path of seeing. If it is an Arhat, the initially arising original attainment of anvaya-jnana is present, the situation is as described above. The situation of cultivating dharma-jnana and also cultivating anvaya-jnana is: when entering the path of seeing, at the moment of the path anvaya-jnana, one cultivates dharma-jnana and also cultivates anvaya-jnana. Why? Because at this time, one abandons the previously attained path, attains the path that has not yet been attained, cuts off afflictions, attains the same taste of liberation, obtains the complete eight knowledges, and cultivates the sixteen aspects. This is learning the trace of the path of seeing. If it is an Arhat, the arising of the unobtained, undefiled knowledge is now present. When a learner uses the undefiled path to separate from the desire realm, if using the undefiled as a means, in the expedient path, the nine unobstructed paths, the nine liberation paths, and even separating from the desire of the realm of nothingness, obtaining the simultaneous cultivation of separating from the desire of the realm of neither perception nor non-perception, if using the undefiled as a means, in the expedient path, the nine unobstructed paths, the eight liberation paths, when the faith-liberated one transforms the root to become a view-attainer, if using the undefiled as a means, in the expedient path, the unobstructed path, the liberation path, when cultivating the practice of meditation, in the moments before and after the mind, the learner generates undefiled knowledge of others' minds, generates undefiled mindfulness, generates formless undefiled liberation, at times like these, the arising of the unobtained, undefiled knowledge is now present, one is able to cultivate dharma-jnana and anvaya-jnana. An Arhat who has separated from the desire of the realm of neither perception nor non-perception, dwelling in the final path of liberation, a liberated Arhat, transforms the root to become unmoving. If using the undefiled as a means, in the expedient path, the nine unobstructed paths, the nine liberation paths, when cultivating the practice of meditation, in the moments before and after the mind, one generates undefiled knowledge of others' minds, generates undefiled mindfulness, generates undefiled unobstructedness, generates undefiled liberation, at times like these, the arising of the unobtained, undefiled knowledge is now present, one is able to cultivate dharma-jnana and anvaya-jnana. The situation of the arising of the unobtained mundane knowledge being present is: at this time, one is able to cultivate dharma-jnana and anvaya-jnana. A learner uses the mundane path to separate from the desire realm, if using the mundane as a means, in the expedient path, the nine unobstructed

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礙道。九解脫道。乃至離無所有處欲。說亦如是。若為斷非想非非想處欲。以世俗。作方便。方便道信解脫。轉根作見到時。若以世俗作方便方便道。修勛禪時。中心剎那。起通時方便方便道。五無礙道。三解脫道。起四無量世俗解脫勝處。一切處不凈安那般那念世俗念處入滅定微細想時。解脫阿羅漢。轉根作不動。若以世俗作方便。方便道。修勛禪時。中心剎那起通時。方便道。五無礙道。三解脫道。起無量世俗解脫勝處一切處。起世俗念。處世俗無礙。起無諍愿智半多俱置迦。入滅定時。微細想。如是等時。起未曾得世俗智現在前未來得修法智比智。不修法智比智者學見跡。若阿羅漢。起已曾得世俗智現在前。已曾得功德現在前。尚不能令次後剎那修。何況未來遠者。起未曾得世俗智現在前。謂聞思慧。及出滅定微微心。是時不得修法智比智。一切凡夫人。不修此智。所以者何。此智非凡夫法故。是以不修染污心者。是退分。其性沉重。與懈怠相應。勝妙與精進相應。心能有所修。無記心者。是卑下劣弱。如腐種子。不能有所修堅固牢強心。能有所修入無想定滅定。是無心法有心法。能有所修無想。眾生或有說者。一切時不能起善心現在前。或有說者。雖起善心。不能為修作所依。一切忍現在前時。唯修忍不修智

【現代漢語翻譯】 現代漢語譯本 障礙之道。九解脫道。乃至爲了斷離無所有處（Akincannyayatana，佛教禪定境界之一，指既不認為存在任何事物，也不認為不存在任何事物）的慾望，所說的也是如此。如果爲了斷除非想非非想處（Nevasannanasannayatana，佛教禪定最高境界）的慾望，以世俗（Lokiya，指世間法）作為方便，方便道（Upayapatha，指達到目標的方法）的信解脫（Saddhadhimutta，通過信仰和理解獲得解脫），轉根（轉凡成聖）而成為見道（Ditthipatta，證悟真理的階段）時。如果以世俗作為方便方便道，修習熏禪（Bhavanakusala，通過修行培養的善）時，中心剎那（Khanika，極短的時間單位）生起神通時，是方便方便道。五無礙道（Panca anantariya maggā，五種無礙解脫的道路），三解脫道（Tri vimokkha maggā，三種解脫的道路）。生起四無量心（Cattāro appamaññā，慈、悲、喜、舍四種廣大的心境）的世俗解脫勝處（Adhimokkha，殊勝的解脫境界），一切處（Sabbaso，指所有的地方），不凈觀（Asubha，觀想身體不凈以克服貪慾），安那般那念（Ānāpānasati，通過覺知呼吸來集中注意力），世俗念處（Lokiya satipatthana，世俗的四念處），進入滅盡定（Nirodha-samāpatti，一種高級禪定狀態，停止一切心識活動）的微細想（Sukkhavipassaka，微細的念頭）時，解脫的阿羅漢（Arahat，已證得涅槃的聖者），轉根成為不動（Acala，指心不動搖）。 如果以世俗作為方便，方便道，修習熏禪時，中心剎那生起神通時，是方便道。五無礙道，三解脫道。生起無量世俗解脫勝處一切處。生起世俗念，處世俗無礙（無障礙）。生起無諍（Arana，沒有爭論）、愿智（Panidhi-ñana，通過願力獲得的智慧）、半多俱置迦（Pandakocika，一種禪定姿勢）。進入滅定時，微細想。像這樣的時候，生起未曾獲得的世俗智（Lokiya-ñana，世俗的智慧）現在前，未來可以獲得的修法智（Bhavana-dhamma-ñana，通過修行獲得的智慧）和比智（Atthapaccavekkhana-ñana，比較分析的智慧）。不修法智和比智的人是學見跡（Sekha-ditthipatta，正在學習見道的修行者）。如果阿羅漢，生起已經獲得的世俗智現在前，已經獲得的功德現在前，尚且不能令次後剎那修，何況未來遙遠的事情？生起未曾獲得的世俗智現在前，指的是聞思慧（Sutamaya pañña, cintamaya pañña，通過聽聞和思考獲得的智慧），以及從滅盡定中出來的微微心。這個時候不得修法智和比智。一切凡夫人（Putthujjana，未證悟的普通人）不修此智。為什麼呢？因為此智不是凡夫的境界。因此不修染污心（Kilesa-citta，被煩惱染污的心）的人，是退步的。其性沉重，與懈怠相應。勝妙與精進相應。心能有所修。無記心（Abyakata-citta，非善非惡的中性心）的人，是卑下劣弱的，如同腐爛的種子，不能有所修。堅固牢強的心，能有所修。進入無想定（Asaññasamāpatti，一種禪定狀態，停止一切念想）和滅定，是無心法（Acitta，沒有心識的法）。有心法（Sacitta，有心識的法）能有所修。無想眾生（Asaññasatta，沒有念想的眾生）或者有人說，一切時不能生起善心現在前。或者有人說，即使生起善心，也不能作為修行的所依。一切忍（Khanti，忍耐）現在前時，唯修忍不修智。

【English Translation】 English version The path of hindrance. The nine paths of liberation. Even to the extent of abandoning desire for the realm of nothingness (Akincannyayatana, one of the Buddhist meditative states, referring to neither perceiving anything nor not perceiving anything). The same is said. If, in order to abandon desire for the realm of neither perception nor non-perception (Nevasannanasannayatana, the highest state of Buddhist meditation), one uses the mundane (Lokiya, referring to worldly phenomena) as a means, the path of means (Upayapatha, referring to the method of achieving a goal) of faith-liberation (Saddhadhimutta, liberation achieved through faith and understanding), transforming the root (transforming from ordinary to holy) to become a stream-enterer (Ditthipatta, the stage of realizing the truth). If one uses the mundane as a means, the path of means, when cultivating skillful meditation (Bhavanakusala, goodness cultivated through practice), at the central moment (Khanika, an extremely short unit of time) when psychic powers arise, it is the path of means. The five unobstructed paths (Panca anantariya maggā, the five unobstructed paths of liberation), the three paths of liberation (Tri vimokkha maggā, the three paths of liberation). Arising are the mundane liberation abodes (Adhimokkha, superior states of liberation) of the four immeasurables (Cattāro appamaññā, the four boundless states of loving-kindness, compassion, sympathetic joy, and equanimity), everywhere (Sabbaso, referring to all places), contemplation of impurity (Asubha, contemplating the impurity of the body to overcome desire), mindfulness of breathing (Ānāpānasati, focusing attention through awareness of breathing), mundane foundations of mindfulness (Lokiya satipatthana, the mundane four foundations of mindfulness), when entering cessation meditation (Nirodha-samāpatti, an advanced meditative state, stopping all mental activity) with subtle thought (Sukkhavipassaka, subtle thoughts), the liberated Arahat (Arahat, a saint who has attained Nirvana), transforms the root to become unshakeable (Acala, referring to an unshakeable mind). If one uses the mundane as a means, the path of means, when cultivating skillful meditation, at the central moment when psychic powers arise, it is the path of means. The five unobstructed paths, the three paths of liberation. Arising are the immeasurable mundane liberation abodes everywhere. Arising is mundane mindfulness, abiding in mundane unobstructedness (without obstacles). Arising is non-contention (Arana, without disputes), wisdom of aspiration (Panidhi-ñana, wisdom gained through aspiration), Pandakocika (a meditative posture). When entering cessation meditation, subtle thought. At times like these, the mundane wisdom (Lokiya-ñana, worldly wisdom) that has not been obtained arises in the present, and the wisdom of practice (Bhavana-dhamma-ñana, wisdom gained through practice) and comparative wisdom (Atthapaccavekkhana-ñana, wisdom of comparative analysis) that can be obtained in the future. Those who do not cultivate the wisdom of practice and comparative wisdom are learners on the path of stream-entry (Sekha-ditthipatta, practitioners who are learning the path of stream-entry). If an Arahat, the mundane wisdom that has already been obtained arises in the present, the merits that have already been obtained arise in the present, they are still unable to cultivate in the next moment, let alone things far in the future? The mundane wisdom that has not been obtained arises in the present, referring to the wisdom of hearing and thinking (Sutamaya pañña, cintamaya pañña, wisdom gained through hearing and thinking), and the subtle mind that emerges from cessation meditation. At this time, the wisdom of practice and comparative wisdom cannot be cultivated. All ordinary people (Putthujjana, unenlightened ordinary people) do not cultivate this wisdom. Why? Because this wisdom is not the realm of ordinary people. Therefore, those who do not cultivate defiled minds (Kilesa-citta, minds defiled by afflictions) are regressing. Their nature is heavy, corresponding to laziness. Excellence corresponds to diligence. The mind can cultivate something. The mind of neutrality (Abyakata-citta, a neutral mind that is neither good nor bad) is base, inferior, and weak, like a rotten seed, unable to cultivate anything. A firm and strong mind can cultivate something. Entering the state of non-perception (Asaññasamāpatti, a meditative state, stopping all thoughts) and cessation meditation are mindlessness (Acitta, without consciousness). Mindful states (Sacitta, with consciousness) can cultivate something. Beings without perception (Asaññasatta, beings without thoughts), or some say, cannot generate good thoughts in the present at all times. Or some say, even if good thoughts arise, they cannot be relied upon for cultivation. When all patience (Khanti, endurance) is present, only patience is cultivated, not wisdom.

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。問曰。起已曾得法現在前。何故無未來修邪。答曰。此法已用。已有所作。已與果故。複次此法已修已猗。更無勢用。複次起已曾得法現在前時。是行修在未來世時。是得修以經歷世故。但有損減。何得更增益邪。如人食用先所聚財物。但有損減。更無增益。彼亦如是。◎

◎複次多用功多有所作者。欲令未來世。能起已曾得法現在前。不多用功不多有所作故。不能令未來世者修。複次若起已曾得法現在前未來修者。世尊般涅槃時。入一切諸禪三昧。亦應未來世修。若修者。則世尊得盡智時。則不具得一切諸善功德。欲令無如是過故。起已曾得功德。無未來世修。余智修隨相廣說如經本。有見道邊等智。有得盡智時善根。此中應廣說如雜揵度。

法智當言緣法智邪。問曰。何故作此論。答曰。欲止說境界緣無有體性者意亦明境界緣實有體性故。而作此論。或有說者。此中作如是問。法智緣幾智邪。若如其所說。法智不緣比智。盡緣余智。比智不緣法智。盡緣余智。他心智等智。盡緣諸智。苦智集智。緣等智他心智。不緣余智。滅智不緣諸智。道智不緣等智。盡緣余智。復有說者。此中作如是問。法智為幾智所緣。若作是說。法智為幾智所緣者。若如其所說。苦智集智比智滅智。不緣法智。余智則緣苦智

【現代漢語翻譯】 現代漢語譯本：問：已經生起的、曾經獲得的法（Dharma，宇宙真理或法則）現在已經顯現，為什麼沒有未來世的修習呢？答：因為此法已經被運用，已經有所作為，已經產生了結果。再者，此法已經修習，已經依靠，不再有作用和力量。此外，已經生起的、曾經獲得的法現在顯現時，是行（Karma，行為或業力）在未來世的修習；在未來世時，是獲得修習，因為已經經歷過世間。只有損減，怎麼能再增益呢？就像人食用先前積攢的財物，只有損減，不再有增益。這種情況也是如此。

再者，多用功、多有所作為的人，是爲了讓未來世能夠生起已經獲得的法，現在顯現；因為不多用功、不多有所作為，所以不能讓未來世的人修習。此外，如果已經生起的、曾經獲得的法現在顯現，未來還要修習，那麼世尊（釋迦牟尼佛）般涅槃（Parinirvana，圓寂）時，進入一切諸禪三昧（Samadhi，禪定），也應該在未來世修習。如果修習，那麼世尊獲得盡智（Ksaya-jnana，漏盡智）時，就沒有完全獲得一切諸善功德。爲了避免出現這樣的過失，已經生起的、曾經獲得的功德，沒有未來世的修習。其餘的智慧修習，隨著相（Lakshana，特徵或相狀）廣泛地解說，就像經書原本所說的那樣。有見道（Darshana-marga，見道）邊的等智（Samata-jnana，平等智），有獲得盡智時的善根（Kusala-mula，善的根源）。這些內容應該像《雜阿含經》（Samyuktagama）那樣廣泛地解說。

法智（Dharma-jnana，法智）應當說是緣法智嗎？問：為什麼要作這樣的論述？答：爲了阻止那些說境界緣（Alambana-pratyaya，所緣緣）沒有體性的人的觀點，也爲了闡明境界緣實際上是有體性的，所以才作這樣的論述。或者有人這樣問：法智緣于幾種智慧？如果按照他們所說，法智不緣于比智（Anvaya-jnana，類智），完全緣于其餘的智慧。比智不緣於法智，完全緣于其餘的智慧。他心智（Paracitta-jnana，他心智）等智，完全緣于諸智。苦智（Dukkha-jnana，苦智）、集智（Samudaya-jnana，集智），緣于等智、他心智，不緣于其餘的智慧。滅智（Nirodha-jnana，滅智）不緣于諸智。道智（Marga-jnana，道智）不緣于等智，完全緣于其餘的智慧。又有人這樣問：法智為幾種智慧所緣？如果這樣說，法智為幾種智慧所緣，那麼按照他們所說，苦智、集智、比智、滅智，不緣於法智，其餘的智慧則緣于苦智。

【English Translation】 English version: Question: Since the Dharma (universal truth or law) that has arisen and been previously attained is now present, why is there no future practice? Answer: Because this Dharma has already been used, has already been acted upon, and has already produced results. Furthermore, this Dharma has already been practiced and relied upon, and no longer has any power or effect. Moreover, when the Dharma that has arisen and been previously attained is now present, it is the practice of Karma (action or volition) in the future; in the future, it is the attainment of practice because it has already experienced the world. There is only decrease, how can there be further increase? Just as a person consumes previously accumulated wealth, there is only decrease, no further increase. This situation is also the same.

Furthermore, those who exert much effort and accomplish much are doing so in order to enable the Dharma that has been attained to arise and be present in the future; because they do not exert much effort or accomplish much, they cannot enable people in the future to practice. Moreover, if the Dharma that has arisen and been previously attained is now present and still needs to be practiced in the future, then when the World-Honored One (Shakyamuni Buddha) entered Parinirvana (final nirvana), entering all the Dhyana Samadhis (meditative absorptions), he should also practice in the future. If he were to practice, then when the World-Honored One attained the Exhaustion of Defilements Knowledge (Ksaya-jnana), he would not have fully attained all the virtuous qualities. In order to avoid such a fault, the merit that has arisen and been previously attained does not have future practice. The remaining wisdom practices, along with the characteristics (Lakshana), are extensively explained as in the original scriptures. There is the Equality Knowledge (Samata-jnana) on the side of the Path of Seeing (Darshana-marga), and there are the roots of goodness (Kusala-mula) at the time of attaining the Exhaustion of Defilements Knowledge. These contents should be extensively explained as in the Samyuktagama (Connected Discourses).

Should Dharma-jnana (Knowledge of Dharma) be said to be conditioned by Dharma-jnana? Question: Why is this discussion being made? Answer: In order to stop the view of those who say that the object-condition (Alambana-pratyaya) has no substance, and also to clarify that the object-condition actually has substance, this discussion is made. Or some may ask: How many kinds of wisdom does Dharma-jnana condition? If according to what they say, Dharma-jnana does not condition Anvaya-jnana (Inferential Knowledge), but fully conditions the remaining wisdoms. Anvaya-jnana does not condition Dharma-jnana, but fully conditions the remaining wisdoms. Knowledge of the Minds of Others (Paracitta-jnana) and Equality Knowledge fully condition all wisdoms. Knowledge of Suffering (Dukkha-jnana) and Knowledge of Origination (Samudaya-jnana) condition Equality Knowledge and Knowledge of the Minds of Others, but do not condition the remaining wisdoms. Knowledge of Cessation (Nirodha-jnana) does not condition any wisdoms. Knowledge of the Path (Marga-jnana) does not condition Equality Knowledge, but fully conditions the remaining wisdoms. Others may ask: By how many kinds of wisdom is Dharma-jnana conditioned? If it is said that Dharma-jnana is conditioned by how many kinds of wisdom, then according to what they say, Knowledge of Suffering, Knowledge of Origination, Anvaya-jnana, and Knowledge of Cessation do not condition Dharma-jnana, but the remaining wisdoms condition Knowledge of Suffering.

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集智法智。滅智不緣比智。余智則緣滅智。不緣他心智。余智則緣滅智。道智不緣等智。余智則緣苦集滅智。各不為苦集滅智所緣。余智則緣苦集滅智。不緣道智。余智則緣。問曰。何故法智比智。各不相緣邪。答曰。法智境界于下。比智境界于上。譬如二人同住一處。一人視地。一人視空。其二人面各不相視。彼亦如是。法智於法智有幾緣。乃至於道智有幾緣邪。問曰何故作此論。答曰。欲止說四緣無體性者意亦欲明四緣實有體性故。而作此論。法智於法智。有幾緣邪。答曰。法智於法智。因次第緣威勢。問曰。何故此中說緣異。使揵度不善品中說緣異。如此中說。法智於法智。因次第緣威勢。如不善品中說。身見於身見。或四三二一邪。答曰。如此中所說。法智於法智。因次第緣威勢。彼中亦應如是說。如彼所說。身見於身見。或四三二一。此中亦應如是說。複次欲現二門二略。廣說如使揵度。法智於法智因次第緣威勢。因者如種子故。次第者前開導故。境界緣者。如執杖故。威勢緣者。不相障礙故。法智於法智。有一因。謂相似因。次第緣者。法智次第起法智現在前。境界緣者。法智緣法智。威勢緣者。不相障礙。法智于比智。因次第威勢無緣。因者。謂相似因。次第緣者。法智次第起比智現在前。威勢緣者。

【現代漢語翻譯】 現代漢語譯本 集智（Dharmaknowledge）和比智（Inferential knowledge）。滅智（Cessation knowledge）不緣比智。其餘的智慧則緣滅智，但不緣他心智（Knowledge of the minds of others）。其餘的智慧則緣滅智。道智（Path knowledge）不緣等智（Equanimity knowledge）。其餘的智慧則緣苦智（Knowledge of suffering）、集智（Knowledge of origin）、滅智（Knowledge of cessation）。各自不被苦智、集智、滅智所緣。其餘的智慧則緣苦智、集智、滅智，但不緣道智。其餘的智慧則緣。問：為什麼集智和比智，各自不互相緣呢？答：集智的境界在下，比智的境界在上。譬如兩個人同住在一個地方，一個人看地面，一個人看天空，這兩個人的面孔各自不相視。它們也像這樣。集智對於集智有幾種緣？乃至對於道智有幾種緣？問：為什麼要做這個論述？答：想要阻止那些說四緣（Four conditions）沒有實體性的人的想法，也想要說明四緣確實有實體性，所以做這個論述。集智對於集智，有幾種緣呢？答：集智對於集智，有因緣（Hetu-paccaya）、次第緣（Samanantara-paccaya）、威勢緣（Adhipati-paccaya）。問：為什麼這裡所說的緣不同，使得蘊品（Skandha section）中說緣不同？像這裡所說的，集智對於集智，有因緣、次第緣、威勢緣。像蘊品中所說的，身見（Self-view）對於身見，或者四、三、二、一？答：像這裡所說的，集智對於集智，有因緣、次第緣、威勢緣，那裡也應該像這樣說。像那裡所說的，身見對於身見，或者四、三、二、一，這裡也應該像這樣說。再次，想要展現二門二略，詳細的解說就像蘊品。集智對於集智，因緣、次第緣、威勢緣。因緣，就像種子一樣。次第緣，因為之前的開導。境界緣，就像執持手杖一樣。威勢緣，不互相障礙。集智對於集智，有一個因，叫做相似因。次第緣，集智次第生起，集智現在面前。境界緣，集智緣集智。威勢緣，不互相障礙。集智對於比智，有因緣、次第緣、威勢緣，沒有緣。因緣，叫做相似因。次第緣，集智次第生起，比智現在面前。威勢緣。

【English Translation】 English version Dharmaknowledge (集智, Ji Zhi) and Inferential knowledge (比智, Bi Zhi). Cessation knowledge (滅智, Mie Zhi) does not condition Inferential knowledge. The remaining knowledges condition Cessation knowledge, but do not condition Knowledge of the minds of others (他心智, Ta Xin Zhi). The remaining knowledges condition Cessation knowledge. Path knowledge (道智, Dao Zhi) does not condition Equanimity knowledge (等智, Deng Zhi). The remaining knowledges condition Knowledge of suffering (苦智, Ku Zhi), Knowledge of origin (集智, Ji Zhi), Knowledge of cessation (滅智, Mie Zhi). Each is not conditioned by Knowledge of suffering, Knowledge of origin, Knowledge of cessation. The remaining knowledges condition Knowledge of suffering, Knowledge of origin, Knowledge of cessation, but do not condition Path knowledge. The remaining knowledges condition. Question: Why do Dharmaknowledge and Inferential knowledge not condition each other? Answer: The realm of Dharmaknowledge is below, the realm of Inferential knowledge is above. For example, two people live in the same place, one looks at the ground, one looks at the sky, the faces of these two people do not look at each other. They are also like this. How many conditions are there for Dharmaknowledge to Dharmaknowledge? And how many conditions are there up to Path knowledge? Question: Why is this treatise made? Answer: To stop the thoughts of those who say that the four conditions (四緣, Si Yuan) have no substance, and also to explain that the four conditions do have substance, therefore this treatise is made. How many conditions are there for Dharmaknowledge to Dharmaknowledge? Answer: For Dharmaknowledge to Dharmaknowledge, there are root condition (因緣, Yin Yuan), immediately preceding condition (次第緣, Ci Di Yuan), dominance condition (威勢緣, Wei Shi Yuan). Question: Why is the condition spoken of here different, causing the Skandha section (蘊品, Yun Pin) to speak of the condition differently? Like what is spoken of here, for Dharmaknowledge to Dharmaknowledge, there are root condition, immediately preceding condition, dominance condition. Like what is spoken of in the Skandha section, self-view (身見, Shen Jian) to self-view, or four, three, two, one? Answer: Like what is spoken of here, for Dharmaknowledge to Dharmaknowledge, there are root condition, immediately preceding condition, dominance condition, it should also be spoken of like this there. Like what is spoken of there, self-view to self-view, or four, three, two, one, it should also be spoken of like this here. Furthermore, wanting to show the two doors and two summaries, the detailed explanation is like the Skandha section. For Dharmaknowledge to Dharmaknowledge, root condition, immediately preceding condition, dominance condition. Root condition is like a seed. Immediately preceding condition is because of the previous guidance. Objective condition is like holding a staff. Dominance condition is not obstructing each other. For Dharmaknowledge to Dharmaknowledge, there is one root, called similar root. Immediately preceding condition, Dharmaknowledge arises in sequence, Dharmaknowledge is present before. Objective condition, Dharmaknowledge conditions Dharmaknowledge. Dominance condition, not obstructing each other. For Dharmaknowledge to Inferential knowledge, there are root condition, immediately preceding condition, dominance condition, there is no condition. Root condition is called similar root. Immediately preceding condition, Dharmaknowledge arises in sequence, Inferential knowledge is present before. Dominance condition.

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不相障礙故。無緣者。法智比智。各不相緣。法智於他心智。因次第緣威勢。如先所說。法智于等智。次第緣威勢無因。所以者何。因者如種子。無漏法不為有漏法作種子。法智于苦集滅智。因次第威勢無緣。所以者何。苦集智緣有漏法。此智是無漏。滅智緣無為。此智是有為。余廣說如上。法智于道智。因次第緣威勢。廣說如上。比智如法智。隨相而說。他心智於他心智。因次第緣威勢。如上所說。此中異者。若有因無緣。若有緣無因。有因無緣者。自身于自身。有緣無因者。他身於自身。他心智于等智。因次第緣威勢。因者二因。謂相似因報因。余廣說如上。他心智于苦集智。因次第緣威勢。因者謂相似因。若有因無緣。若有緣無因。有因無緣者。因是無漏。苦集智緣有漏。有緣無因者。苦集智緣有漏。因是無漏故。他心智于滅智。因次第威勢無緣。廣說如上。他心智于道智法智比智。因次第緣威勢。廣說如上。等智于等智。因次第緣威勢。因者有三因。謂相似因。一切遍因報因。余廣說如上。等智于苦集智。次第緣威勢無因。所以者何。因如種子。有漏法不為無漏法作種子。等智于滅智道智。次第威勢無因無緣。次第者。次第智。次第起滅道智現在前。威勢者不相障礙。無因者有漏法不為無漏法作因。無緣者滅

【現代漢語翻譯】 現代漢語譯本 不互相障礙的緣故。無緣的情況：法智（Dharma-jñāna，對法的智慧）和比智（Anvaya-jñāna，類比的智慧）各自不互相作為緣。法智對於他心智（Para-citta-jñāna，知他人心的智慧），有因緣、次第緣和威勢緣，如先前所說。法智對於等智（Samatā-jñāna，平等智），有次第緣和威勢緣，沒有因緣。為什麼呢？因就像種子，無漏法不為有漏法作種子。法智對於苦智（Dukkha-jñāna，對苦的智慧）、集智（Samudaya-jñāna，對苦的起因的智慧）和滅智（Nirodha-jñāna，對苦的止息的智慧），有因緣、次第緣和威勢緣，沒有緣。為什麼呢？苦智和集智所緣的是有漏法，而此智是無漏的。滅智所緣的是無為法，而此智是有為的。其餘的詳細解釋如上所述。法智對於道智（Mārga-jñāna，對道的智慧），有因緣、次第緣和威勢緣，詳細解釋如上所述。比智如法智，隨其相似之處而說。 他心智對於他心智，有因緣、次第緣和威勢緣，如上所說。此中的不同之處在於：有些情況是有因無緣，有些情況是有緣無因。有因無緣的情況是：自身對於自身。有緣無因的情況是：他身對於自身。他心智對於等智，有因緣、次第緣和威勢緣。因有兩種，即相似因和報因。其餘的詳細解釋如上所述。他心智對於苦智和集智，有因緣、次第緣和威勢緣。因是指相似因。有些情況是有因無緣，有些情況是有緣無因。有因無緣的情況是：因是無漏的，而苦智和集智所緣的是有漏的。有緣無因的情況是：苦智和集智所緣的是有漏的，而因是無漏的。他心智對於滅智，有因緣、次第緣和威勢緣，沒有緣。詳細解釋如上所述。他心智對於道智、法智和比智，有因緣、次第緣和威勢緣，詳細解釋如上所述。 等智對於等智，有因緣、次第緣和威勢緣。因有三種，即相似因、一切遍因和報因。其餘的詳細解釋如上所述。等智對於苦智和集智，有次第緣和威勢緣，沒有因緣。為什麼呢？因就像種子，有漏法不為無漏法作種子。等智對於滅智和道智，有次第緣和威勢緣，沒有因也沒有緣。次第緣是指：次第智，次第生起滅智和道智現在前。威勢緣是指不互相障礙。無因是指有漏法不為無漏法作因。無緣是指滅智。

【English Translation】 English version Because they do not obstruct each other. In cases of non-condition: Dharma-jñāna (wisdom of Dharma) and Anvaya-jñāna (wisdom of inference) do not condition each other. Dharma-jñāna, with respect to Para-citta-jñāna (wisdom of others' minds), has causal condition, immediate condition, and dominant condition, as previously stated. Dharma-jñāna, with respect to Samatā-jñāna (wisdom of equanimity), has immediate condition and dominant condition, but no causal condition. Why? Because a cause is like a seed, and undefiled dharmas do not serve as seeds for defiled dharmas. Dharma-jñāna, with respect to Dukkha-jñāna (wisdom of suffering), Samudaya-jñāna (wisdom of the origin of suffering), and Nirodha-jñāna (wisdom of the cessation of suffering), has causal condition, immediate condition, and dominant condition, but no condition. Why? Because Dukkha-jñāna and Samudaya-jñāna condition defiled dharmas, while this wisdom is undefiled. Nirodha-jñāna conditions the unconditioned, while this wisdom is conditioned. The remaining detailed explanations are as stated above. Dharma-jñāna, with respect to Mārga-jñāna (wisdom of the path), has causal condition, immediate condition, and dominant condition, with detailed explanations as above. Anvaya-jñāna is like Dharma-jñāna, described according to its similarities. Para-citta-jñāna, with respect to Para-citta-jñāna, has causal condition, immediate condition, and dominant condition, as stated above. The difference here is that there are cases where there is a cause but no condition, and cases where there is a condition but no cause. A case of cause but no condition is: oneself with respect to oneself. A case of condition but no cause is: another's body with respect to oneself. Para-citta-jñāna, with respect to Samatā-jñāna, has causal condition, immediate condition, and dominant condition. There are two types of cause: similar cause and retribution cause. The remaining detailed explanations are as stated above. Para-citta-jñāna, with respect to Dukkha-jñāna and Samudaya-jñāna, has causal condition, immediate condition, and dominant condition. The cause refers to similar cause. There are cases where there is a cause but no condition, and cases where there is a condition but no cause. A case of cause but no condition is: the cause is undefiled, while Dukkha-jñāna and Samudaya-jñāna condition defiled dharmas. A case of condition but no cause is: Dukkha-jñāna and Samudaya-jñāna condition defiled dharmas, while the cause is undefiled. Para-citta-jñāna, with respect to Nirodha-jñāna, has causal condition, immediate condition, and dominant condition, but no condition. Detailed explanations are as above. Para-citta-jñāna, with respect to Mārga-jñāna, Dharma-jñāna, and Anvaya-jñāna, has causal condition, immediate condition, and dominant condition, with detailed explanations as above. Samatā-jñāna, with respect to Samatā-jñāna, has causal condition, immediate condition, and dominant condition. There are three types of cause: similar cause, all-pervading cause, and retribution cause. The remaining detailed explanations are as stated above. Samatā-jñāna, with respect to Dukkha-jñāna and Samudaya-jñāna, has immediate condition and dominant condition, but no causal condition. Why? Because a cause is like a seed, and defiled dharmas do not serve as seeds for undefiled dharmas. Samatā-jñāna, with respect to Nirodha-jñāna and Mārga-jñāna, has immediate condition and dominant condition, but neither cause nor condition. Immediate condition refers to: immediate wisdom, with the successive arising of Nirodha-jñāna and Mārga-jñāna being present. Dominant condition refers to not obstructing each other. No cause refers to defiled dharmas not serving as causes for undefiled dharmas. No condition refers to Nirodha-jñāna.

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道智緣無漏。等智是有漏。等智於法智比智。次第緣威勢無因。廣說如上。等智於他心智。因次第緣威勢。因者謂相似因。余廣說如上。苦集滅智。于苦集滅智。因次第威勢無緣。因者相似因。次第緣者苦集滅智。次第起苦集滅智。威勢緣者。不相障礙無緣。所以者何。苦集智緣有漏。此諸智是無漏滅智緣無為。此諸智是有為。苦集滅智于道智法智比智他心智。因次第緣威勢。廣說如上。苦集滅智于等智。次第緣威勢無因。廣說如上。道智于道智法智比智他心智。因次第緣威勢。廣說如上。道智于等智。次第緣威勢無因。廣說如上。道智于苦集滅智。因次第威勢無緣。所以者何。道智是學無學。此諸智緣非學非無學。諸結欲界系。彼結法智斷邪。問曰。何故作此論。答曰。欲令疑者得決定故。法智慧斷色無色界結。比智不能斷欲界結。或謂如法智慧斷色無色界結。比智亦能斷欲界結。或謂如比智不能斷欲界結。法智亦不能斷色無色界結。欲令此義決定。法智慧斷色無色界結。比智不能斷欲界結故。而作此論。

問曰。何故法智慧斷色無色界結。比智不能斷欲界結邪。答曰。法智先斷欲界結故。能斷色無色界結。比智先不斷色無色界結故。不能斷欲界結。復有說者。以比智未斷色無色界結故。法智慧斷。以法智已

【現代漢語翻譯】 現代漢語譯本 道智（Dharmamati，通達真諦的智慧）緣于無漏（anāsrava，沒有煩惱）之法。等智（samatā-jñāna，平等智）是有漏（sāsrava，有煩惱）之法。等智對於法智（dharma-jñāna，對法的智慧）和比智（anvaya-jñāna，類比的智慧），次第緣（anupūrva-pratyaya，有順序的緣）和威勢緣（ādhipatya-pratyaya，有力量的緣）存在，沒有因緣（hetu-pratyaya，原因的緣）。詳細的解釋如前所述。等智對於他心智（para-citta-jñāna，瞭解他人內心的智慧），存在因緣、次第緣和威勢緣。因緣指的是相似因。其餘的詳細解釋如前所述。苦智（duhkha-jñāna，對苦的智慧）、集智（samudaya-jñāna，對苦的根源的智慧）、滅智（nirodha-jñāna，對苦的止息的智慧），對於苦智、集智、滅智，存在因緣、次第緣和威勢緣，沒有緣緣（ārambaṇa-pratyaya，目標的緣）。因緣指的是相似因。次第緣指的是苦智、集智、滅智，依次生起苦智、集智、滅智。威勢緣指的是互不障礙，沒有緣緣。為什麼呢？因為苦智、集智緣于有漏之法，這些智慧是無漏的。滅智緣于無為（asaṃskṛta，非造作）之法，這些智慧是有為（saṃskṛta，造作）的。苦智、集智、滅智對於道智（mārga-jñāna，對道的智慧）、法智、比智、他心智，存在因緣、次第緣和威勢緣。詳細的解釋如前所述。苦智、集智、滅智對於等智，存在次第緣和威勢緣，沒有因緣。詳細的解釋如前所述。道智對於道智、法智、比智、他心智，存在因緣、次第緣和威勢緣。詳細的解釋如前所述。道智對於等智，存在次第緣和威勢緣，沒有因緣。詳細的解釋如前所述。道智對於苦智、集智、滅智，存在因緣、次第緣和威勢緣，沒有緣緣。為什麼呢？因為道智是學（śaikṣa，有待學習）和無學（aśaikṣa，無需再學習）之智，這些智慧緣于非學非無學之法。諸結（saṃyojana，束縛）是欲界系（kāmadhātu，慾望界）的，這些結由法智斷除。問：為什麼要作此論？答：爲了使疑惑者得到決定的緣故。法智慧斷除色界（rūpadhātu，色界）和無色界（arūpadhātu，無色界）的結，比智不能斷除欲界的結。或者有人認為如法智慧斷除色界和無色界的結，比智也能斷除欲界的結。或者有人認為如比智不能斷除欲界的結，法智也不能斷除色界和無色界的結。爲了使這個道理得到決定，法智慧斷除色界和無色界的結，比智不能斷除欲界的結，所以才作此論。 問：為什麼法智慧斷除色界和無色界的結，比智不能斷除欲界的結呢？答：因為法智先斷除了欲界的結，所以能斷除色界和無色界的結。比智先沒有斷除色界和無色界的結，所以不能斷除欲界的結。還有一種說法是，因為比智未斷除色界和無色界的結，所以法智慧斷除。因為法智已...

【English Translation】 English version Dharmamati (Dharmamati, wisdom that penetrates the truth) arises in dependence on the unconditioned (anāsrava, without defilements). Samatā-jñāna (samatā-jñāna, wisdom of equanimity) is conditioned (sāsrava, with defilements). Samatā-jñāna, in relation to dharma-jñāna (dharma-jñāna, wisdom of the Dharma) and anvaya-jñāna (anvaya-jñāna, wisdom of inference), has sequential condition (anupūrva-pratyaya, condition of sequence) and dominant condition (ādhipatya-pratyaya, condition of dominance), but no causal condition (hetu-pratyaya, condition of cause). The detailed explanation is as above. Samatā-jñāna, in relation to para-citta-jñāna (para-citta-jñāna, wisdom of knowing others' minds), has causal condition, sequential condition, and dominant condition. Causal condition refers to similar causes. The remaining detailed explanation is as above. Dukkha-jñāna (duhkha-jñāna, wisdom of suffering), samudaya-jñāna (samudaya-jñāna, wisdom of the origin of suffering), and nirodha-jñāna (nirodha-jñāna, wisdom of the cessation of suffering), in relation to dukkha-jñāna, samudaya-jñāna, and nirodha-jñāna, have causal condition, sequential condition, and dominant condition, but no object condition (ārambaṇa-pratyaya, condition of object). Causal condition refers to similar causes. Sequential condition refers to dukkha-jñāna, samudaya-jñāna, and nirodha-jñāna arising in sequence as dukkha-jñāna, samudaya-jñāna, and nirodha-jñāna. Dominant condition refers to non-obstruction, with no object condition. Why is this so? Because dukkha-jñāna and samudaya-jñāna arise in dependence on conditioned phenomena, and these wisdoms are unconditioned. Nirodha-jñāna arises in dependence on the unconditioned (asaṃskṛta, unconditioned), and these wisdoms are conditioned (saṃskṛta, conditioned). Dukkha-jñāna, samudaya-jñāna, and nirodha-jñāna, in relation to mārga-jñāna (mārga-jñāna, wisdom of the path), dharma-jñāna, anvaya-jñāna, and para-citta-jñāna, have causal condition, sequential condition, and dominant condition. The detailed explanation is as above. Dukkha-jñāna, samudaya-jñāna, and nirodha-jñāna, in relation to samatā-jñāna, have sequential condition and dominant condition, but no causal condition. The detailed explanation is as above. Mārga-jñāna, in relation to mārga-jñāna, dharma-jñāna, anvaya-jñāna, and para-citta-jñāna, has causal condition, sequential condition, and dominant condition. The detailed explanation is as above. Mārga-jñāna, in relation to samatā-jñāna, has sequential condition and dominant condition, but no causal condition. The detailed explanation is as above. Mārga-jñāna, in relation to dukkha-jñāna, samudaya-jñāna, and nirodha-jñāna, has causal condition, sequential condition, and dominant condition, but no object condition. Why is this so? Because mārga-jñāna is the wisdom of the learner (śaikṣa, one who is still learning) and the non-learner (aśaikṣa, one who no longer needs to learn), and these wisdoms arise in dependence on phenomena that are neither of the learner nor of the non-learner. The fetters (saṃyojana, bonds) that belong to the desire realm (kāmadhātu, realm of desire) are severed by dharma-jñāna. Question: Why is this treatise composed? Answer: To resolve the doubts of those who are uncertain. Dharma-jñāna can sever the fetters of the form realm (rūpadhātu, form realm) and the formless realm (arūpadhātu, formless realm), while anvaya-jñāna cannot sever the fetters of the desire realm. Or some might think that just as dharma-jñāna can sever the fetters of the form and formless realms, anvaya-jñāna can also sever the fetters of the desire realm. Or some might think that just as anvaya-jñāna cannot sever the fetters of the desire realm, dharma-jñāna also cannot sever the fetters of the form and formless realms. To clarify this point, that dharma-jñāna can sever the fetters of the form and formless realms, while anvaya-jñāna cannot sever the fetters of the desire realm, this treatise is composed. Question: Why can dharma-jñāna sever the fetters of the form and formless realms, while anvaya-jñāna cannot sever the fetters of the desire realm? Answer: Because dharma-jñāna first severs the fetters of the desire realm, it can sever the fetters of the form and formless realms. Anvaya-jñāna has not first severed the fetters of the form and formless realms, so it cannot sever the fetters of the desire realm. Another explanation is that because anvaya-jñāna has not severed the fetters of the form and formless realms, dharma-jñāna can sever them. Because dharma-jñāna has already...

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斷欲界結故。比智不斷。複次若比智慧斷欲界結者。為已斷色無色界結邪。為未斷邪。若已斷者。無有先斷色無色界結后斷欲界結者。若未斷者。比智則應有如是責。自界結欲未斷。乃斷他界結。譬如國王不能降伏自國。乃欲降伏他國王。則有如是責。云何不能降伏自國。乃欲降伏他國。彼亦如是。複次道比智時。比智設離欲界欲。最後解脫道。比智乃出。以沒不出故。不能斷欲界結。複次法智斷欲界結已。最後解脫道。其性猛利。以猛利故。能上斷色無色界結。比智斷非想非非想處結。最後解脫道。其性猛利。以猛利故。欲斷欲界結。而欲界結已斷。複次邪見能緣三界苦集者。先已斷結。次求其對治及滅。而能使色無色界結便斷。色無色界邪見。不能緣欲界。不求對治及滅故。不能斷欲界結。復以若是他界一切遍能緣三界苦集者。先已斷後求其對治及滅。而能使色無色界結便斷。猶如負責之人。先殺怨賊。后亦壞其遊戲歡娛之處。彼亦如是。複次法智猛利。不多用功。能斷不善無記煩惱。何況無記煩惱邪。譬如利刀。能斷于鐵。何況草木。彼亦如是。比智非猛利智。多用功力。乃能斷無記煩惱。何能斷不善煩惱。譬如鈍刀。多用功力。能斷草木。何能斷鐵邪。彼亦如是。複次法智如千人敵。云何如千人敵。以能對治

十八界十二入五陰故。比智非如千人敵。云何非如千人敵。以對治十四界十入五陰四陰故。複次行者為欲界五陰之所逼切。如負重擔。求其對治。及滅時能斷色無色界結。法智慧斷色無色界結者。是滅道法智。非苦集法智。問曰。何故非苦集法智。答曰。行者為欲界五陰之所逼切。欲負重擔求其對治。及滅時能斷色無色界結。複次欲界是不定界。非修地。非離欲地。色無色界。是定地修地離欲地。不可以緣不定界智斷定界結。複次欲界是粗界。色界是細界。不可以緣粗界智斷細界結。複次欲界是地獄。色界是中界。無色界是上界。不可以緣地獄智斷中上界結。複次若苦集法智。能斷色無色界結者。便為于異處修厭異處得解脫。譬如斷手繫手得解脫斷腳繫腳得解脫。不可斷手繫腳得解脫斷腳繫手得解脫。彼亦如是。若以滅道法智。斷色無色界結。必是生欲界者。非生色無色界者。問曰。何故但是生欲界者。非是生色無色界者。答曰。入法智出比智方便心。是欲界系法。以棄彼法生色無色界故。複次與法智迴轉成是欲界四大造。棄彼四大。生色無色界故。複次法智于欲界。所作已竟。更不作方便。於色無色界。更不起現在前。猶如阿羅漢。更不起三界斷對治現在前。彼亦如是。◎

校正序

宋本此卷首云。智

【現代漢語翻譯】 現代漢語譯本 十八界、十二入、五陰（蘊）的緣故，比智（類比推理的智慧）不像能以一敵千。為什麼說不像能以一敵千呢？因為它要對治十四界、十入、五陰、四陰的緣故。再者，修行者被欲界的五陰所逼迫，就像揹負重擔一樣，尋求對治和滅除的方法，在滅除時能斷除色界和無色界的煩惱結縛。能夠以法智斷除色界和無色界煩惱結縛的，是滅道法智，而不是苦集法智。有人問：為什麼不是苦集法智呢？回答說：修行者被欲界的五陰所逼迫，想要卸下重擔，尋求對治和滅除的方法，在滅除時能斷除色界和無色界的煩惱結縛。再者，欲界是不定的境界，不是修習禪定的地方，也不是遠離慾望的境界；而色界和無色界是禪定的境界，是修習禪定的地方，是遠離慾望的境界。不可以用緣于不定境界的智慧，去斷除禪定境界的煩惱結縛。再者，欲界是粗糙的境界，色界和無色界是精細的境界，不可以用緣于粗糙境界的智慧，去斷除精細境界的煩惱結縛。再者，欲界是地獄的境界，色界是中界的境界，無色界是上界的境界，不可以用緣于地獄境界的智慧，去斷除中界和上界境界的煩惱結縛。再者，如果苦集法智慧夠斷除色界和無色界的煩惱結縛，那就等於在不同的地方修習厭離，卻在不同的地方得到解脫。譬如斷開束縛手的繩子，卻用束縛手的方式得到解脫；斷開束縛腳的繩子，卻用束縛腳的方式得到解脫。不可能斷開束縛手的繩子，卻用束縛腳的方式得到解脫；斷開束縛腳的繩子，卻用束縛手的方式得到解脫。情況也是這樣。如果用滅道法智斷除色界和無色界的煩惱結縛，必定是生於欲界的人，而不是生於色界和無色界的人。有人問：為什麼只是生於欲界的人，而不是生於色界和無色界的人呢？回答說：進入法智，出來是比智，方便心，是欲界繫縛的法。因為捨棄了那些法，才得以生於色界和無色界。再者，與法智迴轉，成就的是欲界的四大所造。捨棄了那些四大，才得以生於色界和無色界。再者，法智在欲界所做的事情已經完畢，不再作任何方便，對於色界和無色界，更不會再起任何現在前的作用。猶如阿羅漢，不再生起三界的斷除對治的現在前作用。情況也是這樣。

校正序

宋本此卷首云：智

【English Translation】 English version Because of the eighteen realms (dhatus), twelve entrances (ayatanas), and five aggregates (skandhas), comparative wisdom (prajna) is not like being an enemy of a thousand people. Why is it said that it is not like being an enemy of a thousand people? Because it counteracts the fourteen realms, ten entrances, five aggregates, and four aggregates. Furthermore, a practitioner is oppressed by the five aggregates of the desire realm (kama-dhatu), like bearing a heavy burden, seeking its remedy and cessation. At the time of cessation, they can sever the fetters of the form realm (rupa-dhatu) and formless realm (arupa-dhatu). The wisdom that can sever the fetters of the form and formless realms is the wisdom of the path of cessation (nirodha-marga-jnana), not the wisdom of suffering and accumulation (duhkha-samudaya-jnana). Question: Why is it not the wisdom of suffering and accumulation? Answer: The practitioner is oppressed by the five aggregates of the desire realm, wanting to unload the heavy burden, seeking its remedy and cessation. At the time of cessation, they can sever the fetters of the form and formless realms. Moreover, the desire realm is an unfixed realm, not a place of cultivation, nor a place of detachment from desire. The form and formless realms are fixed realms, places of cultivation, and places of detachment from desire. One cannot use wisdom that arises from the unfixed realm to sever the fetters of the fixed realm. Furthermore, the desire realm is a coarse realm, while the form and formless realms are subtle realms. One cannot use wisdom that arises from the coarse realm to sever the fetters of the subtle realm. Furthermore, the desire realm is the lower realm, the form realm is the middle realm, and the formless realm is the upper realm. One cannot use wisdom that arises from the lower realm to sever the fetters of the middle and upper realms. Furthermore, if the wisdom of suffering and accumulation could sever the fetters of the form and formless realms, it would be like cultivating aversion in one place and attaining liberation in another. For example, severing the rope that binds the hand and attaining liberation by binding the hand; severing the rope that binds the foot and attaining liberation by binding the foot. It is impossible to sever the rope that binds the hand and attain liberation by binding the foot; or sever the rope that binds the foot and attain liberation by binding the hand. It is the same in this case. If the wisdom of the path of cessation is used to sever the fetters of the form and formless realms, it must be someone born in the desire realm, not someone born in the form or formless realms. Question: Why is it only someone born in the desire realm, and not someone born in the form or formless realms? Answer: Entering the wisdom of the Dharma (dharma-jnana), exiting with comparative wisdom, and the expedient mind are Dharmas bound to the desire realm. Because they abandoned those Dharmas, they were born in the form and formless realms. Furthermore, what is transformed by the wisdom of the Dharma becomes the four great elements (maha-bhutas) created in the desire realm. Having abandoned those four great elements, they were born in the form and formless realms. Furthermore, the wisdom of the Dharma has completed its work in the desire realm and no longer makes any effort. Regarding the form and formless realms, it no longer arises in the present moment. It is like an Arhat (liberated being) who no longer brings forth the present moment of severing and counteracting the three realms. It is the same in this case.

Collation Preface

The Song edition states at the beginning of this volume: Wisdom

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揵度他心智品第二之六。已說體性所以今當說。何故名念前世智(云云乃至)卷末云。是說愿智方便緣自身者等凡十五紙文。其與國本宋本迥異者何耶。今撿宋本錯亂。此文即是此論前文。宋丹則第五十卷。國本則五十一卷之全耳。而重書為此五十五卷者錯也。今依丹本正之。國本雖與二本不同。但分卷有異耳。序則不亂焉。

阿毗曇毗婆沙論卷第五十五 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十六

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

智揵度修智品第三之二

◎問曰。若然者何故阿羅漢起苦集智現在前耶。答曰。欲觀此五陰。猶如重擔過患法故。尊者瞿沙。作如是說。生無色界。不能起禪及禪中功德現在前。生色界中。則能此說。是何義耶。答曰。此說滅道法智生色界者。能起此智。斷色無色界結。若煩惱已斷。更不起此智。評曰。不應作是說。生色界起法智現在前。所以者何。此智非彼界對治故。複次此是不定壞相。或有起少分。謂滅道法智。或有不起少分者。謂苦集法智。或有起者。或不起者。未離欲者起。已離欲者不起。或時起或時不起。離欲道時起。余善根時不起。以是事故。如前說者好。諸

結欲界系。彼結法智斷耶。答曰。或結是欲界系。彼結非法智斷。乃至廣作四句。云何結是欲界系。彼結非法智斷。答曰。諸結忍斷。亦余智斷。亦不斷。忍者是四法忍。余智者是等智。不斷者若已斷。若不作方便斷。云何結是法智斷。彼結非是欲界系。答曰。諸結是色無色界系。法智斷法智者是滅道法智。離色無色界結者。云何結是欲界系。彼結法智斷。答曰。諸結欲界系。法智斷法智者是四法智。離欲界結者。云何結非是欲界系。彼結非是法智斷。答曰。諸結色無色界系。彼忍斷若余智斷亦不斷忍者。是四比忍余智斷者。若等智斷。若比智斷。不斷者。若已斷。若不作方便斷。諸結色無色界系。彼結比智斷耶。答曰。諸結比智斷。彼結色無色界系。頗有結色無色界系彼結非比智斷耶。答曰。諸結忍斷亦余智斷。亦不斷忍者。是四比忍。余智者是法智等智不斷者若已斷若不作方便斷。諸結見苦斷。彼結苦智斷耶。答曰。或結是見苦斷。彼結非苦智斷諸結忍斷。所以者何彼忍是此結對治故。或結是苦智斷。彼非見苦斷。諸結是修道斷。彼結苦智斷。所以者何。苦智是修道所斷結對治故。如見苦所斷結。乃至見道所斷結。說亦如是。問曰。為無礙道斷煩惱。為解脫斷耶。若無礙道斷煩惱者。使揵度所說云何通。如說結有

【現代漢語翻譯】 現代漢語譯本 結縛欲界所繫之煩惱，這些煩惱是被法智所斷的嗎？回答說：或者有結縛是欲界所繫的，但這些結縛不是被法智所斷的。乃至廣泛地作出四句的分析。什麼是結縛是欲界所繫的，但這些結縛不是被法智所斷的呢？回答說：那些通過忍斷除的結縛，或者通過其他智慧斷除的，或者無法斷除的。這裡的『忍者』指的是四法忍（苦法忍、集法忍、滅法忍、道法忍）。『余智者』指的是等智（類智）。『不斷者』指的是那些已經斷除的，或者不通過修行方便來斷除的。 什麼是結縛是被法智所斷的，但這些結縛不是欲界所繫的呢？回答說：那些結縛是色界和無色界所繫的，被法智斷除。這裡的法智指的是滅法智和道法智。這些智慧能夠斷除色界和無色界的結縛。 什麼是結縛是欲界所繫的，並且是被法智所斷的呢？回答說：那些結縛是欲界所繫的，並且被法智斷除。這裡的法智指的是四法智（苦法智、集法智、滅法智、道法智），這些智慧能夠斷除欲界的結縛。 什麼是結縛不是欲界所繫的，並且不是被法智所斷的呢？回答說：那些結縛是色界和無色界所繫的，通過忍斷除，或者通過其他智慧斷除，或者無法斷除。這裡的『忍者』指的是四比忍（苦比忍、集比忍、滅比忍、道比忍）。『余智斷者』指的是通過等智斷除，或者通過比智斷除。『不斷者』指的是那些已經斷除的，或者不通過修行方便來斷除的。那些結縛是色界和無色界所繫的，這些結縛是被比智斷除的嗎？回答說：那些結縛是被比智斷除的，並且這些結縛是色界和無色界所繫的。難道有結縛是色界和無色界所繫的，但這些結縛不是被比智斷除的嗎？回答說：那些通過忍斷除的結縛，或者通過其他智慧斷除的，或者無法斷除的。這裡的『忍者』指的是四比忍。『余智者』指的是法智和等智。『不斷者』指的是那些已經斷除的，或者不通過修行方便來斷除的。 那些通過見苦所斷的結縛，是被苦智所斷的嗎？回答說：或者有結縛是通過見苦所斷的，但這些結縛不是被苦智所斷的，而是通過忍斷除的。為什麼呢？因為這些忍是這些結縛的對治之法。或者有結縛是被苦智所斷的，但這些結縛不是通過見苦所斷的。那些通過修道所斷的結縛，是被苦智所斷的。為什麼呢？因為苦智是修道所斷結縛的對治之法。如同通過見苦所斷的結縛一樣，乃至通過見道所斷的結縛，其說法也是如此。 問：是通過無礙道斷除煩惱，還是通過解脫道斷除煩惱呢？如果是通過無礙道斷除煩惱，那麼《使揵度》（Saṃyojana-khandha，結蘊）中所說的內容又該如何解釋呢？比如其中說到結有...

【English Translation】 English version Are the fetters (saṃyojana) bound by the desire realm (kāmadhātu) severed by the knowledge of the Dharma (dharma-jñāna)? The answer is: Some fetters are bound by the desire realm, but these fetters are not severed by the knowledge of the Dharma. And so on, making a broad analysis of the four possibilities. What are the fetters that are bound by the desire realm, but are not severed by the knowledge of the Dharma? The answer is: Those fetters severed by forbearance (kṣānti), or by other knowledge, or not severed. Here, 'forbearance' refers to the four Dharma-forbearances (dharma-kṣānti) [suffering, origin, cessation, path]. 'Other knowledge' refers to subsequent knowledge (anvaya-jñāna). 'Not severed' refers to those already severed, or those not making effort to sever. What are the fetters that are severed by the knowledge of the Dharma, but are not bound by the desire realm? The answer is: Those fetters that are bound by the form realm (rūpadhātu) and the formless realm (arūpadhātu), severed by the knowledge of the Dharma. The knowledge of the Dharma here refers to the knowledge of cessation of Dharma (nirodha-dharma-jñāna) and the knowledge of the path of Dharma (mārga-dharma-jñāna). These knowledges sever the fetters of the form and formless realms. What are the fetters that are bound by the desire realm and are severed by the knowledge of the Dharma? The answer is: Those fetters that are bound by the desire realm and are severed by the knowledge of the Dharma. The knowledge of the Dharma here refers to the four Dharma-knowledges (dharma-jñāna) [suffering, origin, cessation, path], which sever the fetters of the desire realm. What are the fetters that are not bound by the desire realm and are not severed by the knowledge of the Dharma? The answer is: Those fetters that are bound by the form and formless realms, severed by forbearance, or by other knowledge, or not severed. Here, 'forbearance' refers to the four subsequent-forbearances (anvaya-kṣānti) [suffering, origin, cessation, path]. 'Severed by other knowledge' refers to severance by subsequent knowledge or by knowledge of comparison (paricaya-jñāna). 'Not severed' refers to those already severed, or those not making effort to sever. Are those fetters bound by the form and formless realms severed by the knowledge of comparison? The answer is: Those fetters severed by the knowledge of comparison are bound by the form and formless realms. Are there any fetters bound by the form and formless realms that are not severed by the knowledge of comparison? The answer is: Those fetters severed by forbearance, or by other knowledge, or not severed. Here, 'forbearance' refers to the four subsequent-forbearances. 'Other knowledge' refers to the knowledge of the Dharma and subsequent knowledge. 'Not severed' refers to those already severed, or those not making effort to sever. Are those fetters severed by seeing suffering (duḥkha-darśana) severed by the knowledge of suffering (duḥkha-jñāna)? The answer is: Some fetters are severed by seeing suffering, but these fetters are not severed by the knowledge of suffering, but by forbearance. Why? Because this forbearance is the antidote to these fetters. Or some fetters are severed by the knowledge of suffering, but these fetters are not severed by seeing suffering. Those fetters severed by cultivation (bhāvanā) are severed by the knowledge of suffering. Why? Because the knowledge of suffering is the antidote to the fetters severed by cultivation. Just as with the fetters severed by seeing suffering, so too with the fetters severed by seeing the path (mārga-darśana), the explanation is the same. Question: Is it by the path of non-obstruction (anantarya-mārga) that defilements (kleśa) are severed, or by the path of release (vimukti-mārga)? If it is by the path of non-obstruction that defilements are severed, then how is the 'Saṃyojana-khandha' to be understood? For example, it says that fetters have...

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九種。苦法智所斷種。乃至修道所斷種。若解脫道斷煩惱者。此文所說云何通。如說或結是見苦斷。彼非智斷。或結是苦智斷。彼結非見苦斷。答曰。應作是說無礙道斷煩惱非解脫道斷。廣說如使揵度。

諸結法智斷法智滅作證耶。問曰。何故作此論。答曰。或有說。無礙道斷結得解脫道證解脫得。此是外國法師所說。為止如是說者意。亦明無礙道斷結得證解脫得。若當無礙道斷結得解脫道證解脫得者。則違此文。如說諸結法智斷比智滅作證耶。亦應作如是答。若以滅道法智斷非想非非想處結。比智滅作證而不作是答者。當知無礙道斷結得。亦得證解脫得。

諸結法智斷。彼結法智滅作證邪。答曰。諸結法智斷。彼結法智滅作證。隨斷爾所結。即證爾所滅。頗結法智滅作證。彼結非法智斷耶。答曰。有諸結忍斷亦余智斷。須陀洹以世俗道。趣斯陀含果。斷一種結乃至五種。若第六無礙道是法智者。是時證三界見道結忍所斷者。及欲界修道等智所斷五種結。斯陀含趣阿那含果。以世俗道。斷二種結。若第九無礙道是法智者。是時證三界見道結忍所斷者。及欲界修道等智所斷八種結。離初禪欲。乃至離無所有處欲。若以比智等智。離非想非非想處欲。以比智斷八種結。第九無礙道。是法智者。是時證三界見道

【現代漢語翻譯】 現代漢語譯本 九種，即苦法智所斷的煩惱種類，乃至修道所斷的煩惱種類。如果說解脫道能斷煩惱，那麼這段經文所說的又該如何解釋呢？比如經文說，有些結是見苦所斷，但那些結不是智斷；有些結是苦智所斷，但那些結不是見苦所斷。回答是：應當這樣說，是無礙道斷煩惱，而不是解脫道斷煩惱。更詳細的解釋如同《使揵度》中所說。

是不是所有的結都是法智斷除，然後通過法智的滅而作證呢？提問：為什麼要提出這個論點呢？回答：因為有人說，是無礙道斷除煩惱，然後通過解脫道證得解脫果位。這是外國法師的說法。爲了阻止這種說法，也爲了闡明是無礙道斷除煩惱，然後證得解脫果位。如果無礙道斷除煩惱，然後通過解脫道證得解脫果位，那麼就違背了這段經文。比如經文說，所有的結都是法智斷除，然後通過比智的滅而作證嗎？也應該這樣回答。如果用滅道法智斷除非想非非想處（Neither perception nor non-perception）的結，然後通過比智的滅而作證，卻不這樣回答，那麼就應當知道是無礙道斷除煩惱，然後證得解脫果位。

是不是所有的結都是法智斷除，然後通過法智的滅而作證呢？回答：所有的結都是法智斷除，然後通過法智的滅而作證。斷除多少結，就證得多少滅。有沒有通過法智的滅而作證，但那些結不是法智斷除的呢？回答：有。有些結是通過忍斷除的，有些結是通過其他智斷除的。須陀洹（Sotapanna，入流果）通過世俗道，趣向斯陀含果（Sakadagami，一來果），斷除一種結乃至五種。如果第六個無礙道是法智，那麼這時就證得三界見道結忍所斷的，以及欲界修道等智所斷的五種結。斯陀含（Sakadagami，一來果）趣向阿那含果（Anagami，不還果），通過世俗道，斷除兩種結。如果第九個無礙道是法智，那麼這時就證得三界見道結忍所斷的，以及欲界修道等智所斷的八種結。離開初禪的慾望，乃至離開無所有處（Akincannayatana，無所有處定）的慾望。如果用比智等智，離開非想非非想處（Neither perception nor non-perception）的慾望，用比智斷除八種結。第九個無礙道是法智，那麼這時就證得三界見道

【English Translation】 English version Nine types, namely, the types of afflictions severed by the Knowledge of Suffering, up to the types of afflictions severed by the Path of Cultivation. If it is said that the Path of Liberation severs afflictions, how can this passage be explained? For example, the scripture says that some fetters are severed by seeing suffering, but those fetters are not severed by wisdom; some fetters are severed by the Wisdom of Suffering, but those fetters are not severed by seeing suffering. The answer is: It should be said that it is the Path of Non-Obstruction that severs afflictions, not the Path of Liberation. A more detailed explanation is as described in the Saṃyojana Khandha.

Are all fetters severed by the Knowledge of Dharma, and then attested to by the cessation of the Knowledge of Dharma? Question: Why is this argument raised? Answer: Because some say that it is the Path of Non-Obstruction that severs afflictions, and then the Path of Liberation attains the fruit of liberation. This is the saying of foreign Dharma masters. To prevent such a saying, and also to clarify that it is the Path of Non-Obstruction that severs afflictions, and then the fruit of liberation is attained. If the Path of Non-Obstruction severs afflictions, and then the Path of Liberation attains the fruit of liberation, then this contradicts this passage. For example, does the scripture say that all fetters are severed by the Knowledge of Dharma, and then attested to by the cessation of the Knowledge of Subsequent Knowledge? It should also be answered in this way. If the fetters of Neither perception nor non-perception are severed by the Knowledge of Dharma of the Path of Cessation, and then attested to by the cessation of Subsequent Knowledge, but this is not answered in this way, then it should be known that it is the Path of Non-Obstruction that severs afflictions, and then the fruit of liberation is attained.

Are all fetters severed by the Knowledge of Dharma, and then attested to by the cessation of the Knowledge of Dharma? Answer: All fetters are severed by the Knowledge of Dharma, and then attested to by the cessation of the Knowledge of Dharma. As many fetters as are severed, that much cessation is attested to. Are there any fetters that are attested to by the cessation of the Knowledge of Dharma, but those fetters are not severed by the Knowledge of Dharma? Answer: Yes. Some fetters are severed by forbearance, and some fetters are severed by other wisdoms. A Sotapanna (入流果, Stream-enterer) approaches the Sakadagami fruit (一來果, Once-returner) through the mundane path, severing one to five fetters. If the sixth Path of Non-Obstruction is the Knowledge of Dharma, then at this time, one attests to those severed by the forbearance of the Path of Seeing in the three realms, and the five fetters severed by the Knowledge of the Path of Cultivation in the Desire Realm. A Sakadagami (一來果, Once-returner) approaches the Anagami fruit (不還果, Non-returner) through the mundane path, severing two fetters. If the ninth Path of Non-Obstruction is the Knowledge of Dharma, then at this time, one attests to those severed by the forbearance of the Path of Seeing in the three realms, and the eight fetters severed by the Knowledge of the Path of Cultivation in the Desire Realm. Leaving the desire for the first Dhyana, up to leaving the desire for the Akincannayatana (無所有處定, Sphere of Nothingness). If the desire for Neither perception nor non-perception is left by Subsequent Knowledge and other wisdoms, eight fetters are severed by Subsequent Knowledge. The ninth Path of Non-Obstruction is the Knowledge of Dharma, then at this time, one attests to those severed by the forbearance of the Path of Seeing in the three realms.

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忍所斷結。及欲界修道等智所斷結。七地中比智等智所斷結。非想非非想處比智所斷八種結。如是等結。是法智滅作證。諸結比智斷。彼結比智滅作證耶。答曰。諸結比智斷。比智滅作證。隨斷爾所結。有爾所滅作證。頗結比智滅作證。彼結非比智斷耶。答曰。有諸結忍斷亦余智斷。比智滅作證。若以法智。若以等智。離欲界欲。乃至離無所有處欲。若以法智。斷非想非非想處一種結乃至八種。若第九無礙是比智者。是時證三界見道忍所斷結。及八地法智等智所斷結。法智所斷非想非非想處八種結。諸結苦智斷。彼結苦智滅作證耶。答曰。諸結苦智斷。彼結苦智滅作證。隨斷爾所結。有爾所滅作證。頗結苦智滅作證。彼結非苦智斷耶。答曰。有諸結忍滅。亦余智滅。苦智滅作證。須陀洹趣斯陀含果。以集滅道智等智。斷一種結乃至五種。若第六無礙道是苦智者。是時證三界見道忍所斷結。及欲界修道集滅道智等智所斷五種結。斯陀含趣阿那含果時。以集滅道智等智。斷二種結。若第九無礙是苦智者。是時證三界見道忍所斷結。欲界修道集滅道智等智所斷結。以集滅道智等智。離初禪欲。乃至離無所有處欲。以集滅道智。斷非想非非想處一種結乃至八種。若第九無礙道是苦智者。是時證三界見道忍所斷結。八地修道集滅

【現代漢語翻譯】 現代漢語譯本： 問：由忍（Kṣānti，此處指無間道）所斷的煩惱，以及欲界修道等智所斷的煩惱，七地中比智（法智之後的智）等智所斷的煩惱，非想非非想處比智所斷的八種煩惱，像這些煩惱，是法智（Dharma-jñāna）滅作證（nirodha-sākṣātkriyā，指證得滅盡）嗎？那些由比智斷的煩惱，它們的比智滅作證嗎？ 答：那些由比智斷的煩惱，它們的比智滅作證。隨斷了多少煩惱，就有多少滅作證。有沒有煩惱是由比智滅作證，但那個煩惱不是由比智斷的呢？ 答：有。有些煩惱是由忍斷，也由其他智斷，然後由比智滅作證。如果用法智或等智，離欲界欲，乃至離無所有處欲。如果用法智，斷非想非非想處的一種煩惱乃至八種。如果第九無礙道（anantarya-mārga）是比智，這時證得三界見道忍所斷的煩惱，以及八地法智等智所斷的煩惱，法智所斷的非想非非想處八種煩惱。 問：那些由苦智（duḥkha-jñāna）斷的煩惱，它們的苦智滅作證嗎？ 答：那些由苦智斷的煩惱，它們的苦智滅作證。隨斷了多少煩惱，就有多少滅作證。有沒有煩惱是由苦智滅作證，但那個煩惱不是由苦智斷的呢？ 答：有。有些煩惱是由忍滅，也由其他智滅，然後由苦智滅作證。須陀洹（Srotaāpanna，入流者）趨向斯陀含果（Sakṛdāgāmin，一來果）時，用集智（samudaya-jñāna）、滅智（nirodha-jñāna）、道智（mārga-jñāna）等智，斷一種煩惱乃至五種。如果第六無礙道是苦智，這時證得三界見道忍所斷的煩惱，以及欲界修道集滅道智等智所斷的五種煩惱。斯陀含趨向阿那含果（Anāgāmin，不還果）時，用集滅道智等智，斷兩種煩惱。如果第九無礙道是苦智，這時證得三界見道忍所斷的煩惱，欲界修道集滅道智等智所斷的煩惱。用集滅道智等智，離初禪（prathama dhyāna）欲，乃至離無所有處（ākiṃcanyāyatana）欲。用集滅道智，斷非想非非想處（naivasaṃjñānāsaṃjñāyatana）的一種煩惱乃至八種。如果第九無礙道是苦智，這時證得三界見道忍所斷的煩惱，八地修道集滅...

【English Translation】 English version: Question: Are the fetters severed by Kṣānti (referring to the immediate path), as well as the fetters severed by the wisdom of the path of cultivation in the desire realm, the fetters severed by the wisdom such as the subsequent wisdom (wisdom after Dharma-jñāna) in the seven realms, and the eight kinds of fetters severed by the subsequent wisdom in the realm of neither perception nor non-perception, are these fetters the realization of cessation by Dharma-jñāna (nirodha-sākṣātkriyā, referring to the attainment of cessation)? Do those fetters severed by subsequent wisdom have their cessation realized by subsequent wisdom? Answer: Those fetters severed by subsequent wisdom have their cessation realized by subsequent wisdom. As many fetters as are severed, that many cessations are realized. Are there any fetters whose cessation is realized by subsequent wisdom, but those fetters are not severed by subsequent wisdom? Answer: Yes. Some fetters are severed by Kṣānti and also severed by other wisdoms, and then their cessation is realized by subsequent wisdom. If by Dharma-jñāna or other wisdoms, one is detached from desire in the desire realm, even up to detachment from desire in the realm of neither perception nor non-perception. If by Dharma-jñāna, one severs one to eight kinds of fetters in the realm of neither perception nor non-perception. If the ninth immediate path (anantarya-mārga) is subsequent wisdom, then at this time, one realizes the fetters severed by Kṣānti of the path of seeing in the three realms, as well as the fetters severed by Dharma-jñāna and other wisdoms in the eight realms, and the eight kinds of fetters in the realm of neither perception nor non-perception severed by Dharma-jñāna. Question: Are those fetters severed by duḥkha-jñāna (wisdom of suffering) have their cessation realized by duḥkha-jñāna? Answer: Those fetters severed by duḥkha-jñāna have their cessation realized by duḥkha-jñāna. As many fetters as are severed, that many cessations are realized. Are there any fetters whose cessation is realized by duḥkha-jñāna, but those fetters are not severed by duḥkha-jñāna? Answer: Yes. Some fetters have their cessation realized by Kṣānti, and also have their cessation realized by other wisdoms, and then their cessation is realized by duḥkha-jñāna. When a Srotaāpanna (stream-enterer) is approaching the Sakṛdāgāmin fruit (once-returner), they use samudaya-jñāna (wisdom of origin), nirodha-jñāna (wisdom of cessation), mārga-jñāna (wisdom of the path) and other wisdoms to sever one to five kinds of fetters. If the sixth immediate path is duḥkha-jñāna, then at this time, one realizes the fetters severed by Kṣānti of the path of seeing in the three realms, as well as the five kinds of fetters severed by samudaya-jñāna, nirodha-jñāna, mārga-jñāna and other wisdoms of the path of cultivation in the desire realm. When a Sakṛdāgāmin is approaching the Anāgāmin fruit (non-returner), they use samudaya-jñāna, nirodha-jñāna, mārga-jñāna and other wisdoms to sever two kinds of fetters. If the ninth immediate path is duḥkha-jñāna, then at this time, one realizes the fetters severed by Kṣānti of the path of seeing in the three realms, and the fetters severed by samudaya-jñāna, nirodha-jñāna, mārga-jñāna and other wisdoms of the path of cultivation in the desire realm. Using samudaya-jñāna, nirodha-jñāna, mārga-jñāna and other wisdoms, one is detached from desire in the first dhyāna (prathama dhyāna), even up to detachment from desire in the realm of nothingness (ākiṃcanyāyatana). Using samudaya-jñāna, nirodha-jñāna, one severs one to eight kinds of fetters in the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). If the ninth immediate path is duḥkha-jñāna, then at this time, one realizes the fetters severed by Kṣānti of the path of seeing in the three realms, and the cultivation of the path of the eight realms, samudaya-jñāna, nirodha...

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道智等智所斷結。非想非非想處修道集滅道智所斷八種結。如苦智。乃至道智。說亦如是。

問曰。前門所說。此門所說。有何差別。答曰。若作是說。無礙道斷結得。解脫道得作證者。前門是無礙道所作。此門是解脫道所作。若作是說。無礙道斷結得亦證解脫得。解脫道唯證解脫得者。前門是無礙道斷結得證解脫得此門說解脫道證解脫得。如斷結得。證解脫得離過患習功德去無利得有利舍卑賤。得勝妙離染愛得寂靜樂亦如是。複次斷是前門得無為是此門。複次斷結及作證是前門。先斷結後作證是此門。前門此門。是謂差別。眼根幾智知。乃至無色界修道所斷無明使幾智知。問曰。何故作此論。答曰。或有說。無境界唯有智。或說無智唯有境界。為止如是說者意故。而作此論。

諸法若問攝應思界而答。若問識應思入而答。若問使應思種而答。若問智應思諦而答。如是諸法易可顯現。此中問智。應思諦而答。法有五種。謂苦集滅道諦所攝。非諦所攝。欲界苦集諦攝。相應不相應法。色無色界苦集諦亦爾。滅諦唯攝不相應法。道諦攝相應不相應法。非諦所攝法。攝不相應法。欲界苦集諦所攝相應法。七智知。除比智滅智道智。不相應法六智知。除比智滅智道智他心智。色界苦集諦所攝相應法。七智知。除法

【現代漢語翻譯】 現代漢語譯本：道智（Dharmamati，知曉真理的智慧）等智所斷的煩惱結縛，以及在非想非非想處（Nāsaṃvijñānāsaṃvijñāyatana，既非有想也非無想的禪定境界）通過修道、集、滅、道智所斷的八種煩惱結縛，都如苦智（duḥkha-jñāna，對苦諦的智慧）乃至道智（mārga-jñāna，對道諦的智慧）所說的那樣。

問：前面所說的和這裡所說的，有什麼差別？ 答：如果這樣說，無礙道（anantarya-mārga，斷除煩惱的道路）斷除煩惱結縛並獲得解脫，解脫道（vimukti-mārga，獲得解脫的道路）獲得作證，那麼前面所說的是無礙道的作用，這裡所說的是解脫道的作用。如果這樣說，無礙道斷除煩惱結縛並獲得解脫，也作證解脫，解脫道只是作證解脫，那麼前面所說的是無礙道斷除煩惱結縛並獲得解脫，這裡所說的是解脫道作證解脫。如同斷除煩惱結縛並獲得解脫，作證解脫，遠離過患的習氣，成就功德，去除無利益，獲得有利益，捨棄卑賤，獲得殊勝美妙，遠離染愛，獲得寂靜的快樂，也是這樣。另外，『斷』是前面所說的，『得無為』是這裡所說的。另外，斷除煩惱結縛以及作證是前面所說的，先斷除煩惱結縛後作證是這裡所說的。前面所說的和這裡所說的，這就是差別。

眼根（cakṣur-indriya，視覺器官）由幾種智慧所知？乃至無色界修道所斷的無明使（avidyānuśaya，無明的潛在趨勢）由幾種智慧所知？ 問：為什麼要作這樣的論述？ 答：因為有人說，沒有境界，只有智慧；或者說，沒有智慧，只有境界。爲了阻止這種說法，所以作這樣的論述。

諸法如果問及『攝』，應該思考『界』（dhātu，構成要素）來回答；如果問及『識』，應該思考『入』（āyatana，感覺的來源）來回答；如果問及『使』，應該思考『種』（bīja，潛在的種子）來回答；如果問及『智』，應該思考『諦』（satya，真理）來回答。這樣，諸法就容易顯現。這裡問及『智』，應該思考『諦』來回答。法有五種，即苦諦（duḥkha-satya，關於苦的真理）、集諦（samudaya-satya，關於苦的起因的真理）、滅諦（nirodha-satya，關於苦的止息的真理）、道諦（mārga-satya，關於達到苦的止息的道路的真理）所攝，以及非諦所攝。欲界（kāmadhātu，慾望界）苦集諦所攝的相應法（saṃprayukta-dharma，伴隨心識產生的心理現象）和不相應法（visaṃprayukta-dharma，不伴隨心識產生的現象）。色界（rūpadhātu，色界）和無色界（arūpadhātu，無色界）的苦集諦也是這樣。滅諦只攝不相應法。道諦攝相應法和不相應法。非諦所攝的法，攝不相應法。欲界苦集諦所攝的相應法，由七種智慧所知，除了比智（upāya-jñāna，方便智）、滅智（nirodha-jñāna，對滅諦的智慧）、道智（mārga-jñāna，對道諦的智慧）。不相應法由六種智慧所知，除了比智、滅智、道智、他心智（para-citta-jñāna，知曉他人心識的智慧）。色界苦集諦所攝的相應法，由七種智慧所知，除了法……

【English Translation】 English version: The fetters severed by Dharmamati (Dharmamati, wisdom that knows the truth) and other wisdoms, as well as the eight kinds of fetters severed by cultivating the path, the origin, the cessation, and Dharmamati in the Realm of Neither Perception Nor Non-Perception (Nāsaṃvijñānāsaṃvijñāyatana, the meditative state of neither perception nor non-perception), are as described for duḥkha-jñāna (duḥkha-jñāna, wisdom of the truth of suffering) up to mārga-jñāna (mārga-jñāna, wisdom of the truth of the path).

Question: What is the difference between what was said earlier and what is said here? Answer: If it is said that the anantarya-mārga (anantarya-mārga, the path of immediate liberation) severs the fetters and attains liberation, and the vimukti-mārga (vimukti-mārga, the path of liberation) attains realization, then what was said earlier is the action of the anantarya-mārga, and what is said here is the action of the vimukti-mārga. If it is said that the anantarya-mārga severs the fetters and attains liberation, and also realizes liberation, while the vimukti-mārga only realizes liberation, then what was said earlier is the anantarya-mārga severing the fetters and attaining liberation, and what is said here is the vimukti-mārga realizing liberation. Just as severing the fetters and attaining liberation, realizing liberation, abandoning the habits of faults, accomplishing merits, removing what is unprofitable, obtaining what is profitable, abandoning what is base, obtaining what is superior and wonderful, abandoning attachment and love, and obtaining peaceful joy are all like that. Furthermore, 『severing』 is what was said earlier, and 『attaining the unconditioned』 is what is said here. Furthermore, severing the fetters and realizing are what was said earlier, and first severing the fetters and then realizing is what is said here. What was said earlier and what is said here, this is the difference.

By how many wisdoms is the cakṣur-indriya (cakṣur-indriya, the visual organ) known? And so on, by how many wisdoms is the avidyānuśaya (avidyānuśaya, the latent tendency of ignorance) severed by cultivation in the Formless Realm known? Question: Why is this treatise made? Answer: Because some say that there is no realm, only wisdom; or that there is no wisdom, only realm. To stop such sayings, this treatise is made.

If a dharma is asked about 『inclusion,』 one should think of the dhātu (dhātu, element) and answer; if asked about 『consciousness,』 one should think of the āyatana (āyatana, source of sensation) and answer; if asked about 『latent tendency,』 one should think of the bīja (bīja, potential seed) and answer; if asked about 『wisdom,』 one should think of the satya (satya, truth) and answer. In this way, the dharmas can be easily manifested. Here, when asked about 『wisdom,』 one should think of the 『truth』 and answer. There are five kinds of dharmas, namely those included in the duḥkha-satya (duḥkha-satya, the truth of suffering), the samudaya-satya (samudaya-satya, the truth of the origin of suffering), the nirodha-satya (nirodha-satya, the truth of the cessation of suffering), and the mārga-satya (mārga-satya, the truth of the path to the cessation of suffering), and those not included in the truths. The associated dharmas (saṃprayukta-dharma, mental phenomena arising with consciousness) and non-associated dharmas (visaṃprayukta-dharma, phenomena not arising with consciousness) included in the duḥkha-satya and samudaya-satya of the Desire Realm (kāmadhātu, the realm of desire). The duḥkha-satya and samudaya-satya of the Form Realm (rūpadhātu, the realm of form) and the Formless Realm (arūpadhātu, the formless realm) are also like that. The nirodha-satya only includes non-associated dharmas. The mārga-satya includes associated and non-associated dharmas. The associated dharmas included in the duḥkha-satya and samudaya-satya of the Desire Realm are known by seven wisdoms, except for upāya-jñāna (upāya-jñāna, expedient wisdom), nirodha-jñāna (nirodha-jñāna, wisdom of cessation), and mārga-jñāna (mārga-jñāna, wisdom of the path). The non-associated dharmas are known by six wisdoms, except for upāya-jñāna, nirodha-jñāna, mārga-jñāna, and para-citta-jñāna (para-citta-jñāna, wisdom of knowing the minds of others). The associated dharmas included in the duḥkha-satya and samudaya-satya of the Form Realm are known by seven wisdoms, except for Dharma...

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智滅智道智。不相應法六智知。除法智滅智道智他心智。無色界苦集諦所攝相應不相應法。六智知。除法智滅智道智他心智。滅諦所攝法。六智知。除他心智苦智集智道智。道諦所攝相應法。七智知。除苦智集智滅智。不相應法。六智知。除苦智集智滅智他心智。非諦所攝法。一智知。謂等智。問曰。何故名智。答曰。智所知故名智。何故名所知。答曰。為智所知故名所知。如稱所稱量所量亦如是。量是智所量。是所知。此是略毗婆沙。余門廣說如經本。如說修行廣佈無常想。斷欲愛色無色愛掉慢無明。問曰。何故作此論。答曰。此是佛經。佛經說修行廣佈無常想。乃至廣說。佛經雖作是說。而不廣分別。佛經是此論所為根本。今欲廣分別故。而作此論。問曰。若佛經是此論所為根本者。世尊何故說此經耶。答曰。欲令懈慢不勤精進受化者勤精進故。複次為貪後有弟子。令不更求後有故。世尊說。彌勒佛出世時。有諸比丘。作是愿。使我見。彌勒佛出乃般涅槃。佛作是說。汝等今者有資產所須適意故。作如是念。后若為諸有苦之所逼切者。于諸有中不生愿樂。修行廣佈無常想。能斷欲愛者。此想當言與法智苦智相應。當言有覺有觀。所以者何。在有覺有觀地故。當言與舍根相應。彼地有舍根故。當言與無愿相應。謂苦

【現代漢語翻譯】 現代漢語譯本 智滅智道智。不相應法六智知。除法智滅智道智他心智。無**苦集諦所攝相應不相應法。六智知。除法智滅智道智他心智。滅諦所攝法。六智知。除他心智苦智集智道智。道諦所攝相應法。七智知。除苦智集智滅智。不相應法。六智知。除苦智集智滅智他心智。非諦所攝法。一智知。謂等智。問曰。何故名智。答曰。智所知故名智。何故名所知。答曰。為智所知故名所知。如稱所稱量所量亦如是。量是智所量。是所知。此是略毗婆沙。余門廣說如經本。如說修行廣佈無常想。斷欲愛色無色愛掉慢無明。問曰。何故作此論。答曰。此是佛經。佛經說修行廣佈無常想。乃至廣說。佛經雖作是說。而不廣分別。佛經是此論所為根本。今欲廣分別故。而作此論。問曰。若佛經是此論所為根本者。世尊何故說此經耶。答曰。欲令懈慢不勤精進受化者勤精進故。複次為貪後有弟子。令不更求後有故。世尊說。彌勒佛（Maitreya Buddha）出世時。有諸比丘。作是愿。使我見。彌勒佛（Maitreya Buddha）出乃般涅槃。佛作是說。汝等今者有資產所須適意故。作如是念。后若為諸有苦之所逼切者。于諸有中不生愿樂。修行廣佈無常想。能斷欲愛者。此想當言與法智苦智相應。當言有覺有觀。所以者何。在有覺有觀地故。當言與舍根相應。彼地有舍根故。當言與無愿相應。謂苦

【English Translation】 English version The wisdom of cessation, the wisdom of the path, and wisdom. Non-associated dharmas are known by six wisdoms, excluding the wisdom of dharma, the wisdom of cessation, the wisdom of the path, and the wisdom of knowing others' minds. Non-associated dharmas that are not included in the suffering and accumulation truths are known by six wisdoms, excluding the wisdom of dharma, the wisdom of cessation, the wisdom of the path, and the wisdom of knowing others' minds. Dharmas included in the truth of cessation are known by six wisdoms, excluding the wisdom of knowing others' minds, the wisdom of suffering, the wisdom of accumulation, and the wisdom of the path. Associated dharmas included in the truth of the path are known by seven wisdoms, excluding the wisdom of suffering, the wisdom of accumulation, and the wisdom of cessation. Non-associated dharmas are known by six wisdoms, excluding the wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, and the wisdom of knowing others' minds. Dharmas not included in the truths are known by one wisdom, namely equanimity. Question: Why is it called wisdom? Answer: Because it is known by wisdom, it is called wisdom. Why is it called 'what is known'? Answer: Because it is known by wisdom, it is called 'what is known,' just like a scale and what is weighed, a measure and what is measured. Measurement is what is measured by wisdom; what is measured is what is known. This is a brief Vibhasa. Other aspects are explained in detail in the sutra. As it is said, cultivate and widely propagate the thought of impermanence to cut off desire-love, form-formless-love, agitation, pride, and ignorance. Question: Why is this treatise composed? Answer: This is a Buddhist sutra. The Buddhist sutra says to cultivate and widely propagate the thought of impermanence, and so on. Although the Buddhist sutra says this, it does not explain it in detail. The Buddhist sutra is the foundation for this treatise. Now, wanting to explain it in detail, this treatise is composed. Question: If the Buddhist sutra is the foundation for this treatise, why did the World-Honored One (Buddha) speak this sutra? Answer: To make those who are lazy, slow, and not diligent in receiving teachings become diligent and energetic. Furthermore, for disciples who are greedy for future existence, so that they will not seek future existence again, the World-Honored One (Buddha) said that when Maitreya Buddha (Maitreya Buddha) appears in the world, there will be monks who make this vow: 'May I see Maitreya Buddha (Maitreya Buddha) appear and then enter Nirvana.' The Buddha said this: 'You now have possessions and what you need, so you are content and think like this. Later, if you are oppressed by the suffering of all existences, you will not generate joy and desire in all existences. Cultivating and widely propagating the thought of impermanence can cut off desire-love.' This thought should be said to be associated with the wisdom of dharma and the wisdom of suffering. It should be said to have perception and observation. Why? Because it is in the realm of perception and observation. It should be said to be associated with the root of equanimity because that realm has the root of equanimity. It should be said to be associated with non-desire, namely suffering.

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無愿。當言緣欲界系緣欲界五陰故。斷一切色愛者。彼想當言與比智苦智相應。或有覺有觀。在未至初禪者。或無覺有觀。在中間禪者。或無覺無觀。在三禪者。或樂根相應。在第三禪者。或喜根相應。在初禪第二禪者。或舍根相應。在未至中間第四禪者。無愿相應。謂苦無愿。當言緣色界系。緣色界五陰故。斷一切無色愛者。此想當言與比智苦智相應。當言或有覺有觀。在未至初禪者。或無覺有觀。在禪中間者。或無覺無觀。在三禪三無色定者。或樂根相應。在第三禪者。或喜根相應。在初禪二禪者。或舍根相應。在未至中間第四禪三無色定者。與無愿相應。謂苦無愿。當言緣無色界系。緣無色界四陰故。斷一切掉慢無明者。此想當言或法智相應苦智相應比智相應。余廣說如上。

問曰。八聖道盡能斷結。何故獨稱無漏想。答曰。世尊此中聖道以想名說。世尊或說道名想。廣說如四無量處。

問曰。無常想是七使對治。此中何故作三說耶。答曰。若使在三界是五種斷。見疑雖在三界非五種斷。恚使雖五種斷。不在三界。複次此使在三界。亦是見道修道斷。見疑雖在三界。非修道斷。恚雖是見道修道斷。不在三界。複次此使在三界。是凡夫聖人所行。見疑雖在三界。非聖人所行。恚使雖是凡夫聖人所行。

【現代漢語翻譯】 現代漢語譯本 無愿（Apranihita）：應當說緣于欲界，因為緣于欲界的五陰的緣故。斷除一切色愛的人，他們的想法應當說是與比智（Anvaya-jnana）和苦智（Dukkha-jnana）相應的。或者是有覺有觀（Savitarka-savicara），處於未至定（Upacara-samadhi）和初禪（Prathama-dhyana）的人；或者是無覺有觀（Avitarka-savicara），處於中間禪（Madhyama-dhyana）的人；或者是無覺無觀（Avitarka-avicara），處於三禪（Tritiya-dhyana）的人；或者是與樂根（Sukha-indriya）相應，處於第三禪的人；或者是與喜根（Saumanasya-indriya）相應，處於初禪和第二禪的人；或者是與舍根（Upeksa-indriya）相應，處於未至定、中間禪和第四禪（Caturtha-dhyana）的人。與無愿相應，指的是苦無愿，應當說緣于系，因為緣于五陰的緣故。斷除一切無色愛的人，他們的想法應當說是與比智和苦智相應的。應當說或者是有覺有觀，處於未至定和初禪的人；或者是無覺有觀，處於禪中間的人；或者是無覺無觀，處於三禪和三無色定（Arūpa-samāpatti）的人；或者是與樂根相應，處於第三禪的人；或者是與喜根相應，處於初禪和二禪的人；或者是與舍根相應，處於未至定、中間禪、第四禪和三無色定的人。與無愿相應，指的是苦無愿，應當說緣于無系，因為緣于無四陰的緣故。斷除一切掉舉（Audhatya）、慢（Mana）、無明（Avidya）的人，他們的想法應當說是或者與法智（Dharma-jnana）相應，或者與苦智相應，或者與比智相應。其餘的廣泛解說如上所述。

問：八聖道（Aryastangika-marga）全部都能斷除結（Samyojana），為什麼唯獨稱無漏想（Anasrava-samjna）？答：世尊在這裡用『想』這個名稱來說明聖道。世尊或者用『道』這個名稱來說明『想』，廣泛的解說如同四無量處（Apramana）一樣。

問：無常想（Anitya-samjna）是對治七隨眠（Anusaya）的。這裡為什麼要做三種說法呢？答：如果隨眠存在於三界（Trailokya），就是五種斷除。見（Drsti）和疑（Vicikiccha）雖然存在於三界，卻不是五種斷除。嗔恚（Krodha）雖然是五種斷除，卻不存在於三界。其次，這個隨眠存在於三界，既是見道（Darshana-marga）斷除，也是修道（Bhavana-marga）斷除。見和疑雖然存在於三界，卻不是修道斷除。嗔恚雖然是見道和修道斷除，卻不存在於三界。再次，這個隨眠存在於三界，是凡夫（Prthagjana）和聖人（Arya）所行的。見和疑雖然存在於三界，卻不是聖人所行的。嗔恚雖然是凡夫和聖人所行的。

【English Translation】 English version 'Apranihita (Aimlessness)': It should be said that it is conditioned by the desire realm, because it is conditioned by the five skandhas (Panca-skandha) of the desire realm. Those who have cut off all love of form (Rupa-raga), their thought should be said to be associated with Anvaya-jnana (Knowledge of accordance) and Dukkha-jnana (Knowledge of suffering). Either with Savitarka-savicara (initial application and sustained application), being in Upacara-samadhi (access concentration) and Prathama-dhyana (first dhyana); or Avitarka-savicara (without initial application, with sustained application), being in Madhyama-dhyana (intermediate dhyana); or Avitarka-avicara (without initial application, without sustained application), being in Tritiya-dhyana (third dhyana); or associated with Sukha-indriya (feeling of pleasure), being in the third dhyana; or associated with Saumanasya-indriya (feeling of joy), being in the first and second dhyanas; or associated with Upeksa-indriya (feeling of equanimity), being in Upacara-samadhi, intermediate dhyana, and Caturtha-dhyana (fourth dhyana). Associated with Apranihita, referring to suffering and aimlessness, it should be said that it is conditioned by -related, because it is conditioned by the five skandhas of . Those who have cut off all formless love (Arupa-raga), their thought should be said to be associated with Anvaya-jnana and Dukkha-jnana. It should be said that either with initial application and sustained application, being in access concentration and the first dhyana; or without initial application, with sustained application, being in the intermediate dhyana; or without initial application, without sustained application, being in the third dhyana and the three Arupa-samāpatti (formless attainments); or associated with the feeling of pleasure, being in the third dhyana; or associated with the feeling of joy, being in the first and second dhyanas; or associated with the feeling of equanimity, being in access concentration, intermediate dhyana, the fourth dhyana, and the three formless attainments. Associated with Apranihita, referring to suffering and aimlessness, it should be said that it is conditioned by non--related, because it is conditioned by the four skandhas of non-. Those who have cut off all Audhatya (restlessness), Mana (conceit), and Avidya (ignorance), their thought should be said to be associated with Dharma-jnana (knowledge of the law), or with Dukkha-jnana, or with Anvaya-jnana. The rest of the extensive explanation is as above.

Question: All of the Aryastangika-marga (Eightfold Noble Path) can cut off the Samyojana (fetters), why is only Anasrava-samjna (untainted perception) mentioned? Answer: The World-Honored One here uses the name 'perception' to explain the Noble Path. The World-Honored One sometimes uses the name 'path' to explain 'perception', the extensive explanation is like the Apramana (four immeasurables).

Question: Anitya-samjna (perception of impermanence) is the antidote to the seven Anusaya (latent tendencies). Why are there three kinds of explanations here? Answer: If the latent tendency exists in the Trailokya (three realms), it is five kinds of cutting off. Drsti (views) and Vicikiccha (doubt), although they exist in the three realms, are not five kinds of cutting off. Krodha (anger), although it is five kinds of cutting off, does not exist in the three realms. Secondly, this latent tendency exists in the three realms, it is both Darshana-marga (path of seeing) cutting off and Bhavana-marga (path of cultivation) cutting off. Views and doubt, although they exist in the three realms, are not cultivation path cutting off. Anger, although it is seeing path and cultivation path cutting off, does not exist in the three realms. Again, this latent tendency exists in the three realms, it is practiced by both Prthagjana (ordinary people) and Arya (noble ones). Views and doubt, although they exist in the three realms, are not practiced by noble ones. Anger, although it is practiced by both ordinary people and noble ones.

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非在三界。

問曰。何故三說愛使。一說余使。答曰。余使應說如愛使。而不說者。當知此說有餘。複次欲以種種說莊嚴于文。若以種種說莊嚴于文義則易解。複次欲現二門故。乃至廣說。複次此愛是重惡多眾過患欲重觀其過患故。廣說如上四諦處。

問曰。無常想是見苦所斷使對治。何故說斷一切欲愛使耶。乃至廣說。答曰。一切有二種。有少分一切。有一切一切。此中說少分一切。複次此中說聖人以無常想。斷三界修道所斷一切煩惱。

余經復說。修行廣佈無常想。能斷我慢。問曰。無常想是七慢對治。何故但說斷我慢耶。答曰。無常想是我慢近對治。如說。無常想能生無我想。若比丘有無常想。無我想者。能斷我慢。速於此法。得盡諸漏。

如說比丘於七處。善觀三種義。速於此法。得盡有漏。問曰。何故作此論。答曰。此是佛經。佛經說。比丘於七處善。乃至廣說。佛經是此論所為根本。今欲廣分別故。而作此論。問曰。若佛經是此論所為根本者。世尊何故說是經耶。答曰。學人于上沙門果。不作方便。設作方便。而不解知。佛作是說。如汝等入見道方便。不放舍者。不久亦當得盡諸漏。複次已得道者。患于修道所斷煩惱。欲說修道對治。令失道者。還得道故。如人猛健患于怨家。

【現代漢語翻譯】 現代漢語譯本 非在三界（指不在欲界、色界、無色界這三界之中）。

問：為什麼三次提到愛使（tanha-anusaya，潛在的愛慾煩惱），而只一次提到其他的煩惱？答：其他的煩惱本應像愛使一樣被多次提及，但沒有這樣做，應該知道這種說法另有深意。其次，這是爲了用各種說法來莊嚴文句。如果用各種說法來莊嚴文句，那麼文義就容易理解。再次，這是爲了展現二門（兩種不同的修行途徑），乃至更廣泛的解釋。此外，這種愛是嚴重的罪惡，有許多過患，因此要著重觀察它的過患，所以像上面四聖諦（catu-ariya-sacca）的章節中那樣廣泛地說明。

問：無常想（anicca-sanna，對事物無常的觀想）是對治見苦所斷使（dukkha-saccanulomika-nana，通過領悟苦諦而斷除的煩惱）的。為什麼說它能斷除一切欲愛使（kama-raga-anusaya，對感官快樂的潛在貪慾）呢？乃至更廣泛的解釋。答：一切有兩種，有少分的一切，有一切的一切。這裡說的是少分的一切。其次，這裡說的是聖人通過無常想，斷除三界（tiloka，欲界、色界、無色界）修道所斷的一切煩惱。

其他經典中又說，修行並廣泛修習無常想，能夠斷除我慢（asmimana，認為'我是'的驕傲）。問：無常想是對治七慢（satta mana，七種不同的驕傲形式）的。為什麼只說它能斷除我慢呢？答：無常想是與我慢最接近的對治法。正如所說，無常想能夠生起無我想（anatta-sanna，對事物無我的觀想）。如果比丘（bhikkhu，佛教僧侶）具有無常想，具有無我想，就能斷除我慢，迅速地在此法中，證得諸漏已盡（asavakkhaya，煩惱的止息）。

正如所說，比丘在七處（satta thana，七個地方）善於觀察三種意義，就能迅速地在此法中，證得有漏已盡（savakkhaya，仍然有煩惱的止息）。問：為什麼要作這部論（abhidhamma，阿毗達摩）？答：這是佛經（Buddha-vacana，佛陀的教導）。佛經說，比丘在七處善於觀察，乃至更廣泛的解釋。佛經是這部論的根本。現在想要廣泛地分別解釋，所以才作這部論。問：如果佛經是這部論的根本，那麼世尊（bhagavan，佛陀的尊稱）為什麼要說這部經呢？答：學人在證得上沙門果（samanaphala，修道證果的果位）時，不作方便（upaya，方法）。即使作了方便，也不理解。佛陀這樣說，就像你們進入見道（sotapatti-magga，預流道）的方便，不放棄，不久也將證得諸漏已盡。其次，已經得道的人，擔心修道所斷的煩惱，想要說明修道的對治法，使失去道的人，還能重得道，就像一個勇猛強健的人擔心他的仇敵。

【English Translation】 English version It is not in the three realms (referring to not being in the desire realm, the form realm, and the formless realm).

Question: Why are the latent tendencies of craving (tanha-anusaya) mentioned three times, while other latent tendencies are mentioned only once? Answer: Other latent tendencies should have been mentioned like the latent tendencies of craving, but since they were not, it should be understood that there is a deeper meaning to this statement. Secondly, it is to adorn the text with various expressions. If the text is adorned with various expressions, then the meaning is easily understood. Thirdly, it is to reveal two doors (two different paths of practice), and so on, with a broader explanation. Furthermore, this craving is a serious evil, with many faults, so its faults should be observed closely, hence the extensive explanation as in the chapter on the Four Noble Truths (catu-ariya-sacca) above.

Question: The perception of impermanence (anicca-sanna) is the antidote to the latent tendencies eradicated by seeing suffering (dukkha-saccanulomika-nana). Why is it said that it eradicates all latent tendencies of sensual craving (kama-raga-anusaya)? And so on, with a broader explanation. Answer: 'All' is of two types: 'a portion of all' and 'all of all'. Here, 'a portion of all' is meant. Secondly, here it is said that the noble one, through the perception of impermanence, eradicates all defilements to be eradicated by cultivation in the three realms (tiloka: the desire realm, the form realm, and the formless realm).

Other sutras also say that practicing and widely cultivating the perception of impermanence can eradicate conceit (asmimana, the pride of thinking 'I am'). Question: The perception of impermanence is the antidote to the seven conceits (satta mana, seven different forms of pride). Why is it only said that it eradicates conceit? Answer: The perception of impermanence is the closest antidote to conceit. As it is said, the perception of impermanence can give rise to the perception of non-self (anatta-sanna). If a bhikkhu (Buddhist monk) has the perception of impermanence, has the perception of non-self, he can eradicate conceit and quickly, in this Dhamma, attain the extinction of defilements (asavakkhaya).

As it is said, a bhikkhu who is skilled in observing the three meanings in seven places (satta thana) can quickly, in this Dhamma, attain the extinction of defilements (savakkhaya). Question: Why is this treatise (abhidhamma) composed? Answer: This is the Buddha's teaching (Buddha-vacana). The Buddha's teaching says that a bhikkhu is skilled in observing in seven places, and so on, with a broader explanation. The Buddha's teaching is the root of this treatise. Now, wanting to extensively explain and differentiate, this treatise is composed. Question: If the Buddha's teaching is the root of this treatise, then why did the Blessed One (bhagavan, an epithet for the Buddha) speak this sutra? Answer: Students, when attaining the fruits of the ascetic life (samanaphala), do not make effort (upaya, method). Even if they make effort, they do not understand. The Buddha said this, like you entering the path of stream-entry (sotapatti-magga), if you do not give up, you will soon attain the extinction of defilements. Secondly, those who have already attained the path worry about the defilements to be eradicated by cultivation, wanting to explain the antidote to cultivation, so that those who have lost the path can regain it, like a brave and strong person worrying about his enemies.

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他人語言。汝今猛健。何不降伏怨家。彼亦如是。如實知色是苦四智。謂法智比智等智苦智。法智知欲界色。比智知色界色。等智知一切色。苦智知有漏色無常苦空無我。問曰。此則是四善處耶。答曰。此皆觀一諦。觀苦觀果。如實知色。是集四智。謂法智比智等智集智。法智知欲界集。比智知色界集。等智知一切集。集智知有漏色因集有緣。問曰。此則是四善處耶。答曰。此皆觀一諦。觀集觀因。如實知色滅是四智。謂法智比智等智滅智。法智知欲界色滅。比智知色界色滅。等智知一切色滅。滅智知一切有漏色滅止妙離。問曰。此則是四善處耶。答曰。此皆觀一諦。觀滅觀畢竟。如實知色滅道是四智。謂法智比智等智道智。法智知欲界色滅道。比智知色界色滅道。等智知一切色滅道。道智知一切有漏色滅道正跡乘。問曰。此則是四善處耶。答曰。此皆觀一諦。觀道觀對治。如實知色味。此是四智。謂法智比智等智集智。問曰。此則是四善處耶。答曰。此則觀一諦。觀集觀味。如實知色患。此是四智。謂法智比智等智苦智。問曰。此則是四善處耶。答曰。此則觀一諦。觀苦觀患。如實知色離。此是四智。謂法智比智滅智等智。問曰。此則是四善處耶。答曰。此則觀一諦。觀滅觀離。如色陰有七善處。乃至識陰亦有七善

處。問曰。若然者則有三十五善處。亦有無量善處。答曰。此是七處法。如色陰有七。乃至識陰亦有七。不過於七。如經說。須陀洹受七有。此是七處法。不過於七。廣說如四諦處。尊者波奢說曰。如實知色是苦。乃至如實知識是苦。如實知色是集。知色是滅。知色是滅道。知色是味。知色是患。知色是離。乃至知識亦如是。若如是說。則有七善處。複次若略說。則有七善處。若廣說則有三十五善處無量善處。如廣略。分別不分別亦如是。複次若為利根者說。則有七善處。若為鈍根者說。則有三十五善處無量善處。如利根鈍根。因力緣力內支力外支力內思惟力外聞法力聞即能解力廣分別力。當知亦如是。複次如在見道時。則有七。如觀察時。則有三十五無量善處。複次如賢。聖所行時則有七。如世俗所行。則有三十五無量善處。複次若作總相觀。則有七善處。若作別相觀。則有三十五無量善處。問曰。此中為說別相觀。為說總相觀耶。若說別相觀者。此文所說云何通。如說。速於此法。得盡有漏。若是總相觀者。此文所說復云何通。如說如實知色。乃至如實知識。答曰。應作是說。是別相觀。

問曰。若然者。如說。速於此法得盡有漏。云何通。答曰。此中說別相觀。能生總相觀。總相觀得盡有漏。復有說者。

【現代漢語翻譯】 現代漢語譯本： 處。問：如果這樣說，那麼就有三十五種善處，也有無量的善處了？答：這是七處法，就像色陰有七種，乃至識陰也有七種，不會超過七種。如同經書所說，須陀洹（Sotapanna，入流果）還要受七次生死。這就是七處法，不會超過七次。詳細的解釋如同四諦處。尊者波奢（Venerable Pasura）說：如實地知曉色是苦，乃至如實地知曉識是苦；如實地知曉色是集（苦的生起），知曉色是滅（苦的止息），知曉色是滅道（通往苦止息的道路）；知曉色是味（樂），知曉色是患（苦），知曉色是離（解脫）。乃至知曉識也是如此。如果這樣說，那麼就有七種善處。再次，如果簡略地說，就有七種善處；如果詳細地說，就有三十五種善處，無量的善處。如同廣略，分別不分別也是如此。再次，如果是為利根者說，就有七種善處；如果是為鈍根者說，就有三十五種善處，無量的善處。如同利根鈍根，因力緣力內支力外支力內思惟力外聞法力，聽聞就能理解力，廣泛分別力，應當知道也是如此。再次，如同在見道時，就有七種；如同在觀察時，就有三十五種無量的善處。再次，如同賢聖所行時，就有七種；如同世俗所行時，就有三十五種無量的善處。再次，如果作總相觀，就有七種善處；如果作別相觀，就有三十五種無量的善處。問：這裡是說別相觀，還是說總相觀呢？如果說別相觀，那麼這段文字所說的『速於此法，得盡有漏』，該如何解釋？如果是總相觀，那麼這段文字所說的『如實知色，乃至如實知識』，又該如何解釋？答：應該這樣說，是別相觀。

問：如果這樣，那麼如經文所說『速於此法得盡有漏』，該如何解釋？答：這裡說的是別相觀，能生起總相觀，通過總相觀才能斷盡有漏。還有一種說法是：

【English Translation】 English version: Question: If that's the case, then there are thirty-five good places, and also countless good places? Answer: This is the seven-place Dharma, just as the form aggregate has seven, and even the consciousness aggregate also has seven, not exceeding seven. As the scripture says, a Sotapanna (stream-enterer) will undergo seven more rebirths. This is the seven-place Dharma, not exceeding seven. A detailed explanation is like the four noble truths. Venerable Pasura said: 'To truly know that form is suffering, and even to truly know that consciousness is suffering; to truly know that form is the arising (of suffering), to know that form is the cessation (of suffering), to know that form is the path to the cessation (of suffering); to know that form is pleasurable, to know that form is a problem, to know that form is liberation.' And even knowing consciousness is the same. If it is said like this, then there are seven good places. Furthermore, if speaking briefly, there are seven good places; if speaking extensively, there are thirty-five good places, countless good places. Just like extensive and brief, distinguishing and not distinguishing are also like this. Furthermore, if speaking to those with sharp faculties, there are seven good places; if speaking to those with dull faculties, there are thirty-five good places, countless good places. Just like sharp and dull faculties, the power of cause, the power of condition, the power of internal support, the power of external support, the power of internal contemplation, the power of externally hearing the Dharma, the power of understanding immediately upon hearing, the power of extensive distinguishing, one should know it is also like this. Furthermore, just like at the time of the path of seeing, there are seven; just like at the time of observation, there are thirty-five countless good places. Furthermore, just like when the wise and noble act, there are seven; just like when the worldly act, there are thirty-five countless good places. Furthermore, if making a general observation, there are seven good places; if making a specific observation, there are thirty-five countless good places. Question: Is this speaking of specific observation, or is it speaking of general observation? If speaking of specific observation, then how can this passage be explained, which says, 'Quickly in this Dharma, attain the exhaustion of outflows'? If it is general observation, then how can this passage be explained, which says, 'To truly know form, and even to truly know consciousness'? Answer: It should be said like this, it is specific observation.

Question: If that's the case, then how can the scripture saying 'Quickly in this Dharma attain the exhaustion of outflows' be explained? Answer: This speaks of specific observation, which can give rise to general observation, and through general observation, one can exhaust the outflows. There is also another saying:

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此中觀總相觀。問曰。若然者此文所說云何通。如說。如實知色乃至如實知識。答曰。此文應如是說。如實知陰。是苦集滅道味患離。而不說者。有何意耶。答曰。不必說與見道時同。或有說。與見道時同。或說。與見道時異。如世尊為四天王。以聖語說四諦。二解二不解。世尊復以陀毗羅語說四諦。一解一不解。世尊復以彌離車語說四諦。然後乃解。如是觀解時以別相。入道時是總相。問曰。七處善觀三種義。有何差別。答曰。七處善是無漏。觀三種義是有漏。問曰。若然者。此所說云何通。如說。如實知色是四智。謂法智比智等智。答曰。此中數智行於境界。不必儘是無漏。問曰。能以七處善。同觀三種義。能以觀三種義。同七處善不。答曰。或有說者。不能所以者何。七處善是無漏。觀三種義是有漏。復有說者。七處善是有漏無漏。觀三種義是有漏。問曰。若然者。能以七處善同觀三種義。以觀三種義同七處善不。答曰。能但多用功。多有所作。如實知色。乃至知識。如實知色患。乃至知識患。是說觀陰。如實知色是集。乃至知識是集。如實知色是味。乃至知識是味。是說觀入。如實知色是滅。乃至知識是滅。如實知色是離。乃至知識是離。是說觀界。可說如是同相。但多用功。多有所作。

問曰。觀三

【現代漢語翻譯】 現代漢語譯本 此為中觀總相之觀。問：如果這樣，這段經文所說的內容如何理解？例如經文說：『如實知色（rupa，物質現象）乃至如實知識（vijnana，意識）。』答：這段經文應該這樣理解：如實知五陰（skandha，構成個體存在的五種要素），即是苦（dukkha，痛苦）、集（samudaya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（magga，通往止息痛苦的道路）、味（assada，樂味）、患（adinava，過患）、離（nissarana，出離）。經文沒有全部說出，有什麼用意嗎？答：不必所有內容都與見道（darshana-marga，證悟之道）時相同。或者有人說，與見道時相同；或者說，與見道時不同。例如，世尊（Buddha，佛陀）用聖語為四大天王（Caturmaharajakayikas，佛教的護法神）宣說四諦（catvari-arya-satyani，佛教的基本教義），其中兩位理解，兩位不理解。世尊又用陀毗羅語宣說四諦，一位理解，一位不理解。世尊又用彌離車語宣說四諦，然後他們才理解。如此，觀解時用別相（visesa-lakshana，個別特徵），入道時是總相（samanya-lakshana，普遍特徵）。問：七處善觀（sapta-kusala-sthana，七種善巧之處）與三種義（trini-artha，三種意義）的觀，有什麼差別？答：七處善是無漏（anasrava，超越輪迴的），觀三種義是有漏（sasrava，受輪迴束縛的）。問：如果這樣，這段經文所說的內容如何理解？例如經文說：『如實知色是四智（catvari-jnana，四種智慧），即法智（dharma-jnana，對佛法的智慧）、比智（anvaya-jnana，類比的智慧）等智。』答：這段經文中，數智（samkhya-jnana，計數之智）行於境界，不必全部是無漏。問：能以七處善，同時觀三種義嗎？能以觀三種義，同時觀七處善嗎？答：或者有人說，不能。為什麼呢？因為七處善是無漏，觀三種義是有漏。又有人說，七處善是有漏也是無漏，觀三種義是有漏。問：如果這樣，能以七處善同時觀三種義嗎？能以觀三種義同時觀七處善嗎？答：能，但需要多用功，多有所作為。如實知色，乃至知識。如實知色的過患，乃至知識的過患。這是說觀五陰。如實知色是集，乃至知識是集。如實知色是味，乃至知識是味。這是說觀六入（sadayatana，六種感官）。如實知色是滅，乃至知識是滅。如實知色是離，乃至知識是離。這是說觀十八界（astadasa-dhatu，十八種元素）。可以說有這樣的同相，但需要多用功，多有所作為。 問：觀三

【English Translation】 English version This is the contemplation of the general characteristics in Madhyamaka (Middle Way philosophy). Question: If that is the case, how should the content of this text be understood? For example, the text says: 'To truly know rupa (form, material phenomena) and even to truly know vijnana (consciousness).' Answer: This text should be understood as follows: To truly know the five skandhas (aggregates, the five components that constitute individual existence), which are dukkha (suffering), samudaya (the origin of suffering), nirodha (the cessation of suffering), magga (the path to the cessation of suffering), assada (gratification), adinava (danger), and nissarana (escape). The text does not state everything completely; what is the intention? Answer: It is not necessary that everything is the same as at the time of darshana-marga (the path of seeing, the path of insight). Or some say it is the same as at the time of the path of seeing; or some say it is different from the time of the path of seeing. For example, the Buddha (the World Honored One) spoke the Four Noble Truths (catvari-arya-satyani) in the sacred language to the Four Heavenly Kings (Caturmaharajakayikas), of whom two understood and two did not. The Buddha then spoke the Four Noble Truths in the Dravidian language, of whom one understood and one did not. The Buddha then spoke the Four Noble Truths in the Mleccha language, and then they understood. Thus, when contemplating and understanding, one uses visesa-lakshana (specific characteristics), and when entering the path, it is samanya-lakshana (general characteristics). Question: What is the difference between the sapta-kusala-sthana (seven skillful means of observation) and the contemplation of the trini-artha (three meanings)? Answer: The seven skillful means are anasrava (untainted, free from outflows), and the contemplation of the three meanings is sasrava (tainted, with outflows). Question: If that is the case, how should the content of this text be understood? For example, the text says: 'To truly know rupa is the four jnanas (four wisdoms), namely dharma-jnana (wisdom of the Dharma), anvaya-jnana (wisdom of inference), etc.' Answer: In this text, samkhya-jnana (wisdom of enumeration) operates in the realm, but it is not necessarily all anasrava. Question: Can one simultaneously contemplate the three meanings with the seven skillful means? Can one simultaneously contemplate the seven skillful means with the contemplation of the three meanings? Answer: Some say that one cannot. Why? Because the seven skillful means are anasrava, and the contemplation of the three meanings is sasrava. Others say that the seven skillful means are both sasrava and anasrava, and the contemplation of the three meanings is sasrava. Question: If that is the case, can one simultaneously contemplate the three meanings with the seven skillful means? Can one simultaneously contemplate the seven skillful means with the contemplation of the three meanings? Answer: One can, but it requires more effort and more action. To truly know rupa, and even to know vijnana. To truly know the danger of rupa, and even the danger of vijnana. This is to say, contemplate the five skandhas. To truly know rupa is the origin, and even to know vijnana is the origin. To truly know rupa is gratification, and even to know vijnana is gratification. This is to say, contemplate the six sense bases (sadayatana). To truly know rupa is cessation, and even to know vijnana is cessation. To truly know rupa is escape, and even to know vijnana is escape. This is to say, contemplate the eighteen dhatus (elements). It can be said that there is such a common characteristic, but it requires more effort and more action. Question: Contemplating the three

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種義在前。七處善在後。何故世尊先說七處善。后說觀三種義耶。答曰。若作是說。則所說隨順義則易解。受者亦易。複次世尊所說。文義具足。若先說觀三種義。義雖具足。文不具足。世尊說法。文義具足。複次若應先說七善處。則說七善處。若應后說觀三種義。則說觀三種義。所以者何。觀三種義。或在見道初。或在修道初。此中說在修道初者。不說在見道初者。如見道修道。見地修地未知欲知根知根亦如是。複次觀三種義。或在六地聖道初。或在九地聖道初。此中說九地初者。不說六地初者。尊者波奢說曰。此中說四種地。謂修行地見地修地無學地。如說。比丘七處善。觀三種義。是說修行地。如實知色。是說苦集滅道。乃至知識。是苦集滅道。是說見地。觀色乃至識是味患離。是說修地。速於此法得盡有漏。是說無學地。問曰。若然者。何故見道中。說四善處。修道中說三善處耶。答曰。見道中未曾見諦而見。修道中已曾見諦而見。複次見道中未曾得見聖性而得。觀行於諦。修道中已曾得聖性。觀行於諦。

問曰。此中何故重說三諦。一說道諦。答曰。此中廣說道諦。如說。如實知色是苦。此是道諦。如實知色是集滅道是味患離。乃至知識亦如是。是道諦。複次此所說。為已見諦人。佛作是說。汝等若

【現代漢語翻譯】 現代漢語譯本 問：七處善（Satta ṭhānāni，七種善的處所）在前，觀三種義（Tīņi atthūpadāni，三種觀察的意義）在後。為何世尊（Bhagavā，佛陀）先說七處善，后說觀三種義呢？ 答：如果這樣說，那麼所說的隨順義就容易理解，接受者也容易。其次，世尊所說，文義具足。如果先說觀三種義，義雖具足，文不具足。世尊說法，文義具足。再次，如果應該先說七善處，就說七善處；如果應該后說觀三種義，就說觀三種義。為什麼呢？觀三種義，或在見道（Sotāpatti-magga，預流道）初，或在修道（Sotāpatti-phala，預流果）初。此中說在修道初，不說在見道初，如見道修道，見地修地，未知欲知根知根也是這樣。 再次，觀三種義，或在六地聖道初，或在九地聖道初。此中說九地初，不說六地初。尊者波奢（Passa）說：『此中說四種地，謂修行地、見地、修地、無學地（Asekha）。』如說：『比丘七處善，觀三種義，是說修行地。如實知色（Rūpa，物質現象），是說苦集滅道（Dukkha, Samudaya, Nirodha, Magga，四聖諦）。乃至知識，是苦集滅道，是說見地。觀色乃至識是味患離，是說修地。速於此法得盡有漏（Āsava，煩惱），是說無學地。』 問：如果這樣，為何見道中說四善處，修道中說三善處呢？ 答：見道中未曾見諦而見，修道中已曾見諦而見。其次，見道中未曾得見聖性而得，觀行於諦；修道中已曾得聖性，觀行於諦。 問：此中為何重說三諦（Sacca，真諦）？一說道諦（Dukkha Sacca，苦諦）。 答：此中廣說道諦。如說：『如實知色是苦，此是道諦。如實知色是集滅道是味患離，乃至知識亦如是，是道諦。』再次，此所說，為已見諦人，佛作是說：『汝等若…』

【English Translation】 English version Question: The seven good abodes (Satta ṭhānāni) come before, and the contemplation of the three meanings (Tīņi atthūpadāni) comes after. Why did the Blessed One (Bhagavā, the Buddha) first speak of the seven good abodes and then speak of the contemplation of the three meanings? Answer: If it is said in this way, then the meaning that is spoken of in accordance with the meaning is easy to understand, and it is also easy for the receiver. Secondly, what the Blessed One said is complete in both text and meaning. If the contemplation of the three meanings is spoken of first, although the meaning is complete, the text is not complete. The Blessed One's teaching is complete in both text and meaning. Furthermore, if the seven good abodes should be spoken of first, then the seven good abodes are spoken of; if the contemplation of the three meanings should be spoken of later, then the contemplation of the three meanings is spoken of. Why is that? The contemplation of the three meanings is either at the beginning of the path of seeing (Sotāpatti-magga, the stream-entry path) or at the beginning of the path of cultivation (Sotāpatti-phala, the stream-entry fruition). Here, it is said to be at the beginning of the path of cultivation, not at the beginning of the path of seeing, just as the path of seeing and the path of cultivation, the ground of seeing and the ground of cultivation, the unknown, the desire to know, the root of knowledge, and the root of knowledge are also like this. Furthermore, the contemplation of the three meanings is either at the beginning of the holy path of the sixth ground or at the beginning of the holy path of the ninth ground. Here, it is said to be at the beginning of the ninth ground, not at the beginning of the sixth ground. Venerable Passa said: 'Here, four grounds are spoken of, namely, the ground of practice, the ground of seeing, the ground of cultivation, and the ground of no-more-learning (Asekha).' As it is said: 'The bhikkhu is good in seven abodes, contemplating the three meanings, which is to say the ground of practice. Truly knowing form (Rūpa, material phenomenon) is suffering, this is to say the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga). Even knowledge is the Four Noble Truths, which is to say the ground of seeing. Contemplating form and even consciousness as taste, danger, and escape is to say the ground of cultivation. Quickly attaining the exhaustion of outflows (Āsava, defilements) in this Dharma is to say the ground of no-more-learning.' Question: If that is so, why are four good abodes spoken of in the path of seeing and three good abodes spoken of in the path of cultivation? Answer: In the path of seeing, one sees the truth without having seen it before; in the path of cultivation, one sees the truth having already seen it before. Secondly, in the path of seeing, one attains the holy nature without having attained it before, contemplating the truth; in the path of cultivation, one has already attained the holy nature, contemplating the truth. Question: Why are the three truths (Sacca, truths) repeated here? Only the truth of suffering (Dukkha Sacca, the truth of suffering) is spoken of. Answer: Here, the truth of suffering is spoken of extensively. As it is said: 'Truly knowing form is suffering, this is the truth of suffering. Truly knowing form is the arising, cessation, and path, is taste, danger, and escape, and even knowledge is also like this, this is the truth of suffering.' Furthermore, what is spoken of here is for those who have already seen the truth, the Buddha speaks thus: 'You all if...'

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能如實觀察陰者。不久當得盡漏。複次三諦是有邊法。如說。五取陰邊。五取陰集邊。五取陰滅邊。問曰。若然者因論生論。何故三諦說有邊。道諦不說有邊耶。答曰。此中邊義。廣如說見道邊等智處。複次有已生苦。有未生苦。有已生苦因。有未生苦因。有已生苦滅。有未生苦滅。諸已生苦未生苦。已生苦因。未生苦因。已生苦滅。未生苦滅。誰能知斷證耶。謂是道諦。

問曰。世尊何故廣分別智所知耶。答曰。欲令失道者。還知道故。作如是說。複次此所說為愛行人。佛作是說。汝等應觀此陰味及過患。若見此陰味及過患者。不久當得盡漏。

問曰。何故見道中。先觀苦后觀集。修道中。先觀集后觀苦耶。答曰。隨順有二種。一見道隨順。二所說隨順。如見道隨順。先觀苦后觀集。如所說隨順。先觀集后觀苦。見道次第所說次第亦如是。

問曰。色集色味。有何差別。答曰。名即差別。是名色集。是名色味。複次色集是意地。色味通六識身。複次集是染污不染污。味是染污。複次集在三界。味在欲界。問曰。陰為有多種集。為有一種集。若有多種集者。施設經說云何通。如說。此愛是過去未來現在苦因苦本苦緣。若一種者此經云何通。如說。喜愛集是色集。觸集是三陰集。名色集是識集。答曰

【現代漢語翻譯】 現代漢語譯本 能如實觀察五陰（panchakkhandha，構成個體經驗的五種要素：色、受、想、行、識）者，不久就能證得漏盡（asava-khaya，斷絕煩惱）。 進一步說，三諦（sacca，真理）是有邊法。如經文所說：『五取陰（upadanakkhandha，執取為自我的五蘊）的邊際，五取陰的集起邊際，五取陰的滅盡邊際。』 問：如果這樣，就會產生因論生論的矛盾。為什麼三諦說有邊際，而道諦（magga-sacca，通往解脫的道路）卻不說有邊際呢？ 答：這裡所說的『邊際』的意義，詳細解釋可見於『見道邊際』等智慧之處。 進一步說，有已生之苦，有未生之苦，有已生之苦因，有未生之苦因，有已生之苦滅，有未生之苦滅。這些已生和未生的苦，已生和未生的苦因，已生和未生的苦滅，誰能知、斷、證呢？答案是道諦。 問：世尊（bhagavan，佛陀）為什麼廣泛地分別智所知之法呢？ 答：爲了讓迷失正道的人，能夠重新認識道路，所以佛陀這樣說。進一步說，佛陀所說的這些，是爲了貪愛五陰的修行人。佛陀這樣說：『你們應當觀察五陰的樂味和過患。如果能見到五陰的樂味和過患，不久就能證得漏盡。』 問：為什麼在見道（dassana-magga，證悟的第一階段）中，先觀察苦，后觀察集（samudaya，苦的生起）？而在修道（bhavana-magga，通過修行斷除煩惱）中，先觀察集，后觀察苦呢？ 答：這是隨順兩種不同的次第：一是見道隨順，二是所說隨順。如見道隨順，先觀察苦，后觀察集。如所說隨順，先觀察集，后觀察苦。見道的次第和所說的次第就是這樣。 問：色的集起（samudaya）和色（rupa，物質現象）的樂味（assada）有什麼差別？ 答：名稱上的差別就是差別。『這是色集』，『這是色味』。進一步說，色集是意地（mano-bhumi，意識的領域），色味通於六識身（chachakkayatana，六種感官）。進一步說，集是染污的或不染污的，味是染污的。進一步說，集存在於三界（tiloka，欲界、色界、無色界），味存在於欲界（kama-loka，充滿慾望的界）。 問：五陰是有多種集起，還是隻有一種集起？如果有多種集起，那麼《施設經》（Paticcasamuppada，緣起法）所說的內容如何解釋？如經文所說：『這種愛是過去、未來、現在苦的因、苦的根本、苦的緣。』如果只有一種集起，那麼這句經文又如何解釋？如經文所說：『喜愛集是色集，觸集是三陰集，名色集是識集。』 答：

【English Translation】 English version One who can truly observe the khandhas (panchakkhandha, the five aggregates of experience: form, feeling, perception, mental formations, and consciousness) will soon attain the exhaustion of defilements (asava-khaya). Furthermore, the three truths (sacca, truths) are finite. As it is said: 'The boundary of the five aggregates subject to clinging (upadanakkhandha), the boundary of the arising of the five aggregates subject to clinging, the boundary of the cessation of the five aggregates subject to clinging.' Question: If that is so, then one argument gives rise to another. Why are the three truths said to have a boundary, but the truth of the path (magga-sacca, the path to liberation) is not said to have a boundary? Answer: The meaning of 'boundary' here is explained in detail in the context of the wisdom of 'the boundary of the path of seeing,' and so on. Furthermore, there is suffering that has already arisen, and suffering that has not yet arisen; there is the cause of suffering that has already arisen, and the cause of suffering that has not yet arisen; there is the cessation of suffering that has already arisen, and the cessation of suffering that has not yet arisen. Who can know, abandon, and realize these sufferings that have already arisen and have not yet arisen, the causes of suffering that have already arisen and have not yet arisen, and the cessation of suffering that has already arisen and has not yet arisen? The answer is the truth of the path. Question: Why did the Blessed One (bhagavan, the Buddha) extensively explain what is known by wisdom? Answer: In order to enable those who have lost the path to know the path again, the Buddha said this. Furthermore, what was said here was for those who are attached to the khandhas. The Buddha said this: 'You should observe the gratification and the danger of these khandhas. If you see the gratification and the danger of these khandhas, you will soon attain the exhaustion of defilements.' Question: Why, in the path of seeing (dassana-magga, the first stage of enlightenment), do we first observe suffering and then observe arising (samudaya, the cause of suffering)? And in the path of cultivation (bhavana-magga, the path of practice to eliminate defilements), why do we first observe arising and then observe suffering? Answer: This is in accordance with two different orders: one is in accordance with the path of seeing, and the other is in accordance with what is said. As in accordance with the path of seeing, we first observe suffering and then observe arising. As in accordance with what is said, we first observe arising and then observe suffering. The order of the path of seeing and the order of what is said are thus. Question: What is the difference between the arising (samudaya) of form (rupa, material phenomena) and the gratification (assada) of form? Answer: The difference in name is the difference. 'This is the arising of form,' 'This is the gratification of form.' Furthermore, the arising of form is in the realm of mind (mano-bhumi, the realm of consciousness), while the gratification of form is common to the six sense bases (chachakkayatana, the six sense organs). Furthermore, arising is defiled or undefiled, while gratification is defiled. Furthermore, arising exists in the three realms (tiloka, the realms of desire, form, and formlessness), while gratification exists in the realm of desire (kama-loka, the realm of desire). Question: Is there more than one arising of the khandhas, or is there only one arising? If there is more than one arising, how can we reconcile what is said in the Paticcasamuppada (the law of dependent origination)? As it is said: 'This craving is the cause, the root, and the condition of suffering in the past, future, and present.' If there is only one arising, then how can we reconcile this statement? As it is said: 'The arising of liking is the arising of form, the arising of contact is the arising of the three aggregates, and the arising of name-and-form is the arising of consciousness.' Answer:

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。應作是說。有所以是多種集。有所以是一種集。為說近因故。是多種集。為說遠因故。是一種集。如近因遠因。此身他身亦如是。複次此中說三種集。一煩惱集。二苦集。三業集。喜愛集色集。是說煩惱集。觸集三陰集。是說苦集。名色集識集。是說業集。此中說名色是業。如煩惱集苦集業集煩惱有苦有業有煩惱道苦道業道煩惱苦業。當知亦如是。複次此中說三時。謂積聚時。受用時。守護時。喜愛集色集。是說積聚時。觸集三陰集。是說受用時。名色集識集。是說守護時。複次此中說三時有。謂前時有。中有。生有。喜愛集色集。是說前時有。觸集三陰集。是說中有。名色集識集。是說生有。複次喜愛集色集。是說名緣色。觸集三陰集。是說名緣名。名色集識集。是說名色緣名。複次愛求未來有。是故佛作是說。喜愛集是色集。心心數法。因觸而活。從觸生。以觸力故。能現在前。佛作是說。觸集是三陰集。識因名色立。而得增廣。是故佛作是說。名色集是識集。問曰。色滅色離有何差別。答曰。若愛造此色。彼愛若滅。是名色滅。若緣此色。生諸餘愛。彼愛若離。是名色離。乃至廣說。問曰。何故問色滅。答愛滅耶。答曰。因若斷。果亦斷。因若滅。果亦滅。舍因亦舍果。若吐因亦吐果。若害因亦害果故。問曰

【現代漢語翻譯】 現代漢語譯本 應如是說。有的是多種因緣和合而成，有的是一種因緣和合而成。爲了說明近因的緣故，說是多種因緣和合；爲了說明遠因的緣故，說是一種因緣和合。如同近因和遠因一樣，此身和他身也是如此。再次，這裡說了三種集，一是煩惱集，二是苦集，三是業集。喜愛集和色集，是說煩惱集。觸集和三陰集，是說苦集。名色集和識集，是說業集。這裡說名色是業。如同煩惱集、苦集、業集，煩惱有苦、有業、有煩惱之道、苦之道、業之道、煩惱、苦、業，應當知道也是如此。再次，這裡說了三個時段，分別是積聚時、受用時、守護時。喜愛集和色集，是說積聚時。觸集和三陰集，是說受用時。名色集和識集，是說守護時。再次，這裡說了三時有，分別是前時有、中有、生有。喜愛集和色集，是說前時有。觸集和三陰集，是說中有。名色集和識集，是說生有。再次，喜愛集和色集，是說名緣色。觸集和三陰集，是說名緣名。名色集和識集，是說名色緣名。再次，愛渴求未來的存在，所以佛這樣說，喜愛集是色集。心和心所法，因為觸而存活，從觸而生，因為觸的力量，才能顯現於目前。佛這樣說，觸集是三陰集。識因為名色而建立，才能增長廣大，所以佛這樣說，名色集是識集。問：色滅（rupa nirodha，色的止息）和色離（rupa viyoga，色的分離）有什麼差別？答：如果愛造作此色，那個愛如果滅了，這叫做色滅。如果緣於此色，產生各種其他的愛，那個愛如果分離了，這叫做色離。乃至廣說。問：為什麼問色滅，回答卻是愛滅呢？答：因為因如果斷了，果也會斷；因如果滅了，果也會滅；捨棄因也會捨棄果；如果吐出因，也會吐出果；如果損害因，也會損害果。問：

【English Translation】 English version It should be said in this way: some are aggregates of many causes, and some are aggregates of one cause. To explain the near cause, it is said to be an aggregate of many causes; to explain the far cause, it is said to be an aggregate of one cause. Just as with near and far causes, so it is with this body and other bodies. Furthermore, here are mentioned three kinds of aggregates: first, the aggregate of afflictions (klesha samgraha); second, the aggregate of suffering (duhkha samgraha); third, the aggregate of karma (karma samgraha). The aggregate of liking (priya samgraha) and the aggregate of form (rupa samgraha) are said to be the aggregate of afflictions. The aggregate of contact (sparsha samgraha) and the aggregate of the three skandhas (tri-skandha samgraha) are said to be the aggregate of suffering. The aggregate of name and form (nama-rupa samgraha) and the aggregate of consciousness (vijnana samgraha) are said to be the aggregate of karma. Here it is said that name and form are karma. Just as with the aggregate of afflictions, the aggregate of suffering, and the aggregate of karma, afflictions have suffering, have karma, have the path of afflictions, the path of suffering, the path of karma, afflictions, suffering, karma, it should be known that it is also thus. Furthermore, here are mentioned three times: the time of accumulation, the time of enjoyment, and the time of guarding. The aggregate of liking and the aggregate of form are said to be the time of accumulation. The aggregate of contact and the aggregate of the three skandhas are said to be the time of enjoyment. The aggregate of name and form and the aggregate of consciousness are said to be the time of guarding. Furthermore, here are mentioned three times of existence: previous existence, intermediate existence, and arising existence. The aggregate of liking and the aggregate of form are said to be the previous existence. The aggregate of contact and the aggregate of the three skandhas are said to be the intermediate existence. The aggregate of name and form and the aggregate of consciousness are said to be the arising existence. Furthermore, the aggregate of liking and the aggregate of form are said to be 'name conditions form' (nama pratyaya rupa). The aggregate of contact and the aggregate of the three skandhas are said to be 'name conditions name' (nama pratyaya nama). The aggregate of name and form and the aggregate of consciousness are said to be 'name and form conditions name' (nama-rupa pratyaya nama). Furthermore, craving seeks future existence, therefore the Buddha said thus: the aggregate of liking is the aggregate of form. Mental and mental phenomena live because of contact, arise from contact, and because of the power of contact, are able to manifest in the present. The Buddha said thus: the aggregate of contact is the aggregate of the three skandhas. Consciousness is established because of name and form, and is able to increase and expand, therefore the Buddha said thus: the aggregate of name and form is the aggregate of consciousness. Question: What is the difference between the cessation of form (rupa nirodha) and the separation of form (rupa viyoga)? Answer: If love creates this form, and that love ceases, this is called the cessation of form. If, conditioned by this form, various other loves arise, and that love separates, this is called the separation of form. And so on, extensively explained. Question: Why, when asking about the cessation of form, is the answer the cessation of love? Answer: Because if the cause is cut off, the effect is also cut off; if the cause ceases, the effect also ceases; abandoning the cause also abandons the effect; if the cause is vomited out, the effect is also vomited out; if the cause is harmed, the effect is also harmed. Question:

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。何故已生愛說滅。未生愛說離耶。答曰。已生愛不可作未生愛。佛作是說。但當滅之。未生愛應令不生。但當離如是有三種衰患。一已受。二今受。三當受。已受者受竟。今受者忍受。當受者或以自力。或眷屬力。或財物力。方便求離。彼亦如是。余答廣說如雜揵度。如色滅色離。乃至識滅識離說亦如是。問曰。此中何故三說愛不說余煩惱業耶。答曰。以愛是重過患難斷難除故。廣說如上。如此中及施設經多分別滅諦。問曰。何故此中及施設經。多分別滅諦耶。答曰。以此滅于有為無為法中最勝故。

阿毗曇毗婆沙論卷第五十六 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十七

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯

智揵度相應品第四之一

七人。堅信。堅法。信解脫。見到。身證。慧解脫。俱解脫人。八智。三三昧。三根。七覺支。八道支。堅信人。於此八智。幾成就幾不成就。乃至俱解脫人。幾成就幾不成就。如此章及解章義。此中廣說優波提舍。問曰。何故此中及定揵度。依七人而作論。使揵度中。依五人而作論。廣說如使揵度不善品中。

堅信人。於此八智。幾成就幾不成就。問曰。何故作此

【現代漢語翻譯】 現代漢語譯本： 問：為什麼已經生起的愛要說滅除，未生起的愛要說遠離呢？ 答：因為已經生起的愛不可能變成未生起的愛，所以佛陀這樣說，只能滅除它。而未生起的愛應該讓它不生起，只能遠離它。像這樣有三種衰患：一是已承受的，二是現在承受的，三是將來要承受的。已承受的已經承受完畢，現在承受的要忍受，將來要承受的或者憑藉自己的力量，或者憑藉眷屬的力量，或者憑藉財物的力量，想方設法求得脫離。他們也是這樣。其餘的回答廣泛地在《雜犍度》中說明。如同色的滅除和色的遠離，乃至識的滅除和識的遠離，說法也是這樣。 問：這裡為什麼只說了愛，而不說其他的煩惱和業呢？ 答：因為愛是嚴重的過患，難以斷除，難以消除，詳細的說明如上文所述。像這樣，在此處和《施設經》中，多次分別說明滅諦（Nirvana，寂滅的真理）。 問：為什麼此處和《施設經》中，多次分別說明滅諦（Nirvana，寂滅的真理）呢？ 答：因為這種滅（Nirvana，寂滅）在有為法和無為法中是最殊勝的。

《阿毗曇毗婆沙論》卷第五十六 大正藏第28冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第五十七

迦旃延子（Katyayaniputra）造　五百羅漢釋

北涼天竺沙門浮陀跋摩（Buddhavarman）共道泰等譯

智犍度相應品第四之一

七人：堅信（Saddhanusarin），堅法（Dharmanusarin），信解脫（Sraddhadhimukta），見到（Dristiprapta），身證（Kayasaksi），慧解脫（Prajnavimukta），俱解脫人（Ubhayatobhagavimukta）。八智：三三昧（Samadhi，禪定），三根，七覺支（Bojjhanga，菩提分），八道支（Aryastangika-marga，八正道）。堅信人（Saddhanusarin），對於這八智，成就了幾種，不成就了幾種？乃至俱解脫人（Ubhayatobhagavimukta），成就了幾種，不成就了幾種？像這樣的章節以及解釋章節的意義。這裡廣泛地說明了優波提舍（Upadesa，教誡）。 問：為什麼此處和《定犍度》中，依據七種人而作論，而在《使犍度》中，依據五種人而作論？詳細的說明如《使犍度》不善品中。

堅信人（Saddhanusarin），對於這八智，成就了幾種，不成就了幾種？ 問：為什麼要作這樣的提問？

【English Translation】 English version: Question: Why is it said to extinguish love that has already arisen, and to abandon love that has not yet arisen? Answer: Because love that has already arisen cannot be turned into love that has not yet arisen, the Buddha said this, that it can only be extinguished. And love that has not yet arisen should be prevented from arising; it can only be abandoned. Like this, there are three kinds of afflictions: first, those already received; second, those now being received; and third, those to be received in the future. Those already received are received completely; those now being received must be endured; those to be received in the future, either by one's own strength, or by the strength of one's family, or by the strength of one's wealth, one should seek to escape by any means. They are also like this. The remaining answers are explained extensively in the 'Miscellaneous Skandha'. Just as the extinction of form and the abandonment of form, and even the extinction of consciousness and the abandonment of consciousness, the explanation is also like this. Question: Why are only love mentioned here, and not other afflictions and karma? Answer: Because love is a serious affliction, difficult to cut off, difficult to eliminate, the detailed explanation is as mentioned above. Like this, in this place and in the 'Establishment Sutra', the Truth of Cessation (Nirvana) is explained in detail. Question: Why is the Truth of Cessation (Nirvana) explained in detail in this place and in the 'Establishment Sutra'? Answer: Because this cessation (Nirvana) is the most excellent among conditioned and unconditioned dharmas.

Abhidhamma-vibhasa-sastra Volume 56 Taisho Tripitaka Volume 28 No. 1546 Abhidhamma-vibhasa-sastra

Abhidhamma-vibhasa-sastra Volume 57

Composed by Katyayaniputra, Explained by Five Hundred Arhats

Translated by Buddhavarman, an Indian monk from Northern Liang, together with Dao Tai and others

The Fourth Chapter on the Section of Wisdom

Seven types of individuals: Saddhanusarin (one who follows by faith), Dharmanusarin (one who follows by Dharma), Sraddhadhimukta (one liberated by faith), Dristiprapta (one who has attained the vision), Kayasaksi (one who has witnessed with the body), Prajnavimukta (one liberated by wisdom), Ubhayatobhagavimukta (one liberated in both ways). Eight kinds of wisdom, three Samadhi (meditative states), three roots, seven Bojjhanga (factors of enlightenment), eight Aryastangika-marga (Noble Eightfold Path). For a Saddhanusarin (one who follows by faith), how many of these eight kinds of wisdom are attained, and how many are not attained? And so on, up to an Ubhayatobhagavimukta (one liberated in both ways), how many are attained, and how many are not attained? Like this chapter and the meaning of explaining the chapter. Here, Upadesa (instruction) is explained extensively. Question: Why is it that in this place and in the 'Section on Concentration', the discussion is based on seven types of individuals, while in the 'Section on Defilements', the discussion is based on five types of individuals? The detailed explanation is in the 'Section on Defilements', in the chapter on unwholesome qualities.

For a Saddhanusarin (one who follows by faith), how many of these eight kinds of wisdom are attained, and how many are not attained? Question: Why is this question asked?

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論。答曰。欲止言無成就者意。亦明實有成就故。而作此論。複次欲以七人作章。八智三三昧等立門故。而作此論。

堅信人。於此八智。幾成就幾不成就。答曰。或一二三四五六七八。苦法忍。無知他心智一。有他心智二。苦法智。無他心智三。有他心智四。此中增見增慧增通增智增名。苦比忍無他心智三有他心智四。苦比智無他心智五有他心智六。乃至道比忍無他心智七有他心智八。如堅信。堅法亦如是。所以者何。此二人地等所依身等道等離欲等定等。唯根有差別。堅信是鈍根。堅法是利根。信解脫人。於此八智。幾成就。幾不成就。答曰。無他心智七。有他心智八。如信解脫見到亦如是。所以者何。此二人。地等廣說如上。身證人。於此八智。盡成就。如身證人。慧解脫俱解脫人亦如是。堅信人。於此八智。幾過去成就。幾未來成就。幾現在成就。問曰。何故作此論。答曰。為止言無過去未來者意。亦明過去未來是實有法故。而作此論。複次先總明智成就不成就。今欲分別世中成就不成就故而作此論。

堅信人。於此八智。幾過去成就。幾未來成就。幾現在成就。答曰。苦法忍。無他心智一過去未來成就。有他心智。二過去未來成就。無有現在。現在是忍故。苦法智。無他心智。一過去成就。謂

【現代漢語翻譯】 現代漢語譯本：論：問：為什麼要做這部論？答：爲了阻止那些認為言語沒有成就的人的觀點，同時也爲了闡明實際上存在成就，所以才寫這部論。其次，爲了用七種人作為章節，用八種智、三種三昧等來建立門類，所以才寫這部論。 堅信之人，對於這八種智，成就了幾種，沒有成就幾種？答：或者一、二、三、四、五、六、七、八種。苦法忍（Kufaren，對苦諦的忍），沒有他心智一種，有他心智兩種。苦法智（Kufazhi，對苦諦的智），沒有他心智三種，有他心智四種。這裡增加了見、增加了慧、增加了通、增加了智、增加了名。苦比忍（Kubiren，類比苦諦的忍），沒有他心智三種，有他心智四種。苦比智（Kubizhi，類比苦諦的智），沒有他心智五種，有他心智六種。乃至道比忍（Daobiren，類比道諦的忍），沒有他心智七種，有他心智八種。如同堅信之人，堅法之人也是如此。為什麼呢？因為這兩種人，地（修行層次）相等，所依身（所依賴的身體）相等，道（修行道路）相等，離欲（脫離慾望）相等，定（禪定）相等，只有根（根器）有差別。堅信是鈍根，堅法是利根。信解脫之人，對於這八種智，成就了幾種，沒有成就幾種？答：沒有他心智七種，有他心智八種。如同信解脫，見到（jian dao，證悟者）也是如此。為什麼呢？因為這兩種人，地（修行層次）相等，廣說如上。 身證之人，對於這八種智，全部成就。如同身證之人，慧解脫（Huijietuo，通過智慧解脫的人）、俱解脫（Jujietuo，同時通過智慧和禪定解脫的人）也是如此。堅信之人，對於這八種智，過去成就了幾種，未來成就了幾種，現在成就了幾種？問：為什麼要作此論？答：爲了阻止那些認為沒有過去未來的人的觀點，同時也爲了闡明過去未來是真實存在的法，所以才寫這部論。其次，先前總的說明了智的成就與不成就，現在想要分別說明世間中的成就與不成就，所以才寫這部論。 堅信之人，對於這八種智，過去成就了幾種，未來成就了幾種，現在成就了幾種？答：苦法忍（Kufaren，對苦諦的忍），沒有他心智一種，過去未來成就。有他心智，兩種，過去未來成就。沒有現在成就，因為現在是忍的階段。苦法智（Kufazhi，對苦諦的智），沒有他心智，一種，過去成就，所謂...

【English Translation】 English version: Treatise: Question: Why is this treatise being written? Answer: It is to stop the intention of those who say that words have no accomplishment, and also to clarify that there is indeed accomplishment, therefore this treatise is written. Furthermore, it is to use the seven types of people as chapters, and to establish categories using the eight wisdoms, three samadhis, etc., therefore this treatise is written. For a person of firm faith, regarding these eight wisdoms, how many are accomplished and how many are not accomplished? Answer: Perhaps one, two, three, four, five, six, seven, or eight. The forbearance of the Dharma of Suffering (Kufaren, Forbearance of the Dharma of Suffering), has one without the wisdom of knowing others' minds, and two with the wisdom of knowing others' minds. The wisdom of the Dharma of Suffering (Kufazhi, Wisdom of the Dharma of Suffering), has three without the wisdom of knowing others' minds, and four with the wisdom of knowing others' minds. Here, there is an increase in view, an increase in wisdom, an increase in supernormal powers, an increase in intelligence, and an increase in name. The forbearance of analogy to Suffering (Kubiren, Forbearance of Analogy to Suffering), has three without the wisdom of knowing others' minds, and four with the wisdom of knowing others' minds. The wisdom of analogy to Suffering (Kubizhi, Wisdom of Analogy to Suffering), has five without the wisdom of knowing others' minds, and six with the wisdom of knowing others' minds. And so on, up to the forbearance of analogy to the Path (Daobiren, Forbearance of Analogy to the Path), which has seven without the wisdom of knowing others' minds, and eight with the wisdom of knowing others' minds. Just like the person of firm faith, so too is the person of firm Dharma. Why is that? Because these two people have the same ground (level of practice), the same dependent body (the body they rely on), the same path (path of practice), the same detachment from desire, the same samadhi (meditative concentration), only the faculties (spiritual faculties) are different. The person of firm faith has dull faculties, and the person of firm Dharma has sharp faculties. For a person liberated by faith, regarding these eight wisdoms, how many are accomplished and how many are not accomplished? Answer: Seven without the wisdom of knowing others' minds, and eight with the wisdom of knowing others' minds. Just like the person liberated by faith, so too is the one who has seen the Truth (jian dao, one who has seen the Truth). Why is that? Because these two people have the same ground (level of practice), and so on, as explained above. For a person who has attained realization through the body, all eight wisdoms are accomplished. Just like the person who has attained realization through the body, so too are the person liberated by wisdom (Huijietuo, one liberated through wisdom) and the person liberated in both ways (Jujietuo, one liberated through both wisdom and meditative concentration). For a person of firm faith, regarding these eight wisdoms, how many were accomplished in the past, how many will be accomplished in the future, and how many are accomplished in the present? Question: Why is this treatise being written? Answer: It is to stop the intention of those who say that there is no past or future, and also to clarify that the past and future are real dharmas, therefore this treatise is written. Furthermore, previously there was a general explanation of the accomplishment and non-accomplishment of wisdom, now there is a desire to separately explain the accomplishment and non-accomplishment in the world, therefore this treatise is written. For a person of firm faith, regarding these eight wisdoms, how many were accomplished in the past, how many will be accomplished in the future, and how many are accomplished in the present? Answer: The forbearance of the Dharma of Suffering (Kufaren, Forbearance of the Dharma of Suffering), has one without the wisdom of knowing others' minds, accomplished in the past and future. With the wisdom of knowing others' minds, two, accomplished in the past and future. There is no present accomplishment, because the present is the stage of forbearance. The wisdom of the Dharma of Suffering (Kufazhi, Wisdom of the Dharma of Suffering), has one without the wisdom of knowing others' minds, accomplished in the past, namely...

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等智。三未來成就。謂法智等智苦智。二現在成就。謂法智苦智。有他心智。二過去成就。四未來成就。增他心智。二現在成就。如先說。苦比忍。無他心智。三過去未來成就。有他心智。四增他心智。現在無是忍故。苦比智無他心智。三過去成就。四未來成就。增比智二現在成就。謂苦智比智。有他心智。四過去成就。五未來成就。二現在成就。如先說。乃至道比忍現在前。無他心智七。過去未來成就。除他心智。有他心智八。增他心智。現在無是忍故。如堅信。堅法亦如是。所以者何。此二人地等。廣說如上。信解脫人。於此八智。幾過去成就。幾未來成就。幾現在成就。廣說如經本。堅信人。法智現在前時。幾智現在前。答曰。二。法智苦智二。法智集智二。法智滅智二。法智道智二。體性是一以事故異。對治欲界故是法智。以行故是苦集滅道智。比智現在前時。幾智現在前。答曰。二。比智苦智二。比智集智二。比智滅智二。體性是一。以事故異。對治色無色界故是比智。以行故是苦集滅智。苦智現在前時。幾智現在前。答曰。二。苦智法智二。苦智比智二。體性是一。以事故異。以行故是苦智。以對治故是法智。比智集智滅智說亦如是。道智現在前時。幾智現在前。答曰。二。道智法智二。體性是一。以事

【現代漢語翻譯】 現代漢語譯本 等智（Samana-jnana，平等之智）。三種未來成就：法智（Dharma-jnana，知曉佛法的智慧）等智、苦智（Dukkha-jnana，知曉苦諦的智慧）。兩種現在成就：法智、苦智。有他心智（Para-citta-jnana，知曉他人內心的智慧）。兩種過去成就，四種未來成就，增加他心智。兩種現在成就，如先前所說。苦比忍（Dukkhe 'nvaya-jnana-ksanti，對苦諦的隨順智慧之忍）。沒有他心智。三種過去未來成就。有他心智，四種增加他心智。現在沒有這種忍，所以沒有他心智。苦比智（Dukkhe 'nvaya-jnana，對苦諦的隨順智慧）。沒有他心智。三種過去成就，四種未來成就，增加比智。兩種現在成就：苦智、比智。有他心智，四種過去成就，五種未來成就，兩種現在成就，如先前所說。乃至道比忍（Marge 'nvaya-jnana-ksanti，對道諦的隨順智慧之忍）現在前，沒有他心智七種。過去未來成就，除去他心智。有他心智八種，增加他心智。現在沒有這種忍，所以沒有他心智。如堅信（Drḍhādhikmukti，堅定信仰者），堅法（Drḍhadharma，堅定奉行佛法者）也如此。為什麼呢？因為這兩個人的地（bhūmi，修行層次）相等，詳細的解說如上所述。信解脫人（Śraddhāvimukta，通過信仰獲得解脫的人），對於這八種智慧，幾種是過去成就，幾種是未來成就，幾種是現在成就？詳細的解說如經本所說。堅信人，法智現在前時，幾種智慧現在前？回答說：兩種。法智、苦智兩種。法智、集智（Samudaya-jnana，知曉集諦的智慧）兩種。法智、滅智（Nirodha-jnana，知曉滅諦的智慧）兩種。法智、道智（Marga-jnana，知曉道諦的智慧）兩種。體性是一個，因為事情的緣故而不同。對治欲界（Kama-dhatu，眾生對感官享樂的慾望所主導的世界）的緣故，是法智。因為行（akara，行相）的緣故，是苦集滅道智。比智現在前時，幾種智慧現在前？回答說：兩種。比智、苦智兩種。比智、集智兩種。比智、滅智兩種。體性是一個，因為事情的緣故而不同。對治色無色界（Rupa-Arupa-dhatu，物質世界和非物質世界）的緣故，是比智。因為行的緣故，是苦集滅智。苦智現在前時，幾種智慧現在前？回答說：兩種。苦智、法智兩種。苦智、比智兩種。體性是一個，因為事情的緣故而不同。因為行的緣故，是苦智。因為對治的緣故，是法智。比智、集智、滅智的說法也如此。道智現在前時，幾種智慧現在前？回答說：兩種。道智、法智兩種。體性是一個，因為事情

【English Translation】 English version Samana-jnana (Equal Knowledge). Three future attainments: Dharma-jnana (Knowledge of Dharma) etc., Dukkha-jnana (Knowledge of Suffering). Two present attainments: Dharma-jnana, Dukkha-jnana. Having Para-citta-jnana (Knowledge of Others' Minds). Two past attainments, four future attainments, increasing Para-citta-jnana. Two present attainments, as previously stated. Dukkhe 'nvaya-jnana-ksanti (Acceptance of Knowledge Following Suffering). No Para-citta-jnana. Three past and future attainments. Having Para-citta-jnana, four increasing Para-citta-jnana. Currently, there is no such acceptance, so no Para-citta-jnana. Dukkhe 'nvaya-jnana (Knowledge Following Suffering). No Para-citta-jnana. Three past attainments, four future attainments, increasing Anvaya-jnana. Two present attainments: Dukkha-jnana, Anvaya-jnana. Having Para-citta-jnana, four past attainments, five future attainments, two present attainments, as previously stated. Even Marge 'nvaya-jnana-ksanti (Acceptance of Knowledge Following the Path) is present, without seven Para-citta-jnana. Past and future attainments, excluding Para-citta-jnana. Having eight Para-citta-jnana, increasing Para-citta-jnana. Currently, there is no such acceptance, so no Para-citta-jnana. Like Drḍhādhikmukti (Firm Faith), Drḍhadharma (Firm Dharma) is also the same. Why? Because the bhūmi (level of practice) of these two people is equal, detailed explanation as mentioned above. Śraddhāvimukta (Liberated by Faith), regarding these eight knowledges, how many are past attainments, how many are future attainments, how many are present attainments? Detailed explanation as stated in the sutra. When Dharma-jnana is present for a person of firm faith, how many knowledges are present? The answer is: two. Dharma-jnana, Dukkha-jnana two. Dharma-jnana, Samudaya-jnana (Knowledge of Origin) two. Dharma-jnana, Nirodha-jnana (Knowledge of Cessation) two. Dharma-jnana, Marga-jnana (Knowledge of the Path) two. The essence is one, different because of the matter. Because it counteracts the Kama-dhatu (desire realm), it is Dharma-jnana. Because of the akara (aspect), it is Dukkha, Samudaya, Nirodha, Marga-jnana. When Anvaya-jnana is present, how many knowledges are present? The answer is: two. Anvaya-jnana, Dukkha-jnana two. Anvaya-jnana, Samudaya-jnana two. Anvaya-jnana, Nirodha-jnana two. The essence is one, different because of the matter. Because it counteracts the Rupa-Arupa-dhatu (form and formless realms), it is Anvaya-jnana. Because of the aspect, it is Dukkha, Samudaya, Nirodha-jnana. When Dukkha-jnana is present, how many knowledges are present? The answer is: two. Dukkha-jnana, Dharma-jnana two. Dukkha-jnana, Anvaya-jnana two. The essence is one, different because of the matter. Because of the aspect, it is Dukkha-jnana. Because of the counteraction, it is Dharma-jnana. The same is said for Anvaya-jnana, Samudaya-jnana, Nirodha-jnana. When Marga-jnana is present, how many knowledges are present? The answer is: two. Marga-jnana, Dharma-jnana two. The essence is one, because of the matter

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故異。以行故是道智。以對治故是法智。如堅信堅法亦如是。信解脫人。法智現在前時。幾智現在前。答曰。或二或三。法智苦智二。法智集智二。法智滅智二。法智道智。無他心智二。有他心智三。體性是一。以事故異。對治故是法智。以行故是苦集滅道智。以方便故是他心智。如法智。比智亦如是。他心智現在前時。幾智現在前。答曰。或二或三。他心智等智二。他心智道智三。體性是一。以事故異。方便故是他心智。對治故是法智比智。以自體故是等智。以行故是道智。等智現在前時。幾智現在前。答曰。或一或二。無他心智一。有他心智二。體性是一。以事故異。以自體故是等智。以方便故是他心智。苦智集滅智。如先說。道智現在前時。幾智現在前。答曰。或二或三。道智無他心智二。有他心智三。體性是一。以事故異。以行故是道智。以對治故是法智比智。以方便故是他心智。如信解脫。見到身證亦如是。慧解脫人。法智現在前時。幾智現在前。答曰。或二或三。法智苦智非盡智無生智二若是盡智無生智三。體性是一。以事故異。對治故是法智。以行故是苦智。以所作竟故是盡智。以從因生故是無生智。集智滅智說亦如是。法智道智非盡智無生智他心智二。若是盡智無生智他心智三。體性是一。以事故異

【現代漢語翻譯】 現代漢語譯本 因此不同。因為修行的緣故是道智（mārgajñāna，通往解脫的智慧）。因為對治的緣故是法智（dharmajñāna，對法的智慧）。如同堅固的信心和堅固的法一樣也是如此。對於信解脫者（śraddhāvimukta，通過信心獲得解脫的人）來說，當法智現前時，有幾種智慧同時現前？回答說：或者兩種，或者三種。法智和苦智（duḥkhajñāna，對苦的智慧）是兩種。法智和集智（samudayajñāna，對集（苦的根源）的智慧）是兩種。法智和滅智（nirodhajñāna，對滅（苦的止息）的智慧）是兩種。法智和道智。沒有他心智（paracittajñāna，知他人心智）是兩種。有他心智是三種。它們的體性是一樣的，因為作用不同而不同。因為對治的緣故是法智，因為修行的緣故是苦集滅道智，因為方便的緣故是他心智。如同法智一樣，比智（anvayajñāna，類比的智慧）也是如此。當他心智現前時，有幾種智慧同時現前？回答說：或者兩種，或者三種。他心智和等智（samānajñāna，平等的智慧）是兩種。他心智和道智是三種。它們的體性是一樣的，因為作用不同而不同。因為方便的緣故是他心智，因為對治的緣故是法智和比智，因為自體的緣故是等智，因為修行的緣故是道智。當等智現前時，有幾種智慧同時現前？回答說：或者一種，或者兩種。沒有他心智是一種。有他心智是兩種。它們的體性是一樣的，因為作用不同而不同。因為自體的緣故是等智，因為方便的緣故是他心智。苦智、集智、滅智，如先前所說。當道智現前時，有幾種智慧同時現前？回答說：或者兩種，或者三種。道智和沒有他心智是兩種。有他心智是三種。它們的體性是一樣的，因為作用不同而不同。因為修行的緣故是道智，因為對治的緣故是法智和比智，因為方便的緣故是他心智。如同信解脫者一樣，見到身證者（kāyasākṣin，通過身體證悟的人）也是如此。對於慧解脫者（prajñāvimukta，通過智慧獲得解脫的人）來說，當法智現前時，有幾種智慧同時現前？回答說：或者兩種，或者三種。法智和苦智，不是盡智（kṣayajñāna，對煩惱已盡的智慧）和無生智（anutpādajñāna，對煩惱不再生的智慧）是兩種，如果是盡智和無生智則是三種。它們的體性是一樣的，因為作用不同而不同。因為對治的緣故是法智，因為修行的緣故是苦智，因為所作已竟的緣故是盡智，因為從因產生的緣故是無生智。集智和滅智的說法也是如此。法智、道智，不是盡智、無生智和他心智是兩種，如果是盡智、無生智和他心智則是三種。它們的體性是一樣的，因為作用不同而不同。

【English Translation】 English version Therefore, they are different. Because of practice, it is the Path Knowledge (mārgajñāna, knowledge of the path to liberation). Because of counteracting, it is the Dharma Knowledge (dharmajñāna, knowledge of the Dharma). It is the same as firm faith and firm Dharma. For a faith-liberated person (śraddhāvimukta, one liberated through faith), when Dharma Knowledge is present, how many knowledges are present? The answer is: either two or three. Dharma Knowledge and Knowledge of Suffering (duḥkhajñāna, knowledge of suffering) are two. Dharma Knowledge and Knowledge of Origin (samudayajñāna, knowledge of the origin of suffering) are two. Dharma Knowledge and Knowledge of Cessation (nirodhajñāna, knowledge of the cessation of suffering) are two. Dharma Knowledge and Path Knowledge. Without Knowledge of Others' Minds (paracittajñāna, knowledge of others' minds) are two. With Knowledge of Others' Minds are three. Their essence is the same, but they are different because of their functions. Because of counteracting, it is Dharma Knowledge; because of practice, it is the Knowledge of Suffering, Origin, Cessation, and Path; because of skillful means, it is the Knowledge of Others' Minds. Like Dharma Knowledge, Analogical Knowledge (anvayajñāna, knowledge by analogy) is also the same. When Knowledge of Others' Minds is present, how many knowledges are present? The answer is: either two or three. Knowledge of Others' Minds and Equal Knowledge (samānajñāna, equal knowledge) are two. Knowledge of Others' Minds and Path Knowledge are three. Their essence is the same, but they are different because of their functions. Because of skillful means, it is Knowledge of Others' Minds; because of counteracting, it is Dharma Knowledge and Analogical Knowledge; because of its own nature, it is Equal Knowledge; because of practice, it is Path Knowledge. When Equal Knowledge is present, how many knowledges are present? The answer is: either one or two. Without Knowledge of Others' Minds is one. With Knowledge of Others' Minds are two. Their essence is the same, but they are different because of their functions. Because of its own nature, it is Equal Knowledge; because of skillful means, it is Knowledge of Others' Minds. Knowledge of Suffering, Origin, and Cessation are as previously stated. When Path Knowledge is present, how many knowledges are present? The answer is: either two or three. Path Knowledge and Without Knowledge of Others' Minds are two. With Knowledge of Others' Minds are three. Their essence is the same, but they are different because of their functions. Because of practice, it is Path Knowledge; because of counteracting, it is Dharma Knowledge and Analogical Knowledge; because of skillful means, it is Knowledge of Others' Minds. Like the faith-liberated, so too is the body-witness (kāyasākṣin, one who witnesses through the body). For a wisdom-liberated person (prajñāvimukta, one liberated through wisdom), when Dharma Knowledge is present, how many knowledges are present? The answer is: either two or three. Dharma Knowledge and Knowledge of Suffering, not Exhaustion Knowledge (kṣayajñāna, knowledge of the exhaustion of defilements) and Non-arising Knowledge (anutpādajñāna, knowledge of the non-arising of defilements) are two; if it is Exhaustion Knowledge and Non-arising Knowledge, then three. Their essence is the same, but they are different because of their functions. Because of counteracting, it is Dharma Knowledge; because of practice, it is Knowledge of Suffering; because of the completion of what has to be done, it is Exhaustion Knowledge; because of arising from causes, it is Non-arising Knowledge. The explanation of Knowledge of Origin and Cessation is also the same. Dharma Knowledge, Path Knowledge, not Exhaustion Knowledge, Non-arising Knowledge, and Knowledge of Others' Minds are two; if it is Exhaustion Knowledge, Non-arising Knowledge, and Knowledge of Others' Minds, then three. Their essence is the same, but they are different because of their functions.

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。以對治故是法智。以行故是道智。以所作竟故是盡智。從因生故是無生智。以方便故是他心智。比智亦如是。他心智等智如先說。苦智現在前時。幾智現在前。答曰。或二或三。苦智法智非盡智無生智二若是盡智無生智三。苦智比智非盡智無生智二。若是盡智無生智三。體性是一。以事故異。以行故是苦智。以對治故是法智。以所作竟故是盡智。從因生故是無生智。如苦智。集滅智亦如是。道智現在前時。幾智現在前。答曰。或二或三。道智法智非盡智無生智他心智二。若是盡智無生智他心智三。道智比智非盡智無生智他心智二。若是盡智無生智他心智三。體性是一。以事故異。廣說如上。如慧解脫。俱解脫亦如是。問曰。何故不說盡智無生智攝他心智耶。答曰。他心智。以對治故。是法智比智。以方便故是他心智。他心智但緣他心。盡智無生智。緣自身他身及非身法。複次他心智緣現在。彼二智緣三世及無為。複次他心智緣心心數法。彼二智緣四陰五陰及無為法。複次他心智是見。彼二智非見。堅信人。於此三三昧。幾成就。幾不成就。答曰。滅法忍未產生就二。謂空無愿。滅法忍產生就三。增無相。如堅信人。堅法人亦如是。信解脫人盡成就。如信解脫。見到身證慧解脫俱解脫亦如是。堅信人。於此三三昧。幾

【現代漢語翻譯】 以對治的緣故，這是法智（dharma-jñāna，對治之智）。以修行的緣故，這是道智（mārga-jñāna，道之智）。因為所應作的已完成，這是盡智（kṣaya-jñāna，知滅盡之智）。從因產生，這是無生智（anutpāda-jñāna，知不生之智）。以方便的緣故，這是他心智（para-citta-jñāna，知他人心之智）。比智（anvaya-jñāna，類比之智）也是如此。他心智等智慧如先前所說。 苦智（duḥkha-jñāna，知苦之智）現在前時，有幾種智慧現在前？回答說：或者兩種或者三種。苦智、法智，不是盡智、無生智，是兩種。若是盡智、無生智，是三種。苦智、比智，不是盡智、無生智，是兩種。若是盡智、無生智，是三種。體性是一樣的，因為作用不同。以修行的緣故，這是苦智。以對治的緣故，這是法智。因為所應作的已完成，這是盡智。從因產生，這是無生智。如同苦智，集智（samudaya-jñāna，知集之智）、滅智（nirodha-jñāna，知滅之智）也是如此。 道智現在前時，有幾種智慧現在前？回答說：或者兩種或者三種。道智、法智，不是盡智、無生智、他心智，是兩種。若是盡智、無生智、他心智，是三種。道智、比智，不是盡智、無生智、他心智，是兩種。若是盡智、無生智、他心智，是三種。體性是一樣的，因為作用不同。詳細的解說如上文。 如同慧解脫（prajñā-vimukta，以智慧解脫者），俱解脫（ubhayato-vimukta，俱解脫者）也是如此。問：為什麼不說盡智、無生智包含他心智呢？回答說：他心智，以對治的緣故，是法智、比智。以方便的緣故，是他心智。他心智只是緣他人的心。盡智、無生智，緣自身、他人身以及非身之法。再次，他心智緣現在。那兩種智慧緣三世及無為法。再次，他心智緣心、心數法。那兩種智慧緣四陰、五陰及無為法。再次，他心智是見。那兩種智慧不是見。 具有堅定信仰的人，對於這三種三昧（samādhi，禪定），成就幾種？不成就幾種？回答說：滅法忍（nirodha-dharma-kṣānti，對滅之法的忍）未產生就兩種，即空（śūnyatā，空性）、無愿（apraṇihita，無愿）。滅法忍產生就三種，增加無相（animitta，無相）。如同具有堅定信仰的人，具有堅定法的人也是如此。信解脫人（śraddhā-vimukta，以信解脫者）全部成就。如同信解脫，見到（dṛṣṭi-prāpta，見至者）、身證（kāya-sākṣin，身證者）、慧解脫、俱解脫也是如此。具有堅定信仰的人，對於這三種三昧，幾種

【English Translation】 Because of counteracting, this is dharma-jñāna (knowledge of dharma, the knowledge of counteraction). Because of practice, this is mārga-jñāna (knowledge of the path, the knowledge of the way). Because what should be done is completed, this is kṣaya-jñāna (knowledge of exhaustion, the knowledge of extinction). Because it arises from a cause, this is anutpāda-jñāna (knowledge of non-arising, the knowledge of non-production). Because of skillful means, this is para-citta-jñāna (knowledge of the minds of others, the knowledge of other minds). Anvaya-jñāna (inferential knowledge, knowledge by analogy) is also like this. The knowledge of other minds and other knowledges are as previously stated. When duḥkha-jñāna (knowledge of suffering, the knowledge of suffering) is present, how many knowledges are present? The answer is: either two or three. Duḥkha-jñāna, dharma-jñāna, not kṣaya-jñāna, anutpāda-jñāna, are two. If it is kṣaya-jñāna, anutpāda-jñāna, it is three. Duḥkha-jñāna, anvaya-jñāna, not kṣaya-jñāna, anutpāda-jñāna, are two. If it is kṣaya-jñāna, anutpāda-jñāna, it is three. The essence is the same, but the function is different. Because of practice, this is duḥkha-jñāna. Because of counteracting, this is dharma-jñāna. Because what should be done is completed, this is kṣaya-jñāna. Because it arises from a cause, this is anutpāda-jñāna. Like duḥkha-jñāna, samudaya-jñāna (knowledge of arising, the knowledge of origination) and nirodha-jñāna (knowledge of cessation, the knowledge of cessation) are also like this. When mārga-jñāna is present, how many knowledges are present? The answer is: either two or three. Mārga-jñāna, dharma-jñāna, not kṣaya-jñāna, anutpāda-jñāna, para-citta-jñāna, are two. If it is kṣaya-jñāna, anutpāda-jñāna, para-citta-jñāna, it is three. Mārga-jñāna, anvaya-jñāna, not kṣaya-jñāna, anutpāda-jñāna, para-citta-jñāna, are two. If it is kṣaya-jñāna, anutpāda-jñāna, para-citta-jñāna, it is three. The essence is the same, but the function is different. The detailed explanation is as above. Like prajñā-vimukta (liberated by wisdom, one liberated by wisdom), ubhayato-vimukta (liberated in both ways, one liberated in both ways) is also like this. Question: Why not say that kṣaya-jñāna and anutpāda-jñāna include para-citta-jñāna? The answer is: para-citta-jñāna, because of counteracting, is dharma-jñāna and anvaya-jñāna. Because of skillful means, it is para-citta-jñāna. Para-citta-jñāna only cognizes the minds of others. Kṣaya-jñāna and anutpāda-jñāna cognize the self, the body of others, and non-body dharmas. Again, para-citta-jñāna cognizes the present. Those two knowledges cognize the three times and the unconditioned. Again, para-citta-jñāna cognizes mental and mental factors. Those two knowledges cognize the four aggregates, the five aggregates, and the unconditioned dharma. Again, para-citta-jñāna is seeing. Those two knowledges are not seeing. A person with firm faith, regarding these three samādhis (concentration, meditative absorption), how many are accomplished? How many are not accomplished? The answer is: nirodha-dharma-kṣānti (acceptance of the cessation of dharma, forbearance regarding the cessation of phenomena) not yet produced, two are accomplished, namely śūnyatā (emptiness, voidness) and apraṇihita (wishlessness, signlessness). Nirodha-dharma-kṣānti produced, three are accomplished, adding animitta (signlessness, absence of characteristics). Like a person with firm faith, a person with firm dharma is also like this. A śraddhā-vimukta (liberated by faith, one liberated by faith) accomplishes all. Like śraddhā-vimukta, dṛṣṭi-prāpta (attained by sight, one who has attained through vision), kāya-sākṣin (witness by body, one who has realized through the body), prajñā-vimukta, and ubhayato-vimukta are also like this. A person with firm faith, regarding these three samādhis, how many

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過去成就。幾未來成就。幾現在成就。答曰。若依空三昧得正決定者。苦法忍無過去。二未來成就。謂空無愿。一現在成就。謂空。余廣說如經本。依無愿三昧得正決定。說亦如是。問曰。何等人依空三昧得正決定。何等人依無愿耶。答曰。或有見行者。或有愛行者。若見行者。依空三昧。得正決定。若愛行者。依無愿。唯除菩薩。是愛行人。依空三昧。得正決定。見行者有二種。一著我見。二著我所見。愛行者。亦有二種。一行我慢。二多懶墮。著我見者。行無我行。著我所見者。行空行。行我慢者。行無常行。多懶墮者。行苦行。複次若利根者。依空三昧。得正決定。若鈍根者。依無愿。如利鈍。乃至聞即能解。廣分別亦如是。若依無愿得正決定者。或依無愿無相。離三界欲。此身中不離起空三昧現在前。堅信人。空三昧現在前時。幾智現在前。答曰。或二或無。苦智法智二。苦智比智二。忍中無。余廣說如經本。乃至如慧解脫。俱解脫亦如是。問曰。何故盡智無生智。不與空三昧相應耶。答曰。所行異故。若行是空三昧。所行非盡智無生智。若行是盡智無生智。所行非空三昧。複次空三昧與見相應。彼二智性非見。複次空三昧體。是第一義。所行亦是第一義。彼二智體。雖是第一義。而所行是世諦。

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【現代漢語翻譯】 現代漢語譯本 過去成就幾個？未來成就幾個？現在成就幾個？答：如果依據空三昧（Śūnyatā-samādhi，專注于空的禪定）獲得正決定（正確的決斷），苦法忍（Kṣānti，忍）沒有過去成就。有兩個未來成就，即空和無愿（Apranihita，不希求）。有一個現在成就，即空。其餘的詳細解釋如經文原本所說。依據無愿三昧（Apranihita-samādhi，不希求的禪定）獲得正決定，說法也與此相同。問：什麼樣的人依據空三昧獲得正決定？什麼樣的人依據無愿三昧？答：或者有見行者（Dṛṣṭi-carita，執著于見解的人），或者有愛行者（Rāga-carita，執著于愛慾的人）。如果是見行者，依據空三昧，獲得正決定。如果是愛行者，依據無愿三昧。唯獨菩薩（Bodhisattva，有情覺）是愛行人，卻依據空三昧獲得正決定。見行者有兩種：一種是著我見（Ātma-dṛṣṭi，執著于自我的見解），一種是著我所見（Ātmīya-dṛṣṭi，執著于屬於自我的見解）。愛行者也有兩種：一種是行我慢（Ātma-māna，懷有我慢），一種是多懶惰（Kauśīdya，懈怠）。著我見者，修行無我行（Anātma-carita，無我的修行）。著我所見者，修行空行（Śūnyatā-carita，空的修行）。行我慢者，修行無常行（Anitya-carita，無常的修行）。多懶惰者，修行苦行（Duḥkha-carita，苦的修行）。再次，如果是利根者（Tīkṣṇendriya，根器敏銳的人），依據空三昧，獲得正決定。如果是鈍根者（Mṛdvindriya，根器遲鈍的人），依據無愿三昧。如利根和鈍根，乃至聽聞就能理解，詳細分別也是如此。如果依據無愿三昧獲得正決定，或者依據無愿和無相（Animitta，無相），遠離三界（Trailokya，欲界、色界、無色界）的慾望，此身中不離起空三昧現在前。堅信的人，空三昧現在前時，有幾種智（Jñāna，智慧）現在前？答：或者兩種，或者沒有。苦智（Duḥkha-jñāna，關於苦的智慧）和法智（Dharma-jñāna，關於法的智慧）兩種。苦智和比智（Anvaya-jñāna，類比的智慧）兩種。忍（Kṣānti，忍）中沒有。其餘的詳細解釋如經文原本所說。乃至如慧解脫（Prajñā-vimukti，通過智慧解脫），俱解脫（Ubhayato-vimukti，俱解脫）也是如此。問：為什麼盡智（Kṣaya-jñāna，知盡之智）和無生智（Anutpāda-jñāna，知無生之智）不與空三昧相應呢？答：所行不同。如果所行是空三昧，所行就不是盡智和無生智。如果所行是盡智和無生智，所行就不是空三昧。再次，空三昧與見（Dṛṣṭi，見解）相應，而盡智和無生智的性質不是見。再次，空三昧的體性是第一義（Paramārtha，勝義諦），所行也是第一義。盡智和無生智的體性雖然是第一義，而所行是世諦（Saṃvṛti-satya，世俗諦）。 堅

【English Translation】 English version How many past attainments? How many future attainments? How many present attainments? Answer: If one attains right determination (Samyak-niyama, correct decisiveness) based on the Śūnyatā-samādhi (concentration on emptiness), the Kṣānti (patience) of suffering-dharma has no past attainment. There are two future attainments, namely emptiness and Apranihita (wishlessness). There is one present attainment, namely emptiness. The rest is explained in detail as in the original scripture. The explanation is the same for attaining right determination based on Apranihita-samādhi (wishless concentration). Question: What kind of person attains right determination based on Śūnyatā-samādhi? What kind of person relies on Apranihita? Answer: Either there are Dṛṣṭi-carita (those who are characterized by views), or there are Rāga-carita (those who are characterized by attachment). If they are Dṛṣṭi-carita, they attain right determination based on Śūnyatā-samādhi. If they are Rāga-carita, they rely on Apranihita. Only Bodhisattvas (enlightenment beings), who are Rāga-carita, attain right determination based on Śūnyatā-samādhi. There are two types of Dṛṣṭi-carita: one who clings to Ātma-dṛṣṭi (the view of self), and one who clings to Ātmīya-dṛṣṭi (the view of what belongs to self). There are also two types of Rāga-carita: one who practices Ātma-māna (self-conceit), and one who is mostly Kauśīdya (lazy). Those who cling to Ātma-dṛṣṭi practice Anātma-carita (the practice of no-self). Those who cling to Ātmīya-dṛṣṭi practice Śūnyatā-carita (the practice of emptiness). Those who practice Ātma-māna practice Anitya-carita (the practice of impermanence). Those who are mostly Kauśīdya practice Duḥkha-carita (the practice of suffering). Furthermore, if they are Tīkṣṇendriya (those with sharp faculties), they attain right determination based on Śūnyatā-samādhi. If they are Mṛdvindriya (those with dull faculties), they rely on Apranihita. Just like sharp and dull faculties, even to the point of understanding upon hearing, the detailed distinctions are also the same. If one attains right determination based on Apranihita, or based on Apranihita and Animitta (signlessness), being free from the desires of the Trailokya (three realms), in this body, the arising of Śūnyatā-samādhi is not separate and is present. When a person of firm faith has Śūnyatā-samādhi present, how many Jñānas (knowledges) are present? Answer: Either two or none. Two are Duḥkha-jñāna (knowledge of suffering) and Dharma-jñāna (knowledge of dharma). Two are Duḥkha-jñāna and Anvaya-jñāna (inferential knowledge). None in Kṣānti (patience). The rest is explained in detail as in the original scripture. Even like Prajñā-vimukti (liberation through wisdom), Ubhayato-vimukti (liberation in both ways) is also the same. Question: Why are Kṣaya-jñāna (knowledge of exhaustion) and Anutpāda-jñāna (knowledge of non-arising) not in accordance with Śūnyatā-samādhi? Answer: Because the practices are different. If the practice is Śūnyatā-samādhi, the practice is not Kṣaya-jñāna and Anutpāda-jñāna. If the practice is Kṣaya-jñāna and Anutpāda-jñāna, the practice is not Śūnyatā-samādhi. Furthermore, Śūnyatā-samādhi is in accordance with Dṛṣṭi (views), while the nature of those two knowledges is not views. Furthermore, the essence of Śūnyatā-samādhi is Paramārtha (ultimate truth), and the practice is also Paramārtha. Although the essence of those two knowledges is Paramārtha, the practice is Saṃvṛti-satya (conventional truth). Firm

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信人。未知欲知根現在前時。幾智現在前。答曰。或二或無。苦智法智二。苦智比智二。乃至道智法智二。忍中無。如未知欲知根。七覺八道支亦如是。如堅信堅法亦如是。余廣說如經本。若如此所說。則明慧解脫阿羅漢。能起根本禪現在前。問曰。若慧解脫阿羅漢。能起根本禪現在前者。佛經云何通。如說。蘇尸摩問諸比丘。云何起諸禪現在前。諸比丘答蘇尸摩。當知我等是慧解脫人。答曰。慧解脫有二種。一是少分。二是滿分。少分慧解脫者。能起一禪二禪三禪現在前。滿分者。乃至不能起一禪現在前。此中說少分慧解脫。經中說滿分慧解脫。是故二俱善通。

若法與法智相應。亦與比智相應耶。諸法以三事故共合。或以攝故合。或以相應故合。或以攝以相應故合。以攝合者。如智于智。以相應合者。如智于定。以攝以相應合者。如智于根覺支道支。若法與法智相應。亦與比智相應耶。答曰。若法與法智相應不與比智相應。所以者何。非一心故。若有法智。則無比智。而與他心智相應耶。答曰。或法與法智相應。不與他心智相應。乃至廣作四句。與法智相應不與他心智相應者。他心智所不攝法智相應法。彼是何耶。答曰。苦集滅法智他心智所不攝道法智相應法。與他心智相應非法智者。法智所不攝他心智相

【現代漢語翻譯】 現代漢語譯本：信根之人，如果想要了解未知欲知根現在前時，有幾種智慧會同時顯現？回答是：或者兩種，或者沒有。可能是苦智（Dukkha-ñāṇa）和法智（Dhamma-ñāṇa）兩種，也可能是苦智和比智（Anvaya-ñāṇa）兩種，乃至道智（Magga-ñāṇa）和法智兩種。在忍位（Khanti）中則沒有。如同未知欲知根，七覺支（Satta bojjhaṅgā）和八正道支（Aṭṭhaṅgika-magga）也是如此。如同堅信根和堅法根也是如此。其餘更詳細的解釋如同經本所說。如果像這樣所說，那麼明慧解脫（Paññā-vimutta）的阿羅漢（Arahat），能夠生起根本禪（Mūla jhāna）現在前。 問：如果慧解脫的阿羅漢，能夠生起根本禪現在前，那麼佛經中是如何解釋的呢？例如，蘇尸摩（Susīma）問諸比丘（Bhikkhu）：『如何生起諸禪現在前？』諸比丘回答蘇尸摩：『應當知道我們是慧解脫之人。』回答是：慧解脫有兩種，一是少分，二是滿分。少分慧解脫的人，能夠生起一禪、二禪、三禪現在前。滿分慧解脫的人，乃至不能生起一禪現在前。這裡說的是少分慧解脫，經中說的是滿分慧解脫。因此，這兩種說法都能夠圓滿解釋。 如果一個法（Dhamma）與法智相應，那麼它也與比智相應嗎？諸法以三種原因共同結合：或者因為攝持（Sangaha）而結合，或者因為相應（Sampayoga）而結合，或者因為攝持和相應而結合。因為攝持而結合的，例如智與智。因為相應而結合的，例如智與定（Samādhi）。因為攝持和相應而結合的，例如智與根、覺支、道支。如果一個法與法智相應，那麼它也與比智相應嗎？回答是：如果一個法與法智相應，它不與比智相應。為什麼呢？因為不是同一個心（Citta）的緣故。如果存在法智，則沒有比智。那麼，它與他心智（Paracitta-ñāṇa）相應嗎？回答是：或者法與法智相應，不與他心智相應，乃至廣泛地作出四句。與法智相應而不與他心智相應的是什麼呢？他心智所不攝持的法智相應法。那是什麼呢？回答是：苦集滅法智，他心智所不攝持的道法智相應法。與他心智相應而不與法智相應的是，法智所不攝持的他心智相應法。

【English Translation】 English version: A person with faith, wishing to know when the faculty of 'unknown to be known' (Aññātañ-ñassāmītindriya) is present, how many types of wisdom are present? The answer is: either two or none. It could be Dukkha-ñāṇa (wisdom of suffering) and Dhamma-ñāṇa (wisdom of the law), or Dukkha-ñāṇa and Anvaya-ñāṇa (inferential wisdom), or even Magga-ñāṇa (wisdom of the path) and Dhamma-ñāṇa. In the stage of Khanti (patience), there are none. Just like the faculty of 'unknown to be known', the seven factors of enlightenment (Satta bojjhaṅgā) and the eightfold path (Aṭṭhaṅgika-magga) are also similar. Just like the faculty of strong faith and the faculty of strong Dhamma are also similar. The rest of the detailed explanation is as stated in the scriptures. If it is said in this way, then an Arahat (enlightened being) who is liberated by wisdom (Paññā-vimutta) is able to bring forth the fundamental jhana (Mūla jhāna) into the present. Question: If an Arahat liberated by wisdom is able to bring forth the fundamental jhana into the present, how is this explained in the Buddhist scriptures? For example, Susīma asked the Bhikkhus (monks): 'How do you bring forth the jhanas into the present?' The Bhikkhus answered Susīma: 'You should know that we are liberated by wisdom.' The answer is: there are two types of liberation by wisdom, one is partial, and the other is complete. A person with partial liberation by wisdom is able to bring forth the first, second, and third jhanas into the present. A person with complete liberation by wisdom is not even able to bring forth the first jhana into the present. This refers to partial liberation by wisdom, while the scriptures refer to complete liberation by wisdom. Therefore, both statements can be explained completely. If a Dhamma (phenomenon) is associated with Dhamma-ñāṇa, is it also associated with Anvaya-ñāṇa? Phenomena are combined for three reasons: either they are combined because of inclusion (Sangaha), or because of association (Sampayoga), or because of both inclusion and association. Those combined because of inclusion are like wisdom with wisdom. Those combined because of association are like wisdom with Samādhi (concentration). Those combined because of both inclusion and association are like wisdom with faculties, enlightenment factors, and path factors. If a Dhamma is associated with Dhamma-ñāṇa, is it also associated with Anvaya-ñāṇa? The answer is: if a Dhamma is associated with Dhamma-ñāṇa, it is not associated with Anvaya-ñāṇa. Why? Because they are not of the same mind (Citta). If Dhamma-ñāṇa exists, then Anvaya-ñāṇa does not exist. Then, is it associated with Paracitta-ñāṇa (wisdom of others' minds)? The answer is: either a Dhamma is associated with Dhamma-ñāṇa and not associated with Paracitta-ñāṇa, and so on, making four statements extensively. What is associated with Dhamma-ñāṇa but not associated with Paracitta-ñāṇa? It is the Dhamma associated with Dhamma-ñāṇa that is not included in Paracitta-ñāṇa. What is that? The answer is: the Dhamma-ñāṇa of suffering, arising, and cessation, and the Dhamma associated with Magga-ñāṇa that is not included in Paracitta-ñāṇa. What is associated with Paracitta-ñāṇa but not associated with Dhamma-ñāṇa? It is the Dhamma associated with Paracitta-ñāṇa that is not included in Dhamma-ñāṇa.

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應法。彼是何耶。答曰。比智他心智世俗他心智。與法智相應亦與他心智相應者。法智所攝他心智相應法。彼是何耶。答曰。法智他心智相應法。謂九大地。十善大地。及以心覺觀隨地。不與法智相應亦不與他心智相應者。法智他心智。所以者何。自體不應自體。廣說如上。及法智他心智所不攝不相應法。不攝者除自體。不相應者除相應。彼是何耶。答曰。苦集滅比智相應聚。他心智所不攝道比智相應聚。諸忍相應。他心智不相應。諸餘有漏心心數法。色無為。心不相應行。無緣故不與相應。如他心智。苦集滅道智正見亦如是。

若法與法智相應。不與等智相應。所以者何。法智相應聚異。等智相應聚異。與空三昧相應耶。法智與三三昧相應。空三昧與二智相應。謂苦法智苦比智。亦與二忍相應。謂苦法忍苦比忍。是故得作大四句。與法智相應非空三昧者。空三昧應於法智。法智俱聚中。空三昧體。與法智相應。不與空三昧相應。所以者何。自體不應自體。如先說。及空三昧不相應法智相應法。彼是何耶。答曰。無愿無相相應聚。與法智相應者。與空三昧相應非法智者。法智應于空三昧。空三昧俱聚中法智體。與空三昧相應非法智。所以者何。自體不應自體。如先說。及法智不相應空三昧相應法。彼是何耶。答

【現代漢語翻譯】 現代漢語譯本： 應法（Yingfa）。彼是何耶（Bi shi he ye）？答曰：比智（Bizhi）他心智（Taxinzhi），世俗他心智（Shisutaxinzhi）。與法智（Fazhi）相應，亦與他心智（Taxinzhi）相應者，法智（Fazhi）所攝他心智（Taxinzhi）相應法。彼是何耶（Bi shi he ye）？答曰：法智（Fazhi）他心智（Taxinzhi）相應法，謂九大地（Jiudadi），十善大地（Shishandadi），及以心覺觀隨地。不與法智（Fazhi）相應，亦不與他心智（Taxinzhi）相應者，法智（Fazhi）他心智（Taxinzhi）。所以者何（Suoyi zhe he）？自體不應自體。廣說如上。及法智（Fazhi）他心智（Taxinzhi）所不攝不相應法。不攝者除自體，不相應者除相應。彼是何耶（Bi shi he ye）？答曰：苦集滅比智（Kujimiebizhi）相應聚，他心智（Taxinzhi）所不攝道比智（Daobizhi）相應聚，諸忍相應，他心智（Taxinzhi）不相應，諸餘有漏心心數法，色無為，心不相應行，無緣故不與相應。如他心智（Taxinzhi），苦集滅道智正見亦如是。

若法與法智（Fazhi）相應，不與等智相應。所以者何（Suoyi zhe he）？法智（Fazhi）相應聚異，等智相應聚異。與空三昧（Kongsanmei）相應耶？法智（Fazhi）與三三昧相應，空三昧（Kongsanmei）與二智相應，謂苦法智（Kufazhi）苦比智（Kubizhi），亦與二忍相應，謂苦法忍（Kufaren）苦比忍（Kubiren）。是故得作大四句。與法智（Fazhi）相應非空三昧（Kongsanmei）者，空三昧（Kongsanmei）應於法智（Fazhi），法智（Fazhi）俱聚中，空三昧（Kongsanmei）體。與法智（Fazhi）相應，不與空三昧（Kongsanmei）相應。所以者何（Suoyi zhe he）？自體不應自體。如先說。及空三昧（Kongsanmei）不相應法智（Fazhi）相應法。彼是何耶（Bi shi he ye）？答曰：無愿無相相應聚。與法智（Fazhi）相應者，與空三昧（Kongsanmei）相應非法智（Fazhi）者，法智（Fazhi）應于空三昧（Kongsanmei），空三昧（Kongsanmei）俱聚中法智（Fazhi）體。與空三昧（Kongsanmei）相應非法智（Fazhi）。所以者何（Suoyi zhe he）？自體不應自體。如先說。及法智（Fazhi）不相應空三昧（Kongsanmei）相應法。彼是何耶（Bi shi he ye）？答

【English Translation】 English version: Question: What is 'Yingfa'? (What is appropriate dharma?) Answer: Inferential knowledge (Bizhi), knowledge of others' minds (Taxinzhi), and mundane knowledge of others' minds (Shisutaxinzhi). That which is associated with knowledge of dharma (Fazhi) and also associated with knowledge of others' minds (Taxinzhi) is the dharma associated with knowledge of others' minds (Taxinzhi) included within knowledge of dharma (Fazhi). What is that? Answer: The dharma associated with knowledge of dharma (Fazhi) and knowledge of others' minds (Taxinzhi), namely the nine great grounds (Jiudadi), the ten wholesome great grounds (Shishandadi), and the mental perception and contemplation that follow these grounds. That which is not associated with knowledge of dharma (Fazhi) and also not associated with knowledge of others' minds (Taxinzhi) is knowledge of dharma (Fazhi) and knowledge of others' minds (Taxinzhi). Why is that? Because the self should not be the self. As explained extensively above. And the dharmas that are not included or associated with knowledge of dharma (Fazhi) and knowledge of others' minds (Taxinzhi). 'Not included' excludes the self; 'not associated' excludes association. What is that? Answer: The aggregates associated with inferential knowledge (Bizhi) of suffering, accumulation, and cessation; the aggregates associated with inferential knowledge (Bizhi) of the path that are not included within knowledge of others' minds (Taxinzhi); all the acceptances (忍, ren) that are associated, but not associated with knowledge of others' minds (Taxinzhi); all other defiled mental states and mental factors, form, the unconditioned, and activities not associated with mind, which are not associated because there is no condition. Just like knowledge of others' minds (Taxinzhi), right view of the knowledge of suffering, accumulation, cessation, and the path is also like this.

If a dharma is associated with knowledge of dharma (Fazhi), it is not associated with equal knowledge. Why is that? Because the aggregates associated with knowledge of dharma (Fazhi) are different, and the aggregates associated with equal knowledge are different. Is it associated with the emptiness samadhi (Kongsanmei)? Knowledge of dharma (Fazhi) is associated with the three samadhis, and the emptiness samadhi (Kongsanmei) is associated with two knowledges, namely knowledge of dharma of suffering (Kufazhi) and inferential knowledge of suffering (Kubizhi). It is also associated with two acceptances (忍, ren), namely acceptance of the dharma of suffering (Kufaren) and acceptance of the inferential knowledge of suffering (Kubiren). Therefore, one can make the four great statements. That which is associated with knowledge of dharma (Fazhi) but is not the emptiness samadhi (Kongsanmei) is the emptiness samadhi (Kongsanmei) that should be in knowledge of dharma (Fazhi), within the aggregate of both knowledge of dharma (Fazhi) and emptiness samadhi (Kongsanmei), the substance of emptiness samadhi (Kongsanmei). That which is associated with knowledge of dharma (Fazhi) but not associated with the emptiness samadhi (Kongsanmei). Why is that? Because the self should not be the self. As said before. And the dharma associated with knowledge of dharma (Fazhi) that is not associated with the emptiness samadhi (Kongsanmei). What is that? Answer: The aggregates associated with the wishlessness and signlessness. That which is associated with knowledge of dharma (Fazhi). That which is associated with the emptiness samadhi (Kongsanmei) but is not knowledge of dharma (Fazhi) is knowledge of dharma (Fazhi) that should be in the emptiness samadhi (Kongsanmei), within the aggregate of both emptiness samadhi (Kongsanmei) and knowledge of dharma (Fazhi), the substance of knowledge of dharma (Fazhi). That which is associated with the emptiness samadhi (Kongsanmei) but is not knowledge of dharma (Fazhi). Why is that? Because the self should not be the self. As said before. And the dharma associated with the emptiness samadhi (Kongsanmei) that is not associated with knowledge of dharma (Fazhi). What is that? Answer:

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曰。苦比智俱聚中苦忍俱聚空三昧相應法。與法智相應亦與空三昧相應者。除空三昧應於法智。除法智應于空三昧。法智空三昧俱聚中名除自體。余心數法。彼是何耶。答曰。謂八大地。十善大地。及心覺觀隨地。不與法智相應亦不與空三昧相應者。空三昧不與法智相應者。與苦比智苦忍相應者。空三昧自體。不與法智相應。以是他聚故。亦不與空三昧相應。自體不應自體。如先說。法智不與空三昧相應者。與無愿無相三昧相應者。法智自體。不與空三昧相應。以是他聚故。不與法智相應。自體不應自體。如先說。諸餘法智空三昧不相應法。彼是何耶。答曰。法智不相應無愿無相俱聚是也。及有漏心心數法。色無為。心不相應行。如是等法。作第四句。如法智于空三昧。法智于無愿三昧無相三昧喜覺支正覺亦如是。

若法與法智相應。亦與未知欲知根相應耶。乃至廣作四句。與法智相應不與未知欲知根相應者。未知欲知根所不攝法智相應法。彼是何耶。答曰。知根知已根所攝法智相應法。不與未知欲知根相應。所以者何。以是他聚故。與未知欲知根相應非法智者。未知欲知根所攝法智。未知欲知根俱聚中法智體。與未知欲知根相應非法智。自體不應自體。如先說。及法智不攝不相應未知欲知根相應法。彼是何耶

【現代漢語翻譯】 現代漢語譯本：問：如果苦類智（Klesha-jati-jnana，對苦諦的種類所具有的智慧）和苦類忍（Klesha-jati-ksanti，對苦諦的種類所具有的忍）同時存在，並且與空三昧（Sunyata-samadhi，證悟空性的禪定）相應的法，與法智（Dharma-jnana，對法的智慧）相應，也與空三昧相應，那麼除了空三昧應於法智，除了法智應于空三昧，法智和空三昧同時存在時，什麼是排除其自體的其餘心所法？答：指的是八大地法（Ashta-maha-bhumika，八種普遍存在的心所），十善大地法（Dasa-kusala-maha-bhumika，十種善的心所），以及隨各地的覺（Vitarka，粗略的觀察）和觀（Vicara，精細的觀察）。 不與法智相應，也不與空三昧相應的法是什麼？空三昧不與法智相應，但與苦類智和苦類忍相應的法是什麼？空三昧的自體不與法智相應，因為它是其他聚合的。也不與空三昧相應，因為自體不應與自體相應，如先前所說。法智不與空三昧相應，但與無愿三昧（Apranihita-samadhi，不希求任何果報的禪定）和無相三昧（Animitta-samadhi，不執著于任何相的禪定）相應的法是什麼？法智的自體不與空三昧相應，因為它是其他聚合的。不與法智相應，因為自體不應與自體相應，如先前所說。 所有其餘法智和空三昧不相應的法是什麼？答：法智不相應的無愿三昧和無相三昧同時存在的法就是。以及有漏心（Sasrava-citta，與煩惱相關的意識）和心所法，色法（Rupa，物質現象），無為法（Asamskrita-dharma，非因緣和合的法），心不相應行法（Citta-viprayukta-samskara-dharma，不與心相應的行法）等等。像這樣的法，構成第四句。正如法智對於空三昧一樣，法智對於無愿三昧、無相三昧、喜覺支（Priti-sambojjhanga，喜悅的覺悟支分）、正覺（Samyak-sambodhi，正確的覺悟）也是如此。 如果一個法與法智相應，也與未知欲知根（Anajnatavisyami-indriya，想要了解未知事物的根）相應嗎？乃至廣泛地作出四句。與法智相應，但不與未知欲知根相應的法是什麼？未知欲知根所不包含的法智相應的法是什麼？答：知根（Ajna-indriya，已經瞭解事物的根）和知已根（Ajnatavi-indriya，完全瞭解事物的根）所包含的法智相應的法，不與未知欲知根相應。為什麼呢？因為它是其他聚合的。與未知欲知根相應，但非法智的法是什麼？未知欲知根所包含的法智，未知欲知根同時存在的法智體，與未知欲知根相應，但非法智。自體不應與自體相應，如先前所說。以及法智不包含、不相應的未知欲知根相應的法是什麼？

【English Translation】 English version: Question: If Klesha-jati-jnana (knowledge of the types of suffering) and Klesha-jati-ksanti (acceptance of the types of suffering) are present together, and the dharma associated with Sunyata-samadhi (concentration on emptiness) is also associated with Dharma-jnana (knowledge of the Dharma) and Sunyata-samadhi, then, besides Sunyata-samadhi applying to Dharma-jnana, and Dharma-jnana applying to Sunyata-samadhi, when Dharma-jnana and Sunyata-samadhi are present together, what are the remaining mental factors that exclude their own nature? Answer: It refers to the eight Maha-bhumika dharmas (Ashta-maha-bhumika, the eight universal mental factors), the ten Kusala-maha-bhumika dharmas (Dasa-kusala-maha-bhumika, the ten wholesome mental factors), and the Vitarka (initial application of thought) and Vicara (sustained application of thought) that accompany each ground. What are the dharmas that are not associated with Dharma-jnana, nor with Sunyata-samadhi? What are the dharmas where Sunyata-samadhi is not associated with Dharma-jnana, but is associated with Klesha-jati-jnana and Klesha-jati-ksanti? The own nature of Sunyata-samadhi is not associated with Dharma-jnana, because it belongs to another aggregate. Nor is it associated with Sunyata-samadhi, because the own nature should not be associated with the own nature, as previously stated. What are the dharmas where Dharma-jnana is not associated with Sunyata-samadhi, but is associated with Apranihita-samadhi (concentration without aspiration) and Animitta-samadhi (concentration without signs)? The own nature of Dharma-jnana is not associated with Sunyata-samadhi, because it belongs to another aggregate. It is not associated with Dharma-jnana, because the own nature should not be associated with the own nature, as previously stated. What are all the remaining dharmas that are not associated with Dharma-jnana and Sunyata-samadhi? Answer: It is the simultaneous presence of Apranihita-samadhi and Animitta-samadhi that are not associated with Dharma-jnana. As well as Sasrava-citta (defiled consciousness) and mental factors, Rupa (form), Asamskrita-dharma (unconditioned dharmas), Citta-viprayukta-samskara-dharma (formations not associated with mind), and so on. Such dharmas constitute the fourth statement. Just as Dharma-jnana is in relation to Sunyata-samadhi, so too is Dharma-jnana in relation to Apranihita-samadhi, Animitta-samadhi, Priti-sambojjhanga (joyful factor of enlightenment), and Samyak-sambodhi (perfect enlightenment). If a dharma is associated with Dharma-jnana, is it also associated with Anajnatavisyami-indriya (faculty of 'I will know the unknown')? And so on, making four statements extensively. What is associated with Dharma-jnana but not associated with Anajnatavisyami-indriya? What are the dharmas associated with Dharma-jnana that are not included in Anajnatavisyami-indriya? Answer: The dharmas associated with Dharma-jnana that are included in Ajna-indriya (faculty of knowing) and Ajnatavi-indriya (faculty of having known) are not associated with Anajnatavisyami-indriya. Why? Because it belongs to another aggregate. What is associated with Anajnatavisyami-indriya but is not Dharma-jnana? The Dharma-jnana included in Anajnatavisyami-indriya, the nature of Dharma-jnana that is simultaneously present with Anajnatavisyami-indriya, is associated with Anajnatavisyami-indriya but is not Dharma-jnana. The own nature should not be associated with the own nature, as previously stated. And what are the dharmas associated with Anajnatavisyami-indriya that are not included in and not associated with Dharma-jnana?

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。比智俱聚忍俱聚中。未知欲知根相應法。是名與未知欲知根相應非法智相應。所以者何。是他聚故。與法智相應亦與未知欲知根相應者。未知欲知根所攝法智相應法彼是何耶。答曰。八根及彼相應非根心數法。不與法智相應亦不與未知欲知根相應者。未知欲知根所不攝法智。知根知已根俱聚中法智體。不與法智相應。自體不應自體。廣說如上。不與未知欲知根相應。所以者何。以他聚故。及法智未知欲知根所。不攝不相應心心數法。彼是何耶。答曰。法智不攝不相應知根知已根俱聚。及有漏心心數法。色無為心不相應行。如是等法。作第四句。如法智于未知欲知根。法智于知根知已根亦如是。

若法與法智相應。亦與念覺支相應耶。乃至廣作四句。與法智相應不與念覺支相應者。念覺支應於法智。法智俱聚中念覺支體。與法智相應。不與念覺支相應。所以者何。自體不應自體。如先說。與念覺支相應。不與法智相應者。法智應于念覺支。念覺支俱聚中法智體。與念覺支相應。不與法智相應。所以者何。自體不應自體。如先說。及法智不相應念覺支相應法。彼是何耶。答曰。忍俱聚中。比智俱聚中。念覺支相應法。與法智相應。亦與念覺支相應者。除念覺支應於法智。以多故除。余念覺支法智覺支聚中。各除自

【現代漢語翻譯】 現代漢語譯本：在比智（比類推知的智慧）和俱聚忍（與忍相關的集合）中，如果存在未知欲知根（想要了解未知事物的意願）相應的法，那麼這個法與未知欲知根相應，但與法智（對法的如實知見）不相應。為什麼呢？因為它們屬於不同的集合。如果一個法與法智相應，同時也與未知欲知根相應，那麼未知欲知根所包含的、與法智相應的法是什麼呢？回答是：八根（眼根、耳根、鼻根、舌根、身根、意根、女根、男根）以及與這些根相應的非根心數法（與心相關的心理現象）。 不與法智相應，也不與未知欲知根相應的法是什麼呢？是未知欲知根所不包含的法智，以及知根（已知的根）和知已根（已經知道的根）的俱聚（集合）中的法智本身。不與法智相應是因為自體不應自體（自身不能作用於自身），具體解釋如前所述。不與未知欲知根相應，是因為它們屬於不同的集合。還有法智和未知欲知根所不包含、不相應的心和心數法。這些是什麼呢？回答是：法智不包含、不相應的知根、知已根的俱聚，以及有漏心（受煩惱污染的心）和心數法，色法（物質現象），無為法（不生不滅的法），以及心不相應行（不與心直接相關的行為）。 像這樣構成第四句。法智對於未知欲知根的關係，與法智對於知根和知已根的關係也是一樣的。 如果一個法與法智相應，也與念覺支（正念的覺悟支）相應嗎？接下來廣泛地構成四句。與法智相應但不與念覺支相應的法是什麼呢？是念覺支作用於法智，以及法智俱聚中的念覺支本身。與法智相應，但不與念覺支相應，為什麼呢？因為自體不應自體，如先前所說。與念覺支相應但不與法智相應的法是什麼呢？是法智作用於念覺支，以及念覺支俱聚中的法智本身。與念覺支相應，但不與法智相應，為什麼呢？因為自體不應自體，如先前所說。還有與法智不相應但與念覺支相應的法。這些是什麼呢？回答是：忍俱聚中，比智俱聚中，與念覺支相應的法。 與法智相應，也與念覺支相應的法是什麼呢？除去念覺支作用於法智的情況（因為這種情況佔多數所以排除），其餘的念覺支、法智、覺支的集合中，各自除去自身。

【English Translation】 English version: Within the comparative wisdom (wisdom of analogical reasoning) and the aggregate of forbearance (collection related to patience), if there is a dharma (phenomenon) associated with the root of 'unknown-desire-to-know' (the intention to understand the unknown), then this dharma is associated with the root of 'unknown-desire-to-know' but not associated with the Dharma-wisdom (true knowledge of the Dharma). Why? Because they belong to different aggregates. If a dharma is associated with Dharma-wisdom and also associated with the root of 'unknown-desire-to-know', then what is the Dharma-wisdom-associated dharma contained within the root of 'unknown-desire-to-know'? The answer is: the eight roots (eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty, mind-faculty, female-faculty, male-faculty) and the non-root mental concomitants (mental phenomena related to the mind) associated with these roots. What are the dharmas that are neither associated with Dharma-wisdom nor associated with the root of 'unknown-desire-to-know'? It is the Dharma-wisdom not contained within the root of 'unknown-desire-to-know', and the Dharma-wisdom itself within the aggregate of 'known root' (root that is known) and 'already known root' (root that is already known). It is not associated with Dharma-wisdom because self does not act upon self, as explained earlier. It is not associated with the root of 'unknown-desire-to-know' because they belong to different aggregates. Also, there are mind and mental concomitants that are not contained and not associated with Dharma-wisdom and the root of 'unknown-desire-to-know'. What are these? The answer is: the aggregate of 'known root', 'already known root' that are not contained and not associated with Dharma-wisdom, and the defiled mind (mind contaminated by afflictions) and mental concomitants, material phenomena, unconditioned phenomena, and activities not associated with the mind. Thus, the fourth statement is formed. The relationship of Dharma-wisdom to the root of 'unknown-desire-to-know' is the same as the relationship of Dharma-wisdom to the 'known root' and 'already known root'. If a dharma is associated with Dharma-wisdom, is it also associated with the mindfulness enlightenment factor (mindfulness as a factor of enlightenment)? Next, construct the four statements extensively. What is the dharma that is associated with Dharma-wisdom but not associated with the mindfulness enlightenment factor? It is the mindfulness enlightenment factor acting upon Dharma-wisdom, and the mindfulness enlightenment factor itself within the aggregate of Dharma-wisdom. It is associated with Dharma-wisdom but not associated with the mindfulness enlightenment factor, why? Because self does not act upon self, as previously stated. What is the dharma that is associated with the mindfulness enlightenment factor but not associated with Dharma-wisdom? It is the Dharma-wisdom acting upon the mindfulness enlightenment factor, and the Dharma-wisdom itself within the aggregate of the mindfulness enlightenment factor. It is associated with the mindfulness enlightenment factor but not associated with Dharma-wisdom, why? Because self does not act upon self, as previously stated. Also, there are dharmas that are not associated with Dharma-wisdom but are associated with the mindfulness enlightenment factor. What are these? The answer is: the dharmas associated with the mindfulness enlightenment factor within the aggregate of forbearance and within the aggregate of comparative wisdom. What are the dharmas that are associated with both Dharma-wisdom and the mindfulness enlightenment factor? Excluding the case where the mindfulness enlightenment factor acts upon Dharma-wisdom (because this case is predominant and therefore excluded), in the remaining aggregates of mindfulness enlightenment factor, Dharma-wisdom, and enlightenment factor, each excluding itself.

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體。余心心數法。與二相應。彼是何耶。答曰。謂八大地十善大地。及心覺觀隨地。不與法智相應。亦不與念覺支相應者。法智不相應念覺支。彼是何耶。答曰。忍俱聚中。比智俱聚中。念覺支體。不與法智相應。是他聚故。自體不應自體。如先說。一切無漏心。更無餘。有餘有漏心心數法色無為心不相應行。作第四句。如法智于念覺支。法智于精進覺枝猗覺枝定覺枝舍覺支正方便正念正定亦如是。

若法與法智相應。亦與擇法覺支相應耶。答曰。若法與法智相應亦與擇法。覺枝相應。頗與擇法覺支相應非法智耶。答曰有。法智所不攝擇法覺支相應法。彼是何耶。答曰。忍俱聚中。比智俱聚中。擇法覺支相應。如法智。比智說亦如是。◎

阿毗曇毗婆沙論卷第五十七 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十八

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智揵度相應品第四之二

◎若法與他心智相應。亦與等智相應耶。乃至廣作四句。與他心智相應不與等智相應者。等智所不攝他心智相應法。彼是何耶。答曰。無漏他心智相應法。與等智相應。不與他心智者。他心智所不攝等智相應法。彼是何耶。答曰。他心智所

【現代漢語翻譯】 現代漢語譯本：體。（指蘊、處、界等）餘下的心和心所法，與兩種（覺支）相應。那兩種是什麼呢？回答說：是八大地法（指遍行於一切心識中的八種心理作用：作意、觸、受、想、思、欲、勝解、念），十善大地法（指與善心相應的十種心理作用：信、精進、慚、愧、無貪、無嗔、正念、正定、輕安、舍），以及隨各地的（心）覺、觀。不與法智（Dharmajñāna，四智之一，指對欲界諸法的如實知見）相應的，也不與念覺支（Smṛti-saṃbodhyaṅga，七覺支之一，指正念）相應的，法智不相應的念覺支，那是什麼呢？回答說：在忍俱聚（Kṣānti-kula，無間道中的智慧）中，比智俱聚（Jñāna-kula，解脫道中的智慧）中，念覺支的體，不與法智相應，因為是他聚（指不同類別的集合），自體不應與自體相應，如先前所說。一切無漏心（Anāsrava-citta，指沒有煩惱染污的心），沒有其餘的。有其餘的有漏心（Sāsrava-citta，指有煩惱染污的心）、心所法（Caitasika-dharma，與心相應的心理現象）、色（Rūpa，物質現象）、無為（Asaṃskṛta，不生不滅的真如理體）、心不相應行（Citta-viprayukta-saṃskāra，既非心也非色的存在），作為第四句。如法智對於念覺支，法智對於精進覺支（Vīrya-saṃbodhyaṅga，七覺支之一，指精進）、猗覺支（Prasrabdhi-saṃbodhyaṅga，七覺支之一，指輕安）、定覺支（Samādhi-saṃbodhyaṅga，七覺支之一，指禪定）、舍覺支（Upekṣā-saṃbodhyaṅga，七覺支之一，指舍）、正方便（Samyak-prayogā，八正道之一，即正精進）、正念（Samyak-smṛti，八正道之一，即正念）、正定（Samyak-samādhi，八正道之一，即正定）也是如此。 若法與法智相應，也與擇法覺支（Dharma-pravicaya-saṃbodhyaṅga，七覺支之一，指選擇法）相應嗎？回答說：如果法與法智相應，也與擇法覺支相應。有沒有與擇法覺支相應，但不與法智相應的呢？回答說：有。法智所不包含的與擇法覺支相應的法，那是什麼呢？回答說：在忍俱聚中，比智俱聚中，與擇法覺支相應。如法智，對比智的說法也是如此。 《阿毗曇毗婆沙論》卷第五十七 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第五十八

迦旃延子造 五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智揵度相應品第四之二

若法與他心智（Paracitta-jñāna，六神通之一，指知他人心的智慧）相應，也與等智（Samajñāna，四智之一，指平等普遍的智慧）相應嗎？乃至廣泛地作出四句（四種可能性）。與他心智相應但不與等智相應的，等智所不包含的與他心智相應的法，那是什麼呢？回答說：無漏的他心智相應的法。與等智相應但不與他心智相應的，他心智所不包含的與等智相應的法，那是什麼呢？回答說：他心智所...

【English Translation】 English version: The body. The remaining mind and mental factors are associated with two (factors of enlightenment). What are those two? The answer is: the eight great earth dharmas (Aṣṭa-mahā-bhūmikā-dharmas, referring to the eight mental functions that pervade all consciousness: attention, contact, feeling, perception, volition, desire, decision, and mindfulness), the ten wholesome great earth dharmas (referring to the ten mental functions associated with wholesome mind: faith, diligence, shame, embarrassment, non-greed, non-hatred, right mindfulness, right concentration, tranquility, and equanimity), and the (mind) awareness and observation that accompany each realm. Those that are not associated with Dharmajñāna (knowledge of dharma, one of the four wisdoms, referring to the true understanding of the dharmas of the desire realm), and are also not associated with Smṛti-saṃbodhyaṅga (mindfulness enlightenment factor, one of the seven factors of enlightenment, referring to right mindfulness), the mindfulness enlightenment factor that is not associated with Dharmajñāna, what is that? The answer is: in the Kṣānti-kula (cluster of forbearance, the wisdom in the path of no outflow), in the Jñāna-kula (cluster of knowledge, the wisdom in the path of liberation), the substance of the mindfulness enlightenment factor is not associated with Dharmajñāna, because it is a different cluster (referring to a collection of different categories), the self should not be associated with the self, as previously stated. All Anāsrava-citta (undefiled mind, referring to the mind without the defilements of afflictions), there is nothing else. There are other Sāsrava-citta (defiled mind, referring to the mind with the defilements of afflictions), Caitasika-dharma (mental factors, psychological phenomena associated with the mind), Rūpa (form, material phenomena), Asaṃskṛta (unconditioned, the true nature of reality that is neither born nor dies), Citta-viprayukta-saṃskāra (formations not associated with the mind, existences that are neither mind nor form), as the fourth statement. Just as Dharmajñāna is to Smṛti-saṃbodhyaṅga, Dharmajñāna is also the same for Vīrya-saṃbodhyaṅga (energy enlightenment factor, one of the seven factors of enlightenment, referring to diligence), Prasrabdhi-saṃbodhyaṅga (tranquility enlightenment factor, one of the seven factors of enlightenment, referring to tranquility), Samādhi-saṃbodhyaṅga (concentration enlightenment factor, one of the seven factors of enlightenment, referring to concentration), Upekṣā-saṃbodhyaṅga (equanimity enlightenment factor, one of the seven factors of enlightenment, referring to equanimity), Samyak-prayogā (right effort, one of the eightfold path, namely right diligence), Samyak-smṛti (right mindfulness, one of the eightfold path, namely right mindfulness), and Samyak-samādhi (right concentration, one of the eightfold path, namely right concentration). If a dharma is associated with Dharmajñāna, is it also associated with Dharma-pravicaya-saṃbodhyaṅga (discrimination of dharma enlightenment factor, one of the seven factors of enlightenment, referring to the selection of dharma)? The answer is: if a dharma is associated with Dharmajñāna, it is also associated with Dharma-pravicaya-saṃbodhyaṅga. Is there anything associated with Dharma-pravicaya-saṃbodhyaṅga but not associated with Dharmajñāna? The answer is: yes. The dharma associated with Dharma-pravicaya-saṃbodhyaṅga that is not included in Dharmajñāna, what is that? The answer is: in the Kṣānti-kula, in the Jñāna-kula, associated with Dharma-pravicaya-saṃbodhyaṅga. Just like Dharmajñāna, the statement for Jñāna is also the same. Abhidharma-vibhāṣā-śāstra, Volume 57 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidharma-vibhāṣā-śāstra

Abhidharma-vibhāṣā-śāstra, Volume 58

Composed by Kātyāyanīputra, Explained by Five Hundred Arhats

Translated by the Tripiṭaka Master Buddhavarman from Northern Liang, together with Dao Tai, etc., Chapter Four, Part Two: Correspondence with the Section on Wisdom

If a dharma is associated with Paracitta-jñāna (knowledge of others' minds, one of the six supernormal powers, referring to the wisdom of knowing others' minds), is it also associated with Samajñāna (equal knowledge, one of the four wisdoms, referring to equal and universal wisdom)? And so on, extensively making four statements (four possibilities). Those that are associated with Paracitta-jñāna but not associated with Samajñāna, the dharmas associated with Paracitta-jñāna that are not included in Samajñāna, what are those? The answer is: the undefiled dharmas associated with Paracitta-jñāna. Those that are associated with Samajñāna but not associated with Paracitta-jñāna, the dharmas associated with Samajñāna that are not included in Paracitta-jñāna, what are those? The answer is: what Paracitta-jñāna...

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不攝。若染污不隱沒無記等智相應法。與他心智相應。亦與等智者。他心智所攝等智相應法。彼是何耶。答曰。九大地。十善大地。及心覺觀隨地。不與他心智相應亦不與等智者。是等智他心智。所以者何。自體不應自體。如先說。及他心智等智所不攝不相應法。彼是何耶。答曰。苦智苦忍俱聚。集智集忍俱聚。滅智滅忍俱聚。道忍俱聚。及他心智所不攝道智相應法。已說一切有漏心無餘余有色無為心不相應行。作第四句。如上他心智于等智。他心智于道智擇法覺支正見亦如是。

若法與他心智相應。不與苦集滅智。不與空無相相應。與無愿相應耶。答曰。或與他心智相應。不與無愿相應。乃至廣作四句。與他心智相應不與無愿者。無愿應於他心智。他心智俱聚中無愿體。與他心智相應。不與無愿。所以者何。自體不應自體。如先說。及無愿不相應他心智相應法。彼是何耶。答曰。有漏他心智相應法。與無愿相應非他心智者。他心智相應于無愿。無愿俱聚中他心智體。與無愿相應。不與他心智。所以者何。自體不應自體。如先說。及他心智不相應無愿相應法。彼是何耶。答曰。苦集無愿不與他心智相應。道無愿相應法。不與他心智相應。以是他聚故與他心智相應亦與無愿者。除無愿應於他心智。除他心智應于無

【現代漢語翻譯】 現代漢語譯本 不攝取。如果染污不隱沒無記等與智相應的法，與他心智相應，也與具有等智者（samacitta，具有平等智慧的人）的他心智所攝取的等智相應法，那是什麼呢？回答說：九大地（navabhūmika，九個層次的境界），十善大地（kuśala-mahābhūmika，十種善的大地法），以及心覺觀隨地（citta-vitarka-vicāra-sahabhūmika，與心、覺、觀同時生起的），不與他心智相應，也不與具有等智者相應。這些是等智的他心智。為什麼呢？自體不應是自體，如先前所說。以及他心智、等智所不攝取、不相應的法，那是什麼呢？回答說：苦智（duḥkha-jñāna，對苦諦的智慧）與苦忍（duḥkha-kṣānti，對苦諦的忍）俱生，集智（samudaya-jñāna，對集諦的智慧）與集忍（samudaya-kṣānti，對集諦的忍）俱生，滅智（nirodha-jñāna，對滅諦的智慧）與滅忍（nirodha-kṣānti，對滅諦的忍）俱生，道忍（mārga-kṣānti，對道諦的忍）俱生，以及他心智所不攝取的道智（mārga-jñāna，對道諦的智慧）相應法。已經說完一切有漏心，沒有剩餘。剩餘的有色、無為、心不相應行（citta-viprayukta-saṃskāra，不與心相應的行法），作為第四句。如上所述，他心智對於等智，他心智對於道智，擇法覺支（dharma-pravicaya-saṃbodhyaṅga，選擇法的覺悟支）、正見（samyag-dṛṣṭi，正確的見解）也是如此。 如果法與他心智相應，不與苦智、集智、滅智相應，不與空無相（śūnyatā-animitta，空性和無相）相應，與無愿（apraṇihita，無愿）相應嗎？回答說：或者與他心智相應，不與無愿相應，乃至廣泛地作出四句。與他心智相應而不與無愿相應的是，無愿應於他心智。在他心智俱生中沒有無愿的體性。與他心智相應，不與無愿相應。為什麼呢？自體不應是自體，如先前所說。以及無愿不相應的他心智相應法，那是什麼呢？回答說：有漏的他心智相應法。與無愿相應而非他心智的是，他心智相應于無愿。在無愿俱生中，他心智的體性與無愿相應，不與他心智相應。為什麼呢？自體不應是自體，如先前所說。以及他心智不相應的無愿相應法，那是什麼呢？回答說：苦集無愿不與他心智相應，道無愿相應法不與他心智相應，因為是其他聚集的緣故。與他心智相應也與無愿相應的是，除去無愿應於他心智，除去他心智應于無愿。

【English Translation】 English version It is not included. If defiled, not obscured, and unmarked, the dharmas corresponding to wisdom, corresponding to the mind-reading wisdom, also corresponding to the mind-reading wisdom of those with equal wisdom (samacitta), the dharmas corresponding to equal wisdom included in their mind-reading wisdom, what are they? The answer is: the nine great grounds (navabhūmika), the ten wholesome great grounds (kuśala-mahābhūmika), and the grounds associated with mental perception and contemplation (citta-vitarka-vicāra-sahabhūmika), which do not correspond to mind-reading wisdom, nor do they correspond to those with equal wisdom. These are the mind-reading wisdom of equal wisdom. Why? The self should not be the self, as previously stated. And the dharmas not included or corresponding to mind-reading wisdom and equal wisdom, what are they? The answer is: the co-arising of the wisdom of suffering (duḥkha-jñāna) and the forbearance of suffering (duḥkha-kṣānti), the co-arising of the wisdom of origin (samudaya-jñāna) and the forbearance of origin (samudaya-kṣānti), the co-arising of the wisdom of cessation (nirodha-jñāna) and the forbearance of cessation (nirodha-kṣānti), the co-arising of the forbearance of the path (mārga-kṣānti), and the dharmas corresponding to the wisdom of the path (mārga-jñāna) not included in mind-reading wisdom. Having spoken of all defiled minds, there is nothing remaining. The remaining form, unconditioned, and mental formations not corresponding to the mind (citta-viprayukta-saṃskāra), serve as the fourth statement. As mentioned above, mind-reading wisdom in relation to equal wisdom, mind-reading wisdom in relation to the wisdom of the path, the dharma-discrimination enlightenment factor (dharma-pravicaya-saṃbodhyaṅga), and right view (samyag-dṛṣṭi) are also like this. If a dharma corresponds to mind-reading wisdom, but does not correspond to the wisdom of suffering, the wisdom of origin, the wisdom of cessation, does not correspond to emptiness and signlessness (śūnyatā-animitta), does it correspond to wishlessness (apraṇihita)? The answer is: perhaps it corresponds to mind-reading wisdom, but does not correspond to wishlessness, and so on, making four statements extensively. That which corresponds to mind-reading wisdom but does not correspond to wishlessness is that wishlessness should apply to mind-reading wisdom. In the co-arising of mind-reading wisdom, there is no nature of wishlessness. It corresponds to mind-reading wisdom, but does not correspond to wishlessness. Why? The self should not be the self, as previously stated. And the dharmas corresponding to mind-reading wisdom that do not correspond to wishlessness, what are they? The answer is: the defiled dharmas corresponding to mind-reading wisdom. That which corresponds to wishlessness but is not mind-reading wisdom is that mind-reading wisdom corresponds to wishlessness. In the co-arising of wishlessness, the nature of mind-reading wisdom corresponds to wishlessness, but does not correspond to mind-reading wisdom. Why? The self should not be the self, as previously stated. And the dharmas corresponding to wishlessness that do not correspond to mind-reading wisdom, what are they? The answer is: the wishlessness of suffering and origin does not correspond to mind-reading wisdom, and the dharmas corresponding to the wishlessness of the path do not correspond to mind-reading wisdom, because they are other aggregates. That which corresponds to mind-reading wisdom and also corresponds to wishlessness is that, excluding wishlessness applying to mind-reading wisdom, excluding mind-reading wisdom applying to wishlessness.

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愿。他心智無愿俱聚中。各除自體。諸餘心心數法。與他心智無愿相應。彼是何耶。答曰。八大地。十善大地。及心覺觀隨地。不與他心智相應。亦不與無愿者。他心智不相應無愿。彼是何耶。答曰。苦忍苦智。集忍集智。道忍及他心智不攝道智。俱聚中無愿體。不與他心智相應。以他聚故。不與無愿相應。自體不應自體。如先說。無愿不相應他心智。彼是何耶。有漏他心智俱聚中他心智體。不與無愿相應。以他聚故。不與他心智相應。自體不應自體。如先說。及余心心數法。彼是何耶。答曰。空無相俱聚。不與他心智相應。余有漏心心數法。色無為心不相應行。如是等法。作第四句。如他心智于無愿。他心智於六覺支四道支亦如是。

若法與他心智相應。不與未知欲知根相應。亦與知根相應耶。乃至廣作四句。與他心智。相應不與知根相應者。知根所不攝他心智相應法。彼是何耶。答曰。知已根俱聚中。及有漏他心智俱聚中。與他心智相應法。與知根相應不與他心智者。知根所攝他心智。及他心智不攝不相應知根相應法。彼是何耶。答曰。苦集滅智俱聚。及他心智所不攝道智俱聚。與知根相應法。與他心智相應亦與知根相應者。知根所攝他心智相應法。彼是何耶。答曰。八根及彼相應非根心心數法。不與他心

【現代漢語翻譯】 現代漢語譯本： 愿。在他心智無愿俱聚中，各自排除自身，以及其他與他心智無愿相應的心和心所法。這些是什麼呢？回答說：八大地法（Ashta Mahabhumi，八種普遍的精神因素），十善大地法（Dasa Kusala Mahabhumi，十種善的精神因素），以及與心覺觀相隨的諸地法，不與他心智相應，也不與無愿的他心智相應。什麼是不與他心智相應的無愿呢？回答說：苦忍（Dukkha-khanti，對苦諦的忍耐），苦智（Dukkha-ñana，對苦諦的智慧），集忍（Samudaya-khanti，對集諦的忍耐），集智（Samudaya-ñana，對集諦的智慧），道忍（Magga-khanti，對道諦的忍耐），以及他心智不包含的道智（Magga-ñana，對道諦的智慧）。在俱聚中，無愿的自性不與他心智相應，因為是其他的聚合。自身不應與自身相應，如先前所說。什麼是不與他心智相應的無愿呢？有漏的他心智俱聚中的他心智自性，不與無愿相應，因為是其他的聚合。不與他心智相應，自身不應與自身相應，如先前所說。以及其他的心和心所法，這些是什麼呢？回答說：空無相俱聚（Sunnata-animitta-俱聚，空性和無相的聚合），不與他心智相應。其餘的有漏心和心所法，色法（Rupa，物質現象），無為法（Asankhata，非因緣和合的法），心不相應行法（Citta-vippayutta-sankhara，與心不相應的行法），像這樣的法，構成第四句。就像他心智對於無愿一樣，他心智對於六覺支（Indriya，六根）和四道支（Maggaṅga，八正道中的四支）也是如此。

如果一個法與他心智相應，但不與未知欲知根（Anagnatanassamitindriya，未知當知根）相應，它也與知根（Agnindriya，已知根）相應嗎？乃至廣泛地作出四句。與他心智相應但不與知根相應的是什麼呢？知根所不包含的與他心智相應的法。這些是什麼呢？回答說：知已根（Aññatāvindriya，已知根）俱聚中，以及有漏的他心智俱聚中，與他心智相應的法。與知根相應但不與他心智相應的是什麼呢？知根所包含的他心智，以及他心智不包含的不相應的與知根相應的法。這些是什麼呢？回答說：苦集滅智俱聚（Dukkha-samudaya-nirodha-ñana-俱聚，對苦集滅三諦的智慧的聚合），以及他心智所不包含的道智俱聚。與知根相應的法，與他心智相應，也與知根相應的是什麼呢？知根所包含的與他心智相應的法。這些是什麼呢？回答說：八根（Attha indriya，八根）以及與它們相應的非根的心和心所法。不與他心

【English Translation】 English version: May. In the aggregation of his mind-reading faculty without desire, each excludes itself, as well as other mental factors and associated mental phenomena that correspond to his mind-reading faculty without desire. What are these? The answer is: the eight great elements (Ashta Mahabhumi), the ten wholesome great elements (Dasa Kusala Mahabhumi), and the elements associated with mental awareness and observation, which do not correspond to his mind-reading faculty, nor do they correspond to the desireless mind-reading faculty. What is the desirelessness that does not correspond to his mind-reading faculty? The answer is: the endurance of suffering (Dukkha-khanti), the knowledge of suffering (Dukkha-ñana), the endurance of origin (Samudaya-khanti), the knowledge of origin (Samudaya-ñana), the endurance of the path (Magga-khanti), and the knowledge of the path (Magga-ñana) not included in his mind-reading faculty. In the aggregation, the nature of desirelessness does not correspond to his mind-reading faculty, because it is another aggregation. The self should not correspond to the self, as previously stated. What is the desirelessness that does not correspond to his mind-reading faculty? The nature of his mind-reading faculty in the aggregation of defiled mind-reading faculty does not correspond to desirelessness, because it is another aggregation. It does not correspond to his mind-reading faculty, the self should not correspond to the self, as previously stated. And what are the other mental factors and associated mental phenomena? The answer is: the aggregation of emptiness and signlessness (Sunnata-animitta-俱聚), which does not correspond to his mind-reading faculty. The remaining defiled mental factors and associated mental phenomena, material phenomena (Rupa), the unconditioned (Asankhata), mental phenomena not associated with mind (Citta-vippayutta-sankhara), and such phenomena, constitute the fourth statement. Just as his mind-reading faculty is with respect to desirelessness, so too is his mind-reading faculty with respect to the six faculties (Indriya) and the four factors of the path (Maggaṅga).

If a phenomenon corresponds to his mind-reading faculty but does not correspond to the faculty of 'about-to-know' (Anagnatanassamitindriya), does it also correspond to the faculty of knowledge (Agnindriya)? And so on, elaborating the four statements. What corresponds to his mind-reading faculty but does not correspond to the faculty of knowledge? The phenomena corresponding to his mind-reading faculty that are not included in the faculty of knowledge. What are these? The answer is: in the aggregation of the faculty of 'having-known' (Aññatāvindriya), and in the aggregation of defiled mind-reading faculty, the phenomena that correspond to his mind-reading faculty. What corresponds to the faculty of knowledge but does not correspond to his mind-reading faculty? His mind-reading faculty included in the faculty of knowledge, and the phenomena corresponding to the faculty of knowledge that are not included in his mind-reading faculty and are not associated with it. What are these? The answer is: the aggregation of the knowledge of suffering, origin, and cessation (Dukkha-samudaya-nirodha-ñana-俱聚), and the aggregation of the knowledge of the path not included in his mind-reading faculty. What corresponds to the faculty of knowledge, corresponds to his mind-reading faculty, and also corresponds to the faculty of knowledge? The phenomena corresponding to his mind-reading faculty that are included in the faculty of knowledge. What are these? The answer is: the eight faculties (Attha indriya) and the mental factors and associated mental phenomena that are not faculties and correspond to them. Does not correspond to his mind-

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智相應。亦不與知根者。知根所不攝他心智。彼是何耶。答曰。知已根俱聚有漏中他心智體。不與知根相應。以他聚故。不與他心智相應。自體不應自體。如先說。及他心智知根所不攝不相應。諸餘心心數法。彼是何耶。答曰。未知欲知根俱聚他心智不攝不相應。知已根俱聚他心智不攝不相應。有漏心心數法色無為心不相應行。如是等法。作第四句。如他心智于知根。他心智于知已根亦如是知。若法與等智相應。不與苦集滅道智三三昧覺支道支相應。若與苦智相應。不與集滅道智無相相應。亦與空三昧相應耶。乃至廣作四句。與苦智相應不與空三昧者。空三昧應于苦智。苦智俱聚中空三昧體。與苦智相應。不與空三昧相應。所以者何。自體不應自體。如先說。及余空三昧不相應苦智相應法。彼是何耶。答曰。無愿俱聚中苦智相應法。與空三昧相應。不與苦智者。苦智應于空三昧。空三昧俱聚中苦智體。與空三昧相應。不與苦智相應。所以者何。自體不應自體。如先說。及余苦智不相應空三昧相應法。彼是何耶。忍俱聚中。與空三昧相應法。與苦智相應。亦與空三昧者。除苦智應于空三昧。俱聚中各除自體。諸餘苦智空三昧相應心心數法。彼是何耶。答曰。八大地。十善大地。及心覺觀隨地。不與苦智相應亦不與空三昧

【現代漢語翻譯】 現代漢語譯本： 智相應。也不與知根（jñendriya，知根）者相應。知根所不包括的他心智（paracitta-jñāna，他心智）。那是什麼呢？回答說：知已根（jñātā-indriya，知已根）俱聚的有漏（sāsrava，有煩惱的）中的他心智的自性，不與知根相應。因為是不同的聚合。不與他心智相應。自體不應與自體相應，如先前所說。以及他心智知根所不包括的，不相應。諸餘的心和心所法。那是什麼呢？回答說：未知根（ajñāta-indriya，未知根）、欲知根（ajñāsyāmi-indriya，欲知根）俱聚的他心智不包括的，不相應。知已根俱聚的他心智不包括的，不相應。有漏的心和心所法，色法（rūpa，物質），無為法（asaṃskṛta，非因緣和合的法），心不相應行法（citta-viprayukta-saṃskāra，不與心相應的行法）。像這樣的法。作為第四句。如同他心智對於知根，他心智對於知已根也如此知。如果法與等智（samatā-jñāna，平等智）相應，不與苦智（duḥkha-jñāna，苦智）、集智（samudaya-jñāna，集智）、滅智（nirodha-jñāna，滅智）、道智（mārga-jñāna，道智）和三三昧（trayaḥ samādhayaḥ，三種三昧）、覺支（bodhyaṅga，覺悟的支分）、道支（mārgāṅga，道的支分）相應。如果與苦智相應，不與集智、滅智、道智、無相（animitta，無相）相應。也與空三昧（śūnyatā-samādhi，空三昧）相應嗎？乃至廣泛地作出四句。與苦智相應而不與空三昧相應者，空三昧應于苦智。苦智俱聚中的空三昧的自性。與苦智相應，不與空三昧相應。為什麼呢？自體不應與自體相應，如先前所說。以及其餘空三昧不相應的苦智相應的法。那是什麼呢？回答說：無愿（apraṇihita，無愿）俱聚中的苦智相應的法。與空三昧相應而不與苦智相應者，苦智應于空三昧。空三昧俱聚中的苦智的自性。與空三昧相應，不與苦智相應。為什麼呢？自體不應與自體相應，如先前所說。以及其餘苦智不相應的空三昧相應的法。那是什麼呢？忍（kṣānti，忍）俱聚中。與空三昧相應的法。與苦智相應，也與空三昧相應者，除去苦智應于空三昧。俱聚中各自除去自體。諸餘苦智、空三昧相應的心和心所法。那是什麼呢？回答說：八大地（aṣṭau mahā-bhūmikāḥ，八個大地法）。十善大地（daśa kuśala-mahā-bhūmikāḥ，十個善的大地法）。以及心、覺、觀隨地。不與苦智相應，也不與空三昧相應。

【English Translation】 English version: It corresponds with wisdom. Also, it does not correspond with those who have the faculty of knowing (jñendriya). The wisdom of others' minds (paracitta-jñāna) that is not included by the faculty of knowing. What is that? The answer is: The nature of the wisdom of others' minds in the congeries of the faculty of having known (jñātā-indriya) together with the defilements (sāsrava), does not correspond with the faculty of knowing. Because it is a different congeries. It does not correspond with the wisdom of others' minds. The self should not correspond with the self, as previously stated. And the wisdom of others' minds that is not included by the faculty of knowing does not correspond. What are the remaining mental and mental properties? The answer is: The wisdom of others' minds that is not included and does not correspond in the congeries of the faculty of not yet knowing (ajñāta-indriya), the faculty of wanting to know (ajñāsyāmi-indriya). The wisdom of others' minds that is not included and does not correspond in the congeries of the faculty of having known. Defiled mental and mental properties, form (rūpa), the unconditioned (asaṃskṛta), mental properties not corresponding to mind (citta-viprayukta-saṃskāra). Such dharmas. Make the fourth statement. Just as the wisdom of others' minds is to the faculty of knowing, so also the wisdom of others' minds is known to the faculty of having known. If a dharma corresponds with equal wisdom (samatā-jñāna), it does not correspond with the wisdom of suffering (duḥkha-jñāna), the wisdom of origin (samudaya-jñāna), the wisdom of cessation (nirodha-jñāna), the wisdom of the path (mārga-jñāna), and the three samādhis (trayaḥ samādhayaḥ), the limbs of enlightenment (bodhyaṅga), the limbs of the path (mārgāṅga). If it corresponds with the wisdom of suffering, it does not correspond with the wisdom of origin, the wisdom of cessation, the wisdom of the path, the signless (animitta). Does it also correspond with the emptiness samādhi (śūnyatā-samādhi)? And so on, making four statements extensively. That which corresponds with the wisdom of suffering but does not correspond with the emptiness samādhi, the emptiness samādhi should be in the wisdom of suffering. The nature of the emptiness samādhi in the congeries of the wisdom of suffering. It corresponds with the wisdom of suffering, but does not correspond with the emptiness samādhi. Why? The self should not correspond with the self, as previously stated. And the remaining dharmas corresponding to the wisdom of suffering that do not correspond with the emptiness samādhi. What are they? The answer is: The dharmas corresponding to the wisdom of suffering in the congeries of the desireless (apraṇihita). That which corresponds with the emptiness samādhi but does not correspond with the wisdom of suffering, the wisdom of suffering should be in the emptiness samādhi. The nature of the wisdom of suffering in the congeries of the emptiness samādhi. It corresponds with the emptiness samādhi, but does not correspond with the wisdom of suffering. Why? The self should not correspond with the self, as previously stated. And the remaining dharmas corresponding to the emptiness samādhi that do not correspond with the wisdom of suffering. What are they? In the congeries of forbearance (kṣānti). The dharmas corresponding with the emptiness samādhi. That which corresponds with the wisdom of suffering, and also corresponds with the emptiness samādhi, except for the wisdom of suffering that should be in the emptiness samādhi. In the congeries, each excluding the self. The remaining mental and mental properties corresponding to the wisdom of suffering and the emptiness samādhi. What are they? The answer is: The eight great elements (aṣṭau mahā-bhūmikāḥ). The ten wholesome great elements (daśa kuśala-mahā-bhūmikāḥ). And mind, awareness, observation according to the ground. It does not correspond with the wisdom of suffering, nor does it correspond with the emptiness samādhi.

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者。苦智不相應空三昧。彼是何耶。苦忍俱聚中空三昧體。不與苦智相應。以他聚故。不與空三昧相應。自體不應自體如先說。空三昧不相應苦智。彼是何耶。答曰。無愿俱聚中苦智體。不與空三昧相應。是他聚故。不與苦智相應。自體不應自體。如先說。及余心心數法。彼是何耶。苦智不相應無愿俱聚無相俱聚有漏心心數法色無為心不相應行。如是等法。作第四句。如苦智于空三昧。苦智于無愿三昧亦如是。余廣說如法智。

若法與集智相應。不與滅智道智空三昧無相三昧。亦與無愿相應耶。乃至廣作四句。與集智相應不與無愿三昧者。無愿應于集智。集智俱聚中無愿三昧體。與集智相應。不與無愿相應所以者何。自體不應自體如先說。與無愿三昧相應。不與集智者。集智應于無愿無愿俱聚中集智體。與無愿相應。不與集智相應。所以者何。以三事故。自體不應自體如先說。及集智不相應無愿相應法。彼是何耶。答曰。苦忍智俱聚中。集忍道忍道智俱聚中。無愿相應法。與集智相應。亦與無愿者。除集智相應無愿。以多故除。諸餘集智無愿相應法。彼是何耶。答曰。八大地。十善大地。及心覺觀隨地。不與集智相應。亦不與無愿三昧者。集智不相應無愿。彼是何耶。苦忍苦智集忍道忍道智俱聚中無愿體。不與

【現代漢語翻譯】 現代漢語譯本： 問：若苦智不與空三昧相應，那是什麼情況？ 答：苦忍（Kṣānti，對苦諦的忍受）俱聚中的空三昧（Śūnyatā-samādhi，空性三昧）的本體，不與苦智（Duḥkha-jñāna，對苦諦的智慧）相應，因為是不同的聚合。不與空三昧相應，因為自體不應與自體相應，如先前所說。 問：空三昧不與苦智相應，那是什麼情況？ 答：無愿（Apranihita，無愿）俱聚中的苦智的本體，不與空三昧相應，因為是不同的聚合。不與苦智相應，因為自體不應與自體相應，如先前所說。以及其他心和心所法（Citta-caitta dharmas，心理活動和心理作用）。 問：那是什麼情況？ 答：苦智不與無愿俱聚、無相（Animitta，無相）俱聚、有漏（Sāsrava，有煩惱）的心和心所法、色法（Rūpa，物質現象）、無為法（Asaṃskṛta，非因緣和合的法）、心不相應行法（Citta-viprayukta-saṃskāra，不與心相應的行法）等法。這是第四種情況。如同苦智對於空三昧一樣，苦智對於無愿三昧也是如此。其餘的廣泛解釋如同法智（Dharma-jñāna，對法的智慧）。

問：若法與集智（Samudaya-jñāna，對集諦的智慧）相應，但不與滅智（Nirodha-jñāna，對滅諦的智慧）、道智（Mārga-jñāna，對道諦的智慧）、空三昧、無相三昧相應，是否也與無愿相應？ 乃至廣泛地作出四種情況。 問：與集智相應但不與無愿三昧相應的是什麼？ 答：無愿應對於集智。集智俱聚中的無愿三昧的本體，與集智相應，但不與無愿相應。為什麼呢？因為自體不應與自體相應，如先前所說。 問：與無愿三昧相應但不與集智相應的是什麼？ 答：集智應對於無愿。無愿俱聚中的集智的本體，與無愿相應，但不與集智相應。為什麼呢？因為三個原因：自體不應與自體相應，如先前所說。以及集智不相應的無愿相應法。 問：那是什麼情況？ 答：苦忍智俱聚中，集忍（Samudaya-kṣānti，對集諦的忍受）、道忍（Mārga-kṣānti，對道諦的忍受）、道智俱聚中，無愿相應法。 問：與集智相應也與無愿相應的是什麼？ 答：除去集智相應的無愿，因為數量眾多而除去。其餘的集智無愿相應法。 問：那是什麼情況？ 答：八大地法（Aṣṭa mahā-bhūta，地水火風空識根名）、十善大地法（Daśa kuśala mahā-bhūmika，信等十善心所）、以及心覺（Vitarka，尋）觀（Vicāra，伺）隨地法。 問：不與集智相應也不與無愿三昧相應的是什麼？ 答：集智不相應的無愿，即苦忍、苦智、集忍、道忍、道智俱聚中的無愿的本體。不與集智相應。

English version: Question: If the knowledge of suffering (Duḥkha-jñāna) is not associated with the emptiness concentration (Śūnyatā-samādhi), what is that? Answer: The essence of the emptiness concentration within the aggregate of endurance of suffering (Kṣānti, forbearance towards suffering) is not associated with the knowledge of suffering, because it is a different aggregate. It is not associated with the emptiness concentration because the self should not be associated with the self, as previously stated. Question: If the emptiness concentration is not associated with the knowledge of suffering, what is that? Answer: The essence of the knowledge of suffering within the aggregate of desirelessness (Apranihita, absence of desire) is not associated with the emptiness concentration, because it is a different aggregate. It is not associated with the knowledge of suffering because the self should not be associated with the self, as previously stated. And other mental activities and mental factors (Citta-caitta dharmas). Question: What is that? Answer: The knowledge of suffering is not associated with the aggregate of desirelessness, the aggregate of signlessness (Animitta, absence of signs), defiled (Sāsrava, with afflictions) mental activities and mental factors, form (Rūpa, material phenomena), unconditioned phenomena (Asaṃskṛta, unconditioned dharmas), and formations not associated with mind (Citta-viprayukta-saṃskāra). This is the fourth case. Just as the knowledge of suffering is with the emptiness concentration, so too is the knowledge of suffering with the desirelessness concentration. The remaining extensive explanation is like the knowledge of Dharma (Dharma-jñāna).

Question: If a dharma is associated with the knowledge of origin (Samudaya-jñāna), but not associated with the knowledge of cessation (Nirodha-jñāna), the knowledge of the path (Mārga-jñāna), the emptiness concentration, the signlessness concentration, is it also associated with desirelessness? And so on, extensively making four cases. Question: What is associated with the knowledge of origin but not associated with the desirelessness concentration? Answer: Desirelessness should be for the knowledge of origin. The essence of the desirelessness concentration within the aggregate of the knowledge of origin is associated with the knowledge of origin, but not associated with desirelessness. Why? Because the self should not be associated with the self, as previously stated. Question: What is associated with the desirelessness concentration but not associated with the knowledge of origin? Answer: The knowledge of origin should be for desirelessness. The essence of the knowledge of origin within the aggregate of desirelessness is associated with desirelessness, but not associated with the knowledge of origin. Why? Because of three reasons: the self should not be associated with the self, as previously stated. And the desirelessness-associated dharmas that are not associated with the knowledge of origin. Question: What is that? Answer: Within the aggregate of the endurance of suffering and knowledge, the endurance of origin (Samudaya-kṣānti), the endurance of the path (Mārga-kṣānti), and within the aggregate of the knowledge of the path, the desirelessness-associated dharmas. Question: What is associated with both the knowledge of origin and desirelessness? Answer: Remove desirelessness associated with the knowledge of origin, because it is removed due to its abundance. The remaining dharmas associated with both the knowledge of origin and desirelessness. Question: What is that? Answer: The eight great elements (Aṣṭa mahā-bhūta), the ten wholesome great mental factors (Daśa kuśala mahā-bhūmika), and the initial application of thought (Vitarka) and sustained application of thought (Vicāra) that accompany the mind. Question: What is not associated with the knowledge of origin and not associated with the desirelessness concentration? Answer: Desirelessness not associated with the knowledge of origin, that is, the essence of desirelessness within the aggregates of the endurance of suffering, the knowledge of suffering, the endurance of origin, the endurance of the path, and the knowledge of the path. It is not associated with the knowledge of origin.

【English Translation】 Modern Chinese Translation: Question: If the knowledge of suffering (Duḥkha-jñāna) is not associated with the emptiness concentration (Śūnyatā-samādhi), what is that? Answer: The essence of the emptiness concentration within the aggregate of endurance of suffering (Kṣānti, forbearance towards suffering) is not associated with the knowledge of suffering, because it is a different aggregate. It is not associated with the emptiness concentration because the self should not be associated with the self, as previously stated. Question: If the emptiness concentration is not associated with the knowledge of suffering, what is that? Answer: The essence of the knowledge of suffering within the aggregate of desirelessness (Apranihita, absence of desire) is not associated with the emptiness concentration, because it is a different aggregate. It is not associated with the knowledge of suffering because the self should not be associated with the self, as previously stated. And other mental activities and mental factors (Citta-caitta dharmas). Question: What is that? Answer: The knowledge of suffering is not associated with the aggregate of desirelessness, the aggregate of signlessness (Animitta, absence of signs), defiled (Sāsrava, with afflictions) mental activities and mental factors, form (Rūpa, material phenomena), unconditioned phenomena (Asaṃskṛta, unconditioned dharmas), and formations not associated with mind (Citta-viprayukta-saṃskāra). This is the fourth case. Just as the knowledge of suffering is with the emptiness concentration, so too is the knowledge of suffering with the desirelessness concentration. The remaining extensive explanation is like the knowledge of Dharma (Dharma-jñāna).

Question: If a dharma is associated with the knowledge of origin (Samudaya-jñāna), but not associated with the knowledge of cessation (Nirodha-jñāna), the knowledge of the path (Mārga-jñāna), the emptiness concentration, the signlessness concentration, is it also associated with desirelessness? And so on, extensively making four cases. Question: What is associated with the knowledge of origin but not associated with the desirelessness concentration? Answer: Desirelessness should be for the knowledge of origin. The essence of the desirelessness concentration within the aggregate of the knowledge of origin is associated with the knowledge of origin, but not associated with desirelessness. Why? Because the self should not be associated with the self, as previously stated. Question: What is associated with the desirelessness concentration but not associated with the knowledge of origin? Answer: The knowledge of origin should be for desirelessness. The essence of the knowledge of origin within the aggregate of desirelessness is associated with desirelessness, but not associated with the knowledge of origin. Why? Because of three reasons: the self should not be associated with the self, as previously stated. And the desirelessness-associated dharmas that are not associated with the knowledge of origin. Question: What is that? Answer: Within the aggregate of the endurance of suffering and knowledge, the endurance of origin (Samudaya-kṣānti), the endurance of the path (Mārga-kṣānti), and within the aggregate of the knowledge of the path, the desirelessness-associated dharmas. Question: What is associated with both the knowledge of origin and desirelessness? Answer: Remove desirelessness associated with the knowledge of origin, because it is removed due to its abundance. The remaining dharmas associated with both the knowledge of origin and desirelessness. Question: What is that? Answer: The eight great elements (Aṣṭa mahā-bhūta), the ten wholesome great mental factors (Daśa kuśala mahā-bhūmika), and the initial application of thought (Vitarka) and sustained application of thought (Vicāra) that accompany the mind. Question: What is not associated with the knowledge of origin and not associated with the desirelessness concentration? Answer: Desirelessness not associated with the knowledge of origin, that is, the essence of desirelessness within the aggregates of the endurance of suffering, the knowledge of suffering, the endurance of origin, the endurance of the path, and the knowledge of the path. It is not associated with the knowledge of origin.

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集智相應。以他聚故。不與無愿相應。所以者何。自體不應自體如先說。及余心心數法。餘者是空三昧無相三昧俱聚一切有漏心心數法色無為心不相應行。如是等法。作第四句。余廣說如法智。

若法與滅智相應。不與道智空三昧無愿三昧相應。亦與無相三昧相應耶。乃至廣作四句。與滅智相應不與無相三昧相應者。無相三昧應于滅智。滅智俱聚中無相三昧體。與滅智相應。不與無相三昧相應。所以者何。以三事故。自體不應自體如先說。與無相三昧相應不與滅智者。滅智應于無相三昧。無相三昧俱聚中滅智體。與無相三昧相應。不與滅智相應。所以者何。自體不應自體如先說。及滅智不相應無相三昧相應法。彼是何耶。滅忍俱聚中無相三昧相應法。與滅智相應亦與無相三昧者。除無相三昧應于滅智。以多故除。諸餘滅智無相三昧相應法。彼是何耶。答曰。八大地。十善大地。及心覺觀隨地。不與滅智相應亦不與無相三昧者。滅智不相應無相三昧。彼是何耶。滅忍俱聚中無相三昧體。不與滅智相應。以他聚故。不與無相三昧相應。所以者何。自體不應自體如先說。諸餘滅智無相三昧不相應心心數法。無漏法中。余有空三昧無愿三昧俱聚一切有漏心心數法色無為心不相應行。如是等法。作第四句。余廣說如法智。

【現代漢語翻譯】 現代漢語譯本：集智（Samadhi-jnana，一種禪定智慧）相應。以他聚（異類組合）的緣故。不與無愿（無慾）相應。為什麼呢？因為自體不應自體，如先前所說。以及其餘的心和心所法。其餘的是空三昧（Sunyata-samadhi，空性禪定）、無相三昧（Animitta-samadhi，無相禪定），以及聚集一切有漏（有煩惱）的心和心所法，色法、無為法、心不相應行法。像這樣的法。作為第四句。其餘的廣泛解說如同法智（Dharma-jnana，對法的智慧）。 若法與滅智（Nirodha-jnana，滅盡的智慧）相應，不與道智（Marga-jnana，道的智慧）、空三昧、無愿三昧相應，也與無相三昧相應嗎？乃至廣泛地作出四句。與滅智相應而不與無相三昧相應的情況是，無相三昧應于滅智。在滅智的聚集之中，沒有無相三昧的體性。與滅智相應，不與無相三昧相應。為什麼呢？因為有三種原因：自體不應自體，如先前所說。與無相三昧相應而不與滅智相應的情況是，滅智應于無相三昧。在無相三昧的聚集之中，沒有滅智的體性。與無相三昧相應，不與滅智相應。為什麼呢？因為自體不應自體，如先前所說。以及滅智不相應而無相三昧相應的法。那是什麼呢？滅忍（Nirodha-ksanti，對滅的忍）的聚集之中，無相三昧相應的法。與滅智相應也與無相三昧相應的情況是，除去無相三昧應于滅智，因為數量眾多而除去。其餘的滅智和無相三昧相應的法。那是什麼呢？回答說：八大地法、十善大地法，以及心覺觀隨地法。 不與滅智相應也不與無相三昧相應的情況是，滅智不相應和無相三昧不相應。那是什麼呢？滅忍的聚集之中，無相三昧的體性。不與滅智相應。因為是異類組合的緣故。不與無相三昧相應。為什麼呢？因為自體不應自體，如先前所說。其餘的滅智和無相三昧不相應的心和心所法。在無漏法中，其餘的有空三昧、無愿三昧，以及聚集一切有漏的心和心所法，色法、無為法、心不相應行法。像這樣的法。作為第四句。其餘的廣泛解說如同法智。

【English Translation】 English version: It corresponds with Samadhi-jnana (wisdom of concentration). Because of its aggregation with others. It does not correspond with the absence of desire. Why is that? Because self does not correspond with self, as previously stated. And the remaining minds and mental factors. The remaining are Sunyata-samadhi (concentration on emptiness), Animitta-samadhi (concentration on signlessness), and the aggregation of all defiled minds and mental factors, form, unconditioned phenomena, and non-associated formations. Such phenomena. Form the fourth statement. The rest is extensively explained like Dharma-jnana (wisdom of the Dharma). If a phenomenon corresponds with Nirodha-jnana (wisdom of cessation), but does not correspond with Marga-jnana (wisdom of the path), Sunyata-samadhi, or the absence of desire, does it also correspond with Animitta-samadhi? And so on, extensively making four statements. Regarding the case where it corresponds with Nirodha-jnana but does not correspond with Animitta-samadhi, Animitta-samadhi should apply to Nirodha-jnana. Within the aggregation of Nirodha-jnana, there is no nature of Animitta-samadhi. It corresponds with Nirodha-jnana, but does not correspond with Animitta-samadhi. Why is that? Because of three reasons: self does not correspond with self, as previously stated. Regarding the case where it corresponds with Animitta-samadhi but does not correspond with Nirodha-jnana, Nirodha-jnana should apply to Animitta-samadhi. Within the aggregation of Animitta-samadhi, there is no nature of Nirodha-jnana. It corresponds with Animitta-samadhi, but does not correspond with Nirodha-jnana. Why is that? Because self does not correspond with self, as previously stated. And the phenomena that do not correspond with Nirodha-jnana but correspond with Animitta-samadhi. What are those? Within the aggregation of Nirodha-ksanti (acceptance of cessation), the phenomena that correspond with Animitta-samadhi. Regarding the case where it corresponds with Nirodha-jnana and also corresponds with Animitta-samadhi, except for Animitta-samadhi applying to Nirodha-jnana, because it is numerous, it is excluded. The remaining phenomena that correspond with Nirodha-jnana and Animitta-samadhi. What are those? The answer is: the eight great elements, the ten wholesome great elements, and the mind, awareness, and observation that follow the ground. Regarding the case where it does not correspond with Nirodha-jnana and also does not correspond with Animitta-samadhi, what does not correspond with Nirodha-jnana and does not correspond with Animitta-samadhi. What is that? Within the aggregation of Nirodha-ksanti, the nature of Animitta-samadhi. It does not correspond with Nirodha-jnana. Because it is an aggregation with others. It does not correspond with Animitta-samadhi. Why is that? Because self does not correspond with self, as previously stated. The remaining minds and mental factors that do not correspond with Nirodha-jnana and Animitta-samadhi. Among the undefiled phenomena, the remaining are Sunyata-samadhi, the absence of desire, and the aggregation of all defiled minds and mental factors, form, unconditioned phenomena, and non-associated formations. Such phenomena. Form the fourth statement. The rest is extensively explained like Dharma-jnana.

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若法與道智相應。不與空三昧無相三昧相應。亦與無愿三昧相應耶。乃至廣作四句。與道智相應。不與無愿三昧者。無愿三昧應于道智。道智俱聚中無愿三昧體。與道智相應。不與無愿三昧。所以者何。自體不應。自體如先說。與無愿三昧相應不與道智者。道智應于無愿。無愿俱聚中道智體。與無愿三昧相應。不與道智。所以者何。自體不應自體如先說。及道智不相應無愿相應法。彼是何耶。答曰。苦忍苦智集忍集智道忍俱聚中。與無愿三昧相應法。與道智相應。及與無愿三昧者。除道智相應無愿。以多故除。諸餘道智無愿三昧相應法。彼是何耶。答曰。八大地。十善大地。及心覺觀隨地。不與道智相應亦不與無愿三昧者。道智不相應無愿三昧。彼是何耶。答曰。苦忍苦智集忍集智道忍俱聚中無愿三昧體。不與道智相應。以他聚故。亦不與無愿三昧相應。所以者何。自體不應自體如先說。及余道智無愿三昧不相應心心數法。無漏法中余有空無相俱聚一切有漏心心數法色無為心不相應行。如是等法。作第四句。余廣說如法智。

若法與空三昧相應。不與無相無愿三昧相應。亦與未知欲知根相應耶。乃至廣作四句。與空三昧相應不與未知欲知根相應者。未知欲知根所不攝與空三昧相應法。彼是何耶。答曰。

【現代漢語翻譯】 現代漢語譯本： 如果一個法與道智（通往涅槃的智慧）相應，但不與空三昧（體悟空性的禪定）、無相三昧（不執著于表象的禪定）相應，那麼它是否也與無愿三昧（不希求任何事物的禪定）相應呢？乃至可以廣泛地進行四句分析。如果與道智相應，但不與無愿三昧相應，那麼無愿三昧應該存在於道智之中。在道智和無愿三昧的集合中，無愿三昧的本體與道智相應，但不與無愿三昧相應。為什麼呢？因為自體不應與自體相應，如同先前所說。如果與無愿三昧相應，但不與道智相應，那麼道智應該存在於無愿三昧之中。在無愿三昧和道智的集合中，道智的本體與無愿三昧相應，但不與道智相應。為什麼呢？因為自體不應與自體相應，如同先前所說。以及與道智不相應但與無愿三昧相應的法，那是什麼呢？回答是：苦忍（對苦的忍耐）、苦智（對苦的智慧）、集忍（對苦的起因的忍耐）、集智（對苦的起因的智慧）、道忍（對通往解脫之道的忍耐）的集合中，與無愿三昧相應的法。與道智相應，並且與無愿三昧相應的法，除了與道智相應的無愿三昧，因為數量眾多所以排除。所有其餘與道智和無愿三昧相應的法，那是什麼呢？回答是：八大地法（構成世界的八種基本元素），十善大地法（十種善行），以及心覺觀隨地法（伴隨心覺、觀察而產生的各種心理活動）。不與道智相應，也不與無愿三昧相應的法，道智不相應的無愿三昧，那是什麼呢？回答是：苦忍、苦智、集忍、集智、道忍的集合中，無愿三昧的本體。不與道智相應，因為是其他集合的緣故。也不與無愿三昧相應，為什麼呢？因為自體不應與自體相應，如同先前所說。以及其餘與道智和無愿三昧不相應的心和心所法。在無漏法中，其餘還有空三昧和無相三昧的集合，一切有漏的心和心所法，色法（物質現象），無為法（不生不滅的法），心不相應行法（不與心直接相關的行為）。像這樣的法，構成第四句。其餘廣泛的解釋如同法智一樣。 如果一個法與空三昧相應，但不與無相三昧和無愿三昧相應，那麼它是否也與未知欲知根（想要了解未知事物的能力）相應呢？乃至可以廣泛地進行四句分析。如果與空三昧相應，但不與未知欲知根相應，那麼未知欲知根所不包含的與空三昧相應的法，那是什麼呢？回答是：

【English Translation】 English version: If a dharma is associated with the Wisdom of the Path (道智, dàozhì, the wisdom leading to Nirvana), but not with the Samadhi of Emptiness (空三昧, kōng sānmèi, meditation on emptiness), the Samadhi of Signlessness (無相三昧, wúxiàng sānmèi, meditation without attachment to appearances), is it also associated with the Samadhi of Non-Wishing (無愿三昧, wúyuàn sānmèi, meditation without desires)? And so on, extensively making the fourfold analysis. If it is associated with the Wisdom of the Path but not with the Samadhi of Non-Wishing, then the Samadhi of Non-Wishing should exist within the Wisdom of the Path. In the aggregate of the Wisdom of the Path and the Samadhi of Non-Wishing, the essence of the Samadhi of Non-Wishing is associated with the Wisdom of the Path but not with the Samadhi of Non-Wishing. Why? Because the self should not be associated with the self, as previously stated. If it is associated with the Samadhi of Non-Wishing but not with the Wisdom of the Path, then the Wisdom of the Path should exist within the Samadhi of Non-Wishing. In the aggregate of the Samadhi of Non-Wishing and the Wisdom of the Path, the essence of the Wisdom of the Path is associated with the Samadhi of Non-Wishing but not with the Wisdom of the Path. Why? Because the self should not be associated with the self, as previously stated. And what is the dharma that is not associated with the Wisdom of the Path but is associated with the Samadhi of Non-Wishing? The answer is: In the aggregate of the Endurance of Suffering (苦忍, kǔrěn), the Wisdom of Suffering (苦智, kǔzhì), the Endurance of the Cause of Suffering (集忍, jírěn), the Wisdom of the Cause of Suffering (集智, jízhì), and the Endurance of the Path (道忍, dàorěn), the dharma associated with the Samadhi of Non-Wishing. The dharma that is associated with the Wisdom of the Path and also with the Samadhi of Non-Wishing, excluding the Samadhi of Non-Wishing associated with the Wisdom of the Path, because it is numerous. All the remaining dharmas associated with the Wisdom of the Path and the Samadhi of Non-Wishing, what are they? The answer is: the Eight Great Earth Dharmas (八大地, bādàdì, the eight fundamental elements constituting the world), the Ten Wholesome Great Earth Dharmas (十善大地, shíshàn dàdì, the ten wholesome actions), and the mental activities that accompany awareness and observation. What is the dharma that is not associated with the Wisdom of the Path and is also not associated with the Samadhi of Non-Wishing? The Samadhi of Non-Wishing that is not associated with the Wisdom of the Path, what is it? The answer is: In the aggregate of the Endurance of Suffering, the Wisdom of Suffering, the Endurance of the Cause of Suffering, the Wisdom of the Cause of Suffering, and the Endurance of the Path, the essence of the Samadhi of Non-Wishing. It is not associated with the Wisdom of the Path because it belongs to another aggregate. It is also not associated with the Samadhi of Non-Wishing, why? Because the self should not be associated with the self, as previously stated. And the remaining mental and mental factors that are not associated with the Wisdom of the Path and the Samadhi of Non-Wishing. Among the unconditioned dharmas, there are also the aggregates of the Samadhi of Emptiness and the Samadhi of Signlessness, all conditioned mental and mental factors, material phenomena (色, sè), unconditioned dharmas (無為, wúwéi, the uncreated), and activities not associated with the mind (心不相應行, xīnbùxiāngyìngxíng, activities not directly related to the mind). Such dharmas constitute the fourth clause. The remaining extensive explanations are like those for the Wisdom of Dharma. If a dharma is associated with the Samadhi of Emptiness, but not with the Samadhi of Signlessness and the Samadhi of Non-Wishing, is it also associated with the Root of Desire to Know the Unknown (未知欲知根, wèizhī yùzhī gēn, the faculty of wanting to understand what is not yet known)? And so on, extensively making the fourfold analysis. If it is associated with the Samadhi of Emptiness but not with the Root of Desire to Know the Unknown, then what is the dharma associated with the Samadhi of Emptiness that is not included in the Root of Desire to Know the Unknown? The answer is:

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知根知已根中與空三昧相應法。不與未知欲知根相應。以他聚故。與未知欲知根相應。不與空三昧者。未知欲知根所攝空三昧未知欲知根俱聚中空三昧體。與未知欲知根相應。不與空三昧相應。所以者何。自體不應自體如先說。及余空三昧所不攝不相應未知欲知根相應法。彼是何耶。答曰。無愿無相三昧俱聚中。與未知欲知根相應法。與空三昧相應。亦與未知欲知根者。未知欲知根所攝與空三昧相應法。彼是何耶。答曰。八根及余非根心數法。不與空三昧相應亦不與未知欲知根相應者。未知欲知根。所不攝空三昧。彼是何耶。知根知已根俱聚中空三昧體。不與未知欲知根相應以他聚故。不與空三昧相應。所以者何。自體不應自體。如先說。及空三昧未知欲知根所不攝不相應諸餘心心數法。彼是何耶。答曰。未知欲知根不攝不相應。與無愿無相三昧相應法。色無為心不相應行。如是等法。作第四句。如空三昧於未知欲知根。空三昧於知根知已根亦如是。

若法與空三昧相應。亦與念覺支相應耶。乃至廣作四句。與空三昧相應不與念覺支者。念覺支應于空三昧。空三昧俱聚中念覺支體。與空三昧相應。不與念覺支相應。所以者何。自體不應自體如先說。與念覺支相應不與空三昧者。空三昧應于念覺支。念覺支俱聚中

【現代漢語翻譯】 現代漢語譯本： 與知根（jnana-indriya，智慧根）、已知根（jñata-indriya，已知根）相應的根中，與空三昧（śūnyatā-samādhi，空三昧）相應的法，不與未知欲知根（ajñāta-jñāsyāmīndriya，未知當知根）相應，因為它們屬於不同的集合。與未知欲知根相應，但不與空三昧相應的法是：未知欲知根所攝的空三昧，即在未知欲知根的集合中的空三昧的體性，與未知欲知根相應，但不與空三昧相應。為什麼呢？因為自體不應與自體相應，如先前所說。以及其餘空三昧所不攝、不相應的與未知欲知根相應的法。那是什麼呢？回答是：無愿三昧（apraṇihita-samādhi，無愿三昧）和無相三昧（animitta-samādhi，無相三昧）的集合中，與未知欲知根相應的法。 與空三昧相應，也與未知欲知根相應的法是：未知欲知根所攝的與空三昧相應的法。那是什麼呢？回答是：八根（aṣṭa indriya，八根）以及其餘非根的心數法（caitasika-dharma，心所法）。不與空三昧相應，也不與未知欲知根相應的法是：未知欲知根所不攝的空三昧。那是什麼呢？知根、已知根的集合中的空三昧的體性，不與未知欲知根相應，因為它們屬於不同的集合。不與空三昧相應。為什麼呢？因為自體不應與自體相應，如先前所說。以及空三昧、未知欲知根所不攝、不相應的其餘心和心數法。那是什麼呢？回答是：未知欲知根不攝、不相應的，與無愿三昧和無相三昧相應的法，色（rūpa，色）、無為（asaṃskṛta，無為）、心不相應行（citta-viprayukta-saṃskāra，心不相應行）等法。這是第四句。如同空三昧對於未知欲知根一樣，空三昧對於知根、已知根也是如此。 如果一個法與空三昧相應，它也與念覺支（smṛti-bohyaṅga，念覺支）相應嗎？乃至廣泛地作出四句。與空三昧相應，但不與念覺支相應的法是：念覺支應于空三昧，空三昧的集合中念覺支的體性，與空三昧相應，但不與念覺支相應。為什麼呢？因為自體不應與自體相應，如先前所說。與念覺支相應，但不與空三昧相應的法是：空三昧應于念覺支，念覺支的集合中...

【English Translation】 English version: Among the roots associated with the knowing root (jnana-indriya), the known root (jñata-indriya), the dharma associated with emptiness concentration (śūnyatā-samādhi) does not associate with the root of the unknown to be known (ajñāta-jñāsyāmīndriya), because they belong to different aggregates. That which associates with the root of the unknown to be known, but does not associate with emptiness concentration, is: the emptiness concentration included in the root of the unknown to be known, that is, the nature of emptiness concentration within the aggregate of the root of the unknown to be known, associates with the root of the unknown to be known, but does not associate with emptiness concentration. Why? Because the self should not associate with the self, as previously stated. And the remaining dharmas associated with the root of the unknown to be known that are not included in or associated with emptiness concentration. What are they? The answer is: within the aggregate of desireless concentration (apraṇihita-samādhi) and signless concentration (animitta-samādhi), the dharmas associated with the root of the unknown to be known. That which associates with emptiness concentration and also associates with the root of the unknown to be known is: the dharma associated with emptiness concentration that is included in the root of the unknown to be known. What is it? The answer is: the eight roots (aṣṭa indriya) and the remaining non-root mental factors (caitasika-dharma). That which does not associate with emptiness concentration and also does not associate with the root of the unknown to be known is: the emptiness concentration that is not included in the root of the unknown to be known. What is it? The nature of emptiness concentration within the aggregate of the knowing root and the known root, does not associate with the root of the unknown to be known, because they belong to different aggregates. It does not associate with emptiness concentration. Why? Because the self should not associate with the self, as previously stated. And the remaining mental and mental factors that are not included in or associated with emptiness concentration and the root of the unknown to be known. What are they? The answer is: that which is not included in or associated with the root of the unknown to be known, the dharmas associated with desireless concentration and signless concentration, form (rūpa), the unconditioned (asaṃskṛta), and non-associated formations (citta-viprayukta-saṃskāra). This is the fourth statement. Just as emptiness concentration is with respect to the root of the unknown to be known, so too is emptiness concentration with respect to the knowing root and the known root. If a dharma associates with emptiness concentration, does it also associate with the mindfulness enlightenment factor (smṛti-bohyaṅga)? And so on, making four broad statements. That which associates with emptiness concentration but does not associate with the mindfulness enlightenment factor is: the mindfulness enlightenment factor should be in emptiness concentration, the nature of the mindfulness enlightenment factor in the aggregate of emptiness concentration, associates with emptiness concentration but does not associate with the mindfulness enlightenment factor. Why? Because the self should not associate with the self, as previously stated. That which associates with the mindfulness enlightenment factor but does not associate with emptiness concentration is: emptiness concentration should be in the mindfulness enlightenment factor, in the aggregate of the mindfulness enlightenment factor...

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空三昧體。與念覺支相應。不與空三昧相應。所以者何。自體不應自體如先說。及余空三昧不相應念覺支相應法。彼是何耶。無愿無相三昧俱聚中。念覺支相應法。與空三昧相應亦與念覺支者。除空三昧相應念覺支。以多故除。諸餘空三昧念覺支相應心心數法。彼是何耶。答曰。八大地。十善大地。及心覺觀隨地。不與空三昧相應亦不與念覺支者。空三昧不相應念覺支無愿無相三昧俱聚中念覺支體。不與空三昧相應。以他聚故。不與念覺支相應。所以者何。自體不應自體如先說。諸餘心心數法無漏心無餘余有漏心心數法色無為心不相應行。如是等法。作第四句。如空三昧於念覺支。空三昧於擇法覺支精進覺支猗覺支舍覺支正見正方便正念亦如是。

若法與空三昧相應。亦與喜覺支相應耶。乃至廣作四句。與空三昧不與喜覺支者。喜覺支應于空三昧。空三昧俱聚中喜覺支體。與空三昧相應。不與喜覺支相應。所以者何。自體不應自體如先說。及喜覺支不相應空三昧相應法。彼是何耶。未至禪中間禪第三第四禪三無色定中。空三昧相應法。與喜覺支相應非空三昧者。空三昧應于喜覺支。喜覺支俱聚中空三昧體。與喜覺支相應。不與空三昧相應。所以者何。自體不應自體如先說。及空三昧不相應喜覺支相應法。彼是何

【現代漢語翻譯】 現代漢語譯本 空三昧（Śūnyatā-samādhi，空性三昧）的自性，與念覺支（smṛti-saṃbodhyaṅga，正念覺支）相應。不與空三昧相應。為什麼呢？因為自性不應與自性相應，如先前所說。以及其餘空三昧不相應的念覺支相應的法。那些是什麼呢？是無愿三昧（apraṇihita-samādhi，無愿三昧）和無相三昧（animitta-samādhi，無相三昧）的集合中，念覺支相應的法。與空三昧相應也與念覺支相應的法，除了空三昧相應的念覺支，因為數量眾多而排除。其餘所有空三昧念覺支相應的心和心所法。那些是什麼呢？回答是：八大地法（aṣṭau mahā-bhūmikā dharmāḥ，八種普遍的心所）、十善大地法（daśa kuśala-mahā-bhūmikā dharmāḥ，十種善的心所），以及隨其地的覺和觀。不與空三昧相應也不與念覺支相應的法，是空三昧不相應的念覺支，以及無愿三昧和無相三昧的集合中念覺支的自性。不與空三昧相應，因為是其他的集合。不與念覺支相應，為什麼呢？因為自性不應與自性相應，如先前所說。其餘所有心和心所法，無漏心（anāsrava-citta，無漏心）、其餘的有漏心（sāsrava-citta，有漏心）和心所法，色法（rūpa，色）、無為法（asaṃskṛta dharma，無為法）、心不相應行法（citta-viprayukta-saṃskāra，心不相應行）。這些法，作為第四句。如同空三昧對於念覺支，空三昧對於擇法覺支（dharma-vicaya-saṃbodhyaṅga，擇法覺支）、精進覺支（vīrya-saṃbodhyaṅga，精進覺支）、猗覺支（prāśrabdhi-saṃbodhyaṅga，輕安覺支）、舍覺支（upekṣā-saṃbodhyaṅga，舍覺支）、正見（samyag-dṛṣṭi，正見）、正方便（samyak-prayatna，正精進）、正念（samyak-smṛti，正念）也是如此。 若法與空三昧相應，也與喜覺支（prīti-saṃbodhyaṅga，喜覺支）相應嗎？乃至廣泛地作出四句。與空三昧相應但不與喜覺支相應的法，是喜覺支應于空三昧。空三昧的集合中喜覺支的自性。與空三昧相應，但不與喜覺支相應。為什麼呢？因為自性不應與自性相應，如先前所說。以及喜覺支不相應的空三昧相應的法。那些是什麼呢？是未至定（anāgamya-samādhi，未至定）、中間禪（dhyānāntara，中間禪）、第三禪（tṛtīya dhyāna，第三禪）、第四禪（caturtha dhyāna，第四禪）、三無色定（trayo 'rūpa-samāpattayaḥ，三無色定）中，空三昧相應的法。與喜覺支相應而非空三昧相應的法，是空三昧應于喜覺支。喜覺支的集合中空三昧的自性。與喜覺支相應，但不與空三昧相應。為什麼呢？因為自性不應與自性相應，以及空三昧不相應的喜覺支相應的法。那些是什麼呢？

【English Translation】 English version The nature of Śūnyatā-samādhi (emptiness concentration), is associated with smṛti-saṃbodhyaṅga (mindfulness enlightenment factor). It is not associated with Śūnyatā-samādhi. Why is that? Because self-nature should not be associated with self-nature, as previously stated. And other dharmas associated with smṛti-saṃbodhyaṅga that are not associated with Śūnyatā-samādhi. What are those? They are the dharmas associated with smṛti-saṃbodhyaṅga in the collection of apraṇihita-samādhi (wishlessness concentration) and animitta-samādhi (signlessness concentration). Those that are associated with Śūnyatā-samādhi and also associated with smṛti-saṃbodhyaṅga, except for smṛti-saṃbodhyaṅga associated with Śūnyatā-samādhi, which is excluded because of its abundance. All other mental and mental factors associated with Śūnyatā-samādhi and smṛti-saṃbodhyaṅga. What are those? The answer is: the eight mahā-bhūmikā dharmāḥ (eight universal mental factors), the ten kuśala-mahā-bhūmikā dharmāḥ (ten wholesome universal mental factors), and the vitarka (initial application of thought) and vicāra (sustained application of thought) that are appropriate to the ground. Those that are not associated with Śūnyatā-samādhi and also not associated with smṛti-saṃbodhyaṅga are the smṛti-saṃbodhyaṅga that is not associated with Śūnyatā-samādhi, and the nature of smṛti-saṃbodhyaṅga in the collection of apraṇihita-samādhi and animitta-samādhi. It is not associated with Śūnyatā-samādhi because it is another collection. It is not associated with smṛti-saṃbodhyaṅga, why is that? Because self-nature should not be associated with self-nature, as previously stated. All other mental and mental factors, anāsrava-citta (undefiled mind), other sāsrava-citta (defiled mind) and mental factors, rūpa (form), asaṃskṛta dharma (unconditioned dharma), citta-viprayukta-saṃskāra (mind-independent formations). These dharmas, as the fourth statement. Just as Śūnyatā-samādhi is in relation to smṛti-saṃbodhyaṅga, so too is Śūnyatā-samādhi in relation to dharma-vicaya-saṃbodhyaṅga (investigation of dharma enlightenment factor), vīrya-saṃbodhyaṅga (effort enlightenment factor), prāśrabdhi-saṃbodhyaṅga (tranquility enlightenment factor), upekṣā-saṃbodhyaṅga (equanimity enlightenment factor), samyag-dṛṣṭi (right view), samyak-prayatna (right effort), samyak-smṛti (right mindfulness). If a dharma is associated with Śūnyatā-samādhi, is it also associated with prīti-saṃbodhyaṅga (joy enlightenment factor)? And so on, making the four statements extensively. Those that are associated with Śūnyatā-samādhi but not associated with prīti-saṃbodhyaṅga are the prīti-saṃbodhyaṅga that should be in Śūnyatā-samādhi. The nature of prīti-saṃbodhyaṅga in the collection of Śūnyatā-samādhi. It is associated with Śūnyatā-samādhi, but not associated with prīti-saṃbodhyaṅga. Why is that? Because self-nature should not be associated with self-nature, as previously stated. And the dharmas associated with Śūnyatā-samādhi that are not associated with prīti-saṃbodhyaṅga. What are those? They are the dharmas associated with Śūnyatā-samādhi in anāgamya-samādhi (access concentration), dhyānāntara (intermediate dhyana), tṛtīya dhyāna (third dhyana), caturtha dhyāna (fourth dhyana), trayo 'rūpa-samāpattayaḥ (three formless attainments). Those that are associated with prīti-saṃbodhyaṅga but not associated with Śūnyatā-samādhi are the Śūnyatā-samādhi that should be in prīti-saṃbodhyaṅga. The nature of Śūnyatā-samādhi in the collection of prīti-saṃbodhyaṅga. It is associated with prīti-saṃbodhyaṅga, but not associated with Śūnyatā-samādhi. Why is that? Because self-nature should not be associated with self-nature, and the dharmas associated with prīti-saṃbodhyaṅga that are not associated with Śūnyatā-samādhi. What are those?

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耶。無愿無相三昧俱聚中喜覺支相應法。與空三昧相應亦與喜覺支者。除喜覺支相應空三昧。除空三昧相應喜覺支。余與空三昧喜覺支相應心心數法。彼是何耶。答曰。八大地。十善大地。及心覺觀隨地。不與空三昧相應亦不與喜覺支者。空三昧不相應喜覺支無愿無相三昧俱聚中喜覺支體。不與空三昧相應。以他聚故。不與喜覺支相應。所以者何。自體不應自體如先說。喜覺支不相應空三昧。彼是何耶。未至中間禪第三第四禪三無色定俱聚中空三昧體。不與空三昧相應。所以者何。自體不應自體如先說。亦不與喜覺支相應。所以者何。彼地中無喜故。諸餘心心數法。餘者未至中間第三第四禪三無色定中。無愿無相三昧俱聚中一切有漏心心數法色無為心不相應行。如是等法作第四句。如空三昧於喜覺支。空三昧於正覺亦如是。若法與空三昧相應。亦與定覺支相應耶。答曰。若與空三昧相應。亦與定覺支相應。頗與定覺支相應。不與空三昧相應耶。答曰有。空三昧所不攝定覺支相應法。彼是何耶。無愿無相俱聚中定覺支相應法。如空三昧於定覺支。空三昧於正定亦如是。如空三昧無愿無相三昧說亦如是。異者無愿無相三昧於喜覺支于正見正覺亦如是。

若法與未知欲知根相應。不與知根知已根相應。亦與念覺支相應

【現代漢語翻譯】 現代漢語譯本 耶。在無愿三昧（Anatta-samādhi，不執著于任何願望的三昧）、無相三昧（Animitta-samādhi，不執著于任何外相的三昧）和空三昧（Suññatā-samādhi，體悟空性的三昧）的集合中，哪些法與喜覺支（Pīti-sambojjhaṅga，喜悅的覺悟支）相應？又有哪些法與空三昧相應，同時也與喜覺支相應？答：除了與喜覺支相應的空三昧，以及與空三昧相應的喜覺支之外，其餘與空三昧和喜覺支相應的心和心所法是什麼？答：八大地法（Aṭṭha mahā-bhūmi，八種普遍的心所）、十善大地法（Dasa kusala mahā-bhūmi，十種善的心所）以及隨各自禪定境界而生的心、覺、觀。哪些法不與空三昧相應，也不與喜覺支相應？答：空三昧不相應的喜覺支，即在無愿三昧、無相三昧的集合中，喜覺支的自性。它不與空三昧相應，因為它屬於不同的集合。它也不與喜覺支相應，原因在於自體不應與自體相應，如前所述。哪些法不與喜覺支相應，但與空三昧相應？答：未至定（Upacāra-samādhi，接近初禪的定）、中間禪（Jhānāntara，位於初禪和二禪之間的禪定）、第三禪、第四禪以及三無色定（Arūpa-samāpatti，無色界的禪定）的集合中，空三昧的自性。它不與空三昧相應，原因在於自體不應與自體相應，如前所述。它也不與喜覺支相應，原因在於這些禪定境界中沒有喜悅。至於其他心和心所法，即未至定、中間禪、第三禪、第四禪以及三無色定中，無愿三昧、無相三昧的集合中，一切有漏的心和心所法，以及色法、無為法、心不相應行法等等，這些法構成第四句。如同空三昧與喜覺支的關係一樣，空三昧與正覺支（Sammā-sambojjhaṅga，正覺悟支）的關係也是如此。如果一個法與空三昧相應，也與定覺支（Samādhi-sambojjhaṅga，禪定的覺悟支）相應嗎？答：如果一個法與空三昧相應，那麼它也與定覺支相應。有沒有與定覺支相應，但不與空三昧相應的法呢？答：有。空三昧所不包含的定覺支相應法是什麼？答：在無愿三昧、無相三昧的集合中，與定覺支相應的法。如同空三昧與定覺支的關係一樣，空三昧與正定（Sammā-samādhi，正定）的關係也是如此。如同對空三昧、無愿三昧、無相三昧的討論一樣，其他情況也類似。不同之處在於，無愿三昧、無相三昧與喜覺支、正見（Sammā-diṭṭhi，正見）、正覺（Sammā-saṅkappa，正思惟）的關係也是如此。 如果一個法與未知當知根（Aññātāvi-indriya，想要了解未知事物的根）相應，但不與已知根（Aññindriya，已經瞭解事物的根）和知已根（Aññāvindriya，完全瞭解事物的根）相應，那麼它也與念覺支（Sati-sambojjhaṅga，正念的覺悟支）相應嗎？

【English Translation】 English version Ye. Which Dhammas, in the collection of the desireless (Anatta-samādhi), signless (Animitta-samādhi), and emptiness (Suññatā-samādhi) concentrations, are associated with the joy enlightenment factor (Pīti-sambojjhaṅga)? And which are associated with the emptiness concentration and also with the joy enlightenment factor? Answer: Apart from the emptiness concentration associated with the joy enlightenment factor, and apart from the joy enlightenment factor associated with the emptiness concentration, what are the remaining mental factors and mental concomitants associated with the emptiness concentration and the joy enlightenment factor? Answer: The eight universal mental factors (Aṭṭha mahā-bhūmi), the ten wholesome universal mental factors (Dasa kusala mahā-bhūmi), and the mind, initial application, and sustained application that arise in accordance with their respective levels of concentration. Which Dhammas are not associated with the emptiness concentration and are also not associated with the joy enlightenment factor? Answer: The joy enlightenment factor not associated with the emptiness concentration, which is the nature of the joy enlightenment factor in the collection of the desireless and signless concentrations. It is not associated with the emptiness concentration because it belongs to a different collection. It is also not associated with the joy enlightenment factor because the self should not be associated with the self, as previously stated. Which Dhammas are not associated with the joy enlightenment factor but are associated with the emptiness concentration? Answer: The nature of the emptiness concentration in the collection of the access concentration (Upacāra-samādhi), the intermediate concentration (Jhānāntara), the third jhāna, the fourth jhāna, and the three immaterial attainments (Arūpa-samāpatti). It is not associated with the emptiness concentration because the self should not be associated with the self, as previously stated. It is also not associated with the joy enlightenment factor because there is no joy in those levels of concentration. As for the remaining mental factors and mental concomitants, that is, in the access concentration, the intermediate concentration, the third jhāna, the fourth jhāna, and the three immaterial attainments, in the collection of the desireless and signless concentrations, all defiled mental factors and mental concomitants, as well as material phenomena, the unconditioned, and mental non-associated formations, these Dhammas constitute the fourth category. Just as the emptiness concentration is related to the joy enlightenment factor, so too is the emptiness concentration related to the right enlightenment factor (Sammā-sambojjhaṅga). If a Dhamma is associated with the emptiness concentration, is it also associated with the concentration enlightenment factor (Samādhi-sambojjhaṅga)? Answer: If a Dhamma is associated with the emptiness concentration, then it is also associated with the concentration enlightenment factor. Is there any Dhamma that is associated with the concentration enlightenment factor but not associated with the emptiness concentration? Answer: Yes. What is the concentration enlightenment factor-associated Dhamma that is not included in the emptiness concentration? Answer: In the collection of the desireless and signless concentrations, the Dhammas associated with the concentration enlightenment factor. Just as the emptiness concentration is related to the concentration enlightenment factor, so too is the emptiness concentration related to right concentration (Sammā-samādhi). Just as the discussion of the emptiness concentration, the desireless concentration, and the signless concentration, so too are the other cases similar. The difference is that the desireless concentration and the signless concentration are also related to the joy enlightenment factor, right view (Sammā-diṭṭhi), and right thought (Sammā-saṅkappa). If a Dhamma is associated with the faculty of 'I will know what is not yet known' (Aññātāvi-indriya), but not associated with the faculty of knowing (Aññindriya) and the faculty of full knowledge (Aññāvindriya), is it also associated with the mindfulness enlightenment factor (Sati-sambojjhaṅga)?

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耶。乃至廣作四句。與未知欲知根相應不與念覺支者。未知欲知根所攝念覺支未知欲知根聚中念覺支體。與未知欲知根相應。不與念覺支相應。所以者何。自體不應自體如先說。與念覺支相應不與未知欲知根者。未知欲知根所不攝念覺支相應法。彼是何耶。答曰。知根知已根俱聚中念覺支相應法。不與未知欲知根相應。以他聚故。與未知欲知根相應亦與念覺支者。未知欲知根所攝念覺支相應法。彼是何耶。答曰。八根及彼相應非根心數法。不與未知欲知根相應亦不與念覺支者。未知欲知根所不攝念覺支。彼是何耶。答曰。知根知已根俱聚中念覺支體。不與未知欲知根相應。以他聚故。不與念覺支相應行。所以者何。自體不應自體如先說。及余心心數法。更無無漏心。餘一切有漏心心數法色無為心不相應行。如是等法。作第四句。如未知欲知根于念覺支。未知欲知根于擇法覺支精進覺支定覺支正見正方便正念正定亦如是。

若法與未知欲知根相應。亦與喜覺支耶。乃至廣作四句。與未知欲知根相應不與喜覺支者。未知欲知根所攝喜覺支。未知欲知根俱聚中喜覺支體。與未知欲知根相應。不與喜覺支相應。所以者何。自體不應自體如先說。及喜覺支不攝不相應未知欲知根相應法。彼是何耶。答曰。未至中間第三第四

【現代漢語翻譯】 現代漢語譯本 耶。乃至廣泛地進行四句分析。與未知欲知根（Aniyataggata-indriya，指預流果向的根）相應而不與念覺支（Sati-sambojjhanga，七覺支之一，指正念的組成部分）相應的法，是指未知欲知根所包含的念覺支，即未知欲知根聚合中的念覺支自體。它與未知欲知根相應，但不與念覺支相應。為什麼呢？因為自體不應與自體相應，如先前所說。與念覺支相應而不與未知欲知根相應的法，是指未知欲知根所不包含的念覺支相應法。那是什麼呢？回答是：知根（Ajnata-indriya，指阿羅漢果的根）和知已根（Ajnata-vi-indriya，指無學位的根）的聚合中的念覺支相應法。不與未知欲知根相應，因為它屬於其他聚合。與未知欲知根相應也與念覺支相應的法，是指未知欲知根所包含的念覺支相應法。那是什麼呢？回答是：八根（八種聖道之根）以及與它們相應的非根心數法。不與未知欲知根相應也不與念覺支相應的法，是指未知欲知根所不包含的念覺支。那是什麼呢？回答是：知根和知已根的聚合中的念覺支自體。不與未知欲知根相應，因為它屬於其他聚合。不與念覺支相應的原因是什麼呢？因為自體不應與自體相應，如先前所說。以及其餘的心和心數法。再沒有無漏心了。其餘的一切有漏心和心數法、色法、無為法、心不相應行法等等，都屬於第四句。就像未知欲知根對於念覺支一樣，未知欲知根對於擇法覺支（Dhamma-vicaya-sambojjhanga，七覺支之一，指選擇法的組成部分）、精進覺支（Viriya-sambojjhanga，七覺支之一，指精進的組成部分）、定覺支（Samadhi-sambojjhanga，七覺支之一，指禪定的組成部分）、正見（Samma-ditthi，八正道之一，指正確的見解）、正方便（Samma-vayama，八正道之一，指正確的努力）、正念（Samma-sati，八正道之一，指正確的念頭）、正定（Samma-samadhi，八正道之一，指正確的禪定）也是如此。 若法與未知欲知根相應，也與喜覺支（Piti-sambojjhanga，七覺支之一，指喜悅的組成部分）相應嗎？乃至廣泛地進行四句分析。與未知欲知根相應而不與喜覺支相應的法，是指未知欲知根所包含的喜覺支，即未知欲知根聚合中的喜覺支自體。它與未知欲知根相應，但不與喜覺支相應。為什麼呢？因為自體不應與自體相應，如先前所說。以及喜覺支所不包含且不相應的未知欲知根相應法。那是什麼呢？回答是：未至定（Avici，色界定的一種）、中間定（Antara，指未至定和初禪之間的禪定）、第三禪（Tatiya-jhana，色界四禪的第三禪）和第四禪（Catuttha-jhana，色界四禪的第四禪）。

【English Translation】 English version Ya. And so on, extensively making the fourfold analysis. What is associated with the Aniyataggata-indriya (the faculty of 'I will know what is to be known,' referring to the stream-entry path) but not with the Sati-sambojjhanga (mindfulness enlightenment factor, one of the seven factors of enlightenment, referring to the component of mindfulness)? It is the Sati-sambojjhanga included in the Aniyataggata-indriya, the essence of the Sati-sambojjhanga in the Aniyataggata-indriya aggregate. It is associated with the Aniyataggata-indriya but not with the Sati-sambojjhanga. Why? Because self should not be associated with self, as previously stated. What is associated with the Sati-sambojjhanga but not with the Aniyataggata-indriya? It is the Sati-sambojjhanga-associated phenomena not included in the Aniyataggata-indriya. What is that? The answer is: the Sati-sambojjhanga-associated phenomena in the Ajnata-indriya (the faculty of knowledge, referring to the Arhat fruit) and Ajnata-vi-indriya (the faculty of having known, referring to the state of non-learning) aggregates. It is not associated with the Aniyataggata-indriya because it belongs to another aggregate. What is associated with both the Aniyataggata-indriya and the Sati-sambojjhanga? It is the Sati-sambojjhanga-associated phenomena included in the Aniyataggata-indriya. What is that? The answer is: the eight faculties (eight noble path faculties) and their associated non-faculty mental factors. What is neither associated with the Aniyataggata-indriya nor with the Sati-sambojjhanga? It is the Sati-sambojjhanga not included in the Aniyataggata-indriya. What is that? The answer is: the essence of the Sati-sambojjhanga in the Ajnata-indriya and Ajnata-vi-indriya aggregates. It is not associated with the Aniyataggata-indriya because it belongs to another aggregate. Why is it not associated with the Sati-sambojjhanga? Because self should not be associated with self, as previously stated. And the remaining mental and mental factors. There are no more unconditioned minds. All the remaining conditioned minds and mental factors, material form, the unconditioned, and formations not associated with mind, etc., belong to the fourth category. Just as the Aniyataggata-indriya is in relation to the Sati-sambojjhanga, so too is the Aniyataggata-indriya in relation to the Dhamma-vicaya-sambojjhanga (investigation of phenomena enlightenment factor, one of the seven factors of enlightenment, referring to the component of investigation), Viriya-sambojjhanga (energy enlightenment factor, one of the seven factors of enlightenment, referring to the component of energy), Samadhi-sambojjhanga (concentration enlightenment factor, one of the seven factors of enlightenment, referring to the component of concentration), Samma-ditthi (right view, one of the eightfold path, referring to the correct understanding), Samma-vayama (right effort, one of the eightfold path, referring to the correct effort), Samma-sati (right mindfulness, one of the eightfold path, referring to the correct mindfulness), and Samma-samadhi (right concentration, one of the eightfold path, referring to the correct concentration). If a phenomenon is associated with the Aniyataggata-indriya, is it also associated with the Piti-sambojjhanga (joy enlightenment factor, one of the seven factors of enlightenment, referring to the component of joy)? And so on, extensively making the fourfold analysis. What is associated with the Aniyataggata-indriya but not with the Piti-sambojjhanga? It is the Piti-sambojjhanga included in the Aniyataggata-indriya, the essence of the Piti-sambojjhanga in the Aniyataggata-indriya aggregate. It is associated with the Aniyataggata-indriya but not with the Piti-sambojjhanga. Why? Because self should not be associated with self, as previously stated. And the Aniyataggata-indriya-associated phenomena that are not included in and not associated with the Piti-sambojjhanga. What is that? The answer is: the Avici (a type of form realm meditation), Antara (referring to the meditation between Avici and the first jhana), Tatiya-jhana (the third jhana of the four form realm jhanas), and Catuttha-jhana (the fourth jhana of the four form realm jhanas).

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禪中未知欲知根相應法。不與喜覺支相應。所以者何。彼地無喜故。與喜覺支相應不與。未知欲知根者。未知欲知根不攝喜覺支相應法。彼是何耶。答曰。知根知已根中喜覺支相應法。不與未知欲知根相應。以他聚故。與未知欲知根相應亦與喜覺支者。未知欲知根所攝喜覺支相應法。彼是何耶。答曰。八根及彼相應非根心數法不與未知欲知根相應亦不與喜覺支者。未知欲知根不攝不相應喜覺支彼是何耶。答曰。知根知已根俱聚中喜覺支體。不與未知欲知根相應。以他聚故。亦不與喜覺支相應。所以者何。自體不應自體如先說。及余未知欲知根喜覺支不攝不相應心心數法。彼是何耶。答曰。未至中間第三第四禪三無色中知根知已根俱聚中一切有漏心心數法色無為心不相應行。如是等法。作第四句。

若法與未知欲知根相應。亦與猗覺支相應耶。乃至廣作四句。與未知欲知根相應不與猗覺支者。猗覺支應于未知欲知根。未知欲知根俱聚中猗覺支體。與未知欲知根相應。不與猗覺支相應。所以者何。自體不應自體如先說。與猗覺支相應不與未知欲知根者。未知欲知根不相應猗覺支相應法。彼是何耶。答曰。知根知已根俱聚中猗覺支相應法。不與未知欲知根相應。是他聚故。與未知欲知根相應亦與猗覺支者。猗覺支未知

【現代漢語翻譯】 現代漢語譯本： 問：在禪定中，與『未知欲知根』（Anajanakum Arahatva：想要了解未知事物的能力）相應的法，是否與『喜覺支』（Piti Sambojjhanga：喜悅的覺悟因素）相應？ 答：不相應。為什麼呢？因為在那個禪定狀態下沒有喜悅。所以，與『喜覺支』相應的事物，不與『未知欲知根』相應。 問：那麼，『未知欲知根』不包含的、與『喜覺支』相應的法是什麼呢？ 答：是『知根』（Ajnaindriya：瞭解事物的能力）和『知已根』（Ajnatavindriya：已經瞭解事物的能力）中與『喜覺支』相應的法。這些法不與『未知欲知根』相應，因為它們屬於不同的集合。 問：與『未知欲知根』相應，也與『喜覺支』相應的法是什麼呢？ 答：是『未知欲知根』所包含的、與『喜覺支』相應的法。這些法是什麼呢？是八根（眼、耳、鼻、舌、身、意、女、男根）以及與它們相應的非根心數法。 問：不與『未知欲知根』相應，也不與『喜覺支』相應的法是什麼呢？『未知欲知根』不包含的、不相應的『喜覺支』是什麼呢？ 答：是『知根』和『知已根』的集合中，『喜覺支』的自體（本質）。它不與『未知欲知根』相應，因為它屬於不同的集合。它也不與『喜覺支』相應，因為自體不應與自體相應，正如之前所說。還有其他『未知欲知根』和『喜覺支』不包含的、不相應的心和心所法。 問：這些法是什麼呢？ 答：是未至定、中間定、第三禪、第四禪以及三無色定中，『知根』和『知已根』的集合中，一切有漏的心和心所法，以及色法、無為法和心不相應行。這些法構成了第四種情況。 問：如果一個法與『未知欲知根』相應，它是否也與『猗覺支』（Passaddhi Sambojjhanga：輕安的覺悟因素）相應？ （以下省略了廣作四句的詳細描述） 與『未知欲知根』相應，但不與『猗覺支』相應的是，『猗覺支』應存在於『未知欲知根』和『未知欲知根』的集合中，『猗覺支』的自體與『未知欲知根』相應，但不與『猗覺支』相應。為什麼呢？因為自體不應與自體相應，正如之前所說。 與『猗覺支』相應，但不與『未知欲知根』相應的是，『未知欲知根』不相應的、與『猗覺支』相應的法。這些法是什麼呢？是『知根』和『知已根』的集合中，與『猗覺支』相應的法。它們不與『未知欲知根』相應，因為它們屬於不同的集合。 與『未知欲知根』相應，也與『猗覺支』相應的是，『猗覺支』和『未知……

【English Translation】 English version: Question: In meditation, are the dharmas associated with 'Anajanakum Arahatva' (the faculty of knowing the unknown, the root of wanting to know what is not yet known) also associated with 'Piti Sambojjhanga' (the enlightenment factor of joy)? Answer: They are not. Why? Because there is no joy in that state of meditation. Therefore, things associated with 'Piti Sambojjhanga' are not associated with 'Anajanakum Arahatva'. Question: Then, what are the dharmas that are associated with 'Piti Sambojjhanga' but not included in 'Anajanakum Arahatva'? Answer: They are the dharmas associated with 'Piti Sambojjhanga' in 'Ajnaindriya' (the faculty of knowing) and 'Ajnatavindriya' (the faculty of having known). These dharmas are not associated with 'Anajanakum Arahatva' because they belong to a different aggregate. Question: What are the dharmas that are associated with both 'Anajanakum Arahatva' and 'Piti Sambojjhanga'? Answer: They are the dharmas associated with 'Piti Sambojjhanga' that are included in 'Anajanakum Arahatva'. What are these dharmas? They are the eight faculties (eye, ear, nose, tongue, body, mind, female, male faculties) and the non-root mental factors associated with them. Question: What are the dharmas that are neither associated with 'Anajanakum Arahatva' nor with 'Piti Sambojjhanga'? What is the non-associated 'Piti Sambojjhanga' that is not included in 'Anajanakum Arahatva'? Answer: It is the self-nature (essence) of 'Piti Sambojjhanga' in the aggregate of 'Ajnaindriya' and 'Ajnatavindriya'. It is not associated with 'Anajanakum Arahatva' because it belongs to a different aggregate. It is also not associated with 'Piti Sambojjhanga' because the self should not be associated with the self, as mentioned earlier. And there are other mind and mental factors that are not included in 'Anajanakum Arahatva' and 'Piti Sambojjhanga' and are not associated. Question: What are these dharmas? Answer: They are all the defiled mind and mental factors in the Unreached Concentration, the Intermediate Concentration, the Third Jhana, the Fourth Jhana, and the three Formless Concentrations, in the aggregate of 'Ajnaindriya' and 'Ajnatavindriya', as well as form, the unconditioned, and the non-associated formations of mind. These dharmas constitute the fourth case. Question: If a dharma is associated with 'Anajanakum Arahatva', is it also associated with 'Passaddhi Sambojjhanga' (the enlightenment factor of tranquility)? (The detailed description of the four cases is omitted below) What is associated with 'Anajanakum Arahatva' but not with 'Passaddhi Sambojjhanga' is that 'Passaddhi Sambojjhanga' should exist in the aggregate of 'Anajanakum Arahatva' and 'Anajanakum Arahatva', the self-nature of 'Passaddhi Sambojjhanga' is associated with 'Anajanakum Arahatva' but not with 'Passaddhi Sambojjhanga'. Why? Because the self should not be associated with the self, as mentioned earlier. What is associated with 'Passaddhi Sambojjhanga' but not with 'Anajanakum Arahatva' are the dharmas associated with 'Passaddhi Sambojjhanga' that are not associated with 'Anajanakum Arahatva'. What are these dharmas? They are the dharmas associated with 'Passaddhi Sambojjhanga' in the aggregate of 'Ajnaindriya' and 'Ajnatavindriya'. They are not associated with 'Anajanakum Arahatva' because they belong to a different aggregate. What is associated with both 'Anajanakum Arahatva' and 'Passaddhi Sambojjhanga' is 'Passaddhi' and 'Anajanakum...

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欲知根相應法。彼是何耶。答曰。十大地。九善大地。及心覺。

觀隨地。不與未知欲知根相應亦不與猗覺支者。未知欲知根不相應猗覺支。彼是何耶。知根知已根俱聚中猗覺支體。不與未知欲知根相應。是他聚故。亦不與猗覺支相應。所以者何。自體不應自體如先說。及余心心數法。更無無漏心。余有漏心心數法。色無為心不相應行。如是等法。作第四句。如未知欲知根于猗覺支。未知欲知根于舍覺支亦如是。若法與未知欲知根相應。亦與正覺相應耶。乃至廣作四句。與未知欲知根相應不與正覺者。正覺應于未知欲知根俱聚中正覺體與未知欲知根相應。不與正覺相應。所以者何。自體不應自體如先說。及正覺不相應未知欲知根相應法。彼是何耶。中間禪三禪中未知欲知根相應法。與正覺相應不與未知欲知根者。未知欲知根不相應正覺相應法。彼是何耶。知根知已根俱聚中正覺相應法。不與未知欲知根相應。以他聚故。與未知欲知根相應亦與正覺者。未知欲知根正覺相應法。彼是何耶。答曰。十大地。十善大地。及心觀。不與未知欲知根相應亦不與正覺者。未知欲知根不相應正覺。彼是何耶。知根知已根俱聚中正覺體。不與未知欲知根相應。以他聚故。亦不與正覺相應。所以者何。自體不應自體如先說。及余心

【現代漢語翻譯】 現代漢語譯本 想要了解與未知欲知根（Anajataññāvindriya，想要了解未知事物的能力）相應的法，那是什麼呢？回答是：十大地法（十大地法，構成心理活動的基礎）、九善大地法（九善大地法，構成善良心理活動的基礎）以及心覺（Citta，心）。 觀察隨地法，哪些不與未知欲知根相應，也不與猗覺支（Viriya-sambojjhanga，精進覺支）相應？與未知欲知根不相應的猗覺支是什麼呢？在知根（Aññindriya，已知根）和知已根（Aññātāvindriya，完全已知根）的俱聚（Samuccaya，集合）中的猗覺支體，不與未知欲知根相應，因為是不同的集合。也不與猗覺支相應，為什麼呢？因為自體不應與自體相應，如先前所說。以及其餘的心和心所法。再沒有無漏心。其餘的有漏心和心所法，色法，無為法，心不相應行法，像這樣的法，構成第四句。如同未知欲知根對於猗覺支，未知欲知根對於舍覺支（Upekkhā-sambojjhanga，舍覺支）也是如此。 如果一個法與未知欲知根相應，也與正覺（Sammā-saṅkappa，正思惟）相應嗎？乃至廣泛地作出四句。與未知欲知根相應但不與正覺相應的是什麼呢？正覺應于未知欲知根俱聚中的正覺體，與未知欲知根相應，但不與正覺相應。為什麼呢？因為自體不應與自體相應，如先前所說。以及與正覺不相應的未知欲知根相應法是什麼呢？中間禪（Jhāna，禪定）和三禪（Tatiya Jhāna，第三禪）中與未知欲知根相應的法。 與正覺相應但不與未知欲知根相應的是什麼呢？與未知欲知根不相應的正覺相應法是什麼呢？在知根和知已根的俱聚中，與正覺相應的法，不與未知欲知根相應，因為是不同的集合。與未知欲知根相應也與正覺相應的是什麼呢？與未知欲知根和正覺相應的法是什麼呢？回答是：十大地法，十善大地法，以及心觀（Manodhātu，意識界）。不與未知欲知根相應也不與正覺相應的是什麼呢？與未知欲知根不相應的正覺是什麼呢？在知根和知已根的俱聚中，正覺體不與未知欲知根相應，因為是不同的集合。也不與正覺相應，為什麼呢？因為自體不應與自體相應，如先前所說。以及其餘的心。

【English Translation】 English version To understand the laws associated with the Anajataññāvindriya (faculty of 'I shall know the unknown'), what are they? The answer is: the ten universal mental factors (Ten Mahābhūmika Dharmas, the basis of mental activity), the nine wholesome universal mental factors (Nine Kusala-mahābhūmika Dharmas, the basis of wholesome mental activity), and Citta (mind). Observing the laws that pertain to the ground, what does not correspond with the Anajataññāvindriya, nor with the Viriya-sambojjhanga (energy factor of enlightenment)? What Viriya-sambojjhanga does not correspond with the Anajataññāvindriya? The Viriya-sambojjhanga entity in the Samuccaya (aggregate) of Aññindriya (faculty of knowledge) and Aññātāvindriya (faculty of complete knowledge) does not correspond with the Anajataññāvindriya, because it is a different aggregate. Nor does it correspond with the Viriya-sambojjhanga, why? Because the self should not correspond with the self, as previously stated. And the remaining mind and mental factors. There is no more undefiled mind. The remaining defiled mind and mental factors, material form, unconditioned reality, mental formations not corresponding to mind, such laws constitute the fourth statement. Just as the Anajataññāvindriya is to the Viriya-sambojjhanga, so is the Anajataññāvindriya to the Upekkhā-sambojjhanga (equanimity factor of enlightenment). If a law corresponds with the Anajataññāvindriya, does it also correspond with Sammā-saṅkappa (right thought)? And so on, making four statements extensively. What corresponds with the Anajataññāvindriya but does not correspond with Sammā-saṅkappa? The Sammā-saṅkappa should be the Sammā-saṅkappa entity in the aggregate of Anajataññāvindriya, corresponding with the Anajataññāvindriya, but not corresponding with Sammā-saṅkappa. Why? Because the self should not correspond with the self, as previously stated. And what law corresponds with the Anajataññāvindriya but does not correspond with Sammā-saṅkappa? The laws corresponding with the Anajataññāvindriya in the intermediate Jhāna (meditative absorption) and the third Jhāna (Tatiya Jhāna). What corresponds with Sammā-saṅkappa but does not correspond with the Anajataññāvindriya? What Sammā-saṅkappa-corresponding law does not correspond with the Anajataññāvindriya? In the aggregate of Aññindriya and Aññātāvindriya, the law corresponding with Sammā-saṅkappa does not correspond with the Anajataññāvindriya, because it is a different aggregate. What corresponds with the Anajataññāvindriya and also corresponds with Sammā-saṅkappa? What law corresponds with the Anajataññāvindriya and Sammā-saṅkappa? The answer is: the ten universal mental factors, the ten wholesome universal mental factors, and Manodhātu (mind element). What does not correspond with the Anajataññāvindriya nor with Sammā-saṅkappa? What Sammā-saṅkappa does not correspond with the Anajataññāvindriya? In the aggregate of Aññindriya and Aññātāvindriya, the Sammā-saṅkappa entity does not correspond with the Anajataññāvindriya, because it is a different aggregate. Nor does it correspond with Sammā-saṅkappa, why? Because the self should not correspond with the self, as previously stated. And the remaining mind.

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心數法。餘者中間禪三禪三無色定中知根知已根俱聚中一切有漏心心數法色無為心不相應行。如是等法。作第四句。如未知欲知根。知根知已根說亦如是。異者。

若法與知已根相應。亦與正見相應耶。乃至廣作四句。與知已根相應不與正見者。知已根所攝正見知已根俱聚中正見體。與知已根相應。不與正見相應。所以者何。自體不應自體如先說。及余正見不相應知已根相應法。彼是何耶。答曰。盡智無生智俱聚中與已知根相應。不與正見相應。以他聚故。與正見相應不與已知根者。知已根所不攝正見相應法。未知欲知根知根俱聚中正見相應法。不與已知根相應。以他聚故。與知已根相應。亦不與正見者。知已根正見相應法。彼是何耶。答曰。八根及彼相應非根心心數法。不與已知根相應亦不與正見者。知已根所不攝。正見未知欲知根俱聚中正見體。不與知已根相應。以他聚故。不與正見相應。所以者何。自體不應自體如先說。及余心心數法無漏法無餘余有漏心心數法色無為心不相應行。如是等法。作第四句。余相應如先品說。

阿毗曇毗婆沙論卷第五十八 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第五十九

迦旃延子造　五百羅漢釋

北涼天

【現代漢語翻譯】 現代漢語譯本 心數法（citta-samprayukta-dharma）。其餘的，在中間的禪定（dhyana），三禪（trtiya-dhyana），三無色定（arupa-samapatti）中，知根（ajnata-ajnasysam-indriya），知已根（ajnatam-indriya），俱聚根（samprayukta-indriya）中，一切有漏心（sasrava-citta），心數法（citta-samprayukta-dharma），色（rupa），無為（asamskrta），心不相應行（citta-viprayukta-samskara）。這些法，作為第四句。 如未知欲知根（anajnatam-ajnasysam-indriya），知根（ajnata-indriya），知已根（ajnatam-indriya）的說法也是如此。不同的是： 若一個法與知已根（ajnatam-indriya）相應，也與正見（samyag-drsti）相應嗎？乃至廣泛地作出四句。與知已根（ajnatam-indriya）相應但不與正見（samyag-drsti）相應的是：知已根（ajnatam-indriya）所攝的正見（samyag-drsti），知已根（ajnatam-indriya）俱聚中正見（samyag-drsti）的體。與知已根（ajnatam-indriya）相應，但不與正見（samyag-drsti）相應。為什麼呢？自體不應自體，如先前所說。以及其餘正見（samyag-drsti）不相應的知已根（ajnatam-indriya）相應法。那是什麼呢？回答說：盡智（ksaya-jnana），無生智（anutpada-jnana）俱聚中與已知根（ajnata-indriya）相應，但不與正見（samyag-drsti）相應，因為是其他聚故。 與正見（samyag-drsti）相應但不與已知根（ajnata-indriya）相應的是：知已根（ajnatam-indriya）所不攝的正見（samyag-drsti）相應法，未知欲知根（anajnatam-ajnasysam-indriya），知根（ajnata-indriya）俱聚中正見（samyag-drsti）相應法。不與已知根（ajnata-indriya）相應，因為是其他聚故。與知已根（ajnatam-indriya）相應，也與正見（samyag-drsti）相應的是：知已根（ajnatam-indriya）正見（samyag-drsti）相應法。那是什麼呢？回答說：八根（asta-indriya）以及它們相應的非根心心數法（citta-samprayukta-dharma）。 不與已知根（ajnata-indriya）相應也不與正見（samyag-drsti）相應的是：知已根（ajnatam-indriya）所不攝，正見（samyag-drsti），未知欲知根（anajnatam-ajnasysam-indriya）俱聚中正見（samyag-drsti）的體。不與知已根（ajnatam-indriya）相應，因為是其他聚故。不與正見（samyag-drsti）相應。為什麼呢？自體不應自體，如先前所說。以及其餘心心數法（citta-samprayukta-dharma），無漏法（anasrava-dharma），無餘其餘有漏心心數法（sasrava-citta-samprayukta-dharma），色（rupa），無為（asamskrta），心不相應行（citta-viprayukta-samskara）。這些法，作為第四句。其餘相應如先前品所說。 《阿毗曇毗婆沙論》卷第五十八 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》 《阿毗曇毗婆沙論》卷第五十九 迦旃延子造 五百羅漢釋 北涼天

【English Translation】 English version Mental concomitants (citta-samprayukta-dharma). The rest, in the intermediate dhyana, the third dhyana (trtiya-dhyana), the three formless attainments (arupa-samapatti), the faculty of 'I will know' (ajnata-ajnasysam-indriya), the faculty of knowledge (ajnatam-indriya), the aggregate of faculties (samprayukta-indriya), all defiled minds (sasrava-citta), mental concomitants (citta-samprayukta-dharma), form (rupa), the unconditioned (asamskrta), and mental non-associated formations (citta-viprayukta-samskara). These dharmas form the fourth category. The same applies to the explanation of the faculty of 'I do not yet know' (anajnatam-ajnasysam-indriya), the faculty of knowledge (ajnata-indriya), and the faculty of 'having known' (ajnatam-indriya). The difference is: If a dharma is associated with the faculty of 'having known' (ajnatam-indriya), is it also associated with right view (samyag-drsti)? And so on, making four categories extensively. That which is associated with the faculty of 'having known' (ajnatam-indriya) but not with right view (samyag-drsti) is: the right view (samyag-drsti) included in the faculty of 'having known' (ajnatam-indriya), the essence of right view (samyag-drsti) in the aggregate of the faculty of 'having known' (ajnatam-indriya). It is associated with the faculty of 'having known' (ajnatam-indriya) but not with right view (samyag-drsti). Why? Because self should not be self, as previously stated. And other dharmas associated with the faculty of 'having known' (ajnatam-indriya) that are not associated with right view (samyag-drsti). What are they? The answer is: in the aggregate of the knowledge of exhaustion (ksaya-jnana) and the knowledge of non-arising (anutpada-jnana), they are associated with the faculty of knowledge (ajnata-indriya) but not with right view (samyag-drsti), because they are in another aggregate. That which is associated with right view (samyag-drsti) but not with the faculty of knowledge (ajnata-indriya) is: the dharmas associated with right view (samyag-drsti) that are not included in the faculty of 'having known' (ajnatam-indriya), the dharmas associated with right view (samyag-drsti) in the aggregate of the faculty of 'I do not yet know' (anajnatam-ajnasysam-indriya) and the faculty of knowledge (ajnata-indriya). They are not associated with the faculty of knowledge (ajnata-indriya) because they are in another aggregate. That which is associated with the faculty of 'having known' (ajnatam-indriya) and also with right view (samyag-drsti) is: the dharmas associated with the faculty of 'having known' (ajnatam-indriya) and right view (samyag-drsti). What are they? The answer is: the eight faculties (asta-indriya) and their associated non-faculty mental concomitants (citta-samprayukta-dharma). That which is not associated with the faculty of knowledge (ajnata-indriya) and also not associated with right view (samyag-drsti) is: the essence of right view (samyag-drsti) that is not included in the faculty of 'having known' (ajnatam-indriya), in the aggregate of the faculty of 'I do not yet know' (anajnatam-ajnasysam-indriya). It is not associated with the faculty of 'having known' (ajnatam-indriya) because it is in another aggregate. It is not associated with right view (samyag-drsti). Why? Because self should not be self, as previously stated. And other mental concomitants (citta-samprayukta-dharma), unconditioned dharmas (anasrava-dharma), the remaining defiled minds and mental concomitants (sasrava-citta-samprayukta-dharma), form (rupa), the unconditioned (asamskrta), and mental non-associated formations (citta-viprayukta-samskara). These dharmas form the fourth category. The remaining associations are as described in the previous chapter. Abhidharma-vibhasa-sastra, Volume 58 Taisho Tripitaka Volume 28, No. 1546, Abhidharma-vibhasa-sastra Abhidharma-vibhasa-sastra, Volume 59 Composed by Katyayaniputra, Explained by Five Hundred Arhats Northern Liang Dynasty

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竺沙門浮陀跋摩共道泰等譯智揵度相應品第四之三

有四十四智體。知老死智體。知老死集智體。知老死滅智體。知老死滅道智體。乃至知行亦如是。問曰。何故作此論。答曰。此是佛經。佛經說。佛告比丘。我今當說四十四智體。汝等皆應一心善聽。佛說是經。而不廣分別。佛經是此論所為根本。欲廣分別故。而作此論。問曰。若佛經是此論根本者。何故世尊說此經耶。答曰。世尊以如是方便道門。得阿耨多羅三藐三菩提。今欲以是方便道門示諸弟子。汝等不捨是方便道門者。不久當得盡漏。譬豪富長者。以如是方便積聚財物。復欲以是方便教諸子孫。汝等不應舍離如是方便。不久當得無量財寶。彼亦如是。

云何四十四智體。知老死是一智體。知老死集是二智體。知老死滅是三智體。知老死滅道。是四智體。知因老死。有四智體。乃至知行。亦有四智體。十一四則有四十四智體。問曰。何故不說知無明智體耶。答曰。應說而不說者。當知此說有餘。複次若是有支有為作因者說智體。無明雖是有支有不為作因。複次有四法者立智體。無明有三法義故不立。知老死智是四智。謂法智比智苦智等智。知老死集智是四智。謂法智比智集智等智。知老死滅智是四智。謂法智比智滅智等智。知老死滅道智是四智。

【現代漢語翻譯】 現代漢語譯本 竺沙門浮陀跋摩與道泰等翻譯的《智揵度相應品》第四之三

有四十四種智慧的本體。知老死的智慧本體，知老死生起原因的智慧本體，知老死寂滅的智慧本體，知通往老死寂滅之道的智慧本體。乃至知行（saṃskāra，行）也是如此。問：為什麼要作此論述？答：這是佛經的內容。佛經上說，佛告訴比丘們，我現在要說四十四種智慧的本體，你們都應當一心好好聽。佛說了這部經，但是沒有詳細分別解釋。佛經是這部論的根本，爲了詳細分別解釋，所以才作此論。問：如果佛經是這部論的根本，那麼世尊為什麼要說這部經呢？答：世尊通過這樣的方便法門，證得了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。現在想要用這個方便法門來教導弟子們，你們如果不捨棄這個方便法門，不久就能斷盡煩惱。譬如豪富的長者，通過這樣的方法積聚財物，又想用這個方法教導子孫，你們不應該捨棄這樣的方法，不久就能得到無量的財寶。世尊也是這樣。

什麼是四十四種智慧的本體？知老死是一種智慧的本體，知老死集（samudaya，生起）是第二種智慧的本體，知老死滅（nirodha，寂滅）是第三種智慧的本體，知老死滅道（mārga，道）是第四種智慧的本體。知因老死有四種智慧的本體，乃至知行也有四種智慧的本體。十一乘以四，總共有四十四種智慧的本體。問：為什麼不說知無明（avidyā，無明）的智慧本體呢？答：應該說而沒有說，應當知道這種說法是有所保留的。再者，凡是有支且作為有為法之因的才說智慧本體，無明雖然是有支，但不是有為法的因。再者，具備四種法義的才立為智慧本體，無明只有三種法義，所以不立。知老死的智慧是四種智慧，即法智（dharma-jñāna，法智）、比智（anvaya-jñāna，類智）、苦智（duḥkha-jñāna，苦智）、等智（samanantara-jñāna，等智）。知老死集的智慧是四種智慧，即法智、比智、集智（samudaya-jñāna，集智）、等智。知老死滅的智慧是四種智慧，即法智、比智、滅智（nirodha-jñāna，滅智）、等智。知老死滅道的智慧是四種智慧。

【English Translation】 English version The Third of the Fourth Chapter on the Saṃyukta-jñānaskandha, Translated by the Śramaṇa Buddhabhadra and Daotai, et al.

There are forty-four bodies of wisdom. The wisdom-body of knowing old age and death, the wisdom-body of knowing the arising of old age and death, the wisdom-body of knowing the cessation of old age and death, the wisdom-body of knowing the path leading to the cessation of old age and death. And so on, even knowing saṃskāra (volitional formations) is the same. Question: Why is this treatise made? Answer: This is from the Buddha's teachings. The Buddha's teachings say that the Buddha told the bhikṣus (monks), 'I will now speak of the forty-four wisdom-bodies; you should all listen attentively with one mind.' The Buddha spoke this sutra, but did not explain it in detail. The Buddha's teachings are the foundation of this treatise; to explain it in detail, this treatise is made. Question: If the Buddha's teachings are the foundation of this treatise, why did the World-Honored One speak this sutra? Answer: The World-Honored One attained anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) through such expedient means. Now, he wants to show these expedient means to his disciples, 'If you do not abandon these expedient means, you will soon be able to exhaust the outflows.' It is like a wealthy elder who accumulates wealth through such means, and wants to teach his children and grandchildren in the same way, 'You should not abandon such means; soon you will obtain immeasurable wealth.' It is the same in this case.

What are the forty-four wisdom-bodies? Knowing old age and death is one wisdom-body, knowing the samudaya (arising) of old age and death is the second wisdom-body, knowing the nirodha (cessation) of old age and death is the third wisdom-body, knowing the mārga (path) to the nirodha of old age and death is the fourth wisdom-body. Knowing that old age and death are conditioned has four wisdom-bodies, and so on, even knowing saṃskāra has four wisdom-bodies. Eleven times four makes forty-four wisdom-bodies. Question: Why is the wisdom-body of knowing avidyā (ignorance) not mentioned? Answer: It should be mentioned, but it is not mentioned; you should know that this statement is reserved. Furthermore, only those that have limbs and act as the cause of conditioned dharmas are said to have wisdom-bodies; although avidyā has limbs, it is not the cause of conditioned dharmas. Furthermore, only those that possess four dharma-meanings are established as wisdom-bodies; avidyā only has three dharma-meanings, so it is not established. The wisdom of knowing old age and death is four wisdoms, namely dharma-jñāna (knowledge of the law), anvaya-jñāna (inferential knowledge), duḥkha-jñāna (knowledge of suffering), and samanantara-jñāna (immediate knowledge). The wisdom of knowing the samudaya of old age and death is four wisdoms, namely dharma-jñāna, anvaya-jñāna, samudaya-jñāna (knowledge of arising), and samanantara-jñāna. The wisdom of knowing the nirodha of old age and death is four wisdoms, namely dharma-jñāna, anvaya-jñāna, nirodha-jñāna (knowledge of cessation), and samanantara-jñāna. The wisdom of knowing the mārga to the nirodha of old age and death is four wisdoms.

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謂法智比智道智等智。如知老死。有十六智乃至知行。亦有十六智。若分別在身。及以剎那。則有無量無邊。此中以有支以諦以對治故。有四十四智體。

問曰。此四十四智體幾在過去。幾在未來。幾在現在。答曰。或在過去。或在未來。或在現在。幾緣過去。幾緣未來現在。答曰。三十三緣三世。十一緣非世法。若如雜揵度所說者。三緣過去。謂知行知行集知識集。三緣未來。謂知老死知老死集知生。十六緣現在。謂知生知生集。知有知有集。知取知取集。知愛知愛集。知受知受集。知觸知觸集。知六入知六入集。知名色知名色集知識。十一緣三世。十一緣非世。幾是有漏幾是無漏。答曰。或儘是有漏或儘是無漏。幾緣有漏幾緣無漏。答曰。二十二緣有漏。二十二緣無漏。幾是有為幾是無為。答曰。儘是有為。無有智是無為者。幾緣有為。幾緣無為。答曰。三十三緣有為。十一緣無為。此智體不能得正決定。不得果。不離欲。不盡漏。是聖人本所得法。為遊戲故。為觀本所作故。為受現法樂故。為受用聖法故。起此智現在前。

有七十七智體。問曰。何故作此論。答曰。此是佛經。佛經說。我今當說七十七智體。謂知生是老死緣智體。非不緣生有老死智體。乃至廣說。佛何故說此經者。如先說。

【現代漢語翻譯】 現代漢語譯本 所謂法智（dharma-jñāna，對法的如實知）、比智（anvaya-jñāna，類比推理的智慧）、道智（mārga-jñāna，對道的如實知）等智慧。例如，對於知老死，有十六種智慧，乃至對於知行，也有十六種智慧。如果分別在身（自身）以及剎那（瞬間）中觀察，則有無量無邊的智慧。這裡因為有支（緣起支）、諦（四聖諦）、對治（對治煩惱的方法）的緣故，有四十四種智體。

問：這四十四種智體，有多少是在過去？有多少在未來？有多少在現在？答：或者在過去，或者在未來，或者在現在。有多少緣於過去？有多少緣于未來和現在？答：三十三種緣於三世（過去、現在、未來），十一種緣于非世法（超越世間的法）。如果按照《雜阿含經》所說，三種緣於過去，即知行（對業的認知）、知行集（對業的集起的認知）、知識集（對識的集起的認知）。三種緣于未來，即知老死（對老死的認知）、知老死集（對老死集起的認知）、知生（對生的認知）。十六種緣于現在，即知生（對生的認知）、知生集（對生集起的認知）、知有（對有的認知）、知有集（對有集起的認知）、知取（對取的認知）、知取集（對取集起的認知）、知愛（對愛的認知）、知愛集（對愛集起的認知）、知受（對受的認知）、知受集（對受集起的認知）、知觸（對觸的認知）、知觸集（對觸集起的認知）、知六入（對六入的認知）、知六入集（對六入集起的認知）、知名色（對名色的認知）、知名色集（對名色集起的認知）、知識（對識的認知）。十一種緣於三世，十一種緣于非世。有多少是有漏（有煩惱）？有多少是無漏（無煩惱）？答：或者全是是有漏，或者全是是無漏。有多少緣于有漏？有多少緣于無漏？答：二十二種緣于有漏，二十二種緣于無漏。有多少是有為（有生滅變化）？有多少是無為（無生滅變化）？答：全是是有為，沒有智慧是無為的。有多少緣于有為？有多少緣于無為？答：三十三種緣于有為，十一種緣于無為。這些智體不能得到正確的決定，不能得到果位，不能脫離慾望，不能斷盡煩惱。是聖人本來就已獲得的法，爲了遊戲神通，爲了觀察根本所作，爲了享受現法的快樂，爲了受用聖法，而使這些智慧現在前。

有七十七種智體。問：為什麼要作這部論？答：這是佛經，佛經說：『我現在應當說七十七種智體。』即知生是老死緣的智體，非不緣生有老死的智體，乃至廣說。佛為什麼說這部經？如先前所說。

【English Translation】 English version These are called dharma-jñāna (knowledge of the Dharma), anvaya-jñāna (inferential knowledge), mārga-jñāna (knowledge of the Path), and other types of wisdom. For example, regarding the knowledge of old age and death, there are sixteen types of wisdom, and similarly, regarding the knowledge of action, there are also sixteen types of wisdom. If one observes them separately in the body and in each moment, then there are immeasurable and boundless wisdoms. Here, because of the presence of the limbs (of dependent origination), the truths (the Four Noble Truths), and the antidotes (to afflictions), there are forty-four types of wisdom-entities.

Question: Among these forty-four wisdom-entities, how many are in the past, how many are in the future, and how many are in the present? Answer: They may be in the past, or in the future, or in the present. How many are conditioned by the past, and how many are conditioned by the future and the present? Answer: Thirty-three are conditioned by the three times (past, present, and future), and eleven are conditioned by non-worldly dharmas (dharmas beyond the world). If according to what is said in the Saṃyukta Āgama, three are conditioned by the past, namely, knowledge of action (karma), knowledge of the arising of action, and knowledge of the arising of consciousness. Three are conditioned by the future, namely, knowledge of old age and death, knowledge of the arising of old age and death, and knowledge of birth. Sixteen are conditioned by the present, namely, knowledge of birth, knowledge of the arising of birth, knowledge of existence (bhava), knowledge of the arising of existence, knowledge of grasping (upādāna), knowledge of the arising of grasping, knowledge of craving (tṛṣṇā), knowledge of the arising of craving, knowledge of feeling (vedanā), knowledge of the arising of feeling, knowledge of contact (sparśa), knowledge of the arising of contact, knowledge of the six sense bases (ṣaḍāyatana), knowledge of the arising of the six sense bases, knowledge of name and form (nāmarūpa), knowledge of the arising of name and form, and knowledge of consciousness (vijñāna). Eleven are conditioned by the three times, and eleven are conditioned by the non-worldly. How many are with outflows (āsrava)? How many are without outflows (anāsrava)? Answer: Either all are with outflows, or all are without outflows. How many are conditioned by those with outflows? How many are conditioned by those without outflows? Answer: Twenty-two are conditioned by those with outflows, and twenty-two are conditioned by those without outflows. How many are conditioned (saṃskṛta)? How many are unconditioned (asaṃskṛta)? Answer: All are conditioned; there is no wisdom that is unconditioned. How many are conditioned by the conditioned? How many are conditioned by the unconditioned? Answer: Thirty-three are conditioned by the conditioned, and eleven are conditioned by the unconditioned. These wisdom-entities cannot attain correct determination, cannot attain the fruit, cannot be detached from desire, and cannot exhaust the outflows. They are the dharmas originally attained by the noble ones, and they bring these wisdoms to the present for the sake of playful abilities, for the sake of observing the fundamental actions, for the sake of enjoying the happiness of the present dharma, and for the sake of benefiting from the noble dharma.

There are seventy-seven wisdom-entities. Question: Why is this treatise composed? Answer: This is a Buddhist scripture. The Buddhist scripture says, 'I shall now speak of the seventy-seven wisdom-entities.' That is, the wisdom-entity that knows birth is the condition for old age and death, the wisdom-entity that knows old age and death is not without the condition of birth, and so on, extensively explained. Why did the Buddha speak this scripture? As previously stated.

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云何七十七智體。答曰。知生是老死緣是一智體。非不緣生有老死是二智體。過去生曾為老死緣是三智體。非不曾緣過去生有老死是四智體。未來生當爲老死緣是五智體。非不當緣未來生有老死是六智體。及知法住智此法是無常是有為從因緣生。是盡法是滅法。是無慾法。知如是法者是第七智體。如知老死有七智體乃至知行亦有七智體。十一七智體則有七十七智體。問曰。此中何故不說知無明。緣智體耶。答曰。應說而不說者。當知此說有餘。複次若是有支有為作因者說智體。無明雖是有支有不為作因。知生是老死緣。是四智體。謂法智比智等智集智。非不緣生有老死智體。何故復作此說耶。答曰。論有二種。一定自言。二定他言。定自言者。如佛弟子。以佛法義。定於自言。如外道弟子。以外道義。亦定自言。如育多婆提。以育多婆提義。定於自言。如毗婆阇婆提。以毗婆阇婆提義。定於自言。定他言者。如佛弟子定外道弟子言。外道弟子定佛弟子言。如育多婆提定毗婆阇婆提言。如毗婆阇婆提定育多婆提言。或謂。此但為論議故。作如是說。非是實法。欲令此義決定。有如是實事故作是說。非不緣生有此老死。此智是四智。謂法智比智等智集智。通前有八智。如過去生曾為老死緣智體是四智。謂法智比智等智知

【現代漢語翻譯】 現代漢語譯本： 問：什麼是七十七智體？ 答：知曉『生』是『老死』（衰老和死亡）之緣，這是一個智體。知曉並非不以『生』為緣而有『老死』，這是第二個智體。知曉過去『生』曾經是『老死』之緣，這是第三個智體。知曉並非不以『生』為緣，過去『生』也有『老死』，這是第四個智體。知曉未來『生』將是『老死』之緣，這是第五個智體。知曉並非不以『生』為緣，未來『生』也有『老死』，這是第六個智體。以及知曉『法住智』，此法是無常的，是有為的，從因緣而生，是盡法，是滅法，是無慾法。知曉這樣的法，這是第七個智體。如同知曉『老死』有七個智體，乃至知曉『行』也有七個智體。十一乘以七個智體，總共有七十七個智體。 問：為什麼這裡沒有說知曉『無明』（ignorance）是緣的智體呢？ 答：應該說而沒有說，應當知道這是有所省略。再者，凡是有支且作為因的有為法，才說智體。『無明』雖然是有支，但並非作為因。知曉『生』是『老死』之緣，這是四個智體，即法智、比智、等智、集智。為什麼還要說並非不以『生』為緣而有『老死』的智體呢？ 答：論述有兩種，一種是自己確定的言論，一種是確定他人的言論。自己確定的言論，比如佛弟子以佛法的義理，確定自己的言論。如同外道弟子以外道的義理，也確定自己的言論。如同育多婆提（Yutobhadra），以育多婆提的義理，確定自己的言論。如同毗婆阇婆提（Vibhajyavadin），以毗婆阇婆提的義理，確定自己的言論。確定他人言論，比如佛弟子確定外道弟子的言論，外道弟子確定佛弟子的言論。如同育多婆提確定毗婆阇婆提的言論，如同毗婆阇婆提確定育多婆提的言論。或者說，這只是爲了論議的緣故，才這樣說，並非是真實存在的法。爲了讓這個義理確定，有這樣的真實事情，所以才這樣說，並非不以『生』為緣而有這個『老死』。這個智是四個智，即法智、比智、等智、集智。連同前面的，共有八個智。如同過去『生』曾經是『老死』之緣的智體，是四個智，即法智、比智、等智、知。

【English Translation】 English version: Question: What are the seventy-seven bodies of wisdom (智體, zhì tǐ)? Answer: Knowing that 『birth』 (生, shēng) is the condition for 『aging and death』 (老死, lǎo sǐ) is one body of wisdom. Knowing that 『aging and death』 exist not without being conditioned by 『birth』 is the second body of wisdom. Knowing that past 『birth』 was the condition for 『aging and death』 is the third body of wisdom. Knowing that 『aging and death』 existed in past 『birth』 not without being conditioned by 『birth』 is the fourth body of wisdom. Knowing that future 『birth』 will be the condition for 『aging and death』 is the fifth body of wisdom. Knowing that 『aging and death』 will exist in future 『birth』 not without being conditioned by 『birth』 is the sixth body of wisdom. And knowing the 『wisdom of abiding in the Dharma』 (法住智, fǎ zhù zhì), that this Dharma is impermanent, conditioned, arising from causes and conditions, is a Dharma of exhaustion, a Dharma of cessation, a Dharma without desire. Knowing such a Dharma is the seventh body of wisdom. Just as knowing 『aging and death』 has seven bodies of wisdom, even knowing 『volitional activities』 (行, xíng) also has seven bodies of wisdom. Eleven times seven bodies of wisdom makes seventy-seven bodies of wisdom. Question: Why is it not mentioned here that knowing 『ignorance』 (無明, wú míng) is a body of wisdom related to conditions? Answer: It should have been mentioned but was not, one should know that this is an omission. Furthermore, only for conditioned dharmas that have a limb and act as a cause is a body of wisdom spoken of. Although 『ignorance』 has a limb, it does not act as a cause. Knowing that 『birth』 is the condition for 『aging and death』 is four bodies of wisdom, namely Dharma-wisdom (法智, fǎ zhì), comparative wisdom (比智, bǐ zhì), equal wisdom (等智, děng zhì), and wisdom of accumulation (集智, jí zhì). Why is it said again that there is a body of wisdom of 『aging and death』 existing not without being conditioned by 『birth』? Answer: There are two kinds of statements in a discourse: one that is self-determined, and one that determines others' statements. A self-determined statement is like a disciple of the Buddha determining their own statement based on the meaning of the Buddha's Dharma. Just as a follower of non-Buddhist paths also determines their own statement based on the meaning of their own path. Like a Yutobhadra (育多婆提), determining their own statement based on the meaning of Yutobhadra. Like a Vibhajyavadin (毗婆阇婆提), determining their own statement based on the meaning of Vibhajyavadin. Determining others' statements is like a disciple of the Buddha determining the statement of a follower of non-Buddhist paths, and a follower of non-Buddhist paths determining the statement of a disciple of the Buddha. Like a Yutobhadra determining the statement of a Vibhajyavadin, and a Vibhajyavadin determining the statement of a Yutobhadra. Or it may be said that this is only said for the sake of debate, and is not a truly existing Dharma. In order to make this meaning definite, that there is such a real thing, therefore it is said that 『aging and death』 exists not without being conditioned by 『birth』. This wisdom is four wisdoms, namely Dharma-wisdom, comparative wisdom, equal wisdom, and wisdom of accumulation. Together with the previous ones, there are eight wisdoms. Just as the body of wisdom that past 『birth』 was the condition for 『aging and death』 is four wisdoms, namely Dharma-wisdom, comparative wisdom, equal wisdom, and knowledge.

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集智。通前有十二智體。知非不曾緣過去生有老死智體是四智。如先說。通前有十六智體。知未來生當爲老死緣智體是四智。如先說。通前有二十智體。知非不當緣未來生有老死智。體是四智。如先說。通前有二十四智體。知法住智。乃至廣說。通前有二十五智體。如知老死緣有二十五智體。乃至知行緣有二十五智體。若分別在身及剎那者。則有無量無邊智體。此中以有支以世以諦以對治故。立七十七智體。問曰。何故不說知現在智體耶。答曰。或有說者。生是老死緣非不緣生有老死。是說知現在智體。過去者知過去。未來者知未來。復有說者。知生是老死緣非不緣生有老死。是說知三世。過去即知過去。未來即知未來。

問曰。此智幾在過去。幾在未來現在。答曰。或盡在過去。或盡在未來。或盡在現在。幾緣過去。幾緣未來。幾緣現在。答曰。若如所說生是老死緣非不緣生有老死。是說知現在智體者。二十二緣過去。二十二緣未來。二十二緣現在。十一緣三世。若作是說。生是老死緣非不緣生有老死。是說知三世智體者。二十二緣過去。二十二緣未來。三十三緣三世。幾是有漏幾是無漏。答曰。或儘是有漏。或儘是無漏。幾緣有漏幾緣無漏。答曰。盡緣有漏。幾是有為幾是無為。答曰。儘是有為。無有智體

【現代漢語翻譯】 現代漢語譯本 集智。總計前面有十二種智慧的本體。知道並非不曾以過去生為緣而有老死的智慧本體是四種智慧，如先前所說。總計前面有十六種智慧的本體。知道未來生應當以老死為緣的智慧本體是四種智慧，如先前所說。總計前面有二十種智慧的本體。知道並非不應當以未來生為緣而有老死的智慧本體是四種智慧，如先前所說。總計前面有二十四種智慧的本體。知道法住智，乃至廣說。總計前面有二十五種智慧的本體。例如知道老死緣有二十五種智慧本體，乃至知道行緣有二十五種智慧本體。如果分別在身及剎那之間，則有無量無邊的智慧本體。此中因為有支、以世、以諦、以對治的緣故，建立七十七種智慧本體。 問：為什麼不說知道現在的智慧本體呢？ 答：或者有人說，生是老死的緣，並非不以生為緣而有老死，這是說知道現在的智慧本體。過去者知道過去，未來者知道未來。又有人說，知道生是老死的緣，並非不以生為緣而有老死，這是說知道三世。過去即知道過去，未來即知道未來。 問：這些智慧有多少在過去，有多少在未來現在？ 答：或者全部在過去，或者全部在未來，或者全部在現在。有多少緣於過去，有多少緣于未來，有多少緣于現在？ 答：如果如所說，生是老死的緣，並非不以生為緣而有老死，這是說知道現在的智慧本體，那麼二十二種緣於過去，二十二種緣于未來，二十二種緣于現在，十一種緣於三世。如果這樣說，生是老死的緣，並非不以生為緣而有老死，這是說知道三世的智慧本體，那麼二十二種緣於過去，二十二種緣于未來，三十三種緣於三世。有多少是有漏，有多少是無漏？ 答：或者全部是有漏，或者全部是無漏。有多少緣于有漏，有多少緣于無漏？ 答：全部緣于有漏。有多少是有為，有多少是無為？ 答：全部是有為，沒有無為的智慧本體。

【English Translation】 English version Accumulated Wisdom. In total, there are twelve wisdom-entities mentioned previously. The wisdom-entity that knows that 'not not having old age and death' is conditioned by past lives is four wisdoms, as previously stated. In total, there are sixteen wisdom-entities mentioned previously. The wisdom-entity that knows that future lives will be conditioned by old age and death is four wisdoms, as previously stated. In total, there are twenty wisdom-entities mentioned previously. The wisdom-entity that knows that 'not not being conditioned by future lives' will have old age and death is four wisdoms, as previously stated. In total, there are twenty-four wisdom-entities mentioned previously. Knowing the Wisdom of the Abiding of Dharma, and so on, extensively explained. In total, there are twenty-five wisdom-entities mentioned previously. For example, knowing that the condition of old age and death has twenty-five wisdom-entities, and so on, knowing that the condition of action has twenty-five wisdom-entities. If distinguished in the body and in moments, then there are immeasurable and boundless wisdom-entities. Here, because of the limbs, because of the world, because of the truths, because of the antidotes, seventy-seven wisdom-entities are established. Question: Why is the wisdom-entity of knowing the present not mentioned? Answer: Some say that birth is the condition for old age and death, and 'not not having old age and death' is conditioned by birth. This is said to be knowing the wisdom-entity of the present. The past knows the past, the future knows the future. Others say that knowing that birth is the condition for old age and death, and 'not not having old age and death' is conditioned by birth, this is said to be knowing the three times. The past knows the past, the future knows the future. Question: How many of these wisdoms are in the past, how many are in the future and present? Answer: Either all are in the past, or all are in the future, or all are in the present. How many are conditioned by the past, how many are conditioned by the future, how many are conditioned by the present? Answer: If, as said, birth is the condition for old age and death, and 'not not having old age and death' is conditioned by birth, this is said to be knowing the wisdom-entity of the present, then twenty-two are conditioned by the past, twenty-two are conditioned by the future, twenty-two are conditioned by the present, eleven are conditioned by the three times. If it is said that birth is the condition for old age and death, and 'not not having old age and death' is conditioned by birth, this is said to be knowing the wisdom-entity of the three times, then twenty-two are conditioned by the past, twenty-two are conditioned by the future, thirty-three are conditioned by the three times. How many are with outflows (有漏, yǒu lòu), how many are without outflows (無漏, wú lòu)? Answer: Either all are with outflows, or all are without outflows. How many are conditioned by those with outflows, how many are conditioned by those without outflows? Answer: All are conditioned by those with outflows. How many are conditioned (有為, yǒu wéi), how many are unconditioned (無為, wú wéi)? Answer: All are conditioned; there is no unconditioned wisdom-entity.

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。是無為者。幾緣有為幾緣無為。答曰。盡緣有為。此智體不能得正決定。乃至廣說。

及法住智。乃至廣說。法住智者。是知因智。所以者何。住名為因三界。上中下果。在彼中住故。若知此智。名知法住智。此智是四智。謂法智比智等智集智。復有說者。若欲知法住智。是名知法住智。知彼智是道智。問曰。若然者。此說云何通。如說此是盡法滅法無慾法無漏法。非是無慾法。答曰。此文應如是說。此是盡法滅法。不應言無慾法。而不說者。有何意耶。答曰。欲呵責無漏法故。經說蘇尸摩當知。先有法住智。後有涅槃智。問曰。此中何者是法住智。何者是涅槃智耶。答曰。知生死增長智是法住智。知生死增長滅智是涅槃智。複次知十二緣起是法住智。知十二緣起滅是涅槃智。知苦集智是法住智。知滅道智是涅槃智。若作是說則為善通。先有法住智後有涅槃智。復有說者。苦集道智是法住智。滅智是涅槃智。問曰。若然者。先有法住智後有涅槃智。此說云何通。答曰。涅槃智亦有在後者。複次諸邊中智是法住智。根本中智是涅槃智。何以知之。經說有眾多異學梵志。共集一處作如是談論。聞有此言。沙門瞿曇未出世時。我等為國王大臣婆羅門居士。而見尊重供養。今沙門瞿曇出世。奪我名稱利養。猶如日出令

【現代漢語翻譯】 現代漢語譯本：是無為（Asamskrita，非造作，無為法）者。有為（Samskrita，造作，有為法）和無為各有幾種緣起？回答說：完全是緣起有為。這種智慧的本體不能得到正確的決定，乃至廣說。

以及法住智（Dharmasthiti-jnana，安住於法的智慧），乃至廣說。法住智是了知因的智慧。為什麼這麼說呢？『住』名為三界（Trailokya，欲界、色界、無色界）之因。上、中、下果，都安住于其中。如果了知這種智慧，就名為知法住智。這種智慧是四智，即法智（Dharma-jnana，知法的智慧）、比智（Anvaya-jnana，類比的智慧）、等智（Samata-jnana，平等的智慧）、集智（Samudaya-jnana，知集的智慧）。還有一種說法，如果想要了知法住智，就名為知法住智。知彼智是道智（Marga-jnana，知道的智慧）。問：如果這樣，這種說法如何解釋呢？比如所說，這是盡法、滅法、無慾法、無漏法，但不是無慾法。答：這段文字應該這樣說：這是盡法、滅法。不應該說無慾法。而不說無慾法，有什麼用意呢？答：爲了呵責無漏法（Anasrava-dharma，沒有煩惱的法）的緣故。經中說，蘇尸摩（Susima）當知，先有法住智，後有涅槃智（Nirvana-jnana，證悟涅槃的智慧）。問：這裡面哪個是法住智，哪個是涅槃智呢？答：了知生死增長的智慧是法住智，了知生死增長滅的智慧是涅槃智。再次，了知十二緣起（Dvadasanga-pratityasamutpada，佛教關於生命起源和輪迴的理論）是法住智，了知十二緣起滅是涅槃智。了知苦集智（Duhkha-samudaya-jnana，知苦和苦的根源的智慧）是法住智，了知滅道智（Nirodha-marga-jnana，知滅和滅苦之道的智慧）是涅槃智。如果這樣說，就能很好地解釋通了。先有法住智，後有涅槃智。還有一種說法，苦集道智是法住智，滅智是涅槃智。問：如果這樣，『先有法住智，後有涅槃智』，這種說法如何解釋呢？答：涅槃智也有在後面的。再次，諸邊中智是法住智，根本中智是涅槃智。憑什麼知道呢？經中說，有眾多異學梵志（Tirthika-brahmana，外道婆羅門）聚集在一處，作這樣的談論：聽說有這樣的話，沙門瞿曇（Shramana Gautama，釋迦牟尼佛）未出世時，我們為國王、大臣、婆羅門、居士所見，受到尊重和供養。現在沙門瞿曇出世，奪走了我們的名稱和利養，猶如日出令

【English Translation】 English version: It is the Unconditioned (Asamskrita). How many conditions are there for the Conditioned (Samskrita), and how many conditions are there for the Unconditioned? The answer is: entirely conditioned by the Conditioned. The essence of this wisdom cannot attain correct determination, and so on, extensively explained.

And the Wisdom of the Abiding of the Dharma (Dharmasthiti-jnana), and so on, extensively explained. The Wisdom of the Abiding of the Dharma is the wisdom of knowing the cause. Why is that? 'Abiding' is named as the cause of the Three Realms (Trailokya): the Realm of Desire, the Realm of Form, and the Formless Realm. The superior, middle, and inferior fruits abide within them. If one knows this wisdom, it is named the Wisdom of Knowing the Abiding of the Dharma. This wisdom is the Four Wisdoms, namely the Wisdom of the Dharma (Dharma-jnana), the Wisdom of Analogy (Anvaya-jnana), the Wisdom of Equality (Samata-jnana), and the Wisdom of Arising (Samudaya-jnana). There is also a saying that if one wishes to know the Wisdom of the Abiding of the Dharma, it is named the Wisdom of Knowing the Abiding of the Dharma. Knowing that wisdom is the Wisdom of the Path (Marga-jnana). Question: If that is so, how can this saying be explained? As it is said, this is the Dharma of Cessation, the Dharma of Extinction, the Dharma of Non-Desire, the Dharma of Non-Leakage, but it is not the Dharma of Non-Desire. Answer: This passage should be said as follows: This is the Dharma of Cessation, the Dharma of Extinction. One should not say the Dharma of Non-Desire. And if one does not say the Dharma of Non-Desire, what is the intention? Answer: It is for the sake of rebuking the Dharma of Non-Leakage (Anasrava-dharma). The Sutra says, Susima, you should know that first there is the Wisdom of the Abiding of the Dharma, and then there is the Wisdom of Nirvana (Nirvana-jnana). Question: Which of these is the Wisdom of the Abiding of the Dharma, and which is the Wisdom of Nirvana? Answer: The wisdom of knowing the growth of birth and death is the Wisdom of the Abiding of the Dharma. The wisdom of knowing the extinction of the growth of birth and death is the Wisdom of Nirvana. Furthermore, knowing the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada) is the Wisdom of the Abiding of the Dharma. Knowing the extinction of the Twelve Links of Dependent Origination is the Wisdom of Nirvana. Knowing the Wisdom of Suffering and Arising (Duhkha-samudaya-jnana) is the Wisdom of the Abiding of the Dharma. Knowing the Wisdom of Cessation and the Path (Nirodha-marga-jnana) is the Wisdom of Nirvana. If it is said in this way, then it can be well explained. First there is the Wisdom of the Abiding of the Dharma, and then there is the Wisdom of Nirvana. There is also a saying that the Wisdom of Suffering, Arising, and the Path is the Wisdom of the Abiding of the Dharma, and the Wisdom of Cessation is the Wisdom of Nirvana. Question: If that is so, how can the saying 'First there is the Wisdom of the Abiding of the Dharma, and then there is the Wisdom of Nirvana' be explained? Answer: The Wisdom of Nirvana can also be later. Furthermore, the wisdom in the extremes is the Wisdom of the Abiding of the Dharma, and the fundamental wisdom is the Wisdom of Nirvana. How is this known? The Sutra says that there were many non-Buddhist Brahmanas (Tirthika-brahmana) gathered in one place, making such discussions: 'Hearing these words, when the Shramana Gautama (Shramana Gautama) had not yet appeared in the world, we were seen by kings, ministers, Brahmins, and laypeople, and received respect and offerings. Now that the Shramana Gautama has appeared in the world, he has taken away our name and profit, just like the sun rising causing'

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火無光。我等今當作何方便還得名譽利養。乃至廣說。復作是念。沙門瞿曇更無異德。但善知經論。顏貌端正我等不假顏貌。但知經論者。便可還得名譽利養。乃至廣說。復作是言。今此眾中誰能堪任於沙門瞿曇法中出家而竊於法。令我等受持讀誦。復作是言。今蘇尸摩梵志志念堅固。堪任於沙門瞿曇法中出家竊法。令我等受持讀誦。即皆往詣蘇尸摩所。具陳上事而以告之。爾時蘇尸摩以二事故。而便可之。一以親愛眷屬故。二以善根因緣故。爾時蘇尸摩出王舍城。詣于竹林。時有眾多比丘。在精舍門邊。往反經行。爾時蘇尸摩遙見諸比丘。即往其所而作是言。諸比丘。當知我欲于沙門瞿曇法中凈修梵行。時諸比丘即將蘇尸摩詣世尊所。而白佛言。今此蘇尸摩梵志者。欲於世尊法中出家受具足戒行比丘法。佛告諸比丘。汝等可為蘇尸摩出家授其具足。時諸比丘即為出家授具足。時蘇尸摩聰明智慧。念力堅固。未久之間。讀誦三藏。少解其義。便作是念。若欲利我親屬者。今正是時。從竹林出欲詣王舍城。世尊有遍照眼。守護於法。誰能竊者。爾時有五百比丘詣蘇尸摩所。或有說者。是諸比丘佛所化作。或有說者。是實比丘。時諸比丘到蘇尸摩所。皆作是言。蘇尸摩。當知我等生分已盡。所作已辦。梵行已立。不受後有

【現代漢語翻譯】 現代漢語譯本： 『火沒有光芒。我們現在應當用什麼方法才能獲得名譽和利養呢？』乃至廣泛地議論。他們又想：『沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛）並沒有什麼特別的德行，只是善於瞭解經論，容貌端正。我們不需要容貌，只要懂得經論，便可以獲得名譽和利養。』乃至廣泛地議論。他們又說：『現在這些人當中，誰能夠勝任在沙門瞿曇的教法中出家，然後竊取他的教法，讓我們能夠受持讀誦呢？』他們又說：『現在蘇尸摩（Susīma）梵志（brahman，婆羅門）意志堅定，能夠勝任在沙門瞿曇的教法中出家，竊取他的教法，讓我們能夠受持讀誦。』於是他們都前往蘇尸摩的住所，詳細地陳述了上述的事情並告訴了他。當時，蘇尸摩因為兩個原因而答應了他們。一是出於對親愛眷屬的顧念，二是出於過去種下的善根因緣。當時，蘇尸摩離開王舍城（Rājagṛha），前往竹林（Veṇuvana）。當時有許多比丘（bhikṣu，佛教僧侶）在精舍（vihāra，佛教寺院）門邊來回經行。當時，蘇尸摩遠遠地看見那些比丘，便前往他們那裡說道：『諸位比丘，你們應當知道，我想要在沙門瞿曇的教法中清凈地修習梵行（brahmacarya，清凈的行為）。』那些比丘便帶著蘇尸摩前往世尊（Bhagavat，佛陀）那裡，稟告佛陀說：『現在這位蘇尸摩梵志想要在世尊的教法中出家，受具足戒，修行比丘的法。』佛陀告訴諸位比丘：『你們可以為蘇尸摩出家，授予他具足戒。』當時，諸位比丘便為他出家，授予他具足戒。當時，蘇尸摩聰明智慧，念力堅定，沒過多久，便能讀誦三藏（Tripiṭaka，佛教經典），略微理解其中的含義。他便想：『如果想要利益我的親屬，現在正是時候。』他從竹林出來，想要前往王舍城。世尊有遍照之眼，守護著教法，誰能夠竊取呢？當時，有五百位比丘前往蘇尸摩的住所。有人說：『這些比丘是佛陀變化出來的。』也有人說：『是真正的比丘。』當時，諸位比丘到達蘇尸摩的住所，都說道：『蘇尸摩，你應該知道，我們已經斷盡了生死，該做的已經做完，梵行已經建立，不再受後世的輪迴。』

【English Translation】 English version: 『Fire has no light. What means should we employ now to gain fame and profit?』 and so on, speaking at length. They further thought: 『Śramaṇa Gautama (Śramaṇa Gautama, Shakyamuni Buddha) has no extraordinary virtues; he is merely skilled in the scriptures and treatises, and his appearance is handsome. We do not need a handsome appearance; if we only understand the scriptures and treatises, we can gain fame and profit,』 and so on, speaking at length. They further said: 『Who among us is capable of ordaining in the Dharma of Śramaṇa Gautama, and then stealing his Dharma, so that we can uphold and recite it?』 They further said: 『Susīma (Susīma) the brahman (brahman, Brahmin) has a firm resolve; he is capable of ordaining in the Dharma of Śramaṇa Gautama and stealing his Dharma, so that we can uphold and recite it.』 Thereupon, they all went to Susīma』s place, and recounted the aforementioned matters in detail, informing him of them. At that time, Susīma agreed to it for two reasons: first, out of concern for his beloved relatives; second, due to the karmic connection of his past good roots. At that time, Susīma left Rājagṛha (Rājagṛha), and went to Veṇuvana (Veṇuvana, Bamboo Grove). At that time, there were many bhikṣus (bhikṣu, Buddhist monks) walking back and forth near the gate of the vihāra (vihāra, Buddhist monastery). At that time, Susīma saw the bhikṣus from afar, and went to them, saying: 『Know, bhikṣus, that I wish to purely cultivate the brahmacarya (brahmacarya, pure conduct) in the Dharma of Śramaṇa Gautama.』 The bhikṣus then took Susīma to the Bhagavat (Bhagavat, the Buddha), and reported to the Buddha, saying: 『This brahman Susīma now wishes to ordain in the Dharma of the Bhagavat, receive the full precepts, and practice the Dharma of a bhikṣu.』 The Buddha told the bhikṣus: 『You may ordain Susīma and grant him the full precepts.』 At that time, the bhikṣus ordained him and granted him the full precepts. At that time, Susīma was intelligent and wise, and his power of memory was firm. Before long, he could recite the Tripiṭaka (Tripiṭaka, the Buddhist scriptures) and understand a little of its meaning. He then thought: 『If I wish to benefit my relatives, now is the time.』 He left the Bamboo Grove, intending to go to Rājagṛha. The Bhagavat has all-seeing eyes and protects the Dharma; who can steal it? At that time, five hundred bhikṣus went to Susīma』s place. Some said: 『These bhikṣus are emanations of the Buddha.』 Others said: 『They are real bhikṣus.』 At that time, the bhikṣus arrived at Susīma』s place and all said: 『Susīma, you should know that we have exhausted the cycle of birth and death, what needed to be done has been done, the brahmacarya has been established, and we will not be subject to future existence.』

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。時蘇尸摩便問諸比丘言。汝等依于初禪得盡漏耶。答曰。不也。依第二第三第四禪及過色無色寂靜解脫得盡漏耶。答言不也。時蘇尸摩復作是言。汝等既不依禪定。而得盡漏。誰當信耶。時諸比丘皆作是言。我等是慧解脫。時蘇尸摩不識慧解脫。若我親屬問是義者。我則不知。以是事故。還詣佛所。具以上事。向佛說之。佛作是答。蘇尸摩。當知先有法住智後有涅槃智。蘇尸摩復白佛言。世尊。我今不知何者法住智何者是涅槃智。佛告蘇尸摩。汝知與不知。但法應如是。先有法住智後有涅槃智。彼諸比丘。先依未至禪盡漏。後起根本禪。以是事故。知諸邊中智是法住智根本中智是涅槃智。

若成就法智。亦成就比智耶。答曰。若得。云何為得。若苦比智現在前。設成就比智。亦成就法智耶。答曰。如是。所以者何。以法智在前得故。若成就法智。亦成就他心智耶。答曰。若得不失。云何若得不失。已離欲愛。于彼離欲不退。設成就他心智。亦成就法智耶。答曰。若得。云何為得。若苦法智現在前。若成就法智。亦成就等智耶。答曰。如是。設成就等智。亦成就法智耶。答曰。若得。云何為得。若苦法智現在前。若成就法智。亦成就苦智耶。答曰。如是。設成就苦智。亦成就法智耶。答曰。如是。所以者何。此

【現代漢語翻譯】 現代漢語譯本：當時，蘇尸摩（Susima，人名）便問那些比丘（bhikkhu，佛教僧侶）說：『你們依靠初禪（first dhyana，禪定的一種）而證得漏盡（destruction of outflows，斷絕煩惱）了嗎？』他們回答說：『沒有。』又問：『依靠第二禪、第三禪、第四禪以及超越色界和無色界的寂靜解脫而證得漏盡了嗎？』回答說：『沒有。』當時，蘇尸摩又說：『你們既然不依靠禪定，卻能證得漏盡，誰會相信呢？』那些比丘都這樣說：『我們是慧解脫（prajna-vimutta，通過智慧獲得解脫的人）。』當時，蘇尸摩不瞭解慧解脫。心想如果我的親屬問起這個道理，我就不知道該如何回答。因為這個緣故，就回到佛陀那裡，把以上的事情全部告訴了佛陀。佛陀這樣回答說：『蘇尸摩，應當知道先有法住智（knowledge of the abiding of the Dharma，對佛法規律的認識），後有涅槃智（knowledge of Nirvana，對涅槃的認識）。』蘇尸摩又對佛陀說：『世尊，我現在不知道什麼是法住智，什麼是涅槃智。』佛陀告訴蘇尸摩：『你知不知道並不重要，但法理應當是這樣，先有法住智，後有涅槃智。』那些比丘，先依靠未至禪（preparatory concentration，進入正式禪定前的準備階段）而證得漏盡，然後才進入根本禪（fundamental concentration，正式的禪定狀態）。因為這個緣故，知道諸邊中智（knowledge of the periphery and the middle，對事物邊緣和中間狀態的認識）是法住智，根本中智（knowledge of the fundamental middle，對事物根本狀態的認識）是涅槃智。 如果成就了法智（knowledge of Dharma，對佛法的認識），也就成就了比智（inferential knowledge，通過推理獲得的知識）嗎？』回答說：『如果獲得了，就是成就了。』『怎樣算是獲得了呢？』『如果苦比智（inferential knowledge of suffering，對苦的推理認識）現在前，就是獲得了。』『假設成就了比智，也就成就了法智嗎？』回答說：『是的。』『為什麼呢？』『因為法智在前而獲得比智。』『如果成就了法智，也就成就了他心智（knowledge of the minds of others，瞭解他人想法的能力）嗎？』回答說：『如果獲得了並且沒有失去，就是成就了。』『怎樣算是獲得了並且沒有失去呢？』『已經脫離了對慾望的愛，並且對於脫離慾望沒有退轉。』『假設成就了他心智，也就成就了法智嗎？』回答說：『如果獲得了，就是成就了。』『怎樣算是獲得了呢？』『如果苦法智（knowledge of suffering in Dharma，對佛法中苦的認識）現在前，就是獲得了。』『如果成就了法智，也就成就了等智（knowledge of equality，對平等性的認識）嗎？』回答說：『是的。』『假設成就了等智，也就成就了法智嗎？』回答說：『如果獲得了，就是成就了。』『怎樣算是獲得了呢？』『如果苦法智現在前，就是獲得了。』『如果成就了法智，也就成就了苦智（knowledge of suffering，對苦的認識）嗎？』回答說：『是的。』『假設成就了苦智，也就成就了法智嗎？』回答說：『是的。』『為什麼呢？』因為這個緣故。

【English Translation】 English version: Then Susima (Susima, a personal name) asked the bhikkhus (bhikkhu, Buddhist monks): 'Do you, relying on the first dhyana (first dhyana, a type of meditation), attain the destruction of outflows (destruction of outflows, the eradication of defilements)?' They replied, 'No.' He further asked, 'Relying on the second, third, and fourth dhyanas, and the peaceful liberation beyond the realms of form and formlessness, do you attain the destruction of outflows?' They replied, 'No.' Then Susima said, 'Since you do not rely on meditation, yet you attain the destruction of outflows, who will believe you?' All the bhikkhus said, 'We are liberated by wisdom (prajna-vimutta, one who is liberated through wisdom).' At that time, Susima did not understand liberation by wisdom. He thought, 'If my relatives were to ask about this meaning, I would not know how to answer.' For this reason, he returned to the Buddha and told him all the above matters. The Buddha replied, 'Susima, you should know that first there is knowledge of the abiding of the Dharma (knowledge of the abiding of the Dharma, understanding the principles of the Dharma), then there is knowledge of Nirvana (knowledge of Nirvana, understanding of Nirvana).' Susima then said to the Buddha, 'Venerable Sir, I do not know what is knowledge of the abiding of the Dharma and what is knowledge of Nirvana.' The Buddha told Susima, 'Whether you know it or not is not important, but the principle should be like this: first there is knowledge of the abiding of the Dharma, then there is knowledge of Nirvana.' Those bhikkhus, first relying on preparatory concentration (preparatory concentration, the stage before entering formal meditation) attained the destruction of outflows, and then they entered fundamental concentration (fundamental concentration, the formal state of meditation). For this reason, know that knowledge of the periphery and the middle (knowledge of the periphery and the middle, understanding the edge and middle states of things) is knowledge of the abiding of the Dharma, and knowledge of the fundamental middle (knowledge of the fundamental middle, understanding the fundamental state of things) is knowledge of Nirvana. 'If one has attained knowledge of Dharma (knowledge of Dharma, understanding of the Dharma), has one also attained inferential knowledge (inferential knowledge, knowledge gained through inference)?' The answer is, 'If one has obtained it, then yes.' 'How is it obtained?' 'If inferential knowledge of suffering (inferential knowledge of suffering, inferential understanding of suffering) is present, then it is obtained.' 'Suppose one has attained inferential knowledge, has one also attained knowledge of Dharma?' The answer is, 'Yes.' 'Why?' 'Because knowledge of Dharma is obtained before inferential knowledge.' 'If one has attained knowledge of Dharma, has one also attained knowledge of the minds of others (knowledge of the minds of others, the ability to understand the thoughts of others)?' The answer is, 'If one has obtained it and not lost it, then yes.' 'How is it obtained and not lost?' 'Having detached from the love of desire, and not regressing from that detachment.' 'Suppose one has attained knowledge of the minds of others, has one also attained knowledge of Dharma?' The answer is, 'If one has obtained it, then yes.' 'How is it obtained?' 'If knowledge of suffering in Dharma (knowledge of suffering in Dharma, understanding of suffering within the Dharma) is present, then it is obtained.' 'If one has attained knowledge of Dharma, has one also attained knowledge of equality (knowledge of equality, understanding of equanimity)?' The answer is, 'Yes.' 'Suppose one has attained knowledge of equality, has one also attained knowledge of Dharma?' The answer is, 'If one has obtained it, then yes.' 'How is it obtained?' 'If knowledge of suffering in Dharma is present, then it is obtained.' 'If one has attained knowledge of Dharma, has one also attained knowledge of suffering (knowledge of suffering, understanding of suffering)?' The answer is, 'Yes.' 'Suppose one has attained knowledge of suffering, has one also attained knowledge of Dharma?' The answer is, 'Yes.' 'Why?' Because of this.

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二智一時得故。若成就法智。亦成就集滅道智耶。答曰。若得。設成就集滅道智。亦成就法智耶。答曰。如是。所以者何。法智在前得故。若成就比智。亦成就他心智耶。答曰。若得不失。云何若得不失。已離欲愛。于彼離欲不退。設成就他心智。亦成就比智耶。答曰。若得。云何為得。若苦比智現在前。若成就比智。亦成就等智耶。答曰。如是。設成就等智。亦成就比智耶。答曰。若得。如先說。若成就比智。亦成就苦智耶。答曰。如是。設成就苦智。亦成就比智耶。答曰。若得。如先說。若成就比智。亦成就集滅道智耶。答曰。若得。如先說。設成就集滅道智。亦成就比智耶。答曰。如是。若成就他心智。亦成就等智耶。答曰。如是。設成就等智。亦成就他心智耶。答曰。若得不失。如先說。若成就他心智。亦成就苦集滅道智耶。答曰。若得。設成就苦集滅道智。亦成就他心智耶。答曰。若得不失。如先說。若成就等智。亦成就苦集滅道智耶。答曰。若得。設成就苦集滅道智。亦成就等智耶。答曰。如是。若成就苦智。亦成就集滅道智耶。答曰。若得。設成就集滅道智。亦成就苦智耶。答曰。如是。所以者何。苦智在前得故。若成就集智。亦成就滅道智耶。答曰。若得。設成就滅道智。亦成就集智耶。答曰。如是

【現代漢語翻譯】 現代漢語譯本 因為兩種智慧是同時獲得的。如果成就了法智（dharma-jñāna，對法的智慧），也成就了集智（samudaya-jñāna，對集諦的智慧）、滅智（nirodha-jñāna，對滅諦的智慧）和道智（mārga-jñāna，對道諦的智慧）嗎？回答是：如果獲得了，就成就。假設成就了集智、滅智和道智，也成就法智嗎？回答是：是的。為什麼呢？因為法智是先獲得的。如果成就了比智（anvaya-jñāna，類比的智慧），也成就了他心智（citta-jñāna，知他人心的智慧）嗎？回答是：如果獲得了並且沒有失去。什麼叫做獲得了並且沒有失去呢？已經離開了欲愛（kāma-rāga，對慾望的愛），對於那樣的離欲沒有退轉。假設成就了他心智，也成就比智嗎？回答是：如果獲得了。什麼叫做獲得呢？如果苦比智（duhkha-anvaya-jñāna，對苦的類比智慧）現在顯現。如果成就了比智，也成就了等智（pariccheda-jñāna，限定的智慧）嗎？回答是：是的。假設成就了等智，也成就比智嗎？回答是：如果獲得了，就像先前所說的那樣。如果成就了比智，也成就了苦智（duhkha-jñāna，對苦諦的智慧）嗎？回答是：是的。假設成就了苦智，也成就比智嗎？回答是：如果獲得了，就像先前所說的那樣。如果成就了比智，也成就了集智、滅智和道智嗎？回答是：如果獲得了，就像先前所說的那樣。假設成就了集智、滅智和道智，也成就比智嗎？回答是：是的。如果成就了他心智，也成就了等智嗎？回答是：是的。假設成就了等智，也成就了他心智嗎？回答是：如果獲得了並且沒有失去，就像先前所說的那樣。如果成就了他心智，也成就了苦智、集智、滅智和道智嗎？回答是：如果獲得了。假設成就了苦智、集智、滅智和道智，也成就了他心智嗎？回答是：如果獲得了並且沒有失去，就像先前所說的那樣。如果成就了等智，也成就了苦智、集智、滅智和道智嗎？回答是：如果獲得了。假設成就了苦智、集智、滅智和道智，也成就了等智嗎？回答是：是的。如果成就了苦智，也成就了集智、滅智和道智嗎？回答是：如果獲得了。假設成就了集智、滅智和道智，也成就了苦智嗎？回答是：是的。為什麼呢？因為苦智是先獲得的。如果成就了集智，也成就了滅智和道智嗎？回答是：如果獲得了。假設成就了滅智和道智，也成就了集智嗎？回答是：是的。

【English Translation】 English version Because the two knowledges are obtained simultaneously. If one has accomplished dharma-jñāna (knowledge of dharma), has one also accomplished samudaya-jñāna (knowledge of the origin), nirodha-jñāna (knowledge of cessation), and mārga-jñāna (knowledge of the path)? The answer is: If one has obtained them, then yes. Supposing one has accomplished samudaya-jñāna, nirodha-jñāna, and mārga-jñāna, has one also accomplished dharma-jñāna? The answer is: Yes. Why is that? Because dharma-jñāna is obtained first. If one has accomplished anvaya-jñāna (inferential knowledge), has one also accomplished citta-jñāna (knowledge of others' minds)? The answer is: If one has obtained it and not lost it. What does it mean to have obtained it and not lost it? One has already abandoned kāma-rāga (desire and attachment), and one does not regress from that abandonment of desire. Supposing one has accomplished citta-jñāna, has one also accomplished anvaya-jñāna? The answer is: If one has obtained it. What does it mean to have obtained it? If duhkha-anvaya-jñāna (inferential knowledge of suffering) is presently manifest. If one has accomplished anvaya-jñāna, has one also accomplished pariccheda-jñāna (definitive knowledge)? The answer is: Yes. Supposing one has accomplished pariccheda-jñāna, has one also accomplished anvaya-jñāna? The answer is: If one has obtained it, as previously stated. If one has accomplished anvaya-jñāna, has one also accomplished duhkha-jñāna (knowledge of suffering)? The answer is: Yes. Supposing one has accomplished duhkha-jñāna, has one also accomplished anvaya-jñāna? The answer is: If one has obtained it, as previously stated. If one has accomplished anvaya-jñāna, has one also accomplished samudaya-jñāna, nirodha-jñāna, and mārga-jñāna? The answer is: If one has obtained them, as previously stated. Supposing one has accomplished samudaya-jñāna, nirodha-jñāna, and mārga-jñāna, has one also accomplished anvaya-jñāna? The answer is: Yes. If one has accomplished citta-jñāna, has one also accomplished pariccheda-jñāna? The answer is: Yes. Supposing one has accomplished pariccheda-jñāna, has one also accomplished citta-jñāna? The answer is: If one has obtained it and not lost it, as previously stated. If one has accomplished citta-jñāna, has one also accomplished duhkha-jñāna, samudaya-jñāna, nirodha-jñāna, and mārga-jñāna? The answer is: If one has obtained them. Supposing one has accomplished duhkha-jñāna, samudaya-jñāna, nirodha-jñāna, and mārga-jñāna, has one also accomplished citta-jñāna? The answer is: If one has obtained it and not lost it, as previously stated. If one has accomplished pariccheda-jñāna, has one also accomplished duhkha-jñāna, samudaya-jñāna, nirodha-jñāna, and mārga-jñāna? The answer is: If one has obtained them. Supposing one has accomplished duhkha-jñāna, samudaya-jñāna, nirodha-jñāna, and mārga-jñāna, has one also accomplished pariccheda-jñāna? The answer is: Yes. If one has accomplished duhkha-jñāna, has one also accomplished samudaya-jñāna, nirodha-jñāna, and mārga-jñāna? The answer is: If one has obtained them. Supposing one has accomplished samudaya-jñāna, nirodha-jñāna, and mārga-jñāna, has one also accomplished duhkha-jñāna? The answer is: Yes. Why is that? Because duhkha-jñāna is obtained first. If one has accomplished samudaya-jñāna, has one also accomplished nirodha-jñāna and mārga-jñāna? The answer is: If one has obtained them. Supposing one has accomplished nirodha-jñāna and mārga-jñāna, has one also accomplished samudaya-jñāna? The answer is: Yes.

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。若成就滅智。亦成就道智耶。答曰。若得。設成就道智。亦成就滅智耶。答曰。如是。

若成就過去法智。亦成就未來耶。答曰。如是。何等時成就過去未來法智耶。答曰。得正決定。見苦諦時二心頃。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得須陀洹果斯陀含果阿那含果阿羅漢果。信解脫轉根作見到時。解脫轉根作不動時。已起滅法智。設成就未來法智。亦成就過去耶。答曰。若滅已不失。如先說。時若不滅。設滅便失。則不成就何等時。成就未來法智。不成就過去耶。答曰。得正決定。見苦諦時一心頃。得須陀洹果。未起滅法智。先起滅者。得果故失。乃至時解脫轉根作不動。未起滅法智。先起滅者。得果轉根故失。若成就過去法智。亦成就現在耶。答曰。若現在前。云何為現在前。若不起比智等智忍。若非無心時。乃現在前。何等時成就過去現在法智耶。答曰。得正決定。見集諦時一心頃。見滅諦時一心頃。見道諦時一心頃。得須陀洹果。已起滅法智現在前。乃至時解脫轉根作不動。已起滅法智現在前。設成就現在法智。亦成就過去耶。答曰。若滅已不失。則成就何等時。成就現在法智。亦成就過去耶。答曰。如先說。時若不滅設滅便失。則不成就何等時。成就現在法智非過去耶。答曰。

【現代漢語翻譯】 現代漢語譯本：如果成就了滅智（Nirodha-jñāna，證滅之智），也成就了道智（Mārga-jñāna，證道之智）嗎？回答說：如果證得（滅智），就成就道智。假設成就了道智，也成就了滅智嗎？回答說：是的。

如果成就了過去法智（Dharma-jñāna，知曉諸法之智），也成就了未來法智嗎？回答說：是的。在什麼時候成就過去和未來法智呢？回答說：在獲得正決定（Samyak-niyama，正確的決斷），見到苦諦（Duḥkha-satya，關於苦的真理）時，有兩個心頃（citta-kṣaṇa，極短的時間單位）；見到集諦（Samudaya-satya，關於苦之根源的真理）時，有四個心頃；見到滅諦（Nirodha-satya，關於苦之止息的真理）時，有四個心頃；見到道諦（Mārga-satya，關於通往苦之止息的道路的真理）時，有三個心頃；獲得須陀洹果（Srota-āpanna-phala，入流果）、斯陀含果（Sakṛdāgāmin-phala，一來果）、阿那含果（Anāgāmin-phala，不還果）、阿羅漢果（Arhat-phala，無學果）時；信解脫（Śraddhā-vimukta，信解脫者）轉根（Indriya-parivarta，根轉變）而成為見到者（Dṛṣṭi-prāpta，見道者）時；解脫轉根而成為不動者（Acala，不動者）時；已經生起滅法智。假設成就了未來法智，也成就了過去法智嗎？回答說：如果（過去法智）滅后沒有失去，就像先前所說的情況。如果（過去法智）沒有滅，假設滅了就失去了，那麼就不成就。在什麼時候成就未來法智，而不成就過去法智呢？回答說：在獲得正決定，見到苦諦時，有一個心頃；獲得須陀洹果，但未生起滅法智時；先已生起滅法智者，因為獲得果位而失去（過去法智）；乃至解脫轉根而成為不動者，但未生起滅法智時；先已生起滅法智者，因為獲得果位或轉根而失去（過去法智）。

如果成就了過去法智，也成就了現在法智嗎？回答說：如果現在法智現前。什麼是現在法智現前呢？如果不生起比智（Paricaya-jñāna，類比之智）等智忍（Kṣānti，忍），如果不是無心的時候，那麼現在法智就現前。在什麼時候成就過去和現在法智呢？回答說：在獲得正決定，見到集諦時，有一個心頃；見到滅諦時，有一個心頃；見到道諦時，有一個心頃；獲得須陀洹果，已生起滅法智且現在法智現前時；乃至解脫轉根而成為不動者，已生起滅法智且現在法智現前時。假設成就了現在法智，也成就了過去法智嗎？回答說：如果（過去法智）滅后沒有失去，那麼就成就。在什麼時候成就現在法智，也成就過去法智呢？回答說：就像先前所說的情況。如果（過去法智）沒有滅，假設滅了就失去了，那麼就不成就。在什麼時候成就現在法智，而不是過去法智呢？回答說：

【English Translation】 English version: If one has attained Nirodha-jñāna (knowledge of cessation), has one also attained Mārga-jñāna (knowledge of the path)? The answer is: If one has attained (Nirodha-jñāna), one has attained Mārga-jñāna. Supposing one has attained Mārga-jñāna, has one also attained Nirodha-jñāna? The answer is: Yes.

If one has attained past Dharma-jñāna (knowledge of the Dharma), has one also attained future Dharma-jñāna? The answer is: Yes. At what time does one attain past and future Dharma-jñāna? The answer is: When one obtains right determination (Samyak-niyama), at the time of seeing the Truth of Suffering (Duḥkha-satya), there are two thought-moments (citta-kṣaṇa); at the time of seeing the Truth of the Origin (Samudaya-satya), there are four thought-moments; at the time of seeing the Truth of Cessation (Nirodha-satya), there are four thought-moments; at the time of seeing the Truth of the Path (Mārga-satya), there are three thought-moments; when one obtains the fruit of Srota-āpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), Arhat (worthy one); when a Śraddhā-vimukta (faith-liberated one) transforms their faculties (Indriya-parivarta) and becomes a Dṛṣṭi-prāpta (one who has attained insight); when one transforms their faculties in liberation and becomes Acala (immovable); one has already arisen Nirodha Dharma-jñāna. Supposing one has attained future Dharma-jñāna, has one also attained past Dharma-jñāna? The answer is: If (past Dharma-jñāna) has not been lost after ceasing, as previously stated. If (past Dharma-jñāna) has not ceased, and if it ceases and is lost, then one has not attained it. At what time does one attain future Dharma-jñāna but not attain past Dharma-jñāna? The answer is: When one obtains right determination, at the time of seeing the Truth of Suffering, there is one thought-moment; when one obtains the fruit of Srota-āpanna, but Nirodha Dharma-jñāna has not yet arisen; for those who have already arisen Nirodha Dharma-jñāna, it is lost because of obtaining the fruit; up to the time when one transforms their faculties in liberation and becomes immovable, but Nirodha Dharma-jñāna has not yet arisen; for those who have already arisen Nirodha Dharma-jñāna, it is lost because of obtaining the fruit or transforming their faculties.

If one has attained past Dharma-jñāna, has one also attained present Dharma-jñāna? The answer is: If present Dharma-jñāna is present. What does it mean for present Dharma-jñāna to be present? If Paricaya-jñāna (knowledge of familiarity) and other Kṣānti (forbearances) do not arise, if it is not a time of mindlessness, then present Dharma-jñāna is present. At what time does one attain past and present Dharma-jñāna? The answer is: When one obtains right determination, at the time of seeing the Truth of Origin, there is one thought-moment; at the time of seeing the Truth of Cessation, there is one thought-moment; at the time of seeing the Truth of the Path, there is one thought-moment; when one obtains the fruit of Srota-āpanna, and Nirodha Dharma-jñāna has already arisen and present Dharma-jñāna is present; up to the time when one transforms their faculties in liberation and becomes immovable, and Nirodha Dharma-jñāna has already arisen and present Dharma-jñāna is present. Supposing one has attained present Dharma-jñāna, has one also attained past Dharma-jñāna? The answer is: If (past Dharma-jñāna) has not been lost after ceasing, then one has attained it. At what time does one attain present Dharma-jñāna and also attain past Dharma-jñāna? The answer is: As previously stated. If (past Dharma-jñāna) has not ceased, and if it ceases and is lost, then one has not attained it. At what time does one attain present Dharma-jñāna but not past Dharma-jñāna? The answer is:

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得正決定。見苦諦時一心頃。得須陀洹時。未起滅法智。先起滅者。得果故失。起法智現在前。乃至時解脫轉根作不動。未起滅法智。先起滅者。得果轉根故失。起法智現在前。若成就未來法智。亦成就現在耶。答曰。若現在前。何等時成就未來現在法智耶。答曰。得正決定。見苦諦時一心頃。見集諦時一心頃。見滅諦時一心頃。見道諦時一心頃。得須陀洹果時。起法智現在前。乃至時解脫轉根作不動。起法智現在前。設成就現在法智。亦成就未來耶。答曰。如是。所以者何。若成就現在法智。必成就未來。若成就過去法智。亦成就未來現在耶。答曰。未來則成就。現在若現在前。何等時成就三世法智耶。答曰。得正決定。見集諦時一心頃。見滅諦時一心頃。見道諦時一心頃。得須陀洹果。已起滅法智現在前。乃至時解脫轉根作不動。已起滅法智現在前。設成就未來現在法智。亦成就過去耶。答曰。若滅已不失則成就。如先說時。若不滅。設滅便失。則不成就。何等時成就未來現在法智。不成就過去耶。答曰。得正決定。見苦諦時一心頃。得須陀洹果。未起滅法智。先起滅者得果故失。起法智現在前。乃至時解脫轉根作不動。未起滅法智。先起滅者得果轉根故失。起法智現在前。若成就未來法智。亦成就過去現在耶。

答曰。或成就未來法智。非過去現在。及過去非現在。及現在非過去。及過去現在。成就未來法智。非過去現在者。若得法智未滅。設滅便失。則不現在前。若得法智。是則明有未來。若未滅。設滅便失。則明無過去。不現在前。則明無現在。何等時成就未來法智。不成就過去現在耶。見道中無得須陀洹果未起滅法智。先起滅者。得果故失。不起法智現在前。乃至時解脫轉根作不動。未起滅法智。先起滅者。得果轉根故失。不起法智現在前。及過去非現在者。若已起滅法智。不起法智現在前。若已起滅法智。則明有過去。不起法智現在前。則明無現在。若成就過去。必成就未來。何等時成就過去未來法智。不成就現在耶。答曰。如先說。成就過去未來法智時。及現在非過去者。起法智現在前。若未滅設滅便失。起法智現在前。則明有現在若未滅設滅便失。則明無過去。若成就現在。必成就未來。何等時成就未來現在法智。非過去耶。答曰。如先說。成就未來現在法智時。及過去現在者。若以起滅法智不失。起法智現在前。若以起滅法智不失。則明有過去。起法智現在前。則明有現在。若成就過去現在。必成就未來。何等時成就三世法智耶。答曰。如先說。成就三世法智時。設成就過去現在法智。亦成就未來耶。答曰。

【現代漢語翻譯】 現代漢語譯本：回答說：或者成就未來的法智（dharmakṣānti，對法的忍耐和智慧），而非過去和現在，以及過去而非現在，以及現在而非過去，以及過去和現在。成就未來的法智，而非過去和現在的情況是：如果獲得法智但尚未滅盡，假設滅盡便會失去，因此不會現在顯現。如果獲得法智，這表明有未來。如果未滅盡，假設滅盡便會失去，這表明沒有過去。不現在顯現，這表明沒有現在。在什麼情況下成就未來的法智，而不成就過去和現在呢？在見道（darśanamārga，見真理之道）中，沒有獲得須陀洹果（srotaāpanna-phala，預流果）而未生起滅法智的情況。先已生起滅法智的人，因為獲得果位而失去。未生起的法智不會現在顯現。乃至時解脫（sāmayikavimukti，在特定時間內獲得的解脫）轉根（indriyaparivarta，根性的轉變）成為不動（āniñjya，不動的狀態）時，未生起滅法智。先已生起滅法智的人，因為獲得果位和轉根而失去。未生起的法智不會現在顯現。以及過去而非現在的情況是：如果已經生起滅法智，未生起的法智不會現在顯現。如果已經生起滅法智，這表明有過去。未生起的法智不會現在顯現，這表明沒有現在。如果成就過去，必定成就未來。在什麼情況下成就過去和未來的法智，而不成就現在呢？回答說：如先前所說。成就過去和未來的法智時。以及現在而非過去的情況是：生起法智現在顯現。如果未滅盡，假設滅盡便會失去。生起法智現在顯現，這表明有現在。如果未滅盡，假設滅盡便會失去，這表明沒有過去。如果成就現在，必定成就未來。在什麼情況下成就未來和現在的法智，而非過去呢？回答說：如先前所說。成就未來和現在的法智時。以及過去和現在的情況是：如果已經生起滅法智而不失去，生起法智現在顯現。如果已經生起滅法智而不失去，這表明有過去。生起法智現在顯現，這表明有現在。如果成就過去和現在，必定成就未來。在什麼情況下成就三世的法智呢？回答說：如先前所說。成就三世的法智時。假設成就過去和現在的法智，也會成就未來嗎？回答說：

【English Translation】 English version: The answer is: Or one accomplishes future dharmakṣānti (法智, forbearance and wisdom regarding the Dharma), not past and present, and past not present, and present not past, and past and present. Accomplishing future dharmakṣānti, not past and present: if one obtains dharmakṣānti and it has not yet ceased, if it were to cease, it would be lost, therefore it does not manifest in the present. If one obtains dharmakṣānti, this indicates there is a future. If it has not ceased, if it were to cease, it would be lost, this indicates there is no past. Not manifesting in the present, this indicates there is no present. At what time does one accomplish future dharmakṣānti, and not accomplish past and present? In the darśanamārga (見道, the path of seeing), there is no case of obtaining the srotaāpanna-phala (須陀洹果, stream-enterer fruit) without the arising and ceasing of dharmakṣānti. Those who have already arisen and ceased dharmakṣānti lose it because they have obtained the fruit. The dharmakṣānti that has not arisen does not manifest in the present. Up to the time of sāmayikavimukti (時解脫, temporary liberation) transforming the indriyaparivarta (轉根, transformation of faculties) into āniñjya (不動, immovability), dharmakṣānti has not arisen and ceased. Those who have already arisen and ceased dharmakṣānti lose it because they have obtained the fruit and transformed the faculties. The dharmakṣānti that has not arisen does not manifest in the present. And past not present: if dharmakṣānti has already arisen and ceased, the dharmakṣānti that has not arisen does not manifest in the present. If dharmakṣānti has already arisen and ceased, this indicates there is a past. The dharmakṣānti that has not arisen does not manifest in the present, this indicates there is no present. If one accomplishes the past, one will certainly accomplish the future. At what time does one accomplish past and future dharmakṣānti, and not accomplish the present? The answer is: as previously stated. At the time of accomplishing past and future dharmakṣānti. And present not past: the arising dharmakṣānti manifests in the present. If it has not ceased, if it were to cease, it would be lost. The arising dharmakṣānti manifests in the present, this indicates there is a present. If it has not ceased, if it were to cease, it would be lost, this indicates there is no past. If one accomplishes the present, one will certainly accomplish the future. At what time does one accomplish future and present dharmakṣānti, and not the past? The answer is: as previously stated. At the time of accomplishing future and present dharmakṣānti. And past and present: if dharmakṣānti has already arisen and ceased and is not lost, the arising dharmakṣānti manifests in the present. If dharmakṣānti has already arisen and ceased and is not lost, this indicates there is a past. The arising dharmakṣānti manifests in the present, this indicates there is a present. If one accomplishes the past and present, one will certainly accomplish the future. At what time does one accomplish dharmakṣānti of the three times? The answer is: as previously stated. At the time of accomplishing dharmakṣānti of the three times. Supposing one accomplishes past and present dharmakṣānti, will one also accomplish the future? The answer is:

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如是。若成就現在法智。亦成就過去未來耶。答曰。未來則成就。過去若滅已不失。若未滅。設滅便失則不成就。何等時成就三世法智耶。答曰。如先說。成就三世法智時。設成就過去未來法智。亦成就現在耶。答曰。若現在前。如先說。如法智作六句。比智苦智集智滅智道智作六句亦如是。◎

阿毗曇毗婆沙論卷第五十九 大正藏第 28 冊 No. 1546 阿毗曇毗婆沙論

阿毗曇毗婆沙論卷第六十

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智揵度相應品第四之四

◎若成就過去他心智。亦成就未來耶。答曰。如是。所以者何。若成就過去。必成就未來。何等時成就過去未來他心智耶。答曰。生欲界離欲界欲者。及生色界者。若學人于欲界色界。已起滅無漏他心智。命終生無色界。未得阿羅漢果者。設成就未來他心智。亦成就過去耶。答曰。若滅已不失則成就。如先說時。若未滅。設滅便失。則不成就。生欲界色界。則無是事。若於欲界色界。已起滅他心智。命終生無色界。于彼得阿羅漢果者。是時不起滅他心智。先起滅者。得果故失。若聖人于欲色界。不起滅無漏他心智。命終生無色界者。唯成就未來他心智非過去。若成就過去他心智。亦成就現在

【現代漢語翻譯】 現代漢語譯本 『如是。若成就現在法智（Dharma-jñāna，對法的智慧）。亦成就過去未來耶？』答曰：『未來則成就。過去若滅已不失，若未滅，設滅便失，則不成就。』 『何等時成就三世法智耶？』答曰：『如先說。成就三世法智時。』 『設成就過去未來法智，亦成就現在耶？』答曰：『若現在前，如先說。』 『如法智作六句，比智（Anvaya-jñāna，類比的智慧）、苦智（Dukkha-jñāna，對苦的智慧）、集智（Samudaya-jñāna，對集（苦因）的智慧）、滅智（Nirodha-jñāna，對滅（苦滅）的智慧）、道智（Mārga-jñāna，對道（滅苦之道）的智慧）作六句亦如是。』

《阿毗曇毗婆沙論》卷第五十九 大正藏第 28 冊 No. 1546 《阿毗曇毗婆沙論》

《阿毗曇毗婆沙論》卷第六十

迦旃延子造　五百羅漢釋

北涼天竺沙門浮陀跋摩共道泰等譯智揵度相應品第四之四

『若成就過去他心智（para-citta-jñāna，知他人心的智慧），亦成就未來耶？』答曰：『如是。所以者何？若成就過去，必成就未來。』 『何等時成就過去未來他心智耶？』答曰：『生欲界（Kāmadhātu，慾望界）離欲界欲者，及生色界（Rūpadhātu，色界）者。若學人于欲界修習，已起滅無漏他心智，命終生無色界（Arūpadhātu，無色界），未得阿羅漢果（Arhat，斷盡煩惱的聖者）者。』 『設成就未來他心智，亦成就過去耶？』答曰：『若滅已不失則成就，如先說時。若未滅，設滅便失，則不成就。生欲界修習，則無是事。若於欲界修習，已起滅他心智，命終生無色界，于彼得阿羅漢果者，是時不起滅他心智，先起滅者，得果故失。』 『若聖人于欲界修習，不起滅無漏他心智，命終生無色界者，唯成就未來他心智非過去。』 『若成就過去他心智，亦成就現在耶？』

【English Translation】 English version 『So it is. If one attains the Dharma-jñāna (wisdom of the Dharma) in the present, does one also attain it in the past and future?』 The answer is: 『The future is attained. If the past has ceased and is not lost, it is attained. If it has not ceased, and if it ceases and is then lost, it is not attained.』 『At what time does one attain the Dharma-jñāna of the three times?』 The answer is: 『As previously stated, at the time when one attains the Dharma-jñāna of the three times.』 『If one attains the Dharma-jñāna of the past and future, does one also attain it in the present?』 The answer is: 『If the present is before one, as previously stated.』 『As the Dharma-jñāna is made into six sentences, so too are the Anvaya-jñāna (wisdom of analogy), Dukkha-jñāna (wisdom of suffering), Samudaya-jñāna (wisdom of the origin of suffering), Nirodha-jñāna (wisdom of the cessation of suffering), and Mārga-jñāna (wisdom of the path to the cessation of suffering) made into six sentences.』

Abhidhamma-vibhāṣā-śāstra, Volume 59 Taishō Tripiṭaka, Volume 28, No. 1546, Abhidhamma-vibhāṣā-śāstra

Abhidhamma-vibhāṣā-śāstra, Volume 60

Composed by Kātyāyanīputra, Explained by Five Hundred Arhats

Translated by the Tripiṭaka Master Buddhavarman from India of the Northern Liang Dynasty, together with Dao Tai, etc., Corresponding Chapter on the Section of Wisdom, Fourth of Four

『If one attains the past para-citta-jñāna (wisdom of knowing the minds of others), does one also attain the future?』 The answer is: 『Yes. Why is that? If one attains the past, one will certainly attain the future.』 『At what time does one attain the past and future para-citta-jñāna?』 The answer is: 『Those who are born in the Kāmadhātu (desire realm) and are detached from the desires of the desire realm, and those who are born in the Rūpadhātu (form realm). If a learner cultivates in the desire realm, and the non-outflow para-citta-jñāna has arisen and ceased, and upon death, is born in the Arūpadhātu (formless realm), and has not yet attained the Arhat (one who has extinguished all defilements) fruit.』 『If one attains the future para-citta-jñāna, does one also attain the past?』 The answer is: 『If it has ceased and is not lost, then it is attained, as previously stated. If it has not ceased, and if it ceases and is then lost, it is not attained. There is no such thing as cultivating in the desire realm. If one cultivates in the desire realm, and the para-citta-jñāna has arisen and ceased, and upon death, is born in the formless realm, and attains the Arhat fruit there, then at that time, the para-citta-jñāna does not arise and cease. Those that arose and ceased earlier are lost because of attaining the fruit.』 『If a noble person cultivates in the desire realm, and the non-outflow para-citta-jñāna does not arise and cease, and upon death, is born in the formless realm, then one only attains the future para-citta-jñāna, not the past.』 『If one attains the past para-citta-jñāna, does one also attain the present?』

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耶。答曰。若現在前。云何為現在前。若不起余智。不起忍。若非無心。乃現在前。設成就現在他心智。亦成就過去耶。答曰。如是。何等時成就過去現在他心智耶。答曰。生欲色界。起他心智現在前。若成就未來他心智。亦成就現在耶。答曰。若現在前。云何為現在前。答曰。若不起余智及忍。若非無心。乃現在前。何等時成就未來現在他心智耶。答曰。生欲色界。起他心智現在前。設成就現在他心智。亦成就未來耶。答曰。如是。所以者何。若成就現在。必成就未來。若成就過去他心智。亦成就未來現在耶。答曰。未來則成就。現在若現在前。云何為現在前。如先說。何等時成就三世他心智耶。答曰。生欲色界。起他心智現在前。設成就未來現在他心智。亦成就過去耶。答曰。如是。何等時成就三世他心智耶。答曰。如先說。若成就未來他心智。亦成就過去現在耶。答曰。或成就未來他心智非過去現在。及過去非現在。及過去現在。何等時成就未來他心智。非過去現在耶。答曰。生欲色界中。無有是事。若學人于欲色界中。不起滅無漏他心智。命終生無色界。未得阿羅漢果者。若已起滅他心智。命終生無色界。得阿羅漢果者。是時唯成就未來。及過去非現在者。生欲界離欲愛。不起他心智現在前。生色界不起他心

【現代漢語翻譯】 現代漢語譯本 問：如果是現在前，怎樣算是現在前？答：如果不生起其他的智慧，不生起忍（ksanti，此處指對法的認可），如果不是無心狀態，那就是現在前。如果成就了現在的他心智（paracitta-ñāṇa，知他人心的能力），也成就了過去的他心智嗎？答：是的。什麼時候成就過去和現在的他心智呢？答：在欲界（kāmadhātu，眾生有慾望的生存領域）中，生起他心智並使其成為現在前的時候。如果成就了未來的他心智，也成就了現在的他心智嗎？答：如果是現在前，怎樣算是現在前？答：如果不生起其他的智慧和忍，如果不是無心狀態，那就是現在前。什麼時候成就未來和現在的他心智呢？答：在欲界中，生起他心智並使其成為現在前的時候。如果成就了現在的他心智，也成就了未來的他心智嗎？答：是的。為什麼呢？如果成就了現在，必定成就未來。如果成就了過去的他心智，也成就了未來和現在的他心智嗎？答：未來則成就，現在如果成為現在前，怎樣算是現在前？如先前所說。什麼時候成就三世（過去、現在、未來）的他心智呢？答：在欲界中，生起他心智並使其成為現在前的時候。如果成就了未來和現在的他心智，也成就了過去的他心智嗎？答：是的。什麼時候成就三世的他心智呢？答：如先前所說。如果成就了未來的他心智，也成就了過去和現在的他心智嗎？答：或者成就未來的他心智而非過去和現在，或者成就過去而非現在，或者成就過去和現在。什麼時候成就未來的他心智而非過去和現在呢？答：在欲界中，沒有這樣的情況。如果學人在欲界中，沒有生起滅盡無漏的他心智，命終後生到無色界（arūpadhātu，沒有物質形態的生存領域），且未得阿羅漢果（arhat，已證得涅槃的聖者）的人；如果已經生起滅盡的他心智，命終後生到無色界，並證得阿羅漢果的人。這時只成就未來。以及成就過去而非現在的情況：在欲界中離欲愛，不生起他心智並使其成為現在前，生到色界（rūpadhātu，有物質形態但無慾望的生存領域）不生起他心

【English Translation】 English version Q: If it is present, how is it present? A: If no other wisdom arises, no acceptance (ksanti) arises, and if it is not without mind, then it is present. If one has attained the present knowledge of others' minds (paracitta-ñāṇa), has one also attained the past? A: Yes. When does one attain the past and present knowledge of others' minds? A: When, in the desire realm (kāmadhātu), the knowledge of others' minds arises and becomes present. If one has attained the future knowledge of others' minds, has one also attained the present? A: If it is present, how is it present? A: If no other wisdom and acceptance arise, and if it is not without mind, then it is present. When does one attain the future and present knowledge of others' minds? A: When, in the desire realm, the knowledge of others' minds arises and becomes present. If one has attained the present knowledge of others' minds, has one also attained the future? A: Yes. Why? If one has attained the present, one will certainly attain the future. If one has attained the past knowledge of others' minds, has one also attained the future and present? A: The future is attained, and the present, if it becomes present, how is it present? As previously stated. When does one attain the knowledge of others' minds in the three times (past, present, future)? A: When, in the desire realm, the knowledge of others' minds arises and becomes present. If one has attained the future and present knowledge of others' minds, has one also attained the past? A: Yes. When does one attain the knowledge of others' minds in the three times? A: As previously stated. If one has attained the future knowledge of others' minds, has one also attained the past and present? A: One may attain the future knowledge of others' minds but not the past and present, or the past but not the present, or the past and present. When does one attain the future knowledge of others' minds but not the past and present? A: In the desire realm, there is no such case. If a learner in the desire realm does not give rise to the cessation of undefiled knowledge of others' minds, and upon death is reborn in the formless realm (arūpadhātu), not having attained the fruit of an Arhat (arhat, a liberated being); if one has already given rise to the cessation of the knowledge of others' minds, and upon death is reborn in the formless realm, having attained the fruit of an Arhat. At this time, only the future is attained. And the case of attaining the past but not the present: in the desire realm, one is detached from desire, and the knowledge of others' minds does not arise and become present, and being born in the form realm (rūpadhātu) does not give rise to the knowledge of others' minds.

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智現在前。若學人已起滅無漏他心智。命終生無色界。未得阿羅漢果者。及過去現在者。生欲色界。起他心智現在前。設成就過去他心智現在他心智。亦成就未來耶。答曰。如是。何等時成就三世他心智耶。答曰。如先說時。若成就現在他心智。亦成就過去未來耶。答曰。如是。何等時成就三世他心智耶。答曰。如先說時。設成就過去未來他心智。亦成就現在耶。答曰。若現在前。云何為現在前。答曰。如先說。

若成就過去等智。亦成就未來耶。答曰。如是。所以者何。一切眾生。盡成就過去未來等智故。成就未來等智。亦成就過去耶。答曰。如是。若成就過去等智。亦成就現在耶。答曰。若現在前。云何為現在前。若不起無漏智。不起忍。若非無心乃現在前。設成就現在等智。亦成就過去耶。答曰。如是。余廣說如經本。

若成就過去法智。亦成就過去比智耶。答曰。若滅已不失則成就。何等時成就過去法智比智耶。答曰。得正決定。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得須陀洹果。已起滅法智比智。乃至時解脫轉根作不動。已起滅法智比智。若不滅。設滅便失。則不成就。何等時成就過去法智。不成就比智耶。答曰。得須陀洹果阿羅漢果。時解脫轉根作不動時。無有是事。所以者

【現代漢語翻譯】 現代漢語譯本 智現在前。如果一個學人已經生起滅盡無漏的他心智（能知他人心念的智慧），命終後生于無色界，但尚未證得阿羅漢果，以及過去和現在的人，如果生於欲界，生起他心智現在前。假設成就了過去的他心智和現在的他心智，也成就未來的他心智嗎？回答是：是的。在什麼情況下成就三世的他心智呢？回答是：如先前所說的情況。如果成就了現在的他心智，也成就過去和未來的他心智嗎？回答是：是的。在什麼情況下成就三世的他心智呢？回答是：如先前所說的情況。假設成就了過去和未來的他心智，也成就現在的他心智嗎？回答是：如果現在前。什麼是現在前呢？回答是：如先前所說。 如果成就了過去的等智（平等智慧），也成就未來的等智嗎？回答是：是的。為什麼呢？因為一切眾生，都成就了過去和未來的等智。成就了未來的等智，也成就過去的等智嗎？回答是：是的。如果成就了過去的等智，也成就現在的等智嗎？回答是：如果現在前。什麼是現在前呢？如果不生起無漏智，不生起忍（對真理的確認），如果不是無心狀態，才能現在前。假設成就了現在的等智，也成就過去的等智嗎？回答是：是的。其餘的詳細說明如經文原本。 如果成就了過去的法智（了解法的智慧），也成就過去的比智（通過比較推理得到的智慧）嗎？回答是：如果滅盡后不失壞，就成就。在什麼情況下成就過去的法智和比智呢？回答是：得到正確的決定，見到集諦（苦的根源）時四個心念的瞬間，見到滅諦（苦的止息）時四個心念的瞬間，見到道諦（達到滅苦的道路）時三個心念的瞬間，得到須陀洹果（預流果）。已經生起滅盡的法智和比智，乃至時解脫（從煩惱中解脫）轉根（改變根器）作不動（達到不動搖的狀態）。如果法智和比智不滅盡，假設滅盡便失壞，就不成就。在什麼情況下成就過去的法智，而不成就比智呢？回答是：得到須陀洹果、阿羅漢果，時解脫轉根作不動時。沒有這樣的情況。為什麼呢？

【English Translation】 English version Wisdom is now present. If a learner has already arisen and ceased the undefiled other-minds wisdom (the wisdom to know the thoughts of others). If they die and are born in the Formless Realm, and have not yet attained the Arhat fruit, and those of the past and present, if born in the Desire Realm, other-minds wisdom arises in the present. Suppose one has attained past other-minds wisdom and present other-minds wisdom, do they also attain future other-minds wisdom? The answer is: yes. When does one attain the other-minds wisdom of the three times? The answer is: as previously stated. If one attains present other-minds wisdom, do they also attain past and future other-minds wisdom? The answer is: yes. When does one attain the other-minds wisdom of the three times? The answer is: as previously stated. Suppose one has attained past and future other-minds wisdom, do they also attain the present? The answer is: if it is present. What is present? The answer is: as previously stated. If one attains past equality wisdom (wisdom of equanimity), do they also attain future equality wisdom? The answer is: yes. Why? Because all sentient beings attain past and future equality wisdom. If one attains future equality wisdom, do they also attain past equality wisdom? The answer is: yes. If one attains past equality wisdom, do they also attain present equality wisdom? The answer is: if it is present. What is present? If undefiled wisdom does not arise, endurance (acceptance of truth) does not arise, if it is not a state of no-mind, then it is present. Suppose one attains present equality wisdom, do they also attain the past? The answer is: yes. The remaining details are as in the original sutra. If one attains past Dharma wisdom (wisdom of the Dharma), do they also attain past comparative wisdom (wisdom gained through comparative reasoning)? The answer is: if it does not perish after ceasing, then they attain it. When does one attain past Dharma wisdom and comparative wisdom? The answer is: when one attains correct determination, at the four moments of thought when seeing the aggregate of suffering (Samudaya Satya), at the four moments of thought when seeing the cessation of suffering (Nirodha Satya), at the three moments of thought when seeing the path to the cessation of suffering (Marga Satya), having attained the Sotapanna fruit (stream-enterer). Having already arisen and ceased Dharma wisdom and comparative wisdom, up to the time of liberation, transformation of faculties, and achieving immovability. If Dharma wisdom and comparative wisdom do not cease, and if they perish, then they are lost, and one does not attain them. When does one attain past Dharma wisdom but not comparative wisdom? The answer is: when attaining the Sotapanna fruit, Arhat fruit, at the time of liberation, transformation of faculties, and achieving immovability. There is no such case. Why?

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何。是時先有比智故。何等時成就過去法智。不成就過去比智耶。答曰。得正決定。見苦諦時二心頃。得斯陀含果時。已起滅法智非比智。先起滅者得果故失。得阿那含果信解脫。轉根作見到亦如是。設成就過去比智。亦成就過去法智耶。答曰。若滅已不失則成就。何等時成就過去比智。不成就過去法智耶。答曰。見道中。無有是事。所以者何。見道中。先得法智故。得須陀洹果時。已起滅比智。不起滅法智。先起滅者。得果故失。乃至時解脫轉根作不動。已起滅比智。不起滅法智。先起滅者。得果轉根故失。若成就過去法智。亦成就未來比智耶。答曰。若得何等時成就過去法智。亦成就未來比智耶。答曰。得正決定。見苦諦時一心頃。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得須陀洹果。已起滅法智。乃至時解脫轉根作不動。已起滅法智。設成就未來比智。亦成就過去法智耶。答曰。若滅已不失則成就。何等時成就未來比智。亦成就過去法智耶。答曰。如先說時。若不滅設滅便失。則不成就。何等時成就未來比智。不成就過去法智耶。答曰。見道無有是事。得須陀洹果。乃至時解脫轉根作不動。不起滅法智。若成就過去法智。亦成就現在比智耶。答曰。若成就現在前。云何為現在前。若不起余智。不起

【現代漢語翻譯】 現代漢語譯本： 問：在什麼情況下，先有比智（Anumana-jnana，推比之智）？ 答：在那個時候，先有比智。 問：在什麼情況下，成就過去的法智（Dharma-jnana，知法之智），而不成就過去的比智呢？ 答：在獲得正決定（Samyak-nirdharana，正確的決定），見到苦諦（Dukkha-satya，苦的真理）時的兩個心念瞬間；在獲得斯陀含果（Sakrdagami-phala，一來果）時，已經生起又滅去的法智，而不是比智。先產生又滅去的，因為獲得果位而失去。 獲得阿那含果（Anagami-phala，不來果）的信解脫（Sraddhadhimukta，通過信仰而解脫者），轉根（轉利根為鈍根）成為見到（Dristi，見道者）也是如此。 問：如果成就了過去的比智，也成就了過去的法智嗎？ 答：如果滅去後沒有失去，就成就。 問：在什麼情況下，成就過去的比智，而不成就過去的法智呢？ 答：在見道（Darsana-marga，見道之路）中，沒有這樣的情況。為什麼呢？因為在見道中，先獲得法智。 在獲得須陀洹果（Srotapanna-phala，入流果）時，已經生起又滅去的比智，而不是生起又滅去的法智。先產生又滅去的，因為獲得果位而失去。 乃至時解脫（Samaya-vimukta，有時解脫者）轉根成為不動（Acala，不動法），已經生起又滅去的比智，而不是生起又滅去的法智。先產生又滅去的，因為獲得果位或轉根而失去。 問：如果成就了過去的法智，也成就了未來的比智嗎？ 答：如果獲得，就成就。 問：在什麼情況下，成就過去的法智，也成就未來的比智呢？ 答：在獲得正決定，見到苦諦時的一個心念瞬間；見到集諦（Samudaya-satya，苦的根源的真理）時的四個心念瞬間；見到滅諦（Nirodha-satya，苦的止息的真理）時的四個心念瞬間；見到道諦（Marga-satya，通往苦的止息的道路的真理）時的三個心念瞬間；獲得須陀洹果，已經生起又滅去的法智；乃至時解脫轉根成為不動，已經生起又滅去的法智。 問：如果成就了未來的比智，也成就了過去的法智嗎？ 答：如果滅去後沒有失去，就成就。 問：在什麼情況下，成就未來的比智，也成就過去的法智呢？ 答：如先前所說的情況。如果不滅去，如果滅去就失去，就不成就。 問：在什麼情況下，成就未來的比智，而不成就過去的法智呢？ 答：在見道中，沒有這樣的情況。獲得須陀洹果，乃至時解脫轉根成為不動，沒有生起又滅去的法智。 問：如果成就了過去的法智，也成就了現在的比智嗎？ 答：如果成就了現在前（Pratyutpanna，現在），就成就。 問：什麼是現在前呢？ 答：如果沒有生起其他的智慧，就沒有生起。

English version: Q: Under what circumstances does Anumana-jnana (knowledge by inference) arise first? A: At that time, Anumana-jnana arises first. Q: Under what circumstances is past Dharma-jnana (knowledge of the Dharma) accomplished, but not past Anumana-jnana? A: At the moment of obtaining correct determination (Samyak-nirdharana), during the two moments of thought when seeing the Truth of Suffering (Dukkha-satya); when obtaining the Sakrdagami-phala (Once-returner fruit), Dharma-jnana has already arisen and ceased, but not Anumana-jnana. That which arises and ceases first is lost because of obtaining the fruit. The Sraddhadhimukta (one liberated by faith) who obtains the Anagami-phala (Non-returner fruit), and the transformation of faculties (turning sharp faculties into dull ones) into Dristi (one who sees the path) are also the same. Q: If past Anumana-jnana is accomplished, is past Dharma-jnana also accomplished? A: If it ceases but is not lost, then it is accomplished. Q: Under what circumstances is past Anumana-jnana accomplished, but not past Dharma-jnana? A: In the Darsana-marga (path of seeing), there is no such case. Why? Because in the path of seeing, Dharma-jnana is obtained first. When obtaining the Srotapanna-phala (Stream-enterer fruit), Anumana-jnana has already arisen and ceased, but Dharma-jnana has not arisen and ceased. That which arises and ceases first is lost because of obtaining the fruit. Even up to the Samaya-vimukta (one liberated in time) transforming faculties into Acala (immovable), Anumana-jnana has already arisen and ceased, but Dharma-jnana has not arisen and ceased. That which arises and ceases first is lost because of obtaining the fruit or transforming faculties. Q: If past Dharma-jnana is accomplished, is future Anumana-jnana also accomplished? A: If it is obtained, then it is accomplished. Q: Under what circumstances is past Dharma-jnana accomplished, and future Anumana-jnana also accomplished? A: At the moment of obtaining correct determination, during one moment of thought when seeing the Truth of Suffering; during the four moments of thought when seeing the Truth of the Origin of Suffering (Samudaya-satya); during the four moments of thought when seeing the Truth of the Cessation of Suffering (Nirodha-satya); during the three moments of thought when seeing the Truth of the Path to the Cessation of Suffering (Marga-satya); when obtaining the Srotapanna-phala, Dharma-jnana has already arisen and ceased; even up to the Samaya-vimukta transforming faculties into Acala, Dharma-jnana has already arisen and ceased. Q: If future Anumana-jnana is accomplished, is past Dharma-jnana also accomplished? A: If it ceases but is not lost, then it is accomplished. Q: Under what circumstances is future Anumana-jnana accomplished, and past Dharma-jnana also accomplished? A: As in the previously mentioned cases. If it does not cease, and if it ceases and is lost, then it is not accomplished. Q: Under what circumstances is future Anumana-jnana accomplished, but not past Dharma-jnana? A: In the path of seeing, there is no such case. When obtaining the Srotapanna-phala, even up to the Samaya-vimukta transforming faculties into Acala, Dharma-jnana has not arisen and ceased. Q: If past Dharma-jnana is accomplished, is present Anumana-jnana also accomplished? A: If the present (Pratyutpanna) is accomplished, then it is accomplished. Q: What is the present? A: If other wisdoms have not arisen, then it has not arisen.

【English Translation】 English version: Q: Under what circumstances does Anumana-jnana (knowledge by inference) arise first? A: At that time, Anumana-jnana arises first. Q: Under what circumstances is past Dharma-jnana (knowledge of the Dharma) accomplished, but not past Anumana-jnana? A: At the moment of obtaining correct determination (Samyak-nirdharana), during the two moments of thought when seeing the Truth of Suffering (Dukkha-satya); when obtaining the Sakrdagami-phala (Once-returner fruit), Dharma-jnana has already arisen and ceased, but not Anumana-jnana. That which arises and ceases first is lost because of obtaining the fruit. The Sraddhadhimukta (one liberated by faith) who obtains the Anagami-phala (Non-returner fruit), and the transformation of faculties (turning sharp faculties into dull ones) into Dristi (one who sees the path) are also the same. Q: If past Anumana-jnana is accomplished, is past Dharma-jnana also accomplished? A: If it ceases but is not lost, then it is accomplished. Q: Under what circumstances is past Anumana-jnana accomplished, but not past Dharma-jnana? A: In the Darsana-marga (path of seeing), there is no such case. Why? Because in the path of seeing, Dharma-jnana is obtained first. When obtaining the Srotapanna-phala (Stream-enterer fruit), Anumana-jnana has already arisen and ceased, but Dharma-jnana has not arisen and ceased. That which arises and ceases first is lost because of obtaining the fruit. Even up to the Samaya-vimukta (one liberated in time) transforming faculties into Acala (immovable), Anumana-jnana has already arisen and ceased, but Dharma-jnana has not arisen and ceased. That which arises and ceases first is lost because of obtaining the fruit or transforming faculties. Q: If past Dharma-jnana is accomplished, is future Anumana-jnana also accomplished? A: If it is obtained, then it is accomplished. Q: Under what circumstances is past Dharma-jnana accomplished, and future Anumana-jnana also accomplished? A: At the moment of obtaining correct determination, during one moment of thought when seeing the Truth of Suffering; during the four moments of thought when seeing the Truth of the Origin of Suffering (Samudaya-satya); during the four moments of thought when seeing the Truth of the Cessation of Suffering (Nirodha-satya); during the three moments of thought when seeing the Truth of the Path to the Cessation of Suffering (Marga-satya); when obtaining the Srotapanna-phala, Dharma-jnana has already arisen and ceased; even up to the Samaya-vimukta transforming faculties into Acala, Dharma-jnana has already arisen and ceased. Q: If future Anumana-jnana is accomplished, is past Dharma-jnana also accomplished? A: If it ceases but is not lost, then it is accomplished. Q: Under what circumstances is future Anumana-jnana accomplished, and past Dharma-jnana also accomplished? A: As in the previously mentioned cases. If it does not cease, and if it ceases and is lost, then it is not accomplished. Q: Under what circumstances is future Anumana-jnana accomplished, but not past Dharma-jnana? A: In the path of seeing, there is no such case. When obtaining the Srotapanna-phala, even up to the Samaya-vimukta transforming faculties into Acala, Dharma-jnana has not arisen and ceased. Q: If past Dharma-jnana is accomplished, is present Anumana-jnana also accomplished? A: If the present (Pratyutpanna) is accomplished, then it is accomplished. Q: What is the present? A: If other wisdoms have not arisen, then it has not arisen.

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忍。若非無心。乃現在前。何等時成就過去法智。亦成就現在比智耶。答曰。得正決定。見苦諦時一心頃。見集諦時一心頃。見滅諦時一心頃。得須陀洹果。已起滅法智。起比智現在前。乃至時解脫轉根作不動。已起滅法智。起比智現在前。設成就現在比智。亦成就過去法智耶。答曰。若滅不失則成就。如先說時。若不滅設滅便失。則不成就。何等時成就現在比智。不成就過去法智耶。答曰。見道中。無有是事。得須陀洹果。未起滅法智。先起滅法智者。得果故失。起比智現在前。乃至時解脫轉根作不動。未起滅法智。先起滅法智者。得果轉根故失。起比智現在前。若成就過去法智。亦成就過去現在比智耶。答曰。或成就過去法智。不成就過去現在比智。及過去非現在。及現在非過去。及過去現在。成就過去法智。非成就過去現在比智者。已起滅法智。未起滅比智。不起比智現在前。何等時成就過去法智。不成就過去現在比智耶。答曰。得須陀洹果阿羅漢果。時解脫轉根作不動。無有是事。得正決定。見苦諦時一心頃。得斯陀含果阿那含果信解脫轉根作見到時。已起滅法智。未起滅比智。先起滅者。得果轉根故舍。不起比智現在前。及過去非現在者。已起滅法智比智。不起比智現在前。何等時成就過去法智比智。不成

【現代漢語翻譯】 現代漢語譯本 忍。若非無心，乃現在前。何時成就過去的法智（dharma-jñāna），也成就現在的比智（anvaya-jñāna）呢？回答是：獲得正決定（samyak-niyama），在見苦諦（duhkha-satya）時的一剎那心，見集諦（samudaya-satya）時的一剎那心，見滅諦（nirodha-satya）時的一剎那心，獲得須陀洹果（srota-āpanna-phala），已經生起滅法智，生起比智現在前。乃至時解脫（sāmayika-vimukta）轉根（indriya-parivrtti）成為不動（akuppa），已經生起滅法智，生起比智現在前。如果成就現在的比智，也成就過去的法智嗎？回答是：如果滅不失壞，就成就。如先前所說的時候。如果不滅，如果滅了就失壞，就不成就。何時成就現在的比智，不成就過去的法智呢？回答是：在見道（darśana-mārga）中。沒有這樣的情況。獲得須陀洹果，未生起滅法智，先前生起滅法智的人，因為獲得果位而失去。生起比智現在前。乃至時解脫轉根成為不動，未生起滅法智，先前生起滅法智的人，因為獲得果位轉根而失去。生起比智現在前。如果成就過去的法智，也成就過去現在的比智嗎？回答是：或者成就過去的法智，不成就過去現在的比智，以及過去非現在，以及現在非過去，以及過去現在。成就過去的法智，不成就過去現在的比智的人，已經生起滅法智，未生起滅比智，不起比智現在前。何時成就過去的法智，不成就過去現在的比智呢？回答是：獲得須陀洹果、阿羅漢果（arhat-phala），時解脫轉根成為不動。沒有這樣的情況。獲得正決定，見苦諦時的一剎那心，獲得斯陀含果（sakrdāgāmin-phala）、阿那含果（anāgāmin-phala）、信解脫（śraddhā-vimukta）轉根成為見到時。已經生起滅法智，未生起滅比智，先前生起滅的人，因為獲得果位轉根而捨棄。不起比智現在前。以及過去非現在的人，已經生起滅法智比智，不起比智現在前。何時成就過去的法智比智，不成

【English Translation】 English version Endurance. If it is not without mind, then it is present. At what time is the past dharma-jñāna (knowledge of dharma) accomplished, and also the present anvaya-jñāna (inferential knowledge) accomplished? The answer is: When obtaining right determination (samyak-niyama), in one moment of mind when seeing the truth of suffering (duhkha-satya), in one moment of mind when seeing the truth of origination (samudaya-satya), in one moment of mind when seeing the truth of cessation (nirodha-satya), obtaining the srota-āpanna-phala (stream-enterer fruit), having already arisen the knowledge of the cessation of dharma, the inferential knowledge arises in the present. Even until the time when the sāmayika-vimukta (temporally liberated one) transforms their faculties (indriya-parivrtti) into the immovable (akuppa), having already arisen the knowledge of the cessation of dharma, the inferential knowledge arises in the present. If the present inferential knowledge is accomplished, is the past knowledge of dharma also accomplished? The answer is: If cessation is not lost, then it is accomplished, as said before. If it does not cease, if it ceases and is lost, then it is not accomplished. At what time is the present inferential knowledge accomplished, but the past knowledge of dharma not accomplished? The answer is: In the path of seeing (darśana-mārga). There is no such case. Obtaining the srota-āpanna-phala, not yet having arisen the knowledge of the cessation of dharma, those who previously arose the knowledge of the cessation of dharma, lose it because of obtaining the fruit. The inferential knowledge arises in the present. Even until the time when the temporally liberated one transforms their faculties into the immovable, not yet having arisen the knowledge of the cessation of dharma, those who previously arose the knowledge of the cessation of dharma, lose it because of obtaining the fruit and transforming their faculties. The inferential knowledge arises in the present. If the past knowledge of dharma is accomplished, is the past and present inferential knowledge also accomplished? The answer is: Either the past knowledge of dharma is accomplished, but the past and present inferential knowledge is not accomplished, as well as the past non-present, and the present non-past, and the past and present. Those who accomplish the past knowledge of dharma, but do not accomplish the past and present inferential knowledge, have already arisen the knowledge of the cessation of dharma, but have not yet arisen the inferential knowledge of cessation, and the inferential knowledge does not arise in the present. At what time is the past knowledge of dharma accomplished, but the past and present inferential knowledge not accomplished? The answer is: Obtaining the srota-āpanna-phala, the arhat-phala (arhat fruit), the temporally liberated one transforms their faculties into the immovable. There is no such case. Obtaining right determination, in one moment of mind when seeing the truth of suffering, obtaining the sakrdāgāmin-phala (once-returner fruit), the anāgāmin-phala (non-returner fruit), the śraddhā-vimukta (faith-liberated one) transforms their faculties into seeing. Having already arisen the knowledge of the cessation of dharma, but not yet arisen the inferential knowledge of cessation, those who previously arose cessation, abandon it because of obtaining the fruit and transforming their faculties. The inferential knowledge does not arise in the present. And those who are past non-present, have already arisen the knowledge of the cessation of dharma and inferential knowledge, but the inferential knowledge does not arise in the present. At what time is the past knowledge of dharma and inferential knowledge accomplished, but not

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就現在比智耶。答曰。如先說。及現在非過去者。已起滅法智。起比智現在前。若未滅設滅便失。何等時成就過去法智現在比智。非過去比智耶。答曰。如先說。及過去現在者。已起滅法智比智。起比智現在前。何等時成就過去法智及過去現在比智耶。答曰。得正決定。見集諦時一心頃。見滅諦時一心頃。得須陀洹果。已起滅法智比智起比智現在前。乃至時解脫轉根作不動。已起滅法智比智起比智現在前。設成就過去現在比智。亦成就過去法智耶。答曰。若滅已不失則成就。何等時成就過去現在比智。亦成就過去法智耶。答曰。如先說。若不滅。設滅便失。則不成就。何等時成就過去現在比智。不成就過去法智耶。答曰。見道中無有是事。得須陀洹果。已起滅比智起比智現在前。未起滅法智。先起滅者。得果故失。乃至時解脫轉根作不動。說亦如是。若成就過去法智。亦成就未來現在比智耶。答曰。或成就過去法智。不成就未來現在比智及未來非現在及未來現在。成就過去法智非未來現在比智者。已起滅法智不失。未得比智。何等時成就過去法智。非未來現在比智耶。答曰。得正決定。見苦諦時一心頃。及未來非現在者。已起滅法智不失。得比智不起現在前。何等時成就過去法智及未來比智非現在耶。答曰。如先說。

及未來現在者。已起滅法智不失。起比智現在前。何等時成就過去法智。亦成就未來現在比智耶。答曰。得正決定。見苦諦時一心頃。見集諦時一心頃。見滅諦時一心頃。得須陀洹果。已起滅法智。起比智現在前。乃至時解脫轉根作不動亦如是。設成就未來現在比智。亦成就過去法智耶。答曰。若滅已不失。則成就。何等時成就未來現在比智。亦成就過去法智耶。答曰。如先說。若不滅。設滅便失。則不成就。何等時成就未來現在比智。不成就過去法智耶。答曰見道中。無有是事。得須陀洹果。乃至時解脫轉根作不動時。未起滅法智。先起滅者。得果轉根故失。起比智現在前。若成就過去法智。亦成就過去未來比智耶。答曰。或成就過去法智。非過去未來比智。及未來非過去。及過去未來成就過去法智。非過去未來比智者。已起滅法智不失。未得比智。何等時成就過去法智。非過去未來比智耶。答曰。得正決定。見苦諦時一心頃。及未來非過去者。已起滅法智不失。得比智未滅。設滅便失。何等時成就過去法智及未來比智非過去耶。答曰。得正決定。見苦諦時一心頃。得須陀洹果阿羅漢果時解脫轉根作不動時。無有是事。所以者何。比智在前得故。得斯陀含阿那含果信解脫轉根作見到時。已起滅法智。未起滅比智。先

【現代漢語翻譯】 現代漢語譯本 對於過去、現在和未來的人來說，已經生起並滅去的法智不會消失。當生起類比智時，現在會發生什麼？在什麼時候成就過去的法智，也成就未來和現在的類比智呢？回答是：在獲得正確的決斷，見到苦諦時的一個心念頃刻；見到集諦時的一個心念頃刻；見到滅諦時的一個心念頃刻；獲得須陀洹果（Sotapanna，入流果）。已經生起並滅去的法智，當生起類比智時，現在會發生。乃至時解脫（Samaya-vimutta，時解脫者）轉變根器成為不動者（Acala，阿羅漢）也是如此。如果成就未來和現在的類比智，也成就過去的法智嗎？回答是：如果（法智）滅去後沒有消失，那麼就成就。在什麼時候成就未來和現在的類比智，也成就過去的法智呢？回答是：如先前所說。如果（法智）沒有滅去，如果滅去就會消失，那麼就不成就。在什麼時候成就未來和現在的類比智，而不成就過去的法智呢？回答是：在見道（見四聖諦之道）中。沒有這樣的情況。獲得須陀洹果，乃至時解脫轉變根器成為不動者時，還沒有生起並滅去的法智，先前的生起並滅去的法智，因為獲得果位和轉變根器的緣故而消失，當生起類比智時，現在會發生。如果成就過去的法智，也成就過去和未來的類比智嗎？回答是：或者成就過去的法智，而非過去和未來的類比智；或者成就未來的（類比智）而非過去的（法智）；或者過去和未來（的類比智）。成就過去的法智，而非過去和未來的類比智的情況是：已經生起並滅去的法智沒有消失，但還沒有獲得類比智。在什麼時候成就過去的法智，而非過去和未來的類比智呢？回答是：在獲得正確的決斷，見到苦諦時的一個心念頃刻。以及成就未來的（類比智）而非過去的（法智）的情況是：已經生起並滅去的法智沒有消失，獲得類比智但還沒有滅去，如果滅去就會消失。在什麼時候成就過去的法智和未來的類比智，而非過去的（類比智）呢？回答是：在獲得正確的決斷，見到苦諦時的一個心念頃刻；獲得須陀洹果、阿羅漢果（Arahat，阿羅漢果）、時解脫、轉變根器成為不動者時。沒有這樣的情況。為什麼呢？因為類比智在前獲得。獲得斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、信解脫（Saddha-vimutta，信解脫者）、轉變根器成為見道者（Ditthippatta，見至者）時，已經生起並滅去的法智，還沒有生起並滅去的類比智，先

【English Translation】 English version And for those in the future and present, the wisdom of the Dharma that has arisen and ceased does not disappear. When comparative wisdom arises, what is present? At what time is past Dharma wisdom achieved, and future and present comparative wisdom also achieved? The answer is: When one attains right determination, in a single moment of seeing the truth of suffering; in a single moment of seeing the truth of origin; in a single moment of seeing the truth of cessation; upon attaining the Sotapanna (stream-enterer) fruit. The wisdom of the Dharma that has already arisen and ceased, when comparative wisdom arises, is present. Even so is the Samaya-vimutta (liberated by time) transforming their faculties into the Acala (unshakeable one). If one achieves future and present comparative wisdom, does one also achieve past Dharma wisdom? The answer is: If it (Dharma wisdom) has ceased but not disappeared, then it is achieved. At what time is future and present comparative wisdom achieved, and past Dharma wisdom also achieved? The answer is: As previously stated. If it (Dharma wisdom) has not ceased, and if it ceases then it disappears, then it is not achieved. At what time is future and present comparative wisdom achieved, but past Dharma wisdom is not achieved? The answer is: In the path of seeing (the path to seeing the Four Noble Truths). There is no such case. Upon attaining the Sotapanna fruit, even until the Samaya-vimutta transforms their faculties into the Acala, the Dharma wisdom that has not yet arisen and ceased, the Dharma wisdom that arose and ceased earlier, disappears because of attaining the fruit and transforming the faculties, when comparative wisdom arises, it is present. If one achieves past Dharma wisdom, does one also achieve past and future comparative wisdom? The answer is: Either one achieves past Dharma wisdom, but not past and future comparative wisdom; or one achieves future (comparative wisdom) but not past (Dharma wisdom); or past and future (comparative wisdom). The case of achieving past Dharma wisdom, but not past and future comparative wisdom is: The Dharma wisdom that has already arisen and ceased has not disappeared, but comparative wisdom has not yet been attained. At what time is past Dharma wisdom achieved, but not past and future comparative wisdom? The answer is: In a single moment of attaining right determination, seeing the truth of suffering. And the case of achieving future (comparative wisdom) but not past (Dharma wisdom) is: The Dharma wisdom that has already arisen and ceased has not disappeared, comparative wisdom is attained but has not yet ceased, if it ceases then it disappears. At what time is past Dharma wisdom and future comparative wisdom achieved, but not past (comparative wisdom)? The answer is: In a single moment of attaining right determination, seeing the truth of suffering; upon attaining the Sotapanna fruit, the Arahat (worthy one) fruit, Samaya-vimutta, transforming their faculties into the Acala. There is no such case. Why? Because comparative wisdom is attained before. Upon attaining the Sakadagami (once-returner) fruit, the Anagami (non-returner) fruit, the Saddha-vimutta (liberated by faith), transforming their faculties into the Ditthippatta (attained to sight), the Dharma wisdom that has already arisen and ceased, the comparative wisdom that has not yet arisen and ceased, first

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起滅者。得果轉根故失及過去未來比智者。已起滅法智。比智不失。何等時成就過去法智及過去未來比智耶。答曰。得正決定。見集諦時四心頃。見滅諦時四心頃見。道諦時三心頃。得須陀洹果。已起滅法智比智。乃至時解脫轉根作不動。已起滅法智比智。設成就過去未來比智。亦成就過去法智耶。答曰。若滅已不失則成就。如先說時。若不滅。設滅便失。則不成就。何等時成就過去未來比智。不成就過去法智耶。答曰。見道中。無有是事。所以者何。法智在前得故。得須陀洹果。已起滅比智。未起滅法智。先起滅者。已得果故失。乃至時解脫轉根作不動亦如是。若成就過去法智。亦成就過去未來現在比智耶。答曰。是中有五句成就過去法智非過去未來現在比智者。答曰。如先說。及未來非過去現在者。答曰。如先說。及過去未來非現在者。答曰。如先說。及未來現在非過去者。答曰。如先說。及過去未來現在者。已起滅法智比智。起比智現前。何等時成就過去法智。亦成就三世比智耶。答曰。得正決定。見集諦時一心頃。見滅諦時一心頃。得須陀洹果。乃至時解脫轉根作不動。已起滅法智比智。起比智現在前。設成就過去未來現在比智。亦成就過去法智耶。答如先說。若成就過去法智。亦成就過去他心智耶。答曰。

【現代漢語翻譯】 現代漢語譯本 關於生滅的問題：因為證得果位而轉變根器，所以會失去過去和未來的比智嗎？對於已經生起的滅法智，比智不會失去。那麼，在什麼時候能夠成就過去法智和過去未來的比智呢？回答是：在獲得正確的決斷，見到集諦的時候，有四個剎那；見到滅諦的時候，有四個剎那；見到道諦的時候，有三個剎那，從而證得須陀洹果（Sotapanna，入流果）。已經生起滅法智和比智，乃至修習到時解脫，轉變根器成為不動（不動阿羅漢），已經生起滅法智和比智。假設成就了過去和未來的比智，也成就了過去的法智嗎？回答是：如果滅法智沒有失去，那麼就成就，就像先前所說的那樣。如果滅法智沒有生起，或者生起后又失去了，那麼就不成就。在什麼時候能夠成就過去和未來的比智，而不成就過去的法智呢？回答是：在見道之中，沒有這種情況。為什麼呢？因為法智在前而獲得。證得須陀洹果后，已經生起滅比智，但還沒有生起滅法智。先前生起滅法智的人，因為已經證得果位而失去。乃至修習到時解脫，轉變根器成為不動（不動阿羅漢）也是如此。如果成就了過去的法智，也成就了過去、未來和現在的比智嗎？回答是：這裡有五種情況。成就了過去的法智，但沒有成就過去、未來和現在的比智的情況是：就像先前所說的那樣。以及未來，但沒有過去和現在的情況是：就像先前所說的那樣。以及過去和未來，但沒有現在的情況是：就像先前所說的那樣。以及未來和現在，但沒有過去的情況是：就像先前所說的那樣。以及過去、未來和現在的情況。已經生起滅法智和比智，生起比智現前。在什麼時候能夠成就過去的法智，也成就三世的比智呢？回答是：在獲得正確的決斷，見到集諦的時候，有一個剎那；見到滅諦的時候，有一個剎那，從而證得須陀洹果（Sotapanna，入流果），乃至修習到時解脫，轉變根器成為不動（不動阿羅漢）。已經生起滅法智和比智，生起比智現在前。假設成就了過去、未來和現在的比智，也成就了過去的法智嗎？回答就像先前所說的那樣。如果成就了過去的法智，也成就了過去的他心智嗎？回答是：

【English Translation】 English version Regarding arising and ceasing: Because of attaining the fruit and transforming the roots, do they lose the knowledge of comparison (比智, Bi Zhi) regarding the past and future? For those who have already arisen the knowledge of cessation of phenomena (滅法智, Mie Fa Zhi), the knowledge of comparison is not lost. At what time does one accomplish the knowledge of past phenomena and the knowledge of comparison regarding the past and future? The answer is: When one obtains correct determination, at the time of seeing the truth of suffering's origin (集諦, Ji Di), for four moments of thought; at the time of seeing the truth of suffering's cessation (滅諦, Mie Di), for four moments of thought; at the time of seeing the truth of the path (道諦, Dao Di), for three moments of thought, thereby attaining the fruit of Stream-enterer (須陀洹果, Sotapanna). Having already arisen the knowledge of cessation of phenomena and the knowledge of comparison, up to the time of liberation through time (時解脫, Shi Jie Tuo), transforming the roots into immovability (不動, Bu Dong), having already arisen the knowledge of cessation of phenomena and the knowledge of comparison. Supposing one accomplishes the knowledge of comparison regarding the past and future, does one also accomplish the knowledge of past phenomena? The answer is: If the knowledge of cessation has not been lost, then one accomplishes it, as previously stated. If the knowledge of cessation has not arisen, or if it has arisen and then been lost, then one does not accomplish it. At what time does one accomplish the knowledge of comparison regarding the past and future, but not accomplish the knowledge of past phenomena? The answer is: In the path of seeing, there is no such case. Why? Because the knowledge of phenomena is obtained first. After attaining the fruit of Stream-enterer, one has already arisen the knowledge of comparison regarding cessation, but has not yet arisen the knowledge of cessation of phenomena. Those who previously arose the knowledge of cessation of phenomena lose it because they have already attained the fruit. Up to the time of liberation through time, transforming the roots into immovability, it is also the same. If one accomplishes the knowledge of past phenomena, does one also accomplish the knowledge of comparison regarding the past, future, and present? The answer is: There are five cases here. The case of accomplishing the knowledge of past phenomena but not accomplishing the knowledge of comparison regarding the past, future, and present is: As previously stated. And the case of the future but not the past and present is: As previously stated. And the case of the past and future but not the present is: As previously stated. And the case of the future and present but not the past is: As previously stated. And the case of the past, future, and present. Having already arisen the knowledge of cessation of phenomena and the knowledge of comparison, the knowledge of comparison arises in the present. At what time does one accomplish the knowledge of past phenomena and also accomplish the knowledge of comparison regarding the three times? The answer is: When one obtains correct determination, at the time of seeing the truth of suffering's origin, for one moment of thought; at the time of seeing the truth of suffering's cessation, for one moment of thought, thereby attaining the fruit of Stream-enterer, up to the time of liberation through time, transforming the roots into immovability. Having already arisen the knowledge of cessation of phenomena and the knowledge of comparison, the knowledge of comparison arises in the present. Supposing one accomplishes the knowledge of comparison regarding the past, future, and present, does one also accomplish the knowledge of past phenomena? The answer is as previously stated. If one accomplishes the knowledge of past phenomena, does one also accomplish the knowledge of past knowledge of others' minds (他心智, Ta Xin Zhi)? The answer is:

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若滅已不失。則成就過去。何等時成就過去法智他心智耶。答曰。離欲愛人。得正決定。見苦諦時二心頃。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得阿那含果阿羅漢果。離欲愛人。信解脫轉根作見到。時解脫轉根作不動。已起滅法智他心智。若不滅設滅便失則不成就。何等時成就過去法智。非他心智耶。答曰。未離欲愛人得正決定。見苦諦時二心頃。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得須陀洹果斯陀含果。未離欲愛人。信解脫轉根作見到時。已起滅法智。設成就過去他心智。亦成就過去法智耶。答曰。若滅已不失則成就如先說時。若不滅設滅便失則不成就。何等時成就過去他心智非法智耶。答曰。離欲愛人得正決定。見苦諦時二心頃。得阿那含果阿羅漢果。未起滅法智。設起滅者。得果故失。離欲愛信解脫轉根作見到。時解脫轉根作不動。未起滅法智。設起滅者。轉根故失。若於欲界不起滅法智。命終生色界者。若於欲界色界。已起滅無漏他心智。不起滅法智。命終生無色界。未得阿羅漢果者。生欲界離欲愛凡夫。生色界凡夫。若成就過去法智。亦成就未來他心智耶。答曰。若得不失則成就。云何得不失。若離欲愛。于彼離欲不退。何等時成就過去法智。亦成就未來他心智耶。答曰

【現代漢語翻譯】 現代漢語譯本 若（煩惱）滅盡后不會消失，那麼就成就了過去（的智慧）。在什麼時候成就過去的法智（Dharma-jñāna，對法的智慧）和他心智（para-citta-jñāna，知他人心的智慧）呢？回答：當已離欲愛（kāma-rāga，對欲界的貪愛）之人，獲得正確的決斷，在見苦諦（duḥkha-satya，苦諦真理）時，有兩剎那（kṣaṇa，極短的時間單位）；在見集諦（samudaya-satya，集諦真理）時，有四剎那；在見滅諦（nirodha-satya，滅諦真理）時，有四剎那；在見道諦（mārga-satya，道諦真理）時，有三剎那；獲得阿那含果（anāgāmi-phala，不還果）或阿羅漢果（arhat-phala，無學果）。已離欲愛之人，從信解脫（śraddhā-vimukta，信解脫者）轉根（indriya-parivarta，根轉變）成為見到（dṛṣṭi-prāpta，見道者）時，時解脫（sāmayika-vimukta，時解脫者）轉根成為不動（akuppa，不動者），已經生起滅法智（kṣaya-dharma-jñāna，知滅之法的智慧）和他心智。如果（煩惱）不滅盡，假設滅盡卻又消失，那麼就不會成就。 在什麼時候成就過去的法智，而不是他心智呢？回答：當未離欲愛之人，獲得正確的決斷，在見苦諦時，有兩剎那；在見集諦時，有四剎那；在見滅諦時，有四剎那；在見道諦時，有三剎那；獲得須陀洹果（srota-āpanna-phala，入流果）或斯陀含果（sakṛd-āgāmi-phala，一來果）。未離欲愛之人，從信解脫轉根成為見到時，已經生起滅法智。假設成就了過去的他心智，也成就了過去的法智嗎？回答：如果（煩惱）滅盡后不會消失，那麼就成就，如先前所說的時候。如果（煩惱）不滅盡，假設滅盡卻又消失，那麼就不會成就。 在什麼時候成就過去的他心智，而不是法智呢？回答：當已離欲愛之人，獲得正確的決斷，在見苦諦時，有兩剎那；獲得阿那含果或阿羅漢果，但未生起滅法智。假設生起了滅法智，因為獲得果位而失去（他心智）。已離欲愛之人，從信解脫轉根成為見到時，時解脫轉根成為不動，但未生起滅法智。假設生起了滅法智，因為轉根而失去（他心智）。如果在欲界（kāma-dhātu，欲界）未生起滅法智，命終而生於者，如果在欲界，已經生起滅無漏他心智（kṣaya-anāsrava-para-citta-jñāna，知滅的無漏他心智），但未生起滅法智，命終而生於無，未得阿羅漢果者，生於欲界已離欲愛的凡夫，生於凡夫。如果成就了過去的法智，也成就了未來的他心智嗎？回答：如果獲得后不會失去，那麼就成就。如何獲得后不會失去？如果已離欲愛，對於彼（果位）離欲而不退轉。在什麼時候成就過去的法智，也成就未來的他心智呢？回答：

【English Translation】 English version If, having ceased, it does not perish, then the past is accomplished. At what time is past Dharma-jñāna (knowledge of the Dharma) and para-citta-jñāna (knowledge of others' minds) accomplished? The answer is: When a person who has abandoned desire-attachment (kāma-rāga), obtains right determination, at the moment of seeing the truth of suffering (duḥkha-satya), there are two moments (kṣaṇa); at the moment of seeing the truth of origin (samudaya-satya), there are four moments; at the moment of seeing the truth of cessation (nirodha-satya), there are four moments; at the moment of seeing the truth of the path (mārga-satya), there are three moments; obtaining the Anāgāmi-phala (fruit of non-returning) or Arhat-phala (fruit of liberation). When a person who has abandoned desire-attachment, transforms their roots from faith-liberated (śraddhā-vimukta) to vision-attained (dṛṣṭi-prāpta), and a time-liberated (sāmayika-vimukta) person transforms their roots to unshakeable (akuppa), they have already arisen with kṣaya-dharma-jñāna (knowledge of the cessation of Dharma) and para-citta-jñāna. If it does not cease, or if it ceases but then perishes, then it is not accomplished. At what time is past Dharma-jñāna accomplished, but not para-citta-jñāna? The answer is: When a person who has not abandoned desire-attachment, obtains right determination, at the moment of seeing the truth of suffering, there are two moments; at the moment of seeing the truth of origin, there are four moments; at the moment of seeing the truth of cessation, there are four moments; at the moment of seeing the truth of the path, there are three moments; obtaining the Srota-āpanna-phala (fruit of stream-entry) or Sakṛd-āgāmi-phala (fruit of once-returning). When a person who has not abandoned desire-attachment, transforms their roots from faith-liberated to vision-attained, they have already arisen with kṣaya-dharma-jñāna. If past para-citta-jñāna is accomplished, is past Dharma-jñāna also accomplished? The answer is: If, having ceased, it does not perish, then it is accomplished, as said before. If it does not cease, or if it ceases but then perishes, then it is not accomplished. At what time is past para-citta-jñāna accomplished, but not Dharma-jñāna? The answer is: When a person who has abandoned desire-attachment, obtains right determination, at the moment of seeing the truth of suffering, there are two moments; obtaining the Anāgāmi-phala or Arhat-phala, but kṣaya-dharma-jñāna has not arisen. If kṣaya-dharma-jñāna arises, it is lost because of obtaining the fruit. When a person who has abandoned desire-attachment, transforms their roots from faith-liberated to vision-attained, and a time-liberated person transforms their roots to unshakeable, but kṣaya-dharma-jñāna has not arisen. If kṣaya-dharma-jñāna arises, it is lost because of the transformation of roots. If, in the desire realm (kāma-dhātu), kṣaya-dharma-jñāna has not arisen, and they die and are born in . If in the desire realm, kṣaya-anāsrava-para-citta-jñāna (knowledge of the cessation of defilements and others' minds) has already arisen, but kṣaya-dharma-jñāna has not arisen, and they die and are born in no **, those who have not obtained Arhat-phala, are born in the desire realm as ordinary beings who have abandoned desire-attachment, born in ** as ordinary beings. If past Dharma-jñāna is accomplished, is future para-citta-jñāna also accomplished? The answer is: If it is obtained and not lost, then it is accomplished. How is it obtained and not lost? If desire-attachment has been abandoned, and they do not regress from that abandonment. At what time is past Dharma-jñāna accomplished, and future para-citta-jñāna also accomplished? The answer is:

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。如先說時。設成就未來他心智。亦成就過去法智耶。答曰。若已滅不失則成就。如先說時。若不滅設滅便失則不成就。何等時成就未來他心智。不成就過去法智耶。答曰。離欲愛人得正決定。見苦諦時二心頃。得阿那含果得阿羅漢果。未起滅法智。設起滅者。得果故失。離欲愛信解脫轉根作見到。時解脫轉根作不動。未起滅法智。設起滅者。轉根故失。若於欲界。未起滅法智。命終生色無色界。設起滅者。即于彼得阿羅漢果。生欲界離欲凡夫。生色界凡夫。若成就過去法智。亦成就現在他心智耶。答曰。若現在前。云何為現在前。若不起余智不起忍。若非無心。乃現在前。何等時成就過去法智成就現在他心智耶。答曰。得阿那含果。乃至時解脫轉根作不動。已起滅法智。起他心智現在前。若於欲界。起滅法智。命終生色界。起他心智現在前。設成就現在他心智。亦成就過去法智耶。答曰。若滅已不失則成就。如先說時。若不滅。設滅便失則不成就。何等時成就現在他心智。不成就過去法智耶。答曰。見道中無有是事。得阿那含果。乃至時解脫轉根作不動。未起滅法智。設起滅者。得果轉根故失。起他心智現在前。若於欲界。不起滅法智。命終生色界。起他心智現在前。設起滅者。即于彼得阿羅漢果。起他心智現在前

【現代漢語翻譯】 現代漢語譯本： 問：如果先說的時候，假設成就了未來的他心智（能知他人心思的智慧），也成就了過去的法智（對法的理解和辨別智慧）嗎？ 答：如果（法智）已經滅盡但沒有消失，那麼就成就了，就像先前所說的情況。如果（法智）沒有滅盡，或者即使滅盡了也消失了，那麼就不成就。 問：在什麼情況下成就了未來的他心智，而不成就過去的法智呢？ 答：當一個脫離了欲愛的人獲得正確定見，在證悟苦諦的兩個心念瞬間，獲得阿那含果（不還果），或者獲得阿羅漢果（無學果）時，如果還沒有生起滅法智，或者即使生起了也因為獲得果位而失去了它。當一個脫離欲愛的信解脫者轉根成為見到者，或者一個時解脫者轉根成為不動者時，如果還沒有生起滅法智，或者即使生起了也因為轉根而失去了它。如果在欲界還沒有生起滅法智就命終，而轉生到色無色界，如果（在欲界）生起了滅法智，那麼就在那裡獲得阿羅漢果。或者，一個生於欲界的脫離欲愛的凡夫，或者一個生於色無色界的凡夫，也會出現這種情況。 問：如果成就了過去的法智，也成就了現在的他心智嗎？ 答：如果（他心智）現在顯現，那麼就成就。如何算是現在顯現呢？如果不起其他的智慧，不起忍（對法的認可），如果不是無心狀態，那麼就叫做現在顯現。 問：在什麼情況下成就了過去的法智，也成就了現在的他心智呢？ 答：當獲得阿那含果，乃至時解脫者轉根成為不動者時，已經生起了滅法智，並且生起了現在顯現的他心智。如果在欲界生起了滅法智，命終後轉生到色無色界，並且生起了現在顯現的他心智，也會出現這種情況。 問：如果成就了現在的他心智，也成就了過去的法智嗎？ 答：如果（法智）滅盡后沒有消失，那麼就成就了，就像先前所說的情況。如果（法智）沒有滅盡，或者即使滅盡了也消失了，那麼就不成就。 問：在什麼情況下成就了現在的他心智，而不成就過去的法智呢？ 答：在見道中沒有這種情況。當獲得阿那含果，乃至時解脫者轉根成為不動者時，如果還沒有生起滅法智，或者即使生起了也因為獲得果位或轉根而失去了它，但生起了現在顯現的他心智。如果在欲界沒有生起滅法智就命終，而轉生到色無色界，並且生起了現在顯現的他心智，如果（在欲界）生起了滅法智，那麼就在那裡獲得阿羅漢果，並且生起了現在顯現的他心智。

【English Translation】 English version: Question: If, when speaking earlier, it is assumed that one has achieved the future 'other-minds-wisdom' (the wisdom to know the minds of others), has one also achieved the past 'wisdom of the Dharma' (understanding and discerning wisdom of the Dharma)? Answer: If (the Dharma-wisdom) has ceased but not disappeared, then it is achieved, as in the previously mentioned situation. If (the Dharma-wisdom) has not ceased, or even if it has ceased but disappeared, then it is not achieved. Question: Under what circumstances is the future 'other-minds-wisdom' achieved, but the past 'wisdom of the Dharma' is not achieved? Answer: When a person who has detached from desire obtains right determination, in the two mind-moments of realizing the truth of suffering, obtains the Anagami fruit (Non-Returning fruit), or obtains the Arhat fruit (fruit of no more learning), if the wisdom of cessation of Dharma has not yet arisen, or even if it has arisen, it is lost because of obtaining the fruit. When a faith-liberated person who has detached from desire transforms their faculties into a 'one who sees', or a time-liberated person transforms their faculties into an 'immovable one', if the wisdom of cessation of Dharma has not yet arisen, or even if it has arisen, it is lost because of the transformation of faculties. If one dies in the desire realm without having arisen the wisdom of cessation of Dharma, and is reborn in the formless realm, if (in the desire realm) the wisdom of cessation of Dharma has arisen, then one obtains the Arhat fruit there. Or, a common person born in the desire realm who is detached from desire, or a common person born in the formless realm, may also experience this situation. Question: If the past 'wisdom of the Dharma' is achieved, is the present 'other-minds-wisdom' also achieved? Answer: If (the other-minds-wisdom) is presently manifest, then it is achieved. How is it considered presently manifest? If no other wisdom arises, no acceptance (of the Dharma) arises, and if it is not a state of mindlessness, then it is called presently manifest. Question: Under what circumstances is the past 'wisdom of the Dharma' achieved, and the present 'other-minds-wisdom' also achieved? Answer: When one obtains the Anagami fruit, up to when a time-liberated person transforms their faculties into an 'immovable one', the wisdom of cessation of Dharma has already arisen, and the presently manifest other-minds-wisdom has arisen. If the wisdom of cessation of Dharma has arisen in the desire realm, and after death one is reborn in the formless realm, and the presently manifest other-minds-wisdom has arisen, this situation may also occur. Question: If the present 'other-minds-wisdom' is achieved, is the past 'wisdom of the Dharma' also achieved? Answer: If (the Dharma-wisdom) has ceased but has not disappeared, then it is achieved, as in the previously mentioned situation. If (the Dharma-wisdom) has not ceased, or even if it has ceased but disappeared, then it is not achieved. Question: Under what circumstances is the present 'other-minds-wisdom' achieved, but the past 'wisdom of the Dharma' is not achieved? Answer: There is no such situation in the path of seeing. When one obtains the Anagami fruit, up to when a time-liberated person transforms their faculties into an 'immovable one', if the wisdom of cessation of Dharma has not yet arisen, or even if it has arisen, it is lost because of obtaining the fruit or transforming the faculties, but the presently manifest other-minds-wisdom has arisen. If one dies in the desire realm without having arisen the wisdom of cessation of Dharma, and is reborn in the formless realm, and the presently manifest other-minds-wisdom has arisen, if (in the desire realm) the wisdom of cessation of Dharma has arisen, then one obtains the Arhat fruit there, and the presently manifest other-minds-wisdom has arisen.

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。生欲色界凡夫。起他心智現在前。若成就過去法智。亦成就過去現在他心智耶。答曰。或成就過去法智。不成就過去現在他心智及過去非現在。及過去現在。成就過去法智非過去現在他心智者。若已起滅法智。不起滅他心智。設起滅者便失。不起他心智現在前。何等時成就過去法智。不成就過去現在他心智耶。答曰。如先說。未離欲愛時。及過去非現在前者。已起滅法智他心智不失。不起他心智現在前。如先說。異者言不起他心智現在前。及過去現在者。已起滅法智他心智不失。起他心智現在前。何等時成就過去法智。亦成就過去現在他心智耶。答曰。見道中無有是事。得阿那含果。已起滅法智。起他心智現在前。乃至時解脫轉根作不動。已起滅法智。起他心智現在前。若於欲界。已起滅法智。命終生色界。未得阿羅漢果。起他心智現在前。設成就過去現生他心智。亦成就過去法智耶。答曰。若滅已不失則成就。如先說時。若不滅設滅便失則不成就。何等時成就過去現在他心智。非過去法智耶。答曰。見道中無有是事。阿那含果。未起滅法智。起他心智現在前。乃至時解脫轉根作不動。未起滅法智。起他心智現在前。若於欲界不起滅法智。命終生色界。起他心智現在前。設起滅者。生色界得阿羅漢果。起他心智現在

【現代漢語翻譯】 現代漢語譯本 生欲界的凡夫（fánfū，指尚未證得聖果的普通人）。如果生起了他心智，並且是現在生起的。如果成就了過去的法智（fǎzhì，對法的如實知見），是否也成就了過去和現在的他心智（tāxīnzì，瞭解他人內心的智慧）呢？回答是：或者成就了過去的法智，但不成就過去和現在的他心智，以及過去而非現在的他心智；以及過去和現在的。成就了過去的法智，但沒有成就過去和現在的他心智的情況是：如果已經生起並滅去的法智，沒有生起並滅去的他心智，即使生起了也會失去，並且沒有他心智現在生起。在什麼情況下，成就了過去的法智，但沒有成就過去和現在的他心智呢？回答是：如先前所說，未離開欲愛（yù ài，對感官享樂的貪愛）的時候，以及過去而非現在的情況。先前已經生起並滅去的法智和他心智沒有失去，但沒有他心智現在生起，如先前所說。不同之處在於，沒有他心智現在生起。以及過去和現在的情況是：已經生起並滅去的法智和他心智沒有失去，並且生起了他心智現在生起。在什麼情況下，成就了過去的法智，也成就了過去和現在的他心智呢？回答是：在見道（jiàndào，證悟真理的最初階段）中沒有這種情況。獲得阿那含果（ānàhán guǒ，不還果，不再返回欲界的果位）時，已經生起並滅去的法智，並且生起了他心智現在生起。乃至時解脫（shí jiětuō，通過特定時間或因緣而獲得的解脫）轉根（zhuǎngēn，轉變根器）成為不動（bù dòng，不再退轉）時，已經生起並滅去的法智，並且生起了他心智現在生起。如果在欲界（yùjiè，眾生有情慾的世界），已經生起並滅去的法智，命終后往生到，未獲得阿羅漢果（āluóhàn guǒ，無學果，斷盡一切煩惱的果位），並且生起了他心智現在生起。如果成就了過去和現在生起他心智，是否也成就了過去的法智呢？回答是：如果滅去後沒有失去，那麼就成就，如先前所說的情況。如果沒有滅去，或者即使滅去了也會失去，那麼就不成就。在什麼情況下，成就了過去和現在的他心智，但沒有成就過去的法智呢？回答是：在見道中沒有這種情況。獲得阿那含果，但未生起並滅去的法智，並且生起了他心智現在生起。乃至時解脫轉根成為不動，但未生起並滅去的法智，並且生起了他心智現在生起。如果在欲界沒有生起並滅去的法智，命終后往生到，並且生起了他心智現在生起。如果生起並滅去了，往生到后獲得阿羅漢果，並且生起了他心智現在生起。

【English Translation】 English version If a common person (fánfū, an ordinary person who has not yet attained the state of a sage) in the desire realm generates the wisdom of knowing others' minds in the present moment, and if they have attained the past wisdom of the Dharma (fǎzhì, the true knowledge of the Dharma), do they also attain the past and present wisdom of knowing others' minds (tāxīnzì, the wisdom to understand the minds of others)? The answer is: They may attain the past wisdom of the Dharma but not attain the past and present wisdom of knowing others' minds, as well as the past but not present wisdom of knowing others' minds; and the past and present. They attain the past wisdom of the Dharma but not the past and present wisdom of knowing others' minds if they have generated and ceased the wisdom of the Dharma but have not generated and ceased the wisdom of knowing others' minds. Even if they generate it, they will lose it, and the wisdom of knowing others' minds will not arise in the present moment. Under what circumstances do they attain the past wisdom of the Dharma but not attain the past and present wisdom of knowing others' minds? The answer is: As previously stated, when they have not yet detached from desire-attachment (yù ài, craving for sensual pleasures), and in the case of the past but not present. The wisdom of the Dharma and the wisdom of knowing others' minds that have already arisen and ceased are not lost, but the wisdom of knowing others' minds does not arise in the present moment, as previously stated. The difference is that the wisdom of knowing others' minds does not arise in the present moment. And in the case of the past and present: The wisdom of the Dharma and the wisdom of knowing others' minds that have already arisen and ceased are not lost, and the wisdom of knowing others' minds arises in the present moment. Under what circumstances do they attain the past wisdom of the Dharma and also attain the past and present wisdom of knowing others' minds? The answer is: There is no such case in the path of seeing (jiàndào, the initial stage of enlightenment). When they attain the fruit of Anagamin (ānàhán guǒ, the fruit of non-returning, the state of no longer returning to the desire realm), they have already generated and ceased the wisdom of the Dharma, and the wisdom of knowing others' minds arises in the present moment. Even until the time liberation (shí jiětuō, liberation attained through specific time or conditions) transforms their roots (zhuǎngēn, transforms their faculties) into immovability (bù dòng, no longer regressing), they have already generated and ceased the wisdom of the Dharma, and the wisdom of knowing others' minds arises in the present moment. If, in the desire realm (yùjiè, the world of beings with sensual desires), they have already generated and ceased the wisdom of the Dharma, and upon death, they are reborn in , without attaining the fruit of Arhat (āluóhàn guǒ, the fruit of no more learning, the state of having extinguished all afflictions), and the wisdom of knowing others' minds arises in the present moment. If they attain the past and present wisdom of knowing others' minds, do they also attain the past wisdom of the Dharma? The answer is: If it is not lost after ceasing, then they attain it, as in the previously stated case. If it does not cease, or even if it ceases, it will be lost, then they do not attain it. Under what circumstances do they attain the past and present wisdom of knowing others' minds but not attain the past wisdom of the Dharma? The answer is: There is no such case in the path of seeing. When they attain the fruit of Anagamin but have not generated and ceased the wisdom of the Dharma, and the wisdom of knowing others' minds arises in the present moment. Even until the time liberation transforms their roots into immovability, but they have not generated and ceased the wisdom of the Dharma, and the wisdom of knowing others' minds arises in the present moment. If, in the desire realm, they have not generated and ceased the wisdom of the Dharma, and upon death, they are reborn in , and the wisdom of knowing others' minds arises in the present moment. If they generate and cease it, and after being reborn in **, they attain the fruit of Arhat, and the wisdom of knowing others' minds arises in the present moment.

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前。生欲色界凡夫。起他心智現在前。若成就過去法智。亦成就未來現在他心智耶。答曰。此中有三句。成就過去法智。不成就未來現在他心智者。答如先說。及未來非現在者。已起滅法智不失。得他心智不起現在前。何等時成就過去法智及未來他心智。非現在耶。答曰。離欲愛人。得正決定。見苦諦時二心頃。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得阿那含果。乃至時解脫轉根作不動。已起滅法智。不起他心智現在前。若於欲界。起滅法智。命終生色界。未得阿羅漢果。不起他心智現在前。若生無色界。未得阿羅漢果。及未來現在者。已起滅法智不失。起他心智現在前。何等時成就過去法智及未來現在他心智耶。答曰。如先說。成就過去現在他心智時。設成就未來現在他心智。亦成就過去法智耶。答曰。若滅已不失則成就。如先說時。若不滅設滅便失則不成就。如先說。若成就過去法智。亦成就過去未來他心智耶。答曰。此中有三句。成就過去法智。非過去未來他心智者。答如先說。及未來非過去者。已起滅法智他心智。未起滅。設滅便失。何等時成就過去法智及未來他心智耶。答曰。生欲色界。無有是事。若於欲色界。起滅法智。不起滅無漏他心智。命終生無色界。未得阿羅漢果。及過去未來他心

【現代漢語翻譯】 現代漢語譯本 前。生欲界凡夫（desires realm ordinary person）。如果生起了他心智（knowledge of others' minds），現在顯現。如果成就了過去的法智（knowledge of the Dharma），也成就未來的和現在的他心智嗎？回答說：這裡有三種情況。成就了過去的法智，不成就未來的和現在的他心智的情況：回答如同先前所說。以及未來而非現在的情況：已經生起並滅去的法智沒有失去，得到了他心智但沒有現在顯現。什麼時候成就了過去的法智和未來的他心智，而不是現在的呢？回答說：離開了對欲愛的貪慾的人，得到了正確的決定，在見到苦諦（Truth of Suffering）的時候有兩個心念的瞬間，在見到集諦（Truth of the Origin of Suffering）的時候有四個心念的瞬間，在見到滅諦（Truth of the Cessation of Suffering）的時候有四個心念的瞬間，在見到道諦（Truth of the Path to the Cessation of Suffering）的時候有三個心念的瞬間，得到了阿那含果（Anagami fruit），乃至時解脫（liberation in time）轉變根器成為不動（immovable）。已經生起並滅去的法智，沒有生起他心智現在顯現。如果在欲界（desire realm），生起了並滅去了法智，命終後轉生到色界（form realm），沒有得到阿羅漢果（Arhat fruit），沒有生起他心智現在顯現。如果轉生到無色界（formless realm），沒有得到阿羅漢果，以及未來和現在的情況：已經生起並滅去的法智沒有失去，生起了他心智現在顯現。什麼時候成就了過去的法智和未來現在的他心智呢？回答說：如同先前所說。成就了過去和現在的他心智的時候，假設成就了未來和現在的他心智，也成就了過去的法智嗎？回答說：如果滅去後沒有失去，那麼就成就，如同先前所說的情況。如果滅去後會失去，那麼就不成就，如同先前所說。如果成就了過去的法智，也成就了過去和未來的他心智嗎？回答說：這裡有三種情況。成就了過去的法智，不是過去和未來的他心智的情況：回答如同先前所說。以及未來而非過去的情況：已經生起並滅去了法智和他心智，沒有生起並滅去。假設滅去後會失去。什麼時候成就了過去的法智和未來的他心智呢？回答說：轉生到欲界（desire realm），沒有這種情況。如果在欲界（desire realm），生起了並滅去了法智，沒有生起並滅去無漏的他心智（undefiled knowledge of others' minds），命終後轉生到無色界（formless realm），沒有得到阿羅漢果（Arhat fruit），以及過去和未來的他心

【English Translation】 English version Formerly, an ordinary person in the desire realm (Kama-dhatu ordinary person). If the knowledge of others' minds (Paracitta-jnana) arises and is present. If one has attained the past Dharma-jnana (knowledge of the Dharma), does one also attain the future and present knowledge of others' minds? The answer is: There are three possibilities here. One who has attained the past Dharma-jnana but does not attain the future and present knowledge of others' minds: the answer is as previously stated. And the future but not the present: the Dharma-jnana that has arisen and ceased has not been lost, one has attained the knowledge of others' minds but it does not arise in the present. When does one attain the past Dharma-jnana and the future knowledge of others' minds, but not the present? The answer is: A person who has abandoned desire for sensual pleasures, having attained right determination, at the moment of seeing the Truth of Suffering (Dukkha Satya) there are two mind-moments, at the moment of seeing the Truth of the Origin of Suffering (Samudaya Satya) there are four mind-moments, at the moment of seeing the Truth of the Cessation of Suffering (Nirodha Satya) there are four mind-moments, at the moment of seeing the Truth of the Path to the Cessation of Suffering (Magga Satya) there are three mind-moments, having attained the Anagami fruit (Anagami phala), until the liberation in time (Samaya-vimutta) transforms the faculties into the immovable (Acala). The Dharma-jnana that has arisen and ceased does not give rise to the knowledge of others' minds in the present. If in the desire realm (Kama-dhatu), the Dharma-jnana has arisen and ceased, and upon death is reborn in the form realm (Rupa-dhatu), without having attained Arhat fruit (Arhat phala), the knowledge of others' minds does not arise in the present. If one is born in the formless realm (Arupa-dhatu), without having attained Arhat fruit, and the future and present: the Dharma-jnana that has arisen and ceased has not been lost, the knowledge of others' minds arises in the present. When does one attain the past Dharma-jnana and the future and present knowledge of others' minds? The answer is: As previously stated. When one has attained the past and present knowledge of others' minds, if one has attained the future and present knowledge of others' minds, has one also attained the past Dharma-jnana? The answer is: If it does not disappear after ceasing, then one has attained it, as in the previously stated case. If it disappears after ceasing, then one has not attained it, as previously stated. If one has attained the past Dharma-jnana, has one also attained the past and future knowledge of others' minds? The answer is: There are three possibilities here. One who has attained the past Dharma-jnana but not the past and future knowledge of others' minds: the answer is as previously stated. And the future but not the past: the Dharma-jnana and the knowledge of others' minds have arisen and ceased, but have not arisen and ceased. If it disappears after ceasing. When does one attain the past Dharma-jnana and the future knowledge of others' minds? The answer is: Being reborn in the desire realm (Kama-dhatu), this is not the case. If in the desire realm (Kama-dhatu), the Dharma-jnana has arisen and ceased, but the undefiled knowledge of others' minds (Anasrava Paracitta-jnana) has not arisen and ceased, and upon death is reborn in the formless realm (Arupa-dhatu), without having attained Arhat fruit (Arhat phala), and the past and future knowledge of others'

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智者。答曰。如先說。設成就過去未來他心智。亦成就過去法智耶。答曰。如先說。若成就過去法智。亦成就過去未來現在他心智耶。答曰。此中有四句。隨相而說。設成就過去未來現在他心智。亦成就過去法智耶。答曰。若滅已不失則成就。如先說時。若不滅設滅便失則不成就。亦如先說。

若成就過去法智。亦成就過去等智耶。答曰如是。何等時成就過去法智。亦成就等智耶。答曰。得正決定。見苦諦時二心頃。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得須陀洹果。乃至時解脫轉根作不動。已起滅法智。設成就過去等智。亦成就過去法智耶。答曰。若滅已不失則成就。如先說時。若不滅設滅便失則不成就。何等時成就過去等智。不成就過去法智耶。答曰。一切凡夫人及得正決定。見苦諦時二心頃。得須陀洹果。乃至時解脫轉根作不動。未起滅法智。設起滅者。得果轉根故失。若成就過去法智。亦成就未來等智耶。答曰如是。何等時成就過去法智及未來等智。答曰。如先說。設成就未來等智。亦成就過去法智耶。答曰。若已滅不失則成就如先說。若不滅。設滅便失則不成就。亦如先說。若成就過去法智。亦成就現在等智耶。答曰。若現在前。云何為現在前若不起無漏智。不起忍。若非無心乃現在

【現代漢語翻譯】 現代漢語譯本 智者問：如果成就了過去、未來和他心智，是否也成就了過去的法智？答：如先前所說。如果成就了過去的法智，是否也成就了過去、未來、現在的他心智？答：這裡有四種情況，隨其相應的情況而說。如果成就了過去、未來、現在的他心智，是否也成就了過去的法智？答：如果（法智）滅后沒有消失，就成就；如先前所說的情況。如果（法智）沒有滅，或者即使滅了也會消失，就不成就，也如先前所說。

如果成就了過去的法智，是否也成就了過去的等智（Samata-jñāna）？答：是的。在什麼情況下成就了過去的法智，也成就了等智？答：在獲得正決定（Samyak nirnaya），見到苦諦（Dukkha Satya）時的兩個心頃（citta-kṣaṇa），見到集諦（Samudaya Satya）時的四個心頃，見到滅諦（Nirodha Satya）時的四個心頃，見到道諦（Marga Satya）時的三個心頃，獲得須陀洹果（Srotapanna），乃至時解脫（Samaya-vimutta）轉根（indriya-parivarta）作不動（Acala）時，已經生起了滅法智。如果成就了過去的等智，是否也成就了過去的法智？答：如果（法智）滅后沒有消失，就成就，如先前所說的情況。如果（法智）沒有滅，或者即使滅了也會消失，就不成就。在什麼情況下成就了過去的等智，而不成就過去的法智？答：一切凡夫人，以及獲得正決定，見到苦諦時的兩個心頃，獲得須陀洹果，乃至時解脫轉根作不動，尚未生起滅法智。如果生起了滅法智，因為獲得果位和轉根的緣故而失去（法智）。如果成就了過去的法智，是否也成就了未來的等智？答：是的。在什麼情況下成就了過去的法智和未來的等智？答：如先前所說。如果成就了未來的等智，是否也成就了過去的法智？答：如果（法智）已經滅了沒有消失，就成就，如先前所說。如果（法智）沒有滅，或者即使滅了也會消失，就不成就，也如先前所說。如果成就了過去的法智，是否也成就了現在的等智？答：如果現在顯現。如何是現在顯現？如果不生起無漏智（Anāsrava-jñāna），不生起忍（Kṣānti），如果不是無心（acitta），就是現在顯現。

【English Translation】 English version The wise one asked: If one has attained the knowledge of past, future, and the minds of others (他心智), has one also attained the knowledge of past phenomena (法智)? The answer: As previously stated. If one has attained the knowledge of past phenomena, has one also attained the knowledge of the past, future, and present minds of others? The answer: There are four possibilities here, which are explained according to their respective conditions. If one has attained the knowledge of past, future, and present minds of others, has one also attained the knowledge of past phenomena? The answer: If (the knowledge of phenomena) has ceased but not disappeared, then one has attained it, as in the previously stated case. If (the knowledge of phenomena) has not ceased, or if it ceases and then disappears, then one has not attained it, also as previously stated.

If one has attained the knowledge of past phenomena, has one also attained the past Samata-jñāna (等智)? The answer: Yes. Under what circumstances does one attain the knowledge of past phenomena and also attain Samata-jñāna? The answer: When one obtains right determination (正決定, Samyak nirnaya), during the two mind-moments (心頃, citta-kṣaṇa) of seeing the Truth of Suffering (苦諦, Dukkha Satya), during the four mind-moments of seeing the Truth of the Origin (集諦, Samudaya Satya), during the four mind-moments of seeing the Truth of Cessation (滅諦, Nirodha Satya), during the three mind-moments of seeing the Truth of the Path (道諦, Marga Satya), when one attains the fruit of Srotapanna (須陀洹果), up to the point when the Time-liberated (時解脫, Samaya-vimutta) transforms their faculties (轉根, indriya-parivarta) and becomes unshakeable (不動, Acala), one has already generated the knowledge of the cessation of phenomena. If one has attained the knowledge of past Samata-jñāna, has one also attained the knowledge of past phenomena? The answer: If (the knowledge of phenomena) has ceased but not disappeared, then one has attained it, as in the previously stated case. If (the knowledge of phenomena) has not ceased, or if it ceases and then disappears, then one has not attained it. Under what circumstances does one attain the knowledge of past Samata-jñāna but not attain the knowledge of past phenomena? The answer: All ordinary beings (凡夫人), and those who have obtained right determination, during the two mind-moments of seeing the Truth of Suffering, those who have attained the fruit of Srotapanna, up to the point when the Time-liberated transforms their faculties and becomes unshakeable, have not yet generated the knowledge of the cessation of phenomena. If they have generated the knowledge of cessation, they lose (the knowledge of phenomena) because they have attained the fruit and transformed their faculties. If one has attained the knowledge of past phenomena, has one also attained the knowledge of future Samata-jñāna? The answer: Yes. Under what circumstances does one attain the knowledge of past phenomena and the knowledge of future Samata-jñāna? The answer: As previously stated. If one has attained the knowledge of future Samata-jñāna, has one also attained the knowledge of past phenomena? The answer: If (the knowledge of phenomena) has already ceased and not disappeared, then one has attained it, as previously stated. If (the knowledge of phenomena) has not ceased, or if it ceases and then disappears, then one has not attained it, also as previously stated. If one has attained the knowledge of past phenomena, has one also attained the knowledge of present Samata-jñāna? The answer: If it is presently manifest. How is it presently manifest? If one does not generate non-outflow knowledge (無漏智, Anāsrava-jñāna), does not generate forbearance (忍, Kṣānti), if it is not without mind (無心, acitta), then it is presently manifest.

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前。何等時成就過去法智及現在等智耶。答曰。見道中無有是事。得須陀洹果。乃至時解脫轉根作不動時。已起滅法智。起等智現在前。設成就現在等智。亦成就過去法智耶。答曰。若滅已不失則成就。如先說時。若不滅。設滅便失則不成就。何等時成就現在等智。不成就過去法智耶。答曰。見道中無有是事。得須陀洹果。未起滅法智。先起滅者得果故失。起等智現在前。乃至時解脫轉根作不動。未起滅法智。先起滅者。得果轉根故失起等智現在前。余隨相廣說作七句。

若成就過去法智。亦成就過去苦智耶。答曰。若滅已不失則成就。何等時成就過去法智苦智耶。答曰。得正決定。見苦諦時二心頃。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得須陀洹果。乃至時解脫轉根作不動。已起滅法智苦智。若不滅設滅便失則不成就。何等時成就過去法智。不成就過去苦智耶。答曰。見道中無有是事。得須陀洹果。乃至時解脫轉根作不動。已起滅集滅道法智。未起滅苦智。先起滅者。得果轉根故失。設成就過去苦智。亦成就過去法智耶。答曰。若滅已不失則成就。何等時成就過去苦智法智耶。答如先說。若不滅設滅便失則不成就。何等時成就過去苦智。不成就過去法智耶。答曰。見道中無有是事。得須陀洹果

【現代漢語翻譯】 現代漢語譯本 問：在什麼情況下成就過去法智（過去對法的智慧）和現在等智（現在的平等智慧）呢？ 答：在見道（證悟的第一階段）中沒有這種情況。當獲得須陀洹果（預流果，證悟的第一階段），乃至時解脫（從煩惱中解脫）並轉變根器成為不動（達到阿羅漢果位）時，已經生起並滅去的法智，以及生起的等智才會現在前。如果成就了現在的等智，是否也成就了過去的法智呢？ 答：如果（法智）滅去後沒有失去，那麼就成就。就像先前所說的情況。如果（法智）沒有滅去，或者即使滅去但已經失去，那麼就不成就。在什麼情況下成就現在的等智，而不成就過去的法智呢？ 答：在見道中沒有這種情況。當獲得須陀洹果，但尚未生起並滅去法智，而先前生起並滅去（的智慧）因為獲得果位而失去時，生起的等智才會現在前。乃至時解脫並轉變根器成為不動，但尚未生起並滅去法智，而先前生起並滅去（的智慧）因為獲得果位和轉變根器而失去時，生起的等智才會現在前。其餘的可以根據相似的情況廣泛地分為七句來討論。 如果成就了過去的法智，是否也成就了過去的苦智（對苦的智慧）呢？ 答：如果（法智）滅去後沒有失去，那麼就成就。在什麼情況下成就過去的法智和苦智呢？ 答：當獲得正決定（正確的決定），在見苦諦（觀察苦的真諦）時的兩個心念頃刻，見集諦（觀察苦的起因的真諦）時的四個心念頃刻，見滅諦（觀察苦的止息的真諦）時的四個心念頃刻，見道諦（觀察通往苦的止息的道路的真諦）時的三個心念頃刻，獲得須陀洹果，乃至時解脫並轉變根器成為不動時，已經生起並滅去的法智和苦智才會成就。如果（法智和苦智）沒有滅去，或者即使滅去但已經失去，那麼就不成就。在什麼情況下成就過去的法智，而不成就過去的苦智呢？ 答：在見道中沒有這種情況。當獲得須陀洹果，乃至時解脫並轉變根器成為不動時，已經生起並滅去集諦、滅諦、道諦的法智，但尚未生起並滅去苦智，而先前生起並滅去（的智慧）因為獲得果位和轉變根器而失去。如果成就了過去的苦智，是否也成就了過去的法智呢？ 答：如果（苦智）滅去後沒有失去，那麼就成就。在什麼情況下成就過去的苦智和法智呢？ 答：如同先前所說的情況。如果（苦智）沒有滅去，或者即使滅去但已經失去，那麼就不成就。在什麼情況下成就過去的苦智，而不成就過去的法智呢？ 答：在見道中沒有這種情況。當獲得須陀洹果

【English Translation】 English version Q: At what time is the past Dharma-jnana (wisdom of Dharma in the past) and the present Samata-jnana (wisdom of equanimity in the present) accomplished? A: There is no such thing in the Path of Seeing (the first stage of enlightenment). When one attains the Srotapanna-phala (stream-enterer fruit, the first stage of enlightenment), up to the time of liberation and transformation of faculties into immovability (reaching the state of Arhat), the Dharma-jnana that has arisen and ceased, and the Samata-jnana that has arisen, are present. If one accomplishes the present Samata-jnana, does one also accomplish the past Dharma-jnana? A: If (Dharma-jnana) has ceased but is not lost, then it is accomplished, as in the previously mentioned situation. If (Dharma-jnana) has not ceased, or even if it has ceased but is lost, then it is not accomplished. At what time is the present Samata-jnana accomplished, but not the past Dharma-jnana? A: There is no such thing in the Path of Seeing. When one attains the Srotapanna-phala, but the Dharma-jnana has not yet arisen and ceased, and the (wisdom) that previously arose and ceased is lost because of attaining the fruit, the Samata-jnana that has arisen is present. Up to the time of liberation and transformation of faculties into immovability, but the Dharma-jnana has not yet arisen and ceased, and the (wisdom) that previously arose and ceased is lost because of attaining the fruit and transforming the faculties, the Samata-jnana that has arisen is present. The rest can be broadly discussed in seven sentences according to similar situations. If one accomplishes the past Dharma-jnana, does one also accomplish the past Dukkha-jnana (wisdom of suffering)? A: If (Dharma-jnana) has ceased but is not lost, then it is accomplished. At what time is the past Dharma-jnana and Dukkha-jnana accomplished? A: When one attains the right determination, in the two moments of thought when seeing the Dukkha-satya (truth of suffering), in the four moments of thought when seeing the Samudaya-satya (truth of the origin of suffering), in the four moments of thought when seeing the Nirodha-satya (truth of the cessation of suffering), in the three moments of thought when seeing the Marga-satya (truth of the path to the cessation of suffering), when one attains the Srotapanna-phala, up to the time of liberation and transformation of faculties into immovability, the Dharma-jnana and Dukkha-jnana that have arisen and ceased are accomplished. If (Dharma-jnana and Dukkha-jnana) have not ceased, or even if they have ceased but are lost, then they are not accomplished. At what time is the past Dharma-jnana accomplished, but not the past Dukkha-jnana? A: There is no such thing in the Path of Seeing. When one attains the Srotapanna-phala, up to the time of liberation and transformation of faculties into immovability, the Dharma-jnana of Samudaya-satya, Nirodha-satya, and Marga-satya has arisen and ceased, but the Dukkha-jnana has not yet arisen and ceased, and the (wisdom) that previously arose and ceased is lost because of attaining the fruit and transforming the faculties. If one accomplishes the past Dukkha-jnana, does one also accomplish the past Dharma-jnana? A: If (Dukkha-jnana) has ceased but is not lost, then it is accomplished. At what time is the past Dukkha-jnana and Dharma-jnana accomplished? A: As in the previously mentioned situation. If (Dukkha-jnana) has not ceased, or even if it has ceased but is lost, then it is not accomplished. At what time is the past Dukkha-jnana accomplished, but not the past Dharma-jnana? A: There is no such thing in the Path of Seeing. When one attains the Srotapanna-phala

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。乃至時解脫轉根作不動。已起滅苦比智。未起滅法智。設起滅者。得果轉根故失。若成就過去法智。亦成就未來苦智耶。答曰如是。何等時成就過去法智。亦成就未來苦智耶。答曰。得正決定。見苦諦時二心頃。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得須陀洹果。乃至時解脫轉根作不動。已起滅法智。設成就未來苦智。成就過去法智耶。答曰。若滅已不失則成就。何等時成就未來苦智。亦成就過去法智耶。答曰。如先說時。若不滅設滅便失。則不成就。何等時成就未來苦智。不成就過去法智耶。答曰。得正決定。見苦諦時一心頃。得須陀洹果。未起滅法智。先起滅者。得果故失。乃至時解脫轉根作不動。未起滅法智。先起滅者。得果轉根故失。若成就過去法智。亦成就現在苦智耶。答曰。若現在前。云何為現在前若不起余智不起忍。若非無心。乃現在前。何等時成就過去法智。亦成就現在苦智耶。答曰。得正決定。見苦諦時一心頃。得須陀洹果。乃至時解脫轉根作不動。已起滅法智起苦智現在前。設成就現在苦智。亦成就過去法智耶。答曰。若滅已不失則成就。如先說時。若不滅設滅便失則不成就。何等時成就現在苦智。不成就過去法智耶。答曰得正決定。見苦諦時一心頃。得須陀洹果。乃至時解脫

【現代漢語翻譯】 現代漢語譯本 乃至時解脫轉根作不動（指阿羅漢果位）。已生起滅苦比智（通過類比推理產生的對苦諦的智慧），尚未生起滅法智（直接認識滅諦的智慧）。假設生起滅法智，因證得果位而轉變根器，所以會失去（過去的智慧）。如果成就了過去的法智，也成就未來的苦智嗎？回答是：是的。 在什麼情況下，成就了過去的法智，也成就了未來的苦智呢？回答是：在獲得正確的決斷，見到苦諦時的兩剎那心，見到集諦時的四剎那心，見到滅諦時的四剎那心，見到道諦時的三剎那心，證得須陀洹果（Sotapanna，入流果）。乃至時解脫轉根作不動。已經生起滅法智，假設成就了未來的苦智，成就了過去的法智嗎？回答是：如果（過去的法智）滅去後沒有失去，就成就。在什麼情況下，成就了未來的苦智，也成就了過去的法智呢？回答是：如先前所說的情況。如果（過去的法智）沒有滅去，假設滅去就會失去，那麼就不成就。在什麼情況下，成就了未來的苦智，而不成就過去的法智呢？回答是：在獲得正確的決斷，見到苦諦時的一剎那心，證得須陀洹果。尚未生起滅法智，先於滅苦比智生起滅法智者，因證得果位而失去（過去的智慧）。乃至時解脫轉根作不動。尚未生起滅法智，先於滅苦比智生起滅法智者，因證得果位而轉變根器，所以會失去（過去的智慧）。 如果成就了過去的法智，也成就現在的苦智嗎？回答是：如果（苦智）現在生起。怎樣算是現在生起呢？如果不起其他的智慧，不起忍（Khanti，忍），如果不是無心狀態，就叫做現在生起。在什麼情況下，成就了過去的法智，也成就現在的苦智呢？回答是：在獲得正確的決斷，見到苦諦時的一剎那心，證得須陀洹果。乃至時解脫轉根作不動。已經生起滅法智，生起苦智並且現在生起。假設成就了現在的苦智，也成就了過去的法智嗎？回答是：如果（過去的法智）滅去後沒有失去，就成就。如先前所說的情況。如果（過去的法智）沒有滅去，假設滅去就會失去，那麼就不成就。在什麼情況下，成就了現在的苦智，而不成就過去的法智呢？回答是：在獲得正確的決斷，見到苦諦時的一剎那心，證得須陀洹果。乃至時解脫

【English Translation】 English version Even up to the time of liberation by stages, transforming the faculties to immovability (referring to the state of an Arhat). One has already arisen the wisdom of cessation by analogy regarding suffering (滅苦比智, the wisdom of cessation of suffering through analogical reasoning), but has not yet arisen the wisdom of cessation regarding phenomena (滅法智, the direct knowledge of the cessation of phenomena). Supposing the wisdom of cessation regarding phenomena arises, due to attaining the fruit and transforming the faculties, it is lost (the past wisdom). If one has accomplished the past wisdom of phenomena, does one also accomplish the future wisdom of suffering? The answer is: Yes. Under what circumstances does one accomplish the past wisdom of phenomena and also accomplish the future wisdom of suffering? The answer is: When obtaining right determination, during the two moments of mind when seeing the truth of suffering, during the four moments of mind when seeing the truth of origin, during the four moments of mind when seeing the truth of cessation, during the three moments of mind when seeing the truth of the path, attaining the fruit of Sotapanna (須陀洹果, Stream-enterer). Even up to the time of liberation by stages, transforming the faculties to immovability. One has already arisen the wisdom of cessation regarding phenomena, supposing one has accomplished the future wisdom of suffering, does one accomplish the past wisdom of phenomena? The answer is: If (the past wisdom of phenomena) has ceased but is not lost, then one accomplishes it. Under what circumstances does one accomplish the future wisdom of suffering and also accomplish the past wisdom of phenomena? The answer is: As in the previously mentioned circumstances. If (the past wisdom of phenomena) has not ceased, supposing it ceases it will be lost, then one does not accomplish it. Under what circumstances does one accomplish the future wisdom of suffering but does not accomplish the past wisdom of phenomena? The answer is: When obtaining right determination, during the one moment of mind when seeing the truth of suffering, attaining the fruit of Sotapanna. One has not yet arisen the wisdom of cessation regarding phenomena, and the wisdom of cessation regarding phenomena arises before the wisdom of cessation by analogy regarding suffering, due to attaining the fruit, it is lost (the past wisdom). Even up to the time of liberation by stages, transforming the faculties to immovability. One has not yet arisen the wisdom of cessation regarding phenomena, and the wisdom of cessation regarding phenomena arises before the wisdom of cessation by analogy regarding suffering, due to attaining the fruit and transforming the faculties, it is lost (the past wisdom). If one has accomplished the past wisdom of phenomena, does one also accomplish the present wisdom of suffering? The answer is: If (the wisdom of suffering) is presently arising. How is it considered presently arising? If other wisdoms do not arise, forbearance (忍, Khanti) does not arise, if it is not a state of mindlessness, then it is called presently arising. Under what circumstances does one accomplish the past wisdom of phenomena and also accomplish the present wisdom of suffering? The answer is: When obtaining right determination, during the one moment of mind when seeing the truth of suffering, attaining the fruit of Sotapanna. Even up to the time of liberation by stages, transforming the faculties to immovability. One has already arisen the wisdom of cessation regarding phenomena, the wisdom of suffering arises and is presently arising. Supposing one has accomplished the present wisdom of suffering, does one also accomplish the past wisdom of phenomena? The answer is: If (the past wisdom of phenomena) has ceased but is not lost, then one accomplishes it. As in the previously mentioned circumstances. If (the past wisdom of phenomena) has not ceased, supposing it ceases it will be lost, then one does not accomplish it. Under what circumstances does one accomplish the present wisdom of suffering but does not accomplish the past wisdom of phenomena? The answer is: When obtaining right determination, during the one moment of mind when seeing the truth of suffering, attaining the fruit of Sotapanna. Even up to the time of liberation by stages.

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轉根作不動。未起滅法智。先起滅者。得果轉根故失。起苦智現在前。若成就過去法智。亦成就過去現在苦智耶。答曰。此中有四句。成就過去法智不成就過去現在苦智者。若已起滅法智不失則成就。未起滅苦智。設起滅者便失。不起苦智現在前。何等時成就過去法智。不成就過去現在苦智耶。答曰。見道中無有是事。得須陀洹果。已起滅法智。未起滅苦智。設起滅者。得果故失。不起苦智現在前。乃至時解脫轉根作不動。已起滅法智。未起滅苦智。設起滅者。得果轉根故失。不起苦智現在前。及過去非現在者。已起滅法智苦智。不起苦智現在前。何等時成就過去法智苦智。不成就現在苦智耶。答曰。得正決定。見苦諦時一心頃。見集諦時四心頃。見滅諦時四心頃。見道諦時三心頃。得須陀洹果。已起滅法智苦智。不起苦智現在前。乃至時解脫轉根作不動。已起滅法智苦智。不起苦智現在前。及現在前非過去者。若已起滅法智不失。未起滅苦智。設起滅者便失。起苦智現在前。何等時成就過去法智及現在苦智非過去耶。答曰。見道中無有是事。得須陀洹果。乃至時解脫轉根作不動。已起滅法智。未起滅苦智。先起滅者。得果轉根故失。起苦智現在前。及過去現在者。已起滅法智苦智。起苦智現在前。何等時成就過去法

【現代漢語翻譯】 現代漢語譯本 轉根作不動（指從有學位轉為無學位）。未起滅法智（尚未生起關於法之生滅的智慧）。先起滅者（如果先產生滅盡），得果轉根故失（因為證得果位而轉變根器所以會失去）。起苦智現在前（生起關於苦的智慧現在顯現）。 若成就過去法智（如果成就了過去的法智），亦成就過去現在苦智耶（也成就了過去和現在的苦智嗎）？答曰（回答說）：此中有四句（這裡有四種情況）。 成就過去法智不成就過去現在苦智者（成就了過去的法智，但沒有成就過去和現在的苦智的情況）：若已起滅法智不失則成就（如果已經生起並滅盡了法智，並且沒有失去，那麼就成就），未起滅苦智（尚未生起並滅盡苦智）。設起滅者便失（假設生起並滅盡了，就會失去）。不起苦智現在前（沒有生起苦智現在顯現）。何等時成就過去法智（什麼時候成就過去的法智），不成就過去現在苦智耶（沒有成就過去和現在的苦智呢）？答曰（回答說）：見道中無有是事（在見道中沒有這種情況）。 得須陀洹果（證得須陀洹果位），已起滅法智（已經生起並滅盡了法智），未起滅苦智（尚未生起並滅盡苦智）。設起滅者（假設生起並滅盡了），得果故失（因為證得果位而失去）。不起苦智現在前（沒有生起苦智現在顯現）。乃至時解脫轉根作不動（乃至時解脫轉變根器成為不動）。已起滅法智（已經生起並滅盡了法智），未起滅苦智（尚未生起並滅盡苦智）。設起滅者（假設生起並滅盡了），得果轉根故失（因為證得果位轉變根器而失去）。不起苦智現在前（沒有生起苦智現在顯現）。及過去非現在者（以及過去而非現在的情況）：已起滅法智苦智（已經生起並滅盡了法智和苦智），不起苦智現在前（沒有生起苦智現在顯現）。 何等時成就過去法智苦智（什麼時候成就了過去的法智和苦智），不成就現在苦智耶（沒有成就現在的苦智呢）？答曰（回答說）：得正決定（獲得正確的決定），見苦諦時一心頃（在見苦諦時一個心念的瞬間），見集諦時四心頃（在見集諦時四個心念的瞬間），見滅諦時四心頃（在見滅諦時四個心念的瞬間），見道諦時三心頃（在見道諦時三個心念的瞬間）。得須陀洹果（證得須陀洹果位），已起滅法智苦智（已經生起並滅盡了法智和苦智），不起苦智現在前（沒有生起苦智現在顯現）。乃至時解脫轉根作不動（乃至時解脫轉變根器成為不動），已起滅法智苦智（已經生起並滅盡了法智和苦智），不起苦智現在前（沒有生起苦智現在顯現）。及現在前非過去者（以及現在顯現而非過去的情況）：若已起滅法智不失（如果已經生起並滅盡了法智，並且沒有失去），未起滅苦智（尚未生起並滅盡苦智）。設起滅者便失（假設生起並滅盡了，就會失去）。起苦智現在前（生起苦智現在顯現）。 何等時成就過去法智及現在苦智非過去耶（什麼時候成就了過去的法智以及現在的苦智，但不是過去的苦智呢）？答曰（回答說）：見道中無有是事（在見道中沒有這種情況）。得須陀洹果（證得須陀洹果位），乃至時解脫轉根作不動（乃至時解脫轉變根器成為不動），已起滅法智（已經生起並滅盡了法智），未起滅苦智（尚未生起並滅盡苦智）。先起滅者（如果先產生滅盡），得果轉根故失（因為證得果位而轉變根器所以會失去）。起苦智現在前（生起苦智現在顯現）。及過去現在者（以及過去和現在的情況）：已起滅法智苦智（已經生起並滅盡了法智和苦智），起苦智現在前（生起苦智現在顯現）。何等時成就過去法（什麼時候成就過去的法）

【English Translation】 English version Changing the root to become immovable (referring to transitioning from having a degree to being without a degree). Not yet arising and ceasing the Dharma-knowledge (the wisdom concerning the arising and ceasing of phenomena has not yet arisen). If the cessation arises first, it is lost because of attaining the fruit and changing the root. The knowledge of suffering arises in the present. If one has accomplished past Dharma-knowledge, has one also accomplished past and present suffering-knowledge? The answer is: There are four possibilities here. One who has accomplished past Dharma-knowledge but has not accomplished past and present suffering-knowledge: If the Dharma-knowledge has already arisen and ceased and is not lost, then it is accomplished; the suffering-knowledge has not yet arisen and ceased. If it were to arise and cease, it would be lost. The suffering-knowledge does not arise in the present. When does one accomplish past Dharma-knowledge but not accomplish past and present suffering-knowledge? The answer is: There is no such case in the path of seeing. Having attained the Sotapanna fruit (須陀洹果, stream-enterer fruit), the Dharma-knowledge has already arisen and ceased, the suffering-knowledge has not yet arisen and ceased. If it were to arise and cease, it would be lost because of attaining the fruit. The suffering-knowledge does not arise in the present. Up to the time of liberation, changing the root to become immovable. The Dharma-knowledge has already arisen and ceased, the suffering-knowledge has not yet arisen and ceased. If it were to arise and cease, it would be lost because of attaining the fruit and changing the root. The suffering-knowledge does not arise in the present. And those that are past but not present: the Dharma-knowledge and suffering-knowledge have already arisen and ceased, the suffering-knowledge does not arise in the present. When does one accomplish past Dharma-knowledge and suffering-knowledge but not accomplish present suffering-knowledge? The answer is: Having attained right determination, in the moment of seeing the truth of suffering (苦諦, duhkha satya) with one mind, in the four moments of seeing the truth of origin (集諦, samudaya satya), in the four moments of seeing the truth of cessation (滅諦, nirodha satya), in the three moments of seeing the truth of the path (道諦, marga satya). Having attained the Sotapanna fruit, the Dharma-knowledge and suffering-knowledge have already arisen and ceased, the suffering-knowledge does not arise in the present. Up to the time of liberation, changing the root to become immovable, the Dharma-knowledge and suffering-knowledge have already arisen and ceased, the suffering-knowledge does not arise in the present. And those that are present but not past: If the Dharma-knowledge has already arisen and ceased and is not lost, the suffering-knowledge has not yet arisen and ceased. If it were to arise and cease, it would be lost. The suffering-knowledge arises in the present. When does one accomplish past Dharma-knowledge and present suffering-knowledge but not past suffering-knowledge? The answer is: There is no such case in the path of seeing. Having attained the Sotapanna fruit, up to the time of liberation, changing the root to become immovable, the Dharma-knowledge has already arisen and ceased, the suffering-knowledge has not yet arisen and ceased. If the cessation arises first, it is lost because of attaining the fruit and changing the root. The suffering-knowledge arises in the present. And those that are past and present: the Dharma-knowledge and suffering-knowledge have already arisen and ceased, the suffering-knowledge arises in the present. When does one accomplish past Dharma-

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智及過去現在苦智耶。答曰。得正決定。見苦諦時一心頃。得須陀洹果。乃至時解脫轉根作不動。已起滅法智苦智。起苦智現在前。設成就過去現在苦智。亦成就過去法智耶。答曰。若滅已不失則成就。如先說時。若不滅設滅便失則不成就。何等時成就過去現在苦智。不成就過去法智耶。答曰。見道中無有是事。得須陀洹果。乃至時解脫轉根作不動。已起滅苦比智。未起滅法智。先起滅者。得果轉根故失。起苦比智現在前。若成就過去法智。亦成就未來現在苦智耶。答曰。未來則成就。現在若現在前。余隨相而說。若成就過去法智。亦成就過去未來苦智耶。答曰。未來則成就。過去若滅不失則成就。余隨相而說。若成就過去法智。亦成就過去未來現在苦智耶。答曰。此中有四句。隨相而說。如法智于苦智作七句。法智于集滅道智作七句亦如是。過去法智過去比智過去他心智作七句。乃至道智作七句亦如是。余廣說如使犍度。一行歷六七大七有以差別。答亦如使犍度。

阿毗曇毗婆沙論卷第六十

毗婆沙序

釋道挻作

毗婆沙者。蓋是三藏之指歸。九部之司南。司南既住。則群迷革正。指歸既宣。則邪輪輟駕。自釋迦遷暉六百餘載。時北天竺有五百應真。以為靈燭久潛。神炬落耀。含生昏喪。

重夢方始。雖前勝迦旃延撰。阿毗曇以拯頹運。而後進之賢。尋其宗致。儒墨競構。是非紛如。故乃澄神畜觀。搜簡法相。造毗婆沙抑正眾說。或即其殊辯。或標之銓評。理致淵曠。文蹄艷博。西域勝達之士。莫不資之以鏡心。監之以朗識。而冥瀾潛灑。將洽殊方。然理不虛運。弘之由人。大沮渠河西王。天懷遐廓。標誠沖寄。雖跡纏紛務。而神棲玄境。用能丘壑廊廟館第林野。是使淵叟投策。巖逸來庭。息心升堂。玄客入室。誠詣既著。理感不期。有沙門道泰。才敏自天。沖氣䟽朗。關博奇趣。遠參異言。往以漢土方等既備幽宗粗暢。其所未練唯三藏九部。故杖策冒險爰至蔥西。綜攬梵文。義承高旨。並獲梵本十萬余偈。既達涼境。王即欲令宣譯。然懼環中之固將或未盡。所以側席虛衿企屬明勝。天竺沙門浮陀摩。周流敷化。會至涼境。其人開悟淵博。神懷淵邃。研味鉆仰。俞不可測。以乙丑歲四月中旬。于涼城內苑閑豫官寺請令傳譯理味。沙門智嵩道朗等三百餘人。考文評義。務在本旨。除煩即實。質而不野。王屢回駕陶其幽趣。使文當理詣。片言有寄。至丁卯歲七月都訖。合一百卷。會涼域覆沒。淪湮遐境。所出經本。零落殆盡。今涼王信尚發中探練幽趣。故每至新異希仰奇聞。更寫已出本六十卷。送至宋臺宣

布未聞。庶令日新之美。敞于當時。福祚之興。垂於來葉。挻以微緣豫參聽末。欣遇之誠。竊不自默。粗例時事。以貽來哲。

如來滅后。法勝比丘造阿毗曇心四卷。又迦旃延子造阿毗曇。有八揵度凡四十四品。后五百應真造毗婆沙。重釋八揵度。當沮渠翻時大卷一百。大武破沮渠已后。零落收拾得六十卷。後人分之作一百一十卷。唯釋三揵度。五揵度失盡。

毗婆沙序

【現代漢語翻譯】 現代漢語譯本：我沒有聽說過這件事，希望（佛法）日漸興盛的美好，能夠展現在當世，福運興隆，流傳到後代。我以微薄的因緣參與聽聞佛法，欣喜相遇的真誠，實在無法沉默。粗略地列舉這些事情，以留給後來的智者。

如來（Tathagata，佛的稱號）滅度后，法勝比丘（Dharmavijaya Bhiksu，比丘是佛教出家男性的稱謂）造了《阿毗曇心》（Abhidhammahrdaya）四卷。又有迦旃延子（Katyayaniputra，佛陀弟子）造了《阿毗曇》（Abhidhamma），有八揵度（eight sections），共四十四品。後來五百應真（five hundred Arhats，阿羅漢的另一種稱謂）造《毗婆沙》（Vibhasa），重新解釋八揵度。當沮渠（Juqu，人名）翻譯時，大卷有一百卷。大武（Da Wu，人名）攻破沮渠之後，零散散落，收拾得到六十卷。後人將它分為一百一十卷，只解釋了三揵度，五揵度全部遺失。

《毗婆沙》序（Vibhasa Preface）

【English Translation】 English version: I have not heard of this. I hope that the beauty of its daily renewal will be revealed in this era, and that the flourishing of blessings will be passed down to future generations. Participating in listening to the Dharma with a humble connection, the sincerity of this joyful encounter cannot be silenced. I roughly list these events to leave them to future wise ones.

After the Tathagata (Tathagata, title of the Buddha) passed away, Dharmavijaya Bhiksu (Bhiksu, a Buddhist monk) created the four volumes of Abhidhammahrdaya (Abhidhammahrdaya). Furthermore, Katyayaniputra (Katyayaniputra, a disciple of the Buddha) created the Abhidhamma (Abhidhamma), which has eight sections (eight sections), totaling forty-four chapters. Later, five hundred Arhats (five hundred Arhats, another name for Arhats) created the Vibhasa (Vibhasa), re-explaining the eight sections. When Juqu (Juqu, a person's name) translated it, the large volumes numbered one hundred. After Da Wu (Da Wu, a person's name) conquered Juqu, the scattered fragments were collected into sixty volumes. Later generations divided it into one hundred and ten volumes, explaining only three sections, with five sections completely lost.

Vibhasa Preface (Vibhasa Preface)

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